1
COR.
15.29
.
What
shall
they
doe
that
are
baptised
over
the
dead
,
if
the
dead
rise
not
at
all
?
Why
therefore
are
they
baptised
over
the
dead
?
THis
gratious
Apostle
,
the
blessed
organ
and
instrument
of
the
holy
Ghost
;
doth
so
wondrously
dispute
his
cause
,
and
contrive
his
arguments
,
for
the
maintaining
of
this
holy
article
of
our
faith
,
the
resurrection
of
the
body
:
that
as
Saint
Chrysostome
saith
,
Chrysost.
in
locum
.
he
leaves
nothing
unfetched
either
from
God
or
men
;
for
in
five
or
sixe
verses
before
the
text
,
he
disputes
from
the
omnipotencie
of
God
;
in
raising
Christ
his
Sonne
.
He
hath
discoursed
also
,
of
Christs
kingdome
;
and
of
the
delivery
of
the
kingdome
of
his
mediation
:
and
of
the
end
of
all
things
,
the
perfect
consummation
of
all
;
that
God
may
governe
,
and
be
all
in
all
.
Now
he
descends
to
a
lower
kinde
of
sphere
:
to
arguments
taken
from
the
actions
of
men
,
and
presidents
here
below
upon
the
earth
.
And
he
saith
that
there
were
certaine
men
in
the
world
,
that
were
baptised
for
dead
,
that
is
,
they
are
baptised
in
a
certaine
hope
of
the
resurrection
of
the
dead
:
whose
labour
is
lost
,
and
their
faith
frustrate
,
and
to
no
purpose
;
if
they
have
not
the
end
of
that
whereof
they
now
make
profession
here
.
So
some
expound
it
.
But
that
is
to
bring
us
backe
into
the
same
labyrinth
we
were
in
before
:
Verse
14.
for
he
saith
before
,
that
our
hope
is
vaine
,
and
our
Preaching
vaine
,
if
there
be
no
resurrection
.
Therefore
waving
that
opinion
;
I
take
it
that
the
Apostle
speakes
of
some
other
more
peculiar
and
particular
cause
,
that
is
,
concerning
the
state
of
the
Church
of
God
in
persecution
;
wherin
men
despairing
of
helpe
in
this
world
,
despairing
of
any
life
or
contentment
;
they
did
come
and
offer
themselves
in
a
voluntary
martyrdome
,
and
tooke
the
baptisme
of
death
,
that
is
,
they
were
baptised
to
this
purpose
:
being
willing
to
offer
themselves
as
dead
men
,
to
persecution
for
the
Gospell
sake
,
which
they
would
not
have
done
,
unlesse
they
had
beene
certainly
assured
of
the
resurrection
of
the
body
.
Other
sences
there
be
,
but
I
must
proceed
in
order
from
one
to
another
:
and
labour
to
finde
out
the
likeliest
,
for
in
truth
there
are
innumerable
many
;
and
the
place
is
very
difficult
.
Onely
two
things
we
are
most
sure
of
in
this
argument
and
discourse
,
here
set
downe
to
our
hand
.
First
,
that
whatsoever
this
baptising
over
the
dead
was
,
(
and
therein
is
all
the
difficultie
)
yet
it
was
a
thing
that
was
publike
,
notorious
,
and
knowne
to
the
Corinthians
,
it
was
a
matter
that
was
not
obscure
to
them
,
although
it
be
to
us
.
For
the
Apostle
speakes
not
to
them
in
clouds
,
but
by
way
of
familiar
and
evident
example
:
thereby
to
winne
their
judgements
to
this
conclusion
,
concerning
the
bodies
resurrection
.
Secondly
,
another
thing
is
,
that
whatsoever
this
baptisme
was
;
yet
certainly
it
was
a
thing
of
much
force
,
it
was
a
great
argument
to
prove
that
which
the
Apostle
intended
.
For
it
is
not
his
manner
to
deale
weakely
in
proving
and
disputing
:
but
he
useth
all
the
strength
of
the
holy
Ghost
,
as
Chrysostome
saith
,
Chrysost.
that
is
,
as
much
strength
,
and
demonstration
,
and
evidence
of
the
spirit
,
as
a
man
can
be
capable
of
.
And
so
upon
this
ground
we
must
gather
,
that
that
opinion
is
most
likely
,
and
to
be
imbraced
,
that
maketh
most
for
the
resurrection
of
the
body
.
And
if
there
be
any
sence
of
more
force
then
other
,
or
any
sence
more
pertinent
than
other
,
to
prove
that
maine
conclusion
:
certainely
that
is
the
sence
which
the
Apostle
intends
.
For
all
those
that
be
of
lesser
weight
,
and
smaller
moment
;
they
are
besides
the
Apostles
purpose
.
Questionlesse
if
there
be
any
vigour
or
power
,
in
any
more
than
another
;
we
must
imagine
that
that
is
it
the
Apostle
aymed
at
,
and
that
he
would
have
us
to
ayme
at
.
All
the
doubt
comes
out
of
the
ambiguitie
of
this
one
word
Baptisme
.
While
some
take
this
baptisme
for
the
sacramentall
washing
;
others
againe
take
it
for
a
ceremoniall
washing
:
either
such
as
were
in
the
Law
among
the
legall
ceremonies
;
or
such
as
were
knowne
in
the
common
course
of
life
,
the
washing
of
the
bodies
and
corpes
of
the
dead
,
when
they
were
layd
forth
for
the
Coffin
.
Concerning
these
words
for
the
dead
:
there
is
also
some
doubt
,
some
expounding
it
for
sinne
:
some
for
sinners
;
and
some
,
for
them
that
are
naturally
dead
:
that
is
,
when
the
spirit
in
the
common
course
of
nature
is
separated
from
the
body
.
But
in
all
this
discourse
,
if
we
can
but
gaine
the
true
and
most
perfect
sence
;
we
have
sufficiently
handled
this
text
;
for
,
We
must
first
consider
what
the
words
meane
,
And
then
how
the
words
prove
,
and
argue
.
For
if
we
finde
once
but
the
true
signification
,
we
shall
then
finde
the
perfect
demonstration
and
proofe
that
ariseth
from
them
.
First
,
then
,
the
Church
hath
taken
it
,
as
though
the
Apostle
alluded
to
a
grosse
errour
of
the
Cerinthians
and
Montanists
:
and
as
Saint
Chrysostome
saith
of
the
Marcionits
,
which
out
of
these
words
,
have
gathered
a
ridiculous
kinde
of
baptising
of
young
Christians
.
And
they
said
,
when
there
was
any
Catechumeni
,
(
that
is
,
those
that
were
not
baptised
,
but
were
yet
in
their
principles
,
and
in
their
catechisme
:
)
for
then
they
baptised
none
,
for
the
most
part
,
till
they
were
come
to
yeares
of
discretion
,
that
themselves
were
able
to
make
profession
of
their
owne
faith
.
Now
if
any
of
these
were
taken
away
by
death
(
upon
the
sudden
,
or
by
any
casualty
)
which
had
intended
to
be
baptised
at
the
appointed
season
,
which
was
Easter
:
in
this
case
,
they
were
to
substitute
and
appoint
some
friend
that
was
alive
,
to
answer
for
the
dead
man
:
and
to
be
baptised
for
him
.
And
then
in
a
kinde
of
stage-playing
,
they
laid
the
dead
childe
,
or
the
dead
man
,
upon
a
forme
,
or
upon
a
table
,
or
on
a
bed
:
and
the
substitute
or
appointed
friend
,
was
to
goe
under
the
bed
or
table
;
and
to
answer
to
those
questions
that
the
Priest
did
usually
make
,
to
the
partie
baptised
.
The
first
question
was
,
whether
he
would
be
baptised
or
no
?
and
if
the
dead
man
could
not
,
his
friend
was
to
say
;
yea
.
The
second
question
was
,
whether
he
beleeved
or
no
?
the
partie
was
to
answer
affirmatively
for
the
dead
man
,
to
that
also
.
The
third
question
was
,
Chrysost.
whether
he
renounced
the
Divell
and
all
his
workes
?
and
he
was
to
answer
to
that
too
.
So
saith
Chrysostom
,
this
is
a
ridiculous
thing
,
that
every
Christian
should
laugh
at
in
his
minde
,
to
see
their
folly
:
yet
there
is
some
shew
of
argument
to
be
drawne
from
it
:
for
that
out
of
mens
follies
,
God
can
ordaine
strength
.
And
this
proves
,
that
they
had
a
conceit
of
the
resurrection
:
or
else
they
would
never
have
descended
to
such
vaine
and
ridiculous
fantasies
.
Afterwards
,
that
the
Church
of
God
tooke
up
this
custome
:
yea
,
such
as
were
not
heretiques
,
but
were
brought
up
in
the
Church
;
yet
they
thought
it
as
possible
for
one
man
to
be
baptised
for
another
,
as
for
one
man
to
be
helped
by
anothers
prayers
:
but
this
hath
no
shew
of
consequence
in
it
.
For
the
one
,
we
have
a
command
and
a
promise
:
for
the
other
,
we
have
neither
.
Besides
,
prayer
is
generall
for
all
;
but
the
receiving
of
the
Sacrament
is
personall
,
for
one
,
for
him
alone
that
receives
it
.
So
that
one
cannot
be
baptised
for
another
.
Yet
some
in
the
Church
mistaking
this
text
of
Scripture
,
thought
that
when
any
that
intended
to
be
baptised
,
were
taken
away
before
the
due
time
;
they
might
appoint
some
that
was
his
friend
,
that
had
first
beene
baptised
for
himselfe
.
And
they
thought
this
was
profitable
to
him
that
was
deceased
,
But
these
are
but
mockeries
of
the
Sacrament
,
and
questionlesse
,
it
is
a
thing
that
the
Apostle
alludes
not
to
.
For
the
Apostle
would
never
have
indured
this
errour
in
the
Corinthians
;
or
if
he
had
,
yet
it
proves
nothing
.
It
doth
not
follow
,
that
because
foolish
men
abuse
the
Sacrament
to
a
hope
of
the
resurrection
,
that
therefore
there
shall
be
a
resurrection
.
For
foolish
actions
have
no
probation
,
there
is
no
force
in
that
which
is
without
reason
.
And
seeing
the
Apostle
is
curious
,
to
rebuke
them
for
lesser
matters
:
as
concerning
meate
offered
to
Idols
,
and
women
being
uncovered
in
the
Church
;
which
seeme
to
be
matters
of
lesse
moment
;
yet
he
particularly
reproves
than
;
much
more
would
he
have
rebuked
this
,
and
not
have
suffered
such
a
gangrene
of
errour
,
to
eate
into
the
body
of
the
Church
,
as
this
was
,
that
makes
a
mockerie
of
the
Sacrament
.
Therefore
seeing
it
hath
no
force
to
prove
,
and
because
it
is
likely
that
the
Apostle
would
not
suffer
such
a
thing
to
be
extant
there
:
nor
is
there
mention
any
where
in
his
Epistles
,
of
such
an
errour
that
was
crept
into
Corinth
.
Therefore
we
reject
the
exposition
,
although
some
other
of
the
Fathers
,
thinke
,
that
out
of
their
common
abuse
,
the
Apostle
makes
a
good
use
,
and
drawes
an
argument
,
as
in
some
cases
it
is
necessary
.
It
is
lawfull
,
sometimes
,
to
draw
arguments
from
the
follies
and
dreames
of
the
heathen
;
so
our
Divines
doe
out
of
Plato
,
and
out
of
the
historie
of
Err
,
who
(
they
say
)
after
his
death
lived
,
and
was
seen
again
of
his
friends
:
and
the
storie
of
Epimenides
,
he
that
slept
so
many
yeares
,
and
revived
againe
.
But
the
Apostle
useth
not
to
insist
upon
such
arguments
;
he
drawes
something
indeed
from
Menander
,
and
from
Epimenides
;
but
it
is
matter
of
common
knowledge
and
experience
,
that
no
man
could
gaine-say
.
And
so
I
come
to
the
second
opinion
.
What
shall
they
doe
that
are
baptised
for
the
dead
?
That
is
,
it
was
a
custome
(
for
the
first
500.
yeares
,
almost
)
that
those
that
were
baptised
into
the
name
of
Christ
,
they
thought
good
to
deferre
it
till
the
latter
end
of
their
life
,
and
so
when
they
lay
sicke
upon
their
death
bed
,
they
called
for
baptisme
.
For
,
they
thought
(
according
to
the
errour
of
Novatian
)
that
when
a
man
had
once
received
baptisme
,
and
had
tasted
of
that
heavenly
gift
,
as
the
Apostle
speakes
,
Heb.
6.
if
they
then
fell
into
sinne
,
Heb.
6.6
.
there
was
no
Sacrament
for
them
,
nor
no
hope
to
be
reconciled
to
God
,
which
is
the
cut-throat
of
all
faith
and
repentance
;
but
they
being
carried
thus
,
by
naturall
reason
,
thought
that
after
they
were
baptised
,
and
had
made
defiance
of
the
world
,
the
flesh
,
and
the
divell
;
and
then
fell
backe
and
relapsed
into
sinne
;
they
thought
there
was
no
pardon
for
them
.
And
because
they
knew
their
owne
weakenesse
and
infirmitie
,
that
they
could
not
so
renounce
the
world
,
the
flesh
,
and
the
divell
,
but
that
they
were
oft
intangled
with
them
,
or
with
some
of
them
:
therefore
unlesse
they
should
bring
upon
their
soules
an
inevitable
necessitie
of
damnation
,
they
thought
it
good
not
to
meddle
with
that
Sacrament
,
till
they
were
past
the
necessity
of
sinning
,
which
when
that
is
,
no
man
knowes
.
For
unlesse
the
grace
of
God
subdue
our
affections
;
as
long
as
a
man
lives
,
the
power
of
sinning
is
not
past
:
But
they
imagined
,
that
old
age
would
bring
a
cessation
,
and
a
supersedeas
of
all
offences
:
and
that
then
,
they
might
better
serve
God
,
and
with
more
quietnesse
,
according
to
their
profession
.
Therefore
they
deferred
baptisme
to
their
last
age
;
and
then
they
were
baptised
.
And
in
this
errour
,
we
see
what
great
men
lived
.
As
Valentinian
the
Emperour
,
whom
S.
Ambrose
commends
highly
in
his
funerall
oration
.
For
he
purposed
to
be
baptised
when
he
came
home
,
but
he
was
intercepted
by
death
.
Austin
.
And
Nebridius
,
S.
Austins
great
friend
,
was
not
baptised
till
he
was
old
:
and
S.
Austin
himselfe
was
not
baptised
till
his
mans
estate
.
This
errour
,
God
confuted
by
the
death
of
Valentinian
,
and
other
great
spirits
:
which
although
they
were
perswaded
of
the
truth
of
religion
,
yet
they
put
off
God
,
and
would
not
take
his
time
,
but
have
a
time
of
their
owne
choosing
,
and
therefore
God
gave
them
no
time
;
as
Ambrose
saith
of
the
Emperour
;
he
wanted
not
the
grace
of
baptisme
,
because
he
had
the
faith
of
baptisme
.
He
yeelded
his
consent
unto
the
truth
,
and
although
he
went
away
unbaptised
,
yet
he
was
truely
baptised
:
as
one
who
in
his
heart
yeelded
to
the
faith
,
and
promises
of
Christ
.
And
if
we
should
take
it
thus
,
this
is
the
sence
of
S.
Paul
in
these
words
;
what
shall
they
doe
that
are
baptised
for
dead
?
that
is
,
when
they
are
ready
to
die
,
and
goe
out
of
the
world
;
if
there
be
no
resurrection
?
his
argument
followes
,
that
that
which
they
did
so
late
,
they
would
not
doe
it
at
all
:
that
which
they
did
by
constraint
,
putting
it
off
to
the
last
time
of
their
life
;
they
would
not
doe
it
at
all
,
except
it
were
for
the
hope
of
the
resurrection
;
so
that
if
there
be
no
resurrection
,
there
is
a
maine
frustration
,
and
a
meere
delusion
of
these
men
;
that
suffer
themselves
so
farre
to
be
overgone
with
deadly
sicknesse
,
as
that
they
looke
every
houre
for
death
:
and
yet
then
they
take
upon
them
the
baptisme
of
life
,
as
a
certaine
pawne
and
pledge
of
the
common
resurrection
.
This
sounds
somewhat
like
a
truth
:
but
yet
it
is
likely
that
the
Apostle
would
have
condemned
this
,
as
well
as
the
other
:
being
as
ridiculous
,
because
this
is
injurious
to
God
,
and
to
the
Sacrament
,
and
pernicious
to
mens
owne
soules
;
to
tempt
God
whether
he
will
give
them
a
time
of
their
owne
choosing
:
to
put
off
the
Sacrament
,
that
should
be
imbraced
upon
all
opportunities
:
to
refuse
it
when
God
offers
it
,
which
we
should
take
thankfully
and
chearefully
.
No
doubt
but
the
Apostle
would
have
confuted
this
errour
,
as
the
former
:
and
not
have
suffered
the
Corinthians
to
have
beene
so
tardy
in
a
point
of
salvation
.
Wherefore
I
take
this
opinion
not
to
be
according
to
the
Apostles
minde
:
for
as
I
sayd
,
that
opinion
is
most
probable
and
most
agreeable
to
S.
Pauls
meaning
,
that
proves
the
strongest
,
but
this
proves
nothing
;
that
because
a
man
that
is
driven
to
it
,
in
extremity
at
the
time
of
his
death
,
to
doe
an
action
;
that
therefore
that
action
should
bee
of
force
;
that
may
be
done
in
amazement
and
feare
,
or
by
the
instigation
of
others
;
a
man
(
it
may
be
)
is
not
lead
to
it
by
his
owne
will
,
so
much
as
by
the
perswasion
of
another
:
and
there
is
no
reason
that
a
man
should
ground
upon
such
a
weake
stay
,
to
inferre
such
a
strong
conclusion
.
The
third
opinion
,
What
shall
they
doe
that
are
baptised
for
the
dead
?
that
is
,
for
the
forgivenesse
of
sins
,
which
are
dead
workes
.
For
so
indeed
the
Lord
seems
to
signifie
,
when
he
saith
,
God
is
not
the
God
of
the
dead
,
but
of
the
living
:
and
also
the
Apostle
,
when
he
saith
,
ye
were
dead
in
sinnes
and
trespasses
.
It
is
true
our
Saviour
Christ
,
includes
in
that
speech
,
both
them
that
were
dead
naturally
,
and
them
that
were
dead
spiritually
.
For
in
one
place
,
he
saith
,
God
is
not
the
God
of
the
dead
,
but
of
the
living
:
speaking
of
naturall
death
.
In
another
place
,
let
the
dead
bury
their
dead
:
speaking
of
them
that
were
dead
spiritually
,
and
so
we
may
apply
it
:
that
those
that
are
baptised
for
dead
,
that
is
for
remission
of
sinnes
;
wherein
,
the
body
,
and
soule
are
dead
:
and
for
the
quickening
and
reviving
of
them
by
spirituall
grace
.
But
this
is
too
farre
off
:
for
the
Apostles
meaning
is
not
here
to
speake
of
a
thing
that
is
common
,
(
that
being
common
to
all
beleevers
,
to
be
baptised
,
for
the
remission
of
sinnes
)
but
he
speakes
of
some
peculiar
baptisme
,
that
was
not
common
to
all
in
generall
,
but
belonged
to
some
in
particular
.
Besides
,
the
Apostle
speakes
not
here
of
the
spirituall
resurrection
,
but
of
the
corporall
,
he
speakes
not
of
the
rising
from
sinne
to
grace
,
although
it
be
true
that
they
that
are
baptised
,
are
baptised
for
the
remission
of
sinnes
,
yet
it
is
not
proper
here
;
for
the
Apostle
speaks
of
the
resurrection
of
the
flesh
:
the
spirituall
is
allegoricall
:
which
is
from
the
death
of
sinne
,
to
the
life
of
grace
,
by
repentance
.
Therefore
that
proves
nothing
,
and
is
not
likely
to
be
S.
Pauls
minde
:
for
he
purposed
not
to
spend
his
time
in
trifles
,
but
to
bring
the
validity
of
his
arguments
,
directly
to
conclude
the
cause
.
Another
opinion
there
is
,
that
hath
many
great
and
substantiall
followers
.
They
that
are
baptised
for
the
dead
,
that
is
,
that
are
baptised
into
the
death
of
Christ
Iesus
,
to
be
planted
with
him
into
the
similitude
of
his
death
.
And
this
hath
Chrysostome
,
Theodoret
,
Aquinas
,
Calvin
,
and
many
other
great
Divines
;
for
the
Authors
and
followers
of
it
.
And
that
you
may
see
that
it
hath
some
similitude
of
reason
in
it
,
looke
in
Rom.
6.4.5
.
Rom.
6.4.5
.
Doe
you
not
know
,
saith
the
Apostle
,
that
they
that
are
baptised
into
Christ
,
are
baptised
into
his
death
?
therefore
we
are
buried
together
with
him
in
baptisme
.
It
is
true
,
that
every
man
that
makes
profession
of
the
faith
of
Christs
baptisme
,
among
the
rest
of
the
articles
that
he
professeth
,
he
must
beleeve
in
Christ
that
was
dead
,
and
buried
,
that
he
was
crucified
,
and
that
he
descended
into
hell
,
and
that
he
rose
againe
the
third
day
,
&c.
And
he
professeth
also
,
that
he
is
ready
to
dye
for
Christ
,
when
he
shall
be
called
to
it
,
and
till
that
time
come
,
that
he
will
dye
spiritually
in
his
heart
and
in
his
will
to
worldly
affections
:
which
he
knowes
,
that
Christ
never
had
in
him
,
or
had
any
liking
to
them
,
but
utterly
abhorred
them
.
Therefore
this
being
the
symbol
and
badge
of
our
profession
;
it
seemes
from
hence
,
that
every
man
that
is
baptised
,
may
be
said
to
be
baptised
for
dead
:
that
is
,
for
a
dead
Christ
,
in
whom
he
trusts
,
which
was
dead
,
but
now
is
alive
:
and
behold
he
is
alive
for
evermore
.
Apoc.
1.18
.
He
is
baptised
for
dead
;
that
is
,
to
the
world
and
the
flesh
;
that
he
may
live
for
ever
unto
God
.
Chrysostome
proves
this
by
an
argument
,
that
hee
thinkes
fit
and
convenient
for
the
purpose
:
for
,
saith
he
,
whether
of
the
two
is
easier
,
to
raise
the
body
from
death
,
or
to
raise
the
soule
from
sinne
?
no
doubt
,
saith
hee
,
it
is
an
easier
matter
to
raise
the
dead
body
from
the
grave
,
than
to
raise
a
soule
that
is
dead
in
sinnes
and
trespasses
,
to
newnesse
of
life
.
And
behold
,
saith
he
,
in
the
Romans
,
the
Apostle
proves
the
one
by
the
other
,
that
although
we
thinke
it
easier
,
yet
he
intimates
,
that
that
which
we
thinke
to
be
easier
,
is
harder
:
and
that
which
seems
more
hard
and
difficult
,
is
more
easily
atchieved
and
effected
by
the
hand
of
God
.
And
he
proves
it
out
of
Matth.
9.5
.
Mat.
9.5
.
where
our
Lord
discoursing
with
the
Pharisees
,
when
they
had
said
,
who
can
forgive
sinnes
?
he
askes
them
whether
it
were
easier
to
say
to
the
sicke
of
the
Palsie
,
take
up
thy
bed
and
walke
,
or
to
say
,
thy
sinnes
are
forgiven
thee
?
where
our
Lord
clearely
gives
us
to
understand
,
that
it
is
a
harder
matter
,
and
a
more
powerfull
thing
,
to
say
,
thy
sinnes
are
forgiven
thee
,
then
to
give
limbs
to
him
to
walke
,
and
to
take
up
his
bed
and
goe
his
way
.
For
sicknesses
are
the
punishments
of
sinne
;
and
the
Lord
removing
that
once
,
he
takes
away
the
cause
,
which
is
greater
than
the
effect
.
But
although
this
be
followed
,
with
so
many
,
so
great
,
and
so
worthy
Interpreters
,
yet
(
me
thinkes
)
it
hath
no
congruity
with
the
purpose
of
the
Apostle
in
this
place
,
for
(
as
I
said
before
)
the
Apostles
meaning
is
not
here
,
to
instruct
us
in
the
renovation
of
the
soule
,
of
newnesse
of
life
,
in
holinesse
and
sanctification
:
but
to
tell
us
of
the
resurrection
of
the
flesh
;
that
is
his
chiefe
argument
,
the
maine
point
he
insisteth
precisely
upon
.
Therefore
to
say
to
be
baptised
for
dead
,
is
to
be
baptised
for
the
name
of
a
dead
Christ
:
it
is
too
farre
fetched
,
and
I
cannot
see
how
it
can
be
brought
in
.
Therefore
(
without
prejudice
to
these
glorious
and
goodly
writers
)
we
proceed
to
further
examination
of
these
words
.
There
be
some
others
,
that
cannot
indure
what
hath
beene
said
before
,
but
they
must
devise
trickes
of
their
owne
.
They
say
Saint
Paul
alludes
to
the
Leviticall
Law
,
Numb.
19.
Numb.
19.
when
a
man
had
touched
any
dead
carkasse
,
he
was
to
be
cleansed
before
the
even
:
but
suppose
,
say
they
,
that
the
man
dyed
by
casualty
,
before
night
,
before
he
could
come
to
the
Priest
,
before
he
could
have
gotten
the
matter
of
his
purification
,
what
was
then
to
be
done
?
Then
,
say
they
,
his
neighbour
was
to
be
cleansed
for
him
:
and
so
they
fall
upon
an
opinion
before
named
.
But
what
is
their
purpose
?
certainly
to
bring
in
prayer
for
the
dead
,
because
they
thinke
that
as
there
was
baptisme
for
the
dead
,
so
there
should
be
prayer
for
the
dead
.
And
if
the
one
fall
to
be
so
,
the
other
must
needs
be
so
too
.
For
I
rather
thinke
that
there
should
be
prayer
for
the
dead
,
than
that
there
should
be
baptising
for
them
;
to
speake
in
a
sacramentall
sence
.
They
doe
it
,
to
bring
in
their
superstitions
of
holy-water
,
and
sprinkling
the
graves
and
sepulchers
,
and
coffins
of
dead
persons
:
thereby
to
make
them
more
pure
before
God
;
and
that
which
is
more
ridiculous
,
that
the
Priest
should
undertake
in
times
past
(
and
it
may
be
now
too
,
in
our
times
)
when
he
was
sent
for
to
a
sicke
body
to
give
him
the
host
,
and
that
the
party
were
dead
before
he
came
,
he
in
the
presence
of
the
company
,
was
to
eate
it
,
for
him
that
was
deceased
:
and
thought
that
that
would
be
availeable
to
him
,
for
the
forgivenesse
of
his
sinnes
,
and
for
the
receiving
him
into
heaven
.
These
things
have
no
ground
nor
warrant
:
neither
in
this
Epistle
,
nor
in
the
old
Law
:
There
is
no
such
thing
that
there
was
any
such
purification
by
a
proxie
;
but
it
was
alway
done
in
a
mans
owne
person
:
and
there
was
no
fri●nd
admitted
in
any
such
action
.
Therefore
in
that
devise
,
they
make
one
lye
to
salve
another
:
as
their
custome
is
,
in
other
of
their
proceedings
.
Further
,
there
is
yet
another
opinion
,
that
saith
,
that
baptising
for
the
dead
,
it
is
meant
of
those
that
came
,
and
offered
themselves
voluntarily
to
afflictions
and
persecution
.
And
this
is
more
neare
the
point
,
for
indeed
in
the
Scripture
,
it
is
a
most
usuall
and
common
saying
,
to
call
afflictions
by
the
name
of
baptisme
.
So
Math.
20.
Math.
20.
Mark
.
9.
Mar.
9.
when
the
sonnes
of
Zebede
come
to
our
Lord
and
desire
a
boone
of
him
;
requesting
that
one
of
them
might
sit
at
his
right
hand
,
and
the
other
at
his
left
in
his
kingdome
:
Christ
answers
them
againe
,
that
they
knew
not
what
they
asked
.
And
he
proceeds
further
;
saith
he
,
Can
ye
drinke
of
that
Cup
whereof
I
shall
drinke
,
and
can
ye
be
baptised
with
the
baptisme
that
I
shall
be
baptised
withall
?
and
they
answer
againe
,
they
could
.
Christ
tels
them
again
,
that
indeed
they
should
drinke
of
that
cup
,
and
be
baptised
with
that
baptisme
;
but
to
sit
at
his
right
hand
,
and
at
his
left
,
&c.
where
we
may
see
,
he
speakes
of
the
baptisme
of
fire
and
trouble
,
and
persecution
.
That
which
is
intended
in
those
words
,
the
same
also
by
comparison
,
may
be
taught
here
,
and
interpreted
in
this
place
.
They
that
are
baptised
for
dead
,
that
is
,
those
that
scorned
their
lives
,
that
cared
not
for
them
:
those
that
were
ready
to
drinke
the
cup
of
Christ
,
that
were
ready
to
throw
themselves
into
danger
,
for
the
glory
of
their
Lord
,
and
Master
.
To
what
end
are
they
thus
forward
,
if
there
be
no
resurrection
from
the
dead
?
There
be
many
things
that
favour
this
interpretation
,
as
the
sequell
that
followes
in
the
next
words
.
Where
the
Apostle
saith
,
why
are
we
in
danger
or
jeopardie
every
houre
,
if
the
dead
rise
not
?
as
if
he
would
bring
the
argument
from
abroad
,
home
to
himselfe
;
and
then
the
sence
of
the
place
is
this
.
To
what
purpose
doe
men
adventure
their
lives
,
and
cast
themselves
into
apparant
danger
of
death
,
except
they
have
a
certaine
hope
of
the
resurrection
to
life
:
and
that
that
God
that
takes
away
their
life
now
,
can
give
it
them
againe
,
with
advantage
in
the
world
to
come
?
This
is
true
,
but
whether
it
be
fully
proper
or
no
,
to
rest
in
this
baptisme
,
as
absolute
;
I
thinke
it
lyes
not
in
any
mans
power
by
any
strong
and
full
authority
to
determine
.
It
is
true
,
our
Lord
saith
,
Luke
10.
Luke
10.
I
have
a
baptisme
to
be
baptised
with
,
and
how
am
I
pained
till
it
be
past
!
Where
he
meanes
in
the
same
sence
,
the
baptisme
of
affliction
.
For
a
man
in
affliction
,
is
as
it
were
a
dead
man
:
a
man
in
prison
,
as
though
he
were
in
the
bottome
of
the
water
in
another
element
,
when
there
is
persecution
and
trouble
on
every
side
.
But
yet
there
is
another
opinion
,
which
shall
be
the
last
that
at
this
time
I
will
trouble
you
withall
;
that
is
,
of
Beza
,
Beza
.
and
others
that
hold
with
him
:
that
all
this
that
is
spoken
of
baptisme
here
;
is
not
meant
of
any
sacramentall
washing
;
but
as
the
word
is
often
used
,
for
a
legall
washing
and
purifying
;
common
and
ordinary
,
at
the
carrying
forth
of
the
dead
,
as
in
Heb.
9.
Heb.
9.
there
are
many
washings
,
and
the
word
is
thus
used
in
divers
places
in
the
Gospell
.
As
where
Christ
saith
,
the
Scribes
and
Pharisees
,
when
they
come
from
the
market
,
they
baptised
their
hands
,
and
they
baptised
their
Cups
and
their
Platters
,
and
Dishes
.
It
is
the
same
word
there
,
and
it
signifieth
to
dip
,
to
wash
,
and
make
cleane
.
And
so
it
was
a
custome
among
Christians
,
they
used
when
they
layd
their
dead
bodies
forth
,
to
wash
them
and
annoynt
them
.
And
all
this
was
done
,
as
a
certaine
assurance
and
signe
of
the
resurrection
.
So
the
body
of
our
Lord
Iesus
,
was
imbalmed
by
Ioseph
of
Arimathea
,
and
Nichodemus
:
and
should
have
beene
more
fully
embalmed
,
upon
that
which
we
call
our
sunday
morning
;
but
that
the
women
received
relation
of
his
resurrection
,
before
they
came
to
the
grave
.
This
custome
was
used
in
Egypt
,
as
we
see
in
the
Scriptures
:
and
in
expresse
words
,
Acts
9.
Dorcas
or
Tabitha
,
when
she
was
dead
,
shee
was
washed
and
layd
in
an
upper
roome
.
And
it
seemes
this
custome
was
used
by
prophane
men
themselves
,
in
most
Countries
:
as
the
Poet
speakes
of
Tarquynus
,
when
he
was
dead
being
slaine
,
for
his
foule
acts
and
tyrannizing
parts
,
a
good
woman
,
saith
he
,
took
him
,
and
in
devotion
,
washed
his
body
,
and
annoynted
him
according
to
the
solemnity
of
funerals
.
So
the
substance
of
the
argument
(
as
Beza
thinkes
)
is
this
;
that
all
this
expense
about
these
corses
,
carrying
them
to
their
graves
in
pompe
,
that
we
cast
them
not
out
as
beasts
unburied
,
but
commit
them
to
the
bowels
of
our
mother
earth
,
to
lye
there
in
certaine
hope
of
the
resurrection
.
All
the
charge
and
cost
that
we
bestow
for
them
,
our
washing
of
their
bodies
,
that
we
suffer
them
not
to
carry
any
pollution
or
staine
with
them
:
all
this
is
done
in
hope
of
the
resurrection
.
And
this
we
would
not
doe
,
except
we
had
a
hope
of
the
resurrection
,
but
would
cast
them
away
,
without
any
care
.
But
we
have
a
stately
sumptuous
care
of
their
obsequies
,
and
proceedings
in
this
businesse
:
therefore
we
have
a
certaine
hope
of
the
resurrection
.
Tertullian
Tertul.
saith
,
if
you
aske
me
the
fashion
of
my
life
,
and
how
I
eate
and
drinke
;
and
how
I
wash
my selfe
in
my
bath
:
I
wash
my selfe
in
such
a
bath
as
is
convenient
for
the
health
of
my
body
,
and
I
look
for
another
bath
,
when
I
am
dead
:
alluding
to
the
custome
that
was
then
among
Christians
;
which
was
received
from
the
Iewes
or
Hebrewes
;
that
had
great
skill
in
it
,
and
wrote
it
in
bookes
,
and
put
it
into
their
Thalmud
,
where
there
is
a
great
long
Chapter
to
this
purpose
,
how
the
funerals
of
men
should
be
solemnized
.
And
of
a
truth
there
is
some
force
of
an
argument
,
from
the
customs
and
manners
of
the
people
of
God
:
to
prove
the
certainty
of
our
common
faith
in
the
resurrection
.
But
I
am
perswaded
S.
Paul
did
not
greatly
care
for
these
fashions
:
because
they
were
but
weake
,
for
though
they
prove
something
,
yet
men
might
object
and
say
,
what
doe
you
tell
us
of
idle
customes
,
that
because
men
are
carried
by
their
friends
with
weeping
and
lamentation
to
their
graves
;
and
those
that
be
of
greaer
ranke
with
pompe
and
solemnity
:
because
they
doe
thus
,
shall
we
therefore
beleeve
that
there
is
a
resurrection
?
because
this
argument
may
suffer
the
traverse
,
therefore
it
is
not
full
,
although
it
prove
something
,
as
Calvin
Calvin
.
saith
well
,
because
death
seemes
to
be
the
last
extirpation
,
and
extinguishing
,
and
rooting
out
of
men
,
therefore
it
hath
beene
the
wisedome
of
men
,
and
the
nature
of
faith
,
to
devise
life
in
death
,
and
to
represent
life
by
death
.
For
men
that
have
friends
,
that
are
men
of
respect
,
and
are
able
to
have
it
so
,
are
carried
to
their
graves
with
more
pompe
and
magnificence
,
than
ever
was
done
to
them
in
all
their
life
.
Because
they
would
overcome
death
,
and
make
their
scaffold
of
joy
and
delight
in
the
height
of
death
,
more
then
before
in
their
life
time
,
to
out-worke
the
feare
of
death
in
those
that
are
living
,
and
to
give
assured
hope
of
those
that
are
dead
,
therefore
it
was
profitable
for
the
Church
to
invent
these
things
,
and
the
Church
approves
of
it
.
And
then
the
Apostles
argument
is
,
to
what
end
are
all
these
solemnities
for
the
dead
?
to
what
end
is
this
cost
?
to
what
end
is
this
pompe
?
in
celebrating
their
funerals
?
but
as
so
many
arguments
of
the
resurrection
?
And
they
tell
us
plainely
,
that
except
we
hoped
to
see
the
man
againe
in
glory
in
the
world
to
come
:
we
would
not
trouble
our selves
about
these
things
,
but
cast
him
away
as
a
thing
of
nothing
.
But
by
this
we
shew
our
esteeme
of
them
,
that
we
account
them
to
be
those
,
whose
lives
are
layd
up
with
God
in
Christ
.
To
conclude
this
,
because
I
have
beene
too
troublesome
to
you
in
it
;
Chrysost.
August
.
I
thinke
that
the
fittest
,
and
the
best
sence
,
is
that
of
Saint
Chrysostome
and
Saint
Austine
:
who
though
they
lived
in
severall
parts
of
the
world
,
yet
with
one
spirit
they
agree
upon
it
:
What
then
shall
they
doe
that
are
baptised
for
the
dead
?
say
they
,
what
is
all
this
mortifying
to
the
world
?
what
is
this
continuall
expectation
of
death
in
the
world
?
what
is
all
this
preparation
for
the
world
to
come
?
which
is
in
the
opinion
of
worldly
men
,
nothing
but
a
meere
death
:
They
thinke
that
men
that
live
thus
,
are
as
dead
coarses
,
that
have
no
society
of
mankinde
:
those
that
are
of
retired
life
,
and
conversation
,
they
are
accounted
dead
men
;
that
man
that
is
a
man
of
abstinence
,
that
is
a
man
of
feare
and
trembling
;
that
is
a
man
that
betakes
himselfe
to
God
,
and
neglects
the
world
;
that
addicts
himselfe
to
a
pure
straine
of
devotion
;
Luk
2.36
.
that
like
Hanna
the
daughter
of
Phanuell
,
is
in
the
Temple
day
and
night
,
praying
,
and
praysing
God
:
these
men
are
civilly
dead
men
:
these
that
are
baptised
to
this
kinde
of
holinesse
,
that
make
this
profession
of
the
Sonne
of
God
;
that
live
a
strict
course
of
life
;
that
use
abstinence
from
the
world
,
and
the
delights
therein
;
that
they
may
be
vacant
for
God
alone
:
they
are
dead
men
alive
,
or
living
men
dead
:
or
men
twise
dead
;
for
so
the
world
esteemes
of
them
.
Now
then
,
what
shall
their
profession
and
undertakings
come
to
,
if
there
be
no
resurrection
?
shall
we
say
that
these
are
deluded
men
?
that
they
are
deceived
?
farre
be
it
from
us
!
farre
be
it
to
thinke
that
God
will
deceive
them
,
or
put
them
besides
their
end
!
Therefore
they
shall
be
partakers
of
that
they
looke
for
;
they
shall
have
a
most
blessed
and
copious
reward
in
heaven
;
their
labour
is
not
lost
in
the
Lord
;
there
is
no
part
of
their
labour
,
,
but
it
shall
be
fruitfull
and
glorious
in
the
Lord
.
And
if
there
be
no
resurrection
,
why
are
they
baptised
for
dead
?
that
is
,
why
are
they
taken
for
dead
men
,
that
live
not
out
their
time
;
as
other
men
doe
;
in
jollity
,
in
mirth
,
and
bravery
of
the
world
;
as
it
hath
beene
,
and
is
a
Proverbe
among
heathens
;
while
we
live
,
let
us
live
.
As
if
to
use
a
sober
carriage
,
were
a
kinde
of
death
;
for
men
to
refraine
from
the
delights
and
pleasures
of
this
world
:
therefore
while
they
live
,
they
will
have
a
life
of
it
;
and
spend
their
time
in
mirth
.
But
the
children
of
God
have
another
promise
.
Whether
this
be
the
true
sence
of
S.
Paul
,
or
that
of
the
cup
of
persecution
:
they
are
almost
both
coincident
,
and
one
of
these
certainely
is
Saint
Pauls
reason
.
For
he
speakes
of
some
singular
persons
:
all
were
not
ready
to
offer
themselves
for
Christ
;
but
hee
speakes
of
a
singular
company
,
that
were
different
from
the
common
sort
of
men
.
Certainly
wee
must
take
it
in
one
of
these
two
sences
.
And
for
that
of
Beza
,
though
it
be
true
,
and
have
some
force
in
it
;
yet
Saint
Paul
seldome
insists
upon
the
weake
actions
of
men
.
It
is
true
,
that
which
men
doe
publiquely
,
it
comes
to
have
the
nature
of
a
law
in
it
:
and
this
hath
beene
a
publique
thing
in
all
nations
;
to
honour
the
going
of
their
friends
out
of
the
world
:
therefore
Saint
Paul
might
have
drawne
a
good
argument
from
that
;
if
he
used
such
in
other
places
.
But
because
we
finde
not
that
,
therefore
we
cannot
settle
upon
this
.
His
manner
is
not
to
fashion
himselfe
to
the
world
,
or
to
the
actions
of
men
;
to
draw
things
of
such
weight
as
these
:
especially
from
heathen
and
simple
men
,
that
did
that
which
it
may
be
they
had
no
reason
for
.
And
besides
,
it
is
no
argument
to
prove
the
resurrection
,
from
the
dead
:
although
a
childe
of
God
understand
,
and
God
hath
put
into
their
hearts
,
good
affections
:
because
these
vessels
,
these
parties
,
are
not
dead
,
but
sleepe
;
therefore
God
teacheth
them
to
honour
the
ashes
of
his
Saints
,
because
they
have
hope
in
Christ
;
but
to
say
that
the
world
and
all
mankinde
dreames
of
a
resurrection
,
because
they
honour
their
friends
departed
;
this
doth
not
argue
.
For
they
may
doe
it
to
their
friends
,
out
of
love
,
or
out
of
fondnesse
:
or
for
fashion
,
to
shew
their
gallantry
,
or
the
like
.
I
will
not
contradict
that
learned
man
;
but
yet
I
thinke
,
that
which
is
most
agreeable
here
to
Saint
Pauls
great
spirit
,
is
that
opinion
about
the
cup
of
affliction
.
Those
that
gave
themselves
freely
to
persecution
,
to
stoning
,
to
sword
,
to
banishment
,
to
affliction
,
(
as
the
Apostle
speaks
in
another
place
)
men
that
are
alway
working
upon
their
owne
passions
and
lusts
:
this
I
take
to
be
the
proper
sence
.
To
what
end
doe
these
men
macerate
their
bodies
,
and
trouble
themselves
by
mortification
,
and
by
yeelding
themselves
to
persecution
and
sword
;
if
they
be
not
fulfilled
with
a
lively
hope
of
the
resurrection
?
In
that
sence
,
the
argument
thence
drawne
,
teacheth
us
thus
much
.
That
whatsoever
action
or
president
Gods
children
and
Saints
have
given
in
this
world
;
they
are
all
of
them
of
singular
and
excellent
use
,
to
prove
the
glory
of
God
in
this
article
of
the
resurrection
.
I
say
the
president
of
Gods
Saints
in
former
times
,
and
of
those
in
our
times
,
that
are
before
our
eyes
:
they
are
arguments
invincible
,
and
we
should
not
offer
to
cast
any
scruple
against
the
power
and
validity
of
them
.
There
be
a
company
of
men
,
that
will
follow
none
but
themselves
,
under
pretence
of
following
none
but
Christ
:
whereas
,
indeed
,
they
follow
none
lesse
than
Christ
:
in
presuming
to
follow
him
alone
,
without
any
other
,
they
follow
none
at
all
.
Christ
is
then
followed
,
when
he
is
followed
in
his
members
,
as
well
as
in
himselfe
:
therefore
the
Apostle
bids
us
be
followers
of
him
,
as
he
is
of
Christ
.
It
is
true
,
the
point
of
proofe
and
imitation
,
it
rests
not
in
man
as
he
is
man
,
but
as
he
is
a
follower
of
God
.
So
farre
we
must
take
the
force
of
the
argument
,
as
it
hath
a
higher
reference
and
relation
unto
God
;
which
is
the
Prince
of
reason
,
and
the
ground
of
all
demonstration
.
Therefore
he
that
neglects
and
condemnes
the
presidents
of
Martyrs
in
former
times
;
or
of
the
ancient
Fathers
,
or
our
precedent
Fathers
,
that
lived
in
the
dayes
of
persecution
;
that
suffered
fire
and
banishment
from
their
Country
,
for
Christ
:
he
that
cals
these
things
idle
fopperies
,
or
weake
infirmities
without
any
ground
or
reason
,
or
that
they
were
deceptions
of
stubborne
flesh
,
that
dyed
for
the
maintenance
of
erronious
opinions
:
he
that
speakes
thus
blasphemously
against
the
honour
of
Gods
holy
presidents
,
he
pluckes
the
argument
out
of
Saint
Pauls
hand
,
and
makes
it
nothing
worth
.
For
so
might
the
Corinthians
have
answered
the
Apostles
argument
;
that
they
would
not
be
ruled
by
any
man
but
by
Christ
:
they
would
have
none
over
them
,
but
Christ
:
they
would
have
no
president
,
but
God
:
they
would
have
no
direction
,
but
Gods
wayes
:
and
as
for
men
,
they
are
but
men
;
and
to
be
no
further
followed
,
then
they
follow
God
.
But
Saint
Paul
he
raiseth
a
mighty
argument
from
them
:
and
so
in
other
places
he
saith
:
Observe
,
and
walke
as
you
have
seene
us
walke
,
and
observe
them
that
are
as
lights
before
you
,
that
are
as
lights
shining
in
a
darke
generation
.
The
children
of
God
are
borne
for
example
;
and
either
they
winne
men
by
their
rare
,
and
excellent
accommodation
to
God
;
or
else
they
stop
their
mouthes
for
ever
,
that
they
shall
have
nothing
to
say
at
the
day
of
judgement
:
because
they
have
had
such
examples
before
them
:
and
had
no
hearts
to
follow
them
.
All
the
presidents
of
Gods
Saints
in
former
times
,
if
they
be
followed
;
they
further
our
salvation
:
but
if
they
be
neglected
,
they
shall
fall
heavy
upon
us
to
our
condemnation
.
All
things
that
were
done
before
,
were
done
for
our
learning
,
and
for
our
sakes
:
as
(
whatsoever
was
written
before
time
,
Rom.
15.4
.
was
written
for
our
learning
)
to
confirme
and
strengthen
us
,
and
build
us
up
in
our
most
holy
faith
.
Let
us
glory
in
this
;
let
us
study
the
history
of
the
Martyrs
that
have
beene
before
us
.
After
this
manner
Christ
comforted
his
Apostles
;
saying
,
Rejoyce
and
be
glad
in
that
day
,
Math.
5.12
.
for
great
is
your
reward
.
Why
should
they
rejoyce
?
because
so
they
persecuted
the
Prophets
before
you
:
so
the
example
of
those
that
have
beene
before
us
,
are
convincing
arguments
to
us
.
The
God
of
glory
and
peace
,
that
hath
given
us
so
many
rare
examples
before
us
;
give
us
power
to
follow
them
,
Amen
.
FINIS
.
1
COR.
15.29.30
.
What
shall
they
doe
that
are
baptised
for
the
dead
,
if
altogether
the
dead
rise
not
,
why
are
they
baptised
over
the
dead
?
and
why
are
we
in
danger
and
jeopardy
every
houre
?
THis
is
one
of
Saint
Pauls
difficult
and
hard
places
,
which
Saint
Peter
puts
us
in
minde
of
,
2
Pet.
3.16
.
2
Pet.
3.16
.
saith
he
,
In
Pauls
Epistles
there
are
certaine
things
that
are
hard
to
be
understood
:
which
the
reprobates
doe
wrest
as
they
doe
the
rest
of
the
Scriptures
,
to
their
owne
damnation
.
But
this
Text
,
which
is
so
difficult
and
hard
;
may
be
best
explained
and
expounded
by
the
context
:
by
the
sence
that
followes
after
.
August
.
Saint
Austin
gives
us
a
Rule
;
when
saith
he
,
I
finde
the
Scriptures
darke
and
obscure
,
then
I
looke
to
the
scope
and
purpose
,
and
drift
of
them
;
and
surely
,
it
seemes
,
that
these
latter
words
which
I
have
now
read
to
you
,
Wherefore
are
we
in
jeopardy
and
danger
,
every
day
and
every
houre
?
are
an
exposition
of
the
former
.
Wherein
,
he
translates
the
argument
from
the
common
passion
of
the
Church
,
to
his
owne
personall
sufferings
;
and
those
that
were
the
first
and
principall
,
in
persecutions
and
troubles
;
and
he
concludes
,
that
they
were
mad
men
that
would
undergoe
such
misery
,
except
they
hoped
for
something
:
unlesse
they
had
a
certaine
hope
of
reward
,
and
recompence
,
in
those
bodies
,
in
which
they
suffered
:
For
it
is
the
body
that
suffers
here
;
the
soule
cannot
be
martyred
,
but
the
body
.
Therefore
the
Apostle
saith
,
Every
man
shall
receive
in
their
bodies
,
according
as
they
have
done
in
their
bodies
,
2
Cor.
5.10
.
whether
it
be
good
or
evill
.
Now
for
a
man
to
undertake
such
great
hazard
and
danger
,
to
be
alway
in
jeopardy
,
to
be
every
houre
in
perill
:
it
is
as
bad
as
to
be
utterly
consumed
.
A
man
were
better
to
be
utterly
dispatched
,
than
to
be
alway
hanging
in
suspence
:
for
men
to
be
still
in
anxiety
,
to
leade
their
lives
in
extremity
and
trouble
,
to
have
nothing
to
comfort
them
here
,
nor
to
have
any
expectation
in
the
world
to
come
,
of
the
common
resurrection
:
there
were
no
madnesse
comparable
to
this
.
But
because
in
these
things
,
we
must
not
be
presumptuous
;
but
must
take
them
,
as
the
spirit
of
God
hath
suggested
,
and
dictated
them
to
other
men
;
therefore
I
will
not
build
certainly
upon
this
sence
,
although
I
thinke
it
to
be
the
most
true
,
and
naturall
consequent
that
can
be
.
But
we
will
consider
also
,
what
the
spirit
of
God
hath
spoken
otherwise
.
This
gift
of
interpretation
,
is
not
acknowledged
,
nor
understood
among
simple
men
;
although
it
be
the
greatest
gift
of
all
other
.
For
a
man
cannot
tell
what
to
build
on
,
he
cannot
tell
what
to
thinke
,
he
knowes
not
what
to
say
,
or
what
to
conclude
on
.
If
he
ground
upon
a
false
interpretation
,
Ierome
in
Gal.
1.
as
Saint
Ierome
saith
upon
Galath.
1.
(
upon
these
words
,
I
mervaile
that
you
are
gone
to
another
Gospell
)
saith
he
,
what
makes
this
another
Gospell
?
false
glosses
,
and
interpretations
:
by
giving
a
false
sence
of
the
Scriptures
:
that
which
in
it selfe
is
the
pure
Gospell
of
Christ
,
may
be
made
the
Gospell
of
man
;
nay
,
that
which
is
worse
,
the
Gospell
of
the
divell
:
so
Saint
Ierome
.
Chrysost.
And
Saint
Chrysostome
discoursing
upon
the
same
argument
,
saith
he
,
If
Christ
himselfe
shall
not
interpret
the
word
which
is
obscure
and
darke
in
it selfe
,
I
shall
neither
gather
the
doctrine
,
nor
settle
the
conclusion
:
so
that
the
gift
of
interpretation
,
is
of
all
others
,
the
chiefe
and
prime
foundation
of
divinity
.
Therefore
,
observing
the
great
variety
of
the
ancient
Fathers
in
the
Church
of
God
;
I
must
of
necessity
abandon
all
kinde
of
darke
and
obscure
speech
:
and
all
that
savours
of
affected
language
or
eloquence
;
yea
,
and
speake
plainely
as
Saint
Austin
saith
.
It
is
a
farre
better
thing
that
the
Grammarian
,
or
that
the
Criticke
should
reprehend
us
,
then
that
the
people
should
not
understand
us
.
In
the
divers
sences
of
this
Text
,
I
touched
some
:
others
remaine
,
which
I
will
conclude
as
briefly
as
I
can
:
and
then
come
to
the
other
argument
,
taken
from
his
particular
,
Why
doe
we
thus
?
Why
doe
we
live
in
danger
and
jeopardie
every
houre
?
What
shall
they
doe
that
are
baptised
for
the
dead
?
The
first
opinion
was
,
that
the
Text
is
to
be
understood
according
to
the
letter
:
to
be
baptised
for
dead
men
.
This
opinion
is
followed
by
many
great
and
learned
men
:
and
by
Musculus
,
which
I
wonder
at
,
for
he
was
a
most
rare
instrument
of
light
to
the
Church
of
God
,
throughout
all
the
Scriptures
;
and
yet
he
thinkes
this
to
be
a
good
and
a
true
construction
.
That
as
Christ
Iesus
commended
the
fact
of
the
unrighteous
and
unjust
Steward
,
although
he
did
not
commend
the
fact
,
yet
his
wisedome
is
commended
:
so
the
Apostles
purpose
is
to
shew
that
though
it
were
a
vaine
thing
for
them
to
baptise
the
dead
in
the
person
of
the
quicke
,
(
to
baptise
them
by
a
proxey
)
yet
it
argued
that
which
the
Apostle
would
inferre
,
that
they
had
a
hope
of
the
resurrection
,
or
else
they
would
never
have
done
it
.
But
because
this
hath
beene
condemned
by
the
Fathers
as
hereticall
and
foolish
;
therefore
I
wave
that
opinion
,
as
not
being
the
Apostles
meaning
.
A
second
opinion
was
,
concerning
those
that
did
put
off
their
baptisme
till
their
death
:
as
the
fashion
was
in
the
first
4
or
500.
yeares
after
Christ
.
The
third
,
what
shall
they
doe
that
are
baptised
for
the
dead
?
that
is
,
that
are
baptised
into
a
dead
Christ
.
This
is
followed
by
a
great
number
of
worthy
Divines
:
Chrysostome
,
Theophilact
,
Oecumenius
,
Theodoret
,
and
Calvine
.
Another
opinion
,
What
shall
they
doe
that
are
baptised
for
the
dead
?
that
is
,
from
the
dead
:
so
the
word
signifieth
sometimes
;
and
so
Luther
Luther
.
saith
,
that
in
the
primitive
times
they
baptised
their
children
in
the
Church
yards
,
where
the
dead
bodies
were
buried
;
and
were
wont
to
stand
upon
the
grave
of
the
dead
man
,
and
say
,
This
man
shall
rise
againe
,
I
beleeve
it
,
and
I
take
the
Sacrament
upon
it
,
and
here
I
am
baptised
.
If
wee
could
finde
such
a
custome
in
the
Church
,
this
were
a
cleare
evidence
;
but
there
is
no
history
that
makes
this
appeare
unto
us
.
Notwithstanding
,
if
there
had
beene
such
a
custome
as
that
,
(
it
being
something
superstitious
)
it
could
not
greatly
inferre
the
argument
:
and
there
is
no
reason
,
to
thinke
they
should
be
baptised
upon
the
graves
of
the
dead
;
seeing
the
custome
seemed
to
be
contrary
to
baptise
them
in
their
Baptisteria
,
or
Fonts
which
were
in
little
houses
neere
their
Churches
:
in
which
there
was
no
burying
of
the
dead
for
divers
hundred
yeares
after
Christ
:
that
is
,
not
till
the
Fonts
were
brought
into
the
Churches
:
till
when
,
they
buried
in
the
Church
yards
,
and
in
the
Cloysters
below
.
Yet
notwithstanding
,
this
might
be
true
in
some
places
:
as
in
the
Church
of
Asia
,
and
in
the
parts
upon
the
Euxine
sea
;
where
they
never
baptised
any
,
but
at
the
time
of
Easter
,
and
Whitsuntide
:
and
then
they
baptised
them
upon
the
graves
of
the
dead
,
to
assure
them
,
that
the
dead
that
were
contained
in
those
graves
,
and
turned
to
dust
,
should
rise
againe
;
which
they
would
now
verifie
,
by
taking
the
Sacrament
of
baptisme
upon
it
.
Therefore
I
give
this
interpretation
the
authority
it
deserves
:
and
take
it
as
a
true
glosse
on
the
Text
:
but
yet
it
is
not
the
fulnesse
of
the
great
things
the
Apostle
here
intended
.
The
next
opinion
was
,
they
that
are
baptised
for
the
dead
,
that
is
,
dead
to
the
world
;
civilly
dead
;
that
betake
themselves
to
the
study
of
mortification
;
and
will
not
live
in
those
pleasures
and
delights
,
which
the
world
accounts
the
onely
life
.
Those
kinde
of
pleasures
and
epicurious
delights
,
which
worldly
men
take
to
be
the
life
of
life
;
the
Saints
of
God
detest
,
and
abhorre
them
:
and
in
baptisme
they
doe
renounce
them
:
the
pompes
and
vanities
of
the
wicked
world
:
and
make
themselves
dead
men
to
the
world
,
that
they
may
live
unto
God
.
And
so
they
may
be
said
to
be
baptised
for
dead
.
This
is
a
true
exposition
;
yet
I
thinke
it
is
not
full
:
because
all
are
thus
baptised
;
there
are
none
baptised
,
but
with
this
condition
:
and
as
I
said
before
,
this
Text
implies
some
speciall
,
peculiar
thing
,
which
pertaines
to
some
men
in
particular
,
and
not
to
all
in
generall
.
If
it
had
pertained
to
all
,
the
Apostle
would
have
said
,
Why
are
we
all
baptised
for
dead
?
But
he
speakes
of
a
certaine
number
of
men
,
and
what
shall
they
doe
?
those
few
eminent
men
,
that
are
baptised
for
dead
,
if
the
dead
rise
not
?
Concerning
the
other
opinion
of
Beza
,
Beza
.
that
Baptizati
here
must
be
taken
for
Loti
,
for
washing
;
as
they
used
in
funerall
pompe
to
carry
their
dead
out
of
the
world
:
I
confesse
that
may
be
admitted
too
,
because
those
that
spend
their
time
and
cost
,
in
sending
forth
their
dead
in
burying
of
them
;
they
would
not
doe
it
,
but
that
they
testified
thereby
,
that
they
have
a
certaine
hope
of
the
resurrection
of
the
dead
.
But
yet
me
thinkes
,
this
cannot
be
the
full
sence
;
for
it
followes
not
,
because
that
all
nations
carry
forth
their
dead
with
pompe
,
that
therefore
the
dead
shall
rise
againe
:
there
is
no
force
in
this
argument
;
for
they
may
doe
it
out
of
love
;
or
they
may
doe
it
,
because
it
is
the
common
fashion
,
and
custome
:
or
they
may
doe
it
out
of
superstition
:
because
they
thinke
there
is
a
kinde
of
commerce
betweene
the
dead
and
the
living
.
Therefore
,
To
conclude
all
,
I
hold
that
by
baptising
for
dead
,
is
meant
those
that
are
baptised
in
the
cup
of
bloud
,
in
the
cup
of
affliction
and
persecution
for
Christ
:
according
as
Christ
saith
himselfe
,
I
have
a
baptisme
to
bee
baptised
with
,
Luk.
12.
Luke
12.50
.
And
as
he
saith
to
the
sonnes
of
Zebedee
,
Can
you
be
baptised
with
the
baptisme
that
I
shall
be
baptised
with
,
and
drinke
of
the
cup
that
I
shall
drinke
of
?
which
baptisme
,
is
affliction
.
And
this
the
Apostle
proves
by
the
sequell
of
the
Text
:
for
as
I
said
,
there
is
no
way
to
understand
the
Scriptures
,
but
to
consider
that
which
goes
before
,
and
that
which
comes
after
:
and
to
marke
what
he
saith
in
the
words
following
.
Why
doe
we
suffer
,
why
are
we
in
jeopardy
every
houre
?
As
if
he
should
have
said
,
my
reason
why
there
is
a
certainty
of
the
resurrection
,
is
this
:
because
both
the
Church
in
generall
,
and
we
in
particular
,
and
speciall
;
are
in
danger
and
jeopardy
every
day
;
and
we
would
not
be
so
mad
,
as
to
take
dangers
unto
us
,
without
some
reason
:
unlesse
we
looked
for
something
,
and
expected
some
recompence
.
Therefore
certainely
,
unlesse
we
will
under-value
all
the
actions
of
Gods
Saints
,
and
all
the
sufferings
of
his
Martyrs
:
except
we
will
say
they
did
it
in
a
madnesse
,
and
in
a
fury
;
and
that
it
was
superstition
,
(
which
we
cannot
doe
without
blasphemy
)
we
must
confesse
,
that
it
is
a
pregnant
proofe
,
and
a
forcible
argument
of
the
resurrection
from
the
dead
.
For
,
indeed
,
there
is
nothing
that
doth
so
well
conclude
it
,
as
those
that
suffer
for
it
,
as
the
sufferings
of
those
that
professe
it
.
And
one
maine
cause
of
persecution
,
is
the
doctrine
of
the
resurrection
:
as
the
Apostle
saith
,
Acts
23.6
.
Acts
23.6
.
For
the
hope
of
the
resurrection
am
I
judged
and
accused
,
and
called
in
question
this
day
.
The
divell
and
his
complices
,
seeke
to
impugne
it
,
it
being
the
highest
and
strongest
tower
of
our
faith
;
for
there
is
nothing
whereby
the
mindes
and
consciences
of
Gods
children
,
are
stablished
,
but
in
the
expectation
of
the
promises
,
propounded
in
the
Gospel
:
which
are
none
at
all
,
if
they
be
not
to
the
body
.
For
all
the
service
of
God
,
is
performed
with
these
our
bodies
:
and
if
these
vessels
,
these
bodies
,
shall
lye
rotting
and
unregarded
;
all
the
service
of
God
shall
be
voyd
of
recompence
and
respect
:
because
those
parts
that
were
used
to
Gods
service
,
shall
have
nothing
for
their
service
.
Now
the
God
of
heaven
is
the
best
Master
that
can
be
;
he
will
suffer
no
man
to
serve
him
for
nothing
:
Iob
1.9
.
as
the
divell
confessed
of
Iob
,
Doth
Iob
feare
God
for
nothing
?
The
Apostle
therefore
brings
the
argument
from
the
common
passion
that
was
abroad
in
the
Church
;
to
that
which
was
particular
in
himselfe
.
And
he
saith
,
we
also
our selves
,
we
whom
you
know
:
there
be
many
in
the
world
that
you
know
not
,
which
have
suffered
for
Christ
:
but
we
whom
you
see
,
and
converse
with
;
why
are
we
subject
to
danger
every
day
?
and
not
onely
suffer
them
with
an
averse
disposition
,
but
we
take
them
of
our
owne
will
,
upon
our selves
:
we
seeke
for
them
,
for
the
glory
of
Christ
,
and
for
the
propagation
of
the
Gospell
,
and
either
we
shall
have
a
reward
and
recompence
for
this
,
or
else
we
are
of
all
men
most
mad
,
that
will
undertake
such
dangers
,
without
any
reward
and
recompence
.
To
proceed
in
order
,
First
here
we
are
to
consider
the
manner
of
his
proposition
in
question
wise
;
Why
doe
we
suffer
?
Division
into
foure
parts
.
and
before
,
Why
are
they
baptised
for
dead
?
Secondly
,
the
subject
of
the
proposition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
we
also
.
Thirdly
,
the
predicate
,
we
are
in
jeopardie
,
in
danger
,
and
it
is
the
worst
life
in
the
world
,
to
live
in
danger
:
as
it
is
the
best
life
,
to
be
secure
.
Fourthly
,
the
extent
of
it
:
not
for
an
houre
,
or
for
a
short
time
,
but
every
houre
,
every
moment
;
there
is
no
minute
of
our
lives
,
but
we
are
in
jeopardie
.
Lastly
,
the
force
of
the
argument
,
how
this
proves
:
because
there
have
beene
many
heretiques
in
times
past
,
that
have
suffered
themselves
to
be
in
danger
,
in
affliction
,
and
oppression
for
falshood
.
How
proves
this
then
,
that
to
be
in
danger
for
the
Resurrection
,
is
an
argument
that
there
shall
be
a
Resurrection
?
because
that
many
for
falshoods
,
have
beene
in
danger
:
these
be
the
passages
of
this
Text
,
of
which
briefly
,
and
in
order
.
First
,
concerning
the
manner
of
his
proposall
:
1
The
manner
.
He
doth
it
by
way
of
question
.
It
serves
to
stirre
up
our
dulnesse
to
understand
these
things
,
that
be
plaine
;
and
implies
,
that
we
have
lost
our
time
,
unlesse
we
palpably
discerne
these
matters
here
propounded
.
For
those
things
that
are
propounded
by
way
of
question
,
(
saith
Isidore
Isidore
.
)
are
more
effectuall
:
and
exprobrate
and
upbraid
men
for
the
dulnesse
of
their
spirits
,
if
they
doe
not
conceive
those
things
that
are
plaine
and
obvious
to
the
world
.
Why
doe
we
thus
?
As
if
he
should
have
said
,
You
spectators
that
looke
upon
our
passions
,
you
are
sencelesse
,
if
you
knew
not
the
end
why
we
doe
thus
.
So
he
argues
from
the
end
and
scope
of
the
thing
:
which
is
the
chiefe
and
principall
argument
that
can
be
.
For
all
things
worke
for
some
end
;
all
men
suffer
for
some
end
;
there
is
no
action
that
a
man
doth
,
but
it
tends
to
some
end
and
purpose
;
and
unlesse
we
be
the
most
sencelesse
people
of
all
others
,
we
will
worke
for
some
end
too
.
And
to
what
end
doe
we
thus
trouble
our selves
,
if
there
be
no
hope
of
a
resurrection
?
So
when
we
reade
the
Scriptures
,
we
should
observe
the
manner
of
this
phrase
.
It
teacheth
us
much
;
and
we
should
checke
our
owne
dulnesse
and
infirmitie
,
that
the
spirit
of
God
must
rouse
us
up
by
questions
,
and
interrogations
,
and
not
onely
propound
the
simple
and
plaine
truth
;
but
must
give
us
certaine
crosse
propositions
,
to
teach
us
that
we
cannot
rayse
our selves
,
untill
we
be
raised
of
God
:
and
to
make
us
more
sensible
after
,
he
followes
us
with
a
multitude
of
questions
.
2
The
subiect
.
Now
for
the
subiect
of
the
proposition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
we
also
.
First
,
the
Holy
Ghost
would
teach
us
here
,
that
the
Apostle
,
and
those
that
adhered
to
him
,
they
did
conforme
themselves
to
the
presidents
of
ancient
times
.
And
we
also
,
that
is
,
the
Prophets
before
us
,
suffered
for
the
testimony
of
the
truth
:
for
the
doctrine
of
the
Messias
:
some
of
them
were
sawne
in
pieces
with
sawes
;
some
of
them
were
killed
with
the
sword
:
some
of
them
were
banished
:
some
slaine
betweene
the
Temple
and
the
Altar
.
Ierusalem
was
full
of
bloud
,
in
former
times
,
and
all
for
the
profession
of
the
Messia
,
the
Lord
Iesus
;
and
for
the
hope
of
the
Resurrection
conceived
by
him
.
And
we
also
follow
them
.
This
is
the
sweet
harmony
of
Gods
Church
;
it
still
consists
of
unisons
,
and
still
they
follow
in
the
direction
and
union
of
one
spirit
,
to
speake
the
same
thing
,
to
teach
the
same
thing
,
to
suffer
for
the
same
thing
.
And
we
also
doe
it
.
The
Church
of
Christ
seekes
for
no
delicacies
;
but
it
treads
in
the
steps
of
her
ancestors
:
and
looke
what
they
have
given
for
example
before
,
they
follow
in
it
diligently
after
.
If
there
were
any
kinde
of
worldly
wisedome
in
this
;
that
men
should
see
and
discover
the
heresies
,
and
lyes
,
and
errours
of
former
times
;
it
were
madnesse
for
the
latter
times
to
embrace
them
.
But
saith
the
Apostle
,
we
doe
so
too
.
If
our
fore-fathers
had
been
in
errors
,
&
had
maintained
lies
:
we
that
live
in
these
times
(
me
thinkes
)
should
be
admonished
and
advised
;
by
processe
of
time
,
and
the
great
meanes
that
we
have
to
discover
them
.
For
if
we
should
yet
live
in
their
errours
,
our
errour
would
be
greater
than
theirs
:
because
we
have
more
helpe
than
they
:
and
we
have
the
advantage
of
time
to
see
and
contradict
them
.
But
behold
,
saith
the
Apostle
,
we
are
so
farre
from
contradicting
of
them
;
that
looke
in
what
steps
they
have
gone
before
,
we
trace
after
them
,
and
follow
with
an
even
pace
,
may
we
goe
beyond
them
,
and
transcend
their
perfections
.
If
they
suffered
something
,
we
suffer
more
:
if
they
were
driven
to
some
extremities
;
we
are
acquainted
with
more
.
The
glory
of
Christs
Church
is
this
,
that
still
there
is
a
succession
of
Martyrs
and
professors
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
we
also
doe
thus
.
In
matters
of
the
world
,
and
the
devises
of
Philosophie
;
you
shall
have
no
man
so
valiant
,
as
to
suffer
for
another
mans
opinion
:
although
in
heresies
,
and
schismes
,
it
hath
beene
so
,
(
the
cause
of
which
I
shall
shew
afterwards
)
yet
among
the
Philosophers
,
so
many
men
,
so
many
mindes
;
every
man
against
his
fellow
.
As
in
the
confusion
of
Babel
,
or
in
the
destruction
of
Madian
,
their
own
swords
were
against
one
another
.
But
in
the
schoole
of
Christ
,
the
doctrine
is
pure
and
cleare
;
the
parties
are
zealous
,
and
unanimous
:
they
goe
together
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
we
also
tread
in
the
steps
of
our
fore-fathers
.
This
is
one
thing
the
Holy
Ghost
would
teach
us
.
There
are
some
other
things
that
the
Fathers
have
related
to
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
we
also
.
That
is
,
(
saith
Ambrose
Ambrose
.
)
we
that
are
well
instructed
and
illuminated
,
because
he
would
make
that
good
in
his
exposition
,
which
he
had
said
before
.
As
I
told
you
that
the
Apostle
would
prove
the
resurrection
of
the
dead
,
from
an
ill
custome
of
them
that
were
baptised
for
the
dead
,
by
a
proxey
;
so
Ambrose
makes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
we
also
.
As
if
the
Apostle
should
say
;
What
doe
you
tell
us
of
the
foolish
superstitions
,
of
the
Cerinthyans
of
the
Manichees
and
Montanists
,
and
others
,
afterward
(
which
the
Apostle
foresaw
would
be
)
What
doe
you
tell
us
of
those
foolish
people
,
that
baptise
over
the
dead
?
that
is
to
say
,
the
living
for
the
dead
?
What
doe
you
tell
us
of
these
,
that
are
in
a
grosse
errour
?
But
I
tell
you
we
that
are
not
erronious
,
but
know
what
we
say
,
and
what
we
doe
;
we
that
are
illuminated
from
the
Almighty
,
we
that
are
orthodoxe
:
we
suffer
afflict●ons
and
persecutions
.
We
also
.
Ambrose
to
defend
his
former
opinion
,
makes
this
kinde
of
exposition
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
as
the
former
was
weake
,
so
this
is
much
weaker
.
Therefore
I
let
that
passe
:
as
being
not
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
spoken
of
.
Saint
Chrysostome
,
Oecumenius
,
and
Theophylact
,
expound
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
we
also
,
as
a
gradation
or
height
of
the
argument
:
bringing
it
from
profession
to
passion
.
As
if
he
should
have
said
,
What
doe
you
speake
of
them
that
are
baptised
for
the
dead
?
that
is
,
into
the
death
of
Christ
.
For
that
was
their
opinion
;
that
baptising
for
the
dead
,
was
into
the
death
of
Christ
for
remission
of
sinnes
,
and
for
the
resurrection
of
the
bodies
,
that
are
dead
in
sinne
.
So
then
the
sence
should
be
this
;
Why
doe
we
also
suffer
?
As
if
hee
should
say
,
they
that
are
baptised
to
the
death
of
Christ
,
and
to
the
faith
of
the
resurrection
;
they
doe
onely
affirme
it
by
word
,
but
we
affirme
it
by
deed
,
by
passion
,
by
suffering
.
And
it
is
a
stronger
argument
,
that
is
taken
from
deeds
,
then
that
which
is
taken
from
words
.
It
is
an
easier
matter
to
make
profession
,
then
to
enter
into
passion
.
Now
,
behold
,
they
that
are
baptised
into
the
death
of
Christ
,
they
make
profession
in
words
,
that
they
beleeve
this
flesh
shall
rise
againe
:
but
it
may
be
they
will
not
stand
to
it
,
when
they
are
put
to
the
tryall
of
afflictions
for
the
defence
of
it
.
But
you
see
we
doe
:
Therefore
,
as
the
tryall
from
deeds
and
actions
,
is
better
then
that
in
word
and
profession
:
so
the
argument
is
cleare
when
he
saith
,
Why
doe
we
travell
,
or
are
in
jeopardy
every
day
?
I
confesse
this
is
the
sentence
of
a
grave
,
learned
,
and
a
holy
Father
:
and
't
is
true
that
he
saith
,
but
yet
I
take
that
truth
to
be
most
proper
,
that
I
spake
of
before
;
concerning
the
argument
drawne
from
the
sufferings
of
the
Church
:
and
that
the
Apostle
doth
speake
of
all
the
passions
of
the
Martyrs
,
of
all
the
Prophets
and
blessed
men
,
witnesses
of
Christ
,
that
have
beene
in
the
world
to
this
very
day
.
And
although
they
did
excellently
in
their
times
and
places
,
yet
now
the
sufferings
of
Christ
are
made
most
glorious
:
and
they
never
came
to
that
height
and
pitch
of
excellencie
and
perfection
,
till
the
Apostles
times
.
Therefore
to
conclude
this
point
.
We
may
learne
here
,
that
the
Apostle
is
not
vain-glorious
,
to
take
all
the
praise
to
himselfe
;
but
he
communicates
the
glory
with
his
brethren
:
and
saith
,
and
we
also
.
It
is
true
,
that
he
boasts
of
his
owne
afflictions
,
2
Cor.
11.23
.
&c.
2
Cor.
11.
where
he
speakes
of
perils
among
false
brethren
,
of
perils
by
sea
,
of
perils
by
land
:
and
of
innumerable
dangers
,
greater
than
other
men
had
;
because
then
he
was
driven
to
it
:
his
enemies
forced
him
by
their
detraction
.
But
when
he
is
left
to
himselfe
,
he
communicates
the
glory
of
his
passion
,
to
his
fellow
Apostles
:
and
saith
in
the
plurall
number
,
We
also
suffex
.
This
should
teach
all
men
humility
:
to
thinke
when
they
conceit
highest
of
themselves
,
that
there
are
other
men
as
great
as
they
.
As
the
Poet
saith
,
there
are
a
kinde
of
men
that
will
be
Domine
fac
totum
,
the
chiefe
in
all
matters
:
such
men
that
take
to
themselves
the
glory
and
praise
of
businesse
,
the
whole
act
must
be
theirs
,
though
there
be
no
such
matter
.
As
though
they
had
trod
the
Wine-presse
alone
,
and
not
Christ
:
as
though
they
had
borne
the
burden
,
in
the
heate
of
the
sunne
by
day
;
and
in
the
cold
by
night
.
These
the
Apostle
speakes
of
;
when
he
saith
,
they
measure
themselves
by
themselves
,
2
Cor.
10.
2
Cor.
10.12
.
These
kinde
of
Bragadocio's
,
are
confronted
by
the
spirit
of
God
in
every
place
.
What
art
thou
,
beside
a
member
of
Christ
?
and
What
hast
thou
,
that
thou
hast
not
received
?
and
what
canst
thou
doe
,
more
than
another
man
?
and
why
is
not
another
man
as
good
as
thou
?
Let
men
be
ashamed
to
take
the
glory
of
things
to
themselves
;
but
let
them
communicate
it
with
the
Church
:
and
say
in
the
plurall
number
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
And
we
also
.
The
Apostle
,
although
he
best
deserve
to
take
the
glory
to
himselfe
,
single
:
yet
he
will
not
exclude
the
other
:
he
takes
in
his
Collegians
:
all
of
that
livery
with
him
;
and
saith
,
We
also
are
in
danger
.
Lastly
,
for
this
point
,
in
that
he
saith
,
and
we
also
:
we
must
labour
to
prove
this
,
by
our
owne
lives
,
and
examine
how
this
comes
to
us
.
The
Saints
before
,
suffered
for
the
profession
of
Christ
:
we
must
looke
to
put
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
it
:
to
make
our selves
participants
,
and
to
say
,
and
we
also
.
But
how
doe
we
participate
with
them
?
we
see
they
suffered
afflictions
for
Christ
:
but
we
are
voluptuous
,
riotous
,
and
wicked
.
Here
is
a
faire
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
we
too
.
They
gave
their
lives
from
the
world
to
God
:
and
for
other
things
,
they
cared
not
.
We
care
for
nothing
,
but
this
life
present
,
and
the
pampering
of
our
bellies
,
the
very
source
of
damnation
.
Here
is
a
goodly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
goodly
imitation
.
Yet
we
must
imitate
them
,
if
we
will
be
saved
:
our
fore-elders
were
honest
,
pure
,
and
sincere
;
a
man
might
trust
them
;
upon
their
word
:
but
we
are
false
,
and
fraudulent
,
cozening
creatures
:
here
is
a
goody
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
we
too
.
Our
forefathers
were
given
to
hospitality
,
to
doe
good
:
but
the
men
of
our
times
,
coop
themselves
up
in
corners
;
and
keepe
all
to
themselves
,
to
spend
upon
their
bellies
,
and
upon
their
backes
.
Here
is
a
faire
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
we
too
.
We
imitate
well
!
this
is
a
left-hand
imitation
.
Our
fathers
scorned
to
give
any
thing
for
Church-livings
,
or
Ecclesiasticall
promotions
:
they
tooke
it
to
be
(
as
it
is
)
a
monstrous
and
mortall
sinne
.
But
men
now
care
not
which
way
they
come
by
any
thing
:
whether
by
God
or
the
divell
;
it
is
no
matter
,
so
they
have
it
.
Here
is
a
goodly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
we
too
.
Let
us
either
labour
to
be
sonnes
of
the
faithfull
,
in
our
sufferings
,
and
in
the
manner
of
our
conversations
;
or
we
shall
never
come
to
the
happinesse
of
their
condition
.
It
is
to
no
purpose
,
for
men
to
dreame
of
a
stately
seate
in
heaven
:
when
they
live
damnable
and
base
lives
upon
earth
.
So
much
for
that
point
,
the
subject
of
the
proposition
.
3
The
Predicate
.
Now
for
the
predicate
,
We
are
in
danger
,
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Greeke
,
is
very
elegant
,
to
move
sorrow
and
griefe
.
For
so
,
(
certainly
)
all
danger
and
jeopardy
doth
,
as
the
Poet
saith
,
Death
it selfe
,
is
not
so
terrible
,
as
the
feare
in
the
staying
and
long
delaying
of
it
.
The
apprehension
of
danger
,
moves
continuall
feare
;
and
continuall
feare
must
needs
make
a
continuall
slavery
.
As
the
Poet
saith
,
It
is
impossible
for
a
man
to
live
in
freedome
,
in
liberty
,
and
in
feare
too
;
for
that
is
a
part
of
servitude
,
and
of
slavery
.
Now
therefore
this
jeopardy
the
Apostle
speakes
of
;
it
was
the
apprehension
of
danger
from
false
brethren
,
from
persecutors
,
from
the
tyrants
of
the
time
,
of
perill
from
the
sea
,
of
perill
from
the
land
.
Whatsoever
could
hold
him
in
matter
of
feare
,
this
is
the
danger
he
speakes
of
;
that
he
was
in
ieopardy
of
,
&c.
For
a
man
to
have
his
life
hang
before
him
,
Deut.
28.66
.
as
the
Lord
saith
,
Deut.
28.
If
you
will
not
obey
my
will
and
commandements
,
I
will
make
your
lives
hang
in
doubt
before
you
:
that
is
,
you
shall
be
in
suspence
,
you
shall
not
know
when
you
shall
live
,
and
when
you
shall
dye
;
thus
God
threatneth
the
wicked
,
but
when
the
godly
in
a
voluntary
profession
,
take
this
anxious
life
,
to
hang
alwaies
in
suspence
:
we
must
imagine
what
a
mighty
perturbation
it
is
.
There
is
no
persecution
in
the
world
,
like
that
,
when
a
man
is
prolonged
in
the
feare
of
another
:
when
he
is
held
still
in
doubting
and
suspence
.
A
man
were
better
to
fall
at
once
,
than
alway
to
hang
thus
;
he
had
better
be
dispatched
,
than
to
live
still
in
trouble
,
in
misery
and
torment
;
and
there
is
no
such
hanging
to
the
soule
,
as
feare
;
still
representing
the
evill
,
and
no
end
of
the
evill
.
Behold
the
state
of
the
primitive
children
of
God
.
The
Church
of
God
upon
earth
,
is
still
in
jeopardie
:
there
is
nothing
safe
and
secure
,
although
they
have
,
indeed
,
a
security
from
God
,
that
is
better
than
all
:
the
security
of
conscience
,
the
peace
and
quiet
of
heart
and
minde
:
yet
in
respect
of
the
world
there
is
nothing
secure
;
but
they
are
ever
moving
.
The
children
of
darkenesse
,
are
alway
working
against
the
issue
of
light
;
to
make
their
lives
nothing
but
a
meere
jeopardy
.
What
these
perils
were
,
the
Apostle
in
another
place
,
explaines
.
I
cannot
now
insist
upon
them
:
but
come
to
the
extent
,
which
is
the
next
part
which
followes
.
They
were
without
intermission
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
4
The
Extent
.
Every
houre
:
this
is
that
which
makes
it
more
miserable
.
In
all
the
diseases
and
troubles
of
this
life
,
there
be
some
lucida
intervalla
;
some
kinde
of
good
fits
,
some
tempers
,
that
doe
comfort
and
make
up
some
kinde
of
strength
to
nature
;
for
those
breaches
which
the
distemper
afterwards
breeds
.
So
there
is
no
ague
,
that
alway
holds
a
man
;
except
it
quickly
dispatch
him
:
but
there
is
some
kinde
of
intervall
;
there
is
some
interim
and
space
betweene
one
fit
and
another
:
there
is
seldome
in
the
world
such
a
plague
,
that
still
lyes
as
a
heavy
burden
upon
mens
shoulders
.
But
the
children
of
God
are
sure
to
have
it
so
:
not
onely
to
have
dangers
,
but
to
have
one
upon
another
:
Psal.
42.7
.
one
deepe
cals
upon
another
,
because
of
the
noyse
of
the
water
pipes
,
as
the
Prophet
speakes
;
they
shall
have
feares
without
,
and
terrours
within
:
the
end
of
one
evill
,
is
but
the
beginning
of
another
succeeding
evill
.
Behold
then
your
calling
:
that
whereunto
you
are
called
,
saith
Saint
Chrysostome
:
we
are
set
out
for
the
purpose
:
not
onely
to
be
vexed
in
this
world
,
but
to
be
vexed
continually
.
That
we
cannot
eate
our
meate
,
nor
drinke
our
drinke
,
without
vexation
.
The
Lord
mingles
our
bread
with
teares
,
Psalm
.
80.5
.
and
our
drinke
with
weeping
.
It
is
the
property
of
the
wicked
to
feed
without
feare
:
but
even
in
our
feeding
and
repast
,
we
are
possest
with
feares
and
terrours
.
Iude
12.
And
saith
Saint
Bernard
,
Know
thy
portion
:
know
thy
portion
,
Math.
10.25
.
Oh
Christian
,
in
the
Crosse
of
Christ
:
it
was
his
case
,
and
it
must
be
thine
:
it
is
enough
for
the
servant
to
be
as
his
Master
:
it
is
no
reason
he
should
be
above
his
Master
.
This
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Every
houre
;
is
that
which
God
requires
at
our
hands
:
if
we
doe
good
for
him
,
we
must
doe
it
every
houre
:
if
we
suffer
ill
for
his
sake
,
we
must
suffer
every
houre
.
The
Crowne
of
all
our
actions
,
and
of
all
our
obedience
,
is
this
perseverance
and
continuance
.
Every
houre
.
It
is
not
for
an
houre
,
or
for
some
few
houres
of
a
day
:
but
all
the
time
of
our
life
,
we
must
be
under
the
Crosse
,
and
have
the
hand
of
God
to
pound
and
bray
,
and
beat
upon
us
,
to
get
out
those
sweet
smelling
spices
of
patience
and
godlinesse
,
which
the
holy
Ghost
hath
infused
into
us
.
This
is
the
tryall
of
a
Christian
,
to
be
every
houre
in
ieopardy
;
and
to
be
more
constant
in
suffering
,
than
his
adversaries
can
be
in
tormenting
:
to
be
so
compleat
in
that
panoplia
,
the
Armour
of
the
spirit
of
God
,
that
so
long
as
the
world
can
strike
,
he
can
indure
the
stroke
:
and
be
greater
at
length
,
than
all
his
temptations
.
It
is
the
miserable
condition
of
all
our
services
;
they
be
not
lasting
.
We
are
weary
of
well-doing
:
Galat.
6.9
.
when
we
are
in
prayer
,
we
are
weary
before
we
can
raise
our selves
to
any
kinde
of
zeale
in
our
hearts
:
we
have
done
before
we
begin
.
When
we
are
in
meditation
,
it
is
a
wearinesse
to
flesh
and
bloud
.
When
we
are
doing
of
good
deeds
to
Christ
in
his
poor
members
,
we
are
weary
;
and
say
come
no
more
,
I
have
done
so
much
and
so
much
for
you
already
.
These
are
the
cut-throats
of
obedience
.
This
noysomnesse
,
and
tediousnesse
,
and
faintnesse
of
ours
,
deprives
us
of
all
hope
of
reward
.
Therefore
the
Apostle
saith
,
Gal.
6.
Be
not
weary
of
well-doing
,
for
we
shall
receive
in
time
,
Galat.
6.9
.
if
we
faint
not
:
he
that
gives
every
houre
and
moment
,
to
the
service
of
God
,
shall
have
an
eternall
houre
:
that
is
,
of
blessednesse
,
and
continuance
of
felicity
in
the
power
of
God
Almighty
.
But
,
as
I
said
,
it
is
with
this
condition
,
If
we
faint
not
,
we
shall
receive
.
Implying
,
that
if
we
faint
,
we
shall
not
receive
:
all
our
precedent
benefits
,
all
our
good
deeds
that
we
have
done
in
former
time
,
if
we
hold
not
on
,
they
have
no
place
or
acceptance
with
God
.
Perseverance
is
the
Crowne
of
the
graces
of
God
:
to
be
every
houre
,
every
moment
of
time
,
addicted
to
the
glory
of
God
:
it
is
the
glory
of
Gods
servants
:
It
is
to
no
purpose
,
to
give
a
poore
creature
a
small
piece
of
money
,
or
some
little
meanes
,
to
helpe
him
,
if
afterward
,
seeing
him
in
the
same
case
,
and
being
as
able
to
helpe
him
,
we
leave
him
.
For
his
life
still
continues
,
and
as
long
as
life
,
and
occasion
continues
,
so
long
must
our
charity
continue
:
or
else
it
is
to
no
purpose
.
It
were
in
vaine
for
a
woman
to
nurse
a
childe
,
a
quarter
or
halfe
a
yeare
,
if
she
doe
it
not
till
it
be
brought
to
some
reasonable
age
and
strength
:
that
it
be
able
to
helpe
it selfe
.
It
is
better
not
to
begin
a
thing
,
than
not
to
finish
it
after
it
is
begun
:
for
a
man
to
lay
a
foundation
of
a
house
,
and
not
to
be
able
to
build
it
up
,
is
to
make
himselfe
a
meere
mockery
to
the
common
people
:
Luke
14.30
.
to
say
,
This
man
began
to
build
,
and
was
not
able
to
finish
it
,
as
our
Saviour
saith
:
so
in
the
matters
of
God
;
whether
we
doe
good
,
or
suffer
ill
for
his
name
:
it
must
either
be
continually
done
,
or
else
it
is
not
done
at
all
.
Luke
9.62
.
To
looke
backe
,
when
we
have
laid
our
hand
to
the
Plow
,
is
to
loose
our
reward
.
He
is
a
bad
debtor
that
payes
his
debts
by
halves
:
he
is
a
bad
servant
that
will
doe
but
halfe
his
service
:
that
will
not
give
account
for
the
whole
time
,
his
Master
hath
conferred
on
him
,
and
put
him
in
trust
withall
.
So
they
must
needs
be
accounted
base
sufferers
,
and
runnagate
Souldiers
;
that
when
they
have
once
put
their
hand
to
the
action
,
for
feare
of
danger
,
flye
backe
.
The
Lord
takes
up
no
such
Souldiers
.
Therefore
let
us
pay
God
his
service
,
with
a
full
hand
,
for
so
his
gifts
deserve
.
The
blessings
of
God
are
so
infinite
,
that
they
deserve
not
a
perfunctory
service
:
a
kinde
of
time-service
;
to
be
now
up
,
and
now
downe
:
but
as
the
blessings
of
God
be
eternall
upon
the
soule
of
man
,
so
the
service
and
the
affections
of
man
,
should
be
eternall
to
God
againe
.
This
little
short
life
that
we
have
,
is
our
eternitie
:
the
eternity
which
God
hath
,
is
unspeakable
without
end
.
As
God
hath
promised
us
life
eternall
,
ioy
eternall
,
blessednesse
eternall
:
so
let
us
labour
,
that
all
that
we
doe
,
may
be
as
much
as
in
us
lies
,
eternall
.
Let
our
prayers
be
eternall
,
our
devotion
eternall
,
our
patience
eternall
,
our
charity
eternall
.
There
is
nothing
tending
to
the
praise
of
God
,
that
should
be
for
a
short
time
:
but
as
his
blessings
and
promises
are
eternall
,
so
we
should
stretch
and
extend
our selves
as
much
as
may
be
,
to
make
our
services
eternall
.
The
glory
of
a
Christian
,
is
constancie
and
perseverance
:
he
hath
constancy
against
the
number
of
the
dangers
that
come
:
and
perseverance
against
the
continuance
of
them
.
This
was
the
glory
of
the
Apostle
,
when
he
saith
,
that
he
was
in
ieopardy
every
houre
:
we
wrastle
with
great
difficulties
:
the
dangers
are
great
,
and
many
:
therein
we
shew
our
constancie
.
Againe
,
we
know
they
be
long
and
durable
:
or
else
we
might
the
better
beare
them
.
Every
moment
we
are
oppressed
;
every
houre
of
our
life
,
it
waites
upon
us
,
as
a
heavy
burthen
upon
our
shoulders
.
And
yet
we
suffer
still
;
we
are
in
danger
every
houre
,
and
therein
we
shew
our
perseverance
.
But
I
will
conclude
in
a
word
with
the
use
and
force
of
this
argument
.
For
it
hath
beene
still
the
reason
that
heretiques
have
taken
to
themselves
,
Vse
.
to
abuse
the
force
of
the
Apostles
disputation
.
The
divell
hath
fitted
the
world
,
with
such
seduced
men
to
suffer
,
and
to
suffer
for
a
lye
.
Now
then
the
argument
can
have
no
just
,
nor
no
necessary
consequence
:
that
because
men
suffer
every
hour
,
therefore
there
shall
be
a
resurrection
.
For
then
,
heretiques
may
object
and
say
,
because
they
suffer
for
this
erroneous
conceit
,
that
therefore
it
is
no
conceit
:
but
there
is
such
a
thing
.
Certainly
,
as
Tertullian
saith
,
Not
onely
the
true
orthodoxe
faith
of
Christians
,
is
increased
by
the
Martyrs
bloud
,
but
also
heretiques
are
increased
by
their
Martyrs
.
There
was
never
any
heresie
so
bad
,
but
it
had
some
to
testifie
it
with
their
bloud
:
the
divell
hath
his
Martyrs
,
as
well
as
Christ
.
But
we
must
understand
,
the
difference
must
be
taken
,
partly
from
the
cause
,
And
partly
from
the
persons
that
give
the
testimony
.
For
it
is
the
cause
that
makes
the
Martyr
,
and
the
foundation
of
the
cause
,
is
to
be
fetched
from
the
word
of
God
.
The
word
of
God
teacheth
a
man
for
what
cause
he
should
suffer
,
and
for
what
he
should
not
suffer
.
And
the
cause
of
the
Apostles
sufferings
,
were
grounded
on
the
word
of
God
:
the
Lord
Iesus
told
them
that
they
should
suffer
many
things
for
his
name
.
Iohn
15.21
.
And
as
it
was
the
lot
of
the
Prophets
,
in
former
time
,
to
suffer
,
so
it
was
their
portion
to
take
their
course
:
and
to
suffer
for
the
truth
:
and
they
were
defended
by
the
apparant
word
of
God
,
fetched
from
all
antiquity
.
The
cause
was
good
,
for
which
they
suffered
:
and
the
cause
makes
the
Martyr
,
and
the
witnessing
to
the
cause
.
The
witnessing
to
a
lye
,
can
no
way
make
a
falshood
true
;
all
the
lyers
in
the
world
,
cannot
doe
it
,
but
witnesse
must
be
given
to
the
truth
;
as
the
Apostles
witnessed
to
the
verity
of
Christ
.
Because
Christ
the
(
prime
Martyr
)
hath
set
to
his
hand
,
that
these
things
are
true
,
Ioh.
3.
He
is
the
true
witnesse
that
hath
sealed
it
with
his
bloud
:
Ioh.
3.32.33
.
and
hath
confirmed
it
by
his
miracles
,
and
by
the
approbation
of
all
the
world
.
This
is
one
difference
.
It
is
true
,
men
may
labour
to
bolster
out
bad
causes
,
by
their
obstinate
spirits
:
but
what
is
that
to
this
?
Our
cause
is
judged
;
we
have
the
words
of
Scripture
for
it
.
And
although
heresies
(
in
all
times
)
have
been
bred
out
of
the
Scriptures
;
yet
they
are
meere
wrestings
,
and
sophistries
,
dreames
,
cavillations
,
and
coacted
things
of
their
owne
devising
.
But
this
,
was
a
cause
:
that
was
throughly
proved
by
the
word
revealed
.
And
(
as
I
said
)
the
word
of
God
tels
us
for
what
cause
a
man
should
suffer
:
and
for
what
not
:
when
he
should
live
secure
,
and
when
in
ieopardy
.
That
is
one
reason
.
Secondly
,
from
the
persons
.
Popish
Traytors
.
Although
it
be
true
that
Antichrist
will
come
and
dye
,
as
Martyrs
doe
:
yet
we
must
observe
,
they
either
doe
it
to
maintain
factions
,
that
have
been
formerly
begun
,
or
to
get
a
name
to
themselves
;
or
else
they
seeke
to
flye
from
the
danger
,
if
they
can
make
an
escape
.
Acts
5.41
.
But
the
Apostles
were
in
danger
,
willingly
;
they
yeelded
themselves
to
it
with
gladnesse
of
heart
:
and
reioyced
in
afflictions
,
and
tribulations
.
But
for
the
other
,
they
breake
prisons
,
they
lye
and
equivocate
,
to
save
their
lives
:
doe
any
thing
to
rid
themselves
from
the
danger
.
The
Apostles
and
Martyrs
(
as
simple
sacrifices
)
gave
themselves
to
God
,
in
meere
devotion
to
be
disposed
at
his
pleasure
,
to
rest
upon
his
will
;
to
be
as
sheep
for
the
slaughter
,
when
he
called
for
them
.
They
sought
not
to
flye
from
their
enemies
,
or
by
equivocation
and
lies
,
to
get
away
:
but
rejoyced
in
their
persecutions
,
and
sang
even
in
prison
.
And
although
S.
Paul
made
an
escape
,
Acts
16.25
.
2
Cor.
11.33
.
and
were
let
downe
in
a
basket
from
a
window
;
yet
that
was
but
to
reserve
himselfe
for
further
times
:
for
at
last
he
meant
to
give
up
himselfe
as
a
sacrifice
to
Christ
.
Therefore
the
argument
is
strong
,
that
we
must
confirme
our selves
from
the
passion
of
the
Saints
,
before
;
and
take
no
limit
of
the
voluptuous
delights
of
the
world
.
These
are
not
the
way
to
heaven
.
The
course
that
we
hold
now
a
dayes
,
in
our
conversing
one
with
another
:
in
merriments
,
in
eating
and
drinking
,
and
idle
complements
;
they
are
no
wayes
to
give
us
comfort
at
the
houre
of
death
,
at
the
day
of
judgement
:
but
our
comfort
must
be
taken
from
the
sufferings
of
the
Church
:
from
the
passion
of
the
blessed
Saints
before
:
from
the
noble
army
of
Martyrs
,
from
that
cloud
of
witnesses
:
from
those
that
have
sealed
the
truth
of
Christ
with
their
bloud
:
that
have
indured
jeopardy
:
that
have
imbraced
danger
all
the
hours
of
their
life
.
These
are
they
,
whose
steps
we
must
follow
,
and
insist
in
:
those
worthy
presidents
before
us
.
And
as
farre
as
we
conform
our selves
to
these
;
so
much
comfort
we
shall
have
,
when
we
suffer
with
them
that
suffer
,
to
be
conformed
to
the
passion
of
Christ
:
that
we
may
also
be
conformed
to
his
glory
.
Luke
22.28.30
For
if
we
suffer
with
him
,
we
shall
also
raigne
with
him
,
as
our
Lord
Iesus
saith
:
which
the
Lord
grant
unto
us
for
his
sake
,
Amen
.
FINIS
.
1
COR.
15.31
.
I
dye
daily
by
the
rejoycing
that
I
have
in
Christ
Iesus
our
Lord
.
THe
frequent
reading
,
studying
,
and
conversing
in
the
Scriptures
;
is
like
the
dressing
of
an
armour
,
or
the
cleansing
of
a
fountaine
;
for
an
armour
,
the
more
it
is
furbushed
,
the
brighter
it
lookes
:
and
the
Spring
or
Fountaine
,
the
more
it
is
scoured
,
the
clearer
the
water
runnes
:
so
the
holy
field
of
the
Scriptures
,
the
more
it
is
tilled
with
diligence
and
frequencie
,
the
more
faire
and
goodly
fruit
it
brings
forth
.
The
precious
pearle
of
the
truth
,
oft
times
is
so
hid
,
in
the
ambiguity
of
words
,
(
words
of
equivocation
;
that
is
,
words
that
may
be
taken
in
divers
sences
)
that
unlesse
a
man
looke
very
narrowly
to
them
,
and
observe
well
the
passages
of
them
,
he
is
in
danger
to
be
drawne
into
some
errour
.
This
most
difficult
portion
of
Scripture
,
that
we
have
taken
in
hand
,
begins
now
to
appeare
,
by
our
continuance
,
and
dwelling
upon
it
.
The
truth
,
the
pearle
which
before
lay
hid
in
the
casket
,
begins
to
sh●w
forth
his
owne
lustre
.
As
Ierome
Ierome
.
saith
,
Truth
oft
times
lyes
hid
in
the
ditch
of
words
;
so
the
ambiguity
of
one
word
here
,
hath
puzled
the
faire
and
cleare
stream
of
the
truth
:
that
without
much
searching
of
the
Scripture
,
we
had
not
found
it
out
.
But
by
our
frequency
and
diligence
,
I
hope
we
have
found
in
the
end
the
proper
sence
and
full
meaning
of
the
Text
:
for
one
Scripture
whets
and
cleares
another
.
Now
the
Apostle
brings
the
passion
of
the
Martyrs
to
his
owne
particular
instance
,
and
saith
;
as
the
common
ordinary
number
of
Saints
were
baptised
in
bloud
;
so
the
Colledge
of
the
Apostles
much
more
;
and
he
himselfe
most
of
all
.
This
I
conclude
to
be
the
sence
of
the
Text
:
and
of
those
difficult
words
,
verse
29.
of
baptising
for
the
dead
.
It
is
that
which
the
Apostle
renders
here
,
and
in
the
verse
before
going
in
other
termes
.
For
first
,
in
verse
29.
he
cals
it
baptising
for
the
dead
.
In
verse
30.
he
cals
it
Ieopardy
every
houre
,
and
now
in
this
verse
he
saith
,
I
dye
daily
.
All
the
three
phrases
have
but
one
sence
and
signification
:
onely
distinguishing
the
persons
,
from
whom
he
drawes
the
argument
.
For
the
thing
is
all
one
,
the
state
of
Christs
Church
here
on
earth
;
is
alway
like
it selfe
:
in
this
life
,
alwayes
in
an
afflicted
condition
.
So
then
,
his
argument
first
in
verse
29.
(
which
is
a
great
graund
argument
to
prove
the
Resurrection
)
he
takes
it
from
the
passions
and
sufferings
of
the
Martyrs
,
and
professors
of
Christ
:
and
it
holds
in
all
these
three
verses
,
and
that
which
followeth
.
In
the
first
of
the
three
,
he
brings
the
argument
generall
.
In
the
second
,
particular
.
In
the
third
,
he
brings
it
personall
.
First
generall
,
verse
29.
his
argument
is
drawn
thus
.
If
there
be
no
resurrection
of
the
dead
,
why
should
any
man
be
so
mad
,
as
to
be
baptised
in
bloud
for
the
testimony
thereof
?
that
is
,
to
forsake
Father
and
Mother
,
&
Land
&
Country
,
and
Life
,
and
al
for
the
witnesse
of
the
Gospell
,
which
chiefly
stands
in
the
hope
of
the
resurrection
:
for
this
is
the
baptisme
that
Christ
speakes
of
,
when
he
saith
,
Can
ye
be
bapti
sed
with
the
baptisme
that
I
shall
be
baptised
with
?
and
can
ye
drinke
of
the
cup
that
I
shall
drinke
of
?
that
is
,
the
baptisme
of
teares
,
of
affliction
,
the
baptisme
of
bloud
,
for
the
testimony
of
the
truth
.
And
so
he
drawes
his
argument
from
the
common
example
of
the
Martyrs
,
in
their
sufferings
:
implying
,
that
they
were
madde
men
,
if
they
would
suffer
in
confidence
of
a
bad
cause
;
to
lose
the
best
thing
in
this
world
,
for
a
lye
.
Therefore
their
sufferings
are
a
plaine
argument
,
a
strong
and
perfect
subscription
and
consent
,
to
this
maine
point
of
our
faith
,
the
Resurrection
of
the
dead
:
that
for
which
the
Saints
in
all
the
world
,
the
Prophets
before
Christ
,
the
Apostles
after
Christ
;
have
beene
baptised
.
For
,
as
Iames
,
the
brother
of
Iohn
,
Acts
12.
who
was
killed
with
the
sword
:
Stephen
,
the
first
Martyr
:
and
all
that
were
slaine
in
the
first
generall
persecution
:
the
Apostle
drawes
his
argument
thence
:
that
if
there
were
no
Resurrection
,
then
they
had
laid
downe
their
lives
in
vaine
:
but
they
had
not
laid
them
downe
in
vaine
;
therefore
there
shall
be
a
Resurrection
.
This
is
the
scope
of
that
argument
.
In
the
second
place
,
he
comes
to
the
Colledge
of
the
Apostles
,
in
verse
30.
and
saith
,
Why
doe
we
live
in
ieopardy
every
houre
?
that
is
,
why
doe
we
live
in
danger
of
death
,
in
perill
all
our
life
long
:
to
dye
,
as
it
were
,
every
houre
:
and
to
be
baptised
for
the
dead
?
As
a
man
that
is
under
water
(
as
it
was
the
custome
in
baptising
)
he
is
as
it
were
lost
,
so
long
as
he
is
there
,
he
is
a
dead
man
:
and
although
,
perhaps
he
may
get
up
againe
,
and
lift
up
his
head
;
yet
as
long
as
he
is
in
that
element
,
it
being
not
the
element
of
our
life
,
he
is
a
lost
man
.
So
they
that
betake
themselves
to
the
profession
of
the
Gospell
,
they
are
baptised
;
they
are
under
water
;
they
are
throwne
over
board
;
they
are
cast
away
out
of
the
ship
of
the
world
,
and
made
away
to
plaine
destruction
,
to
ignominy
,
to
basenesse
,
to
poverty
,
and
every
kinde
of
persecution
,
that
their
enemies
hand
can
make
over
them
;
they
are
baptised
for
dead
,
because
they
are
in
danger
all
the
day
long
,
in
all
the
passages
of
their
life
;
they
are
in
jeopardy
of
death
,
and
deepely
drenched
in
the
conceit
and
feare
of
death
:
which
is
worse
than
death
it selfe
.
Now
(
in
the
third
place
)
in
this
verse
,
he
comes
to
the
personall
proofe
of
the
poynt
;
and
that
which
is
usuall
with
all
the
Martyrs
in
generall
,
with
the
Colledge
of
Apostles
in
particular
,
he
applies
in
his
owne
personall
instance
,
and
saith
,
I
dye
daily
.
I
protest
(
and
it
is
no
meane
protestation
)
if
you
will
not
beleeve
my
word
,
yet
take
my
oath
;
I
set
my
seale
to
it
,
and
sweare
:
and
I
sweare
by
the
Lord
Iesus
,
by
the
rejoycing
that
I
have
in
our
Lord
Iesus
Christ
,
I
dye
daily
.
This
is
the
summe
of
the
words
.
Now
you
perceive
the
argument
,
we
will
proceed
on
.
The
greatest
thing
in
such
passages
,
is
to
finde
out
the
sence
:
the
matter
will
be
evident
enough
.
In
other
places
,
the
matter
is
deepe
,
and
the
sence
is
evident
:
but
in
this
,
and
in
passages
of
like
nature
,
it
is
contrary
.
To
proceed
in
order
.
Here
,
first
,
we
are
to
consider
the
marvellous
strange
assertion
that
the
Apostle
makes
:
Division
into
two
parts
.
-
1
The
Assertion
-
2
The
Probation
where
he
saith
,
I
dye
daily
:
he
dyeth
,
and
yet
he
liveth
:
and
he
dieth
daily
.
There
was
no
part
of
his
life
,
but
still
the
shadow
of
death
overwhelmed
him
,
which
is
the
miserablest
thing
in
the
world
,
to
dye
after
death
;
and
still
to
be
dying
:
it
is
the
worst
kinde
of
death
,
and
yet
the
Apostle
saith
,
he
dyed
daily
.
It
is
an
assertion
,
that
the
Saint
of
God
pronounceth
for
himself
:
for
there
is
no
man
that
can
understand
him
,
but
he
that
takes
delight
in
these
meditations
:
he
that
hath
part
in
the
kingdome
of
Christ
,
knowes
what
this
meanes
.
For
experience
teacheth
this
,
and
not
speculation
:
or
any
argument
that
reason
can
afford
.
Secondly
,
we
are
to
consider
the
probation
of
this
:
because
it
is
a
strange
paradox
(
as
Luther
Luther
.
saith
)
What
dost
thou
meane
,
Paul
,
to
contradict
thy selfe
,
and
all
common
sence
and
reason
?
Doe
I
not
see
thee
walke
?
Doe
I
not
see
thee
eate
and
drink
?
Doe
I
not
heare
thee
preach
,
and
yet
art
thou
dead
?
I
see
no
signe
of
a
dead
man
in
thee
.
Therefore
the
Apostle
makes
it
good
by
an
oath
,
and
saith
,
I
protest
by
the
reioycing
that
I
have
in
Christ
Iesus
our
Lord
,
I
dye
daily
.
Where
first
we
are
to
consider
the
manner
of
his
inference
:
it
is
by
way
of
oath
:
And
then
,
the
thing
he
sweares
by
;
by
the
reioycing
that
I
have
in
Christ
.
A
dead
man
,
and
yet
rejoyce
?
it
is
a
very
strange
mixture
.
Thirdly
,
we
are
to
consider
the
ground
of
his
reioycing
,
where
it
is
placed
.
In
Iesus
Christ
our
Lord
.
Fourthly
,
to
consider
the
force
of
this
argument
,
and
how
we
may
preserve
and
keepe
the
strength
of
this
argument
,
alway
unavoydable
;
to
be
able
to
say
,
and
to
sweare
,
and
lay
to
pawne
,
and
gage
,
this
Rejoycing
that
we
have
in
Christ
:
when
we
finde
this
confidence
in
our selves
.
1
Part.
The
Assertion
.
First
,
touching
that
marvellous
assertion
of
the
Apostle
:
I
dye
daily
.
If
an
ordinary
sinfull
man
had
spoken
this
,
it
had
beene
no
newes
:
but
that
it
should
come
from
a
most
sanctified
vessell
of
the
holy
Ghost
;
a
chosen
vessell
:
one
,
that
for
his
life
,
was
unblameable
;
and
for
all
learning
,
and
the
graces
of
the
spirit
,
incomparable
:
that
he
should
utter
this
,
it
is
a
very
strange
mervaile
.
Indeed
a
reprobate
,
a
man
that
followes
his
owne
lusts
;
that
lives
not
to
God
,
but
to
himselfe
:
he
may
truely
say
I
dye
daily
.
For
the
Lord
makes
his
life
to
be
hanged
before
him
,
as
a
perpetuall
signe
of
death
:
that
as
the
children
of
God
are
said
to
have
the
earnest
of
the
spirit
,
and
of
the
kingdome
of
heaven
:
so
the
servants
of
sinne
,
may
be
said
to
receive
the
earnest
of
hell
.
So
many
passages
of
his
life
as
there
be
,
they
are
as
so
many
flakes
of
hell
,
burning
before
him
;
and
doe
assure
him
,
that
at
the
last
he
shall
be
tumbled
and
divolved
into
the
damnation
of
the
divell
,
and
his
Angels
.
That
gnawing
worrne
of
conscience
,
makes
his
life
a
continuall
death
.
But
that
the
Saints
of
God
should
be
thus
troubled
too
;
it
is
this
,
that
moves
the
wonder
.
And
yet
the
Apostle
here
saith
,
nay
,
and
sweares
it
too
;
that
not
onely
wicked
men
,
are
troubled
and
galled
with
the
conscience
of
sinne
;
that
they
are
alway
in
death
,
(
because
they
are
the
sonnes
of
death
,
and
study
that
which
tends
to
death
)
but
he
that
had
the
fruit
of
life
;
he
,
that
had
the
spirit
of
God
and
of
Christ
in
him
:
Gal.
2.20
.
nay
,
that
had
Christ
himselfe
(
as
he
saith
)
It
is
no
longer
I
that
live
,
but
Christ
liveth
in
me
:
that
he
should
he
subject
to
this
death
,
and
to
this
frequencie
of
death
:
that
there
was
never
a
day
came
over
his
head
,
but
a
new
death
was
presented
to
him
:
It
seemeth
strange
.
The
reason
of
this
we
must
fetch
out
of
the
rest
of
his
writings
,
for
there
he
hath
set
downe
the
summe
of
every
thing
,
that
we
are
to
conceive
of
this
mystery
.
The
first
reason
or
meanes
of
this
death
,
it
was
that
he
carried
the
divell
about
him
,
as
Gregory
Nazianzen
saith
in
his
32.
Nazianzen
Orat.
32.
Oration
to
the
Bishops
at
Constantinople
,
when
he
was
to
leave
the
place
.
Saith
he
,
Even
as
it
was
with
Paul
,
2
Cor.
12.7
.
so
doe
I
carry
the
divell
about
me
,
alluding
to
that
place
,
2
Cor.
12.
where
the
Apostle
complaines
of
the
messenger
,
and
instrument
of
Sathan
,
that
was
sent
to
buffet
him
,
continually
,
that
he
could
not
be
at
peace
and
quiet
for
him
:
and
he
prayed
to
the
Lord
thrice
,
against
it
,
but
the
Lord
answered
him
,
My
grace
is
sufficient
for
thee
.
Rom.
7
23.
This
was
it
that
made
him
to
say
,
I
protest
by
the
rejoycing
that
I
have
in
our
Lord
Iesus
Christ
,
I
dye
daily
.
For
my
life
is
such
a
kinde
of
condition
,
as
wherein
the
flesh
,
and
the
spirit
are
continually
conflicting
together
:
good
and
evill
,
righteousnesse
and
sinne
;
are
alway
countermanding
one
another
.
A
good
conscience
,
and
an
evill
conscience
;
sorrow
,
and
joy
,
heaven
and
hell
,
God
and
the
divell
,
are
continually
in
an
agony
and
combate
.
This
conflict
that
I
sustaine
betweene
the
flesh
and
the
spirit
,
is
that
which
makes
me
dye
daily
:
and
makes
me
cry
out
,
Oh
wretched
and
miserable
man
that
I
am
,
Rom.
7.24
.
who
shall
deliver
me
from
this
body
of
death
?
that
is
,
from
the
sting
of
the
law
in
my
members
:
whereby
I
am
carryed
in
contradiction
to
the
good
spirit
of
God
.
And
so
(
as
Nazianzen
saith
)
he
did
carry
Sathan
about
him
,
nay
within
him
also
.
For
the
reliques
of
sinne
,
(
which
he
cals
the
messenger
of
Sathan
)
the
instrument
of
the
divell
,
the
remainders
of
corruption
,
were
in
him
:
yea
,
and
are
in
all
the
sonnes
of
God
.
For
there
was
none
ever
without
them
,
but
that
Sonne
of
God
,
that
came
to
take
away
the
sinnes
of
the
world
.
The
second
reason
why
the
Apostle
said
he
dyed
daily
,
was
because
the
divell
bare
him
outwardly
,
by
envy
and
trouble
,
and
persecution
,
he
carried
him
on
his
shoulders
:
he
was
the
beast
that
he
was
set
on
.
And
no
marvell
,
for
if
the
divell
could
make
our
Lord
sit
on
his
backe
,
Math.
4.
Mat.
4.
and
that
our
Lord
Iesus
rode
upon
the
divell
,
as
a
man
would
ride
upon
a
horse
:
if
he
were
so
impudent
as
to
set
himsel●fe
under
our
Lord
,
and
carry
him
about
to
the
pinacle
of
the
Temple
,
and
to
the
mountaine
,
then
well
may
he
come
to
the
shoulders
(
nay
to
the
very
bowels
)
of
his
members
.
If
he
did
so
to
the
head
,
he
will
doe
to
the
members
much
more
.
Acts
17.4.12
.
Thus
he
still
carried
Paul
wheresoever
he
came
,
by
the
envy
of
the
world
,
by
the
malice
of
the
Iewes
and
Gentiles
,
as
upon
the
occasion
of
those
devout
and
religious
womens
beleeving
;
whereupon
they
raised
persecution
against
him
:
and
that
wheresoever
he
came
,
there
was
eyther
stoning
or
fire
and
faggot
,
or
banishment
;
some
mischiefe
intended
.
Treason
by
false
brethren
;
treason
by
his
opposers
,
or
treason
,
of
those
that
were
best
trusted
of
him
;
every
where
he
was
inclosed
with
perill
.
This
was
the
divell
without
him
,
as
some
of
the
Fathers
imagine
,
2
Cor.
12
7.
from
that
place
,
2
Cor.
12.
that
messenger
of
Sathan
,
there
sent
to
buffet
him
.
They
say
,
it
was
not
so
much
any
inward
thing
he
speakes
of
.
But
I
yeeld
not
to
this
:
for
I
suppose
it
was
somewhat
inward
.
Rom.
7.23
.
But
the
Fathers
say
he
meanes
another
matter
;
he
speakes
of
men
,
and
of
the
malice
of
men
that
would
not
suffer
the
Gospell
to
passe
in
the
world
:
and
that
for
this
,
he
saith
he
dyed
daily
:
by
the
perpetuall
hand
of
those
murtherers
.
I
cannot
goe
any
where
,
but
the
malice
of
men
persecutes
and
followes
me
,
so
that
I
cannot
rest
:
and
if
they
could
trap
me
once
in
their
snare
,
and
make
a
prey
of
me
,
I
were
surely
theirs
,
and
then
I
were
gone
:
the
feare
of
this
makes
me
dye
daily
.
Thirdly
,
another
cause
that
made
the
Apostle
dye
daily
,
was
the
opposition
that
hee
had
by
Idolaters
,
wheresoever
he
came
;
Idolaters
still
laboured
to
put
downe
the
Gospell
.
As
we
see
at
Athens
,
Acts
17.
Acts
17.16
.
The
Text
saith
,
His
spirit
was
sore
troubled
when
hee
saw
the
City
given
to
idolatry
:
And
so
likewise
when
he
came
to
Ephesus
,
they
cry
,
Acts
19.28
.
Great
is
Diana
of
the
Ephesians
.
Diana
the
Idoll
of
Ephesus
,
had
like
to
have
cost
him
his
life
.
Therefore
the
vexation
of
his
spirit
,
to
see
men
fall
down
to
stocks
and
stones
,
and
to
forget
that
loyalty
they
ought
to
God
:
Rom.
1.25
.
To
worship
the
creature
,
in
stead
of
the
Creator
:
This
made
him
teare
his
cloathes
,
and
ready
to
teare
his
flesh
:
for
the
vexation
of
his
spirit
,
to
see
whole
Cities
so
given
over
.
Fourthly
,
another
cause
of
this
daily
death
of
the
Apostle
;
it
was
the
opposition
that
he
had
by
Witches
,
and
Sorcerers
:
wheresoever
he
came
(
almost
)
the
divell
would
still
set
some
Witch
in
the
place
:
so
in
Acts
16.17
.
Acts
16.17
.
when
he
comes
to
Lidia
,
there
Sathan
had
entred
into
a
woman
:
and
she
having
the
divell
in
her
,
Verse
18.
uttered
these
words
of
Paul
and
Silas
:
These
are
the
men
that
teach
the
way
of
truth
:
but
the
Apostle
understanding
that
the
divell
spake
that
for
some
cozening
,
for
the
hinderance
of
the
Gospell
:
the
Text
saith
,
he
grew
into
vexation
and
trouble
of
spirit
,
and
commanded
the
divell
to
come
out
of
her
:
Another
time
he
comes
to
Paulus
house
;
Acts
13.8
.
and
there
Elymas
the
sorcerer
opposeth
him
:
whereupon
being
moved
with
griefe
,
he
growes
to
those
high
termes
,
that
he
never
spake
the
like
language
but
onely
there
,
Verse
10.
Thou
full
of
all
subtilty
,
thou
childe
of
the
divell
,
w●lt
thou
not
cease
to
pervert
the
right
wayes
of
God
?
these
things
,
therefore
,
occasioned
him
new
pangs
;
and
brought
his
death
on
;
multiplied
his
sorrowes
,
and
made
him
say
as
he
doth
here
,
in
the
vexation
of
his
spirit
,
I
dye
daily
.
For
these
Idolaters
,
for
these
opposers
;
for
the
inward
troubles
from
his
own
flesh
;
for
outward
troubles
from
his
own
corrupt
nation
;
these
things
so
every
where
beset
him
,
that
hee
could
make
no
evasion
or
escape
.
Therefore
hee
sweares
,
By
the
rejoycing
I
have
in
Iesus
Christ
our
Lord
,
I
dye
daily
.
But
the
chiefe
and
maine
thing
that
made
the
Apostle
dye
daily
,
(
to
dye
upon
the
nest
as
it
were
)
it
was
the
care
of
the
Churches
,
2
Cor.
11.28
29
2
Cor.
11.
the
great
compassion
he
had
,
that
great
Armado
of
cares
and
businesse
,
and
toyle
that
lay
upon
him
.
As
he
saith
,
The
trouble
and
care
of
all
the
Churches
lyes
upon
me
:
Who
is
weake
,
and
I
am
not
burthened
?
who
is
offended
,
and
I
burne
not
?
The
griefe
that
he
conceived
to
see
men
back-sliders
,
to
see
how
hardly
men
were
brought
to
it
;
and
how
ill
they
lived
in
their
profession
,
that
they
lived
not
answerable
to
their
calling
in
Christ
:
to
see
men
fall
from
grace
,
to
this
world
,
as
he
saith
of
Demas
,
He
hath
forsaken
me
,
2
Tim.
4.10
.
and
imbraced
this
present
world
:
these
strange
alterations
and
turnings
in
the
Church
of
God
,
did
so
vexe
and
trouble
,
and
grieve
his
spirit
,
that
he
could
take
no
rest
or
repose
in
any
thing
in
the
world
,
but
was
as
a
dead
man
,
free
among
the
dead
:
and
he
cryes
out
here
,
I
protest
by
the
reioycing
I
have
in
our
Lord
Iesus
Christ
,
I
dye
daily
.
I
dye
daily
.
This
is
a
great
aggravation
of
the
miserie
.
To
dye
,
is
the
bane
of
nature
;
the
horrible
of
horribles
:
which
none
of
us
all
can
indure
to
heare
of
:
the
least
approach
of
it
casts
us
into
infinite
feares
and
horrour
:
but
to
dye
daily
,
to
know
no
end
of
death
,
no
period
to
determine
it
,
but
to
be
in
the
continuall
act
of
dying
:
here
is
the
height
of
all
the
patience
of
the
Saints
.
As
they
dye
,
so
they
dye
daily
:
there
is
no
time
that
shines
perfectly
cleare
to
them
,
but
all
is
in
cloudes
and
disasters
and
misfortunes
here
,
I
dye
daily
.
Every
day
brings
its
burthen
with
it
:
that
as
we
begge
our
daily
bread
,
so
there
is
a
daily
death
:
and
we
have
not
such
assurance
of
our
daily
bread
,
as
we
have
of
our
daily
death
.
Men
often
by
fasting
,
pull
downe
themselves
,
and
keepe
downe
their
bodies
,
that
they
eate
not
their
bread
:
but
there
is
no
day
,
but
a
Christian
tasts
of
death
.
Though
hee
have
no
taste
of
bread
,
or
any
rellish
of
victuals
;
yet
hee
shall
be
sure
to
taste
of
death
.
I
dye
daily
,
as
though
my
life
were
of
steele
,
and
my
bones
of
marble
;
as
though
this
short
threed
of
mine
,
were
of
Adamant
;
so
thy
terrours
worke
upon
me
.
Like
a
moath
that
frets
a
garment
,
and
leaves
nothing
but
flockes
and
dust
,
and
ruine
of
the
goodliest
garment
:
so
the
terrors
of
God
,
the
terrours
of
conscience
,
the
terrours
of
the
world
;
the
discontents
,
and
feares
,
the
malice
of
the
divell
,
the
malice
of
some
false
brethren
,
and
the
falling
away
of
others
:
these
things
did
so
worke
upon
him
,
and
so
vexe
him
,
that
they
did
even
bring
him
to
nothing
;
that
there
was
no
houre
,
but
it
was
full
of
distraction
and
perturbation
.
I
protest
,
by
the
rejoycing
I
have
in
Christ
Iesus
our
Lord
,
I
dye
daily
.
This
daily
death
is
the
generall
condition
of
Gods
Saints
.
Saint
Paul
suffered
it
not
alone
,
but
he
left
it
also
as
our
inheritance
;
he
dyed
daily
:
and
we
may
say
,
who
doth
not
dye
daily
?
He
that
knowes
Christ
,
and
hath
a
will
to
follow
him
,
he
shall
finde
his
life
(
in
this
life
)
to
be
a
continuall
death
wrastling
with
him
,
and
tyrannizing
over
him
:
as
Iob
saith
,
My
soule
rather
desires
strangling
,
Iob
7.15
.
than
to
live
as
I
doe
:
Saint
Paul
had
his
death
:
and
the
ministers
of
the
Gospell
,
now
have
their
death
;
and
though
they
live
in
a
time
of
peace
and
plenty
,
yet
they
want
not
their
death
to
gnaw
on
them
.
The
envy
of
men
,
the
malice
and
slander
,
and
villanous
reports
;
whereby
they
defame
and
disgrace
their
brethren
,
to
the
pit
of
hell
:
the
non-proficiencie
of
men
;
their
scorning
of
the
word
:
these
are
as
death
to
a
man
that
is
sensible
of
God
or
of
his
government
.
The
Apostle
seemes
to
make
all
the
day
,
being
divided
into
two
parts
,
to
be
a
continuall
dying
.
The
day
,
is
either
naturall
or
artificiall
,
and
both
these
are
full
of
deaths
,
the
day
naturall
is
that
we
worke
in
,
and
sleepe
in
:
the
day
artificiall
,
is
that
onely
which
we
worke
in
,
in
the
common
course
of
nature
:
and
in
both
these
there
were
deaths
to
the
blessed
Apostle
:
In
the
day
time
,
the
time
of
worke
;
I
dye
daily
,
in
all
the
passages
of
my
life
,
in
all
the
practises
and
exercises
of
religion
:
whether
it
be
Prayer
,
Meditation
,
or
Teaching
,
and
admonishing
the
people
.
In
all
these
exercises
,
I
dye
daily
.
In
my
prayers
I
dye
with
coldnesse
and
dulnesse
:
I
have
not
zeale
to
wing
my
affections
to
God
.
In
my
preaching
,
I
dye
with
weakenesse
and
neglect
:
I
cannot
set
forth
that
glorious
word
as
I
ought
to
doe
.
In
my
Meditations
,
I
dye
with
sluggishnesse
and
lazinesse
,
that
I
cannot
hold
on
my
beginnings
in
that
course
.
In
my
Meate
and
drinke
,
and
other
refreshings
,
I
dye
:
I
am
eyther
too
excessive
,
or
else
too
superstitiously
vaine
and
fearefull
.
Nay
,
in
that
very
time
of
the
day
,
wherein
nature
brings
rest
and
repose
;
in
the
time
of
night
,
when
I
should
sleepe
and
rest
,
I
dye
:
in
my
very
sleepe
.
That
is
full
of
startling
dreames
,
and
fearefull
phantasies
,
and
perturbations
to
vexe
my
soule
,
so
that
every
day
I
dye
:
whether
it
be
in
that
part
of
the
day
,
which
is
for
worke
,
or
that
which
is
for
rest
:
every
where
,
I
dye
.
When
the
Sunne
shines
,
it
is
as
a
blazing
starre
,
that
opens
the
day
to
mischiefe
and
discomfort
.
When
the
Moone
appeares
,
it
is
as
a
Commet
or
candle
to
waken
me
to
distracted
thoughts
.
The
Stars
are
as
so
many
clouds
that
drowne
me
in
darkenesse
.
My
houres
are
as
Iobs
messengers
,
that
bring
mee
sad
reports
,
one
after
another
.
Every
minute
is
like
the
bodrags
in
the
heart
and
braine
of
a
man
,
that
are
still
accrewing
fearefull
shewes
and
signes
of
evill
.
So
that
I
protest
by
the
rejoycing
I
have
in
the
Lord
Iesus
,
I
dye
daily
.
2
Part.
The
Proofe
.
Now
I
come
to
the
second
poynt
,
which
is
the
proofe
of
this
.
For
there
is
no
man
that
would
beleeve
it
;
because
flesh
and
bloud
cannot
understand
how
a
man
should
be
dead
and
yet
alive
.
As
the
Poet
saith
,
As
long
as
a
man
liveth
,
whatsoever
happen
to
him
,
he
is
well
;
breake
a
hand
or
a
foot
of
him
;
breake
his
bones
,
and
let
him
have
life
,
he
is
indifferent
well
.
But
the
children
of
God
,
doe
not
judge
so
of
these
things
.
For
life
is
not
to
live
meerely
,
but
to
be
in
a
good
estate
:
to
be
in
a
healthy
condition
:
therefore
seeing
the
Apostle
lived
,
and
had
his
being
among
men
:
he
being
not
now
layd
in
his
grave
,
but
conversing
in
our
common
element
;
why
then
doth
he
say
hee
died
daily
?
Why
even
because
of
troubles
,
and
of
cares
.
It
is
true
:
but
because
men
would
not
beleeve
,
how
he
should
have
such
cares
,
1
By
way
of
an
Oath
.
and
how
they
should
be
the
cut-throat
of
his
life
:
therefore
,
now
he
interposeth
his
bond
,
and
it
is
a
firme
bond
,
his
oath
:
which
though
it
be
but
an
imperfect
argument
,
yet
is
it
taken
of
godly
men
,
for
the
strongest
argument
that
is
in
Rebus
humanis
.
For
things
that
are
uncertaine
,
are
determined
by
the
oath
of
an
honest
man
;
and
men
take
it
for
the
most
certaine
truth
that
can
be
,
because
an
oath
is
a
bond
that
gives
testimony
to
the
truth
.
So
the
Apostle
in
this
,
and
in
other
places
,
useth
a
strange
kinde
of
reasoning
,
drawn
from
the
contrary
,
and
we
are
to
beleeve
him
upon
his
Word
.
It
is
true
,
his
friends
,
and
those
that
are
sanctified
,
will
easily
beleeve
him
:
but
those
that
are
without
,
that
are
yet
to
bee
wonne
:
they
are
hardly
to
be
perswaded
.
Therefore
for
their
infirmity
,
and
for
the
weakenesse
of
the
Corinthians
,
he
puts
his
oath
to
it
,
and
sweares
it
is
true
,
I
protest
by
the
reioycing
I
have
in
Christ
Iesus
our
Lord
,
I
dye
daily
.
Now
you
see
the
nature
of
the
argument
:
and
if
we
consider
it
well
,
it
will
appeare
that
the
wisedome
of
God
,
in
the
state
of
his
children
,
which
is
so
farre
above
mans
reach
and
reason
;
that
the
Angels
themselves
can
scarcely
make
a
delivery
of
it
.
For
marke
,
he
had
said
before
,
I
dye
daily
:
and
now
he
proves
it
by
another
thing
cleane
contrary
:
by
his
rejoycing
daily
.
By
the
reioycing
that
I
have
in
Christ
Iesus
,
continually
;
by
that
reioycing
,
that
is
alway
with
me
:
by
that
reioycing
I
dye
daily
.
A
strange
thing
!
that
a
man
should
have
feare
and
care
;
and
yet
be
ioyfull
too
,
at
the
same
time
:
to
dye
,
and
yet
to
reioyce
,
or
boast
at
the
same
instant
,
for
so
the
word
signifieth
;
to
boast
in
the
apprehension
of
a
good
thing
:
to
ioy
in
a
singular
measure
,
for
Ioy
is
the
apprehension
of
a
singular
good
,
in
a
singular
measure
:
that
these
two
should
be
put
together
;
to
say
I
reioyce
daily
,
and
I
dye
daily
:
this
is
a
wonder
,
which
the
Lord
hath
hid
from
flesh
and
bloud
:
which
he
hath
not
manifested
to
the
great
ones
of
the
world
,
but
to
his
little
despicable
ones
,
even
those
that
take
delight
in
the
kingdome
of
Christ
.
By
the
reioycing
I
have
in
Christ
Iesus
our
Lord
,
I
dye
daily
.
There
is
some
variety
in
the
reading
of
these
words
.
Some
reade
it
,
by
your
reioycing
:
and
so
that
which
I
must
honour
,
our
last
translation
hath
it
in
the
Margine
,
by
your
reioycing
:
some
reade
it
,
or
reioycing
.
But
there
is
no
great
difference
,
for
the
sence
comes
all
to
one
.
So
Saint
Ierome
,
Saint
Augustine
,
Saint
Chrysostome
,
and
Theophilact
:
they
read
it
,
by
your
reioycing
.
But
then
on
the
other
side
,
there
are
a
number
of
the
Fathers
that
reade
it
,
our
reioycing
,
as
Basile
upon
Psal.
14.
Athanasius
;
and
of
later
Writers
,
Luther
and
Calvin
.
Onely
Beza
holds
with
the
Ancients
,
and
saith
,
your
reioycing
;
making
,
notwithstanding
,
no
difference
in
the
Text
,
or
in
the
sence
:
for
(
saith
he
)
the
Apostles
meaning
is
,
by
the
reioycing
that
I
have
of
you
:
and
by
the
reioycing
that
you
have
of
me
;
and
saith
Saint
Chrysostome
,
he
calleth
the
proficiency
of
the
Corinthians
,
his
reioycing
;
as
he
saith
,
1
Thes.
2.
What
is
our
crowne
,
1
Thes.
2.19
.
and
our
reioycing
,
and
our
glory
?
are
not
ye
?
And
he
answers
his
owne
question
,
and
saith
,
yes
!
Ye
are
our
crowne
,
and
our
reioycing
,
in
the
day
of
the
Lord
.
This
I
take
to
be
the
more
fitte
and
the
more
lively
,
and
fuller
,
our
reioycing
;
rather
than
to
reade
it
yours
:
although
it
bee
true
,
it
is
the
common
Reioycing
of
Gods
children
:
they
have
all
the
same
spirit
and
the
same
joyes
:
yet
a
man
may
not
lawfully
sweare
,
by
that
which
is
in
another
man
;
but
a
man
may
sweare
for
himselfe
.
Thus
Saint
Paul
,
although
he
knew
that
the
Corinthians
were
forward
and
full
of
the
gifts
of
the
holy
Ghost
,
and
of
ioy
:
yet
he
had
no
reason
to
be
so
confident
in
them
,
as
to
sweare
by
their
reioycing
.
Because
a
man
knowes
not
what
is
in
his
neighbour
,
he
is
not
certaine
:
he
may
iudge
the
best
,
but
he
knowes
nothing
certainly
,
and
he
were
a
mad
man
therefore
,
that
would
sweare
for
that
which
he
knowes
not
,
therefore
the
Apostle
makes
this
oath
:
not
of
the
ioy
or
gloriation
,
or
boasting
,
that
was
in
the
Corinthians
;
but
the
boasting
and
gloriation
of
his
owne
spirit
,
in
the
presence
of
Christ
Iesus
.
This
I
take
to
be
the
sence
,
although
it
be
true
that
the
Apostle
gloried
much
in
his
passions
and
sufferings
at
Corinth
:
and
he
gloryed
too
for
the
preaching
and
successe
of
the
Gospell
:
this
was
matter
of
great
gloriation
,
and
boasting
,
yet
it
was
the
inward
comfort
and
testimony
of
his
conscience
,
that
made
him
sweare
,
by
his
reioycing
in
Christ
.
Others
goe
about
to
put
it
off
with
a
kinde
of
Asseveration
onely
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Vide
Bezae
Annotat
.
in
locum
.
that
is
another
reading
which
Saint
Ambrose
followes
,
and
the
vulgar
Bibles
,
and
so
the
common
translations
at
this
day
;
though
they
touch
upon
this
,
and
in
a
manner
are
weary
of
the
other
.
As
if
the
Apostle
should
say
,
for
your
glory
sake
.
But
those
that
know
the
Greeke
tongue
,
they
know
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
not
written
with
letters
,
but
like
a
halfe
circle
:
it
is
easily
brought
to
be
like
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
the
Scripture
may
be
read
promiscuously
,
with
eyther
of
them
in
this
place
.
But
this
is
against
the
tenent
of
all
the
Fathers
of
the
Church
:
which
have
still
thought
this
to
be
an
oath
.
As
Saint
Austin
writing
to
Hillary
in
his
89.
Aug
ad
Hilla
.
ep.
89.
Et
lib.
3.
de
Trin.
Epistle
,
he
proves
it
lawfull
for
a
Christian
man
to
sweare
,
because
the
Apostle
writes
by
an
oath
.
And
in
his
third
Booke
of
the
Trinity
,
he
saith
,
The
Apostle
did
not
feare
to
confirme
the
certainty
of
his
salvation
by
swearing
;
for
(
saith
he
)
by
the
confidence
that
I
have
in
Christ
Iesus
,
I
dye
daily
.
Among
the
Greekes
,
none
doubted
of
it
,
but
those
that
were
simple
and
unlearned
.
Therefore
(
I
say
)
this
was
an
oath
:
and
so
the
strongest
confirmation
that
can
be
.
2
The
thing
he
sweares
by
.
Esay
45.23
.
But
how
doth
Saint
Paul
sweare
,
by
that
which
is
not
God
?
It
is
not
lawfull
to
sweare
by
any
thing
,
but
the
name
of
God
:
as
the
Lord
saith
,
Every
knee
shall
bow
to
me
,
and
every
tongue
shall
confesse
me
,
and
sweare
by
my
name
.
Heb.
6.13
.
It
is
true
,
that
when
God
sweares
,
having
no
greater
to
sweare
by
,
he
sweares
by
himselfe
:
and
when
man
sweares
,
he
must
alway
sweare
by
a
greater
.
For
that
is
the
end
of
an
oath
,
to
protest
an
unknowne
truth
,
by
the
presence
and
countenance
of
a
greater
person
then
himselfe
,
and
one
which
cannot
lye
.
Therefore
it
is
unlawfull
for
a
Christian
to
sweare
by
any
name
,
but
the
name
of
God
:
and
that
not
often
,
much
lesse
alway
,
or
in
frivolous
causes
:
for
this
our
Lord
Christ
condemnes
,
when
hee
saith
,
sweare
not
at
all
;
Math
5.34
.
that
is
,
not
often
;
nor
out
of
passion
.
But
as
an
oath
is
a
speciall
service
of
God
;
so
it
is
to
be
taken
upon
speciall
occasions
:
but
now
we
are
bound
to
sweare
by
no
name
,
but
the
name
of
God
:
and
reioycing
in
Christ
,
is
not
Christ
himselfe
.
Wherefore
then
doth
the
Apostle
sweare
,
by
his
reioycing
in
Christ
?
We
must
understand
,
that
to
sweare
by
any
immediate
fruit
of
the
spirit
of
God
,
by
any
thing
that
flowes
immediately
from
God
to
us
;
it
is
all
one
,
as
to
sweare
by
the
name
of
God
it selfe
.
This
is
so
individuall
and
inseparable
a
thing
(
the
comfort
,
namely
,
and
the
joy
of
Christ
hath
brought
into
the
world
)
that
it
is
as
inseparable
from
the
spirit
,
as
the
shadow
from
the
body
.
Therefore
,
as
a
man
may
sweare
by
the
shadow
,
that
there
is
a
body
:
and
swearing
the
one
,
he
intimates
the
other
,
and
concludes
the
other
:
so
the
Apostle
here
,
he
sweares
by
this
fruit
of
the
holy
Ghost
,
which
is
ioy
and
peace
:
even
the
peace
of
God
which
passeth
all
understanding
:
which
he
found
in
his
heart
by
the
meanes
of
Christ
Iesus
,
who
maketh
our
ioy
to
be
full
,
who
is
the
fountaine
of
ioy
;
swearing
by
this
,
he
sweares
by
the
chiefe
iewell
of
salvation
:
which
is
the
penny
that
Christ
had
given
him
as
an
earnest
,
as
a
pawne
and
gage
of
his
love
.
Out
of
this
that
he
saith
Our
reioycing
,
observe
(
I
beseech
you
)
the
wondrous
temper
of
a
Christian
:
how
he
is
composed
of
strange
,
extreame
contraries
;
of
death
and
life
,
of
sorrow
and
joy
,
of
peace
and
war
.
There
is
nothing
in
the
world
that
can
be
imagined
so
contrary
,
as
be
the
severall
parts
of
a
Christian
mans
constitution
.
Upon
this
ground
,
the
holy
Apostle
goeth
,
2
Cor
4.
2
Cor.
4.8
.
&c.
where
he
makes
the
definition
of
a
Christian
,
after
the
same
manner
.
Saith
he
,
we
are
indeed
oppressed
and
persecuted
;
but
yet
not
crushed
altogether
:
we
are
as
men
dead
,
and
yet
behold
we
live
;
poore
,
and
yet
making
many
rich
,
as
having
nothing
,
and
yet
we
possesse
all
things
.
This
is
that
marvellous
mixture
,
that
God
hath
appointed
his
children
to
come
to
:
that
they
should
be
conformable
to
the
sufferings
of
Christ
,
and
so
be
in
death
,
and
yet
that
they
should
revive
againe
by
the
spirit
of
God
:
and
so
no
man
be
lesse
in
death
,
being
alway
in
life
:
and
having
the
certaine
pledge
and
pawne
of
life
eternall
.
As
for
the
men
of
this
world
,
the
sonnes
of
flesh
and
bloud
;
when
they
thinke
themselves
most
lively
;
then
are
they
most
deepely
in
death
:
every
thing
worketh
against
them
,
the
stormes
of
Gods
wrath
attend
them
,
and
worke
upon
their
consciences
(
at
some
time
or
other
)
such
fearefull
deaths
,
as
out
of
which
they
can
make
no
evasion
or
escape
.
But
with
the
children
of
God
,
it
is
contrary
:
when
they
are
in
the
middest
of
death
,
they
are
in
the
height
of
life
.
2
Cor.
4.16
.
As
the
Apostle
saith
,
Although
our
outward
man
dye
daily
,
and
is
corrupted
;
yet
the
inward
man
is
renewed
and
revived
by
the
spirit
of
Christ
.
So
in
all
the
passages
of
their
life
,
where
death
seemes
to
have
the
greatest
sway
and
predominancie
:
even
there
,
is
life
abundantly
over
death
:
and
the
roote
of
life
,
shall
at
length
eate
out
the
fruit
of
death
.
And
although
death
make
a
flourish
for
a
time
,
upon
the
Saints
of
God
;
yet
because
there
is
a
root
of
life
,
it
shall
still
grow
and
bud
,
and
bring
forth
at
length
:
that
death
may
be
swallowed
up
into
victory
.
1
Cor.
15.54
.
In
all
things
,
the
children
of
God
have
full
contentment
in
this
life
:
although
they
be
in
the
middest
of
death
.
This
is
the
great
miracle
that
God
doth
in
the
world
:
Every
holy
man
is
a
wonder
:
every
good
man
is
a
miracle
,
like
the
children
of
Israel
,
Exod.
14.22
.
that
walked
through
the
deepe
,
where
there
was
never
way
knowne
before
:
like
the
three
children
in
the
furnace
,
Dan.
3.25
.
that
walked
in
the
middest
of
the
fire
,
as
if
they
had
beene
in
a
pleasant
Medow
:
like
the
Israelites
,
and
all
their
cattell
that
passed
over
Iordan
:
Acts
16.25
.
like
Paul
and
Sylas
,
singing
at
midnight
in
chaines
and
fetters
in
prison
.
A
miraculous
spectacle
to
God
and
men
!
which
drawes
the
eyes
of
Ang●●s
to
the
contemplation
of
it
.
For
in
sicknesse
,
a
Christian
is
full
of
the
saving
health
of
God
.
In
persecution
,
he
is
full
of
quiet
and
contentment
of
the
holy
Ghost
.
In
prison
,
he
is
full
of
Psalmes
and
spirituall
Songs
,
as
were
Paul
and
Sylas
.
When
he
is
bound
in
shackles
,
he
is
free
,
and
expedite
,
and
loose
.
As
the
Apostle
saith
in
another
place
,
though
I
be
bound
,
2
Tim.
2.9
.
yet
the
word
of
God
is
not
bound
:
the
Gospell
of
Christ
is
not
bound
.
In
all
things
he
is
a
breathing
miracle
of
the
power
of
God
:
that
sounds
unto
us
as
so
many
silver
Trumpets
;
the
omnipotencie
of
God
,
that
makes
such
a
correspondence
and
proportion
betweene
life
and
death
,
that
makes
death
and
life
dwell
together
in
one
body
:
and
yet
hee
will
evacuate
death
by
the
power
of
life
,
that
life
may
surmount
,
and
death
may
be
put
under
;
that
at
the
last
,
death
may
be
debased
,
and
life
may
be
advanced
.
And
in
that
he
saith
,
Our
reioycing
,
or
your
reioycing
:
For
it
is
not
materiall
whether
way
it
is
read
,
for
it
is
a
common
ioy
.
If
I
reade
it
,
yours
,
I
have
it
;
if
mine
,
you
have
it
;
for
it
is
a
common
ioy
in
our
common
Saviour
.
This
is
that
which
all
of
us
confesse
,
when
we
make
our
prayers
to
God
:
we
call
him
our
Father
,
and
we
call
the
Saviour
of
the
world
,
our
Saviour
,
and
so
we
may
call
the
spirit
our
comforter
;
because
this
common
veyne
of
joy
,
it
flowes
and
runnes
into
all
the
parts
of
Christs
mysticall
body
:
in
all
the
parts
of
the
world
.
The
communion
of
Saints
is
taught
us
here
.
Christ
is
alike
to
every
one
.
Our
reioycing
:
mine
in
Asia
,
yours
in
Europe
;
mine
in
Ephesus
,
yours
in
Corinth
;
mine
on
this
side
the
sea
,
yours
beyond
the
sea
.
My
reioycing
,
or
our
reioycing
in
our
common
Lord
and
Saviour
.
It
is
ours
,
because
Christ
is
ours
;
because
he
is
the
Lilly
of
the
field
,
Cant.
2.1
.
and
the
Lilly
of
the
valley
;
he
is
the
Lilly
of
the
field
,
not
of
the
garden
:
a
garden
is
a
private
place
,
reserved
for
the
particular
owner
of
it
:
but
he
is
the
flowre
of
the
field
,
that
all
passengers
may
take
him
up
,
and
smell
to
his
sweetnesse
.
He
is
the
Lilly
of
the
valley
,
who
conveyes
grace
and
sweetnesse
,
and
beauty
,
and
maiesty
,
to
all
that
approach
him
.
He
rules
in
the
midst
of
the
seven
golden
Candlestickes
;
because
his
vertue
may
be
equally
diffused
:
as
lines
from
the
center
to
the
circumference
,
all
concurring
together
in
the
center
.
So
all
nations
and
people
in
the
world
,
have
seene
the
salvation
of
God
:
because
they
have
met
together
in
the
center
;
our
Lord
Iesus
Christ
.
By
our
reioycing
in
Christ
Iesus
our
Lord
.
3
The
ground
of
this
reioycing
.
Here
is
the
ground
and
foundation
,
Christ
Iesus
our
Lord
.
Christ
is
that
fountaine
,
from
whence
all
streames
.
If
the
old
man
worke
death
,
the
new
man
shall
worke
life
,
and
we
have
put
off
the
old
man
,
that
we
may
put
on
the
new
;
that
is
,
that
wee
might
be
more
invested
with
the
one
,
and
lesse
with
the
other
.
By
our
reioycing
in
the
Lord
Iesus
.
This
common
sunne
,
which
is
the
ioy
of
the
world
,
is
sometimes
ours
,
and
sometimes
not
ours
.
When
it
riseth
to
us
,
it
sets
in
another
place
,
to
another
world
of
people
.
The
Antipodes
have
not
the
sunne
when
we
have
it
;
and
againe
,
when
they
have
it
,
we
want
it
:
because
of
day
and
night
,
and
intercourse
of
times
.
For
the
sunne
compassing
the
globe
of
the
earth
,
must
(
of
necessity
)
by
interposing
the
shadow
,
make
this
difference
,
so
that
the
Sunne
is
not
alway
ours
,
although
it
be
the
light
of
the
world
.
But
the
Sunne
of
righteousnesse
is
alway
ours
,
he
is
alway
above
our
horizon
:
alway
beneath
our
horizon
to
the
Antipodes
;
as
well
as
to
us
:
and
to
as
many
as
the
Lord
shall
call
,
that
Lord
,
is
the
same
he
is
:
the
bright
morning
starre
;
that
was
yesterday
,
to
day
,
and
for
ever
the
same
.
Heb.
13.8
.
Apoc.
1.8
.
He
is
Alpha
and
Omega
.
By
the
reioycing
that
I
have
in
Christ
Iesus
our
Lord
.
And
herein
wee
are
to
observe
the
causes
of
this
joy
,
for
first
he
is
Iesus
,
and
then
he
is
Christ
,
and
then
he
is
our
Lord
:
all
this
makes
up
the
fulnesse
of
our
joy
.
If
he
were
not
Iesus
,
he
could
not
worke
this
miracle
in
our
frayle
tabernacles
.
For
as
he
is
God
,
he
is
called
Iesus
:
as
he
is
man
,
he
is
called
Christ
.
He
is
called
Iesus
,
because
hee
is
a
Saviour
:
now
man
cannot
save
.
He
is
called
Christ
,
because
he
was
annoynted
:
and
God
cannot
be
annoynted
.
It
is
the
property
of
a
man
,
to
receive
annoynting
from
a
higher
thing
.
This
makes
the
fulnesse
of
our
ioy
,
for
being
Iesus
,
he
is
able
to
conferre
upon
us
streames
of
joy
,
being
the
omnipotent
fountaine
of
life
;
all
that
we
receive
being
from
him
:
from
him
we
receive
grace
for
grace
,
as
it
is
Ioh.
1.
Ioh.
1.16
.
he
being
the
fulnesse
of
joy
from
God
the
Father
;
at
whose
birth
the
Angels
sang
,
Glory
to
God
on
high
,
ioy
on
earth
,
to
men
good
will
;
Luke
2.14
.
It
followes
,
therefore
,
that
hee
is
able
to
worke
joy
in
the
spirits
of
men
:
that
he
can
give
light
in
darkenesse
.
There
is
nothing
difficult
to
him
,
but
his
spirit
can
make
all
things
lightsome
,
he
can
make
a
man
reioyce
in
tribulation
and
affliction
,
as
he
is
Iesus
.
And
then
Christ
:
that
is
,
annoynted
:
Psal.
45.7
.
for
hee
is
annoynted
with
the
oyle
of
gladnesse
above
his
fellowes
.
And
what
is
that
annoynting
,
but
the
oyle
of
ioy
and
gladnesse
?
that
is
,
that
great
fulnesse
of
ioy
,
wherewith
he
is
annoynted
:
that
it
should
not
stay
upon
the
head
of
Aaron
or
his
beard
;
Psal.
133.2
.
but
should
runne
downe
to
the
skirts
of
his
cloathing
:
that
all
the
body
of
the
Priest
,
should
be
filled
with
joy
.
As
our
Saviour
saith
to
his
Disciples
,
that
when
they
came
to
a
house
,
Luke
10.5
.
they
were
to
salute
it
,
and
to
say
,
Peace
be
to
this
house
.
When
Christ
comes
once
to
a
man
,
hee
brings
joy
:
he
is
that
annoynted
one
;
he
takes
of
that
oyle
of
gladnesse
,
and
gives
it
to
his
fellowes
:
that
is
,
to
the
followers
of
his
salvation
.
Lastly
,
he
is
our
Lord
.
Therefore
he
is
a
good
Master
,
and
wisheth
well
to
his
servants
:
he
hath
a
horne
of
oyle
,
and
he
poures
it
out
:
that
Amalthean
horne
of
ioy
and
comfort
,
and
consolation
for
all
the
elect
of
God
.
And
hee
is
willing
to
doe
it
for
us
,
because
we
acknowledge
him
to
be
our
Lord
.
Therefore
we
must
examine
our selves
by
this
,
whom
wee
acknowledge
to
be
our
Lord
.
And
we
shall
soone
see
the
reason
,
why
we
want
this
joy
:
if
a
man
be
under
the
divell
,
and
acknowledge
him
to
be
his
Lord
,
he
hath
nothing
to
give
him
but
misery
and
terrour
,
and
discomfort
,
sorrow
and
distresse
;
a
man
can
receive
nothing
else
there
,
because
he
serves
a
bad
Master
;
but
if
thy
Master
be
Christ
,
the
annoynted
of
God
;
he
shall
bring
thee
ioy
and
peace
of
conscience
:
and
then
,
certainly
,
it
will
manifest
it selfe
.
It
will
appeare
in
thy
countenance
,
in
thy
words
,
in
thy
patience
in
suffering
with
Gods
Saints
:
it
will
appeare
in
all
the
passages
of
a
mans
life
,
that
men
may
perceive
,
that
the
oyle
of
grace
is
poured
out
upon
him
,
and
is
infused
into
him
:
and
it
opens
it selfe
plainely
and
manifestly
,
in
every
thing
that
passeth
from
him
,
that
is
indued
with
the
spirit
of
God
.
Let
us
therefore
labour
(
which
is
the
last
poynt
of
the
Text
,
to
preserve
the
force
of
this
argument
:
4
The
force
of
the
A●gument
.
that
we
may
be
sure
of
our
salvation
,
and
of
our
reioycing
in
Christ
.
And
(
if
need
be
)
to
protest
and
sweare
it
;
to
lay
it
to
pledge
,
as
a
man
doth
his
lands
and
estate
.
When
he
would
make
a
thing
certaine
,
he
infeoffes
a
man
in
those
things
that
are
most
neare
and
deare
to
him
:
the
best
things
that
he
hath
.
So
the
best
thing
that
the
Apostle
had
,
it
was
his
reioycing
in
Christ
;
his
comfort
of
conscience
;
the
peace
of
God
:
which
farre
transcended
his
passions
,
and
sweetned
his
afflictions
,
and
made
him
reioyce
in
tribulation
(
that
comfort
of
Christ
)
that
hee
had
within
in
his
spirit
,
and
from
abroad
by
the
proficiency
of
his
Schollars
,
to
see
them
grow
up
in
the
feare
of
God
,
in
the
knowledge
of
Christ
;
in
the
profession
of
the
faith
:
this
is
the
reioycing
the
Apostle
speakes
of
.
I
would
that
we
all
had
this
reioycing
:
espeeially
those
that
stand
in
the
Apostles
place
,
that
they
would
Vse
1
follow
his
steps
:
to
have
their
reioycing
in
this
one
Lord
and
master
,
to
have
no
ioy
in
the
world
,
or
in
men
,
in
goods
and
profits
,
in
pleasures
,
honours
,
or
in
preferments
;
which
the
world
usually
buyes
and
sels
.
To
have
no
reioycing
in
these
,
but
as
they
bee
men
that
belong
to
God
;
so
let
them
reioyce
onely
in
God
.
And
there
is
all
the
poynt
of
gloriation
.
Therefore
let
not
the
rich
man
boast
in
his
riches
,
Ier.
9.23
.
or
the
strong
man
in
his
strength
:
but
let
him
that
reioyceth
,
reioyce
in
the
Lord
;
for
it
is
he
that
executes
iudgement
and
iustice
,
and
that
sheweth
mercy
to
those
that
reioyce
in
him
;
as
the
Lord
speakes
.
Vse
2
Againe
,
this
must
teach
us
to
mingle
these
two
together
:
as
the
holy
Apostle
doth
,
Reioycing
and
death
:
we
must
labour
by
the
study
of
pleasing
Almighty
God
,
to
keepe
this
sweet
temper
in
us
.
Wee
are
sure
of
the
one
,
but
we
must
labour
for
the
other
.
I
wonder
not
,
when
I
heare
thee
say
(
as
the
Apostle
doth
here
)
I
dye
daily
,
for
every
man
doth
so
:
there
is
not
the
most
sensuall
man
,
but
he
hath
a
touch
of
death
every
day
,
eyther
by
sensible
misery
,
or
by
the
touch
of
conscience
:
by
bringing
of
his
sinnes
to
his
view
.
That
is
incident
to
nature
,
and
a
consequent
of
sinne
,
to
dye
.
But
what
is
thy
reioycing
?
what
comfort
hast
thou
in
Christ
?
This
is
that
we
should
desire
,
and
call
upon
God
continually
for
:
even
to
make
this
temper
and
mixture
in
us
,
for
the
one
is
as
necessarie
as
the
other
:
and
God
is
as
ready
to
give
the
one
,
as
our
nature
is
ready
to
draw
the
other
upon
it selfe
.
And
this
must
be
by
this
one
meanes
,
the
making
Iesus
Christ
thy
Lord
;
knowing
no
other
Lord
besides
him
;
no
,
nor
none
against
him
,
nor
none
with
him
;
but
that
he
may
have
the
preheminence
,
and
be
all
in
all
:
as
he
is
to
his
children
in
the
world
,
and
shall
be
for
ever
in
another
world
.
So
thou
must
make
him
all
thy
ayme
,
all
that
thou
desirest
,
all
thy
gloriation
;
because
thou
must
,
or
canst
desire
nothing
,
but
it
is
seated
in
him
.
To
conclude
with
the
time
,
here
is
a
modell
of
a
christian
mans
estate
:
death
and
life
,
sorrow
and
ioy
:
he
is
composed
of
such
strange
differences
,
as
the
understanding
of
man
cannot
attaine
unto
.
But
yet
,
assuredly
,
the
Lord
is
never
so
heavy
to
him
in
iudgment
,
but
he
is
withall
rich
in
mercy
:
sorrow
of
heart
shall
never
so
surround
him
,
but
he
shall
have
the
ioy
of
the
holy
Ghost
to
survive
him
.
As
Saint
Augustine
Augustine
.
saith
upon
that
place
of
Paul
,
Redeeme
the
time
,
because
the
dayes
are
evill
,
I
(
saith
he
)
it
is
true
,
the
time
in
this
world
is
evill
:
but
all
the
dayes
that
are
in
Christ
,
are
good
dayes
;
all
the
dayes
of
the
Lord
,
are
good
;
all
the
dayes
of
sinne
are
evill
.
Let
us
sell
them
then
:
he
that
redeemes
;
parts
with
one
thing
,
to
get
another
.
Let
us
sell
these
evill
dayes
in
this
world
,
that
we
may
get
those
good
dayes
,
in
the
grace
of
Christ
.
And
as
Saint
Gregory
Gregory
.
saith
,
Good
Iesus
!
hee
that
hath
thee
,
looseth
nothing
:
and
though
he
be
in
the
midst
of
death
,
yet
he
shall
be
recompenced
with
life
,
although
hee
be
in
the
midst
,
and
swallowed
up
with
sorrow
and
deepe
pangs
of
conscience
,
yet
thy
spirit
is
there
to
remove
that
sorrow
;
for
though
sorrow
indureth
for
a
night
,
yet
ioy
commeth
in
the
morning
,
Psal.
30.
Psal.
30.5
.
And
in
thy
light
wee
shall
see
light
;
thy
wrath
indures
for
the
twinckling
of
an
eye
,
but
in
thy
pleasure
,
there
is
life
for
evermore
.
This
is
the
blessed
state
that
every
Christian
is
called
unto
;
and
the
Lord
make
it
every
one
of
our
portions
,
for
Iesus
Christs
sake
,
Amen
.
FINIS
.
1
COR.
15.32
.
If
I
have
fought
with
beasts
at
Ephesus
,
after
the
manner
of
men
;
what
doth
it
availe
me
,
if
there
be
no
resurrection
from
the
dead
?
THis
is
now
the
conclusion
of
that
argument
,
which
Saint
Paul
draws
from
his
owne
person
.
For
drawing
his
principall
argument
from
the
sufferings
of
the
Church
,
to
prove
the
resurrection
of
the
dead
:
he
begins
,
first
with
the
generall
,
and
then
he
descends
to
the
particular
;
and
last
of
all
,
he
comes
to
the
personall
.
First
,
the
generall
was
verse
29.
What
shall
they
doe
that
are
baptised
for
the
dead
?
Then
in
the
next
verse
,
he
comes
to
the
Colledge
of
the
Apostles
,
and
saith
,
We
also
are
in
ieopardy
every
day
.
And
for
his
owne
particular
,
he
protests
he
dyes
daily
;
in
the
verse
before
the
Text.
And
now
he
comes
to
explaine
this
;
how
it
should
be
taken
:
saith
he
,
If
I
have
fought
with
beasts
at
Ephesus
after
the
manner
of
men
.
Because
he
had
spoken
of
a
thing
unlikely
and
unusuall
,
and
unwonted
:
and
therefore
it
might
be
offensive
to
Atticke
eares
,
(
such
as
were
at
Corinth
)
to
say
that
he
lived
,
and
yet
was
dead
;
therefore
now
he
tempers
his
speech
,
and
mitigates
it
by
this
exposition
,
when
he
saith
,
He
received
the
sentence
of
death
against
himselfe
:
for
hee
was
cast
to
beasts
to
fight
with
them
:
eyther
indeed
,
according
to
the
letter
;
as
it
was
a
kinde
of
punishment
and
torment
,
that
the
Pagan
persecutors
assigned
the
Christians
unto
:
or
by
way
of
metaphore
;
as
many
and
most
of
the
Fathers
of
the
Church
interpret
it
.
But
how
ever
,
the
force
of
the
argument
is
all
one
.
For
whether
he
were
cast
to
beasts
,
and
suffered
to
take
his
weapons
;
and
to
defend
himselfe
:
and
so
by
the
mercy
of
God
,
to
escape
without
hurt
from
them
;
or
whether
he
meane
by
fighting
with
beasts
,
beastly
minded
men
;
as
the
phrase
of
Scripture
often
insinuates
:
the
strength
of
the
argument
is
all
one
.
For
often
times
,
a
man
were
better
bee
cast
unto
beasts
,
then
to
men
,
there
being
more
mercy
,
and
lesse
fury
in
the
pawes
of
the
very
beasts
,
than
in
the
working
braines
of
men
,
and
the
malicious
conveyances
that
they
have
in
the
world
.
So
whether
wee
take
it
for
beasts
,
literally
,
or
for
men
that
were
beasts
,
metaphorically
:
the
force
of
the
argument
is
equall
.
For
,
saith
he
,
if
there
were
no
hope
of
the
Resurrection
,
then
I
would
doe
as
the
world
doth
:
and
I
would
say
,
as
they
say
;
I
would
accommodate
my selfe
to
all
mens
humours
.
I
would
be
so
farre
from
casting
my selfe
into
such
dangers
,
as
to
sight
with
beasts
,
or
with
beastly
men
;
as
that
I
would
seeke
to
recover
my
owne
,
which
I
had
once
,
being
a
Pharisie
.
I
would
live
a
quiet
and
peaceable
life
among
my
brethren
,
as
I
did
then
:
when
I
was
rather
ready
to
doe
others
hurt
,
than
to
suffer
any
.
I
would
much
rather
choose
that
state
of
life
,
than
thus
to
be
plagued
and
plunged
,
and
drowned
in
misery
;
if
there
were
not
a
hope
of
a
Resurrection
;
but
the
vigour
and
life
of
that
hope
,
duls
all
the
pangs
in
this
world
,
and
sweetens
the
cup
of
affliction
,
which
else
would
eate
out
my
very
intrayles
.
If
I
have
fought
with
beasts
at
Ephesus
after
the
manner
of
men
,
what
avayleth
it
,
if
the
dead
rise
not
?
Why
should
I
cast
my selfe
into
these
dangers
?
why
should
I
indure
them
any
longer
?
why
should
I
not
at
the
first
grapling
with
the
troubles
of
this
life
,
betake
my selfe
to
that
more
sure
and
easie
condition
?
But
because
the
Church
before
mee
,
hath
done
thus
,
therefore
I
follow
her
steps
.
I
see
what
Iohn
Baptist
hath
suffered
:
I
see
what
Iames
the
brother
of
Iohn
hath
indured
.
I
see
what
the
Innocents
have
undergone
.
I
see
what
the
blessed
Martyr
Stephen
hath
suffered
.
All
these
,
in
great
tranquillity
of
spirit
have
yeelded
their
soules
to
God
.
And
the
Prophets
,
in
former
time
,
I
see
they
have
suffered
for
the
same
profession
,
that
I
now
have
taken
upon
me
:
for
their
doctrine
was
the
same
;
they
all
poynted
to
Christ
;
they
all
preached
the
doctrine
of
the
Resurrection
,
therfore
as
the
Church
in
generall
hath
gone
before
,
and
all
the
Colledge
of
Apostles
in
particular
have
traced
after
:
I
also
will
personally
insist
in
their
steps
,
2
Tim.
1.12
.
and
follow
too
.
I
know
whom
I
have
beleeved
,
I
have
laid
up
my
trust
in
his
hand
,
that
will
not
deceive
me
,
therefore
I
am
assured
there
shall
be
a
Resurrection
of
this
flesh
,
of
this
body
,
that
hath
suffered
so
many
torments
for
the
cause
of
Christ
:
it
shall
be
againe
invested
with
so
many
notes
of
glory
and
happinesse
,
as
it
hath
indured
miseries
and
torments
:
and
that
according
to
the
multitude
of
my
sorrowes
,
so
shall
my
consolations
abound
in
Christ
.
This
I
take
to
be
the
summe
and
sence
of
this
Text.
But
it
is
intricate
to
consider
the
many
sences
that
are
given
of
it
:
which
notwithstanding
,
we
may
not
neglect
any
of
them
,
for
then
wee
shall
slight
the
grace
of
God
,
which
hath
alway
beene
various
in
his
Church
.
We
ought
therefore
,
to
view
every
thing
,
to
prove
all
things
,
as
the
Apostle
saith
,
1
Thes.
5.21
.
and
keepe
that
which
is
best
and
most
firme
and
sollid
.
Augustne
.
As
Saint
Austin
saith
,
God
would
have
his
Scriptures
to
bee
hard
and
difficult
,
and
full
of
divers
sences
;
because
hee
would
have
no
idle
fellowes
to
come
unto
it
:
because
he
would
rouse
up
the
diligence
of
his
children
.
The
Lord
doth
not
take
away
the
proper
sence
of
the
Scriptures
,
from
them
that
are
studious
and
diligent
,
and
carefull
:
but
onely
hee
shuts
up
the
sence
from
negligent
and
carelesse
men
,
but
he
opens
it
againe
to
those
that
knocke
,
as
Christ
saith
,
Knocke
,
and
it
shall
be
opened
unto
you
.
Therefore
,
first
we
are
to
consider
the
great
and
maine
difficulty
of
the
Text
;
in
the
interpreting
of
those
two
words
,
which
are
diversly
taken
:
Exposition
of
the
words
.
First
,
what
it
is
the
Apostle
meanes
,
when
he
saith
,
He
fought
with
beasts
.
Secondly
,
what
it
is
hee
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
after
men
,
or
after
the
manner
of
men
.
And
though
the
divers
editions
and
translations
,
have
reconciled
them
to
our
hand
;
yet
there
is
nothing
so
authenticall
,
but
a
man
may
give
another
exposition
as
good
,
and
as
full
of
authority
as
that
.
And
then
after
the
exposition
,
we
are
to
come
to
The
description
of
this
trouble
,
-
Division
.
1
What
it
was
,
and
-
2
Where
it
was
.
What
it
was
,
that
it
was
such
a
kinde
of
trouble
,
as
was
to
death
,
and
to
very
destruction
in
the
judgment
of
man
,
as
it
appeares
plainely
by
this
,
and
by
that
in
2
Cor.
1.8
.
where
the
Apostle
makes
a
relation
of
it
.
2
Cor.
1.8
.
And
then
where
it
was
,
at
Ephesus
,
the
most
ingenious
place
in
the
world
,
where
the
divell
had
set
his
throne
in
the
greatest
triumph
.
As
it
is
said
,
Rev.
2
I
know
thy
dwelling
,
Apoc.
2.13
.
where
Sathans
throne
is
:
there
was
Dyana's
temple
,
the
most
famous
Idoll
in
the
world
;
the
throne
of
Sathan
,
Acts
19.35
.
was
there
more
conspicuously
,
then
any
where
else
:
therefore
it
was
most
likely
,
that
there
should
be
the
greatest
persecution
,
where
men
were
most
of
all
corrupted
and
infected
with
Idolatry
.
And
then
lastly
,
to
gather
the
force
of
the
argument
:
if
there
be
no
Resurrection
,
what
doth
it
profit
me
,
that
I
have
fought
with
beasts
at
Ephesus
?
As
if
he
should
have
said
,
he
is
a
mad
man
,
and
a
foole
,
that
will
cast
himselfe
into
danger
without
profit
.
The
great
adventurers
of
the
world
,
they
still
propose
to
themselves
ends
of
profit
,
to
what
good
,
to
what
end
,
things
may
be
:
it
is
that
which
sets
all
mens
wits
on
worke
:
it
is
that
which
commands
the
lives
and
labours
of
men
to
farre
and
forraine
Countries
;
and
he
that
workes
without
an
end
,
without
apparant
profit
;
he
is
of
all
men
the
most
franticke
:
therfore
so
must
I
be
,
saith
the
Apostle
,
if
there
be
no
Resurrection
.
To
what
profit
is
it
,
that
I
have
fought
with
beasts
?
If
there
be
not
some
profit
,
but
that
I
have
exposed
my selfe
to
danger
,
onely
to
get
me
a
name
:
I
were
of
all
others
the
most
furious
and
mad
:
but
God
forbid
,
that
the
Church
before
me
,
or
the
Apostles
with
me
,
or
I
my selfe
should
bee
thus
deluded
;
to
throw
our selves
into
hazard
,
&
to
have
no
profit
:
to
have
no
meanes
to
comfort
our selves
after
our
trouble
,
to
have
nothing
for
our
labour
:
God
forbid
we
should
be
so
insensate
.
Therefore
,
because
we
doe
thus
,
and
are
assured
of
Gods
promise
,
that
we
shall
have
a
reward
,
and
an
abundant
recompence
:
therefore
as
sure
as
God
liveth
,
we
shall
not
loose
our
labour
,
there
shall
be
a
Resurrection
:
for
so
the
Apostles
argument
is
framed
.
If
there
be
no
Resurrection
,
then
why
doe
I
take
this
paines
?
and
if
I
take
this
paines
for
no
profit
,
then
I
and
the
rest
of
the
faithfull
that
suffer
,
are
mad
and
furious
men
;
but
we
are
not
mad
nor
furious
,
but
are
indued
with
the
spirit
of
God
,
and
we
know
what
we
doe
:
wee
know
,
whom
we
have
trusted
,
2
Tim.
1.12
.
and
therefore
wee
are
certaine
of
an
abundant
recompence
.
This
is
the
summe
and
ground
of
the
argument
:
and
these
are
the
branches
of
the
Text.
Of
these
in
order
,
as
the
spirit
of
God
shall
assist
me
.
And
first
for
that
the
Apostle
saith
,
If
I
have
fought
with
beasts
.
A
great
many
sound
Divines
,
hold
it
true
in
the
letter
:
that
Saint
Paul
was
obiected
to
beasts
,
and
was
constrained
to
fight
with
them
,
for
the
saving
of
his
life
.
You
shall
understand
,
that
among
the
severall
torments
the
Church
of
God
was
subject
unto
by
persecutors
;
this
was
one
kinde
:
to
make
the
people
sport
,
by
setting
two
or
three
of
the
Saints
of
God
upon
a
stage
;
where
there
were
so
many
Panthers
,
Leopards
,
Lyons
,
or
Beares
;
and
there
they
were
to
tugge
for
their
lives
.
We
see
in
the
Churches
History
,
this
hath
beene
alway
one
kinde
of
their
persecution
.
We
see
it
also
of
ancient
time
.
In
the
time
of
Daniel
,
King
Darius
,
Dan.
6.16
.
upon
the
instigation
of
his
Lords
,
cast
Daniel
into
the
Denne
:
and
it
is
said
the
Lyons
were
famished
a
long
time
before
,
that
they
should
devoure
him
suddenly
,
as
they
iudged
:
but
we
know
the
issue
of
it
,
the
Lyons
(
by
the
mercy
of
God
)
were
so
couchant
,
to
Daniel
,
that
he
had
no
harme
.
But
when
his
accusers
came
,
they
were
so
rampant
,
as
that
they
crushed
the
bones
of
them
,
their
wives
and
children
,
before
they
came
to
the
ground
.
Ignatius
Epist.
12
ad
Romanos
.
Saint
Ignatius
when
hee
heard
the
voyce
of
the
Leopard
,
that
was
to
devoure
him
;
in
the
height
of
his
spirit
,
he
gave
God
thanks
.
Now
,
saith
he
,
I
shall
be
ground
as
fine
flowre
,
by
the
teeth
of
the
Leopard
;
that
I
may
become
fine
manchet
for
God
.
I
shall
become
bread
for
Gods
owne
Table
.
Sylvanus
Bishop
of
Emesa
,
Nicephorus
Hist.
l.
7.
c.
16.
and
divers
others
of
Gods
Saints
,
have
passed
this
way
into
heaven
:
even
by
being
objected
unto
beasts
.
But
Saint
Paul
,
certainly
,
was
not
in
this
manner
to
bee
cast
naked
and
bound
as
a
prey
unto
the
beasts
,
for
that
was
for
condemned
men
:
but
Saint
Paul
was
not
cast
as
a
condemned
man
to
death
,
to
be
torne
in
pieces
:
but
as
a
man
condemned
onely
to
tryall
,
ad
certamen
,
to
make
sport
to
the
people
.
So
there
were
certaine
mercenary
fellowes
(
hirelings
)
that
for
money
,
would
adventure
their
skinnes
and
lives
,
and
tugge
with
the
Beares
:
as
there
was
of
late
amongst
us
.
So
the
Court
of
persecutors
,
when
they
had
sitten
against
any
of
the
Saints
of
God
,
as
it
came
in
their
minde
to
make
them
a
spectacle
,
and
to
give
sport
to
the
people
,
they
appoynted
such
a
one
to
be
cast
to
the
beasts
,
not
to
bee
bound
hand
and
foot
,
and
torne
in
pieces
without
resistance
,
but
to
make
use
of
his
weapon
,
and
of
the
cunning
he
had
:
and
if
it
were
possible
,
to
make
an
evasion
.
In
this
sort
,
they
say
Paul
was
cast
,
and
objected
to
the
beasts
.
We
see
also
in
Tertullians
time
,
Tertul.
it
was
the
common
,
exclamation
still
against
the
Christians
.
If
the
yeere
were
too
hot
,
or
if
it
were
too
dry
,
or
if
there
were
barrennesse
or
any
inundation
upon
the
ground
,
they
put
it
still
upon
Christians
,
and
their
word
was
,
Cast
the
Christians
to
the
Lyons
.
Christianum
ad
Leones
.
This
may
well
be
:
this
interpretation
may
well
stand
,
that
Saint
Paul
in
this
kinde
,
was
objected
to
the
very
beasts
,
to
fight
for
his
life
.
He
was
not
cast
to
them
,
as
one
bound
and
naked
to
be
torne
in
pieces
of
them
:
but
as
one
that
was
put
to
a
venture
,
ad
certamen
;
either
by
miracle
to
bee
delivered
by
his
fortitude
and
skill
,
or
else
to
be
devoured
.
Thus
we
reade
of
divers
in
former
time
;
Q.
Curtius
.
Alexander
the
great
caused
Lysimachus
his
deare
friend
,
to
be
cast
to
the
Lyon
:
and
he
by
his
valour
overcame
the
Lyon
,
and
slew
him
:
and
made
himselfe
after
a
free
man
,
and
better
accepted
into
favour
with
Alexander
.
In
this
sort
some
imagine
that
Saint
Paul
was
rescued
and
delivered
by
the
power
of
God
Almighty
,
from
the
mouth
of
the
Lyon
.
As
he
saith
,
2
Tim.
4.
2
Tim
4.17
.
God
hath
delivered
me
from
the
mouth
of
the
Lyon
,
even
the
Lyon
(
literally
)
to
whom
he
was
exposed
at
his
abode
at
Ephesus
,
for
he
was
there
almost
three
yeeres
.
This
exposition
no
man
can
possibly
finde
fault
with
,
it
being
naturall
and
easie
,
and
as
long
as
the
literall
sence
is
easie
,
and
without
absurdity
may
be
admitted
;
we
ought
not
to
flye
to
metaphors
.
But
yet
there
is
some
thing
,
that
the
contrary
side
of
Divines
hold
against
it
.
Obiect
.
1
As
first
,
if
there
had
beene
such
a
thing
,
that
Paul
had
beene
cast
to
beasts
at
Ephesus
,
to
fight
for
his
life
:
Saint
Luke
the
great
Chronicler
of
Pauls
actions
,
would
not
have
omitted
it
,
but
hee
speakes
nothing
of
it
,
therefore
there
was
no
such
thing
.
For
,
it
seemes
,
that
he
that
takes
upon
him
to
write
the
History
of
a
man
,
must
of
necessity
set
down
the
chiefe
and
most
rare
and
eminent
passages
of
his
life
:
and
what
greater
and
more
glorious
relation
could
there
be
,
than
that
Saint
Paul
should
fight
for
his
life
at
Ephesus
,
even
with
beasts
:
and
that
he
should
by
the
mercy
of
God
,
be
delivered
,
as
Daniel
was
from
the
Lyons
in
the
denne
.
Therefore
seeing
Saint
Luke
hath
buried
it
in
deepe
silence
,
and
mentions
nothing
lesse
,
therefore
it
argueth
,
it
must
not
bee
thus
understood
,
that
Saint
Paul
was
thus
cast
unto
beasts
.
Answ.
But
this
is
easily
put
off
.
For
wee
know
that
Saint
Luke
,
although
he
were
a
diligent
writer
of
the
actions
of
Saint
Paul
,
yet
hee
pretermits
many
things
which
Saint
Paul
himselfe
in
the
Catalogue
of
his
owne
passions
relates
,
2
Cor.
11.24.25
2
Cor.
11.
for
we
have
not
in
Luke
,
many
passages
that
are
there
.
As
his
being
a
day
and
a
night
in
the
deepe
sea
,
with
some
others
;
but
onely
a
briefe
and
short
narration
:
so
that
this
may
well
be
among
those
things
that
Saint
Luke
left
unwritten
,
as
referring
us
more
fully
to
the
narration
of
Saint
Paul
himselfe
,
who
was
the
best
witnesse
of
his
owne
travailes
.
Another
obiection
Beza
hath
:
surely
,
saith
hee
,
Obiect
.
2
Saint
Paul
was
not
cast
naked
,
●eza
.
and
bound
as
a
prey
to
the
beasts
:
for
then
(
saith
he
)
it
had
beene
unlawfull
for
Saint
Luke
,
not
to
have
taken
notice
of
such
a
wondrous
miracle
as
that
.
Therefore
if
hee
were
cast
to
them
,
it
must
be
as
a
man
to
fight
for
his
life
:
and
surely
(
saith
he
)
he
came
not
there
to
fight
with
beasts
,
for
that
would
have
taken
from
his
reputation
;
hee
would
have
beene
thought
to
bee
a
sword-player
,
to
venture
and
expose
his
life
to
fight
with
beasts
,
to
please
and
satisfie
men
.
For
this
exercise
was
called
venation
;
and
condemned
by
the
Cannon
law
.
A
man
may
not
for
money
,
or
for
pleasing
of
the
people
,
come
upon
a
Stage
to
encounter
with
beasts
,
but
to
account
it
as
a
bloudy
,
furious
,
and
barbarous
spectacle
to
be
abhord
and
abstained
.
But
this
also
hath
no
weight
in
it
.
Answ.
For
a
man
cannot
say
,
that
Saint
Paul
came
unto
it
with
his
will
;
but
he
was
thrust
on
,
and
forced
to
it
:
and
I
cannot
imagine
,
why
a
man
should
be
lesse
reputed
of
,
or
how
it
should
bring
any
shame
to
his
profession
,
when
he
suffers
wrong
.
Indeed
when
he
offers
wrong
,
and
thrusts
himselfe
into
such
actions
,
then
it
is
true
:
but
when
he
is
thrust
upon
it
,
that
he
cannot
avoyd
it
;
in
this
,
there
is
no
matter
of
disreputation
.
The
last
objection
against
this
opinion
,
is
of
them
Obiect
.
3
that
say
,
that
those
that
were
objected
to
beasts
,
were
alway
cast
to
them
for
a
prey
.
But
that
is
not
so
.
For
all
Civilians
agree
,
Answ.
that
there
were
two
sorts
of
them
that
were
cast
to
beasts
.
There
were
some
that
were
condemned
,
according
to
the
quality
of
their
offence
,
(
as
they
thought
)
to
be
torne
in
pieces
:
and
in
that
sort
Saint
Paul
was
not
cast
to
the
beasts
.
Some
againe
were
cast
to
them
to
try
masteries
;
and
so
(
they
say
)
Paul
was
cast
among
them
,
to
strive
and
struggle
with
them
:
to
see
whether
God
would
favour
his
cause
or
no
:
whether
he
were
of
a
magnanimous
spirit
,
or
whether
he
would
yeeld
and
shrinke
,
when
he
saw
the
beast
come
neare
him
,
from
his
faith
or
no.
We
cannot
imagine
that
Saint
Paul
did
this
,
seeking
to
please
the
people
:
to
make
himselfe
a
barbarous
spectacle
to
them
:
or
that
he
did
it
to
tempt
God
,
by
offering
his
life
to
the
beasts
:
but
he
was
throwne
unto
them
,
and
compelled
to
it
.
And
it
was
no
disgrace
for
him
,
then
to
yeeld
to
it
,
being
forced
by
the
superiour
powers
.
So
Calvin
,
Luther
,
and
Beza
,
are
indifferent
.
But
many
of
the
Ancients
,
directly
expound
it
according
to
the
letter
:
as
that
these
beasts
,
must
be
understood
to
be
some
kinde
of
Tygers
,
Leopards
,
or
Lyons
:
such
things
Saint
Paul
was
exposed
unto
,
to
try
the
constancy
of
his
faith
;
to
try
his
prowesse
and
valour
;
to
see
whether
God
would
deliver
him
or
no.
I
confesse
the
number
of
the
Authors
are
so
great
,
and
their
authority
and
gifts
so
excellent
,
as
that
I
cannot
deny
but
that
this
may
be
the
true
sence
of
this
place
.
But
yet
I
rather
incline
to
the
other
;
which
Saint
Chrysostome
,
Saint
Augustine
,
Saint
Cyrill
,
Tertullian
,
and
divers
other
Fathers
,
doe
warrant
to
us
as
the
best
,
and
most
proper
sence
.
Namely
,
that
Paul
fought
with
beasts
at
Ephesus
,
that
is
,
with
beastly
men
;
men
of
beastly
conditions
.
And
there
is
but
one
thing
difficult
in
it
;
that
is
,
that
the
Apostle
should
forget
that
lenity
of
spirit
in
which
he
useth
to
speake
,
and
that
Christ
teacheth
all
men
that
they
should
not
give
an
ill
or
a
rayling
word
.
Whereas
there
cannot
be
a
worse
word
given
to
a
man
,
than
to
call
him
beast
.
Our
Lord
and
Saviour
Christ
saith
,
that
he
that
cals
his
brother
Racha
,
Math
5.22
.
he
that
cals
his
brother
foole
,
shall
be
in
danger
of
hell
fire
.
Now
he
that
cals
a
man
foole
,
speakes
farre
more
moderately
and
modestly
,
than
he
that
cals
a
man
a
beast
.
For
to
call
a
man
foole
,
is
still
to
call
him
man
:
for
there
is
nothing
can
be
a
foole
,
but
man
or
woman
:
for
it
fals
not
within
the
compasse
of
beasts
,
to
bee
wise
or
foolish
:
but
still
when
one
is
called
foole
,
hee
is
kept
in
the
condition
of
a
man
:
but
when
a
man
cals
a
man
beast
,
he
is
out
of
the
element
and
latitude
of
men
:
and
compared
to
a
more
base
and
degenerate
creature
.
But
for
this
we
must
understand
,
that
our
Lord
Christ
speakes
there
of
the
common
talke
and
discourse
among
Christians
;
and
not
of
that
Apostolicall
authority
,
not
of
that
magisteriall
reproofe
that
is
in
the
Church
,
and
must
be
to
the
worlds
end
.
For
every
man
may
not
speake
alike
:
a
private
man
must
not
speake
as
the
Magistrate
doth
:
nor
every
man
must
not
speake
as
the
Minister
may
speake
,
in
reprooving
sinne
,
and
revealing
the
will
of
God
.
And
here
we
must
conceive
,
that
this
that
the
Apostle
speaks
,
it
was
by
Gods
spirit
dictating
it
unto
him
:
he
was
the
Prophet
of
God
,
put
in
that
place
;
&
he
spake
it
not
from
himselfe
,
but
from
a
greater
.
Therefore
to
pitch
upon
this
exposition
.
If
I
have
fought
with
beasts
at
Ephesus
.
That
is
,
with
men
that
had
the
faces
of
men
,
but
the
condition
of
beasts
.
For
this
is
the
common
phrase
and
language
of
people
:
when
a
man
transcends
others
in
bruitishnesse
and
cruelty
,
in
a
base
conversation
;
they
say
he
hath
put
on
the
beast
,
he
hath
left
humanity
,
and
is
turned
beast
.
For
it
is
mens
carriage
and
conditions
,
that
distinguisheth
them
from
beasts
.
So
we
see
the
Scripture
hath
this
peculiar
phrase
:
when
the
Prophet
speakes
,
Isa.
56.10
.
Isa.
56.
of
Prophets
that
would
not
Preach
,
or
that
preached
for
gaine
;
he
cals
them
dumb
dogs
:
Phil.
3.2
.
and
the
Apostle
Paul
saith
,
Beware
of
dogges
,
whereby
is
meant
such
kinde
of
men
,
as
are
prophane
as
Esau
:
those
that
returne
to
their
vomit
of
sinne
,
to
their
former
concupiscence
:
and
contemne
and
scorne
all
holy
things
:
Math.
7.6
.
yea
,
and
our
Lord
Christ
saith
,
Give
not
holy
things
to
dogges
;
that
is
,
to
doggish
men
:
so
the
Prophet
David
often
prayes
unto
God
,
to
deliver
his
soule
from
the
Lyon
,
from
the
Vnicorne
,
from
the
Dogge
,
from
the
Wolfe
.
And
so
Saint
Paul
calleth
Nero
,
2
Tim.
4.17
.
Lyon
,
2
Tim.
4.
The
Lord
hath
delivered
me
from
the
mouth
of
the
Lyon
:
that
is
,
from
the
Emperour
Nero
:
Luke
13.32
.
so
our
Lord
Christ
called
Herod
,
Foxe
.
Tell
that
Foxe
(
saith
he
)
I
worke
to
day
and
to
morrow
,
and
the
third
day
I
shall
be
perfect
.
There
is
nothing
more
usuall
in
the
Scriptures
than
this
:
therefore
I
will
not
insist
to
prove
or
illustrate
it
any
further
.
It
is
an
excellent
thing
which
Chrysologus
Chrysologus
.
saith
.
The
Scriptures
of
God
make
no
more
account
of
a
man
to
be
a
man
,
after
he
fals
to
bruitish
conditions
,
but
reputes
him
in
his
ranke
among
beasts
,
as
he
is
;
a
beast
of
the
field
,
a
beast
for
the
slaughter
.
The
Scripture
cals
them
divels
,
in
the
fashion
and
habite
,
and
outward
forme
of
men
:
so
our
Saviour
Christ
tels
us
,
Iohn
8.
Ioh.
8.
of
a
generation
of
Vipers
;
of
a
genealogy
of
divels
;
Ye
are
of
your
father
the
divell
,
saith
he
;
which
wee
know
is
not
to
be
understood
according
to
the
letter
;
but
is
to
be
referred
to
the
absurd
conditions
of
men
.
Of
which
also
the
Apostle
speakes
,
2
Thes.
3.2
.
2
Thes.
3.2
.
Pray
to
God
for
us
(
saith
the
Apostle
)
for
what
purpose
?
That
we
may
be
delivered
from
absurd
men
,
men
that
have
no
nature
in
them
,
that
have
no
common
straine
of
humanity
in
them
,
but
are
altogether
degenerated
and
metamorphosed
into
beasts
:
pray
for
us
to
be
delivered
from
them
.
So
that
place
being
compared
with
this
,
it
is
cleere
,
If
I
have
fought
with
beasts
at
Ephesus
;
that
is
,
with
men
of
bruitish
natures
;
men
that
cannot
be
contampred
with
at
all
;
men
of
no
society
,
but
are
given
over
to
their
fury
and
madnesse
;
that
have
no
more
mercy
in
them
,
than
bruit
beasts
;
and
must
be
let
goe
to
their
fury
,
as
a
beast
that
doth
what
mischiefe
it
can
,
without
any
limitation
or
respect
.
To
passe
from
this
poynt
.
We
see
what
base
dejection
sinne
hath
brought
on
us
,
we
that
thought
to
be
equall
to
God
,
Vse
.
as
God
saith
,
Behold
Adam
is
become
as
one
of
us
,
Gen.
3.22
.
we
are
now
become
as
the
beasts
that
perish
,
Psal.
59.20
.
as
the
Prophet
David
saith
,
Man
being
in
honour
,
understood
it
not
,
but
it
become
like
the
beasts
that
perish
.
Gen.
3.21
.
And
as
man
fell
to
bee
like
a
beast
,
so
God
clad
him
in
the
skinne
of
a
beast
.
Our
first
great
grandfather
Adam
,
had
the
skinnes
of
beasts
for
his
garments
:
to
signifie
,
that
as
they
were
turned
beasts
,
so
God
gave
them
an
outward
habite
and
vesture
,
to
shew
them
what
inwardly
they
were
become
.
This
should
teach
us
,
still
to
have
our
eye
on
that
wofull
calamity
that
sinne
hath
brought
upon
us
:
to
pray
to
the
Lord
,
to
take
these
barbarous
trickes
from
us
,
and
to
teach
us
the
true
civility
of
his
Saints
:
even
that
honourable
conversation
,
that
makes
of
beasts
,
men
,
and
of
men
,
Angels
:
and
not
of
men
,
beasts
;
and
of
beasts
,
divels
:
as
our
condition
is
by
nature
.
2
Tim.
3.13
.
The
wicked
prosper
from
worse
to
worse
,
as
the
Apostle
saith
.
It
is
a
strange
phrase
,
that
they
should
prosper
from
worse
to
worse
;
and
yet
it
is
true
,
for
the
prosperity
of
the
wicked
is
to
his
greater
destruction
.
It
is
the
grace
of
God
,
that
exalts
a
man
,
from
a
beast
to
be
a
man
:
and
from
the
state
of
a
man
,
to
the
state
of
an
Angell
.
And
it
is
the
basenesse
of
nature
,
that
brings
a
man
from
being
a
man
,
to
be
a
beast
,
and
makes
him
to
creepe
or
to
goe
on
all
foure
,
to
whom
the
Lord
hath
given
an
upright
positure
,
and
an
erected
countenance
.
So
much
for
the
first
poynt
of
interpretation
:
I
have
been
too
long
in
it
,
I
will
conclude
the
rest
more
briefely
.
Second
poynt
.
Secondly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
men
,
or
after
the
manner
of
men
.
This
is
more
intricate
than
the
former
:
and
as
I
said
,
wee
ought
not
to
misprize
what
the
Church
hath
taught
us
,
but
as
dutifull
children
,
to
see
the
variety
of
the
gifts
of
God
,
as
they
have
flowed
in
the
whole
body
of
the
Church
,
from
time
to
time
.
This
saith
Beza
,
Beza
.
According
to
men
,
it
signifieth
no
more
,
but
according
to
the
fashion
of
men
:
as
men
use
to
fight
with
beasts
,
to
get
the
victory
,
and
to
get
themselves
glory
and
reputation
in
the
world
:
what
profit
shall
I
have
by
this
,
if
there
be
no
Resurrection
.
So
Beza
thinks
;
following
the
opinion
of
Ambrose
and
of
divers
others
before
him
.
S.
Ambrose
.
But
,
me
thinkes
,
this
concludes
and
inferres
nothing
.
For
a
man
might
thus
object
against
this
;
suppose
he
went
to
fight
with
beasts
,
as
commonly
men
doe
;
it
is
the
condition
of
men
to
looke
for
the
same
reward
that
others
have
;
and
the
same
glory
that
other
men
atchieve
:
these
men
fought
with
beasts
daily
,
and
they
looked
for
their
reward
;
but
yet
they
thought
not
of
the
resurrection
of
the
body
:
they
dreamed
not
of
such
a
thing
as
the
bodies
rising
,
therefore
the
Apostle
denyes
,
that
he
went
after
the
manner
of
men
;
for
vaine-glory
,
or
for
an
idle
applause
of
the
people
,
or
for
any
worldly
gaine
;
he
had
no
such
project
:
but
he
did
it
onely
for
the
hope
of
the
Resurrection
.
This
exposition
,
though
there
be
somewhat
in
it
,
is
not
close
:
it
is
not
the
proper
sence
which
the
most
and
best
follow
.
Anselme
Anselme
.
hath
another
sence
of
it
,
If
I
have
fought
with
beasts
after
the
manner
of
men
,
or
according
to
men
:
that
is
,
saith
he
,
if
my
passions
and
sufferings
were
seene
with
the
eyes
of
men
,
all
men
that
had
looked
upon
me
at
Ephesus
,
how
I
was
troubled
with
those
wicked
men
there
;
they
would
have
thought
I
had
rather
fought
with
beasts
,
in
humane
shape
,
then
men
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
mens
iudgement
,
they
would
rather
have
seemed
beasts
than
men
;
so
that
I
call
them
not
beasts
simply
my selfe
,
but
in
the
judgement
of
them
that
are
my
beholders
and
spectators
,
that
see
my
sufferings
:
to
see
with
what
kinde
of
wits
I
was
incumbred
,
they
would
have
judged
them
beasts
,
and
not
men
.
This
is
too
farre
off
:
because
the
Apostle
useth
not
this
phrase
in
that
sence
,
elsewhere
in
any
of
his
Writings
.
Thirdly
,
If
I
have
fought
with
beasts
after
the
manner
of
men
;
that
is
,
if
I
have
fought
to
death
;
so
Theodoret
and
Theophilact
.
Theodoret.
Theophilact
.
As
those
men
that
used
to
fight
with
beasts
,
they
fought
to
death
still
:
for
the
manner
was
,
when
they
sent
a
malefactor
,
or
a
man
that
was
condemned
ad
certamen
,
to
the
stage
,
to
fight
with
the
beast
;
if
perhaps
he
came
away
the
conquerour
,
and
slew
the
beast
,
yet
then
the
Executioner
or
Hang-man
,
was
either
by
sword
,
or
with
a
halter
to
strangle
him
,
and
to
make
an
end
of
him
:
so
that
still
he
that
fought
with
beasts
,
hee
fought
to
death
;
for
if
he
fought
not
to
death
with
the
beast
,
yet
he
came
to
his
death
by
man
,
because
the
Iudge
had
doomed
him
to
dye
:
and
though
he
gaue
him
leave
to
use
his
weapon
,
to
take
armes
,
and
to
defend
himselfe
;
yet
when
that
expectation
failed
,
they
did
not
fayle
to
take
away
his
life
another
way
;
so
that
then
the
Apostles
meaning
must
be
,
If
he
fought
with
beasts
as
men
used
to
doe
,
to
fight
to
death
,
that
have
death
every
way
:
if
they
be
cast
naked
,
and
bound
,
it
is
to
death
,
for
they
are
torne
in
pieces
:
if
they
be
armed
against
the
beast
,
and
prevaile
over
him
,
and
be
not
killed
by
him
,
yet
the
law
after
tooke
hold
of
them
,
so
that
still
they
fought
unto
death
.
This
exposition
seemeth
to
be
favoured
by
that
in
2
Cor.
1.8
.
2
Cor.
1.8
.
where
the
Apostle
saith
,
We
tooke
the
sentence
of
death
against
our selves
;
that
is
,
there
was
no
way
with
us
but
one
;
there
was
nothing
but
death
presented
to
us
,
the
gastly
face
of
destruction
and
desolation
:
he
speakes
there
as
it
is
likely
of
this
persecution
.
But
as
I
said
before
,
they
fought
not
alway
to
death
,
but
some
times
for
tryall
:
and
besides
,
if
Saint
Paul
had
fought
to
death
,
he
could
not
after
that
,
have
related
this
to
us
.
Therefore
I
come
to
the
last
opinion
,
and
as
I
take
it
the
best
:
because
of
some
reverend
translations
,
(
to
whom
I
incline
more
than
to
any
thing
which
hath
beene
done
in
the
Church
,
these
many
yeeres
)
which
understand
the
end
of
it
to
be
this
.
After
the
manner
of
men
,
that
is
,
to
speake
after
the
manner
of
men
;
according
as
it
is
the
Apostles
phrase
in
many
other
places
,
and
a
mans
meaning
may
be
the
best
knowne
by
his
stile
:
by
observing
his
speech
elsewhere
,
a
man
may
trace
him
the
better
afterward
;
one
place
helpes
to
cleare
another
.
Now
this
in
the
Writings
of
Saint
Paul
,
is
a
common
speech
,
after
the
manner
of
men
,
Rom.
3.5
.
Rom.
6.19
.
Rom
3.5
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
I
speake
as
a
man
.
And
Rom
6.19
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
J
speake
after
the
manner
of
men
.
and
in
divers
other
places
:
I
speake
after
the
manner
of
men
;
and
although
here
be
not
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
here
is
the
same
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
the
same
forme
and
phrase
he
useth
there
:
and
so
the
Apostles
meaning
is
this
;
you
know
men
have
a
forme
of
speech
,
to
call
malitious
and
cruell
men
,
beasts
;
and
according
to
that
forme
I
speake
,
for
my
Lord
and
Saviour
otherwise
would
not
give
me
leave
to
speake
so
out
of
my
owne
spleene
,
out
of
my
owne
passion
,
to
call
men
beasts
,
for
they
are
all
my
brethren
;
and
all
must
be
imbraced
in
the
bowels
of
love
,
and
in
long
suffering
and
patience
.
I
must
labour
to
bring
them
in
,
and
call
them
home
:
if
they
be
bruitish
already
,
I
must
seeke
to
make
them
men
:
to
reduce
them
backe
againe
.
But
especially
I
speake
according
to
the
custome
of
men
,
for
your
sakes
;
for
your
weakenesse
,
for
your
better
understanding
:
that
you
may
know
the
greatnesse
of
my
trouble
which
I
sustained
at
Ephesus
.
I
speake
after
the
manner
of
men
,
as
they
use
to
call
wicked
men
beasts
,
so
give
me
leave
also
to
call
these
:
who
have
made
themselves
so
by
their
malice
and
persecution
.
2
Where
the
place
was
?
Concerning
the
place
,
it
was
at
Ephesus
;
and
when
this
persecution
was
,
there
is
great
dissention
among
Writers
:
some
thinke
it
to
be
that
persecution
that
Saint
Luke
mentions
,
Acts
19.24
.
Acts
19.
Paul
being
at
Ephesus
,
and
preaching
against
Idolatry
,
there
riseth
up
Demetrius
the
silver
Smith
,
and
all
the
trade
comes
with
him
;
he
being
as
it
were
the
Master
of
his
Company
,
he
brings
his
livery
after
him
:
a
whole
army
of
divellish
beasts
were
raised
against
Paul
.
Demetrius
being
the
principall
man
that
led
all
the
heard
after
him
,
and
so
the
whole
forrest
was
in
a
tumult
and
uproare
.
Tertul.
Beza
.
So
Tertullian
and
Beza
after
him
,
with
divers
other
of
the
Fathers
.
But
certainly
,
this
cannot
be
so
:
for
we
reade
that
Saint
Luke
sets
it
downe
directly
;
that
Saint
Paul
as
soone
as
he
had
received
that
affront
at
Corinth
,
that
great
danger
when
Sosthenes
was
beaten
,
and
that
Gallio
cared
for
none
of
these
things
:
Acts
18.17
.
he
after
a
while
,
quitted
the
Citie
,
and
went
from
Ephesus
to
Macedonia
;
Acts
18.18.19
.
and
it
is
certaine
when
Saint
Paul
wrote
this
,
he
was
at
Ephesus
,
and
saith
he
will
stay
there
till
Pentecost
,
1
Cor.
16.8
.
as
he
saith
,
Cap.
16.8
.
Therefore
it
cannot
be
that
hee
speakes
of
that
sedition
,
that
Demetrius
raysed
against
him
,
that
being
the
last
period
of
his
stay
at
Ephesus
:
he
went
thence
presently
upon
it
,
he
knew
that
Christ
gave
him
a
commission
,
when
they
persecuted
and
beate
him
away
,
Math.
10.14
.
to
shake
the
dust
off
his
feete
against
them
.
Therefore
this
cannot
be
admitted
.
Another
Company
,
expound
it
thus
:
that
it
was
the
trouble
that
happened
to
him
from
the
sonnes
of
Sceva
,
Acts
19.16
.
Acts
19.16
.
And
the
sonnes
of
Sceva
cast
out
divels
in
the
name
of
Iesus
whom
Paul
preached
.
There
were
seven
sonnes
of
Sceva
,
and
they
tooke
upon
them
to
cast
out
divels
;
and
the
manner
of
their
conjuration
was
this
,
We
adiure
you
by
IESVS
,
Acts
19.13
.
whom
Paul
preacheth
,
to
come
forth
.
Verse
14.
Now
the
divell
replyed
,
Iesus
I
know
,
and
Paul
I
know
;
but
who
are
ye
?
and
so
he
ranne
upon
them
,
and
prevailed
against
them
,
and
tare
and
rent
them
.
Hereupon
some
thinke
,
the
sons
of
Sceva
raised
persecution
against
him
of
envy
,
because
they
suffered
that
great
hurt
by
the
divell
.
But
this
is
more
uncertaine
then
the
former
.
It
cannot
be
thus
:
for
we
know
that
the
sonnes
of
Sceva
invocated
the
name
of
Christ
,
and
nominated
Christ
,
whom
Paul
preacheth
:
wherein
they
shewed
themselves
rather
friends
and
allies
to
Paul
,
then
enemies
:
and
so
we
have
a
direct
rule
,
and
Canon
of
Christ
,
Math.
10.
Matth.
10.
his
Disciples
tell
him
,
We
saw
one
casting
out
divels
in
thy
name
,
and
we
forbade
him
:
saith
Christ
to
them
,
Forbid
him
not
,
for
he
that
is
with
mee
,
is
not
against
me
.
Where
Christ
gave
them
to
understand
,
that
as
long
as
any
man
,
although
hee
were
not
of
their
company
and
Colledge
,
yet
as
long
as
he
profest
the
name
of
Christ
,
and
did
their
miracles
in
his
name
,
they
were
with
him
,
and
not
against
him
:
and
though
the
sonnes
of
Sceva
miscarried
,
in
their
desire
of
lucre
,
and
that
they
did
not
their
miracles
for
the
good
of
the
Church
:
yet
they
pretended
friendship
to
Saint
Paul
,
rather
then
any
adverse
disposition
.
Therefore
I
say
this
cannot
be
.
But
we
must
understand
it
,
of
the
totall
troubles
that
hee
found
at
Ephesus
;
which
hee
expresseth
,
2
Cor.
1.8
.
2
Cor.
1.8
.
Brethren
,
saith
he
,
I
would
not
have
you
ignorant
of
the
pressures
and
troubles
that
wee
sustained
in
Asia
:
how
we
were
pressed
and
urged
above
strength
,
that
we
even
despaired
of
life
in
our
owne
selves
.
This
desperate
life
he
was
cast
into
,
by
the
malice
of
the
men
of
Ephesus
that
studied
Idolatry
,
and
for
their
Idoll
Diana
:
and
would
therefore
have
beate
downe
and
destroyed
Paul
,
and
the
doctrine
of
Christ
.
This
sedition
that
they
moved
against
him
,
he
cals
fighting
with
beasts
.
And
so
wee
must
take
the
sence
to
be
this
,
that
seeing
you
know
that
at
Ephesus
I
had
such
a
world
of
adverse
powers
against
me
;
that
I
was
pressed
above
measure
,
urged
and
crushed
even
to
death
:
that
I
received
the
sentence
of
condemnation
against
my selfe
:
2
Cor.
1.9
.
that
I
thought
there
was
no
way
for
me
,
but
to
bee
devoured
,
as
with
the
teeth
and
fury
of
so
many
wilde
beasts
.
If
you
have
heard
of
it
,
or
if
you
know
it
,
you
may
imagine
that
I
have
some
reason
to
undergoe
these
troubles
.
For
I
brought
them
upon
mine
owne
head
;
I
might
have
avoyded
them
if
I
would
,
but
I
would
not
doe
it
,
because
of
that
abundant
reward
and
consolation
of
Christ
,
which
shall
raise
this
my
body
.
So
that
all
the
teeth
of
beasts
shall
not
offer
me
more
wrong
and
injury
in
tearing
it
;
then
Christ
shall
give
it
honour
and
glory
,
in
saving
it
after
it
hath
beene
thus
deformed
,
and
so
he
shall
give
honour
to
that
part
which
most
lacked
,
which
hath
most
suffered
here
.
1
Cor.
12.24
.
For
this
cause
,
I
am
thus
ready
to
undergoe
these
dangers
,
and
to
encounter
againe
with
beast
after
beast
,
as
they
shall
bee
singled
out
against
me
:
that
drinking
of
that
cup
of
affliction
here
,
I
may
receive
that
eternall
cup
of
thanksgiving
in
the
world
to
come
.
This
should
teach
us
,
(
to
conclude
all
in
a
word
)
that
we
ought
not
to
despise
the
passions
of
Gods
children
.
Vse
.
It
is
a
great
misery
that
the
world
is
usually
blinded
withall
.
Whatsoever
a
man
suffers
,
they
thinke
he
suffers
it
as
a
guilty
person
,
they
take
him
as
a
malefactor
:
and
it
is
enough
that
hee
is
in
misery
,
to
prove
him
also
to
bee
in
fault
.
By
this
meanes
,
there
should
no
substantiall
argument
bee
drawne
from
the
martyrdome
of
Gods
Saints
:
for
of
all
men
,
(
to
flesh
and
bloud
,
and
common
sence
)
they
are
most
miserable
and
wretched
,
and
pronounced
guilty
at
every
tribunall
:
and
are
accounted
the
malefactors
of
the
world
,
the
plagues
of
the
earth
;
such
as
brought
barrennesse
upon
the
earth
,
and
other
plagues
from
God
;
because
men
were
not
enlightened
by
the
spirit
of
grace
,
therefore
they
fell
to
the
condemnation
of
the
righteous
,
which
is
the
greatest
plague
in
the
world
,
to
condemne
the
righteous
:
for
woe
to
them
that
call
light
,
darkenesse
,
and
darkenesse
,
light
.
Esay
.
5.20
.
Let
us
,
therefore
,
have
speciall
regard
,
when
we
see
troubles
fall
upon
men
,
to
keepe
an
upright
heart
to
discerne
the
cause
,
and
the
person
by
the
cause
,
and
not
the
cause
by
the
person
.
Otherwise
it
will
not
follow
,
that
because
Saint
Paul
suffered
these
plagues
for
the
Resurrection
,
that
therefore
there
shall
be
a
Resurrection
:
but
God
forbid
,
that
any
man
should
conclude
such
a
peremptory
sentence
against
Gods
children
,
as
to
account
them
furious
or
mad
men
.
And
the
reason
is
plaine
:
because
God
protesteth
to
avenge
his
Saints
.
Let
the
bloud
of
thy
Saints
which
the
heathens
have
shed
in
thy
sight
,
Psal.
79.11
.
be
avenged
:
and
he
protesteth
for
his
people
in
Egypt
;
I
have
seene
.
I
have
seene
the
afflictions
of
my
people
in
Egypt
.
And
he
that
gathers
the
teares
of
his
children
,
the
teares
of
his
Saints
into
his
bottle
,
(
as
if
to
make
a
speciall
drinke
and
receipt
of
them
)
much
more
doth
he
gather
the
drops
of
bloud
of
his
Saints
,
Psal.
56.8
.
that
they
spend
for
his
sake
,
and
the
Gospells
.
And
if
he
that
gives
a
cup
of
cold
water
,
Math.
10.42
.
in
the
name
of
a
Prophet
,
it
shall
be
rewarded
:
much
more
shall
hee
be
abundantly
recompenced
,
that
gives
not
a
cup
of
cold
water
,
but
a
chalice
of
his
owne
warme
bloud
;
of
his
dearest
bloud
,
for
the
maintenance
of
the
truth
,
that
he
hath
received
,
and
that
is
inspired
into
him
by
the
holy
Ghost
:
he
that
doth
it
not
onely
in
the
name
of
a
Prophet
,
but
in
the
name
of
the
Prince
of
the
Prophets
;
Christ
Iesus
;
who
is
able
to
give
that
abundant
recompence
he
hath
promised
.
Let
us
alway
take
it
to
heart
,
and
hold
it
as
a
strong
argument
,
even
the
Churches
sufferings
.
Because
the
Church
in
former
times
,
hath
liv'd
in
this
holy
faith
,
because
the
Church
hath
bin
content
to
dye
for
it
:
&
because
the
Churches
in
former
times
have
mortified
themselves
to
the
world
,
and
lived
as
men
of
another
world
,
to
keep
themselves
pure
&
undefiled
in
this
world
.
Let
the
presidents
of
these
men
,
bee
undoubted
rules
for
us
to
guide
our
feete
and
steps
by
,
as
infallible
,
and
unerrant
rules
;
let
us
follow
with
unrepealable
affections
in
that
blessed
truth
,
Application
.
which
hath
beene
revealed
to
us
from
time
to
time
.
The
last
thing
I
noted
to
you
was
the
Application
.
As
it
was
in
Saint
Pauls
time
,
so
it
hath
beene
in
the
time
of
all
Christians
:
we
have
alway
beasts
in
rhe
world
.
These
kinde
of
beasts
,
the
true
Christians
and
professors
of
the
Gospell
,
must
be
exposed
to
them
.
A
man
may
finde
Ephesus
every
where
:
and
as
much
in
this
Citie
,
as
in
any
place
in
the
world
,
where
our
beasts
be
of
divers
natures
.
Some
are
horned
beasts
.
Some
are
beasts
,
that
devoure
with
their
teeth
.
Some
are
beasts
,
that
kicke
with
the
heele
.
Some
are
beasts
,
that
hisse
and
snarle
:
and
with
a
secret
kinde
of
poyson
destroy
men
.
For
the
one
sort
,
David
saith
they
set
their
hornes
on
high
;
I
said
to
the
fooles
,
deale
not
so
madly
,
Psal.
75.4.5
.
and
to
the
ungodly
,
set
not
your
hornes
on
high
.
Proud
creatures
are
compared
in
the
Scriptures
,
Psalm
.
22.12
.
Amos
4
.
1●
to
Buls
of
Bashan
.
There
be
also
Kyne
of
Bashan
:
for
there
bee
horned
creatures
of
both
sexes
.
Saint
Paul
was
much
plagued
with
women
in
three
or
foure
places
,
in
the
Acts
,
the
women
still
raised
persecution
.
When
men
had
more
modesty
,
and
more
grace
;
then
comes
Iezebel
and
Herodias
,
and
raiseth
persecution
:
and
although
it
be
not
now
in
that
kinde
,
as
it
was
then
,
yet
they
doe
it
●n
a
semblable
way
:
now
adayes
they
will
disgrace
one
Preacher
,
and
set
up
another
:
comparing
one
man
with
another
:
perswading
men
to
withdraw
the
naturall
allowance
and
maintenance
due
to
the
Ministers
,
and
so
they
bring
Saint
Paul
to
that
extreme
necessity
,
that
if
any
man
should
judge
the
case
,
he
would
say
he
were
conversant
with
beasts
,
rather
then
men
.
There
are
another
kinde
of
beasts
,
that
bite
with
their
teeth
.
David
tels
us
of
them
too
:
that
as
there
are
buls
of
Bashan
,
and
Kine
of
Bashan
,
and
Vnicornes
;
so
there
are
Lyons
,
and
Tygers
,
and
Beares
,
and
Wolves
,
and
Dogges
;
with
such
kinde
of
beasts
,
this
Forrest
is
full
too
,
which
have
most
virulent
and
poysonous
teeth
,
and
lay
on
their
fangs
where
it
pleaseth
them
,
without
all
respect
either
of
place
or
person
,
or
any
kinde
of
humane
reference
.
And
they
bite
even
to
death
and
destruction
:
they
will
bite
a
man
out
of
his
fortunes
,
out
of
his
fame
,
out
of
his
contentment
:
bite
him
out
of
his
neighbours
,
out
of
his
servants
,
out
of
his
children
;
there
is
no
place
where
this
dogges
tooth
is
not
gressant
and
playing
masteries
.
As
for
the
other
,
that
be
altogether
for
the
heele
to
kick
,
Psal.
32.9
.
and
spurne
;
the
Prophet
David
saith
,
Psal.
32.
Be
not
like
the
horse
and
Mule
,
whose
mouth
must
be
held
with
bit
and
bridle
,
lest
they
fall
upon
thee
:
These
Cammels
,
these
Horses
and
Mules
,
are
as
frequent
,
as
the
rest
of
the
beasts
of
the
desert
be
:
and
they
will
insult
and
turne
upon
every
body
.
There
is
no
man
can
escape
them
,
but
they
will
now
and
then
give
him
a
dash
with
the
heele
,
before
hee
be
aware
of
them
.
And
for
those
other
that
are
in
lurking
holes
,
and
murmure
and
grumble
,
and
like
Serpents
doe
but
only
hisse
:
our
world
is
also
replenished
with
them
,
like
fiery
Serpents
in
the
wildernesse
,
that
would
creepe
upon
a
mans
legs
,
before
hee
knew
where
he
was
:
and
on
a
sudden
,
sting
him
.
Such
kinde
of
beasts
,
all
the
Ministers
of
God
must
resolve
to
fight
withall
:
and
al
Christian
men
.
2
Tim.
3.12
.
Al
that
wil
live
godly
in
Christ
Iesus
,
(
saith
the
Apostle
)
must
suffer
persecution
:
and
they
must
be
persecuted
from
such
kinde
of
beasts
as
these
,
but
he
that
is
the
God
of
men
and
Angels
,
hee
shall
one
day
,
either
turne
these
beasts
into
men
,
or
else
destroy
them
as
beasts
.
In
the
meane
time
,
our
prayer
must
be
with
David
,
Psal
,
3.7
.
Psal.
3.7
.
Lord
,
breake
the
hornes
of
the
ungodly
,
strike
the
iaw
bones
of
thine
enemies
,
breake
their
teeth
asunder
,
breake
the
teeth
of
the
ungodly
,
and
send
them
downe
their
throat
,
that
they
may
be
able
to
doe
no
more
mischiefe
.
These
,
and
the
like
prayers
,
the
Prophet
hath
in
the
high
spirit
of
revelation
:
whereby
it
was
assured
him
,
that
they
would
not
be
better
.
But
we
must
pray
unto
God
to
amend
them
:
that
it
would
please
God
to
turne
their
faces
againe
,
and
to
make
him
that
is
beastly
,
to
remember
humanity
:
and
to
come
home
againe
to
himselfe
,
and
know
the
doctrine
of
the
Gospell
of
Christ
:
and
so
settle
himselfe
in
Christian
Charity
and
love
,
as
Saint
Paul
teacheth
:
and
labour
to
bee
a
member
of
that
body
,
and
to
keepe
within
the
compasse
of
the
Church
;
and
no
more
to
be
extravagant
from
the
Common-wealth
of
Israell
.
That
hee
may
have
the
promise
of
God
here
,
and
the
performance
of
them
in
the
life
to
come
.
Which
the
Lord
grant
unto
us
,
Amen
.
FINIS
.
1
COR.
15.32.33
.
Let
us
eate
and
drinke
,
for
to
morrow
we
shall
dye
.
Be
not
deceived
,
evill
words
corrupt
good
manners
.
IT
was
a
true
saying
of
Saint
Augustine
;
August
.
take
away
once
the
faith
and
assurance
of
the
Resurrection
,
and
take
away
all
the
care
of
religion
.
Therefore
this
poynt
being
well
proved
,
it
brings
in
all
the
rest
:
and
if
this
poynt
be
left
weake
and
naked
,
all
the
rest
,
of
necessity
must
shake
and
totter
,
as
being
imperfect
.
Therefore
this
holy
vessell
,
this
blessed
Apostle
Saint
Paul
(
whom
Chrysostome
cals
the
eye
of
truth
,
Chrysost.
and
the
sunne
of
the
world
,
under
Christ
Iesus
)
he
labours
by
all
meanes
(
as
Tertullian
saith
)
with
all
the
strength
of
the
Holy
Ghost
(
that
is
so
much
as
any
man
could
be
capable
of
)
to
make
cleare
this
poynt
of
our
faith
,
the
certainty
of
the
Resurrection
:
to
lay
this
fundamentall
stone
,
this
corner
stone
,
that
the
rest
of
the
house
and
body
of
Religion
may
be
built
upon
it
.
And
to
the
end
he
may
doe
it
,
hee
leaves
no
stone
unrolled
:
but
takes
an
argument
from
every
thing
:
yea
,
even
from
his
adversaries
:
from
the
Epicures
;
from
the
common
fashion
of
the
blinde
world
.
The
childe
of
God
gaynes
every
where
:
and
he
mends
and
betters
his
wisedome
,
out
of
the
folly
of
the
evill
world
.
Here
now
,
the
Apostle
takes
upon
him
the
person
of
another
man
:
and
speakes
as
the
phanaticall
and
beastly
people
of
this
life
would
speake
.
Let
us
eate
and
drinke
,
for
to
morrow
we
shall
dye
.
A
thing
which
we
know
the
Apostle
was
farre
from
.
But
yet
notwithstanding
,
he
shewes
that
it
had
some
force
of
an
argument
in
it
:
if
so
be
there
were
no
Resurrection
.
For
if
a
man
must
dye
as
a
beast
,
I
see
no
reason
why
a
man
may
not
live
so
too
:
yea
,
and
take
his
full
contentment
in
these
things
,
as
having
no
happinesse
after
this
life
,
because
hee
hath
his
portion
here
.
So
Saint
Chrysostome
saith
well
:
Chrysost.
The
Apostle
speakes
here
,
as
a
man
that
were
an
actor
in
a
Comedy
,
that
puts
upon
him
the
person
of
another
man
,
the
habite
of
another
:
where
a
beggerly
fellow
,
oft
times
,
comes
forth
in
the
habite
of
a
Noble
man
:
and
contrariwise
,
a
Noble
man
or
a
King
,
in
the
habite
of
a
hermite
;
and
so
they
passe
some
intelligible
matter
to
the
company
,
under
those
divers
representations
.
So
the
Apostle
here
,
after
he
had
used
arguments
drawne
from
common
sence
and
reason
;
and
from
the
inconvenience
that
might
follow
by
admitting
the
contrary
;
Now
here
hee
puts
upon
himselfe
the
person
of
an
Epicure
:
and
he
proves
out
of
that
(
as
being
a
strong
argument
)
the
certainty
of
the
Resurrection
.
For
(
saith
he
)
if
this
Epicurious
life
may
be
justly
condemned
,
as
the
basest
and
most
bruitish
life
in
the
world
,
so
that
their
madnesse
is
hated
of
all
men
:
It
followes
then
,
that
there
is
a
hope
of
the
godly
,
that
they
shall
rise
againe
in
their
bodies
;
or
else
we
would
give
way
to
their
madnesse
.
For
the
madnesse
and
fury
of
these
men
,
hath
some
wisedome
and
reason
in
it
:
except
wee
set
downe
this
poynt
for
certaine
,
that
there
shall
be
a
Resurrection
.
For
what
should
a
man
doe
,
that
hath
nothing
to
looke
for
after
this
life
,
but
take
his
time
while
he
is
here
?
And
so
wee
,
that
know
the
Epicures
to
be
a
most
detestable
sect
;
we
make
them
sensible
and
reasonable
;
if
wee
yeeld
once
to
any
doubt
of
the
Resurrection
.
They
are
now
no
more
fooles
and
mad
men
;
but
wise
,
to
take
that
opportunity
which
flies
from
us
:
which
wee
deny
our selves
,
and
care
not
for
,
and
they
enjoy
.
Namely
,
eating
,
and
drinking
;
that
is
,
all
carnall
delights
and
satisfactions
of
nature
,
that
may
give
content
:
which
in
the
meane
time
we
want
:
so
they
have
something
,
and
we
nothing
:
and
if
our
trust
were
onely
here
,
if
our
hope
were
onely
for
this
life
,
they
were
in
better
case
then
we
,
a
better
sort
of
men
then
we
.
Therefore
I
would
say
as
they
say
,
if
there
were
no
Resurrection
,
I
would
hold
with
their
base
and
damnable
conclusion
.
Let
us
eate
and
drinke
,
for
to
morrow
we
shall
dye
.
But
because
you
know
how
bruitish
this
is
,
that
it
is
hissed
out
of
all
the
schooles
of
common
reason
:
you
know
that
the
Philosophers
that
saw
nothing
but
by
the
light
of
nature
,
they
damned
these
vile
and
sensuall
positions
.
Therefore
I
beseech
you
that
are
Christians
,
be
not
deceived
in
these
things
:
for
evill
words
corrupt
good
manners
;
that
is
,
when
any
motion
tending
to
this
purpose
,
comes
into
your
hearts
;
or
when
you
heare
it
with
your
eares
,
from
other
men
,
to
deny
the
Resurrection
,
and
to
give
assurance
of
happinesse
in
the
things
of
this
life
;
take
heed
,
be
not
deceived
;
the
Philosophers
could
not
be
deceived
by
the
Epicures
;
therefore
much
more
should
you
that
are
Christians
,
take
heed
:
for
he
that
denyes
the
Resurrection
,
is
an
Epicure
:
there
can
be
no
greater
Epicure
in
the
world
,
than
he
that
denyes
the
Resurrection
,
and
there
is
no
man
more
beastly
and
filthy
,
than
hee
that
hopes
for
happinesse
here
in
this
life
:
such
men
are
the
very
sinkes
of
sinne
,
and
the
dregges
of
damnation
.
This
is
the
scope
of
the
place
.
To
proceed
in
order
.
First
we
are
to
consider
the
connexion
and
joynting
of
these
,
with
the
words
before
.
Division
into
the
Connexion
and
the
Argument
.
Secondly
,
the
argument
which
the
Apostle
propounds
:
which
hath
two
parts
in
it
:
First
,
there
is
a
poyson
.
Secondly
,
a
counterpoyson
:
a
remedy
or
antidote
against
this
poyson
.
The
poyson
is
contained
in
these
words
;
(
for
the
best
are
fayne
to
worke
with
poyson
sometimes
,
and
the
more
infectious
the
disease
is
,
the
more
poyson
they
use
:
now
the
Apostle
to
worke
this
poyson
of
theirs
,
into
physicke
he
brings
a
counter
poyson
.
)
The
poyson
,
I
say
,
is
in
these
words
,
Let
us
eate
and
drinke
,
for
to
morrow
we
shall
dye
.
The
antidote
,
in
these
words
;
Be
not
deceived
,
evill
words
corrupt
good
manners
.
In
the
first
,
the
pestilent
heart
he
brings
not
in
,
in
his
owne
person
,
but
in
the
person
of
an
Epicure
:
where
we
are
to
consider
,
First
,
their
profession
,
and
then
The
reason
of
their
profession
:
First
,
their
profession
is
this
;
Let
us
eate
and
drinke
;
The
reason
that
is
alleadged
,
is
as
beastly
and
as
brutish
as
the
other
:
for
we
shall
dye
to
morrow
.
Therefore
let
us
eate
and
drinke
,
to
day
;
the
beastliest
conclusion
that
can
be
in
this
world
.
For
they
that
have
but
till
to
morrow
to
live
,
had
need
to
bethinke
themselves
to
day
:
and
not
to
drinke
and
swill
,
and
play
the
beast
;
which
is
a
fearefull
corrupting
of
mans
nature
and
understanding
.
Then
for
the
Antidote
,
that
the
Apostle
gives
against
it
,
First
he
saith
by
way
of
caution
:
be
not
deceived
:
he
gives
a
generall
caution
,
take
heed
,
be
not
deceived
and
drawne
away
from
the
hope
of
heaven
and
salvation
,
by
the
base
charmes
of
these
Syrene
songs
,
Be
not
deceived
.
Secondly
,
hee
gives
a
demonstration
,
why
they
ought
to
beware
and
take
heed
:
For
evill
words
,
corrupt
good
manners
:
and
it
is
a
thing
that
wee
should
chiefly
seeke
and
take
heed
to
,
that
our
good
manners
be
not
corrupted
.
But
evill
words
corrupt
good
manners
:
there
is
no
such
gangrene
,
as
evill
words
are
,
to
the
good
manners
of
men
:
therefore
we
ought
to
avoyd
and
detest
them
:
for
if
they
be
evill
words
,
they
will
corrupt
good
manners
:
these
are
evill
words
,
therefore
we
ought
to
take
heed
of
them
;
so
the
Apostle
argues
in
these
words
:
certainly
,
these
are
evill
words
:
and
evill
words
corrupt
good
manners
;
and
good
manners
,
are
the
virginity
of
the
soule
:
and
wee
should
keepe
that
inviolable
.
Therefore
,
for
our
life
,
we
must
strive
to
avoyd
these
evill
words
,
as
the
language
of
the
divell
,
and
not
of
men
.
Be
not
deceived
,
evill
words
corrupt
good
manners
.
These
are
the
branches
of
the
Text.
You
must
understand
,
that
some
of
the
Fathers
reade
the
Text
otherwise
:
for
looke
on
the
words
,
and
you
shall
see
how
the
divers
poyntings
,
makes
diversitie
of
lections
;
for
whereas
presently
before
the
Text
,
the
Apostle
had
said
,
If
the
dead
rise
not
againe
:
some
of
the
Fathers
refer
those
words
to
this
part
of
the
sentence
now
read
:
If
the
dead
rise
not
againe
,
let
us
eate
and
drinke
,
for
to
morrow
we
shall
dye
.
And
indeed
it
may
as
well
be
referred
this
way
,
as
the
other
:
for
it
is
taken
from
the
common
tenent
of
the
Chapter
;
If
there
be
no
resurrection
:
which
is
still
to
be
repeated
upon
every
severall
argument
.
But
our
common
reading
is
this
,
If
I
have
fought
with
beasts
at
Ephesus
after
the
manner
of
men
,
what
availeth
it
,
if
the
dead
rise
not
?
Now
Chrysostome
,
Chrysost.
Theophylact.
and
Theophilact
reade
it
thus
.
If
I
have
fought
with
beasts
at
Ephesus
,
what
doth
it
profit
me
?
and
there
they
make
a
stop
.
If
the
dead
rise
not
,
let
us
eate
and
drinke
,
for
to
morrow
we
shall
dye
.
But
this
,
as
you
see
,
is
not
greatly
materiall
,
onely
I
must
note
it
for
the
honour
of
the
Church
of
God
:
to
see
the
variety
of
that
gift
of
interpretation
:
for
(
as
I
have
often
told
you
)
there
is
no
gift
more
excellent
in
the
Church
,
then
the
gift
of
proper
interpretation
;
to
know
the
sence
of
the
Scriptures
,
and
to
be
able
to
deduce
it
to
the
right
parts
;
it
is
the
greatest
divinity
that
can
be
.
Although
the
common
people
understand
nothing
,
but
that
which
concernes
manners
,
(
that
which
allureth
them
to
good
,
and
feares
and
affrights
them
from
their
sinnes
)
yet
the
especiall
divinity
is
,
in
the
matter
of
interpretation
.
But
which
way
soever
wee
reade
it
,
eyther
as
a
thing
spoken
with
an
high
stomacke
,
with
an
indignation
;
Let
us
eate
and
drinke
,
for
to
morrow
we
shall
dye
:
Or
if
we
take
it
as
a
consequent
;
if
there
be
no
Resurrection
,
(
as
Saint
Chrysostome
saith
,
)
Let
us
eate
and
drinke
for
to
morrow
we
shall
dye
:
the
Argument
is
still
one
and
the
same
.
But
we
follow
the
common
exposition
,
which
all
Translations
follow
:
that
the
words
are
spoken
from
a
high
stomacke
,
the
Apostle
speakes
in
a
holy
impatience
;
What
should
I
doe
fighting
with
beasts
at
Ephesus
after
the
manner
of
men
,
if
there
be
no
resurrection
?
If
there
were
no
Resurrection
,
I
would
rather
follow
my
cups
as
the
Epicures
;
I
would
know
the
things
that
belong
to
the
pleasures
of
the
world
,
I
would
make
me
friends
of
all
men
;
I
would
offend
no
man
in
matters
of
faith
and
profession
:
therefore
it
is
onely
the
conscience
to
the
doctrine
of
the
faith
of
the
Resurrection
,
that
bindes
me
to
resist
all
men
,
and
to
encounter
with
the
beasts
of
the
field
;
to
take
whatsoever
fals
unto
me
by
the
providence
of
God
,
rather
than
to
betray
this
one
poynt
of
my
faith
;
(
which
is
the
chiefe
of
all
)
the
Resurrection
of
the
body
.
For
the
sentence
that
he
brings
in
,
in
the
person
of
the
Epicure
speaking
;
it
is
taken
out
of
Isa.
22.13
.
Isa.
22.13
.
It
was
the
voyce
of
those
obstinate
and
rebellious
people
the
Iewes
,
in
the
time
of
that
Prophet
,
saith
Isay
,
here
is
nothing
but
feasting
insteed
of
fasting
;
killing
of
sheepe
,
and
slaying
of
Oxen.
When
they
should
have
considered
the
judgement
of
God
upon
their
neckes
,
they
fell
to
pleasures
:
and
were
so
farre
from
repenting
and
turning
to
God
by
contrition
,
that
they
devised
preparation
for
their
bellies
to
satisfie
their
lusts
:
Let
us
eate
and
drinke
,
for
to
morrow
we
shall
dye
.
A
base
and
detestable
speech
,
which
the
holy
Ghost
notes
against
those
obstinate
Iewes
:
that
when
the
Prophet
would
bring
them
to
a
serious
consideration
of
their
miserable
estate
,
then
being
returned
from
Babylon
,
and
that
all
was
wasted
round
about
them
,
and
they
had
nothing
left
but
a
poore
ruined
Citie
:
yet
notwithstanding
they
would
not
bee
wonne
to
God
,
but
would
fall
still
to
their
pleasures
,
and
drowne
themselves
in
the
cups
of
excesse
,
that
so
they
might
drinke
downe
their
sorrow
,
as
the
wicked
wretches
of
the
world
doe
,
that
have
no
other
comfort
in
misery
and
affliction
,
but
to
drinke
and
seeke
to
be
merry
;
to
worke
out
the
crosses
and
judgements
of
God
,
by
some
worldly
jollity
.
Thus
did
Caius
Marius
:
Plutarch
Plutarch
.
saith
of
him
,
that
being
a
man
of
great
affliction
and
misery
in
his
latter
dayes
,
when
hee
saw
there
was
no
way
for
him
to
escape
the
hands
of
Scilla
,
he
tooke
the
advantage
of
his
absence
,
and
gave
himselfe
to
drinking
,
and
excessive
courses
,
to
forget
his
misery
,
and
so
indeed
hee
shortened
his
dayes
.
And
it
is
wondrous
and
remarkable
,
that
the
Prophet
saith
in
that
place
,
These
things
(
saith
he
)
are
entred
into
the
eares
of
the
Lord
of
hoasts
,
and
they
are
most
abhominable
in
his
sight
,
and
whereas
you
say
,
Esay
22.13
.
Let
us
eate
and
drinke
,
for
to
morrow
we
shall
dye
.
As
I
live
,
saith
the
Lord
,
you
shall
dye
indeed
;
the
plague
shall
not
be
taken
from
you
,
till
you
be
all
consumed
,
till
you
be
all
dead
under
the
stroke
of
it
.
It
is
the
just
judgement
of
God
upon
obstinate
sinners
,
that
resolve
to
make
merry
when
God
cals
to
mourning
:
that
kicke
against
the
pricke
,
and
strive
against
the
hand
of
the
Almighty
:
that
thinke
to
drowne
the
memory
of
Gods
judgements
in
their
cups
at
their
tables
.
The
Lord
shall
worke
the
contrary
upon
such
a
man
;
and
he
shall
finde
that
he
hath
done
himselfe
no
good
by
this
:
but
hath
brought
upon
himselfe
his
owne
just
confusion
.
For
so
it
befell
these
;
they
dyed
,
indeed
,
and
this
plague
was
not
removed
from
them
,
till
they
were
all
consumed
.
Vse
.
So
we
see
by
this
now
,
that
the
world
is
no
changling
.
The
blessed
Prophet
Isay
lived
almost
700.
yeeres
before
Saint
Paul
,
and
in
his
time
there
was
such
a
damned
crew
as
this
,
that
uttered
this
speech
against
heaven
,
against
reason
,
against
the
hand
of
God
,
and
against
their
owne
consciences
.
Afterwards
,
when
Saint
Paul
came
into
the
stage
of
this
world
,
he
findes
a
company
of
wicked
men
,
iust
like
the
former
.
By
this
we
see
,
that
the
world
is
ever
drowned
in
iniquity
,
it
is
alway
like
it selfe
in
evill
,
till
the
hand
of
God
renew
,
reforme
,
and
regenerate
our
spirits
;
it
is
impossible
but
that
flesh
should
speake
of
flesh
,
and
should
savour
the
things
of
the
world
,
and
not
the
things
of
God
,
that
it
may
be
carried
with
a
full
swing
after
its
owne
impieties
,
grow
worse
and
worse
,
and
never
leave
sinning
,
till
at
last
it
sinke
in
sinne
,
and
the
pit
close
her
mouth
upon
it
.
Let
us
therefore
be
warie
,
in
following
the
tract
of
our
forefathers
.
If
they
were
naught
,
we
have
no
reason
to
insist
in
their
steps
:
except
it
be
in
good
,
except
it
be
according
to
the
wayes
of
God
,
according
to
the
holy
pathes
of
the
Almighty
.
For
it
followes
not
,
that
because
sinne
hath
beene
predominant
in
all
ages
,
that
therefore
we
should
use
it
now
.
It
followes
not
,
that
because
women
have
prancked
themselves
in
pride
,
and
made
themselves
the
Idols
of
the
world
;
that
therefore
the
daughters
of
Sarah
should
doe
it
now
.
It
followes
not
,
that
because
drunkennesse
hath
beene
a
common
vice
heretofore
,
that
therefore
men
should
hunt
and
follow
after
it
now
.
We
have
no
reason
to
follow
our
ancients
in
ill
customes
:
except
wee
will
chuse
to
perish
in
those
ill
customes
.
Therefore
the
Apostle
bringeth
an
ancient
stale
sinne
,
and
useth
the
same
sentence
:
Let
us
eate
and
drinke
,
for
to
morrow
we
shall
dye
.
To
eate
and
drinke
,
are
the
most
essentiall
necessaries
of
our
nature
,
the
supporters
of
our
being
:
and
there
is
no
life
,
but
the
Lord
hath
appointed
it
to
be
sustained
by
these
two
proppes
,
Eating
and
Drinking
.
Eating
,
to
supply
the
dryer
and
more
sollid
part
of
the
body
:
and
drinking
,
to
moysten
,
to
bee
a
coach
and
conveyance
for
the
meate
that
we
eate
:
to
be
a
cooling
and
refrigeration
of
the
heate
of
the
body
.
And
in
both
of
them
,
God
hath
set
his
blessing
:
that
by
eating
and
drinking
,
the
life
of
man
should
bee
preserved
and
prolonged
:
in
some
to
forty
,
in
some
to
fifty
,
in
some
,
longer
by
many
yeares
,
by
the
blessing
of
the
Almighty
.
Therefore
,
to
eate
and
drinke
,
so
farre
as
to
recreate
the
body
,
to
refresh
the
spirits
,
to
strengthen
us
in
our
functions
and
callings
;
to
incourage
us
to
give
thankes
to
God
,
who
is
our
feeder
:
eating
and
drinking
be
as
necessary
as
living
.
But
the
eating
and
drinking
here
intended
and
spoken
of
,
Let
us
eate
to
surfetting
,
let
us
drinke
to
drunkennesse
;
let
us
eate
and
drinke
to
excesse
:
to
study
these
things
onely
for
satiety
and
gurmandizing
,
and
that
fulnesse
that
may
confound
nature
,
and
drowne
the
spirits
of
men
,
and
not
build
them
up
in
the
feare
of
God
,
and
in
thankfulnesse
to
him
:
this
is
that
they
meane
here
;
Let
us
eate
so
,
as
that
we
may
over-eate
;
let
us
drinke
so
,
as
that
we
may
drowne
our
understandings
in
drinke
.
When
men
cannot
tell
how
to
use
the
gifts
of
God
moderately
,
they
cannot
eate
as
other
men
eate
,
but
as
monsters
:
they
cannot
drinke
as
moderate
men
drinke
,
but
as
spunges
that
devoure
all
within
their
compasse
:
that
their
bodies
,
many
times
,
are
so
full
of
ballast
;
that
the
whole
ship
is
lost
even
in
the
harbour
:
it
is
not
able
to
hold
all
the
water
,
but
sinkes
under
the
burden
,
and
is
made
a
spectacle
of
misery
to
God
,
to
Angels
,
and
to
men
,
to
insult
over
.
This
brutish
eating
and
drinking
,
savours
of
bestiality
.
Eating
and
drinking
,
it
is
the
meere
felicity
of
the
beast
in
this
world
.
As
Cornelius
Tacitus
saith
well
:
some
men
are
like
beasts
,
and
goe
no
further
;
if
you
give
them
a
little
fodder
,
they
will
lye
slumbering
,
and
be
idle
,
and
take
no
further
care
:
such
are
those
people
,
Psal.
17.14
.
Tertul.
whose
belly
God
fils
with
his
hid
treasure
:
those
whose
belly
is
their
God
,
as
Tertullian
rightly
describes
them
.
Their
stomacke
is
their
Altar
.
Their
belly
is
their
God
.
Their
Priest
is
their
Cooke
.
Their
holy
Ghost
is
the
smell
of
their
meate
.
Their
graces
of
the
spirit
,
are
their
sauces
.
Their
Kitchin
,
is
their
Church
and
Temple
.
And
that
Aculiculus
(
the
most
filthy
part
of
al
the
body
)
is
their
great
and
admired
Idoll
.
As
the
same
Father
goeth
on
.
Thou
saist
thou
hast
faith
,
hope
,
and
charity
.
Thy
faith
is
boyling
in
the
kitchin
.
Thy
charity
is
in
thy
Caldron
or
pot
.
Thy
hope
is
in
those
divers
dishes
brought
to
thy
table
.
Thus
Tertullian
hath
described
the
condition
of
these
kinde
of
brutish
men
.
And
we
see
that
in
ancient
times
,
(
before
men
had
the
knowledge
of
Almighty
God
)
they
placed
a
great
happinesse
in
this
one
poynt
,
of
eating
and
drinking
,
to
make
themselves
bruit
beasts
without
understanding
,
as
Saint
Peter
cals
them
,
2
Pet.
2.12
.
2
Pet.
2.12
.
unreasonable
brutish
beasts
.
Insomuch
,
as
one
great
King
among
them
,
when
he
dyed
,
commanded
this
Epitaph
to
be
set
upon
his
tombe
:
This
I
have
,
that
I
have
eaten
and
drunken
:
all
the
rest
is
lost
:
that
I
have
;
all
the
rest
,
is
left
and
forsaken
:
Tully
.
Aristotle
.
which
as
Tully
saith
well
out
of
Aristotle
,
what
other
thing
then
this
,
could
have
beene
set
upon
the
tombe
of
an
Oxe
or
bruit
beast
:
to
say
I
have
nothing
else
,
but
that
I
have
eaten
,
but
that
I
have
consumed
and
driven
into
my
paunch
,
and
so
into
the
draught
,
that
I
have
,
and
no
possession
else
?
But
Christians
have
another
language
:
those
things
we
have
,
that
we
have
learned
out
of
Gods
word
;
the
wisedome
that
we
have
gotten
of
heaven
,
and
heavenly
things
:
these
things
we
have
left
us
,
when
our
life
leaves
us
:
and
nothing
remaines
,
but
the
portion
of
these
.
Those
that
have
read
any
thing
of
the
Poets
,
they
know
what
was
the
common
language
of
seduced
nature
.
When
God
left
them
to
their
owne
dregges
,
(
miserable
poore
creatures
)
they
had
no
further
aymes
and
intents
,
then
these
transitory
and
perishing
things
,
the
filling
of
their
bellies
:
whose
belly
is
their
God
,
whose
end
is
damnation
;
as
the
Apostle
saith
,
Phil.
3.18
.
Phil.
3.18
.
Whose
glory
is
their
shame
,
and
such
was
the
glory
of
all
the
heathen
.
Another
of
them
said
,
Eate
,
drinke
,
and
play
:
for
after
death
there
is
no
pleasure
,
Ede
,
bibe
,
lude
,
post
m●rtem
nulla
voluptas
.
Horac●
.
there
is
nothing
remains
.
Another
comes
in
with
his
vye
;
and
saith
,
The
Sun
,
indeed
,
may
rise
and
set
,
and
rise
againe
;
but
when
our
night
comes
once
,
(
the
night
of
death
)
we
sleepe
for
ever
:
and
there
we
lye
,
and
there
is
no
more
to
be
heard
of
us
.
Another
of
them
saith
,
We
must
ease
our
youth
,
and
take
the
benefit
of
it
,
as
a
flower
:
because
it
runnes
away
with
a
swift
foot
.
And
another
saith
,
use
thy
pleasures
now
;
for
thou
knowest
not
whether
ever
they
will
come
againe
:
thou
knowest
not
whether
ever
after
,
thou
shalt
have
opportunity
to
enioy
them
.
Thus
this
beastly
congregation
of
brutish
swinish
people
,
they
apprehended
with
the
greatest
industry
that
could
be
,
these
vile
pleasures
of
eating
and
drinking
:
as
though
there
were
a
necessity
of
pleasures
in
this
life
;
and
that
the
greatest
pleasure
consisted
in
the
palate
,
in
consuming
of
meate
and
drinke
.
According
as
this
wicked
crew
which
the
Apostle
speakes
of
here
,
said
,
Let
us
eate
and
drinke
,
for
to
morrow
we
shall
dye
.
There
is
no
wise
man
would
ever
give
himselfe
to
this
most
bestiall
fashion
,
were
it
but
for
the
ill
consequents
of
it
:
for
to
say
the
truth
,
there
is
nothing
makes
a
man
lesse
like
a
man
,
then
to
be
a
great
drinker
;
especially
to
be
a
great
eater
:
such
being
the
very
monsters
of
mankinde
.
Nature
is
content
with
little
;
and
those
that
exceed
that
measure
,
are
hated
,
and
ridiculous
to
all
men
.
To
see
,
what
mischiefe
it
brings
to
the
body
,
to
this
little
frame
of
the
world
!
To
see
,
what
intollerable
dammage
accrewes
by
it
to
the
understandings
of
men
!
What
grosse
heavinesse
it
brings
upon
the
body
!
How
it
takes
away
all
nimblenesse
and
agility
!
How
it
takes
away
all
the
powers
of
the
spirits
!
How
it
confounds
the
memory
!
How
it
drownes
every
part
of
reasonable
discourse
!
How
it
makes
a
man
a
swadde
,
and
deformes
that
proportion
and
comely
figure
that
God
hath
imposed
upon
him
!
Every
man
knowes
these
things
,
by
common
and
wofull
experience
:
and
yet
these
wretches
cry
out
,
Let
us
eate
and
drinke
:
As
if
they
should
have
said
,
Let
us
become
fooles
:
Let
us
make
our selves
mad
:
Let
us
drowne
our
understandings
:
Let
us
disfigure
our selves
,
that
men
may
not
know
us
to
be
men
:
for
nothing
makes
a
man
lesse
discerned
to
be
that
which
once
he
was
,
then
excessive
eating
and
drinking
.
Let
us
so
eate
and
drinke
,
therefore
,
that
we
may
eate
and
drinke
in
heaven
;
let
us
not
so
set
our selves
upon
our
bellies
,
as
to
become
sonnes
of
Belial
.
Let
us
take
our
bread
here
,
as
an
earnest
of
that
bread
we
shall
have
in
heaven
.
Let
us
sit
at
our
tables
so
here
,
as
a
representation
of
the
12.
Tables
,
on
which
the
12
Apostles
shall
iudge
the
12
Tribes
of
Israel
.
Luke
22.30
.
Christ
saith
,
They
shall
sit
upon
12
Tables
,
and
eate
and
drinke
with
him
in
the
Kingdome
of
God
.
It
should
teach
us
to
eate
and
drinke
these
temporall
things
,
with
conscience
,
with
remembrance
,
with
prefiguration
,
and
signification
of
those
eternall
meates
&
drinks
,
which
we
shall
have
in
the
kingdome
of
heaven
,
by
the
mercy
God
.
For
although
it
is
true
,
wee
shall
not
eate
and
drinke
there
;
yet
because
this
life
consists
in
eating
and
drinking
;
the
holy
Ghost
hath
set
us
downe
the
modell
of
the
life
to
come
,
with
such
ioyes
and
delights
,
as
may
be
compared
,
nay
,
which
farre
transcend
eating
and
drinking
;
but
can
by
no
meanes
better
be
expressed
to
us
,
than
by
these
of
eating
and
drinking
.
For
to
eate
and
to
drinke
,
and
to
reigne
,
and
to
reioyce
,
and
to
dance
and
sing
;
there
are
no
such
things
in
heaven
:
but
we
cannot
understand
the
ioy
in
heaven
,
while
we
are
here
upon
earth
;
except
it
be
set
forth
to
us
by
these
foyles
.
Therefore
the
Lord
condescends
to
our
capacity
,
and
tels
us
of
eating
and
drinking
in
heaven
.
Let
us
therfore
,
eate
so
here
,
as
that
we
may
maintaine
a
hope
of
heaven
:
Let
not
our
tables
be
made
a
snare
here
:
Rom.
11.9
.
that
which
God
hath
appointed
for
our
sustentation
,
let
it
not
turne
to
our
confusion
.
God
hath
not
appoynted
meate
and
drinke
to
overthrow
us
,
but
to
refresh
us
:
to
make
us
fitter
for
his
service
,
and
more
able
to
the
workes
of
our
calling
:
let
us
therefore
disclaime
and
abhorre
this
brutish
acclamation
which
these
wicked
wretches
make
,
that
have
no
portion
but
their
belly
;
that
are
altogether
for
the
gut
;
and
let
us
repute
them
among
the
basest
of
beasts
:
but
let
us
so
eate
,
as
those
that
shall
receive
eternall
food
in
the
kingdome
of
God
.
So
much
for
the
first
poynt
,
the
poyson
propounded
.
Now
we
are
to
see
the
cause
that
these
men
alleadge
for
themselves
,
2
Poynt
.
Reason
alledg●d
.
To
morrow
wee
shall
dye
.
why
they
should
eate
and
drinke
.
For
the
wretched
understanding
of
men
is
so
depraved
and
corrupted
by
the
judgement
of
God
,
that
they
will
drinke
poyson
upon
reason
:
these
Epicures
alleadge
reason
for
their
brutish
course
:
and
their
reason
is
,
because
To
morrow
we
shall
dye
.
This
was
a
close
mockery
;
for
when
Isay
told
them
in
his
time
,
they
should
dye
by
the
judgement
of
God
for
their
wickednesse
:
they
mocked
God
in
the
Prophet
.
As
if
they
should
say
,
he
tels
us
we
shall
dye
,
he
still
threatens
judgement
,
and
we
know
not
how
soone
we
may
be
taken
out
of
this
world
:
therfore
as
long
as
we
live
,
let
us
have
a
time
of
it
;
and
while
we
live
,
let
us
live
:
since
our
time
is
short
,
let
us
take
the
benefit
of
that
time
we
have
:
and
so
make
it
our
happinesse
.
See
the
wondrous
stroke
of
Gods
hand
,
in
blinding
the
understanding
of
man
!
We
are
subject
(
God
knowes
)
to
the
whole
hand
of
God
:
and
sinne
workes
shame
and
confusion
every
where
.
But
there
is
no
plague
like
this
,
when
a
mans
braine
is
smitten
;
when
his
understanding
is
disturbed
;
when
he
draws
false
and
base
conclusions
out
of
Idle
and
foolish
premises
:
then
comes
the
wracke
and
ruine
of
the
poor
creature
.
There
is
nothing
so
wretched
and
miserable
in
the
world
,
as
a
mad
man
.
And
in
the
body
of
Christianity
,
there
are
none
so
mad
,
as
those
men
that
argue
after
a
contrary
manner
;
which
upon
strange
premises
,
bring
in
unnaturall
conclusions
.
For
,
I
beseech
you
,
consider
;
doth
it
follow
,
because
to
morrow
we
shall
dye
,
that
therefore
we
should
feast
&
ioviall
it
out
to
day
?
nay
cleane
contrary
.
It
followes
,
rather
,
thou
shouldest
throw
thy selfe
downe
in
spirit
,
and
humble
thy
soule
with
fasting
and
prayer
:
and
in
all
the
parts
of
humiliation
to
God
,
to
crave
pardon
for
thy
sinnes
;
and
so
to
prepare
thee
a
way
to
everlasting
glory
.
How
can
thy
meate
be
digested
,
when
thou
must
dye
to
morrow
?
what
man
is
so
stout
hearted
,
that
if
he
knew
he
should
dye
to
morrow
,
would
feast
to
day
?
can
such
a
man
swallow
down
his
morsels
with
pleasure
?
can
he
put
over
his
drink
with
delight
?
can
he
have
any
taste
or
rellish
in
these
things
,
that
is
destinated
a
dying
man
?
It
is
a
wretched
and
divellish
conclusion
.
And
yet
God
gives
over
the
wicked
&
wretched
world
,
to
draw
poysonful
sences
,
and
wicked
conclusions
,
out
of
cleane
contrary
premyses
.
What
is
that
thou
sayest
(
saith
Saint
Austine
)
To
morrow
we
shall
dye
,
let
us
eate
and
drinke
?
saith
he
,
thou
hast
terrified
mee
,
indeed
,
but
thou
hast
not
deceived
me
.
Thou
hast
terrified
me
,
because
thou
sayest
to
morrow
I
shall
dye
:
and
perhaps
so
I
may
.
The
frailty
of
my
nature
is
such
,
that
I
may
dye
to
night
before
to
morrow
.
Yet
thou
hast
not
deceived
me
:
for
if
I
shall
dye
to
morrow
(
as
thou
sayest
)
I
will
fast
to
day
certainly
:
Augustine
.
so
Saint
Austine
concludes
:
and
so
would
all
reason
conclude
,
even
a
naturall
man
:
for
as
Plutarch
Plutarch
.
saith
,
there
is
no
man
,
that
if
the
Emperour
should
send
him
word
that
he
should
prepare
himselfe
;
and
that
after
three
dayes
he
should
dye
:
there
is
no
man
would
be
so
brutish
,
as
to
spend
that
time
with
Whores
,
or
in
Tavernes
and
Alehouses
,
and
places
of
pleasure
:
but
rather
betake
himselfe
to
his
study
and
private
meditations
;
to
sorrow
and
anguish
:
he
would
spend
his
time
so
,
as
might
savour
something
of
a
Philosopher
.
This
the
children
of
God
have
ever
done
.
When
Hezekias
was
told
by
the
Prophet
,
2
King
20.1
.
Set
thy
house
in
order
,
for
thou
shalt
dye
,
we
see
what
was
his
course
:
He
turned
his
face
to
the
wall
,
and
wept
,
and
prayed
to
God
:
and
desired
him
to
remember
the
faithfulnesse
of
his
heart
:
he
poures
out
his
soule
before
the
Lord
.
Here
is
the
true
disposition
of
a
gratious
man
.
It
is
also
the
act
of
a
reasonable
man
:
for
reason
teacheth
men
this
,
although
they
be
not
illuminated
,
nor
have
grace
from
above
.
But
then
,
you
will
say
,
how
followes
the
argument
of
the
Apostle
,
where
he
saith
,
Let
us
eate
and
drinke
,
for
to
morrow
we
shall
dye
?
Be
not
deceived
,
&c.
The
reason
followeth
,
thus
:
because
these
men
to
whom
the
Apostle
speakes
,
had
a
certaine
knowledge
of
the
Resurrection
:
they
knew
there
was
a
better
life
:
and
although
the
Philosopher
knew
it
not
,
yet
he
knew
that
there
was
a
greater
meanes
to
make
men
at
peace
with
God
;
by
a
moderate
life
,
rather
than
by
an
excessive
course
:
and
yet
the
Apostles
argument
is
true
.
For
suppose
there
were
no
Resurrection
,
for
the
good
or
for
the
bad
,
but
that
all
should
dye
in
a
brutish
manner
as
the
beasts
doe
:
then
it
were
true
,
this
would
follow
,
Let
us
eate
and
drink
,
for
to
morrow
we
shall
dye
.
That
is
,
let
us
have
some
thing
in
this
life
,
before
we
goe
,
for
we
shall
have
nothing
after
:
let
us
take
the
pleasures
and
benefits
of
this
life
,
while
it
lasteth
.
The
last
thing
to
be
noted
out
of
this
poynt
,
is
this
,
that
it
hath
beene
alway
a
received
and
common
tenent
of
the
world
,
that
all
men
must
dye
.
And
though
this
rabblement
were
brutish
and
damnable
in
uttering
these
speeches
to
make
so
bad
a
use
of
the
shortnesse
of
their
life
(
which
they
should
have
imployed
to
better
purposes
,
and
have
redeemed
the
time
,
death
so
fast
comming
on
)
yet
this
bruit
company
were
better
than
another
generation
that
are
in
the
world
,
who
perswade
themselves
,
that
they
are
immortall
.
There
are
a
sort
of
wicked
men
,
whose
hornes
are
growne
great
;
the
mighty
pushers
of
the
world
,
that
imagine
they
shall
never
dye
:
and
upon
confidence
that
they
are
immortall
,
they
will
doe
what
they
list
in
the
world
:
not
by
eating
and
drinking
(
for
they
might
be
tolerated
in
these
things
)
but
they
take
away
the
meate
and
drinke
from
the
poore
children
of
God
:
they
take
away
their
meanes
and
their
liberties
,
take
away
their
good
name
;
yea
,
they
take
away
their
lives
:
and
all
upon
a
confidence
of
remaining
here
for
ever
;
that
no
death
,
nor
no
change
can
assayle
them
.
These
are
the
great
Gyants
of
the
world
,
that
trouble
us
farre
worse
than
the
Epicures
doe
,
even
our
mighty
neighbours
,
our
bloudy
malicious
adversaries
;
our
greedy
enemies
:
who
will
shew
the
latitude
of
their
power
,
in
avenging
themselves
:
that
by
their
sinfull
doings
and
wicked
practises
,
fill
the
world
with
clamours
,
with
indignation
and
blasphemy
,
and
make
men
doubt
whether
there
be
a
God
or
no
in
the
world
.
These
are
they
,
that
upon
pretence
of
immortality
,
that
they
shall
never
be
shaken
;
they
confound
all
things
,
Churches
,
Temples
,
Widdowes
houses
;
whatsoever
comes
within
their
fangs
,
they
lay
hold
on
,
and
greedily
apprehend
it
,
to
the
overthrow
of
the
condition
of
Gods
people
in
the
world
,
and
onely
live
by
the
bloud
of
other
men
.
These
are
they
that
build
their
houses
in
sacriledge
;
Amos
2.6
.
that
sell
the
poore
for
old
shooes
;
these
are
they
that
grinde
the
faces
of
Gods
people
:
Esay
3.15
.
that
ioyne
house
to
house
,
and
land
to
land
;
and
like
unsatiable
beasts
are
still
feeding
on
the
bloud
.
Esay
5.8
.
It
were
well
if
they
would
onely
say
,
Let
us
eate
and
drinke
:
but
they
must
eate
and
drinke
the
bloud
of
Gods
people
,
and
feed
upon
the
living
Temples
of
the
holy
Ghost
.
A
strange
&
wofull
thing
!
yet
thus
do
al
our
gripple
miscreant
Vsurers
,
our
great
biting
Extortioners
:
that
in
stead
of
doing
justice
in
their
place
,
thinke
that
God
hath
set
them
up
,
that
they
might
pull
all
men
downe
,
and
tread
upon
their
neckes
:
and
that
they
might
make
their
advantage
of
the
havocke
of
the
Church
of
God
.
These
are
worse
than
the
company
here
mentioned
:
for
they
doe
nothing
but
eate
and
drinke
,
and
are
harmelesse
in
comparison
of
these
beasts
of
the
forrest
,
that
destroy
all
that
is
before
them
:
and
the
steppes
of
their
feet
must
be
upon
the
necks
of
Gods
people
:
this
plague
the
Church
is
worse
troubled
with
,
then
with
the
Epicures
themselves
.
I
should
now
come
to
the
Antidote
which
the
Apostle
gives
:
(
but
the
time
is
upon
expiration
)
Be
not
deceived
;
and
afterwards
to
the
speech
the
Apostle
citeth
out
of
the
Poet
,
for
the
proofe
of
his
exhortation
:
Evill
words
corrupt
good
manners
.
Be
not
deceived
.
As
if
he
should
have
said
,
The
Antidote
.
although
their
words
are
faire
and
plausible
to
flesh
and
bloud
,
yet
they
will
meerely
deceive
you
:
and
there
is
no
man
that
by
his
will
would
be
deceived
.
There
is
nothing
that
grieves
a
man
more
,
than
to
see
himselfe
deceived
,
though
it
be
but
in
a
trifle
;
if
it
be
but
in
a
Iigg
or
common
Iergan
;
if
it
be
but
in
one
of
his
riddles
,
or
doubtfull
speeches
:
a
man
thinkes
himselfe
greatly
disparaged
,
if
he
finde
himselfe
deceived
.
But
especially
if
it
be
in
a
matter
of
moment
;
if
it
concerne
him
much
,
then
it
grieves
and
vexeth
him
extreamely
:
that
either
his
wits
should
not
serve
him
to
finde
out
the
fallacie
,
or
that
by
his
foolishnesse
and
too
much
credulity
,
he
should
give
himselfe
to
be
made
a
prey
to
his
enemies
and
adversaries
to
catch
him
.
There
is
nothing
that
a
wise
man
delights
in
more
,
than
to
apprehend
the
truth
:
and
there
is
nothing
for
which
hee
is
more
sorry
,
than
to
be
deluded
with
lies
and
errour
.
For
as
truth
is
the
light
of
the
soule
,
so
errour
is
the
death
of
the
soule
:
the
depravation
of
all
sence
and
understanding
.
It
is
a
damnable
meere
nothing
:
Errour
being
taken
from
a
word
that
signifieth
going
out
of
the
way
.
As
we
know
a
traveller
that
goeth
a
long
way
that
he
knoweth
not
,
there
is
nothing
more
troublesome
to
him
,
than
when
he
findes
himselfe
out
of
his
way
;
and
to
goe
backe
againe
,
and
recover
his
former
tract
;
it
may
be
it
is
neither
easie
nor
possible
;
and
to
go
forward
,
the
further
he
goeth
,
the
grosser
errours
he
runs
into
.
Much
more
(
beloved
)
is
it
in
poynt
of
religion
.
To
erre
in
humane
things
,
it
is
a
smaller
matter
,
and
is
soone
corrected
:
but
to
erre
in
divine
matters
,
that
concerne
the
soules
health
;
it
is
a
fearfull
by-sliding
,
a
wofull
outwaying
:
it
brings
a
man
to
downefals
,
and
to
precipices
of
soule
and
body
both
together
.
It
drawes
the
ruine
of
the
whole
man
after
it
.
Therefore
,
saith
the
Apostle
,
Be
not
deceived
;
goe
not
out
of
the
way
;
but
such
words
as
these
,
drive
you
out
of
the
way
,
they
tell
you
lyes
,
they
leade
you
into
the
broad
way
,
and
you
must
seeke
the
narrow
way
:
for
although
the
broad
way
have
better
passage
at
the
first
,
yet
there
is
nothing
but
brambles
and
downefals
at
the
conclusion
.
The
wayes
that
God
hath
chalked
out
to
us
in
his
word
,
and
by
common
sence
and
reason
;
from
these
we
must
not
erre
:
because
we
know
not
whether
ever
God
will
give
us
that
mercy
,
to
call
us
into
them
againe
,
or
no.
So
let
me
say
to
you
,
as
the
Apostle
saith
here
:
Be
not
deceived
.
Looke
to
your
judgements
,
looke
to
your
affections
;
they
are
alway
ready
to
deceive
:
they
are
alway
ministring
matter
of
errour
and
seduction
:
they
are
meere
seducers
:
he
that
guides
without
God
,
he
is
no
guide
but
a
misguider
:
and
he
that
leades
without
God
,
he
is
no
leader
,
but
a
misleader
.
Take
heed
what
thou
thinkest
,
lest
thy
thoughts
deceive
thee
;
take
heed
what
thou
speakest
,
lest
thy
words
intangle
thee
:
take
heed
what
thou
doest
,
lest
thy
bad
practise
and
evill
conditions
,
at
the
last
bring
thee
into
by-wayes
and
pitfals
of
destruction
;
that
thou
canst
make
no
deliverance
of
thine
owne
soule
.
And
then
,
againe
,
the
Apostle
would
teach
us
this
:
that
these
very
necessary
things
,
give
us
occasion
of
much
errour
.
Who
would
thinke
that
a
man
should
erre
in
these
?
these
are
the
plainest
wayes
that
any
man
can
take
.
For
what
way
can
a
man
take
to
save
his
life
,
but
by
eating
and
drinking
in
convenient
time
and
season
?
And
yet
there
is
errour
in
these
things
too
.
Now
then
,
God
be
mercifull
to
us
for
all
the
rest
:
if
such
grosse
errours
be
incident
to
the
necessaries
of
our
life
,
what
shall
we
say
to
the
superfluities
of
it
?
if
our
meate
and
drinke
be
snares
and
pitfals
,
to
drive
us
out
of
the
way
of
life
eternall
;
what
is
our
money
?
what
is
our
malice
?
what
is
our
quarrelling
?
what
our
proud
and
haughty
conceits
against
other
men
?
what
are
all
our
superfluities
,
that
wee
give
our selves
to
in
this
life
,
but
meere
hels
and
distractions
,
and
professions
of
our
owne
damnation
?
We
are
subject
to
erre
in
things
necessary
;
for
what
so
necessary
as
eating
and
drinking
?
and
if
we
erre
in
these
things
necessary
,
much
more
in
our
superfluities
;
much
more
in
our
garish
apparell
;
in
our
haughty
countenance
;
in
our
ambitious
carriage
of
our selves
in
the
world
;
in
hunting
after
preferments
and
honours
;
we
may
ruinate
and
breake
our
neckes
for
ever
there
:
for
these
are
superfluities
.
It
is
not
needfull
to
goe
garishly
,
it
is
not
needfull
to
have
haughty
supercilious
lookes
above
our
brethren
:
behold
,
we
may
be
damned
in
things
necessary
,
much
more
in
our
superfluities
.
Therefore
,
be
not
deceived
.
There
is
errour
in
the
very
meate
and
drinke
we
take
,
Rom.
11.9
.
as
the
Apostle
saith
,
Let
their
table
be
made
a
snare
.
If
our
table
be
made
a
snare
,
what
are
the
rest
of
our
affaires
?
what
are
our
shops
,
what
are
our
great
bagges
put
to
usury
?
what
is
our
bribing
and
feeing
?
what
is
our
lawing
with
our
brethren
?
what
is
our
slandering
and
seeking
the
states
and
lives
of
others
?
what
gins
are
these
?
If
our
table
be
a
snare
,
what
are
these
riches
of
mammon
?
the
professed
weapons
of
the
divell
,
flagges
of
defiance
to
all
charity
:
these
are
snares
indeed
:
a
man
that
walkes
in
these
,
he
goes
in
the
middest
of
snares
,
so
the
Prophet
Hosea
saith
,
Ye
walk
in
the
middest
of
snares
:
that
is
,
they
still
intangle
others
and
themselves
.
For
there
is
no
man
that
can
slander
his
brother
,
but
first
he
indangereth
his
owne
soule
to
the
divell
.
There
is
no
man
that
persecutes
his
brother
,
but
first
he
himselfe
is
reiected
of
God
.
So
he
thinkes
he
is
onely
a
snare
to
other
men
;
and
yet
he
is
intangled
in
his
owne
devices
:
God
makes
that
net
which
he
hath
devised
,
to
insnare
himselfe
in
:
even
that
net
he
set
to
intrap
others
.
We
see
what
a
care
we
should
have
of
these
meane
things
;
meate
and
drinke
:
there
is
great
matter
of
errour
in
them
,
we
may
be
deceived
by
them
,
and
so
led
in
by-wayes
,
that
we
never
come
againe
into
the
way
of
salvation
.
Now
it
remaines
,
to
come
to
the
proofe
and
demonstration
of
this
,
which
the
Apostle
brings
out
of
a
Poet
:
for
the
words
following
are
the
verse
of
a
Poet.
The
Apostle
is
so
far
from
being
ashamed
to
name
a
Poet
,
as
that
he
doth
it
three
or
four
times
in
his
writings
:
to
teach
,
us
that
there
is
use
of
humane
secular
learning
,
in
matters
of
divinity
.
But
this
I
must
refer
to
the
next
time
.
FINIS
.
1
COR.
15.33
.
Be
not
yee
deceived
,
evill
words
corrupt
good
manners
.
THese
words
are
a
counter-poyson
against
the
former
suggestion
,
pretended
in
the
person
of
an
Epicure
,
Let
us
eate
and
drinke
,
for
to
morrow
we
shall
dye
.
Those
words
are
full
of
infection
:
and
therefore
they
are
in
a
figure
brought
in
by
Saint
Paul
,
as
serving
his
turne
:
to
prove
,
that
if
there
were
no
Resurrection
of
the
body
,
then
he
accounts
the
Epicures
good
and
sensible
men
,
to
take
their
time
While
they
might
have
it
.
For
he
that
lookes
for
no
portion
after
this
life
,
there
is
no
reason
but
he
should
take
it
some
where
:
and
therefore
he
must
have
it
in
this
life
.
But
,
now
,
because
all
men
abhorre
the
doctrine
of
the
Epicures
,
that
the
prime
and
chiefe
good
should
be
in
pleasures
,
(
in
eating
and
drinking
)
therefore
the
Apostle
puts
it
in
,
onely
by
way
of
scorne
.
Yet
shewing
,
that
the
Corinthians
were
more
senselesse
than
those
Epicures
;
because
it
is
to
no
purpose
for
a
man
to
abdicate
himselfe
from
the
pleasures
of
the
wor●d
,
if
there
be
no
hope
of
a
Resurrection
.
But
because
it
might
be
offensive
to
Christian
eares
,
to
bring
in
that
poysonous
speech
of
the
Epicures
,
he
now
qualifies
it
,
and
gives
an
antidote
against
it
,
in
these
words
:
Be
not
deceived
,
evill
words
corrupt
good
manners
.
And
every
man
should
have
a
speciall
care
of
his
manners
,
they
being
the
glory
of
a
man
.
And
these
words
that
are
spoken
in
disgrace
of
the
Resurrection
,
by
drawing
men
to
enjoy
the
pleasures
of
this
present
life
,
as
though
there
were
no
life
after
this
:
all
words
that
tend
to
this
purpose
,
are
venemous
speeches
,
infectious
language
,
and
corrupt
the
faith
of
men
,
corrupt
the
hope
,
and
corrupt
the
whole
life
of
a
man
.
For
none
are
of
a
more
corrupt
life
,
then
those
that
thinke
there
is
no
life
after
this
:
and
thereupon
,
give
themselves
liberty
,
and
let
loose
the
reynes
to
all
kinde
of
impiety
,
lasciviousnesse
and
loosenesse
:
even
because
they
have
no
hope
in
God
,
concerning
those
things
that
are
reposed
for
the
righteous
,
in
Iesus
Christ
.
So
that
here
is
first
to
be
considered
,
Division
into
the
Apostles
purpose
,
and
his
reason
.
the
Apostles
Purpose
:
that
he
would
not
have
us
be
seduced
.
Be
not
deceived
,
that
is
,
we
must
use
all
meanes
to
keepe
us
from
the
contagion
and
infection
of
these
kinde
of
discourses
.
And
then
he
gives
a
reason
out
of
the
Poet
Menander
.
For
,
saith
he
,
all
these
speeches
are
evill
words
:
and
all
evill
words
corrupt
good
manners
:
they
take
away
the
purity
of
life
;
whereby
humane
society
is
maintained
.
Wherein
we
are
to
consider
,
First
,
how
it
is
that
he
citeth
the
verse
of
a
Poet
,
a
prophane
heathen
man
?
To
signifie
the
lawfulnesse
of
that
,
when
time
and
occasion
require
.
Secondly
,
what
is
the
matter
and
substance
of
that
verse
.
Wherein
he
puts
two
great
adversaries
and
Antagonists
together
:
Good
manners
,
and
Evill
words
.
And
he
sheweth
that
there
is
a
certaine
action
passeth
betweene
them
:
and
the
one
gets
the
victory
,
and
is
prevalent
over
the
other
.
For
although
good
manners
be
extreamely
contrary
to
evill
words
;
yet
by
reason
that
we
are
borne
weake
,
by
reason
that
we
are
borne
in
sinne
,
and
in
naturall
uncleanenesse
and
corruption
:
it
comes
to
passe
,
therefore
,
that
evill
words
applying
themselves
to
that
evill
leaven
that
is
in
us
;
they
bring
in
this
monstrous
effect
of
Corruption
:
then
the
which
,
there
cannot
be
a
greater
deficiencie
.
For
corruption
is
the
destruction
of
the
state
of
the
creature
.
And
herein
we
are
to
consider
,
1
What
are
manners
:
and
what
are
good
manners
.
2
What
is
conference
:
and
what
is
bad
conference
.
3
What
is
corruption
:
and
how
it
is
rooted
,
and
wrought
upon
good
manners
,
and
how
good
manners
should
be
carefully
maintained
.
To
speake
of
these
in
order
:
as
God
shall
give
assistance
.
1
Part.
The
Purpose
.
First
we
are
to
note
the
Purpose
of
the
Apostle
here
:
which
Saint
Austin
,
against
the
Donatists
,
was
faine
to
make
a
large
exposition
of
.
For
they
thought
where
the
Apostle
saith
,
Be
not
deceived
,
be
not
seduced
,
that
he
meant
,
get
you
from
your
Country
,
get
you
from
your
Citie
,
and
runne
into
some
other
Country
;
for
among
them
you
shall
be
deceived
:
have
no
conversation
with
them
therefore
.
And
by
this
meanes
,
they
brought
in
that
fantasticall
novell
of
the
world
,
That
every
Church
thought
it selfe
the
onely
Church
,
and
every
nation
,
thought
it selfe
better
than
another
nation
:
and
every
man
,
thought
himselfe
better
than
his
fellow
.
The
most
luciferous
pride
that
can
be
imagined
,
for
if
that
once
be
suffered
,
there
can
be
no
charity
;
there
can
be
no
kinde
of
conversing
one
with
another
:
nor
there
can
be
no
form
nor
face
of
the
Church
of
God
,
being
nothing
but
a
meer
body
,
of
a
schismaticall
company
:
being
nothing
but
a
lump
of
sand
,
which
the
winde
drives
to
&
fro
:
whereas
the
Church
should
be
as
a
rocke
,
or
as
the
solid
earth
:
which
is
not
easily
dissolved
.
It
must
be
a
great
storme
,
a
great
earth-quake
,
that
must
breake
off
a
piece
of
a
rocke
;
or
that
can
scatter
the
earth
,
that
is
fast
knit
and
compacted
together
.
Aug.
Saint
Austin
therefore
,
to
take
from
them
this
weapon
wherin
they
gloried
;
he
tels
them
the
sence
of
the
Apostle
:
that
his
meaning
is
not
,
that
they
should
make
an
outward
separation
,
but
a
spirituall
.
He
doth
not
cease
(
saith
he
)
to
bid
you
separate
in
a
spirituall
manner
:
for
he
bids
you
to
take
heed
,
that
your
mindes
be
not
wrought
upon
by
these
kinde
of
witchcrafts
:
to
beleeve
,
and
to
give
consent
unto
the
things
that
they
speake
.
For
the
Apostle
feares
not
your
living
together
,
in
one
Citie
,
or
in
one
house
;
but
he
feares
your
consent
:
therefore
he
saith
he
would
have
you
separate
in
your
spirits
:
that
is
,
to
take
heed
that
you
be
not
deceived
;
that
you
doe
not
misbeleeve
:
for
those
that
beleeved
the
Resurrection
,
and
those
that
did
not
beleeve
it
,
they
were
two
great
factions
in
Corinth
;
and
the
Apostle
would
have
them
separate
:
not
in
place
,
but
in
manners
.
Evill
words
corrupt
good
manners
.
And
you
should
labour
to
keepe
the
manners
of
your
holy
faith
,
(
which
is
the
Queene
of
manners
)
keepe
that
unspotted
.
Therefore
the
Apostles
meaning
is
,
that
men
should
separate
themselves
in
manners
,
one
from
another
:
not
in
changing
and
altering
their
houses
or
their
Cities
;
but
not
to
consent
to
a
sinner
,
to
doe
as
he
doth
:
nor
consent
to
an
hereticke
;
to
thinke
as
he
thinkes
:
not
to
consent
to
any
man
,
that
is
mistaken
;
Augustine
.
to
be
erroneous
,
as
he
is
;
so
Saint
Austin
truely
expounds
the
Text.
How
be
it
Bernard
Bernard
.
writing
to
certaine
Ladies
and
Virgins
,
that
were
Nuns
;
saith
he
,
it
is
true
,
if
you
lived
in
the
open
plaine
places
of
the
world
,
you
ought
not
to
leave
your
Country
,
for
the
contagion
of
the
company
of
wicked
men
,
but
because
God
hath
provided
for
you
Cells
,
and
Nunneries
,
and
Monasteries
,
to
live
alone
;
therefore
I
wish
you
to
make
use
of
them
,
for
they
are
best
secured
,
that
are
within
the
walls
:
secluded
from
the
sinfull
schismaticall
company
of
the
world
.
Upon
the
authority
of
these
Fathers
,
therefore
,
we
ground
this
sence
of
the
Text.
The
Apostle
wisheth
,
that
whatsoever
suspition
there
may
be
of
opinions
,
and
doctrines
in
the
world
,
(
either
already
prevalent
,
or
else
likely
to
prevaile
)
to
hold
our selves
upon
our
tenents
assured
us
out
of
the
Word
:
&
not
to
suffer
our selves
to
be
carried
out
of
the
right
way
,
either
to
the
right
hand
or
to
the
left
.
For
the
word
is
taken
here
,
from
the
errour
of
a
man
in
his
way
.
Goe
not
out
of
the
way
;
be
not
deceived
;
you
know
what
the
way
of
God
is
,
and
therefore
woe
be
to
you
,
if
you
follow
your
owne
waies
:
much
more
,
if
you
follow
the
divels
wayes
;
by-waies
of
errour
,
that
leade
to
nothing
but
destruction
.
There
is
no
man
that
would
erre
by
his
good
will
:
it
is
a
great
deale
of
lost
labour
;
a
great
deale
of
trouble
,
and
a
great
deale
of
danger
:
a
man
must
either
come
backe
againe
,
which
he
cannot
doe
without
much
sorrow
and
griefe
,
or
else
he
must
goe
forward
,
and
thrust
himselfe
into
further
danger
.
As
those
that
use
to
travell
,
know
:
a
man
were
better
creepe
in
the
right
way
,
than
to
gallop
in
a
by-way
,
out
of
the
way
.
So
it
is
here
,
in
the
way
of
manners
.
It
is
a
way
of
the
fairest
tract
,
and
the
best
beaten
,
of
al
others
;
and
the
walking
in
it
,
is
of
greatest
consequence
:
for
either
it
ends
in
joy
and
happinesse
,
and
contentment
,
to
him
that
prosecutes
it
,
and
holds
on
in
it
;
or
to
him
that
lagges
in
it
,
eternall
desertion
,
and
forsaking
of
God
.
To
teach
us
to
walke
in
this
way
,
Vse
.
untill
such
time
as
we
come
to
the
period
and
end
of
it
:
which
is
the
salvation
of
our
soules
,
for
that
is
the
maine
intention
of
this
way
.
Therefore
,
as
there
is
a
way
,
so
there
is
a
quo
and
ad
quem
,
to
be
considered
:
and
the
ad
quem
that
is
set
forth
unto
us
,
in
the
word
of
the
Almighty
God
;
it
is
the
happy
end
of
our
blessed
travell
,
when
we
shall
attaine
the
promises
;
and
come
from
travellers
,
to
be
comprehenders
.
Therefore
,
as
the
way
of
manners
is
the
most
considerable
,
and
the
best-way
;
so
it
stands
us
upon
,
to
have
care
of
that
way
,
above
all
others
;
that
we
be
not
overtaken
with
errours
and
grosse
mistakings
,
or
if
so
it
come
to
passe
(
as
men
are
men
,
and
so
they
must
needs
erre
;
)
there
is
none
free
from
errour
,
but
God
;
)
it
fals
out
,
many
wayes
,
that
men
(
now
and
then
are
)
driven
out
of
their
way
,
by
contrary
probabilities
of
by-waies
,
which
sometimes
seeme
fayrer
than
the
right
way
)
then
the
next
way
is
to
make
their
errour
short
;
by
comming
againe
into
the
right
way
:
for
he
that
is
out
of
his
way
,
the
further
he
goeth
,
the
more
foole
he
shewes
himselfe
:
and
if
he
come
quickly
into
the
way
againe
,
he
loseth
the
lesse
time
,
and
the
lesse
labour
.
All
errours
,
and
foolish
actions
,
the
lesse
time
they
continue
,
the
more
honourable
they
are
:
but
when
they
are
protracted
and
drawne
long
,
then
they
grow
to
be
a
second
nature
,
and
come
to
the
height
of
wickednesse
.
As
the
Poet
saith
,
Salvation
it selfe
,
cannot
save
that
family
,
that
throwes
it selfe
into
downefals
and
precipices
.
Therefore
erre
not
,
or
if
you
doe
(
as
you
are
but
men
)
come
backe
presently
.
I
call
you
backe
now
,
you
are
in
an
errour
,
you
doubt
of
the
Resurrection
.
This
is
a
grosse
error
,
therfore
take
heed
of
it
,
and
come
out
of
it
as
soone
as
you
can
:
recover
the
losse
,
and
the
distance
of
your
way
,
and
enter
into
the
way
that
I
set
you
:
and
I
assure
you
at
the
last
,
you
shall
come
to
life
everlasting
,
which
is
the
end
of
all
our
travell
.
Now
then
the
Apostle
would
teach
us
further
,
that
we
are
apt
to
erre
in
the
lawfull
pleasures
of
this
life
:
we
wander
much
by
eating
&
drinking
.
But
there
are
divers
things
wherein
men
wander
worse
,
than
in
eating
and
drinking
.
For
eating
and
drinking
,
be
the
necessities
of
nature
:
and
though
there
be
a
great
many
occasions
of
errour
and
stumbling
in
them
,
to
those
whose
table
is
made
a
snare
to
them
:
yet
there
are
divers
other
things
,
that
are
farre
worse
than
these
.
As
for
example
,
in
the
profession
of
merchandize
:
when
men
have
no
conscience
to
wrong
men
of
their
substance
,
of
their
lands
,
of
their
livings
,
upon
certaine
trickes
and
devices
.
If
our
table
cause
us
to
erre
,
if
our
meate
and
drinke
cause
us
to
goe
out
of
the
way
:
what
doth
our
buying
and
selling
then
?
what
doth
our
sutes
in
law
?
what
doe
all
these
slanderous
base
creatures
,
that
get
their
living
onely
by
doing
mischiefe
?
what
are
those
idle
courses
,
wherby
men
wrong
and
injure
one
another
:
and
that
by
a
profession
?
what
doe
those
bloudy
and
vile
actions
of
men
,
that
set
themselves
to
such
a
height
of
revenge
,
that
they
are
not
satisfied
,
till
they
have
the
very
life
of
their
brethren
?
These
things
are
farre
worse
than
eating
and
drinking
,
when
men
can
never
satisfie
their
malice
,
nor
suffer
the
divell
to
tumble
them
farre
enough
into
these
mischiefes
,
when
they
will
still
be
eating
and
drinking
;
but
it
must
be
the
life
and
bloud
of
the
children
of
God
.
These
men
erre
more
grosly
and
damnably
,
then
the
other
,
by
this
vile
and
canniball
behaviour
.
Therefore
we
ought
to
suspect
these
things
,
and
call
to
God
for
mercy
:
a
man
can
hardly
trade
in
these
things
,
but
he
shall
be
erronious
;
yea
,
and
a
farre
greater
wanderer
,
than
any
drunkard
or
Epicure
.
A
man
cannot
set
himselfe
to
doe
mischiefe
,
to
the
life
of
another
;
to
undermine
another
mans
estate
:
but
he
shall
be
a
farre
more
exorbitant
sinner
,
than
any
that
upon
naturall
pleasures
and
delights
,
forget
them selves
.
So
much
for
the
first
part
.
I
come
now
to
the
sentence
it selfe
.
Evill
words
corrupt
good
manners
.
Therefore
take
heed
,
2
Part.
The
Reason
.
be
not
deceived
with
those
evill
words
.
This
verse
is
a
saying
of
a
Poet
:
a
man
that
knew
not
God
,
nor
had
any
glimpse
of
the
Gospell
of
God
,
or
of
Christ
.
An
ancient
Poet
,
that
lived
about
300.
yeares
before
Paul
,
and
as
Euripides
after
him
,
so
this
before
him
was
famous
in
those
Comedies
and
Stages
:
as
being
the
father
of
good
manners
.
Those
Grecians
having
no
better
.
Indeed
,
he
is
full
of
rich
sentences
,
touching
the
life
and
manners
,
and
conversations
of
men
.
Among
which
,
the
Apostle
maketh
choyce
of
this
one
:
which
is
in
Menander
,
divers
times
.
As
,
in
the
Comedy
called
Thais
:
and
againe
he
hath
it
in
his
Bucolicks
,
saith
he
;
By
conversing
with
evill
men
,
thou
thy selfe
at
length
shalt
evade
and
come
forth
,
as
evill
as
they
.
Euripides
Euripides
.
also
,
is
full
of
these
divine
sentences
.
We
see
the
Apostle
scornes
not
their
sayings
:
but
brings
them
into
the
garden
of
God
,
and
makes
a
kinde
of
flower
of
them
there
,
plants
them
there
,
as
we
see
he
doth
also
,
in
divers
other
places
,
Acts
17.28
.
Acts
17.
when
he
would
speake
to
the
Philosophers
in
their
owne
kinde
,
he
tels
them
those
things
that
they
worshipped
as
Gods
,
they
were
no
Gods
,
but
made
with
mens
hands
,
stocks
and
stones
that
have
no
efficient
power
in
them
.
For
(
saith
he
)
We
are
the
workmanship
of
God
,
and
so
he
quoteth
the
hemystike
of
the
Poet
Aratus
:
Aratus
.
We
are
his
generation
;
and
in
Titus
,
he
quoteth
Epimenides
;
Epimenides
.
the
Poet
of
Creete
or
Candie
:
whereof
the
Apostle
wrote
,
One
of
their
owne
Prophets
:
he
cals
the
Poet
a
Prophet
:
because
as
Saint
Ierome
Saint
Ierome
.
saith
,
such
kinde
of
people
as
the
Cretians
were
,
they
deserved
such
Prophets
as
those
scorners
and
mockers
:
that
speake
of
drunkennesse
,
and
for
drunkennesse
,
as
the
Prophet
Hosea
saith
:
Now
he
saith
,
the
testimonie
of
that
Poet
was
true
:
and
he
quotes
it
,
The
Cretians
are
alway
lyers
,
evill
beasts
,
Tit.
1.12
.
slow
bellies
,
Tit.
1.
These
three
the
holy
Apostle
Saint
Paul
quoteth
,
which
were
prophane
heathen
men
,
all
of
them
.
To
note
unto
us
,
that
all
truth
comes
of
God
:
and
we
ought
not
to
despise
the
truth
,
wheresoever
it
is
spoken
.
For
we
see
our
Lord
Iesus
himselfe
,
he
dignifies
Socrates
and
Plato
with
two
sentences
.
Socrates
.
Plato
.
Math.
7.12
.
For
where
our
Lord
saith
,
That
which
you
would
have
others
doe
to
you
,
doe
ye
so
to
them
;
and
that
which
you
would
not
have
others
doe
to
you
,
doe
not
to
them
:
This
is
the
Law
and
the
Prophets
.
This
golden
sentence
,
is
the
sentence
of
Socrates
,
mentioned
by
Plato
,
which
notwithstanding
,
our
Saviour
Christ
honoureth
with
his
owne
mouth
:
and
makes
the
sentence
his
owne
.
To
shew
unto
the
world
,
that
all
truth
is
from
him
,
as
he
cals
himselfe
,
The
way
,
the
truth
,
and
the
life
.
Iohn
14.6
.
And
then
that
other
saying
,
where
Christ
saith
,
Luke
4.23
.
You
will
say
unto
mee
this
Proverbe
,
Physitian
heale
thy selfe
,
which
is
taken
out
of
Plato
:
Plato
.
being
an
ancient
vulgar
thing
,
as
this
was
that
Paul
here
citeth
.
So
that
we
must
not
yeeld
to
the
opinion
of
those
men
,
1
The
lawfulnesse
of
using
humane
learning
in
divinity
.
that
thinke
there
is
nothing
to
be
uttered
in
Sermons
,
but
Scripture
.
This
hath
beene
a
great
meanes
to
bring
in
idlenesse
,
negligence
,
and
ignorance
into
the
Church
of
God
.
Such
simple
people
,
understand
not
what
perfection
God
requires
to
be
in
him
that
is
truely
called
a
man
of
God
;
he
must
be
like
Moses
.
Acts
7.22
.
It
is
said
That
Moses
was
taught
in
all
the
learning
of
the
Egyptians
.
And
so
Saint
Paul
wisheth
,
that
the
man
of
God
may
be
perfect
:
that
he
may
be
made
up
as
a
full
and
perfect
number
in
Arithmetique
,
that
he
may
be
fitted
to
every
good
worke
;
which
he
cannot
be
,
except
he
can
speake
to
a
Poet
,
after
the
manner
of
a
Poet
;
and
to
a
Philosopher
,
in
the
language
of
a
Philosopher
,
unlesse
he
can
accommodate
himselfe
to
the
party
with
whom
he
deales
,
it
is
impossible
he
should
be
a
fit
and
compleat
man
in
the
service
of
God
.
Now
the
Apostle
shewes
us
a
rule
here
;
that
those
things
that
are
vulgarly
knowne
,
and
of
common
use
;
they
make
a
better
and
deeper
impression
in
the
mindes
of
men
.
Therefore
they
are
most
of
all
to
be
translated
,
and
exhibited
in
speeches
and
Sermons
to
the
people
of
God
.
The
reason
is
,
(
as
I
said
before
)
because
all
truth
is
from
God
:
whatsoever
these
heathen
men
had
,
it
was
a
glimmering
from
God
.
Rom.
2.15
.
And
also
because
the
Apostle
tels
us
,
Rom.
2.
That
the
Heathens
had
the
Law
of
God
written
in
their
hearts
,
their
thoughts
eyther
accusing
or
excusing
them
:
so
that
it
followes
then
,
we
cannot
reject
or
cast
off
their
sayings
,
because
they
stand
as
matters
of
greater
condemnation
,
or
matters
of
greater
perswasion
,
then
other
speeches
:
for
marke
how
our
Lord
Christ
concludes
,
out
of
the
heathen
:
Woe
be
to
thee
Chorazin
,
Matth.
11.21
.
and
woe
be
to
thee
Bethsaida
:
for
if
those
workes
which
thou
hast
seene
,
had
beene
done
in
Tyre
and
Sydon
,
they
had
repented
long
agoe
.
Behold
how
he
argues
from
the
heathens
:
so
by
the
heathens
actions
,
we
shall
have
greater
condemnation
;
then
by
those
presidents
we
have
in
our
owne
Schooles
:
for
if
the
heathens
doe
thus
,
it
is
a
double
shame
for
Christians
,
not
to
attaine
their
perfection
.
So
when
our
Lord
saith
to
Ierusalem
,
that
if
the
mighty
workes
that
he
had
done
in
her
,
had
beene
done
in
Sodome
and
Gomorrah
,
they
had
repented
long
agoe
in
sackcloth
and
ashes
.
He
confutes
Ierusalem
,
by
a
strong
and
mighty
argument
taken
from
the
heathen
.
Therefore
the
deeds
and
sayings
of
the
heathen
,
are
also
to
be
noted
,
and
remembred
of
us
:
because
they
containe
much
matter
of
profit
,
to
set
forth
the
truth
and
glory
of
Gods
word
by
.
As
Saint
Basile
Basile
.
saith
in
his
Oration
to
the
young
man
Procelius
.
There
is
(
saith
he
)
great
matter
of
good
,
that
lyeth
in
the
writings
of
the
Poets
and
Philosophers
:
and
every
man
cannot
gather
all
the
good
.
As
we
see
by
experience
,
when
a
man
crops
a
flower
from
the
earth
,
he
can
get
nothing
out
of
it
,
but
the
sweetnesse
of
the
smell
,
or
the
delightfulnesse
of
the
colour
:
but
when
the
diligent
Bee
comes
,
he
will
make
more
of
it
:
he
will
extract
honey
,
which
is
as
it
were
the
very
spittle
of
the
starres
.
So
when
simple
carnall
minded
men
,
reade
the
Poets
,
and
the
Philosophers
,
they
gather
nothing
but
delight
and
pleasure
:
but
when
the
diligent
Bee
comes
,
a
wise
man
,
a
serious
considerate
man
,
he
drawes
honey
out
of
them
.
As
Gregory
Nazianzen
saith
,
Greg.
Naz.
speaking
concerning
the
same
argument
;
saith
he
:
As
a
man
that
comes
into
a
garden
of
Roses
,
into
a
Rose-yard
,
he
seeth
goodly
Roses
,
and
goes
to
plucke
a
Rose
,
but
in
the
meane
time
he
labours
to
shun
the
prickle
:
so
in
reading
of
Poets
and
Philosophers
,
we
should
plucke
the
rose
,
but
shun
the
thorne
or
prickle
;
alway
take
the
best
,
and
leave
that
which
is
harmefull
.
For
there
is
a
mixture
of
these
:
as
the
rose
growes
in
the
middest
of
thorns
;
so
the
doctrine
of
the
Poets
is
mixed
with
barbarisme
,
superstition
,
and
corruption
.
Let
us
separate
the
drosse
from
the
gold
;
refuse
the
one
,
and
take
the
other
.
To
conclude
this
point
;
because
I
know
every
man
doth
not
apprehend
it
well
.
It
is
true
indeed
,
there
is
a
great
disorder
in
the
quotation
of
humane
learning
in
Sermons
,
in
quoting
of
Poetry
,
and
Philosophy
:
and
hath
beene
alwaies
.
Therefore
,
I
doe
not
in
all
poynts
confirme
it
,
onely
that
it
may
be
it
is
certaine
,
and
that
it
must
be
in
the
Church
,
because
arguments
drawn
from
the
heathen
,
are
used
by
Christ
and
all
his
Apostles
,
yet
there
must
be
some
cautions
used
in
it
.
Cautions
for
use
of
humane
Learning
,
in
Sermons
.
First
,
they
must
be
few
,
not
many
:
for
it
is
a
most
heterogeneal
thing
,
for
a
man
in
preaching
a
whole
houre
,
to
speake
nothing
but
humane
learning
:
for
he
comes
not
there
to
be
a
Philosopher
,
an
Orator
,
or
to
be
a
Poet
,
but
to
convert
and
winne
soules
.
Therfore
his
chiefe
time
,
and
the
principall
part
of
his
speech
,
must
be
the
word
of
God
,
exhortations
out
of
Scripture
,
and
instructions
to
life
and
good
manners
,
so
that
too
many
of
these
are
condemned
.
Secondly
,
they
must
be
those
things
that
are
cleare
and
plaine
,
and
faire
,
and
that
are
commonly
knowne
:
such
as
every
man
is
acquainted
with
.
As
this
,
here
,
was
a
Proverbe
in
every
mans
mouth
:
It
was
a
thing
notorious
,
no
man
could
doubt
of
it
.
Therefore
they
offend
against
this
rule
,
that
fetch
,
and
hooke
in
they
know
not
how
,
nor
no
man
knows
by
what
medium
,
they
bring
in
such
sentences
:
but
to
continue
and
stuffe
up
their
speeches
,
they
bring
in
long
and
exorbitant
sentences
,
and
heape
them
up
together
,
for
ostentation
.
Lastly
,
they
must
not
be
things
of
affectation
,
but
such
as
come
naturally
,
as
we
speake
,
by
way
of
common
proverbe
;
for
proverbs
make
a
great
impression
in
mens
mindes
;
common
sentences
,
sententious
utterances
,
are
most
powerfull
.
So
to
conclude
this
poynt
.
It
is
necessary
for
the
Preacher
(
as
Musculus
and
Calvin
,
and
divers
other
Writers
conclude
)
to
know
a
great
deale
more
,
then
the
Bible
:
to
know
more
,
then
the
study
of
the
principles
of
Religion
:
they
must
be
such
men
,
as
that
no
man
may
except
against
them
for
their
ignorance
and
blindenesse
:
for
they
must
have
a
taste
of
all
things
,
and
be
able
to
draw
out
of
their
treasurie
,
those
things
that
concerne
the
glory
of
the
kingdome
of
God
.
And
because
the
heathens
had
a
kinde
of
over-running
(
as
when
the
Conduit
is
full
,
the
water
runnes
at
waste
)
so
when
Gods
people
were
full
of
light
,
and
knowledge
,
some
went
over
to
the
heathens
,
for
they
have
read
and
heard
of
our
bookes
.
Therefore
truth
,
(
which
is
the
pearle
or
Iewell
of
God
,
which
is
scattered
)
we
ought
to
gather
it
together
againe
.
It
was
lawfull
for
the
Israelitish
women
,
to
weare
the
Iewels
of
the
Egyptian
women
.
It
was
lawfull
for
the
children
of
Israell
to
possesse
the
lands
and
goods
,
and
Vineyards
of
the
inhabitants
of
Canaan
.
So
let
us
take
this
Iewell
of
God
,
his
truth
,
from
these
men
that
are
unworthy
to
possesse
it
,
(
as
pearles
are
often
found
in
the
basest
and
filthiest
places
)
let
us
take
it
and
put
it
into
Gods
Iewell-house
,
where
it
hath
its
proper
and
naturall
consistence
.
Now
for
the
substance
of
the
sentence
:
2
The
substance
of
the
verse
,
and
the
two
Antagonists
.
it
is
betweene
two
great
Antagonists
and
adversaries
,
good
manners
,
and
evill
words
:
and
which
gets
the
victory
over
other
;
evill
words
corrupt
good
manners
:
that
is
,
they
put
them
downe
,
and
so
get
the
victory
;
that
they
have
no
place
or
abiding
any
more
in
a
man
:
so
that
it
cannot
be
knowne
where
they
were
.
The
word
manners
,
First
Antagonist
Good
manners
.
although
it
be
well
understood
,
yet
we
may
adde
something
to
give
further
light
to
it
.
It
signifieth
a
certaine
habite
in
a
man
,
that
is
acquired
with
long
labour
and
diligence
,
and
exercise
:
by
which
a
man
hath
gotten
it
to
himselfe
.
For
there
is
no
man
borne
with
good
manners
:
but
he
is
borne
as
a
beast
,
(
as
Aristotle
Aristotle
.
saith
)
a
little
childe
is
more
harsh
&
untractable
,
than
a
beast
:
a
man
were
better
keep
and
bring
up
a
young
Lyon
,
he
may
doe
it
with
lesse
labour
,
then
to
bring
up
a
childe
.
For
because
God
will
punish
sinne
in
the
first
reliques
of
it
;
therefore
to
shew
the
misery
and
deformity
of
it
,
he
suffers
in
children
,
the
way
of
impatience
and
harshnesse
:
that
it
is
the
great
and
wondrous
mercy
of
God
,
that
ever
they
should
come
to
perfection
;
and
that
they
should
have
nurses
to
beare
with
them
,
to
humour
them
,
and
follow
them
in
all
the
wayes
of
their
corruption
.
So
that
manners
are
not
naturall
,
unlesse
it
be
brutish
manners
:
but
those
here
spoken
of
,
are
not
gotten
but
with
a
great
deale
of
diligence
.
What
a
stirre
have
we
to
over-master
that
filth
and
corruption
that
is
in
our
children
!
with
stripes
,
with
putting
them
to
schoole
;
with
exhortations
;
with
all
the
meanes
in
the
world
,
and
all
too
little
,
to
beate
out
of
them
that
naturall
corruption
,
and
that
pestilent
humour
that
is
crept
into
them
by
originall
traduction
of
sinne
.
But
now
the
Lord
hath
given
to
the
education
of
parents
,
and
to
those
of
discretion
by
long
custome
;
to
be
guardians
and
guides
to
these
little
ones
:
that
the
rudenesse
of
their
nature
,
and
the
barbarousnesse
of
their
affections
,
might
be
mollified
.
As
the
wilde
ground
;
the
husbandman
,
by
long
tillage
of
it
;
and
the
wilde
Vine
,
by
pruning
and
cutting
of
it
:
at
the
last
he
brings
the
wilde
ground
to
be
good
soyle
,
and
the
wilde
Vine
to
be
a
fruitfull
one
:
so
the
Lord
hath
given
a
blessing
upon
the
gift
of
education
:
that
at
last
he
makes
these
wilde
oats
to
be
good
corne
,
in
the
harvest
of
God
:
and
he
settles
good
manners
,
where
there
was
nothing
but
furious
brutishnesse
.
And
when
they
are
so
setled
,
by
long
labour
,
by
feare
of
punishments
,
by
hope
of
rewards
,
and
by
such
meanes
as
doth
cultivate
the
ground
of
God
:
although
it
be
long
before
they
be
brought
to
this
,
(
for
there
is
much
warre
betweene
these
two
adversaries
in
the
Text
)
when
these
good
manners
and
thus
settled
:
then
they
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sitting
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
Sedes
,
Indoles
&
Mos.
taken
from
a
word
which
signifieth
to
sit
,
and
keepe
residence
.
For
being
thus
ingrafted
,
and
keeping
residence
,
they
are
not
easily
wrought
out
againe
,
for
they
come
to
be
(
as
it
were
)
a
second
nature
:
the
law
of
manners
,
is
not
easily
changed
,
as
Saint
Basile
Basile
.
saith
,
because
they
were
first
imprinted
,
when
the
minde
of
the
childe
was
tender
;
therefore
the
impression
goeth
the
deeper
,
and
continues
the
longer
.
When
the
Lord
settles
the
power
of
his
grace
,
in
a
man
;
it
is
not
easie
for
the
divell
to
deface
that
impression
:
and
he
shall
never
doe
it
utterly
.
Although
there
be
divers
actions
that
may
deface
it
in
shew
,
and
for
the
present
time
:
but
the
Apostle
here
speaks
in
another
respect
,
although
hee
may
extend
his
speech
to
the
manners
of
grace
,
among
the
Corinthians
.
But
these
things
that
he
speaketh
of
(
common
profession
,
common
religion
taught
)
they
were
brought
unto
them
by
God
,
who
is
the
husband
man
,
as
Christ
saith
,
Ioh.
15.
I
am
the
true
Vine
,
Ioh.
15
1.
and
my
Father
is
the
husbandman
.
This
culture
,
whereby
by
diligent
labour
they
were
brought
from
the
harsh
Idolatry
of
the
heathen
,
to
know
Christ
:
to
come
to
the
knowledge
of
his
faith
,
of
his
life
,
of
his
death
,
of
his
miracles
,
of
the
benefits
they
received
by
the
communion
of
his
body
and
bloud
,
of
his
blessed
Resurrection
,
and
the
promise
of
the
reuniting
of
our
bodies
,
and
of
the
returne
of
our
spirits
:
these
were
manners
that
grace
had
taught
them
;
besides
the
common
profession
of
Religion
,
for
a
man
may
make
a
profession
of
religion
,
and
yet
have
no
grace
.
Now
if
these
manners
remaine
in
a
man
,
he
is
past
the
danger
of
all
the
pawes
of
Sathan
.
The
divell
shall
not
be
able
to
plucke
up
these
plants
,
Math.
15.13
.
which
our
heavenly
Father
hath
planted
,
as
our
Saviour
Christ
saith
.
But
if
we
goe
no
further
then
common
reason
and
profession
,
and
content
our selves
with
the
outward
forme
of
religion
:
then
comes
that
to
passe
here
spoken
of
,
that
evill
words
corrupt
good
manners
,
and
though
good
manners
be
setled
of
themselves
,
and
keepe
their
residence
strongly
:
yet
the
mightinesse
of
our
enemy
is
such
,
that
he
will
pull
them
out
,
except
they
have
a
deeper
impression
by
the
spirit
of
God
made
in
us
.
Now
we
come
to
the
other
adversary
,
which
is
Evill
words
Second
Antagonist
,
Evill
words
.
The
manners
are
called
good
;
and
the
language
ill
;
not
according
to
the
estimation
of
men
,
but
according
to
the
sheckle
of
the
Sanctuary
,
the
ballance
of
the
Sanctuary
:
it
is
that
that
maketh
good
to
be
good
,
and
evill
to
be
evill
.
For
many
languages
among
men
are
accounted
good
,
that
are
base
and
evill
:
and
many
manners
are
accounted
evill
,
that
are
perfect
and
good
.
Therefore
,
if
we
will
examine
what
manners
are
good
,
we
must
not
repaire
to
the
Courts
of
men
,
to
the
fashions
of
men
:
for
sometime
they
are
accounted
most
unmannerly
amongst
them
,
that
are
the
best
mortified
and
sanctified
men
of
all
others
.
Nor
when
we
come
to
examine
what
are
evill
words
,
what
is
wicked
discourse
and
speech
;
we
must
not
measure
it
by
mans
iudgement
:
but
according
to
the
Rule
and
Canon
,
and
square
of
the
word
of
God
.
It
is
that
that
judgeth
men
,
to
be
good
or
ill
.
It
is
to
be
observed
,
that
the
word
here
hath
a
great
elegancie
in
it
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
signifieth
such
manners
as
are
of
great
use
and
profit
.
And
so
,
indeed
,
from
all
kinde
of
goodnesse
;
from
all
honest
parts
;
there
is
great
profit
,
profit
for
a
mans
selfe
;
profit
to
his
body
;
profit
to
his
soule
;
profit
to
his
state
;
profit
to
his
neighbour
by
his
example
:
so
good
manners
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
things
of
use
and
profit
:
whereas
the
actions
of
ungodly
,
wicked
men
,
they
are
unprofitable
.
As
the
Apostle
saith
,
Have
no
fellowship
with
the
unprofitable
workes
of
darkenesse
.
This
language
,
here
,
this
ill
language
:
Ephes.
5.11
.
it
is
called
Caba
,
taken
from
a
word
used
in
warre
:
Quaere
.
The
Greeke
word
here
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
inde●d
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
signifieth
fearefull
,
cowardly
,
sloa●hfull
.
the
Cabaly
,
they
are
flying
away
still
,
and
running
backe
:
so
in
evill
,
there
is
nothing
but
trembling
and
feare
,
and
running
backe
,
and
want
of
security
:
a
man
knowes
not
where
to
lurke
safe
;
therefore
he
turnes
him
this
way
and
that
way
,
and
runs
before
any
man
persecute
him
,
as
the
Prophet
saith
.
We
see
the
quality
,
now
,
of
these
Adversaries
.
Now
we
come
a
little
to
their
fight
,
how
they
meete
together
,
and
who
overcomes
.
Corrupt
good
manners
.
Good
manners
being
well
settled
in
us
;
and
comming
to
be
a
second
nature
,
Thi●d
poynt
,
the
action
betwixt
Evill
words
,
and
good
manners
:
they
corrupt
them
.
(
as
it
were
)
the
spirit
of
God
being
our
guardian
:
they
become
impregnable
against
the
divell
.
But
if
they
have
a
small
and
slacke
guard
,
and
are
intrenched
onely
within
the
bounds
of
reason
,
and
common
religion
,
or
a
perfunctory
profession
:
then
Sathan
is
powerfull
;
and
the
examples
of
the
world
are
bewitching
;
and
a
mans
owne
flesh
,
his
owne
selfe
,
is
false
to
himselfe
:
and
in
a
moment
or
short
time
,
they
make
such
a
battery
and
assault
upon
him
,
that
all
the
whole
Fort
is
yeelded
to
the
divell
;
and
so
evill
words
corrupt
good
manners
.
If
good
words
could
amend
evill
manners
,
it
were
excellent
:
and
so
sometimes
they
doe
,
by
the
blessing
of
God
.
But
on
the
other
side
,
there
is
a
fearefull
losse
:
which
is
frequent
and
common
:
for
wheras
,
once
good
manners
mend
evill
,
a
thousand
times
,
ill
manners
,
corrupt
good
:
for
we
have
a
divellish
disposition
in
us
,
till
the
Lord
worke
it
out
by
his
spirit
and
this
divell
is
so
false
,
that
if
we
want
corruption
,
rather
then
we
will
not
be
corrupted
,
we
will
corrupt
our selves
,
and
turne
divels
to
our
owne
soules
.
For
what
else
are
these
common
and
daily
fashions
,
that
are
used
in
the
world
,
but
a
voluntary
seeking
after
corruption
?
Psal.
4.2
.
as
the
Prophet
saith
,
Psalm
.
4.
How
long
will
ye
seeke
after
lyes
?
All
these
devices
,
whereby
we
pamper
this
flesh
of
ours
,
they
are
meer
huntings
after
corruption
,
that
though
corruption
flee
from
us
,
yet
we
runne
after
it
,
and
overtake
it
.
This
pride
,
and
prancking
of
these
poore
tabernacles
we
carry
about
us
;
which
are
nothing
but
dust
and
ashes
.
These
extraordinary
eatings
and
drinkings
,
These
high
surfettings
,
These
great
and
mighty
spendings
:
What
are
these
,
but
very
voluntary
running
a
whoring
after
our
owne
inventions
;
and
a
seeking
to
be
corrupted
?
And
because
we
thinke
there
is
nothing
without
us
,
to
corrupt
us
;
therefore
we
will
have
it
within
us
,
rather
than
we
will
want
it
.
Bern.
1
Tim.
6.9
.
Saint
Bernard
speaking
of
that
place
of
the
Apostle
,
Those
that
will
be
rich
,
fall
into
divers
snares
.
oh
(
saith
Bernard
)
our
rich
men
,
if
they
had
heard
him
;
they
would
have
wished
they
had
had
more
snares
:
and
thinke
themselves
miserable
,
because
they
have
not
.
So
although
they
goe
to
hell
,
they
care
not
:
if
they
can
but
make
themselves
heavy
laden
with
this
thick
clay
,
Habac.
2.6
.
as
the
Prophet
speakes
;
They
care
for
nothing
else
.
The
like
corruption
is
upon
all
men
,
and
especially
in
these
dayes
:
there
was
never
more
corruption
of
manners
,
than
in
this
last
and
sinfull
age
of
the
world
,
of
which
the
Lord
foretold
,
and
we
by
lamentable
experience
finde
it
:
corruption
growes
so
strongly
every
day
.
The
word
Corruption
,
signifieth
in
the
best
and
most
common
notion
,
to
bring
a
thing
to
wormes
:
to
bring
it
to
lice
;
as
the
body
of
Herod
,
by
the
stroke
of
the
Angell
for
his
proud
speech
,
was
brought
to
Vermine
and
Lice
in
a
moment
.
So
all
things
that
are
corrupted
,
they
grow
to
a
mouldring
out
;
of
which
mouldering
,
there
growes
wormes
:
if
the
matter
be
vegetable
,
or
had
any
life
in
it
,
corruption
being
in
it selfe
a
meere
alteration
,
to
a
not
being
,
from
a
being
.
As
generation
makes
a
thing
to
be
,
that
was
not
before
:
so
Salvianus
Salvianus
.
saith
,
those
things
that
be
corrupted
,
are
not
themselves
any
longer
,
after
they
be
corrupted
.
So
consequently
,
in
the
manners
of
men
,
when
they
be
corrupted
,
there
is
such
an
alteration
and
change
,
that
a
man
cannot
say
that
this
is
the
man
.
We
see
by
wofull
experience
,
how
quicke
corruption
is
,
that
in
a
short
time
,
a
man
cannot
know
one
to
be
the
same
.
A
youth
that
hath
beene
educated
in
the
feare
of
God
,
for
fourteene
or
fifteene
yeares
,
and
is
well
grounded
and
settled
in
the
schooles
:
send
him
into
another
part
of
the
world
,
but
one
halfe
yeare
;
and
many
times
all
the
frame
and
building
of
his
former
education
,
will
be
utterly
ruinate
:
and
the
party
so
corrupted
,
that
a
man
would
wonder
at
the
beastlinesse
and
strangenesse
of
such
a
fatall
change
.
From
hence
come
those
frequent
complaints
,
every
where
in
the
Church
of
God
:
there
are
so
many
blasts
of
adverse
winde
;
so
many
examples
of
filthinesse
in
the
world
:
that
they
change
every
thing
,
and
take
away
the
glosse
,
and
beauty
,
and
perfection
of
it
;
and
instead
of
the
Image
of
God
,
they
imbrace
the
picture
of
the
divell
:
and
it
is
done
before
a
man
is
aware
,
so
quickly
are
we
deceived
,
and
so
soone
brought
to
destruction
.
Bern.
As
Saint
Bernard
saith
well
of
such
.
What
art
thou
come
to
now
?
what
a
Saint
hast
thou
beene
in
time
past
,
and
what
a
divell
art
thou
now
turned
too
?
thou
begunnest
,
farre
better
than
thou
endest
;
and
the
first
time
,
the
first
part
of
thy
graces
,
were
more
excellent
than
thy
latter
times
are
.
Oh
what
a
great
change
there
is
?
how
unlike
is
this
man
,
to
that
childe
?
being
a
man
to
thy selfe
now
,
when
thou
wast
a
childe
:
nothing
is
more
fearfull
then
this
.
Let
our
gold
and
silver
corrupt
;
let
our
garments
corrupt
;
let
theeves
breake
through
and
steale
them
;
let
all
things
without
us
corrupt
.
But
let
us
keepe
our
manners
,
pure
;
they
are
our
best
and
choicest
treasure
,
that
should
sit
in
our
mindes
,
and
keepe
their
residence
in
the
Court
of
heaven
;
in
the
soule
,
and
conscience
.
God
forbid
,
that
they
should
be
corrupted
;
or
if
they
be
,
let
us
labour
to
returne
presently
to
grace
:
wherby
corruption
may
be
amended
,
and
a
reparation
made
,
by
the
Spirit
of
God
.
Evill
words
corrupt
good
manners
.
Where
naturall
corruption
is
,
it
comes
alway
from
a
kinde
of
heat
;
from
a
strange
outward
heat
:
all
corruption
,
whether
it
be
of
fruits
,
or
the
corruption
of
mens
bodies
,
or
any
other
thing
;
it
comes
with
a
certaine
outward
heat
:
which
frightens
the
naturall
heat
,
and
overcomes
it
,
and
so
works
all
to
a
beastly
and
monstrous
disease
:
and
so
to
a
meere
nothing
,
at
last
.
Corruption
.
is
made
in
the
tenderest
things
;
those
that
are
more
solid
,
receive
lesse
corruption
,
and
endure
longest
.
As
stones
and
trees
;
because
of
the
hardnesse
,
and
firmnesse
of
their
natures
,
they
remaine
longer
uncorrupted
:
and
perhaps
there
be
some
stones
,
that
never
knew
what
corruption
meanes
,
but
those
things
that
are
most
tender
,
are
most
subject
to
corruption
:
because
the
Ayre
(
which
is
the
mother
of
life
,
and
death
,
the
mother
of
generation
,
and
corruption
)
where
it
is
able
to
disperse
the
dimensions
of
it
,
it
works
corruption
:
as
it
gave
beginning
,
so
it
works
an
end
.
It
is
the
plague
of
God
,
upon
every
sonne
of
Adam
,
that
the
same
ayre
that
gave
him
life
,
it
works
also
his
dissolution
.
In
corruption
we
may
observe
,
that
the
finer
the
thing
is
,
the
worse
it
is
corrupted
:
the
nature
of
things
that
are
most
finely
modulated
,
when
they
come
to
be
corrupted
,
they
have
the
vilest
stench
and
corruption
,
of
all
other
:
there
is
nothing
that
is
made
so
exactly
,
as
the
body
of
a
man
:
yet
being
dead
,
there
is
no
stench
like
unto
it
;
alway
,
the
corruption
of
the
best
things
,
is
the
worst
:
Thus
it
is
also
in
this
spirituall
corruption
.
The
manners
which
the
grace
of
God
,
and
good
education
hath
planted
in
man
(
the
wilde
naturall
disposition
being
rooted
out
,
and
the
grace
of
God
being
planted
in
,
and
grafted
)
there
it
keeps
its
seat
,
and
residence
:
and
as
long
as
it
is
free
from
externall
,
and
outward
danger
,
it
is
well
enough
;
but
when
there
comes
an
outward
heat
;
and
the
ayre
to
worke
upon
it
(
that
is
,
temptations
from
abroad
;
temptations
from
the
devill
;
bad
examples
in
the
world
)
this
outward
heat
,
it
works
upon
the
substance
of
the
inward
stocke
;
and
before
a
man
can
thinke
of
it
,
entreth
and
pierceth
;
Ionah
4
7.
and
corruption
makes
way
(
as
the
cankerworme
in
Ionas
gourd
)
that
though
it
was
greene
and
fresh
in
the
morning
,
yet
it
was
down
,
and
withered
before
night
.
Againe
,
as
the
tenderest
things
,
soonest
corrupt
,
so
men
of
the
best
wits
,
of
the
best
judgements
;
men
that
have
the
greatest
memories
;
men
of
the
most
dexterious
spirits
;
their
mindes
(
by
Gods
just
judgement
)
are
most
subject
to
sinne
,
and
grosse
corruption
.
Every
man
doth
not
serve
the
devill
,
with
like
affection
,
and
with
like
spirit
.
Some
know
how
to
serve
him
,
after
one
manner
;
and
some
after
another
:
weaker
things
,
are
subject
to
lesse
corruption
:
but
the
finest
,
and
the
tenderest
things
;
are
soonest
corrupted
.
As
the
fairest
,
and
goodliest
flowers
,
are
soonest
blasted
and
withered
.
To
conclude
this
point
;
When
these
things
in
men
,
are
corrupted
;
it
is
the
worst
corruption
,
that
can
be
.
When
the
understanding
is
corrupted
,
as
the
Apostle
speaks
,
To
the
cleane
,
Tit.
1.15
.
all
things
are
cleane
:
but
to
the
uncleane
,
all
things
are
polluted
and
corrupted
;
even
their
understandings
.
When
a
mans
braine
is
tainted
,
when
his
understanding
is
corrupted
:
it
is
most
pestilent
.
When
he
takes
lyes
for
truth
;
when
he
follows
errours
,
instead
of
the
Oracles
of
God
.
This
is
not
the
condition
of
a
man
,
well
educated
by
grace
.
Therefore
,
I
beseech
you
,
let
us
say
with
the
Apostle
,
Evill
words
corrupt
good
manners
:
and
let
us
take
heed
of
all
ill
manners
,
and
ill
speeches
,
which
is
the
next
,
and
the
maine
thing
,
that
I
should
come
unto
.
I
shall
speake
but
a
word
of
it
.
The
word
signifieth
not
onely
a
passing
,
flying
word
;
but
a
setled
discourse
of
a
company
,
and
societie
of
men
:
a
kinde
of
league
,
that
men
have
together
:
for
the
words
that
are
flying
,
and
passing
away
,
they
may
be
rejected
and
cast
away
.
Every
wicked
man
that
speaks
ill
,
and
wickedly
,
he
is
not
presently
apprehended
,
or
liked
of
:
but
if
a
man
still
keepe
on
,
and
make
his
discourse
of
it
;
if
he
make
it
his
disputation
,
and
argues
the
case
:
now
the
danger
comes
,
there
is
nothing
worse
then
such
ill
words
,
to
corrupt
good
manners
.
Our
first
parents
Adam
and
Eve
,
were
corrupted
so
,
even
by
evill
words
.
The
serpent
offered
them
no
violence
;
but
onely
spake
an
evill
word
:
and
so
hee
conveighed
that
poyson
.
He
did
not
offer
according
to
the
power
that
the
devill
,
the
wicked
Angels
had
,
to
hurt
their
bodies
:
he
offered
them
no
injury
by
force
:
but
he
spake
the
word
,
and
so
entred
into
Eve
(
into
that
grace
and
justice
,
that
was
originally
in
he●
)
and
corrupted
it
in
a
moment
.
Behold
,
how
soone
one
sparke
of
fire
,
kindles
a
whole
stacke
of
corne
!
how
one
scabbed
sheepe
,
infects
all
the
flocke
?
It
is
infinite
to
see
,
how
corruption
grows
,
and
spreads
it selfe
,
like
a
tetter
:
that
it
is
seldome
or
never
restrained
and
limited
,
except
the
Spirit
of
God
use
a
mighty
hand
in
it
.
And
as
it
was
at
the
first
,
so
it
is
now
:
as
Saint
Austin
saith
,
Aug.
Thou
killest
not
thy
brother
by
the
sword
,
or
by
a
violent
hand
;
as
Cain
killed
Abel
:
but
thou
doest
as
bad
,
thou
speakest
a
bad
word
;
thou
givest
him
bad
counsell
;
thou
givest
him
an
ill
example
;
and
that
is
worse
then
to
kill
with
the
sword
:
for
the
sword
goes
but
to
a
mans
bodie
;
but
evill
words
,
they
go
to
the
heart
,
to
the
soule
:
and
alway
the
infection
the
deeper
it
is
,
and
the
nearer
the
heart
;
the
more
dangerous
,
and
the
worse
it
is
.
Evill
words
,
corrupt
good
manners
.
If
evill
words
corrupt
good
manners
,
What
do
evill
books
then
?
for
as
long
as
the
word
is
but
spoken
,
it
is
but
winde
;
that
goes
and
comes
,
there
is
no
great
regard
to
be
had
of
it
,
it
is
a
lighter
matter
;
and
he
is
a
perfect
man
,
that
never
slides
,
and
stumbles
in
his
words
:
every
man
will
give
a
man
leave
,
to
tosse
,
and
roll
himselfe
in
his
words
:
and
will
take
it
,
when
it
comes
to
his
owne
turne
againe
.
But
evill
books
,
lascivious
wicked
books
,
that
are
set
forth
;
when
they
are
exhibited
they
remaine
,
and
hold
on
.
Therefore
,
certainly
,
if
they
shall
be
damned
,
that
speake
ill
words
,
which
tend
to
the
subversion
of
good
manners
,
and
to
the
corruptions
of
Gods
children
:
if
they
shall
be
damned
ipso
facto
(
as
all
must
confesse
)
it
follows
then
,
those
that
study
damnable
books
,
abusive
things
;
whereby
the
good
manners
of
the
children
of
God
are
cast
into
hazard
:
these
shall
receive
double
damnation
.
If
bare
evill
words
are
so
dangerous
,
what
are
they
,
when
they
are
set
out
to
the
full
:
when
the
devill
will
not
walke
only
in
bare
words
,
lest
he
prove
foolish
,
and
contemptible
:
but
he
will
strout
it
out
in
action
;
with
a
lively
voyce
;
with
a
goodly
faire
complexion
;
in
stately
habite
;
in
all
pompe
and
gallantry
of
apparrell
:
when
thus
men
in
a
goodly
feature
,
act
it
for
the
devill
(
for
they
do
nothing
but
set
the
devils
poyson
in
a
faire
glasse
,
or
cup
,
and
give
it
people
to
make
themselves
drunke
of
it
)
it
must
needs
be
more
venemous
poyson
,
and
more
pestilent
mischiefe
,
that
comes
to
the
soule
by
reading
,
these
books
;
then
by
other
things
.
The
Philosophers
tell
us
of
a
filthy
kinde
of
creature
(
differing
from
all
other
creatures
)
which
ingenders
at
the
eare
;
the
conception
of
the
female
is
at
the
eare
,
and
the
generating
of
the
male
,
is
at
the
eare
too
.
Though
this
may
be
a
fiction
(
as
it
may
be
true
for
we
are
ignorant
of
divers
things
in
the
body
of
nature
)
yet
it
is
true
here
;
there
is
no
man
that
is
a
childe
of
the
devill
,
but
he
suffers
him
to
ingender
at
his
eare
:
by
hearing
ill
words
,
and
rotten
communication
.
Colos.
3.8
.
Let
no
filthy
communication
come
out
of
your
mouthes
,
saith
the
Apostle
:
for
this
breeds
embryos
for
the
devill
,
it
breeds
brats
of
perdition
,
and
confusion
;
and
so
foulely
corrupts
the
good
manners
of
men
,
that
a
man
cannot
tell
whether
the
footsteps
of
God
are
left
there
or
no.
Lastly
,
if
evill
words
corrupt
good
manners
;
what
do
ill
manners
,
then
?
They
are
farre
more
attractive
then
evill
words
;
and
more
poysonous
;
they
must
needs
be
more
hurtfull
,
to
good
manners
:
for
they
are
directly
contrary
.
Betweene
words
and
manners
,
a
man
would
thinke
there
were
small
opposition
:
for
the
one
,
is
setled
;
the
other
,
flitting
:
the
one
,
being
grafted
;
the
other
,
moveable
.
As
for
evill
manners
,
they
are
more
ingrafted
,
and
setled
;
then
good
manners
.
For
there
is
no
good
man
,
so
good
;
as
a
bad
man
is
bad
.
Therefore
,
when
a
man
sees
ill
examples
,
then
comes
a
fearfull
corruption
,
presently
.
When
a
man
sees
another
drunke
before
his
face
,
it
is
a
greater
invitation
to
him
,
then
when
he
heares
a
word
spoken
in
the
commendation
of
drunkennes
.
When
a
man
seeth
another
do
a
thing
that
is
ungodly
and
wicked
,
he
is
animated
to
it
more
,
then
if
hee
onely
heard
of
it
,
or
were
counselled
to
it
.
Let
us
take
heed
:
for
our
times
are
not
onely
full
of
evil
words
,
for
the
corrupting
of
our
good
manners
;
but
also
full
of
evill
examples
;
of
base
manners
,
that
destroyes
almost
humane
societie
:
that
onely
among
a
few
,
there
is
a
reservation
of
the
good
seed
of
the
Gospell
;
among
the
rest
it
is
scattered
,
even
among
many
that
make
a
greater
profession
of
it
then
others
.
Therefore
let
us
conclude
,
that
seeing
evill
words
corrupt
good
manners
;
much
more
do
evill
books
,
evill
writings
,
evill
shews
,
and
playes
,
and
theatricall
pomps
:
and
most
of
all
,
evill
manners
.
Let
us
take
heed
,
therefore
;
and
if
we
cannot
command
our
mouthes
,
from
evill
speeches
(
corruption
running
so
through
the
generation
of
men
,
that
none
can
free
himselfe
)
yet
let
us
take
heed
that
we
do
nothing
before
others
,
that
may
give
ill
example
:
for
that
is
a
great
infection
to
their
souls
.
I
should
now
come
to
the
kindes
of
ill
words
:
for
the
Apostle
excepts
none
.
And
although
a
man
cannot
take
notice
,
of
all
the
kindes
of
them
;
yet
the
speecies
of
all
,
the
chiefe
,
and
common
kindes
,
our
Religion
,
and
common
understanding
,
will
suggest
unto
us
,
namely
,
what
is
good
,
and
what
is
bad
,
the
conscience
is
ruled
by
the
word
;
and
the
word
of
God
,
shews
what
they
are
:
the
word
shews
every
thing
,
that
is
hid
in
darknesse
.
First
therefore
,
when
men
will
give
others
ill
counsell
,
not
to
put
up
wrongs
.
Many
will
say
,
If
it
were
my
case
I
would
follow
it
,
and
not
put
up
this
wrong
:
when
they
will
incite
a
man
to
vengeance
,
against
his
brother
.
These
are
ill
words
,
for
they
corrupt
good
manners
,
the
good
manners
of
patience
:
and
there
is
no
sweeter
manners
,
in
a
childe
of
God
,
then
for
a
man
to
forgive
another
,
as
he
would
bee
forgiven
.
It
is
that
vertue
,
wherein
every
Christian
should
possesse
his
soule
.
And
this
patience
,
the
devill
goes
about
to
corrupt
,
by
this
meanes
.
Luk.
21.19
.
Therefore
let
us
take
heed
of
these
ill
words
.
Againe
,
those
words
that
make
for
pride
,
as
flattery
(
the
most
pestilent
engine
of
the
devill
)
these
words
corrupt
good
manners
;
even
the
good
manners
of
modesty
:
and
makes
a
man
so
insolent
,
that
he
knows
not
himselfe
.
They
so
puffe
him
up
to
destruction
,
that
he
prooves
nothing
but
a
bladder
,
instead
of
a
man
:
a
meere
monster
to
men
.
There
is
nothing
more
ridiculous
,
then
a
proud
supercilious
man
.
Therfore
,
the
words
of
flattery
,
are
to
be
weighed
in
the
ballance
of
the
sanctuary
:
that
they
may
be
knowne
,
and
detested
.
These
be
corrupt
words
,
as
can
be
:
for
they
worke
upon
the
good
manners
of
humilitie
;
which
is
the
grace
of
graces
:
they
trouble
,
and
molest
that
,
and
make
a
man
forget
both
God
,
and
himselfe
.
These
evill
words
are
to
be
shunned
and
hated
:
which
are
too
common
in
these
times
:
for
no
man
can
indure
that
a
man
should
tell
him
his
owne
;
that
he
should
tell
him
the
truth
,
but
he
shall
be
accounted
an
enemie
for
it
.
But
those
that
can
soothe
men
up
,
with
words
smooth
as
oyle
,
they
shall
be
best
welcome
:
but
such
clawbacks
,
and
flatterers
,
are
carefully
to
be
avoided
.
Thirdly
,
Evill
words
corrupt
good
manners
:
Therefore
words
that
tend
to
scandall
,
words
of
information
,
and
detr●ction
,
these
corrupt
the
good
manners
of
love
:
which
is
the
noblest
grace
that
Gods
childe
hath
.
When
friends
shall
continue
in
love
and
concord
,
many
yeares
together
;
and
a
fellow
shall
come
and
worke
them
at
oddes
,
by
carrying
a
tale
of
this
man
to
the
other
,
and
of
the
other
to
him
:
these
words
are
no
sooner
drunke
in
,
but
poyson
is
taken
;
the
parties
corrupted
,
instantly
,
and
those
that
were
intimate
friends
,
fall
to
be
deadly
and
mortall
enemies
.
Take
heed
of
these
,
and
account
them
in
the
number
of
evill
words
:
for
they
corrupt
the
good
manners
whereby
the
Disciples
of
Christ
are
knowne
.
For
by
this
,
Ioh.
13.35
.
saith
Christ
,
shall
all
men
know
,
that
they
are
my
Disciples
,
if
ye
love
one
another
.
Fourthly
,
Evill
words
corrupt
good
manners
,
therefore
all
words
that
tend
to
lasciviousnesse
(
that
idle
talke
that
is
used
at
Tables
,
concerning
the
love
of
women
,
concerning
the
order
of
that
blessing
,
that
God
hath
appointed
for
the
multiplying
of
mankind
)
these
are
common
evils
:
every
man
gives
himselfe
libertie
,
to
talke
and
jest
of
such
things
.
But
these
jests
,
are
evill
words
.
And
whatsoever
colour
of
phrase
and
figure
,
they
seeke
;
as
figge-leaves
to
cover
this
nakednesse
before
men
;
yet
it
appeares
through
and
through
,
in
the
sight
of
God
:
who
cannot
endure
that
such
idle
words
should
come
from
those
,
that
should
work
out
their
salvation
with
fear
and
trembling
.
Phil.
2.12
.
Let
us
take
heed
of
these
idle
jests
;
wherein
men
and
women
strive
,
who
shall
go
formost
,
and
who
shall
go
out
of
the
way
furthest
:
but
when
they
will
come
in
againe
,
God
knows
.
Lastly
,
Evill
words
corrupt
good
manners
:
therefore
those
words
that
tend
to
idlenesse
of
life
;
or
that
make
men
idle
for
the
life
to
come
(
which
are
chiefly
intended
here
)
all
these
are
damnable
instigations
,
and
suggestions
of
the
devill
.
As
when
a
man
shall
say
,
Take
thy
time
;
Enjoy
thy
pleasure
;
Pay
no
debts
;
Live
upon
that
thou
hast
;
Provide
for
thy self
,
Break
,
and
be
bankrupt
.
Have
no
care
of
these
things
:
for
thou
mayest
safely
crave
pardon
of
God
for
this
sinne
,
as
for
thy
other
.
God
forgives
sinnes
,
and
therefore
will
remit
this
.
This
is
a
damnable
corruption
of
good
manners
:
it
corrupts
the
good
manners
of
justice
,
and
equity
,
even
that
justice
and
true
dealing
that
should
be
betweene
brethren
:
which
is
the
life
of
all
societie
,
and
that
which
keepes
the
world
together
.
These
devils
are
to
be
shunned
,
as
the
very
roarings
from
hell
.
And
especially
those
idle
jests
that
concerne
the
Scriptures
,
and
matters
of
this
nature
,
that
we
now
speake
of
:
when
men
,
like
bruit
beasts
,
will
take
upon
them
to
jest
out
of
the
booke
of
God
.
Such
as
can
prompt
themselves
with
more
Scripture
,
to
make
jests
,
and
fooleries
;
then
they
can
remember
upon
their
death-bed
,
to
give
them
comfort
.
These
that
in
their
cups
,
can
abuse
God
,
and
his
booke
,
to
his
face
:
they
are
the
first-borne
of
the
devill
:
even
such
as
either
wrest
the
Scriptures
to
a
bad
sence
;
or
else
make
jests
of
it
,
to
an
idle
purpose
,
for
vanitie
and
foolerie
.
These
jesters
with
the
Word
of
God
,
are
the
greatest
corrupters
of
good
manners
:
for
they
take
away
the
feare
of
God
,
which
is
the
great
good
manners
of
a
Christian
:
and
they
take
away
the
authoritie
of
the
Scriptures
,
by
which
we
are
all
bound
to
the
Lord
.
So
likewise
,
for
all
matters
of
disputation
.
Hee
that
speaks
before
weake
mindes
,
that
much
may
stagger
their
faith
:
this
is
a
corrupting
of
good
manners
.
In
our
time
,
it
is
the
fashion
;
we
will
dispute
of
all
religions
,
when
wee
meete
:
and
one
is
for
this
matter
,
and
another
for
that
;
and
there
is
a
sort
of
poore
things
about
us
,
and
they
heare
all
,
but
know
not
who
to
hold
with
:
as
having
not
discretion
to
make
a
difference
of
things
.
But
he
that
makes
the
greatest
clamour
,
and
that
hath
most
voices
,
shall
carry
it
away
.
By
this
meanes
,
they
kill
the
good
manners
of
people
:
and
take
away
that
orthodoxe
faith
that
should
be
in
men
.
It
is
a
wondrous
thing
to
observe
,
how
the
Devill
labours
to
make
these
kinde
of
disputations
!
When
a
man
is
resolved
for
the
truth
,
yet
(
saith
he
)
it
is
no
matter
;
heare
what
these
men
can
say
;
they
bring
some
colour
of
arguments
for
it
;
they
do
it
with
a
good
wit
:
heare
them
:
I
wish
thee
not
to
yeeld
;
onely
see
their
reasons
.
By
this
meanes
,
we
have
lost
within
this
short
time
,
an
infinite
company
of
Protestants
.
The
venome
hath
beene
so
strong
,
that
they
have
not
been
able
to
work
it
out
:
and
so
they
have
been
brought
into
grosse
heresie
and
Apostasie
,
and
fallen
quite
away
,
by
this
meanes
.
Let
us
take
heed
of
this
:
these
strike
at
the
maine
;
they
undermine
the
very
foundation
:
other
things
,
may
more
easily
be
mended
.
For
when
a
man
shall
suffer
shipwracke
in
his
understanding
,
and
in
his
apprehension
of
God
:
It
is
a
thousand
to
one
,
if
ever
such
a
one
be
recovered
.
So
(
to
conclude
this
present
point
)
vile
speeches
in
a
mans
mouth
,
concerning
the
Resurrection
;
is
a
damnable
thing
.
For
this
is
the
maine
end
,
of
all
our
profession
:
this
is
the
hope
,
and
fruit
,
the
harvest
of
Religion
;
the
resurrection
of
the
body
:
and
if
that
be
called
in
question
,
or
made
a
jest
of
;
or
the
majesty
of
it
touched
:
Luther
.
there
must
needs
be
a
great
concussion
and
shaking
of
the
whole
house
and
frame
of
Religion
.
Therefore
those
base
words
used
in
former
time
,
which
Luther
saith
were
used
among
the
Saxons
.
Saxons
.
They
had
a
grosse
proverbe
amongst
drunken
fellows
.
Sirra
(
saith
one
to
his
fellow
drunkard
)
doest
thou
thinke
that
I
have
not
another
companion
within
me
,
to
this
outward
companion
:
that
is
,
a
soule
to
this
body
?
And
his
fellow
would
answer
,
Yes
:
Why
then
(
saith
he
againe
)
I
perswade
my self
that
they
will
dye
together
,
as
friends
;
and
the
one
shall
not
out-live
the
other
.
We
two
spend
our
time
,
in
drinking
,
and
good-fellowship
;
and
it
is
hard
if
my
friend
within
,
be
not
better
then
my
friend
without
.
But
(
as
Luther
saith
)
if
the
devill
should
have
come
from
hell
,
he
could
not
have
spoken
worser
.
I
am
loath
to
speake
these
things
;
lest
men
take
hold
of
it
:
but
we
must
open
them
to
the
children
of
God
:
that
they
may
know
,
and
beware
of
these
evill
words
.
There
is
another
company
of
drunkards
,
that
when
they
are
met
at
their
pots
,
they
will
talke
of
the
Resurrection
:
whether
they
shall
know
their
friends
,
in
the
other
world
,
and
discourse
concerning
the
bloud
of
Gods
children
,
that
hath
beene
let
out
by
physicke
;
and
concerning
the
haires
of
their
head
,
which
they
have
lost
.
Such
strange
devices
men
have
,
to
mocke
out
the
kingdome
of
God
,
and
the
glorious
relation
of
the
Resurrection
.
There
is
another
company
,
and
they
will
not
be
buried
in
the
Church
,
by
reason
of
the
tumult
that
will
be
at
the
Resurrection
:
lest
they
should
be
overwhelmed
with
the
weight
of
them
.
These
beastly
things
,
these
dialects
of
hell
,
if
Christians
admit
them
into
their
eares
;
they
are
in
danger
of
damnation
by
it
:
but
if
they
take
them
into
their
mouthes
,
they
are
in
danger
of
double
and
treble
damnation
.
Let
us
know
the
holy
things
of
God
,
let
us
use
these
holy
and
glorious
mysteries
,
with
honour
and
reverence
:
and
let
us
not
meddle
with
them
,
but
with
humilitie
,
and
prayer
,
and
great
affection
.
For
these
words
,
that
go
about
to
make
these
holy
things
prophane
,
and
to
make
these
pearles
fit
for
swine
:
they
are
degenerating
,
corrupting
,
base
words
:
and
a
true
Christian
,
should
wish
as
the
Poet
in
the
Comedie
,
when
he
heard
that
which
pleased
him
not
,
I
would
to
God
,
that
this
man
were
dumbe
,
or
that
I
were
deafe
:
that
either
he
could
not
speake
,
or
that
I
could
not
heare
these
beastly
things
,
that
ruine
the
state
of
the
soule
,
and
abuse
the
apprehension
of
the
majestie
of
God
,
to
loosenesse
,
and
to
beastlinesse
.
FINIS
.
1
COR.
15.34
.
Drunkards
,
awake
justly
,
and
sinne
not
:
for
divers
have
not
the
knowledge
of
God
.
I
speake
this
to
your
shame
.
Or
as
the
words
signifie
:
Awake
from
your
drunkennesse
justly
,
and
sinne
not
:
for
many
(
certain
of
you
,
some
of
you
)
have
an
ignorance
concerning
God
.
I
speake
this
for
reproofe
.
AFter
the
Apostle
had
shewed
the
great
danger
that
comes
by
pestilent
discourses
,
and
communication
;
and
had
given
them
charge
concerning
it
,
take
heed
,
be
not
deceived
:
hee
now
concludes
all
that
point
,
and
makes
way
to
another
;
which
is
the
most
notable
demonstration
,
the
most
gracious
remonstrance
,
of
the
manner
,
and
order
of
the
Resurrection
.
And
so
he
gives
(
as
it
were
)
a
barre
unto
them
,
to
stop
their
eares
against
all
contrary
speech
,
and
discourse
.
For
those
that
wil
be
content
,
to
entertaine
discourse
contrary
to
the
doctrine
of
the
sGospell
,
they
are
seldome
or
never
brought
to
bee
chollers
to
the
Gospell
.
Sathan
ever
sharpens
the
wits
,
and
whets
the
tongues
of
men
,
to
rise
up
in
confutatorie
speeches
:
that
tend
to
the
disgrace
and
calling
in
question
of
the
truth
:
and
if
men
will
but
lend
their
eares
to
it
,
the
Lord
will
give
them
over
in
just
judgement
,
that
they
shall
be
insnared
,
and
intangled
with
it
.
Therefore
as
Plutarch
Plutarch
.
saith
well
,
concerning
yong
mens
reading
of
the
writings
of
Poets
,
and
lascivious
poems
,
that
they
should
be
well
armed
,
that
they
should
arme
themselves
with
Amphitedes
:
(
which
was
a
certaine
fence
for
the
eares
)
Those
that
were
wrastlers
,
and
fought
with
the
club
,
they
were
armed
with
these
Amphitedes
:
which
were
made
of
some
hard
matter
,
that
so
they
might
keepe
the
blow
from
their
eares
;
that
upon
the
sudden
they
might
not
be
stounded
,
and
dazelled
,
and
struck
downe
,
but
might
stand
the
longer
in
the
fight
.
Therefore
they
had
these
Amphitedes
about
their
eares
,
when
they
fought
at
the
club
.
And
(
saith
Plutarch
)
these
ought
every
yong
man
to
take
,
as
a
speciall
munition
against
evill
speeches
.
For
there
is
no
blow
(
either
with
staffe
or
club
)
that
afflicts
the
body
,
or
so
stounds
the
braine
of
a
man
,
as
evill
and
wicked
speeches
infect
the
soule
.
Therefore
the
best
way
is
,
to
deeme
such
speeches
base
and
impious
:
to
turne
the
eares
from
them
,
and
to
give
no
audience
to
them
.
For
there
is
nothing
in
them
,
but
mischiefe
;
the
mouthes
of
wicked
men
being
nothing
,
but
as
the
rawe
graves
,
as
the
Prophet
saith
:
Psal.
5.9
.
Their
throat
is
an
open
sepulchre
:
that
as
the
grave
where
a
corps
hath
been
lately
buried
,
being
newly
raved
in
,
there
will
a
filthy
vapour
&
stench
exhale
and
come
forth
,
to
the
danger
of
all
the
standers
by
:
so
the
throats
of
evill
men
,
their
wicked
speeches
,
are
as
a
raw
grave
&
sepulchre
:
which
when
it
begins
to
be
opened
,
let
all
the
company
runne
away
,
as
fast
as
they
can
:
for
there
is
a
deadly
stench
,
that
will
infect
them
.
Their
throat
is
an
open
sepulcher
,
they
breathe
out
the
blasts
of
death
,
of
filthinesse
,
and
corruption
.
And
now
he
proceeds
further
,
and
tels
them
,
that
if
they
enter
into
the
substance
of
the
things
which
those
men
speake
;
they
are
meere
idle
dreames
of
a
drunken
man
:
their
speech
and
communication
is
the
most
sencelesse
of
all
other
.
Therefore
he
saith
,
Awake
ye
drunkards
to
justice
,
or
righteousnesse
.
Shewing
,
that
all
those
words
that
are
any
way
against
God
,
and
his
power
,
and
glory
in
the
Resurrection
;
what
discourse
soever
it
be
,
that
cals
that
in
question
:
it
is
nothing
else
but
as
Saint
Basil
Basil
.
cals
it
,
the
meere
dreame
of
a
drunken
man
.
It
is
an
idle
thing
,
for
any
man
to
hearken
to
a
drunkards
speech
(
especially
that
which
he
speaks
betweene
sleeping
and
waking
)
so
it
is
much
more
idle
to
hearken
to
these
evill
speeches
,
and
discourses
of
these
blasphemous
mouthes
.
Now
because
the
Church
of
Corinth
hath
beene
infected
with
this
cup
,
and
hath
taken
so
much
of
it
,
that
many
of
them
are
drunke
with
it
:
Therefore
I
will
you
(
saith
the
Apostle
)
to
wake
now
while
God
hath
given
you
time
,
and
opportunitie
:
while
by
my
ministerie
,
and
the
rest
that
shall
succeed
me
;
hee
gives
you
summons
,
and
cals
you
to
wake
out
of
this
drunken
humour
,
from
these
wicked
speeches
,
that
tend
to
sensualitie
,
and
carnalitie
.
Let
us
eate
and
drinke
,
for
to
morrow
we
shall
dye
:
and
what
shall
become
of
us
when
we
are
dead
?
These
evill
speeches
,
are
the
dregs
of
hell
,
and
the
lees
of
this
deadly
wine
:
you
have
taken
in
abundance
to
your selves
;
therefore
as
soone
as
you
can
,
awake
.
And
so
wake
,
as
you
may
stand
up
to
righteousnesse
,
and
follow
that
,
and
walke
therein
,
for
ever
hereafter
:
for
there
is
difference
in
them
that
are
waked
out
of
sleepe
.
Some
are
awaked
with
lesse
noyse
:
the
creaking
of
a
doore
,
the
least
noyse
in
a
chamber
,
will
wake
some
.
Such
are
those
,
that
are
of
tender
hearts
in
Gods
Church
:
the
least
advertisement
and
admonition
will
bring
them
home
.
Others
are
profoundly
and
deadly
asleepe
:
such
as
are
spoken
of
here
,
drunken
men
;
that
are
more
violently
asleepe
then
others
:
they
cannot
bee
drawne
from
it
,
without
extremitie
;
they
cannot
be
waked
,
without
calling
,
without
jogging
,
or
pinching
,
and
whatsoever
meanes
can
be
used
to
recover
them
:
yea
when
they
are
awaked
,
except
they
bee
taken
when
their
sleepe
is
mellow
;
they
grow
into
desperate
furie
and
madnesse
.
And
some
,
when
they
are
awaked
,
they
go
not
to
their
worke
;
they
set
not
to
action
:
but
like
the
foolish
sluggard
in
the
Proverbes
,
they
cry
,
Prov.
6.10
.
A
little
more
sleepe
,
a
little
more
folding
of
the
hands
:
a
little
more
turning
and
tossing
,
as
Saint
Austin
saith
,
Aug.
A
little
more
sleepe
,
a
little
more
slumber
;
and
I
will
rise
now
,
and
now
:
but
now
,
and
now
,
have
no
measure
nor
bounds
in
them
.
Now
because
there
is
such
difference
in
mens
wakings
,
the
Apostle
sets
downe
the
manner
,
how
they
should
wake
.
Awake
sufficiently
:
not
so
as
to
returne
to
sleepe
againe
.
The
sleepe
naturall
,
must
be
iterated
and
repeated
;
men
cannot
alway
wake
:
but
they
must
have
some
time
to
revive
,
and
refresh
their
spirits
,
with
the
vicissitude
&
change
of
sleepe
.
But
the
spirituall
waking
,
is
of
another
nature
:
it
must
be
undertaken
upon
such
conditions
,
and
performed
so
;
as
that
we
never
returne
(
by
our
good
wils
)
unto
sleepe
,
or
if
our
naturall
infirmitie
carry
us
so
farre
,
yet
never
to
snort
,
and
slumber
in
sinne
any
more
:
but
to
wake
to
righteousnesse
,
and
to
do
that
which
is
good
,
in
the
sight
of
the
Lord
.
And
then
,
because
it
might
be
somewhat
doubtfull
,
what
this
is
that
he
saith
,
Awake
justly
to
righteousnesse
;
he
expounds
himselfe
in
the
next
words
,
Sinne
not
.
Psal.
4.4
.
A
phrase
common
among
the
Hebrews
,
Psal.
4.
Commune
with
your
owne
hearts
,
and
be
still
,
and
sinne
not
.
So
here
he
tels
what
he
meanes
,
when
he
saith
,
Awake
justly
,
that
is
,
give
not
your selves
to
sinne
,
and
corruption
,
for
that
is
the
beginning
of
all
these
mischiefes
.
Sinne
,
is
like
Cyrces
cups
that
inveigles
,
and
drownes
men
in
slumber
;
that
they
never
rise
againe
,
without
the
wondrous
mercy
of
God
.
Therefore
take
heed
you
fall
not
into
it
,
because
that
brings
all
other
evils
:
it
is
that
which
brings
the
corruption
of
good
words
,
and
good
manners
,
and
you
fall
into
them
,
because
you
have
no
care
of
your
conversation
.
That
is
the
first
part
of
the
Text.
Then
in
the
second
,
he
begins
to
deale
more
nearely
with
them
,
and
tels
them
of
their
proper
faults
:
that
they
were
ignorant
in
things
concerning
God
,
that
they
knew
not
God
,
which
is
the
maine
object
of
all
our
knowledge
.
For
those
that
know
not
God
,
or
know
him
but
by
halves
,
that
call
in
question
the
omnipotencie
of
God
,
concerning
the
raising
of
our
bodies
:
they
are
meerly
ignorant
of
God
.
He
that
doubts
of
Gods
power
,
concerning
the
raising
of
the
dead
,
hee
were
as
good
know
nothing
of
God
:
for
he
limits
,
and
straightens
the
hand
of
God
,
and
makes
him
inferiour
to
himselfe
,
and
inferiour
to
his
word
.
For
his
power
,
is
greater
then
his
will
,
and
his
will
is
revealed
in
his
Word
,
and
his
Word
tels
us
,
that
he
will
do
it
.
Therefore
,
certainly
,
he
can
do
it
,
because
he
can
do
more
then
he
will
do
.
Therefore
,
he
that
cals
in
question
these
things
,
he
were
as
good
to
have
no
sence
or
taste
of
God
at
all
.
He
knows
not
God
,
he
denies
the
prime
and
chiefe
thing
that
is
in
God
:
and
therefore
he
knows
him
not
.
And
so
it
is
with
some
of
you
;
you
have
an
ignorance
concerning
God
:
because
you
call
in
question
his
power
,
in
this
mighty
benefit
,
the
resurrection
of
our
bodies
.
And
then
,
lastly
,
he
concludeth
,
with
mildnesse
and
sharpnesse
;
and
mingleth
both
together
:
I
speake
this
to
your
shame
.
As
if
he
should
have
said
,
partly
I
am
ashamed
,
that
I
have
spent
so
much
time
,
and
so
much
labour
among
you
:
and
yet
still
you
are
in
such
waverings
as
these
,
and
are
no
better
perswaded
in
the
omnipotent
power
of
God
.
But
as
I
speake
this
to
your
shame
,
so
I
would
not
have
you
despaire
:
but
onely
to
take
shame
of
your
fault
,
and
so
be
brought
to
Repentance
.
I
speake
it
not
to
bring
you
to
a
confusion
eternall
;
but
to
a
healthy
confusion
:
a
confusion
that
brings
conversion
;
that
conversion
may
bring
salvation
by
the
mercy
of
God
.
I
speak
it
not
to
overthrow
you
;
but
to
waken
you
that
have
beene
intoxicate
in
a
deepe
sleepe
,
by
the
wicked
communication
of
these
men
.
This
I
take
to
be
the
sence
of
the
Text.
To
proceed
in
order
.
There
are
three
parts
.
Division
into
3.
Parts
.
First
a
counsell
or
exhortation
.
Then
a
serious
expostulation
.
1.
An
exhortation
.
2.
An
expostulation
.
3.
An
Increpation
.
And
lastly
,
a
forcible
dealing
,
by
way
of
Increpation
,
whereby
he
doth
as
it
were
by
an
holy
violence
,
compell
them
to
enter
into
the
wayes
of
God
:
and
to
be
reclaimed
from
their
sinnes
.
The
first
is
contained
in
these
words
,
Awake
to
righteousnesse
,
and
sinne
not
,
1
delivered
.
And
that
,
First
,
in
figure
,
and
then
,
In
plaine
speech
.
The
figure
in
these
words
,
Awake
to
righteousnesse
.
The
plaine
words
follow
,
And
sinne
not
.
The
one
interprets
the
other
.
In
the
figure
,
there
are
two
things
.
1
There
is
an
Act
,
to
awake
out
of
wine
;
awake
out
of
drinke
,
for
so
the
word
signifieth
.
Then
secondly
,
there
is
the
tearme
and
manner
,
whereto
they
must
wake
.
Awake
to
justice
,
awake
to
perfection
:
not
as
men
halfe
asleep
,
and
halfe
awake
;
to
turne
on
the
other
side
,
and
take
a
nappe
:
but
to
wake
fully
,
and
freely
.
It
is
such
a
waking
,
as
a
man
may
be
expedite
to
worke
in
the
function
of
his
life
:
whereunto
all
waking
men
are
disposed
.
Then
in
the
plaine
words
or
exposition
;
hee
shews
likewise
two
things
.
1
First
,
that
sinne
is
the
mother
of
all
errour
,
of
all
grosse
,
and
base
communication
.
2
Secondly
,
that
by
the
grace
of
God
(
if
we
work
with
the
grace
of
God
)
we
shall
not
sinne
,
that
is
,
we
shall
not
sinne
in
that
grosse
manner
,
as
these
creatures
do
.
Although
all
men
be
sinners
,
yet
if
we
will
tender
the
grace
of
God
that
is
in
us
;
we
shall
so
live
as
that
we
shall
not
sinne
,
according
to
that
phrase
of
Scripture
,
which
is
afterwards
to
be
expounded
,
namely
,
not
with
a
full
consent
;
not
with
a
high
hand
;
not
to
continue
in
sinne
,
not
to
despaire
in
sinne
:
but
we
shall
know
,
that
if
we
do
sinne
,
we
have
a
Mediatour
of
our
reconciliation
;
we
have
a
Mediator
which
is
God
and
Man
Christ
Iesus
,
1.
Tim.
2.5
.
1.
Iob.
1.1
,
2.
who
is
the
propitiation
for
our
sinnes
.
Then
in
the
second
part
,
in
the
exposition
,
there
are
two
things
to
be
considered
.
First
,
he
tels
them
of
their
fault
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
.
It
is
a
word
that
we
cannot
well
utter
in
English
,
nor
in
Latine
:
it
is
hard
to
be
exprest
in
both
languages
,
to
be
ignorant
of
God
.
And
then
,
because
he
would
not
offend
all
the
company
,
for
a
fews
sake
;
he
saith
,
Some
of
you
have
not
the
knowledge
of
God
.
And
then
,
lastly
,
the
Application
of
all
to
them
:
he
saith
,
he
speakes
it
to
their
shame
,
that
is
,
either
he
was
ashamed
to
spend
so
much
time
,
and
labour
to
so
little
profit
:
or
he
spake
it
to
their
shame
,
as
the
common
Text
reades
it
,
I
speake
it
to
your
shame
.
But
yet
it
is
such
a
speech
,
as
is
not
uttered
in
a
virulent
manner
;
to
cast
them
away
;
to
make
them
despaire
:
but
to
bring
them
home
,
that
they
might
know
what
they
ought
to
do
for
the
time
to
come
.
These
are
the
branches
of
the
Text.
Of
every
one
of
these
,
as
the
Lord
shall
give
assistance
:
and
but
a
word
of
every
one
,
because
they
are
common
obvious
things
.
First
,
it
is
to
be
observed
,
1.
Part.
The
Exhortation
,
Awake
,
&c.
that
the
Apostle
invites
them
,
and
cals
upon
them
for
waking
:
and
for
such
a
waking
,
as
if
he
should
speake
to
a
sort
of
drunkards
,
that
were
drowned
in
wine
and
drunkennesse
;
which
is
as
base
a
kinde
of
sleepe
,
as
can
be
.
For
all
sleepe
naturall
,
of
it selfe
is
justly
accounted
a
meere
losse
of
time
;
the
brother
of
death
;
the
field
of
danger
:
a
thing
that
hath
no
profit
in
it
;
that
spends
one
part
of
our
life
to
no
purpose
.
And
yet
we
cannot
live
without
it
;
for
the
repairing
,
and
re-edifying
,
and
building
up
of
our
bodies
againe
;
that
were
consumed
,
and
wasted
before
with
daily
labour
.
Now
if
the
naturall
sleepe
be
a
loosing
of
time
,
a
loosing
of
our
spirits
,
and
a
subjecting
of
us
to
danger
;
much
more
,
then
,
is
it
in
the
sleepe
of
sinne
:
that
poysonous
sleepe
that
comes
by
excesse
and
drunkennesse
.
These
,
of
all
other
,
are
most
dangerous
;
and
most
hard
for
a
man
to
bee
rouzed
out
of
.
It
is
a
common
thing
in
Scripture
,
to
compare
sinners
to
sleepers
,
and
sinne
to
sleepe
.
There
are
divers
sleepes
related
in
the
Scriptures
.
The
sleepe
corporall
,
of
the
body
:
and
spirituall
,
of
the
soule
.
The
sleepe
corporall
of
the
body
,
is
either
naturall
,
or
violent
.
Naturall
sleepe
is
that
,
when
the
strength
of
man
is
weakened
,
and
abated
,
and
his
spirits
are
againe
renewed
,
by
a
gracious
mist
,
and
dew
,
that
is
cast
upon
the
body
:
whereby
the
naturall
spirits
,
the
vitall
spirits
,
and
the
animall
spirits
,
are
refreshed
,
and
raised
againe
to
their
worke
.
Violent
sleepe
,
is
either
by
drunkennesse
,
or
disease
.
When
nature
is
overwhelmed
by
drunkennesse
,
or
by
disease
.
As
by
Lethargies
,
or
palsies
;
which
all
worke
unto
death
:
which
is
also
called
sleepe
.
For
our
Lord
Christ
saith
,
We
go
to
Lazarus
who
sleepeth
.
And
those
that
dye
in
the
Lord
,
they
sleepe
.
This
is
naturall
sleepe
.
The
spirituall
sleepe
,
the
sleepe
that
fals
upon
the
spirit
of
man
,
it
is
of
two
sorts
in
Scripture
.
The
one
is
celestiall
,
and
good
.
The
other
is
infernall
;
for
hell
,
and
hellish
purposes
.
Cant.
2.7
.
The
first
is
that
sleepe
of
the
Church
:
I
charge
you
oh
daughters
of
Ierusalem
by
the
roes
,
and
by
the
hyndes
,
that
ye
wake
not
my
beloved
untill
she
please
:
that
is
,
in
the
meditation
of
holy
things
;
It
is
a
divine
rapture
?
whereby
the
Saints
of
God
have
communion
,
and
are
made
one
spirit
with
the
Lord.
Cant.
5.1
.
This
is
called
in
Scripture
,
a
sleepe
:
I
sleepe
,
but
my
heart
waketh
.
But
that
which
the
Apostle
speaks
of
here
,
is
an
infernall
sleepe
,
that
tends
to
a
sleepe
of
damnation
.
As
sleepie
diseases
nourish
death
in
men
,
and
there
is
no
more
assured
signe
that
a
man
shall
dye
,
then
when
he
is
continually
sleeping
,
that
he
cannot
rouse
up
his
spirits
to
action
:
so
these
infernall
sleeps
,
these
sleepes
of
sinne
,
they
give
a
certaine
evident
prognostication
,
that
such
a
man
shall
be
for
ever
damned
in
hell
.
They
have
slept
their
sleepe
,
saith
the
Prophet
:
that
is
,
Psal.
76
5.
they
are
gone
to
their
everlasting
sleepe
,
to
hell
,
where
their
sleepe
is
not
a
refreshing
,
and
refection
,
as
ours
is
;
but
a
continuall
terrour
,
with
gastly
dreames
,
and
apparitions
:
that
they
were
better
not
to
have
any
being
,
then
to
be
in
that
fearfull
manner
.
Therefore
,
the
Apostle
would
teach
us
,
that
the
consideration
of
that
infernall
sleepe
,
should
worke
us
from
this
sleepe
of
sinne
:
which
unlesse
we
be
awaked
from
,
we
shall
be
like
those
in
a
Lethargie
;
even
in
death
,
and
extreamly
unable
for
any
living
actions
.
Sinne
is
compared
to
sleepe
,
for
many
plaine
reasons
.
I
need
not
name
them
.
First
,
as
when
sleepe
is
on
men
,
they
know
not
what
they
do
,
or
what
they
say
:
many
idle
words
passe
from
them
,
that
they
are
not
sensible
of
.
So
a
sinner
,
whatsoever
he
doth
,
all
is
sinne
:
yet
he
knows
not
what
he
doth
.
Therefore
our
Lord
Christ
upon
the
Crosse
,
prayes
,
Father
forgive
them
,
Luk
22.34
.
they
know
not
what
they
do
.
Secondly
,
sleepe
exposeth
a
man
to
any
danger
.
He
that
lyes
sleeping
,
cannot
defend
himselfe
:
the
least
childe
that
comes
,
may
cut
his
threat
.
So
a
man
that
lives
in
sinne
,
is
exposed
to
all
dangers
;
that
on
every
side
waite
upon
him
.
He
is
in
danger
of
God
;
he
is
in
danger
of
Man
;
in
danger
of
the
devill
;
in
danger
of
his
owne
humours
,
and
constitution
;
in
danger
of
every
beast
;
of
every
thing
that
comes
neare
him
:
the
least
spider
that
is
,
may
confound
,
and
destroy
,
and
poyson
him
.
There
is
nothing
so
exposed
to
danger
,
as
a
sleeping
man
:
much
more
as
a
sleeping
sinner
.
Therefore
the
wise
man
compares
him
to
a
man
that
is
asleepe
.
But
where
?
upon
the
top
of
a
mast
of
a
ship
,
Prov.
23.34
.
in
a
storme
of
weather
:
which
losses
the
ship
to
and
fro
,
and
he
being
asleepe
there
,
it
is
a
thousand
to
one
,
if
he
be
not
shaken
over
into
the
Sea
.
So
a
man
that
lives
in
sinne
,
he
is
asleepe
in
the
middest
of
his
enemies
;
in
the
tents
of
those
that
hate
him
.
There
is
no
securitie
,
for
a
man
that
lives
in
sinne
,
wheresoever
he
goes
,
danger
dogges
him
;
and
he
is
exposed
to
the
striking
hand
of
God
,
in
every
place
.
Thirdly
,
sleepe
and
sinne
,
are
compared
together
in
the
Scriptures
:
because
neither
of
them
have
any
signification
of
life
.
A
sleeper
is
bound
in
all
his
sences
:
there
is
nothing
remaines
in
him
,
but
a
little
breathing
,
and
a
few
wilde
affections
,
in
raging
dreames
,
and
deepe
phantasies
.
So
it
is
with
a
sinner
:
whatsoever
he
doth
,
is
unpleasing
to
God
.
His
words
are
unsavoury
;
his
works
are
ungodly
,
his
example
every
where
detestable
:
himselfe
odious
to
God
;
odious
to
men
;
odious
to
his
owne
soule
.
The
Scripture
could
not
finde
a
fitter
comparison
,
to
describe
the
infirmitie
of
the
soule
by
(
which
is
sinne
)
then
sleepe
.
And
yet
it
is
so
much
the
more
wondrous
,
because
the
Apostle
saith
,
it
is
not
simplie
a
sleepe
,
but
a
drunken
sleepe
.
There
is
a
great
addition
to
it
,
in
that
for
the
sleepe
naturall
,
is
farre
more
easily
to
be
recovered
:
it
reviveth
and
refresheth
the
body
;
it
leaves
a
sweet
and
easie
touch
and
tincture
behinde
it
.
But
those
fals
and
mischiefes
that
a
drunkard
gets
in
his
sleepe
,
he
cannot
so
easily
cast
them
off
:
but
they
sticke
to
him
,
many
dayes
after
.
And
that
facilitie
that
a
man
hath
,
in
rising
from
his
sleepe
,
it
is
not
found
in
a
sinner
:
except
the
Lord
worke
wondrously
.
It
is
an
easie
thing
,
to
worke
a
man
out
of
sleepe
,
but
it
is
an
hard
thing
,
to
awake
a
man
out
of
his
sinne
.
Awake
thou
that
sleepest
,
Ephes.
5.14
.
stand
up
from
the
dead
:
bestirre
thy selfe
,
a
small
matter
will
not
do
it
.
But
by
this
it
seemes
,
Quest.
that
there
is
in
man
free-will
of
himselfe
,
to
convert
himselfe
,
because
the
Apostle
saith
,
Awake
,
and
stand
up
thou
that
sleepest
,
and
recover
thy selfe
againe
;
to
thy
owne
minde
,
and
to
thy
former
actions
.
Is
it
in
the
power
of
man
,
to
waken
at
the
voyce
of
man
?
that
as
he
cast
himselfe
into
sleepe
,
and
into
sinne
;
so
to
awaken
himselfe
when
he
pleaseth
?
Verily
no
;
Answ.
it
must
be
the
great
God
that
must
do
it
:
all
the
power
in
heaven
,
and
earth
,
cannot
waken
a
sleeping
sinner
,
untill
God
blow
the
trumpet
.
T
is
God
that
gives
his
beloved
sleepe
.
And
as
it
is
he
alone
,
Psal.
127.2
.
that
gives
the
sleepe
naturall
,
so
much
more
it
is
he
,
that
gives
the
waking
.
It
is
a
great
blessing
of
God
,
to
bring
a
man
that
is
out
of
this
world
(
as
it
were
)
by
dreames
and
phansies
;
to
bring
him
backe
to
living
actions
.
For
a
man
that
is
sleeping
,
is
in
another
element
,
in
another
world
;
and
they
are
farre
from
true
life
,
that
are
asleepe
,
saith
Plinie
.
Plinie
.
And
certainly
,
every
life
is
a
kinde
of
watching
;
and
therefore
sleepe
must
needs
be
a
kinde
of
dying
:
it
is
the
brother
of
death
,
as
the
Poet
saith
.
Therefore
the
same
Poet
well
signified
it
,
out
of
that
glimmering
he
had
from
the
Scriptures
,
that
God
is
the
author
both
of
mans
waking
,
and
also
of
his
sleeping
.
For
they
make
Mercurie
to
have
a
certaine
rodde
which
was
given
him
of
Iupiter
;
whereby
he
had
power
to
cast
asleepe
whom
he
would
,
and
to
waken
others
that
were
a
sleepe
,
when
he
would
,
Hom.
ult.
●l
.
as
Homer
Homer
.
saith
.
The
meaning
of
this
little
learning
they
had
in
Divinitie
,
was
this
,
that
it
lay
in
the
hand
of
God
(
for
Mercury
was
one
of
the
prime
,
and
chiefe
gods
among
them
)
when
he
would
to
give
change
of
sleeping
,
and
waking
;
and
that
none
else
could
do
it
:
no
not
in
naturall
things
.
But
much
more
in
the
spirituall
sleep
is
it
impossible
,
for
any
man
to
waken
a
sinner
:
but
he
must
be
roused
by
the
great
God
,
that
permitted
him
in
justice
to
fall
asleepe
:
but
in
the
multitude
of
his
mercie
,
hee
takes
the
paines
to
awaken
him
againe
.
Quest.
But
how
is
this
done
?
Answ.
We
reade
in
Scripture
,
of
three
chiefe
,
and
principall
wayes
,
whereby
God
awakeneth
sinners
.
The
first
is
,
with
a
voyce
.
And
then
,
with
certaine
pinchings
.
And
lastly
,
with
high
clamours
and
cries
.
The
voyce
is
as
that
which
came
to
Samuel
.
When
Samuel
was
asleepe
,
1.
Sam.
3.4
.
the
voyce
of
the
Lord
comes
,
and
called
,
Samuel
,
Samuel
:
whereupon
Samuel
riseth
,
and
goeth
to
Ely
,
being
now
beginning
to
slumber
,
the
voyce
of
the
Lord
rowseth
him
.
Thus
God
deales
with
men
,
that
have
tender
hearts
,
and
flexible
mindes
:
that
come
in
at
the
first
call
of
the
Lord
,
and
returne
home
.
Such
a
man
was
David
;
who
is
called
a
man
after
Gods
owne
heart
.
1.
Sam.
13.14
.
Not
because
he
had
no
sinne
;
but
because
his
heart
was
as
waxe
,
flexible
unto
God
;
without
any
purpose
to
defend
any
sinne
,
or
to
continue
in
any
sinne
.
Secondly
,
another
way
whereby
God
wakeneth
sinners
.
When
he
cannot
do
it
with
a
still
voyce
,
then
he
useth
jogging
,
and
pinching
.
As
those
that
will
not
be
awaked
with
speaking
,
or
with
calling
easily
on
them
;
we
use
to
jogge
them
,
and
to
rubbe
them
,
and
sometime
to
give
them
a
pinch
:
that
by
that
meanes
at
least
,
they
may
be
brought
unto
watchfulnesse
.
Thus
God
doth
,
when
he
sends
calamities
,
and
adversities
:
when
hee
pincheth
a
man
in
his
fortunes
;
when
he
pincheth
a
man
in
his
estate
;
when
he
pincheth
a
man
in
his
good
name
.
And
these
are
stronger
voyces
,
then
the
former
:
when
he
toucheth
the
body
,
and
flesh
of
a
man
,
as
Sathan
said
concerning
Iob
,
Touch
his
flesh
,
and
thou
shalt
see
what
is
in
him
:
Job
1.11
.
so
God
seeth
especially
what
is
in
a
man
,
when
he
comes
thus
neere
him
:
then
he
begins
to
seeke
the
Lord
;
then
he
begins
to
waken
from
that
dulnesse
,
and
slumber
that
he
hath
contracted
by
his
sinnes
:
and
he
returnes
with
full
strength
of
spirit
,
and
affection
to
God
;
that
he
may
not
againe
fall
from
him
.
So
that
adversities
are
to
be
accounted
,
as
so
many
pinches
,
and
touches
from
the
Lord
:
and
when
adversities
befall
us
,
in
any
part
of
our
estate
;
let
us
acknowledge
,
This
is
,
because
I
am
asleepe
;
the
Lord
now
sends
this
,
to
rowse
me
.
Let
me
hearken
to
the
voyce
of
him
that
calleth
me
;
and
that
will
bring
me
out
of
this
sleepie
humour
,
to
my
right
sences
againe
.
Lastly
,
another
way
whereby
God
awakeneth
sinners
,
is
by
strong
cryes
and
clamours
.
When
adversities
will
not
work
;
then
the
Lord
gives
a
man
over
to
great
and
extreame
persecutions
of
his
own
soule
:
so
that
the
conscience
cryes
out
;
and
the
inward
heart
of
a
man
misgives
against
himselfe
;
that
he
is
filled
with
feare
and
horrour
;
that
his
bones
waxe
old
with
the
disquiet
of
his
heart
,
Psal.
32.3
.
and
by
reason
of
his
roaring
:
that
he
is
troubled
in
soule
and
spirit
,
as
the
Prophet
David
saith
,
that
he
hath
no
part
of
sanitie
or
health
in
his
members
,
Psal
38.5
.
but
all
is
turned
to
stench
and
corruption
,
by
reason
of
his
foolishnesse
.
This
is
that
mighty
clamour
that
God
raiseth
in
the
heart
of
a
man
;
and
makes
an
allarum
bell
to
sound
,
to
ring
him
home
to
God
by
force
;
because
gentle
meanes
will
not
serve
the
turne
.
As
for
foolish
men
,
when
they
looke
upon
these
pinches
in
the
world
;
they
consider
them
as
casuall
matters
:
a
worldly
man
considers
them
,
as
matters
of
fortune
,
as
accidentall
things
which
he
might
have
avoyded
,
if
he
had
beene
carefull
.
But
now
when
the
conscience
of
a
man
is
troubled
,
Prov.
18.14
.
a
troubled
spirit
who
can
beare
?
Then
these
inward
clamours
of
the
heart
,
appeare
outwardly
in
the
countenance
,
in
the
gestures
and
behaviours
of
a
mans
body
.
As
we
see
in
Ahab
himselfe
,
the
clamour
of
the
murther
of
Naboth
,
it
so
rung
in
his
eares
;
that
it
made
him
hang
downe
his
head
like
a
bulrush
,
1
King
.
21.27.29
.
and
to
go
clad
in
sackcloth
:
it
made
him
so
humble
himselfe
,
that
God
yeelded
for
that
feigned
repentance
much
pittie
,
and
commiseration
in
this
life
.
So
much
for
the
action
,
Do
you
awake
.
It
is
true
it
is
Almighty
God
,
that
must
waken
us
:
and
if
we
be
not
wakened
by
him
,
we
for
ever
slumber
unto
death
.
For
he
that
alway
sleepes
,
shall
never
rise
againe
:
it
being
the
brother
of
death
.
Therefore
,
as
that
fellow
said
,
when
he
killed
a
sleeping
man
,
and
came
to
answer
the
fact
before
the
Emperour
,
saith
he
,
I
found
him
dead
,
and
I
left
him
dead
:
he
thought
it
a
sufficient
satisfaction
that
hee
was
asleepe
,
and
therefore
dead
.
I
say
,
therefore
,
although
God
must
raise
us
by
his
owne
power
,
and
it
belongs
to
him
onely
to
raise
us
:
yet
when
we
have
received
the
power
of
grace
,
we
can
then
heare
the
call
of
God
,
and
understand
when
he
summons
us
:
and
then
we
have
power
,
to
rowse
up
our selves
.
Not
of
our
selves
,
for
all
our
power
is
from
him
:
yet
wee
have
not
received
the
grace
of
God
so
in
vaine
,
as
that
it
should
not
worke
.
For
grace
is
of
a
working
nature
:
when
it
is
once
ingrafted
,
and
received
.
Therefore
,
let
us
take
heed
,
that
we
receive
not
the
grace
of
God
in
vaine
:
but
let
us
cooperate
with
it
;
2.
Cor.
6.1
.
and
let
us
give
that
regiment
and
government
to
the
graces
of
the
spirit
,
that
we
have
received
in
the
full
extent
,
and
latitude
of
it
.
By
this
meanes
,
wee
shall
be
capable
of
this
instruction
and
exhortation
;
when
he
saith
,
Awake
you
.
A
man
must
not
say
,
it
lyes
not
in
my
power
to
awake
,
it
is
God
that
must
waken
me
:
let
God
worke
it
if
he
will
:
and
if
he
will
not
,
it
is
not
my
fault
;
because
I
cannot
do
it
.
This
is
absurd
blasphemy
.
For
we
have
received
a
talent
of
God
,
and
if
we
will
use
it
,
wee
may
bring
it
to
his
will
;
and
make
it
some
way
answerable
to
his
command
.
Therefore
awake
,
God
hath
done
his
part
,
he
hath
called
thee
;
he
hath
pinched
thee
;
he
hath
raised
clamours
,
and
cryes
in
thy
conscience
:
therefore
hearken
to
his
voyce
,
resist
it
not
,
hearken
to
him
that
calleth
from
on
high
,
and
awake
thou
that
sleepest
,
and
stand
up
from
the
dead
;
and
Christ
shall
give
thee
light
.
Now
follows
the
manner
how
wee
must
awake
,
and
the
tearme
whereto
.
Awake
sufficiently
:
which
I
take
to
bee
the
best
sence
.
It
is
true
,
as
Saint
Chrysostome
and
Beza
Beza
.
saith
,
A
man
were
better
be
asleepe
still
,
Chrysost.
then
to
watch
to
wickednesse
:
therefore
the
Apostle
bids
them
wake
to
righteousnesse
,
or
else
to
sleepe
still
.
As
Cato
Cato
.
was
wont
to
say
to
his
servants
.
Either
do
some
thing
(
some
businesse
)
or
sleepe
againe
.
So
it
is
in
the
house
of
God
;
a
man
were
better
not
to
be
awaked
,
then
to
spend
his
time
idlely
;
or
to
spend
his
time
in
mischiefe
and
wickednesse
:
there
shall
bee
lesse
condemnation
to
a
slumbring
sinner
,
then
to
an
active
sinner
,
that
runnes
on
in
the
functions
of
wickednesse
,
and
toyles
himselfe
in
the
divels
service
:
there
is
none
desperate
as
he
.
Therefore
,
as
Beza
saith
,
Awake
unto
righteousnesse
,
that
is
the
true
watching
.
A
man
awakes
indeed
,
when
he
awakes
to
worke
;
when
hee
wakes
to
do
the
actions
of
a
living
man
:
and
so
you
,
you
shall
bee
truly
raised
from
the
sleepe
of
sinne
,
when
you
do
the
worke
of
righteousnesse
.
For
this
is
the
tearme
whereto
God
hath
called
you
:
not
to
drowsinesse
,
to
a
slumbering
lethargie
;
but
to
nimblenesse
of
spirit
,
to
be
active
in
your
operations
.
But
I
take
it
,
the
most
true
and
sensible
exposition
is
,
that
which
Saint
Basil
Basil
.
gives
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Awake
worthily
:
that
is
,
Awake
sufficiently
,
competently
:
to
wake
so
,
as
a
man
never
intends
to
returne
to
sleep
againe
.
As
Saint
Austin
saith
upon
that
place
,
Aug.
Awake
thou
that
sleepest
,
and
stand
up
from
the
dead
,
and
Christ
shall
give
thee
light
.
Behold
(
saith
he
)
it
is
not
enough
for
a
man
to
wake
,
but
he
must
stand
up
,
and
do
the
actions
of
an
holy
life
.
It
is
true
(
saith
S.
Austin
)
I
see
thou
are
rowsed
and
wakened
,
but
yet
thou
art
drowsie
,
thou
art
rubbing
thine
eyes
;
thou
hast
not
yet
quite
overcome
,
and
mastred
thy
sleepe
:
but
I
tell
thee
,
God
will
have
thee
shake
off
all
this
sleepe
,
and
drowsinesse
;
and
so
to
awaken
,
as
Christ
awakened
from
death
:
he
once
left
the
grave
,
never
to
return
,
and
come
there
any
more
.
For
in
that
he
dyed
,
hee
dyed
once
for
sinne
:
but
in
that
he
liveth
,
he
liveth
ever
to
God
.
Then
,
therefore
,
a
man
is
risen
justly
;
when
there
is
no
part
of
drowsinesse
remaines
in
him
:
when
he
is
not
like
those
sleepie
creatures
,
that
rise
in
their
sleepe
,
and
go
about
their
businesse
,
and
go
to
bed
againe
:
and
when
they
have
done
all
,
know
not
of
it
.
There
is
a
kinde
of
kell
or
skinne
wanting
in
the
braine
,
wherein
memory
should
be
retentive
:
therefore
they
do
many
things
in
their
sleepe
.
But
God
would
have
men
so
waken
,
as
that
there
should
no
portion
of
this
drowsinesse
rest
in
them
.
This
doctrine
is
very
necessarie
.
For
there
is
much
sleepe
carries
them
away
,
that
are
most
watchfull
:
there
is
infinite
heavinesse
,
and
slumber
waits
upon
them
.
God
is
in
his
children
,
in
one
part
;
and
the
devill
in
another
part
;
that
they
now
speake
well
,
anon
they
do
ill
:
many
make
profession
of
the
Gospell
,
and
yet
shew
no
pittie
to
the
poore
;
nor
exercise
charitie
where
they
see
occasion
.
These
men
are
awaked
:
and
they
be
doing
and
stirring
;
but
it
is
not
justly
,
as
God
would
have
them
.
When
once
a
man
leaves
that
way
,
and
habite
,
which
hee
had
before
;
and
hath
a
new
spirit
of
life
put
into
him
:
he
is
then
all
for
action
,
and
for
working
in
the
wayes
of
God
.
Now
I
come
to
the
Exposition
.
Exposition
.
And
sinne
not
.
Here
the
Apostle
expounds
what
he
meanes
by
waking
.
Where
first
,
the
Apostle
gives
us
to
understand
,
that
the
cause
of
all
foolish
,
and
idle
speech
,
and
communication
(
as
those
hee
speakes
of
before
,
Let
us
eate
,
and
drinke
,
for
to
morrow
we
shall
dye
)
the
cause
of
these
idle
discourses
,
it
is
meerly
an
inherent
habite
of
sinne
:
so
that
corruption
is
the
plague
,
that
causeth
evill
speeches
,
and
behaviour
;
and
the
one
as
a
pestilent
serpent
brings
forth
the
other
.
It
is
sinne
that
breeds
monstrous
opinions
;
it
is
sinne
that
breeds
all
the
heresies
in
the
world
:
they
have
no
other
mother
.
As
Saint
Ambrose
Ambrose
.
saith
,
those
that
make
shipwracke
of
a
good
life
;
it
is
no
marvell
,
if
they
make
shipwracke
of
a
good
faith
.
They
that
give
themselves
to
base
manners
,
they
are
given
over
by
the
judgement
of
God
,
to
erronious
opinions
.
For
as
Saint
Chrysostome
saith
,
Chrysost.
a
wicked
life
is
a
corrupt
fountaine
:
from
whence
comes
nothing
but
mud
and
dirt
and
froth
,
A●g
.
and
as
Saint
Austin
saith
well
,
A
man
having
knowledge
once
to
do
the
will
of
God
,
and
yet
will
not
do
it
according
to
his
knowledge
:
it
is
impossible
he
should
retaine
his
knowledge
:
he
that
knows
what
is
acceptable
in
the
sight
of
God
,
and
yet
from
a
stubbornnesse
of
minde
,
will
not
follow
his
knowledge
;
the
Lord
shall
bring
that
judgement
upon
him
,
that
he
shall
lose
that
power
,
that
he
shall
not
be
able
to
know
what
is
right
,
and
what
is
wrong
.
Take
the
talent
from
that
unprofitable
servant
,
Mat.
25.28
.
and
give
it
to
him
that
hath
ten
talents
.
Matth.
6.23
.
If
the
light
in
a
man
be
darknesse
,
how
great
is
that
darknesse
?
from
him
that
hath
not
shall
be
taken
even
that
which
he
hath
:
It
is
a
fearfull
and
terrible
sentence
:
let
us
all
tremble
under
the
blast
of
it
,
for
it
concernes
every
man
.
As
long
as
he
lives
in
sinne
,
it
is
the
greatest
miracle
in
the
world
,
that
he
is
not
drowned
in
it
.
To
keepe
a
true
faith
,
with
a
bad
life
,
it
is
meerly
impossible
:
Therefore
sinne
not
.
For
that
there
is
all
this
false
and
idle
communication
,
that
there
is
this
base
conversation
;
these
evill
speeches
,
these
distrustfull
languages
,
concerning
God
,
and
concerning
the
Resurrection
:
the
cause
of
it
is
this
inveterate
sinfulnesse
:
If
God
punish
men
with
giddinesse
of
braine
,
and
blinde
their
understandings
,
that
the
light
in
him
be
darknesse
;
it
is
a
fearfull
stroke
:
yet
this
comes
from
sinne
;
therefore
he
joynes
both
together
,
and
injoynes
them
,
saying
,
Sinne
not
.
But
how
(
saith
the
Apostle
)
sinne
not
?
Ob.
Doth
he
not
know
they
were
men
?
would
he
have
them
of
Angelicall
natures
?
Doth
not
the
Apostle
Saint
Iohn
say
,
If
we
,
that
is
,
if
we
that
are
Apostles
,
1.
Joh.
1.8
.
if
we
say
that
wee
have
no
sinne
,
we
deceive
our selves
,
and
the
truth
is
not
in
us
:
And
if
the
Physitian
require
of
his
Patient
a
thing
that
he
cannot
possibly
do
(
as
to
tell
him
that
is
diseased
,
that
hee
must
fetch
such
an
hearbe
from
the
East-Indies
to
cure
him
)
it
were
a
meere
trouble
and
delusion
,
and
the
way
to
make
him
desperate
.
Therefore
,
what
doth
the
Apostle
meane
,
when
he
saith
,
Sinne
not
?
Why
all
men
are
sinners
,
and
stand
in
need
of
the
glory
of
God
;
and
a
man
must
pray
as
duly
for
the
forgivenesse
of
his
sinnes
,
as
for
his
daily
bread
:
they
follow
both
as
necessarily
,
the
one
upon
the
other
,
as
it
is
possible
two
benefits
can
do
.
Answ.
But
to
sinne
in
Scripture
,
is
taken
in
these
sences
chiefly
.
First
men
are
said
to
sinne
,
that
study
sinne
,
that
hunt
after
sinne
,
that
seeke
it
:
many
men
are
so
given
to
the
devill
in
the
world
,
that
if
hee
do
not
seeke
them
,
they
will
seeke
him
.
The
Apostle
bids
us
take
heed
of
that
,
it
is
a
terrible
thing
,
when
a
man
hath
a
carefull
minde
to
serve
Sathan
,
and
to
leave
and
forsake
the
living
God
.
The
nature
of
Gods
children
may
be
overtaken
with
infirmities
;
but
they
do
not
study
for
it
.
Secondly
,
they
are
said
to
sinne
,
that
go
on
in
sinne
:
so
Saint
Iohn
saith
,
the
childe
of
God
doth
not
sinne
;
because
they
premise
it
not
before
hand
,
and
they
call
themselves
to
account
,
and
to
judgement
for
it
after
:
they
judge
themselves
for
their
sinne
.
There
is
no
man
,
nor
no
barre
in
the
world
,
can
devise
that
punishment
for
the
childe
of
God
,
that
he
doth
inflict
upon
himselfe
:
he
is
his
owne
judge
,
and
his
owne
executioner
.
Therefore
he
makes
no
profession
of
his
sinne
,
but
is
ashamed
,
and
hides
his
head
upon
every
remembrance
of
his
sinne
.
Therefore
he
is
said
nor
to
sinne
,
by
the
speciall
grace
of
God
,
that
covers
his
sinne
;
because
he
cannot
indure
it
.
As
Saint
Basil
Basil
.
saith
,
If
thy
sinne
please
thee
not
,
it
shall
never
hur●
thee
.
Lastly
,
they
are
said
to
sin
,
that
sin
to
desperation
,
tha●
care
not
for
pardon
;
that
disclaime
the
mercy
of
God
;
that
say
their
sinne
is
so
great
that
it
cannot
bee
forgiven
,
like
Cain
and
Iudas
:
that
will
none
of
Gods
compassion
;
that
reject
his
favour
,
and
will
not
subject
themselves
to
his
censure
:
but
are
ready
to
say
,
thus
I
have
done
,
and
I
see
not
how
it
can
be
amended
:
and
God
will
not
forgive
it
;
and
therefore
they
will
go
forward
,
and
make
a
bad
cause
desperate
.
This
is
the
height
of
sinne
.
These
things
(
we
see
)
it
lyes
in
the
power
of
grace
,
to
keepe
us
from
:
that
we
sinne
not
,
that
is
,
by
the
grace
of
God
wee
may
so
command
our
spirits
,
as
that
we
shall
not
study
and
hunt
after
sinne
;
nor
we
shall
not
sinne
with
a
high
hand
;
nor
sinne
to
desperation
:
but
if
we
sinne
,
we
do
not
as
the
reprobates
of
the
world
,
that
cast
away
all
hope
,
and
resist
,
and
blaspheme
God
:
1.
Joh.
2.1
,
2.
but
wee
have
a
Mediatour
and
propitiation
for
our
sinnes
,
the
man
Christ
Iesus
.
Now
for
that
which
he
objects
unto
them
,
he
tels
them
,
They
knew
not
God
;
and
hee
speakes
it
to
their
shame
.
It
is
a
wondrous
thing
,
that
the
Corinthians
that
were
so
illuminated
,
and
had
such
knowledge
,
as
the
Apostle
saith
,
Chap.
1.
that
they
had
all
knowledge
,
1.
Cor.
1.5
.
and
all
grace
,
and
all
strength
:
and
yet
now
hee
comes
and
begins
at
the
very
foundation
,
and
taxeth
them
,
that
they
knew
not
God
himselfe
.
But
we
must
know
,
in
that
he
said
before
they
had
all
knowledge
,
and
all
faith
,
and
all
grace
;
it
is
spoken
of
the
better
part
;
and
the
better
part
,
denominates
the
whole
.
As
when
there
is
an
heape
of
wheat
and
chaffe
together
;
wee
call
it
an
heape
of
wheat
:
because
the
understanding
of
a
man
,
takes
no
notice
of
that
which
is
the
riff raffe
;
but
of
that
which
is
good
,
and
commendable
.
So
Saint
Paul
,
because
many
of
them
were
illuminated
;
hee
gives
them
a
title
exceeding
,
and
saith
,
they
had
all
knowledge
,
and
all
learning
,
and
abundance
of
all
grace
.
In
the
meane
time
,
he
meddles
not
with
these
that
were
the
worst
,
and
the
poorest
;
that
were
fallen
from
their
knowledge
,
and
had
blinded
themselves
in
sinfulnesse
.
He
saith
therefore
:
Some
of
you
have
not
the
knowledge
of
God
.
Where
we
are
to
consider
,
First
,
that
he
that
doth
not
yeeld
unto
God
in
all
the
parts
of
his
Word
,
he
doth
not
know
God
:
he
that
knows
not
God
,
as
he
would
be
knowne
,
he
knows
him
not
at
all
.
A
man
were
as
good
to
make
no
profession
of
God
,
as
not
to
give
him
the
full
extent
of
his
owne
declaration
.
Whatsoever
it
hath
pleased
God
to
promise
to
them
that
belong
unto
him
;
he
will
certainly
performe
it
:
2
Cor.
1.20
.
he
cannot
lye
,
all
his
promises
are
Yea
and
Amen
,
in
Christ
Iesus
.
Therefore
,
those
know
God
,
that
know
him
to
be
al-sufficient
,
and
true
of
his
promise
:
and
they
that
know
him
otherwise
,
and
know
him
not
that
way
;
they
know
him
no
way
.
So
that
it
is
not
for
any
man
,
to
take
to
himselfe
a
singular
dexteritie
of
knowledge
;
except
he
yeeld
unto
the
written
word
of
God
.
Many
men
take
upon
them
,
to
be
the
onely
wittie
men
,
to
be
singular
in
all
sciences
,
and
that
the
knowledge
of
all
belongs
to
them
:
and
yet
they
know
nothing
.
Why
?
because
they
doubt
of
the
prime
and
chiefe
things
:
they
make
a
doubt
,
whether
Christ
be
the
Mediatour
of
intercession
,
as
he
is
of
satisfaction
,
or
no
?
they
make
a
question
,
whether
we
may
pray
to
Saints
and
Angels
,
or
no
?
they
call
in
question
,
how
the
body
of
Christ
is
determined
in
the
Sacrament
;
and
this
article
of
the
Resurrection
of
the
dead
,
they
make
it
a
disputable
case
.
When
men
will
thus
dispute
,
and
jangle
away
their
faith
,
they
corrupt
their
knowledge
:
and
when
they
thinke
they
know
all
things
,
they
are
meere
ignoramus
;
that
are
not
seene
at
all
in
these
things
.
And
no
marvell
,
for
God
saith
,
the
things
that
hee
hath
laid
up
for
his
children
,
they
passe
the
mindes
of
these
men
:
They
are
such
as
eare
hath
not
heard
,
1.
Cor.
2.9
.
nor
eye
hath
seene
,
nor
hath
ever
entred
into
the
heart
of
man
to
conceive
.
Flesh
and
bloud
will
speake
of
the
things
belonging
to
it selfe
;
it
cannot
attaine
further
.
These
earthly
mansions
can
take
in
no
more
,
then
is
vouchsafed
them
:
and
no
more
then
they
use
well
,
when
they
have
received
it
.
But
when
men
will
blinde
themselves
,
they
fall
into
absurdities
:
from
better
to
worse
;
and
from
worse
,
to
worst
of
all
.
Let
us
take
heed
how
wee
bragge
of
knowledge
.
Vse
.
In
our
Church
(
by
the
blessing
of
God
)
we
have
had
as
great
light
,
as
any
part
of
the
world
;
none
comparable
:
but
when
we
begin
by
our
base
manners
,
and
evill
lives
,
to
fall
from
the
service
of
God
,
to
our
pleasures
;
there
is
nothing
so
blindes
our
understandings
;
nothing
casts
such
mists
,
and
vapours
into
the
world
,
as
this
:
and
at
last
,
it
resolves
into
a
meere
sencelesnesse
.
That
he
that
when
he
was
an
apprentise
,
when
he
was
a
yong
man
,
understood
the
grounds
of
Religion
;
and
was
able
to
give
a
reason
of
his
faith
:
now
when
he
comes
to
be
an
old
man
,
he
is
growne
a
meere
butterflie
,
of
a
laborious
silkworme
.
Hee
is
growne
a
very
bruit
;
meerly
sencelesse
,
by
reason
of
the
cares
and
pleasures
of
this
world
.
For
when
a
man
fals
into
sinne
,
it
breeds
an
oblivion
of
God
:
and
from
that
,
it
brings
a
man
to
a
meere
ignorance
of
him
.
Therefore
,
if
we
know
God
,
let
us
follow
him
as
our
guide
.
It
is
to
no
purpose
,
for
us
to
have
a
guide
,
and
to
know
him
;
if
we
go
one
way
,
and
he
go
another
:
but
herein
is
our
wisedome
,
to
follow
our
guide
,
to
yeeld
to
his
blessed
word
;
to
hope
,
and
put
confidence
in
his
promises
for
our
guidance
and
direction
:
and
to
disclaime
,
and
forsake
our selves
,
and
all
things
else
,
Col.
3.11
.
that
we
may
be
onely
his
who
is
all
in
all
.
Secondly
,
observe
,
when
the
Apostle
layes
this
imputation
upon
them
,
he
restrains
it
,
and
saith
,
Some
of
you
.
Vse
.
Men
should
be
carefull
,
how
they
cast
aspersions
:
a
Church
,
especially
,
upon
a
whole
Church
,
as
Corinth
was
.
We
must
speake
so
,
that
offence
may
not
bee
taken
;
that
we
do
not
lay
the
fault
of
a
few
upon
all
.
A
man
must
not
be
so
base
,
that
because
two
or
three
of
a
profession
live
ill
;
to
say
that
therefore
all
do
so
;
because
some
few
are
ill
neighbours
,
that
therefore
all
the
street
is
so
.
No
:
but
we
must
lay
the
fault
to
the
right
owner
;
every
person
must
answer
for
himselfe
.
The
Church
is
still
to
be
presumed
,
to
know
God
.
In
this
Congregation
(
although
there
were
fewer
understanding
people
,
then
there
are
)
yet
he
that
should
say
,
All
this
people
were
without
the
knowledge
of
God
,
were
blasphemie
.
There
is
no
Congregation
of
the
people
of
God
,
but
they
know
God
;
and
they
feare
God
;
and
love
God
:
and
though
some
do
not
so
,
yet
the
better
part
do
:
the
select
number
that
God
hath
,
where
his
word
is
preached
;
they
both
know
him
,
and
feare
him
.
Still
therefore
,
we
are
to
comprehend
the
Church
in
this
,
that
she
knows
God
;
and
that
she
loves
God
.
And
as
the
Church
universall
,
so
in
particular
Churches
;
in
parishionall
Churches
;
in
every
company
and
neighbourhood
of
men
;
we
are
to
imagine
that
some
know
God
,
and
feare
him
:
though
some
do
neither
.
Therefore
let
us
labour
to
make
much
of
,
Vse
.
and
to
keepe
this
admonition
,
and
reprehension
:
that
the
children
of
God
that
do
well
,
may
not
bee
discouraged
:
and
that
others
may
not
bee
permitted
to
do
evill
,
nor
suffered
to
go
on
in
their
foolishnesse
.
But
that
there
may
be
a
difference
made
,
and
yet
no
particular
set
down
.
For
here
the
Apostle
doth
not
name
them
:
but
he
leaves
it
to
their
owne
breasts
to
consider
of
.
He
chargeth
them
not
maliciously
,
to
make
them
scandalous
to
the
world
;
for
that
way
hee
might
have
made
them
desperate
:
but
he
leaves
them
to
God
that
knows
them
.
The
Lord
knows
,
that
all
are
not
alike
among
you
:
that
there
is
a
company
among
you
,
that
are
of
the
same
profession
,
that
are
not
equall
to
the
rest
in
the
knowledge
and
feare
of
God
.
But
he
doth
not
name
them
,
because
he
would
leave
them
to
repentance
,
to
commune
with
their
owne
hearts
:
Psal.
4
4.
that
every
one
might
examine
his
owne
conscience
,
whether
he
were
the
man
or
no.
And
lastly
,
he
concludes
all
,
with
which
I
will
consider
.
I
speake
this
to
your
shame
.
That
is
,
I
desire
not
any
way
to
destroy
you
,
but
to
build
you
up
:
whatsoever
I
can
do
,
or
whatsoever
I
am
appointed
to
do
in
the
Lords
worke
,
it
must
be
to
edification
,
and
not
to
destruction
.
There
is
a
certaine
shamefastnesse
,
whereby
a
man
is
wonne
to
God
:
It
is
an
excellent
beauty
in
a
man
or
woman
,
to
be
modestly
shamefast
;
to
blush
at
that
which
is
unseemely
;
to
be
afraid
of
that
which
is
unhonest
:
The
forehead
being
the
seat
of
shame
,
and
the
cheekes
,
the
testimony
.
What
is
received
from
the
Rainbow
above
,
appeares
in
colours
beneath
:
and
is
reflected
on
the
lower
clouds
:
These
testifie
,
for
God
,
of
the
temper
of
the
heart
and
affections
.
God
hath
put
a
law
of
difference
within
men
,
whereby
they
are
able
to
discerne
betweene
good
and
evill
.
And
this
shamefastnesse
if
it
were
well
mannaged
,
it
would
bring
a
man
(
by
the
grace
of
God
)
to
loath
sinne
;
and
to
be
circumspect
of
his
wayes
.
But
wee
take
a
course
in
the
world
,
to
overwhelme
this
shamefastnesse
;
and
to
make
this
modest
shamefastnesse
meere
clownishnesse
.
There
is
no
man
so
farre
from
brave
and
Courtly
behaviour
,
as
a
blusher
:
those
that
have
shamefast
affections
,
those
that
have
a
divine
touch
and
tincture
of
holinesse
in
their
face
;
there
are
none
accounted
so
base
as
these
.
And
men
,
now
,
will
prescribe
certaine
ages
;
how
long
men
may
be
ashamed
:
and
after
that
,
they
thinke
it
is
a
shame
to
bee
ashamed
.
It
is
true
,
that
it
is
a
shame
for
a
man
to
do
that
,
which
is
shamefull
;
but
never
to
be
ashamed
for
it
;
for
as
long
as
there
is
shame
in
man
,
there
is
hope
of
grace
;
there
is
hope
of
conversion
,
that
he
will
turne
:
it
shewes
that
he
cannot
endure
the
burthen
of
that
,
that
is
shamefull
.
A
man
that
blushes
,
would
faine
be
out
of
the
roome
,
where
he
is
;
he
would
faine
quit
the
company
;
he
would
not
heare
such
things
as
he
he
areth
;
nor
see
such
objects
as
he
seeth
:
for
a
man
is
loath
to
bee
noted
,
for
one
that
is
conscious
in
any
kinde
.
Therefore
,
the
grace
of
God
seconding
this
naturall
affection
;
if
wee
bee
carefull
to
maintaine
it
in
our selves
;
it
would
bring
us
to
a
happy
condition
:
to
be
one
spirit
with
the
Lord
.
For
so
we
are
,
when
wee
hate
that
which
hee
hates
;
and
when
wee
love
that
which
he
loves
;
when
we
would
not
have
that
in
our
selves
,
or
in
our
friend
,
or
in
our
company
,
which
●od
likes
not
of
.
It
is
a
gracious
complexion
,
which
is
to
be
maintained
and
cherished
:
the
grace
of
God
would
bring
it
to
this
perfection
,
if
it
were
maintained
in
us
.
But
this
impudent
looke
,
this
base
behaviour
,
and
such
as
the
devill
hath
devised
to
take
away
shame
from
men
:
it
is
this
that
hath
brought
men
from
all
their
glory
;
and
made
them
to
fall
(
as
bruit
beasts
)
into
all
manner
of
sinne
,
without
shame
or
conscience
.
I
speake
this
to
your
shame
.
And
I
hope
there
is
shame
and
grace
left
in
you
,
that
you
will
not
despaire
:
for
I
speake
it
,
to
winne
you
,
not
to
destroy
you
.
Let
this
shamefastnesse
put
you
in
minde
,
what
you
ought
to
have
beene
;
and
make
you
ashamed
of
what
you
are
,
in
respect
of
what
you
should
be
:
and
so
let
it
be
a
meanes
to
reduce
you
.
As
the
wise
man
saith
,
there
is
a
certaine
shame
and
confusion
of
face
,
that
brings
a
man
to
the
grace
of
God
Almighty
,
namely
,
when
he
is
ashamed
of
himselfe
,
and
his
courses
;
and
opens
his
wants
,
and
confesseth
his
sinnes
unto
God
;
that
he
is
not
able
to
indure
his
wants
:
There
is
another
shame
unto
ruine
:
when
men
do
that
which
is
evill
,
and
harden
their
foreheads
;
and
have
sinnowie
and
steely
necks
:
such
as
are
without
feare
or
compunction
.
As
the
Lord
speakes
of
his
people
,
that
they
had
made
their
faces
of
brasse
,
Jsa.
48.4
.
and
their
necks
of
steele
.
When
there
is
such
a
fearful
conclusion
as
this
,
it
makes
a
man
or
woman
the
sonne
or
daughter
of
shame
and
confusion
.
Therefore
let
us
intreat
the
Lord
God
,
to
worke
these
naturall
affections
in
us
,
and
to
sanctifie
them
to
us
:
and
they
will
teach
us
many
things
.
These
n●turall
affections
of
feare
,
and
joy
,
and
sorrow
,
and
shame
;
these
naturall
things
being
in
us
:
if
God
rule
them
,
if
God
sit
on
them
,
and
ride
upon
the
asse
;
they
will
carry
him
into
Ierusalem
,
by
the
mercy
of
God
.
Let
us
take
heed
,
that
we
maintaine
these
things
;
that
we
may
have
the
knowledge
of
good
and
evill
,
shining
in
our
consciences
;
that
accordingly
we
may
beare
it
in
our
countenance
.
For
when
a
sinner
is
ashamed
;
he
comes
naked
,
and
confesseth
his
fault
before
God
and
his
brethren
:
and
entreats
the
mercy
of
the
one
,
and
the
love
of
the
other
;
that
God
may
take
away
his
afflicting
hand
;
and
that
his
shame
here
,
may
keepe
him
from
eternall
shame
in
the
world
to
come
.
Which
the
Lord
grant
.
FINIS
.
1
COR.
15.35
.
But
some
man
will
say
,
how
are
the
dead
raised
?
with
what
kinde
of
bodies
do
they
come
?
Foole
,
that
which
thou
sowest
is
not
made
alive
,
except
it
dye
.
THis
is
the
question
of
an
idle
and
ignorant
man
,
to
which
the
Apostle
frames
an
answer
,
Foole
,
that
which
thou
sowest
,
&c.
Here
begins
that
marvellous
part
of
this
Chapter
.
Which
containes
a
plaine
declaration
of
the
rising
of
the
dead
,
from
naturall
arguments
.
So
that
all
the
body
of
nature
,
doth
preach
a
resurrection
to
us
:
and
there
is
no
one
change
or
vicissitude
in
the
things
of
this
world
,
but
it
hath
some
steppe
of
this
doctrine
in
it
.
This
is
that
,
which
the
Apostle
declares
throughout
,
to
the
end
of
the
Chapter
.
And
(
as
Austin
saith
)
all
the
frame
of
nature
doth
make
open
proclamation
of
the
certaintie
of
this
doctrine
;
Aug.
if
we
attend
to
the
voyce
of
nature
.
For
it
is
seene
in
the
falling
,
and
rising
of
the
Sunne
.
In
the
descending
,
and
ascending
of
the
starres
.
It
is
seene
in
the
intercourse
of
Summer
and
Winter
.
It
is
seene
in
the
vicissitude
of
day
and
night
.
It
is
set
forth
in
the
continuall
intercourse
of
generation
and
corruption
in
the
world
.
And
especially
it
is
seene
in
this
one
thing
,
in
the
seed
that
is
sowne
in
the
ground
.
For
a
man
in
his
garden
,
may
observe
the
certaintie
of
the
Resurrection
;
in
his
field
,
in
the
hope
of
his
harvest
:
he
may
see
that
God
is
able
to
do
as
much
for
his
body
,
as
he
doth
for
those
seeds
that
he
commits
to
the
ground
.
As
S.
Chrysostome
saith
well
;
Chrysost.
there
is
a
twofold
kinde
of
sowing
,
or
semination
.
-
1
One
of
seed
.
-
2
Another
of
bodies
.
All
men
sow
seed
,
so
God
sowes
bodies
;
and
the
Church-yards
are
called
Gods
acre
,
in
some
countries
,
because
there
is
sowne
that
seed
,
that
God
preserves
to
eternall
life
;
hee
is
able
to
bring
them
from
the
bosome
of
the
earth
:
and
we
must
trust
,
and
credit
him
with
it
,
to
bring
them
from
dust
to
be
invested
with
glory
;
and
to
be
made
conformable
to
the
body
of
his
Sonne
.
Therefore
,
here
the
holy
Apostle
out
of
arguments
drawne
and
observed
from
nature
;
out
of
the
common
course
,
that
men
are
acquainted
with
daily
:
he
brings
a
very
forcible
remonstrance
,
to
prove
the
necessity
of
the
Resurrection
.
And
that
he
may
do
it
with
the
more
force
,
and
emphasis
,
he
brings
it
by
way
of
prosopopeia
:
making
a
man
to
speak
and
move
questions
,
and
then
to
give
himselfe
the
answer
.
He
brings
in
a
simple
man
,
an
ignorant
man
;
either
disgracing
the
doctrine
of
the
Resurrection
:
or
else
being
simple
and
ignorant
;
desiring
to
know
what
the
truth
of
it
were
.
And
he
moves
two
questions
.
The
one
,
touching
the
Resurrection
in
generall
:
as
though
it
were
impossible
the
dead
should
rise
.
The
other
,
touching
the
manner
and
qualitie
of
their
bodies
;
if
the
dead
should
rise
,
how
,
with
what
bodies
shall
they
come
?
To
which
questions
,
he
returns
a
twofold
answer
.
The
first
,
more
bitter
,
by
way
of
reprehension
.
The
second
,
of
demonstration
,
shewing
the
reasons
why
,
and
the
manner
how
,
they
shall
come
.
For
the
first
,
Thou
foole
(
saith
he
)
that
which
thou
sowest
,
it
is
not
quickened
,
except
it
dye
.
Doth
not
thy selfe
teach
thy selfe
,
that
there
must
needs
be
a
raising
of
these
dead
bodies
of
ours
?
because
God
hath
used
thee
,
as
an
instrument
to
make
a
kinde
of
Resurrection
.
For
when
thou
committest
thy
seed
to
the
ground
,
God
gives
it
a
body
at
his
pleasure
:
but
thou
takest
paines
,
and
usest
the
meanes
to
effect
it
,
that
it
may
come
to
passe
.
That
now
which
thou
doest
to
thy
corne
,
will
not
God
do
to
his
corne
?
Are
we
not
all
the
seeds
of
God
?
are
we
not
all
the
corne
of
the
Almighty
?
hath
thy
ground
by
thy
diligence
and
culture
,
better
abilitie
,
and
power
,
to
bring
forth
a
new
eare
of
corne
,
then
the
earth
,
to
yeeld
up
thy
body
by
Gods
worke
,
and
blessing
upon
it
?
So
he
answers
the
first
question
.
The
second
answer
is
in
the
next
words
;
concerning
the
manner
,
and
qualitie
of
the
bodies
,
when
they
are
raised
.
As
they
shall
come
bodies
,
so
they
shall
be
bodies
:
but
with
certaine
qualifications
,
otherwise
qualified
then
they
are
now
.
In
the
prosopopeia
,
in
the
questions
that
hee
makes
;
and
in
the
answer
that
the
Apostle
returnes
to
them
in
the
next
verse
,
we
are
to
observe
:
First
that
he
speaks
indefinitely
:
Division
:
into
1.
A
question
.
bringing
in
a
simple
ignorant
man
,
moving
questions
:
arguing
,
and
disputing
and
talking
against
the
resurrection
.
2.
The
matter
of
it
.
3.
The
answer
.
in
the
matter
,
2
questions
.
1.
Of
the
generality
.
Secondly
,
he
notes
to
us
the
matter
of
his
questions
,
what
he
demands
.
And
there
are
two
questions
.
One
is
,
concerning
the
generalitie
of
this
maine
Article
,
How
can
the
dead
rise
?
how
can
they
be
raised
againe
?
2.
of
the
forme
of
the
bodies
raised
.
The
second
is
,
concerning
the
forme
and
disposition
of
their
bodies
,
when
they
be
raised
.
Suppose
there
shall
be
such
a
thing
,
as
the
raising
of
the
dead
;
yet
with
what
kinde
of
bodies
shall
they
come
?
3.
In
the
Answer
we
have
1.
A
reprehension
.
And
then
in
the
answer
we
are
to
consider
:
First
,
a
reprehension
of
this
boldnesse
:
for
medling
with
Gods
mysteries
too
much
,
for
medling
too
farre
.
Foole.
So
that
to
move
questions
,
is
not
alwayes
a
signe
of
wit
,
and
great
learning
.
Though
questions
may
be
moved
in
a
sober
manner
,
when
men
do
it
for
satisfaction
;
but
to
multiply
question
upon
question
(
to
no
purpose
)
this
is
grosse
follie
:
and
rather
makes
men
giddie
in
their
understandings
,
then
gives
them
any
instruction
.
Therefore
he
cals
him
foole
.
2.
A
demonstration
.
And
then
he
demonstrates
it
out
of
the
actions
,
that
men
are
every
day
conversant
in
:
That
which
thou
sowest
.
I
will
shew
thee
out
of
thine
owne
field
,
out
of
thy
plot
of
ground
;
that
this
is
not
incredible
:
but
that
there
shall
be
a
resurrection
.
Why
?
because
that
which
thou
sowest
must
first
dye
,
that
it
may
live
after
.
For
it
is
never
quickened
,
untill
the
corne
come
to
a
very
jellie
;
and
be
turned
to
nothing
but
corruption
,
and
rottennesse
,
and
putrefaction
in
the
earth
:
and
then
it
pleaseth
God
to
raise
it
.
Therefore
as
the
corne
in
the
ground
first
dyes
,
that
after
it
may
live
:
so
Gods
corne
must
dye
,
there
must
be
a
passage
to
a
temporall
death
,
that
God
may
raise
it
thence
,
unto
eternall
life
.
Of
these
briefly
,
and
in
order
.
1.
part
.
The
Question
.
First
concerning
the
questionist
in
this
place
;
the
partie
that
moves
the
question
.
You
must
first
note
,
that
the
Apostle
will
not
lay
the
imputation
upon
the
Corinthians
;
because
he
would
not
too
much
offend
them
.
Hee
doth
not
charge
them
,
that
they
should
be
so
long
taught
in
the
schoole
of
Christ
;
and
yet
be
so
little
edified
,
as
to
move
such
idle
questions
as
these
.
For
hee
takes
it
as
a
thing
confessed
among
them
:
and
although
(
indeed
)
many
denyed
it
;
yet
he
will
not
cast
it
upon
them
every
where
:
but
hee
labours
to
keepe
himselfe
peaceable
,
and
quiet
with
them
;
that
so
he
might
worke
the
better
upon
them
.
Therefore
he
brings
in
a
man
at
large
:
he
supposeth
such
a
man
in
the
world
;
one
that
understood
nothing
of
the
power
of
God
,
nor
yeelded
unto
it
:
he
supposeth
him
to
speake
such
a
word
as
this
,
How
are
the
dead
raised
,
&c.
And
this
(
as
Saint
Chrysostome
saith
)
teacheth
us
that
we
should
not
be
personall
or
particular
,
Vse
.
Chrysost.
in
our
reprehensions
.
When
we
are
to
deale
with
Gods
people
,
in
a
publicke
place
;
we
must
not
deale
so
personally
,
and
particularly
,
that
any
may
thinke
themselves
pointed
at
.
For
by
that
meanes
,
they
may
be
made
incorrigible
:
but
such
things
must
be
supposed
,
in
the
person
of
a
stranger
:
there
must
be
a
kinde
of
compassing
,
a
kinde
of
wheeling
about
;
as
we
see
Nathan
did
,
when
he
came
to
David
.
Now
what
the
minde
of
this
man
should
be
,
that
moves
this
question
;
whether
he
came
with
a
minde
to
cavill
,
or
whether
hee
came
as
one
that
would
faine
be
instructed
in
the
mysteries
of
Religion
,
as
one
that
would
faine
understand
this
mystery
to
the
full
:
this
we
cannot
easily
determine
.
It
may
well
bee
taken
either
way
.
But
I
thinke
it
fittest
,
to
take
it
in
the
best
sence
:
to
judge
the
best
of
a
thing
,
that
is
doubtfull
.
If
he
came
as
one
to
cavill
,
then
he
was
such
one
as
the
Sadduces
,
that
came
to
Christ
,
Matth.
22.
they
inveyed
against
this
point
of
our
faith
,
Matth.
22.28
.
the
Resurrection
;
and
they
brought
an
argument
against
it
,
from
a
woman
,
that
had
seven
husbands
:
and
they
aske
him
whose
wife
she
should
be
in
the
resurrection
,
for
seven
had
her
to
wife
.
Such
kinde
of
grosse
cavils
,
served
the
turne
to
blinde
their
eyes
;
because
they
could
not
understand
the
glorious
state
of
the
Saints
at
the
Resurrection
.
Act.
17.32
.
So
the
like
wee
have
,
Acts
17.
when
the
Apostle
comes
to
the
Philosophers
at
Athens
,
and
tels
them
of
the
doctrine
of
the
Resurrection
:
they
begin
presently
to
laugh
it
out
,
as
a
thing
meerly
absurd
,
and
that
could
not
be
any
way
beleeved
.
As
Saint
Basil
Basil
.
saith
,
to
this
day
(
saith
he
,
and
hee
lived
foure
hundred
yeares
after
Christ
)
when
I
preach
to
the
Grecians
,
the
doctrine
of
the
Resurrection
,
they
cast
forth
a
broad
,
and
loud
laughter
:
because
it
seemes
to
them
a
matter
altogether
incredible
.
So
that
if
the
partie
whom
the
Apostle
supposeth
here
,
came
with
the
minde
of
a
caviller
;
we
must
know
that
the
world
was
never
free
from
them
.
Yet
these
must
not
dismay
,
but
strengthen
us
;
for
the
finding
out
of
answers
and
arguments
to
stop
the
mouthes
of
such
cavilling
spirits
,
as
those
are
.
But
I
rather
follow
the
other
;
that
they
are
the
words
of
a
man
that
was
simple
and
ignorant
;
and
would
faine
be
instructed
,
and
see
how
these
things
were
.
And
then
this
teacheth
us
further
;
Vse
.
that
we
ought
still
to
make
our
doctrine
and
the
Articles
of
our
faith
so
plaine
as
we
can
:
that
if
it
be
possible
,
the
manner
it selfe
may
be
declared
.
It
is
true
,
it
is
a
dangerous
thing
to
aske
questions
,
where
God
hath
set
no
resolution
.
Zacharie
was
stricken
dumbe
for
asking
how
he
could
be
the
father
of
Iohn
Baptist
,
Luk
1.18
.
because
he
and
his
wife
were
stricken
in
age
.
And
yet
sometimes
it
is
not
unlawfull
so
to
question
:
as
Nicodemus
asketh
Christ
saying
,
How
can
these
things
be
?
Joh
3
4.
being
desirous
to
be
informed
.
And
the
Virgin
Mary
when
the
Angel
Gabriel
tels
her
shee
should
bee
the
mother
of
God
,
the
Saviour
of
the
world
;
she
desires
to
know
the
manner
:
How
can
these
things
bee
;
Luk.
1.34
.
seeing
I
know
not
a
man
?
So
that
if
men
come
with
a
conscience
,
that
desires
to
know
the
truth
,
and
come
not
in
mockery
,
to
disgrace
the
word
of
God
,
to
cast
mists
on
it
,
that
so
they
may
make
it
incredible
to
other
people
,
as
it
is
to
themselves
:
I
say
,
if
they
come
with
humble
mindes
,
it
is
lawfull
to
aske
questions
,
even
concerning
the
manner
how
these
things
shall
be
?
For
although
the
Apostle
call
him
foole
,
for
his
labour
,
yet
the
reason
is
not
simplie
,
because
he
askes
the
question
,
but
because
he
askes
it
with
a
kinde
of
doubting
and
distrust
:
because
he
thought
it
impossible
,
that
it
could
not
be
;
and
therefore
he
askes
in
a
kinde
of
gybing
.
As
Sarah
when
the
Angel
tels
her
she
should
have
a
childe
,
shee
laughs
,
and
saith
,
How
shall
my
lord
and
I
fall
to
lust
that
are
old
?
Gen
18.12
.
So
jesting
out
that
which
was
spoken
.
Now
because
there
was
such
a
smacke
of
ingratitude
and
infidelitie
,
in
this
question
:
therefore
the
Apostle
finds
fault
with
him
,
and
returns
him
the
foole
for
his
labour
.
2.
Part.
The
matter
of
the
question
.
But
now
for
the
matter
that
is
moved
.
The
question
propounded
,
is
first
,
about
the
generality
of
the
Resurrection
,
and
the
possibility
thereof
.
And
secondly
,
about
the
qualitie
of
the
bodies
,
that
shall
rise
.
These
are
the
two
questions
here
moved
.
1
The
generality
and
p●ssibility
of
the
Resurrection
.
Concerning
the
first
.
It
hath
alway
beene
the
maine
and
principall
project
of
the
devill
,
so
to
blunder
our
faith
in
this
point
;
as
to
make
it
to
bee
thought
a
meere
dreame
and
fable
:
even
the
glorious
Resurrection
.
And
to
that
purpose
,
he
hath
heaped
up
a
number
of
questions
,
one
upon
another
;
even
to
overwhelme
the
clearnesse
of
this
truth
,
and
to
make
us
runne
wilde
in
this
labyrinth
;
there
being
such
diversities
of
questions
in
it
,
and
so
intricate
,
as
that
men
might
make
no
evasion
out
of
it
.
There
is
nothing
that
hath
beene
more
loaded
with
questions
,
then
this
point
.
As
how
the
dead
shall
rise
?
In
what
place
they
shall
rise
?
R●ndezv●u●
.
where
their
randevouse
shall
be
,
where
they
shall
all
meete
together
?
in
what
time
they
shall
come
?
in
what
time
of
the
world
?
in
wh●t
yeare
of
the
world
?
how
long
this
Resurrection
sha●l
be
in
the
accomplishing
?
whether
many
dayes
,
or
in
one
day
,
or
in
the
twinckling
of
an
eye
as
the
Scripture
speakes
?
to
what
purpose
it
shall
be
done
?
after
what
manner
men
shall
live
,
when
they
are
risen
?
In
what
sexe
they
shall
rise
?
These
,
and
such
like
questions
,
the
Schoolmen
themselves
have
beene
too
too
busie
to
treate
upon
:
and
Sathan
hath
by
this
meanes
entred
into
the
understandings
and
consciences
of
many
men
,
to
make
them
either
deny
,
or
very
deeply
to
doubt
,
whether
these
things
shall
be
so
or
no.
Therefore
,
it
must
bee
a
warning
to
us
,
Vse
.
not
to
meddle
;
nor
to
be
asking
questions
in
those
things
,
that
are
not
revealed
:
but
to
rest
in
those
things
that
God
hath
opened
unto
us
.
For
it
is
impossible
for
us
(
in
any
great
measure
)
to
know
the
things
here
,
that
are
reserved
for
a
better
life
.
1.
Cor.
2
9.
Those
things
that
eye
hath
not
seene
,
nor
eare
hath
heard
,
nor
hath
ever
entred
into
the
heart
of
man
to
conceive
.
Can
any
man
tell
,
how
he
lived
in
his
mothers
wombe
?
Can
any
man
tell
how
he
lived
the
first
yeare
,
when
he
was
a
babe
in
the
world
?
he
may
see
,
and
judge
of
it
,
by
the
experience
that
he
takes
from
others
:
but
to
speake
it
of
his
owne
person
,
it
is
impossible
.
So
much
more
impossible
is
it
,
for
a
man
to
reach
to
those
things
that
are
above
.
A
man
goes
beyond
himselfe
,
and
beside
himselfe
;
and
turnes
foole
when
he
looks
into
those
things
,
that
God
would
keepe
secret
;
that
he
would
never
have
us
see
,
till
we
come
to
that
life
of
vision
:
till
we
come
to
see
face
to
face
.
It
is
enough
,
that
the
Lord
hath
said
there
shall
be
a
life
:
but
what
kinde
of
life
it
shall
bee
,
or
what
actions
wee
shall
be
imployed
in
;
other
then
the
praising
and
glorifying
of
God
,
we
cannot
determine
.
Therefore
,
let
us
learne
to
extend
this
point
,
as
in
all
other
things
,
to
come
with
modesty
.
For
if
men
will
still
be
moving
of
questions
,
and
never
make
an
end
:
the
Apostle
calls
it
doting
about
questions
.
1
Tim.
6.4
.
He
that
is
not
content
(
saith
he
)
with
these
things
,
but
will
teach
other
things
;
he
is
sicke
about
questions
:
he
labours
of
a
great
sicknesse
,
the
sicknesse
of
the
soule
,
which
is
the
greatest
sicknesse
that
can
be
.
And
so
about
the
matter
of
Baptisme
,
that
we
are
now
to
celebrate
;
the
devill
doth
plie
doubting
spirits
with
many
questions
.
As
how
is
it
possible
that
water
should
wash
away
sinne
:
That
a
tincture
and
touch
of
water
should
do
this
▪
what
is
the
grace
that
God
conferres
in
Baptisme
?
whether
it
be
an
inherent
thing
in
the
soule
?
whether
it
be
a
habite
that
can
be
removed
,
or
not
removed
?
whether
it
be
necessarily
effected
by
the
collation
of
Baptisme
,
or
no
?
Such
things
should
not
trouble
us
;
but
we
ought
to
follow
the
ordinance
of
God
:
and
to
know
that
hee
that
hath
promised
,
is
able
to
performe
it
;
hee
that
became
a
sacrifice
for
mankinde
,
and
was
a
sweet
smelling
savour
unto
God
,
for
the
sinne
of
man
,
he
alone
was
able
;
and
had
power
and
authoritie
to
ordaine
a
Sacrament
;
and
to
blesse
it
,
with
all
those
gracious
appendices
,
to
make
it
a
passage
unto
life
,
the
seale
of
glory
.
And
therefore
he
hath
given
us
his
Word
;
and
we
cannot
seeke
further
.
We
know
that
a
Prince
can
make
a
Knight
of
the
Garter
,
by
sending
his
George
:
though
it
bee
a
Prince
in
France
,
or
in
another
Countrey
,
and
he
never
saw
the
man
,
nor
came
neare
him
;
yet
by
sending
his
Garter
,
he
is
invested
into
that
Order
.
So
much
more
the
great
God
of
heaven
and
earth
,
when
he
sends
us
these
badges
and
symbols
:
even
the
two
Sacraments
,
Baptisme
and
the
Lords
Supper
.
These
are
the
seales
and
signes
of
our
investing
into
this
holy
order
;
and
we
cannot
miscarrie
in
our
faith
in
this
:
we
are
sure
these
signes
are
never
frustrate
,
but
they
put
us
into
that
honour
,
and
they
possesse
us
of
that
order
,
which
our
Prince
hath
sent
unto
us
.
And
as
a
Prince
that
sends
a
pardon
to
a
malefactour
;
or
that
sends
a
letter
of
grace
,
and
honour
,
and
advancement
:
we
know
that
those
letters
are
still
efficacious
,
and
have
their
worke
upon
the
person
to
whom
they
are
sent
.
Much
more
is
the
letter
of
Baptisme
powerfull
,
which
is
sent
from
God
:
which
is
turned
from
a
letter
,
to
a
working
instrument
.
It
is
not
idle
,
and
fruitlesse
,
but
is
alwayes
working
to
eternall
life
:
and
it
puts
them
into
honour
;
that
he
that
was
a
meane
man
before
,
is
now
advanced
to
high
dignitie
:
it
follows
upon
him
,
he
is
as
sure
of
it
in
his
person
(
by
meanes
of
that
letter
and
conveyance
)
as
men
are
of
any
possessions
in
the
world
.
So
that
this
honour
that
God
gives
to
Christians
by
Baptisme
,
it
is
true
and
permanent
:
it
is
inherent
,
it
is
really
conferred
upon
him
.
Therefore
we
are
not
to
move
doubts
and
questions
upon
it
;
but
in
our
holy
faith
to
follow
our
holy
God
:
and
to
know
that
he
is
able
to
do
whatsoever
hee
will
,
Psal.
135.6
.
both
in
heaven
,
and
earth
,
and
in
the
sea
,
and
in
all
deepe
places
.
And
for
the
conferring
of
grace
,
it
is
certaine
,
that
by
the
prayers
of
the
people
,
by
the
faith
of
the
Church
,
and
the
faith
of
the
parents
,
there
is
a
measure
of
grace
conferred
in
Baptisme
too
:
That
is
,
those
three
Cardinall
vertues
,
those
three
principall
stems
(
faith
,
hope
,
and
charitie
)
though
they
do
not
yet
worke
,
and
appeare
in
the
childe
(
because
it
is
weake
,
and
must
come
to
age
first
)
yet
as
reason
lyes
hidde
in
the
childe
,
for
divers
moneths
(
and
perhaps
for
divers
yeares
,
before
it
shew
it selfe
by
speech
and
conversing
)
so
these
graces
are
actually
,
and
really
in
the
childe
,
although
they
do
not
worke
till
God
give
them
their
fulnesse
,
and
growth
,
as
the
Lord
hath
appointed
to
every
thing
it
s
owne
time
and
operation
.
So
much
for
the
first
question
,
that
is
,
about
the
Resurrection
in
generall
.
2
The
qua●ities
of
the
resurrection
.
The
second
is
,
concerning
the
qualities
of
the
bodies
raised
.
And
herein
the
nature
of
man
troubleth
it selfe
,
more
then
in
all
the
rest
.
So
curious
,
and
so
sickish
to
know
,
what
correspondence
there
be
betweene
man
,
and
man
?
to
know
in
what
kinde
of
stature
they
shall
rise
in
?
what
colour
they
shall
have
?
what
imployment
they
shall
be
ra
sed
for
?
whether
a
childe
shall
rise
as
a
childe
?
whether
an
old
man
,
shall
r●se
in
his
old
age
?
whether
crooked
,
and
deformed
men
,
shall
rise
crooked
,
and
deformed
▪
whether
a
Prince
,
shall
rise
in
the
qualitie
of
a
Prince
?
and
a
pr●vate
man
,
as
a
private
man
?
S
ch
fool●sh
things
,
the
weake
minde
of
man
doats
upon
:
The
qualitie
and
manner
,
being
of
all
other
things
the
most
hard
to
be
conceived
.
It
is
an
easier
matter
,
to
perswade
a
man
of
the
substance
of
the
thing
,
that
there
shall
be
a
Resurrection
;
then
to
perswade
him
of
the
difference
,
and
of
the
qualities
of
men
at
the
Resurrection
.
What
?
sexes
,
againe
;
male
and
female
:
and
so
as
the
Sadduces
thought
,
man
and
w
fe
?
and
consequently
,
a
new
love
,
and
concordance
,
and
generation
of
the
world
?
Thus
the
foolish
heart
of
man
conceives
.
To
this
,
then
,
let
us
give
that
answer
(
to
our selves
,
and
to
all
others
that
dare
meddle
with
these
hidden
matters
)
which
the
Apostle
gives
:
for
wee
can
give
no
better
,
Foole
,
thou
thinkest
it
is
a
great
part
of
wit
,
to
devise
these
things
;
but
they
are
such
as
languish
the
soule
:
they
are
fearfull
decayes
,
and
defacings
of
the
image
of
God
.
Chrysost.
For
(
saith
Saint
Chrysostome
)
such
a
desire
of
questioning
,
shall
never
be
stayed
any
where
;
it
multiplies
,
and
rebounds
still
on
a
man
:
and
at
last
overwhelmes
him
.
Therefore
the
onely
wisedome
is
,
for
men
to
betake
them
to
principles
,
and
fundamentall
doctrines
:
which
are
the
●nely
things
that
God
would
have
us
to
build
on
.
As
for
these
curiosities
,
they
shall
once
appeare
;
but
not
yet
:
God
hath
kept
them
for
another
world
.
We
see
the
Lord
is
marvellous
,
in
concealing
of
his
works
in
materiall
corporall
things
.
What
a
while
was
it
,
before
America
was
found
out
?
and
when
Plato
Plato
.
said
there
was
another
world
as
bigge
as
Affrica
,
the
world
laught
at
him
.
And
when
other
Philosophers
affirmed
it
,
still
they
were
laught
at
for
their
labour
.
And
Pope
Vitellius
deposed
a
Bishop
,
because
in
his
conference
he
said
there
were
such
a
people
as
the
Antipodes
.
We
see
then
,
how
long
the
world
was
in
grosse
ignorance
,
in
things
that
are
created
,
in
things
that
are
obvious
,
and
common
to
sence
.
We
know
by
experience
,
that
it
is
but
the
other
day
,
since
halfe
the
world
was
found
out
:
nay
it
is
certaine
,
that
some
part
of
the
world
lyes
still
hidde
.
So
secret
doth
God
keepe
his
riches
;
that
when
men
have
gotten
all
they
can
,
that
they
should
know
,
that
there
is
more
behinde
still
:
so
to
fill
the
desires
of
men
,
and
to
draw
their
affections
unto
him
.
As
it
is
thus
in
these
corporall
things
,
which
are
with
lesse
labour
found
out
;
still
there
is
an
infinitum
,
a
kinde
of
infinite
labour
and
toyle
in
it
;
that
they
are
not
found
out
but
by
the
hand
of
God
.
So
many
golden
mines
in
the
earth
that
are
undiscovered
;
so
many
precious
things
,
that
are
not
yet
revealed
.
Much
more
must
it
needs
be
,
in
those
holy
secrets
;
those
gracious
things
in
heaven
(
in
the
glorious
Court
above
)
when
the
footstoole
is
so
infinite
and
secret
.
Psal.
77.19
.
Aug.
As
the
Psalmist
saith
,
his
footsteps
are
not
knowne
.
Saith
Saint
Austin
well
,
If
the
steppes
of
his
feet
be
not
knowne
,
how
then
shall
the
counsels
of
his
head
be
discovered
?
Therefore
in
these
things
,
wee
must
settle
our selves
;
and
returne
the
foole
upon
our
owne
soules
,
when
we
meddle
with
these
deepe
and
secret
matters
,
wee
know
not
a
great
number
of
things
that
are
created
:
the
hearbes
that
are
under
our
feet
;
we
know
not
the
difference
of
them
:
wee
know
not
the
qualities
of
them
,
nor
their
natures
and
operations
;
and
shall
we
then
mount
up
into
heaven
,
to
see
what
is
done
there
before
our
time
?
The
Lord
will
give
it
us
in
time
,
if
wee
keepe
our selves
within
the
limits
of
modestie
,
and
restraine
our selves
within
that
compasse
which
hee
hath
commanded
us
.
Vse
.
Secondly
,
we
learne
out
of
this
,
in
that
the
Apostle
cals
him
foole
,
and
cals
these
things
foolish
:
therefore
we
should
not
affect
these
things
,
and
give
our selves
over
to
them
.
We
learne
what
to
judge
of
all
curious
Divinitie
and
d●scourses
:
that
it
is
rather
a
part
of
folly
,
then
any
shew
and
remonstrance
of
wisedome
.
And
by
this
reason
,
a
great
number
of
Students
and
Scholars
in
this
Land
,
spend
their
time
meerly
in
folly
.
1.
Tim.
6.10
.
As
the
Apostle
saith
,
It
is
science
falsely
so
called
:
they
studie
and
imploy
themselves
,
that
they
may
be
madde
with
reason
:
that
is
,
by
following
a
kinde
of
sublime
reason
(
as
they
thinke
)
they
fall
from
reason
,
and
loose
themselves
.
Like
the
Philosopher
,
that
so
long
conversed
,
about
the
mysterie
of
the
Sunne
,
that
at
the
last
he
made
a
question
,
whether
ever
there
were
a
Sunne
or
no
?
he
knew
not
whether
the
light
came
from
the
Sunne
,
or
from
any
super-illuminating
cause
,
or
no.
The
Lord
blindes
men
that
are
too
quicke
sighted
,
to
search
into
things
that
hee
hath
not
provided
for
them
.
Such
things
there
be
indeed
,
as
Saint
Austin
saith
,
Aug.
there
are
certaine
idle
delicacies
and
dainties
:
but
they
are
not
for
us
;
they
are
for
no
man
to
know
,
that
would
worke
out
his
salvation
with
feare
and
trembling
.
Phil.
2.12
.
Lastly
,
in
that
he
cals
him
foole
or
madde
man
;
we
see
how
lawfull
and
how
necessary
it
is
,
sometimes
to
use
the
authoritie
of
the
Spirit
:
to
use
the
majestie
of
the
Spirit
in
the
Gospell
;
to
call
them
fooles
,
that
speake
foolish
things
.
And
although
Christ
forbid
us
to
do
it
,
in
our
particular
and
private
talke
;
and
he
that
cals
his
brother
foole
,
Mat.
5.22
.
is
in
danger
of
hell
fire
:
yet
it
is
one
thing
what
a
common
Christian
may
do
,
upon
a
little
sleight
cause
;
and
it
is
another
thing
,
what
the
Magistrate
,
or
what
the
Minister
of
the
Word
may
do
;
upon
an
urgent
occasion
.
Gal.
3.1
.
Wee
see
Saint
Paul
cals
the
Galathians
madde
men
,
and
foolish
men
:
and
this
questionist
,
here
,
hee
cals
him
foole
.
Luk.
12.20
.
Yea
our
Lord
Christ
cals
the
rich
man
foole
:
Thou
foole
,
this
night
shall
they
take
away
thy
soul
.
Mat.
3.7
.
And
Saint
Iohn
Baptist
;
Oh
generation
of
vipers
.
So
that
there
is
left
in
the
Church
,
a
power
,
and
authority
,
which
must
be
used
when
there
is
occasion
,
to
draw
the
sword
against
contumacious
rebels
,
which
will
not
be
reclaimed
by
other
meanes
.
As
Saint
Ambrose
Ambrose
.
saith
,
the
preacher
of
the
Word
must
be
like
unto
the
Bee
:
he
must
have
both
a
sting
,
and
honey
.
And
Saint
Chrysostome
upon
this
place
,
saith
he
,
Chrysost.
he
gives
him
a
sharpe
tearme
;
but
hee
passeth
by
him
quickly
:
hee
gives
him
,
indeed
,
a
poore
title
,
but
yet
it
is
a
fit
one
.
He
was
afraid
,
lest
hee
should
cut
him
too
deepe
;
therefore
hee
would
not
stand
too
long
upon
him
:
lest
he
should
make
him
runne
away
.
For
as
a
wise
man
will
easily
endure
such
a
word
as
this
,
from
the
mouth
of
a
wiser
:
so
a
man
when
he
is
followed
,
and
baited
too
farre
,
he
will
kicke
against
the
pricks
,
and
be
ready
altogether
to
cast
off
the
reprehension
.
Now
we
come
to
the
demonstration
.
That
which
thou
sowest
,
&c.
2
The
demonstration
.
Here
is
the
substance
of
the
Answer
to
the
first
question
:
the
answer
to
the
second
,
follows
in
the
next
verse
.
The
Lord
of
his
great
goodnesse
,
and
mercie
,
hath
made
the
possibilitie
of
his
owne
truth
apparant
unto
us
,
in
all
the
common
actions
of
nature
.
What
more
usuall
?
what
more
ordinarie
?
what
more
necessarie
,
then
the
sowing
of
seed
?
Now
the
seeds
man
,
if
he
do
but
mark
what
he
doth
,
when
he
imployes
himselfe
;
he
shall
easily
perceive
that
God
teacheth
him
,
out
of
his
owne
trade
,
what
he
is
to
thinke
of
this
great
mystery
.
To
sow
the
corne
in
the
ground
,
we
know
that
to
flesh
,
and
bloud
,
and
common
sence
,
it
is
a
meere
losse
of
it
:
and
if
wee
had
not
seene
it
done
before
,
wee
should
conclude
so
.
Therefore
,
there
are
some
men
,
that
are
celebrated
as
famous
in
the
Poets
,
for
inventing
this
,
the
casting
of
the
seed
into
the
ground
:
from
whence
people
thought
there
was
no
returning
.
Indeed
that
conceit
might
be
,
in
barbarous
rude
Nations
;
but
it
is
certaine
,
that
this
doctrine
was
taught
unto
Adam
in
Paradise
:
and
hath
beene
transmitted
to
all
his
posteritie
.
Yet
there
are
some
Nations
,
that
to
this
day
do
not
know
the
common
necessity
of
sowing
;
nor
use
it
not
:
they
understand
not
the
mystery
,
the
Lord
hath
so
farre
blinded
them
.
So
it
is
in
this
sowing
of
the
body
.
In
all
judgement
of
flesh
and
bloud
,
when
the
body
is
put
downe
into
the
grave
(
into
the
coffin
,
into
the
earth
)
it
seemes
to
be
gone
for
ever
:
and
it
goes
from
worse
to
worse
,
till
it
come
to
dust
and
ashes
,
the
prime
principles
of
our
creation
.
We
ought
to
compare
therefore
,
these
things
together
:
and
we
shall
see
how
wondrous
God
is
in
the
one
;
and
learne
thereby
how
glorious
he
will
be
in
the
other
.
The
seed
that
is
sowne
,
it
is
quickened
,
and
hath
life
(
that
vegetable
life
,
th
t
things
of
like
nature
have
)
to
grow
againe
,
and
to
bee
greater
;
to
feed
it
selfe
,
and
to
feed
us
also
.
For
God
hath
made
the
seed
,
of
a
singular
piercing
qualitie
:
that
the
lesser
it
is
,
the
more
power
it
hath
.
Therefore
the
mustard-seed
(
which
is
the
least
graine
)
wh●n
it
comes
up
,
it
grows
to
be
a
great
tree
.
For
in
these
small
things
,
God
sets
forth
his
power
(
oft
times
)
more
gloriously
,
then
in
greater
matters
.
And
the
corne
grows
thus
:
because
it
hath
a
double
end
For
(
as
you
know
)
it
is
made
after
a
kinde
of
a
long
f●shion
,
with
two
ends
:
out
of
which
co
es
the
moysture
,
and
juyce
,
which
is
the
life
and
soule
of
the
seed
.
For
if
those
ends
should
be
cut
or
bitten
off
,
the
seed
could
never
rise
againe
.
Therefore
the
Ants
and
p●smires
(
those
creatures
that
hoard
up
corne
against
the
Winter
when
they
carrie
it
into
their
holes
,
where
they
lay
it
;
they
are
carefull
to
bite
off
both
ends
of
the
corne
,
to
snappe
them
off
.
For
they
understand
by
nature
,
that
if
they
should
let
them
alone
;
the
corne
would
sprout
,
and
so
they
could
not
live
on
it
.
God
hath
given
them
this
instinct
,
to
know
that
out
of
the
two
ends
,
comes
the
soule
,
and
life
,
and
juyce
:
as
being
in
those
ends
brought
to
a
point
,
out
of
which
the
life
worketh
.
This
,
now
,
the
husbandman
easily
understands
.
But
the
mystery
concerning
the
body
,
he
doth
not
understand
so
well
:
but
yet
he
must
make
the
argument
from
his
field
,
to
Gods
field
;
from
his
hand
,
to
Gods
hand
,
from
the
blessing
upon
the
corne
,
to
the
blessing
upon
the
body
:
and
then
he
shall
see
,
that
the
argument
will
follow
clearly
.
Is
it
possible
that
the
Lord
should
have
such
a
care
and
providence
of
a
poore
dead
corne
that
fals
into
the
earth
;
that
hee
should
raise
it
againe
,
with
a
new
colour
,
and
in
great
abundance
:
and
multiply
it
that
it
grows
from
one
state
to
another
:
from
a
blade
,
to
an
eare
;
and
from
thence
,
to
full
corne
in
the
eare
?
Is
it
possible
the
Lord
shall
thus
proportion
and
suite
his
power
,
to
a
graine
of
corne
that
fals
into
the
ground
;
and
will
he
neglect
the
temples
of
the
holy
Ghost
?
will
he
neglect
the
image
of
God
?
the
body
,
upon
which
he
hath
drawne
the
lineaments
of
Christ
;
and
for
which
he
hath
made
a
promise
,
that
hee
will
conforme
it
unto
his
body
?
If
God
be
carefull
for
the
fowls
of
heaven
,
and
for
the
lillies
of
the
field
;
Mat
6.30
.
much
more
will
hee
be
carefull
for
us
,
oh
we
of
little
faith
:
Therefore
the
bodies
of
the
Saint
:
are
so
precious
in
Gods
sight
;
that
all
the
corne
in
the
world
doth
not
amount
to
that
summe
,
as
one
of
those
bodies
.
For
God
gave
the
body
of
his
Sonne
,
to
redeeme
the
body
of
the
meanest
of
his
:
and
shall
we
doubt
,
but
that
he
that
is
so
rich
in
glory
,
upon
the
weake
dead
body
of
the
corne
,
will
be
much
more
glorious
,
and
powerfull
in
raising
up
these
roots
of
life
againe
?
which
though
they
seeme
to
bee
dead
,
are
breeding
of
immortality
,
by
the
power
of
him
that
is
able
by
his
mighty
power
,
to
subdue
all
things
to
himselfe
.
Saint
Chrysostome
askes
the
question
,
saith
he
,
why
did
not
the
Apostle
rather
runne
to
the
same
argument
,
that
hee
alledgeth
to
the
Philippians
?
to
the
omnipotencie
of
God
,
Phil.
3.21
.
rather
then
to
take
this
argument
:
For
when
he
treats
there
,
with
the
Philosophers
,
Phil.
3.
concerning
this
argument
,
he
proves
it
from
that
maine
point
,
because
God
can
do
all
things
,
therefore
he
will
do
this
.
From
whence
wee
looke
for
the
Saviour
,
who
shall
change
our
vile
bodies
,
and
make
them
like
his
glorious
body
:
according
to
his
mighty
power
,
&c.
But
(
saith
he
)
the
Apostle
here
to
these
,
thought
this
the
best
teaching
.
Hence
we
may
learne
,
Vse
.
that
it
is
a
singular
kinde
of
teaching
;
when
a
man
can
instruct
his
scholler
by
the
trade
that
he
is
frequently
exercised
in
;
which
hee
is
most
familiar
with
.
That
teaching
is
most
operative
and
working
,
the
most
impressive
teaching
that
can
be
.
So
our
Lord
Iesus
teacheth
his
disciples
that
were
fishermen
,
out
of
their
owne
trade
:
Come
,
Mat.
4.19
.
and
I
will
make
you
fishers
of
men
.
So
when
he
speaks
to
the
common
people
,
to
the
multitude
;
hee
teacheth
the
plough-man
by
a
plough-man
.
Matth.
13.3
.
A
sower
went
forth
to
sowe
seed
,
and
some
fell
on
the
high
way
,
and
some
fell
on
thorny
ground
:
and
some
on
good
ground
.
So
Saint
Paul
,
Act.
17.
he
teacheth
the
Athenians
(
which
is
a
strange
doctrine
)
by
their
owne
idols
,
Act.
7.23
.
Ye
men
of
Athens
,
I
see
ye
are
too
much
given
to
superstition
,
and
idolatrie
:
for
as
I
came
by
one
of
your
altars
,
I
see
it
written
there
,
To
the
unknowne
God
.
So
our
Saviour
Christ
teacheth
men
to
make
them
friends
of
the
unrighteous
mammon
:
Luk.
16.9
.
by
the
common
lucre
and
gaine
which
was
gotten
among
the
Publicanes
.
And
in
S.
Iohn
Baptist
,
every
man
hath
a
lesson
out
of
his
owne
trade
:
he
said
to
the
souldiers
,
do
thus
;
and
to
the
Publicans
,
Luk.
3.
do
thus
:
still
he
teacheth
them
out
of
their
owne
particular
calling
,
and
actions
.
To
teach
us
,
to
labour
,
and
desire
in
this
manner
:
every
one
to
bee
taught
out
of
those
things
,
that
are
common
and
obvious
daily
to
us
;
for
therein
,
is
the
greatest
power
of
perswasion
.
He
that
is
conversant
about
the
fire
,
in
fire-works
,
and
especially
such
as
worke
in
glasse-houses
:
where
if
he
cannot
see
a
cleare
picture
of
hell
,
he
is
a
very
sencelesse
man
,
and
very
bruitish
in
his
understanding
.
Psal.
107.23
.
He
that
goes
downe
to
the
sea
in
ships
,
and
exerciseth
his
businesse
in
great
waters
:
if
he
cannot
see
a
wondrous
act
of
Gods
providence
,
in
his
preservation
;
he
understandeth
nothing
.
He
that
is
a
Student
,
and
doth
not
see
in
his
books
,
and
the
difficulties
of
learning
and
remembring
:
if
he
do
not
see
the
infinite
and
admirable
blessing
of
the
Almighty
,
in
saving
his
wits
and
memory
;
and
in
raising
him
from
one
degree
of
learning
to
another
:
hee
understands
nothing
.
In
our
ordinarie
meats
and
drinks
,
he
that
seeth
not
God
,
seeth
nothing
:
hee
hath
his
feeding
and
preservation
from
him
;
and
therein
hee
hath
a
signe
of
his
everlasting
refreshment
and
preservation
.
Let
us
therefore
scorne
no
Art
;
nor
thinke
basely
of
any
kinde
of
labour
and
good
exercise
:
because
there
is
matter
of
good
doctrine
lyeth
,
in
the
poorest
profession
that
can
be
.
That
which
thou
sowest
,
I
will
prove
out
of
thine
owne
actions
,
out
of
thy
owne
trade
;
this
doctrine
that
I
teach
.
Thou
that
propoundest
this
question
,
thou
art
not
more
simple
then
a
plough-man
:
and
I
will
prove
it
unto
thee
from
thence
,
by
the
poorest
labour
in
the
earth
;
for
the
man
that
tils
the
ground
,
he
is
of
lesse
account
,
then
an
Artizan
:
yet
even
the
very
plough-man
shall
prove
and
make
good
,
that
this
doctrine
that
I
teach
,
is
probable
,
and
possible
.
And
why
?
because
That
which
thou
sowest
,
is
first
dead
:
and
then
it
is
quickened
againe
.
Concerning
the
dying
of
the
corne
,
the
Philosophers
make
a
distinction
:
because
they
knew
not
this
doctrine
of
the
Resurrection
.
They
thought
when
the
habite
was
gone
,
when
the
privation
had
put
out
the
habite
:
that
it
could
never
come
backe
againe
.
Therefore
they
thought
that
the
corne
had
ever
life
in
it
.
But
the
Scripture
tels
us
,
that
it
is
dead
:
that
is
,
it
is
dead
to
us
,
which
are
the
judges
of
life
and
death
.
For
who
can
tell
what
is
dead
,
and
what
is
alive
in
the
creature
;
but
he
that
is
Lord
of
the
creature
?
Therefore
,
though
it
have
a
kinde
of
action
,
though
it
have
a
kinde
of
life
,
lurking
in
it
;
yet
to
our
sence
,
it
is
to
no
purpose
:
it
is
of
no
use
,
it
is
a
meere
jellie
,
that
is
good
neither
for
man
nor
beast
.
Therefore
it
is
dead
.
So
our
Lord
Christ
saith
,
Ioh.
12.24
.
Verily
(
saith
he
,
comparing
himselfe
to
the
wheat-corne
)
the
corne
of
wheat
(
saith
hee
)
except
it
fall
into
the
ground
and
dye
,
it
remains
alone
,
and
brings
forth
nothing
,
but
is
single
still
;
but
when
it
fals
into
the
ground
,
when
it
is
buried
,
and
dyes
in
the
earth
;
then
it
brings
forth
much
fruit
.
So
the
Sonne
of
Man
,
if
he
should
live
still
in
the
world
,
and
not
dye
;
hee
should
remaine
alone
;
hee
should
do
no
good
;
hee
should
be
a
single
Christ
;
no
man
could
be
saved
by
him
:
but
if
he
dye
,
and
rise
againe
,
hee
shall
raise
a
mighty
harvest
unto
God
.
So
we
see
the
truth
of
this
doctrine
manifested
,
against
the
Philosophers
.
That
the
corne
is
simplie
dead
;
it
is
demonstrated
hence
:
because
the
corne
of
God
,
which
is
farre
better
then
the
common
corne
;
it
dyes
;
the
bodies
of
men
are
truly
dead
:
yea
the
body
of
that
wheat
corne
,
the
Sonne
of
God
himselfe
,
was
dead
.
It
is
idle
,
therefore
,
for
them
to
imagine
,
that
it
hath
a
perfection
to
it selfe
,
though
it
be
corrupted
to
us
.
For
it
is
certaine
,
that
all
these
things
dye
,
the
corne
dyeth
;
man
dyeth
;
the
Sonne
of
God
dyed
;
according
to
that
part
of
his
humane
nature
,
which
was
mortall
.
Therefore
hee
compares
himselfe
to
a
wheat
corne
:
to
shew
the
great
and
sweet
convenience
betweene
him
which
is
the
head
,
and
we
that
are
his
members
;
how
it
is
figured
in
these
parcels
of
nature
.
First
,
the
Lord
hath
made
the
corne
of
the
earth
,
to
feed
man
;
and
hath
given
a
gracious
abundance
unto
it
,
that
it
comes
forth
in
a
goodly
beautie
,
and
with
strange
varietie
.
And
then
he
teacheth
us
,
that
the
bodies
of
men
shall
rise
so
too
;
which
are
much
more
deare
then
corne
.
And
lastly
,
he
hath
given
us
a
patterne
in
his
owne
body
,
being
cast
into
the
earth
;
which
else
should
have
remained
single
:
but
being
once
interred
,
and
rising
againe
,
brings
forth
abundance
of
fruit
.
This
we
may
see
in
the
bread
of
this
life
;
and
in
the
bread
of
heaven
,
how
they
both
worke
to
give
us
an
assurance
of
the
Resurrection
.
The
bread
of
this
life
,
is
corne
;
the
bread
of
heaven
,
is
Christ
:
he
is
the
Mannah
that
came
downe
from
heaven
:
Job
.
6.58
.
and
these
breads
(
the
bread
of
the
body
,
and
the
bread
of
the
soule
)
make
up
the
conclusion
as
a
certaine
thing
;
that
that
which
is
nourished
by
both
these
breads
,
shall
follow
the
qualitie
of
them
.
The
body
of
man
,
is
nourished
with
the
one
;
and
the
soule
of
man
,
with
the
other
.
Therefore
the
substance
of
the
man
must
rise
,
because
the
bodily
bread
riseth
;
and
the
spirituall
bread
riseth
;
and
we
feed
of
them
;
and
according
to
that
which
a
man
feeds
on
,
he
is
conformed
.
As
the
Philosopher
saith
,
man
is
nourished
of
that
thing
,
whereof
he
consists
:
and
he
consists
of
that
,
whereby
he
is
nourished
.
And
further
we
may
observe
in
the
phrase
,
hee
doth
not
say
,
that
the
corne
liveth
,
but
it
is
enlivened
:
as
Saint
Chrysostome
,
Chrysost.
and
Saint
Basil
Basil
.
observe
.
Because
hee
would
give
us
to
note
,
that
all
is
in
the
power
of
God
,
that
worketh
all
in
all
.
Therefore
he
saith
,
It
is
quickened
.
It
signifieth
a
passion
or
suffering
,
and
to
be
wrought
upon
,
from
a
higher
cause
.
It
is
quickened
,
it
is
enlivened
from
a
higher
superior
power
.
So
that
the
growing
of
the
corne
,
is
not
meerly
from
the
influence
of
the
Sunne
,
or
of
the
Moone
:
no
nor
from
the
goodnesse
of
the
soyle
,
nor
from
the
diligence
of
the
husbandman
;
nor
from
any
naturall
inherent
qualitie
:
but
God
gives
it
a
body
;
God
gives
it
life
.
And
if
his
eye
of
providence
be
so
watchfull
,
in
these
particular
cases
;
in
things
of
this
small
qualitie
:
much
more
will
he
be
watchfull
,
in
that
great
worke
,
wherein
he
hath
bound
himselfe
by
a
promise
;
and
if
that
be
too
little
,
he
hath
sworne
it
;
we
have
his
oath
,
that
it
shall
be
so
.
He
hath
given
us
to
know
in
his
Word
,
1.
Cor
3.6
.
that
it
is
not
in
Paul
that
plants
,
nor
in
Apollo
that
waters
,
but
God
that
gives
the
increase
:
that
is
,
there
is
nothing
that
can
bring
forth
fruit
,
no
not
a
tree
,
except
the
Lord
give
the
increase
.
All
the
second
causes
are
nothing
;
it
is
God
that
works
all
,
as
the
Psalmist
saith
.
Psal.
127.1
,
2.
It
is
to
no
purpose
for
men
to
rise
early
,
or
to
go
to
bed
late
,
and
to
eate
the
bread
of
carefulnesse
.
It
is
in
vaine
for
the
watchmen
to
watch
the
Citie
,
except
the
Lord
keepe
it
.
The
Apostle
doth
not
say
,
It
doth
not
live
,
except
it
dye
:
but
he
saith
,
It
is
not
quickened
,
it
is
not
enlivened
:
still
hee
reflects
upon
God
;
and
yeelds
unto
him
the
praise
and
glory
of
all
things
:
for
from
him
onely
comes
the
blessing
and
increase
.
And
lastly
,
to
conclude
with
the
time
,
hee
saith
that
after
the
corne
is
dead
,
it
is
quickened
againe
;
it
is
enlivened
againe
:
so
it
shall
be
with
the
bodies
of
men
after
they
be
dead
;
but
hee
saith
,
except
it
first
bee
dead
,
it
cannot
be
alive
:
so
that
dying
is
the
necessary
reason
of
living
.
It
is
a
condition
absolute
:
if
wee
must
live
,
we
must
of
necessity
dye
first
.
Vse
.
This
must
teach
us
,
that
there
is
no
exemption
and
priviledge
from
death
:
if
we
look
to
be
of
their
number
,
that
shall
come
to
life
.
Men
cannot
possibly
be
clad
over
this
body
,
with
glory
:
this
body
is
not
capable
of
the
garment
of
glory
,
except
either
it
be
brought
to
a
change
,
as
they
shall
be
that
live
at
the
comming
of
Christ
:
or
else
it
dye
,
and
be
raised
againe
:
It
is
impossible
that
the
robe
of
glory
,
should
cover
this
body
of
ours
,
as
it
is
.
Vse
.
This
should
comfort
us
against
death
,
that
because
we
shall
dye
first
,
therefore
wee
shall
be
quickened
againe
:
it
hath
the
force
of
a
cause
or
condition
in
it
:
it
cannot
bee
otherwise
.
Because
the
corne
dyes
,
therefore
it
lives
:
and
the
reason
that
it
lives
,
is
because
it
first
dyes
.
There
is
no
hope
of
recoverie
of
life
,
except
first
there
bee
a
passage
through
death
.
Hence
we
have
exceeding
comfort
,
against
the
sorrows
of
death
.
Those
things
that
seeme
to
argue
cleane
contrary
against
us
,
they
make
most
for
us
.
For
because
there
be
such
unlikelihoods
of
the
Resurrection
,
therefore
we
shall
rise
:
because
we
shall
be
dead
,
therefore
we
shall
be
alive
:
because
we
shall
be
closed
within
the
grave
as
in
a
prison
,
therefore
we
shall
be
inlarged
:
because
we
are
brought
to
dust
and
ashes
,
therefore
we
shall
bee
brought
to
glory
,
and
to
a
heavenly
condition
:
because
wee
are
brought
to
stinke
and
putrefaction
,
therefore
we
shall
come
to
be
a
sweet
smelling
savour
unto
God
:
because
the
corne
is
brought
unto
a
jelly
,
therefore
it
comes
to
be
a
goodly
blade
to
an
eare
;
and
to
bring
forth
in
some
thirty
,
in
some
sixty
,
in
some
an
hundred
fold
,
according
to
the
mighty
working
of
God
.
So
likewise
,
Vse
.
it
serves
in
the
troubles
and
miseries
of
this
life
,
which
are
the
presages
and
fore-runners
of
this
death
.
For
the
heavier
the
hand
of
God
is
in
any
sort
upon
a
man
,
the
more
occasion
is
given
him
,
to
worke
himselfe
to
a
certaintie
of
Gods
favour
.
Because
thefore
the
Saints
of
God
groane
,
and
labour
,
and
travaile
under
pressures
,
and
burthens
;
therefore
they
shall
have
a
certaine
redemption
,
and
a
speedie
and
glorious
deliverance
.
For
as
the
Apostle
saith
,
we
are
not
onely
content
to
suffer
persecution
,
and
affliction
;
but
we
rejoyce
in
them
.
For
God
so
sweetens
them
,
and
takes
off
the
edge
of
all
our
afflictions
in
this
world
:
he
so
tempers
and
mitigates
them
;
that
when
we
thinke
they
strike
most
against
us
,
they
make
most
for
us
.
This
is
the
sweet
blessing
of
God
Almighty
;
because
the
corne
dyeth
first
,
therefore
it
shall
live
:
because
the
body
is
brought
to
basenesse
,
and
tearmes
of
putrefaction
;
therefore
the
voyce
of
God
shall
raise
it
.
For
the
mercie
of
God
useth
to
take
a
hint
of
our
misery
:
that
as
our
miseries
abound
,
so
his
mercy
towards
us
might
abound
much
more
.
1
COR.
15.36
.
That
which
thou
sowest
,
is
not
that
body
that
shall
be
;
but
bare
corne
;
as
perhaps
of
wheat
,
or
some
other
of
the
rest
:
but
God
giveth
it
a
body
,
according
as
he
pleaseth
:
and
to
everie
seed
his
owne
proper
bodie
.
Thus
another
copie
reades
it
.
And
what
sowest
thou
?
thou
sowest
not
that
body
that
shall
be
,
but
a
bare
graine
;
as
perhaps
of
wheat
,
or
some
thing
like
:
but
God
giveth
unto
it
a
bodie
,
according
as
he
pleaseth
;
and
to
every
seed
his
owne
proper
body
.
I
Am
sorrie
that
I
shall
trouble
you
with
this
inarticulate
voyce
,
this
poore
creaking
sound
[
](A19987-e448330-b)*
*
He
was
hoarse
with
a
cold
.
especially
in
this
great
audience
,
and
in
regard
of
this
weightie
argument
.
And
chiefly
it
grieves
me
,
because
I
would
faine
have
spoken
a
word
,
in
the
furtherance
and
helping
forward
of
the
suite
for
[
](A19987-e448400-b)*
*
There
was
a
Briefe
for
a
collection
,
for
a
monastery
at
Ierusalem
.
Ierusalem
,
and
for
the
priesthood
in
Golgotha
.
It
is
certaine
,
there
is
no
Christian
man
that
can
seriously
remember
the
state
of
Ierusalem
;
without
teares
,
and
much
compassion
:
and
whatsoever
may
be
pretended
and
said
against
it
;
the
very
love
to
the
place
where
Christ
wrought
our
Redemption
,
will
overquell
all
that
can
be
said
or
surmised
.
As
Saint
Chrysostome
Chrysost.
saith
,
concerning
Rome
,
because
Saint
Paul
,
and
Saint
Peter
suffered
there
:
and
at
Rome
there
was
kept
Saint
Peters
chaire
,
and
Saint
Pauls
chaire
,
saith
Saint
Chrysostome
.
If
I
had
health
and
opportunitie
,
to
go
from
my
charge
at
Antioch
;
I
would
travell
by
sea
and
land
,
to
view
those
noble
Reliques
,
of
Saint
Peter
,
and
Saint
Paul
:
I
would
fall
downe
before
them
;
I
would
embrace
them
,
I
would
kisse
those
holy
chaires
.
Thus
was
Saint
Chrysostome
wrapped
in
the
consideration
of
the
poore
chaires
of
the
two
Apostles
,
Saint
Peter
,
and
Saint
Paul
.
Now
if
the
chaires
of
Saint
Peter
,
and
Saint
Paul
were
thus
amiable
,
as
to
draw
a
man
above
a
thousand
miles
out
of
his
owne
countrey
;
in
great
reverence
to
see
,
and
to
worship
before
them
:
what
should
the
monument
of
the
grave
and
sepulchre
of
our
blessed
Lord
Christ
?
how
should
it
affect
us
?
It
may
be
thought
,
now
,
to
be
superstition
:
for
we
are
growne
now
so
farre
from
all
sensible
and
visible
things
,
we
are
growne
so
spirituall
;
that
we
account
any
outward
apparant
glory
,
a
part
of
superstition
.
But
certainly
,
those
Christians
that
lived
long
before
us
;
many
thousand
great
Princes
and
Nobles
(
the
worthies
of
the
world
)
if
they
were
alive
at
this
day
,
to
see
what
great
thraldome
and
slavery
that
noble
place
is
brought
unto
:
If
they
could
not
regaine
it
with
their
swords
,
they
would
weepe
out
their
eyes
for
griefe
and
anger
.
Therefore
,
to
give
a
little
almes
to
such
a
glorious
place
:
if
it
be
but
for
the
names
sake
;
if
it
be
but
for
the
mention
sake
:
the
very
name
Ierusalem
is
enough
,
to
draw
an
understanding
Christian
to
some
mercie
.
For
the
Lord
hath
drowned
it
in
his
deepe
anger
;
Jer.
19.8
.
Isa.
13.14
.
and
hath
made
it
a
hissing
unto
all
Nations
,
and
a
place
for
zijms
and
I●●ms
,
a
walke
for
Owles
and
Ostriches
:
and
yet
notwithstanding
there
shall
come
a
glory
upon
it
in
the
end
of
the
world
that
shall
make
it
ten
times
greater
then
ever
it
was
.
I
cannot
tell
,
whether
it
shall
be
by
a
worldly
transplantation
,
but
I
am
sure
it
shall
be
by
the
apparition
of
the
Sonne
of
God
,
when
he
shall
come
to
judgement
.
Therefore
,
1.
Cor.
16.3
.
as
Saint
Paul
desires
them
for
the
Saints
of
Ierusalem
;
so
the
very
love
of
the
place
,
ought
to
raise
up
an
affection
in
all
those
,
Joel
3.2
.
that
look
for
Christs
appearing
in
that
noble
valley
;
where
the
persons
of
men
must
be
doomed
in
the
day
of
the
Lord
.
I
leave
it
to
your
Christian
consideration
,
and
presse
it
no
further
.
The
Text
read
unto
you
,
is
the
Answer
to
the
second
question
made
before
,
in
the
person
of
an
unskilfull
man
:
which
was
either
one
that
was
a
caviller
,
or
else
one
that
was
a
learner
;
and
would
gladly
be
resolved
in
that
particular
,
and
therefore
he
askes
,
With
what
kinde
of
bodies
men
should
rise
?
Whereunto
the
Apostle
now
answereth
:
retaining
his
former
similitude
taken
from
corne
,
and
things
that
grow
upon
the
earth
.
And
this
is
the
most
fit
and
commodious
,
for
the
illustration
of
this
great
mystery
of
the
Resurrection
.
In
summe
,
he
saith
thus
much
:
That
the
bodies
of
the
Saints
that
shall
rise
againe
at
the
last
day
,
they
shall
be
so
much
different
from
the
bodies
that
the
same
Saints
have
now
;
as
we
see
the
difference
in
those
things
that
sprout
and
grow
out
of
the
earth
,
from
that
which
is
cast
into
it
.
As
there
is
infinite
difference
betweene
a
small
kernell
,
and
a
great
tree
;
as
there
is
infinite
difference
betweene
a
small
corne
,
and
a
goodly
stemme
or
stalke
of
corne
:
or
(
perhaps
)
two
or
three
upon
one
root
;
as
there
is
great
difference
in
these
;
so
there
shall
be
betweene
our
bodies
now
,
and
at
the
Resurrection
.
As
Tertullian
Tertull.
saith
,
they
shall
be
changed
,
not
by
abolition
,
and
destruction
,
to
come
to
nothing
:
nor
by
alteration
,
so
as
that
they
shall
not
be
the
same
bodies
,
but
another
instead
of
this
body
:
not
by
substitution
,
but
by
ampliation
,
by
inlarging
,
by
being
made
greater
,
and
more
glorious
.
And
saith
Saint
Chrysostome
,
Chrysost.
they
shall
be
made
more
brightsome
,
and
faire
,
more
excellent
,
and
perfect
in
every
kinde
of
perfection
.
Origen
Origen
.
had
this
for
one
of
his
grosse
heresies
,
for
which
he
is
said
to
deny
the
Resurrection
:
notwithstanding
hee
denyed
it
not
;
but
he
had
a
conceit
,
that
the
bodies
of
men
and
women
should
rise
;
and
then
after
that
they
should
dye
againe
:
and
another
Resurrection
should
come
after
that
;
and
another
after
that
:
and
in
every
Resurrection
they
should
bee
lesse
and
lesse
,
untill
they
were
brought
to
nothing
.
Thus
in
effect
he
denyed
it
.
But
the
truth
is
,
by
the
doctrine
of
the
Scriptures
,
and
of
the
Apostles
,
that
the
Resurrection
shall
make
our
bodies
nothing
lesser
;
but
greater
:
and
it
is
certaine
,
that
the
stature
and
proportion
of
those
that
shall
be
raised
to
glory
in
the
life
to
come
:
shall
bee
infinitely
more
great
,
then
that
which
they
have
now
,
Numb.
13.33
.
they
shall
be
like
gyants
in
respect
of
grassehoppers
:
according
to
their
speech
,
that
went
to
spie
out
the
land
of
Promise
.
We
see
now
in
this
small
stature
that
we
have
in
this
world
,
what
a
goodly
sight
it
is
to
see
a
tall
proper
man
:
they
be
as
it
were
the
gyants
of
the
earth
,
the
glory
of
the
world
:
they
be
the
chiefe
copies
of
Gods
great
and
wondrous
power
,
and
there
is
that
state
and
majestie
in
their
bodies
,
which
is
not
to
be
found
in
the
persons
of
little
men
.
As
also
we
see
,
that
those
countries
which
naturally
bring
forth
such
tall
and
mighty
men
;
they
have
great
priviledges
and
presidents
of
honour
given
unto
them
:
that
God
hath
done
by
them
mighty
and
marvellous
works
in
the
world
.
Therefore
,
the
glory
of
manhood
consists
now
,
in
a
strait
,
and
tall
procerity
,
in
a
goodly
proportion
of
limbes
,
and
bignesse
of
body
.
In
which
regard
Saul
was
commended
,
that
hee
was
higher
then
all
the
people
by
the
head
and
shoulders
.
And
so
in
Homer
,
1.
Sam.
9.1
.
Homer
.
great
men
have
still
this
commendation
,
they
are
men
that
are
eminent
above
their
fellows
,
that
are
of
such
a
proportion
.
I
say
then
,
if
it
be
the
glory
of
humanity
;
if
it
be
the
glory
of
manhood
,
not
to
be
dwarfish
and
small
;
but
to
bee
of
a
goodly
stature
in
this
world
:
we
must
imagine
that
God
will
bring
us
to
all
perfection
,
in
the
other
world
:
he
will
bring
all
his
Saints
to
a
goodly
bignesse
,
to
a
comely
tallnesse
,
and
proportion
;
as
a
little
corne
of
wheat
,
brings
a
goodly
tall
and
beautifull
eare
of
corne
,
out
of
a
small
graine
that
is
cast
into
the
ground
.
Therefore
there
is
no
diminution
to
bee
imagined
;
as
if
the
body
should
grow
lesse
and
lesse
;
till
it
come
to
nothing
;
but
there
shall
bee
a
great
ampliation
:
the
Lord
extending
and
driving
out
the
body
,
drawing
it
to
the
full
lineaments
,
and
to
the
perfect
length
.
So
the
Apostles
similitude
inferres
,
against
Origen
;
and
those
that
maintained
his
opinion
.
Now
these
things
are
very
plaine
,
in
the
open
experience
of
nature
,
but
because
we
see
not
the
things
signified
by
them
,
which
we
are
to
beleeve
;
therefore
they
are
held
to
flesh
and
bloud
incredible
:
to
a
man
that
is
not
acquainted
with
the
field
,
that
is
not
seene
and
experimented
in
this
kinde
:
he
would
think
it
impossible
that
out
of
such
a
poore
principle
as
a
graine
of
corne
,
there
should
come
such
a
deale
of
grace
and
beauty
,
as
that
verdure
of
colour
:
and
such
a
flower
and
leafe
of
grasse
,
as
the
flagge
of
it
:
that
there
should
come
so
much
straw
to
support
it
;
and
that
there
should
be
such
a
structure
in
the
knops
of
it
:
that
there
should
be
such
abundance
in
the
treasure
of
it
.
We
should
thinke
these
things
meerly
impossible
,
but
that
common
use
,
and
experience
makes
us
cease
to
wonder
.
And
if
we
could
see
that
which
is
spirituall
,
as
we
do
this
that
is
outward
;
we
should
as
well
be
induced
to
subscribe
,
and
consent
to
it
.
But
in
the
outward
thing
in
the
world
,
we
see
the
sowing
,
and
the
mowing
:
we
see
the
sowing
,
and
the
reaping
;
the
seed
time
,
and
the
harvest
:
Therefore
by
much
experience
,
we
are
taught
to
beleeve
it
without
doubting
.
But
for
that
which
is
spirituall
(
for
the
Resurrection
)
we
see
onely
the
time
of
sowing
;
but
wee
cannot
live
to
see
the
time
of
mowing
in
this
world
.
For
the
bodies
are
sowne
,
and
the
seed
lyes
rotting
in
the
ground
;
some
five
thousand
yeares
,
some
lesse
,
but
all
a
long
time
:
yet
it
pleaseth
God
to
bring
as
it
were
the
dew
of
heaven
upon
them
,
to
raise
them
from
their
graves
unto
the
harvest
.
Then
that
truth
which
we
now
beleeve
,
shall
appeare
as
plainly
;
as
that
which
we
apprehend
by
sence
.
The
thing
which
the
Apostle
would
teach
us
here
,
I
will
but
summarily
touch
at
(
because
all
this
sp●ech
except
it
were
better
uttered
;
is
meerly
unprofitable
,
[
](A19987-e451690-b)*
*
In
regard
of
his
extream
cold
.
and
unpleasant
also
)
I
will
therefore
cut
off
all
superfluity
:
and
onely
touch
that
which
is
meerly
necessary
,
and
elementarily
pointed
at
.
First
,
the
Apostle
tels
us
,
what
is
mans
part
.
And
then
,
what
is
Gods
part
,
in
the
matter
of
sowing
:
and
so
we
must
apply
it
to
the
Resurrection
.
For
that
is
the
Apostles
purpose
;
as
being
a
parabolicall
doctrine
,
from
a
similitude
,
and
therefore
he
rests
not
in
the
outward
letter
,
but
referres
and
reduceth
us
to
the
purpose
and
intent
of
it
:
which
is
to
prove
the
truth
of
the
Resurrection
.
Now
the
part
that
man
doth
,
he
speaks
of
it
,
Division
into
-
1.
Mans
Part.
-
2.
Gods
Part.
first
negatively
,
what
he
doth
not
sowe
.
And
then
affirmatively
,
what
is
sowne
.
Negatively
,
what
he
doth
not
sowe
:
he
soweth
not
that
that
shall
be
.
And
then
he
shews
affirmatively
,
what
he
doth
sowe
:
a
bare
graine
,
a
bare
corne
,
devoyd
of
such
ornaments
as
God
afterwards
gives
unto
it
.
Then
in
the
next
part
what
God
doth
:
he
gives
it
a
body
,
to
every
seed
the
same
body
.
The
same
body
in
essence
and
substance
:
but
so
changed
,
and
bettered
,
and
altered
,
that
a
man
would
thinke
it
were
impossible
to
bring
out
of
such
a
foundation
,
such
a
kinde
of
conclusion
.
And
because
the
Lord
is
wondrous
in
all
his
works
;
therefore
he
gives
to
every
seed
it
s
owne
peculiar
body
:
although
there
bee
many
changes
and
differences
,
yet
it
comes
to
it
selfe
againe
,
to
that
it
was
before
;
and
it
runnes
(
as
it
were
)
in
a
kinde
of
a
circle
:
he
gives
it
its
owne
body
.
And
the
way
,
and
manner
,
and
reason
of
all
this
,
is
,
As
he
pleaseth
.
For
he
doth
whatsoever
it
pleaseth
him
,
in
all
the
works
of
nature
,
and
in
all
the
works
of
grace
.
1.
Part.
Mans
part
handled
,
first
negatively
2.
Affirmatively
.
Concerning
the
first
point
,
it
is
said
,
the
sower
soweth
not
that
body
that
shall
be
.
Which
wee
know
to
be
true
:
for
hee
soweth
neither
an
eare
;
nor
hee
soweth
not
a
flagge
;
neither
soweth
he
a
hawne
,
nor
a
straw
;
nor
a
knot
in
the
straw
;
hee
soweth
none
of
these
;
1
Negatively
:
what
man
sows
not
.
Not
that
body
that
shall
be
.
yet
notwithstanding
hee
soweth
that
which
hath
all
these
in
it
potentially
;
in
the
power
of
it
(
by
the
blessing
of
God
)
it
is
able
to
bring
forth
all
these
.
This
is
the
wondrous
act
of
Gods
hand
,
that
out
of
a
blacke
beane
,
or
out
of
a
browne
corne
of
wheat
;
that
the
Lord
should
bring
a
new
flower
,
a
greene
livery
,
the
next
Spring
:
and
that
he
should
give
it
such
a
dew
in
the
earth
,
that
it
should
come
with
such
leaves
and
flagges
about
it
:
that
in
many
places
,
they
are
faine
to
let
their
cattell
eate
it
twice
or
thrice
over
,
for
feare
of
too
much
rancknesse
.
Not
that
the
corne
is
indangered
,
but
onely
they
take
away
the
superfluity
of
it
:
so
that
still
there
remaines
a
profit
,
out
of
that
poore
dry
thing
,
that
seemed
unsufficient
to
affoord
any
moysture
.
This
is
the
wondrous
hand
of
God
.
Vse
.
And
it
teacheth
us
,
that
it
hath
pleased
him
to
hide
for
his
chosen
children
,
such
treasures
of
heavenly
furniture
;
and
such
possibility
of
bringing
forth
rare
abundance
;
that
although
the
hunger-bitten
beast
of
death
,
or
sicknesse
,
or
affliction
,
or
trouble
,
or
persecution
,
in
the
world
;
bite
upon
it
,
and
eate
it
severall
times
:
yet
the
corne
grows
still
.
According
to
the
conceit
of
the
Greeke
Poet
,
of
the
goat
that
was
eating
and
gnawing
the
vine
:
hee
brings
in
the
vine
thus
speaking
to
the
goat
:
Apud
Sueton.
Although
thou
eat
me
to
the
root
,
yet
I
will
rise
againe
,
and
bring
forth
so
much
fruit
as
shall
make
wine
to
cast
upon
thy
carkasse
,
when
thou
shalt
be
offered
in
sacrifice
.
This
is
that
glorious
worke
of
the
Lord
which
he
cals
corpus
futurum
the
body
that
shall
be
:
which
the
Lord
shall
bring
from
divers
changes
.
As
from
putrifying
in
the
earth
,
to
sprout
and
to
take
root
downward
:
&
then
to
shoot
upward
.
For
so
the
Lord
guides
the
thing
,
as
the
blessed
Prophet
Isaiah
saith
,
Isa.
28.
the
Lord
gives
the
plough-man
wisedome
in
his
heart
,
to
do
these
things
;
the
Lord
contrives
the
worke
by
his
owne
blessing
;
that
first
it
takes
root
downward
,
and
layes
a
foundation
:
and
as
Saint
Chrysostome
saith
,
Chrysost.
looke
what
the
foundation
is
in
houses
which
men
build
,
the
same
is
the
root
in
vegetable
things
,
that
grow
upon
the
earth
:
they
worke
themselves
a
foundation
to
stand
on
.
The
divers
branches
that
wee
see
a
tree
to
have
,
it
hath
roots
answerable
;
it
is
a
tree
beneath
the
ground
,
as
well
as
above
ground
:
or
else
it
could
not
stand
against
those
blasts
and
stormes
that
come
from
the
ayre
.
So
it
is
in
the
corne
:
it
hath
an
extensive
varietie
,
a
great
number
of
little
branches
,
and
roots
,
that
stretch
themselves
in
the
earth
,
to
make
it
firme
,
and
solid
beneath
;
it
were
impossible
else
,
but
it
should
be
broken
in
peeces
,
with
every
winde
,
and
storme
,
and
raine
.
And
then
when
God
hath
given
it
power
to
worke
that
way
,
to
make
the
foundation
downward
;
then
it
shoots
upward
,
and
begins
like
a
tender
greene
grasse
,
that
peepes
out
of
the
earth
.
And
that
grasse
is
soone
after
covered
with
such
a
deale
of
grassie
substance
of
flagges
and
leaves
,
and
in
the
middest
of
that
flaggie
part
,
there
ariseth
that
that
must
be
the
care
:
the
choise
of
all
,
which
God
builds
up
by
a
strange
Art
,
and
makes
it
consist
(
because
it
is
to
rise
to
some
height
)
of
certaine
knots
;
that
every
knot
may
be
as
it
were
a
post
or
pillar
to
support
the
eare
of
corne
:
and
therefore
as
they
bee
nearer
the
earth
,
so
the
thicker
,
and
greater
they
be
.
That
the
flagges
that
are
about
it
,
should
come
in
to
feed
it
;
and
make
the
substance
of
the
fruit
:
that
there
should
come
of
one
corne
,
thirty
or
forty
:
it
is
the
wondrous
act
of
God
,
called
Corpus
futurum
,
The
body
that
is
to
come
.
2
Mans
part
affirmatively
.
What
he
soweth
The
next
thing
on
mans
part
is
affirmatively
,
what
he
soweth
:
bare
corne
,
that
hath
none
of
these
things
to
see
too
;
saith
Tertullian
,
it
hath
not
any
garment
of
it selfe
;
it
hath
not
any
leaves
to
cloath
is
about
:
it
hath
not
a
foundation
of
any
root
;
it
hath
not
any
fence
of
a
hawne
,
or
huske
,
to
defend
it
from
the
fowls
of
the
ayre
;
or
to
keepe
off
the
injurie
of
the
adversaries
,
the
beasts
of
the
field
:
it
hath
no
tall
and
comely
proportion
;
but
is
as
a
dead
forlorn
:
thing
,
that
is
given
for
lost
in
nature
.
But
when
it
riseth
againe
,
it
comes
up
with
the
greatest
interest
that
can
be
.
There
is
no
usury
in
the
world
,
no
interest
in
the
earth
,
comparable
to
that
that
comes
of
the
earth
.
Though
mens
gaines
(
oft
times
)
be
cruel
,
and
bloudy
:
yet
notwithstanding
it
never
makes
such
a
noble
in
come
as
this
,
that
a
man
should
finde
an
hundred
for
one
.
For
so
wee
reade
in
the
Scriptures
,
of
Isaac
,
that
the
Lord
gave
him
in
one
yeare
an
hundred
fold
,
Gen.
26.12
.
he
received
an
hundred
for
one
,
that
he
sowed
that
yeare
;
whereby
he
was
made
admirable
,
and
honoured
of
all
the
countrey
.
This
is
now
,
that
glorious
hand
,
that
is
called
the
body
that
shall
be
.
And
so
it
is
,
in
the
rising
of
the
bodies
of
men
.
For
it
is
to
no
purpose
for
us
to
stand
in
the
straw
of
the
similitude
;
but
wee
must
rise
up
to
the
corne
;
to
the
thing
that
is
purposed
:
the
doctrine
of
the
Resurrection
.
The
best
man
in
the
world
,
when
he
dyes
,
he
must
bee
sowne
in
the
ground
:
his
body
is
sowne
as
a
bare
seed
,
as
a
bare
graine
:
it
is
divested
of
all
the
goodlinesse
it
had
before
,
when
it
lived
,
and
flourished
in
this
world
.
It
had
then
many
faire
blossomes
,
it
had
a
goodly
eare
,
a
tall
stately
position
,
and
positure
,
above
many
of
his
fellows
.
It
was
indewed
as
the
highest
topped
corne
in
the
field
of
God
;
with
riches
,
with
honour
,
with
strength
,
and
beauty
,
and
wisedome
:
and
moreover
,
with
spirituall
graces
.
But
what
are
all
these
,
when
a
man
must
come
to
lye
downe
in
the
grave
?
when
he
must
be
cast
into
the
furrows
of
the
earth
?
when
all
these
flowers
and
feathers
must
be
plucked
off
?
then
he
must
forget
his
owne
honour
,
he
must
depose
,
and
lay
aside
his
riches
being
not
able
to
carrie
them
with
him
.
Iob
1.21
.
For
naked
we
came
into
this
world
,
and
naked
we
shall
returne
.
It
is
the
common
sentence
of
all
the
graine
of
the
earth
,
and
as
the
Apostle
saith
,
certainly
,
1.
Tim.
6.7
.
as
we
brought
nothing
into
the
world
,
so
we
shall
carrie
nothing
out
of
it
:
for
bare
corne
,
naked
corne
,
must
be
sowed
.
This
must
humble
us
,
and
teach
us
;
Vse
.
that
all
the
while
men
live
in
pompe
,
and
glory
,
and
are
compassed
about
with
varietie
of
plentie
,
and
apparrell
;
now
the
corne
is
in
the
flourish
;
now
the
tree
is
in
the
spring
;
or
rather
in
the
goodliest
time
of
the
yeare
:
but
there
will
a
Winter
come
,
that
will
dash
downe
the
leaves
of
the
tree
,
and
make
the
fruit
to
fall
off
:
and
will
bring
it
to
a
dry
sticke
againe
,
and
make
it
as
bare
,
as
ever
it
was
goodly
and
flourishing
before
,
bare
corne
.
Secondly
,
observe
what
this
fruit
is
:
not
the
spirit
,
but
the
body
.
This
is
the
great
mercie
,
and
blessing
of
God
;
that
although
the
body
be
never
so
naked
,
yet
the
promise
of
the
Resurrection
is
made
unto
that
.
For
the
spirit
needs
no
Resurrection
,
the
spirit
cannot
rise
:
for
it
never
falleth
.
And
as
Saint
Chrysostome
saith
,
the
Resurrection
must
be
,
of
that
which
fals
but
the
spirit
never
fell
otherwise
then
by
sinne
:
and
it
is
not
otherwise
raised
,
then
by
repentance
,
a
spirituall
kinde
of
resurrection
.
But
the
Apostle
meddles
not
with
that
here
;
but
he
cals
it
the
resurrection
of
the
body
:
and
he
shews
that
this
comfort
the
body
hath
,
that
although
it
be
never
so
poore
,
and
never
so
bare
,
though
it
bee
cast
into
the
furrows
of
the
earth
,
never
so
forlorne
,
and
forsaken
,
and
be
stripped
of
all
the
glorious
weedes
that
it
had
before
:
yet
it
hath
a
promise
,
that
it
shall
resume
unto
it
its
former
glory
:
nay
,
a
farre
greater
glory
:
a
glory
that
shall
indure
for
ever
.
Indeed
the
corne
when
it
comes
out
of
the
earth
againe
,
it
flourisheth
for
a
time
;
and
then
afterward
is
resolved
into
the
old
corne
againe
,
and
becomes
like
it selfe
:
all
the
greennesse
,
and
goodlines
of
it
,
with
two
or
three
moneths
drying
Sunne
,
fades
away
:
or
with
the
blast
of
a
tempest
,
it
perisheth
.
But
these
bodies
when
they
shall
be
raised
againe
,
God
shall
give
them
that
singular
beautie
that
he
intends
to
bring
them
to
:
hee
shall
give
them
that
durability
,
that
duration
,
that
no
winde
shall
weather-beat
them
;
no
Sunne
shall
scorch
them
:
the
Sunne
shall
not
hurt
them
by
day
,
Psal.
121.6
.
nor
the
Moone
by
night
:
for
the
Lord
is
their
protection
,
and
their
candle
for
evermore
.
2.
Part.
Gods
part
.
I
come
now
to
the
second
part
of
the
Text
,
which
is
Gods
part
.
He
denyes
it
to
man
,
and
saith
,
that
he
doth
not
sow
that
which
shall
be
;
but
he
saith
,
God
gives
it
a
body
:
that
is
,
that
body
that
God
meanes
to
give
it
,
man
doth
not
sowe
actually
.
How
comes
it
then
?
By
the
hand
of
him
that
guides
,
and
governs
all
things
:
he
gives
to
every
seed
a
body
,
as
he
pleaseth
:
and
to
every
seed
,
his
owne
proper
body
.
Where
first
the
Apostle
would
reduce
the
glory
of
all
the
action
of
this
creation
,
to
God
:
all
the
operation
in
this
great
worke
,
it
is
of
God
.
And
to
make
us
to
settle
onely
in
that
,
he
useth
a
phrase
,
that
is
most
sweet
and
gentle
:
when
he
saith
,
God
gives
it
a
body
.
He
doth
not
say
,
God
creates
,
and
makes
it
a
body
,
for
those
are
works
of
labour
:
we
understand
and
conceive
alwayes
by
those
works
,
something
that
is
painfull
,
and
hard
to
be
gotten
.
And
although
God
take
no
paines
in
the
worke
of
creation
;
yet
it
is
so
propounded
to
us
,
as
a
matter
of
great
difficultie
.
Therefore
he
tooke
sixe
dayes
to
make
the
world
in
,
to
raise
our
intentions
to
understand
the
greatnesse
of
the
worke
,
and
the
order
that
God
tooke
:
it
was
not
a
confusion
;
therefore
hee
did
not
all
things
at
once
,
as
he
might
have
done
;
but
in
succession
of
time
.
But
(
I
say
)
those
words
when
they
are
used
in
Scripture
,
they
are
spoken
still
in
the
sence
,
and
notion
of
labour
.
But
the
word
giving
,
is
alway
taken
in
another
sence
;
as
a
matter
of
facilitie
,
and
easinesse
:
to
shew
both
the
quicknesse
,
and
facilitie
,
and
also
the
goodnesse
of
the
giver
.
So
in
this
,
that
hee
saith
that
God
gives
it
a
body
,
he
shews
,
that
it
is
a
customarie
thing
,
for
him
out
of
his
hidden
treasures
;
still
to
draw
forth
,
and
to
poure
downe
his
benefits
upon
mankinde
,
with
chearfulnesse
,
and
good
will
:
his
minde
is
set
to
do
it
;
not
onely
to
his
friends
,
but
to
his
enemies
;
Mat.
5.45
.
for
he
makes
his
Sunne
to
shine
,
and
his
raine
to
fall
upon
the
just
,
and
unjust
:
and
hee
makes
that
corne
to
grow
;
even
the
corne
of
Infidels
,
as
well
as
Christians
.
So
great
is
his
goodnesse
to
mankinde
!
Vse
.
And
withall
,
in
that
he
saith
,
God
gives
it
a
body
:
It
should
teach
us
,
alway
to
receive
these
creatures
,
as
gifts
from
God
:
as
earnests
of
Gods
love
unto
us
.
A
man
that
useth
these
temporall
things
,
either
hee
must
make
them
assurances
of
things
eternall
:
or
else
he
must
abuse
them
.
And
being
the
gifts
of
God
,
of
whom
we
receive
every
thing
:
therefore
they
must
be
used
to
the
honour
of
God
,
which
is
the
donour
.
Our
bread
,
and
food
,
and
all
the
parts
of
our
maintenance
,
as
they
spring
and
issue
from
him
,
so
they
should
be
returned
to
him
with
a
retribution
of
thankfulnesse
,
and
a
gracious
conversation
.
God
gives
it
a
body
,
and
to
every
seed
his
owne
body
.
This
is
the
maine
point
,
with
which
the
Apostle
intends
to
comfort
the
present
body
,
that
is
afflicted
in
this
world
.
For
there
were
certaine
Heretiques
,
that
said
there
was
one
body
,
that
fel
,
and
another
body
,
that
rose
:
that
there
was
one
body
,
that
rotted
,
and
corrupted
in
the
grave
:
and
instead
of
that
,
God
gave
another
body
.
And
so
there
was
a
kinde
of
mutation
or
substitution
:
to
let
one
body
dye
,
but
another
to
be
raised
out
of
the
ashes
:
as
the
Phoenix
is
said
to
rise
out
of
the
ashes
of
her
mother
.
But
it
is
not
so
,
saith
the
Apostle
.
There
is
no
substitution
;
there
is
onely
(
by
the
blessing
of
God
)
a
restitution
of
the
same
thing
,
unto
a
higher
,
and
a
better
,
and
a
more
beautifull
estate
.
There
is
not
one
body
that
dyes
,
and
another
body
that
is
raised
:
for
then
there
could
be
no
resurrection
;
For
what
kinde
of
victory
can
this
be
said
to
be
,
over
death
;
if
the
same
thing
that
was
foyled
and
conquered
,
be
not
conquerour
againe
,
by
the
powerfull
hand
of
God
?
Therefore
Christ
is
so
carefull
to
prove
this
point
unto
us
;
that
it
was
the
same
body
of
Christ
that
rose
,
that
suffered
upon
the
crosse
:
hee
was
so
carefull
(
I
say
)
that
wee
should
know
this
,
that
he
ordained
it
so
;
that
Thomas
should
be
so
distrustfull
,
that
he
should
gage
his
wounds
,
Joh.
20.27
.
and
finde
the
print
of
the
nayles
:
that
he
might
looke
on
them
,
that
he
might
touch
them
,
and
handle
them
:
that
he
might
see
that
it
was
the
same
identicall
body
,
that
he
had
before
he
went
to
the
grave
.
For
he
foresaw
,
that
there
would
such
a
doctrine
of
devils
arise
,
in
the
latter
end
of
the
world
:
to
say
that
Christ
both
in
his
body
personall
,
and
in
his
body
mysticall
,
that
there
was
a
mutation
of
bodies
,
that
one
body
should
dye
,
and
another
rise
in
the
place
of
it
.
But
against
this
,
the
Apostle
saith
,
He
gives
to
every
seed
his
owne
body
.
In
the
body
of
nature
,
the
corne
doth
oftentimes
so
degenerate
;
that
wheat
will
turne
to
barley
,
and
barley
to
oates
:
the
better
corne
,
will
turne
to
worser
;
by
reason
of
the
badnesse
,
and
hungrinesse
of
the
ground
:
or
by
reason
of
the
weaknesse
of
the
seed
,
or
the
unseasonablenesse
of
the
times
:
or
the
indiligence
of
the
husbandman
.
These
things
oft
times
cause
these
mutations
.
But
in
this
seed
(
our
bodies
)
it
is
impossible
:
for
the
body
shall
never
grow
worse
and
worse
,
by
degeneration
;
but
it
shall
bee
brought
by
the
power
of
God
,
to
that
high
perfection
,
that
it
shall
still
be
infinitely
better
,
and
yet
still
it
selfe
:
it
shall
still
be
the
selfe
same
in
essence
,
though
not
in
qualities
.
It
shall
be
the
same
in
substance
,
and
nature
,
but
not
the
same
in
eminencie
of
grace
and
glory
.
It
shall
be
the
same
in
being
,
but
not
the
same
in
seeming
,
or
in
circumstance
.
And
so
Saint
Chrysostome
saith
,
It
is
the
same
,
and
not
the
same
:
it
is
the
same
,
as
touching
the
fundamentall
essence
of
it
,
and
it
is
not
the
same
concerning
the
augmentation
,
and
the
rare
qualities
,
that
God
shall
impose
upon
it
,
and
invest
it
withall
,
And
so
I
say
,
it
is
that
comfortable
doctrine
to
this
flesh
of
ours
,
that
there
shall
not
be
any
other
flesh
glorified
for
it
:
but
that
this
flesh
,
that
hath
suffered
martyrdome
,
this
flesh
,
that
hath
suffered
hunger
,
and
thirst
,
sicknesse
,
and
persecution
in
the
world
:
this
flesh
,
that
hath
suffered
for
Christ
:
this
flesh
,
and
no
other
but
this
;
shall
receive
the
crowne
of
glory
,
according
to
the
manifold
evils
it
hath
indured
.
Otherwise
,
there
could
be
no
true
consolation
in
this
life
:
seeing
the
spirit
also
shall
have
larger
indowments
.
The
soule
of
man
,
the
wit
shall
be
greater
;
and
the
memory
greater
;
and
all
the
parts
and
faculties
shall
be
more
excellent
in
the
soule
.
Now
these
being
not
visible
parts
;
therefore
they
are
not
that
which
shall
rise
.
For
it
is
that
which
is
visible
,
which
belongs
to
the
Resurrection
:
the
glory
of
the
soule
,
cannot
be
manifest
;
it
is
still
hidden
,
and
inherent
in
the
inner-man
.
But
this
glory
that
shall
be
at
the
Resurrection
,
it
shall
be
manifest
:
and
there
is
no
manifestation
made
,
but
to
the
eye
,
and
the
outward
sences
.
Therefore
here
comes
the
comfort
,
to
every
poore
distressed
body
,
that
the
same
that
suffers
,
and
is
miserable
,
afflicted
,
and
tormented
in
this
world
:
the
very
same
body
,
shall
receive
abundance
of
joy
,
and
comfort
,
and
glory
,
and
beautie
,
in
the
day
of
the
Lord
.
The
poore
creple
,
that
goes
double
;
that
moves
every
mans
heart
to
pittie
,
to
see
him
in
the
streets
;
he
shall
rise
with
a
glorious
,
and
goodly
body
:
being
incorporate
into
Christ
by
faith
,
he
shall
receive
a
body
full
of
ample
complements
,
and
blessed
perfections
.
To
every
seed
his
owne
body
.
If
it
be
the
same
body
,
how
then
is
it
a
new
body
?
Ob.
and
how
then
in
the
Scripture
is
it
called
a
glorious
body
;
which
makes
it
different
?
This
(
I
told
you
)
shall
be
by
addition
of
certaine
accidents
of
glory
,
that
shall
acrew
unto
it
:
Ans.
which
cannot
be
separated
(
as
accidents
may
be
from
their
subject
)
but
they
indure
with
it
continually
.
And
that
consists
:
1.
Partly
,
in
that
goodly
proportion
,
that
I
spake
of
before
;
wherein
all
men
shall
be
raised
in
one
size
:
Not
as
they
are
now
,
where
there
is
great
difference
;
but
all
shall
be
of
one
stature
,
and
perfection
.
And
therein
they
shall
more
resemble
the
Image
of
God
,
then
if
they
should
be
made
in
greater
variety
.
2.
Secondly
,
another
qualitie
wherewith
they
shall
be
indowed
,
is
the
clearnesse
and
brightnesse
of
those
bodies
.
For
although
they
shall
not
be
transparent
,
and
translucent
(
which
is
no
property
of
a
true
body
)
yet
they
shall
be
so
full
of
light
,
and
gloriousnesse
,
as
the
Lord
Iesus
his
body
were
,
when
he
was
transfigured
in
mount
Tabor
:
his
garments
did
so
shine
,
that
no
Dyer
or
Fuller
in
the
earth
was
able
to
make
such
a
tincture
,
or
to
give
such
a
colour
,
and
glosse
,
Mat.
17.
as
the
garments
of
our
Lord
had
.
Much
more
then
was
his
countenance
glorious
and
shining
.
And
if
in
the
old
Law
,
Exod.
34.30.33
the
glory
of
Moses
face
were
so
great
,
that
the
Iewes
could
not
endure
to
looke
upon
him
,
but
he
was
faine
to
take
a
veile
and
cover
his
face
,
when
hee
read
the
Law
;
that
so
they
might
heare
what
he
spake
without
astonishment
:
much
more
shall
the
glory
of
the
bodies
of
the
Saints
be
,
at
that
day
.
They
shall
be
all
lightsome
,
they
shall
shine
like
the
starres
in
the
firmament
:
they
being
often
compared
in
the
Scriptures
,
to
the
starres
which
cannot
be
numbred
.
Thirdly
,
another
qualitie
wherein
they
shall
be
like
unto
the
corne
.
The
corne
,
that
seemed
to
bee
a
dead
graine
;
yet
after
comes
to
have
an
excellent
greene
colour
,
and
live
:
so
these
bodies
shall
exceed
in
proportion
of
beauty
.
There
is
great
difference
,
now
:
some
are
faire
,
and
some
are
foule
creatures
:
and
those
that
are
the
faire
ones
of
the
world
,
they
thinke
themselves
onely
happie
:
and
those
that
are
deformed
,
they
thinke
they
had
better
beene
unborne
,
then
to
live
in
the
world
:
Indeed
it
is
a
matter
of
great
dejection
,
and
scorne
to
a
naturall
man
;
to
have
a
poore
deformed
body
.
Therefore
the
Lord
shall
so
alter
all
things
in
that
day
,
that
every
man
shall
have
equall
beauty
.
The
glorious
Saints
in
heaven
,
their
perfection
is
one
and
the
same
perfection
:
they
shall
have
a
common
perfection
,
like
the
Angels
that
waite
before
the
Lord
:
and
the
Seraphins
,
that
have
the
selfe
same
perfection
and
beautie
,
shining
upon
them
all
:
although
it
be
not
sensible
to
us
,
but
is
seene
onely
among
themselves
.
Fourthly
,
all
this
glosse
,
stature
,
and
goodlinesse
that
they
shall
have
,
except
it
have
also
strength
and
vigour
,
it
is
little
worth
:
Therefore
God
shall
give
them
that
too
.
That
as
the
corne
riseth
with
an
high
stalke
,
to
a
goodly
stemme
,
and
hath
knops
to
underproppe
,
and
support
and
keepe
it
up
;
whereupon
it
is
builded
:
so
the
Lord
saith
,
Rev.
3.12
.
he
that
heares
the
word
of
God
,
he
will
make
him
a
pillar
in
the
house
of
his
Father
;
that
is
,
he
shall
have
the
strength
,
and
glory
,
and
the
fortitude
of
the
great
men
of
God
:
that
hee
shall
be
able
to
do
any
thing
,
that
God
shall
assigne
him
to
,
with
great
dexterity
.
And
all
this
,
with
a
further
grace
of
incorruption
;
for
the
seed
that
is
sowne
,
although
it
come
up
with
a
faire
glosse
for
a
time
;
yet
it
presently
corrupts
,
and
is
brought
unto
a
drie
straw
and
stubble
:
and
that
which
is
greene
now
,
to
morrow
it
is
cast
into
the
fire
.
But
the
Lord
shall
give
unto
this
glorious
glosse
,
whereunto
he
shall
bring
the
bodies
of
his
Saints
,
he
shall
give
them
an
incorruptible
crowne
.
1.
Pet.
1.18
.
It
is
a
crowne
that
is
incorruptible
,
an
inheritance
immortall
;
that
never
hath
any
change
.
The
best
beauty
in
this
worldly
glory
,
a
fit
of
an
Ague
will
change
it
;
and
long
sicknesse
will
turne
the
fairest
rose
into
an
ashy
coale
:
there
is
nothing
so
subject
to
change
,
and
alteration
,
as
the
glosse
of
beauty
.
But
that
strength
and
beauty
,
and
goodlinesse
of
the
creature
,
after
the
resurrection
,
shall
be
supported
by
that
ever
mighty
power
of
Almighty
God
;
so
that
there
shall
bee
no
old
age
,
to
draw
wrinckles
in
the
face
of
his
Saints
:
there
shall
be
no
sicknesse
,
to
make
them
wither
;
there
shall
be
no
griefe
of
heart
,
no
discontent
of
minde
,
to
make
an
alteration
in
the
outward
man
,
there
shall
be
nothing
to
make
a
change
,
because
God
shall
crowne
them
in
heaven
,
with
incorruption
.
And
lastly
,
the
Lord
shall
give
them
another
quality
,
which
shall
be
the
rarest
of
all
the
rest
.
And
that
is
,
a
strange
agility
and
nimblenesse
of
body
:
that
they
shall
be
able
to
move
upward
or
downward
,
as
it
shall
please
them
.
While
we
are
here
in
this
life
,
we
have
heavy
bodies
:
a
man
must
walke
upon
his
owne
foundation
,
hee
must
have
the
scaffold
of
the
earth
under
him
.
But
if
hee
presume
any
further
,
and
offer
to
go
any
higher
;
with
Daedalus
,
and
with
Icarus
,
he
shall
be
cast
into
the
sea
:
hee
exposeth
himselfe
unto
danger
,
and
his
waxen
wings
will
be
fired
by
the
beames
of
the
Sunne
.
But
then
at
that
day
,
though
our
bodies
(
in
all
things
substantiall
)
shall
be
like
these
,
and
shall
still
bee
true
bodies
:
yet
the
glory
of
them
shall
be
so
great
,
and
the
strength
and
power
that
the
spirit
shall
have
over
this
flesh
,
shall
be
so
absolute
;
as
to
command
it
which
way
it
pleaseth
.
When
we
move
now
;
either
we
go
forward
or
backward
,
or
side-wayes
or
else
downward
;
but
upward
we
cannot
:
but
then
,
the
Lord
shall
give
us
ability
to
move
upward
too
.
And
this
is
that
the
Apostle
saith
:
we
shall
be
taken
,
we
shall
bee
snatched
up
,
to
meete
the
Lord
in
the
clouds
:
1.
Thes.
4.17
.
there
shall
bee
such
a
mightie
power
and
prevalencie
,
in
the
spirit
of
man
,
to
rule
and
command
the
body
.
The
Lord
hath
given
us
instances
of
it
,
in
some
things
in
the
Gospell
.
Mat.
14
26.29
Our
Lord
himselfe
,
walked
upon
the
water
:
and
not
onely
he
himselfe
,
but
he
gave
Peter
power
to
walke
with
him
.
And
this
was
a
signe
of
that
he
meanes
to
do
;
at
the
day
of
the
Resurrection
.
As
their
bodies
then
walked
,
and
were
sustained
by
the
power
of
God
in
the
ayre
,
and
was
able
to
make
that
which
is
fluent
,
and
soft
,
and
yeelding
in
it selfe
,
to
make
it
a
sollid
pavement
like
unto
the
stones
to
walke
upon
:
the
same
power
shall
also
worke
in
our
bodies
that
agilitie
,
which
is
in
the
Eagle
.
So
the
Prophet
speaks
,
yea
our
Lord
compares
us
where
he
saith
,
Where
the
body
is
,
Mat.
24.28
.
thither
will
the
Eagles
resort
;
which
is
meant
not
onely
of
a
spirituall
flight
by
faith
;
but
also
of
the
bodies
assumption
.
And
this
our
Lord
confirmed
by
the
Ascention
of
his
owne
body
:
Iob.
14.2
.
for
he
went
before
to
prepare
a
place
for
us
,
that
beleeve
in
him
.
Now
we
know
that
his
body
ascended
to
heaven
:
it
had
the
power
to
move
upward
,
as
well
as
any
other
way
.
We
have
examples
of
it
also
,
in
Henoch
and
Elias
,
which
were
both
translated
:
Elias
carried
in
a
fierie
Car
to
heaven
.
2.
King
.
2.11
.
And
all
this
with
eternitie
and
immortalitie
;
that
there
shall
not
any
thing
of
it
passe
away
:
there
shall
be
no
expectation
of
death
;
there
shall
be
no
feare
of
change
.
This
is
the
greatest
thing
of
all
,
when
God
shall
give
fulnesse
of
glory
,
to
have
also
full
security
.
For
whatsoever
glory
men
have
in
this
world
;
so
long
as
they
know
that
there
is
a
worme
●hat
can
gnaw
it
;
or
that
it
is
possible
for
them
to
be
outed
;
this
glory
is
nothing
:
because
it
is
glory
,
that
may
be
no
glory
.
Such
is
the
state
of
these
worldly
things
:
that
there
is
nothing
so
great
,
but
it
is
subject
to
be
brought
from
that
greatnesse
.
But
the
Lord
shall
give
this
glory
for
ever
and
ever
,
as
himselfe
is
:
he
that
is
eternall
in
himselfe
,
he
is
eternall
to
all
those
that
he
shall
make
his
followers
and
companions
,
in
that
blessed
kingdome
.
For
they
also
shall
receive
that
part
of
eternitie
,
as
farre
as
they
are
capable
.
It
is
this
safetie
and
securitie
,
that
makes
this
blessing
amiable
:
and
for
that
the
Lord
hath
given
us
an
example
for
securitie
,
in
Scripture
:
where
for
forty
yeares
together
in
the
wildernesse
the
Lord
so
provided
;
that
there
was
no
mans
cloaths
that
were
rent
,
or
worne
:
not
so
much
as
the
soale
of
his
shoe
impaired
by
that
long
and
tedious
travell
.
We
see
also
they
had
securitie
of
food
continually
:
it
never
ceased
to
follow
them
;
but
in
convenient
time
,
was
still
administred
to
them
.
Therefore
it
follows
,
that
God
that
can
do
these
things
for
garments
,
for
these
ragges
that
we
weare
upon
our
bodies
:
he
meanes
much
more
to
do
it
,
to
the
bodies
themselves
.
As
Christ
saith
,
Is
not
the
body
better
then
rayment
?
Mat.
6.25
.
then
garments
?
Seeing
therefore
,
that
he
did
it
unto
garments
,
that
are
of
farre
lesse
worth
;
will
hee
not
do
it
unto
the
bodies
themselves
?
He
that
kept
their
garments
40.
yeares
without
wearing
(
and
yet
what
weares
so
soone
as
a
garment
)
he
was
able
to
have
done
it
for
eternity
,
if
it
had
pleased
him
.
But
God
gave
them
that
for
an
instance
;
to
shew
that
these
things
belong
in
a
higher
nature
,
and
degree
,
and
measure
to
the
setting
forth
of
the
lif●●ternall
:
and
were
to
foreshew
,
and
to
be
an
earnest
of
that
infinite
glory
,
which
God
hath
reposed
for
them
that
wait
for
the
comming
of
his
Sonne
.
Which
the
Lord
worke
for
us
all
.
&c.
1
COR.
15.39
.
All
flesh
is
not
the
same
flesh
;
but
there
is
one
flesh
of
man
,
there
is
another
flesh
of
beasts
;
another
of
fishes
,
and
another
of
fowls
.
THere
is
nothing
more
plain
and
easie
,
then
the
sence
of
these
words
;
they
are
knowne
to
every
man
by
experience
.
And
yet
it
is
very
hard
to
finde
out
the
intent
and
reason
,
why
they
were
uttered
.
Divers
men
have
diversly
commented
upon
them
.
For
some
think
(
as
Tertullian
,
Tertull.
&
others
that
follow
him
)
that
the
Apostle
speaks
not
as
he
seemeth
to
do
,
of
the
flesh
of
beasts
,
and
of
the
flesh
of
men
,
and
of
fishes
,
and
birds
:
but
by
an
allegorie
comprehends
some
other
thing
,
concerning
the
diversitie
and
degrees
of
men
.
And
so
he
interprets
.
The
flesh
of
men
,
that
is
,
of
holy
,
and
just
,
and
good
men
.
There
is
one
flesh
of
men
,
that
is
,
of
holy
men
:
for
they
are
properly
to
be
called
men
.
A
man
so
farre
forth
as
he
is
unholy
,
so
farre
forth
he
comes
short
of
a
man
:
and
those
are
onely
truly
and
really
men
,
that
be
good
.
And
then
by
the
flesh
of
beasts
,
he
saith
the
Apostle
meanes
the
flesh
of
beastly
heathen
men
:
the
flesh
of
Ethnicks
;
of
those
that
do
not
beleeve
in
God
;
those
that
do
not
beleeve
in
Christ
the
Saviour
of
the
world
.
He
saith
,
such
are
beasts
,
for
they
differ
not
world
.
He
saith
,
such
are
beasts
,
for
they
differ
not
from
beasts
:
neither
in
their
sence
,
nor
in
their
conversation
.
Then
for
the
third
,
there
is
another
flesh
of
fishes
;
he
saith
by
fishes
are
meant
those
that
are
baptised
,
and
regenerate
by
water
:
the
fishes
of
our
Lord
Iesus
Christ
,
Mat.
4.19
.
whereof
he
said
to
his
disciples
,
I
will
make
you
fishers
of
men
.
And
in
many
places
in
Scripture
,
men
are
compared
to
fishes
;
by
reason
of
the
laver
of
regeneration
.
Lastly
,
he
saith
there
is
another
flesh
of
fowls
or
birds
:
and
he
saith
by
those
are
meant
the
bodies
of
the
Martyrs
,
that
have
dyed
for
the
testimony
of
Christ
.
Those
are
like
unto
birds
,
that
flye
from
this
world
;
Psal.
55.6
.
that
take
unto
themselves
the
wings
of
a
dove
and
flye
away
to
be
at
rest
:
that
separate
themselves
from
the
world
,
and
worldly
things
;
that
forsake
father
,
and
mother
,
and
countrey
,
and
land
,
and
goods
,
and
life
it selfe
,
to
be
for
Christ
,
and
for
his
profession
.
So
Tertullian
Tertull.
makes
the
sence
to
be
this
:
that
in
the
Resurrection
,
some
shall
rise
as
good
and
perfect
men
;
and
some
shall
be
as
beasts
:
that
is
,
in
great
uglinesse
and
deformitie
:
and
some
shall
rise
as
fishes
:
that
is
,
with
the
benefit
of
their
baptisme
:
and
some
with
their
glory
and
crowne
of
martyrdome
,
as
the
birds
and
fowls
of
the
aire
.
But
in
this
exposition
,
there
is
a
great
deale
more
wit
then
soundnesse
:
for
we
must
not
indure
,
to
expound
Scripture
in
this
manner
.
It
is
a
dangerous
thing
for
a
man
to
build
allegories
:
to
ground
upon
idle
conceits
;
to
destroy
the
letter
withall
.
For
the
letter
of
the
Scripture
must
stand
:
and
if
there
be
any
possible
construction
to
keepe
it
,
it
must
bee
kept
and
maintained
.
If
not
,
we
are
to
abhorre
niceties
:
and
then
to
expound
it
by
way
of
similie
and
allegorie
;
but
never
till
then
.
Others
expound
it
,
as
if
the
Apostle
meant
it
of
the
different
degrees
of
joy
in
heaven
:
whereof
we
shall
have
more
occasion
to
speak
(
if
God
permit
)
when
we
come
to
speake
of
the
difference
of
starres
,
One
starre
differeth
from
another
in
glory
.
Divers
men
have
diversly
distracted
the
sence
of
this
Scripture
;
while
they
thinke
the
Apostle
speakes
of
the
different
flesh
of
men
:
because
that
beasts
,
and
fishes
,
and
fowls
;
they
are
things
that
belong
not
to
the
Resurrection
:
and
what
then
,
should
they
do
in
this
argument
?
But
I
take
it
the
best
and
true
sence
is
,
that
the
Apostle
takes
it
according
to
the
letter
;
and
out
of
that
,
he
draws
an
argument
,
to
perswade
us
of
the
glorious
bodies
that
shall
be
in
the
Resurrection
.
For
in
the
similitude
that
went
immediately
before
,
he
teacheth
us
how
we
shall
finde
the
doctrine
of
the
Resurrection
,
in
our
gardens
,
in
our
fields
,
in
the
things
that
we
sowe
,
and
admit
into
the
ground
.
Now
he
riseth
to
a
higher
argument
;
and
teacheth
us
how
we
should
find
it
in
our
flesh
;
in
this
flesh
that
we
carry
about
us
:
for
that
is
the
principall
thing
that
is
here
spoken
of
.
It
is
the
flesh
,
that
must
rise
againe
:
and
if
wee
can
find
an
argument
so
neare
home
,
in
this
our
flesh
;
it
is
certainly
a
plausible
and
delightfull
argument
:
and
the
Apostle
tels
us
,
that
if
we
come
from
our
fields
,
and
our
gardens
;
if
we
come
home
to
our selves
,
and
looke
upon
this
flesh
of
ours
;
we
shall
see
in
that
a
most
lively
representation
of
the
glorious
Resurrection
.
And
whereas
all
the
whole
bodie
of
living
creatures
,
is
nothing
else
but
flesh
;
although
it
be
diversly
,
and
with
a
strange
varietie
distinguished
:
the
same
God
that
can
make
such
varietie
in
the
selfe
same
thing
;
that
can
make
one
flesh
to
be
washy
and
waterish
,
as
the
flesh
of
fish
:
another
to
be
ayrie
,
and
spiritly
,
as
the
flesh
of
birds
:
another
to
be
sullen
,
and
drowsie
,
as
the
flesh
of
beasts
:
another
to
be
temperate
and
meane
,
as
the
flesh
of
men
:
the
Lord
that
works
this
difference
,
in
this
fraile
subject
;
much
more
in
the
Resurrection
,
can
hee
worke
a
diversitie
in
the
forme
and
shape
,
and
in
the
colour
,
and
representation
in
the
flesh
,
that
shall
be
then
glorified
.
To
proceed
in
order
.
Division
into
3.
parts
.
-
1
The
Resurrection
proved
from
flesh
.
-
2
A
fourefold
diversity
of
that
flesh
.
-
3
How
this
pe●swades
the
Resurrection
.
First
,
he
would
have
us
to
consider
,
that
the
flesh
it selfe
affords
an
argument
of
the
Resurrection
;
and
he
riseth
from
things
sowne
in
the
earth
,
to
flesh
,
that
moves
in
the
world
:
and
that
in
what
part
soever
they
are
;
whether
in
the
ayre
,
or
in
the
water
,
or
upon
the
earth
.
And
then
he
tels
us
,
that
that
flesh
is
not
all
one
;
but
there
is
a
diversitie
.
And
he
makes
the
diversity
foure
fold
;
as
the
flesh
of
men
,
the
flesh
of
beasts
,
the
flesh
of
fishes
;
and
the
flesh
of
birds
.
Thirdly
,
we
are
to
consider
the
use
of
this
argument
;
how
it
inferres
and
perswades
the
soules
of
men
,
that
there
is
a
likelihood
,
and
certaintie
of
the
resurrection
.
1.
Part.
Argument
of
the
Resurrection
raised
from
flesh
:
and
raised
higher
and
higher
Concerning
the
first
,
the
Apostles
method
is
most
singular
and
excellent
:
he
proceeds
in
his
arguments
from
things
that
are
lesse
perfect
,
to
those
that
are
of
greater
perfection
.
All
the
seeds
that
be
abundant
in
the
earth
,
they
argue
(
indeed
)
the
mighty
hand
of
God
,
in
their
power
and
varietie
;
and
in
their
growth
,
and
successe
:
but
yet
flesh
is
a
farre
more
constant
body
then
they
be
.
Now
if
the
Resurrection
do
appeare
in
things
that
grow
upon
the
earth
;
much
more
doth
it
appeare
in
things
sensible
;
in
things
that
have
life
.
For
the
vegetables
,
although
they
argue
somewhat
;
yet
the
argument
is
obscure
,
as
their
life
is
obscure
:
but
the
sensibles
,
those
things
that
stirre
,
and
move
;
they
are
farre
more
cleare
preachers
of
the
Resurrection
,
then
the
other
can
be
.
The
flesh
(
as
Methodius
Methodius
;
saith
)
it
is
nothing
but
the
middle
way
,
betweene
incorruption
and
corruption
:
the
flesh
is
neither
corruption
nor
incorruption
of
it selfe
;
but
the
middle
way
betweene
both
.
For
the
flesh
was
so
created
at
the
first
,
by
the
hand
of
God
;
that
if
man
had
not
purchased
corruption
by
sinne
,
if
he
had
not
brought
in
the
sting
of
sinne
,
to
rot
it
,
it
had
never
putrified
:
but
had
continued
in
that
goodlinesse
and
beautie
wherein
the
Lord
created
it
.
But
now
by
reason
of
the
sinne
of
man
,
there
is
entred
a
worme
into
the
flesh
(
which
is
a
necessitie
of
dying
)
which
is
alway
gnawing
upon
it
;
and
decreasing
and
abating
of
it
,
till
it
bring
it
to
the
tearmes
of
corruption
.
And
yet
the
Lord
suspends
the
action
for
a
time
,
and
gives
the
flesh
a
certaine
flourish
in
this
world
;
in
some
,
to
twenty
yeares
;
in
some
to
forty
;
in
some
to
a
great
many
more
:
but
the
flower
cannot
last
long
;
the
flesh
may
live
when
the
glosse
is
gone
.
So
this
body
of
flesh
,
wherein
God
hath
set
his
glory
more
a
great
deale
,
then
in
plants
and
trees
,
and
things
that
grow
out
of
the
ground
:
it
doth
affoord
us
a
stronger
,
and
more
forcible
argument
,
that
the
bodies
shall
rise
in
a
glorious
qualitie
,
when
the
day
of
judgement
shall
come
.
There
,
where
God
hath
now
taken
more
paines
,
and
hath
shewed
his
hand
most
glorious
;
there
hee
intends
hereafter
to
bee
more
glorious
.
Now
the
resurrection
of
the
flesh
,
is
that
which
we
beleeve
;
the
resurrection
of
this
flesh
that
is
of
men
:
and
chiefly
of
them
that
beleeve
in
Iesus
Christ
,
how
the
Lord
hath
set
his
hand
upon
this
flesh
;
his
workmanship
appeares
to
be
wonderfull
.
How
he
hath
laid
the
foundation
of
it
in
the
bones
.
How
he
hath
brought
the
flesh
over
it
,
to
be
a
covering
and
veile
for
the
soule
.
How
he
hath
inlivened
it
,
that
wheresoever
there
is
flesh
,
there
is
life
:
and
hath
put
the
soule
in
it
to
dwell
in
the
cabinet
of
the
flesh
.
How
he
hath
divided
and
distinguished
the
parts
,
in
their
severall
joynts
:
in
their
severall
uses
,
and
proportions
.
How
he
hath
watred
it
with
bloud
and
veines
;
and
with
juyce
and
moysture
,
every
where
.
How
he
hath
inflamed
it
with
arteries
.
How
he
hath
made
it
sensible
with
sinews
.
How
he
hath
extended
and
stretched
it
out
,
with
muscles
.
How
he
hath
covered
all
,
with
a
faire
and
beautifull
skinne
.
How
he
hath
fenced
some
parts
with
haire
;
as
in
men
:
and
with
divers
other
fences
more
thicke
and
solid
:
as
in
the
diversitie
of
beasts
:
with
feathers
,
as
in
fowls
:
with
skales
,
as
in
fishes
:
and
yet
all
to
live
after
one
manner
,
that
there
is
none
of
these
can
live
but
they
have
veines
,
and
arteries
,
and
sinews
,
and
a
braine
,
which
is
the
place
of
sence
;
and
a
heart
,
which
is
the
place
of
life
;
and
a
liver
,
which
is
the
place
of
concoction
:
and
they
have
bloud
,
whereby
they
live
.
That
the
Lord
(
I
say
)
should
set
such
a
wondrous
hand
upon
flesh
now
;
it
argues
he
will
do
greater
matters
for
it
hereafter
.
For
he
would
not
be
so
liberall
of
his
grace
and
providence
upon
it
here
;
except
he
intended
further
glory
for
it
hereafter
.
Indeed
,
in
the
trees
,
and
plants
,
and
fruits
,
that
grow
upon
the
earth
;
there
is
a
glorious
and
sweet
lustre
,
and
great
variety
:
but
being
compared
unto
flesh
,
it
is
nothing
.
And
therefore
in
the
Scriptures
,
the
flesh
is
made
the
subject
of
the
promises
;
and
manhood
it selfe
,
is
tearmed
by
the
name
of
flesh
:
as
being
that
habitation
or
house
,
that
God
meanes
to
raise
againe
,
when
it
is
fallen
downe
;
to
rebuild
it
up
,
better
then
ever
it
was
before
.
For
the
flesh
must
fall
,
as
the
flower
of
the
field
;
although
it
continue
longer
then
the
flower
of
the
field
:
but
the
Lord
shall
raile
it
unto
everlasting
glory
.
So
then
,
this
must
teach
us
in
the
generall
;
Vse
.
that
as
oft
as
we
looke
upon
our
flesh
,
or
upon
the
flesh
of
others
:
we
ought
still
to
possesse
our
mindes
with
holy
meditations
,
of
the
glory
that
shall
be
revealed
upon
that
flesh
:
to
thinke
of
the
resurrection
of
that
flesh
.
As
the
Lord
hath
built
it
wondrously
,
and
beautified
it
to
singular
purpose
in
this
world
;
so
when
it
is
ruinated
,
he
shall
rebuild
it
to
a
farre
greater
beauty
;
that
shall
never
fade
away
;
but
shall
have
a
constant
being
,
as
he
himselfe
is
for
ever
.
It
should
teach
us
also
,
to
have
a
care
of
this
flesh
,
Vse
.
that
God
hath
so
graced
;
and
that
we
do
not
disgrace
it
,
and
betray
it
to
the
divell
:
that
we
do
not
subject
it
to
damnable
purposes
;
that
we
do
not
swell
it
with
drunkennesse
;
that
we
do
not
spoyle
it
,
with
filthinesse
;
that
we
do
not
distract
it
,
with
worldly
cares
;
that
we
do
not
any
way
abuse
,
and
imbezell
that
substance
that
God
meanes
to
grace
;
that
he
hath
set
his
image
,
and
stampe
upon
here
;
and
that
hereafter
meanes
to
better
this
his
workmanship
:
let
not
us
prophane
that
,
which
God
hath
made
holy
.
So
much
for
the
first
point
;
that
the
Apostles
argument
goes
greater
and
higher
:
the
further
wee
go
in
nature
,
still
the
more
insight
we
have
,
in
the
worke
of
the
Lord
,
and
in
the
certaintie
of
the
promises
.
Therefore
the
Apostle
riseth
from
things
that
grow
in
the
earth
;
from
vegetables
,
to
things
that
live
,
and
move
:
and
there
hee
shews
the
resurrection
more
clearly
.
2.
Part.
The
fourefold
diversity
of
flesh
.
Then
the
second
thing
to
bee
considered
is
this
,
that
the
Apostle
saith
,
that
all
flesh
is
not
one
flesh
:
For
there
is
d●versitie
of
it
.
It
is
true
,
all
flesh
agrees
in
the
generall
;
they
all
live
with
a
soule
:
all
men
,
and
beasts
,
and
fishes
,
and
birds
,
they
all
have
a
soule
,
and
live
in
one
manner
by
their
bloud
,
and
by
digestion
of
meat
,
which
turnes
into
bloud
and
nourishment
.
So
in
the
generall
,
all
flesh
is
one
;
but
in
their
severall
kindes
they
are
so
varied
,
that
there
is
scarce
any
proportion
one
with
another
,
when
we
go
to
the
particular
differences
of
them
.
For
(
saith
hee
)
although
they
be
one
in
the
maine
;
yet
they
be
different
in
their
specialties
.
The
first
,
and
chiefest
that
he
names
,
is
the
flesh
of
men
:
And
then
after
that
,
the
flesh
of
beasts
:
Thirdly
,
the
flesh
of
fishes
:
Fourthly
,
of
birds
and
fowls
of
the
heaven
.
For
indeed
,
according
to
their
different
motion
,
the
diversitie
of
their
flesh
may
be
conceived
.
That
the
motion
of
men
should
be
upon
the
earth
;
and
yet
by
reason
of
an
heavenly
aspect
his
countenance
should
bee
erected
unto
heaven
:
where
his
thoughts
ought
to
be
continually
.
That
the
beasts
should
have
a
prone
dejected
motion
,
looking
alway
toward
the
earth
:
and
as
it
were
groveling
there
.
That
the
fishes
should
glide
in
the
watery
element
:
being
as
it
were
not
of
our
world
,
but
of
another
countrey
.
That
the
fowls
should
mount
up
in
that
spirit
,
and
vigour
,
that
God
hath
given
them
,
by
reason
of
a
wing
,
and
a
feather
:
whereby
they
leave
the
seat
wherein
we
must
live
,
and
betake
themselves
unto
the
upper
region
.
By
this
variety
of
their
motion
,
we
may
necessarily
gather
this
:
that
there
is
a
great
variety
in
their
natures
.
For
there
is
nothing
more
argueth
the
varietie
of
a
thing
,
then
the
ordinary
motion
of
it
,
to
observe
how
it
is
moved
.
The
Apostle
puts
no
other
difference
,
that
might
be
conceived
(
as
the
flesh
of
serpents
,
&c.
)
because
that
may
be
referred
to
some
of
these
;
it
may
be
referred
unto
beasts
,
or
unto
fishes
:
but
he
contents
himselfe
with
these
foure
,
as
comprehending
in
them
all
the
world
of
flesh
,
which
God
created
.
And
in
the
first
ranke
,
in
the
prime
place
,
he
saith
there
is
one
flesh
of
men
,
whereon
the
Lord
hath
stamped
his
own
image
,
and
hath
made
it
the
goodliest
of
all
flesh
:
setting
such
an
admirable
beautie
in
it
,
and
indowing
some
flesh
with
such
excellent
wisedome
and
judgement
,
and
that
which
is
the
chiefe
of
all
,
setting
the
stampe
of
holinesse
upon
it
,
which
is
the
onely
ornament
of
the
flesh
,
and
of
the
spirit
also
:
that
there
is
nothing
that
can
compare
with
man
.
I
meane
no
visible
thing
in
the
world
,
can
enter
into
any
tearms
of
comparison
,
with
that
glorious
image
of
God
.
Such
a
goodly
aspect
to
heaven
.
Such
a
majestie
and
power
in
behaviour
.
Such
an
erect
upright
and
tall
stature
.
Such
a
goodly
complection
,
and
proportion
,
in
the
parts
of
the
body
.
Such
an
admirable
dexteritie
,
in
all
his
actions
.
Such
valour
,
such
wisedome
,
such
constancie
,
that
in
the
flesh
of
men
there
dwels
the
strength
of
God
.
But
above
this
,
there
is
nothing
in
the
world
that
makes
this
flesh
so
glorious
,
as
that
the
onely
Sonne
of
God
hath
married
himselfe
unto
it
:
to
grace
this
flesh
,
and
to
bring
it
to
the
highest
perfection
;
the
second
person
in
the
Trinitie
was
incarnate
:
and
the
Word
became
flesh
,
and
dwelt
amongst
us
.
This
is
the
meanes
,
whereby
our
flesh
hath
attained
this
great
perfection
.
And
although
the
Angels
do
farre
surpasse
us
,
in
some
kinde
of
abilities
,
(
as
they
have
more
understanding
,
and
better
experience
,
and
are
stronger
,
and
swifter
,
and
more
nimble
in
their
motion
)
yet
notwithstanding
,
because
they
are
not
sensible
but
intellectuall
creatures
;
and
are
onely
to
be
perceived
by
the
eye
of
reason
,
and
of
argument
,
and
not
by
the
eye
of
the
body
;
which
is
the
most
delightfull
kinde
of
apprehension
.
Therefore
the
Angels
themselves
cannot
compare
with
the
flesh
of
men
:
since
it
is
now
graced
,
and
beautified
by
the
Sonne
of
God
,
which
was
incarnate
,
and
took
our
flesh
upon
him
.
There
is
one
flesh
of
men
.
And
this
flesh
of
men
although
it
be
one
,
yet
it
differs
in
the
severall
individuals
.
To
see
how
wondrously
God
hath
set
varietie
upon
this
flesh
,
that
there
is
one
kinde
of
colour
in
one
,
and
another
kinde
of
colour
in
another
.
There
is
the
flesh
of
Moores
and
Maroccoes
;
and
the
flesh
of
those
that
are
faire
,
and
well
coloured
:
such
infinite
varietie
,
as
would
astonish
a
man
to
consider
of
it
:
yea
even
of
those
that
be
of
the
best
,
of
the
most
likeliest
and
goodly
beauty
:
there
is
variety
in
them
too
.
There
is
one
kinde
of
flesh
in
children
,
and
another
kinde
of
flesh
in
strong
men
:
and
another
kinde
of
flesh
in
old
folke
:
the
flesh
of
children
,
is
puffed
up
and
swelled
;
and
is
not
brought
to
the
proportion
:
by
reason
of
the
abundance
of
juyce
,
and
humours
,
in
their
bodies
.
The
flesh
of
yong
men
is
brought
to
some
perfection
,
and
hath
that
grace
and
flower
that
it
can
attaine
to
possibly
,
in
this
life
.
The
flesh
of
old
age
is
so
withered
and
decayed
,
that
a
man
cannot
almost
tell
,
that
this
was
ever
that
babe
,
or
that
yong
man
.
Thus
the
Lord
worketh
wondrously
,
in
one
,
and
the
selfe
same
flesh
:
and
not
onely
in
a
distance
of
time
,
that
altereth
and
worketh
such
a
change
,
in
these
things
:
but
in
a
very
instant
almost
.
So
that
take
the
goodliest
body
in
the
world
,
that
is
now
flourishing
and
healthy
,
and
let
it
fall
into
a
desperate
sicknesse
:
it
will
alter
and
change
the
flesh
so
wonderfully
;
it
will
so
mortalize
it
,
as
we
may
say
that
there
is
no
man
,
almost
,
can
know
it
to
be
the
same
.
The
finger
of
God
works
admirably
,
in
the
selfe
same
flesh
.
This
inferres
the
argument
of
the
Apostle
:
that
that
God
that
can
worke
his
own
will
in
such
a
strange
difference
,
in
the
same
flesh
here
in
this
life
,
he
will
much
more
worke
a
gracious
,
and
glorious
difference
when
this
life
is
ended
,
upon
that
flesh
,
which
he
determines
to
crowne
with
glory
.
For
the
second
sort
of
flesh
here
spoken
of
,
the
flesh
of
beasts
:
the
word
signifieth
not
all
beasts
;
but
those
beasts
that
are
for
use
to
men
.
The
word
signifieth
helping
:
because
they
are
helpfull
to
the
life
of
man
.
It
is
true
the
argument
goeth
along
,
as
well
unto
wilde
beasts
,
and
those
that
have
no
helpe
in
them
,
as
to
the
other
:
but
the
Apostle
properly
insists
upon
these
,
because
the
mercy
of
God
is
most
wonderfull
in
these
:
the
Lord
hath
given
variety
of
flesh
among
the
beasts
,
infinitely
too
.
That
those
beasts
that
are
for
the
sustentation
of
man
,
should
have
the
sweetest
flesh
,
the
sweetest
humours
and
breathing
;
and
be
wholsome
and
good
:
so
farre
differing
from
the
other
,
that
those
beasts
that
be
not
for
our
use
,
for
the
helpe
of
our
life
;
many
of
them
are
very
noysome
,
so
extreamely
noysome
,
that
a
man
cannot
abide
to
be
with
them
:
many
of
them
being
so
abhominable
,
that
a
man
runnes
,
and
flies
at
the
very
smell
,
a
great
way
off
:
which
is
no
small
blessing
of
God
,
nor
no
little
wonder
;
neither
should
it
be
in
our
eyes
,
a
matter
of
small
moment
:
but
we
should
consider
it
duely
,
that
the
Lord
hath
given
to
those
creatures
that
we
stand
in
most
need
of
,
the
most
temperate
,
and
the
most
sweetly
composed
flesh
:
and
because
we
are
to
feed
upon
that
which
is
cleane
,
and
not
on
that
which
is
uncleane
;
he
hath
made
therefore
,
the
difference
of
cleannesse
and
uncleannesse
,
according
to
the
nature
and
constitution
of
the
beasts
.
Some
,
he
hath
made
for
the
feeding
of
man
;
some
,
for
varietie
,
and
some
(
perhaps
)
to
exercise
his
patience
,
and
courage
,
in
the
rooting
them
out
.
And
the
flesh
of
beasts
that
is
fit
for
the
use
of
man
,
to
see
in
what
a
wondrous
difference
the
Lord
hath
made
it
!
So
that
one
should
have
one
relish
,
and
taste
,
and
another
another
;
notwithstanding
they
feed
all
upon
grasse
,
upon
the
same
food
:
even
because
he
would
have
us
to
have
choice
,
that
we
should
not
alway
feed
upon
the
same
thing
.
We
see
the
taste
of
the
creatures
that
we
have
about
us
at
home
;
and
the
taste
of
those
that
we
hunt
for
abroad
in
the
field
;
they
are
all
pleasant
:
but
yet
marvellous
different
.
This
the
good
God
doth
,
in
the
flesh
of
the
creature
,
working
there
the
foundation
of
use
,
and
of
life
,
and
nourishment
,
according
as
hee
is
purposed
to
helpe
mankinde
by
the
meanes
of
it
.
And
how
marvellously
hath
he
set
forth
his
glory
,
even
in
that
,
to
give
them
all
a
prone
aspect
looking
to
the
ground
;
and
in
covering
some
of
them
with
most
profitable
woolls
,
for
the
benefit
,
and
cloathing
of
mankinde
:
some
of
them
,
he
hath
covered
with
skinnes
,
of
most
singular
benefit
;
sweet
and
operative
:
as
in
outlandish
parts
.
To
see
how
he
hath
garnished
them
,
in
the
diversitie
of
their
munition
!
what
fences
they
have
!
that
some
of
them
defend
themselves
with
their
heels
;
some
with
their
hornes
,
some
with
their
teeth
!
How
the
blessed
God
hath
wrought
these
wondrous
things
,
it
is
not
to
be
sleightly
regarded
;
but
to
be
deeply
considered
.
For
,
in
truth
,
a
man
that
looks
upon
them
,
shall
be
forced
to
say
with
the
Prophet
,
When
I
see
the
worke
of
thy
fingers
,
sheepe
and
oxen
,
and
all
cattell
:
I
am
faine
to
say
,
Oh
Lord
God
how
wondrous
is
thy
name
,
throughout
all
the
world
!
The
third
kinde
of
flesh
that
he
speaks
of
here
,
is
that
which
seemes
least
of
al
to
be
flesh
:
that
is
fishes
.
And
herein
God
is
more
infinite
then
in
all
the
rest
.
For
set
all
men
together
,
even
all
birds
,
and
beasts
;
and
they
cannot
make
the
halfe
number
of
fishes
,
which
are
in
the
vast
and
wide
Ocean
:
and
if
wee
compare
their
quantities
,
the
difference
,
there
,
is
wonderfull
.
That
the
fishes
should
mount
,
and
rise
in
quantitie
,
from
the
least
drop
,
to
a
great
whale
;
which
is
the
mightiest
of
all
the
creatures
.
The
Lord
saith
to
Iob
(
as
it
were
boasting
of
his
worke
)
Diddest
thou
ever
see
the
Whale
?
Iob
41.
Didst
thou
ever
see
the
goodly
proportion
that
he
hath
?
and
the
carelesnesse
and
contempt
that
he
hath
of
thee
,
and
of
all
the
weapons
that
thou
canst
bring
against
him
?
I
say
in
that
vast
element
the
wonders
of
God
appeare
more
,
then
upon
the
face
of
the
earth
.
What
shoales
,
what
millions
;
what
mighty
armies
of
fishes
;
every
yeare
passe
,
and
repasse
the
sea
,
and
keepe
their
seasons
and
times
!
that
rather
then
men
shall
want
,
they
come
and
offer
themselves
in
their
seasons
,
to
be
meat
for
man
:
that
as
some
kinde
of
birds
flie
unto
us
,
at
certaine
times
in
the
yeare
;
so
also
at
certaine
seasons
,
the
fishes
of
the
Sea
do
swimme
unto
us
.
For
God
hath
given
the
Sea
that
qualitie
,
that
invites
them
,
hee
makes
the
South
sea
so
hot
,
that
the
fishes
are
faine
to
come
and
refresh
themselves
in
the
North
:
and
every
where
where
they
come
,
they
fill
the
shores
with
plentie
.
And
to
this
kinde
of
creature
,
God
hath
given
a
flesh
that
is
waterish
;
like
to
the
element
where
it
lives
.
And
withall
,
he
hath
given
it
the
blessing
,
to
be
fit
for
the
use
,
and
food
of
man
:
and
that
in
admirable
delicacie
,
and
great
variety
.
For
whereas
there
is
not
of
all
the
beasts
and
birds
upon
the
earth
(
set
them
all
together
)
not
forty
kinde
of
severall
dishes
(
for
there
are
but
foureteene
kinde
of
beasts
that
are
fit
for
meat
,
and
but
twenty
five
or
twenty
sixe
of
birds
,
and
no
more
)
there
are
of
severall
kindes
of
fishes
,
very
neare
two
hundred
,
that
are
wholsome
,
and
good
for
the
food
and
use
of
man
.
And
this
food
it
is
not
ordinarie
;
but
to
some
bodies
,
and
in
som
-
Countries
,
it
is
a
great
deale
more
nourishing
,
and
faemiliar
,
and
good
,
then
either
that
of
beasts
or
birds
.
Therefore
the
Lord
hath
glorified
himselfe
in
this
creature
,
wondrously
:
by
the
miracle
of
the
two
fishes
,
he
wrought
that
upon
the
fish
;
that
we
do
not
reade
in
the
Gospell
,
hee
wrought
upon
flesh
.
Luk
9.16
.
For
in
that
Countrey
,
as
their
fish
was
most
delicate
,
so
their
meat
most
ordinarily
was
fish
.
His
Apostles
were
fishermen
;
and
his
last
apparition
to
them
,
was
in
giving
them
a
dish
of
broyled
fish
upon
the
shore
,
where
a
fire
was
kindled
:
and
the
fish
was
laid
upon
it
,
no
man
knew
how
.
It
was
a
dish
,
which
the
Lord
gave
them
:
they
found
the
fire
,
&
the
broyled
fish
upon
it
,
by
a
miraculous
act
of
Christs
hand
:
that
as
he
commanded
the
fish
to
have
money
in
its
mouth
;
so
hee
commanded
preparation
to
be
made
,
by
the
ministery
of
Angels
,
for
his
Apostles
dinner
in
that
place
.
The
last
flesh
he
speakes
of
,
is
the
flesh
of
fowls
or
birds
:
and
that
is
another
wonder
indeed
,
and
of
great
varietie
.
For
the
water
and
the
ayre
,
they
differ
but
in
their
thicknesse
,
and
thinnesse
:
the
ayre
,
is
a
thinne
water
;
and
the
water
,
is
a
thicke
ayre
;
and
so
the
motion
of
the
fishes
,
and
the
motion
of
the
birds
,
do
differ
accordingly
.
For
the
fishes
do
move
with
that
speed
,
that
they
may
be
said
to
flye
in
the
water
:
and
the
birds
do
flye
with
that
facilitie
,
that
they
may
be
said
to
swimme
in
the
ayre
:
they
are
wondrous
things
,
that
the
Lord
hath
wrought
in
these
two
elements
.
But
there
is
nothing
that
comes
to
that
height
of
excellencie
(
for
naturall
motion
)
as
the
birds
:
which
can
be
in
any
place
.
They
can
rest
upon
the
waters
,
as
many
of
them
do
:
they
can
rest
upon
the
land
,
and
yet
they
can
travell
in
the
ayre
:
and
in
a
short
space
of
time
,
they
can
overcome
a
great
journey
.
To
see
that
a
massie
heavy
body
,
should
be
carried
up
with
the
helpe
of
a
feather
,
of
a
wing
,
and
hang
in
the
ayre
!
that
if
a
man
should
see
them
,
that
had
never
seene
it
before
;
hee
would
thinke
they
should
all
breake
their
necks
:
and
that
it
were
impossible
for
them
to
be
free
from
danger
.
And
yet
the
Lord
hath
given
them
such
a
poyse
,
and
such
a
measure
,
that
though
they
bee
made
with
round
bodies
,
yet
their
spirits
are
so
thinne
,
and
fierie
,
and
nimble
;
that
they
can
sustaine
themselves
even
in
the
clouds
,
and
soare
aloft
for
many
houres
together
.
This
argueth
,
also
,
the
power
that
shall
be
in
the
bodies
,
that
shall
be
raised
from
the
dead
.
For
they
shall
have
that
abilitie
,
and
power
,
to
soare
about
Christ
;
Mat.
24.28
.
to
flocke
about
him
,
as
the
Eagles
about
the
body
.
And
this
flesh
of
birds
,
to
see
in
what
a
wondrous
varietie
it
is
,
is
strange
!
For
the
cleannesse
,
and
uncleannesse
of
them
.
For
their
severall
kinds
.
For
their
forme
,
and
figure
,
and
proportion
.
For
their
quantitie
.
For
their
colours
.
For
their
feathers
,
in
some
goodly
,
and
glorious
:
in
others
for
necessitie
:
in
others
their
feathers
are
like
the
streames
of
a
flagge
,
rather
then
feathers
.
Of
those
(
I
meane
)
that
are
heavier
bodies
,
and
cannot
mount
aloft
.
The
great
God
is
wondrous
,
in
all
these
things
;
and
we
ought
not
to
looke
upon
them
,
with
an
idle
eye
:
but
to
make
it
a
Sabbath
dayes
exercise
,
to
instruct
our selves
in
these
varieties
,
and
to
praise
,
and
blesse
God
,
where
we
see
any
step
of
his
greatnesse
.
I
will
conclude
in
a
word
.
3.
Part.
How
this
variety
of
fleshes
,
proves
the
resurrection
.
Now
we
come
to
the
use
of
all
this
.
It
is
true
,
there
is
one
kinde
of
flesh
of
men
,
another
of
beasts
,
another
of
fishes
;
and
another
of
birds
:
but
what
is
that
to
the
purpose
?
how
doth
this
prove
,
that
there
shall
be
a
resurrection
?
The
Lord
hath
made
all
these
things
,
that
be
in
the
world
;
to
be
types
and
paternes
of
better
things
,
that
are
reserved
for
another
world
:
therefore
,
if
he
have
set
a
glorious
varietie
here
,
much
more
will
he
do
it
there
:
even
those
things
that
wee
account
here
,
to
be
the
best
of
things
;
they
shall
be
so
farre
short
,
of
that
which
shall
be
then
revealed
,
as
that
the
best
things
that
are
now
,
shall
come
short
(
by
farre
)
of
the
worst
that
shall
be
then
.
Wee
can
distinguish
among
the
beasts
,
which
are
best
,
and
which
are
worst
:
and
among
the
fishes
and
fowls
,
and
in
the
parts
of
our
bodies
;
all
are
not
so
beautifull
,
as
the
eye
:
there
are
some
parts
of
lesse
,
and
worse
respect
:
and
in
the
beauty
,
and
colour
,
and
complexion
,
of
the
faces
of
men
,
and
women
,
there
are
better
,
and
worse
.
Some
are
exceeding
goodly
;
some
are
extreamly
deformed
:
and
we
make
a
difference
alway
,
betweene
that
which
is
worst
,
and
that
which
is
best
,
in
every
kinde
.
So
the
Apostle
argues
thus
.
God
shall
so
alter
and
change
the
things
that
remaine
for
a
better
life
;
hee
shall
so
alter
them
to
a
betterment
,
and
perfection
,
that
the
best
things
that
are
here
,
shall
not
compare
with
the
worst
thing
that
shall
be
there
.
Looke
how
farre
the
most
excellent
beautie
excels
them
that
are
most
deformed
in
face
:
looke
how
farre
the
best
bodie
excels
the
worst
,
the
most
crooked
,
and
impotent
body
:
looke
how
farre
the
best
wit
,
and
the
best
sence
,
and
judgement
,
excels
the
naturall
foole
:
looke
how
farre
the
strongest
man
,
excels
the
weakest
childe
:
so
farre
the
bodies
that
shall
bee
raised
up
in
that
glorious
day
,
shall
excell
the
best
,
and
the
brightest
bodies
,
that
are
here
in
this
world
.
For
(
saith
he
)
as
God
hath
made
severall
sorts
of
flesh
,
now
;
and
hath
given
a
bestnesse
,
and
a
worstnesse
in
them
;
that
there
is
great
difference
(
and
it
is
well
knowne
to
us
how
they
differ
)
so
in
the
Resurrection
,
there
shall
be
nothing
there
,
the
worst
shall
be
more
glorious
then
the
best
,
and
most
noble
perfections
that
are
here
.
And
so
I
thinke
it
to
bee
true
,
as
the
Fathers
imagine
;
that
it
is
spoken
of
the
difference
that
shall
bee
:
but
it
cannot
bee
directly
prooved
by
Scripture
,
as
Peter
Martyr
Peter
Mart.
saith
.
Although
it
be
true
,
that
there
shall
be
some
inferiour
unto
others
,
there
;
yet
we
must
not
rest
upon
it
,
nor
make
comparisons
of
it
.
There
is
nothing
that
shall
be
so
bad
,
in
that
kingdome
;
but
it
exceeds
all
the
best
things
that
are
in
this
.
There
is
nothing
that
shall
bee
so
meane
,
in
that
life
;
but
it
shall
exceed
the
most
glorious
things
,
in
this
life
.
This
I
take
to
bee
the
purpose
and
meaning
of
the
Apostle
,
in
bringing
in
this
difference
:
to
shew
,
that
if
there
be
a
difference
here
;
much
more
shall
there
be
there
.
There
is
as
much
difference
,
betweene
the
body
that
dyes
here
;
and
the
body
that
shall
rise
then
(
being
compared
together
)
as
there
is
betweene
fish
and
flesh
;
as
much
difference
,
as
is
betweene
one
part
and
member
,
and
another
.
All
of
them
are
indeed
flesh
;
but
yet
there
is
one
kinde
of
vigour
,
and
one
kinde
of
use
,
and
life
,
and
motion
in
the
one
;
and
another
kind
in
the
other
:
and
so
it
shall
be
at
the
Resurrection
.
To
conclude
,
the
summe
of
all
is
this
,
Vse
.
that
wee
prepare
our selves
in
a
continuall
expectation
:
with
blessed
Iob
,
looking
for
our
change
:
Iob
14.14
.
to
depend
upon
the
Lord
God
;
to
trust
in
him
,
that
is
able
to
set
his
Image
,
in
a
farre
more
glorious
stampe
,
then
he
did
before
:
that
can
renew
his
broad
seale
;
and
out
of
one
peece
of
elementarie
dust
,
can
raise
such
wondrous
matters
,
as
are
here
spoken
of
.
What
is
the
most
beautifull
body
in
the
world
?
what
is
the
goodliest
flesh
?
what
is
the
fairest
colour
,
in
comparison
,
but
a
bag
of
dust
?
and
yet
how
marvellously
hath
God
wrought
upon
this
dust
!
out
of
a
poore
meane
ground
,
to
draw
such
a
lively
colour
;
such
an
excellent
picture
,
upon
nothing
but
dust
?
It
is
a
strange
thing
,
so
to
fortifie
it
with
comely
bones
;
to
fill
it
every
where
(
every
concavitie
of
it
)
with
a
faire
beauty
of
flesh
;
to
adorne
it
with
such
a
goodly
glosse
,
and
colour
,
like
the
flourishing
flowers
of
the
field
;
to
continue
it
thus
for
twenty
or
thirty
yeares
,
in
this
faire
glosse
,
and
goodly
composure
:
this
is
the
most
wondrous
act
of
God!
Teaching
us
,
Vse
.
that
there
is
a
further
matter
that
remaines
:
that
he
that
hath
wrought
upon
dust
in
this
manner
now
;
his
hand
is
not
shortened
,
but
hee
can
worke
upon
the
dust
that
shall
be
raised
out
of
the
grave
againe
;
hee
can
draw
the
lines
upon
it
,
and
breathe
upon
it
,
as
he
saith
by
his
holy
Prophet
:
Heare
the
word
of
the
Lord
ye
dry
bones
:
Ezek.
37.4.8.10
and
it
is
said
,
the
bones
gathered
together
,
and
the
Lord
breathed
into
them
the
breath
of
life
,
and
they
stood
up
.
The
Lord
is
able
to
do
these
things
;
and
certainly
,
these
colours
,
and
this
flesh
,
that
we
carry
in
this
world
;
they
are
as
earnest
penies
of
that
glorious
flesh
,
that
shall
be
collated
and
confirmed
upon
us
,
when
this
life
shall
be
ended
.
Onely
,
as
we
looke
for
these
things
;
so
let
us
sanctifie
our selves
to
the
Lord
God
:
let
us
keepe
our selves
unblameable
in
the
wayes
of
the
Lord
:
let
us
reconcile
our selves
by
true
and
unfeigned
repentance
;
Iam.
1.27
.
let
us
keepe
our selves
unspotted
of
the
world
:
that
this
flesh
may
not
be
tainted
,
with
the
pollutions
of
sinne
;
but
that
it
may
be
preserved
for
that
use
,
which
it
was
appointed
for
:
even
to
be
a
temple
and
tabernacle
for
the
Holy
Ghost
:
for
so
it
shall
be
sure
,
to
have
this
blessed
change
put
upon
it
.
There
is
as
much
difference
betweene
that
which
is
now
,
and
that
which
shall
be
;
as
there
is
difference
betweene
any
parts
of
the
body
naturall
:
as
much
difference
,
as
there
is
betweene
unsensible
and
sensible
creatures
:
as
there
is
betweene
men
,
and
beasts
:
as
much
difference
as
there
is
betweene
the
flyer
and
the
swimmer
,
betweene
fish
and
fowls
.
Yet
still
the
same
flesh
shall
be
the
same
flesh
shall
rise
,
that
dyed
;
but
the
Lord
shall
adde
unto
it
,
Ambr.
he
shall
ampliate
it
(
saith
S.
Ambrose
)
he
shall
make
it
better
;
he
shall
not
destroy
the
substance
,
but
he
shall
adde
a
new
qualitie
,
a
new
glorious
quality
,
which
shall
indure
for
ever
.
1
COR.
40.41
.
And
bodies
heavenly
,
and
bodies
earthly
:
but
one
is
the
glory
of
the
heavenly
,
and
another
that
of
the
earthly
:
one
glory
of
the
Sunne
,
another
glory
of
the
Moone
;
and
another
glory
of
the
Starres
:
for
one
starre
differeth
from
another
in
glory
.
So
also
is
the
Resurrection
of
the
body
.
THis
noble
and
divine
order
,
which
the
Apostle
hath
taken
for
the
assurance
of
our
faith
,
in
this
grand
point
of
the
Resurrection
,
is
noted
by
all
Interpreters
,
to
be
the
glory
of
that
spirit
within
him
;
that
he
could
not
possible
shew
a
greater
evidence
of
the
holy
Ghost
,
then
in
this
manner
of
proceeding
.
Therefore
Tertullian
Tertull.
saith
,
that
Saint
Paul
did
with
all
the
strength
of
the
holy
Ghost
bend
,
and
imploy
himselfe
in
this
Argument
.
His
meaning
is
,
with
all
the
strength
of
the
holy
Ghost
that
Saint
Paul
was
capable
of
.
For
otherwise
,
it
cannot
be
said
of
any
man
,
that
he
can
use
all
the
strength
of
the
holy
Ghost
:
for
the
strength
and
power
of
the
holy
Ghost
,
is
more
then
any
man
can
comprehend
.
But
the
order
(
I
say
)
is
so
excellent
,
and
divine
,
that
he
leaves
no
part
of
nature
unransacked
,
and
unpierced
,
for
the
finding
of
some
argument
,
and
some
evidence
,
of
the
Resurrection
.
First
,
he
taught
us
to
finde
it
in
our
gardens
,
in
our
fields
,
in
the
things
that
are
sowne
:
in
those
things
that
are
under
our
feet
.
Then
afterward
,
he
riseth
somewhat
higher
:
and
teacheth
us
to
finde
it
in
our
flesh
,
that
we
carry
about
us
:
in
the
flesh
of
men
,
in
the
flesh
of
beasts
;
in
the
flesh
of
birds
,
in
the
flesh
of
fishes
:
in
which
,
as
there
is
great
varietie
;
so
all
this
present
variety
,
serves
to
shew
and
portend
a
variety
in
the
world
to
come
,
in
the
bodies
that
shall
rise
.
And
now
hee
riseth
higher
:
and
teacheth
us
to
finde
the
Resurrection
,
and
the
varietie
of
the
bodies
that
shall
be
in
the
Resurrection
,
from
a
comparison
that
he
takes
from
heaven
,
and
heavenly
things
:
that
we
may
see
it
also
above
our
heads
,
Psal.
104.1
.
God
hath
drawn
out
the
heavens
as
a
curtaine
,
that
it
might
be
full
of
glorious
starres
:
and
every
starre
,
gives
a
certaine
document
and
lesson
of
this
that
he
treats
of
;
the
certaintie
of
the
Resurrection
.
So
that
there
is
no
part
of
nature
voyde
,
but
all
proclaime
this
doctrine
of
the
Resurrection
.
And
he
proves
,
that
look
what
difference
there
is
betweene
the
bodies
that
bee
in
heaven
,
and
those
bodies
that
be
here
in
earth
:
the
same
difference
there
shall
be
betweene
the
bodies
that
shall
be
then
,
and
the
bodies
that
are
now
.
And
although
there
bee
in
some
bodies
that
are
in
this
world
(
as
in
the
bodies
of
Princes
,
and
the
bodies
of
beautifull
men
and
women
)
a
rare
luster
and
a
goodly
glory
;
a
marvellous
feature
,
and
a
stampe
of
Gods
Image
incomparable
:
yet
in
comparison
of
that
which
shall
be
,
it
is
nothing
.
That
body
that
shall
be
in
the
world
to
come
,
doth
as
farre
surpasse
this
whatsoever
it
bee
(
suppose
it
the
fairest
and
most
delicate
bodie
in
the
world
)
as
the
lightsome
starres
,
do
passe
the
poorest
stones
on
the
earth
:
or
any
common
forme
,
and
figure
in
the
earth
,
is
not
so
much
transcended
by
the
glory
of
the
starres
,
as
the
bodies
in
the
Resurrection
do
transcend
and
surmount
the
glory
of
any
thing
that
is
seene
here
below
:
This
is
the
summe
of
the
words
.
Now
that
we
may
proceed
in
order
.
First
we
are
to
consider
,
Division
into
2.
comparisons
.
how
he
draws
this
Argument
from
heavenly
bodies
;
and
compares
them
with
earthly
bodies
(
wherein
he
gives
the
preferment
to
the
heavenly
bodies
)
in
these
words
:
where
he
saith
,
There
is
not
the
same
glory
to
the
one
,
as
to
the
other
;
There
is
one
glory
of
the
heavenly
,
and
another
of
the
earthly
:
That
is
,
there
is
a
farre
inferiour
glory
of
the
earthly
,
in
comparison
of
that
which
is
heavenly
.
Then
,
secondly
,
he
makes
a
comparison
of
the
heavenly
bodies
among
themselves
:
that
as
there
is
great
difference
betweene
the
starres
of
heaven
,
and
the
stones
upon
the
earth
;
so
there
is
great
difference
betweene
the
starres
of
heaven
,
one
with
another
:
not
onely
being
referred
to
the
earth
,
which
can
make
no
comparison
with
them
:
but
in
comparison
one
with
another
,
as
they
are
in
heaven
;
some
of
them
being
of
one
magnitude
,
and
some
of
another
:
some
of
them
being
of
one
lustre
,
and
some
of
another
;
there
is
great
difference
there
also
.
Some
of
the
Fathers
have
understood
this
,
of
the
different
state
of
glory
that
shall
be
in
heaven
.
In
the
first
similitude
,
they
say
,
the
glory
that
shall
be
revealed
upon
the
sonnes
of
God
,
shall
be
as
infinitely
beyond
all
the
glory
that
is
now
;
as
the
glory
of
the
starres
in
heaven
,
excels
the
glory
here
on
earth
.
And
for
the
other
point
of
difference
in
the
starres
themselves
;
thereby
is
signified
,
that
the
just
shall
all
shine
in
heaven
,
as
starres
,
but
in
a
different
manner
;
as
the
starres
do
now
:
One
starre
differeth
from
another
in
glory
.
And
so
he
concludes
all
this
parable
and
similitude
,
So
is
the
resurrection
of
the
dead
:
That
is
,
even
as
we
see
these
earthly
things
,
to
be
farre
exceeded
by
the
heavenly
,
in
all
kinde
of
beautie
,
in
all
kinde
of
glory
;
in
all
kinde
of
durabilitie
;
and
in
all
kinde
of
qualities
which
are
commendable
:
so
the
Resurrection
shall
be
.
That
is
,
the
bodies
that
shall
rise
then
,
shall
farre
exceed
these
that
are
now
:
as
farre
as
heavenly
things
exceed
earthly
things
.
And
even
as
now
,
there
is
a
difference
betweene
starres
,
that
all
are
not
alike
in
glory
;
and
all
have
not
a
like
lustre
,
nor
like
power
and
influence
:
so
then
in
the
Resurrection
there
shall
be
difference
and
degrees
,
every
man
shall
have
enough
;
yet
notwithstanding
,
every
man
shall
not
have
the
same
.
Of
these
things
briefly
,
and
in
order
:
as
it
shall
please
the
Lord
to
give
assistance
.
And
first
concerning
the
nature
of
the
Apostles
Argument
:
1.
Part
,
or
comparison
.
hee
takes
it
now
from
heavenly
bodies
.
The
higher
a
man
goes
in
the
body
of
Nature
,
the
more
he
learnes
,
and
the
better
he
seeth
the
worke
of
him
that
is
the
Author
of
nature
,
the
Creator
himselfe
.
There
is
a
great
mysterie
,
great
power
of
instruction
,
in
the
works
of
God
,
Rom.
1.
The
wisedome
and
majestie
of
God
,
is
seene
in
his
works
.
But
then
is
he
best
seene
,
when
a
man
doth
ascend
and
rise
up
the
skale
:
and
proceed
from
lower
works
,
to
higher
.
For
even
as
he
that
climbeth
to
the
highest
top
of
an
hill
,
may
see
the
furthest
off
:
so
hee
that
ascends
in
the
works
of
God
,
in
the
disposing
of
the
world
;
the
more
he
advanceth
,
the
more
clearly
hee
seeth
;
and
the
greater
revelation
is
made
unto
him
.
All
the
works
of
God
,
they
are
great
masters
and
teachers
unto
us
:
if
we
will
learne
any
thing
.
There
is
nothing
so
dull
,
there
is
nothing
so
poore
,
but
it
is
able
to
teach
us
.
But
yet
among
the
rest
,
there
is
nothing
comparable
to
the
heavens
:
being
the
fairest
booke
,
and
the
goodliest
volume
;
wherein
the
glory
of
God
is
expressed
,
above
all
other
things
.
As
the
Psalmist
saith
,
Psal.
19.3
.
The
heavens
declare
the
glory
of
God
,
and
the
firmament
shew
his
handy
worke
.
There
is
no
voyce
nor
language
,
in
the
earth
,
wherein
the
speech
of
heaven
is
not
heard
.
As
there
is
no
angle
nor
corner
,
that
is
hidde
from
the
light
of
the
Sunne
,
Vers.
6.
and
from
the
heat
and
power
of
the
Sunne
;
but
he
searcheth
it
out
:
so
there
is
no
man
that
is
indewed
with
any
sence
,
but
he
is
taught
by
that
heat
,
and
light
,
the
greatnesse
of
the
Almighty
,
which
these
earthly
things
cannot
attaine
unto
.
For
they
be
restive
,
and
they
be
dull
;
they
be
contained
in
their
places
:
they
have
not
that
diffused
power
,
and
operation
,
that
the
Sunne
and
the
starres
have
to
worke
every
where
.
Therefore
there
is
no
worke
of
God
,
more
teaching
,
and
instructing
,
then
the
booke
of
the
heavens
.
And
therefore
Saint
Paul
now
makes
his
argument
from
the
stronger
,
that
if
our
gardens
could
teach
us
:
and
if
our
seeds
could
teach
us
;
if
our
fields
could
teach
us
;
and
if
our
flesh
can
teach
us
(
even
this
flesh
that
we
carry
about
us
)
if
these
could
teach
us
,
(
these
things
that
are
elementarie
and
sublunarie
)
if
these
have
a
power
of
instruction
:
no
doubt
then
,
that
golden
booke
,
that
rare-volumne
that
is
above
,
that
is
written
with
so
many
starres
(
as
so
many
golden
letters
)
and
so
fairely
written
,
Hab.
2.2
.
that
he
that
runnes
may
reade
it
:
no
doubt
(
I
say
)
but
this
is
fuller
of
discipline
;
and
can
much
more
easily
draw
the
Schollar
;
as
containing
in
it
more
familiar
precepts
,
and
more
moving
examples
to
winne
us
unto
God
.
His
comparison
here
,
is
taken
in
the
name
of
bodies
:
heavenly
bodies
,
and
earthly
bodies
.
By
heavenly
bodies
,
is
meant
the
starres
:
because
they
are
created
substances
,
and
not
imaginarie
things
,
as
the
Philosophers
would
have
them
in
their
flattery
and
foolery
:
they
thought
that
the
great
men
that
deserved
well
in
this
world
,
were
turned
into
starres
:
and
so
they
imagined
Hercules
,
and
Antonius
,
and
Arctophilax
;
and
a
great
number
of
toyes
,
and
trifles
that
they
devised
:
as
though
the
starres
were
the
bodies
of
men
,
or
that
they
were
persons
of
a
spirituall
substance
.
But
the
Lord
teacheth
us
,
that
they
are
no
earthly
bodies
;
they
are
things
that
were
created
in
the
first
beginning
:
and
they
are
bodies
,
which
notwithstanding
seeme
to
be
nothing
lesse
then
bodies
:
they
seeme
to
be
spirituall
things
;
to
be
spirits
,
rather
then
bodies
:
being
of
such
a
swiftnesse
,
and
of
that
rare
operation
,
and
brightnesse
.
Yet
the
Lord
tels
us
that
they
are
bodies
:
that
is
,
that
they
have
a
kind
of
earthlinesse
in
them
,
they
have
a
kinde
of
matter
in
them
.
For
although
they
be
farre
different
from
these
inferiour
things
,
from
these
inferiour
bodies
:
yet
in
respect
of
the
first
Creator
,
they
are
but
bodies
.
For
there
is
but
one
spirit
,
there
is
but
one
pure
Spirit
:
which
is
God
himselfe
.
All
things
else
,
have
a
kinde
of
dreggie
matter
in
them
,
which
makes
them
bodies
:
the
bodies
which
are
heavenly
,
(
that
is
,
the
starres
)
are
bodies
;
because
they
are
visible
,
because
they
are
circumscribed
,
because
they
have
figure
,
and
proportion
:
and
they
are
bodies
,
because
they
are
kept
within
a
certaine
compasse
and
limit
.
Whence
it
follows
,
that
seeing
they
are
bodies
;
therefore
they
are
not
to
be
worshipped
:
as
the
Heathens
used
to
do
,
and
as
the
Indian
people
at
this
day
worship
them
:
but
hence
we
see
they
ought
not
to
bee
worshipped
.
Why
?
even
because
they
are
but
bodies
:
nay
,
they
are
insensible
bodies
,
they
have
not
sence
to
guide
them
.
So
that
for
all
their
puritie
,
and
the
use
they
are
of
to
the
world
;
yet
in
the
perfection
of
life
,
they
are
not
comparable
unto
the
beasts
of
the
field
:
for
the
beasts
of
the
field
,
that
have
sence
,
are
more
perfect
in
their
kinde
,
then
the
Sunne
in
the
firmament
:
Eatenus
.
because
to
have
life
and
sence
,
is
a
better
kinde
of
being
,
then
to
be
without
it
.
The
starres
are
bodies
without
sence
;
they
are
bodies
without
soules
;
and
they
are
over-ruled
by
other
things
:
or
else
,
as
they
bee
bodies
,
they
could
not
possible
rule
themselves
.
Now
these
goodly
bodies
,
how
they
should
bee
carried
up
and
downe
every
24.
houres
:
after
what
manner
?
whether
they
flye
,
as
the
birds
in
the
ayre
:
so
they
in
their
spheares
and
orbes
:
or
whether
they
swimme
as
the
fishes
in
the
sea
;
as
divers
men
have
imagined
:
a
man
would
thinke
,
that
one
of
those
wayes
they
must
needs
be
moved
:
but
it
is
certaine
,
they
do
neither
of
them
.
For
they
have
a
mighty
power
that
God
hath
given
them
:
and
the
Angels
execute
this
power
:
and
they
turne
the
whole
globe
over
,
Psal.
104.2
.
as
the
Psalmist
saith
,
where
he
cals
it
the
curtaine
of
heaven
,
which
is
bespangled
with
stars
:
and
the
whole
curtaine
is
turned
over
together
,
as
an
Ancient
or
Flagge
displayed
,
that
is
imbossed
with
gold
,
all
the
whole
compasse
and
circumference
is
moved
together
:
or
as
a
woman
,
when
she
turnes
the
rimme
of
a
wheele
about
;
both
the
circle
and
the
center
are
moved
together
,
and
so
all
the
wheele
moveth
round
together
:
so
the
power
of
the
Angels
move
the
celestiall
bodies
,
by
the
appointment
of
God
;
that
in
twenty
foure
houres
they
compasse
the
whole
earth
,
which
is
as
much
in
effect
,
as
if
a
bird
should
flye
fifty
times
the
space
of
the
world
in
halfe
a
quarter
of
an
houre
.
The
rarenesse
therefore
of
this
motion
,
and
the
strangenesse
of
it
,
argueth
,
that
God
hath
set
over
them
some
spirituall
mover
,
which
wee
call
their
standings
,
and
their
Intelligences
;
which
move
them
to
and
fro
,
in
an
unspeakable
manner
.
And
for
the
manner
of
it
,
that
it
should
be
in
such
a
contrary
course
,
that
never
a
starre
should
rise
to
morrow
,
in
the
same
manner
as
it
doth
to
day
:
and
that
the
Sunne
should
never
rise
at
one
and
the
same
point
,
twice
in
the
yeare
;
but
still
varie
:
and
by
varying
,
make
the
compasse
of
the
yeare
,
as
the
Moone
makes
the
compasse
of
the
moneth
.
For
the
Sunne
hath
one
motion
,
whereby
hee
makes
the
day
:
and
the
Moone
another
motion
,
whereby
shee
makes
the
night
.
Againe
,
there
is
another
motion
of
the
Sunne
,
whereby
hee
makes
the
yeare
:
and
the
Moone
hath
another
motion
,
whereby
she
makes
a
moneth
.
And
so
for
the
rest
of
these
heavenly
bodies
,
some
of
them
fulfill
their
course
,
and
period
,
in
twelve
yeares
:
some
,
in
five
yeares
;
some
,
in
thirty
,
some
,
in
a
hundred
yeares
:
the
Lord
having
set
such
a
rare
guidance
in
these
things
,
that
there
is
nothing
but
a
man
may
know
it
before
hand
:
a
man
may
tell
fifty
yeares
,
yea
an
hundred
yeares
before
hand
;
when
there
shall
be
an
eclipse
:
and
the
presages
of
these
things
are
certainly
knowne
.
This
argues
,
that
these
bodies
celestiall
,
are
moved
by
spirits
celestiall
.
For
of
themselves
being
but
bodies
,
they
could
not
possible
do
thus
;
they
could
not
keepe
this
exact
and
swift
motion
:
nor
they
could
not
rowle
over
of
themselves
,
it
is
impossible
being
but
bodies
,
that
they
should
do
these
things
.
Now
I
come
to
the
second
point
,
2.
Part
,
or
comparison
.
wherein
the
Apostle
compares
these
bodies
together
,
in
respect
of
their
glory
.
There
is
a
great
glory
indeed
,
in
terrestriall
bodies
;
there
is
a
great
glory
in
gold
and
silver
:
and
many
men
esteeme
them
more
then
the
starres
of
heaven
.
There
is
a
great
glory
and
lustre
in
jewels
,
and
precious
stones
;
there
is
a
goodly
transparent
beauty
in
them
,
in
the
lustre
that
they
give
.
There
is
a
great
glory
in
the
beauteous
faces
of
Gods
Saints
,
and
in
the
gorgeous
and
pompous
out-settings
of
Kings
and
Princes
,
in
their
Courts
of
state
.
There
is
great
glory
in
every
part
of
humane
felicitie
:
but
being
compared
to
this
glory
of
the
heavenly
bodies
,
they
are
meere
foyles
to
that
.
For
,
saith
the
Apostle
,
there
is
one
glory
of
the
heavenly
,
and
another
glory
of
the
earthly
.
That
is
,
there
is
a
farre
greater
glory
of
the
heavenly
,
then
can
bee
supposed
to
bee
in
the
earthly
.
For
first
of
all
,
the
glory
in
the
heavenly
bodies
,
is
pure
;
but
the
glory
in
the
earthly
,
is
mixed
:
the
purer
the
glory
is
,
and
the
more
it
is
separate
,
the
more
singular
and
excellent
it
is
.
Now
the
glory
which
is
in
the
stars
above
,
is
pure
in
comparison
of
these
earthly
things
.
And
although
they
bee
speckled
,
and
spotted
in
respect
of
God
,
and
be
full
of
dregges
,
in
comparison
with
the
Angels
:
yet
in
relation
to
earthly
things
,
they
are
most
pure
:
even
puritie
it selfe
.
All
these
inferiour
things
,
in
their
glory
,
they
have
a
mixture
.
They
are
mingled
of
foure
things
:
there
is
nothing
so
glorious
,
but
it
is
composed
of
the
foure
elements
,
even
of
Earth
,
Water
,
Fire
,
and
Ayre
,
and
these
elements
are
never
so
well
glued
together
,
but
they
will
worke
themselves
asunder
i●
time
:
whereas
that
celestiall
beauty
is
pure
without
mixture
,
it
is
an
Essence
that
is
elaborate
to
the
full
.
God
hath
brought
it
to
that
high
perfection
,
that
there
is
in
it
no
contradiction
.
In
these
things
that
are
here
below
,
one
Element
fighteth
against
another
,
untill
they
all
come
to
destruction
:
the
best
beauty
in
the
world
,
at
the
last
,
the
earth
works
all
the
other
elements
out
,
and
by
a
melancholy
adust
humour
,
it
brings
the
highest
spirits
,
the
mightiest
strength
,
and
noblest
resolution
,
it
dissolves
it
,
and
so
brings
it
to
its
foot
,
that
earth
it
must
be
.
It
turnes
all
to
earth
,
and
ashes
:
yea
the
very
gold
,
that
seemes
to
out-vie
time
,
and
to
last
alwayes
:
yet
it
comes
at
last
to
be
consumed
by
rust
.
As
one
said
of
him
that
made
his
gold
his
god
;
what
a
miserable
God
(
saith
hee
)
is
that
which
cannot
defend
himselfe
from
rust
?
and
although
it
weare
long
,
and
is
the
most
compact
thing
in
nature
:
and
though
it
can
indure
the
fire
,
and
be
never
the
worse
;
yet
it
is
subject
to
something
,
which
in
time
will
consume
and
devoure
it
,
by
reason
of
the
mixture
of
it
.
For
it
is
made
of
the
foure
Elements
,
and
they
have
that
discordance
among
themselves
,
that
at
the
last
one
workes
out
another
.
But
in
the
starres
,
and
the
glory
that
is
above
,
there
is
no
enemy
,
no
adversary
:
but
it
is
a
pure
glory
of
it selfe
,
without
any
mixture
,
so
farre
it
doth
transcend
and
exceed
all
the
glory
that
is
in
the
earth
.
Againe
,
it
is
more
excellent
in
respect
of
duration
.
For
the
glory
that
is
in
the
earth
,
is
but
a
blast
:
but
the
glory
of
heavenly
things
,
is
the
same
alway
.
In
these
earthly
things
,
there
is
a
change
;
God
changeth
them
as
a
garment
:
but
the
heavenly
things
,
they
continue
still
:
and
although
they
also
shall
be
changed
,
and
the
Lord
shall
fold
them
up
,
Heb.
1.12
.
because
hee
onely
remaines
forever
;
Yet
for
any
thing
that
we
see
,
there
is
no
change
in
them
,
but
they
are
still
as
they
were
before
.
For
in
pretious
stones
and
pearles
,
(
which
I
thinke
the
Apostle
hath
some
reference
unto
in
this
place
)
he
compares
the
starres
to
pretious
stones
,
which
are
the
most
goodly
things
in
the
earth
:
and
those
things
,
wherein
God
hath
set
an
embleme
of
the
starres
,
and
drawne
the
picture
of
heaven
:
although
there
be
much
glory
in
them
;
yet
some
of
them
are
so
darke
of
themselves
,
that
their
glory
comes
unto
them
by
accident
;
as
the
Diamond
,
which
of
it selfe
is
blacke
:
and
except
by
cutting
the
angles
,
the
lines
reflect
one
upon
another
,
and
be
multiplied
;
there
is
no
glory
in
it
.
So
the
light
and
glory
of
the
Diamond
is
not
of
it selfe
,
but
from
the
light
that
is
above
:
and
is
onely
by
accident
,
because
of
the
cutting
and
proportion
of
one
part
with
another
.
And
so
in
the
rest
of
these
pretious
Iewels
,
and
orient
pearles
in
the
world
,
their
light
is
from
that
light
which
is
above
:
and
onely
in
reflection
of
that
light
.
And
for
their
duration
,
they
cannot
hold
and
keepe
time
with
that
glory
which
is
in
the
heavenly
bodies
.
For
the
light
and
brightnesse
which
is
in
Iewels
,
hath
an
old
age
;
a
time
of
fading
:
therefore
the
Philosopher
speakes
of
an
old
age
of
Iewels
and
pearles
,
and
the
reason
is
,
because
the
naturall
power
is
exhaled
by
a
certaine
force
:
or
else
(
rather
I
thinke
)
because
that
the
outward
ayre
brings
a
kinde
of
slough
upon
it
,
that
duls
the
Iewell
,
and
makes
it
that
it
cannot
shew
so
bright
as
it
was
before
.
And
chiefly
,
because
the
vertue
and
power
of
it
(
as
in
other
things
)
growes
to
the
Center
.
As
wee
see
in
an
apple
,
which
is
full
when
it
is
greene
;
but
when
it
is
kept
long
,
then
the
pulpe
or
the
flesh
of
it
goes
to
the
core
,
and
leaves
the
skin
withered
,
and
wrinckled
,
and
destitute
.
So
it
is
in
Iemmes
and
Iewels
,
the
power
of
it
inclines
inward
.
As
Scaliger
Scaliger
.
saith
,
that
he
had
a
load-stone
,
and
other
stones
,
that
had
so
lost
the
power
attractive
,
that
it
could
not
draw
,
untill
he
brake
it
in
the
midst
,
and
then
that
part
which
was
inward
,
had
the
attractive
power
which
it
had
before
,
but
the
out-side
was
dulled
.
But
now
the
glory
that
is
above
in
the
starres
,
that
is
not
dulled
by
any
of
these
contraries
or
adversaries
,
but
it
still
shines
in
its
own
brightnesse
and
clearenesse
:
it
is
not
the
worse
for
wearing
.
Therefore
this
glory
,
it
is
more
excellent
,
because
it
is
more
durable
:
it
is
more
transcendent
;
There
is
one
glory
of
the
heavenly
,
and
another
of
the
earthly
.
And
lastly
,
the
glory
of
things
that
are
in
heaven
,
is
that
they
are
full
of
action
,
full
of
life
and
operation
:
but
these
earthly
things
are
nothing
but
very
idlenesse
(
as
it
were
)
a
non-agency
:
they
doe
nothing
,
but
are
meerely
restive
,
not
having
power
to
stirre
.
The
glory
of
men
and
women
,
if
they
stir
and
move
,
they
move
to
their
owne
destruction
:
and
they
are
every
day
more
subject
to
decadency
.
As
for
the
glory
of
pearles
and
Iewels
,
it
must
rest
in
a
place
,
unlesse
it
be
carried
,
it
cannot
carry
and
helpe
it selfe
,
nor
worke
its
operation
,
therefore
men
must
carry
them
.
As
the
Prophet
saith
of
Idols
,
that
they
cannot
stir
till
the
Idolaters
carry
them
:
so
those
Idolaters
that
worship
their
gold
,
they
must
carry
it
,
or
else
it
cannot
stir
of
it selfe
.
But
the
glorious
bodies
that
are
above
,
they
move
in
an
infinite
strange
variety
,
and
are
of
wondrous
operation
,
so
that
when
they
meete
together
,
in
some
poynts
,
they
governe
the
whole
world
.
It
is
a
strange
and
terrible
thing
to
imagine
,
what
may
be
prognosticated
and
truely
foretold
,
by
the
meeting
,
and
by
the
constellation
of
the
starres
.
There
is
no
great
meeting
in
the
world
;
no
great
warre
;
no
deluge
or
inundation
of
waters
,
but
a
wise
man
may
(
without
any
medling
with
the
divell
)
by
the
meeting
and
constellation
of
the
starres
,
tell
when
it
shall
be
.
So
the
Lord
hath
set
an
infinite
glory
in
these
heavenly
bodies
;
he
hath
given
them
a
perpetuall
motion
,
that
they
never
rest
,
but
they
whirle
about
the
earth
,
in
an
indefatigable
course
:
they
are
alway
quiet
,
and
yet
they
never
rest
:
their
circular
motion
being
their
joy
;
and
all
their
rest
being
in
their
moving
and
stirring
.
So
that
in
these
regards
,
the
Apostle
saith
,
There
is
one
glory
of
the
heavenly
,
and
another
glory
of
the
earthly
.
And
now
he
comes
and
expresseth
himselfe
what
he
meanes
by
this
:
and
speakes
to
our
capacity
more
plainely
then
he
did
before
.
For
(
saith
hee
)
there
is
one
glory
of
the
Sunne
,
and
another
glory
of
the
Moone
,
and
another
glory
of
the
Starres
:
For
one
Starre
differeth
from
another
in
glory
.
This
now
is
the
second
part
of
the
comparison
:
wherein
he
leaves
the
earthly
things
,
and
medleth
no
more
with
them
:
every
man
knowes
what
infinite
difference
there
is
there
:
but
now
he
wisheth
us
to
consider
,
what
great
difference
there
is
in
the
heavenly
things
,
that
seeing
God
hath
made
every
where
a
variety
,
therefore
we
should
not
thinke
it
much
,
that
God
should
doe
so
also
at
the
Resurrection
.
For
we
must
not
imagine
,
that
those
bodies
that
dyed
crooked
,
shall
rise
crooked
;
nor
that
those
bodies
that
dyed
weake
,
and
lame
,
and
yong
;
shall
rise
so
:
but
God
shall
make
a
great
variety
there
,
because
he
hath
made
a
wondrous
variety
here
.
There
is
one
glory
of
the
Sunne
.
I
will
not
shew
my
infancie
,
in
discoursing
of
these
things
:
but
onely
give
a
touch
,
and
so
passe
to
the
hypothesis
,
where
the
Apostle
saith
,
so
is
the
resurrection
.
The
glory
of
the
Sunne
,
is
the
greatest
of
all
the
glories
in
heaven
:
all
the
created
bodies
we
see
are
nothing
comparable
:
he
is
that
great
Gyant
that
God
hath
set
in
his
chamber
,
which
is
alway
ready
to
runne
his
course
.
Psal.
19.5
.
The
great
messenger
of
the
world
,
which
searcheth
and
vieweth
,
and
giveth
intelligence
of
all
nations
:
and
reports
of
them
to
God
:
from
whose
heate
,
there
is
no
nation
,
nor
latitude
of
people
can
be
hid
:
his
glory
is
this
;
That
he
is
both
the
chiefe
,
of
all
the
heavenly
bodies
,
and
that
this
glory
is
his
owne
too
.
First
,
he
is
the
chiefe
:
you
know
(
as
the
Philosopher
said
well
)
if
it
were
not
for
the
sunne
,
whatsoever
the
Moone
,
and
Starres
,
could
doe
,
we
should
have
a
continuall
night
.
For
that
is
that
great
and
mighty
lampe
of
the
world
,
wherein
God
hath
recollected
and
bound
up
all
the
body
and
bulke
of
light
;
and
it
is
of
that
unspeakeable
beautie
,
and
of
that
rare
excellency
,
that
all
the
stars
in
heaven
,
borrow
their
light
from
thence
,
so
that
it
is
the
chiefest
and
the
greatest
.
And
his
owne
light
it
is
also
:
he
doth
not
take
it
from
other
starres
,
as
the
rest
doe
derive
their
light
from
him
:
but
God
tooke
that
light
which
he
made
the
fourth
day
before
,
(
for
the
light
was
the
first
thing
that
God
made
for
a
worke
of
distinction
:
it
was
a
chaos
and
confusion
before
,
but
when
the
light
was
made
the
distinction
,
did
appeare
)
and
as
a
man
cannot
work
without
light
,
so
God
describes
himself
unto
us
:
and
therfore
he
made
light
for
himselfe
to
worke
by
,
although
indeed
he
be
light
it selfe
,
1
Tim.
6.16
.
and
dwelleth
in
that
light
that
none
can
attaine
unto
;
The
Lord
(
I
say
)
gathered
that
light
which
was
in
the
creature
before
,
and
put
it
into
the
body
of
the
sunne
:
and
so
made
that
light
proper
and
peculiar
to
the
sunne
,
that
he
should
have
a
power
to
diffuse
and
communicate
his
light
to
all
the
starres
in
heaven
.
There
is
no
starre
that
shines
in
his
owne
light
;
but
all
the
light
they
have
,
they
borrow
it
from
the
sunne
:
because
that
God
would
bring
all
the
light
to
one
head
and
principle
;
as
all
things
doe
depend
and
have
their
being
in
one
God
.
And
this
very
beauty
of
the
sunne
,
(
which
wee
know
is
the
greatest
and
the
goodliest
)
yet
it
is
not
alway
alike
:
but
there
is
a
difference
in
that
too
.
The
sunne
shines
not
so
bright
in
the
winter
,
as
hee
doth
in
the
summer
:
because
his
beames
in
the
winter
,
be
not
so
direct
as
in
the
summer
,
and
in
the
southerne
parts
of
the
world
,
where
the
sunne
is
directly
over
the
verticall
poynt
,
directly
over
their
heads
:
as
they
have
more
heate
,
so
they
have
a
far
greater
light
then
we
,
that
have
but
an
oblique
or
slant
,
or
side
way
beame
,
their
light
is
farre
more
.
For
according
to
the
nature
of
the
beame
,
so
is
the
proportion
of
the
light
and
heate
,
in
the
winter
lesse
:
because
the
sunne
is
in
a
lower
circle
,
and
though
he
be
nearer
the
earth
,
by
his
bodily
presence
,
yet
he
is
further
off
by
his
power
and
operation
:
and
in
summer
,
when
he
seemes
to
be
neare
,
yet
he
is
furthest
off
in
body
,
but
is
nearer
by
his
operation
:
because
of
the
directnesse
of
his
beame
.
I
say
the
Lord
hath
made
a
difference
in
the
beate
and
light
that
is
in
the
body
of
the
sunne
;
that
there
is
one
kinde
of
heate
and
light
in
summer
,
and
another
kinde
in
winter
.
So
wondrous
is
God
,
in
making
of
difference
,
and
planting
variety
in
every
thing
.
The
second
is
the
glory
of
the
Moone
.
There
is
another
glory
of
the
Moone
.
The
glory
of
the
Moone
,
we
know
how
farre
it
comes
short
of
the
first
,
of
the
glory
of
the
sunne
:
for
it
is
neither
a
full
glory
,
neither
is
it
her
owne
glory
:
but
that
which
it
hath
,
is
derived
from
the
body
of
the
sunne
:
and
in
the
day
time
,
when
the
sunne
is
in
his
strength
,
the
Moone
is
like
a
cloud
,
if
it
be
then
above
our
horison
:
and
when
there
is
any
shadow
,
by
the
interposition
of
the
earth
:
the
shadow
of
the
earth
doth
so
drowne
her
,
and
so
deprive
her
of
the
light
of
the
sunne
(
for
the
time
)
that
either
totally
,
or
in
so
many
parts
,
she
is
utterly
darkened
.
And
evermore
one
side
of
the
Moone
is
blacke
,
because
of
the
distance
of
the
sunne
.
For
that
side
which
is
next
to
the
sunne
,
is
light
:
and
that
side
which
is
from
the
sunne
,
is
as
a
blacke
cloud
,
and
according
as
it
goeth
further
from
the
sunne
,
or
comes
nearer
to
him
,
because
her
motion
is
swifter
than
the
sunnes
,
(
for
she
doth
that
in
a
moneth
,
which
the
sunne
doth
in
a
whole
yeare
,
because
he
is
further
off
from
the
earth
)
accordingly
I
say
,
as
she
comes
nearer
to
him
,
or
goeth
further
off
,
so
is
her
light
:
sometimes
she
appeares
to
be
halfe
light
;
sometimes
full
Moone
:
and
sometime
againe
,
nothing
at
all
:
because
the
beames
of
our
eye
cannot
discerne
her
,
when
there
is
a
meeting
of
the
sunne
and
her
body
.
And
yet
wee
may
observe
,
what
a
wondrous
variety
GOD
hath
given
her
:
that
this
which
is
the
lowest
and
the
meanest
plannet
in
the
heavens
,
the
meanest
starre
,
and
the
least
of
all
others
:
although
it
bee
the
least
,
and
the
blackest
and
most
unlightsome
of
all
the
rest
,
yet
the
LORD
doth
by
it
as
wondrous
things
,
as
hee
doth
by
all
the
starres
of
heaven
:
nay
he
doth
something
more
by
it
,
then
he
doth
by
the
sunne
it selfe
.
For
all
the
rising
of
waters
,
all
the
ebbing
and
flowing
of
the
sea
;
all
the
motion
of
the
bloud
in
the
creatures
;
all
the
guydance
of
the
braine
of
man
;
all
the
distemper
of
lunatiques
and
frantiques
:
and
whatsoever
thing
almost
is
in
the
trees
in
the
vegitables
,
or
in
the
sencible
things
,
to
be
guided
and
governed
:
they
are
dependent
(
directly
)
upon
the
regency
of
the
Moone
:
so
that
although
it
have
a
lesser
light
,
yet
because
it
is
nearer
,
it
hath
a
more
wondrous
operation
.
Vse
.
It
teacheth
us
this
lesson
,
that
although
God
have
given
lesser
gifts
to
some
men
;
that
although
they
be
like
the
Moone
,
in
comparison
of
others
,
that
are
like
the
sunne
:
yet
because
they
are
nearer
home
,
because
they
looke
to
their
charge
;
because
they
keepe
their
flocke
,
because
they
looke
to
their
families
that
God
hath
put
unto
them
:
even
these
men
that
have
a
weaker
light
,
they
doe
more
good
then
those
that
are
greater
men
,
that
are
further
off
;
that
are
carelesse
and
negligent
:
therefore
the
Moone
hath
a
greater
operation
,
being
nearer
the
earth
:
although
in
other
respects
,
it
be
the
weakest
and
poorest
of
all
the
planets
.
Lastly
,
there
is
another
glory
of
the
Starres
.
The
stars
are
not
comparable
,
eyther
to
the
Sunne
,
or
to
the
Moone
:
Gen.
1.16
.
therefore
it
is
said
,
God
made
two
great
lights
,
the
one
to
rule
the
day
,
and
the
other
to
rule
the
night
.
The
meaning
is
not
,
because
the
Moone
is
greater
than
any
of
the
starres
of
heaven
,
for
that
it
is
not
:
but
it
is
spoken
according
to
the
opinion
of
men
,
because
it
seemes
to
be
greater
;
to
be
the
second
to
the
sunne
,
and
almost
as
bigge
as
it
;
therefore
it
is
called
a
great
light
,
and
because
of
the
great
office
she
hath
in
guiding
the
night
;
and
likewise
in
respect
of
her
use
;
the
benefit
of
her
in
the
growth
of
all
things
,
being
great
;
and
her
guydance
also
in
the
humours
of
mens
bodies
.
The
starres
,
therefore
,
are
innumerably
different
:
and
for
their
number
,
numberlesse
.
And
although
the
Mathematicians
describe
them
to
be
no
more
,
but
a
thousand
thousand
and
two
and
twenty
starres
(
according
to
the
48.
Images
,
which
they
describe
in
the
firmament
)
yet
it
is
certaine
,
that
there
be
other
starres
that
are
not
discerned
,
which
passe
all
number
.
All
these
starres
,
are
sorted
out
into
six
magnitudes
,
even
into
six
differences
:
not
to
stand
now
upon
them
.
In
the
first
magnitude
or
difference
,
there
are
but
fifteene
starres
:
seven
of
them
are
in
the
South
,
and
three
of
them
in
the
North
,
and
five
in
the
Zodiaque
.
And
these
are
goodly
starres
,
that
Navigators
commend
:
and
say
,
that
the
starres
toward
the
South
pole
,
are
more
glorious
then
these
which
we
see
;
because
of
their
double
number
.
The
sixth
magnitude
,
is
the
least
of
all
,
and
yet
the
least
starre
that
is
in
the
heavens
,
is
so
great
,
that
it
exceeds
the
earth
eighteene
times
over
:
yet
is
it
a
wondrous
thing
,
that
God
hath
made
all
these
starres
,
to
draw
their
light
from
the
Sunne
.
For
although
they
have
a
proper
light
of
their
owne
,
yet
it
is
so
rustie
,
that
it
hath
no
cleare
explication
of
it selfe
;
till
it
be
enlivened
by
the
light
of
the
Sunne
.
The
starres
,
therefore
,
are
never
eclipsed
;
because
they
alway
see
the
Sunne
:
the
Moone
is
sometime
eclipsed
;
it
doth
not
alway
see
the
Sunne
:
there
is
an
interposition
of
the
shadow
of
the
earth
,
that
comes
betweene
her
and
him
;
and
that
interposition
,
makes
her
eclipse
and
lose
her
light
.
But
where
the
Apostle
saith
here
,
that
one
starre
differeth
from
another
in
glory
;
his
meaning
is
,
that
one
starre
is
of
one
magnitude
;
and
another
,
of
another
:
and
according
to
their
bignesse
,
is
their
glory
,
their
shining
,
and
their
brightnesse
.
Vse
.
To
teach
all
men
,
that
they
should
carry
themselves
according
to
their
magnitude
in
the
world
.
He
that
is
in
the
first
magnitude
,
to
carry
himselfe
in
a
more
glorious
and
brighter
lustre
,
then
he
that
is
in
the
second
;
and
the
second
,
then
the
third
:
every
man
should
keepe
his
magnitude
,
here
upon
the
earth
;
for
God
hath
appointed
,
that
the
greatest
magnitudes
should
serve
for
the
greatest
purposes
in
this
world
.
One
starre
differeth
from
another
in
glory
:
that
is
,
as
in
bignesse
and
greatnesse
,
so
in
use
too
.
Thus
much
of
the
bodies
,
that
he
nameth
.
Now
we
come
to
the
hypothesis
.
So
is
it
in
the
resurrection
of
the
dead
.
This
is
that
which
the
Apostle
intends
to
proove
:
first
comparatively
,
with
these
earthly
bodies
.
Secondly
comparatively
,
with
the
bodies
that
are
glorious
among
themselves
.
In
the
first
sence
,
he
meanes
thus
.
As
the
Lord
hath
made
severall
magnitudes
,
and
great
disproportion
among
the
starres
;
so
that
one
differeth
from
another
in
glory
:
even
so
,
as
they
differ
in
their
bignesses
,
so
do
the
bodies
at
the
Resurrection
,
as
they
shall
bee
great
and
goodlie
;
bigger
then
these
,
so
they
shall
be
fuller
of
glory
and
excellencie
.
The
Lord
shall
make
this
earth
,
to
be
heaven
:
he
shall
so
translate
the
properties
of
things
;
he
shall
so
amplifie
and
augment
things
(
farre
surpassing
the
minde
of
man
to
imagine
,
or
to
comprehend
that
wondrous
picture
,
that
God
shall
draw
upon
this
poore
carkasse
,
which
now
languisheth
in
this
world
)
that
looke
what
difference
there
is
betweene
the
creeping
on
the
earth
;
looke
what
difference
there
is
betweene
a
worme
and
an
Angell
;
betweene
the
pebble
stones
upon
the
earth
,
and
the
starres
in
heaven
:
the
Lord
shall
make
the
same
difference
above
our
expectation
,
according
to
his
promise
in
the
bodies
that
he
shall
restore
againe
at
the
Resurrection
.
Therefore
his
meaning
is
,
do
not
aske
,
how
they
shall
rise
?
do
not
aske
,
with
what
bodies
they
shall
come
?
For
still
the
Apostle
answers
that
question
.
For
they
might
object
,
If
the
body
that
shall
be
raised
,
shall
be
glorious
;
then
it
shall
not
be
the
same
:
and
if
it
shall
be
of
a
spirituall
nature
;
the
body
shall
be
destroyed
,
and
shall
not
be
the
same
.
Yes
(
saith
the
Apostle
)
it
is
the
same
,
even
as
all
earthly
bodies
,
are
the
same
among
themselves
,
in
the
generall
element
:
and
the
heavenly
bodies
(
as
the
starres
)
are
all
celestiall
bodies
;
and
yet
there
is
a
difference
,
and
one
is
more
glorious
then
another
:
So
it
shall
be
in
the
day
of
the
Resurrection
.
And
for
that
point
which
our
Divines
,
and
which
the
Fathers
stand
so
much
on
;
indeed
it
is
not
safe
for
us
to
venture
too
much
into
it
.
For
although
it
be
likely
,
and
true
(
as
Luther
Luther
.
saith
)
that
Saint
Paul
shall
have
more
honour
in
heaven
,
then
a
thousand
other
Christians
(
he
shall
perhaps
have
more
honour
then
all
his
persecutors
,
that
were
converted
by
him
:
he
shall
have
more
honour
then
all
his
schollars
,
that
followed
him
)
yet
these
things
are
spoken
but
by
way
of
humane
conjecture
;
and
cannot
bee
proved
directly
by
the
holy
Scriptures
.
How
be
it
,
because
it
is
the
common
tenent
of
the
Fathers
,
wee
ought
not
to
finde
fault
with
them
,
Pro.
22.28
.
nor
to
remove
the
ancient
bounds
and
limits
,
but
to
follow
them
in
the
doctrine
they
have
taught
us
.
Therefore
,
these
things
may
assure
us
;
that
as
Saint
Paul
saith
here
,
one
starre
differs
from
another
in
glory
,
so
wee
must
extend
it
to
this
sence
:
That
in
the
day
of
the
Resurrection
,
the
sonnes
and
daughters
of
God
,
shall
shine
in
the
firmament
as
starres
;
they
shall
all
be
starres
:
but
yet
not
of
the
same
magnitude
;
not
of
the
same
beautie
and
proportion
:
not
of
the
same
excellencie
.
And
to
this
purpose
the
Schoole
men
have
devised
a
distinction
in
the
lawrell
crownes
,
that
the
Saints
of
God
shall
have
:
and
they
say
,
the
joy
in
heaven
is
either
substantiall
,
or
accidentall
.
1
Mat.
20
9.
The
substantiall
joy
,
that
is
all
alike
in
every
man
:
for
when
they
went
into
the
vineyard
,
the
Lord
gave
unto
every
man
a
penie
,
and
no
more
.
The
comfortable
vision
of
God
almightie
,
the
fruition
of
Christ
,
and
all
his
Saints
:
that
is
the
substantiall
joy
,
that
is
the
penie
.
There
is
another
joy
,
which
is
accidentall
:
which
is
according
to
the
labours
of
men
;
according
as
they
have
imployed
themselves
in
this
world
.
And
there
are
divers
similitudes
that
set
out
this
,
in
the
Gospell
.
Mat.
25.
As
of
him
that
received
ten
talents
,
and
was
made
Lord
of
ten
Cities
.
Mat.
19.29
.
Of
him
that
sowes
plenteously
,
and
reapes
plenteously
:
whereas
another
soweth
sparingly
.
Of
him
that
offers
his
bloud
for
the
Lord
Iesus
Christ
,
and
receives
an
hundred-fold
for
it
.
Of
the
D●sc●ples
that
shall
be
chiefe
,
and
prime
in
the
kingdome
of
heaven
;
Mat.
19.28
.
and
sit
upon
twelve
thrones
to
judge
the
twelve
Tribes
of
Israel
:
Luk
6.23
.
and
that
promise
that
the
Lord
makes
,
Great
shall
your
reward
be
in
heaven
:
There
shall
be
a
great
reward
for
you
,
therefore
it
seemes
there
shall
not
be
so
great
a
reward
for
other
men
,
as
for
the
Apostles
.
This
joy
is
accidentall
:
it
happens
to
them
,
because
they
have
wrought
in
their
callings
;
because
they
have
beene
diligent
in
their
places
.
So
the
Schooles
say
,
a
man
of
learning
(
which
is
an
accidentall
thing
,
for
learning
comes
accidentally
;
it
is
not
a
thing
that
is
substantiall
:
a
man
is
●ot
borne
with
learning
)
therefore
they
say
,
according
to
the
wisedome
which
a
man
hath
used
wel
in
this
world
,
hee
shall
be
rewarded
in
heaven
in
a
greater
measure
.
In
respect
of
the
substantiall
joy
,
he
shall
have
all
one
penie
with
the
rest
:
but
in
respect
of
his
accidentall
joy
,
honour
for
his
wisedome
and
learning
,
and
for
his
almes-deeds
,
(
which
is
by
way
of
accident
)
and
so
according
to
his
workes
,
he
shall
have
a
reward
:
according
to
a
mans
works
,
so
shall
his
reward
be
.
This
I
take
to
be
very
true
:
although
I
cannot
well
see
,
how
it
should
bee
an
infallible
ground
.
But
we
follow
the
Fathers
direction
.
Saint
Austin
,
speaking
of
the
puritie
of
virginity
,
Aug.
of
the
professed
virgins
of
his
time
:
well
,
saith
he
,
those
that
shall
come
to
the
common
immortalitie
hereafter
,
they
shall
have
a
great
reward
above
the
rest
;
because
they
had
something
in
the
flesh
,
which
was
not
of
the
flesh
:
they
had
something
in
the
flesh
which
had
no
use
or
benefit
of
the
flesh
.
And
in
his
146.
Epistle
,
saith
he
,
If
God
have
made
all
bodies
visible
;
and
these
visible
bodies
be
so
different
each
from
other
,
in
distance
of
place
,
in
operation
,
and
power
,
and
in
evidence
:
much
more
must
wee
thinke
he
will
make
a
difference
at
the
day
of
the
Resurrection
.
And
although
all
shall
be
as
starres
,
that
shall
shine
in
the
firmament
,
yet
all
shall
not
have
one
kinde
of
glory
,
and
of
lustre
.
Tertull.
And
Tertullian
.
How
shall
there
be
many
mansions
in
Gods
house
?
How
doth
Christ
say
,
In
my
Fathers
house
are
many
mansions
;
Iob.
14.2
.
except
it
bee
for
the
varietie
of
mens
merits
.
You
must
not
be
offended
for
this
word
merit
;
for
the
Fathers
in
old
time
,
tooke
it
not
in
a
proud
sence
:
but
for
the
deeds
done
in
the
flesh
,
whether
good
or
evill
.
So
men
should
be
rewarded
,
according
to
their
works
,
or
fruits
they
had
done
:
the
Saints
shall
differ
,
as
one
hath
had
greater
works
then
another
,
and
greater
deeds
.
And
Chrysostome
brings
this
argument
:
that
unlesse
this
be
granted
,
that
the
Saints
of
God
shall
have
a
different
portion
of
glory
,
in
the
world
to
come
;
and
not
be
all
alike
:
it
would
make
men
that
beleeve
the
Resurrection
,
to
be
carelesse
how
they
lived
in
good
works
:
or
at
least
,
how
they
abounded
in
good
works
.
Because
,
when
a
man
once
seeth
salvation
,
that
it
is
common
;
and
that
every
man
shall
have
as
good
a
share
in
it
,
as
he
:
he
will
not
seek
to
be
better
then
his
fellow
:
and
so
,
good
works
,
and
almes-deeds
would
grow
faint
.
Therefore
it
is
the
best
way
,
to
incourage
them
;
and
to
make
them
open
and
inlarge
themselves
:
to
make
them
as
capable
as
they
can
,
that
God
may
fill
them
.
To
this
purpose
the
Fathers
have
a
comparison
of
divers
vessels
,
that
are
cast
into
the
water
,
and
all
are
filled
;
a
pottle
is
filled
,
and
a
pint
is
filled
;
and
yet
there
is
great
difference
,
every
one
hath
as
much
as
it
can
conteine
,
but
yet
the
pinte
hath
not
so
much
as
the
pottle
:
so
the
Saints
of
God
,
they
shall
all
be
full
of
joy
,
and
full
of
glory
,
but
according
to
their
capacitie
,
the
Lord
shall
fill
them
.
Therefore
wee
should
make
our selves
large
unto
God
,
that
God
may
fill
us
,
to
be
large
handed
,
and
large
minded
,
and
large
hearted
to
God
,
this
brings
largenesse
of
glory
,
and
beauty
,
and
makes
men
principall
starres
in
the
firmament
.
Theophilact
brings
another
reason
,
Theoph.
which
presseth
better
,
and
urgeth
further
then
this
,
If
we
marke
it
(
saith
he
)
we
see
the
damned
in
hell
,
have
a
different
torment
:
therefore
the
Saints
in
heaven
,
shall
have
a
different
glory
.
The
other
is
plaine
,
by
that
saying
,
where
our
Lord
saith
,
Matth.
11.
It
shall
be
easier
for
Sodome
and
Gommorrah
,
then
for
that
Citie
which
would
not
receive
the
Apostles
:
and
it
should
be
easier
for
Tyre
and
Sydon
,
then
for
Chorazin
and
Bethsaida
:
they
should
have
easier
torment
then
those
that
despised
the
Gospell
.
And
therefore
,
seeing
there
shall
be
an
inequalitie
of
torment
,
and
that
those
that
are
cast
away
from
the
sight
of
God
,
shall
have
a
divers
deformitie
,
they
shall
all
be
deformed
,
but
some
more
then
other
:
there
is
more
unworthinesse
in
some
bodies
,
according
to
the
qualitie
of
their
sinnes
.
And
so
it
follows
,
on
the
contrary
,
that
the
mercie
of
God
shall
bee
opened
and
manifested
,
in
a
greater
measure
upon
one
man
,
then
upon
another
:
according
to
the
qualitie
of
their
good
conversation
&
repentance
;
and
the
good
deeds
that
they
have
done
in
the
flesh
.
Saint
Ambrose
Ambrose
.
also
,
discoursing
upon
this
argument
.
Even
as
(
saith
he
)
out
of
one
lumpe
,
out
of
one
piece
and
clod
of
clay
,
God
hath
made
all
things
:
but
yet
in
a
wondrous
varietie
.
For
out
of
the
water
,
he
hath
taken
all
the
brightnesse
that
is
in
this
world
,
the
starres
of
heaven
are
bright
,
because
they
are
taken
out
of
the
water
:
and
the
brightnesse
of
jemmes
,
and
pearles
is
out
of
the
water
mingled
with
earth
;
and
out
of
the
earth
,
comes
all
things
that
are
obscure
and
darke
:
so
the
Lord
shall
make
out
of
this
body
(
out
of
one
lumpe
and
masse
)
a
wondrous
varietie
.
At
that
day
he
shall
make
some
,
as
those
that
bring
forth
thirty
fold
;
others
,
as
those
that
bring
forth
sixtie
;
and
some
,
as
those
that
bring
forth
an
hundred
fold
;
in
an
admirable
difference
:
and
yet
all
shall
have
glory
sufficient
,
and
in
contentment
,
and
be
full
of
glory
.
The
glory
shall
be
full
in
it selfe
:
although
it
shall
not
be
so
great
as
others
.
And
Saint
Anselme
Anselme
.
saith
clearly
,
that
there
shall
be
one
way
for
chastitie
and
puritie
to
shine
,
for
them
that
have
lived
chaste
in
wedlocke
;
and
another
way
,
for
virginitie
:
there
shall
bee
one
way
,
for
a
man
that
gives
little
out
of
much
:
and
another
way
,
for
him
that
like
the
poore
widdow
,
give
as
it
were
all
that
they
have
:
there
shall
be
one
way
,
for
him
that
gives
his
goods
to
the
poore
:
and
another
way
for
him
that
gives
his
life
for
Christs
sake
.
These
shall
shine
in
a
different
manner
.
And
as
Ambrose
Ambrose
.
againe
.
Even
as
for
the
penies
sake
,
there
is
no
man
that
shall
bee
driven
out
of
Gods
kingdome
;
but
he
that
can
bring
the
peny
,
and
shew
it
unto
God
,
and
say
,
Here
is
thy
Image
,
here
is
thy
superscription
,
Cesar
;
know
thy
owne
,
and
take
me
for
thine
owne
:
for
here
I
bring
thee
the
penie
.
As
he
that
can
bring
the
penie
,
shall
have
heaven
;
so
there
be
some
that
have
more
then
the
penie
:
and
those
shall
have
varietie
of
mansions
,
and
goodly
places
in
the
paradise
of
God
,
they
shall
be
the
chiefe
and
principall
.
To
conclude
all
.
Let
us
desire
the
Lord
,
Vse
.
that
we
may
have
some
place
:
and
if
it
be
never
so
little
,
it
shall
be
full
enough
.
The
Lord
shall
fill
all
those
that
follow
him
,
as
with
a
river
in
the
pleasures
of
his
house
;
and
to
be
a
doore-keeper
in
the
house
of
God
,
in
that
blessed
kingdome
:
is
worth
all
the
tents
and
riches
in
this
world
.
Let
us
not
dispute
much
about
these
things
:
but
let
us
rest
in
that
doctrine
,
which
is
delivered
in
the
Scriptures
;
and
let
us
know
,
that
if
God
admit
us
to
heaven
;
we
can
have
no
meane
place
;
any
thing
there
,
is
better
then
all
the
glory
of
this
world
:
even
the
least
,
and
poorest
mansion
that
can
be
.
And
that
we
may
have
the
greatest
,
and
the
best
,
and
principall
place
there
;
there
must
be
an
holy
ambition
for
heaven
:
and
for
the
greatest
place
in
heaven
.
As
the
sonnes
of
Zebede
desired
that
one
might
sit
on
the
right
hand
of
Christ
,
Mat.
20.211
and
another
on
the
left
:
let
us
know
how
it
is
to
be
gotten
,
that
so
we
may
be
made
capable
for
it
.
For
it
is
not
attained
without
a
high
comprehension
(
there
being
no
meanes
for
these
straite
vessels
to
keepe
and
hold
such
a
latitude
of
honour
,
they
are
too
great
for
us
)
therefore
God
shall
reward
us
according
to
our
works
;
and
according
to
the
service
that
we
do
him
.
Not
for
any
merit
of
ours
(
for
that
were
nothing
at
all
,
but
hell
,
and
confusion
)
but
for
the
merits
of
Christ
:
upon
whom
wee
layhold
by
faith
.
By
which
means
his
merits
are
made
ours
,
and
we
make
him
ours
:
and
shall
be
sure
to
finde
him
ours
,
at
that
day
.
Which
the
Lord
grant
.
SERMONS
On
1
COR.
15.
Of
the
Resurrection
.
1
COR.
15.42
.
So
also
in
the
Resurrection
of
the
dead
.
It
is
sowne
in
corruption
,
it
is
raised
againe
in
incorruption
;
It
is
sown
in
dishonour
,
it
is
raised
again
in
honour
.
IN
these
words
the
holie
Apostle
describes
unto
us
,
those
rare
supernaturall
qualities
,
which
God
will
deck
the
bodies
of
the
Saints
withall
,
in
the
great
day
of
the
Resurrection
.
Hee
hath
shewed
heretofore
by
certain
parables
and
similies
,
that
such
a
thing
is
likely
to
be
,
that
it
is
possible
:
but
now
he
tells
us
indeed
what
it
is
;
And
so
after
that
pleasing
doctrine
that
was
uttered
in
similitudes
,
he
comes
to
a
more
sad
,
and
solemne
,
and
sentencious
kinde
of
doctrine
,
and
sets
it
downe
in
materiall
propositions
concerning
the
future
state
of
Gods
children
.
It
is
true
,
that
to
prepare
the
minds
of
men
,
by
familiar
similies
,
and
examples
before
their
eies
,
is
a
part
of
wondrous
art
,
and
great
oratorie
:
for
so
our
Saviour
used
in
the
Gospel
,
still
,
to
draw
men
by
those
things
that
were
before
them
;
to
teach
them
,
by
their
owne
trades
,
and
by
their
proper
callings
:
by
that
meanes
,
growing
familiar
with
their
understandings
;
making
those
things
that
were
hidden
,
plain
and
open
,
by
those
things
that
they
were
most
conversant
in
.
But
that
kind
of
doctrine
is
not
alway
to
be
followed
:
because
,
(
as
they
say
)
similitudes
illustrate
,
indeed
,
but
they
prove
nothing
;
there
is
a
kind
of
deeper
divinity
,
then
that
which
is
from
similitude
;
which
our
Saviour
Christ
mingleth
with
his
similitudes
,
as
the
Apostle
Paul
doth
here
.
For
now
he
comes
to
tell
us
of
those
things
which
we
could
not
have
beleeved
,
except
the
similitudes
before
had
prepared
us
:
and
had
shewed
us
that
they
are
things
possible
,
that
the
body
that
is
so
corrupt
,
that
it
should
have
a
new
quality
;
that
it
should
receive
incorruption
,
and
never
corrupt
again
;
that
the
dead
body
which
is
so
deformed
,
should
have
such
a
glory
,
and
beauty
,
that
there
is
no
creature
,
no
visible
creature
which
God
hath
made
,
can
compare
with
it
;
that
the
body
that
is
so
weak
,
and
so
full
of
infirmity
,
that
it
should
have
such
a
supernaturall
strength
,
whereby
it
shall
exceed
a
thousand
Sampsons
in
strength
and
vigour
;
that
the
body
that
is
a
lump
,
a
meere
carnall
masse
,
that
it
should
come
to
that
nimblenesse
,
and
agility
,
and
swiftnesse
,
that
it
should
become
rather
a
spirit
then
a
bodie
,
when
it
is
raised
.
That
these
things
should
so
happen
,
it
were
altogether
incredible
,
if
the
Lord
had
not
made
it
probable
before
,
by
the
things
that
we
familiarly
use
:
by
the
corn
in
our
fields
;
by
the
flowers
in
our
gardens
,
by
the
flesh
of
the
creatures
;
by
the
difference
of
coelestiall
,
and
terrestriall
bodies
;
and
by
the
difference
of
heavenly
bodies
among
themselves
.
Now
he
comes
to
the
generall
hypothesis
;
and
makes
the
reduction
of
all
those
similies
that
went
before
.
So
is
it
in
the
Resurrection
of
the
dead
.
So
,
that
is
,
in
all
those
4.
comparisons
which
I
named
before
:
you
may
apply
all
these
very
well
;
&
understand
by
them
,
the
nature
and
the
qualities
of
the
bodies
that
shall
be
raised
up
.
So
is
it
in
the
Resurrection
of
the
dead
.
So
,
as
it
is
with
the
corne
so
,
as
it
is
with
those
divers
kinds
of
flesh
;
as
it
is
in
the
difference
of
the
heavenly
bodies
,
compared
with
the
earthly
;
&
as
the
heavenly
bodies
are
mutually
different
one
from
another
.
In
the
corne
,
as
there
is
a
strange
variety
in
the
growth
of
it
,
from
that
which
was
sowne
,
it
comes
to
an
admirable
plenty
:
so
the
glory
that
shall
be
revealed
upon
the
bodies
of
the
Saints
,
out
of
a
rotten
thing
,
which
was
nothing
but
as
an
eare
of
corne
,
putrifyed
and
corrupted
:
out
of
this
,
there
comes
a
glorious
stalke
of
incorruption
and
beautie
,
that
shall
remaine
for
ever
.
And
as
it
is
in
the
flesh
of
beasts
,
and
in
the
flesh
of
men
,
&
the
flesh
of
fouls
,
and
of
fishes
:
as
there
is
great
variety
,
and
some
are
sweeter
then
other
,
and
some
more
sollid
,
and
compact
then
other
;
so
is
it
in
the
Resurrection
of
the
dead
,
in
comparison
of
this
flesh
that
we
have
here
.
This
flesh
is
like
unto
the
flesh
of
fishes
,
in
respect
of
that
which
shall
be
there
.
The
Lord
himselfe
shall
so
perfume
it
with
his
glorious
unction
,
that
it
shall
be
for
ever
stedfast
,
and
strong
,
and
able
unto
all
purposes
:
that
it
shall
be
filled
with
all
faculties
,
and
prepared
unto
all
the
functions
that
God
shal
appoint
unto
it
.
So
is
the
Resurrection
of
the
dead
.
So
,
that
is
,
in
so
great
a
variety
,
and
difference
,
from
the
body
that
is
here
present
;
as
the
difference
is
great
betweene
heaven
and
earth
;
betweene
the
stars
that
are
in
heaven
,
and
the
stones
that
lie
upon
the
earth
.
And
so
is
it
in
the
resurrection
.
So
,
as
the
particular
differences
are
between
the
heavenly
bodies
;
one
star
differeth
from
another
in
glory
:
they
have
not
all
one
magnitude
;
they
are
not
all
of
one
brightnesse
:
but
according
to
their
severall
magnitud●s
,
so
is
their
shining
&
brightnesse
.
So
the
Lord
shall
make
the
admirable
difference
,
not
onely
betweene
the
present
bodies
that
we
have
here
,
and
the
bodies
which
shall
be
raised
;
but
likewise
between
the
bodies
themselves
:
that
although
all
shall
be
full
,
yet
all
shall
not
have
a
like
measure
;
but
every
one
shall
receive
,
according
to
their
capacitie
.
So
now
to
come
to
that
part
of
the
Text.
You
see
the
substance
is
thus
much
,
Hee
tels
us
,
there
shall
be
some
rare
qualities
,
which
God
shall
poure
upon
this
flesh
;
which
it
could
never
attaine
to
in
this
life
,
for
that
it
is
still
pestered
with
the
contrary
.
It
shall
have
honour
;
it
shall
have
strength
,
it
shall
have
nimblenesse
and
subtlety
:
and
all
this
shall
be
tyed
with
a
golden
band
of
incorruption
,
which
is
that
that
makes
all
sweet
,
and
full
.
For
,
to
have
good
things
,
and
to
fall
from
them
,
is
as
good
as
never
to
have
them
:
but
this
incorruption
,
is
the
glorious
tye
of
all
the
rest
,
the
crowne
of
all
,
the
rest
:
that
the
strength
there
,
shall
be
without
corruption
,
their
beauty
shall
be
incorrupt
;
their
agility
and
subtlety
of
body
shall
be
incorrupt
;
all
these
things
shall
be
for
ever
;
they
shall
be
preserved
by
the
perpetuall
influence
of
Gods
mercy
,
and
love
upon
the
creature
.
This
is
the
height
and
depth
of
this
Text.
As
if
the
Apostle
had
said
,
You
wonder
in
your selves
to
consider
the
great
difference
that
shall
be
between
the
bodies
that
are
raised
,
and
the
bodies
which
you
have
now
in
this
life
;
I
will
shew
you
plainly
how
it
shall
be
.
All
the
difference
ariseth
from
certaine
qualities
:
for
the
substance
,
there
is
nothing
different
or
contrary
in
it
;
but
in
the
quality
,
is
all
the
difference
and
contrariety
:
and
I
will
shew
you
it
by
such
qualities
,
as
are
most
contrary
one
to
another
.
For
what
is
more
contrary
then
corruption
and
incorruption
?
what
is
more
contrary
,
then
honour
and
dishonour
?
what
is
more
contrary
,
then
weaknesse
and
power
?
what
is
more
contrary
,
then
naturall
and
spirituall
?
and
behold
,
God
shall
so
turne
the
termes
of
this
present
state
,
in
that
blessed
world
;
that
whereas
now
,
here
is
nothing
but
a
masse
of
corruption
,
then
there
shall
be
a
glorious
peece
of
incorruption
:
whereas
now
,
it
is
compassed
about
with
shame
and
deformity
;
in
death
,
and
in
sicknesse
,
in
consumption
,
and
in
misery
;
then
there
shall
be
a
vessell
of
honour
,
that
shall
be
every
way
shining
,
and
glorious
in
the
sight
of
God
;
that
whereas
now
this
body
is
subject
to
weaknesse
,
(
all
the
strongest
lives
in
the
world
,
being
full
of
great
weaknesse
)
then
,
it
shall
be
a
mirrour
of
strength
:
it
shall
have
an
arme
,
able
to
break
a
bow
of
steele
:
that
whereas
now
it
is
a
lumpish
creature
:
then
it
shall
be
swift
as
a
soaring
eagle
;
and
like
unto
an
Angell
of
God
:
for
we
shall
be
equall
to
the
Angels
of
God
,
in
heaven
.
So
then
,
Division
into
two
parts
.
-
1.
A
description
.
-
2.
A
condition
.
first
we
have
here
a
Description
of
the
state
present
,
in
a
metaphoricall
word
:
&
the
promise
of
the
state
to
come
,
in
another
metaphor
like
unto
it
.
And
then
we
have
the
condition
,
and
severall
manner
,
how
these
shall
be
.
In
the
first
,
two
particulars
-
1.
The
state
present
.
-
2.
The
state
in
the
life
to
come
Concerning
the
first
,
for
the
state
of
the
body
present
,
the
Apostle
saith
,
It
is
sowne
.
The
metaphor
for
the
life
to
come
,
is
in
this
;
that
he
saith
,
It
is
raised
up
again
.
It
is
sown
in
corruption
,
it
is
raised
again
in
incorruption
.
Each
of
these
estates
,
differenced
by
foure
essentials
:
and
their
contraries
.
And
then
for
the
essentiall
parts
of
difference
,
he
makes
them
foure
;
wherein
the
body
is
sowne
,
and
there
are
foure
contraries
,
wherein
it
is
raised
.
For
the
first
,
the
body
is
sowne
in
rottennesse
,
It
is
sowne
in
corruption
.
For
the
second
,
it
is
sowne
in
deformity
,
and
ugly
vision
,
that
this
corruption
cannot
lie
hid
:
for
then
it
were
more
tolerable
:
but
it
must
come
unto
the
eye
of
the
world
;
a
mans
friends
must
looke
upon
him
,
and
see
the
gastly
countenance
in
the
dead
corps
.
This
the
Apostle
calls
dishonour
,
there
is
nothing
in
the
world
more
dishonourable
,
that
is
,
there
is
nothing
in
the
world
more
hatefull
to
look
upon
,
then
the
dead
body
of
a
man
.
Thirdly
,
he
saith
,
It
is
sown
in
weaknesse
:
that
is
,
in
such
a
miserable
feeblenesse
and
desolation
,
and
so
deprived
of
all
strength
and
power
,
that
it
is
left
as
a
trampling
stock
for
men
and
beasts
.
And
lastly
,
he
saith
,
It
is
sowne
a
naturall
body
:
that
is
,
nothing
but
a
meer
elementary
thing
:
nothing
else
to
the
sense
of
flesh
and
bloud
,
and
to
looke
on
.
These
are
the
wofull
parts
of
this
body
,
that
wee
have
in
this
present
life
.
But
on
the
contrary
;
God
shall
invest
it
,
in
stead
of
corruption
,
with
incorruption
,
with
impassibility
,
with
immortality
:
and
in
stead
of
weaknesse
,
it
shall
have
strength
:
and
so
of
the
rest
.
These
are
the
branches
of
the
Text
;
of
these
briefly
,
and
in
order
,
as
it
shall
please
God
to
give
assistance
.
And
first
for
the
two
metaphors
that
be
used
,
1
Part.
Metaphor
of
the
present
life
.
Chrysost.
It
is
sowne
.
It
is
a
good
observation
of
St.
Chrysostom
that
the
holy
Apostle
is
so
confident
in
the
matter
,
that
he
useth
the
termes
interchangeably
,
between
the
sowing
of
the
corne
,
and
the
burying
of
the
dead
body
.
For
,
(
saith
he
)
when
he
speaks
of
the
sowing
of
the
corne
,
he
useth
the
phrase
which
properly
belongs
to
the
burying
of
the
dead
:
and
when
hee
speaks
of
the
burying
of
the
dead
,
he
useth
that
maner
of
speech
which
belongeth
unto
the
corn
.
To
teach
us
,
that
as
there
is
nothing
that
could
have
been
spoken
more
fitly
;
nor
no
comparison
could
have
been
more
naturall
then
this
which
he
taketh
from
corne
;
so
likewise
,
that
there
is
nothing
more
sure
and
certaine
,
then
that
the
one
shall
come
to
passe
as
truely
,
as
we
daily
see
the
other
.
For
when
he
speaks
of
the
corn
which
is
cast
into
the
ground
,
he
saith
,
It
is
not
quickned
except
it
die
.
To
die
,
belongs
properly
to
that
which
hath
life
,
which
hath
a
sensible
life
,
(
although
there
be
a
kind
of
death
to
in
other
things
)
but
yet
this
word
is
used
most
properly
,
to
signifie
the
life
of
man
,
when
it
passeth
from
the
body
.
And
againe
,
when
he
saith
,
It
is
quickned
;
to
be
quickned
,
most
properly
belongs
to
the
highest
life
,
the
life
of
man
.
So
to
die
,
and
to
be
quickned
againe
from
death
,
are
phrases
,
and
termes
,
that
properly
belong
to
the
life
of
man
:
yet
the
Apostle
useth
it
here
in
speaking
of
the
corne
,
to
which
it
belongs
not
properly
and
significantly
.
And
now
when
he
comes
to
speak
of
the
burying
of
the
bodies
,
he
useth
a
phrase
which
is
proper
to
the
corne
:
and
saith
,
It
is
sowne
,
and
It
is
raised
up
:
that
is
,
it
is
brought
forth
in
that
variety
as
the
corn
is
cloathed
with
.
And
the
reason
,
St.
Chrysostom
saith
,
is
this
,
Because
we
are
as
sure
of
the
one
as
of
the
other
:
and
also
to
shew
the
fitnesse
of
the
comparing
of
these
things
.
There
is
no
comparison
that
could
have
been
so
fit
,
therefore
he
interchangeth
the
phrases
of
the
one
to
the
other
;
to
shew
that
it
comes
all
to
one
,
It
is
sowne
.
The
body
of
man
hath
two
kinds
of
sowings
in
this
world
.
One
is
,
when
he
is
sowne
into
the
esse
,
into
the
being
of
a
man
:
and
that
is
,
in
the
wombe
of
his
mother
,
as
St.
Chrysostom
saith
:
in
which
sense
it
is
said
,
that
such
and
such
descended
from
the
seed
of
Abraham
,
and
from
the
seed
of
such
progenitors
.
Another
sowing
is
this
which
the
Apostle
speaks
of
here
,
which
is
in
the
wombe
of
that
great
mother
,
the
Earth
:
which
is
the
common
mother
,
and
universall
nurse
of
all
mankind
.
Now
of
the
first
,
St.
Paul
speaks
not
here
:
although
it
be
true
,
indeed
,
that
some
Interpreters
have
turned
it
that
way
.
For
it
is
certaine
,
that
the
prime
principles
of
men
are
laid
in
corruption
,
and
the
first
sation
or
sowing
is
a
concealed
and
secret
matter
,
a
shamefull
action
,
and
sometimes
a
dishonest
thing
,
but
the
Apostle
hath
no
intention
to
speak
of
that
:
for
he
speaks
here
by
way
of
allusion
:
and
saith
,
So
is
it
in
the
resurrection
of
the
dead
.
Therefore
I
cannot
follow
those
extravagancies
,
but
apply
it
to
the
Resurrection
.
It
is
certaine
the
Apostle
meanes
of
that
sowing
of
God
,
when
he
sows
the
body
in
the
ground
:
Earth
to
earth
,
ashes
to
ashes
,
as
St.
Chrysostom
saith
:
Chrysost.
that
is
the
best
sowing
by
far
.
For
the
first
,
is
a
sowing
to
misery
,
and
weaknesse
;
to
live
in
troubles
,
and
crosses
,
and
affliction
in
this
world
;
even
as
Iob
saith
,
Job
14.1
.
Man
that
is
borne
of
a
woman
,
hath
but
a
short
time
to
live
,
and
is
full
of
misery
:
but
this
sowing
of
God
,
of
his
children
in
the
grave
,
(
of
which
this
Text
,
as
also
this
Chapter
must
be
understood
)
it
is
a
sowing
,
not
to
a
life
of
misery
,
but
to
a
state
of
glory
.
There
shall
be
no
trouble
after
that
,
but
a
quiet
,
and
perfect
rest
,
and
renovation
,
when
the
fulnesse
of
time
shall
appeare
.
So
then
,
It
is
sowne
.
Hee
useth
this
word
upon
purpose
,
to
take
from
us
the
feare
of
death
:
the
feare
and
trouble
of
that
great
monster
,
and
bugg
of
the
world
.
For
as
much
as
to
die
,
is
a
hopefull
thing
:
as
the
sowing
of
the
seed
is
a
hopefull
action
.
Sowing
,
is
a
word
of
confidence
and
expectation
:
as
we
see
1
Cor.
9.
1
Cor.
9.10
,
11.
that
he
that
sowes
,
may
sow
in
hope
;
and
he
that
reaps
,
may
reap
in
hope
;
and
he
that
ears
,
may
eare
in
hope
.
All
these
are
words
of
hope
:
words
that
are
very
full
of
contentment
to
the
minde
:
for
by
that
meanes
,
there
is
a
certaine
expectation
of
gaine
and
advantage
.
It
is
sowne
:
That
is
,
when
a
man
dies
,
he
is
full
of
hope
:
there
is
a
blessed
hope
,
that
waits
and
attends
upon
him
,
As
Iob
saith
,
the
just
man
,
the
good
man
hath
hope
in
his
death
:
and
the
faithfull
,
with
faithfull
Abraham
,
they
hope
against
hope
:
that
when
desperation
assailes
him
,
then
he
is
strongest
,
in
his
hope
to
God
.
It
is
sowne
:
Therefore
is
is
not
cast
away
;
it
is
not
brought
to
nothing
;
it
is
not
destroyed
,
but
it
is
sowne
:
it
is
laid
up
in
a
faithfull
hand
;
it
is
laid
up
,
as
a
depositum
:
and
not
onely
so
,
but
it
is
put
forth
to
Interest
,
and
hath
a
great
Income
againe
.
It
is
sowne
.
And
it
is
sowne
in
a
due
place
;
in
the
field
of
God
,
in
Gods
acre
:
as
in
many
places
in
Germany
,
the
Church-yards
are
called
Gods
acre
.
It
is
not
cast
into
the
water
,
it
is
not
cast
into
the
fire
to
be
burned
,
nor
to
the
thorns
and
weeds
to
choak
it
:
it
is
not
left
to
be
picked
by
the
fowls
of
heaven
:
but
it
is
sowne
in
that
place
,
where
God
hath
purposed
it
shall
repose
and
rest
.
Yea
,
it
is
given
upon
tale
,
and
the
earth
shall
restore
,
and
give
up
her
dead
:
she
shall
surrender
every
body
,
which
God
hath
committed
unto
her
.
It
is
sowne
with
the
diligent
hand
of
the
great
husbandman
,
the
Lord
Almighty
:
he
that
casts
his
seed
with
judgement
,
and
laies
it
up
with
knowledge
and
great
wisdome
:
Ioh.
15.
Joh.
15.1
.
saith
Christ
,
I
am
the
Vine
,
and
my
Father
is
the
Husbandman
.
The
Lord
therefore
takes
this
seed
,
and
he
so
layes
it
up
,
where
it
may
bring
the
most
profit
,
and
rise
with
the
richest
advantage
.
It
is
sown
in
the
bosome
of
the
great
mother
the
earth
,
which
is
fruitfull
,
and
abounds
in
plenty
:
which
receives
the
first
and
later
raine
,
Deut
11.14
.
and
sets
the
vallies
thick
with
corne
,
Psal.
65.14
.
that
it
makes
men
rejoyce
and
sing
.
In
such
a
place
is
this
semination
,
this
sowing
:
it
is
sowne
by
the
hand
of
God
,
it
is
sowne
in
the
expectation
of
hope
&
profit
.
This
word
the
Apostle
useth
,
to
allure
us
to
familiarity
with
that
,
which
of
necessity
we
must
undergoe
.
Men
must
forgoe
this
tabernacle
,
but
it
is
grievous
to
them
to
think
of
it
:
they
are
perplexed
,
and
distressed
,
when
such
melancholy
thoughts
come
in
their
heads
.
Let
us
shake
hands
therefore
with
that
,
to
the
which
we
must
needs
bow
at
the
last
.
And
let
us
conceive
the
goodnesse
of
God
,
which
follows
us
,
even
unto
our
death
,
and
opens
a
gate
of
hope
,
and
makes
us
prisoners
of
hope
,
and
gives
passage
to
the
performance
of
those
blessed
promises
wherein
we
are
instructed
,
and
whereto
we
are
called
by
the
lure
of
the
glorious
Gospell
.
So
much
for
that
metaphor
.
Now
the
other
for
the
body
to
come
,
2.
The
metaphor
for
the
life
to
come
.
Chrysost.
it
is
very
significant
.
It
is
raised
up
.
Saith
St.
Chrysostom
,
the
Apostle
doth
not
say
it
grows
up
of
it self
,
but
it
is
raised
up
,
as
being
done
by
another
:
so
indeed
,
our
redemption
,
it
is
not
wrought
by
any
thing
that
is
inherent
in
us
;
but
it
is
an
externall
action
that
comes
from
God
:
it
is
the
hand
of
God
that
works
on
us
,
and
raiseth
us
up
.
It
is
raised
,
therefore
,
by
the
power
of
him
,
that
raised
Christ
from
the
dead
:
Rom.
8.11
.
It
is
raised
by
him
that
raised
for
us
a
horne
of
salvation
in
the
house
of
his
servant
David
.
Luke
1.69
.
John
11.17
.
It
is
raised
as
Lazarus
was
raised
after
he
had
been
foure
daies
in
the
grave
.
It
is
raised
,
as
a
house
is
raised
from
the
foundation
.
It
is
raised
,
as
the
Temple
of
the
Lord
,
out
of
the
prime
materialls
,
and
beginnings
.
It
is
raised
,
never
to
fall
downe
againe
.
It
is
raised
,
not
to
relapse
againe
,
but
to
stand
as
a
goodly
monument
for
ever
.
It
is
raised
by
the
mighty
hand
of
him
,
that
raiseth
the
poore
out
of
the
dust
and
mire
,
Psal.
113.7
,
8.
and
makes
them
equall
to
the
Princes
of
his
people
.
Therefore
in
this
word
,
the
Apostle
would
teach
us
also
wherein
our
hope
consists
.
It
is
sowne
,
that
is
a
hopefull
action
:
but
after
it
is
sowne
,
it
must
be
raised
againe
:
that
is
a
dependant
action
,
which
is
not
in
our selves
,
but
from
the
Lord
.
Therefore
we
must
raise
our
hearts
unto
God
,
and
returne
our
devotion
,
and
best
affections
to
him
,
while
we
live
here
;
that
he
may
raise
these
bodies
of
ours
,
when
they
have
no
power
to
raise
themselves
:
but
when
they
shall
lie
in
the
dust
of
confusion
,
he
shall
raise
them
up
,
that
they
may
be
living
Temples
for
the
holy
Ghost
,
for
ever
to
inhabit
.
It
is
necessary
,
before
hand
,
to
raise
our
spirits
unto
him
,
that
he
may
make
a
requitall
unto
us
at
the
great
day
of
his
Visitation
.
So
much
for
the
metaphors
.
It
is
sowne
in
corruption
.
Corruption
,
is
the
worst
change
that
can
be
.
It
is
a
motion
from
a
being
,
to
a
not-being
.
For
as
generation
is
a
work
of
God
,
whereby
something
which
was
not
,
is
brought
to
have
a
being
;
so
corruption
is
a
work
which
God
permits
to
be
done
,
whereby
a
thing
is
brought
to
fall
from
that
being
,
either
to
no-being
at
all
,
to
have
no
being
in
our
sense
;
or
else
to
such
a
base
and
naughty
being
,
that
a
man
can
see
no
reason
why
it
should
ever
have
been
so
glorious
and
so
goodly
,
to
come
to
such
a
foule
disgracefull
downfall
.
Corruption
therefore
is
the
destruction
of
the
thing
that
was
made
:
as
in
all
things
we
see
in
the
world
.
In
naturall
&
artificiall
things
,
when
a
matter
is
corrupt
once
,
it
grows
fit
for
nothing
:
and
although
there
be
some
kind
of
liquors
,
that
when
they
are
corrupted
,
they
serve
for
some
use
;
(
as
wine
when
it
is
corrupt
,
it
turnes
to
vineger
:
and
although
it
be
not
fit
to
drink
,
yet
it
serves
to
raise
the
appetite
in
sauce
)
and
so
divers
other
things
doe
so
corrupt
,
that
notwithstanding
they
serve
for
some
use
:
but
yet
the
chiefest
and
greatest
number
of
things
,
when
they
come
once
to
be
corrupted
,
they
come
as
much
as
to
say
to
nothing
,
to
a
kind
of
dissolution
:
for
there
is
nothing
that
can
be
turned
unto
nothing
simply
,
but
because
the
use
,
and
property
,
and
substance
is
so
disgraced
,
and
a
contrary
thing
succeeds
a
better
:
it
is
as
if
the
thing
were
not
at
all
.
Now
this
corruption
,
is
done
two
waies
:
-
It
is
effected
either
by
separation
of
the
matter
:
-
Or
by
removing
of
the
forme
.
The
matter
and
the
form
,
you
know
,
are
the
chief
things
of
which
every
body
consists
:
and
we
see
that
in
death
,
these
things
hold
exactly
.
For
the
forme
of
man
,
being
his
reasonable
soule
;
as
long
as
that
is
in
the
body
,
it
is
compact
and
free
from
corruption
:
and
it
keeps
the
beauty
in
the
forme
and
image
of
God
,
in
its
proper
frame
and
figure
.
But
when
the
soule
is
gone
,
then
corruption
works
,
and
dissolves
the
matter
to
.
Now
when
the
matter
is
dissolved
,
or
the
element
is
dissolved
and
corrupted
:
this
is
that
corruption
which
the
Apostle
speaks
of
here
,
when
hee
saith
,
The
body
is
sowne
in
corruption
;
that
is
,
the
principles
of
the
body
,
which
consist
of
bloud
,
and
flesh
,
and
skin
,
and
bones
,
and
colour
,
and
complexion
,
and
proportion
,
and
figure
,
and
frame
:
all
these
goe
away
presently
after
the
soule
is
gone
.
And
though
some
hold
longer
then
other
,
(
as
being
of
more
sollid
parts
)
yet
they
continue
not
long
,
even
but
a
few
yeares
:
and
in
some
grounds
,
a
few
dayes
destroy
the
whole
man
.
This
corruption
began
,
when
wee
began
.
God
(
t
is
true
)
made
the
body
of
man
uncorrupt
,
had
he
persisted
in
obedience
:
but
as
soone
as
man
by
his
prevarication
,
by
transgression
of
Gods
command
,
was
drawne
into
sinne
;
he
brought
upon
him
this
worme
of
corruption
:
which
never
ceaseth
to
work
upon
the
powers
and
faculties
of
flesh
and
bloud
,
and
upon
every
part
,
till
at
the
last
it
work
it
to
an
utter
nothing
,
to
a
very
desolation
.
And
this
corruption
,
if
it
could
be
contained
,
it
were
well
:
if
it
could
consist
within
some
termes
.
For
corruption
is
proper
to
the
body
;
but
yet
through
the
infection
of
sin
,
the
gangrene
hath
so
poysoned
and
possessed
the
whole
man
,
that
corruption
(
by
a
metaphor
)
is
brought
into
the
soule
to
:
which
is
the
speciall
part
of
man
.
And
when
the
best
things
are
corrupted
,
the
corruption
is
most
wofull
of
all
.
Matth
6.23
.
If
the
light
that
is
in
thee
be
darknesse
,
how
great
is
that
darknesse
?
saith
the
Lord
Iesus
.
Men
in
this
world
are
corrupt
in
body
:
they
are
corrupt
in
soule
:
they
are
corrupt
in
their
understandings
,
in
their
speeches
:
they
are
corrupt
in
their
wayes
,
Psal.
53.1
.
as
the
Prophet
saith
,
Corrupt
they
are
,
and
become
abominable
in
their
doings
,
there
is
none
that
doth
good
,
no
not
one
.
They
are
corrupt
in
their
consciences
:
the
consciences
of
wicked
men
,
are
defiled
with
hypocrisie
,
that
they
stink
in
the
nostrils
of
God
,
and
men
.
And
to
this
corruption
,
every
man
is
subject
more
or
lesse
.
But
the
chiefe
corruption
,
intended
here
,
is
corruptibility
:
that
is
,
the
rottennes
of
the
parts
of
the
body
,
when
they
are
once
dissolved
,
and
melted
,
and
fall
from
one
another
.
To
conclude
this
point
:
because
we
know
it
by
experience
,
and
we
beare
about
us
these
corrupt
bodies
:
and
we
are
troubled
with
the
signs
of
corruption
every
day
,
if
we
understand
any
thing
,
Vse
1
It
should
teach
us
,
therefore
,
not
to
triumph
in
any
of
these
worldly
things
,
that
puffe
up
the
flesh
,
and
fill
the
mind
with
vaine
conceits
of
its
owne
sufficiency
:
but
rather
let
us
study
mortification
,
such
as
becomes
the
children
of
God
:
let
us
weep
for
our
owne
corruptions
:
for
they
grow
so
fast
upon
us
,
that
they
make
us
odious
,
even
unto
our
owne
selves
,
when
wee
come
to
have
a
sense
of
our selves
.
Againe
,
it
teacheth
us
this
,
to
take
heed
how
we
Vse
2
patch
over
this
corruptibility
as
we
use
to
do
.
What
a
deale
of
cost
,
what
a
deal
of
painting
,
and
art
,
and
labour
,
and
time
,
is
spent
now
adaies
to
conceal
this
corruption
?
Corrupt
bodies
will
not
seem
to
be
corrupt
,
but
they
will
be
immortall
,
and
eternall
:
and
those
offensive
things
that
be
in
nature
,
and
that
grossenesse
and
loathsomnesse
that
lurks
in
these
bodies
,
we
seek
by
perfumes
,
and
by
orient
colours
,
and
singular
diet
,
to
suppresse
them
,
and
obscure
them
,
that
they
may
not
appeare
.
But
now
the
Lord
hath
put
a
worm
in
this
flesh
:
see
it
,
and
acknowledge
it
,
and
waile
over
it
:
make
not
thy selfe
better
then
thou
art
:
deceive
not
thy selfe
:
thou
art
nothing
but
dust
and
ashes
,
a
corrupt
creature
,
a
masse
of
corruption
.
Why
then
art
thou
proud
,
thou
dust
and
ashes
?
which
art
nothing
else
,
but
a
masse
and
lump
of
poore
rottennesse
and
putrifaction
.
Take
heed
lest
as
thy
outward
man
corrupts
daily
,
that
the
inward
man
be
not
corrupted
to
.
For
there
is
no
corruption
like
that
:
when
a
man
hath
a
rotten
heart
,
that
is
the
most
wofull
putrifaction
.
Take
heed
,
therefore
,
to
thy
soule
,
that
though
thy
outward
man
be
(
like
it selfe
)
corrupt
,
2
Cor.
4.16
.
yet
thy
inward-man
may
be
renewed
daily
in
holinesse
and
righteousnesse
,
to
serve
the
living
God
:
that
thou
mayst
procure
peace
to
thine
own
soule
.
It
is
sowne
in
corruption
:
It
is
raised
againe
in
Incorruption
.
Blessed
be
the
God
of
Incorruption
!
that
although
our
bodies
of
themselves
be
subject
to
fade
and
molder
away
;
yet
it
is
but
for
a
season
:
for
that
the
Lord
hath
promised
them
another
state
,
which
is
incorrupt
.
And
although
wee
cannot
understand
how
it
shall
be
,
by
looking
upon
these
earthly
bodies
,
(
for
we
see
every
thing
comes
to
nothing
,
and
is
dissolved
)
yet
the
Lord
hath
given
us
a
signe
of
it
,
in
the
starres
of
heaven
,
which
are
incorrupt
.
They
are
uncorrupt
,
even
in
our
common
sense
and
experience
:
for
they
be
not
mixed
,
as
these
elementary
bodies
be
;
they
are
not
of
such
a
grosse
composition
:
and
therefore
they
stand
in
the
firmament
in
their
state
and
place
,
as
they
have
done
from
the
beginning
.
We
have
also
a
sign
of
it
in
the
Angels
,
which
are
uncorrupt
also
:
and
in
the
soule
of
man
that
hee
carries
within
him
,
which
is
likewise
uncorrupt
,
These
are
emblems
of
that
incorruption
,
that
God
will
worke
upon
our
bodies
also
.
It
is
true
,
the
body
that
is
tainted
with
sin
,
&
it
cannot
be
otherwise
;
it
must
be
a
slave
to
corruption
,
it
is
bound
over
to
corruption
;
it
is
full
of
putrifaction
,
and
it
must
needs
say
as
Iob
,
Job
17.14
.
I
will
say
unto
rottennesse
,
thou
art
my
mother
,
and
to
the
worm
,
ye
are
my
sisters
,
and
my
daughters
,
and
my
kinsfolke
.
Yet
the
Lord
hath
made
in
these
,
spirits
,
and
he
will
waken
these
bodies
,
wher●
he
cleares
and
frees
them
from
sinne
:
he
will
make
in
them
an
eternall
vigour
;
and
the
everlasting
influence
of
his
goodnesse
and
grace
,
shall
keep
that
sweetnesse
for
ever
,
after
that
it
is
once
infused
into
it
.
And
this
incorruption
shall
come
to
the
bodies
of
the
Saints
,
three
waies
.
First
,
by
the
goodnesse
of
the
matter
.
Secondly
,
by
the
singularity
of
the
forme
.
Thirdly
,
by
the
gracious
assistance
of
the
efficient
cause
.
First
,
for
the
goodnesse
of
the
matter
.
The
Lord
shall
make
that
a
sollid
,
lively
,
and
vigorous
matter
,
that
shall
never
againe
be
subject
to
frailty
,
as
the
body
was
before
by
sin
:
that
as
the
Indian
or
China
dishes
;
the
earth
and
clay
that
they
are
made
of
,
is
buryed
certaine
yeares
in
the
ground
:
that
so
it
may
ripen
,
and
be
brought
to
that
colour
,
which
after
it
comes
to
be
capable
of
.
So
the
blessed
God
will
bury
these
corrupt
bodies
under
the
ground
,
to
bring
them
to
be
a
matter
fit
for
his
stamp
,
and
image
to
be
set
on
:
which
shall
not
be
corrupt
,
as
the
former
was
;
but
shall
remain
full
of
strength
and
vigour
,
and
full
of
life
and
sweetnesse
,
to
indure
for
ever
.
And
then
secondly
,
for
the
forme
.
The
forme
of
man
shall
be
all
one
,
as
it
is
now
,
and
the
matter
to
:
onely
it
shall
be
refined
:
but
the
soule
then
shall
be
of
such
absolute
power
over
the
body
,
that
it
shall
command
it
every
where
.
The
body
shall
yeeld
a
full
obedience
,
and
the
soule
shall
command
with
a
full
authority
,
and
it
shall
be
so
furnished
with
new
abilities
,
with
new
knowledge
,
with
new
desires
,
with
new
Zeale
;
that
it
is
impossible
for
any
temptations
to
passe
as
they
doe
now
.
Now
,
sometimes
the
soule
tempts
the
body
;
and
sometimes
the
body
tempts
the
soule
:
and
they
doe
mutually
work
each
others
subversion
:
but
there
shall
be
no
such
contrariety
,
then
:
but
the
body
shall
be
for
the
soule
,
and
the
soule
for
the
spirit
,
and
the
spirit
for
God
,
that
God
may
be
all
in
all
.
Therefore
,
I
say
,
in
that
blessed
world
,
they
cannot
sin
:
men
that
live
in
this
flesh
,
cannot
but
sin
:
but
God
shall
restore
that
blessed
life
,
that
it
shall
not
possibly
sin
,
nor
conceive
of
sin
:
that
is
,
with
any
inclination
to
sin
.
For
it
is
impossible
,
for
any
man
that
is
well
in
his
wits
,
that
he
should
desire
to
be
murthered
:
it
is
impossible
,
for
a
man
that
loves
his
wealth
and
riches
,
to
desire
that
a
man
should
rob
him
:
it
is
impossible
,
that
such
thoughts
should
come
into
the
mind
of
a
man
that
is
well
advised
,
so
it
is
impossible
for
the
soule
and
body
in
that
new
world
,
that
ever
they
should
have
any
delight
to
goe
from
God
:
For
then
it
were
possible
for
a
man
to
desire
to
be
murthered
,
or
for
a
man
to
desire
to
be
robbed
of
his
wealth
:
for
to
goe
from
God
,
is
for
a
man
to
lose
his
treasure
,
to
lose
his
life
,
to
lose
his
wealth
,
to
lose
all
his
quiet
and
contentment
:
and
there
is
no
man
that
would
lose
these
.
Therefore
,
as
these
earthly
things
doe
so
affect
us
,
that
we
cannot
abide
to
be
bereft
of
them
:
much
more
then
shall
God
so
affect
us
,
that
wee
shall
not
indure
to
think
of
any
separation
,
or
going
from
him
.
As
the
Apostle
saith
,
Rom.
8.38
,
39.
What
shall
separate
us
from
the
love
of
God
which
is
in
Christ
Iesus
?
Shall
fire
,
or
sword
,
or
hunger
,
or
cold
,
or
nakednesse
,
or
life
,
or
death
?
nothing
shall
be
able
to
separate
us
from
the
love
of
God
,
i●
Christ
Iesus
.
Thirdly
,
and
lastly
,
this
incorruption
shall
be
in
respect
of
the
gracious
assistance
of
the
efficient
cause
.
This
,
indeed
,
is
the
cause
of
causes
:
this
is
all
in
all
.
For
though
God
make
a
glorious
matter
,
and
habilitate
it
with
an
excellent
forme
:
yet
,
notwithstanding
,
if
it
were
not
for
the
continuall
influence
,
and
pouring
in
of
that
glorious
life
:
every
thing
that
is
made
,
may
be
marred
againe
.
As
St.
Basil
St.
Basil
.
saith
,
Everything
created
,
is
convertible
,
and
may
be
turncal
.
The
Angels
themselves
,
they
live
not
upon
themselves
;
nor
they
live
not
upon
necessity
,
but
by
the
will
,
and
grace
of
God
:
therefore
they
are
immortall
.
Nothing
hath
immortality
,
properly
in
it selfe
,
but
God
alone
,
as
the
Apostle
saith
,
1
Tim.
6.
To
God
,
1
Tim.
6.16
.
who
onely
hath
immortality
.
That
is
,
who
onely
hath
immortality
of
himselfe
;
and
of
necessity
hath
it
,
and
cannot
but
have
it
.
All
others
have
immortality
,
by
a
dependant
grace
.
Here
is
the
chiefe
reason
of
our
incorruption
,
because
God
shall
fill
us
with
the
sweet
water
of
his
river
of
incorruption
:
which
shall
continually
keepe
us
in
our
youth
,
and
in
our
glory
and
strength
,
and
in
that
state
that
he
hath
bestowed
on
us
,
and
the
worke
that
he
hath
begun
,
he
will
finish
,
and
follow
it
with
his
continuall
assistance
.
This
is
the
reason
,
why
we
shall
be
incorrupt
.
For
because
of
sinfull
flesh
,
the
Lord
permits
it
here
,
to
fall
to
its
owne
condition
:
and
so
it
comes
from
better
to
worse
;
and
from
thence
,
to
nothing
at
all
,
to
dust
and
ashes
.
But
there
,
by
reason
that
the
Lord
shall
shew
his
mercy
,
and
by
reason
of
the
infinite
delight
that
man
shall
take
in
God
againe
:
there
shall
be
a
continuall
application
of
God
to
man
,
by
a
continuall
influence
,
(
as
the
Schools
speak
.
)
So
as
it
is
impossible
,
to
think
of
any
entrance
of
corruption
:
as
that
place
where
the
Sun
shines
continually
can
never
be
darke
:
and
that
plot
of
ground
,
which
hath
a
sweet
well
ever
pouring
into
it
,
can
never
be
dry
nor
thirsty
.
So
it
must
needs
be
,
where
God
is
alwaies
slowing
in
his
light
,
and
love
,
and
grace
:
it
is
impossible
there
should
be
any
pressing
in
,
or
any
suspition
of
corruption
to
come
againe
.
Therefore
concerning
these
things
,
the
Scripture
tells
us
,
Psal.
36.
Psal.
36
9.
With
thee
(
saith
the
Prophet
)
is
the
well
of
life
.
As
if
he
should
have
said
,
thy
waters
run
alway
sweet
,
Psal
87.7
.
and
abundantly
:
all
fresh
springs
are
in
thee
,
Psal
23.1
.
therefore
we
shall
not
lack
,
nor
die
for
thirst
,
because
we
shall
have
the
well
of
life
.
Psal.
36.8
.
And
Psal.
36.
Thou
feedest
them
with
the
fulnesse
of
thy
house
,
and
thou
givest
them
pleasures
as
out
of
a
river
.
And
for
this
purpose
also
,
even
for
that
we
should
be
assured
of
this
,
the
Scripture
tels
us
that
we
shall
have
,
in
stead
of
sorrow
,
fulnesse
of
joy
:
in
stead
of
darknesse
in
this
life
,
we
shall
have
eternall
light
:
in
stead
of
sicknesse
,
we
shall
have
his
saving
health
:
in
stead
of
death
,
we
shall
have
life
everlasting
.
And
so
wee
see
what
this
incorruptibility
is
:
it
consists
in
impassibility
,
that
the
body
shall
not
be
able
to
suffer
from
any
thing
:
because
God
shall
be
alway
flowing
into
it
his
goodnesse
,
and
love
in
Christ
Iesus
.
It
shall
not
be
able
to
suffer
from
a
tempting
devill
:
it
shall
not
suffer
from
it
selfe
,
nor
from
any
other
created
nature
:
it
shall
not
suffer
from
sicknesse
,
nor
from
time
:
the
teeth
of
time
which
devoureth
all
things
,
shall
not
be
able
to
set
its
fangs
upon
the
bodies
of
the
children
of
God
.
They
shall
not
suffer
from
hell
,
nor
from
death
:
there
shall
be
no
matter
of
feare
in
any
thing
:
they
shall
not
suffer
from
the
flames
of
fire
,
it
shall
not
be
able
to
consume
those
glorious
bodies
;
nor
the
sharpest
sword
shall
not
pierce
the
least
haire
of
them
,
but
as
we
see
God
preserved
the
three
children
in
the
fiery
furnace
,
Dan.
3.27
.
when
it
was
extraordinary
hot
,
that
there
was
not
so
much
as
the
smell
of
the
singeing
of
the
fire
upon
their
garments
.
The
blessed
God
that
is
able
to
doe
this
,
in
these
corrupt
bodies
;
much
more
will
hee
doe
it
,
in
that
incorruptible
condition
:
when
hee
shall
advance
them
to
that
glory
,
which
himselfe
will
give
them
,
who
is
the
prime
author
,
and
patterne
of
impassibility
.
And
if
the
Lions
were
not
able
with
their
teeth
,
when
they
were
so
famished
,
Dan.
6.
to
seize
upon
the
body
of
Daniel
,
when
hee
was
cast
into
the
dungeon
:
much
lesse
shall
infirmities
have
power
,
or
any
other
violence
be
able
to
touch
the
bodies
of
those
that
shal
be
glorified
in
the
day
of
Iesus
Christ
.
It
shall
rise
in
incorruption
.
I
see
the
time
is
past
,
I
will
but
touch
the
next
point
,
and
leave
the
rest
.
It
is
sowne
in
dishonour
,
it
is
raised
againe
in
honour
.
The
greatest
griefe
that
a
man
conceives
in
his
death
,
is
the
dishonorable
condition
that
doth
accompany
him
:
that
though
he
were
never
so
beautifull
and
beloved
before
,
yet
his
best
and
dearest
friends
will
be
readie
to
quit
him
now
:
yea
they
cannot
indure
his
company
:
so
that
he
must
be
removed
out
of
sight
,
as
being
an
odious
spectacle
to
looke
upon
:
as
an
intolerable
neighbour
,
that
is
not
to
be
come
neere
:
as
one
that
will
infect
all
the
society
where
he
is
:
as
a
pestilent
creature
that
must
be
shunned
and
avoided
,
that
must
be
shut
up
close
within
the
ground
,
where
hee
may
doe
no
harme
,
nor
be
noysome
and
offensive
to
those
that
are
above
ground
.
This
is
the
strange
dishonour
to
our
nature
:
that
the
great
Lords
and
Ladies
which
have
slept
before
upon
their
beds
of
Ivorie
;
Amos
6.4
.
which
had
their
goodly
Curtaines
,
and
Canopies
,
and
singular
arts
to
give
them
pleasure
and
contentment
:
now
being
dead
,
they
must
be
outted
from
their
palaces
,
and
their
goodly-roomes
,
and
be
thrust
in
the
bowels
of
the
earth
:
they
must
be
accounted
such
kinde
of
creatures
,
as
with
whom
there
is
no
cohabitation
.
Even
Abraham
himselfe
,
although
he
loved
Sarah
dearly
as
his
owne
heart
;
yet
he
could
not
endure
her
when
she
was
dead
:
but
after
a
certaine
season
when
he
had
mourned
for
her
,
he
was
faine
to
be
a
sutor
to
the
sonnes
of
Heth
,
to
sell
him
as
much
ground
as
to
bury
his
dead
in
,
Gen.
23.4
.
to
remove
her
out
of
his
sight
.
The
best
,
and
the
mightiest
Monarchs
in
the
world
,
cannot
secure
themselves
from
this
dishonour
.
If
they
die
on
the
sea
,
they
must
be
cast
over-board
:
or
if
they
die
on
land
,
they
must
suffer
themselves
to
enter
into
this
common
misfortune
:
and
although
art
,
and
imbalming
,
and
curiosity
may
doe
much
;
yet
divers
parts
of
them
,
must
of
necessity
be
taken
&
committed
to
the
ground
,
lest
all
about
them
be
pestred
by
them
:
This
is
the
wofull
stroak
of
nature
,
the
dishonour
and
deformity
,
the
beastly-figure
of
death
,
which
makes
a
man
terrible
to
all
the
beholders
:
so
that
that
goodly
countenance
should
be
turned
to
a
gastly
skeleton
;
that
those
faire
cheeks
should
come
to
be
pale
ashes
,
or
as
a
black
charcoale
:
that
those
sparkling
blazing
eyes
should
become
nothing
,
but
as
a
dim
and
dark
peble
:
and
that
which
is
the
most
fragrant
piece
of
all
,
(
the
mouth
)
to
become
the
most
ugly
,
and
odious
of
all
.
The
Lord
hath
drawne
the
pattern
of
sin
in
the
face
of
a
dead
man
:
and
hath
made
it
more
sinfull
,
and
more
ugly
in
that
one
spectacle
,
then
in
any
thing
in
the
world
besides
.
Thus
he
that
would
not
rest
in
the
beauty
of
his
creation
,
that
would
not
maintain
the
glory
of
his
countenance
,
and
the
image
of
God
that
hee
had
imprinted
upon
him
:
hee
shall
now
undergoe
the
most
foule
image
,
and
figure
that
could
be
devised
.
There
being
no
beast
,
no
creature
that
is
halfe
so
ugly
:
nothing
falling
so
from
it self
,
nothing
so
unlike
it selfe
,
there
being
nothing
traversed
with
such
contrary
passions
,
and
with
such
figures
,
and
lines
of
misery
,
as
the
face
of
a
dead
man
.
It
is
so
with
all
men
:
and
although
it
appeare
lesse
in
some
,
then
in
others
,
yet
leave
them
a
certaine
time
,
and
they
all
at
the
last
become
so
gastly
,
that
a
man
that
hath
a
constant
minde
,
and
can
indure
many
things
;
yet
he
loathes
to
behold
a
dead
man
.
This
is
the
dishonour
of
sinfull
flesh
:
such
a
basenesse
and
contempt
,
that
a
mans
best
friends
shall
run
away
from
him
:
yea
and
his
dearest
beloved
,
shall
stop
their
noses
at
him
.
This
should
teach
us
to
humble
our selves
in
this
disconsolation
:
Vse
.
and
to
adde
this
to
all
the
honors
we
have
in
the
world
,
if
we
have
any
,
or
doe
yet
looke
for
any
.
This
dishonour
of
death
,
is
a
cooling
card
that
should
make
a
man
moderate
in
all
his
proceedings
:
It
should
make
him
fearfull
in
all
his
doings
:
It
should
make
him
understand
,
that
he
ought
not
to
be
puffed
up
with
conceits
and
pretences
of
honour
:
but
to
qualifie
himselfe
with
this
,
comparing
his
dishonour
,
which
the
Lord
will
lay
upon
sinfull
flesh
.
There
is
nothing
so
honourable
,
but
it
shall
be
covered
with
shame
and
dishonour
at
the
hour
of
death
,
when
we
shall
depart
this
world
.
It
is
sowne
in
dishonour
.
Well!
although
it
be
thus
,
yet
the
Lord
hath
a
help
for
this
againe
:
it
shall
be
raised
after
another
manner
.
It
shall
be
raised
in
honour
,
in
great
glory
.
As
disgrace
and
dishonour
is
the
worst
of
punishments
:
so
honour
and
grace
,
and
glory
againe
,
is
the
best
of
preferments
.
There
is
nothing
so
sweet
unto
us
,
as
that
,
to
be
above
others
,
to
be
beloved
of
others
,
to
be
admired
of
others
,
and
to
be
served
of
others
:
this
is
that
sweet
breath
of
life
,
and
that
sweet
contentment
,
that
shall
fill
us
with
marrow
and
fatnesse
.
And
this
,
God
purposeth
to
poure
upon
these
dishonourable
bodies
,
that
die
so
beastly
and
deformed
,
that
they
are
trampled
on
by
the
feet
of
beasts
,
if
they
lie
abroad
:
and
if
it
be
in
the
Church
,
where
wee
usually
bury
,
the
poorest
and
basest
of
men
tread
upon
them
.
I
say
the
Lord
shall
raise
it
at
that
day
in
such
honour
,
that
it
shall
be
like
the
stars
of
heaven
,
it
shall
be
like
the
Sunne
in
glory
,
it
shall
be
like
the
Angels
of
God
,
it
shall
be
like
the
Sonne
of
God
:
Phil.
3.21
.
for
he
shall
change
these
vile
bodies
,
and
make
them
like
his
glorious
body
,
according
to
his
mighty
power
,
whereby
he
is
able
to
subdue
all
things
to
himself
.
Phil.
3.21
.
Now
by
the
contrary
dishonour
,
we
may
see
that
the
honour
of
the
Saints
shall
consist
,
-
1.
In
a
goodly
stature
.
-
2.
In
a
perfect
beauty
.
-
3.
In
a
gracious
fragrancie
.
In
the
stature
of
the
body
,
there
shall
be
no
uncomelinesse
,
there
shall
be
no
crookednesse
,
there
shall
be
nothing
wanting
that
can
be
required
:
as
we
use
to
say
of
images
that
are
drawne
in
waxe
,
that
they
are
compleat
;
so
,
likewise
,
God
shall
so
paint
his
image
in
the
bodies
of
his
Saints
,
when
they
shall
rise
;
that
it
is
not
possible
to
find
it
so
in
any
thing
,
but
in
the
Exemplar
,
in
the
master-piece
,
the
body
of
Christ
:
there
is
nothing
else
that
shall
be
more
glorious
.
As
in
those
happy
Countries
,
where
the
leaves
are
alwaies
greene
,
and
the
earth
is
alway
budding
,
and
bringing
forth
:
so
the
bodies
of
Gods
Saints
(
as
St.
Austin
saith
)
shall
have
that
greennesse
and
vigorousnesse
of
incorruption
possesse
them
totally
.
St.
Augustine
.
And
lastly
,
that
it
shall
be
of
a
gracious
fragrancy
,
it
is
certaine
:
that
that
also
may
be
opposed
to
the
stench
of
these
carkasses
.
The
dead
body
is
dishonoured
in
nothing
more
;
then
by
a
caryon-like
smell
:
for
thereby
it
differs
nothing
from
a
beast
:
nay
it
is
far
worse
then
a
beast
:
for
there
is
nothing
so
putrifies
,
as
the
body
of
a
man
:
there
is
nothing
brings
forth
such
ugly
things
,
as
that
.
For
out
of
the
brain
,
comes
scorpions
and
snakes
:
and
out
of
the
flesh
,
toads
and
serpents
:
which
is
not
usuall
among
the
beasts
.
For
some
of
them
bring
forth
bees
,
and
some
wasps
:
but
of
Ages
,
and
Eumines
,
and
divers
others
it
is
reported
,
that
scorpions
and
snakes
came
out
of
their
heads
after
they
were
dead
,
and
wreathed
about
their
faces
.
And
we
know
by
wofull
experience
(
of
late
time
)
of
divers
gentlemen
that
were
troubled
with
such
a
wofull
thing
,
that
they
had
wormes
in
their
braines
,
and
in
their
entrailes
.
I
say
,
therefore
,
answerable
to
this
:
as
the
miserie
is
great
,
to
which
the
body
of
man
is
subject
,
(
greater
then
other
creatures
,
because
he
is
the
onely
sinner
)
so
at
that
day
,
God
shall
make
an
aboundant
recompence
,
by
pouring
upon
it
the
spring
of
beauty
,
and
sweetnesse
,
and
fragrancie
,
that
they
shall
be
as
a
garden
of
spices
,
in
the
nostrills
of
God
and
of
his
Saints
.
Every
Saint
shall
also
be
as
a
glasse
to
each
other
;
and
every
one
shall
see
his
fellowes
beauty
;
and
they
shall
reflect
one
upon
another
,
in
the
joy
and
gladnesse
of
the
Holy
Ghost
,
to
see
the
wonderous
work
which
God
hath
wrought
upon
this
piece
of
frailty
.
And
even
as
Iacob
was
as
the
smell
of
a
field
,
when
he
came
near
his
Father
;
Behold
,
saith
Isaack
,
I
smell
the
smell
of
my
sonne
as
the
smell
of
a
field
,
Gen.
27.27
.
which
the
Lord
hath
blessed
.
There
being
nothing
more
delightfull
to
the
sense
then
a
blooming
field
of
new
corne
,
and
of
sweet
grasse
,
and
flowers
that
rise
out
of
the
earth
.
And
therefore
the
holy
man
compares
his
sonne
to
a
field
which
the
Lord
hath
blessed
.
Much
more
shall
these
be
fragrant
fields
,
the
Lord
blessing
them
with
infinite
variety
of
goodnesse
,
and
of
grace
and
sweetnesse
,
that
the
field
of
God
shall
be
more
pleasant
then
the
fields
and
gardens
of
men
,
and
then
all
the
paradises
in
this
world
.
And
as
the
head
of
this
company
is
described
,
Cant.
1.
Cant.
1.3
,
4.
Draw
me
,
and
I
will
run
after
thee
,
in
the
odour
of
thine
anointments
:
noting
unto
us
the
sweetnesse
that
is
incorporated
in
the
body
of
Christ
.
And
as
we
reade
also
of
St.
Paul
,
Acts
19.12
.
that
by
the
blessing
of
God
he
had
napkins
and
handkerchiefs
brought
from
his
body
,
that
were
of
such
sweetnesse
,
that
they
were
able
to
cure
diseases
:
so
also
we
may
understand
,
what
shall
be
the
variety
there
,
from
the
sweetnesse
that
is
now
in
the
body
,
arising
from
the
mixture
of
the
bloud
in
the
veines
,
which
makes
a
perfect
sympathy
and
harmony
.
The
Lord
,
at
that
day
,
shall
make
all
things
much
more
abundant
.
As
the
Church
also
is
described
by
the
sweetnesse
of
her
cloathes
,
in
the
Canticles
,
Cant.
1.14
.
My
Spouse
(
saith
Christ
)
is
as
a
garden
of
myrrh
or
of
spices
:
and
her
breasts
are
like
the
clusters
of
grapes
,
and
like
the
fruit
of
Engedi
:
So
every
man
and
woman
shall
be
:
although
here
,
they
be
sickly
and
subject
to
never
so
many
infirmities
and
diseases
in
this
life
;
yet
the
Lord
shall
so
alter
the
bodies
of
those
that
serve
him
here
,
in
that
blessed
estate
,
there
:
that
they
shall
be
sure
to
finde
a
singular
proportion
of
beauty
,
of
strength
,
and
of
fragrancie
,
that
all
the
just
shall
be
termed
the
field
and
paradise
,
which
God
hath
blessed
.
FINIS
.
SERMONS
On
1
COR.
15.
Of
the
Resurrection
.
1
COR.
15.43
.
It
is
sowne
in
weaknesse
,
it
is
raised
in
power
.
It
is
sown
a
naturall
body
,
it
is
raised
a
spirituall
body
.
There
is
a
naturall
body
,
and
there
is
a
spirituall
body
.
So
it
is
also
written
,
the
first
Adam
was
made
a
living
soul
,
and
the
last
Adam
was
made
a
quickning
spirit
.
[
It
is
sown
in
weaknesse
,
it
is
raised
in
power
.
]
THe
earth
is
Gods
store-house
,
whereinto
he
commits
his
treasure
:
even
the
bodies
of
his
Saints
,
the
Temples
of
his
holy
Spirit
,
saith
Tertullian
.
Tertull.
God
hath
made
the
earth
to
be
as
a
ware-house
,
therein
to
lay
his
commodities
:
and
from
thence
,
to
require
,
&
fetch
them
forth
againe
.
The
sowing
of
these
earthly
bodies
,
is
manifest
to
us
all
:
but
the
raising
of
the
seed
that
is
sowne
,
and
the
comming
in
of
the
harvest
,
that
is
locked
up
,
and
hid
in
the
chambers
of
eternity
,
in
the
omnipotency
of
God
.
And
there
is
no
way
for
us
to
have
accesse
,
and
to
look
into
it
,
but
by
the
eye
of
faith
;
whereby
while
we
live
in
this
flesh
;
wee
have
a
little
peeping
(
as
it
were
)
through
the
key-hole
,
to
see
a
glimmering
of
the
happinesse
,
and
of
the
gracious
promises
,
consigned
unto
us
in
Iesus
Christ
.
The
things
that
here
are
spoken
of
,
(
the
sowing
of
the
body
)
are
so
commonly
knowne
,
as
that
there
is
no
man
that
calls
that
in
question
.
It
is
sown
in
dishonour
,
it
is
sown
in
weaknesse
,
It
is
sown
in
misery
and
mortality
:
and
the
Apostle
concludes
all
,
It
is
sown
a
naturall
body
:
but
it
is
raised
againe
a
spirituall
body
.
And
because
hee
might
seeme
to
offend
some
eares
,
that
never
heard
of
that
distinction
,
that
there
was
such
a
thing
as
a
spirituall
body
,
(
for
if
it
be
a
spirit
,
then
it
is
no
body
:
and
if
it
be
a
body
,
then
it
is
not
spirituall
:
these
things
imply
a
contradiction
.
)
Therefore
the
Apostle
proves
that
which
he
had
said
;
he
makes
good
his
distinction
,
and
tels
them
,
There
is
a
naturall
body
,
and
a
spirituall
body
.
And
this
hee
proves
out
of
the
heads
of
them
both
,
out
of
the
two
maine
Fountaines
of
mankinde
,
the
two
Adams
.
The
one
,
working
to
misery
,
to
sinne
,
and
to
corruption
,
and
destruction
:
and
the
other
,
working
to
grace
,
to
obedience
,
and
to
eternall
glory
.
And
hee
saith
,
The
first
of
these
was
made
a
living
soule
,
but
the
second
was
made
and
ordained
a
quickning
Spirit
.
The
first
,
was
made
to
live
,
to
have
life
himselfe
;
but
he
could
not
give
life
to
another
:
yea
and
that
life
that
hee
had
,
was
but
mortall
and
fraile
.
But
the
second
Adam
,
was
made
to
have
another
kind
of
life
,
and
to
be
all
spirit
,
intending
spirituall
things
:
and
he
was
not
onely
able
to
live
in
himselfe
,
but
to
give
life
to
all
his
followers
,
&
to
quicken
all
them
that
belong
unto
him
.
Yea
although
they
be
dead
in
their
graves
,
although
they
be
dead
in
sins
,
or
dead
in
the
damps
of
conscience
:
yet
hee
is
made
a
quickning
Spirit
,
to
rouse
and
to
raise
them
to
the
happinesse
of
the
children
of
God
.
This
is
the
summe
of
the
words
read
unto
you
.
To
proceed
in
order
.
There
needs
no
great
distribution
or
division
of
the
Text
:
because
the
words
are
nothing
else
but
the
probate
of
that
which
the
Apostle
had
spoken
before
.
He
proves
it
by
the
Scriptures
,
that
there
is
such
a
difference
,
as
a
naturall
body
and
a
spirituall
body
.
The
Scripture
he
brings
is
in
Gen.
2.7
.
Gen.
2
7.
where
it
is
said
,
The
Lord
breathed
into
Adam
the
breath
of
life
:
and
so
Adam
(
or
man
)
became
a
living
soule
,
or
a
living
substance
.
In
the
order
of
the
words
,
there
are
two
miserable
properties
,
that
remain
to
be
spoken
of
touching
the
bodies
of
the
Saints
.
-
Division
into
two
miserable
Properties
.
That
they
are
sown
in
weaknesse
.
-
That
they
are
sown
meerly
naturall
.
But
the
glory
that
God
shall
put
upon
them
,
shall
be
in
the
highest
contrary
.
They
shall
rise
in
great
strength
,
and
they
shall
be
raised
in
a
spirituall
nature
in
a
spirituall
quality
,
and
condition
.
1
Property
.
Sowne
in
weaknesse
.
Concerning
the
first
,
that
the
body
of
man
is
sown
in
weaknesse
:
every
man
seeth
,
there
is
nothing
more
weak
and
despicable
then
that
:
all
the
whole
life
of
man
being
nothing
but
a
world
of
weaknesse
:
as
it
is
the
prerogative
of
God
to
be
Almighty
,
so
it
is
the
miserable
quality
of
man
to
be
all
weaknesse
.
When
he
comes
first
into
the
world
,
there
is
nothing
more
weak
then
he
:
when
he
growes
in
the
world
,
the
least
fitt
of
disease
,
of
an
ague
,
any
kind
of
opposition
whatsoever
,
will
defeat
him
and
bring
him
on
his
knees
,
to
such
a
degree
of
weaknesse
and
infirmity
,
that
he
shall
scarce
support
,
and
sustain
himself
.
And
even
those
that
are
the
strongest
of
men
,
that
are
strong
to
poure
in
strong
drink
,
Esay
5.22
.
(
as
the
blessed
Prophet
I
say
saith
)
that
spend
their
time
in
ryot
:
those
men
doe
soonest
bring
upon
them
this
fatall
weaknesse
,
and
none
end
so
foule
as
they
;
because
though
they
seeme
to
struggle
with
the
infirmities
of
nature
,
and
to
overcome
,
and
transcend
them
for
a
time
;
yet
that
inherent
weaknesse
which
is
in
the
flesh
,
rebounds
upon
them
,
and
works
them
at
last
to
nothing
,
to
the
foulest
expiration
that
can
be
.
Nay
,
those
noble
spirits
,
which
as
Tiberius
was
wont
to
say
,
that
there
were
some
spirits
in
the
world
,
that
account
their
businesse
to
be
their
solace
;
their
businesse
and
labour
,
they
account
it
comfort
and
consolation
to
them
:
yet
these
men
pluck
,
and
call
upon
themselves
a
greater
weaknesse
then
other
men
:
so
that
the
life
of
man
,
(
whether
it
be
base
and
degenerous
,
or
whether
it
be
noble
and
spritely
)
is
nothing
else
but
weaknesse
.
If
a
man
will
doe
nothing
but
sleepe
out
his
time
,
hee
shall
be
surprised
at
length
with
base
weaknesse
.
If
hee
be
vigilant
,
and
use
the
time
that
God
hath
given
him
to
the
highest
and
best
purpose
,
he
is
still
overtaken
with
weaknesse
:
and
especially
,
when
the
conscience
of
sin
works
upon
a
man
;
there
is
nothing
so
weakens
him
as
that
doth
.
Psal.
39.11
.
When
thou
chastisest
man
for
sin
,
thou
makest
him
like
a
garment
that
is
moth-eaten
.
And
as
the
Prophet
David
saith
,
by
reason
of
my
sinnes
,
my
bones
are
rotten
and
corrupted
,
and
all
my
ulcers
stink
;
there
is
no
health
in
my
body
,
Psal.
22.14
,
15.
by
reason
of
the
sinnes
of
my
soule
.
My
heart
within
me
is
like
melting
waxe
,
I
am
broken
like
a
pitcher
,
like
a
broken
vessell
,
I
am
like
a
bottle
in
the
smoak
.
The
conscience
that
God
hath
left
in
man
to
be
his
factor
,
brings
a
weaknesse
incomparable
:
there
is
nothing
that
can
be
equall
unto
it
.
But
chiefly
,
when
all
these
meet
together
,
(
as
in
some
they
doe
)
and
when
old
age
begins
to
rivle
the
face
,
and
to
draw
the
complexion
into
furrows
,
which
was
largely
extended
unto
beauty
:
and
when
the
tresles
,
and
powers
of
the
body
begin
to
faile
,
and
the
last
terme
and
period
is
at
hand
,
then
there
is
a
wofull
spectacle
of
weaknesse
.
Even
when
a
man
cannot
goe
,
nor
stand
upon
his
supporters
,
but
hee
reeles
,
and
falls
:
when
hee
cannot
taste
his
food
,
nor
smell
,
nor
finde
the
least
relish
of
it
:
when
his
eyes
waxe
dim
,
when
he
can
retaine
nothing
in
his
stomack
,
but
he
casts
it
up
againe
:
when
hee
can
hardly
speak
a
word
,
nor
know
his
best
friends
;
but
all
the
organs
of
life
and
sense
,
are
drowned
in
death
.
This
is
that
poore
weaknesse
which
the
Apostle
speaks
of
.
It
is
sown
in
weaknesse
.
When
he
is
casheerd
and
deprived
of
all
sense
,
of
all
power
and
motion
,
and
nothing
remaines
,
but
a
base
and
desperate
imbecility
:
and
such
a
kind
of
infirmity
,
as
that
there
is
no
hope
in
flesh
and
bloud
,
that
ever
there
shall
be
made
any
recovery
.
This
is
the
state
of
all
men
.
Vse
.
And
it
must
teach
us
(
beloved
)
to
weepe
over
our
weaknesse
:
to
think
of
it
,
in
the
degrees
and
parts
of
it
.
The
Lord
hath
given
us
many
prognosticants
of
it
:
every
sicknesse
,
and
every
qualme
,
and
every
distresse
of
conscience
,
and
whatsoever
troubleth
us
in
this
world
:
they
be
nothing
but
so
many
Kalenders
of
that
great
weaknesse
,
that
once
shall
come
,
and
make
an
end
of
us
.
And
therefore
,
as
it
is
said
,
Man
hath
not
one
death
alone
,
but
a
number
of
deaths
:
and
that
which
takes
him
away
,
is
called
the
last
death
:
for
he
hath
many
before
that
.
This
is
the
state
of
sowing
the
body
.
But
now
behold
the
promise
of
the
great
God!
he
will
raise
it
up
in
power
:
the
weaker
it
is
sown
,
the
stronger
it
shall
rise
:
and
this
weaknesse
that
we
have
,
it
is
no
argument
of
discomfort
,
nor
a
mean
to
make
us
distrust
;
but
it
is
a
surer
tye
to
binde
God
to
performance
:
and
a
sure
evidence
of
our
deliverance
:
that
as
our
weaknesse
is
great
,
so
our
strength
shall
be
much
more
infinite
,
which
shall
be
wrought
by
the
mighty
power
of
God
,
whereby
he
is
able
to
subdue
all
things
to
himselfe
.
It
is
raised
againe
in
power
,
or
in
strength
.
For
it
is
raised
by
him
,
that
is
the
strong
God
:
by
him
that
is
El
,
Eli
,
Elohim
,
the
God
of
strength
,
of
might
,
and
of
majesty
.
By
that
God
that
loves
to
make
his
strength
seen
in
our
weaknesse
,
and
to
make
his
glory
perfect
in
our
infirmity
:
by
that
God
that
delights
to
work
in
contraries
,
and
to
bring
fire
and
water
out
of
the
same
principle
:
that
God
hath
undertaken
to
raise
up
this
weak
body
.
Therefore
the
Apostle
saith
,
It
is
raised
:
speaking
in
the
present
tense
,
as
of
a
thing
done
:
not
in
the
future
tense
,
It
shall
be
.
To
bring
us
acquainted
with
the
truth
,
before
it
be
done
;
and
to
make
us
assured
of
it
,
as
if
it
were
performed
already
.
We
are
as
sure
,
indeed
,
to
be
raised
to
that
glorious
strength
which
God
hath
promised
,
as
if
the
deed
were
done
:
for
it
is
in
the
counsell
of
the
great
God
;
in
which
,
those
things
that
hee
hath
promised
,
be
as
if
they
were
already
performed
:
because
he
is
true
that
hath
promised
,
and
because
he
is
able
to
keep
his
promise
:
he
is
able
to
keep
his
word
;
for
it
is
his
onely
prerogative
to
keep
his
word
and
his
promise
for
ever
.
And
this
is
that
wondrous
comfort
that
he
hath
given
unto
us
;
that
if
it
were
possible
for
the
body
to
have
more
weaknesse
then
it
hath
:
if
it
were
possible
to
be
debased
worse
by
infirmity
then
it
is
:
yet
then
we
had
a
stronger
argument
to
prove
the
strength
to
come
,
to
which
the
body
shall
be
restored
.
For
the
weaknesse
which
we
have
,
and
carry
about
us
,
the
greater
it
is
,
the
stronger
proofe
it
makes
for
Gods
infinite
mercy
,
in
the
deliverance
of
us
.
For
as
we
see
by
experience
,
that
vessels
,
and
barrells
of
gunpowder
laid
up
in
vaults
and
cells
;
the
more
waight
is
laid
upon
them
,
the
greater
pyles
,
and
masse
of
building
there
is
over
them
;
the
more
furiously
and
strongly
they
break
forth
,
at
the
touch
and
traine
of
the
least
fire
.
So
likewise
it
is
certain
,
that
the
bodies
that
are
turned
into
powder
&
to
dust
,
these
powder-bodies
,
of
ours
(
for
at
last
they
must
all
,
all
come
to
pulverell
,
to
dust
&
powder
)
these
bodies
the
more
weight
is
upon
them
,
the
more
earth
,
the
more
difficulty
,
and
the
greater
weaknesse
they
have
,
whereby
they
are
compassed
and
surrounded
:
it
makes
way
for
the
more
strength
to
burst
out
,
when
the
fire
of
God
shall
light
,
and
touch
upon
it
;
when
there
shall
be
a
re-union
of
the
spirit
,
a
deduction
of
the
soule
;
when
that
fire
shall
light
upon
it
,
that
comes
from
heaven
:
then
they
shall
rise
in
a
glorious
strength
,
for
the
more
they
have
beene
held
downe
by
weaknesse
,
the
more
they
shall
be
rescued
,
and
ransomed
,
and
restored
to
a
greater
vigour
.
It
is
raised
in
power
and
strength
;
and
in
a
strength
,
that
is
answerable
to
the
weaknesse
:
that
where
the
weakness
is
the
greatest
,
there
the
strength
shall
transcend
in
greatnesse
.
And
what
is
this
strength
?
It
is
reduced
by
the
Fathers
into
foure
particulars
.
First
,
St.
Austin
,
and
St.
Chrysostom
(
and
generally
all
the
Fathers
)
think
,
Aug.
Chrysost.
that
the
strength
that
shall
be
most
eminent
in
the
body
when
it
riseth
,
shall
be
in
the
power
of
motion
:
which
because
I
have
before
spoken
of
,
I
will
but
now
touch
it
.
As
the
top
of
the
flame
that
is
in
a
dry
reed
,
it
runs
upon
the
reed
;
and
you
know
when
such
platts
of
ground
are
on
fire
,
they
set
all
a
fire
about
them
:
so
the
body
of
man
,
it
shall
be
able
to
flye
,
to
run
,
and
to
move
,
as
swiftly
as
the
flame
doth
upon
the
top
of
any
combustible
matter
.
And
as
the
Sun
,
and
the
Stars
,
and
the
Angels
,
and
spirits
of
men
doe
never
sleepe
;
and
yet
are
still
in
motion
,
and
are
never
weary
of
their
motion
:
so
the
body
that
shall
be
raised
,
and
fitted
againe
unto
the
soule
,
shall
be
without
labour
and
pain
,
without
weaknesse
and
wearinesse
,
and
shall
never
faile
nor
faint
,
but
shall
be
able
to
hold
out
in
an
everlasting
motion
,
as
the
Sunne
and
the
Stars
doe
in
the
firmament
.
In
which
sense
(
as
Luther
Luther
.
saith
)
they
shall
be
able
to
goe
ten
thousand
furlongs
in
the
twinkling
of
an
eye
.
I
name
that
as
a
matter
of
recreation
:
because
his
spirit
was
wondrous
cheerfull
and
merry
,
in
the
Notes
that
he
gives
tending
to
that
purpose
.
The
second
thing
wherein
this
strength
shall
consist
,
shall
be
in
the
efficacy
and
power
of
their
working
.
So
that
those
that
be
the
weakest
things
in
the
world
now
;
that
one
devill
(
if
he
were
permitted
)
were
able
to
wrythe
the
necks
of
ten
thousand
people
about
:
then
at
that
day
,
God
shall
give
them
that
strength
of
body
,
that
they
shall
be
able
to
encounter
a
whole
legion
of
devils
,
which
shall
then
have
no
power
over
the
bodies
of
men
(
as
now
they
have
)
nor
shall
not
be
able
to
possesse
them
,
and
to
rule
them
at
their
pleasure
,
nor
to
make
monsters
of
them
:
but
the
body
of
one
Saint
shall
put
to
flight
and
fright
a
whole
legion
of
sathans
complices
.
And
this
mighty
power
whereby
they
work
,
(
that
I
may
a
little
still
proceed
in
Luthers
explication
)
Saith
he
,
the
bodies
of
the
Saints
shall
be
so
strong
at
that
day
,
that
they
shall
be
able
to
remove
Churches
out
of
their
places
,
with
their
finger
:
they
shall
be
able
to
play
with
mighty
mountaines
,
as
children
play
with
tennis-balls
.
His
meaning
is
,
that
they
shall
have
a
mighty
and
infinite
power
,
to
work
upon
any
thing
that
God
shall
set
them
about
:
or
that
shall
be
expedient
for
them
.
But
these
kind
of
speeches
and
discourses
are
explanatorie
:
and
are
rather
for
recreation
,
then
for
men
to
subscribe
unto
:
and
yet
it
is
most
sure
,
that
their
working
power
shall
be
great
and
admirable
:
and
although
it
shall
not
be
infinite
,
yet
it
shall
be
as
neare
to
infinite
as
can
be
devised
.
For
whatsoever
it
shall
please
God
to
put
in
their
minds
to
effect
,
they
shall
be
able
to
doe
it
,
and
nothing
shall
make
resistance
.
Thirdly
,
some
other
of
the
Fathers
,
and
of
the
later
Writers
,
Beza
.
Calvin
.
as
Beza
and
Calvin
,
expound
it
thus
:
It
is
raised
againe
in
power
:
that
is
,
it
is
freed
from
the
necessities
of
nature
,
which
is
weaknesse
.
For
the
life
of
man
here
in
this
world
,
must
be
sustained
by
mennes
:
it
must
have
meat
,
and
drink
,
and
sleep
,
and
rest
,
and
an
intercourse
and
change
of
things
:
there
must
be
physick
and
medicines
to
cure
his
diseases
.
Now
at
that
day
,
the
Lord
shall
so
temper
the
body
,
that
it
shall
be
able
to
live
without
meat
and
drink
:
and
it
shall
alway
watch
without
any
necessity
of
sleepe
.
As
St.
Austin
saith
in
his
5.
Tome
,
the
13.
Book
,
Chap.
23.
Although
the
bodies
of
the
Saints
shall
have
power
to
eate
and
drink
in
that
world
,
yet
they
shall
not
stand
in
need
of
it
:
they
may
doe
it
if
they
will
,
but
they
shall
have
no
dependancie
upon
meat
and
drink
,
as
now
they
have
in
this
world
.
So
it
shall
rise
a
strong
body
.
That
little
strength
that
men
have
now
,
is
maintained
by
meat
and
drink
(
under
God
,
)
they
have
no
way
else
to
preserve
it
:
and
if
a
man
fast
sixe
or
seaven
daies
,
he
must
needs
die
presently
;
because
nature
can
indure
no
further
abstinence
:
and
besides
that
old
age
is
comming
upon
him
,
although
his
meat
be
most
delicate
;
yet
notwithstanding
the
power
of
digestion
so
far
failes
him
,
that
he
is
notable
to
concoct
it
,
and
transmit
it
into
bloud
and
nature
,
as
he
was
wont
to
doe
:
and
especially
if
his
meat
grow
coorse
,
or
his
fare
be
abated
;
then
wee
know
that
the
best
and
most
singular
strength
in
the
world
must
fade
and
fail●
.
For
,
commonly
,
according
as
the
Commons
are
,
so
is
the
strength
:
so
our
life
is
a
meere
dependance
upon
second
causes
,
next
under
God
.
God
gives
meat
a
power
to
nourish
;
and
meat
by
a
secondarie
meanes
,
nourisheth
:
whereby
it
comes
to
be
assimilated
,
and
made
like
unto
the
body
:
and
so
we
live
;
and
as
meat
growes
worse
,
or
is
taken
away
;
so
the
body
impaires
:
and
when
for
a
long
time
it
is
not
able
to
master
the
meat
,
and
to
digest
it
into
the
substance
of
the
body
:
then
likewise
the
life
is
impaired
,
and
falls
.
But
the
strength
that
the
bodies
of
the
Saints
shall
then
have
,
it
shall
be
without
these
dependances
:
the
children
of
God
shall
be
able
to
live
,
and
to
keep
their
strength
,
and
vigour
,
and
fulnesse
,
and
perfection
,
without
any
of
these
helps
of
second
causes
:
and
although
they
may
stoop
to
them
(
when
they
will
)
for
variety
;
yet
they
shall
have
no
necessity
of
them
.
Aug.
Lastly
,
(
as
St.
Austin
saith
in
his
3.
Tome
,
13.
Book
,
Chap.
26.
)
this
strength
(
saith
he
)
that
the
Apostle
speaks
of
,
I
take
to
be
specially
this
:
that
whereas
now
of
these
earthly
bodies
of
ours
,
Mat.
26.41
.
the
Lord
Iesus
saith
,
the
spirit
is
willing
,
but
the
flesh
is
weak
:
and
the
Apostle
saith
,
Rom.
7.19
.
The
good
things
that
I
would
doe
,
that
I
doe
not
:
and
the
evill
things
that
I
would
not
doe
,
that
doe
I
:
Saith
the
holy
Father
,
I
take
the
meaning
of
that
place
of
Scripture
to
be
this
:
That
whereas
now
the
strongest
part
of
man
,
(
the
spirit
)
is
willing
,
but
the
flesh
is
weak
,
and
as
a
dull
asse
,
the
Lord
shall
then
prepare
it
so
,
that
he
shall
proportion
,
and
fit
the
horse
to
his
rider
:
that
to
the
soule
,
which
is
the
rider
and
commander
of
the
body
,
hee
shall
give
a
horse
of
metall
,
that
shall
be
able
to
carry
it
to
all
actions
:
whereas
now
it
jades
,
and
tires
upon
every
good
thing
.
The
spirit
(
here
)
is
willing
,
but
the
flesh
is
weak
:
but
there
shall
be
so
perfect
a
concord
and
subjection
of
the
flesh
to
the
spirit
,
that
it
shall
goe
hand
in
hand
,
and
shall
hold
pace
with
the
soule
:
the
flesh
shall
be
as
willing
to
doe
God
service
,
as
the
spirit
:
and
there
shall
be
that
wondrous
transmutation
of
qualities
,
that
it
shall
seem
rather
a
flesh
made
of
spirit
,
then
otherwise
.
For
so
it
followes
in
the
Text
,
It
is
sowne
a
naturall
body
,
it
is
raised
a
spirituall
body
.
It
is
sowne
a
naturall
body
,
2.
Property
.
Sowne
in
weaknesse
.
it
is
raised
a
spirituall
body
.
This
is
the
last
difference
of
the
4.
and
in
this
is
comprehended
the
summe
of
all
:
For
hee
comprehends
in
the
first
word
[
naturall
]
all
defects
,
and
all
weaknesses
and
infirmities
:
and
in
the
word
[
spirituall
]
he
comprehends
all
perfection
and
augmentation
,
that
God
shall
give
in
that
day
.
Saint
Austin
saith
,
Aug.
Beza
.
a
naturall
body
is
a
mortall
body
.
Beza
saith
,
it
is
a
body
subject
to
mutation
:
a
changeable
body
.
A
bodie
it
is
,
compounded
of
elements
,
by
a
soluble
composition
;
A
bodie
,
that
bows
to
the
earth
,
that
goes
to
the
center
,
according
to
its
owne
naturall
inclination
.
A
bodie
that
must
at
last
bee
resolved
into
its
principles
:
and
as
it
is
made
of
Elements
,
so
it
must
goe
to
Elemen●s
againe
.
This
is
a
naturall
body
:
and
thus
we
know
it
is
with
every
body
in
the
world
.
For
though
there
must
be
a
change
of
them
,
that
survive
,
when
the
Lord
shall
come
;
and
that
they
shall
not
have
this
dissolution
,
that
our
bodies
must
have
:
yet
that
change
that
they
shall
have
,
shall
bee
in
stead
of
this
dissolution
,
and
who
knowes
in
what
kinde
it
shall
bee
?
and
with
what
paines
it
shall
bee
?
No
doubt
it
shall
bee
no
great
prerogative
above
us
;
and
although
they
shall
not
die
,
and
goe
unto
the
earth
as
we
doe
;
yet
they
shall
be
full
of
pangs
and
horrour
,
as
the
deaths
of
common
men
are
.
For
it
is
the
nature
of
this
body
,
being
animal
,
and
having
no
better
a
principle
,
whereby
it
lives
,
then
the
soule
,
to
dissolve
,
and
come
to
its
owne
principles
:
dust
,
to
dust
:
to
come
to
ashes
and
earth
,
according
to
Gods
decree
,
working
upon
this
flesh
of
ours
.
It
is
sowne
,
therefore
,
a
naturall
body
:
that
is
,
subject
to
change
and
corruption
.
But
now
see
the
hand
of
God
on
the
other
side
:
It
is
raised
a
spirituall
body
.
This
is
that
,
wherein
the
Apostle
comprehends
all
the
rest
;
to
perswade
that
there
is
a
spirituall
body
,
all
the
rest
are
included
in
this
.
It
is
sowne
in
corruption
,
it
is
raised
in
incorruption
.
It
is
true
,
if
it
be
spirituall
,
it
must
needs
be
incorrupt
:
so
It
is
sown
in
dishonour
,
it
is
raised
in
honour
;
It
is
certaine
,
if
it
be
raised
a
spirituall
body
.
And
so
for
strength
,
if
it
be
spirituall
,
it
must
needs
be
strong
.
Therefore
the
Apostle
concludes
all
in
this
,
It
shall
be
raised
a
spirituall
body
.
But
how
a
spirituall
body
?
Marke
!
he
saith
not
that
the
flesh
of
Gods
Saints
,
the
bodies
that
shall
be
raised
,
that
they
shall
be
spirits
,
but
spirituall
bodies
.
Still
it
shall
be
a
body
.
So
that
there
is
no
change
in
the
substance
,
but
onely
in
the
qualities
and
properties
.
Tertull.
Saith
Tertullian
,
the
Apostle
doth
not
speak
of
any
change
of
the
substance
of
nature
,
but
of
the
glorious
qualities
that
shall
come
unto
it
.
Surely
(
saith
hee
)
there
is
nothing
that
riseth
againe
,
but
that
which
was
sowne
;
and
there
is
nothing
sowne
,
but
that
which
is
dissolved
and
rotten
in
the
earth
:
and
there
is
nothing
lies
rotting
in
the
earth
,
but
flesh
:
therefore
nothing
shall
rise
again
,
but
the
flesh
.
For
there
was
nothing
that
the
sentence
of
God
went
upon
,
but
the
flesh
of
Adam
,
Dust
thou
art
,
and
to
dust
thou
shalt
returne
.
So
St.
Austin
expounding
the
words
,
In
Tom.
5.
Aug.
Lib.
13.
How
shall
they
be
spirituall
?
Not
because
they
shall
cease
to
be
bodies
:
they
are
not
therefore
called
spirituall
,
as
though
they
were
turned
spirits
,
and
ceased
to
be
bodies
;
but
because
they
shall
subsist
with
a
living
and
quickning
spirit
,
and
because
they
shall
be
made
indwellers
and
inhabitants
of
heaven
,
which
is
the
place
of
spirits
:
it
shall
then
be
the
place
for
the
bodies
of
men
.
For
now
it
is
a
strange
paradoxe
,
to
say
the
body
of
a
man
should
dwell
in
heaven
:
and
though
we
know
that
Christ
hath
it
,
by
a
speciall
priviledge
;
yet
there
is
no
man
can
imagine
,
how
the
bodie
of
a
man
should
dwell
in
heaven
,
in
those
pure
skies
,
in
those
bright
regions
;
and
that
the
heavinesse
of
the
body
should
not
praecipitate
it
downe
to
the
earth
,
and
cast
it
into
the
fire
,
and
to
dismall
events
that
should
consume
it
.
But
when
the
Lord
shall
change
this
corruption
into
incorruption
,
the
bodies
of
the
Saints
shall
be
the
onely
fit
inhabitants
of
heaven
:
therefore
it
is
called
spirituall
,
because
it
shall
dwell
in
heaven
which
is
the
place
of
spirits
:
the
body
shall
then
be
able
to
inhabit
there
:
therefore
it
is
called
spirituall
,
as
being
fit
to
possesse
those
mansions
,
that
are
destinated
properly
for
spirits
.
But
Chrysostome
makes
a
question
here
:
Saith
he
,
Chrysost.
What
is
this
that
thou
sayest
here
,
blessed
Apostle
?
Dost
thou
say
,
that
the
bodies
of
the
children
of
God
are
not
spirituall
now
?
are
they
all
meerly
animal
,
now
?
are
they
not
spirituall
?
how
is
it
said
,
that
they
are
Temples
of
the
holy
Ghost
?
if
the
holy
Ghost
dwell
in
them
,
he
makes
them
spirituall
:
they
are
called
spirituall
men
,
all
the
children
of
God
:
and
if
they
be
spirituall
men
,
then
they
have
spirituall
bodies
.
But
the
Father
answers
himselfe
again
:
It
is
true
,
these
bodies
we
carry
about
us
now
,
by
the
power
of
the
holy
Ghost
,
are
after
a
sort
spirituall
:
but
that
body
which
shall
be
then
,
(
which
he
here
speaks
of
)
shall
be
infinitely
far
more
spirituall
.
This
is
onely
in
inchoation
,
in
beginning
,
in
the
first
fruits
:
that
,
shall
be
in
the
summe
,
and
substance
,
and
fulnesse
of
perfection
.
And
St.
Bernard
,
If
thou
sayest
our
bodies
shall
rise
againe
,
thy
meaning
is
not
to
take
away
the
being
of
the
body
;
but
to
give
it
a
new
lustre
,
as
the
face
of
Moses
,
and
as
in
the
transfiguration
of
Iesus
.
Exod.
34.
For
as
Moses
,
when
God
put
that
brightnesse
upon
his
face
,
that
the
people
could
not
look
upon
it
,
but
he
was
faine
to
haye
a
vaile
on
his
face
:
his
face
was
still
the
same
,
but
yet
there
was
a
change
of
glory
,
there
was
an
accession
of
brightness
,
whereby
it
seemed
a
spirit
,
rather
then
a
common
ordinary
visage
:
so
the
bodies
of
men
that
shall
be
raised
,
there
shall
be
such
an
accession
,
and
augmentation
of
glory
,
and
beauty
,
and
brightnesse
,
that
it
shall
rather
seeme
spirituall
,
then
otherwise
.
And
as
it
was
in
the
Transfiguration
of
Christ
,
Mar.
17.
his
garments
shone
,
that
no
Dier
in
the
earth
could
make
the
like
,
and
his
face
shone
,
as
the
sunne
in
his
strength
:
the
face
of
Christ
was
all
one
,
&
his
garments
were
the
same
:
he
had
the
same
physiognomie
,
but
onely
there
was
a
new
accession
of
glory
that
came
unto
it
.
So
the
bodies
of
the
Saints
,
they
shall
be
all
one
,
the
very
same
body
shall
be
revived
,
which
hath
suffered
misery
here
;
and
shall
have
a
new
glory
put
upon
it
:
and
that
very
body
shall
have
strength
,
that
here
was
weak
,
and
subject
to
death
.
The
Lord
shall
then
cloathe
it
with
glory
:
and
although
it
shall
rise
a
spirituall
body
,
it
is
not
in
respect
of
the
change
of
the
substance
,
but
in
regard
of
the
augmentation
of
glory
,
which
shall
accrew
unto
it
.
It
is
raised
a
spirituall
body
.
So
much
of
those
two
Attributes
:
of
the
change
from
weaknesse
to
strength
,
and
from
naturall
to
spirituall
.
Now
in
the
words
following
,
the
Apostle
comes
to
prove
that
such
a
thing
there
is
as
a
naturall
body
,
and
a
spirituall
body
.
And
this
he
doth
,
to
prevent
objections
:
partly
,
lest
men
should
think
that
he
coyned
new
distinctions
and
divisions
,
which
is
a
thing
faulty
in
the
Church
:
and
partly
,
lest
men
should
be
drowned
in
error
,
by
misconceiving
his
doctrine
.
For
the
first
.
If
a
man
should
have
said
unto
him
,
Where
doe
you
learne
this
?
did
you
ever
heare
any
man
speak
such
a
thing
,
that
there
is
a
spirituall
body
?
Yes
,
(
saith
the
Apostle
)
there
is
both
:
there
is
a
naturall
body
,
and
there
is
a
spirituall
body
.
I
will
make
the
distinction
good
,
and
prove
it
.
This
teacheth
us
,
Vse
.
that
men
ought
to
be
carefull
what
distinctions
they
bring
into
the
Church
of
God
:
For
as
the
Apostle
saith
to
Timothy
,
1
Tim.
6.21
.
and
to
Titus
,
Shun
novelty
of
words
,
and
inventions
:
shun
them
,
they
are
not
to
be
admitted
:
they
destroy
the
faith
,
and
puzzle
the
understandings
of
all
Gods
children
.
Vincentius
Lirinensis
Vincentius
Lirinensis
.
saith
,
That
although
men
ought
to
speak
many
things
in
the
Church
of
God
,
after
a
new
fashion
;
yet
they
ought
to
speak
no
new
thing
at
all
.
Therefore
lest
they
should
be
offended
with
this
distinction
,
as
though
the
Apostle
had
brought
it
out
of
his
owne
braine
,
as
though
it
were
a
new
device
of
his
owne
hatching
:
he
is
forced
to
make
it
good
,
and
to
prove
that
there
is
such
a
thing
,
because
hee
would
not
be
thought
an
Inventer
of
new
devices
,
and
a
maker
of
new
distinctions
:
which
is
a
plague
in
the
Church
of
God
,
throughout
all
ages
.
Secondly
,
another
reason
was
this
:
because
hee
would
not
suffer
them
to
fall
into
a
grosse
error
,
which
they
might
conceive
by
this
doctrine
of
his
.
For
if
it
shall
be
raised
a
spirituall
body
,
(
why
then
say
the
heretiques
,
Apollinarius
,
Eunomius
,
and
such
like
)
then
it
is
not
the
same
.
For
it
is
now
a
meere
naturall
body
:
and
what
is
so
contrary
,
as
naturall
and
spirituall
?
Animal
and
spirituall
are
clean
contrary
:
therefore
the
Scripture
still
bids
us
live
after
the
spirit
,
and
distinguisheth
betweene
the
sonnes
of
the
flesh
,
and
the
sons
of
the
spirit
:
there
is
nothing
more
contrary
then
these
:
now
it
is
impossible
,
that
a
thing
should
be
capable
of
that
which
is
contrary
.
Therefore
(
they
say
)
if
it
shall
be
a
spirituall
body
,
then
it
shall
not
be
Idem
corpus
,
the
same
body
.
Another
crew
say
,
If
they
shall
be
spirituall
bodies
,
then
they
are
not
flesh
,
and
bloud
,
and
bones
,
as
these
elementary
bodies
are
,
that
die
,
and
are
committed
to
the
ground
:
but
it
shall
be
another
thing
made
by
God
,
of
a
strange
composure
.
Against
this
,
the
Apostle
tells
us
,
that
there
is
such
a
distinction
of
a
naturall
body
,
and
a
spirituall
body
:
and
yet
none
of
these
monsters
follow
neither
.
For
it
is
the
pleasure
of
the
great
God
,
to
adde
such
excellencies
to
that
body
which
was
before
dust
,
and
ashes
,
and
mortall
:
and
to
draw
such
lines
upon
it
,
to
give
it
such
beauty
,
and
perfection
;
that
it
shall
seeme
rather
a
spirit
,
then
a
body
:
it
shall
be
so
full
of
quicknesse
,
and
motion
,
and
life
,
and
dexterity
,
that
it
shall
rather
seeme
a
spirit
,
then
a
body
;
To
speak
comparatively
.
Hence
we
learne
,
That
seeing
the
Apostle
proves
his
distinction
;
that
it
is
not
lawfull
for
any
man
to
make
of
his
owne
head
,
of
his
owne
braine
,
any
generall
principles
,
or
definitions
,
or
divisions
,
or
distributions
,
concerning
the
doctrine
of
the
Gospell
:
but
he
must
shew
reason
for
it
.
Then
,
secondly
,
what
reason
doth
the
Apostle
give
for
it
?
why
,
It
is
also
written
.
Hee
proves
this
his
doctrine
,
by
the
Scriptures
:
and
unlesse
he
could
have
proved
it
out
of
them
,
he
must
have
been
subject
to
the
censure
of
all
these
heretiques
,
(
that
all
that
they
had
passed
upon
him
should
have
gone
for
good
,
)
except
he
could
have
refuted
them
by
the
Scriptures
.
So
he
tells
them
that
It
is
written
.
So
that
here
we
have
a
maine
conclusion
of
our
faith
to
hold
to
alwaies
,
and
to
stick
to
:
that
wee
must
beleeve
no
man
further
then
the
Scriptures
.
If
he
will
speak
his
own
minde
,
he
may
doe
it
for
illustration
,
or
for
arguments
sake
:
but
to
put
the
devices
of
his
owne
head
and
braine
,
to
goe
for
points
of
religion
,
for
matters
of
faith
;
it
is
a
damnable
thing
:
he
must
have
no
more
credit
,
then
the
Scriptures
will
afford
him
:
hee
must
make
no
distinctions
,
and
differences
,
except
it
be
found
in
the
written
word
.
If
this
had
been
well
observed
,
the
Church
of
God
had
never
come
to
that
miserable
distraction
that
it
hath
been
in
for
the
space
of
these
thousand
yeares
:
every
Intruder
still
presuming
to
make
his
owne
devices
fundamentall
:
to
avert
the
points
of
religion
,
&
to
make
distinctions
,
such
as
man
never
saw
in
the
Scriptures
.
As
to
talk
of
Purgatory
,
invocation
of
Saints
,
and
of
other
errors
,
newly
sprung
up
in
these
later
times
.
Such
things
as
these
have
no
kind
of
being
in
the
Scriptures
:
no
nor
any
shew
of
being
;
notwithstanding
these
proud
imperious
spirits
will
bring
them
upon
the
Church
of
God
,
and
lay
a
heavy
yoak
upon
the
people
of
God
to
beleeve
them
,
as
if
they
were
the
very
oracles
of
Almightie
God
himselfe
.
Wee
must
take
heed
of
these
things
.
Teach
mee
as
far
as
thou
wilt
out
of
Gods
booke
:
but
if
thou
teach
me
otherwise
,
thou
art
a
liar
,
and
no
teacher
,
thou
art
a
seducer
,
and
an
imposter
,
and
no
pastor
;
as
St.
Bernard
Bernard
.
and
also
Gregorie
Gregorie
.
saith
.
Therefore
this
blessed
Apostle
,
he
puts
downe
his
proofe
:
he
will
have
them
beleeve
him
no
further
,
then
hee
brings
Scripture
for
it
.
It
is
written
(
saith
he
.
)
As
if
he
should
say
,
I
make
not
this
distinction
of
a
naturall
body
,
and
a
spirituall
body
;
I
have
it
made
to
my
hand
:
for
it
is
written
.
And
where
is
it
written
?
it
is
a
hard
thing
to
find
that
:
all
the
whole
sentence
is
not
to
be
found
any
where
:
but
the
first
part
of
it
is
written
,
that
the
first
Adam
was
made
a
living
soule
:
the
other
part
is
made
up
by
the
spirit
of
the
Apostle
,
understanding
the
difference
betweene
the
first
and
the
second
Adam
:
to
make
up
the
antithesis
of
that
notable
difference
,
betweene
the
one
and
the
other
.
Some
of
the
Fathers
doe
take
it
thus
:
that
the
whole
sentence
may
seeme
to
be
written
:
that
(
oft-times
)
in
the
Scripture
,
things
are
said
to
be
written
,
and
to
be
done
,
which
are
not
written
,
nor
done
:
meaning
not
in
their
kinde
,
but
in
their
effects
by
some
consequence
.
As
St.
Chrysostom
saith
of
this
:
Chrysost.
from
the
reason
and
event
of
the
thing
,
it
was
written
:
because
that
men
did
see
,
every
christian
knows
,
that
Christ
Iesus
doth
so
farre
passe
and
surmount
the
first
Adam
,
as
God
surpasseth
man
;
as
the
soule
surpasseth
the
body
:
therefore
the
event
and
consequent
of
the
thing
,
makes
it
as
if
it
were
written
.
For
God
hath
made
it
good
,
and
so
hath
set
it
as
a
sure
writing
in
the
world
.
And
so
he
gives
instance
from
divers
Scriptures
in
the
like
things
.
As
in
Heb.
12.21
.
Heb.
12.21
.
the
Apostle
saith
,
(
speaking
of
the
terrour
of
Moses
,
when
he
was
in
the
mount
,
when
the
Law
was
given
)
the
terror
was
so
great
,
that
Moses
said
,
I
feare
exceedingly
.
Now
in
the
booke
of
Exodus
,
Exod.
19.
Chap.
19.
where
those
things
are
related
,
there
is
no
such
thing
mentioned
,
that
Moses
said
any
such
words
:
but
the
Glosse
expounds
it
,
That
it
is
certaine
upon
the
deed
,
upon
the
teror
that
Moses
conceived
,
he
trembled
.
It
was
a
thing
done
,
although
it
were
not
spoken
:
he
did
tremble
.
So
here
also
,
it
may
be
said
,
Although
there
be
no
such
words
as
the
second
part
of
this
sentence
,
(
that
the
second
Adam
was
made
a
living
spirit
,
)
yet
de
facto
it
is
true
.
For
all
the
Church
of
God
knowes
and
subscribes
,
that
there
is
a
maine
difference
betweene
them
.
Such
other
places
there
are
,
as
that
in
Isay
7.14
.
Isay
7.14
.
A
virgin
shall
conceive
and
bring
forth
a
sonne
,
and
they
shall
call
his
name
Emanuell
.
Now
this
was
never
done
,
de
facto
,
(
as
St.
Chrysostom
observes
,
Chrysost.
)
the
people
never
called
him
so
,
they
called
him
Iesus
,
not
Emmanuel
.
And
although
the
Angell
gave
that
name
to
the
virgin
,
yet
the
people
used
it
not
:
and
yet
(
saith
St.
Chrysostom
)
though
it
were
not
done
de
facto
,
yet
it
was
done
de
jure
:
it
was
done
in
right
and
reason
:
for
that
the
things
themselves
do
send
forth
such
a
voice
and
testimony
,
that
he
was
Emmanuel
,
God
with
us
.
Therefore
these
Fathers
think
the
meaning
of
the
Apostle
is
this
,
That
although
it
were
not
written
in
expresse
words
;
yet
by
the
Spirit
of
God
,
and
by
the
demonstration
God
gave
unto
the
world
of
Christ
,
the
later
part
was
written
(
as
well
)
in
the
mindes
of
men
,
by
the
finger
of
the
Holy
Ghost
,
as
the
former
part
was
written
in
Gen.
2.
But
I
take
it
,
the
best
sense
of
it
is
this
,
(
and
so
the
later
Divines
hold
,
that
the
meaning
of
the
Apostle
is
)
to
make
a
comparison
:
that
as
it
is
written
,
the
first
Adam
was
made
a
living
soule
;
so
I
averre
,
that
the
last
Adam
was
made
a
quickning
spirit
.
So
that
the
word
,
It
is
written
,
is
to
be
understood
of
the
first
part
onely
,
and
not
of
the
later
:
but
the
other
,
I
averre
by
the
Spirit
of
God
,
and
by
the
power
of
the
Gospell
.
So
that
there
is
no
man
that
need
doubt
of
it
hereafter
,
but
that
there
is
infinite
difference
,
between
the
first
and
the
second
Adam
.
To
come
to
the
sense
of
the
words
:
because
I
have
been
too
troublesome
in
this
,
I
will
be
briefe
.
The
first
man
was
made
a
living
soule
.
As
if
he
should
say
,
he
was
made
in
a
mutable
,
changeable
manner
of
perfection
:
and
it
was
in
his
owne
free
will
,
to
have
stood
,
and
kept
close
to
God
,
if
he
would
have
been
constant
.
For
then
he
should
never
have
died
.
But
because
hee
would
be
trying
conclusions
,
and
fall
from
his
Maker
:
therefore
hee
was
animal
,
a
living
soule
,
although
God
made
him
for
another
purpose
,
if
he
would
have
kept
the
place
God
set
him
in
.
Secondly
,
he
was
made
such
an
animal
,
as
stood
in
need
of
second
causes
:
hee
stood
in
need
of
meat
,
and
drink
,
of
rest
,
and
labour
,
and
sleepe
,
and
such
things
as
these
.
Thirdly
,
he
was
made
a
living
soule
,
not
a
life-making
soule
:
living
in
himselfe
,
but
not
giving
life
unto
others
.
But
the
Sonne
of
God
was
made
a
quickning
Spirit
:
not
onely
to
have
life
in
himselfe
,
but
to
give
life
unto
all
his
followers
.
So
that
Adam
took
life
,
but
he
could
not
give
it
.
Christ
took
life
,
as
being
man
,
from
the
Deity
:
and
he
gives
it
as
being
God
:
not
onely
the
life
of
nature
,
but
the
life
of
grace
and
glory
.
And
so
he
became
in
every
thing
,
a
quickning
and
glorious
Spirit
.
The
first
Adam
was
made
a
living
soule
.
That
is
,
worldly
,
minding
the
world
,
looking
to
the
earth
:
he
was
to
dig
the
earth
,
to
delve
in
the
garden
;
he
was
made
for
that
purpose
,
and
for
other
worldly
purposes
.
Toward
the
center
,
was
his
aspect
:
but
Christ
was
of
another
making
:
hee
was
all
for
spirit
,
all
for
heaven
,
and
heavenly
affaires
;
for
the
businesse
of
his
Father
,
for
the
reclaiming
of
soules
,
for
the
pardoning
of
sinnes
,
for
the
working
of
miracles
,
for
the
gracious
concurrence
of
those
sweet
principall
meetings
of
mercy
and
truth
,
which
meet
together
in
him
.
So
that
the
difference
(
by
this
time
)
appeares
manifestly
.
It
is
said
,
Adam
was
made
a
living
soule
;
that
is
,
to
have
life
in
himselfe
,
but
not
to
diffuse
,
and
extend
it
to
any
other
.
Christ
Iesus
was
made
the
author
of
life
,
and
of
all
that
we
all
hope
for
and
pray
for
:
of
life
eternall
,
of
happinesse
and
glory
.
But
here
are
divers
questions
to
be
resolved
:
which
I
will
but
propound
,
and
name
unto
you
,
and
so
passe
them
ouer
.
Quest.
1
First
,
it
may
be
demanded
,
(
because
it
is
said
that
Adam
was
made
a
living
soule
,
and
that
Christ
was
made
a
quickning
spirit
)
whether
Christ
were
not
a
living
soule
,
as
well
as
Adam
?
and
whether
Adam
were
not
a
quickning
spirit
,
as
well
as
Christ
?
And
certainely
,
these
things
are
true
:
if
we
take
them
in
their
kinde
,
they
be
both
true
.
For
Christ
was
not
onely
made
a
quickning
spirit
,
but
he
had
a
body
,
as
Adam
had
,
and
hee
was
a
living
soule
,
as
well
as
Adam
.
And
Adam
was
not
onely
made
a
dull
,
and
dumpish
thing
,
given
unto
worldly
matters
:
but
he
was
made
a
quick
,
although
not
a
quickning
spirit
.
Therefore
for
the
first
,
we
must
understand
that
it
is
true
,
that
the
Lord
Christ
was
made
a
living
soule
,
as
well
as
Adam
.
For
there
is
a
grosse
errour
of
Eunomius
,
Eunomius
.
which
thought
that
Christ
had
no
reasonable
soule
:
but
that
his
Divinity
was
his
soule
;
that
it
was
in
stead
of
a
soule
:
and
that
hee
had
no
other
soul
but
that
.
This
is
a
monstrous
abortion
:
for
if
Christ
had
not
taken
our
whole
nature
,
hee
had
not
saved
our
whole
nature
.
Now
the
best
and
chief
part
of
our
nature
,
is
the
soule
:
and
it
was
the
soule
(
chiefly
and
principally
)
that
Christ
came
to
save
.
Therefore
it
is
certaine
,
that
he
tooke
our
soule
,
as
well
as
hee
tooke
our
flesh
:
and
so
was
made
a
living
soule
,
as
well
as
Adam
.
And
it
appears
also
by
this
,
in
that
he
had
two
wills
in
him
,
as
he
had
two
natures
:
the
nature
of
God
,
and
the
nature
of
man
,
united
in
one
person
.
So
likewise
he
had
two
wills
,
the
will
of
God
,
and
the
will
of
man
:
yet
he
subjected
alway
the
lower
will
,
unto
the
higher
:
Not
my
will
,
but
thy
will
be
fulfilled
:
not
as
I
will
,
but
as
thou
wilt
.
But
the
will
of
his
manhood
appeared
in
this
;
thas
as
he
was
a
man
,
he
was
afraid
of
death
:
Mat.
26.42
.
he
desired
that
the
cup
might
passe
from
him
,
he
would
not
have
died
at
that
instant
:
yet
as
he
was
alway
obedient
to
God
the
Father
,
he
desires
that
the
upper
will
might
prevaile
;
and
saith
,
Not
my
will
,
but
thine
be
fulfilled
.
Let
the
will
of
God
prevaile
,
and
let
the
will
of
man
be
ruled
,
and
over-ruled
.
Therefore
,
as
Christ
had
two
wills
,
so
he
had
two
natures
:
and
by
consequent
,
the
full
nature
of
God
,
and
man
.
Or
else
,
if
hee
had
not
taken
the
soule
of
man
,
as
well
as
the
body
,
hee
could
not
have
delivered
the
whole
nature
of
man
,
the
principall
part
whereof
is
the
Soule
.
But
here
is
the
difference
;
although
Christ
were
made
a
living
soule
,
as
Adam
was
;
yet
hee
was
more
than
so
:
hee
was
not
made
for
that
purpose
,
as
an
ordinary
living
soule
;
but
he
had
an
accession
of
the
glory
,
and
grace
,
and
strength
of
the
Deity
,
to
make
this
living
soule
sublimate
to
perfection
:
to
make
it
capable
of
unspeakable
mysteries
which
Adam
had
but
in
a
poore
pittance
,
in
a
low
condition
:
hee
had
a
living
soule
,
indeed
,
well
qualified
and
adorned
with
innocencie
and
the
power
of
originall
justice
,
and
a
power
to
have
life
,
and
grace
,
and
immortalitie
,
if
hee
had
kept
and
continued
in
the
commandement
;
but
he
had
no
higher
matters
,
hee
had
nothing
in
him
,
whereby
of
necessitie
he
might
abstaine
from
sinne
;
but
that
he
might
sinne
,
and
be
damned
for
it
.
But
in
Christ
there
was
an
absolute
necessitie
of
holinesse
and
perfection
,
and
of
all
the
parts
in
him
,
which
was
not
in
Adam
.
Quest.
2
For
the
second
Question
:
whereas
it
is
said
,
Hee
was
a
quickning
spirit
,
Apollinarius
Apollinarius
.
inferred
upon
this
,
that
he
had
a
phantasticall
body
,
and
not
a
true
body
.
This
is
as
grosse
as
the
former
:
for
if
Christ
must
take
upon
him
our
nature
,
hee
must
take
that
which
stood
in
most
need
of
redemption
;
which
is
the
poore
body
,
which
is
subject
to
all
miseries
and
calamities
.
For
how
should
hee
be
called
The
sonne
of
man
,
if
he
had
not
a
body
?
But
as
he
is
called
The
sonne
of
God
,
so
he
is
also
called
The
sonne
of
man
;
and
hee
came
to
save
both
parts
of
man
that
were
downe
by
reason
of
sin
:
he
came
to
take
the
flesh
of
man
,
to
be
incarnate
;
and
that
is
it
that
we
so
rejoyce
and
boast
of
,
that
Christ
was
become
incarnate
,
&
became
man
,
and
tooke
our
flesh
upon
him
;
and
in
that
flesh
he
hungred
,
in
that
flesh
he
suffered
,
in
that
flesh
he
was
buryed
,
in
that
flesh
he
rose
againe
,
in
that
flesh
he
ascended
into
heaven
,
to
make
a
way
by
the
vaile
of
his
flesh
into
the
Holy-of-holyes
,
Heb.
10.20
.
to
all
that
constantly
and
truly
beleeve
in
him
.
Quest.
3
Thirdly
,
another
Question
is
moved
here
;
How
Adam
is
said
to
be
corpus
animale
,
seeing
God
gave
him
a
power
of
immortalitie
:
for
if
it
were
corpus
immortale
,
then
it
could
not
be
corpus
animale
,
as
saith
S.
Austin
,
and
that
truly
:
but
Adam
had
corpus
immortale
,
therefore
it
was
not
corpus
animale
;
and
by
consequent
,
he
cannot
be
so
different
from
Christ
as
the
Apostle
makes
him
here
:
For
,
the
Apostle
brings
in
the
two
roots
and
fountaines
of
man-kinde
;
and
he
makes
the
one
animall
,
and
the
other
spirituall
.
Now
(
saith
St.
Austin
)
I
demand
if
Adam
had
an
immortall
body
,
how
was
it
an
animall
body
?
For
an
animall
body
is
that
that
is
fraile
and
changeable
:
an
immortall
body
is
that
which
is
unchangeable
.
And
againe
,
as
the
holy
Father
urgeth
it
further
.
Certainely
(
saith
he
)
we
recover
in
Christ
,
that
which
we
lost
in
Adam
;
and
one
thing
that
we
recover
by
Christ
,
is
immortality
;
therefore
we
lost
immortality
in
Adam
:
we
lost
it
in
the
first
Adam
,
and
we
recover
it
in
the
second
.
Now
if
we
lost
immortality
in
Adam
,
then
he
lost
it
for
us
;
he
lost
it
first
,
as
being
the
foundation
of
our
kinde
,
and
we
lost
it
in
him
being
his
posterity
.
Then
certainely
,
he
had
it
if
he
lost
it
:
for
no
man
can
lost
that
which
he
hath
not
;
and
therefore
Adam
having
immortality
,
how
should
his
body
be
fraile
,
and
mortall
,
and
an
animall
body
?
These
are
things
contrary
each
to
other
.
The
Father
answers
againe
.
These
quirks
and
devises
,
make
the
faith
of
many
men
to
stagger
;
and
it
makes
some
men
to
answer
it
thus
.
That
the
body
of
man
was
changed
in
Paradise
.
God
made
his
body
a
mortall
body
:
but
after
this
,
he
brought
him
to
the
Symbole
of
life
,
and
gave
him
a
commandement
to
abstaine
from
the
tree
of
knowledge
of
good
and
evill
;
which
had
he
done
,
and
had
kept
that
commandement
,
then
should
the
fruit
of
the
tree
of
life
have
so
preserved
his
life
,
that
he
should
have
lived
for
ever
.
So
these
men
thinke
that
the
Lord
changed
the
condition
and
quality
of
his
body
in
Paradise
,
in
the
giving
of
the
command
.
Aug.
But
S.
Austin
answers
it
better
afterwards
,
I
thinke
(
saith
he
)
that
the
most
safe
and
proper
answer
is
this
;
that
although
it
be
true
,
that
we
recover
immortality
by
Christ
;
and
that
we
lost
this
immortality
in
Adam
:
yet
we
have
a
farre
greater
advantage
by
Christ
;
we
gaine
more
by
Christ
,
then
we
lost
by
Adam
.
Adam
never
had
this
certainty
of
immortality
that
we
have
;
he
had
a
kinde
of
a
possibility
of
it
,
but
it
was
conditionall
.
Now
conditions
make
nothing
to
be
,
and
so
this
stood
upon
an
if
:
If
thou
keep
the
commandement
thou
shalt
live
;
and
if
thou
doe
not
,
thou
shalt
die
;
therefore
a
man
cannot
say
that
there
was
any
immortality
planted
in
the
person
of
Adam
;
because
it
was
uncertaine
,
it
was
mutable
,
it
was
in
the
freedome
of
his
will
,
which
was
changeable
;
he
was
not
made
in
a
certaine
necessity
of
obedience
,
therefore
it
was
conditionall
.
To
conclude
all
;
As
the
holy
Father
saith
,
the
body
of
Adam
,
although
it
were
meerely
naturall
,
as
ours
is
;
yet
it
was
in
a
farre
better
condition
then
ours
are
:
that
is
,
it
had
no
necessity
of
dying
,
as
ours
hath
,
for
our
bodies
must
needs
die
,
but
the
body
of
Adam
might
have
beene
sublimate
,
and
brought
unto
the
heavenly
joyes
,
without
death
,
which
ours
cannot
be
.
For
it
is
impossible
for
flesh
and
blood
to
enter
into
the
Kingdome
of
God
.
1
Cor.
15.50
.
Therefore
we
have
no
way
to
come
to
glory
,
but
by
suffering
the
common
calamity
of
nature
,
which
is
by
stooping
to
the
burthen
of
death
.
And
againe
,
Adam
had
in
his
very
person
,
those
seeds
that
might
have
prolonged
,
and
continued
his
life
,
by
the
blessing
of
God
,
and
the
Sacrament
of
the
tree
of
life
;
whereas
we
by
his
sin
,
have
gotten
nothing
but
the
seeds
of
death
and
mortality
;
working
us
from
one
misery
,
and
sicknesse
to
another
,
and
from
sicknesse
to
death
.
And
(
if
the
mercy
of
God
intervene
not
)
from
the
first
to
the
second
death
;
to
eternall
misery
and
perplexity
.
Therefore
the
difference
is
this
;
the
Lord
made
him
in
a
better
estate
then
we
;
for
he
had
no
necessity
of
death
,
nor
no
principle
of
death
;
but
what
by
his
owne
will
he
contracted
:
but
in
us
there
is
a
necessity
of
death
,
we
must
die
;
and
yet
by
the
mercy
of
God
in
Christ
,
wee
are
restored
,
and
renewed
;
by
his
intercession
and
sacrifice
,
unto
better
things
then
we
lost
in
Adam
.
The
Lord
make
us
assured
of
this
blessed
and
glorious
estate
:
that
thereby
we
may
be
armed
against
death
;
against
the
feare
of
death
,
and
that
thereby
we
may
grow
more
and
more
spirituall
,
that
wee
may
become
partakers
of
that
divine
grace
,
which
may
make
us
while
we
live
in
this
world
,
not
to
be
of
the
world
;
but
Citizens
of
that
blessed
and
heavenly
Ierusalem
,
which
is
the
mother
of
us
all
.
Gal.
4.26
.
To
the
which
the
Lord
bring
us
for
his
infinite
goodness
,
and
mercies
sake
.
Amen
.
FINIS
.
SERMONS
On
1
COR.
15.
Of
the
Resurrection
.
1
COR.
15.46
,
47.
But
that
is
not
first
which
is
spirituall
,
but
that
which
is
naturall
,
and
then
that
which
is
spirituall
.
The
first
man
is
of
the
earth
,
earthly
;
the
second
man
is
the
Lord
himselfe
from
heaven
.
As
is
the
earthly
,
so
are
they
that
are
earthly
:
and
as
is
the
heavenly
,
so
are
they
also
that
are
heavenly
.
IN
the
former
part
of
this
Treatise
,
the
Apostle
hath
discoursed
of
the
kindes
,
and
degrees
of
our
future
happinesse
,
in
the
glorious
resurrection
.
Now
hee
comes
to
tell
us
of
the
causes
,
and
of
the
order
.
The
substance
of
these
words
which
I
have
read
unto
you
,
is
to
give
satisfaction
to
that
common
curiosity
that
is
in
Gods
people
:
whereby
they
seeke
to
prevent
the
time
,
and
to
enjoy
their
happinesse
before
it
be
Gods
will
and
pleasure
.
It
is
naturall
to
man
(
as
Cornelius
Tacitus
saith
)
to
runne
before
his
fortunes
:
Corn.
Tacit.
And
so
it
is
among
Christians
themselves
;
there
is
a
kinde
of
harmelesse
humour
(
although
when
it
is
too
extreame
and
violent
,
it
is
full
of
sinne
;
yet
it
is
construed
to
a
good
sense
that
)
they
desire
to
be
dissolved
and
to
be
with
Christ
,
which
is
best
of
all
:
that
is
to
say
,
not
to
be
dissolved
after
the
fashion
of
the
common
death
(
as
S.
Paul
did
)
but
to
have
a
kinde
of
light
mutation
,
and
change
;
and
so
to
be
translated
unto
glory
.
You
see
in
2
Cor.
5.4
.
2
Cor.
5.4
.
where
the
Apostle
tells
us
,
We
would
not
be
spoiled
of
this
body
.
that
is
,
we
would
not
die
:
but
supervestiri
,
wee
would
have
a
garment
or
vestment
of
glory
and
immortality
to
be
put
upon
this
body
,
without
death
.
As
if
hee
should
say
,
we
would
have
corruption
to
enter
into
incorruption
;
and
we
would
be
made
capable
of
heaven
,
with
these
bodies
unchanged
by
death
.
To
that
the
Apostle
answers
in
these
words
.
No
(
saith
he
)
these
things
are
contrary
,
(
naturall
,
and
spirituall
)
and
it
is
impossible
for
a
naturall
body
,
to
be
capable
of
spirituall
qualities
;
or
a
spirituall
body
,
of
naturall
qualities
:
we
must
needs
leave
off
the
one
,
before
we
can
take
the
other
;
we
must
lay
downe
the
rags
of
this
flesh
,
before
we
can
take
the
garment
or
vestment
of
glory
,
and
eternity
,
in
that
blessed
life
that
followes
.
And
although
we
have
a
great
desire
to
goe
unto
life
,
without
death
;
yet
wee
must
mortifie
that
desire
:
for
it
is
as
vaine
as
nurses
wishes
.
As
nurses
that
wish
the
most
eminent
and
excellent
things
to
their
children
;
so
we
delight
our selves
in
this
imagination
.
But
the
Apostle
tells
us
,
that
wee
must
take
things
in
order
,
for
that
God
hath
made
all
things
in
order
.
First
,
we
are
to
taste
of
the
naturals
,
and
then
to
be
made
partakers
of
the
spirituals
:
so
we
cannot
be
borne
into
this
world
,
but
by
nature
;
and
we
cannot
be
borne
into
our
spirituall
possession
at
the
first
:
but
first
we
must
have
a
kinde
of
naturall
life
;
and
by
the
grace
of
God
,
that
prepares
us
unto
the
life
spirituall
.
So
God
hath
appointed
and
ordained
every
thing
to
goe
by
succession
,
that
all
things
should
not
be
done
at
once
,
but
every
thing
in
its
time
.
For
(
saith
he
)
that
which
is
spirituall
,
is
not
first
;
but
that
which
is
naturall
,
and
then
that
which
is
spirituall
.
And
to
this
purpose
hee
brings
in
the
two
great
fountaines
,
and
seminaries
of
mankinde
:
the
one
for
the
life
of
nature
;
the
other
for
the
life
of
grace
;
a
man
,
and
a
man
:
both
of
them
being
men
,
but
yet
being
diversly
qualified
;
and
both
leaving
their
qualities
to
those
that
be
their
followers
.
For
(
saith
the
Apostle
)
the
causers
of
all
this
great
difference
of
naturall
and
spirituall
,
be
the
two
Adams
;
the
one
was
meerely
naturall
,
and
was
no
more
but
a
man
.
The
other
,
although
he
were
naturall
,
yet
he
was
spirituall
too
;
he
was
both
God
and
man
.
The
one
wrought
unto
death
,
the
other
wrought
unto
life
;
the
one
was
bent
and
inclined
to
sinne
,
the
other
was
full
of
all
grace
;
the
one
left
an
inheritance
of
misery
,
the
other
left
great
demeanes
of
glory
to
all
those
that
are
his
followers
.
Now
as
these
causes
bee
contrary
in
themselves
(
there
being
as
much
difference
betweene
them
,
as
there
is
betweene
East
and
West
)
so
wee
must
imagine
the
effects
to
be
different
too
.
For
if
the
one
did
work
to
hell
and
damnation
,
the
other
wrought
to
heaven
a
glorious
redemption
and
salvation
for
all
Gods
people
;
and
if
the
wickednesse
of
the
one
were
derivable
upon
his
posterity
in
the
flesh
,
much
more
the
goodnesse
and
righteousnesse
of
the
other
,
is
derived
unto
them
that
are
true
beleevers
and
followers
of
him
.
The
first
man
was
of
the
earth
,
earthly
:
the
second
man
was
the
Lord
from
heaven
.
And
as
they
be
,
so
be
their
disciples
:
as
is
he
that
is
earthly
,
so
are
they
that
are
earthly
:
and
as
was
the
heavenly
,
so
are
they
that
are
heavenly
.
They
are
to
follow
their
masters
cue
,
and
to
be
of
the
same
condition
,
as
their
Chieftaine
and
Soveraigne
.
The
carnall
man
dies
in
Adam
:
the
spirituall
lives
in
Christ
,
even
to
life
everlasting
.
This
is
the
substance
of
the
words
read
unto
you
.
Now
to
proceed
in
order
of
the
Text.
First
,
Division
,
into
3.
parts
.
-
1.
The
order
of
the
Proposition
.
-
2.
The
comparison
betweene
the
2.
Adams
.
-
3.
The
conformity
of
their
members
.
we
are
to
consider
the
verity
and
truth
of
the
order
of
this
proposition
:
how
the
Apostle
intends
that
that
which
is
spirituall
is
not
first
,
but
that
which
is
naturall
:
For
it
seemes
,
that
the
best
things
should
be
first
:
and
spirituall
things
,
being
best
;
therefore
it
seemes
they
should
be
first
:
yea
it
seems
to
be
a
disparagement
unto
things
spirituall
and
heavenly
,
to
come
in
time
after
things
naturall
.
But
the
Apostle
saith
no
:
God
hath
appointed
it
so
,
and
hee
gives
no
further
reason
,
(
as
St.
Chrysostom
observes
)
that
they
may
give
themselves
content
in
this
,
that
it
is
Gods
will
it
shall
be
so
;
that
is
a
reason
sufficient
,
they
need
seek
no
further
.
Secondly
,
we
are
to
consider
the
comparison
betweene
the
two
heads
,
and
roots
,
and
fountaines
of
mankinde
:
the
first
man
,
and
the
latter
man
:
and
they
are
compared
in
foure
things
.
The
first
,
is
in
respect
of
their
order
and
succession
:
the
first
,
and
the
last
;
or
the
first
,
and
the
second
.
The
second
,
is
in
respect
of
the
place
of
their
nativity
,
whence
they
come
:
the
first
,
from
the
earth
:
the
second
,
from
heaven
.
The
third
,
is
in
the
quantity
of
their
difference
and
excellencie
:
the
first
,
came
as
a
servant
;
the
second
,
came
as
a
Lord
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
though
the
word
servant
be
not
noted
in
the
Text
;
yet
it
is
to
be
understood
by
this
,
that
he
saith
,
The
Lord
himselfe
Therefore
the
first
came
not
as
a
Lord
,
but
as
a
servant
;
but
the
second
came
as
a
Lord
in
all
points
:
yea
as
the
Lord
himselfe
,
from
heaven
.
Then
lastly
for
their
qualities
;
the
one
is
earthly
,
the
other
is
heavenly
.
The
third
part
of
the
Text
,
is
the
conformity
of
the
members
that
belong
to
these
heads
,
with
their
heads
.
For
as
there
are
two
great
foundations
of
mankinde
,
so
likewise
they
have
members
answerable
to
them
.
Those
that
be
of
Adam
(
that
is
,
naturall
men
)
they
be
as
their
father
is
;
such
as
the
earthly
is
,
so
they
are
that
are
earthly
:
and
those
that
be
of
Christs
retinue
,
they
be
such
as
their
Master
is
too
.
For
as
is
the
heavenly
,
so
are
they
also
that
are
heavenly
:
which
is
not
meant
of
the
manners
and
condition
of
men
here
in
this
world
:
(
for
the
Apostle
meddles
not
with
that
in
all
this
Chapter
)
but
it
is
spoken
of
the
bodies
that
shall
be
raised
at
that
day
:
th●t
as
all
men
be
earthly
by
nature
,
(
the
best
Saints
of
God
here
are
in
an
earthly
condition
,
and
must
be
dissolved
into
earth
:
)
and
as
we
have
that
by
means
of
the
first
Adam
from
whence
wee
descend
;
so
from
the
second
Adam
wee
have
a
hope
,
and
shall
have
power
to
be
heavenly
in
the
Resurrection
.
And
as
sure
as
we
are
mortall
here
,
so
sure
wee
shall
be
immortall
,
there
.
These
are
the
branches
of
the
Text
:
of
these
in
order
,
as
the
Spirit
of
God
shall
give
assistance
.
First
,
1
Part.
The
Order
naturall
before
spirituall
.
Chrysost.
concerning
this
that
he
saith
about
the
Order
of
the
thing
that
God
hath
ordained
:
which
is
naturall
before
spirituall
.
Saith
St.
Chrysostom
,
he
doth
not
shew
for
what
cause
;
hee
alledgeth
no
cause
of
Gods
order
:
To
teach
us
to
be
content
with
the
dispensation
of
Almighty
God
:
to
shew
us
,
that
it
is
the
wisest
course
that
he
hath
taken
:
and
because
also
he
would
shew
us
,
that
the
Lord
doth
better
our
estate
,
and
proceeds
from
that
which
is
weak
,
to
that
which
is
more
perfect
.
For
as
in
nature
,
so
also
in
grace
,
things
grow
from
weak
imperfection
,
unto
a
light
and
prime
estate
:
and
therefore
first
and
last
,
doe
not
alwaies
argue
excellency
and
superiority
:
but
oftentimes
those
things
that
be
last
,
be
better
then
those
that
be
first
.
Although
in
Scripture
we
find
(
in
some
cases
)
that
that
which
is
first
,
is
best
:
(
as
in
the
first
borne
of
men
,
and
the
first
borne
of
other
creatures
;
in
the
first
moneths
,
and
the
first
feasts
,
and
the
first
fruits
,
and
the
like
)
yet
this
holds
not
alway
:
but
oftentimes
those
things
that
be
of
a
later
tract
,
and
rank
in
the
world
,
are
of
greater
perfection
:
For
so
doth
both
Art
and
nature
proceed
,
and
so
doth
the
wisdome
of
God
also
.
In
the
beginning
of
the
world
,
the
first
thing
was
a
rude
matter
,
a
thing
without
forme
:
afterward
,
the
Lord
brought
upon
it
formes
,
and
bodies
of
distinction
.
In
the
first
ages
of
the
world
,
there
was
nothing
but
the
law
of
nature
,
which
men
had
corrupted
.
Then
there
came
another
light
,
the
law
of
Moses
:
and
in
the
later
end
of
the
world
,
there
came
the
law
of
grace
,
the
Gospell
:
which
is
as
much
more
perfect
,
and
exceeds
Moses
law
,
as
Moses
law
renewed
the
law
of
nature
.
In
the
ages
of
man
,
the
first
is
weak
infancie
,
which
is
uncapable
&
unsensible
:
but
ripenesse
is
in
the
after
age
.
In
the
discpline
of
Schooles
,
to
be
a
scholler
and
a
learner
,
is
a
long
time
before
to
be
a
teacher
:
and
to
be
a
learner
is
a
matter
of
imperfection
:
but
to
be
a
teacher
,
is
a
matter
of
growth
and
ripenesse
.
In
the
discipline
of
Christ
,
first
they
were
fishers
,
and
afterwards
fishers
of
men
:
and
it
is
a
weaker
thing
to
take
fish
,
then
to
take
men
:
that
came
afterward
.
And
so
generally
(
almost
)
in
all
the
whole
body
of
nature
,
you
shall
see
the
Lord
goeth
from
small
beginnings
,
to
great
perfection
:
from
the
kernell
,
to
the
tree
:
from
the
seed
,
to
the
harvest
:
from
the
blade
,
to
full
corne
in
the
eare
.
It
is
true
(
indeed
)
in
some
things
it
is
contrary
:
for
both
the
Angels
at
their
first
creation
,
were
in
their
fulnesse
,
and
they
needed
no
increase
,
except
you
take
that
for
increase
,
the
grace
of
confirmation
.
And
likewise
,
the
creatures
that
were
then
made
,
were
made
in
their
fulnesse
:
for
there
was
not
a
seed
made
to
make
a
tree
,
or
a
kernell
to
make
a
tree
:
nor
there
was
not
an
egge
to
bring
forth
an
henne
:
but
the
things
themselves
were
made
in
their
full
perfection
.
But
God
did
not
purpose
to
continue
that
course
any
longer
:
but
the
making
of
them
once
in
their
perfection
,
and
being
turned
,
&
divolved
by
Adams
sinne
,
into
imperfection
;
it
pleased
him
of
his
goodnesse
and
mercy
,
to
raise
these
imperfections
to
rare
qualities
:
and
that
it
should
come
by
degrees
,
in
successe
of
time
:
that
things
should
not
be
done
in
a
moment
,
but
every
thing
in
time
:
that
so
wee
might
the
better
meditate
and
contemplate
of
his
exceeding
glory
.
Therefore
(
to
conclude
this
point
)
seeing
the
Lord
hath
so
ordained
,
that
in
all
things
the
naturalls
be
the
first
:
that
is
,
that
which
is
worst
:
and
afterwards
comes
the
spirituals
.
It
teacheth
us
,
Vse
.
to
yeeld
and
submit
our selves
to
this
blessed
order
,
which
God
hath
instituted
;
For
indeed
,
it
is
the
onely
blessed
and
gracious
way
,
that
we
can
devise
:
and
therefore
wee
are
to
magnifie
,
and
exalt
it
.
For
it
is
not
fit
for
Gods
Majesty
,
to
go
from
better
to
worse
:
that
is
a
poore
change
:
that
is
a
change
of
weaknesse
,
of
simplicity
,
and
folly
.
But
as
St.
Austin
saith
,
it
is
a
faire
course
,
(
a
faire
kind
of
change
)
when
a
man
changeth
for
the
better
,
and
to
be
more
excellent
:
when
he
grows
still
more
singular
,
when
he
grows
from
grace
to
grace
,
and
from
strength
to
strength
,
till
he
come
to
appeare
before
God
in
Syon
.
This
is
the
course
that
best
beseemes
the
divine
power
of
the
heavenly
Majesty
:
therefore
hee
would
not
have
men
to
imagine
,
that
things
spirituall
are
first
,
which
is
the
best
:
and
afterwards
,
naturall
,
which
is
the
worst
:
the
power
of
God
increaseth
,
the
further
it
goes
:
it
brings
us
first
from
elements
and
rudiments
by
further
degrees
,
unto
a
state
and
height
of
perfection
.
This
is
the
course
that
God
only
hath
sanctified
;
therefore
wee
must
learne
to
make
it
our
course
,
still
to
make
our
naturalls
first
,
and
and
then
our
spiritualls
.
It
is
a
shame
(
saith
the
Apostle
)
will
you
begin
in
the
spirit
,
and
end
in
the
flesh
?
And
saith
Tertullian
,
Gal.
3
3.
Tertullian
.
if
a
man
will
be
mad
,
let
him
be
mad
in
his
youth
:
let
him
be
mad
in
his
first
age
,
(
which
is
the
naturall
part
)
let
him
spend
that
in
vanity
,
(
although
indeed
there
be
no
time
that
should
be
spent
but
to
the
glory
of
God
,
)
but
for
the
other
part
,
when
hee
growes
spirituall
,
let
him
only
intend
the
things
of
the
Spirit
of
God
.
Vse
.
Lastly
(
to
conclude
)
it
teacheth
us
not
to
be
too
much
strait
and
rigorous
against
this
order
:
for
wee
would
have
our
children
meerely
spirituall
,
as
soon
as
they
be
borne
:
and
wee
would
bring
them
to
it
by
force
and
constraint
:
We
know
not
the
will
of
God
;
their
naturalls
must
be
passed
first
;
&
although
there
be
no
time
that
ought
to
be
naturall
,
yet
there
must
be
a
kind
of
generation
,
before
there
be
any
regeneration
:
a
man
must
first
be
borne
,
before
he
be
re-borne
:
a
man
must
first
be
simple
,
and
ignorant
,
and
after
come
to
knowledge
and
holinesse
;
as
it
pleaseth
God
to
call
men
,
some
at
the
tenth
houre
,
some
at
the
eleventh
,
some
in
the
morning
,
some
in
the
evening
of
their
lives
.
So
the
Fathers
discourse
upon
this
.
But
I
take
it
,
that
the
proper
meaning
is
,
not
to
stretch
it
further
than
the
body
.
God
hath
so
appointed
man
,
that
first
he
should
have
a
naturall
body
,
and
then
a
spirituall
.
I
take
it
,
the
Text
hath
no
further
extent
.
For
as
in
all
things
in
nature
,
the
weaker
goe
before
the
stronger
,
(
God
hath
made
that
the
foundation
)
and
out
of
the
weaknesse
of
things
,
he
works
his
owne
strength
and
glory
:
so
the
Lord
hath
appointed
these
bodies
that
be
naturall
,
a
life
naturall
;
to
live
in
misery
;
to
live
in
sicknesse
;
and
at
last
,
to
be
swallowed
up
of
death
:
to
come
to
rottennesse
and
putrifaction
,
which
is
the
naturall
conclusion
of
all
bodies
,
that
live
in
this
world
.
This
course
,
God
hath
appointed
first
;
and
then
upon
this
,
God
will
make
his
power
glorious
:
to
bring
the
body
from
dust
,
and
filth
,
and
rottennes
,
to
be
spirituall
:
to
bring
it
to
sweetnesse
,
and
glory
,
and
beauty
:
this
is
his
order
.
Therefore
,
first
,
they
are
naturall
bodies
;
miserable
,
and
weak
,
and
obnoxious
:
and
then
the
Lord
will
supervestire
,
he
will
invest
them
with
that
glory
and
incorruption
which
is
promised
to
us
in
Christ
.
So
much
for
that
point
,
the
truth
of
the
proposition
,
and
the
order
.
Now
for
the
comparison
of
the
two
heads
and
fountaines
:
they
are
laid
downe
,
2.
Part.
The
comparison
of
the
two
Adams
.
as
the
causers
of
all
this
.
Why
is
this
so
,
that
there
is
first
the
naturall
,
and
then
the
spirituall
?
because
God
would
have
Adam
,
the
naturall
man
,
to
come
first
;
and
Christ
,
the
Spirituall
man
,
to
come
last
:
that
the
one
should
be
the
first
of
men
,
the
other
the
last
:
and
that
they
two
,
should
carry
the
keyes
of
these
closets
,
and
treasures
;
the
one
of
corruption
,
the
other
of
incorruption
.
Therefore
from
them
depends
all
the
reason
of
the
former
proposition
.
First
,
it
is
to
be
observed
,
that
hee
saith
,
a
man
,
First
,
in
respect
of
their
order
and
succession
:
first
and
last
.
and
a
man
.
It
is
spoken
of
Christ
,
that
hee
is
a
man
as
well
as
of
Adam
:
so
that
they
were
both
men
,
of
the
same
nature
and
substance
:
nay
the
second
Adam
was
the
sonne
of
the
first
.
For
wee
see
St.
Luke
in
his
Genealogie
,
Luke
3.
Luke
3.
brings
Christ
from
Adam
.
Which
was
the
sonne
of
Adam
,
which
was
the
sonne
of
God
.
So
that
Manicheus
,
and
Valentinus
,
and
Martianus
,
have
taught
us
blasphemous
doctrines
in
former
times
:
and
so
have
the
Swenck-Feldians
,
which
have
received
their
errour
of
late
.
All
these
are
from
hence
condemned
.
For
as
Tertullian
Tertull.
saith
,
Why
is
Christ
called
the
second
man
,
except
hee
were
as
true
a
man
as
the
first
?
therefore
of
the
nature
of
Adam
,
was
the
Lord
Christ
made
,
even
by
deduction
of
nature
,
and
by
a
line
infallible
,
to
the
Virgin
Mary
.
Although
by
reason
of
the
sanctifying
of
the
bloud
,
of
which
his
blessed
body
was
to
be
made
:
and
because
that
there
was
no
intervention
of
the
help
of
man
,
he
is
not
to
be
ranked
in
the
common
generation
of
man-kinde
:
for
he
was
not
borne
,
as
they
that
are
borne
of
women
;
that
is
,
after
the
naturall
ordinary
course
;
but
by
the
over-shadowing
of
the
holy
Ghost
.
Therefore
in
this
regard
,
hee
is
greater
,
and
far
above
Adam
:
but
concerning
the
materiall
part
of
his
body
,
which
hee
tooke
of
the
Virgin
,
hee
was
the
son
of
Adam
,
and
so
the
second
man
,
or
the
last
Adam
:
not
because
hee
was
the
last
of
all
men
,
(
Iesus
Christ
hath
been
many
years
since
in
the
flesh
)
but
because
he
was
to
put
an
end
to
the
state
of
all
things
;
that
there
should
be
no
new
state
,
after
the
comming
of
Christ
expected
.
Before
Christ
,
there
was
the
state
of
nature
,
of
the
law
,
of
the
separation
of
the
Iewes
and
Gentiles
;
there
were
divers
kinds
and
degrees
:
but
now
he
is
come
,
all
the
former
states
of
nature
,
and
the
law
,
are
no
more
to
be
recapitulated
:
and
there
is
no
difference
between
the
Iew
and
the
Gentile
,
Colos
3.11
.
bond
and
free
,
male
and
female
,
but
all
are
one
in
Christ
Iesus
.
Againe
,
Christ
is
called
the
last
Adam
,
because
he
saith
of
himselfe
,
Rev●l
.
1.8
.
that
hee
is
Alpha
and
Omega
:
he
is
Alpha
in
respect
of
his
Deity
,
and
he
is
Omega
in
respect
of
his
humanity
:
and
hee
is
both
Alpha
and
Omega
,
(
both
first
and
last
)
in
regard
that
hee
is
coequall
,
and
coeternall
with
God
the
Father
.
For
as
he
is
God
,
he
is
Alpha
,
the
beginning
of
all
things
created
;
he
is
the
first
borne
of
all
creatures
:
Colos.
1.15
.
and
as
hee
is
Omega
,
he
is
the
last
conclusion
,
and
end
of
the
Alphabet
:
that
there
is
no
more
state
,
no
more
sacrifice
,
no
more
law
,
no
more
new
,
to
be
expected
in
the
world
.
But
that
which
a
Christian
is
to
betake
him
to
,
he
must
have
it
in
Christ
,
or
not
at
all
:
and
all
other
are
deceived
,
that
seeke
for
any
other
name
than
that
:
Acts
4
24.
for
there
is
no
other
name
under
heaven
whereby
we
may
be
saved
.
This
is
the
first
difference
in
their
order
.
The
second
,
2.
In
respect
of
their
places
:
earth
&
heaven
.
is
in
respect
of
the
places
from
whence
they
were
descended
.
The
first
man
is
from
the
earth
,
earthly
:
The
second
man
is
the
Lord
himself
from
heaven
,
heavenly
.
The
places
from
whence
they
come
,
are
earth
and
heaven
:
and
there
is
no
greater
difference
can
be
,
in
all
the
things
in
nature
.
Wee
cannot
say
that
there
is
any
thing
more
distant
,
than
these
two
:
nor
any
thing
more
contrary
,
than
these
two
:
the
one
being
the
fountaine
of
light
,
the
other
being
the
receptacle
of
darknesse
.
The
one
being
the
spring
of
all
actions
,
the
other
being
a
meerely
passive
,
and
dull
substance
.
The
one
being
the
cause
impressive
,
the
other
being
the
cause
receptive
.
The
one
being
the
originall
and
fulnesse
of
every
thing
that
is
good
;
the
other
being
participant
,
as
much
as
it
is
capable
of
it
.
For
so
much
as
the
supreame
cause
works
upon
it
,
so
much
it
is
prospered
by
it
.
The
one
being
alway
moving
,
and
stirring
,
and
whirling
about
;
the
other
being
restive
,
and
not
able
to
stirre
out
of
its
place
.
There
is
nothing
more
contrary
than
heaven
and
earth
:
and
such
is
the
deduction
of
these
two
prime
causes
.
But
how
was
Adam
earthly
more
then
Christ
?
Christ
had
a
body
of
the
Virgin
,
and
so
he
was
of
the
bowels
of
the
earth
,
as
well
as
Adam
?
And
how
was
Christ
more
heavenly
and
spirituall
then
Adam
?
had
not
he
a
soule
,
and
spirit
,
as
well
as
Christ
?
how
can
these
things
consist
?
For
the
first
,
you
must
understand
,
that
the
Apostles
meaning
is
,
where
hee
saith
that
Adam
was
from
the
earth
:
that
is
as
much
as
to
say
,
his
chiefe
powers
and
abilities
were
still
inclined
to
the
earth
:
that
he
was
fraile
,
that
hee
was
made
in
a
condition
to
goe
back
againe
to
the
earth
:
that
was
his
destiny
:
and
hee
had
a
law
imposed
upon
him
,
to
dig
and
delve
the
earth
:
and
therefore
he
is
said
,
to
be
of
the
earth
.
Not
because
hee
had
not
a
soule
from
heaven
,
for
hee
had
a
soule
from
heaven
,
as
well
as
Christ
had
:
but
because
he
was
drawne
by
his
inferiour
part
,
by
his
body
,
which
was
his
earthly
part
:
because
hee
was
drawne
by
that
,
from
the
contemplation
of
heavenly
things
,
and
had
rather
to
take
an
apple
with
his
wife
,
than
to
follow
the
justice
and
uprightnesse
of
God
:
because
hee
declined
to
the
earth
,
and
base
things
,
and
left
the
Creator
for
a
poore
creature
:
and
because
hee
left
the
unchangeable
good
,
for
that
which
is
changeable
;
therefore
he
is
said
to
be
unconstant
,
base
,
and
earthly
:
that
is
,
a
simple
,
poore
,
base
creature
:
which
made
himselfe
,
according
to
his
prime
originall
;
and
studied
,
and
gaped
after
the
things
of
the
earth
,
out
of
which
he
was
extracted
.
He
had
,
indeed
,
better
things
,
if
he
would
have
used
them
:
but
he
was
so
stupefied
,
and
drawne
back
to
his
inferiour
part
,
that
hee
was
made
like
unto
his
first
materialls
,
the
earth
.
But
the
other
,
was
from
heaven
:
not
because
he
had
not
a
body
from
the
earth
,
but
because
to
that
body
was
added
a
glorious
divinity
:
and
that
his
body
was
not
a
person
,
as
Adams
was
.
For
if
the
manhood
of
Christ
had
been
a
person
,
he
must
have
beene
lyable
(
as
all
persons
that
are
borne
)
to
condemnation
:
but
his
was
not
a
person
,
but
a
nature
united
to
the
second
person
in
the
Trinity
:
so
that
although
there
be
two
natures
in
Christ
;
yet
there
is
not
two
,
but
one
person
:
and
the
actions
that
come
from
any
man
,
they
are
the
actions
of
his
person
,
of
the
subject
;
and
not
the
actions
of
his
nature
.
For
it
is
a
man
that
speaks
,
and
a
man
that
works
;
and
not
the
body
of
a
man
that
speaks
,
or
the
soule
of
man
.
So
,
therefore
,
it
comes
to
passe
,
that
the
actions
that
come
from
Christ
,
they
are
the
actions
of
his
person
;
not
of
his
humane
nature
,
but
of
his
person
:
and
so
they
be
the
actions
of
God
and
man
.
That
is
,
of
that
person
in
the
Godhead
,
that
took
the
manhood
unto
it
:
and
so
they
are
made
the
actions
of
an
infinite
merit
,
and
possibility
.
Herein
,
then
,
is
the
difference
:
that
although
Adam
had
a
soul
as
well
as
Christ
;
yet
he
had
onely
a
living
soule
,
that
could
enliven
no
body
but
himselfe
:
but
the
Lord
had
a
Spirit
,
that
is
,
the
Deity
it selfe
;
which
is
able
to
give
life
;
which
is
the
fountaine
of
life
to
all
the
world
.
And
although
Christ
had
a
body
from
the
earth
;
yet
that
body
was
not
left
unto
frailty
;
but
was
governed
,
and
sanctified
,
and
glorified
by
the
beatificall
vision
of
God
,
and
by
the
presence
of
the
incorporate
union
of
the
Sonne
of
God
.
So
by
this
comes
the
difference
between
them
:
the
one
was
a
man
,
and
nothing
else
but
from
the
earth
:
the
other
was
more
then
a
man
;
God
and
man
;
and
so
he
is
the
Lord
from
heaven
.
3.
In
respect
of
their
qualities
.
The
third
difference
is
in
their
quality
and
condition
,
which
is
noted
in
this
word
,
hee
was
a
Lord
.
Therefore
Adam
came
not
as
a
Lord
,
he
came
as
a
servant
:
he
was
to
serve
in
all
purposes
:
he
came
to
till
the
garden
,
to
till
the
earth
:
he
came
to
eate
,
and
drink
,
to
beget
children
:
to
be
the
father
of
a
family
.
Hee
came
into
the
world
to
increase
and
multiply
,
as
God
commanded
him
;
Gen.
1.28
.
to
replenish
the
earth
.
These
although
they
be
faire
courses
,
and
God
gave
a
blessing
unto
them
;
yet
they
be
carnall
and
fleshly
;
there
is
no
respect
of
excellencie
in
these
things
:
they
are
matters
rather
of
necessity
for
the
present
solace
in
this
world
,
then
of
glory
.
But
Christ
came
not
for
this
purpose
.
He
came
not
to
eate
and
drink
,
but
his
meat
and
drink
was
to
doe
the
will
of
his
Father
.
Iohn
4
34.
He
had
no
generation
:
all
his
generation
,
is
a
spirituall
regeneration
;
he
came
to
doe
God
service
:
these
were
the
things
he
was
exercised
in
.
Therefore
he
was
the
Lord
from
heaven
.
This
is
the
high
prerogative
of
Christ
.
There
were
many
Angels
that
came
from
heaven
,
as
well
as
Christ
:
but
they
came
not
as
Lords
,
but
as
servants
,
as
fellow
servants
,
Rev.
22.9
.
as
in
Rev.
22.
when
Iohn
would
have
worshipped
the
Angel
,
See
thou
doe
it
not
,
(
saith
hee
)
I
am
thy
fellow
servant
.
Heb.
1.14
.
And
in
Heb.
1.
they
are
ministring
spirits
,
that
serve
for
the
salvation
of
those
that
are
elect
and
chosen
,
for
the
inheritance
.
Therefore
they
came
not
downe
as
Lords
,
but
as
servants
.
And
although
we
reade
in
Scripture
of
those
that
came
downe
as
Lords
:
as
in
the
apparition
to
Abraham
,
Gen.
18.
he
called
the
Angell
,
Lord
.
Gen.
18.3
.
And
the
Captaine
of
the
Lords
Army
that
appeared
to
Ioshua
;
though
these
came
in
the
glory
,
Ioshuah
5.14
.
and
might
of
the
Lord
;
yet
they
were
not
that
Lord
,
as
here
it
is
said
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Lord
that
came
from
heaven
.
For
that
Lord
,
is
but
one
Lord
,
Heb.
1.2
.
which
is
the
Sonne
of
God
:
to
whom
the
Father
hath
given
the
inheritance
of
all
things
.
Heb.
1.2
.
hee
is
the
heyre
of
all
things
:
and
the
Iewes
themselves
confesse
,
Come
,
let
us
kill
him
,
this
is
the
heyre
,
Mark
12.7
.
and
the
inheritance
shall
be
ours
.
Hee
,
then
,
is
the
Lord
from
heaven
.
Adam
came
not
as
a
Lord
,
nor
yet
from
heaven
;
but
one
onely
part
of
him
,
his
soul
,
without
any
conjunction
of
the
divine
nature
;
there
came
a
changeable
soule
into
a
fraile
body
:
but
Christ
the
Lord
from
heaven
;
that
is
,
the
Sonne
of
God
,
(
as
being
Lord
of
hell
and
heaven
)
invested
himself
in
a
strange
and
wondrous
manner
,
into
the
body
and
wombe
of
a
Virgin
,
and
tooke
that
masse
and
lump
of
blood
,
whereof
his
blessed
body
should
be
compacted
;
and
united
it
to
himselfe
,
and
exercised
the
power
of
miracles
,
and
of
gracious
wonders
,
and
all
parts
of
perfection
in
that
nature
:
and
therefore
he
hath
exalted
our
nature
,
high
above
the
Angels
nature
:
for
he
took
not
upon
him
the
nature
of
Angels
,
Heb.
2.16
.
but
he
took
the
seed
of
Abraham
.
Lastly
,
in
their
qualities
they
differ
;
that
as
the
first
man
came
from
the
earth
,
and
is
a
servant
;
so
he
is
earthly
:
There
are
two
parts
of
man
,
as
the
Philosopher
saith
;
there
is
the
mind
,
and
the
understanding
;
that
is
,
the
subtile
,
and
divine
,
and
fiery
part
of
man
,
whereby
he
is
appropincate
and
drawes
neere
unto
God
,
in
the
similitude
of
his
Image
.
There
is
another
,
and
that
is
the
grosse
and
materiall
part
,
Chrysost.
as
St.
Chrysostom
expounds
it
;
that
this
earthly
man
is
one
that
is
dull
,
and
grosse
,
and
nayled
,
and
tyed
to
these
things
that
are
present
:
whereas
the
other
,
2
Cor.
4.18
.
is
heavenly
,
and
altogether
upon
the
things
that
are
not
seene
:
for
the
things
that
are
seene
,
are
temporall
,
but
them
that
are
not
seene
,
are
eternall
.
So
then
,
the
one
by
his
condition
,
was
still
looking
downward
:
the
other
was
all
spirit
,
and
full
of
vigour
,
full
of
life
;
alway
looking
upward
,
still
unto
heaven
:
his
conversation
was
also
heavenly
,
having
given
all
his
followers
power
,
to
have
their
conversations
there
.
Phil.
3.20
.
Phil.
3.
But
our
conversation
is
in
heaven
,
from
whence
wee
looke
for
the
Lord
Christ
,
who
shall
change
our
vile
bodies
,
and
make
them
like
unto
his
glorious
body
.
So
this
is
the
Comparison
of
these
two
heads
:
which
(
that
I
may
conclude
this
point
)
wee
must
observe
very
strictly
.
For
by
that
meanes
,
we
may
be
both
able
to
keep
out
all
contrary
heresies
,
and
also
to
raise
our selves
to
the
imitation
of
our
head
,
to
be
conformable
to
him
.
For
this
very
Text
of
Scripture
,
that
Christ
came
downe
the
Lord
from
heaven
,
hath
given
occasion
to
a
great
number
of
lying
spirits
,
to
conclude
,
that
the
Lord
had
no
true
naturall
body
,
that
he
had
no
true
flesh
:
but
that
he
brought
his
body
downe
from
heaven
,
and
that
hee
passed
as
through
a
pipe
,
through
the
Virgin
Mary
.
Because
(
say
they
)
if
Adam
and
Christ
be
opposed
together
,
and
that
Adam
brings
his
body
from
the
earth
;
then
Christ
brings
his
from
heaven
.
It
followes
,
therefore
,
that
they
are
not
one
kind
of
body
:
and
by
consequent
,
there
must
be
a
kind
of
celestiall
body
appointed
for
Christ
;
because
it
must
be
directly
opposite
to
Adams
.
Now
there
is
no
consequence
,
or
sense
in
this
.
For
the
Apostle
opposeth
not
Christ
unto
Adam
,
in
regard
of
the
substance
of
his
flesh
:
but
in
respect
of
the
difference
of
his
qualities
.
The
quality
that
Adam
put
upon
his
flesh
,
was
death
,
and
sicknesse
,
misery
,
and
deformity
;
but
Christ
hath
put
upon
it
another
kind
of
quality
,
another
robe
,
another
garment
and
vestment
of
immortality
,
of
grace
,
and
perfection
,
and
beauty
,
and
strength
,
and
all
kind
of
abilities
:
another
kind
of
quality
.
Therefore
hee
saith
not
another
substance
of
flesh
:
for
Christ
came
of
David
,
and
David
came
of
Adam
;
they
were
all
one
flesh
:
but
because
the
one
was
the
fountain
of
death
,
and
the
other
the
fountaine
of
life
,
they
must
needs
work
contrary
effects
.
Therefore
according
to
the
effects
that
they
work
,
the
Apostle
proceeds
,
that
the
one
works
to
basenesse
and
misery
;
the
other
to
glory
,
to
excellency
,
to
comfort
and
beauty
.
But
these
heretiques
will
pretend
a
great
number
of
places
of
Scripture
,
and
a
great
many
arguments
,
whereby
they
doe
(
as
the
Apostle
saith
)
deceive
,
2
Pet.
2
14.
and
draw
aside
unstable
people
,
and
make
them
at
their
wits
end
,
when
they
are
not
able
to
resolve
the
places
they
alledge
.
As
first
,
they
say
this
,
that
the
Lord
Iesus
did
deny
his
Mother
:
therefore
he
had
no
true
flesh
.
And
they
prove
it
out
of
St.
Matthew
12.
when
hee
was
teaching
the
people
,
they
came
and
told
him
,
that
his
Mother
and
his
brethren
were
without
,
Mat.
12.47
,
48
,
49.
desiring
to
speak
with
him
;
and
hee
answers
them
,
who
is
my
mother
?
&c.
therefore
(
say
they
)
Christ
denies
his
mother
.
This
is
false
.
Christ
no
where
denyed
his
mother
.
But
that
place
shewes
,
that
he
had
more
care
of
the
businesse
he
had
in
hand
;
hee
had
more
care
of
his
Fathers
commission
:
of
the
Kingdome
,
of
the
preaching
of
the
Gospell
,
of
forgivenesse
of
sinnes
,
of
curing
diseases
,
and
to
doe
the
rest
of
the
works
of
our
redemption
:
therefore
he
must
not
neglect
them
,
and
be
distracted
from
them
,
to
goe
to
inferiour
things
:
so
that
his
mother
must
give
way
to
those
things
:
he
doth
not
deny
his
mother
,
but
onely
prefers
the
practice
of
the
other
things
.
Againe
,
they
say
,
Christ
cannot
be
adored
if
hee
have
true
flesh
:
or
else
he
can
be
but
halfe
adored
:
But
now
whole
Christ
must
be
adored
,
therefore
he
had
no
true
flesh
.
For
if
we
adore
that
which
is
flesh
,
it
is
a
creature
,
and
so
it
is
idolatry
:
for
whatsoever
is
given
to
the
creature
that
way
,
is
Idolatry
.
Therefore
Christs
body
was
not
created
,
but
was
a
super
coelestiall
thing
,
above
the
order
of
mankinde
.
Answ.
It
is
true
,
the
flesh
of
Christ
was
framed
,
and
wrought
above
the
order
of
mankinde
:
and
yet
so
,
as
that
still
it
was
true
flesh
.
And
although
wee
ought
to
adore
whole
Christ
,
yet
in
the
adoring
of
Christ
we
doe
it
to
the
person
.
Wee
use
not
to
disjoyne
his
natures
,
but
wee
adore
that
God
,
that
was
pleased
to
take
upon
him
man
:
we
adore
that
blessed
person
in
the
Trinity
,
that
for
our
sake
,
and
for
our
salvation
came
downe
from
heaven
,
and
was
incarnate
by
the
holy
Ghost
in
the
womb
of
Mary
.
It
is
that
person
we
adore
.
So
that
wee
goe
not
about
with
the
heretique
Nestorius
,
to
make
a
division
of
the
natures
;
but
we
adore
whole
Christ
,
God
and
man
:
not
man
alone
,
but
God
:
not
God
alone
,
but
man
.
Many
other
shifts
and
sophismes
they
have
,
but
these
are
the
chiefest
:
and
indeed
they
are
scarce
worth
repeating
:
but
we
must
labour
to
furnish
our selves
,
because
we
know
not
what
kinde
of
miscreant
heresies
are
like
to
grow
,
now
in
the
latter
end
of
the
world
.
Now
the
conformity
follows
,
in
these
words
,
3.
Part.
The
conformity
.
As
the
earthly
is
,
so
are
they
that
are
earthly
:
and
as
is
the
heavenly
,
so
are
they
that
are
heavenly
.
It
must
needs
be
,
that
as
the
principles
are
,
so
the
things
that
are
made
,
and
framed
of
them
,
must
be
.
All
things
in
nature
,
are
a
resemblance
of
their
originall
:
and
it
cannot
possibly
be
,
that
they
should
much
swerve
from
them
.
For
every
effect
,
is
in
his
cause
:
a
thing
can
draw
no
other
inclination
,
then
that
that
is
drawne
from
its
cause
.
Therefore
as
the
earthly
man
is
,
so
must
the
earthly
be
.
As
Adam
,
(
for
I
will
not
meddle
with
other
interpretations
of
the
Fathers
,
because
they
are
not
pertinent
to
this
place
)
therefore
,
ruleth
all
in
this
present
life
;
hee
makes
all
his
followers
earthly
,
and
mortall
:
so
Christ
rules
all
in
the
blessed
life
to
come
,
and
makes
all
things
contrary
:
that
is
,
immortall
and
glorious
,
and
powerfull
.
For
in
Adam
,
all
the
world
is
ruled
according
to
the
censure
of
God
upon
sinne
,
as
God
doomed
sinne
;
Earth
thou
art
,
Gen.
3.19
.
and
to
earth
thou
shalt
returne
,
(
which
was
the
sentence
upon
Adam
,
and
upon
all
his
posterity
.
)
So
we
see
daily
,
this
sentence
fulfilled
upon
us
,
and
upon
ours
,
upon
all
our
progenitors
and
successors
.
It
failes
upon
none
:
and
those
that
shall
be
changed
at
the
latter
day
,
it
shall
be
unto
them
as
a
kind
of
death
:
for
dust
thou
art
,
and
to
dust
thou
shalt
returne
:
it
is
the
common
voice
of
God
upon
nature
.
Therefore
in
this
life
,
wee
must
looke
to
be
as
Adam
was
;
to
have
no
other
inheritance
then
hee
hath
left
us
.
In
the
life
which
is
to
come
,
wee
shall
have
an
inheritance
from
the
Lord
of
heaven
.
It
is
true
,
by
the
grace
of
the
Gospell
,
and
by
the
faith
we
have
in
Christ
Iesus
,
we
have
something
more
then
Adam
gave
unto
us
;
but
of
that
we
are
not
put
into
possession
,
to
inherit
,
untill
the
Lord
shall
appeare
from
heaven
.
For
when
Christ
our
life
shall
appeare
,
then
wee
also
shall
appeare
with
him
in
glorie
.
Colos.
3.4
.
Colos.
3.4
.
As
is
the
earthly
,
so
are
they
that
are
earthly
.
Not
in
respect
of
their
manners
,
(
as
some
of
the
Fathers
by
way
of
digression
have
noted
upon
this
place
:
and
St.
Chrysostom
assents
unto
it
,
and
St.
Augustine
also
yeelds
to
it
,
)
but
to
insist
upon
the
strict
tearmes
:
for
we
can
goe
no
further
,
nor
we
cannot
make
any
better
sense
of
it
,
that
wee
are
like
Adam
,
in
all
things
in
this
life
.
-
In
our
birth
.
-
In
our
life
.
-
In
our
inclination
.
-
In
our
declination
.
-
In
our
death
.
-
In
our
grave
and
sepulchre
.
In
all
things
wee
are
like
our
first
parent
Adam
,
which
is
the
father
of
our
nature
,
as
Christ
is
the
father
of
our
state
in
grace
.
Therefore
,
as
at
the
first
wee
are
made
by
the
hand
of
God
as
Adam
was
;
wee
are
made
out
of
a
base
matter
as
he
was
:
the
Lord
made
him
out
of
the
red
earth
:
Psal.
119.73
.
so
saith
David
,
thy
hands
have
made
me
and
fashioned
me
:
out
of
such
a
kind
of
substance
,
are
we
made
.
We
are
like
him
in
our
beginning
.
Adam
was
left
to
a
kind
of
free-will
,
to
goe
this
way
of
that
way
.
Which
free-will
hee
had
entire
,
and
might
have
kept
it
,
if
he
would
.
In
our
infancie
wee
are
partly
left
that
way
:
but
custome
and
corruption
lead
us
another
way
,
for
wee
are
forestalled
by
inbred
corruption
,
(
by
sinne
)
and
we
are
mis-led
by
the
corrupt
customes
in
the
world
;
so
that
children
are
corrupted
,
before
they
be
sensible
.
Otherwise
,
children
have
that
in
them
above
men
,
that
they
may
say
,
This
course
I
will
take
,
and
this
course
I
will
not
take
.
For
when
a
man
takes
a
course
to
be
vicious
,
and
to
fall
into
sinne
,
he
cannot
be
so
free
,
as
he
that
hath
a
pure
mind
,
which
is
like
unto
a
white
paper
,
wherein
there
is
nothing
written
.
For
they
that
fall
into
evill
,
they
set
such
blots
upon
them
,
that
cannot
be
gotten
out
without
the
bloud
of
Christ
.
And
indeed
in
the
fairest
paper
,
(
in
the
minds
of
children
)
there
is
that
corruption
,
that
the
bloud
of
Christ
must
wash
it
out
:
even
that
originall
sinne
,
though
they
be
free
from
actuall
.
Therefore
in
this
,
wee
are
like
unto
Adam
,
mutable
and
changeable
.
Nay
our
condition
is
worse
than
his
;
for
he
had
a
power
not
to
sin
,
and
we
have
no
power
,
but
to
sinne
,
as
long
as
wee
live
in
this
flesh
.
Thirdly
,
in
the
inclination
of
our
mind
.
As
Adam
grew
,
hee
had
an
inclination
to
eate
and
to
drink
;
a
necessity
of
increasing
in
the
world
;
of
steep
,
and
work
,
and
the
like
:
so
in
these
things
wee
grow
,
and
many
men
are
so
set
upon
these
worldly
things
,
that
they
commonly
faile
God
,
and
their
soules
,
in
other
things
.
And
for
our
declining
age
,
we
are
like
unto
him
.
Although
hee
lived
in
strength
a
long
time
,
yet
at
last
hee
failed
of
his
strength
,
and
of
his
wit
,
and
at
length
came
to
be
turned
to
dust
,
to
nothing
.
So
it
is
with
us
:
as
is
the
earthly
,
so
are
they
that
are
earthly
:
we
must
follow
his
condition
;
wee
cannot
avoid
it
:
we
must
be
like
unto
him
.
Lastly
,
as
Adam
died
,
and
went
to
his
grave
from
which
he
was
taken
:
earth
to
earth
,
dust
to
dust
.
and
rotted
in
the
earth
,
and
there
he
lyeth
now
,
and
hath
lyen
for
the
space
of
almost
5000.
years
in
the
dust
:
so
the
Lord
will
bring
our
bodies
by
the
common
sentence
which
hee
hath
pronounced
against
our
sins
,
and
the
sin
of
Adam
;
he
will
bring
them
to
the
same
state
.
For
as
is
the
earthly
,
so
are
they
that
are
earthly
.
In
their
birth
,
in
their
life
,
in
their
inclination
,
in
their
death
,
in
their
grave
,
and
in
all
the
parts
and
passages
of
this
mortall
race
,
they
are
all
alike
,
each
to
other
.
But
the
Lord
,
who
is
to
give
a
new
life
of
grace
which
begins
here
,
and
shall
be
completed
in
the
life
of
glory
which
shall
be
manifested
hereafter
,
he
shall
conforme
his
members
unto
him
,
more
then
Adam
doth
his
.
For
if
we
be
miserable
,
because
of
the
first
Adam
,
much
more
shall
we
be
glorious
,
because
of
Christ
,
the
second
Adam
.
And
if
a
weak
cause
be
able
to
conforme
his
members
unto
him
;
a
stronger
cause
shall
be
much
more
able
.
Therefore
as
the
misery
of
man
is
derived
from
Adam
to
his
posterity
;
so
the
glory
and
majesty
of
God
shall
be
derived
,
and
exhibited
,
and
set
forth
,
and
fulfilled
from
Christ
,
as
from
a
root
and
fountaine
,
to
all
those
that
follow
.
For
from
his
fulnesse
we
have
all
received
,
even
grace
for
grace
.
Iohn
1
16.
Therefore
he
saith
,
those
that
are
spirituall
,
shall
be
such
as
he
that
is
spirituall
:
as
Christ
is
now
in
his
glorious
body
.
For
this
must
be
taken
of
the
glorified
body
of
Christ
,
and
not
of
his
mortall
body
.
For
he
had
a
mortall
body
,
in
which
he
died
:
but
when
it
was
raised
againe
,
it
was
a
glorified
body
.
And
as
it
was
in
the
Resurrection
of
Christ
,
so
in
the
common
Resurrection
we
shall
be
like
unto
him
,
by
the
power
of
Christ
,
that
worketh
all
in
all
.
And
if
Adam
could
convey
unto
us
an
inheritance
of
misery
,
and
weaknesse
,
and
declining
;
much
more
shall
the
Lord
convey
a
stronger
inheritance
of
glory
and
beauty
,
and
of
all
that
wee
can
desire
,
and
that
can
fill
the
heart
of
man
:
all
which
the
word
of
God
hath
made
a
promise
and
tender
of
.
Therefore
(
as
the
Apostle
saith
)
comfort
your selves
in
these
words
:
1
Thes
4.18
.
even
in
observing
the
order
that
God
would
have
:
and
be
content
that
your
naturalls
may
passe
away
,
that
your
spirituals
may
succeed
.
For
we
must
of
necessity
be
borne
,
before
we
can
be
borne
anew
of
water
,
and
of
the
holy
Ghost
.
We
must
be
borne
first
,
of
the
will
of
flesh
and
bloud
;
wee
must
be
borne
after
,
againe
,
by
the
sacred
laver
of
regeneration
,
not
of
the
will
of
flesh
and
bloud
,
Iohn
1.13
.
but
of
the
spirit
,
by
the
word
of
God
,
and
by
faith
in
Christ
Iesus
.
And
as
St.
Austin
saith
,
we
could
not
die
,
Aug.
except
wee
had
been
the
members
of
Adam
:
nor
wee
could
not
rise
againe
,
except
wee
were
the
members
of
Christ
.
But
these
things
be
so
ordained
by
God
,
that
wee
cannot
looke
for
the
one
,
except
we
be
content
to
taste
of
the
other
.
The
Lord
made
not
the
Angels
and
us
,
in
one
condition
:
they
were
made
in
their
full
perfection
at
the
first
;
therefore
some
of
them
fell
from
that
to
be
devils
:
some
of
them
continuing
by
the
grace
of
God
,
and
are
confirmed
for
ever
.
But
man
was
not
so
made
,
but
as
a
scholler
,
to
come
by
divers
degrees
;
to
grow
forward
,
from
rudiments
and
principles
,
unto
further
perfection
,
that
the
glory
of
God
might
be
seen
in
his
successe
and
course
,
in
his
bringing
on
,
and
production
,
that
he
appointed
for
man
.
Vse
.
Therefore
wee
ought
to
be
contented
with
the
ordinance
of
God
;
to
rejoyce
in
it
,
and
to
be
willing
to
suffer
the
cup
which
God
hath
put
into
our
hands
:
even
the
cup
of
death
,
when
the
Lord
shall
call
for
us
.
And
wee
ought
also
to
arme
our selves
with
this
exceeding
comfort
,
that
this
is
the
onely
passage
and
way
which
God
hath
made
,
for
that
glorious
state
hereafter
.
For
if
there
be
naturall
,
there
shall
be
spirituall
:
and
if
there
be
no
nature
,
there
shall
be
no
spirit
.
Therefore
this
misery
and
weaknesse
,
is
as
it
were
a
doore
,
and
a
way
unto
greatnesse
,
and
strength
,
and
ability
.
This
is
that
which
the
blessed
Apostle
saith
,
2
Cor.
11.
2
Cor.
11
:
When
I
am
weak
,
then
am
I
strong
.
A
strange
contradiction
:
but
his
meaning
is
,
that
the
Lord
doth
so
season
our
weaknesse
and
infirmity
in
this
life
,
that
it
is
an
infallible
testimony
and
forerunner
of
that
great
strength
and
glory
,
that
shall
be
revealed
in
the
life
to
come
.
The
Lord
useth
to
work
thus
,
out
of
weak
causes
,
to
bring
more
strong
effects
.
And
if
the
causes
were
strong
,
God
would
not
use
them
.
For
out
of
weake
,
and
base
,
and
contemptible
things
:
God
brings
strong
and
noble
effects
.
As
when
Gedeon
was
to
fight
with
the
Midianites
,
and
he
pretended
that
his
Army
was
but
a
few
:
Judges
7.
How
many
hast
thou
?
saith
the
Lord
;
so
many
thousand
.
They
are
too
many
,
the
Lord
would
not
have
them
all
:
there
were
too
many
;
and
hee
commanded
to
cut
them
off
to
another
halfe
,
and
yet
there
were
too
many
:
the
Lord
would
not
work
with
them
,
they
were
too
strong
.
At
last
,
hee
comes
to
make
choice
of
them
by
lapping
in
the
water
,
and
they
came
to
300.
men
to
fight
against
as
many
as
the
sands
on
the
sea
,
that
covered
the
earth
,
as
gras-hoppers
,
as
it
is
said
.
And
now
the
Lord
begins
to
work
with
these
men
;
and
how
doth
he
work
?
by
weapons
?
No
;
but
with
a
few
broken
pitchers
in
their
hands
:
and
the
Lord
set
the
Madianites
one
upon
the
neck
of
his
fellow
,
that
they
were
murtherers
each
of
other
,
and
became
as
sheepe
for
the
slaughter
:
the
Lord
gave
them
as
a
prey
into
their
hands
.
This
is
the
wondrous
act
of
the
great
God
,
which
is
not
tyed
to
meanes
;
which
will
not
seem
to
worke
with
second
common
causes
,
but
with
his
owne
arme
.
It
is
true
,
these
common
second
causes
in
the
world
,
hee
hath
honoured
them
much
,
and
commanded
them
to
be
used
;
but
when
he
comes
to
effect
great
things
,
(
such
as
was
the
destruction
of
the
Madianites
,
(
such
as
is
the
redemption
of
man
by
Christ
,
and
such
as
shall
be
the
Redemption
of
of
our
bodies
at
the
Resurrection
)
then
such
meanes
and
causes
as
seeme
to
help
him
forward
,
hee
rejects
them
;
and
works
not
by
them
,
but
by
the
cleane
contrary
.
The
greater
stench
the
bodies
have
sustained
in
the
grave
;
shall
worke
it
unto
greater
sweetnesse
;
and
the
greater
weaknesse
it
had
,
the
greater
strength
shall
accrew
unto
it
;
and
wondrous
puissance
shall
God
worke
unto
that
part
which
lacked
honour
,
according
to
his
blessed
dispensation
in
all
things
.
FINIS
.
SERMONS
On
1
COR.
15.
Of
the
Resurrection
.
1
COR.
15.49
,
50.
And
as
wee
have
borne
the
Image
of
the
earthly
,
so
we
shall
beare
also
the
Image
of
the
heavenly
.
And
this
I
say
(
brethren
)
that
flesh
and
blood
cannot
inherit
the
Kingdome
of
God
:
neither
corruption
,
can
inherit
incorruption
.
TO
hope
for
the
time
to
come
,
and
to
have
now
present
possession
;
is
one
of
the
greatest
differences
in
humane
affairs
to
be
observed
,
saith
Chrysologus
.
Chrysologus
.
The
one
is
the
portion
of
this
life
;
sperare
,
to
hope
in
God
for
the
things
that
are
promised
:
the
other
,
is
in
that
blessed
life
to
come
;
to
have
and
to
hold
,
and
to
enjoy
the
promises
which
the
Apostle
assures
us
of
in
this
place
,
that
we
shall
have
as
sure
,
as
we
have
had
the
first
fruits
,
and
the
earnest
;
so
sure
we
are
to
enter
into
the
full
possession
;
and
to
have
the
performance
,
of
the
which
God
hath
made
a
tender
of
,
and
promised
unto
us
before
.
The
words
of
the
Text
,
contain
that
great
consolation
,
which
is
the
onely
comfort
,
and
sweetnesse
of
our
life
.
The
Saints
of
God
,
are
burthened
with
the
image
of
the
earthly
man
:
they
are
in
continuall
suffering
;
they
endure
the
plague
of
Adam
,
which
is
sinne
every
day
,
and
every
houre
:
and
there
is
none
that
comes
of
Adams
blood
,
but
he
is
(
as
it
were
)
borne
to
death
,
to
misery
,
and
to
slavery
;
which
are
the
proper
consequents
of
sinne
.
Now
the
redemption
that
comes
by
Christ
,
it
is
not
yet
apparent
;
it
is
but
yet
begunne
,
it
is
by
faith
,
it
is
in
hope
,
it
is
in
spe
,
but
not
in
Re
:
and
this
is
the
cause
of
the
Saints
mourning
upon
earth
.
Therefore
to
this
the
Apostle
answers
;
and
bids
them
be
content
and
satisfie
themselves
;
for
that
which
they
have
not
now
,
they
shall
have
hereafter
:
therefore
they
must
stay
the
Lords
leysure
,
and
all
shall
bee
for
the
best
.
And
although
hee
stay
long
,
yet
hee
will
come
full
,
and
make
an
abundant
recompence
for
his
delatory
absence
,
with
the
greatnesse
of
those
rewards
,
and
precious
things
that
hee
brings
with
him
:
For
,
(
saith
the
Apostle
)
As
we
have
borne
the
image
of
the
earthly
,
&
as
we
groane
under
the
burthen
of
Adam
;
so
we
are
assured
,
that
we
shall
beare
the
image
of
the
heavenly
;
in
the
fulnesse
of
joy
,
in
the
fulnesse
of
rest
,
and
holinesse
,
in
the
fulnesse
of
all
strength
,
and
perfection
,
and
immortality
,
and
incorruption
.
And
therefore
his
purpose
is
,
to
quiet
and
content
the
distressed
soules
here
,
in
this
world
,
that
groane
under
their
misery
,
with
the
expectation
of
that
glory
,
that
shall
bee
revealed
.
There
is
some
difficulty
in
the
words
:
as
,
what
it
is
that
he
saith
of
an
image
,
the
image
of
the
earthly
,
and
the
image
of
the
heavenly
;
What
it
is
he
speaks
of
flesh
and
blood
.
For
the
first
,
we
must
understand
,
that
he
meanes
not
a
vaine
shew
,
a
picture
,
or
representation
:
but
the
thing
it selfe
.
For
we
have
not
the
figure
,
and
proportion
of
Adam
alone
;
but
we
have
all
his
misery
,
and
all
his
sinne
:
his
sinne
comes
unto
us
by
tradition
,
it
is
an
inheritance
which
wee
cannot
shake
off
.
It
is
a
kinde
of
portion
he
hath
given
us
,
that
we
cannot
be
rid
of
.
So
that
it
is
not
an
image
,
as
we
take
it
in
the
common
sense
,
for
a
picture
,
or
an
imaginary
matter
:
but
a
reall
substantiall
impression
,
by
reason
of
his
sinne
,
and
his
breaking
of
the
command
.
There
lies
a
burthen
,
a
heavy
load
of
plague
and
misery
,
upon
our
whole
nature
.
And
so
likewise
for
the
other
,
the
image
of
the
heavenly
.
We
are
not
to
imagine
it
to
be
any
outward
light
resemblance
,
but
a
true
,
reall
conformity
to
him
,
whose
image
we
shall
beare
.
We
shall
be
like
unto
Christ
,
not
in
a
sleight
,
transitory
fashion
,
but
in
a
true
,
and
reall
change
.
And
that
that
hee
saith
of
flesh
and
blood
,
that
they
shall
not
inherit
the
kingdome
of
God
:
we
must
understand
it
thus
.
Not
as
a
thing
impossible
for
God
to
doe
:
for
flesh
and
blood
doth
inherite
Gods
kingdome
.
Christ
is
flesh
and
blood
,
and
hee
is
in
the
kingdome
of
God
.
Yea
Divines
have
thought
,
that
the
bodies
of
Enoch
,
and
Elias
(
that
are
flesh
and
blood
)
are
already
in
the
kingdome
of
God
:
as
those
also
that
arose
up
with
Christ
;
of
which
there
were
diverse
that
arose
to
testifie
his
Resurrection
.
And
Divines
think
generally
,
that
the
bodies
of
these
ascended
with
Christ
into
heaven
.
Now
these
are
flesh
and
blood
,
and
yet
they
bee
in
Gods
kingdome
.
The
meaning
therefore
is
not
,
as
though
God
could
not
open
the
kingdome
of
heaven
to
flesh
and
blood
;
but
not
to
flesh
,
and
blood
corrupted
with
sinne
.
As
long
as
we
are
in
this
life
,
our
flesh
is
full
of
sinne
;
and
our
blood
in
the
veines
of
the
body
,
runne
with
sinne
,
and
as
long
as
they
bee
so
,
they
bee
meere
matter
of
corruption
,
and
therefore
they
cannot
enter
into
incorruption
.
Howbeit
,
Adam
in
his
first
creation
,
was
flesh
and
blood
;
and
yet
had
hee
stood
in
the
state
of
grace
and
innocencie
,
he
had
entred
into
heaven
,
with
his
body
of
flesh
and
blood
.
So
that
the
meaning
is
not
,
as
though
God
could
not
conferre
so
great
a
benefit
upon
flesh
and
blood
,
but
because
it
hath
corrupted
it selfe
.
Flesh
hath
corrupted
his
owne
way
,
and
blood
is
tainted
with
sinne
,
it
is
tainted
,
defiled
,
and
polluted
blood
;
it
is
not
such
as
God
made
it
,
but
it
hath
received
a
tincture
from
the
Divell
.
In
regard
of
this
,
it
must
be
dissolved
,
and
brought
to
rottennesse
and
corruption
,
that
God
may
raise
it
a
new
seed
;
and
so
make
it
pure
,
and
perfect
againe
,
and
make
it
capable
of
the
heavenly
,
and
blessed
inheritance
.
So
that
the
summe
of
the
words
is
this
:
As
long
as
wee
be
flesh
and
blood
,
as
long
as
wee
bee
in
this
life
(
sinfull
flesh
that
we
carry
about
with
us
)
wee
must
not
looke
to
be
translated
into
heaven
.
Adam
should
have
been
translated
into
heaven
,
if
hee
had
lived
;
and
kept
that
state
wherein
hee
was
made
Wee
desire
indeed
to
bee
like
him
in
that
;
but
our
desires
,
and
our
hopes
must
be
grounded
upon
Gods
will
,
&
not
on
our
own
fancies
:
and
we
must
expect
what
the
Lords
will
hath
determined
.
He
hath
determined
,
that
wee
should
come
to
death
,
before
we
enter
into
life
:
that
we
should
beare
the
image
of
the
earthly
,
before
we
come
to
the
image
of
the
heavenly
,
and
wee
cannot
have
incorruption
and
glory
,
poured
upon
this
body
that
wee
carry
about
with
us
,
by
reason
of
sinne
:
because
it
is
in
sinne
.
For
sinfull
flesh
and
blood
,
cannot
inherit
the
kingdome
of
God
.
And
although
when
Christ
shall
come
,
there
shall
bee
alive
many
millions
of
men
,
that
shall
not
die
,
as
we
doe
:
yet
they
shall
have
a
change
,
and
there
change
shall
be
unto
them
as
death
is
unto
us
now
.
For
it
is
not
possible
,
that
any
corrupt
body
should
enter
into
incorruption
.
This
I
take
to
bee
the
summe
and
sense
of
the
words
read
.
Now
to
proceed
in
order
,
we
are
to
consider
,
First
the
persons
;
that
he
saith
,
as
we
have
borne
.
Then
secondly
the
matter
propounded
,
of
those
persons
.
First
,
there
is
a
sentence
,
or
proposall
.
Division
into
,
1.
the
Persons
.
2.
the
Matter
propounded
.
Secondly
,
the
explanation
of
that
proposall
.
The
proposall
that
is
made
of
these
persons
,
is
by
way
of
comparison
:
as
wee
have
borne
the
image
of
the
earthly
,
so
also
wee
shall
beare
the
image
of
the
heavenly
.
The
explanation
of
it
,
what
hee
meanes
by
this
image
.
The
Corinthians
might
aske
,
and
say
they
doubted
of
his
words
:
these
are
obscure
things
,
that
the
Text
saith
,
The
image
of
the
earthly
,
and
the
image
of
the
heavenly
.
My
meaning
(
saith
hee
)
is
nothing
but
this
:
that
flesh
and
blood
cannot
inherit
the
Eingdome
of
God
,
nor
corruption
cannot
inherit
incorruption
:
So
in
the
proposall
or
proposition
in
the
49.
verse
,
we
are
to
consider
these
things
.
First
,
that
God
made
man
to
an
Image
.
Secondly
,
that
that
Image
being
defaced
and
deformed
,
wee
are
made
to
another
kinde
of
Image
,
than
we
were
first
intended
:
for
we
are
made
to
the
image
of
the
earthly
.
Thirdly
,
we
are
to
observe
the
reddition
:
that
as
we
beare
the
image
of
the
earthly
,
so
we
shall
also
beare
the
image
of
the
heavenly
.
Fourthly
,
the
certainty
in
the
sicut
,
so
,
as
:
according
to
that
manner
.
And
this
makes
us
assured
of
the
thing
,
that
this
is
a
ground
experimentall
:
that
because
wee
have
the
image
of
the
one
,
therefore
wee
are
assured
of
the
image
of
the
other
.
For
still
we
are
made
to
an
image
,
that
is
,
for
the
proposall
.
In
the
explanation
in
the
words
following
,
brethren
I
say
unto
you
,
or
my
meaning
is
this
:
Wherein
the
holy
Ghost
teacheth
us
,
to
speak
plainly
;
and
not
to
wander
away
in
new
quaint
words
,
in
obscure
sentences
;
but
to
make
the
doctrines
cleare
,
that
wee
take
in
hand
.
And
then
for
flesh
and
bloud
,
that
they
are
not
capable
of
heavens
kingdome
:
and
for
what
reason
they
are
not
capable
.
And
lastly
,
the
summe
of
all
:
corruption
,
(
which
is
flesh
and
bloud
)
cannot
enter
into
incorruption
,
which
is
the
Kingdome
of
heaven
.
For
that
which
he
call
flesh
and
bloud
in
one
place
,
hee
renders
it
againe
in
another
place
,
by
corruption
:
and
that
which
he
called
the
kingdome
of
heaven
in
the
former
words
,
he
turnes
it
in
the
latter
words
,
incorruption
.
So
that
the
Apostles
perspicuity
and
evidence
is
wondrously
to
be
admired
in
this
place
:
hee
labours
to
speak
of
a
high
matter
,
a
deep
profound
matter
of
dignity
,
so
plainly
to
flesh
and
bloud
.
Hee
saith
,
flesh
and
bloud
shall
not
enter
into
the
Kingdome
of
God
:
Not
because
it
is
flesh
and
bloud
,
but
because
it
is
corrupted
:
and
there
shall
not
enter
any
thing
that
is
corrupt
into
incorruption
,
because
they
are
contraries
;
and
one
contrarie
cannot
enter
into
another
.
It
is
impossible
for
a
man
to
be
alive
,
and
dead
,
to
be
sick
and
well
at
one
time
:
there
is
no
difference
in
the
world
greater
,
then
the
difference
of
corruption
and
incorruption
:
and
because
flesh
and
bloud
is
corrupted
for
sinne
,
it
is
full
of
misery
and
wretchednesse
by
sinne
:
and
the
Kingdome
of
heaven
is
an
uncorruptible
crowne
:
it
is
impossible
that
these
should
be
coincident
,
and
meet
and
be
mingled
together
.
Therefore
corruption
must
be
evacuated
and
rooted
out
,
before
incorruption
can
be
attained
.
Of
these
things
briefly
and
in
order
,
as
God
shall
give
assistance
.
And
first
concerning
the
persons
,
1.
Part.
The
persons
,
of
whom
these
things
are
propounded
.
of
whom
these
things
are
pronounced
.
It
is
of
Gods
Saints
.
For
as
I
have
often
told
you
,
this
whole
Chapter
is
spoken
of
,
and
endited
,
concerning
the
Resurrection
of
the
Saints
onely
.
There
is
(
indeed
)
a
resurrection
of
those
that
belong
not
to
God
,
which
is
a
resurrection
to
punishment
and
shame
:
but
the
Apostle
meddles
not
with
that
,
in
this
whole
Chapter
;
but
speaks
only
of
the
Saints
resurrection
;
and
he
saith
,
We
that
have
borne
the
image
of
the
earthly
,
wee
shall
also
beare
the
image
of
the
heavenly
.
We
,
that
is
,
those
that
are
called
of
Christ
,
and
sanctified
by
his
holy
Spirit
,
to
these
it
is
,
to
whom
this
promise
appertaines
.
For
every
man
beares
the
image
of
the
earthly
,
good
and
bad
;
but
every
man
shall
not
beare
the
image
of
the
heavenly
,
but
onely
those
,
for
whom
it
is
ordained
.
The
nature
of
man
is
not
capable
of
heaven
;
for
if
mans
nature
were
capable
of
heaven
,
then
all
men
should
have
it
;
because
all
men
have
the
nature
of
man
indefinitely
,
and
equally
;
but
it
is
the
speciall
favour
of
God
,
that
sanctifieth
some
chosen
vessels
,
and
brings
them
to
the
knowledge
of
his
grace
in
Iesus
Christ
,
and
gives
them
an
earnest
hungring
and
thirsting
after
grace
.
This
makes
the
difference
between
man
and
man
:
so
that
it
belongs
still
to
the
Wee
:
that
is
,
to
those
that
are
called
and
incorporated
into
the
body
of
Christ
;
to
these
it
is
,
that
these
great
things
belong
.
Vse
.
Therefore
it
teacheth
us
(
by
the
way
onely
to
observe
no
more
of
it
)
to
labour
to
be
of
this
holy
company
:
to
be
of
these
that
the
Apostle
takes
in
the
Wee
.
For
to
be
out
of
that
society
,
is
to
be
out
of
all
comfort
,
out
of
all
hope
,
of
all
joy
.
There
is
none
that
God
intends
these
goodly
things
for
,
(
the
bearing
of
the
stately
image
and
glory
of
Christ
,
)
but
for
those
that
are
in
Christ
:
for
those
that
are
baptized
into
his
holy
name
,
for
those
that
seek
to
resemble
him
in
a
holy
life
,
and
conversation
.
As
we
have
borne
the
image
of
the
earthly
.
The
next
thing
to
be
considered
is
this
,
that
hee
speakes
of
an
Image
;
and
first
that
we
are
all
borne
unto
an
Image
.
The
great
God
would
not
make
man
absolute
of
himselfe
,
as
having
reference
to
none
:
but
he
made
him
to
an
image
,
having
respect
and
relation
to
a
superiour
,
to
a
better
than
himselfe
.
For
as
for
himselfe
,
hee
was
made
fraile
and
mutable
,
he
was
made
indifferently
inclined
to
this
or
that
:
and
unlesse
he
were
susteyned
by
a
superiour
power
,
he
was
not
like
to
have
any
continuance
in
that
estate
wherein
he
was
made
.
And
therefore
God
of
his
great
goodnesse
made
him
to
an
Image
:
to
teach
him
,
Vse
.
that
hee
must
live
dependently
;
that
hee
must
live
according
to
the
image
of
some
superiour
,
and
better
thing
than
himselfe
:
to
teach
him
,
that
hee
is
not
absolute
in
his
owne
power
,
and
gift
,
to
follow
his
owne
will
,
(
for
as
long
as
he
followeth
that
,
perhaps
he
followeth
the
way
to
the
destruction
of
his
owne
soule
,
)
but
still
he
must
have
dependence
and
reference
to
the
will
of
a
higher
commander
,
the
will
of
him
that
is
above
him
.
It
is
an
argument
of
mans
unsufficiency
,
Vse
.
that
hee
must
be
made
to
an
image
;
that
he
must
have
a
patterne
to
follow
;
that
hee
must
not
guide
himselfe
,
but
live
according
to
the
Image
and
similitude
of
him
that
made
him
;
that
hee
may
thereby
assure
himself
of
that
life
,
and
blessing
,
and
favour
,
that
formerly
he
obtained
in
the
Creation
.
And
what
image
is
this
?
Surely
the
best
that
could
be
:
for
when
God
had
thought
upon
all
the
images
and
similitudes
in
the
world
,
that
could
be
devised
,
hee
made
man
after
the
most
glorious
and
perfect
image
that
could
be
:
even
the
image
of
himselfe
.
The
Image
of
God
(
saith
Philo
Philo.
)
is
a
kinde
of
governing
power
,
to
be
able
to
rule
and
governe
,
both
themselves
&
others
.
And
to
this
image
was
man
made
,
when
the
Lord
said
,
Let
us
make
man
according
to
our
image
,
and
let
him
rule
.
So
the
ruling
power
is
the
proper
act
and
tearme
of
Gods
image
:
that
hee
made
man
able
to
governe
that
little
body
,
that
little
world
he
carryeth
about
him
;
and
to
governe
all
the
creatures
that
belong
unto
him
.
And
this
Image
remaines
still
,
although
it
be
so
mightily
defaced
,
and
broken
in
the
Saints
of
God
,
that
they
can
govern
and
rule
their
affections
,
that
they
can
govern
their
exorbitant
passions
,
they
can
govern
their
families
,
governe
their
children
,
their
friends
,
and
those
that
belong
unto
them
.
A
man
is
knowne
by
nothing
so
much
to
beare
Gods
Image
,
as
in
being
a
good
Governour
:
to
governe
in
the
way
of
truth
,
in
the
light
of
life
:
to
governe
by
his
good
example
.
This
is
the
true
,
and
perfect
Image
of
the
high
God
.
Quest.
But
why
are
we
said
to
be
made
after
the
Image
of
the
earthly
man
,
if
we
be
made
according
to
Gods
Image
?
God
is
not
earthly
?
and
how
come
we
to
be
made
after
Adams
Image
?
Answ.
Adam
was
made
after
Gods
Image
:
and
wee
by
the
fall
of
Adam
,
are
made
into
Adams
image
.
But
when
he
had
defaced
that
power
of
government
,
and
became
a
slave
to
his
own
desires
,
(
to
choose
a
base
,
and
petty
good
,
in
respect
of
the
fountaine
of
all
good
,
to
harken
to
the
devill
,
and
the
woman
,
and
to
give
a
deafe
eare
unto
God
;
when
Adam
(
I
say
)
had
thus
deformed
that
prime
light
,
and
image
,
and
beauty
,
that
was
in
him
.
Now
he
came
to
be
a
forlorne
creature
,
unknowne
(
almost
)
unto
his
Maker
;
unknowne
to
himselfe
,
to
be
(
as
it
were
)
a
dramme
of
misery
,
not
able
to
doe
that
which
he
was
borne
to
;
not
able
to
governe
any
thing
;
unable
to
governe
himselfe
;
but
all
his
passions
did
altogether
exceed
reason
.
Hee
was
not
able
to
governe
others
;
but
either
he
was
too
cruell
,
or
too
gentle
;
either
he
was
too
fierce
and
violent
in
prosecuting
vertue
,
or
else
too
mild
and
foolish
,
in
sparing
of
all
vice
whatsoever
.
This
was
the
Image
that
was
deformed
in
Adam
;
and
to
this
image
we
are
all
borne
:
hee
having
lost
it
,
we
lost
it
also
in
him
.
We
were
made
rulers
,
especially
of
our selves
:
but
now
through
the
fall
,
we
cannot
governe
so
much
as
that
which
is
within
us
.
Our
anger
over-tops
,
and
confounds
us
;
our
fear
amazeth
,
and
astonisheth
us
;
our
desires
burne
,
and
inflame
,
and
kindle
us
;
our
appetites
,
and
whatsoever
is
in
us
,
puts
us
out
of
order
:
there
is
no
peere
or
regiment
in
the
whole
house
of
man
,
till
the
grace
of
God
make
some
compositions
and
when
the
grace
of
God
is
come
in
,
the
disorder
continues
still
.
As
long
as
we
live
in
this
world
,
we
beare
the
image
of
the
earthly
:
that
is
,
of
the
earthly
Adam
:
which
having
once
lost
the
fulnesse
of
Gods
Image
,
he
left
unto
us
the
base
,
and
deformed
image
,
which
he
himself
had
contracted
.
Those
faire
lives
of
divine
perfection
,
were
obliterate
and
blinded
in
him
:
so
that
no
man
could
see
the
proportion
of
it
.
And
although
there
be
some
kind
of
lineaments
,
and
proportion
,
that
a
man
might
see
God
in
some
things
;
yet
they
were
so
obscured
and
blundered
over
,
as
that
a
man
could
not
discern
the
Maker
:
onely
some
few
steps
there
were
in
the
understanding
;
a
little
in
the
will
,
and
least
in
the
affections
;
and
a
poore
remainder
in
his
actions
.
These
,
indeed
,
God
of
his
great
mercy
,
tooke
not
utterly
away
from
Adam
;
but
left
some
kinde
of
reliques
in
him
.
But
all
these
cannot
help
us
,
but
that
still
we
are
earthly
.
For
although
wee
beare
some
image
of
God
still
,
(
as
the
wickedest
man
in
the
world
hath
the
image
of
God
one
way
or
another
)
yet
it
is
so
miserably
deformed
,
that
a
man
cannot
know
it
to
be
the
Image
of
God
;
for
he
shall
see
such
a
counter-poyson
of
the
image
of
the
devill
,
of
vice
and
vanity
,
and
miserable
deceit
,
and
delusion
;
he
shall
see
such
a
mingling
and
mixture
,
such
a
deformity
brought
upon
the
image
of
God
,
and
such
contrary
colours
painted
upon
it
,
as
wee
see
in
the
picture
that
is
rased
,
sometime
there
will
be
an
arme
or
a
finger
left
plaine
,
and
all
the
rest
of
the
picture
,
defaced
:
some
part
of
it
remaines
,
but
by
that
a
man
knowes
not
what
it
is
.
So
the
Image
of
God
(
that
glorious
picture
of
beauty
)
was
altogether
soyled
,
and
over-rased
,
put
out
,
and
besmeared
by
mans
sins
and
transgressions
:
yet
the
Lord
hath
left
some
sparkes
,
and
some
lineaments
,
as
a
finger
or
an
arme
remaines
.
This
,
now
,
is
called
the
image
of
the
earthly
.
And
though
there
be
some
Image
of
God
which
is
heavenly
;
yet
it
is
so
defaced
,
that
it
is
called
the
image
of
the
earthly
.
Now
wherein
stands
this
Image
?
You
know
by
experience
wherein
it
is
;
even
in
all
the
parts
and
passages
of
this
miserable
life
.
So
St.
Austin
saith
,
Aug.
Wee
beare
the
image
of
the
earthly
,
in
being
borne
into
this
earth
,
in
the
miseries
of
the
world
,
in
the
corruptions
of
our
life
,
in
the
labouring
for
our
meat
and
drink
,
that
wee
have
in
our
hungring
and
thirsting
;
in
the
necessities
of
eating
and
drinking
;
in
being
subject
to
sicknesse
,
in
our
declining
&
withering
away
;
and
in
our
dying
at
length
,
and
our
rotting
after
we
are
dead
.
In
these
things
wee
beare
the
image
of
our
Father
;
and
the
fairest
son
and
daughter
of
Adam
must
needs
confesse
thus
much
,
that
either
they
are
or
shall
be
drowned
in
basenesse
.
An
ugly
physiognomie
!
and
yet
it
is
that
which
Adam
hath
engraven
upon
our
sinfull
nature
.
But
blessed
be
God
,
that
saith
wee
shall
have
another
image
.
For
as
he
teacheth
us
to
groane
,
and
to
be
wearie
of
this
,
as
being
a
reward
,
and
punishment
of
sinne
;
so
hee
hath
given
us
a
lively
faith
,
and
hope
,
that
we
shall
attaine
unto
another
image
,
that
shall
rectifie
all
this
,
and
shall
bring
upon
us
a
face
that
shall
never
decay
:
not
as
the
face
of
Adam
,
that
goes
and
declines
from
age
to
age
,
from
sicknes
to
sicknesse
,
but
the
face
of
Christ
,
that
shall
continue
one
,
and
the
same
for
ever
.
The
Image
,
therefore
,
of
the
heavenly
,
must
be
in
a
contrary
quality
.
For
if
the
one
were
in
a
poore
naturall
birth
,
the
other
is
in
regeneration
:
if
the
one
wer
〈…〉
weaknesse
and
infirmitie
,
the
other
was
in
strength
,
and
power
of
miracles
,
and
high
supernaturall
abilities
:
if
the
one
was
in
sicknesse
,
the
other
was
in
health
:
if
the
one
was
in
death
,
the
other
was
in
eternall
life
:
if
the
one
were
in
corruption
and
rottennesse
,
the
other
was
in
sweetnesse
and
fragrancie
.
This
is
the
Image
of
the
heavenly
.
And
these
Images
(
as
I
said
)
are
not
vaine
imaginarie
pictures
,
but
reall
impressions
:
things
that
are
truely
seated
in
us
;
and
so
seated
,
as
never
after
to
be
defaced
,
and
removed
.
The
Image
of
God
,
it
was
once
changeable
;
for
it
was
set
upon
Adam
,
and
it
was
removed
:
the
Lord
began
to
set
it
againe
,
and
to
imprint
it
on
Iesus
Christ
:
and
thence
it
was
never
removed
,
nor
never
shall
be
from
his
followers
,
on
whom
he
shall
set
it
.
As
the
Law
that
was
written
by
Moses
,
was
written
in
two
Tables
,
twice
over
.
First
the
Lord
gave
one
Table
of
stone
,
which
Moses
when
hee
came
from
the
Mount
,
cast
downe
in
his
anger
,
and
broke
them
:
so
the
Lord
tooke
the
second
Table
,
and
wrote
upon
it
the
same
words
,
and
those
stood
stedfast
and
were
never
altered
,
nor
broken
and
defaced
.
So
also
it
is
with
these
two
Adams
.
For
the
first
was
made
fraile
and
feeble
;
and
the
image
of
God
,
and
the
command
that
was
written
in
his
heart
,
was
broken
in
pieces
upon
the
peoples
idolatry
,
upon
his
owne
transgression
.
But
when
the
Lord
renewed
his
image
upon
man
againe
,
(
which
was
done
in
the
person
of
Christ
Iesus
)
that
was
the
second
writing
of
the
Table
:
and
when
he
had
written
the
second
time
,
then
God
would
write
no
more
.
For
there
the
glory
,
and
vertue
,
and
power
of
the
Commander
,
stands
for
ever
:
and
the
beauty
,
and
vigor
of
that
face
,
is
subject
to
no
fading
;
but
it
brings
it selfe
,
and
all
that
loue
it
,
to
perfection
.
4.
The
certainty
.
The
next
thing
to
be
considered
is
the
certainty
of
this
:
for
this
(
indeed
)
is
improbable
;
and
to
flesh
,
and
blood
impossible
:
even
for
a
man
to
say
,
because
he
hath
been
earthly
,
therefore
he
shall
be
heavenly
.
A
man
may
rather
say
,
because
I
have
beene
earthly
,
therefore
I
shall
not
bee
heavenly
.
Yes
(
saith
the
Apostle
)
sicut
,
As
wee
have
borne
the
one
,
so
we
shall
beare
the
other
:
As
we
have
borne
the
image
of
the
earthly
,
so
also
wee
shall
beare
the
image
of
the
heavenly
.
This
is
the
wondrous
arguing
,
which
the
Spirit
of
God
teacheth
us
:
even
to
hope
against
hope
,
and
to
reason
against
reason
.
For
it
utterly
non-plusseth
all
reason
,
to
say
an
earthly
thing
shall
become
heavenly
:
that
it
shall
change
the
nature
.
It
is
impossible
to
make
gold
of
dirt
:
yet
God
can
doe
it
:
and
hee
gives
us
that
assurance
;
that
as
sure
as
wee
are
borne
to
the
image
of
the
earthly
,
as
sure
experience
as
we
have
of
that
,
so
sure
we
shall
have
the
image
of
the
heavenly
:
the
one
is
an
argument
and
a
signe
,
and
a
previall
disposition
to
the
other
.
That
wee
all
beare
the
image
of
the
earthly
;
every
man
,
in
his
continuall
groaning
,
and
clamour
,
testifies
to
God
,
to
himselfe
,
and
to
the
world
.
There
is
no
man
that
lives
,
without
his
burthen
:
and
God
knowes
our
burthen
,
how
it
is
in
continuall
misery
and
perplexity
,
and
such
kinde
of
defections
,
that
if
God
did
not
sustaine
us
,
a
thousand
deaths
would
overtake
us
,
instead
of
one
.
And
therefore
this
experience
of
misery
,
which
wee
have
by
Adam
,
is
a
sure
signe
and
token
,
that
God
will
advance
us
to
the
glory
of
the
second
Adam
.
For
these
two
,
are
dependent
each
upon
other
:
A
man
is
borne
into
this
world
,
to
be
borne
againe
in
a
better
world
:
a
man
dies
here
,
that
he
may
live
hereafter
:
a
man
is
miserable
here
,
that
he
may
be
glorious
hereafter
:
hee
is
a
sinner
here
,
that
hee
may
be
holy
,
and
righteous
hereafter
:
the
things
here
,
are
seales
and
tokens
of
a
blessed
and
better
inheritance
.
Therefore
the
Apostle
saith
,
sicut
:
as
sure
as
we
have
the
one
,
so
surely
we
shall
have
the
other
.
It
is
a
semblance
,
it
is
a
true
and
certaine
figure
and
assurance
,
that
as
wee
carry
the
badge
of
Adams
mortall
flesh
,
so
we
shall
carry
the
stamp
and
image
of
Christ
,
in
flesh
mortall
,
and
uncorrupt
.
This
is
the
wondrous
wisedome
of
God
,
which
passeth
all
the
understanding
of
man
:
to
teach
still
by
contraries
.
As
in
that
sweet
example
,
Iohn
11.
Ioh.
11.
of
Lazarus
.
God
would
not
work
,
but
by
a
cleane
contradiction
.
Lazarus
was
sick
;
they
sent
to
Christ
.
Lord
he
whom
thou
lovest
is
sick
.
The
Lord
heard
it
;
Let
him
be
sick
,
let
him
die
too
,
he
stayes
the
longer
,
he
comes
not
to
him
.
The
next
newes
was
brought
,
Lazarus
was
dead
.
The
Lord
prevents
the
newes
,
and
saith
,
Lazarus
our
friend
sleepeth
.
He
comes
unto
the
house
;
when
hee
was
come
there
,
hee
teacheth
and
converseth
with
the
people
:
hee
goes
not
about
his
work
upon
the
sudden
.
The
newes
comes
,
he
is
dead
and
buried
.
Let
him
lie
in
his
grave
a
long
time
,
that
the
glory
of
God
may
the
more
appeare
.
Let
him
lie
the
first
,
second
,
and
third
day
;
and
the
Lord
comes
not
.
Upon
the
fourth
day
,
when
all
men
gave
him
for
stinking
and
desperate
,
and
that
there
was
no
hope
of
any
good
to
bee
done
upon
him
:
then
the
Lord
comes
to
work
.
When
Martha
his
sister
,
had
given
over
all
hope
,
and
told
Christ
shee
knew
that
hee
should
rise
againe
at
the
resurrection
:
but
for
any
other
rising
,
she
never
dreamed
of
,
or
imagined
that
.
Well
then
!
when
all
things
seemed
to
be
senslesse
and
against
reason
,
and
possibility
,
then
the
power
of
God
began
to
work
.
And
because
Lazarus
was
so
strongly
held
by
death
foure
dayes
,
therefore
the
stronger
was
the
hand
of
God
upon
him
,
in
raysing
him
from
death
.
That
the
strength
of
death
might
be
encountred
,
and
overcome
,
and
countermanded
by
the
higher
strength
and
arme
of
the
Almighty
;
it
now
gave
way
,
and
made
a
passage
to
the
arme
of
the
Lord
,
to
work
a
mighty
deliverance
.
So
still
the
misery
of
the
child
of
God
,
works
for
good
:
and
all
things
work
for
the
best
to
those
that
love
God
.
Rom.
8.28
.
Therefore
,
as
we
have
borne
the
image
of
the
earthly
,
so
we
shall
beare
the
image
of
the
heavenly
.
This
is
a
great
incouragement
to
us
to
beare
.
Vse
.
Wee
are
impatient
,
we
cannot
endure
any
thing
:
but
we
see
that
wee
must
beare
,
and
if
wee
looke
for
the
image
of
the
heavenly
;
we
must
be
content
to
beare
the
image
of
the
earthly
.
We
must
be
content
to
be
sick
,
we
must
be
content
to
be
poore
,
to
be
persecuted
,
to
be
every
way
miserable
,
and
wretched
.
We
must
be
content
to
be
tempted
,
by
the
tempting
devill
,
and
oft
times
to
be
foiled
by
him
;
and
to
bee
overcome
in
sinne
,
and
shamefull
actions
,
and
courses
.
We
must
be
content
with
the
Christian
agony
,
and
the
bloody
sweat
that
Christ
had
in
the
garden
at
his
passion
.
We
must
beare
these
things
,
it
is
the
image
of
the
earthly
:
It
is
the
condition
of
the
other
life
,
the
bearing
of
the
heavenly
.
And
except
wee
have
the
one
,
we
cannot
have
the
other
:
except
we
beare
the
image
of
the
earthly
,
we
shall
not
beare
the
image
of
the
heavenly
.
But
here
it
may
be
objected
,
that
Infants
have
not
this
image
.
Yes
,
reason
tells
us
they
doe
.
For
in
their
death
,
in
their
sicknesse
,
in
their
distractions
,
and
strange
convulsions
,
(
to
which
they
are
subject
)
they
beare
the
image
of
the
earthly
,
although
not
in
so
great
a
measure
as
men
of
groweth
doe
;
yet
they
have
for
their
tender
yeares
,
a
fearefull
yoake
laid
upon
them
;
which
is
mortality
,
and
all
the
wayes
that
tend
to
death
.
To
conclude
this
first
point
,
the
proposition
.
Let
us
mingle
the
one
with
the
other
;
and
beare
both
.
If
thou
bee
troubled
in
this
world
,
(
in
any
sort
)
inwardly
,
or
outwardly
:
If
thou
be
troubled
in
conscience
for
sinne
;
if
thou
bee
troubled
with
enemies
:
art
thou
troubled
in
thy
fortunes
,
in
thy
state
in
the
world
?
art
thou
troubled
with
sicknesse
of
body
?
remember
it
is
nothing
but
thine
owne
image
.
Thus
thou
art
made
,
wilt
thou
deny
thine
owne
face
?
wilt
thou
deny
thy
owne
name
?
wilt
thou
not
take
that
which
thou
art
borne
unto
?
art
thou
ashamed
of
thine
inheritance
?
it
is
that
which
thy
Father
hath
left
thee
:
therefore
beare
it
.
And
withall
to
comfort
thy selfe
,
beare
it
with
this
hope
and
lively
assurance
;
that
thou
shalt
beare
a
better
image
one
day
.
The
galley-slaves
,
that
serve
the
Turks
in
their
galleys
;
if
they
could
but
think
,
that
at
seven
yeares
end
,
some
Christian
would
come
and
deliver
them
;
they
would
be
the
better
affected
,
and
would
cheare
their
mindes
,
especially
if
they
could
be
assured
of
it
.
If
Iacob
serve
the
churle
Laban
seven
yeares
;
Gen.
29.
if
he
think
he
shall
have
Rachell
at
the
end
of
it
,
hee
thinks
it
but
like
unto
seven
dayes
,
and
with
patience
he
comforts
himselfe
in
the
Lord
,
and
staies
his
leisure
,
and
is
content
that
God
shall
use
him
unto
his
hand
,
as
it
pleaseth
him
.
This
is
the
true
constitution
of
a
pure
mind
:
therefore
let
us
sweeten
these
outward
worldly
miseries
,
with
the
expectation
of
future
joy
,
and
the
promises
which
God
hath
made
to
us
in
his
holy
Word
.
There
is
no
griefe
so
great
,
but
if
wee
tie
heaven
unto
the
end
of
it
,
it
is
light
.
As
the
Apostle
saith
,
This
short
moment
any
affliction
,
Rom.
8.18
.
is
not
worthy
of
the
glory
that
shall
bee
revealed
.
Let
us
put
them
together
,
and
the
one
will
bee
swallowed
up
in
the
other
.
For
as
we
have
borne
the
image
of
the
earthly
;
so
shall
wee
beare
the
image
of
the
heavenly
.
Oh!
when
shall
that
blessed
day
appeare
?
So
must
the
Christian
man
aspire
,
and
hunger
,
and
thirst
after
the
righteousnesse
of
God
,
and
after
his
blessed
kingdome
.
Wee
mourne
(
saith
the
Apostle
)
as
long
as
we
are
from
Christ
,
in
this
body
,
we
would
faine
see
the
consummation
of
the
promise
.
Why
,
then
,
there
is
no
meanes
but
one
:
that
is
,
by
incessant
prayer
,
by
continuall
clamours
to
call
upon
God
,
to
crie
unto
him
for
it
.
The
cries
and
clamours
of
Gods
Saints
,
must
bring
Christ
from
heaven
,
againe
unto
earth
,
to
make
up
the
fulnesse
of
the
promise
,
which
he
hath
condescended
unto
in
his
holy
Word
.
This
must
be
the
use
we
must
make
of
this
doctrine
.
That
as
wee
are
patiently
to
endure
,
the
image
of
the
earthly
man
,
(
to
endure
the
misery
that
sinne
hath
contracted
,
and
brought
upon
us
)
that
we
also
be
faithfull
,
and
hopefull
to
cry
,
and
to
call
unto
God
,
for
the
sweet
things
that
are
reposed
and
laid
up
for
us
in
the
glory
of
the
Gospel
.
So
much
for
the
Proposition
.
Now
for
the
explanation
in
verse
50.
Verse
50.
This
I
say
,
brethren
,
that
flesh
and
blood
cannot
inherit
the
kingdome
of
heaven
:
neither
can
corruption
,
inherit
incorruption
.
In
these
words
,
the
Apostle
doth
prevent
those
questionings
,
and
objections
that
simple
men
might
make
,
against
this
doctrine
.
They
might
say
,
that
he
taught
in
the
cloudes
;
that
hee
spake
so
,
as
that
they
knew
not
what
hee
meant
.
What
doe
you
meane
by
the
image
of
the
earthly
,
and
the
image
of
the
heavenly
?
we
have
heard
of
no
such
words
,
we
know
no
such
matter
.
For
this
the
Apostle
tells
them
,
that
hee
speaks
out
of
the
phrase
of
Scripture
,
hee
speaks
it
out
of
Genesis
.
For
hee
had
said
before
,
that
Adam
was
made
a
living
soule
;
and
that
Christ
was
made
a
quickening
spirit
:
and
so
following
the
course
of
the
creation
,
he
saith
there
was
an
image
which
at
the
first
was
heavenly
,
but
it
was
defaced
by
mans
fault
,
and
so
it
became
earthly
,
and
by
consequence
,
all
of
Adams
blood
,
were
like
their
progenitor
,
they
all
tooke
part
of
the
inheritance
,
(
although
it
were
against
their
will
)
and
they
bore
the
image
of
the
earthly
.
Now
because
the
Corinthians
,
and
other
Readers
might
perhaps
not
understand
this
,
(
for
it
is
not
every
mans
part
to
understand
the
Scripture
to
the
full
)
the
Apostle
explaines
it
;
Brethren
,
I
tell
you
what
I
say
,
flesh
and
blood
,
corrupted
by
sinne
,
cannot
inherit
the
Kingdome
of
God
.
When
it
is
cleansed
,
and
purified
,
it
shall
;
but
in
this
condition
of
corruption
,
it
is
not
capable
of
that
incorruption
.
So
that
the
first
thing
we
are
to
note
here
,
is
the
diligence
of
the
Apostle
;
in
the
clearing
of
his
doctrine
,
in
the
opening
of
his
mind
,
This
I
say
,
brethren
,
As
if
he
should
say
,
If
you
understand
not
what
I
say
,
I
will
expresse
my selfe
in
clearer
,
and
fairer
termes
.
Vse
.
This
commends
unto
us
,
a
memorable
and
gracious
act
of
Christian
charity
;
still
to
open
it selfe
,
and
to
doe
as
much
good
by
way
of
expression
,
and
explanation
as
possible
may
bee
.
It
is
not
for
a
man
that
is
in
St.
Pauls
place
,
to
speake
in
high
termes
;
in
such
phrases
,
as
passe
the
understanding
of
the
people
:
but
if
they
chance
to
doe
it
,
(
or
be
carried
away
in
some
high
straines
of
language
)
they
must
descend
againe
,
as
the
Angels
ascended
,
and
descended
upon
the
ladder
of
Iacob
.
If
they
doe
ascend
to
high
thoughts
and
discourses
of
Divinity
,
they
must
descend
againe
,
to
meaner
speeches
:
to
those
phrases
,
and
termes
that
the
people
may
be
capable
of
.
For
preaching
and
teaching
,
was
made
for
a
certaine
commutation
of
mindes
,
for
the
changing
of
mindes
.
For
by
teaching
,
the
scholler
is
made
the
Master
;
and
he
puts
upon
himselfe
the
nature
and
person
,
of
the
Master
.
As
one
said
of
another
mans
booke
that
he
read
;
hee
said
hee
was
become
the
man
himselfe
,
whose
booke
he
had
read
.
Therefore
as
(
St.
Austin
saith
)
all
learning
is
nothing
,
Aug.
but
a
mingling
and
mixing
of
soules
and
spirits
together
.
It
is
needfull
,
and
necessary
for
him
that
teacheth
,
to
speake
so
,
as
that
hee
may
bee
understood
.
For
to
what
end
is
speech
,
if
it
be
not
perceived
?
If
I
be
not
understood
,
when
I
have
said
all
that
I
can
,
I
have
said
nothing
.
If
I
be
understood
,
when
I
have
said
little
,
I
have
said
sufficient
;
because
another
man
knowes
that
which
I
know
;
and
another
is
transformed
into
that
which
is
inherent
in
me
.
The
Philosophers
compare
a
teacher
,
and
a
master
to
the
parents
of
a
childe
;
and
the
scholler
they
liken
to
the
child
.
As
the
child
beares
the
image
of
his
father
,
so
the
scholler
beares
the
image
of
his
Master
much
more
.
It
is
much
more
lively
in
Art
,
then
in
nature
it
can
be
expressed
.
Therefore
this
holy
Apostle
St.
Paul
,
Gal.
4.19
.
hee
intends
to
bring
foorth
children
to
Christ
.
My
little
children
of
whom
I
travaile
againe
,
till
Christ
be
formed
in
you
.
He
useth
that
plainnesse
of
speech
,
and
evidence
of
language
,
that
thereby
he
may
flow
into
their
hearts
and
senses
and
affections
:
that
hee
may
accommodate
them
to
his
intelligence
;
and
that
he
may
doe
it
the
better
,
hee
useth
this
word
here
,
Brethren
.
This
I
say
brethren
.
As
if
he
would
carry
them
along
,
&
shew
them
the
thing
with
his
finger
,
in
a
familiar
sweet
speaking
:
not
as
a
high
Commander
to
his
Souldiers
;
nor
as
a
great
Prince
to
his
Subjects
;
nor
as
the
great
God
to
Israell
,
when
he
gave
the
Law
,
that
they
could
not
indure
the
voice
,
but
said
,
Let
not
the
Lord
speak
any
more
,
but
Moses
,
lest
we
die
:
But
he
speaks
in
the
spirit
of
meeknesse
and
mildnesse
;
Brethren
,
fellow-souldiers
,
fellow
schollers
;
you
that
are
partakers
of
the
same
salvation
,
come
along
,
and
see
the
doctrine
,
that
I
deliver
to
you
.
This
is
that
,
I
say
;
herein
I
expresse
my selfe
.
When
I
said
,
the
image
of
the
earthly
,
and
the
image
of
the
heavenly
;
my
meaning
is
this
;
that
flesh
and
bloud
(
which
is
corrupt
)
cannot
enter
into
the
Kingdome
of
God
,
which
is
uncorrupt
.
Let
us
consider
what
hee
saith
,
when
hee
saith
,
Flesh
and
bloud
shall
not
inherit
the
Kingdome
of
God
.
Hee
meanes
to
expound
himselfe
:
that
corrupt
flesh
and
bloud
shall
not
enter
.
As
St.
Austin
saith
,
Lib.
6.
Aug
,
de
gen
lit
.
Cap.
18.
de
Gen.
ad
Literam
,
Cap.
18.
hee
meanes
that
flesh
and
bloud
,
that
is
thus
tainted
and
defiled
with
sin
,
shall
not
inherit
the
Kingdome
of
God
,
the
Kingdome
of
heaven
.
And
why
not
?
Because
it
is
a
place
of
that
purity
,
and
of
that
perfection
,
that
it
cannot
indure
sinne
,
or
any
sinfull
neighbour
.
As
soone
as
the
devill
sinned
,
hee
was
throwne
from
heaven
:
there
was
no
place
for
him
there
.
As
soone
as
Adam
transgressed
,
hee
was
throwne
from
Paradise
,
which
was
the
Type
of
heaven
:
there
was
no
more
remaining
for
him
there
.
The
blessed
eyes
of
God
are
so
pure
,
that
they
cannot
looke
upon
a
defiled
thing
:
and
because
the
Lord
will
have
all
the
world
which
is
tainted
with
sin
,
to
be
cleare
and
pure
;
the
element
of
water
came
once
through
it
;
and
because
that
could
not
doe
it
,
the
element
of
fire
shall
come
and
purge
it
;
and
shall
make
all
the
goodly
stately
palaces
,
all
the
goodly
castles
,
and
the
faire
groves
,
and
pleasant
meadowes
in
the
world
,
it
shall
make
them
all
dust
and
ashes
:
that
the
sinne
that
lodgeth
in
them
,
and
the
corruption
which
they
have
contracted
unto
them
by
the
transgression
of
Adam
,
may
be
wrought
out
of
them
.
So
pure
is
the
Majesty
of
God
,
that
he
cannot
indure
any
evill
thing
to
approach
or
come
neare
unto
him
.
Therefore
flesh
and
bloud
,
because
it
is
full
of
sinne
.
For
all
the
acts
of
sinne
are
done
in
the
flesh
,
and
the
beginning
and
proceeding
of
the
action
,
begins
in
the
bloud
.
There
is
a
tainted
bloud
about
the
heart
of
man
,
wherein
all
these
evill
imaginations
nestle
and
hide
themselves
:
there
is
an
impure
bloud
that
runnes
through
the
veynes
of
man
,
which
fils
him
full
of
impiety
.
So
that
the
blessed
God
shall
never
suffer
this
corrupt
bloud
to
enter
into
his
Kingdome
,
that
can
indure
no
corruption
.
But
he
shall
cleanse
it
,
and
purifie
it
;
hee
shall
annihilate
it
,
and
bring
it
to
nothing
,
that
it
may
be
something
for
ever
.
But
here
may
be
many
things
excepted
against
us
.
As
first
,
Objections
.
3
If
flesh
and
bloud
shall
not
inherit
the
Kingdome
of
God
,
then
how
are
the
Saints
said
to
be
partakers
of
the
Kingdom
?
&
how
have
they
the
first
fruits
of
the
Kingdome
,
in
this
life
?
&
how
are
they
called
the
children
of
the
Kingdome
?
Those
that
belong
to
the
Kingdome
,
they
are
called
heyres
of
the
Kingdome
,
and
Co-heyres
with
Christ
:
and
if
they
be
heyres
,
and
Co-heyres
,
and
fellow-heyres
with
Christ
,
and
yet
be
flesh
and
bloud
;
how
is
it
true
then
,
that
flesh
and
bloud
shall
not
inherit
the
Kingdome
of
God
?
Secondly
,
it
may
be
objected
of
Enoch
and
Elias
,
that
they
never
saw
death
and
corruption
,
(
not
that
corruption
which
falls
upon
our
nature
)
and
yet
it
is
presumed
that
their
bodies
are
in
heaven
:
So
that
flesh
and
bloud
enters
into
Gods
Kingdome
:
For
Enoch
and
Elias
were
flesh
and
bloud
:
that
is
,
sinfull
creatures
as
well
as
wee
;
and
yet
they
be
in
the
Kingdome
of
God
.
Thirdly
,
it
may
be
objected
concerning
them
that
shall
be
alive
,
at
the
comming
of
the
Lord
:
they
shall
be
flesh
and
bloud
as
we
are
;
and
they
shall
in
a
moment
of
time
,
be
translated
to
the
Kingdome
of
God
:
therefore
it
seemes
that
flesh
and
bloud
inherits
the
Kingdome
of
God
.
Answers
to
the
3.
Objections
.
For
the
answer
to
these
.
For
the
first
,
we
must
observe
,
that
it
is
one
kind
of
possession
that
a
man
hath
spiritually
by
faith
and
apprehension
:
and
it
is
another
,
to
have
it
in
reall
entrance
,
and
in
a
reall
investiture
.
The
Saints
of
God
are
called
in
this
life
,
the
sons
and
daughters
of
the
Kingdome
;
and
they
are
called
heyres
of
the
Kingdome
,
and
Co-heyres
with
Christ
.
But
how
?
it
is
onely
in
faith
;
it
is
onely
in
taste
;
in
an
earnest
of
that
which
shall
be
fully
paid
hereafter
,
as
the
Apostle
saith
,
Heb.
6.
Heb.
6.5
.
It
is
impossible
that
such
as
have
tasted
of
the
heavenly
joy
,
&c.
So
that
wee
doe
not
deny
,
nor
the
Apostle
doth
not
say
,
that
flesh
and
bloud
shall
not
taste
of
heaven
,
nor
corruption
taste
of
incorruption
;
for
we
have
it
,
the
children
of
God
,
they
have
the
very
pledge
,
and
earnest
of
it
,
sealed
unto
them
.
But
how
?
It
is
in
expectation
:
For
the
Lord
Iesus
tries
his
servants
in
their
expectation
,
by
their
waiting
upon
him
.
In
the
world
(
it
is
true
)
it
is
one
thing
to
be
a
Noble-mans
,
or
a
Gentlemans
heyre
,
and
it
is
another
thing
to
come
to
the
possession
of
the
land
:
he
is
sure
of
it
by
his
birth
,
by
his
primogeniture
;
he
is
sure
that
it
shall
be
his
;
but
he
hath
it
not
yet
.
Hee
may
live
like
a
poore
gentleman
,
and
his
father
may
curbe
him
,
and
keepe
him
in
,
before
he
come
to
enjoy
it
;
he
hath
it
not
for
the
present
.
So
the
Lord
,
hee
suffers
those
that
be
his
heyres
to
want
,
to
be
troubled
and
afflicted
in
the
world
:
hee
suffers
them
to
have
no
better
pittance
then
this
.
As
one
saith
,
I
hope
for
things
better
hereafter
,
and
therefore
I
swallow
those
things
that
are
present
here
.
And
then
for
the
second
point
objected
concerning
Enoch
and
Elyas
.
Answ.
2
There
are
divers
opinions
of
Divines
about
it
.
Some
think
,
that
their
bodies
are
not
in
heaven
,
but
were
buried
in
some
place
unknowne
;
as
wee
see
in
Moses
death
;
and
that
they
shall
rise
againe
at
the
Resurrection
.
This
(
I
confesse
)
hath
many
grounds
,
and
good
reasons
to
prove
it
,
that
it
is
the
prerogative
of
Christ
alone
,
to
be
in
heaven
.
For
there
is
none
that
hath
descended
,
but
the
same
that
hath
ascended
,
which
is
the
son
of
man
which
is
in
heaven
.
Eph.
4.9
,
10.
But
yet
the
common
tenent
of
the
Church
is
otherwise
:
whereunto
I
must
yeeld
,
and
subscribe
;
namely
that
the
bodies
of
Enoch
and
Elias
,
and
those
that
rose
at
the
Resurrection
of
Christ
,
be
actually
with
Christ
,
and
keep
him
company
in
heaven
.
And
although
the
ascension
of
those
be
not
manifest
,
yet
it
is
agreeable
to
the
analogie
of
faith
,
to
beleeve
it
.
For
to
what
purpose
should
the
Apostle
insist
so
much
upon
this
,
Heb.
11.5
.
By
faith
Enoch
was
translated
,
if
he
were
not
after
another
maner
,
dignified
,
and
honoured
,
than
ordinary
men
?
And
to
what
purpose
is
it
said
,
that
Elias
was
carryed
to
heaven
in
a
whirlewind
,
and
a
fiery
chariot
,
if
the
Lord
would
break
his
neck
upon
a
rock
,
and
cast
him
downe
againe
to
the
earth
?
This
had
been
no
honour
,
but
a
punishment
.
Therefore
,
as
their
raptures
are
noted
in
the
Scriptures
,
so
the
tearms
are
notable
,
and
such
as
no
man
can
attaine
unto
,
in
the
common
Resurrection
.
For
the
blessed
God
(
which
is
the
God
of
the
married
and
of
the
single
life
)
he
tooke
out
of
each
estate
one
,
to
accompany
him
in
his
heavenly
Kingdome
.
Enoch
was
a
married
man
,
and
figured
those
in
that
estate
,
that
should
associate
and
keep
Christ
company
in
heaven
.
Elias
was
a
single
man
,
and
he
took
him
to
be
a
symbole
,
and
type
of
the
single
life
.
To
teach
us
,
that
married
and
unmarried
both
,
if
they
be
in
Christ
,
are
accepted
of
him
,
and
shall
reside
,
and
keep
him
company
in
the
Kingdome
of
heaven
.
And
for
those
that
rose
at
the
Resurrection
of
Christ
,
it
is
a
constant
opinion
,
and
followed
of
the
best
Divines
,
that
those
were
never
admitted
to
returne
to
their
bodies
againe
:
for
that
had
been
to
deprive
them
of
a
greater
benefit
,
which
they
had
before
.
Therefore
,
to
answer
the
argument
,
If
Enoch
,
and
Elias
,
and
those
that
rose
with
Christ
;
I
say
if
they
be
in
heaven
,
they
be
flesh
and
bloud
:
therefore
,
flesh
and
bloud
doth
inherit
heaven
;
and
so
by
consequence
,
the
Apostles
speech
doth
not
alway
stand
firme
,
when
he
saith
,
Flesh
and
bloud
shall
not
inherit
the
Kingdome
of
God
.
Therefore
it
is
possible
for
flesh
and
bloud
to
inherit
heaven
.
For
the
answer
of
this
we
must
understand
,
that
Enoch
and
Elias
had
a
change
;
and
the
changing
of
their
bodies
was
equivalent
unto
our
death
.
And
although
they
were
rapt
up
in
a
strange
manner
,
yet
all
that
was
mortall
in
them
,
all
that
was
corrupt
,
it
was
consumed
by
the
strong
hand
of
God
.
We
see
the
Lord
can
worke
as
it
pleaseth
him
,
in
naturall
things
.
You
see
how
the
lightning
(
sometimes
)
so
alters
things
that
it
falls
on
,
that
it
draws
out
all
the
pith
of
them
,
all
the
substance
in
a
moment
.
We
see
gold
that
is
cast
into
a
hot
fornace
,
the
fire
licks
it
up
,
and
melts
it
.
So
we
see
those
earthen
pipes
that
are
used
too
commonly
in
our
mouthes
,
how
soon
the
fire
alters
them
,
and
refines
them
.
We
see
these
things
in
nature
.
Now
wee
must
imagine
,
that
the
mighty
power
of
God
can
doe
much
more
for
the
body
:
so
that
that
which
was
nothing
but
mud
before
,
he
can
make
a
pure
chrystall
glasse
of
it
.
It
is
not
impossible
for
nature
(
almost
)
to
worke
this
:
for
we
see
men
make
glasse
of
sand
;
and
therefore
to
the
operative
word
of
God
,
there
is
nothing
impossible
.
It
is
credible
,
and
to
be
beleeved
therefore
,
that
the
Lord
changed
their
bodies
in
their
rapture
:
that
whatsoever
was
corrupt
,
and
base
,
and
dreggie
in
them
,
it
was
wrought
out
.
Answ
3
The
same
reason
is
for
them
,
that
shall
be
alive
at
the
comming
of
the
Lord
:
the
Lord
shall
so
work
upon
those
bodies
which
they
shall
then
beare
,
which
shall
be
corrupt
flesh
and
bloud
;
the
Lord
shall
work
them
in
an
instant
to
purity
,
even
as
the
fornace
of
metallers
does
;
the
fornace
of
those
that
deale
in
fire-works
.
For
as
the
fornace
changeth
the
substance
of
the
thing
that
is
cast
into
it
,
upon
the
instant
,
and
licks
it
up
,
and
devoures
it
,
if
it
be
combustible
;
or
if
it
be
not
combustible
,
(
as
gold
or
the
like
)
then
it
turnes
,
and
melts
it
to
better
purpose
,
to
a
better
burnish
,
to
a
better
hue
:
so
the
all-working-hand
of
God
shall
doe
.
Therefore
although
they
be
in
heaven
,
yet
they
are
not
there
without
some
change
of
body
,
not
without
the
destruction
of
the
corrupt
part
,
whereby
it
was
made
sinfull
.
And
though
the
Saints
that
shall
live
at
the
comming
of
Christ
,
shall
be
translated
,
(
and
it
is
true
they
shall
be
so
)
but
how
?
by
the
mighty
power
of
Gods
omnipotencie
,
that
shall
work
them
throughly
to
perfection
,
and
shall
take
away
the
drosse
,
and
leave
nothing
but
that
which
is
pure
,
and
sit
for
the
glory
of
God
to
dwell
in
,
and
make
his
residence
there
.
For
it
is
impossible
,
that
the
slaves
of
miserie
should
make
their
residence
in
the
Court
of
glory
:
because
of
the
corruption
of
sinne
that
is
left
in
them
:
which
must
be
rooted
out
,
that
they
may
be
capable
of
that
blessed
condition
.
To
the
which
the
Lord
bring
us
.
Amen
.
FINIS
.
SERMONS
On
1
COR.
15.
Of
the
Resurrection
.
1
COR.
15.51
.
Behold
I
shew
you
a
mysterie
;
we
shall
not
all
sleepe
,
but
we
shall
all
be
changed
:
in
a
moment
,
in
the
twinkling
of
an
eye
,
by
the
last
trump
.
THere
is
almost
no
part
of
our
Christian
faith
so
generall
,
but
it
admits
of
some
particular
exception
.
1
Tim.
1.15
.
Christ
came
into
the
world
to
save
sinners
;
yet
not
all
sinners
;
but
those
that
are
penitent
and
converted
.
So
the
Rule
is
,
that
all
men
must
once
die
;
Heb.
9.27
.
and
that
all
men
that
are
dead
shall
rise
againe
.
And
yet
this
is
not
true
of
all
particulars
;
for
there
are
some
exceptions
against
this
truth
:
yea
there
be
many
thousands
of
men
and
women
,
many
millions
,
that
shall
neither
die
nor
rise
againe
.
Yea
a
whole
world
:
the
world
that
shall
stand
at
the
comming
of
Iesus
Christ
,
shall
neither
die
,
nor
rise
again
.
But
these
are
but
a
handfull
in
respect
of
former
ages
:
and
therefore
some
particular
exceptions
doe
not
infringe
a
generall
rule
:
for
if
there
be
some
then
,
that
shall
not
tast
of
death
,
yet
there
is
no
man
doubts
,
but
that
the
common
law
of
death
,
is
imposed
upon
all
men
;
and
every
man
must
suffer
it
in
his
time
.
And
although
it
be
a
true
Article
of
our
faith
,
that
all
flesh
that
is
dead
shall
rise
againe
to
judgement
;
yet
there
are
a
certaine
number
which
shall
be
exempted
,
and
which
shall
be
translated
after
another
manner
:
not
by
way
of
Resurrection
,
but
by
way
of
change
and
mutation
.
And
the
Apostle
calls
this
a
great
mysterie
;
for
indeed
,
as
all
the
whole
doctrine
of
the
Resurrection
is
full
of
mysteries
;
so
this
above
the
rest
:
to
understand
what
kinde
of
change
this
shall
be
;
to
understand
how
they
that
live
at
Christs
comming
,
shall
be
priviledged
,
more
than
us
that
lived
before
them
.
For
it
is
a
great
priviledge
for
a
man
,
never
to
goe
to
his
grave
:
and
hee
that
sleeps
least
in
the
dust
,
we
account
him
(
in
common
sense
and
reason
)
the
happiest
;
we
esteeme
him
the
happiest
man
,
that
stayes
the
shortest
time
in
death
.
How
,
therefore
,
these
things
should
be
conceived
,
it
is
mysticall
,
and
hidden
from
our
senses
.
All
this
,
notwithstanding
,
the
Apostle
resolves
upon
it
,
and
saith
,
although
it
be
a
mysterie
to
us
,
yet
it
was
not
a
mysterie
to
him
:
for
it
was
revealed
by
the
Spirit
of
God
to
him
,
and
he
reveals
it
,
and
tells
it
again
unto
us
,
that
there
is
a
remnant
of
men
that
shall
survive
,
when
Christ
shall
come
to
judgement
,
which
shall
not
goe
to
heaven
,
by
that
common
path
that
wee
goe
;
they
shall
not
come
to
see
death
,
as
we
doe
;
nor
to
the
putrefaction
and
filth
which
is
incident
to
our
nature
;
but
they
shall
be
translated
by
a
kinde
of
change
,
which
shall
be
unto
them
,
as
our
death
is
to
us
;
and
they
shall
not
have
a
resurrection
as
our
bodies
have
:
they
shall
not
goe
under
grovnd
to
rise
againe
;
they
shall
not
be
dissolved
to
be
renewed
againe
.
And
this
is
the
wondrous
mysterie
,
which
is
of
all
most
strange
:
For
suppose
a
child
that
is
both
new
borne
and
newly
interred
,
(
as
there
shall
be
many
thousands
that
shall
die
two
or
three
dayes
before
the
Resurrection
)
these
must
now
rise
very
raw
out
of
their
graves
:
the
change
then
that
shall
now
be
made
upon
their
bodies
that
were
so
newly
interred
,
must
needs
be
a
very
wonderfull
one
.
It
is
past
the
reason
of
man
to
conceive
,
but
it
is
enough
that
it
rests
in
the
power
of
God
;
and
that
he
hath
revealed
it
to
his
Apostles
,
and
Teachers
of
his
Church
,
by
an
infallible
determination
:
and
that
it
shall
be
truely
,
and
really
effected
upon
the
persons
of
them
that
shall
then
live
:
whatsoever
wee
think
,
and
deeme
to
the
contrary
.
So
now
the
Apostle
begins
(
partly
)
to
tell
us
of
the
great
world
,
that
shall
be
,
when
Christ
shall
come
:
and
partly
to
prove
that
which
hee
had
said
before
.
As
concerning
the
state
of
the
world
,
he
would
have
us
to
consider
,
that
in
the
latter
end
the
Lord
shall
come
in
a
moment
,
and
he
shall
take
things
as
he
finds
them
:
and
those
that
are
then
living
,
he
shall
make
his
own
hand
glorious
upon
them
,
(
as
he
pleaseth
)
by
a
kinde
of
change
and
mutation
:
although
not
according
to
the
common
decree
,
and
course
of
dying
.
And
for
the
other
,
that
it
is
a
proofe
of
that
hee
had
said
before
;
we
are
to
consider
the
words
that
formerly
he
had
said
;
that
corruption
shall
not
inherit
incorruption
,
nor
flesh
and
bloud
shall
not
inherit
the
Kingdome
of
God
.
Now
for
that
a
man
may
thus
object
,
and
say
against
it
,
What
then
shall
become
of
them
that
live
when
Christ
comes
to
judgment
?
are
not
they
flesh
and
bloud
as
well
as
wee
?
for
their
bloud
shall
be
corrupted
,
as
well
as
ours
is
;
and
corrupt
flesh
as
well
as
wee
:
their
flesh
shall
be
tainted
with
sinne
,
and
with
all
kinde
of
transgression
and
disobedience
,
as
ours
is
,
and
rather
worse
:
for
the
longer
the
world
stands
,
the
worse
it
growes
:
therefore
if
flesh
and
bloud
shall
not
inherit
the
Kingdome
of
God
,
and
that
corrupt
flesh
and
bloud
shall
not
come
into
incorruption
,
what
shall
become
of
them
,
that
Christ
shall
finde
at
his
comming
?
The
Apostle
answers
that
.
Nay
(
saith
hee
)
God
hath
provided
another
way
for
them
:
and
that
is
by
mutation
and
change
:
So
that
though
they
shall
be
flesh
and
bloud
as
wee
are
,
and
corrupt
flesh
and
bloud
as
wee
are
,
(
and
perhaps
worse
corrupted
than
we
,
because
the
last
times
of
the
world
shall
be
the
worst
)
yet
the
Lord
shall
so
work
by
his
omnipotent
power
,
as
that
their
corruption
shall
be
refined
and
wrought
out
:
they
shall
be
molded
by
the
mighty
hand
of
God
,
and
by
that
fire
that
shall
goe
through
the
world
.
For
as
hee
hath
a
visible
fire
to
purifie
the
elements
,
and
all
this
visible
masse
which
we
see
:
so
he
hath
another
kind
of
fire
,
(
a
spirituall
fire
)
to
purge
the
bodies
of
men
,
from
their
originall
and
actuall
transgressions
which
they
have
contracted
:
the
power
of
God
shall
so
worke
,
that
they
shall
have
some
Analogie
with
our
death
:
which
notwithstanding
they
shall
not
die
,
nor
be
put
into
their
graves
:
for
that
change
,
shall
be
unto
them
instead
of
our
death
.
And
doe
not
think
your selves
so
much
the
worse
,
that
God
favours
you
the
lesse
,
or
that
he
favours
them
more
:
because
they
goe
not
to
their
graves
as
you
doe
.
For
the
Lord
makes
you
by
patience
,
subject
to
his
holy
will
;
hee
gives
you
that
patience
,
that
for
his
sake
you
can
be
content
to
be
deposed
,
to
lay
downe
your
earthly
Tabernacles
.
And
you
must
not
vexe
and
grive
at
them
;
for
they
are
never
the
better
for
it
.
For
their
change
is
to
them
as
a
death
:
although
it
be
not
with
the
same
obsequies
,
and
in
the
same
outward
shews
;
yet
in
effect
it
shall
be
the
same
.
Therefore
,
that
wee
are
done
to
dust
;
and
that
they
never
see
dust
;
this
is
no
disparagement
to
us
,
nor
no
great
comfort
to
them
:
for
it
shall
be
all
one
in
effect
:
the
Lord
imbalmes
the
memory
of
his
Saints
,
and
he
preserves
their
dust
,
and
tels
the
sands
of
their
dust
,
and
hee
keeps
them
in
perpetuall
record
;
so
that
whatsoever
hee
poures
out
hereafter
upon
another
generation
,
it
shall
not
be
a
prejudice
to
those
that
are
now
dead
.
For
the
Lord
goes
down
with
those
that
sleepe
,
to
the
grave
:
hee
descends
with
them
,
and
preserves
them
,
and
keeps
them
:
he
numbers
their
haires
,
he
numbers
the
members
and
parts
of
their
bodies
.
And
this
is
that
mysterie
,
which
the
Apostle
speaks
of
here
,
Behold
,
I
shew
you
a
mysterie
.
It
is
a
great
mysterie
,
that
any
man
should
live
,
and
not
see
death
:
yet
the
Apostle
tells
us
,
that
there
shall
be
millions
of
men
that
shall
live
,
and
yet
they
shall
have
no
death
:
many
that
shall
have
a
mortall
,
and
corrupt
and
sinfull
life
as
we
have
;
and
yet
they
shall
not
have
any
death
.
It
is
a
great
mysterie
,
that
all
the
Saints
should
not
come
to
life
eternall
,
by
the
same
meanes
:
that
is
,
by
way
of
putrefaction
and
of
resurrection
;
and
yet
there
are
millions
,
that
shall
not
come
to
life
that
way
;
but
by
another
way
of
change
and
mutation
.
Behold
,
I
tell
you
a
mysterie
,
we
shall
not
all
die
,
but
we
shall
all
be
changed
.
This
is
the
summe
of
the
words
.
Division
into
,
1
The
time
.
2
The
manner
and
meanes
.
Now
the
Apostle
expresseth
,
and
explaineth
himselfe
farther
,
by
telling
the
cause
,
and
the
means
,
how
this
shall
be
done
;
for
hee
saith
,
this
shall
be
done
,
as
concerning
the
time
,
immediately
,
in
an
instant
,
in
the
twinckling
of
an
eye
.
And
as
concerning
the
manner
and
the
meanes
of
it
,
by
the
vertue
of
the
last
trump
.
The
trump
that
shall
blow
.
And
so
the
substance
of
it
is
this
.
The
Lord
shall
sound
forth
his
Trumpet
,
which
shall
have
a
power
to
change
the
bodies
;
that
as
at
the
first
hee
spake
the
word
,
Let
this
be
made
,
Gen.
1.
and
it
was
made
;
Let
there
be
light
,
and
there
was
light
;
so
there
shall
be
another
power
in
the
voice
,
for
the
renewing
and
re-creating
of
things
:
as
there
was
a
power
in
the
voice
then
,
to
create
,
and
make
the
world
,
so
there
shall
,
in
the
re-creating
,
and
re
making
of
the
world
:
that
shall
make
a
change
of
all
things
.
And
as
in
the
beginning
,
things
that
were
dark
before
,
were
made
light
:
Let
there
be
light
,
and
there
was
light
,
of
that
which
was
dark
before
;
and
that
which
was
confused
before
,
was
made
orderly
and
distinct
,
(
which
is
the
greatest
extremities
that
can
be
,
light
and
darknesse
,
order
and
confusion
)
so
likewise
there
shall
be
a
mighty
voice
of
God
,
in
that
sounding
silver
Trumpet
,
that
shall
then
blow
,
to
change
the
bodies
of
men
,
from
dark
to
light
some
bodies
:
and
shall
change
their
thoughts
,
from
confusion
and
disorder
,
to
bee
regular
,
and
orderly
.
The
trumpet
is
the
voice
of
God
,
the
operation
of
the
Almighty
,
which
as
it
wrought
a
strange
change
in
the
Creation
,
so
it
shall
worke
a
stranger
,
in
the
recreation
,
and
renovation
of
the
world
.
These
are
the
parts
and
parcels
of
the
Text.
Now
to
proceed
in
order
,
as
it
shall
please
God
to
give
assistance
.
The
first
thing
to
bee
considered
,
is
that
the
Church
of
God
in
respect
of
this
mystery
,
which
the
Apostle
speaks
of
,
hath
been
drawne
to
diverse
readings
and
expositions
of
this
Text.
For
they
could
not
see
,
how
it
should
be
true
,
that
the
Apostle
saith
,
All
shall
bee
changed
,
because
they
thought
it
onely
belonged
to
the
godly
.
But
it
is
certaine
,
that
the
ungodly
shall
be
changed
too
;
for
their
bodies
that
are
now
corrupt
,
shall
be
then
uncorrupt
.
But
how
?
to
sustaine
misery
,
and
torment
;
that
they
had
better
not
to
bee
,
than
to
bee
in
such
a
case
.
All
the
paines
of
hell
shall
not
so
work
upon
them
,
to
dead
them
,
not
to
consume
them
;
but
they
shall
bee
able
to
consist
in
the
middest
of
torment
.
Now
,
the
least
care
and
trouble
in
the
world
,
kills
a
mans
heart
,
and
works
him
off
:
but
then
,
God
shall
so
change
the
bodies
of
the
reprobates
,
that
they
shall
bee
able
to
indure
whatsoever
torment
shall
bee
laid
upon
them
.
But
because
those
men
understood
not
this
,
they
thought
the
change
was
to
bee
taken
in
a
good
sense
,
to
belong
onely
to
the
godly
.
Therefore
they
reade
it
two
severall
wayes
,
differing
from
ours
.
For
our
reading
is
this
,
(
which
is
so
in
the
Originall
according
to
the
Greek
copy
)
Wee
shall
not
all
die
,
but
wee
shall
all
bee
changed
.
And
so
it
agrees
(
properly
)
with
that
which
went
before
.
For
he
gives
an
answer
to
a
question
,
that
might
be
made
.
Why
doe
you
say
,
that
corruption
shall
not
enter
into
incorruption
,
nor
flesh
and
blood
into
the
kingdome
of
heaven
?
shall
not
they
bee
corrupt
flesh
,
that
shall
live
at
the
comming
of
Christ
to
judgement
?
To
this
the
Apostle
saith
,
Indeed
they
shall
not
die
,
but
instead
of
that
death
,
they
shall
have
a
change
.
So
that
this
is
an
inference
upon
the
former
:
and
an
answer
for
the
removall
of
an
objection
.
Now
(
as
I
said
)
diverse
partes
of
the
Church
,
reade
it
two
other
wayes
.
The
first
is
this
,
Wee
shall
all
certainely
die
,
but
wee
shall
not
all
be
changed
.
For
they
were
carefull
still
,
to
appropriate
,
and
bring
the
change
unto
Gods
people
,
and
inheritance
:
as
though
it
belonged
not
to
the
wicked
.
Another
Reading
is
this
,
Wee
shall
all
rise
againe
,
but
wee
shall
not
all
bee
changed
:
so
that
still
they
make
the
negative
upon
the
change
;
because
they
understood
not
how
this
thing
might
bee
conceived
,
to
belong
to
the
good
and
bad
,
which
is
the
change
of
the
bodies
.
Now
,
indeed
,
in
their
severall
senses
,
they
be
all
true
.
For
the
first
,
that
saith
wee
shall
not
all
sleepe
.
It
is
true
,
of
the
common
masse
of
mankind
:
but
not
of
every
particular
body
,
and
of
every
particular
age
.
For
I
told
you
before
,
that
the
Lord
shall
exempt
a
whole
world
from
the
common
death
which
wee
suffer
.
Therefore
it
is
not
true
in
the
particulars
,
that
we
shall
all
sle●pe
.
For
there
shall
be
many
thousands
of
men
,
that
shall
not
sleepe
:
that
is
,
they
shall
not
die
,
after
the
common
maner
of
death
.
And
then
for
the
second
opinion
,
the
second
sense
that
Reades
it
,
We
shall
all
rise
againe
.
That
is
false
,
for
there
are
none
that
shall
rise
,
but
those
that
were
dead
:
and
because
all
shall
not
die
,
therefore
all
shall
not
rise
,
as
I
said
before
in
the
opening
of
the
Text.
So
that
this
is
the
proper
and
true
sense
of
the
Text
;
and
it
is
that
also
which
is
in
all
the
Greek
Copies
,
.
The
other
,
is
onely
in
some
old
Latin
Copies
,
and
is
diversly
taken
,
and
mistaken
by
the
Fathers
.
This
,
therefore
,
is
the
Apostles
meaning
,
We
shall
not
all
sleepe
;
that
is
,
wee
shall
not
all
die
,
after
this
order
,
and
maner
of
death
:
but
wee
shall
all
bee
changed
.
Those
that
bee
in
their
graves
shall
be
changed
to
incorruption
,
to
immortality
,
and
life
:
and
they
that
never
come
to
the
grave
,
shall
bee
changed
another
way
;
which
shall
be
semblable
,
and
answerable
unto
the
death
that
wee
have
.
So
that
all
shall
be
changed
,
yea
not
onely
the
godly
,
to
glory
,
but
the
reprobate
,
and
wicked
shall
bee
changed
to
a
dureability
,
to
indure
the
torment
,
which
the
justice
of
God
hath
allotted
to
them
for
their
deserts
,
from
all
eternity
.
This
Reading
,
therefore
,
is
that
that
we
must
rest
in
,
as
being
the
most
proper
resolution
of
the
Apostles
mind
:
who
giving
a
reason
of
that
hee
had
said
before
,
that
flesh
and
blood
shall
not
inherit
the
kingdome
of
God
:
No
(
saith
hee
)
they
shall
not
inherit
it
,
but
by
a
kind
of
change
and
mutation
,
not
after
the
fashion
as
we
doe
.
God
hath
reserved
for
them
,
another
kind
of
translation
:
by
mutation
,
not
by
buriall
,
and
putrefaction
as
our
bodies
doe
.
Now
I
come
to
the
words
.
The
first
thing
is
this
that
he
saith
,
Behold
,
I
shew
you
a
mystery
.
Mystery
,
is
a
word
derived
from
the
Hebrew
,
Mister
,
or
Mistar
:
and
it
signifieth
,
a
hidden
thing
,
or
else
from
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
as
some
would
have
it
)
of
shutting
,
or
closing
of
the
eye
;
because
that
all
eyes
are
shut
up
,
and
closed
to
the
mysteries
of
God
:
and
it
lies
not
in
the
power
of
any
eye
,
to
understand
the
secrets
of
the
Almighty
.
Secret
things
belong
unto
God
,
Deut.
29
29.
but
revealed
things
,
belong
unto
us
,
and
to
our
children
,
saith
Moses
.
The
Gospel
is
full
of
these
mysteries
:
and
there
is
nothing
so
mysticall
and
hard
to
bee
understood
,
as
these
things
,
concerning
the
renewing
,
and
reparation
of
the
world
.
For
the
things
that
bee
done
,
in
common
experience
,
be
nothing
mysticall
:
but
those
that
we
looke
to
by
faith
,
those
things
that
we
apprehend
by
hope
,
they
are
all
full
of
mysteries
.
But
the
blessed
God
,
hath
revealed
them
to
his
Apostles
,
(
to
S.
Paul
,
and
to
the
rest
)
and
to
the
Ministers
of
his
Word
.
By
reading
the
Scriptures
,
he
hath
revealed
that
,
which
is
farre
remote
from
the
sense
and
understanding
of
any
mortall
,
and
carnall
man
.
The
mysteries
of
the
Kingdome
,
must
bee
revealed
.
Behold
I
tell
you
a
mystery
.
The
Lord
hath
told
it
me
,
and
I
must
tell
it
to
you
againe
:
it
is
a
thing
that
I
am
acquainted
with
,
by
the
Spirit
of
God
,
which
hath
revealed
it
to
mee
.
It
was
once
as
strange
to
me
,
as
it
is
to
you
,
but
God
hath
delivered
it
to
me
,
that
by
my
ministery
it
may
come
unto
you
.
Behold
,
I
shew
you
a
mystery
.
The
word
signifieth
three
things
in
the
Scripture
,
as
Chrysostome
noteth
.
One
is
,
when
by
an
outward
visible
thing
,
some
other
invisible
thing
is
signified
,
and
represented
.
So
in
the
Sacraments
of
Baptisme
,
and
the
Lords
Supper
,
where
the
water
in
Baptisme
,
signifieth
the
precious
blood
of
Christ
:
and
the
wine
,
and
bread
in
the
Lords
Supper
,
signifieth
the
breaking
of
the
body
,
and
the
powring
forth
of
the
blood
of
that
emmaculate
Lamb
,
that
was
offered
up
for
us
.
Thus
the
Sacraments
bee
called
holy
mysteries
,
hidden
,
and
secret
things
,
which
the
world
cannot
understand
,
because
they
deride
them
,
because
they
doe
not
affect
them
:
but
they
are
onely
knowne
unto
the
chosen
ones
of
God
.
In
that
sense
,
the
word
is
not
here
used
:
for
the
Apostle
speaks
not
of
a
mystery
here
,
by
any
outward
thing
,
to
signifie
some
inward
matter
,
as
in
the
Sacrament
.
Another
way
,
mystery
is
taken
for
a
partiall
,
or
halfe
esteeme
,
or
conceit
of
any
thing
we
speake
of
.
So
in
1
Cor.
13.
the
Apostle
tels
us
,
1
Cor.
13.12
.
We
see
in
a
dark
mystery
,
wee
see
in
a
cloude
,
wee
see
in
a
riddle
,
in
a
dreame
.
Wee
understand
in
part
,
we
know
in
part
.
As
if
hee
should
say
,
All
that
we
see
in
the
providence
,
and
guidance
of
God
,
here
in
this
world
,
is
full
of
mystery
;
some
part
of
it
wee
know
,
and
some
part
wee
know
not
:
so
that
the
partiall
knowledge
of
man
,
because
it
attaines
not
to
fulnesse
;
it
is
called
seeing
in
a
mystery
,
seeing
in
a
darke
view
.
But
neither
in
that
sense
,
doth
the
Apostle
use
it
here
in
this
place
.
The
third
sense
is
(
saith
St.
Chrysostome
)
when
a
man
speaks
something
against
the
common
sense
,
and
reason
,
which
the
wisedome
of
man
cannot
attaine
unto
and
reach
;
nor
would
never
have
dreamed
of
.
And
this
is
it
,
which
the
Apostle
speaks
of
here
,
Behold
,
I
shew
you
a
mystery
;
that
is
,
I
shew
you
a
matter
which
you
would
hardly
have
conceived
with
your selves
;
or
that
you
will
scarcely
believe
,
when
I
tell
it
to
you
.
I
tell
you
,
that
there
are
many
men
that
shall
never
die
,
nor
never
rise
againe
:
and
yet
they
shall
have
their
part
of
glory
,
and
be
accepted
,
and
come
to
happinesse
,
as
well
as
you
.
This
paradox
which
is
contrary
to
common
opinion
.
contrary
to
common
sense
;
and
which
is
above
the
common
reach
,
and
apprehension
of
man
,
the
Apostle
calls
a
mystery
in
this
place
.
And
hee
hath
great
reason
to
put
an
ecce
before
it
,
behold
,
I
tell
you
,
&c.
Vse
.
To
teach
us
,
that
where
any
thing
is
mysticall
in
the
Gospel
,
and
in
the
Scripture
,
we
ought
to
double
our
files
,
to
double
our
attention
,
and
to
raise
our
spirits
,
to
hearken
to
that
which
is
so
secret
.
For
it
is
all
our
desires
,
(
and
it
is
naturally
ingraffed
in
us
)
to
heare
of
newes
,
to
heare
newes
of
State
,
newes
of
the
greatest
importance
.
Wee
seeke
,
we
labour
,
we
travaile
,
and
wee
sharpen
one
another
,
to
know
what
reports
there
are
in
the
greatest
importments
.
Much
more
should
wee
be
thus
affected
in
the
matters
of
God
,
and
of
our
owne
salvation
.
Therefore
the
Apostle
satisfieth
us
,
and
saith
,
I
will
tell
you
,
you
seeke
for
it
,
and
you
long
to
know
this
:
you
make
many
doubts
,
and
scruples
in
your
hearts
,
behold
,
I
will
resolve
you
in
one
word
.
The
condition
of
the
world
that
shall
bee
,
when
Christ
shall
come
,
it
shall
be
farre
different
from
this
.
It
is
a
mystery
to
tell
you
;
but
it
is
infallibly
true
.
It
hath
been
revealed
unto
me
,
by
the
Spirit
of
God
,
and
I
will
open
it
to
you
,
the
people
of
God
.
And
the
matter
of
this
mystery
follows
.
We
shall
not
all
die
,
but
we
shall
all
be
changed
.
The
power
and
strength
of
death
,
working
unequally
upon
mankinde
,
it
seemes
a
great
wonder
,
and
a
mysterie
indeed
,
how
that
some
should
be
happier
than
their
fellowes
,
to
be
exempted
from
this
common
law
,
(
which
is
a
Statute
law
,
Heb.
9
27.
and
It
is
appointed
for
all
men
once
to
die
.
)
And
how
then
are
these
become
so
happy
,
to
escape
the
common
doome
inflicted
,
for
the
sin
of
Adam
upon
all
mankinde
?
surely
to
our
common
sense
,
they
are
the
happiest
of
all
men
:
even
those
that
shall
live
in
those
dayes
.
For
we
love
our
flesh
so
well
,
that
wee
are
loath
to
commit
it
to
the
ground
:
wee
are
loath
that
dust
should
goe
to
dust
,
and
ashes
to
ashes
;
but
still
wee
would
continue
,
and
be
the
last
men
upon
the
earth
.
And
this
great
ambition
,
we
have
so
truely
,
and
so
radically
in
us
,
that
a
man
would
give
all
that
he
had
in
this
world
,
not
to
be
taken
away
,
till
the
world
be
taken
away
.
It
is
the
greatest
comfort
of
a
mans
life
,
to
be
snatched
and
hurried
away
,
when
the
universality
goes
away
.
It
is
a
great
comfort
,
to
have
abundance
of
company
in
misery
.
But
for
this
the
holy
Ghost
hath
taught
us
,
Vse
.
to
settle
our selves
in
patience
:
the
Lord
hath
appointed
our
severall
times
.
They
are
never
a
whit
the
more
happy
,
because
they
shall
not
die
;
nor
we
never
the
more
unhappy
,
because
wee
shall
die
;
for
life
and
death
are
all
one
,
to
them
that
are
planted
in
the
Lord
Iesus
Christ
.
For
it
is
he
that
is
our
advantage
,
he
is
our
hope
in
death
,
that
wee
shall
attaine
unto
everlasting
life
.
And
whether
we
shall
come
unto
it
,
by
the
way
of
resting
and
rottennesse
in
the
grave
,
or
by
a
sudden
and
extemporarie
change
and
mutation
;
it
ought
to
seeme
all
one
unto
us
.
It
is
true
,
if
God
should
vouchsafe
us
that
blessing
,
to
stand
the
last
men
upon
the
earth
,
and
to
be
the
last
generation
;
it
were
a
thing
very
plausible
,
and
that
which
we
should
desire
:
but
we
ought
not
too
much
to
settle
upon
it
:
for
the
Lord
hath
made
it
a
mysterie
.
It
is
a
mysterie
when
any
man
dies
;
It
is
a
mysterie
in
the
generall
,
and
in
the
particular
:
it
is
a
mysterie
when
God
calls
any
man
unto
him
:
and
wee
must
not
wish
,
contrary
to
the
will
of
God
;
but
be
content
with
that
portion
,
that
he
hath
destinated
unto
us
.
Our
first
parents
,
because
they
were
the
authors
of
sin
and
transgression
,
(
Adam
and
Eve
)
the
Lord
hath
given
them
the
longest
time
of
rotting
;
they
lie
longest
in
their
graves
,
and
they
dwell
in
the
pavillions
,
and
habitations
of
death
the
longest
:
because
they
were
the
first
authors
of
wrong
to
us
.
In
the
later
end
of
the
world
,
the
Lord
will
incline
in
mercie
,
because
he
hath
been
long
in
judgement
,
(
in
the
judgement
of
death
)
he
will
incline
in
the
latter
generations
of
the
world
,
and
give
them
a
taste
of
his
mercy
.
All
things
grow
lesse
by
continuance
and
use
;
as
a
raging
plague
and
pestilence
,
when
it
comes
first
into
a
Citie
,
it
takes
away
a
number
of
people
,
three
or
foure
thousand
in
a
weeke
:
afterward
,
the
Lord
allayes
that
rage
,
and
abates
the
disease
,
that
there
are
not
so
many
this
week
,
as
there
were
the
week
before
;
nor
so
many
the
next
week
,
as
there
were
this
.
So
in
this
common
calamity
,
as
the
world
growes
in
yeares
,
nearer
the
end
of
her
time
;
so
her
children
,
(
that
is
,
the
people
of
God
which
lie
in
their
graves
)
they
have
lesse
time
to
lie
.
The
first
authors
of
sinne
,
when
Gods
anger
was
fierce
and
vehement
,
they
are
condemned
to
lie
longer
in
the
dust
,
to
inhabit
and
dwell
there
.
At
the
last
,
the
plague
of
God
shall
begin
to
slacken
and
to
abate
it selfe
:
and
the
anger
of
God
shall
be
mitigated
,
and
mollified
:
so
that
those
that
live
in
the
last
age
,
they
shall
have
the
least
time
of
sleeping
in
the
dust
.
But
in
these
things
,
we
ought
to
make
no
difference
:
for
the
patience
that
God
indues
his
children
with
,
makes
up
this
;
whether
a
man
sleepe
a
thousand
yeares
,
or
five
thousand
,
it
is
all
one
;
because
God
seasons
their
death
with
a
meditation
of
the
Resurrection
;
and
in
the
meane
time
,
inricheth
the
soule
with
the
beatificall
vision
;
with
the
presence
of
his
Majesty
,
and
with
that
joy
,
that
cannot
be
comprehended
in
the
heart
of
man
.
We
shall
not
all
sleepe
.
Observe
againe
,
the
Apostle
speaks
in
the
first
person
,
Wee
;
he
saith
We
shall
not
all
sleepe
;
and
yet
hee
is
asleep
,
aswell
as
other
men
:
how
then
doth
he
say
,
We
shall
not
all
sleep
?
His
meaning
is
,
to
take
upon
him
the
person
of
the
Church
of
God
,
in
generall
;
and
especially
that
part
of
the
Church
,
that
shall
survive
,
when
Christ
shall
come
.
For
St.
Paul
is
done
to
dust
,
as
wee
shall
be
:
and
there
is
no
difference
in
that
part
,
that
went
to
the
grave
.
There
is
no
difference
,
but
onely
this
,
that
he
sleeps
in
the
Lord
:
hee
sleeps
a
glorious
compasse
;
and
yet
he
saith
,
We
shall
not
al
sleep
.
Vnderstand
that
he
speaks
still
of
the
●ommon
state
of
the
Church
,
and
for
that
part
of
the
Church
which
hee
brings
the
argument
for
.
For
now
he
brings
his
argument
,
to
answer
an
accusation
or
conclusion
which
might
be
made
against
his
doctrine
.
Some
might
aske
him
,
What
shall
become
of
those
,
that
shall
be
living
at
the
comming
of
Christ
?
Oh
(
saith
he
)
I
am
of
them
:
although
I
die
before
that
time
,
yet
I
am
of
that
number
.
For
the
members
of
Christ
,
are
not
distinguished
by
time
,
but
are
all
one
.
Abel
might
have
said
,
Wee
;
and
Adam
might
have
said
,
Wee
,
of
the
last
end
of
the
world
.
This
teacheth
us
,
how
great
the
communion
of
Saints
is
:
that
it
is
not
broken
by
the
entercourse
of
yeares
&
time
;
but
that
it
still
continues
.
We
shall
not
all
sleep
.
The
blessing
of
God
runs
on
still
with
perpetuity
;
and
that
which
is
true
to
one
generation
,
is
firme
to
another
;
and
that
which
belongs
to
one
,
is
common
to
all
.
This
is
that
communion
of
Saints
,
in
the
strength
of
which
,
the
Apostle
uttered
this
phrase
,
(
We
shall
not
all
sleep
)
as
he
doth
oft
times
in
his
other
Epistles
:
We
shall
not
doe
this
,
and
wee
shall
not
doe
that
.
Although
the
Apostle
be
dead
and
rotten
15.
hundred
years
agoe
;
yet
he
saith
,
We
shall
not
all
sleep
.
But
we
shall
all
be
changed
.
Still
We
,
as
if
he
were
one
of
the
men
.
Here
he
teacheth
us
another
lesson
,
that
the
Apostle
was
a
man
,
that
still
looked
for
the
day
of
judgement
.
He
saith
,
We
shall
all
be
changed
.
It
may
be
,
I
shall
be
one
of
the
men
;
I
know
not
;
it
may
be
,
the
trumpet
shall
blow
while
I
live
;
for
the
Lord
hath
reserved
the
time
,
onely
to
himselfe
;
the
day
of
judgement
is
knowne
to
no
man
.
Nay
the
son
of
man
(
as
hee
is
man
)
knowes
not
when
Christ
shall
come
to
judgement
.
Therefo●e
I
prepare
my selfe
,
I
look
for
my
change
,
as
well
as
another
man
.
As
Iob
Iob
14.1
.
saith
,
All
the
dayes
of
my
life
will
I
looke
for
my
change
.
So
the
Apostle
saith
,
every
man
must
look
for
this
;
that
he
may
be
prepared
.
For
(
perhaps
)
I
may
be
the
last
man
;
perhaps
the
trumpet
may
sound
to
night
before
to
morrow
:
for
there
is
no
man
knowes
when
the
day
of
doome
shall
be
.
It
is
reserved
in
the
bosome
of
God
alone
,
and
we
are
alway
to
looke
for
his
comming
,
because
we
know
not
when
he
will
come
;
whether
at
midnight
,
Marke
13.5
.
or
at
the
dawning
of
the
day
.
Therefore
wee
should
alwayes
be
ready
with
our
lamps
lighted
,
and
our
loynes
girded
,
that
we
may
be
prepared
when
the
Bridegroome
commeth
to
enter
into
the
Kingdome
.
Mat.
25.
Thus
the
Apostle
saith
,
we
shall
be
changed
.
He
speaks
as
if
hee
should
be
one
of
them
;
although
long
since
he
were
interred
in
the
earth
;
yet
because
hee
knew
not
his
owne
dissolution
,
or
the
destruction
of
the
world
,
when
it
should
be
:
therefore
he
had
it
in
perpetuall
memorie
;
Wee
shall
not
all
sleepe
,
but
we
shall
all
be
changed
.
And
what
is
this
change
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
how
death
is
called
a
sleepe
,
I
have
told
you
heretofore
;
and
I
will
not
repeat
it
now
.
We
shall
be
changed
:
that
is
,
in
quality
;
for
so
the
word
signifieth
,
even
an
altering
of
the
quality
,
not
a
changing
of
the
substance
.
For
the
same
body
that
suffered
death
for
sinne
,
the
same
body
shall
be
glorified
by
the
grace
and
favour
of
God
.
As
sin
came
upon
it
,
to
doe
it
to
death
;
so
the
grace
of
God
shall
overflow
it
,
to
bring
it
to
life
.
For
where
sin
hath
abounded
,
grace
shall
super
abound
.
Rom.
14.20
.
If
therefore
the
sinne
of
Adam
were
able
to
mortifie
all
to
their
graves
;
much
more
shall
the
grace
of
Christ
,
be
able
to
quicken
all
his
to
life
everlasting
.
Therefore
,
I
say
,
we
shall
be
changed
:
meaning
,
as
concerning
the
qualities
,
not
concerning
the
substance
.
For
that
body
which
was
once
the
Temple
of
the
holy
Ghost
,
shall
never
cease
to
be
the
Temples
of
the
holy
Ghost
:
and
those
parts
that
felt
misery
by
Adams
sinne
,
they
shall
feele
sweetnesse
of
grace
,
by
the
bounty
that
shall
be
revealed
,
through
Christ
Iesus
our
Lord
.
We
shall
all
be
changed
.
This
change
,
how
it
shall
be
made
,
and
in
what
degrees
,
I
have
partly
spoken
of
it
before
.
The
Apostle
delivers
it
unto
us
,
when
hee
said
,
It
is
sowne
in
weaknesse
,
it
is
raised
in
strength
.
It
is
sown
in
corruption
,
it
is
raised
in
incorruption
.
It
is
sowne
a
mortall
,
or
naturall
body
,
but
it
riseth
a
spirituall
body
.
It
is
sown
in
dishonour
,
it
riseth
againe
in
honour
.
These
are
the
manners
of
the
change
:
which
having
heretofore
stood
upon
,
I
will
not
now
repeat
.
The
change
,
therefore
,
shall
be
in
those
foure
noble
qualities
,
which
the
Apostle
formerly
described
unto
us
.
And
this
change
shall
be
wrought
by
the
omnipotencie
of
God
,
upon
a
matter
that
wee
would
think
could
not
indure
such
a
strange
operation
as
that
is
.
But
the
Lord
is
able
to
command
light
to
come
out
of
darknesse
,
and
hath
wrought
by
meane
things
in
the
world
,
the
great
impressions
of
his
power
.
Hee
therefore
,
is
able
to
work
upon
this
weak
body
,
and
to
set
upon
it
the
stamp
of
incorruption
,
of
glory
,
of
immortality
,
and
of
strength
.
Hee
is
able
to
doe
it
,
and
his
power
will
doe
it
,
according
to
his
gracious
promise
.
We
shall
all
be
changed
.
All
we
(
saith
the
Apostle
)
chiefly
,
this
change
shall
be
upon
the
Saints
of
God
;
but
yet
it
shall
not
be
so
restrained
to
them
,
but
that
in
part
it
shall
extend
to
all
men
.
I
told
you
,
in
the
opening
of
the
Text
,
that
the
Reprobates
shall
have
their
part
in
this
change
:
for
their
bodies
shall
be
made
uncorrupt
and
immortall
,
but
not
to
glory
,
and
beauty
;
not
to
comfort
,
and
consolation
,
as
the
bodies
of
the
Saints
shall
;
but
to
extremity
and
misery
.
Like
as
a
brick
which
lies
in
the
fire
continually
,
and
is
alway
burning
,
and
yet
never
consumed
;
or
as
that
Axbestam
,
which
the
Philosopher
speaks
of
,
which
is
not
consumed
,
but
is
able
continually
to
abide
the
fire
:
so
the
bodies
of
those
that
doe
●ot
feare
the
Lord
,
and
worship
him
;
the
earthly
tabernacles
of
theirs
,
shall
be
made
durable
of
paine
,
but
not
capable
of
honour
and
glory
.
They
shall
be
made
capable
of
no
comfort
,
and
yet
they
shall
not
be
spoyled
,
and
consumed
,
by
any
paine
and
sorrow
that
shall
lie
upon
them
.
This
change
,
therefore
,
Vse
.
we
must
desire
the
Lord
that
it
may
be
for
the
better
,
and
not
for
the
worse
.
That
seeing
there
shall
,
and
must
be
a
change
of
these
bodies
,
that
it
would
please
the
Lord
to
change
us
from
these
frailties
and
miseries
that
we
now
live
in
,
to
the
blessed
joy
and
hope
,
which
he
hath
called
his
children
unto
.
And
that
wee
may
be
capable
of
this
,
we
must
desire
God
to
make
a
change
of
us
in
this
life
;
for
the
Lord
shall
change
all
things
;
hee
is
the
changer
of
us
;
he
is
unchangeable
himselfe
;
all
things
else
,
he
shall
change
.
Psal.
102.
Thou
shalt
change
the
heavens
,
and
they
shall
be
changed
;
but
thou
art
the
same
,
and
thy
yeares
never
faile
.
So
that
the
Lord
being
onely
immutable
,
and
the
same
for
ever
;
it
is
hee
that
works
the
change
upon
all
things
.
Wee
see
in
the
common
course
of
our
life
,
what
changes
hee
works
in
our
ages
:
hee
changes
childhood
to
youth
;
and
that
,
to
manhood
;
and
thence
to
old
age
.
A
strange
and
various
change
!
In
our
Climates
,
there
is
Winter
,
and
Summer
;
there
is
day
,
and
night
,
there
is
stormy
,
and
faire
weather
.
Wondrous
changes
bee
also
in
matters
politique
and
civill
:
he
turnes
warre
,
into
peace
;
he
changeth
peace
,
into
warre
:
it
is
he
that
suffers
Nation
to
rise
against
Nation
;
all
the
changes
in
the
world
,
come
from
God
.
So
wee
must
imagine
in
our
bodies
that
shall
be
changed
,
that
all
shall
be
wrought
by
his
owne
hand
.
Vse
.
This
must
teach
us
,
first
to
desire
God
to
make
a
happy
change
in
our
soules
,
before
hee
make
the
change
in
our
bodies
.
For
there
can
never
be
a
comfortable
change
in
any
mans
body
,
except
first
there
be
a
precedent
,
and
a
president
change
in
the
soule
.
For
except
the
soule
be
changed
from
worse
to
better
,
from
wickednesse
to
holinesse
of
life
;
it
is
impossible
for
a
man
to
looke
for
a
good
change
of
his
body
,
where
there
is
no
precedent
change
in
his
soule
.
Therefore
,
while
wee
are
in
this
life
,
wee
are
to
looke
for
this
change
.
If
the
Lord
change
thy
soule
from
sinfulnesse
to
holinesse
,
thou
maiest
bee
sure
thy
body
also
shall
bee
changed
to
happinesse
,
and
immortality
,
and
glory
.
If
thy
soule
be
not
changed
,
but
thou
art
worse
,
and
worse
:
verily
thou
shalt
have
a
change
in
the
Resurrection
;
but
it
shall
bee
unto
dismalnesse
,
to
fearefulnesse
,
and
to
distraction
;
so
that
a
man
had
better
never
have
beene
borne
,
than
to
be
brought
to
such
a
wofull
change
as
that
.
Therefore
,
a
Christian
upon
this
must
consider
,
that
as
he
looks
for
a
change
,
at
that
day
,
in
his
body
;
so
hee
must
labour
for
this
change
before
hand
,
of
his
manners
,
and
conditions
:
even
to
change
his
pride
into
lowlinesse
;
to
turne
his
filthinesse
,
into
holy
obedience
.
God
expects
such
a
change
at
our
hands
:
and
we
should
make
our
prayer
to
Almighty
God
,
that
he
that
changeth
all
things
,
would
take
the
paines
to
change
us
:
that
in
the
middest
of
other
things
,
we
might
not
continue
the
same
desperate
men
:
but
bee
renewed
in
the
spirit
of
our
mindes
,
and
be
changed
into
another
man
.
Ephes.
4.23
.
To
put
off
the
old
man
,
and
his
wickednesse
,
and
to
put
on
the
new
man
,
Colos.
3.9
,
10.
which
is
made
according
to
the
image
of
God
,
in
righteousnesse
and
holinesse
:
to
change
our
apparrell
,
and
to
put
on
Christ
.
This
is
the
true
devotion
of
the
Saints
,
and
that
which
they
should
spend
the
time
of
their
life
in
.
Oh
thou
that
changest
all
things
!
Vse
.
thou
that
changest
the
bodies
of
men
at
the
end
of
the
world
,
after
a
miraculous
manner
!
I
beseech
thee
change
my
fortunes
;
change
my
state
:
bring
mee
out
of
this
wretchednesse
,
and
misery
,
to
a
competencie
.
Especially
change
my
vicious
estate
,
that
I
may
not
rot
,
and
corrupt
in
it
;
but
that
I
may
be
brought
to
holinesse
and
righteousnesse
.
Change
the
hearts
of
mine
enemies
,
that
they
may
turne
to
mee
:
Alter
their
hearts
,
Prov.
21.1
.
thou
which
haste
the
hearts
of
men
in
thy
hand
,
and
turnest
them
as
the
rivers
of
waters
;
change
the
hearts
of
them
.
Change
thine
owne
countenance
,
which
art
angry
with
mee
for
my
sins
.
Although
thou
change
not
in
thy selfe
,
yet
in
respect
of
me
,
thou
seemest
sometimes
to
be
pleased
,
and
sometimes
to
be
angry
.
When
I
doe
well
,
thou
art
pleasant
to
my
conscience
:
when
I
doe
ill
,
thou
art
as
a
Lion
to
me
.
Psal.
18.25
,
26.
With
the
godly
,
thou
wilt
shew
thy selfe
godly
:
with
the
righteous
,
thou
wilt
bee
righteous
;
with
the
perverse
,
thou
wilt
shew
thy selfe
perverse
.
Therefore
,
I
beseech
thee
,
change
this
misery
of
mine
,
change
it
to
happinesse
;
change
my
sinfull
state
,
to
a
holy
and
blessed
estate
;
change
my
spirit
,
which
is
addicted
to
the
world
,
and
worldly
things
,
to
spirituall
and
gracious
intentions
;
that
it
may
intend
onely
the
things
that
belong
to
thy
glory
,
and
to
my
owne
soules
health
.
God
is
the
God
of
changing
;
and
though
there
bee
no
shadow
of
changing
in
him
,
yet
it
is
hee
that
makes
all
the
changes
that
are
in
us
;
Iames
1.17
.
both
in
this
little
world
,
and
in
the
great
world
about
us
.
Now
I
come
to
the
last
point
,
a
word
of
it
,
because
the
time
is
past
.
The
time
,
And
the
meanes
.
The
time
,
In
the
twinckling
of
an
eye
.
And
the
meanes
,
The
blowing
of
a
trumpet
.
Therefore
as
my
Text
is
short
,
a
moment
of
time
:
so
I
will
indeavour
to
speake
of
it
,
in
a
moment
as
it
were
.
The
Apostle
saith
,
all
this
shall
bee
done
in
a
moment
,
in
the
twinckling
of
an
eye
.
This
is
the
greatest
wonder
of
all
the
rest
:
the
mystery
was
never
great
,
till
now
:
that
there
should
bee
such
a
deale
of
worke
,
done
in
so
small
a
time
.
A
moment
,
is
nothing
.
The
word
signifieth
an
atome
,
a
thing
that
cannot
be
cut
into
quantity
:
a
very
punctum
,
a
mo●e
in
the
Sunne
,
which
no
man
can
cut
,
or
divide
it
into
pieces
;
it
is
a
thing
that
cannot
bee
distinguished
.
So
his
meaning
is
to
signifie
unto
us
,
the
shortest
time
that
can
bee
.
For
certainly
,
wee
must
needs
imagine
,
that
these
great
things
must
require
some
time
.
For
,
first
of
all
,
when
the
Lord
began
to
make
the
world
,
hee
tooke
some
time
;
he
took
sixe
dayes
,
to
make
a
distinction
,
and
division
of
the
work
.
Therefore
also
it
is
likely
,
that
at
the
later
end
of
the
world
,
the
Lord
shall
take
some
time
;
although
it
shall
not
be
so
much
,
as
that
was
.
Secondly
,
againe
it
is
needfull
,
that
there
should
be
some
time
;
because
of
the
observation
that
Gods
children
must
make
of
these
actions
.
For
if
all
things
should
bee
done
in
a
moment
,
and
hurried
up
in
a
confusion
,
the
children
of
God
should
want
a
great
part
of
their
instruction
,
and
a
great
part
of
their
comfort
.
For
this
is
one
part
of
their
delight
,
and
comfort
,
to
see
how
the
world
shall
bee
destroyed
;
to
see
how
the
dead
shall
bee
raised
;
and
themselves
to
see
how
their
bodies
shall
bee
changed
,
to
see
how
the
Iudge
shall
come
.
This
shall
bee
a
great
part
of
their
learning
,
to
understand
these
things
;
and
without
distinction
of
time
,
it
is
impossible
,
but
there
would
be
a
confusion
wrought
:
Therefore
it
is
needfull
,
that
there
should
bee
an
interpose
of
time
.
Therefore
the
Apostles
meaning
,
is
not
to
bee
thus
taken
:
that
there
shall
bee
no
time
in
the
doing
of
these
things
.
But
his
meaning
is
this
;
that
the
time
shall
be
so
short
,
that
it
shall
not
bee
perceived
,
or
conceived
to
bee
agreeable
,
to
so
great
an
action
:
The
Lord
shall
doe
it
so
speedily
,
as
if
it
were
in
the
twinckling
of
an
eye
.
For
the
Apostle
speaks
here
,
out
of
an
earnest
desire
,
(
as
hee
doth
in
other
Epistles
,
when
he
would
set
forth
a
thing
to
the
full
)
hee
speaks
in
a
kinde
of
holy
hyperbole
,
in
a
holy
excesse
;
therefore
hee
saith
,
it
shall
bee
in
the
twinckling
of
an
eye
,
to
signifie
,
that
the
Lord
shall
doe
it
in
such
a
trice
,
with
such
quicknesse
,
as
it
is
past
all
the
understanding
of
men
or
Angels
;
that
such
a
great
thing
should
be
done
upon
such
a
sudden
.
So
I
take
the
twinckling
of
an
eye
to
bee
understood
.
So
to
conclude
the
point
.
Vse
.
We
learne
,
that
God
works
upon
a
sudden
when
he
begins
to
work
.
Therefore
this
shoul●
comfort
us
,
that
no
man
should
despaire
of
his
well-being
with
God
.
For
God
is
able
to
work
upon
the
sudden
;
he
requires
no
time
to
work
in
.
He
calls
some
men
at
one
houre
,
and
some
at
an
other
.
A
man
that
hath
been
a
wicked
liver
all
his
life
time
,
(
perhaps
threescore
,
perhaps
fourescore
yeares
)
hee
growes
desperate
in
the
sight
of
his
sinnes
:
and
thinks
that
all
time
is
past
for
recovery
.
No
,
hee
is
deceived
:
the
Lord
can
work
without
time
,
he
requires
none
.
Hast
thou
so
much
life
in
thee
,
as
the
twinckling
of
an
eye
?
hast
thou
so
much
time
as
a
moment
will
answer
to
?
if
there
be
so
much
,
there
is
hope
still
.
If
there
be
but
so
much
breath
,
and
life
in
a
sinner
,
that
a
man
may
say
hee
will
not
die
,
till
hee
have
twinckled
his
eye
once
:
if
there
bee
but
so
much
,
there
is
hope
of
mercy
,
still
,
with
God
.
But
let
us
not
doate
upon
this
,
and
thinke
upon
the
twinckling
of
an
eye
,
or
a
moment
:
but
let
us
take
every
moment
to
come
unto
God
:
For
God
works
in
a
moment
,
and
which
moment
hee
works
in
,
that
we
know
not
.
Perhaps
this
is
our
moment
:
God
calls
us
now
.
Perhaps
Gods
eyes
twinckle
now
,
for
our
good
.
Perhaps
they
will
alwayes
stand
hereafter
,
and
never
any
more
looke
upon
us
.
Let
it
bee
our
wisedome
therefore
,
to
take
our
moment
of
time
:
wee
know
not
how
our
time
,
is
laid
up
in
the
hands
of
God
:
we
know
not
whether
God
will
give
us
another
moment
,
after
this
.
Let
us
therefore
,
apprehend
this
,
while
we
have
it
:
and
let
the
grace
of
God
worke
,
while
it
appeares
to
us
;
and
while
the
motion
of
the
Spirit
offers
it
,
let
us
imbrace
it
,
because
we
know
not
our
owne
time
.
Indeed
in
●he
twinckling
of
an
eye
,
the
Lord
receives
a
sinner
,
but
whether
we
shall
have
so
much
time
,
as
the
twinckling
of
an
eye
to
repent
in
,
wee
know
not
.
Let
us
therefore
,
take
our
moment
,
for
there
may
be
a
moment
of
sudden
destruction
come
upon
us
:
and
there
may
bee
a
time
to
plague
us
,
before
our
eye
can
twinckle
.
There
may
come
a
time
to
dazle
our
eyes
,
to
corrupt
our
understandings
,
and
to
infatuate
our
senses
,
before
we
can
twinckle
our
eye
.
As
a
man
that
goes
under
a
rotten
house
;
the
house
falls
,
and
destroyes
him
,
before
hee
have
time
to
look
.
So
the
judgement
of
God
,
like
a
mighty
mountaine
,
it
may
fall
upon
the
head
of
a
man
,
and
crush
his
braines
,
and
work
his
sudden
destruction
,
before
he
be
sensible
of
himselfe
.
Therefore
,
let
us
in
the
feare
of
God
,
take
all
time
:
and
let
us
tell
our
moments
.
The
Lord
tels
our
times
;
hee
observes
our
moments
:
let
us
take
our
times
;
and
seasons
.
And
if
we
be
thus
prepared
,
the
Lord
can
work
upon
us
,
in
a
moment
:
for
he
requires
no
time
to
work
his
great
works
:
but
he
brings
them
to
passe
in
a
moment
,
in
the
twinckling
of
an
eye
.
FINIS
.
SERMONS
On
1
COR.
15.
Of
the
Resurrection
.
1
COR.
15.52
.
In
the
last
trump
:
for
the
trump
shall
blow
,
and
the
dead
shall
rise
incorruptible
,
and
we
shall
be
changed
;
for
this
corruptible
,
must
put
on
incorruption
,
and
this
mortall
must
put
on
immortality
.
IT
was
a
true
sentence
of
S.
Ierom
Ierome
.
that
God
hath
kept
the
greatest
doctrines
unto
the
last
times
:
and
the
chiefest
and
most
marvailous
things
,
be
reserved
for
the
very
last
end
of
the
world
.
How
the
dead
bodies
should
be
raised
?
How
they
should
be
raised
in
a
moment
,
in
the
twinkling
of
an
eye
?
How
there
should
be
such
a
mighty
collection
over
all
the
world
,
by
the
sound
of
a
trumpet
?
What
the
trumpet
should
be
?
whether
one
,
or
many
?
Who
should
blow
the
trumpet
?
who
should
sound
it
?
What
should
be
the
sense
and
signification
,
which
the
sound
of
the
trumpet
should
give
?
And
what
should
be
the
effects
and
operations
that
should
follow
after
?
These
are
those
wonderfull
doctrines
,
and
strange
mysteries
,
which
God
hath
reserved
to
the
fulnesse
of
time
,
to
the
very
consummation
of
all
things
.
And
although
every
one
of
us
must
be
raised
by
the
power
of
that
trumpet
,
yet
until
the
time
that
we
heare
it
with
our
eares
,
we
shall
never
be
able
to
comprehend
it
in
our
senses
,
it
being
one
of
those
things
that
are
hard
of
understanding
;
and
so
hard
,
as
perhaps
the
very
Angell
himselfe
,
that
shall
be
set
to
blow
the
trump
,
doth
not
yet
know
what
it
should
be
,
till
he
come
to
undertake
his
office
.
Therefore
,
I
pray
you
,
(
that
I
may
give
you
some
more
light
to
understand
this
darke
and
obscure
Text
,
)
let
us
consider
some
other
places
of
Scripture
,
which
doe
illustrate
this
.
In
Mat.
24.25
,
26.
Mat.
24.25
,
26.
our
Lord
Iesus
speaking
of
this
same
thing
,
saith
,
The
sonne
of
man
shall
send
forth
his
Angels
with
a
trumpet
,
with
a
great
sound
,
with
a
great
noise
,
and
they
shall
gather
all
the
elect
from
the
foure
windes
,
from
the
one
part
of
the
heaven
to
the
other
part
of
it
.
So
that
which
the
Apostle
cals
here
the
trumpet
that
shall
blow
,
and
the
last
trump
,
our
Lord
calls
it
the
Angels
trumpet
:
for
the
Angels
shall
come
in
the
mighty
voice
of
a
trumpet
,
and
shall
make
a
collection
of
Gods
people
.
There
is
another
place
also
,
that
something
sets
forth
this
,
1
Thes.
4.16
.
1
Thes.
4.16
.
where
the
Apostle
saith
,
The
Lord
shall
come
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
a
great
noise
,
in
the
voice
of
the
Arch-angell
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
noise
that
sea-men
make
,
when
they
are
weighing
anchor
,
or
when
they
are
doing
any
great
matter
about
the
ship
;
they
all
give
a
noise
together
,
that
their
work
and
labour
might
meet
in
one
.
This
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
like
the
noise
that
Souldiers
make
,
when
they
goe
forth
with
their
Army
against
the
enemy
:
they
come
with
a
mighty
noise
,
to
terrifie
the
enemy
.
In
that
noise
the
Lord
shall
come
downe
.
He
shall
come
downe
with
the
voice
of
the
Arch-angell
,
and
with
the
trumpet
of
God
shall
he
descend
from
heaven
,
and
the
dead
in
Christ
shall
be
raised
first
.
So
that
out
of
these
two
places
,
wee
have
some
light
added
to
this
present
place
.
For
Christ
tells
us
,
that
the
trumpet
shall
be
sounded
by
the
voice
of
an
Angell
.
St
Paul
saith
,
there
,
by
an
Arch-angell
.
But
the
Scripture
useth
no
great
difference
of
those
,
for
the
word
is
used
promiscuously
,
oft
times
in
the
Scripture
.
St.
Paul
saith
,
it
is
the
last
trump
;
to
shew
the
difference
of
that
,
from
some
other
.
But
that
shall
be
the
last
,
because
there
shall
be
no
more
newes
:
there
shall
be
no
more
message
from
God
to
men
any
more
.
And
the
Apostle
saith
in
2
Thes.
4.16
.
2
Thes
4
16.
he
tells
us
it
shall
be
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
a
certain
generall
navall
acclamation
,
and
crying
one
to
another
,
to
help
forward
the
common
work
.
The
generall
salvation
must
be
helped
forward
by
the
sides
of
men
.
So
the
Lord
expresseth
it
.
Although
,
indeed
,
he
can
doe
it
by
himselfe
,
hee
can
doe
it
by
his
word
,
and
there
is
no
difficulty
,
and
hardnesse
in
the
matter
:
yet
because
the
Lord
would
have
us
to
conceive
the
mighty
power
,
and
work
of
his
right
hand
,
hee
sets
it
downe
by
this
.
As
suppose
a
mighty
army
of
men
were
setting
forward
,
and
exhorting
one
another
to
break
through
the
strong
holds
of
the
enemy
:
or
as
those
that
are
in
a
ship
,
when
they
are
about
their
necessarie
affaires
,
stirring
up
each
other
to
shew
themselves
men
.
In
stopping
of
holes
and
leakes
,
or
in
weighing
of
anchor
,
or
in
hoysing
up
the
sailes
,
which
is
not
the
worke
of
one
man
to
doe
,
but
of
all
.
Therefore
the
Apostle
useth
that
word
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Here
now
we
begin
to
come
to
the
manner
,
how
the
Resurrection
of
the
dead
shall
be
made
:
and
how
the
persons
shall
be
summoned
.
And
it
shall
be
,
by
the
voice
of
a
strange
and
wondrous
trumpet
,
that
shall
sound
over
all
the
world
.
That
as
the
Roman
Emperors
used
to
call
their
souldiers
to
fight
,
by
the
sound
of
a
trumpet
,
and
after
by
the
drumme
,
which
succeeded
the
trumpet
,
and
is
thought
to
be
equall
unto
them
:
so
the
Lord
shall
then
bring
a
mighty
Armado
out
of
the
bowels
of
the
earth
,
which
in
the
conceit
of
men
were
gone
:
they
were
given
as
lost
for
ever
.
But
the
Lord
shall
then
bring
forth
such
an
infinite
army
,
as
doth
exceed
the
wit
,
and
conceit
of
man
to
imagine
.
For
our
thousands
,
we
shall
have
millions
,
nay
for
our
single
persons
,
we
shall
have
millions
at
that
day
.
And
those
that
shall
survive
at
the
comming
of
the
Lord
,
they
shall
be
but
a
handfull
,
in
respect
of
the
mighty
army
which
the
Lord
shall
raise
and
remount
out
of
the
earth
,
which
shall
then
pay
her
tribute
,
with
which
the
Lord
hath
intrusted
her
.
Here
,
therefore
,
he
shewes
the
manner
,
how
this
shall
be
done
;
and
he
shewes
the
great
difference
between
the
trumpet
of
God
,
and
the
trumpets
of
men
.
For
though
they
be
both
taken
in
a
simile
from
war
,
yet
there
is
infinite
difference
in
them
.
The
trumpet
of
man
,
summons
and
calls
onely
those
,
that
are
living
souldiers
;
it
calls
the
living
to
be
at
such
an
houre
,
present
in
the
battaile
,
to
follow
their
colours
,
and
to
keep
their
ranks
.
But
the
trumpet
of
God
,
cals
the
dead
themselves
,
by
a
strange
sound
.
It
shall
penetrate
the
bowels
of
the
earth
,
and
shall
speak
unto
dust
and
ashes
which
is
dissolved
to
nothing
,
to
rise
,
and
come
in
presence
before
the
Emperour
,
to
come
before
God
.
Againe
,
there
is
another
marvailous
difference
.
When
the
trumpets
of
men
sound
,
then
the
armies
gather
together
,
and
kill
and
murther
each
other
:
there
is
nothing
but
death
and
murther
,
slaughter
,
vastation
and
destruction
.
But
the
trumpet
of
God
,
it
calls
men
to
no
death
,
but
to
life
,
and
sense
,
and
glory
,
and
abilities
.
So
contrary
is
the
Trumpet
of
the
Lord
,
to
the
trvmpet
of
man
!
and
yet
it
hath
some
similitude
,
and
diverse
conveniences
with
it
:
which
that
I
may
in
order
observe
.
Division
into
6.
parts
.
We
will
first
consider
,
what
this
trumpet
is
.
Secondly
,
why
it
is
called
the
last
trump
,
in
respect
and
difference
to
some
other
.
And
thirdly
,
what
this
trumpet
shall
doe
,
when
it
shall
sound
,
for
the
trumpet
shall
sound
.
Origen
Origen
.
translates
it
well
,
the
trumpet
shall
trump
:
so
the
Greek
words
have
it
.
That
is
,
it
shall
sound
after
one
manner
,
after
the
musick
that
God
shall
appoint
to
sound
out
of
such
a
hollow
,
long
,
musicall
instrument
;
and
what
shall
be
the
effect
of
it
in
the
substance
and
the
matter
:
for
it
shall
be
a
voice
significant
,
that
men
may
understand
it
.
Fourthly
,
the
effect
and
operation
of
it
:
that
so
soone
as
the
trumpet
shall
sound
over
the
whole
world
,
presently
the
dead
shall
rise
incorruptible
.
The
very
wicked
themselves
,
shall
then
be
incorruptible
,
as
concerning
the
integrity
and
perfectnesse
of
their
members
:
but
not
as
concerning
the
happinesse
and
joy
,
which
the
children
of
God
shall
be
possest
of
.
Fiftly
,
the
Apostle
shewes
us
the
reason
of
all
this
.
For
saith
hee
,
it
behooves
it
should
be
thus
:
for
it
must
needs
be
so
.
It
must
needs
be
so
,
both
in
respect
that
it
is
impossible
for
this
corrupt
body
,
to
enter
into
incorruption
,
unchanged
and
because
also
,
that
congruity
stands
with
divine
justice
,
that
that
body
which
had
been
before
corrupt
,
should
be
invested
with
,
and
put
on
incorruption
,
that
every
man
might
take
,
and
receive
his
reward
,
or
punishment
,
according
as
he
hath
done
in
this
corrupt
flesh
.
Lastly
,
we
are
to
consider
the
sweet
metaphor
in
the
word
,
to
put
on
.
Where
the
Lord
shews
us
,
that
now
wee
have
the
rags
of
corruption
upon
our
backs
;
we
have
this
flesh
:
but
instead
of
that
,
God
will
give
us
that
blessed
garment
,
that
fine
linnen
spoken
of
Rev.
19.
Rev.
19.8
.
that
fine
silke
,
that
is
,
the
justification
of
Christ
,
which
shall
be
unto
us
,
as
the
soul
is
to
the
body
;
a
perpetuall
rich
vesture
,
to
keep
us
from
the
wrath
of
God
,
and
to
preserve
us
in
eternall
happinesse
for
ever
.
Of
these
things
briefly
,
and
inorder
,
as
it
shall
please
God
to
give
assistance
.
1
Part.
What
Trumpet
this
is
?
First
,
concerning
the
word
here
used
,
a
Trumpet
.
That
the
word
trumpet
doth
signifie
either
properly
the
instrument
musicall
,
for
the
gathering
of
men
together
;
or
metaphorically
,
something
else
that
doth
the
like
office
,
every
man
easily
understands
.
But
in
which
of
these
senses
it
is
here
to
be
used
,
it
is
not
easily
determined
.
For
it
is
very
likely
,
that
indeed
the
meaning
of
the
holy
Ghost
is
,
that
there
shall
be
properly
a
trumpet
,
that
shall
sound
:
a
very
materiall
trumpet
;
although
,
perhaps
,
it
shall
not
be
of
the
same
matter
and
metall
,
that
ours
is
of
;
yet
notwithstanding
it
shall
be
some
kinde
of
instrument
,
that
God
shall
prepare
to
make
the
like
sound
,
as
a
trumpet
doth
.
And
that
this
is
likely
to
be
true
,
the
letter
will
carry
it
.
The
letter
must
never
be
shunned
,
except
there
be
some
kinde
of
inconvenience
,
that
will
follow
upon
the
literall
exposition
.
For
where
there
is
no
absurdity
or
inconvenience
,
wee
are
bound
in
conscience
to
expound
the
Scriptures
in
a
literall
sense
:
and
where
it
includes
any
absurdity
wee
are
to
leave
the
literall
sense
,
and
to
take
another
which
is
analogicall
.
But
here
,
because
the
letter
will
carry
it
;
and
chiefly
,
because
the
Apostle
repeats
it
twice
,
it
is
a
great
argument
,
that
it
shall
be
a
true
materiall
trumpet
.
For
first
,
the
Apostle
saith
in
the
verse
going
before
,
the
last
trumpet
:
and
then
hee
shews
the
effect
of
this
trumpet
,
it
shall
blow
,
or
sound
.
Our
Lord
Christ
useth
the
same
word
in
Mat.
24.
Mat.
24.31
.
and
St.
Paul
expresseth
the
same
in
1
Thes.
4.
1
Thes
4.16
.
Therefore
it
is
an
argument
,
that
properly
and
truly
it
is
to
be
understood
a
trumpet
,
as
we
in
our
sense
doe
apprehend
it
;
although
the
matter
,
and
effects
,
and
use
of
it
,
be
higher
then
any
trumpet
in
the
world
.
Againe
,
another
reason
is
this
;
When
the
Law
was
given
in
Exod.
19.
Exod.
19.16
.
there
was
a
trumpet
with
a
high
shrill
voice
,
which
increased
more
and
more
.
I
demand
what
that
was
?
Surely
it
was
not
made
of
metall
,
or
any
artificiall
composition
,
as
those
that
we
have
;
yet
the
Lord
made
it
in
the
clouds
,
even
the
sound
of
a
trumpet
:
he
made
it
more
exact
,
and
perfect
by
his
power
,
than
any
man
can
doe
by
art
and
invention
.
Therefore
,
as
then
at
the
promulgation
of
the
Law
,
there
was
a
true
distinct
noise
of
a
trumpet
sounding
,
that
the
people
perceived
,
and
conceived
it
to
be
the
voice
of
a
trumpet
:
so
likewise
,
when
the
new
law
shall
be
given
;
that
is
,
when
the
fulnesse
of
all
things
is
come
,
at
the
Resurrection
of
the
dead
,
there
shall
be
a
created
voice
,
which
shall
be
loud
;
and
it
is
likely
,
that
it
shall
be
a
true
materiall
trumpet
.
Notwithstanding
,
perhaps
,
not
after
the
common
frame
of
men
:
yet
it
shall
be
so
ordered
,
as
that
a
man
may
distinguish
it
,
and
say
,
it
is
the
voice
of
no
other
instrument
,
but
of
a
trumpet
.
Lastly
,
it
appeares
by
this
,
in
that
the
great
God
is
able
to
make
one
flash
of
lightning
to
shine
from
the
east
to
the
west
in
a
moment
;
and
he
is
able
to
make
one
thunder
,
to
crack
about
in
the
ayre
,
and
all
the
ayre
to
continue
it
to
the
end
of
the
hemisphere
.
Therefore
it
is
also
most
probable
,
that
the
Lord
shall
make
the
noise
,
and
sound
of
a
trumpet
to
be
dispersed
and
diffused
over
the
face
of
all
the
earth
;
and
not
onely
over
the
one
hemisphere
,
but
over
the
other
also
,
where
our
Antipodes
lie
buried
,
and
doe
looke
for
the
Resurrection
,
as
well
as
we
.
But
although
I
think
this
to
be
the
better
,
and
more
sound
interpretation
,
because
it
agrees
with
the
letter
,
and
because
also
it
agrees
with
other
Scriptures
.
As
that
the
law
was
given
in
Mount
Sinai
,
with
the
sound
of
a
trumpet
;
and
that
the
gathering
of
the
people
also
,
Numb.
10.2
.
the
convocating
of
of
them
,
was
by
the
sound
of
the
two
silver
trumpets
.
Although
these
things
leade
me
to
imagine
,
that
it
shall
be
a
true
materiall
trumpet
that
God
shall
make
;
that
is
,
of
a
matter
of
his
:
although
not
of
the
same
matter
that
mens
trumpets
are
of
,
but
shall
be
a
trumpet
made
after
the
wisedome
and
power
of
God
:
yet
the
Fathers
(
most
of
them
)
goe
another
way
.
They
say
,
it
is
a
metaphoricall
trumpet
,
a
trumpet
by
way
of
allusion
.
Because
great
Kings
,
and
Lords
,
and
Princes
,
have
their
trumpets
goe
before
them
,
to
signifie
their
comming
:
so
the
Sonne
of
God
,
that
shall
come
as
a
great
King
,
hee
shall
send
his
Angels
before
him
,
that
shall
give
notice
of
his
comming
:
and
the
Angels
shall
gather
all
together
to
the
Iudgement
seat
;
and
when
they
are
gathered
together
to
the
Throne
of
Iudgment
,
then
the
Lord
shall
come
downe
;
then
the
Iudge
shall
come
.
So
they
will
have
the
sound
of
the
trumpet
to
be
,
before
Christ
come
downe
from
heaven
.
And
they
have
thought
,
that
from
the
top
,
from
the
heavens
,
unto
the
place
where
Christ
shall
sit
to
judge
,
(
which
shall
be
neare
the
earth
)
in
all
that
space
,
the
elect
shall
be
gathered
from
the
foure
winds
of
the
earth
,
they
shall
be
gathered
into
all
that
space
of
the
ayre
.
To
understand
this
the
better
,
we
are
to
remember
what
trumpets
wee
reade
of
in
the
Scripture
,
that
hence
we
may
see
what
shall
be
the
use
of
this
trumpet
we
now
speak
of
.
There
was
first
a
trumpet
for
counsell
,
as
we
may
see
in
Numb
.
10.
Numb.
10.2
.
The
Lord
bade
Moses
make
two
silver
trumpets
,
wherewith
they
might
call
the
people
together
.
And
when
one
of
them
blowed
,
that
was
a
token
that
the
Elders
should
sit
in
Counsell
,
about
some
matters
of
necessary
concernment
,
about
the
Army
and
people
of
God
:
when
one
trumpet
sounded
single
,
it
was
for
matter
of
counsell
.
There
was
another
trumpet
,
which
was
the
trumpet
of
danger
.
As
when
there
was
any
great
mischiefe
,
any
sedition
,
or
uproare
in
the
tents
;
or
when
the
enemy
made
an
invasion
;
or
when
there
was
any
plague
,
or
sudden
judgement
,
then
both
the
trumpets
.
The
two
silver
trumpets
,
which
Moses
had
made
,
were
appointed
to
be
sounded
;
and
then
,
not
onely
the
Elders
,
but
also
all
the
people
were
to
runne
together
at
that
common
calamity
,
to
see
what
the
matter
was
.
As
if
there
were
fire
in
any
of
the
Tents
,
both
the
trumpets
were
to
sound
:
and
all
the
people
to
assemble
together
.
The
third
trumpet
,
was
the
trumpet
of
banquetting
,
or
of
feasting
.
And
that
was
in
the
moneth
of
September
especially
:
in
which
moneth
,
Ver.
10.
one
of
the
feasts
is
called
,
the
feast
of
Trumpets
.
There
is
also
the
feast
of
Tabernacles
,
and
the
feast
of
Expiration
,
in
the
same
moneth
:
yea
and
all
the
feasts
and
banquets
that
they
had
,
throughout
the
yeare
;
they
were
to
celebrate
them
,
by
the
voice
of
the
trumpet
:
the
trumpet
sounding
now
,
in
a
plaine
tune
,
or
plaine
accent
.
The
fourth
trumpet
,
was
the
trumpet
of
removeall
,
when
they
were
to
remove
out
of
their
tents
.
For
alway
when
the
tents
were
to
remove
,
at
the
first
sound
of
the
trumpet
,
Verses
5.
&
6.
the
quarter
of
Iudah
rose
,
and
marched
forward
:
At
the
second
sound
,
the
quarter
of
Ephraim
:
At
the
third
sound
of
the
trumpet
,
the
quarter
of
Dan
removed
.
And
so
these
sounds
of
the
trumpet
were
made
,
not
with
a
plaine
tone
,
with
a
common
accent
,
but
with
a
descant
.
For
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
out
of
which
word
,
Tarantara
,
which
is
the
proper
voice
of
a
trumpet
,
is
derived
.
Therefore
the
best
and
most
learned
Divines
,
turne
those
places
Tantararizabitis
,
according
to
the
proper
voice
of
the
trumpet
,
For
they
were
to
use
descant
,
and
division
,
and
flexure
,
when
they
were
to
remove
from
place
to
place
.
Matth.
6.2
.
The
fifth
trumpet
,
is
the
trumpet
of
Manifestation
;
of
which
Christ
saith
,
Matth.
6.
When
thou
givest
thine
almes
,
blow
not
a
trumpet
,
that
is
,
make
it
not
manifest
to
all
the
world
,
neither
be
arrogant
,
and
vaineglorious
of
that
thou
dost
:
but
doe
thine
almes
in
secret
,
let
not
thy
left
hand
know
,
what
thy
right
hand
doth
.
So
that
the
trumpet
of
manifestation
,
is
a
metaphoricall
acception
;
and
according
to
that
,
the
Fathers
expound
this
word
here
,
of
a
trumpet
.
Isay
58.1
.
The
sixt
trumpet
wee
reade
of
,
is
the
trumpet
of
the
Gospel
,
of
which
it
is
said
,
Isai
.
58.
Lift
vp
thy
voice
like
a
trumpet
;
be
not
silent
,
but
speak
aloud
:
Tell
Iacob
of
his
sinnes
,
and
Iudah
of
her
transgressions
.
This
is
that
trumpet
which
hath
blowne
ever
since
the
ascension
of
Christ
,
and
shall
blow
till
his
descension
againe
from
heaven
to
Iudgement
.
The
seventh
and
last
,
is
the
trumpet
of
judgement
;
the
last
trump
,
as
the
Apostle
calls
it
.
Now
in
all
these
trumpets
,
there
is
a
reference
to
this
one
trumpet
,
which
wee
are
to
speake
of
.
For
it
is
certaine
,
in
this
great
judgement
,
there
is
a
trumpet
of
counsell
;
the
Lord
himselfe
shall
enter
into
counsell
with
the
blessed
Persons
in
the
Trinity
:
hee
shall
(
as
it
were
)
enter
into
counsell
about
the
destruction
of
the
world
,
about
the
collection
of
his
Saints
,
about
the
eternall
doome
,
what
shall
befall
them
,
and
how
they
shall
bee
.
And
although
the
things
are
counselled
of
him
before
,
and
hee
knowes
from
ever●●sting
:
yet
it
shall
bee
then
published
,
it
shall
be
acted
now
.
As
the
counsell
that
a
King
gives
for
warre
,
or
other
intendments
,
which
way
hee
may
best
invade
the
enemy
,
and
which
way
hee
may
best
work
his
owne
designes
.
And
so
for
the
trumpet
of
danger
,
in
warre
.
Now
the
Army
of
God
shall
bee
summoned
every
where
,
by
his
mighty
command
.
He
shall
gather
his
chosen
,
and
they
shall
stand
at
his
right
hand
;
and
hee
shall
collect
by
his
power
the
reprobates
to
stand
at
his
left
hand
:
and
accordingly
hee
shall
doome
those
his
enemies
.
Luke
19.27
,
Bring
those
mine
enemies
before
me
,
that
would
not
suffer
me
to
rule
over
them
,
and
slay
them
here
before
my
face
.
And
it
is
the
trumpet
of
feasting
too
.
For
there
was
never
such
a
Supper
as
that
shall
bee
;
the
Supper
of
the
Lamb.
Apoc.
19.9
.
Blessed
are
they
that
are
called
to
the
marriage
Supper
of
the
Lamb.
I
say
the
bidding
to
the
supper
of
the
Lamb
,
is
nothing
else
,
but
the
fulnesse
of
glory
,
which
the
Lord
shall
invest
his
children
with
,
at
his
comming
to
judgement
.
This
trumpet
shall
call
us
to
that
supper
;
to
that
banquet
,
which
shall
be
a
continuall
feast
,
to
last
forever
.
And
for
the
trumpet
of
Tents
,
the
trumpet
of
Removeall
;
it
is
manifest
it
shall
bee
so
.
For
there
is
no
such
removing
in
the
world
,
as
that
shall
be
.
For
some
men
to
remove
to
hell
,
and
other
some
to
remove
to
heaven
:
it
shall
be
the
greatest
kind
of
progression
,
that
ever
was
taken
.
So
that
this
last
trumpet
,
hath
an
embleme
or
signification
of
that
also
.
And
for
the
trumpet
of
manifestation
,
we
know
it
is
that
.
The
Lord
shall
manifest
at
that
day
who
are
his
;
and
he
shall
manifest
every
thing
,
tha●
hath
been
wrought
:
were
it
never
so
close
,
and
secret
,
it
shall
then
bee
brought
to
light
.
And
as
the
face
of
man
,
or
woman
is
knowne
one
of
another
,
by
their
aspect
,
now
;
so
then
,
the
thoughts
and
secrets
of
the
hearts
shall
bee
mutually
knowne
,
and
understood
one
by
another
.
That
is
the
light
,
that
shall
reveale
all
things
;
it
is
that
that
shall
manifest
all
things
,
that
is
the
trumpet
of
manifestation
.
As
Christ
saith
,
Matth.
6.2
.
Blow
not
a
trumpet
before
thine
almes
,
doe
not
manifest
it
.
The
manifestation
of
things
indeed
,
never
comes
,
till
the
end
of
the
world
:
and
then
,
every
thing
shall
bee
manifested
.
Those
things
that
are
hidden
from
the
eyes
of
men
,
now
;
either
by
the
policy
of
men
,
or
by
the
connivence
of
God
,
(
as
there
be
many
things
that
are
)
though
now
they
were
never
seene
by
any
eye
;
then
they
shall
be
manifest
,
and
laid
open
.
And
for
the
trumpet
of
the
Gospel
,
this
trumpet
shall
bee
truely
that
:
for
this
trumpet
shall
bee
the
fulfilling
of
all
the
Gospel
.
When
the
Lord
shall
gather
by
the
last
trump
,
those
whom
he
hath
raised
before
,
by
the
trumpet
of
his
doctrine
;
by
the
holy
trumpet
of
the
Scriptures
;
by
preaching
of
the
Word
,
by
the
Sacraments
;
them
that
hee
hath
rowzed
by
baptisme
,
and
by
his
gracious
admonitions
in
this
world
,
he
shall
then
bring
upon
them
another
sound
,
which
shall
tend
to
the
like
effect
,
to
the
same
purpose
,
to
put
them
into
glory
,
which
his
voice
had
raised
before
unto
the
holy
warre
,
against
the
devill
,
and
the
flesh
,
and
the
world
,
in
this
life
.
So
that
this
trumpet
that
wee
here
speake
of
,
is
the
miracle
of
all
miracles
:
it
concludes
all
that
was
before
it
,
it
comprehends
all
perfection
that
may
be
imagined
.
It
is
a
voice
magnificall
,
a
voice
angelical
,
it
is
a
voice
terrible
,
it
is
a
voice
that
hath
life
in
it
,
a
voice
that
shall
give
life
.
It
shall
bee
a
voice
so
full
of
majesty
,
as
that
all
the
world
shall
be
taken
with
amazement
,
and
astonishment
:
the
best
children
of
God
shall
not
bee
without
feare
,
saith
St.
Cyprian
,
Cyprian
.
at
that
day
.
And
saith
St.
Chrysostome
,
Chrysost.
Woe
is
me
,
when
I
thinke
of
that
fearefull
day
.
For
although
we
should
bee
so
prepared
for
it
,
Rom.
13.11
.
as
that
we
should
lift
up
our
heads
because
our
salvation
drawes
nigh
,
yet
saith
hee
,
I
would
see
any
Saint
of
God
,
that
dares
looke
there
,
with
a
confident
countenance
.
For
though
our
justification
by
Christ
,
shall
give
us
comfort
,
yet
love
and
feare
,
shall
bee
mixed
,
and
mingled
together
,
a
filiall
feare
shall
possesse
men
,
in
the
hearing
of
the
silver
trumpet
.
It
must
needs
therefore
,
be
full
of
majesty
,
and
terror
.
As
St.
Austin
saith
,
Aug.
You
know
,
brethren
,
that
a
trumpet
hath
not
so
much
delight
in
it
,
as
feare
,
and
trembling
:
having
naturally
a
kinde
of
musique
in
it
,
which
makes
the
body
to
shake
and
shiver
in
the
parts
of
it
;
and
that
most
of
all
separates
a
man
from
himselfe
.
So
shall
be
the
voice
of
this
great
and
mighty
thunder
,
which
God
shall
give
,
that
it
shall
sound
in
the
manner
of
this
musicall
instrument
:
of
this
speciall
instrument
,
that
gave
the
Law
,
and
that
set
forth
the
Prophesies
;
and
that
was
used
at
the
solemne
feasts
.
It
shall
be
full
of
majesty
,
and
full
of
comfort
,
and
joy
;
and
yet
it
shall
bee
with
feare
,
and
terrour
to
the
best
of
them
that
shall
heare
it
.
For
as
the
voice
of
God
was
so
great
,
when
the
Law
was
given
,
that
Gods
owne
people
could
not
endure
it
;
Let
not
God
speake
unto
us
,
Exod.
20.19
.
but
let
Moses
speake
:
Let
not
God
speake
to
us
any
more
,
for
then
wee
die
for
feare
,
the
chosen
people
of
God
,
were
faine
thus
to
say
.
So
at
that
day
,
those
that
be
the
most
sanctified
;
although
they
shall
bee
full
of
joy
in
one
respect
,
that
their
redemption
is
consummate
in
Christ
;
yet
that
joy
shall
consist
in
a
mixture
,
and
mingling
of
feare
.
For
it
is
befitting
Gods
children
,
as
they
love
him
,
so
to
feare
him
:
to
feare
him
in
love
,
and
to
love
him
in
feare
:
to
yeeld
unto
him
all
submission
,
and
reverence
,
that
they
may
bee
reconciled
,
and
made
one
in
those
contrary
passions
,
feare
,
and
love
;
which
is
a
sweet
union
,
and
reconcilement
in
the
contemplation
of
one
,
and
the
selfe
same
God
.
To
conclude
therefore
,
this
point
,
concerning
this
trumpet
,
and
what
it
is
,
One
saith
,
That
the
trumpet
,
is
properly
a
priestly
instrument
;
a
holy
instrument
,
for
holy
purposes
.
But
hee
spake
this
above
his
clement
.
Chrysost.
St.
Chrysostome
saith
,
The
presence
of
the
Lord
Iesus
Christ
,
is
this
trumpet
;
this
silver
trumpet
,
which
shall
passe
through
the
world
.
And
St.
Theophilact
his
scholler
and
follower
;
Theophil
.
hee
saith
,
This
trumpet
is
nothing
else
,
but
the
will
of
God
,
the
command
of
God
,
which
shall
runne
thorow
the
world
,
as
it
is
said
in
the
Psalme
,
Psalm
.
147.15
.
the
word
of
God
runnes
swiftly
,
and
fills
all
the
world
.
And
St.
Augustin
in
his
Epistle
to
Honorius
,
Aug
ad
Honorium
.
saith
he
,
In
the
name
of
a
trumpet
,
the
Lord
would
have
us
to
understand
some
most
evident
,
and
rare
thing
.
And
hee
saith
in
his
Epistle
to
Constantius
,
Aug.
ep.
ad
Constantium
.
not
knowing
what
to
determine
of
it
;
In
the
last
trump
,
that
is
,
that
signe
which
God
shall
give
last
to
the
earth
,
whatsoever
signe
that
shall
be
.
St.
Ambrose
Ambros
.
thinks
it
is
nothing
but
the
comming
of
the
Lord
;
signified
by
the
noise
of
a
trumpet
.
As
Princes
,
and
great
men
,
and
noble
men
,
when
they
come
to
a
Towne
,
have
it
divulged
,
and
manifested
before
they
come
,
by
the
sound
of
a
trumpet
.
So
this
same
sound
of
this
trumpet
,
here
spoken
of
,
is
nothing
else
,
but
the
manifestation
of
the
presence
of
the
Sonne
of
God
.
Genebrard
Genebrard
.
upon
the
Canticles
saith
,
The
trumpets
of
God
are
of
two
sorts
;
the
one
,
is
paginall
,
the
trumpet
of
his
word
;
which
is
written
clearly
in
this
life
.
The
trumpet
here
,
is
manifested
by
paginalls
,
by
leaves
;
that
is
to
say
,
the
holy
Scriptures
,
contained
in
so
many
books
.
But
the
trumpet
at
the
comming
of
Christ
,
it
shall
not
be
in
pagina
,
but
in
praesentia
:
In
the
presence
of
the
Sonne
,
with
the
voice
of
the
Sonne
himselfe
.
According
as
it
is
said
,
Ioh.
5.
Ioh.
5.25
.
there
are
many
that
sleep
in
their
graves
,
and
monuments
;
that
shall
heare
the
voice
of
the
Sonne
of
God
,
and
shall
rise
againe
.
Thus
the
Fathers
seeme
to
incline
to
that
opinion
,
that
the
voice
of
the
trumpet
shall
be
metaphoricall
:
that
it
is
an
allusi●n
and
a
figurative
speech
.
But
howsoever
,
this
it
is
most
certaine
,
that
it
shall
be
a
sensible
voice
which
shall
be
heard
:
that
as
St.
Ierom
Jerome
.
saith
,
they
shall
heare
with
their
eares
,
and
goe
along
with
their
feet
,
unto
the
tribunall
seat
of
judgement
.
The
best
,
therefore
,
that
we
can
say
and
conclude
of
it
,
is
this
,
(
according
as
wee
see
but
in
part
,
1
Cor.
13
9.
we
understand
but
in
part
,
in
a
darke
riddle
,
while
wee
live
in
this
world
,
the
Lord
shall
then
create
a
voice
in
the
aire
,
an
audible
voice
in
the
aire
,
which
shall
run
through
all
parts
and
passages
of
the
world
,
and
it
shall
be
so
mighty
,
and
so
powerfull
,
as
that
the
dead
bodies
in
the
grave
shall
heare
it
.
Every
thing
heares
,
when
God
speaks
.
The
waters
heard
the
voice
of
Christ
;
the
windes
heard
the
voice
of
Christ
;
the
devils
heard
his
voice
,
the
rocks
and
stones
heard
him
.
So
there
is
an
obedientiall
power
in
every
thing
created
:
and
it
cannot
but
heare
,
when
God
speaks
.
This
is
that
trumpet
:
that
is
,
a
voice
that
shall
be
modulate
,
and
framed
whether
it
shall
be
to
descant
,
as
it
is
very
likely
;
or
to
a
plain
tune
.
But
howsoever
,
it
shall
be
a
voice
,
and
a
voice
like
the
sound
of
a
Trumpet
,
which
God
shall
frame
in
the
body
of
the
ayre
.
Who
shal
blow
this
Trumpet
?
But
who
shall
blow
this
trumpet
?
who
shall
sound
it
?
Here
the
curiosity
of
man
,
must
lay
the
hand
up
.
on
the
mouth
,
and
surcease
.
It
is
a
damnable
thing
,
for
a
man
to
enquire
into
that
,
which
God
hath
not
reveiled
.
Some
of
the
Fathers
have
been
inching
and
questioning
about
this
point
,
who
it
shall
be
?
but
it
is
certain
,
it
shall
be
the
voice
of
an
Arch-angell
.
Although
the
voice
be
properly
the
voice
of
the
Son
of
God
,
yet
it
is
not
meet
,
that
the
voice
should
come
from
him
:
it
is
not
meet
,
that
the
voice
should
be
the
immediate
voice
of
the
Sonne
of
God
,
that
should
blow
in
the
aire
;
but
as
the
voice
of
a
Cryer
or
Herald
,
when
the
King
comes
to
a
place
,
is
said
to
be
the
voice
of
the
King
,
because
he
cryes
and
proclaimes
not
his
owne
matters
,
but
the
Kings
:
So
the
Angell
that
shall
be
imployed
in
this
businesse
,
he
is
said
to
utter
the
voice
of
God
,
and
the
voice
of
Christ
;
from
whom
that
which
he
utters
,
receives
all
the
efficacy
and
power
.
And
though
it
be
the
voice
of
an
Angell
,
and
by
the
ministery
of
an
Angell
,
yet
it
shall
be
by
the
ordinance
,
and
power
,
and
authority
of
the
Son
of
God
,
that
shall
make
this
voice
.
Therefore
the
Fathers
resolve
upon
two
,
which
they
think
shall
sound
the
trumpet
:
Michaell
or
Gabriell
.
They
think
Michaell
shall
sound
it
,
because
he
is
the
Prince
of
Angels
:
and
in
the
Revelation
,
Michael
&
his
Angels
,
Rev.
12.7
.
fought
against
the
devill
and
his
angels
.
But
this
is
unlikely
;
for
Michael
there
,
is
to
be
understood
of
Christ
the
Sonne
of
God
,
that
fought
with
the
power
of
satan
upon
the
crosse
.
But
I
rather
incline
to
the
other
,
that
it
shall
be
Gabriell
the
Arch-angell
:
who
was
hee
onely
that
brought
the
newes
of
Christs
first
comming
,
in
Luke
1.
Luke
1.
As
hee
was
used
by
God
,
to
bring
tidings
of
Christs
Incarnation
,
that
he
should
be
borne
of
a
virgin
,
in
his
first
comming
:
so
it
is
probable
,
that
he
shall
be
imployed
by
the
same
Majesty
againe
,
to
bring
newes
of
the
last
comming
of
the
Lord
,
when
hee
shall
come
to
judgement
.
Concerning
these
things
,
I
will
not
be
too
inquisitive
;
neither
would
I
have
you
to
be
too
curious
:
for
an
Angell
,
or
an
Arch-angell
it
must
be
,
for
the
word
is
so
.
2
Part.
Why
called
the
last
trump
.
I
come
now
to
the
next
thing
,
Why
is
it
called
the
last
trump
?
for
if
hee
call
it
the
last
trump
,
it
hath
reference
to
some
others
that
were
before
it
.
And
so
it
is
true
:
for
those
that
were
before
,
were
figures
of
this
last
trump
:
those
seaven
kinde
of
trumpets
:
Theoph.
Oecumenius
.
Rev.
8.
&
9.
and
especially
,
as
Theophilact
and
Oecumenius
observe
,
St
Paul
hath
reference
to
Rev.
8.
there
are
seaven
trumpets
,
and
they
all
sounded
:
and
presently
there
came
vialls
of
wrath
upon
the
world
,
presently
upon
the
sound
of
those
trumpets
.
So
St.
Paul
tells
us
,
that
there
shall
come
trumpets
betweene
the
time
that
he
wrote
and
spake
these
things
;
and
betweene
the
last
trump
that
shall
sound
,
there
shall
be
other
trumpets
then
this
.
That
is
,
those
seaven
before
spoken
of
,
which
in
the
time
of
the
Romane
Empire
,
the
Lord
uttered
himselfe
by
expressing
his
will
in
them
;
and
also
in
the
time
of
the
Christian
Empire
.
And
indeed
,
in
the
time
of
all
Christian
Kings
,
these
trumpets
have
blowne
;
and
indeed
these
silver
trumpets
blow
daily
,
if
wee
could
understand
what
were
the
right
meaning
of
them
,
and
what
the
newes
of
them
were
.
And
if
there
doe
not
one
of
these
trumpets
blow
now
,
a
man
cannot
tell
what
to
determine
,
when
there
are
such
common
combustions
in
the
world
;
when
there
are
such
warres
and
rumours
of
wars
;
and
such
risings
of
one
Prince
against
another
;
when
there
is
such
common
effusion
of
christian
bloud
.
Certainly
this
is
a
rare
shrill
trumpet
,
which
should
be
wisely
,
by
the
cautelous
and
diligent
hearing
of
every
christian
souldier
observed
,
to
prepare
them
for
the
battaile
,
to
prepare
them
for
the
day
of
the
Lord
,
because
it
cannot
be
long
,
before
the
last
trump
blow
.
These
trumpets
,
indeed
,
goe
before
,
but
they
are
signes
that
the
last
trump
is
comming
after
;
and
perhaps
it
shall
come
at
the
heeles
,
and
overtake
the
former
,
before
we
be
aware
.
Aug.
For
as
St.
Austin
saith
well
,
the
Trumpet
useth
not
to
sound
at
midnight
,
but
in
the
morning
,
and
at
the
evening
:
so
(
saith
he
)
the
Lords
trumpet
sounded
in
the
morning
,
when
he
gave
the
law
,
at
the
promulgation
of
the
law
,
at
the
building
of
the
Tabernacle
,
at
the
dedication
of
the
Temple
,
it
sounded
in
the
morning
of
the
world
.
And
now
it
sounds
at
the
evening
,
at
the
later
end
of
the
world
;
it
begins
now
to
sound
,
if
men
will
open
their
eares
to
entertaine
it
.
But
for
the
other
trumpet
,
(
saith
he
)
it
may
well
be
,
that
the
last
trump
of
all
shall
sound
at
midnight
,
that
when
men
are
quiet
and
secure
,
and
give
themselves
to
profound
sleepe
,
that
then
the
Lord
may
take
them
napping
:
that
as
they
have
been
carelesse
and
negligent
in
his
wayes
before
,
so
God
shall
take
the
advantage
,
and
come
upon
them
upon
the
Sabbath
day
,
and
upon
the
Sabbath
day
at
night
,
when
men
use
quietest
,
and
with
greatest
repose
,
to
lay
themselves
to
rest
.
It
is
the
last
trump
.
And
why
is
it
called
the
last
trump
?
Because
God
will
have
no
more
messages
to
man
.
When
the
trumpet
hath
sounded
,
there
shall
be
no
more
newes
,
nor
no
more
intercourse
between
God
and
man
.
Till
that
trumpet
sound
,
there
is
a
daily
intercourse
betweene
heaven
and
earth
:
the
Lord
sends
us
newes
by
his
word
,
he
sends
us
newes
by
his
Sacraments
,
by
his
punishments
and
afflictions
,
by
his
blessings
and
fatherly
preservations
.
The
world
is
full
of
his
gracious
trumpets
,
which
are
ever
sounding
,
either
to
make
us
better
,
and
to
bring
us
from
sinne
;
or
else
to
discourage
and
harden
us
,
if
wee
goe
on
in
our
ill
doings
.
Still
there
is
an
entercourse
betweene
God
and
man
;
but
when
the
last
trump
shall
blow
,
all
such
entercourse
shall
cease
:
Those
that
have
done
well
shall
goe
into
life
,
Mat.
25.46
.
and
shall
have
the
perfect
vision
of
God
,
without
any
more
newes
or
message
from
God
to
them
:
and
those
that
have
done
ill
shall
goe
into
everlasting
fire
,
and
shall
have
a
continuall
privation
,
and
absence
of
God
,
without
any
hope
of
seeing
his
face
any
more
.
This
is
called
the
last
trump
,
because
that
after
the
trumpet
hath
blowne
,
there
shall
be
no
more
change
,
in
the
dealings
and
affaires
betweene
heaven
and
earth
.
I
see
the
time
almost
past
.
3
Part.
What
sound
the
trumpet
shall
give
?
I
come
therefore
to
the
next
thing
,
what
the
trumpet
shall
sound
?
For
if
the
voice
shall
be
sensible
,
then
it
must
needs
have
some
signification
,
and
must
utter
something
,
that
men
must
understand
.
For
it
is
not
enough
to
say
,
that
it
is
a
voice
of
a
trumpet
,
an
inarticulate
,
and
generall
sound
,
and
no
word
:
for
it
cannnot
be
so
.
And
though
the
trumpet
of
God
shall
sound
,
it
shall
not
be
so
dull
,
but
it
shall
have
a
more
sweet
and
significant
impression
;
to
teach
men
what
they
have
to
doe
.
Therefore
the
Fathers
have
gone
so
farre
,
as
to
expresse
what
words
the
Trumpet
shall
sound
.
St.
Ierome
,
Jerome
.
and
some
of
the
Fathers
with
him
,
say
,
the
words
that
the
trumpet
shall
sound
,
shall
be
,
Arise
ye
dead
and
come
to
judgement
.
Therefore
,
saith
hee
,
I
am
so
possest
with
this
,
I
am
so
possest
with
the
assurance
of
this
,
that
to
what
place
soever
I
goe
,
if
I
goe
to
my
study
,
if
I
walke
,
if
I
eate
,
or
drinke
,
if
I
lie
downe
to
sleepe
,
whatsoever
I
encline
my selfe
to
,
me
thinks
I
ever
heare
in
my
eares
,
the
voice
of
the
trumpet
sounding
,
Arise
yee
dead
and
come
to
judgement
.
But
the
holy
Father
may
seeme
to
speake
,
rather
out
of
a
high
straine
of
fervent
zeale
by
allusion
,
than
of
any
certainty
that
the
trumpet
shall
so
sound
.
Theophilact
Theophilact
.
saith
,
the
trumpet
shall
sound
to
this
effect
,
Draw
neare
,
for
the
Iudge
is
at
hand
,
the
Iudge
is
before
the
doore
,
prepare
your selves
.
As
Isay
saith
,
The
voice
of
a
cryer
,
Esay
40.3
.
Prepare
you
the
way
of
the
Lord
,
make
his
paths
straight
.
This
indeed
is
more
agreeable
to
the
Scriptures
.
Iohn
Baptist
that
prepared
the
way
before
Christ
,
he
was
a
type
and
figure
of
the
Angell
Gabriel
,
that
shall
found
the
trumpet
to
prepare
the
way
of
the
Lord
:
and
shall
give
a
sensible
and
significant
note
,
what
hee
would
have
men
to
doe
.
But
this
it
is
sufficient
for
us
to
point
at
,
because
wee
know
not
the
certainty
of
it
.
It
shall
be
such
a
voice
,
as
shall
give
sufficient
warning
:
it
shall
be
a
voice
,
that
shall
be
sensibly
perceived
:
the
intendment
of
it
shall
runne
over
all
reasonable
eares
:
there
is
none
shall
be
so
deafe
,
or
so
dull
,
but
they
shall
heare
and
apprehend
the
meaning
of
it
.
But
what
word
it
is
,
whether
it
shall
be
articulate
or
no
,
it
is
not
left
for
us
to
enquire
after
.
Howbeit
wee
honour
the
invention
of
the
holy
Fathers
,
because
they
tend
something
to
the
rectifying
of
manners
,
and
for
the
stirring
up
of
mens
affections
for
this
purpose
.
4
Part.
The
effect
.
Now
followes
the
effect
and
operation
of
it
:
when
the
trumpet
shall
blow
The
dead
shall
rise
incorruptible
.
This
is
that
wondrous
effect
that
the
trumpet
of
God
hath
:
this
is
the
great
difference
between
the
trumpet
of
God
,
and
the
trumpets
of
men
.
For
they
worke
death
and
destruction
when
they
blow
,
and
sound
to
the
warres
:
but
this
trumpet
of
God
shall
sound
to
life
and
immortality
.
But
this
shall
not
be
in
the
power
of
the
instrument
,
but
it
shall
have
this
force
by
the
power
of
God
,
and
from
the
power
of
Christ
,
unto
whom
God
hath
given
all
judgement
and
power
,
to
raise
and
to
change
the
quick
and
the
dead
.
But
what
is
this
that
he
saith
,
The
dead
shall
rise
incorruptible
?
Some
think
it
is
onely
meant
of
the
Saints
,
because
all
this
discourse
of
the
Resurrection
,
as
Beza
Beza
.
and
some
other
Divines
observe
,
is
restrained
to
the
Saints
.
But
the
former
part
of
the
Apostles
discourse
,
is
more
large
:
and
so
also
may
this
be
taken
;
that
not
onely
the
bodies
of
the
Saints
shall
be
incorrupt
,
but
also
the
bodies
of
the
wicked
.
But
how
?
Saith
St.
Austin
,
they
shall
be
in
the
fulnesse
of
perfection
,
of
the
parts
,
and
members
;
they
shall
all
rise
incorruptible
;
they
shall
have
bodies
that
shall
never
be
obnoxious
to
corruption
and
destruction
,
but
shall
last
and
indure
in
the
fire
for
ever
.
They
shall
have
a
braine
,
and
a
wit
,
that
shall
never
be
dissolved
;
they
shall
have
a
memory
,
that
shall
never
forget
their
wickednesse
,
and
sinnes
that
they
have
done
,
and
the
blasphemies
they
have
committed
against
God
,
and
the
abominable
actions
they
have
done
in
the
tabernacle
of
this
flesh
.
They
shall
have
the
proportion
also
of
men
and
women
,
in
their
true
frame
,
and
proper
stature
;
and
not
as
being
lame
,
or
blind
,
or
the
like
,
as
perhaps
some
of
them
died
;
But
they
shall
be
raised
in
the
fulnesse
and
perfection
of
their
members
,
and
parts
:
howbeit
it
shall
be
so
,
as
it
may
most
dispose
them
to
eternall
torments
,
that
they
may
be
able
to
indure
;
that
is
all
the
reason
why
God
raiseth
them
uncorruptible
,
that
they
may
be
able
to
indure
the
corrupting
causes
.
For
those
causes
that
seeme
to
corrupt
any
thing
in
the
world
,
as
sorrow
,
and
feare
,
and
malice
,
and
vexation
,
and
torture
of
the
flesh
,
which
a
man
would
think
in
time
,
would
bring
any
thing
to
an
end
:
yet
they
shall
not
be
able
to
corrupt
them
.
Therefore
saith
St.
Austin
,
Aug.
though
they
shall
be
raised
incorruptible
,
yet
after
a
sort
,
they
shall
be
corrupted
by
the
paine
and
torment
which
they
shall
indure
.
But
how
?
Not
to
be
brought
to
a
worstnesse
or
destruction
,
but
they
shall
have
an
eternall
life
to
suffer
misery
.
Let
us
labour
therefore
,
Vse
.
and
desire
of
God
Almighty
,
to
worke
our
incorruption
,
to
be
not
an
incorruption
to
misery
,
but
to
glorie
:
and
that
he
would
so
worke
us
to
himselfe
,
as
that
wee
may
be
in
a
continuall
fruition
and
possession
of
his
sweet
and
gracious
presence
,
not
to
be
molested
and
tormenled
with
the
absence
of
God
,
with
the
losse
of
heaven
,
and
the
joyes
thereof
,
which
the
damned
spirits
thinke
,
if
they
had
but
a
moment
to
live
and
repent
them
againe
,
they
would
regaine
the
things
they
have
lost
.
And
they
cry
out
damnation
to
themselves
,
that
they
were
so
foolish
to
lose
the
time
which
might
have
been
so
imployed
,
as
that
they
might
have
been
made
masters
of
heaven
,
and
possessors
thereof
.
The
dead
shall
rise
incorruptible
.
And
we
shall
be
changed
.
That
is
,
wee
,
all
those
that
belong
unto
Christ
.
Where
we
may
observe
,
the
Apostle
still
useth
the
wee
:
although
the
Apostle
himselfe
were
not
changed
,
but
after
the
manner
of
the
common
change
,
by
death
.
But
the
Apostle
doth
this
,
partly
,
as
I
told
you
the
last
time
,
because
of
the
common
communion
of
the
Church
of
God
:
whereas
every
man
may
say
wee
:
every
man
may
take
his
neighbour
with
him
:
we
have
all
one
head
,
and
we
are
all
members
of
one
body
.
And
chiefly
the
Apostle
so
speaks
,
because
he
thought
the
day
was
neare
approaching
,
and
he
prepared
himselfe
every
where
.
He
thought
that
the
time
,
and
the
day
wherein
hee
wrote
this
,
wherein
he
spake
this
,
he
thought
that
might
have
beene
the
last
day
,
and
therefore
that
hee
might
have
beene
one
of
the
number
;
and
therefore
hee
saith
wee
.
Now
this
change
(
as
I
said
before
)
is
commonly
taken
for
the
better
:
but
it
is
true
also
of
the
Reprobate
.
After
that
manner
of
change
wee
speake
of
,
they
shall
be
changed
from
a
state
mutable
,
to
immutability
:
that
which
they
are
when
they
rise
,
they
are
for
ever
.
They
are
not
so
now
,
for
they
follow
the
change
of
nature
;
they
are
subject
to
mutability
,
and
variety
;
seaven
years
make
a
great
alteration
in
a
mans
life
;
and
in
the
best
life
in
the
world
,
more
years
makes
a
greater
impression
.
But
the
Lord
shall
then
raise
them
to
a
setled
state
,
to
a
state
of
incorruption
;
and
whether
they
have
glory
,
or
whether
they
have
misery
,
it
shall
be
without
change
,
it
shall
be
in
a
kind
of
eternity
,
as
the
Lord
himselfe
is
eternall
.
I
should
now
come
to
the
Reason
which
includes
all
;
and
to
the
sweet
metaphor
,
where
the
Apostle
expresseth
himselfe
in
these
words
,
We
must
put
on
.
But
I
must
reserve
it
till
the
next
time
.
FINIS
.
SERMONS
On
1
COR.
15.
Of
the
Resurrection
.
1
COR.
15.53
.
For
this
corruptible
,
must
put
on
incorruption
;
and
this
mortall
,
must
put
on
immortality
.
When
this
corruptible
,
shall
have
put
on
incorruption
;
and
this
mortall
,
shall
have
put
on
immortality
:
then
shall
be
fulfilled
the
speech
,
that
is
written
,
Death
is
swallowed
up
into
victory
.
5.
Part.
The
Reason
.
IN
these
words
the
Apostle
renders
a
Reason
of
that
former
change
&
mutation
,
which
shall
befall
the
Saints
of
God
.
For
this
whole
doctrine
of
the
Resurrection
,
it
must
be
so
expounded
of
the
Saints
especially
:
howbeit
it
may
be
also
further
extended
,
even
to
the
wicked
and
the
reprobates
.
For
they
shall
have
a
kinde
of
change
;
as
being
made
from
mortall
,
immortall
;
and
from
corrupt
,
to
be
incorrupt
:
although
it
shall
be
for
their
punishment
,
and
for
their
greater
ignominie
;
yet
it
shall
be
true
immortality
,
and
a
true
incorruption
that
they
shall
receive
;
But
as
Beza
,
and
the
later
,
and
best
Divines
hold
,
it
is
fittest
for
us
to
tye
these
things
,
and
to
understand
them
of
that
sanctified
company
,
to
whom
the
Lord
hath
promised
,
and
will
also
vouchsafe
,
a
glorious
Resurrection
.
They
must
,
therefore
,
as
it
is
said
before
,
be
all
changed
:
and
they
must
be
changed
presently
upon
the
sound
of
the
trumpet
,
by
the
power
of
Almighty
God
:
of
which
things
,
I
will
now
make
no
repetition
.
Now
because
it
might
be
questioned
,
what
need
wee
be
changed
?
wee
desire
rather
to
goe
to
God
.
In
this
body
,
we
desire
super-vestiri
,
to
be
over-clad
rather
with
the
glory
of
the
Almighty
,
then
to
be
naked
,
and
to
be
stripped
of
this
flesh
,
that
we
have
here
.
We
would
goe
to
Christ
,
but
wee
would
not
goe
the
same
way
to
Christ
,
that
Christ
came
to
us
:
for
he
came
to
us
by
death
,
but
wee
would
goe
to
him
still
without
death
.
Therefore
this
the
Apostle
resolves
us
;
and
teacheth
us
that
which
he
said
before
in
part
,
That
flesh
and
bloud
shall
not
inherite
the
Kingdome
of
God
:
that
is
,
corrupt
flesh
,
and
bloud
;
by
reason
of
the
corruption
that
is
in
it
,
by
reason
of
the
tainture
of
sinne
,
it
is
subject
to
change
,
and
mutability
.
For
it
is
impossible
,
till
it
be
reformed
,
till
it
be
cast
into
the
earth
,
and
mouldered
to
dust
;
and
that
it
be
prepared
by
the
hand
of
God
in
the
ground
:
untill
then
,
it
is
uncapable
of
heaven
.
So
here
hee
saith
in
the
affirmative
,
Oportet
,
it
must
needs
be
so
;
it
must
needs
be
,
that
this
mortall
,
must
put
on
immortality
,
and
this
corruption
,
must
put
on
incorruption
.
So
when
hee
hath
given
his
resolution
,
that
such
a
thing
must
needs
be
;
then
he
lifts
them
up
to
the
expectation
of
the
time
,
when
this
glorious
change
shall
be
made
.
He
tells
them
that
it
shall
be
,
and
whensoever
it
shall
come
to
passe
(
as
certainly
it
must
be
fulfilled
)
then
shall
also
be
fulfilled
that
glorious
saying
in
the
Scriptures
,
(
wherewith
he
confirmes
himselfe
and
his
authority
,
and
is
not
content
to
speake
,
as
an
Apostle
onely
,
out
of
his
owne
Apostolicall
power
,
which
he
had
received
from
Christ
:
but
hee
also
fetcheth
,
some
ground
and
help
besides
his
testimony
,
from
the
Prophets
that
were
before
him
)
then
,
saith
hee
,
shall
be
fulfilled
that
happy
word
,
that
glorious
word
,
spoken
of
by
Isay
as
the
most
,
and
best
Divines
think
,
or
by
Hosea
as
some
others
think
.
And
the
word
is
this
,
Death
is
swallowed
up
into
victory
,
that
there
is
nothing
left
now
in
the
tents
of
Christs
holy
Church
,
but
the
voyce
of
triumphs
and
trophees
over
death
:
and
consequently
,
over
hell
,
over
sinne
,
over
sicknesse
,
over
all
infirmities
and
discontent
whatsoever
:
For
if
Death
be
swallowed
up
in
victory
;
the
rest
are
much
more
swallowed
up
.
For
that
is
the
greatest
,
and
the
last
enemie
of
all
:
and
if
that
be
confounded
,
the
rest
must
needs
perish
with
it
.
There
shall
then
be
such
a
compleat
victory
,
as
that
looke
whatsoever
a
man
casts
his
eye
on
;
hee
shall
see
nothing
but
victory
,
and
conquest
,
and
glory
,
and
life
,
and
righteousnesse
,
and
holinesse
;
in
stead
of
this
wickednesse
,
and
misery
,
and
distemper
,
and
accidents
whereto
we
are
subject
in
this
life
.
Then
shall
be
fulfilled
.
So
he
notes
unto
us
the
goodly
,
and
glorious
time
,
in
which
the
Saints
shall
have
their
full
consummation
and
blisse
.
Then
;
then
it
shall
be
fulfilled
,
which
is
now
prophesied
,
and
promised
:
It
shall
be
made
up
then
,
which
is
now
but
expected
:
It
shall
then
be
fulfilled
in
all
,
which
is
now
accomplished
but
in
one
:
the
Lord
Iesus
hath
it
alone
in
one
.
Now
it
is
in
the
first
fruits
,
then
it
shall
be
in
the
whole
Harvest
:
then
it
shall
be
made
good
to
the
whole
Church
,
which
is
now
only
performed
to
the
head
of
the
Church
:
that
Death
is
swallowed
up
into
victory
.
This
I
take
to
be
the
sense
of
the
words
.
To
proceed
in
order
,
First
,
we
are
to
consider
it
as
the
words
lye
:
and
not
as
the
logicall
rule
would
carrie
us
.
For
logically
,
we
have
,
A
subject
,
A
predicate
,
And
a
Vinculum
or
Copulate
.
The
subject
,
is
corruption
:
This
corruptible
.
The
predicate
,
is
a
certaine
change
it
must
have
:
this
corruptible
must
take
,
and
put
on
incorruption
.
And
the
copulate
,
is
the
oportet
,
it
must
needs
be
so
:
and
this
mortall
must
put
on
immortality
.
And
then
after
that
,
there
is
a
blessed
comfort
that
the
Church
of
God
shall
receive
.
In
the
meane
time
shee
receives
it
,
as
being
certaine
that
it
shall
be
:
but
then
she
shall
receive
it
,
as
a
full
payment
at
that
time
.
That
Scripture
which
said
,
Death
is
swallowed
up
into
victory
;
It
shall
then
be
utterly
accomplished
.
Wherein
we
are
to
consider
,
First
,
that
the
Apostle
confirmes
and
strengthens
himselfe
by
Scripture
:
by
that
which
is
written
.
Secondly
,
where
it
is
written
.
Thirdly
,
the
substance
,
and
matter
that
is
written
:
That
Death
is
swallowed
up
into
victory
.
Where
againe
we
are
to
consider
three
termes
.
First
,
what
that
is
that
is
swallowed
?
Death
,
and
all
evill
and
mischiefe
.
Secondly
,
the
terme
to
which
it
is
swallowed
or
consumed
?
to
victory
.
Thirdly
,
the
efficient
cause
,
who
swallowes
it
,
and
what
it
is
that
swallowes
Death
?
that
must
needs
be
understood
the
death
of
the
Sonne
of
God
:
the
death
of
Christ
swallowes
up
the
death
of
men
,
into
an
absolute
victory
.
And
then
the
answer
to
that
question
,
How
is
Death
swallowed
up
in
victory
:
seeing
it
every
day
swallowes
us
up
,
and
consumes
us
;
how
then
is
Death
swallowed
up
himselfe
?
And
that
is
to
be
answered
in
these
words
;
because
the
time
is
not
yet
come
,
When
this
corruption
shall
put
on
incorruption
,
and
this
mortall
shall
put
on
immortality
,
then
shall
be
fulfilled
this
saying
.
Every
thing
is
in
its
own
time
:
when
all
things
are
done
,
that
should
bee
done
;
when
all
things
are
accomplished
,
that
the
Lord
shall
send
before
:
then
that
shall
come
after
.
But
we
have
it
now
,
onely
in
hope
;
we
have
it
,
onely
in
the
first
fruits
:
we
have
it
in
some
part
,
we
have
it
in
the
head
:
then
,
we
shall
have
it
in
all
the
members
.
We
have
it
in
some
few
,
that
were
raised
with
Christ
to
be
witnesses
of
his
Resurrection
,
and
they
are
pawnes
for
all
the
rest
.
When
this
corruption
hath
put
on
incorruption
,
and
this
mortall
,
&c.
Of
these
parts
briefly
,
and
in
order
,
as
it
shall
please
God
to
give
assistance
.
And
first
,
to
follow
the
order
of
the
words
.
He
saith
,
this
corruptible
,
and
this
mortall
:
speaking
of
the
bodies
of
men
.
For
the
soule
of
man
,
is
neither
corruptible
nor
mortall
:
as
heretofore
wee
have
touched
;
Therefore
those
that
understand
these
things
of
the
Resurrection
of
the
spirit
;
of
the
Resurrection
of
the
soule
,
from
vice
to
newnesse
of
life
;
they
are
extremely
mistaken
:
and
they
abuse
the
word
of
grace
which
is
here
propounded
unto
us
.
For
the
Apostle
speakes
of
that
part
which
is
corrupt
and
mortall
;
that
the
glory
of
God
shall
be
shewed
upon
it
:
and
he
saith
,
this
very
body
;
this
Identicall
thing
;
this
Idem
numero
;
not
another
body
in
stead
of
this
;
but
this
,
which
is
now
so
corrupt
.
The
body
shall
remaine
the
same
,
although
the
accidents
,
and
qualities
,
shall
be
rare
,
and
glorious
,
which
shall
accrew
unto
it
:
yet
it
shall
be
one
,
and
the
selfe
same
body
.
As
S.
Chrysostome
saith
,
Chrysost.
the
selfe
same
it
shall
be
,
in
the
selfe
same
inches
and
quantity
:
although
the
qualities
shall
be
altred
,
and
it
shall
have
gracious
indowments
;
yet
they
shall
be
the
same
substance
,
they
shall
be
the
same
bodies
.
And
againe
,
it
is
to
be
observed
that
hee
useth
two
words
together
,
hee
repeates
it
:
This
corruptible
must
put
on
incorruption
,
and
this
mortall
must
put
on
immortality
.
And
this
hee
doth
,
not
without
very
good
reason
.
For
it
is
no
vaine
repetition
of
the
same
thing
twice
over
,
it
is
not
S.
Pauls
purpose
nor
his
custome
,
so
to
doe
:
but
hee
notes
in
us
two
certaine
infirmities
,
which
the
Lord
shall
stay
,
and
stanch
at
that
day
,
by
that
glorious
vesture
and
garment
of
incorruption
and
immortality
,
which
he
shall
put
upon
us
.
First
then
,
our
body
is
corrupt
:
that
is
,
changing
from
one
forme
to
another
;
it
cannot
continue
in
the
same
stay
.
And
secondly
,
it
is
mortall
:
that
is
,
subject
to
utter
destruction
,
to
be
altogether
without
any
forme
.
The
first
is
the
mutability
which
the
matter
,
whereof
we
consist
,
cannot
endure
.
You
understand
that
in
all
things
that
are
made
,
there
are
two
great
principles
:
the
matter
,
and
the
forme
,
besides
the
privation
.
The
matter
is
so
infinitly
capable
,
and
desirous
of
new
formes
,
that
it
cannot
endure
long
to
stay
in
one
state
;
still
the
matter
desires
a
new
forme
to
come
upon
it
;
as
being
weary
of
that
which
it
hath
borne
before
.
We
see
it
in
all
things
in
nature
.
And
though
God
worke
his
owne
will
,
and
his
gracious
wonders
by
that
;
yet
notwithstanding
it
shewes
the
variety
,
and
disposition
of
the
matter
,
which
is
still
capable
,
and
hath
an
appetite
after
a
new
forme
;
and
desires
to
be
changed
.
In
the
fruits
of
the
earth
;
The
seed
would
not
continue
so
a
seed
;
but
when
it
is
cast
into
the
ground
,
it
comes
to
sprout
and
to
spring
;
and
from
thence
it
comes
to
be
a
little
tree
,
and
so
a
greater
:
and
then
it
comes
to
grow
backward
,
it
comes
downe
againe
,
and
comes
to
be
a
dead
thing
.
We
see
it
in
our
selves
.
First
,
there
is
the
matter
of
our
nature
;
then
wee
doe
not
so
continue
,
but
it
becomes
an
embrio
,
then
it
comes
from
that
forme
,
to
be
a
childe
;
and
when
it
is
weary
of
that
,
it
comes
higher
.
So
God
brings
things
to
perfection
,
and
then
back
againe
to
imperfection
.
I
speake
onely
of
the
variety
in
the
materiall
cause
:
which
as
the
Philosopher
speaks
,
is
the
devourer
of
formes
:
it
is
ever
desiring
a
new
forme
to
be
set
upon
it
.
So
God
teacheth
us
by
this
,
that
the
very
appetite
of
the
matter
,
shall
carrie
us
to
the
certainty
of
a
new
forme
;
which
shal
be
set
upon
us
in
that
blessed
day
:
because
that
this
corruptible
matter
is
ever
changeable
,
and
changing
formes
.
It
is
certaine
,
that
God
shall
then
stop
the
appetite
of
the
matter
;
and
give
it
a
forme
which
shall
never
be
changed
,
and
that
it
shall
never
desire
to
change
.
Here
,
nature
never
stayes
,
nor
is
never
content
with
any
forme
:
but
wee
come
from
our
prime
matter
,
to
childhood
;
from
childhood
wee
passe
along
to
youth
;
and
youth
sends
us
to
middle
age
;
middle
age
brings
us
to
dotage
;
and
dotage
sends
us
to
our
graves
.
And
there
wee
cease
not
neither
:
but
still
wee
seeke
for
a
new
forme
;
the
matter
still
would
have
a
new
coate
.
None
of
these
content
us
;
but
wee
desire
of
God
a
forme
that
never
may
be
changed
.
This
corruption
must
put
on
incorruption
;
and
this
mortall
must
put
on
immortality
.
The
other
condition
of
our
nature
is
,
that
as
it
cannot
endure
to
be
in
the
same
kinde
;
but
still
seeks
new
fashions
,
and
new
formes
:
so
at
length
it
comes
to
that
forme
,
that
seemes
to
extinguish
it
utterly
,
as
if
it
had
never
beene
;
which
brings
matter
,
and
forme
,
and
all
,
to
nothing
,
as
a
man
would
think
:
the
goodliest
temper
;
the
stateliest
comely
body
;
the
best
and
freshest
countenance
;
the
best
brued
bloud
,
and
the
sweetest
colour
:
these
which
are
the
materialls
of
man
,
it
brings
them
all
at
length
to
a
handfull
of
dust
;
that
a
man
would
think
that
now
the
matter
had
quite
lost
its
forme
,
and
that
it
should
never
desire
a
further
forme
.
For
it
is
mortalized
,
it
is
brought
to
nothing
,
it
is
brought
to
stench
,
and
corruption
:
and
it
seemes
to
be
drowned
there
,
&
there
is
no
hope
that
ever
it
shall
rise
againe
.
But
yet
still
the
appetite
works
:
for
the
matter
works
still
to
the
God
of
nature
;
and
desires
of
him
a
new
forme
,
to
give
it
a
new
garment
.
And
the
Apostle
saith
,
that
God
shall
heare
that
matter
,
and
hee
shall
regard
the
cries
of
it
,
and
shall
graunt
the
petition
that
this
dust
shall
make
unto
him
:
and
he
shall
give
it
a
new
vestment
;
which
shall
be
of
such
a
fashion
,
as
it
shall
never
desire
any
more
to
change
,
and
put
off
again
.
For
this
corruption
must
put
on
incorruption
,
and
this
mortall
must
put
on
immortality
.
6
●art
.
The
metaphor
.
Shall
put
on
.
A
sweet
and
blessed
metaphor
is
this
word
put
on
.
It
must
be
put
on
,
in
stead
of
the
ragges
wee
put
off
:
for
mortality
and
corruption
stick
close
to
us
,
not
as
a
close-bodied
garment
sticks
to
the
body
;
but
as
the
skinne
and
the
flesh
cleaves
to
the
bones
.
And
we
can
never
put
them
off
,
and
be
rid
of
them
:
but
by
the
common
law
,
and
necessity
of
dying
,
and
rotting
in
the
grave
.
There
are
only
some
few
that
shall
have
the
prerogative
,
which
shall
live
at
the
comming
of
Christ
,
they
shall
have
a
change
,
in
stead
of
this
death
.
But
for
us
that
must
goe
the
common
way
of
nature
,
wee
know
our
doome
.
Now
then
this
ragged
garment
,
and
vesture
that
wee
carrie
about
us
,
by
reason
of
Adams
sinne
,
and
our
corruption
which
wee
have
multiplied
,
and
added
to
Adams
transgression
:
it
must
first
be
shaken
off
,
by
the
omnipotent
hand
of
God
;
it
must
be
so
purely
,
and
so
fully
removed
,
as
that
no
threeds
,
nor
no
tagg
of
it
remaine
:
And
then
when
that
is
done
,
there
is
time
and
place
for
the
new
robe
to
be
put
upon
us
,
for
that
blessed
garment
which
is
to
come
in
the
place
of
this
.
But
first
,
these
torne
raggs
must
be
cast
away
;
they
must
first
be
put
off
;
and
then
this
blessed
vestment
which
the
Lord
hath
prepared
,
even
the
vestment
of
incorruption
and
immortality
shall
succeed
in
the
place
of
this
.
So
that
from
hence
we
see
the
truth
of
the
former
doctrine
again
.
Saith
S.
Austin
,
the
garment
is
one
thing
,
Aug.
and
the
thing
garnished
and
decked
is
another
;
the
garment
is
not
the
man
,
but
an
accident
to
the
man
:
and
it
may
be
that
hee
may
be
here
,
and
that
may
be
there
;
or
it
may
be
here
,
and
he
may
be
away
:
and
yet
notwithstanding
the
man
may
be
the
same
.
So
,
likewise
,
the
bodies
that
the
Saints
have
in
this
world
:
they
shall
be
still
the
same
bodies
;
the
same
in
incorruption
,
that
they
were
in
corruption
:
the
same
body
that
it
was
when
it
was
mortall
;
the
same
shall
it
be
when
it
is
immortall
,
the
same
in
substance
,
but
not
the
same
in
glory
and
quality
.
Tertull.
For
as
Tertullian
saith
,
the
Apostle
disputes
of
the
glory
of
the
bodies
,
and
not
of
the
substance
of
them
.
Therefore
as
a
man
that
is
of
any
state
,
and
account
in
this
world
,
he
hath
divers
suites
of
cloathes
;
but
he
hath
but
one
body
:
so
it
is
true
in
this
case
,
that
the
Lord
upon
one
,
and
the
selfe
same
body
,
shall
poure
multiplicity
of
garments
,
and
riches
of
the
rayment
,
which
hee
shall
give
in
that
blessed
day
.
The
garment
of
beauty
,
the
garment
of
eternity
,
the
garment
of
strength
,
of
wisedome
,
of
all
kinde
of
excellencies
,
both
of
body
and
soule
.
The
Lord
shall
sit
them
then
with
many
changes
of
apparell
;
but
still
it
shall
be
one
,
and
the
selfe
same
body
.
For
this
mortall
must
put
on
the
glorious
garment
of
immortality
:
and
this
corruptible
,
must
put
on
incorruption
.
So
the
Fathers
in
the
Greeke
Church
taught
their
men
and
women
in
the
Church
to
say
,
I
beleeve
the
resurrection
of
This
flesh
.
When
we
say
the
Creed
,
wee
say
,
I
beleeve
the
resurrection
of
the
dead
,
and
the
life
everlasting
.
But
still
they
,
when
they
came
to
this
article
;
they
clapt
their
hand
upon
their
breast
,
and
said
,
I
beleeve
the
resurrection
of
This
flesh
;
punctually
pointing
at
themselves
,
because
the
Apostle
saith
,
This
corruptible
must
put
on
incorruption
;
and
this
mortall
must
put
on
immortality
,
to
shew
that
it
belongs
to
the
person
properly
,
and
peculiarly
to
this
very
subject
that
he
makes
his
proposition
of
.
And
this
glorious
garment
,
what
it
is
,
but
the
garment
which
God
himselfe
hath
worne
from
all
eternity
.
Hee
is
incorruptible
,
that
is
,
unchangeable
,
and
he
is
immortall
;
that
is
,
it
is
impossible
for
him
to
grow
worse
.
For
God
can
never
change
from
better
to
worse
:
and
hee
shall
give
that
power
to
the
bodies
of
his
Saints
,
that
their
perfection
shall
be
so
great
,
as
that
it
shall
not
possibly
be
made
better
▪
and
they
shall
be
so
singular
,
that
it
is
impossible
they
should
be
made
worse
,
or
decline
.
For
hee
shall
set
them
in
the
highest
pitch
of
perfection
;
in
the
top
of
excellencie
:
that
they
shall
receive
neither
majus
nor
minus
;
neither
more
nor
lesse
,
neither
better
nor
worse
;
they
shall
have
no
kinde
of
change
.
This
is
that
glorious
apparell
,
that
God
puts
on
.
The
Lord
is
King
,
Psal.
93.1
.
hee
hath
put
on
his
glorious
apparell
,
hee
hath
girded
himselfe
with
strength
and
majestie
.
This
is
that
apparell
which
the
Apostle
S.
Iames
speaks
of
,
when
he
saith
That
the
Lord
is
without
any
change
,
Iam.
1.16
.
or
shadow
of
changing
.
This
garment
which
God
hath
put
upon
himselfe
from
all
eternity
,
hee
will
vouchsafe
in
a
degree
,
and
measure
,
to
his
Saints
in
time
:
they
shall
be
eternall
from
the
time
after
,
as
he
hath
beene
from
worlds
and
ages
,
to
world
without
end
himselfe
,
one
,
and
the
same
for
evermore
.
Now
whereas
hee
saith
in
the
vinculum
of
this
proposition
,
that
Oportet
,
this
must
needs
be
thus
;
Vse
.
that
it
can
be
no
other
way
but
thus
.
This
thing
the
Apostle
adds
for
our
comfort
and
consolation
:
both
to
encourage
us
patiently
to
abide
the
stroke
of
death
;
beause
it
must
needs
be
so
;
for
this
corruptible
must
put
on
incorruption
,
and
this
mortall
must
put
on
immortality
:
and
to
assure
us
of
the
necessity
of
the
glory
that
shall
be
:
it
cannot
faile
,
but
it
must
needs
come
so
to
passe
,
as
the
Lord
hath
promised
:
Oportet
,
it
must
be
so
.
There
are
certaine
bonds
that
have
passed
from
God
to
man
,
by
the
promise
of
the
Almighty
;
that
bindes
him
to
it
.
For
the
word
of
a
King
,
is
a
King
to
a
man
:
as
Demosthenes
saith
.
Demost
.
Therefore
God
hath
bound
himselfe
unto
us
by
his
word
,
and
by
the
promises
he
hath
made
:
and
likewise
we
are
againe
bound
by
the
necessity
of
congruitie
,
by
the
necessity
of
fitnesse
;
that
these
things
should
be
so
.
For
it
is
of
absolute
necessity
,
in
regard
of
the
fall
of
Adam
;
and
of
our
corruption
,
that
wee
have
contracted
thence
:
that
we
should
not
enter
into
that
blessed
incorruption
,
till
wee
have
put
off
this
corruption
,
which
wee
have
contracted
.
There
is
no
medling
for
a
sound
man
,
to
come
to
them
that
are
in
the
Pest-house
;
nor
there
is
no
conversing
for
a
man
that
is
well
in
his
wits
,
with
them
that
are
in
Bedlam
:
there
is
no
mingling
of
Sheepe
and
Goats
together
;
there
is
no
blending
of
light
and
darknesse
,
of
Christ
and
Beliall
;
there
can
be
no
communion
and
fellowship
betweene
corruption
and
incorruption
.
It
is
impossible
that
the
corrupt
body
of
man
should
be
able
to
entertaine
,
and
receive
that
incorruptible
crowne
of
heaven
:
it
will
burst
him
in
his
feeble
abilities
.
As
is
said
of
Semele
,
that
when
Iupiter
appeared
unto
●●r
in
his
full
glorie
,
shee
was
exhausted
by
meanes
of
his
Majestie
;
shee
expired
and
lost
her
life
.
So
it
is
true
and
certaine
,
this
weake
vessell
cannot
endure
heaven
,
this
corrupt
body
cannot
abide
incorruption
:
no
more
than
Gunpowder
can
endure
the
approach
of
fire
,
for
it
will
be
swallowed
up
of
it
.
Therefore
the
Lord
prepared
a
habitation
▪
and
tabernacle
for
it
in
the
earth
:
that
by
the
earth
hee
may
bring
it
to
be
capacious
of
the
glory
they
shall
receive
.
Therefore
there
is
this
necessity
that
the
Apostle
saith
,
It
must
be
thus
.
And
this
necessity
is
in
three
respects
.
First
,
in
respect
of
the
soule
,
when
it
is
seperate
from
the
body
.
The
soule
is
a
part
of
a
man
,
and
the
body
is
a
part
of
a
man
as
well
as
the
soule
;
although
it
be
not
so
great
,
and
so
excellent
a
part
as
that
:
but
seeing
that
God
hath
appointed
,
that
a
body
and
a
soule
shall
alway
make
a
man
;
we
cannot
say
therefore
,
that
the
body
is
a
man
,
or
that
the
soule
is
a
man
,
but
onely
by
way
of
eminencie
.
But
we
must
needs
take
the
soule
,
as
long
as
it
is
seperate
from
the
body
;
to
be
a
thing
imperfect
,
for
it
is
not
so
much
blessed
as
it
shall
be
,
when
the
body
shall
be
re-united
unto
it
.
It
is
blessed
as
much
intensively
,
but
not
extensively
:
not
in
respect
of
the
societie
&
company
with
the
body
,
&
with
the
glory
,
and
beauty
,
and
that
joy
of
the
holy
Ghost
,
which
shall
be
extended
every
where
,
as
well
to
the
body
as
to
the
soul
.
This
the
soul
wants
,
and
therefore
they
lie
continually
lingring
&
thirsting
in
expectation
:
Apoc.
6.10
.
How
long
Lord
,
holy
,
and
true
.
They
desire
to
be
restored
to
their
bodies
,
they
be
naked
now
;
the
sword
is
out
of
his
scabbard
now
,
the
Lord
hath
drawne
them
assunder
,
notwithstanding
they
are
both
in
●●e
hand
of
God
.
But
then
the
Lord
will
again
return
the
sword
into
his
scabbard
,
when
he
hath
clensed
&
pollished
it
,
that
it
shal
never
afterward
be
seperated
.
In
this
regard
it
must
needs
be
,
that
corruption
must
put
on
incorruption
.
For
the
soule
by
the
hand
of
God
,
is
made
uncorruptible
and
immortall
;
but
the
body
is
made
both
corruptible
and
mortall
:
therefore
that
the
one
may
fit
the
other
,
the
Lord
must
make
it
by
a
strange
&
wondrous
change
,
he
must
make
this
corruption
put
on
incorruption
;
that
is
,
he
shall
so
mold
the
body
,
by
lying
in
the
earth
,
that
he
shall
make
it
by
the
power
of
his
hand
,
hee
shall
make
it
capable
of
that
great
incorruption
which
hee
shall
give
it
;
when
the
soule
and
the
body
shall
meete
together
in
one
.
The
second
reason
of
this
necessity
is
this
;
because
the
good
God
hath
ordained
in
justice
to
performe
all
things
:
and
that
according
to
that
which
a
man
hath
done
in
this
flesh
,
2
Cor.
5.10
.
for
we
mst
receive
according
to
the
things
that
we
have
done
in
this
flesh
,
whether
they
be
good
or
evill
,
as
the
holy
Apostle
saith
.
Therfore
the
Lord
will
have
this
corrupt
body
,
which
hath
suffered
paine
here
on
earth
;
this
body
which
hath
suffered
for
Gods
cause
;
this
body
which
hath
suffered
death
;
this
body
which
hath
endured
the
flame
,
and
persecution
;
this
body
which
hath
suffered
hunger
,
and
thirst
,
and
nakednesse
;
this
body
that
hath
suffered
infamy
,
and
ignominy
,
reviling
,
and
opprobries
,
as
the
Lord
Iesus
did
for
our
sakes
;
this
body
which
hath
bin
so
brought
under
,
and
made
as
it
were
a
laughing
stock
to
the
world
;
which
hath
bin
made
a
refuge
of
scornes
;
this
body
which
beares
the
prints
&
marks
of
the
Lord
Iesus
Christ
about
with
it
;
Gal.
6.17
.
this
body
which
hath
bin
in
martyrdom
,
(
so
ignominious
to
the
sight
of
the
world
,
though
it
have
beene
noble
in
the
sight
of
God
)
this
body
that
hath
born
all
the
brunt
,
and
toyl
,
&
labour
in
affliction
:
this
body
must
be
glorified
againe
,
for
that
it
stands
with
Gods
justice
,
that
every
man
shall
receive
according
as
hee
hath
done
in
this
flesh
,
whether
it
be
good
or
evill
.
Therefore
it
must
needs
be
,
that
this
corruption
must
put
on
incorruption
,
and
this
mortal
must
put
on
immortality
:
this
very
body
that
hath
suffered
,
must
be
honoured
:
that
as
it
hath
suffered
many
evill
things
for
Gods
cause
;
so
it
may
receive
many
good
things
,
for
its
owne
cause
,
&
for
the
mercy
of
God
,
which
shall
be
revealed
upon
it
.
And
lastly
,
it
is
necessary
it
should
be
thus
;
Oportet
,
it
must
needs
be
that
the
body
must
goe
to
incorruption
,
Aquin.
by
the
way
of
corruption
,
as
Aquinas
well
noteth
:
because
of
the
conformity
of
the
members
to
the
head
.
Our
Lord
Iesus
Christ
went
this
way
;
therefore
we
that
are
his
servants
,
must
not
look
to
be
above
our
Master
,
Luke
6.40
.
it
is
enough
that
the
servant
be
equall
to
his
Master
.
Christ
is
our
head
,
he
is
our
Master
:
&
he
could
not
come
to
immortality
,
but
first
he
died
;
he
was
mortall
,
before
he
was
immortall
:
and
though
he
were
not
corruptible
,
although
there
was
no
change
in
his
body
,
to
corruption
;
yet
he
was
mortall
:
there
was
a
change
in
the
colour
,
there
was
a
change
in
his
strength
and
life
:
these
things
were
in
him
,
for
hee
was
dead
;
&
these
things
cannot
consist
,
but
in
him
that
is
dead
.
So
much
as
he
was
corruptible
,
hee
had
it
for
our
sakes
;
hee
was
mortall
,
hee
was
dead
and
buried
;
and
hee
testified
his
mortality
three
dayes
together
by
lying
in
the
grave
.
Therefore
as
Christ
went
this
way
,
and
could
not
goe
to
heaven
untill
he
had
tasted
of
death
,
first
he
must
suffer
,
and
so
enter
into
glory
.
It
followes
therefore
,
Luke
24.26
.
that
all
his
members
must
second
him
,
and
subscribe
to
that
course
which
their
Lord
and
head
went
,
and
be
content
to
be
like
unto
him
;
it
must
be
with
us
,
as
it
was
with
him
;
therefore
this
corruption
must
put
on
incorruption
.
That
is
,
wee
cannot
come
to
that
glory
,
but
by
dying
first
:
we
must
die
,
to
live
;
first
we
must
be
in
our
graves
,
in
stinke
and
filthinesse
,
that
wee
may
be
raised
to
beauty
,
and
strength
,
and
perfection
,
according
to
the
glorious
promise
which
God
hath
made
in
Christ
.
Now
the
next
thing
to
be
observed
,
is
the
triumph
of
the
Church
,
when
this
is
done
;
when
this
corruption
hath
put
on
incorruption
,
and
this
mortall
hath
put
on
immortality
:
when
this
blessed
garment
is
once
fitted
,
when
this
vestment
shall
be
once
applyed
unto
these
bodies
,
as
never
to
be
put
off
again
,
Then
shall
be
fulfilled
this
saying
.
This
garment
of
incorruption
and
immortality
,
that
is
,
this
garment
of
glory
and
beauty
,
wherein
God
shall
invest
his
Saints
,
it
shall
not
be
like
these
garments
of
ours
,
that
are
put
upon
our
outsides
,
which
cover
onely
our
outward
parts
.
They
touch
not
our
intrailes
,
they
come
not
neare
the
heart
:
but
this
blessed
garment
of
incorruption
,
it
shall
run
through
all
the
veynes
of
man
;
it
shall
possesse
him
every
where
;
it
shall
be
as
the
life
is
in
all
the
parts
of
the
body
;
in
every
part
there
is
life
,
as
well
as
in
the
rest
.
It
shall
be
as
the
health
is
;
it
is
the
breath
of
heaven
,
which
runs
through
all
the
parts
of
the
body
:
if
one
part
or
member
be
sick
,
all
the
rest
are
so
too
for
company
.
It
shall
be
as
the
soule
is
,
in
every
part
and
substance
of
the
bodie
;
the
soule
is
in
all
the
parts
of
the
body
;
it
is
as
well
in
the
little
finger
,
as
in
the
braine
of
a
man
.
And
after
this
kind
shall
this
garment
be
put
on
;
not
as
our
cloathes
which
we
put
on
and
off
:
not
as
our
garments
,
which
keepe
us
warme
in
our
outward
parts
,
and
never
touch
our
inward
.
But
this
,
as
the
Spirit
of
God
,
shall
rule
through
the
whole
man
;
there
shall
be
no
part
,
nor
no
blood
,
but
it
shall
be
uncorrupt
:
there
shall
be
no
flesh
in
man
,
but
it
shall
be
immortall
.
There
is
no
part
,
but
it
shall
be
garnished
and
adorned
with
this
rare
and
singular
quality
,
which
shall
run
through
the
whole
man
,
and
shall
possesse
him
wholly
;
and
shall
take
that
root
in
him
,
as
it
shall
be
impossible
for
it
to
be
extirpated
:
for
it
is
the
glorious
hand
of
God
,
that
shall
plant
them
there
,
and
nothing
therefore
shall
be
able
to
supplant
them
.
Wee
must
put
on
incorruption
.
And
it
shall
be
so
put
on
,
as
the
sun
puts
on
his
glory
,
never
to
put
it
off
againe
:
as
the
stars
put
on
their
light
,
never
to
be
eclipsed
,
never
to
have
their
light
taken
from
them
.
Wee
must
not
put
on
the
robe
,
and
garment
of
immortality
,
as
Kings
and
Princes
put
on
their
gay
cloathes
and
apparell
.
Chrysost.
As
St.
Chrysostom
saith
,
when
Kings
and
Princes
goe
to
the
bath
on
earth
,
although
they
be
never
so
gloriously
apparelled
,
yet
when
they
goe
into
the
bath
,
they
must
put
off
their
cloathes
as
well
as
other
men
:
and
when
they
goe
to
their
graves
,
they
must
divest
themselves
,
and
goe
after
the
order
of
other
men
.
But
the
Saints
of
God
shall
not
put
on
the
cloathes
of
incorruption
,
as
a
man
that
goes
to
the
bath
;
but
they
shall
put
it
on
,
as
God
hath
put
on
eternity
:
they
shall
put
it
on
,
as
the
sun
hath
put
on
his
light
,
never
to
be
darke
.
They
shall
put
it
on
,
as
the
moon
and
stars
,
which
have
the
same
beauty
and
figure
continually
.
Although
to
us
,
it
seeme
different
,
and
the
light
of
the
starres
are
not
seene
in
the
day
time
;
yet
there
is
no
hindrance
in
them
,
they
have
the
same
coat
on
them
.
The
Saints
shall
have
a
garment
,
like
the
coat
,
and
habite
of
the
lillies
;
of
which
our
Saviour
saith
,
that
Solomon
in
all
his
royalty
,
Luke
12.27
.
was
not
cloathed
like
one
of
them
:
their
garments
shall
be
so
fit
,
and
so
durable
,
and
so
sweet
,
and
so
naturall
;
without
any
price
,
without
any
cost
.
The
Lord
shall
then
,
fit
the
garment
to
the
party
.
Making
of
garments
,
requires
great
skill
,
and
much
art
:
for
it
is
no
ordinary
thing
,
for
to
fit
a
body
truely
,
with
a
garment
or
vesture
.
But
the
Lord
will
shew
that
wondrous
art
,
in
fitting
this
garment
to
our
bodies
,
in
such
a
wondrous
aptnesse
,
in
such
a
fitnesse
,
and
proportion
,
and
compleatnesse
,
that
in
every
part
of
mans
body
,
there
shall
appeare
this
beauty
,
and
this
comelinesse
:
this
glorious
apprehension
of
these
heavenly
qualities
,
shall
appeare
in
every
part
of
man
.
The
Lord
shall
so
fit
the
body
,
that
the
garment
shall
glosse
,
and
beautifie
,
and
adorne
the
least
part
of
the
body
.
Therefore
,
let
us
lift
up
our
heads
,
Rom.
13.11
.
for
our
salvation
drawes
neerer
,
then
when
wee
first
beleeved
:
and
let
us
delight
our selves
,
and
labour
to
put
on
this
new
garment
,
this
blessed
vesture
,
that
we
all
seeke
so
much
after
.
Wee
are
tired
with
these
stinking
cloathes
,
Vse
.
with
these
perishing
vanities
of
the
world
.
Wee
are
faine
to
perfume
them
with
sweet
odours
,
as
the
fashion
of
the
times
are
now
:
wee
cannot
indure
the
graine
of
our
owne
bodies
,
but
wee
must
perfume
them
with
exotick
,
and
strange
smels
.
But
that
garment
shall
bee
so
perfumed
,
it
shall
bee
so
amiable
by
the
power
of
God
,
that
it
shall
need
no
other
smell
,
or
perfume
.
The
curiosity
of
our
dispositions
,
cannot
indure
a
garment
,
a
yeare
together
.
Shee
is
accounted
a
sordid
woman
,
that
weares
that
garment
this
yeare
,
which
shee
ware
the
last
:
and
shee
is
neglected
,
and
despised
of
her
meanes
,
and
friends
.
But
the
Lord
shall
so
fit
this
garment
,
that
we
shall
still
take
delight
,
wee
shall
have
a
holy
pride
in
wearing
of
it
,
and
it
shall
still
bee
the
better
for
wearing
,
and
have
continually
more
splendor
,
and
beauty
,
then
when
we
first
put
it
on
.
For
this
mortall
must
put
on
immortality
,
to
all
delight
,
and
glory
,
to
a
lasting
glory
,
and
a
continuall
glosse
,
and
beauty
that
shall
never
fade
,
but
still
increase
to
the
party
that
weares
it
.
Now
let
our
appetites
appeare
,
in
desiring
of
it
.
When
?
when
shall
it
bee
?
And
so
I
come
to
the
last
point
,
that
I
will
trouble
you
with
at
this
time
.
When
great
promises
are
made
,
all
delayes
are
tedious
.
Prov.
13.12
.
Hope
that
is
deferred
,
kills
the
heart
of
man
:
therefore
it
is
naturall
for
us
,
still
to
call
,
and
urge
for
the
time
,
When
,
Lord
,
when
?
why
,
when
this
corruptible
hath
put
on
incorruption
,
and
this
mortall
hath
put
on
immortality
:
when
this
is
done
,
as
it
is
certaine
it
shall
bee
done
,
(
for
wee
have
Gods
word
and
promise
for
it
,
wee
have
the
appetite
of
the
matter
,
which
still
calls
,
and
cries
to
God
for
a
forme
:
and
we
have
the
Lord
ingaged
by
example
,
and
president
,
and
by
the
head
,
and
first
fruits
,
Christ
Iesus
,
the
head
;
when
this
is
done
)
Then
shall
bee
fulfilled
,
that
which
was
spoken
.
As
if
he
should
say
,
I
speake
not
these
things
to
you
of
my selfe
;
and
out
of
my
owne
Apostolicall
authority
,
which
I
might
stand
upon
:
but
I
speake
them
out
of
the
writings
of
those
men
,
that
were
illuminated
by
the
same
Spirit
,
from
the
writing
of
the
holy
Prophets
.
Then
shall
be
fulfilled
that
which
was
spoken
,
or
written
.
That
word
,
that
word
of
grace
,
that
word
of
promise
,
that
word
which
is
able
to
make
the
dead
revive
:
and
the
word
is
this
,
that
Death
is
swallowed
up
into
victory
.
Where
observe
;
First
,
who
wrote
this
.
And
then
,
the
substance
of
the
words
.
Concerning
the
first
,
the
Apostle
defends
his
authority
,
from
ancient
times
:
to
teach
us
what
we
are
to
doe
in
like
cases
.
But
this
is
a
common
obvious
point
,
I
will
not
insist
upon
it
.
Concerning
the
Author
,
Isay
,
and
Hosea
,
are
alledged
for
it
;
some
holding
with
the
one
,
some
with
the
other
.
Certainely
it
is
in
Isay
,
in
the
true
intimation
according
to
the
word
,
Isay
25.8
.
Isay
.
25.8
.
where
God
promiseth
the
people
a
deliverance
out
of
the
Captivity
of
Babylon
.
He
saith
,
God
shall
destroy
death
for
ever
,
he
hath
swallowed
up
death
for
ever
,
or
to
victory
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
netsahh
may
signifie
both
entrance
into
length
of
time
,
or
else
victory
.
Because
victory
properly
respects
the
time
,
and
that
is
true
victory
,
which
is
not
to
be
dashed
nor
daunted
with
any
time
:
that
is
the
most
perfect
victory
,
that
is
not
daunted
in
any
time
.
So
in
this
respect
,
the
word
time
,
and
victory
is
taken
in
the
holy
Tongue
,
for
the
same
:
and
that
which
the
Septuagint
here
translates
the
one
,
the
Apostle
in
the
Text
,
translates
the
other
.
Although
indeed
the
Apostle
follow
the
Septuagint
,
yet
they
have
another
translation
besides
:
which
is
,
God
shall
swallow
up
death
for
ever
.
So
the
Prophet
Isays
words
I
take
to
be
the
best
and
the
fittest
.
Hos.
13.14
.
The
other
in
Hosea
,
is
in
Hos.
13.14
.
where
the
verse
following
after
my
Text
,
is
repeated
expresly
;
but
the
words
of
this
verse
of
my
Text
,
is
not
there
to
bee
found
.
Therefore
this
I
take
to
be
the
word
of
Isay
.
Observe
now
what
the
word
is
,
that
hee
useth
for
it
:
it
is
full
of
life
,
it
brings
men
from
temporall
things
,
to
the
expectation
of
things
eternall
.
The
Lord
speakes
to
them
of
a
great
feast
that
they
should
make
,
after
their
comming
up
out
of
the
Land
:
the
Apostle
takes
it
to
set
forth
the
eternall
feast
.
For
it
is
to
no
purpose
,
to
have
these
temporall
things
,
and
to
bee
swallowed
up
of
death
,
and
hell
.
The
Apostle
teacheth
us
therefore
,
what
construction
wee
should
make
of
the
blessings
of
God
in
this
life
:
to
extend
them
in
a
high
sense
.
They
are
never
sweet
,
till
then
.
The
bread
that
wee
eat
,
should
make
us
mindefull
of
the
bread
of
heaven
:
that
is
,
of
the
glorious
presence
of
God
,
which
shall
for
ever
delight
us
.
And
the
honours
,
and
preferments
,
that
wee
have
here
,
except
they
signifie
to
us
those
glorious
and
stately
seates
of
glory
hereafter
,
they
are
rather
plagues
,
and
punishments
then
blessings
.
By
death
there
in
the
Prophet
,
is
meant
the
generall
Captivity
:
but
the
Apostle
takes
it
for
the
death
of
the
body
.
To
victory
is
the
terme
,
and
manner
,
whereto
it
shall
bee
swallowed
:
But
I
should
be
too
troublesome
to
enter
upon
them
now
.
FINIS
.
SERMONS
On
1
COR.
15.
Of
the
Resurrection
.
1
COR.
15.54
.
Then
shall
bee
fulfilled
that
word
which
is
written
,
Death
is
swallowed
up
into
victory
.
Oh
death
where
is
thy
sting
?
oh
hell
where
is
thy
victory
?
WHat
is
so
weak
,
and
againe
,
what
is
so
strong
,
as
a
Christian
man
?
saith
St.
Ambrose
.
Ambros
.
Hee
is
exceedingly
weake
,
because
hee
is
subject
to
any
temptation
:
and
incomparably
strong
,
because
hee
can
triumph
over
death
it selfe
,
which
is
the
triumpher
over
all
mankind
.
For
what
can
he
feare
,
that
is
fearelesse
of
death
?
and
what
is
able
to
insult
over
him
,
that
can
insult
over
that
which
is
the
last
of
all
terribles
;
which
is
the
dissolution
of
nature
?
Thus
the
Lord
hath
tempered
in
the
same
vessell
,
great
infirmity
,
and
great
valour
,
that
hee
might
shew
his
owne
strength
:
for
in
mans
weaknesse
,
is
Gods
strength
consummate
.
The
Apostle
therefore
,
to
prove
those
wonderfull
things
which
hee
had
said
before
;
that
this
corruptible
,
must
put
on
the
garment
of
incorruption
;
this
mortall
must
put
on
the
weed
of
immortality
:
he
doth
now
,
as
it
were
,
bring
into
the
minds
of
the
Corinthians
,
the
present
spectacle
;
hee
lifts
up
their
hearts
to
view
it
,
as
a
thing
acted
and
done
before
their
eyes
.
As
he
saith
to
the
Galathians
,
Gal.
3.1
.
that
Iesus
Christ
was
crucified
before
their
eyes
,
whom
they
never
saw
crucified
:
but
hee
was
so
lively
described
unto
them
by
his
Gospel
,
that
he
saith
,
they
saw
it
acted
,
and
saw
him
really
crucified
,
and
all
the
passages
of
his
death
,
and
passion
.
So
now
,
he
would
bring
the
hearts
and
minds
of
the
Corinthians
,
to
such
a
kind
of
contemplation
,
as
to
see
the
Lord
God
raising
up
the
dead
;
and
to
see
the
dead
putting
on
their
new
garments
,
their
new
coat
of
immortality
,
and
incorruption
.
He
represents
all
to
the
eye
:
and
when
hee
hath
so
done
,
hee
brings
in
a
kinde
of
insultation
,
a
verse
that
they
were
wont
to
sing
in
victories
,
and
triumphs
.
1.
Sam.
18.7
.
As
in
the
triumph
of
David
over
Goliah
;
the
women
sang
,
Saul
hath
slaine
his
thousand
,
but
David
his
ten
thousand
:
so
the
Saints
of
God
,
as
St.
Chrysostome
saith
.
Chrysost.
Dost
thou
see
(
saith
he
)
what
a
generous
spirit
is
in
the
holy
Apostle
?
how
hee
paints
before
the
eyes
of
the
people
,
this
most
noble
and
divine
indowment
;
this
garment
of
incorruption
,
and
immortality
?
and
behold
how
he
himselfe
is
rapt
!
And
in
that
most
heavenly
and
strange
rapture
,
as
a
man
inspired
from
heaven
,
he
insults
over
death
,
lying
under
his
feet
;
and
treads
upon
the
head
of
him
that
treads
downe
all
things
else
,
and
cries
over
him
,
Oh
death
where
is
thy
sting
?
oh
hell
where
is
thy
victory
?
This
is
the
song
of
the
Church
,
and
that
song
which
the
Saints
of
God
desire
with
full
contentment
to
sing
;
and
it
is
given
to
all
them
that
are
true
hearted
to
the
Lord
,
to
sing
this
song
with
a
full
resolution
.
But
when
the
time
is
come
that
it
should
be
sung
,
the
weaknesse
of
our
nature
,
perhaps
,
will
not
suffice
to
it
.
For
it
is
one
thing
,
for
a
man
to
bee
valiant
,
when
he
is
in
health
,
and
it
is
another
thing
,
when
the
fit
,
and
when
the
storme
takes
him
:
then
to
appeare
,
that
which
hee
professed
himselfe
to
be
before
;
there
are
but
few
,
that
can
come
in
the
houre
of
death
,
to
make
this
insultation
.
But
all
should
aspire
for
it
,
and
looke
after
it
;
and
should
desire
God
to
inable
them
to
doe
thus
,
as
St.
Paul
speaketh
;
and
as
many
Saints
,
and
Martyrs
,
have
in
their
martyrdome
,
insulted
over
death
,
with
these
words
.
For
this
was
often
the
motto
in
their
mouthes
,
Oh
death
where
is
thy
sting
?
oh
hell
where
is
thy
victory
?
Division
,
into
five
Parts
.
Now
that
we
may
proceed
in
order
.
First
,
wee
are
to
consider
that
which
hee
saith
,
the
word
shall
be
fulfilled
,
which
was
written
.
And
then
,
where
it
is
written
.
And
thirdly
,
what
it
is
that
is
written
.
Death
is
swallowed
up
into
victory
.
And
fourthly
,
when
this
shall
bee
performed
;
Then
,
then
when
our
bodies
are
changed
,
and
this
corruptible
hath
put
on
incorruption
,
1.
Cor.
15.
and
this
mortall
hath
put
on
immortality
;
then
shall
bee
fulfilled
this
saying
.
And
lastly
,
the
use
and
ground
of
all
:
that
is
to
take
heart
,
and
courage
;
for
these
things
are
written
for
consolation
.
A
man
that
can
take
no
comfort
against
death
,
shall
never
have
any
comfort
any
time
of
his
life
:
if
there
were
no
joy
in
our
death
,
there
could
bee
none
in
our
life
.
Therefore
all
this
,
is
to
renew
the
spirits
of
Gods
children
,
and
to
make
them
undaunted
,
when
that
great
,
and
common
Adversary
shall
ceaze
upon
them
.
The
Insultation
is
in
the
55.
verse
,
1.
Part.
The
fulfilling
of
the
prophecy
.
which
is
taken
out
of
Hosea
13.14
.
Oh
death
where
is
thy
sting
?
oh
hell
where
is
thy
victory
?
Of
these
parts
,
briefly
and
in
order
:
as
it
shall
please
God
to
give
assistance
.
And
first
concerning
the
fulfilling
of
the
Prophesie
.
The
holy
Apostle
would
raise
up
the
Saints
of
God
to
applaud
,
and
to
take
delight
,
and
to
gratulate
one
another
,
to
see
the
fulfilling
of
Prophesies
come
to
an
end
.
For
all
Prophesies
must
bee
fulfilled
:
Matth.
24
35.
and
though
heaven
and
earth
should
passe
away
,
yet
no
jote
,
and
tittle
of
the
Law
,
and
the
Prophets
can
passe
,
till
all
bee
fulfilled
,
and
accomplished
.
Now
the
Apostle
brings
to
their
minde
,
those
sweet
prophesies
of
former
time
:
whereby
he
concludes
the
certainty
of
these
things
,
which
he
now
delivers
to
them
.
For
there
is
no
greater
contentment
to
any
man
,
that
is
a
true
judicious
Reader
of
the
Scriptures
then
this
;
to
see
that
the
things
promised
in
the
Gospel
,
are
not
yesterday
matters
;
they
bee
no
new
things
,
no
late
devises
,
but
they
be
almost
as
ancient
as
the
world
:
they
are
drawne
out
of
the
treasures
of
God
in
former
ages
,
by
the
holy
Prophets
,
that
spake
in
former
times
,
what
should
come
to
passe
in
the
fulnesse
of
time
.
And
as
St.
Pauls
manner
is
,
still
,
hee
confirmes
his
doctrine
by
the
precedent
doctrine
of
the
Prophets
:
so
here
in
this
,
saith
St.
Chrysostome
,
speaking
many
infinite
,
incredible
things
;
it
was
needfull
for
him
to
set
to
a
seale
,
and
to
conclude
all
,
with
the
authority
of
some
Author
that
had
gone
before
.
And
he
tells
them
,
this
is
a
word
written
;
It
is
a
book-case
,
it
is
no
new
thing
which
he
saith
,
but
that
which
God
had
inspired
before
,
into
the
holy
Prophet
Isay
,
and
the
Prophet
Hosea
,
and
divers
others
,
concerning
the
same
doctrine
that
he
reveales
unto
them
.
Therefore
,
to
conclude
this
point
,
Vse
.
We
should
learne
,
by
this
example
,
to
confirme
our
faith
;
to
incourage
our selves
by
the
constancy
of
Gods
word
;
the
constant
truth
,
which
hath
beene
from
age
to
age
.
And
that
is
it
which
must
settle
,
and
stablish
;
if
there
were
any
thing
which
swerved
from
the
common
custome
,
or
any
thing
that
were
new
:
then
wee
might
doubt
whether
it
were
from
God
or
no.
But
because
in
all
things
it
is
so
consonant
to
it selfe
;
and
God
is
the
same
God
of
the
Old
Testament
,
and
of
the
New
,
it
is
a
great
confirmation
to
us
,
to
keepe
us
from
doubting
,
and
from
many
scruples
,
which
Satan
the
enemy
of
mankind
,
suggests
unto
us
.
2.
Part.
Whore
this
is
written
.
But
where
this
word
is
written
,
or
who
is
the
Authour
of
it
,
as
I
said
,
Divines
doe
diversly
interpret
.
Some
thinke
it
is
from
Isay
;
some
thinke
it
is
from
Hosea
;
and
some
,
that
it
is
a
writing
from
them
both
:
that
it
is
two
testimonies
.
It
is
not
unlikely
,
that
his
purpose
was
to
cite
both
the
Prophets
,
two
of
them
together
:
Matth.
18.16
.
that
in
the
mouth
of
two
or
three
witnesses
,
every
word
might
bee
established
.
Therefore
the
first
part
of
the
sentence
,
is
taken
out
of
Isay
,
the
second
part
out
of
Hosea
.
That
in
Isay
,
is
Isay
,
25.8
.
Isay
25.8
.
you
shall
see
there
,
the
Lord
makes
a
banquet
to
his
Church
:
and
the
conclusion
of
that
heavenly
banquet
is
this
,
God
shall
destroy
death
for
ever
,
hee
shall
swallow
up
death
into
victory
,
as
it
is
here
spoken
.
His
meaning
and
purpose
is
there
,
to
speake
of
the
deliverance
from
the
captivity
of
Babylon
:
but
because
there
is
no
use
in
these
temporall
blessings
,
except
wee
referre
them
to
spirituall
,
(
for
these
outward
things
be
but
as
earnests
of
greater
graces
,
which
God
hath
reposed
for
us
in
a
better
world
)
therefore
the
argument
followes
:
As
the
common
Tenent
of
the
Scriptures
hold
still
,
that
from
things
present
,
wee
may
argue
things
to
come
;
and
from
things
temporall
,
wee
may
prove
to
our selves
the
assurance
of
things
spirituall
:
So
the
deliverance
out
of
the
captivity
of
Babylon
,
did
signifie
to
them
,
and
was
an
assurance
of
the
deliverance
from
hell
;
of
the
deliverance
,
from
the
bondage
of
destruction
;
of
the
deliverance
,
from
the
bondage
of
sin
,
and
the
bondage
of
death
.
Therefore
the
Apostle
translates
that
,
according
to
the
meaning
of
the
Prophet
:
which
raiseth
Gods
people
to
understand
,
that
they
had
greater
enemies
to
encounter
with
,
then
Babylon
.
And
if
God
should
have
stayed
his
hand
there
,
and
have
given
them
a
meere
deliverance
,
out
of
Babylons
countrey
:
they
should
be
no
better
then
men
of
a
few
dayes
continuance
.
For
they
must
die
,
after
that
deliverance
,
and
they
had
greater
enemies
then
Babylon
was
,
from
whom
they
must
desire
to
bee
delivered
;
and
whom
they
stood
in
feare
of
;
which
would
draw
a
more
dangerous
consequence
,
then
all
their
enemies
else
besides
.
For
Babylon
could
but
inthrall
their
bodies
,
and
that
but
for
a
time
:
but
hell
would
destroy
both
body
,
and
soule
for
ever
.
Therefore
God
saith
,
hee
would
destroy
death
,
hee
would
destroy
the
death
of
the
body
,
and
the
death
of
the
soule
:
the
first
death
,
and
the
second
death
:
and
he
would
swallow
both
into
victory
.
That
is
,
the
death
of
Christ
should
get
the
mastery
of
them
,
that
they
should
never
need
to
feare
them
afterward
:
they
should
bee
so
couched
in
silence
,
that
they
should
have
no
power
,
nor
strength
remaining
in
them
;
but
they
shall
bee
as
though
they
had
never
beene
,
they
shall
be
so
obliterate
.
Now
for
the
other
place
,
Hosea
13.14
.
Hosea
13.14
.
where
the
Prophet
discourseth
strangely
,
after
a
wondrous
,
and
hidden
manner
.
For
I
think
there
was
never
any
man
,
but
out
Saviour
Christ
,
was
able
to
understand
Hosea
;
no
nor
shall
doe
till
the
worlds
end
.
To
make
a
setled
discourse
,
and
a
plaine
exposition
of
him
,
it
is
almost
impossible
:
for
hee
seems
upon
purpose
to
write
in
parables
,
and
hard
Enigmataes
and
riddles
.
Therefore
hee
concludes
his
Prophesie
,
Hosea
14.9
.
He
that
hath
wisedome
shall
understand
this
.
For
indeed
,
he
that
hath
not
wisedome
,
cannot
possibly
attaine
the
knowledge
of
it
.
But
this
that
St.
Paul
saith
,
may
be
taken
in
divers
kind
of
speeches
:
that
either
I
will
be
thy
death
,
oh
death
,
(
which
is
the
best
reading
of
all
,
and
followed
by
the
best
Divines
)
or
,
oh
death
,
where
is
thy
sting
?
as
the
Apostle
reades
it
here
.
The
summe
of
the
Prophet
Hosea
is
this
;
to
teach
that
God
was
purposed
,
and
was
willing
to
deliver
his
people
out
of
the
captivity
of
Babylon
;
and
to
have
brought
them
quickly
home
againe
,
and
to
have
stablished
them
in
their
owne
country
:
But
because
they
were
contumelious
,
and
rebellious
against
him
,
therefore
their
wickednesse
and
obstinacy
stayed
his
purpose
:
and
therefore
he
would
be
death
to
them
,
and
would
not
spare
them
,
as
wee
see
in
the
sequell
of
the
Text.
But
I
will
not
trouble
you
with
these
thornie
discourses
.
It
is
certaine
that
that
which
is
there
written
,
may
be
taken
many
wayes
:
and
for
mee
to
shew
you
the
variety
of
Readings
,
were
but
to
cast
a
stumbling
block
before
your
most
holy
faith
.
Therefore
I
will
resolve
upon
the
authority
of
the
Apostle
,
which
followes
the
Septuagint
,
and
reads
it
thus
,
not
I
will
be
thy
death
,
but
,
Oh
death
,
where
is
thy
sting
?
oh
grave
,
where
is
thy
victory
?
according
to
the
Septuagint
.
For
St.
Paul
followes
the
Greek
copie
;
the
translation
of
the
Septuagint
,
in
all
places
almost
where
he
citeth
Scripture
.
Howbeit
,
to
gather
that
conclusion
and
proposition
,
as
Hosea
saith
,
by
way
of
supposall
:
If
my
people
had
been
good
,
if
they
had
been
wise
,
death
should
not
have
had
power
over
them
:
but
I
would
have
been
the
death
of
death
:
the
Apostle
brings
it
in
the
way
of
affirmation
,
oh
death
,
where
is
thy
sting
?
Now
the
reason
is
this
;
where
God
propounds
things
by
way
of
condition
,
there
the
Saints
of
God
keep
the
condition
alway
:
and
so
the
matter
is
true
to
them
,
which
is
propounded
.
As
in
Psal.
81.
If
Israell
would
have
kept
my
wayes
,
Psal.
81.13
,
16.
I
would
have
fed
them
with
the
finest
flowre
of
wheat
:
but
because
they
did
not
keepe
my
wayes
,
therefore
they
were
famished
,
and
perished
.
Out
of
this
a
man
may
gather
,
that
a
childe
of
God
that
keeps
his
wayes
,
shall
be
fed
with
the
finest
flowre
of
wheat
,
with
the
best
delicates
that
can
be
.
So
Hosea
speaks
by
way
of
supposition
,
in
the
potentiall
mood
:
If
my
people
had
been
wise
;
if
they
had
repented
them
of
their
sinnes
,
I
would
have
done
this
great
miracle
for
them
:
the
Lord
would
have
freed
them
from
their
captivity
,
and
brought
them
to
Israel
out
of
Babylon
,
which
he
never
did
.
Indeed
,
Iudah
returned
out
of
their
captivity
,
but
Israel
did
never
returne
.
If
they
had
been
penitent
,
God
would
have
done
this
;
but
because
they
were
not
,
and
repented
not
of
their
rebellion
;
therefore
God
determined
death
against
them
.
Vse
.
Out
of
this
,
where
the
promises
of
God
are
hindred
by
the
malice
of
men
,
the
Saints
of
God
can
gather
matter
of
comfort
and
consolation
.
For
they
keepe
the
Covenant
of
the
Lord
,
they
repent
them
of
their
sinnes
,
they
are
wise
when
God
strikes
them
,
and
their
vexation
gives
them
understanding
.
Therefore
they
conclude
;
if
God
would
have
done
this
to
them
,
if
they
had
beene
better
;
certainely
he
will
doe
it
to
mee
,
which
desires
to
be
better
:
if
hee
would
have
delivered
them
,
if
they
had
repented
;
he
will
deliver
me
,
which
doe
repent
before
him
in
sackcloth
and
ashes
.
Those
good
things
which
the
wicked
cannot
have
,
because
they
keepe
not
the
condition
;
wee
shall
have
them
,
because
we
keepe
the
condition
.
You
understand
then
,
how
these
things
are
to
bee
reconciled
.
Hosea
speakes
in
the
potentiall
mood
,
that
God
would
doe
this
:
but
St.
Paul
speaks
it
in
the
indicative
mood
,
by
way
of
insultation
:
God
hath
done
it
.
Hee
will
doe
it
,
because
the
Saints
of
God
are
found
not
truce-breakers
;
but
they
keep
covenant
with
the
Lord
(
as
much
as
they
can
)
by
the
helpe
and
assistance
of
his
holy
Spirit
.
This
is
all
the
difference
,
for
that
which
is
in
the
moods
,
and
is
uttered
againe
in
the
tenses
;
it
is
of
lesse
moment
.
In
that
it
is
said
in
Hosea
,
the
Lord
shall
doe
it
;
and
St.
Paul
saith
,
he
hath
done
it
;
as
speaking
of
the
time
past
.
This
is
the
nature
of
faith
,
to
expound
the
promises
of
the
Gospel
,
as
things
done
actually
,
because
they
are
as
sure
,
being
once
signed
with
the
privy
signet
of
God
,
as
if
they
were
performed
;
There
being
no
difference
with
God
,
betweene
the
things
present
,
and
the
things
to
come
.
So
in
the
hope
of
Gods
children
,
the
promises
of
God
are
yea
and
amen
.
For
in
Christ
Iesus
,
all
the
promises
of
God
are
yea
,
2.
Cor.
1
.
2●
.
and
amen
,
2
Cor.
1.
So
much
concerning
the
Prophet
,
where
it
is
written
.
Wherein
,
because
that
is
the
greatest
difficulty
,
I
thought
onely
to
observe
,
that
the
Apostle
speaks
in
the
confidence
of
faith
;
that
it
is
now
done
,
which
the
Prophet
saith
shall
bee
done
.
And
that
which
the
Prophet
Isay
saith
,
hee
shall
destroy
death
;
the
Apostle
saith
,
he
hath
destroyed
it
:
that
is
,
then
,
when
these
things
shall
bee
done
.
And
Hosea
saith
,
I
will
bee
thy
death
;
the
Apostle
saith
,
Where
is
thy
sting
,
oh
death
.
These
matters
(
I
say
)
must
be
expounded
,
as
belonging
onely
to
the
faithfull
;
of
whose
resurrection
the
Apostle
speaks
in
this
Chapter
,
alone
.
For
the
faithfull
,
doe
willingly
keepe
the
condition
with
God
:
they
breake
not
peace
with
him
,
but
keepe
their
covenant
.
Therefore
that
which
the
rebells
should
have
had
,
if
they
had
kept
their
truce
,
and
covenant
;
that
the
godly
shall
have
,
because
they
doe
keepe
the
condition
of
the
covenant
.
3.
Part.
What
is
written
.
Now
I
come
to
that
which
is
written
;
the
sentence
of
Isay
is
,
Death
is
swallowed
up
into
victory
.
Here
is
first
a
strange
,
and
wondrous
position
;
that
death
should
bee
swallowed
up
;
but
of
this
I
have
spoken
before
,
I
will
but
touch
it
now
.
And
then
for
the
maner
of
the
phrase
,
swallowed
.
And
then
the
terme
,
whereto
,
to
victory
.
And
then
the
efficient
cause
whereby
,
what
it
is
that
swallowes
up
death
:
the
death
of
Christ
.
1.
Swallowed
.
Concerning
the
first
,
wee
must
understand
,
that
according
to
the
common
speech
of
men
;
death
is
such
a
puissant
,
and
powerfull
adversary
,
that
there
is
no
Prince
in
the
earth
,
that
can
confront
him
.
He
is
indeed
,
able
to
meet
him
,
but
he
is
foyled
by
him
.
Although
indeed
,
death
bee
nothing
but
the
cessation
of
nature
:
because
a
mans
sight
failes
him
,
therefore
he
is
blind
;
because
the
power
of
hearing
ceaseth
,
therefore
a
man
is
deafe
;
because
the
power
of
life
and
heat
failes
,
therefore
a
man
dies
.
Death
is
nothing
but
a
privation
;
and
by
consequent
,
it
is
nothing
at
all
.
As
the
Sunne
when
it
is
set
,
there
is
darknesse
,
which
is
a
matter
of
nothing
,
but
the
absence
of
the
Sunne
.
So
death
is
nothing
but
the
absence
of
life
;
nothing
but
a
cessation
of
the
powers
in
man
.
But
because
wee
conceive
it
after
another
manner
,
as
a
grievous
enemie
,
as
a
triumphant
enemy
over
all
the
world
:
therefore
the
Scripture
condiscends
to
our
capacity
,
speaks
in
our
language
,
and
makes
it
as
an
enemy
;
Christ
and
it
,
as
two
enemies
,
encountring
each
other
;
and
the
one
foyling
the
other
,
and
so
foyling
it
,
as
that
there
is
no
reliques
,
or
remainders
of
the
one
left
,
because
of
the
great
victory
,
and
conquest
of
the
other
.
The
victory
of
Christ
shall
bee
so
absolute
over
death
,
that
there
shall
be
no
occasion
of
feare
,
because
there
shall
bee
no
steppe
of
death
,
that
shall
have
being
in
the
world
.
And
this
is
marvellously
set
downe
by
a
metaphor
of
swallowing
:
that
that
monster
which
swallowes
all
the
world
of
men
;
that
hath
swallowed
our
forefathers
,
that
hath
swallowed
all
.
The
ages
,
and
generations
before
us
,
what
are
they
else
but
the
morsels
of
death
,
which
hee
hath
swallowed
to
glut
his
stomack
?
and
all
cannot
serve
,
but
still
he
is
craving
.
For
death
,
and
hell
,
and
the
grave
are
unsatiable
,
they
are
never
satisfied
;
although
they
have
abundance
of
income
,
and
harvest
,
dayly
throwne
into
them
.
The
metaphor
is
taken
from
those
kinde
of
ravenous
beasts
,
which
vse
not
to
chew
,
but
to
swallow
their
prey
:
and
specially
from
fish
,
from
Whales
,
and
Crokodiles
,
which
altogether
smallow
,
and
choake
it
up
without
any
mincing
the
meat
they
receive
.
So
the
meaning
is
,
that
the
death
of
Christ
,
swallowes
up
the
death
of
nature
,
and
the
death
of
sinne
,
(
the
second
death
)
that
they
have
no
more
power
over
us
.
Hee
shall
swallow
them
,
as
the
Whale
swallowed
Ionas
:
he
shall
swallow
them
,
that
there
shall
bee
no
more
sight
of
them
to
live
,
and
to
bee
,
and
to
have
power
:
hee
shall
swallow
them
,
as
the
red
sea
swallowed
up
the
Egyptians
:
he
shall
swallow
them
,
as
the
fiery
furnace
swallowes
a
little
water
that
is
cast
into
it
,
a
sprinkling
of
water
.
It
shall
swallow
them
,
as
the
mysts
,
and
vapours
are
swallowed
up
by
the
beams
of
the
Sun
;
that
there
shall
be
no
appearance
of
them
afterward
:
It
shall
swallow
them
,
as
the
dry
,
gaping
,
thirsty
land
swallowes
a
little
showre
of
raine
,
after
a
long
drought
:
It
swallowes
them
up
,
as
the
weaker
metalls
that
are
cast
into
the
fiery
furnace
;
that
are
so
spent
and
consumed
,
as
that
there
is
no
remainder
,
nor
footsteps
left
of
them
.
So
is
this
similitude
contrived
,
that
the
devouring
death
,
shall
bee
swallowed
in
the
death
of
Christ
.
And
whereto
shall
it
be
swallowed
?
To
Victory
.
To
victory
.
This
is
the
strange
terme
,
that
there
is
nothing
now
in
the
Church
of
God
,
but
triumphs
,
trophees
,
and
victorie
:
there
is
nothing
now
but
songs
of
deliverance
,
there
is
nothing
but
well-springs
of
life
,
to
water
every
tree
in
the
garden
of
God
.
The
most
strange
,
and
compleat
deliverance
that
can
bee
,
is
to
bee
brought
from
all
the
points
of
slavery
,
to
all
the
points
of
liberty
.
Such
a
victo●y
is
this
,
which
is
spoken
of
here
:
There
shall
bee
nothing
but
victory
,
where
there
was
nothing
before
,
but
captivity
.
Where
there
was
nothing
but
sicknesse
,
and
after
sicknesse
death
;
and
after
death
damnation
,
by
meanes
of
the
sinne
of
Adam
:
Now
there
shall
be
nothing
else
,
but
life
,
and
joy
,
and
glory
,
and
victory
.
And
this
is
the
happy
estate
,
and
condition
of
the
second
comming
of
Christ
,
and
his
presence
,
and
possession
of
his
children
,
at
his
comming
.
So
wee
reade
it
,
and
so
the
best
Translations
hold
it
,
to
victory
.
Some
others
reade
it
,
to
contention
:
So
St.
Ierom
,
Tertullian
,
St.
Ambrose
,
St.
Ierom.
Te●tull
.
Ambros
.
Aug.
and
St.
Austin
in
many
places
,
reade
it
to
contention
.
For
saith
St.
Ierom
,
it
is
a
kind
of
contestation
,
a
kind
of
law
,
and
pleading
in
the
court
of
God
;
betweene
the
death
of
Christ
,
on
the
one
party
;
and
the
death
of
nature
inflicted
for
sinne
,
on
the
other
party
:
and
they
shall
enter
into
plea
,
the
one
against
the
other
;
and
the
power
of
the
death
of
Christ
,
shall
command
,
and
overwhelme
the
power
of
the
death
of
nature
,
and
of
the
second
death
,
which
is
of
sinne
:
by
reason
of
the
justice
,
and
righteousnesse
which
is
in
Christ
.
For
thereupon
it
comes
to
passe
,
that
death
is
swallowed
up
into
victory
:
because
the
death
of
Christ
,
hath
answered
the
justice
of
his
Father
,
and
hath
satisfied
the
wrath
,
which
wee
had
contracted
against
us
.
And
by
that
reason
,
hee
shall
cease
the
Commission
of
death
,
which
is
out
for
us
,
because
of
Adams
sinne
:
Rom.
6.
last
.
For
the
wages
of
sinne
is
death
:
but
because
Christ
was
without
sinne
,
therefore
hee
had
no
cause
,
or
reason
to
die
,
but
onely
for
our
sinnes
;
and
so
God
is
satisfied
by
his
death
,
and
is
well-pleased
in
him
,
to
give
us
life
;
because
the
actions
that
proceed
from
Christ
,
are
not
humane
actions
,
but
the
actions
of
his
person
,
the
actions
of
God
and
man
;
and
by
consequent
,
able
to
merit
for
an
infinite
company
,
and
to
be
applied
to
many
worlds
,
(
if
there
were
any
more
then
this
)
that
is
,
to
all
believers
to
the
end
of
the
world
,
that
shall
have
participation
in
his
blood
.
They
shall
have
(
as
they
have
a
promise
)
forgivenesse
of
sinnes
,
and
sinne
being
removed
and
forgiven
,
death
hath
no
claime
.
But
there
was
no
sin
in
Christ
,
therefore
death
had
no
right
to
him
,
nor
shall
have
to
those
that
are
in
him
;
therefore
death
shall
make
a
surcease
,
and
be
no
more
;
but
shall
be
utterly
abandoned
,
and
swallowed
up
into
victory
.
This
is
that
plea
,
that
the
Lord
Iesus
in
his
death
,
makes
against
death
;
I
will
be
death
,
against
death
.
Because
thou
hast
forfetted
thy
commission
,
because
thou
wast
appointed
of
God
to
lay
hold
upon
sinners
,
and
thou
hast
laid
hold
on
him
that
is
not
a
sinner
:
therefore
thou
shalt
lose
thy
place
,
and
thou
shalt
bee
cashiered
;
thou
shalt
have
no
more
right
over
sinners
,
because
the
justice
and
righteousnesse
of
the
Sonne
of
God
,
is
imputed
unto
them
,
to
ridde
them
from
thy
hands
,
and
from
those
dismall
conclusions
,
which
otherwise
they
should
have
beene
drowned
in
:
There
is
the
contention
on
the
one
party
.
Death
of
Nature
.
The
other
party
,
is
the
death
of
nature
.
Death
,
which
is
the
great
master
of
the
world
to
this
day
;
he
shall
have
another
plea.
Hee
shall
say
,
For
thy
part
I
acknowledge
I
was
mistaken
;
I
acknowledge
I
laid
my
hands
amisse
,
when
I
tooke
thee
:
for
there
was
no
sinne
in
thee
.
But
for
all
other
men
,
from
the
beginning
of
the
world
,
God
gave
me
them
as
prisoners
,
and
made
mee
their
executioner
.
I
have
not
done
amisse
in
these
;
therefore
I
may
justly
hold
them
,
that
are
given
me
by
Divine
providence
,
by
the
will
of
God
.
It
is
true
,
thou
art
alone
,
the
onely
man
,
that
hath
overcome
mee
by
thy
justice
and
righteousnesse
.
But
this
justice
and
righteousnesse
is
in
thy selfe
.
Escape
therefore
with
thine
owne
life
,
goe
with
thine
owne
priviledge
;
trouble
me
not
,
and
that
which
belongs
unto
mee
;
enter
not
into
my
possession
:
the
Lord
hath
given
mee
these
sinners
,
as
hee
gave
thee
to
be
no
sinner
.
What
is
thy
holinesse
to
them
that
are
unholy
?
what
is
thy
righteousnesse
to
them
that
are
ungodly
,
and
sinners
?
what
passage
can
there
be
betweene
thee
and
them
to
bring
them
out
of
my
hands
?
Yes
,
the
plea
is
to
contention
,
as
St.
Ierom
saith
:
They
shall
contend
who
shall
have
their
spoiles
,
and
the
Lord
shall
answer
,
that
he
came
not
as
a
private
man
:
and
that
his
works
were
not
done
personally
,
for
himselfe
,
but
they
were
publique
actions
,
for
the
redemption
of
mankind
.
Therefore
whatsoever
hee
did
,
hee
communicates
it
to
his
followers
:
whatsoever
he
did
,
it
was
for
his
subjects
,
and
servants
.
If
he
overcame
death
in
his
owne
person
,
he
hath
done
it
not
so
much
for
himselfe
,
as
for
those
that
beleeve
in
him
,
that
they
might
partake
of
his
victory
;
and
that
they
might
rejoyce
for
his
victory
,
that
hee
hath
had
over
the
world
,
the
flesh
,
and
the
devill
.
So
the
contention
,
as
St.
Ierom
saith
,
comes
upon
Christs
side
,
by
all
reason
:
because
he
hath
satisfied
the
justice
of
God
the
Father
:
because
hee
was
offered
a
sacrifice
of
a
sweet
smell
,
which
shall
be
ever
in
record
before
God
:
because
his
suffering
was
of
an
infinite
nature
,
being
the
second
Person
in
the
Trinity
;
and
the
actions
are
alway
given
to
the
subject
,
and
to
the
principall
:
the
actions
of
Christ
,
are
not
attributed
to
his
humane
nature
,
but
to
his
person
,
and
so
also
his
merits
:
and
although
he
suffered
in
his
humane
nature
properly
,
and
not
in
his
Divine
,
yet
the
merit
,
and
the
glory
of
that
suffering
,
reflexed
upon
the
Divine
nature
.
For
not
onely
the
blood
,
but
the
blood
of
God
was
spilt
for
the
satisfaction
of
the
wrath
of
God
,
and
for
the
reconciliation
of
the
world
.
Therefore
the
Lord
Iesus
shall
answer
again
in
the
plea
,
that
whatsoever
he
did
,
he
did
it
for
the
good
of
all
them
that
belong
to
him
.
I
had
never
tooke
flesh
,
but
to
make
all
flesh
blessed
,
by
my
Incarnation
.
I
had
never
entred
within
the
verge
,
and
list
of
my
mortall
body
,
but
to
make
all
their
bodies
immortall
:
so
great
is
the
benefit
,
that
I
avow
to
man-kind
,
that
not
onely
my
friends
,
but
also
my
enemies
have
that
benefit
by
mee
,
to
have
their
bodies
immortall
:
&
whatsoever
I
have
done
,
either
by
way
of
suffering
,
by
way
of
merit
,
by
my
miracles
,
by
my
death
and
passion
,
by
my
Resurrection
,
and
ascension
into
heaven
;
I
have
done
it
not
to
reside
onely
in
my
owne
nature
,
but
to
communicate
it
,
that
it
may
reside
in
my
followers
:
for
I
have
made
all
the
world
of
beleevers
,
to
partake
of
it
.
This
shall
be
the
contestation
,
(
as
St.
Ierome
saith
)
as
if
the
Lord
should
heare
the
just
plea
of
Christ
,
and
also
the
unjust
wrangling
of
the
death
of
nature
,
he
shall
heare
the
cause
,
and
judge
the
matter
on
the
part
of
our
blessed
Saviour
,
which
hath
deserved
by
his
death
and
passion
,
to
open
the
booke
,
and
to
unloose
the
seales
,
and
to
make
good
the
promises
,
to
indow
himself
and
all
his
followers
,
in
eternall
possessions
,
in
that
holy
and
heavenly
city
which
is
the
Mother
of
us
all
.
Death
is
swallowed
up
into
victory
.
Now
it
followes
concerning
the
time
,
when
this
must
be
expected
;
then
shall
be
fulfilled
this
saying
;
for
these
things
be
in
order
to
be
discussed
.
It
is
true
,
these
things
are
accomplished
now
in
some
degree
;
but
the
full
accomplishment
shall
be
then
,
when
wee
shall
be
consummate
:
then
when
Christ
shall
be
consummate
.
Christ
is
never
full
,
till
his
body
be
full
;
hee
beares
such
love
to
his
Church
,
that
he
is
said
yet
to
have
reliques
of
passion
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Col.
1.24
.
the
reliques
of
the
passions
of
Christ
.
The
glory
that
Christ
possesseth
,
and
is
capable
of
,
which
he
is
advanced
unto
in
the
highest
perfection
,
by
his
incarnation
,
which
the
Lord
stands
now
in
possession
of
,
and
he
shall
have
no
more
glory
conferred
upon
him
then
hee
hath
,
and
hath
had
for
these
sixteene
hundred
yeares
,
been
possessed
of
;
but
for
the
infinite
love
that
hee
beares
to
his
children
,
to
those
that
are
of
his
body
,
he
is
said
then
to
be
compleat
,
not
before
,
when
all
his
members
shall
be
completed
:
then
death
shall
be
swallowed
up
into
victory
.
Death
was
swallowed
up
in
victory
,
when
Christ
rose
againe
,
when
hee
brought
the
spoyles
of
the
grave
away
with
him
,
when
the
Lord
raised
him
,
and
when
many
bodies
of
the
Saints
which
slept
,
were
carryed
up
with
him
to
his
Kingdome
;
where
he
hath
them
now
in
heaven
to
converse
with
him
,
and
keepe
him
company
;
then
the
Lord
gave
a
gage
and
pawne
of
this
that
now
shall
be
fulfilled
:
but
because
those
were
but
a
few
,
and
because
the
fulnesse
of
the
Church
is
that
which
Christ
delights
in
;
the
Apostle
refers
us
to
the
hope
,
and
expectation
of
that
time
,
when
we
shall
get
the
garment
of
immortality
,
when
we
shall
have
that
new
coat
of
incorruption
,
then
we
shall
see
that
fulfilled
,
and
clearly
accomplished
,
which
was
spoken
in
former
time
,
Death
is
swallowed
up
into
victory
.
Not
onely
in
the
person
,
of
Christ
,
but
in
thine
,
and
mine
,
and
all
that
have
interest
in
Christ
;
Death
is
swallowed
up
into
victory
:
that
great
swallower
of
all
things
in
the
world
,
that
consumes
not
onely
the
fraile
bodies
of
men
,
but
the
mighty
monuments
of
marble
,
and
the
greatest
things
that
are
most
unlikely
to
be
dissolved
,
&
shaken
asunder
in
the
world
,
the
very
earth
it self
;
the
foundations
of
which
we
see
oft
stand
trembling
,
and
cast
the
firme
continent
into
the
great
sea
,
as
it
hath
hapned
to
divers
parts
of
the
world
.
Now
this
great
swallower
which
was
the
destroyer
and
consumer
of
all
things
before
,
and
that
never
could
meet
with
his
match
,
now
he
himselfe
shall
be
swallowed
up
,
into
compleat
victory
.
Therefore
this
must
be
our
desire
,
as
souldiers
after
the
victory
,
we
follow
a
master
which
is
a
victorious
Captaine
,
that
was
never
foyled
by
any
enemy
,
but
wheresoever
hee
goes
,
he
carries
the
field
before
him
.
And
souldiers
(
wee
know
)
what
great
glory
and
glee
they
have
;
what
noysing
of
trumpets
,
what
erecting
of
spirits
,
when
they
once
come
to
be
masters
of
their
enemies
:
there
is
not
such
a
glorious
sight
under
heaven
,
as
a
victorious
army
returning
from
the
spoile
.
The
Lord
would
teach
us
by
this
,
what
wee
should
doe
,
to
lift
up
our
spirits
,
to
prepare
us
for
the
insultation
over
this
grisly
enemy
,
which
is
the
devourer
of
all
;
the
voice
of
victory
must
be
glorious
,
as
it
is
said
of
Lepanto
,
when
newes
came
to
Venice
,
that
the
Christians
had
the
victory
over
the
Turkes
;
for
three
dayes
together
there
was
no
other
noise
,
nor
voice
rang
among
them
,
but
victorie
,
victorie
:
and
though
they
lost
many
men
that
were
slaine
,
and
heard
of
the
death
of
many
of
their
friends
,
yet
they
were
content
to
offer
the
lives
of
their
friends
in
that
common
sacrifice
,
so
the
victory
might
be
pronounced
amongst
them
.
So
we
reade
of
Rome
,
and
Athens
,
and
especially
of
Carthage
,
for
the
newes
of
a
victory
that
they
had
over
the
Romanes
,
they
did
nothing
for
a
whole
moneth
together
,
but
goe
with
garlands
on
their
heads
,
and
celebrate
festivalls
,
as
men
with
exceeding
joy
transported
out
of
themselves
.
For
this
purpose
also
the
great
Conquerours
called
many
Cities
after
that
name
,
by
the
name
of
victory
,
as
the
City
of
Nice
,
where
the
first
Counsell
was
kept
,
it
signifieth
victory
:
and
Nicosia-Stratonica
,
and
Verturia
Thessalonica
,
and
many
other
Cities
,
had
their
names
given
them
of
their
victories
;
and
the
great
Captaines
would
call
themselves
Nicanors
,
and
by
the
like
names
,
victorious
men
.
And
those
that
bore
the
victory
,
they
still
wore
garlands
,
which
were
alway
greene
,
because
they
would
have
their
names
,
and
conquests
never
to
wax
old
,
but
be
alway
greene
;
therefore
they
had
their
garlands
of
Laurell
.
So
wee
see
how
the
world
use
to
be
have
themselves
in
victory
;
how
they
are
never
daunted
with
any
thing
,
nor
grieved
with
any
thing
:
if
they
may
have
the
victory
,
they
are
content
to
lose
the
life
of
their
best
friends
.
This
should
teach
us
to
apply
these
things
in
a
spirituall
sense
,
to
be
as
wise
in
our
generation
,
as
the
world
is
in
their
generation
;
we
were
so
desirous
of
victory
,
and
so
desperate
for
it
,
that
wee
would
have
given
all
things
to
be
made
partakers
of
it
:
we
would
have
given
the
first
fruits
of
our
bodies
,
for
the
sinnes
of
our
soules
,
thousands
of
rammes
,
and
ten
thousand
rivers
of
oyle
,
that
wee
might
be
made
victors
of
this
grisly
monster
:
but
we
were
not
able
to
do
it
,
nay
rather
then
we
would
not
have
the
victory
,
we
were
content
to
lose
the
life
of
our
Chieftaine
Christ
Iesus
,
who
slept
in
death
,
that
we
might
ever
wake
unto
life
eternall
;
wee
were
content
that
he
should
die
for
us
,
and
the
hands
of
us
all
were
in
his
bloud
:
we
were
content
that
he
should
die
,
that
death
by
him
might
be
swallowed
up
into
victorie
.
Let
us
therefore
entertaine
this
glorious
motion
into
our
soules
;
let
us
lift
up
our
heads
with
melody
to
God
;
let
us
know
that
nothing
can
make
against
us
now
,
because
wee
have
the
victory
;
a
constant
and
perfect
victory
,
where
there
is
no
enemy
resides
or
remaines
.
The
princes
of
this
world
have
but
halfe
victories
,
the
enemy
runs
away
from
them
,
and
comes
and
makes
head
again
,
and
comes
the
next
yeare
with
a
greater
force
.
But
God
when
he
gets
a
victory
,
he
leads
captivity
captive
;
he
leaves
no
possibility
of
rising
againe
,
but
hee
strikes
to
the
maine
,
he
strikes
the
adversary
to
the
heart
;
he
cuts
off
stub
and
stock
of
all
likelihood
and
probability
,
that
there
should
not
be
any
fear
of
it
afterward
:
he
takes
away
the
essence
of
the
thing
,
and
so
he
makes
an
absolute
victory
.
The
Insultation
.
Now
followes
the
Insultation
,
whereunto
God
would
raise
a
christian
mans
heart
.
Oh
death
where
is
thy
sting
?
oh
hell
where
is
thy
victory
?
These
words
that
be
in
the
vocative
case
in
the
Apostles
writing
,
in
the
Prophet
are
in
the
accusative
;
I
will
be
death
unto
death
,
and
I
will
be
destruction
against
hell
.
Here
the
Apostle
understanding
the
purpose
of
the
holy
Ghost
,
teacheth
us
,
not
too
much
to
be
tyed
to
the
letter
of
the
Scripture
,
but
to
the
sense
and
meaning
:
he
takes
out
these
two
,
hee
singles
them
out
,
and
sets
them
downe
in
the
constancy
of
his
spirit
,
as
though
they
were
two
personated
enemies
,
Death
,
and
Hell
:
that
is
,
death
,
and
the
grave
;
for
hee
speaks
here
of
the
resurrection
of
the
dead
,
of
such
as
are
dead
in
Christ
;
and
they
shall
never
come
to
hell
:
therefore
although
the
word
be
translated
Sheol
,
hell
;
yet
it
is
here
taken
for
the
grave
onely
,
whereunto
the
godly
goe
,
as
well
as
the
ungodly
:
to
hell
goe
not
the
godly
,
but
the
ungodly
:
they
goe
to
the
grave
which
is
the
common
receptacle
of
all
,
and
it
is
a
degree
of
misery
,
and
mischiefe
;
that
after
a
man
hath
lost
his
ability
,
when
he
hath
lost
his
life
and
power
,
when
he
hath
lost
his
colour
,
and
glory
,
and
perfection
,
to
be
thrust
down
as
a
brute
beast
into
a
pit
,
and
to
lie
there
,
and
rot
,
and
putrifie
;
therefore
because
these
two
are
the
most
shamefull
enemies
,
the
one
to
rid
a
mans
body
of
the
precious
soule
that
is
in
it
;
and
the
other
to
bring
upon
him
the
most
foule
,
and
beastly
condition
of
rottennesse
;
the
Apostle
singles
them
both
out
,
and
insults
upon
them
,
as
upon
dead
Captaines
,
as
upon
them
that
are
not
able
any
more
to
strike
a
stroke
,
but
lie
devoid
of
all
power
;
and
upon
their
heads
he
brings
forth
this
insulting
sentence
,
Oh
death
where
is
thy
sting
?
oh
hell
where
is
thy
victory
?
Oh
death
where
is
thy
sting
?
thou
that
hast
stung
all
the
men
in
the
world
,
as
we
know
death
is
painted
with
a
dart
in
his
hand
,
to
sting
and
to
strike
to
the
heart
,
to
deprive
men
of
their
life
,
to
take
away
the
heart
bloud
of
men
;
thou
that
stingest
men
with
sicknesse
,
and
takest
away
their
vitall
spirits
:
oh
death
!
now
thy
sting
is
dulled
,
it
is
broken
in
pieces
,
it
hath
no
edge
,
it
hath
no
point
,
it
can
effect
nothing
further
.
And
thou
grave
,
which
wast
wont
to
have
the
victory
,
which
wast
wont
to
be
so
victorious
,
as
to
make
the
fairest
faced
dames
,
and
the
goodliest
beauty
in
the
world
,
to
bring
to
dust
and
ashes
;
to
beat
a
man
to
powder
,
to
bring
a
man
to
dust
,
which
is
the
greatest
victory
that
can
be
,
to
drive
a
man
to
dust
;
thou
that
wast
so
absolute
a
victor
,
where
is
now
thy
glory
,
and
victory
?
as
if
he
should
say
,
it
is
no
where
,
it
is
altogether
vanished
away
,
there
is
no
appearance
,
nor
any
more
power
,
nor
life
in
thee
,
to
worke
death
;
we
are
secured
from
thee
for
ever
,
wee
are
freed
from
thy
sting
,
that
thou
shalt
no
more
strike
us
to
death
with
thy
dart
.
And
thou
grave
,
thy
victory
to
turne
us
to
dust
is
nothing
:
all
these
are
taken
out
of
thy
hands
for
ever
.
So
this
is
the
glorious
triumphant
song
,
which
the
Church
of
God
hath
ever
sung
over
this
Conquerour
;
there
were
two
enemies
that
fought
a
strange
duell
,
(
that
was
)
the
death
of
Christ
,
and
the
death
of
nature
:
the
Leader
of
the
victorious
army
died
,
yet
notwithstanding
he
lives
for
ever
;
the
leader
of
the
conquered
,
and
banished
army
killed
him
;
and
yet
notwithstanding
he
dies
for
ever
;
for
so
according
to
Heb.
2.14
.
Heb.
2.14
.
the
Lord
appointed
that
by
death
,
the
Lord
Christ
should
destroy
him
that
had
the
power
of
death
,
that
is
,
the
devill
.
For
the
devill
by
means
of
a
commission
that
he
had
from
God
,
hee
cast
all
men
into
the
prison
of
death
;
and
he
keepeth
them
there
,
and
will
keep
them
there
by
the
common
calamity
of
sinne
;
he
keeps
all
mens
bodies
there
to
the
time
of
the
resurrection
,
which
the
Lord
shall
cause
in
the
fulnesse
of
time
,
but
therefore
,
the
Lord
following
the
way
of
justice
,
and
not
the
way
of
power
:
for
God
was
able
to
take
us
from
death
,
otherwise
,
by
other
meanes
,
then
by
the
death
of
Christ
;
but
then
hee
could
not
be
just
.
Now
God
would
teach
us
,
that
it
is
better
to
follow
the
way
of
justice
,
then
the
way
of
power
:
for
every
man
can
be
powerfull
,
the
devils
themselves
have
power
,
but
they
have
no
justice
;
therefore
God
then
in
justice
would
have
the
death
of
his
Sonne
satisfie
the
wrath
of
God
;
and
would
have
him
to
die
for
them
that
should
have
died
;
that
his
death
might
be
the
life
of
many
thousands
;
that
his
death
might
be
the
destruction
of
the
power
of
death
,
which
had
a
commission
given
for
the
time
,
that
at
the
last
might
have
an
end
.
To
conclude
,
because
I
see
the
time
past
;
let
us
also
learne
to
frame
our selves
to
this
high
spirit
of
the
Apostle
,
to
insult
over
death
,
and
then
if
wee
can
insult
over
death
,
much
more
may
wee
insult
over
all
the
calamities
of
this
life
:
for
what
is
so
great
a
calamity
as
that
?
why
should
poverty
oppresse
us
?
why
should
infamy
vexe
us
,
if
sicknesse
,
diseases
,
and
death
it selfe
cannot
oppresse
?
why
should
trouble
of
conscience
for
sinne
oppresse
us
,
when
the
grand
enemy
himselfe
is
conquered
?
and
when
we
have
a
part
of
the
conquest
?
wee
are
souldiers
to
that
great
Captaine
,
and
hee
communicates
his
victory
unto
us
all
;
Iohn
16.
ult.
Aug.
Be
of
good
comfort
(
saith
Christ
)
for
I
have
overcome
the
world
.
Saith
St.
Austin
,
What
dost
thou
meane
by
this
,
Be
of
good
comfort
,
I
have
overcome
the
world
?
What
have
we
to
doe
,
to
be
of
good
comfort
?
it
belongs
not
to
us
;
be
thou
of
good
comfort
;
it
pertaines
to
thee
;
what
are
we
the
better
,
because
thou
hast
overcome
the
world
?
Yes
,
(
saith
hee
)
oh
death
,
thou
which
hast
been
the
devourer
,
now
thou
art
devoured
thy self
;
thou
that
hast
swallowed
up
men
,
now
thou
art
swallowed
up
thy selfe
,
by
a
more
potent
cause
:
oh
death
!
he
was
wounded
for
me
,
that
made
me
;
and
he
that
through
his
death
hath
swallowed
up
thee
,
hee
hath
conquered
thee
for
me
:
therefore
I
rejoyce
in
him
,
which
is
flesh
of
my
flesh
,
and
bone
of
my
bone
:
his
victory
,
is
my
victory
;
therefore
he
saith
,
Be
of
good
comfort
,
I
have
overcome
the
world
.
And
this
the
Lord
hath
taught
us
in
many
passages
of
his
holy
Booke
,
that
hee
might
prepare
us
once
to
this
courage
,
to
this
great
valour
.
For
in
this
a
man
is
seen
more
,
than
in
any
thing
else
;
in
the
patient
abiding
of
trouble
and
misery
,
in
the
patient
enduring
of
death
in
this
present
life
.
All
worldly
passions
are
seperated
as
chaffe
by
the
wind
,
from
the
godly
;
the
wind
blowes
away
the
chaffe
,
but
so
it
cannot
the
good
corn
,
that
falls
still
on
the
floore
;
the
chaffe
is
blowne
away
with
every
wind
of
temptation
,
and
persecution
.
Let
us
therefore
take
notice
of
that
singular
comfort
which
God
hath
given
us
,
out
of
the
Scripture
,
which
all
resolves
at
last
into
this
one
point
,
Oh
death
where
is
thy
sting
?
oh
grave
where
is
thy
victory
?
In
Iosuah
,
10.
Ioshuah
10.24
.
wee
reade
that
Iosuah
there
the
Prince
,
and
Captaine
;
he
brought
out
the
five
Kings
that
were
closed
in
a
Cave
,
and
a
stone
rolled
to
the
mouth
of
it
,
till
hee
should
come
back
:
hee
brings
them
forth
,
and
bade
the
Captaines
tread
upon
the
necks
of
the
Kings
,
and
not
feare
,
for
(
saith
hee
)
The
Lord
your
God
shall
fight
for
you
.
This
was
a
figure
of
this
glorious
victory
of
the
Sonne
of
God
over
death
.
All
the
potentates
of
Hell
,
are
like
to
the
five
Kings
of
Canaan
,
which
oppresse
all
they
meet
;
as
Adonibezek
they
thumb
them
,
hee
cut
off
the
thumbs
and
toes
of
men
,
and
set
them
under
his
Table
as
dogges
:
The
Lord
signified
this
victory
of
Christ
,
by
the
victory
of
Iosuah
over
those
five
Kings
,
and
Adonibezek
,
that
hee
would
give
a
spirituall
conquest
over
death
,
hell
,
sinne
,
and
all
the
adversaries
that
could
oppose
him
;
and
he
would
tread
upon
the
necks
of
all
his
opposers
.
What
is
so
base
a
part
,
what
is
so
base
a
thing
,
as
the
foot
of
a
man
?
and
what
is
so
lofty
a
thing
as
the
necke
?
and
yet
the
very
foot
of
Gods
children
,
the
basest
part
,
shall
tread
upon
the
necks
of
their
enemies
,
upon
the
necks
of
Kings
themselves
,
which
are
compassed
,
and
surrounded
with
jewels
,
and
ornaments
,
yet
they
shall
bee
subjected
to
the
basest
parts
,
even
to
the
heeles
of
godly
men
;
so
great
is
the
comfort
of
Gods
children
.
And
as
it
was
done
then
in
Iosuahs
time
,
so
also
the
comfort
remaines
now
.
So
wee
see
again
,
the
Lord
bids
the
people
look
back
when
they
were
past
the
Red-sea
,
look
back
upon
the
Egyptians
;
and
the
People
&
Miriam
had
a
song
,
Exod.
15.1
.
when
they
looked
back
,
&
saw
the
Egyptians
floating
above
the
water
.
A
strange
thing
,
but
God
would
have
it
so
,
because
he
would
have
his
people
to
have
Arms
,
to
have
the
Arms
of
the
Egyptians
to
fight
against
Amalek
:
It
is
said
,
the
people
looked
back
,
and
saw
them
;
those
proud
spirited
people
,
those
braggadocioes
,
which
thought
to
have
swallowed
them
up
quick
,
and
followed
them
with
their
chariots
and
Army
;
those
which
before
could
not
bee
resisted
,
now
the
Lord
brings
them
to
a
calme
;
he
so
cooled
the
Nation
,
that
the
least
boy
might
insult
over
them
.
Israel
looked
,
and
saw
them
,
and
tooke
off
their
armour
,
took
off
their
rings
,
and
jewels
,
and
their
costly
apparrell
,
and
furnished
themselves
with
it
,
when
they
went
into
the
wildernesse
:
So
shall
the
conquest
of
Gods
children
be
over
death
;
although
it
have
beene
full
of
threatning
,
full
of
terrour
,
and
blood
before
,
yet
the
Lord
will
bring
it
into
the
floud
,
into
the
Red
sea
;
he
will
overwhelme
it
in
the
water
of
his
Omnipotency
:
and
his
children
shall
look
back
,
and
shall
see
him
,
and
spoyle
him
that
was
the
spoyler
,
and
destroy
him
that
was
the
destroyer
:
and
they
shall
take
his
weapons
from
him
,
and
make
use
of
them
to
their
owne
purposes
;
and
they
shall
say
as
the
people
might
have
said
to
the
Egyptians
,
Where
is
thy
bragging
that
thou
usedst
before
?
thou
art
inclosed
now
in
thine
owne
net
.
Where
is
thy
sting
oh
death
?
Oh
hell
where
is
thy
victory
?
The
Lord
shall
turne
the
termes
,
the
Lord
shall
make
the
field
to
goe
on
his
owne
side
,
and
take
away
the
conquest
from
the
adverse
party
.
It
hath
beene
an
ancient
Proverb
,
That
to
pluck
the
beard
of
a
dead
Lion
,
even
for
children
themselves
;
it
is
an
easie
matter
;
a
poore
child
that
cannot
indure
the
noise
,
or
the
sight
of
a
living
Lion
,
Chrysost.
(
as
St.
Chrysostome
saith
)
the
boyes
when
they
see
a
Beare
,
or
a
Lion
,
or
a
Wolfe
dead
in
the
street
,
they
will
pull
off
his
haire
,
and
insult
over
him
,
and
deale
with
them
as
they
please
:
they
will
trample
upon
their
bodies
being
dead
,
which
they
durst
not
looke
upon
when
they
were
alive
.
Such
a
thing
is
death
,
it
is
a
furious
Beast
,
a
rampant
Lion
,
a
devouring
Wolfe
which
consumes
all
the
world
.
The
Lord
hath
laid
him
now
at
his
length
,
he
hath
laid
him
dead
that
he
is
unable
ever
to
have
life
againe
,
and
so
the
very
children
(
saith
St.
Chrysostome
)
are
able
to
insult
over
him
.
That
wee
have
had
Martyrs
(
saith
hee
)
of
14.
or
15.
yeares
old
,
which
have
offred
themselves
to
the
fire
,
and
to
the
sword
,
and
to
all
the
passions
of
this
hungry
beast
;
they
have
offered
themselves
to
the
devourers
with
a
willing
imbrace
;
and
have
played
upon
him
which
is
the
common
swallower
of
all
mankind
;
as
Theophylact
saith
well
,
We
doe
still
devour
,
and
swallow
up
death
by
the
faith
that
wee
have
in
the
life
of
Christ
;
for
that
faith
makes
us
so
constant
,
as
that
nothing
can
separate
us
from
the
love
of
God
in
Christ
Iesus
,
as
the
holy
Apostle
saith
,
Rom.
8.
Rom.
8.35
.
What
shall
separate
us
from
the
love
of
God
?
shall
tribulation
,
or
persecution
,
or
sword
,
or
hunger
,
or
cold
,
or
nakednesse
?
shall
Angels
,
or
life
,
or
death
,
things
present
,
or
to
come
,
life
,
or
death
?
No
,
none
of
these
are
able
to
separate
us
from
the
love
of
God
in
Christ
Iesus
our
Lord
:
But
these
things
are
easily
spoken
,
and
as
long
as
we
be
in
Theories
,
so
long
as
we
bee
in
Contemplation
,
wee
may
easily
subscribe
to
them
:
but
who
is
hee
that
is
able
to
doe
thus
when
the
time
serves
?
That
is
in
the
hand
of
the
great
God
,
to
give
the
garland
whensoever
it
shall
please
him
.
It
must
be
our
ambition
to
seek
for
it
,
to
intreat
the
Lord
to
crowne
us
with
that
victory
,
with
that
heavenly
valour
which
himselfe
hath
promised
to
all
that
love
him
.
Apoc.
2.17
.
I
will
give
him
the
crowne
of
life
,
and
blessed
is
hee
that
continueth
to
the
end
;
for
hee
shall
eat
of
that
hidden
Mannah
:
and
shall
flourish
as
a
tree
in
the
Paradice
of
God
.
But
it
lies
not
in
us
to
continue
neither
,
therefore
he
that
gives
the
end
must
also
give
the
meanes
;
and
the
same
prayer
that
sues
for
the
one
must
also
beg
,
and
intreat
for
the
other
:
all
this
comes
from
God
,
from
the
true
love
that
wee
have
to
Christ
,
from
the
hope
that
we
have
in
him
to
partake
of
his
victory
;
from
our
beleeving
,
and
confessing
,
that
God
hath
raised
up
Christ
from
the
dead
:
For
if
thou
beleeve
with
thy
heart
,
and
confesse
with
thy
mouth
,
that
God
hath
raised
up
Christ
from
the
dead
,
thou
shalt
bee
saved
.
If
wee
beleeve
that
this
victory
of
Christ
is
for
ever
accomplished
,
wee
shall
be
saved
.
If
thou
beleeve
,
although
thou
must
doe
many
other
things
which
are
conditionall
to
salvation
,
yet
this
is
the
maine
point
,
beleeve
in
the
Conquerour
,
and
the
conquest
is
thine
:
hee
conquered
not
for
himselfe
but
for
thee
;
to
make
the
spirits
of
his
Saints
conquer
in
heaven
,
and
to
make
their
bodies
also
to
reigne
with
him
there
,
when
he
shall
appeare
:
Col.
3
4.
for
when
the
Lord
Iesus
shall
appeare
,
we
shall
also
appeare
with
him
in
glory
.
See
the
extent
,
and
latitude
of
his
conquest
:
When
God
takes
a
field
,
hee
takes
it
for
all
the
world
;
not
for
one
countrey
,
as
earthly
Princes
doe
:
but
all
commers
from
the
East
,
and
West
,
and
North
,
and
South
,
shall
yeeld
unto
the
Lord
,
and
rest
under
his
shadow
.
Even
all
Nations
,
a
tot
quot
.
The
Dinner
of
the
great
King
refuseth
no
guests
,
and
rather
then
they
will
want
guests
,
and
the
Feast
shall
be
unfurnished
,
he
will
send
to
the
hedges
,
and
highwayes
to
bee
searched
,
to
come
and
fill
his
Table
,
whereunto
hee
calleth
by
the
Gospel
,
and
whereunto
he
bring
us
for
his
Sonnes
sake
.
Amen
.
FINIS
.
SERMONS
On
1
COR.
15.
Of
the
Resurrection
.
1
COR.
15.56
.
The
sting
of
death
is
sinne
,
and
the
strength
of
sinne
is
the
Law
;
but
God
bee
thanked
,
that
giveth
us
the
victory
,
through
our
Lord
Iesus
Christ
.
TO
bragge
before
the
victory
begotten
,
before
the
field
bee
wonne
;
it
was
ever
held
a
most
vaine
presumption
:
as
the
King
of
Israel
said
to
the
King
of
Syria
,
Let
not
him
that
buckleth
on
his
armour
,
bragge
as
he
that
puts
it
off
.
For
there
is
nothing
more
uncertaine
then
the
events
of
warre
;
and
oft
times
,
when
mighty
men
promise
to
themselves
the
assurance
of
the
victory
,
they
faile
,
and
come
to
be
foiled
.
Yet
notwithstanding
,
so
great
is
the
confidence
of
St.
Pauls
spirit
,
and
so
great
is
the
assurance
that
wee
have
in
Christ
Iesus
our
Lord
,
that
wee
dare
boldly
insult
over
death
,
and
proclaime
the
victory
,
although
our selves
must
bee
vanquished
.
For
this
most
noble
,
and
gracious
Triumpher
over
death
,
hee
lies
in
the
grave
,
he
lies
in
the
dust
,
as
well
as
wee
must
doe
:
and
there
is
no
difference
to
the
sight
of
flesh
,
and
blood
,
betweene
the
ashes
of
St.
Paul
,
and
the
ashes
of
another
common
man
;
and
yet
notwithstanding
,
the
Spirit
of
God
was
so
mighty
,
and
potent
in
him
,
and
the
faith
of
the
things
to
come
,
did
so
represent
unto
him
the
things
promised
,
that
as
though
the
matter
were
now
presently
performed
,
he
insults
over
death
,
and
takes
upon
him
the
person
of
a
man
new
risen
again
from
the
dead
.
As
St.
Ierom
well
speaks
,
hee
supposeth
that
those
times
that
bee
long
to
come
,
and
God
knowes
how
long
,
he
supposeth
that
they
were
come
in
his
time
;
and
as
it
were
in
the
person
of
a
man
newly
risen
,
newly
raised
from
death
;
he
begins
;
Oh
death
where
is
thy
sting
?
oh
hell
where
is
thy
victory
?
So
the
holy
Father
tells
us
that
the
words
should
bee
then
rise
in
every
mans
mouth
,
when
God
shall
raise
them
out
of
their
graves
,
to
that
incorruption
,
and
that
immortality
,
which
this
corruptible
,
and
this
mortall
must
put
on
.
It
shall
be
the
speech
in
every
mans
mouth
then
,
as
being
triumphant
over
death
;
Oh
death
whre
is
thy
sting
?
oh
grave
where
is
thy
victory
?
Thou
hast
had
victory
over
my
poore
bones
,
and
body
a
long
time
,
but
what
is
it
now
?
thou
hast
lost
it
for
evermore
.
In
these
victories
in
the
world
there
is
no
certainty
,
because
that
which
they
call
fortune
,
is
so
changeable
,
as
it
seldome
setteth
up
one
man
,
but
anon
it
raiseth
another
to
pull
him
downe
againe
:
So
the
victories
are
fading
,
and
passing
away
;
and
he
that
is
a
Conqueror
,
is
conquered
and
made
a
slave
to
those
that
formerly
were
his
inferiours
.
Ignarius
(
it
is
said
)
had
a
great
victory
over
the
Cimbri
and
Tutons
,
yet
hee
fell
shortly
after
into
the
hands
of
Scilla
,
that
conquered
him
:
and
Scilla
that
was
once
the
Sunne-rising
,
when
Pompey
once
appeares
,
he
becomes
the
Sunne-setting
:
And
if
Pompey
were
never
so
famous
a
Victor
,
as
there
was
none
more
glorious
in
his
time
,
yet
at
last
hee
shall
fall
,
and
be
conquered
by
the
hand
of
Caesar
,
and
by
his
prowesse
be
outed
both
of
his
honours
,
and
of
his
life
.
And
Caesar
himselfe
in
the
height
of
all
that
glory
that
can
come
upon
a
man
in
this
world
;
there
was
never
any
before
him
,
or
the
like
shall
bee
after
him
;
yet
hee
could
not
hold
his
state
,
but
he
falls
into
the
hands
of
Conspirators
,
a
sort
of
bloody
murtherers
,
that
shall
kill
him
in
his
Counsell-chamber
;
so
uncertaine
are
the
smiles
of
this
world
,
that
there
is
no
victory
constant
;
but
still
she
flies
,
moves
,
and
changes
her
tent
,
and
tabernacle
from
one
side
to
another
:
therefore
there
can
bee
no
boasting
,
or
bragging
in
these
earthly
and
worldly
conquests
,
which
hath
made
the
wisest
Emperours
of
the
world
,
after
they
have
had
a
good
gale
of
fortune
(
as
they
call
it
)
after
they
have
prospered
a
while
,
for
feare
of
crosse
blowes
after
,
they
have
left
their
honours
,
and
betaken
them
to
a
solitary
life
,
to
live
in
Monasteries
,
lest
they
should
have
a
foule
end
after
such
goodly
,
and
faire
proceedings
.
But
in
this
case
,
in
this
victory
that
wee
now
speake
of
,
there
is
no
uncertainty
,
there
is
no
inconstancy
to
be
feared
,
Ianus
Temple
is
shut
for
ever
.
They
had
a
custome
among
the
Romans
,
they
worshipped
a
certaine
god
,
which
they
thought
was
the
Lord
,
and
Tutor
of
their
City
,
which
they
called
Ianus
;
which
had
in
Rome
a
great
Temple
:
the
doores
whereof
stood
open
all
the
while
they
were
in
warres
,
and
shut
in
all
the
time
of
peace
;
and
they
were
so
cumbred
with
warre
for
800.
yeares
together
,
that
in
all
that
time
the
doores
of
Ianus
Temple
were
but
thrice
shut
;
they
were
alway
open
,
to
shew
that
the
warres
were
open
,
and
therefore
they
gave
their
god
leave
to
goe
out
and
in
to
succour
them
,
or
else
they
thought
his
arme
could
not
reach
,
his
power
could
not
extend
to
their
ayde
.
See
the
ridiculous
and
foolish
vanities
of
the
Heathen
;
when
the
warres
were
ceased
,
they
shut
the
doores
to
keepe
in
their
god
,
there
was
no
use
of
him
then
:
Now
this
Temple
(
I
say
)
for
800.
yeares
,
was
in
all
that
time
but
three
times
shut
.
First
,
in
the
time
of
Numa
Pompilius
,
Secondly
,
in
the
time
of
Tytus
Maneus
,
(
as
Tytus
Livius
saith
)
after
the
Carthaginian
warre
.
And
thirdly
by
Augustus
Caesar
.
But
when
the
time
shall
come
,
when
God
shall
give
to
this
corruption
,
incorruption
;
and
to
this
mortall
,
immortality
,
then
there
shall
be
for
ever
a
cessation
of
warre
.
The
Temple
of
Ianus
shall
never
more
be
opened
,
it
shall
be
shut
for
everlasting
;
there
shall
bee
no
cause
of
warre
,
but
the
people
of
God
shall
bee
in
perfect
peace
with
the
Lord
,
and
shall
live
under
the
defence
of
his
protection
,
they
shall
live
secure
for
ever
.
Plutarch
saith
,
when
Philip
King
of
Macedon
,
had
gotten
a
great
victory
at
Cheronia
,
hee
wrote
to
Archimedes
,
and
hee
used
lofty
speeches
in
his
letter
;
as
being
proud
,
and
puffed
up
with
his
late
victory
:
Archimedes
,
replies
to
him
no
more
but
this
;
Sir
(
saith
hee
)
you
write
stately
to
mee
,
in
high
termes
,
and
I
partly
know
the
reason
of
it
:
but
if
you
will
take
the
paines
but
to
measure
your
owne
shadow
,
you
shall
find
that
it
is
no
more
,
that
it
is
no
greater
,
nor
no
larger
then
it
was
before
your
victory
.
You
were
as
great
a
man
then
,
and
as
many
inches
about
as
you
are
now
.
And
it
is
true
in
worldly
things
.
Chance
(
as
they
call
it
)
is
so
variable
,
that
no
man
can
tell
how
hee
shall
begin
,
or
how
he
shall
end
;
but
in
this
victory
which
the
Lord
vouchsafes
us
in
Christ
Iesus
,
it
holds
not
;
for
the
victory
that
we
shall
have
there
,
shall
make
our
shadowes
greater
,
and
it
shall
make
our
persons
more
honourable
,
and
fuller
of
power
,
and
majesty
.
1.
Cor.
15.44
.
For
it
is
sowen
in
dishonour
,
it
riseth
againe
in
honour
.
It
is
sowen
in
weaknesse
,
it
riseth
again
in
power
.
The
victory
therefore
that
we
have
in
Christ
,
it
is
not
like
the
victory
that
Philip
the
King
of
Macedon
got
;
that
his
shadow
was
no
bigger
then
before
:
but
this
victory
in
Christ
is
a
great
enlarger
of
man
,
and
of
all
the
parts
,
and
faculties
in
him
:
that
hee
is
not
like
himselfe
as
hee
was
before
,
no
more
then
an
honourable
thing
is
like
a
dishonourable
,
or
a
strong
thing
is
like
unto
a
weake
.
Now
to
come
to
the
Order
O●der
.
of
the
words
read
unto
you
:
here
the
holy
Apostle
explains
that
which
he
had
said
before
,
when
hee
insulted
over
death
:
A
man
might
ask
,
what
is
the
reason
thou
takest
upon
thee
so
much
,
seeing
death
shall
conquer
thee
as
well
as
other
men
,
and
thou
must
die
as
well
as
the
rest
,
that
have
gone
before
thee
?
To
give
a
reason
therefore
of
it
,
he
shewes
that
it
was
no
presumption
,
or
idle
imagination
of
himselfe
,
but
it
was
a
thing
conferred
unto
him
by
the
power
of
Christ
and
his
Gospel
.
For
(
saith
hee
)
I
have
good
reason
to
insult
as
I
did
;
I
know
when
that
blessed
time
shall
come
,
wee
shall
have
no
enemies
against
us
:
If
there
should
be
any
enemy
,
it
should
be
either
death
,
or
sinne
,
or
the
law
:
But
there
shall
be
none
of
these
,
and
therefore
there
shall
bee
no
enemy
,
but
a
perpetuall
end
,
and
issue
of
man
for
ever
.
There
shall
bee
no
death
,
for
why
?
because
there
shall
be
no
sinne
;
for
the
sting
of
death
is
sin
:
and
death
cannot
come
upon
man
,
but
by
the
wrath
of
God
,
which
is
conceived
for
sinne
,
which
being
taken
away
,
death
must
needs
cease
:
for
the
worke
ending
,
the
wages
must
needs
end
,
and
the
wages
of
sinne
is
death
.
But
how
will
you
prove
that
there
shall
bee
no
sinne
?
Because
there
shall
be
no
law
,
for
the
strength
of
sinne
is
the
Law
,
and
the
Lord
shall
give
that
glory
to
the
bodies
that
shall
rise
,
that
they
shall
not
need
any
Law
,
but
they
shall
be
a
law
to
themselves
;
and
every
man
shall
love
God
,
and
please
God
,
not
by
constraint
,
not
by
the
terrours
of
the
Law
,
and
Commandement
,
but
from
the
ducture
of
his
owne
free-spirit
,
that
shall
leade
and
conjoyne
,
and
make
him
one
spirit
with
the
Lord
.
Therefore
that
which
the
holy
Apostle
said
before
,
is
most
constant
and
true
;
that
because
there
shall
bee
no
enemies
then
left
:
therefore
we
may
boast
in
the
Lord
our
God
,
which
hath
given
us
perfect
victory
over
all
our
enemies
,
and
there
shall
be
no
enemie
left
;
because
there
shall
be
neither
sin
,
which
is
the
grand
cause
,
the
Arch-enemy
of
mankind
;
for
that
is
taken
away
by
the
righteousnesse
of
Christ
,
who
knew
no
sinne
;
he
that
knew
no
sinne
,
God
made
him
sinne
for
us
,
that
we
might
be
made
the
righteousnesse
of
God
.
Mark
it
,
(
saith
the
holy
Apostle
)
that
we
might
be
made
the
righteousnesse
of
God
.
When
was
Christ
made
sinne
for
us
?
In
this
miserable
life
:
and
when
shall
we
be
made
the
righteousnesse
of
God
?
In
that
blessed
life
.
Therefore
as
God
hath
made
him
which
knew
not
sinne
,
to
be
sinne
for
us
;
that
is
,
he
hath
made
him
a
sacrifice
for
sinne
;
and
hee
was
accounted
a
sinner
,
as
he
was
made
sinne
for
us
:
so
this
is
the
effect
of
this
account
and
imputation
of
our
sins
upon
him
,
it
shall
be
the
imputation
of
his
righteousnesse
upon
us
;
as
the
holy
Apostle
saith
,
2
Cor.
6.
He
was
made
sin
for
us
which
knew
no
sin
,
that
we
might
be
made
the
righteousnesse
of
God
.
Now
after
this
he
hath
shewed
us
the
enemies
,
he
begins
to
shew
us
the
use
of
all
this
;
he
drawes
to
a
conclusion
,
and
he
saith
,
God
hath
given
us
victory
.
Thanks
be
to
God
that
hath
given
us
victory
through
Christ
Iesus
our
Lord
.
As
if
hee
should
say
,
if
we
had
indeed
the
remnants
of
sin
in
us
still
,
wee
were
foolish
to
make
any
insultation
over
death
;
for
death
would
triumph
over
us
;
for
as
long
as
sinne
remaines
,
death
must
needs
ensue
;
and
as
long
as
the
law
is
put
upon
us
to
curbe
,
and
contradict
us
,
sin
will
be
;
but
now
God
be
thanked
,
that
hath
given
us
victory
through
Iesus
Christ
our
Lord
:
For
he
hath
destroyed
the
one
,
and
hee
hath
fulfilled
the
other
;
he
hath
destroyed
the
one
by
his
gracious
conversation
,
and
he
hath
fulfilled
the
law
,
he
hath
appeased
the
wrath
of
God
,
that
now
there
remaines
no
more
enemy
,
but
the
field
is
cleare
,
and
we
are
masters
of
the
field
for
ever
.
Therefore
God
be
thanked
which
hath
given
us
victory
through
Iesus
Christ
our
Lord
.
Wherein
wee
are
to
consider
,
First
,
the
gift
that
is
given
,
It
is
victory
,
Division
of
the
Text
,
into
5.
parts
.
an
absolute
and
compleat
victory
over
these
fierce
enemies
.
Secondly
,
whence
this
victory
comes
,
from
God
;
God
hath
given
us
victory
:
It
is
from
the
whole
Trinity
.
Thirdly
,
the
manner
how
it
comes
,
by
way
of
gift
,
not
by
way
of
merit
;
blessed
be
God
that
hath
given
us
the
victory
.
Fourthly
,
the
meanes
through
whom
it
comes
,
through
Christ
:
Thanks
be
to
God
that
hath
given
us
victory
through
Christ
Iesus
our
Lord
.
It
is
by
the
arme
of
Christ
.
Fiftly
,
the
end
and
use
of
all
:
Thanks
be
to
God
:
For
the
blessings
of
God
require
thankfulnesse
;
therefore
the
Apostle
gives
glory
to
him
,
that
glorifieth
us
;
he
gives
conquest
to
him
,
that
is
a
conquerour
for
us
.
Thanks
be
to
God
that
hath
given
us
victory
,
through
Iesus
Christ
.
The
sting
of
death
is
sinne
,
the
strength
of
sinne
is
the
Law
.
This
former
part
of
the
Text
,
describes
the
Adversaries
extinct
,
and
vanquished
;
that
which
hee
speaks
of
a
sting
,
is
diversly
translated
by
Interpreters
:
some
call
it
morsum
,
the
biting
;
comparing
it
to
a
serpent
,
that
poysoneth
,
and
infecteth
,
and
killeth
by
biting
:
so
sinne
was
represented
to
us
in
the
garden
,
by
the
serpent
that
gave
the
apple
unto
Eve
.
Some
take
it
for
the
sting
of
a
waspe
,
the
Hebrew
word
Kota
in
Hosea
13.
Hosea
13.14
.
signifieth
that
which
is
sharp
,
as
a
stelletto
;
a
thing
that
makes
a
present
impression
;
and
by
the
puncture
,
it
pierceth
into
the
inward
parts
,
and
brings
sudden
death
.
So
by
divers
Translators
it
is
thus
read
,
I
will
be
a
plague
unto
thee
oh
death
:
and
I
will
be
thy
destruction
oh
hell
.
Many
and
sundry
wayes
it
is
translated
,
but
it
is
sufficient
for
us
to
take
that
,
which
the
last
and
best
translation
affords
:
and
so
we
call
it
the
sting
,
because
indeed
death
was
never
,
nor
it
could
not
be
sharp
unto
us
,
except
it
come
to
be
armed
with
sinne
;
nor
there
is
no
calamity
in
the
world
,
no
misery
that
a
man
suffers
,
but
he
suffers
it
willingly
,
if
he
have
a
cleare
conscience
;
it
being
the
onely
rule
of
peace
and
quiet
,
to
be
free
from
the
cause
,
and
from
deserving
that
thing
that
is
imputed
,
and
cast
upon
a
man
.
But
when
miseries
come
,
not
onely
tedious
of
themselves
,
but
they
come
armed
with
the
condignity
of
sinne
,
that
they
have
a
certaine
correspondence
in
commutative
justice
;
that
he
that
hath
done
evill
must
suffer
evill
.
Now
it
becomes
of
all
calamities
the
extreamest
and
most
miserable
.
Therefore
it
is
said
here
,
The
sting
of
death
is
sinne
;
as
though
death
it self
were
nothing
unwelcome
,
and
harsh
to
the
flesh
of
man
;
but
that
it
is
inflicted
for
sin
,
and
as
the
wages
of
sin
.
But
here
a
man
may
very
well
make
a
stand
,
and
aske
how
can
this
be
?
how
should
sin
be
the
sting
of
death
,
seeing
it
is
rather
contrary
?
death
is
the
sting
of
sinne
;
for
which
is
first
?
was
not
sinne
before
death
,
saith
St.
Austin
in
his
7.
Tom.
in
his
3.
S.
Aug.
Tom.
7.
lib.
3.
d●
peceat
.
&
remiss
.
Booke
De
peccatis
,
&
remissione
peccatorum
,
(
saith
he
)
we
sinne
not
,
because
wee
die
;
it
is
no
sinne
to
die
,
because
it
is
the
fulfilling
of
the
judgement
of
God
upon
sinne
.
We
sinne
not
in
dying
,
but
we
die
for
sinning
,
for
from
that
comes
our
death
:
therefore
seeing
sinne
was
the
cause
of
death
,
and
that
death
is
a
thing
of
nothing
,
a
thing
that
followes
afte●
sinne
;
it
seemes
therefore
,
that
sinne
being
first
,
and
sin
being
the
cause
of
death
,
it
followes
that
it
must
use
death
as
a
sting
unto
it
,
and
not
on
the
contrary
,
that
it
should
be
a
sting
unto
death
.
But
for
this
,
there
is
no
great
matter
in
the
phrase
;
for
as
St.
Austin
,
Aug.
and
the
rest
of
Divines
accord
with
him
:
the
Apostle
calls
sinne
the
sting
of
death
;
not
that
death
made
it
,
but
that
death
is
made
with
it
,
and
it
is
made
by
it
;
so
it
is
called
the
sting
of
death
,
that
is
,
a
deadly
sting
that
brings
death
with
it
.
As
a
cup
of
poyson
,
we
call
it
a
cup
of
death
;
not
as
though
death
made
the
cup
,
but
because
death
is
with
it
;
that
he
that
takes
that
cup
,
shall
die
with
it
.
So
the
tree
of
life
,
and
the
tree
of
knowledge
;
the
meaning
is
not
as
though
life
were
made
by
the
tree
,
or
that
knowledge
were
made
by
the
tree
;
but
because
the
fruit
of
that
tree
would
have
brought
life
,
and
would
have
brought
the
knowledge
of
good
and
evill
.
This
therefore
is
the
meaning
of
the
Apostles
words
,
that
sinne
by
the
just
permission
of
God
,
and
by
the
deputation
that
God
gave
unto
sathan
,
to
execute
judgement
upon
sinners
:
it
comes
upon
every
man
armed
,
and
it
is
armed
with
death
:
the
most
desperate
weapon
that
can
be
,
that
destroyes
the
very
nature
of
man
,
and
brings
him
to
his
very
foundation
,
to
a
matter
of
nothing
.
This
is
that
sting
that
must
prick
us
all
at
length
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
.
Therefore
let
us
learne
,
while
wee
are
now
in
this
world
,
to
prepare
our selves
for
this
sting
,
that
we
doe
not
kick
against
the
pricks
,
as
our
Lord
saith
,
Acts
9.
Acts
9.5
.
Saul
,
Saul
,
why
persecutest
thou
me
?
it
is
hard
for
thee
to
kick
against
the
pricks
.
Let
us
therefore
never
grumble
against
the
necessity
of
sicknesse
,
disease
,
and
miseries
;
for
alas
!
these
are
nothing
in
comparison
of
death
;
we
must
endure
death
it selfe
;
that
prick
must
gall
us
to
the
heart
;
all
the
power
of
Men
or
Angels
cannot
deliver
us
from
it
.
Let
us
as
well
as
we
can
entertain
it
,
therefore
,
and
not
kick
against
the
pricks
;
for
we
double
our
wound
if
we
doe
,
and
plague
our selves
more
:
there
is
no
resisting
of
those
things
that
be
of
necessity
.
Let
us
take
heed
withall
,
seeing
sin
is
called
the
prick
of
death
,
or
the
death
of
death
,
which
is
all
one
;
let
us
take
heed
(
I
say
)
that
wee
multiply
not
sinne
,
forasmuch
as
that
is
nothing
else
,
but
to
double
,
and
re-double
our
torment
,
to
an
infinite
measure
.
If
a
man
be
slaine
with
one
stab
of
a
goad
,
or
with
a
prick
of
a
Stelletto
;
though
they
are
no
lesse
mortall
,
yet
they
are
more
sufferable
:
but
if
a
man
shall
be
cast
upon
a
hurdle
that
is
full
of
nailes
,
and
be
rolled
up
and
down
upon
that
,
that
is
one
of
the
terriblest
deaths
that
ever
was
found
out
:
and
such
a
death
every
sinfull
man
casts
himselfe
into
;
the
more
hee
sins
,
and
gives
way
unto
his
head
strong
affections
,
the
more
sharp
nailes
,
points
,
and
pricks
he
casts
himselfe
upon
.
Let
us
take
heed
,
therefore
,
the
sting
of
death
is
sin
;
the
more
we
sin
,
the
more
nayles
,
and
goads
,
and
pricks
we
thrust
into
our
owne
sides
;
for
there
is
no
sinner
,
but
as
hee
sinnes
more
,
so
hee
offends
God
more
;
and
so
he
brings
more
vengeance
upon
himselfe
in
a
fearfull
manner
.
The
sting
of
death
is
sinne
.
But
what
sinne
is
this
?
is
it
to
be
accounted
the
actuall
sin
that
men
commit
,
or
the
originall
sin
in
which
they
are
borne
?
Surely
it
is
true
of
both
;
but
the
Apostles
meaning
is
here
,
to
speak
of
Originall
sinne
;
for
we
see
this
a
true
doctrine
,
upon
chlidren
too
,
that
never
committed
actuall
sin
;
therefore
we
must
give
the
sense
of
the
words
,
the
most
large
and
utmost
extent
;
because
we
see
the
doctrine
of
the
place
extends
it self
so
farre
;
for
children
themselves
are
pricked
to
death
,
not
by
actuall
transgression
,
according
to
the
similitude
of
the
sinne
of
Adam
,
but
by
an
inbred
corruption
,
which
is
drawne
from
the
seed
of
their
parents
,
there
lying
a
poyson
in
the
seed
of
man
,
which
came
from
the
first
fall
,
and
corruption
of
man
,
in
the
materialls
of
Adam
,
in
the
substance
,
and
bodily
part
,
there
lies
a
poyson
of
corruption
;
and
it
is
strange
that
sinne
which
is
an
intellectuall
thing
,
a
matter
of
the
understanding
;
for
there
is
no
beast
can
sinne
,
because
it
hath
not
the
intellectuals
,
it
wants
the
understanding
.
It
is
strange
(
I
say
)
that
it
should
rise
unto
a
materiall
thing
,
which
hath
no
understanding
,
untill
the
soul
be
added
;
but
so
the
Lord
hath
ordained
,
that
in
the
propagation
of
the
corrupt
seed
of
man
,
there
should
be
infused
a
soule
,
which
lying
in
a
fustie
vessell
,
should
contract
the
impurity
it
finds
there
in
the
matter
,
and
so
should
work
in
both
together
the
damnation
of
the
party
in
which
it
is
.
Behold
therefore
what
that
fearfull
state
or
condition
is
in
which
we
are
conceived
,
and
borne
into
the
world
;
It
is
that
which
death
useth
for
a
sting
;
it
is
that
fearfull
weapon
that
wounds
us
,
and
pierceth
us
,
not
onely
for
one
death
,
but
for
two
,
for
the
second
death
,
even
everlasting
destruction
,
if
the
mercy
of
God
interpose
not
.
This
is
that
law
in
our
members
,
that
captivates
,
and
makes
us
slaves
,
and
carries
us
away
from
the
law
of
God
.
This
is
that
prepuce
or
uncircumcision
of
the
heart
,
that
makes
us
Philistins
,
and
Aliens
,
and
strangers
from
the
Lord
.
This
is
that
flint
stone
that
will
not
be
wrought
upon
by
the
finger
of
God
,
but
hardens
it selfe
against
all
the
proceedings
of
the
Lord
.
This
is
that
seminarie
of
all
mischiefe
,
the
originall
of
all
kind
of
corruption
;
whatsoever
a
man
can
think
of
,
it
is
included
in
Originall
sinne
.
For
Adam
when
he
fell
from
God
,
he
was
a
thiefe
,
a
murtherer
,
hee
was
a
blasphemer
,
hee
was
a
man
given
to
concupiscence
,
he
was
a
false
witnesse
against
his
neighbour
,
hee
was
the
breaker
of
every
Commandement
by
that
action
,
and
his
children
take
it
from
him
by
originall
sinne
,
which
is
the
Mother
sinne
of
all
abominations
that
may
be
imagined
;
and
as
wee
begin
it
,
so
wee
continue
the
cherishers
,
and
nourishers
of
it
;
we
feed
it
,
wee
bring
it
up
,
we
suckle
this
brat
of
perdition
and
filthinesse
to
our
owne
destruction
,
that
every
man
must
needs
be
forced
when
he
understands
himselfe
,
to
cry
out
with
the
Apostle
,
Oh
wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
?
It
is
a
body
of
death
;
it
is
not
a
limbe
,
it
is
not
a
superficies
,
it
is
not
a
quality
,
it
is
not
a
small
matter
;
but
it
is
a
body
,
it
is
a
legion
of
devils
,
it
is
a
multitude
of
sins
,
it
is
a
kingdome
of
hell
.
This
is
that
beastly
corruption
which
we
have
all
contracted
.
Let
us
labour
in
prayer
,
and
sollicite
God
,
that
the
power
of
this
monster
may
be
removed
:
for
although
we
had
no
actuall
transgression
,
but
wee
could
live
as
pure
,
and
sincere
as
the
Angels
in
heaven
,
in
respect
of
actuall
sinnes
;
yet
as
long
as
wee
have
this
moisture
in
us
,
the
fire
is
not
out
,
though
it
seeme
to
be
smothered
;
and
though
it
break
not
forth
,
yet
it
is
not
quenched
,
it
is
not
quite
slacked
.
So
much
of
the
first
part
,
the
proportion
,
the
sting
of
death
is
sinne
;
that
is
,
originall
sinne
;
because
if
we
should
take
it
for
actuall
sinne
,
then
wee
could
not
take
children
into
the
definition
;
but
they
are
stung
to
death
,
they
die
,
and
yet
they
have
no
Actuall
sinne
;
therefore
it
is
spoken
of
originall
sin
properly
.
But
how
comes
death
and
sinne
to
be
thus
potent
and
strong
?
The
Apostle
tell
us
,
by
the
law
.
The
strength
of
sin
is
the
law
.
Till
the
law
came
,
the
edge
and
point
of
sinne
was
dull
,
it
was
blunt
;
when
the
law
came
,
it
whetted
it
,
and
sharpned
it
againe
,
and
made
it
more
piercing
than
ever
it
was
before
.
The
strength
of
sinne
is
the
law
.
And
how
is
this
?
God
gave
the
Law
for
a
good
Law
,
for
a
holy
,
and
just
Law
,
how
came
it
then
to
bee
the
strength
of
sinne
?
It
seemes
God
machinated
a
mischiefe
to
mankind
,
to
give
him
that
which
should
make
him
more
sinfull
.
But
you
must
understand
it
is
one
thing
that
a
man
doth
upon
purpose
,
and
for
good
,
and
it
is
another
thing
when
the
man
to
whom
it
is
done
can
receive
it
so
.
God
gave
the
Law
indeed
as
a
true
direction
for
the
reformation
of
life
,
and
manners
,
but
the
party
that
received
it
,
did
not
take
it
thus
:
thus
by
occasion
not
from
the
nature
of
it
,
but
by
the
ill
acceptance
of
the
party
,
it
came
to
be
thus
,
to
bee
the
strength
of
sinne
.
As
when
a
Physician
that
is
skilfull
in
his
profession
,
hee
doth
all
that
belongs
to
a
skilfull
man
;
the
druggs
that
he
gives
,
and
the
ingredients
are
able
to
worke
their
effect
,
if
they
fall
into
a
good
body
:
but
if
the
Patient
bee
froward
and
will
not
be
ruled
,
or
his
body
bee
distempered
,
hee
is
not
the
better
by
it
.
Now
the
fault
is
not
in
the
Physician
,
nor
in
the
Physick
,
they
be
both
very
good
,
but
the
fault
is
resident
in
the
party
,
that
was
not
prepared
for
it
,
or
that
would
not
receive
it
,
and
convert
it
to
that
use
,
for
which
it
was
given
him
.
So
the
Law
of
God
of
it selfe
,
is
a
light
unto
our
feet
,
Psal.
119.105
.
and
a
lanterne
to
our
paths
,
and
the
light
of
life
it selfe
,
if
we
be
able
to
follow
it
:
but
because
of
our
owne
indisposition
,
it
comes
to
passe
that
the
Law
which
should
pull
downe
sinne
,
gives
strength
unto
it
;
the
Law
that
was
made
to
kill
sin
,
it
gives
life
unto
it
,
as
the
Apostle
tells
us
at
large
,
Rom.
7.
Rom.
7.9
.
(
hee
saith
)
That
sinne
was
dead
untill
the
Law
came
in
.
For
where
there
is
no
Law
,
there
is
no
transgression
,
and
sinne
was
dead
untill
such
time
as
the
Law
came
in
place
;
but
when
the
Law
came
,
then
sinne
revived
:
then
sinne
began
to
hew
,
and
hack
,
then
it
began
to
kill
,
and
slay
,
and
to
leade
into
captivity
,
which
is
a
worthy
point
for
our
consideration
,
and
therefore
I
must
stand
a
little
longer
upon
it
.
How
should
it
bee
that
the
Law
of
God
which
is
so
pure
,
and
so
holy
in
it selfe
,
that
it
should
give
any
life
,
or
any
strength
unto
sinne
,
which
it
hates
,
and
condemnes
?
I
say
,
it
comes
to
passe
upon
occasion
of
our
weaknesse
,
and
sinfulnesse
;
which
takes
not
the
Law
of
God
for
that
end
which
he
gave
it
for
;
but
to
a
contrary
end
.
The
first
reason
,
why
the
Law
by
occasion
becomes
the
strength
of
sinne
,
is
this
,
Chrysost.
(
as
Chrysostome
saith
)
that
it
makes
our
sinnes
manifest
;
a
man
that
is
detected
growes
the
more
desperate
:
as
long
as
he
can
keepe
himselfe
quiet
,
and
be
secret
,
and
unseene
,
hee
is
more
modest
,
but
when
hee
comes
once
to
be
opened
,
when
he
comes
to
be
discovered
to
the
knowledge
of
Gods
Law
,
and
to
the
knowledge
of
men
;
then
hee
begins
to
ruffle
with
God
,
and
with
the
Law
;
and
he
will
approve
and
make
a
defence
for
those
things
that
are
damnable
:
the
Apostle
doth
insinuate
the
reason
,
Rom.
8.9
.
Rom.
8.9
.
where
hee
saith
,
till
the
Law
of
God
came
,
he
did
not
know
concupiscence
,
except
the
Law
had
said
,
thou
shalt
not
lust
.
This
you
know
by
experience
,
that
there
is
great
difference
betweene
a
foolish
and
an
understanding
servant
:
(
The
Lord
Iesus
saith
)
the
understanding
servant
that
knowes
his
masters
will
,
and
doth
it
not
,
shall
bee
beaten
with
many
stripes
:
As
long
as
sinne
is
not
knowne
it
lies
hid
,
it
is
asleepe
,
it
workes
faintly
;
but
when
the
Law
comes
,
and
gives
light
to
a
mans
understanding
,
that
he
knows
himselfe
;
that
hee
knowes
God
,
and
the
promises
of
the
Gospel
,
now
sinne
multiplies
,
there
is
no
such
sinner
,
as
a
wise
sinner
;
there
is
no
such
sinfull
person
,
as
the
learned
person
,
because
his
knowledge
makes
his
sinne
apparant
,
and
makes
him
detected
of
the
world
;
and
so
inrageth
him
to
maintaine
,
and
make
that
good
which
is
evill
,
and
naught
in
it selfe
.
A
simple
ignorant
man
,
although
he
carry
the
Devill
about
him
,
yet
hee
is
not
troubled
so
much
:
he
sinnes
more
easily
,
he
hath
weak
passions
,
hee
sinnes
within
compasse
;
hee
sinnes
as
bruit
beasts
doe
,
which
seldome
or
never
transcend
the
limits
of
nature
;
and
they
exceed
mankinde
in
many
respects
,
in
moderating
their
lusts
and
concupiscence
:
but
when
the
Law
of
God
comes
in
place
,
it
rouzeth
a
man
from
his
ignorance
,
which
would
damne
him
;
and
shewes
him
the
good
will
of
God
,
it
shewes
him
the
acceptable
yeare
of
the
Lord
,
and
what
the
hope
is
which
he
is
called
unto
,
and
what
are
the
treasures
of
the
Gospel
:
It
shewes
himselfe
to
himselfe
;
and
now
the
rage
of
sinne
is
more
impetuous
,
and
violent
then
before
.
For
now
hee
lives
,
hee
was
dead
in
those
former
times
;
when
he
was
ignorant
,
he
was
quiet
:
When
the
strong
man
keepes
the
house
all
is
quiet
,
but
when
a
stronger
comes
to
thrust
him
out
,
then
there
is
an
uproare
,
and
tumult
in
the
house
.
S.
Chrysost.
Againe
,
another
reason
is
,
(
saith
St.
Chrysostom
)
in
this
that
God
doth
stretch
forth
his
prohibition
,
the
nature
of
man
is
alway
to
desire
,
and
long
after
that
which
is
forbidden
:
and
there
is
nothing
that
inflames
his
affections
,
so
as
the
prohibition
of
the
things
hee
desires
.
Would
you
have
a
booke
sell
well
,
get
it
prohibited
;
the
onely
way
to
make
a
woman
to
be
a
blabb
,
is
to
bid
her
keep
counsell
:
it
is
the
nature
of
man
still
to
affect
things
unlawfull
,
and
interdicted
;
and
so
much
the
stronger
the
interdiction
is
,
so
much
the
more
they
are
inflamed
in
the
desire
they
have
to
accomplish
it
.
To
conclude
this
point
,
because
we
cannot
endure
that
our
free-will
should
bee
curbed
and
restrained
;
it
comes
to
passe
that
the
Law
of
God
by
occasion
,
is
the
reviving
and
increasing
of
sinne
;
for
we
cannot
indure
the
liberty
of
our
will
should
be
curbed
and
checked
;
but
we
would
live
as
we
list
every
body
:
and
this
wee
see
was
in
the
first
temptation
of
our
first
parents
:
Satan
comes
to
them
;
What
,
hath
God
made
you
to
live
as
slaves
under
governement
?
doth
he
keepe
you
under
the
rodde
?
doth
hee
keepe
you
within
the
pale
?
hath
hee
forbid
you
one
fruit
of
the
garden
?
As
if
hee
should
say
,
because
he
had
forbidden
them
one
,
it
was
as
good
as
if
he
had
forbid
all
:
so
our
first
Parents
they
could
not
indure
this
,
they
could
not
abide
to
bee
kept
under
;
to
bee
made
boyes
and
children
;
to
be
under
a
Pedagogue
,
to
bee
under
a
Tutor
,
&
governour
as
it
were
:
not
to
make
choice
of
their
owne
affections
;
if
God
had
made
them
to
their
owne
choice
,
well
and
good
;
but
now
the
Lord
hath
made
them
under
the
governement
of
others
,
he
hath
made
them
under
a
Law
;
and
they
cannot
abide
that
.
And
so
it
continues
in
the
mind
of
man
still
,
he
will
have
his
owne
mind
,
though
it
be
contrary
to
the
will
of
God
;
and
though
he
hinder
himselfe
he
will
have
it
,
if
it
be
to
the
damnation
of
his
owne
soule
;
if
hee
get
hell
for
his
will
,
yet
he
will
have
his
will
.
This
poyson
being
in
our
nature
,
makes
good
the
doctrine
that
we
speak
of
,
that
sinne
revives
;
for
the
Law
of
God
beats
upon
our
sinnes
,
and
makes
us
say
and
confesse
,
if
wee
will
follow
the
guidance
of
it
,
Not
my
will
,
but
thine
be
done
.
Let
me
not
seek
after
mine
own
will
which
is
base
and
corrupt
,
but
after
thy
will
which
is
holy
and
just
.
The
Law
of
God
would
teach
a
man
to
say
thus
;
but
contrariwise
,
that
which
flowes
from
a
mans
selfe
,
it
seeks
it selfe
;
and
seeing
hee
cannot
please
God
norman
,
he
will
please
his
own
soule
:
As
the
Poet
saith
,
Delight
thy
owne
soule
;
care
not
what
other
men
speak
,
or
doe
,
or
think
against
thee
.
This
is
the
wofull
calamity
of
our
nature
,
over
which
we
must
desire
God
to
give
us
the
victory
;
and
behold
it
followes
in
the
Text
:
But
thanks
be
to
God
which
hath
given
us
victory
through
Iesus
Christ
our
Lord
.
Which
words
I
can
but
enter
into
,
of
the
gift
or
blessing
which
is
vouchsafed
,
victory
.
Victory
is
alwayes
welcome
;
but
especially
when
it
is
atchieved
against
a
dangerous
enemy
;
The
child
of
God
is
borne
to
be
a
Conquerour
,
as
(
St.
Iohn
saith
,
)
1
Iohn
5.4
.
1
Iohn
5.4
.
Every
thing
that
is
born
of
God
overcommeth
the
world
.
Every
thing
that
is
borne
of
God
;
where
the
Fathers
observe
,
that
the
Apostle
speaks
in
generall
;
he
speaks
in
the
neuter
gender
;
to
shew
that
there
is
no
man
that
is
so
meane
,
or
so
vile
and
base
,
of
whatsoever
condition
he
be
,
that
he
may
rather
be
called
a
thing
,
than
a
man
;
yet
that
he
hath
the
spirit
of
grace
,
by
that
hee
is
able
to
encounter
,
and
overcome
the
world
:
and
this
victory
that
wee
have
,
it
is
over
such
powerfull
enemies
,
as
that
except
God
had
promised
it
,
except
God
should
worke
it
,
all
the
power
in
heaven
,
and
earth
,
could
not
attain
unto
it
.
A
man
that
is
borne
a
Conquerour
over
his
owne
corruptions
,
and
over
himselfe
,
he
is
greater
than
ever
was
the
greatest
conquerour
:
and
it
is
better
to
be
made
in
this
kind
a
Victor
over
his
owne
passions
,
than
to
be
the
universall
Emperour
of
all
the
world
.
Saith
Seneca
,
there
are
many
men
that
have
subdued
Principalities
,
Kingdomes
,
Cities
,
Townes
,
and
Countries
,
and
brought
them
under
their
owne
masterie
;
but
there
are
few
that
have
guided
themselves
,
but
still
there
is
a
Tiger
within
them
,
that
disgraceth
and
obscureth
their
outward
conquest
,
by
reason
of
the
foule
seethings
,
and
corruption
in
their
owne
flesh
;
therefore
for
a
man
to
get
the
victory
,
and
to
overcome
himselfe
,
is
to
get
the
victory
,
and
to
overcome
all
the
world
:
for
man
is
a
microcosme
,
a
little
world
,
as
St.
Austin
saith
;
thou
maist
obtaine
the
victory
against
thy selfe
,
for
thy selfe
.
After
a
certaine
wondrous
manner
God
hath
ordained
a
christian
souldier
a
militant
member
of
his
Church
,
to
fight
against
himselfe
,
for
himselfe
:
For
hee
that
will
lose
his
life
(
saith
Christ
)
for
my
sake
and
the
Gospels
,
shall
save
it
.
Hee
that
will
lose
his
delights
,
and
his
pleasures
;
hee
that
will
make
warre
with
himselfe
,
and
will
have
no
peace
with
his
affections
;
the
Lord
shall
give
him
that
peace
that
passeth
all
understanding
;
and
although
hee
kill
his
body
with
chastizing
it
,
yet
it
shall
be
saved
in
the
day
of
the
Lord
,
St.
Bern.
(
saith
St.
Bernard
.
)
The
victory
is
thought
,
and
reputed
in
the
world
to
be
lost
,
rather
by
flying
,
than
by
dying
;
for
there
are
many
men
slaine
in
the
field
,
that
are
not
accounted
as
cowards
,
and
fugitives
,
or
vanquished
men
,
because
they
died
upon
the
place
;
but
when
they
quit
the
place
,
when
they
fly
,
and
are
not
able
to
hold
out
in
the
field
:
hee
that
remaines
accounts
himselfe
the
Victor
,
because
the
rest
are
fled
,
and
vanished
away
.
So
the
spirituall
victory
in
Christ
,
it
is
lost
by
flying
;
for
we
should
rather
die
for
God
,
we
should
rather
die
in
his
zeale
,
and
for
his
glory
,
and
keep
our
standing
,
than
to
yeeld
and
fly
from
the
devill
,
and
our
own
corrupt
affections
,
and
stoop
to
them
;
then
sathan
gets
the
victory
,
when
wee
cast
away
our
weapons
,
and
play
the
loose
scouts
in
the
field
.
There
is
no
hope
of
victory
in
those
actions
.
Hee
hath
given
us
victory
.
Over
what
hath
he
given
us
victory
?
victory
must
be
over
some
enemie
?
I
shewed
you
before
the
parties
what
they
are
;
now
I
am
to
shew
you
who
they
are
that
God
hath
given
us
the
victory
over
;
over
death
,
over
sinne
,
over
the
law
:
over
death
,
that
there
is
not
so
much
as
a
relique
of
it
remaining
there
;
there
is
no
hope
that
ever
hee
shall
returne
,
and
make
head
againe
:
that
is
a
famous
victory
,
wherein
the
roots
of
future
seditions
are
taken
away
,
and
plucked
up
;
when
there
is
nothing
left
for
any
hope
of
future
rebellion
.
When
the
Romanes
had
warred
with
the
Carthagenians
,
and
oft
times
overcome
them
;
yet
still
within
a
while
,
within
8.
or
10.
yeares
,
or
lesse
,
they
made
head
againe
,
and
stirred
up
new
warres
,
and
so
they
had
successive
combustion
.
And
so
in
all
the
Nations
of
the
world
,
there
are
none
that
are
so
vanquished
now
,
but
they
may
become
conquerours
hereafter
.
The
same
thing
that
the
Lord
hath
made
an
underling
now
,
may
be
the
Head
,
and
Chieftaine
in
time
to
come
.
But
in
this
victory
that
we
have
over
death
,
it
is
without
any
hope
or
comfort
on
deaths
part
,
and
without
any
feare
of
suffering
on
our
part
;
for
it
is
so
taken
away
,
as
though
it
had
never
been
;
and
that
which
had
the
greatest
triumph
,
the
mightiest
trophees
in
the
world
,
unto
which
all
Kings
and
Princes
have
bowed
their
heads
,
and
laid
downe
their
scepters
;
for
all
the
goodly
things
in
the
world
have
been
nothing
else
but
the
morsells
of
death
.
I
say
this
victorious
enemie
by
the
hand
of
Christ
,
it
shall
be
turned
to
a
thing
of
nothing
;
it
shall
have
no
name
nor
notion
;
it
shall
be
left
without
any
hope
of
recovery
.
It
shall
have
no
more
strength
to
sting
,
for
the
sting
is
gone
.
The
second
enemy
we
shall
have
victory
over
is
sin
,
because
the
prince
of
this
world
sifted
Christ
,
to
know
whether
hee
were
pure
wheat
or
no
:
and
(
the
Text
saith
)
he
found
nothing
in
him
,
but
he
was
as
the
finest
flowre
of
wheat
,
without
all
bran
of
corruption
,
without
all
inclination
to
sinne
,
being
conceived
,
and
borne
in
perfect
purity
,
and
living
in
the
strength
of
that
purity
;
insomuch
as
hee
defies
all
his
adversaries
,
hee
challengeth
them
,
saying
,
Who
can
accuse
mee
of
sinne
?
Because
(
I
say
)
our
blessed
Saviour
in
all
the
parts
of
him
,
had
nothing
but
the
light
of
purity
in
his
eyes
,
in
his
understanding
,
in
his
tongue
,
in
his
gesture
,
in
his
words
,
in
his
actions
,
in
his
perseverance
,
in
all
the
parts
of
his
doctrine
,
in
all
the
passages
of
his
miracles
,
there
was
nothing
else
but
a
fountaine
and
a
world
of
purity
;
therefore
death
incroaching
(
by
the
malice
and
violence
of
sathan
,
and
the
envy
of
the
high
priests
)
upon
him
that
had
no
sinne
,
it
lost
all
the
power
,
and
government
that
it
had
before
;
for
taking
away
life
from
him
that
had
no
cause
of
death
in
him
;
it
follows
therefore
that
it
is
justly
exattorate
,
and
put
out
of
place
,
and
hath
lost
his
commission
for
ever
:
for
Christ
overcame
sinne
,
by
satisfying
for
it
on
his
holy
crosse
,
and
by
his
example
in
his
holy
life
;
by
giving
a
holy
example
to
his
Apostles
,
and
Disciples
,
and
all
beleevers
in
the
world
.
Hee
overcame
sinne
,
by
drinking
the
cup
of
Gods
wrath
,
which
by
our
sinnes
was
filled
to
him
:
and
he
overcame
sinne
by
his
gracious
example
,
by
the
copie
of
his
holy
life
;
and
much
more
by
his
holy
Spirit
,
by
which
he
diffuseth
his
grace
to
thousands
and
millions
in
the
world
that
beleeve
in
him
;
that
although
there
be
sinne
now
in
our
mortall
bodies
,
yet
it
doth
not
raigne
;
it
commands
us
not
to
every
thing
;
it
finds
us
not
as
the
Centurions
servants
,
to
goe
when
it
saith
goe
:
but
it
is
in
many
things
broken
and
dissipated
,
and
the
Lord
hath
beat
sathan
under
our
feet
,
that
is
,
the
usuall
work
of
sathan
,
sinne
,
and
foule
impressions
in
your
soules
and
understandings
.
Thus
the
Lord
hath
given
us
victory
over
sinne
,
in
himselfe
fully
,
in
us
it
is
begun
:
but
for
that
wee
shall
have
occasion
afterwards
to
discourse
.
The
Lord
himselfe
being
free
from
all
sinne
,
hee
was
therefore
a
Conquerour
over
that
pestilent
viper
,
that
poyson
of
our
nature
;
and
he
gave
his
people
the
infusion
of
his
Spirit
to
guide
them
,
by
the
which
Originall
sinne
is
weakned
,
the
sire
is
abated
and
allayed
,
the
edge
of
sin
is
lessened
.
The
last
is
,
over
the
Law
.
That
still
is
the
greatest
enemy
;
that
still
layes
before
us
the
judgments
of
God
,
Doe
this
and
live
:
Doe
that
and
be
damned
.
Follow
this
course
,
and
thou
shalt
be
damned
for
ever
.
If
thou
be
a
drunkard
,
if
thou
be
lustfull
,
if
thou
be
covetous
and
worldly
,
if
thou
be
revengefull
and
malicious
,
the
sentence
of
damnation
is
passed
upon
thee
:
that
is
all
the
comfort
wee
have
by
the
Law
:
but
Christ
hath
given
us
victory
over
this
enemy
,
which
followes
us
at
the
heeles
,
when
wee
doe
amisse
;
and
still
puts
us
into
qualmes
of
conscience
for
our
misdeeds
,
and
curbes
and
bridles
us
by
the
checks
of
conscience
;
that
if
a
man
could
but
see
the
end
of
these
foule
actions
,
as
hee
seeth
the
beginning
,
he
would
never
doe
them
;
because
there
is
no
equality
between
the
short
time
of
sinning
,
and
the
eternity
of
punishment
.
But
against
all
this
Christ
hath
given
us
victory
:
for
he
hath
fulfilled
the
law
of
God
,
he
hath
stopped
the
crimination
;
he
he
hath
stayed
all
those
slanders
,
and
all
those
accusations
that
the
devill
would
make
by
the
law
,
or
that
those
that
have
been
curious
observers
of
the
law
would
make
;
and
those
accusations
that
an
evill
conscience
would
make
by
the
power
of
the
Law
of
God
,
which
hath
enlightened
it
.
He
hath
silenced
all
these
in
this
life
;
but
the
consummation
of
this
,
we
must
understand
is
to
come
,
when
this
corruptible
shall
put
on
incorruption
,
and
this
mortall
shall
put
on
immortality
.
They
are
now
gone
before
in
the
head
,
they
shall
then
follow
in
the
body
.
(
Saith
St.
Austin
,
Aug.
)
Whatsoever
Christ
hath
done
in
his
owne
body
,
it
shall
follow
in
our
mortall
bodies
;
When
hee
shall
change
them
,
1
Cor.
15.
and
make
them
like
unto
his
owne
glorious
body
,
according
to
his
mighty
power
,
whereby
he
is
able
to
subdue
all
things
to
himselfe
.
This
is
that
goodly
victory
,
in
the
which
the
Lord
hath
interested
us
all
.
To
conclude
,
and
refer
the
rest
till
the
next
time
.
I
beseech
you
(
beloved
in
the
Lord
)
let
us
consider
what
part
we
have
in
this
victory
:
wee
ought
not
to
insult
and
triumph
in
a
vaine
presumption
,
in
blessings
that
pertaine
not
to
us
:
but
if
we
think
we
have
the
victory
,
let
us
labour
to
finde
it
,
and
so
enter
into
judgement
with
our
owne
soules
,
who
it
is
that
overcommeth
.
Apoc.
3.
To
him
that
overcommeth
will
I
give
to
eate
of
the
tree
of
life
in
the
middest
of
the
paradice
of
God
:
to
him
that
overcommeth
will
I
give
a
white
stone
,
&c.
And
what
must
he
overcome
?
He
must
overcome
himself
,
and
all
his
passions
;
he
must
overcome
the
feare
of
death
,
the
power
of
sinne
,
and
the
terrours
of
the
Law
.
A
fearfull
encounter
,
and
a
great
troop
of
enemies
is
laid
open
;
the
Lord
strengthen
poore
David
,
that
he
may
be
able
to
encounter
with
this
mighty
Goliah
;
for
it
seemes
that
hell
it selfe
is
open
upon
him
:
when
therefore
we
doe
give
our selves
that
liberty
as
to
doe
what
our selves
list
,
against
the
good
will
and
command
of
God
;
let
us
not
thinke
to
have
any
part
in
this
victory
:
we
are
rather
as
so
many
conquered
slaves
,
and
vassals
that
lie
at
the
command
of
death
;
that
whereas
wee
should
tread
Satan
under
our
feet
,
Satan
tramples
us
under
his
,
and
makes
us
the
most
base
,
and
vile
creatures
in
the
world
.
Thou
that
hast
enough
in
this
world
,
and
yet
canst
not
tell
when
thou
hast
enough
,
but
still
art
distracted
with
envious
desires
,
and
makest
thy self
great
by
other
mens
falls
;
that
raisest
thy
owne
fortunes
by
other
mens
ruines
;
that
usest
any
meanes
,
good
,
or
bad
;
by
hooke
,
or
by
crooke
to
advance
thine
owne
estate
,
to
make
thy selfe
rich
,
and
settest
thy selfe
onely
to
the
study
of
the
Idoll
Mammon
;
what
kinde
of
victory
,
or
what
hope
of
conquest
canst
thou
have
in
that
great
and
mighty
victory
,
which
wee
pretend
the
Lord
Iesus
hath
given
us
?
surely
none
.
There
is
no
such
gally-slave
in
the
world
,
as
a
man
that
is
given
and
addicted
to
his
wealth
,
and
riches
in
this
present
life
:
for
it
pierceth
men
through
with
many
sorrowes
,
as
the
Apostle
saith
,
They
that
will
be
rich
,
1
Tim.
6.
pierce
themselves
thorow
with
many
sorrowes
.
Behold
the
sting
of
death
,
is
the
sting
that
pierceth
them
,
the
sting
of
death
is
sinne
:
and
this
sting
,
it
pierceth
through
the
heart
,
and
stabbs
the
soule
of
every
covetous
man
in
the
world
,
that
they
cannot
claime
any
part
of
that
victory
,
which
God
communicates
to
his
children
;
but
they
are
foyled
base
creatures
that
are
made
for
slaughter
and
destruction
.
And
so
againe
,
for
them
that
live
in
their
pleasures
,
in
their
voluptuous
and
filthy
courses
;
that
will
grow
old
in
adultery
,
that
will
make
no
end
of
their
filthinesse
,
and
uncleannesse
,
but
with
greedinesse
seeke
when
one
prey
is
enjoyed
,
how
to
obtaine
another
,
these
that
make
their
vessells
that
should
be
Temples
of
God
,
the
brothell-houses
of
the
Devill
;
that
are
no
sooner
tempted
but
they
yeeld
:
these
comming
Creatures
,
how
,
or
with
what
face
,
with
what
confidence
can
they
lay
claime
to
the
victory
,
that
we
have
in
God
through
Iesus
Christ
our
Lord
,
being
nothing
else
but
bruits
,
and
are
given
over
,
yeelding
themselves
:
they
have
taken
the
marke
of
the
beast
,
and
follow
Satans
direction
and
command
,
as
if
Christ
had
no
power
to
be
their
Chieftaine
,
but
the
Prince
of
darknesse
must
rule
.
The
like
may
bee
said
of
all
these
malicious
prowling
spirits
that
be
in
the
world
;
that
take
delight
to
sting
their
brethren
,
to
doe
mischiefe
without
cause
:
to
sow
the
seeds
of
dissention
,
that
will
wrangle
out
their
lives
to
trouble
others
,
to
bring
upon
them
endlesse
suits
,
and
questions
,
that
shall
never
be
decided
,
to
vexe
the
world
with
begging
,
or
buying
of
new
found
offfices
,
to
make
their
hands
full
out
of
every
thing
,
sacred
and
prophane
;
to
play
the
very
roaring
Lions
in
their
dennes
,
that
no
man
can
tell
how
hee
should
live
,
or
keepe
himselfe
quiet
with
them
:
That
these
Creatures
(
I
say
)
should
come
,
and
claime
any
part
in
this
victory
,
that
we
have
in
Christ
,
it
were
a
fanaticall
madnesse
,
a
ridiculous
base
delusion
.
Therefore
let
them
that
are
willing
to
comfort
their
owne
soules
against
the
day
of
trouble
,
let
them
thinke
that
there
is
no
comfort
to
bee
had
but
in
this
victory
:
and
there
is
no
comfort
can
bee
had
in
this
victory
,
except
they
strive
to
be
Victors
,
and
Conquerors
in
Christ
:
to
have
a
part
in
him
,
and
to
fight
as
well
as
they
may
under
his
banner
;
as
long
as
they
live
in
sinne
,
that
they
seeke
it
,
and
study
it
,
and
mainetaine
it
,
and
defend
it
;
let
them
delude
their
owne
soules
,
and
deceive
themselves
,
which
is
the
grossest
,
and
most
fearefull
deceit
of
all
others
,
for
a
man
to
deceive
himsefe
:
they
may
thinke
they
are
Conquerers
,
but
they
are
the
Devills
vanquished
ones
:
they
are
his
captives
,
they
are
held
in
the
Devils
Irons
:
God
be
mercifull
to
us
,
for
there
is
none
that
lives
in
sin
,
but
the
poore
miserable
thiefe
that
lies
in
the
dungeon
,
is
better
then
hee
.
But
this
victory
notwithstanding
is
the
Churches
,
and
wee
are
of
the
Church
:
wee
are
baptized
,
wee
are
called
to
the
knowledge
of
the
misteries
of
the
Gospel
;
and
God
doth
not
call
men
for
nothing
,
hee
doth
not
make
his
mysteries
idle
.
It
is
true
therefore
,
as
long
time
as
God
hath
vouchsafed
us
,
wee
have
still
time
to
bee
victors
,
and
though
our
soules
cleave
to
the
earth
,
though
they
sticke
to
the
pavement
,
yet
God
can
raise
us
out
of
the
dust
,
and
make
us
equall
with
the
Princes
of
his
people
,
as
the
Prophet
David
saith
.
Psal.
113.
Therefore
let
us
call
to
the
Lord
God
,
and
though
wee
find
no
strength
in
our selves
,
nor
no
meanes
,
nor
will
:
if
there
bee
not
so
much
as
a
will
,
yet
let
him
that
hath
the
wills
of
men
in
his
hand
,
that
hath
the
hearts
of
men
in
his
hand
,
and
turnes
them
as
the
rivers
of
waters
,
let
him
doe
as
it
pleaseth
him
;
let
him
worke
this
for
us
,
that
can
worke
nothing
for
our selves
.
To
whom
bee
praise
,
and
glory
,
obedience
,
and
thanksgiving
,
both
now
and
for
evermore
.
Amen
.
FINIS
.
SERMONS
On
1
COR.
15.
Of
the
Resurrection
.
1
COR.
15.56
,
57.
But
thanks
be
to
God
that
hath
given
us
victory
through
Christ
our
Lord
:
therefore
(
beloved
Brethren
)
be
stedfast
and
unmoveable
,
abounding
in
the
worke
of
the
Lord
alway
,
because
you
know
your
labour
is
not
lost
,
nor
in
vaine
in
the
Lord
.
THere
is
nothing
more
certain
,
Note
.
then
that
it
is
the
portion
of
a
Christian
soule
to
fight
,
and
labour
in
this
life
present
;
The
Church
is
a
militant
Church
,
a
People
that
are
alway
at
combat
,
and
conflict
with
the
devill
and
with
men
;
and
if
these
faile
,
with
himselfe
too
.
Saith
S.
Austin
,
St.
Aug.
we
would
faine
be
freed
from
this
fight
,
from
this
continuall
perturbation
;
but
the
comfort
that
God
hath
given
against
it
,
is
that
as
we
are
called
to
a
triall
:
so
the
Lord
assists
us
too
in
the
day
of
Trouble
,
and
assures
us
of
the
victory
;
that
howsoever
we
cannot
overcome
all
these
enemies
by
any
grace
that
is
inherent
in
us
,
but
that
we
are
often
foyled
and
conquered
,
yet
we
have
another
Meane
to
conquer
them
by
;
that
is
,
by
faith
:
and
the
apprehension
of
the
victory
,
that
the
Lord
Iesus
Christ
hath
purchased
for
us
,
over
the
devill
,
and
all
these
Adversaries
:
and
this
victory
can
be
given
us
but
by
one
hand
,
it
lyes
onely
there
to
dispense
;
that
is
,
in
the
hand
of
God
:
which
is
the
Lord
of
Hoasts
,
and
Armies
.
It
is
he
alone
that
enclines
the
battaile
,
it
is
hee
that
weakneth
the
adversaries
,
and
that
strengthens
those
that
follow
his
colours
;
when
they
are
foyled
,
hee
raiseth
up
them
that
are
fallen
;
it
is
he
that
beateth
downe
Sathan
under
our
feet
;
that
was
our
conquerour
.
This
spirituall
conquest
is
of
all
others
the
most
excellent
,
for
the
rest
(
as
Isay
Isay
8.
saith
)
They
are
gotten
with
tumult
,
and
with
tumbling
of
garments
in
bloud
.
But
this
conquest
that
we
have
in
the
Lord
Iesus
,
it
was
like
a
Lamb-slaughter
in
the
day
of
Madian
.
You
know
in
the
day
of
Madian
what
kinde
of
victory
it
was
,
Gideon
went
out
,
hee
did
nothing
;
the
Lord
did
all
for
him
:
for
still
hee
brought
downe
his
troups
from
thousands
to
hundreds
,
to
three
hundred
,
and
when
they
were
to
be
set
to
worke
,
they
did
nothing
but
onely
clash
their
broken
pitchers
;
and
the
Lord
wrought
a
great
slaughter
in
the
Hoast
of
Madian
.
Such
a
victory
is
the
conquest
wee
have
in
Iesus
Christ
our
Lord
:
he
is
still
the
victor
,
that
got
the
conquest
without
all
appearance
of
second
Causes
,
without
all
union
of
forces
,
and
power
in
the
world
,
that
God
may
be
all
in
all
.
In
other
victories
there
be
many
sharers
that
may
claime
a
part
in
the
conquest
,
there
is
something
belongs
to
the
Generall
,
some
to
the
Colonels
,
some
to
the
Captaines
,
some
to
the
other
Officers
,
some
to
the
common
Souldiers
.
There
is
no
man
but
hee
may
claime
a
part
in
the
common
victory
.
But
in
this
victory
that
we
have
obtained
,
by
the
meanes
of
Christ
Iesus
our
Lord
,
there
is
nothing
that
belongs
to
any
but
to
God
;
Therefore
the
Apostle
saith
,
Thanks
be
to
God
:
thanks
be
to
no
man
,
thanks
be
to
no
Angell
,
thanks
be
to
no
power
that
can
be
supposed
to
help
us
:
but
the
thanks
and
praise
must
rest
in
God
alone
,
which
hath
wrought
all
this
for
us
.
As
the
Heathen
Orator
said
to
Caesar
when
hee
had
overcome
his
anger
,
and
had
pardoned
his
Enemie
:
In
other
warres
(
saith
he
)
there
is
a
communication
of
the
praise
of
the
wars
:
it
belongs
to
one
as
well
as
to
another
.
But
in
this
victory
which
thou
hast
gotten
over
thy selfe
,
Orat.
pro
Milone
.
in
giving
,
and
forgiving
;
thou
hast
gotten
the
glory
The
like
may
wee
much
more
truly
say
of
God
,
as
the
Apostle
saith
here
,
Thanks
be
to
God
,
and
to
none
but
to
him
that
hath
given
us
victory
;
for
he
alone
with
his
owne
hand
,
and
his
stretched
out
arme
,
Psal.
94.
hath
gotten
himselfe
the
victory
,
as
the
Psalmist
saith
.
So
Tertullian
Tertul.
speaking
of
this
point
,
in
his
fifth
booke
against
Marcian
,
Chap.
10.
The
Apostle
(
saith
he
)
being
well
advised
how
the
conquest
comes
to
a
Christian
,
hee
gives
no
thanks
to
any
other
God
;
but
him
alone
that
put
the
word
of
triumph
and
insultation
into
his
mouth
.
That
God
that
gave
him
power
,
to
say
,
by
way
of
triumph
,
Oh
Death
where
is
thy
sting
!
Oh
grave
where
is
thy
victory
!
To
that
same
God
that
gave
him
the
word
of
triumph
,
he
returnes
the
word
of
thanksgiving
,
and
retribution
of
praise
,
because
it
belongs
onely
to
him
.
If
Marcians
god
,
(
as
Marcian
supposed
hee
had
another
god
than
that
which
is
the
Father
of
our
Lord
Iesus
Christ
,
)
can
tell
mee
such
things
as
hee
hath
done
;
or
that
hee
hath
published
any
such
thing
to
the
world
as
this
:
I
will
account
him
the
Father
of
mercy
.
But
till
then
,
I
will
account
him
Marcians
Idoll
,
a
meere
Idoll
.
And
S.
Ierome
S.
Jerom.
speaking
of
this
argument
,
Thanks
be
to
God
that
hath
given
us
victory
through
Iesus
Christ
our
Lord
.
For
(
saith
hee
)
who
was
there
to
doe
it
but
God
?
Who
was
there
to
encounter
all
these
enemies
,
but
Christ
alone
?
His
friends
forsooke
him
,
his
Disciples
left
him
;
Isay
45.
(
as
the
Prophet
saith
)
It
was
I
,
and
none
else
that
stood
in
the
battaile
.
Therefore
(
saith
S.
Ierome
S
Jerom.
)
to
him
alone
belongs
all
the
praise
of
the
victory
.
And
S.
Austin
S.
Aug.
most
heavenly
and
graciously
discourseth
of
this
point
:
When
I
consider
the
victory
of
a
Christian
(
saith
he
)
which
is
this
,
that
his
chiefe
and
deadly
enemy
is
swallowed
up
by
Death
;
and
by
what
death
was
he
swallowed
up
?
by
the
death
of
life
.
That
is
a
strange
saying
,
that
Death
should
be
swallowed
up
by
the
death
of
life
.
Why
should
I
doubt
to
say
that
of
God
,
which
God
hath
not
doubted
to
doe
for
mee
?
God
hath
certainly
performed
this
for
me
,
therefore
I
may
speake
,
and
affirme
this
of
him
.
What
is
the
matter
therefore
that
the
Apostle
saith
,
wee
may
insult
thus
over
Death
,
and
give
thanks
to
God
for
the
victory
?
because
(
saith
he
)
that
Life
being
dead
,
did
kill
Death
,
the
fulnesse
of
life
,
did
swallow
up
the
bitternesse
of
death
:
and
all
death
and
miserie
is
dissolved
,
and
consumed
in
the
body
of
the
Lord
Iesus
.
So
S.
Chrysostome
saith
,
In
this
great
warre
(
saith
he
)
the
trophee
was
planted
by
the
hand
of
the
Lord
himselfe
,
he
set
downe
the
standard
;
he
set
downe
the
place
;
and
note
,
and
mark
where
the
enemy
was
discomfited
,
and
left
the
field
.
But
after
that
was
done
,
he
cast
out
garlands
as
after
the
battaile
is
won
,
after
the
field
is
won
;
the
Emperours
devised
Crownes
,
and
Garlands
for
those
that
had
beene
Conquerors
with
them
:
But
the
Lord
finding
none
there
but
he
himselfe
,
hee
calls
the
by-standers
;
wee
that
had
not
sought
a
stroke
;
yet
he
vouchsafed
to
cast
unto
us
Crownes
and
Garlands
:
and
hath
made
us
to
communicate
,
and
participate
of
that
noble
and
glorious
victory
,
which
himselfe
hath
only
attained
.
But
this
point
of
Doctrine
must
bee
brought
home
more
familiarly
:
for
this
is
true
to
those
that
be
men
of
judgement
,
and
understanding
:
they
make
no
doubt
of
it
;
but
I
must
make
it
plaine
to
babes
and
sucklings
.
How
is
it
possible
therefore
that
the
victory
of
Christ
,
which
hee
got
over
sinne
,
and
over
death
;
that
it
should
be
ours
?
seeing
both
personall
actions
be
uncommunicable
,
that
which
is
done
by
one
person
,
is
not
communicated
to
another
person
;
because
the
act
is
confined
in
him
that
did
the
act
.
And
seeing
also
that
the
children
of
God
as
long
as
they
live
in
this
world
,
that
they
cannot
be
called
Conquerours
of
their
temptations
;
for
they
are
conquered
many
times
:
and
hee
that
is
the
best
man
in
the
world
,
though
he
sometime
overcome
,
yet
he
is
many
times
overcome
too
.
Nay
,
almost
the
least
temptation
,
although
it
wound
not
a
man
to
the
heart
,
yet
it
drawes
blood
of
him
;
as
(
S.
Iohn
saith
)
If
we
denie
,
and
say
that
we
have
no
sinne
,
we
deceive
our selves
.
If
we
say
he
speakes
of
himselfe
,
and
the
rest
of
his
fellow
Apostles
;
1
Ioh.
1.8
.
If
wee
say
that
there
is
not
sinne
in
us
;
that
there
doth
not
sinne
remaine
in
us
,
we
lie
,
and
the
truth
of
God
is
not
in
us
,
we
deceive
our selves
.
And
the
Apostle
saith
,
That
hee
was
a
miserable
man
himselfe
under
captivity
,
Rom.
7.19
.
&
23.
and
that
good
thing
that
I
would
doe
that
doe
I
not
,
and
that
evill
thing
that
I
would
not
doe
,
that
I
doe
.
What
a
miserable
kinde
of
conquest
is
this
?
Can
a
man
be
said
to
be
a
Conquerour
in
this
miserable
state
,
when
he
can
doe
nothing
that
he
would
doe
,
and
doth
all
things
that
he
would
not
doe
?
How
can
this
be
agreeable
?
Besides
;
we
see
in
the
examples
of
the
Children
of
God
,
that
they
have
had
no
conquest
;
but
have
beene
foyled
.
What
conquest
had
David
over
his
great
and
grievous
temptations
?
We
shall
see
almost
nothing
that
was
offered
to
him
,
but
he
fell
in
it
:
When
he
comes
to
be
a
Iusticiarie
,
which
is
the
easiest
matter
in
the
world
to
doe
Iustice
;
yet
hee
failed
in
that
,
and
gave
to
a
false
servant
halfe
his
Masters
good
.
And
when
it
came
to
a
matter
of
revenge
,
he
failed
in
that
too
:
when
hee
made
that
rash
vow
,
that
he
would
cut
off
from
Naball
,
all
that
turned
to
the
wall
;
besides
,
the
foule
fall
that
hee
had
afterwards
:
so
that
what
victory
had
this
man
?
what
victory
had
Manasses
,
that
afterwards
was
saved
by
the
miracle
of
mercie
?
What
victory
had
hee
over
those
murtherous
attempts
,
and
conceits
that
he
had
,
whereby
hee
put
to
death
many
thousands
of
Gods
children
?
What
conquest
had
Salomon
,
when
he
was
brought
from
his
high
wisedome
to
that
low
ebb
?
when
hee
was
brought
to
serve
whores
,
and
devils
,
and
Idols
?
and
yet
hee
was
a
Type
of
Christ
,
and
is
a
true
Saint
in
heaven
.
The
Thief
on
the
Crosse
what
conquest
or
victory
had
he
?
nothing
in
the
world
,
except
we
account
that
victory
,
to
controll
his
fellow
thief
:
and
to
stand
&
speake
a
word
for
Christ
.
To
conclude
this
point
:
seeing
there
is
calling
at
the
eleventh
houre
,
and
as
long
as
a
man
hath
life
;
he
hath
hope
to
be
called
to
the
service
of
God
:
and
many
are
not
called
untill
the
last
period
of
their
life
.
It
seems
therefore
that
a
Christian
hath
no
conquest
in
this
life
,
for
he
is
carried
to
doe
that
which
he
would
not
do
;
and
he
cannot
do
that
which
he
would
do
:
for
al
the
examples
in
the
Scriptures
carrie
us
in
a
contrary
streame
.
How
then
is
it
said
we
have
the
conquest
&
victory
?
For
the
first
,
I
answer
thus
,
where
it
is
said
,
that
all
actions
personall
are
incommunicable
;
It
is
true
:
except
they
be
generall
persons
.
If
the
man
be
a
private
peculiar
person
,
the
action
rests
in
himselfe
;
but
if
he
be
a
selected
uniuersall
chosen
person
;
the
Action
doth
not
rest
in
himselfe
:
but
it
extends
it selfe
to
a
great
multitude
,
even
to
all
that
belong
to
him
.
Such
an
one
is
Christ
,
his
Actions
are
not
personall
to
be
limited
to
himselfe
;
but
by
way
of
merit
they
are
applied
,
and
extended
to
all
the
world
of
Beleevers
.
Wee
may
understand
this
by
those
things
that
God
hath
given
us
,
by
the
comparisons
he
hath
made
unto
us
in
the
Scriptures
;
as
being
figures
and
fore-runners
of
his
blessed
Sonne
.
In
1
Sam.
17.8
,
9.
1
Sam.
17.8.9
.
looke
there
at
that
mighty
president
,
the
fight
betweene
Goliah
and
David
:
which
figured
unto
us
the
fight
betweene
the
devill
and
the
world
,
and
all
adverse
powers
on
the
one
side
,
and
the
Lord
Iesus
our
Chieftaine
on
the
other
side
.
Marke
what
the
Captaine
of
the
Philistines
saith
,
Why
(
saith
he
)
should
we
joyne
our selves
in
battaile
the
whole
Army
?
let
there
be
one
man
chosen
out
on
either
part
,
and
let
us
have
a
single
combat
,
and
let
us
end
the
quarrell
so
;
and
if
hee
overcome
mee
,
then
we
will
be
your
servants
;
and
if
I
overcome
him
,
then
you
shall
be
our
servants
.
Behold
,
here
are
but
two
men
that
fight
,
the
action
of
fighting
belongs
but
to
two
persons
;
but
by
the
power
of
God
,
David
overcame
;
and
the
effect
of
that
victory
redounded
to
thousands
;
to
Saul
which
was
the
King
,
and
to
all
his
Courtiers
,
and
to
all
Israell
,
to
all
the
people
of
God
:
the
power
of
Davids
victory
belonged
to
them
all
:
and
so
the
action
of
David
,
it
was
not
limited
to
his
owne
person
,
because
hee
was
a
chosen
man
,
a
chosen
vessell
set
forth
by
the
Spirit
of
God
to
this
victory
.
Therefore
the
power
of
the
victory
was
beneficiall
to
all
his
Countrymen
;
much
more
is
the
victory
which
Christ
hath
obtained
against
the
powers
of
darknesse
;
he
fought
alone
,
and
he
overcame
alone
.
It
is
true
,
the
personall
act
belongs
to
him
alone
;
and
hee
deserves
onely
all
the
glory
for
it
:
but
the
extent
of
the
act
he
communicates
to
his
friends
,
to
every
true
Christian
.
It
is
that
which
is
called
our
victory
,
because
the
Iew
overcame
the
Philistin
:
Therefore
all
the
Iewes
overcame
the
Philistins
,
because
our
flesh
and
nature
hath
overcome
in
Christ
,
for
hee
was
flesh
of
our
flesh
and
bone
;
therefore
our
nature
is
advanced
,
and
exalted
by
him
,
that
is
the
Victor
;
and
hee
being
the
Conquerour
;
wee
that
are
his
friends
,
and
kinsmen
,
are
Conquerours
with
him
,
though
we
have
not
struck
one
stroake
in
the
battaile
.
Againe
,
observe
in
the
like
:
Gen.
14.15
,
16
when
Abraham
came
to
destroy
those
5.
Kings
,
and
to
rescue
Lot
;
and
the
four
Kings
that
were
defeated
,
that
Text
saith
,
that
Abraham
alone
,
and
his
owne
people
got
the
victory
:
but
when
hee
had
done
,
the
glory
of
the
victory
was
given
to
all
those
that
had
lost
in
the
battaile
,
every
man
had
his
owne
as
far
as
might
be
restored
;
and
Abraham
would
not
gain
so
much
as
the
latchet
of
a
shooe
,
lest
they
should
say
they
had
made
Abraham
rich
;
and
so
the
power
and
glory
of
his
victory
,
was
communicated
to
those
that
had
any
dealing
in
the
warre
.
Therefore
(
I
say
)
if
this
were
possible
in
humane
things
,
how
shall
we
doubt
of
it
in
the
Omnipotencie
of
the
Almighty
,
that
the
victory
of
Christ
is
made
common
to
all
that
beleeve
in
him
?
and
they
have
part
in
that
victory
that
can
claime
it
,
that
can
intreat
it
of
him
;
they
are
made
fellow
conquerers
,
although
they
had
no
hand
in
it
,
nor
made
no
appearance
in
the
doing
of
it
.
Againe
,
wee
see
in
1
Sam.
30.
1
Sam
30.
when
the
people
were
ready
to
stone
David
;
and
he
receives
an
answer
from
the
Lord
,
that
if
he
would
follow
those
robbers
,
hee
should
rescue
the
prey
,
and
so
by
the
mercy
of
God
he
did
;
but
there
were
two
great
rubs
after
hee
had
got
the
conquest
:
The
one
was
when
the
souldiers
came
to
divide
the
spoile
,
whether
they
that
had
fought
in
the
warre
,
should
have
all
or
no
?
To
which
David
saith
no
:
there
were
200
men
which
were
not
able
to
follow
them
being
faint
,
and
therefore
were
faine
to
stay
by
a
brook
;
they
could
goe
no
further
in
regard
of
their
weaknesse
;
and
the
souldiers
that
got
the
battaile
,
after
they
had
the
victory
,
they
would
have
had
them
to
have
had
no
part
of
the
spoile
,
because
they
went
not
forth
with
them
.
But
David
saith
no
:
1
Sam.
30.24
.
Who
will
trust
you
in
this
thing
?
who
will
beleeve
you
in
this
matter
?
they
that
stay
by
the
stuffe
,
they
shall
have
as
good
share
as
they
that
fought
in
the
battell
,
because
although
they
went
not
with
us
,
yet
their
good
will
was
with
us
,
therefore
they
shall
have
as
great
share
as
we
.
Againe
,
when
the
spoyle
came
to
be
divided
,
he
sent
of
it
to
severall
Cities
and
Townes
thereabout
;
to
them
which
never
had
any
hope
to
have
rescued
their
owne
goods
,
hee
sent
unto
them
,
saying
,
Here
is
a
blessing
from
the
Lord
to
such
a
towne
,
&
here
is
a
blessing
from
the
Lord
to
such
a
town
.
Behold
!
now
how
is
it
possible
for
us
not
to
beleeve
,
that
we
have
part
in
the
conquest
of
Christ
?
We
see
David
,
which
was
a
figure
of
Christ
,
hee
doth
thus
;
they
that
were
not
able
to
follow
,
they
that
could
not
march
along
with
them
,
they
have
part
of
the
prey
;
and
they
that
never
came
out
,
they
that
did
not
dare
to
rescue
their
goods
,
they
have
the
prey
sent
home
to
them
.
Our
Lord
Iesus
Christ
is
far
more
rich
in
mercy
,
then
any
man
can
be
imagined
to
be
;
hee
sent
unto
us
the
spoiles
of
hell
,
the
spoile
of
death
;
and
he
made
us
partakers
of
his
victory
,
although
wee
were
so
faint
and
so
fearfull
,
that
wee
could
not
march
in
the
battaile
,
nor
stand
with
him
,
because
he
would
have
all
the
glory
and
praise
alone
;
yet
hee
takes
not
the
victory
alone
,
but
he
gives
us
part
and
possession
;
he
gives
us
part
of
the
spoiles
of
his
enemies
,
hee
makes
us
Conquerers
of
all
those
that
he
hath
conquered
.
So
then
to
conclude
this
point
,
there
are
two
wayes
,
how
Christ
makes
us
partakers
of
this
victory
.
The
one
is
by
way
of
Application
.
The
other
is
by
way
of
Corroboration
.
The
Application
of
faith
is
this
;
1.
Application
.
That
Christ
doth
take
unto
himselfe
all
his
followers
,
to
receive
their
life
,
and
nourishment
,
and
their
being
,
and
glory
from
him
:
and
upon
this
promise
,
faith
doth
worke
,
and
saith
,
Christ
is
mine
,
and
all
Christ
belongs
to
me
:
He
was
incarnate
for
mee
,
hee
was
borne
for
me
,
he
lived
for
me
,
he
died
for
me
,
he
rose
againe
for
me
,
he
overcame
for
mee
,
and
whatsoever
he
did
it
is
mine
;
that
is
the
power
of
faith
,
by
way
of
application
,
which
God
hath
given
as
a
duty
,
or
office
to
the
holy
Spirit
;
that
the
holy
Spirit
must
apply
the
Sonne
of
God
,
and
his
merits
unto
us
;
and
by
this
meanes
of
application
,
we
are
made
Conquerers
.
The
second
meanes
is
Corroboration
.
2.
Corroboration
.
When
faith
hath
applied
Christ
,
it
receives
comfort
and
power
;
and
with
that
strength
that
God
hath
vouchsafed
it
,
it
works
its
best
against
the
powers
of
darknesse
.
That
it
hates
,
and
detests
evill
wayes
,
that
it
shuns
iniquity
,
it
labours
to
avoid
all
meanes
of
apostacie
,
and
backsliding
from
God
,
and
seeks
every
thing
that
may
please
the
Lord
,
with
an
upright
,
and
perfect
heart
:
and
though
he
cannot
doe
it
,
yet
he
seeks
to
doe
it
,
and
hee
wishes
perfection
when
he
is
in
the
lowest
,
and
basest
degrees
of
imperfection
.
Therefore
out
of
this
wee
learne
;
that
if
wee
would
have
comfort
to
our selves
of
the
victory
of
Christ
,
to
joyne
these
together
;
application
,
and
corroboration
.
Wee
are
too
forward
to
apply
to
our selves
all
the
merits
of
Christ
;
every
man
saith
,
Christ
is
mine
,
but
when
it
comes
to
the
push
,
and
when
temptation
the
enemy
appeares
,
wee
are
then
so
base
,
and
so
cowardly
,
as
that
we
flee
almost
before
we
have
seene
the
enemy
:
like
men
that
rather
desire
to
be
overcome
,
then
to
be
conquerers
;
like
those
that
have
neither
will
,
nor
strength
,
to
stand
in
the
battell
.
Let
us
therefore
call
unto
God
that
gives
both
,
to
give
us
application
,
and
to
strengthen
our
spirits
by
his
powerfull
inhabitation
:
that
as
wee
know
wherein
our
strength
consists
,
so
we
may
be
able
to
exercise
that
strength
wee
have
received
,
that
our
faith
bee
not
in
vaine
,
(
for
a
dead
faith
is
in
vaine
,
saith
Bernard
S
Bern.
)
for
hee
that
overcomes
must
bee
a
live
man
,
there
is
no
dead
man
that
can
overcome
;
and
he
must
not
onely
be
a
live
man
,
but
hee
must
bee
quicke
,
and
able
;
for
a
sicke
man
cannot
fight
.
Let
us
therefore
labour
that
as
God
hath
given
us
faith
,
that
it
may
be
a
living
faith
,
that
it
may
be
a
working
faith
;
that
it
be
not
a
dead
faith
,
a
vaine
imagination
and
fancy
,
but
that
it
may
bee
vivere
,
valere
,
vigere
;
that
we
may
bee
strong
,
and
couragious
,
and
quit
our selves
like
men
,
in
the
battell
of
the
Lord
,
that
wee
may
stand
in
our
strength
,
that
wee
may
hold
that
tenent
of
victory
,
and
glory
,
and
conquest
which
the
Lord
Christ
hath
put
over
unto
us
.
So
much
of
the
first
point
,
concerning
the
personality
of
the
action
.
Secondly
,
how
can
this
bee
made
good
?
when
as
the
children
of
God
by
experience
find
in
themselves
such
weaknesse
,
that
they
are
conquered
almost
by
every
temptation
.
Shew
me
that
covetous
man
twenty
yeeres
agoe
,
that
is
a
liberall
person
now
,
and
I
will
say
it
is
a
miracle
:
but
hee
holds
his
old
course
still
as
hee
begun
,
and
growes
rather
worse
every
day
.
Let
mee
see
that
man
that
hath
beene
a
drunkard
heretofore
,
and
is
become
a
sober
and
temperate
man
now
,
and
wee
will
sing
a
poena
,
a
hymne
to
God
for
his
deliverance
.
And
so
for
the
lustfull
man
,
if
hee
begin
to
follow
that
course
once
,
he
followes
it
,
and
holds
on
to
his
dying
day
;
except
God
worke
a
strange
and
marvellous
deliverance
.
And
seeing
that
every
man
in
the
world
is
tainted
with
this
,
that
according
as
hee
is
given
,
and
inclined
by
his
corrupt
nature
;
doe
what
hee
can
he
shall
hold
a
tang
of
it
to
his
death
:
And
the
Lord
doth
not
this
for
any
harme
he
wishes
them
,
but
to
exercise
their
humilitie
in
the
sight
of
their
frailty
,
that
they
might
see
their
weaknesse
,
and
to
exercise
their
faith
.
Therefore
seeing
that
every
man
is
thus
inclined
,
as
by
nature
,
and
corruption
he
is
bent
;
how
can
we
be
assured
of
the
victory
?
how
can
we
take
any
glory
in
this
that
we
are
conquerers
,
when
we
are
trod
under
foot
,
and
foiled
every
where
?
when
any
passion
of
anger
can
put
the
best
,
and
the
wisest
man
out
of
himselfe
,
that
there
is
no
man
that
can
rule
himselfe
in
any
passion
,
the
least
matter
of
revenge
makes
a
man
forget
himselfe
,
forget
his
Christian
charity
,
and
he
boyles
in
his
blood
till
hee
have
some
recompence
for
the
wrong
done
him
.
The
dearest
childe
of
God
that
ever
was
,
cannot
say
,
but
that
look
what
temptation
he
hath
beene
given
to
by
nature
;
still
he
hath
a
sting
of
it
to
his
death
,
to
his
dying-day
,
and
where
is
the
victory
then
?
what
conquest
is
this
?
When
a
man
suffers
the
least
wrong
,
presently
to
sweare
,
or
curse
,
or
fall
into
angry
termes
,
as
though
there
were
no
Spirit
of
God
to
rule
him
?
when
a
man
is
offered
a
matter
of
gaine
,
and
advantage
,
that
hee
will
set
it
upon
the
tenters
,
and
wrest
his
conscience
to
bring
it
in
,
although
it
bee
false
,
though
it
bee
against
the
common
good
of
his
brethren
.
What
victory
can
this
be
?
But
for
this
wee
must
understand
,
that
the
greatest
comfort
that
we
have
is
this
;
that
though
wee
cannot
overcome
the
work
of
the
temptation
,
yet
we
overcome
the
evill
of
that
work
.
For
our
victory
consists
especially
in
our
faith
.
1
Iohn
5.14
.
This
is
the
victory
whereby
wee
overcome
the
world
,
even
our
faith
,
and
in
the
next
verse
after
,
who
is
hee
that
overcomes
the
world
,
but
he
that
believeth
that
the
Sonne
of
God
is
come
in
the
flesh
,
and
hath
reconciled
the
world
to
God
.
So
that
although
it
bee
true
indeed
,
that
faith
must
be
a
living
faith
,
and
we
must
prove
it
by
works
;
yet
notwithstanding
when
all
comes
to
all
,
the
worth
of
the
conquest
,
shall
not
rest
in
the
worke
of
the
person
of
man
,
but
in
the
faith
of
the
man
,
that
apprehends
the
victory
of
Christ
.
This
is
the
conquest
that
Christ
hath
imputed
and
imparted
to
us
.
A
man
that
hath
no
good
works
,
hath
no
testimoniall
,
and
hee
that
hath
no
letters
testimoniall
,
when
he
travels
the
Country
,
hee
is
accounted
a
runnagate
,
and
vagabond
,
and
is
clapt
up
every
whereas
he
goes
.
So
it
is
with
a
Christian
man
,
that
hath
no
desire
to
please
God
by
the
testimony
,
and
evidence
of
a
good
life
:
And
yet
notwithstanding
,
when
the
Lord
comes
to
deliver
the
reward
,
to
give
the
retribution
,
he
doth
not
so
much
examine
the
dignity
of
the
work
,
but
the
dignity
and
soundnesse
of
faith
,
whereby
wee
lay
hold
on
the
principall
,
whereby
we
lay
hold
of
him
that
is
the
Captaine
of
our
nature
,
and
in
him
we
overcome
.
For
wee
must
consider
,
that
the
victory
is
without
us
,
and
though
God
give
us
grace
many
times
within
our selves
to
overcome
temptations
,
yet
the
maine
victory
is
without
us
,
in
Christ
Iesus
,
therefore
wee
are
to
flie
to
him
,
and
to
desire
of
him
a
perfect
conquest
,
and
that
all
our
imperfections
may
bee
shrowded
under
his
glorious
victory
.
This
is
that
that
makes
us
conquerers
.
To
conclude
this
point
,
wee
see
it
in
the
Father
of
the
faithfull
,
in
Abraham
;
hee
is
commended
for
his
faith
;
but
there
is
no
great
matter
of
any
works
,
(
as
the
Apostle
saith
concerning
workes
)
hee
had
no
great
matter
to
glory
before
God
;
hee
could
not
glory
before
God
,
before
men
he
might
.
But
what
was
his
righteousnesse
then
?
The
righteousnesse
of
faith
,
and
beliefe
:
Abraham
beleeved
God
,
Gal.
.
3.6
.
and
it
was
imputed
to
him
for
righteousnesse
.
This
was
his
conquest
and
victory
;
that
he
beleeved
God
:
he
hoped
against
hope
,
that
God
was
able
to
give
him
a
sonne
,
now
hee
was
an
hundred
yeares
old
:
and
that
hee
was
able
to
raise
the
dead
wombe
of
Sarah
,
and
give
them
the
promised
issue
:
that
he
would
give
him
the
land
of
Canaan
where
hee
was
,
though
not
for
his
owne
possession
,
yet
to
his
posterity
,
and
that
this
land
of
Canaan
was
a
figure
,
and
embleme
of
heaven
,
that
glorious
Kingdome
which
is
above
.
These
things
which
were
farre
above
reason
,
and
common
sense
;
that
God
should
make
them
apparent
to
his
sense
,
that
hee
should
make
him
verily
beleeve
that
they
should
come
to
passe
;
this
was
his
righteousnesse
.
Abraham
beleeved
God
,
Iam.
2.23
.
and
it
was
accounted
to
him
for
righteousnesse
;
he
beleeved
God
that
he
was
omnipotent
,
and
true
of
his
promise
,
and
that
was
accounted
to
him
for
righteousnesse
:
So
in
us
that
are
the
children
of
Abraham
,
although
wee
must
study
holinesse
,
Heb.
12.14
.
without
which
no
man
shall
see
God
:
and
we
must
abhor
all
the
works
of
darknesse
,
and
come
into
the
light
;
yet
we
are
so
fraile
in
this
flesh
,
that
we
cannot
doe
the
one
,
nor
the
other
.
But
miserable
wretches
!
we
have
two
lawes
,
the
law
of
our
members
,
and
the
law
of
God
:
and
so
we
must
conclude
with
the
Apostle
;
Rom.
7.25
.
I
serve
the
law
of
God
in
my
minde
and
spirit
,
but
the
law
of
sinne
with
my
members
:
and
yet
hee
concludes
in
this
place
;
thankes
bee
to
God
,
that
gives
us
victory
in
Christ
Iesus
our
Lord
.
To
conculde
this
point
.
It
is
the
faith
that
a
man
holds
in
God
,
the
faith
he
hath
in
Christ
,
that
makes
us
Conquerers
,
and
gives
us
the
victory
.
It
was
this
that
armed
the
thiefe
upon
the
Crosse
:
when
hee
had
done
nothing
all
his
life
time
,
but
plaied
the
thiefe
,
and
robbed
,
and
oppressed
,
and
played
his
tragicall
part
in
the
world
;
yet
hee
shewed
himselfe
to
have
one
mite
of
faith
in
the
end
of
his
life
,
and
for
that
he
was
accepted
:
And
Christ
saith
unto
him
,
Luke
23.43
.
This
day
shalt
thou
be
with
me
in
Paradise
:
That
whereas
the
Pharisees
,
and
Priests
,
and
Scribes
thought
Christ
to
be
justly
executed
,
and
put
to
death
;
yet
notwithstanding
hee
put
his
faith
in
him
,
and
beleeved
that
hee
was
a
King
,
and
that
he
had
a
great
portion
of
glory
reserved
for
him
;
and
that
hee
was
able
to
communicate
it
to
his
followers
,
therefore
he
desires
to
partake
of
that
glory
;
Luke
23.42
.
Lord
remember
me
when
thou
commest
into
thy
kingdome
.
Now
I
come
to
the
last
point
of
the
precedent
verse
;
Thanks
be
to
God
since
wee
have
the
victory
in
Christ
Iesus
our
Lord
:
that
is
,
since
wee
have
both
received
the
fulnesse
of
the
conquest
imparted
to
us
,
and
also
the
first
fruits
of
the
Spirit
,
by
which
we
are
able
to
overcome
,
though
not
fully
to
overcome
,
yet
to
overcome
by
the
power
of
his
victory
,
and
to
be
accounted
conquerers
,
though
we
bee
but
cowards
.
Thanks
be
to
God
for
this
great
gift
,
and
mercy
of
imputation
.
The
holy
Apostle
(
saith
Theodoret
Theodoret.
)
hath
concluded
all
his
discourse
with
a
necessary
line
,
with
thanksgiving
,
and
praise
to
God
.
For
indeed
,
as
wee
are
bound
to
thanke
God
for
every
thing
that
wee
receive
,
so
much
more
for
the
chiefe
and
principall
things
that
wee
take
from
his
hands
.
There
is
no
thing
so
gracious
as
this
,
to
be
victors
,
to
bee
borne
to
be
Conquerers
;
and
to
be
conquerers
over
such
enemies
too
,
as
have
conquered
all
the
world
this
many
thousand
yeares
together
:
that
in
sight
,
that
there
was
nothing
that
domineered
,
nor
nothing
got
the
victory
but
death
,
and
sinne
,
and
hell
:
and
to
conquer
these
miscreants
,
that
had
over-run
all
the
world
;
this
is
the
hand
of
God
which
is
to
be
rejoyced
in
;
and
if
there
bee
any
blessing
for
us
to
blesse
our
soules
in
,
it
is
this
,
that
we
are
conquerers
in
Christ
,
saith
St.
Austin
:
Aug.
For
(
saith
hee
)
If
I
must
thanke
God
for
every
petty
benefit
,
what
greater
reason
can
I
have
then
to
give
thanks
for
chiefe
and
maine
benefits
?
The
grace
of
God
in
Iesus
Christ
our
Lord
,
is
that
which
gives
us
this
victory
.
Thanke
God
,
(
saith
St.
Bernard
)
thanke
not
thy
selfe
,
St.
Bern.
thank
not
Saints
,
thanke
not
Angels
,
thanke
not
preparatory
works
,
thanke
not
foreseene
merits
,
thanke
nothing
else
;
but
let
the
praise
rest
wholly
,
and
totally
in
God
.
It
is
he
that
did
all
,
therefore
to
him
be
given
all
praise
,
and
glory
for
ever
and
ever
.
FINIS
.
SERMONS
On
1
COR.
15.
Of
the
Resurrection
.
1
COR.
15.
ult.
Therefore
beloved
brethren
be
stedfast
and
unmoveable
,
abounding
in
the
worke
of
the
Lord
alway
,
because
you
know
your
labour
is
not
in
vaine
in
the
Lord
.
WEE
are
come
now
to
the
conclusion
of
this
Chapter
,
which
followes
most
naturally
,
(
as
Chrysostome
saith
)
Therefore
my
beloved
brethren
,
be
ye
stedfast
,
&c.
It
is
a
true
conclusion
,
when
a
man
hath
fully
proved
the
premises
:
hee
that
concludes
a
thing
before
he
hath
argued
well
,
and
proved
the
matter
he
discourseth
of
,
hee
is
either
a
foole
or
a
falsarie
;
for
it
must
needs
argue
it
is
a
lie
,
when
a
man
will
ground
upon
uncertaine
grounds
.
It
argueth
also
weaknesse
in
him
,
when
hee
thinks
hee
hath
perswaded
without
sufficient
ground
:
for
there
is
no
wise
man
will
be
perswaded
without
due
confirmation
,
and
demonstration
of
those
things
that
are
argued
.
Therefore
now
the
Apostle
comes
in
as
an
excellent
Oratour
,
to
conclude
,
not
upon
poore
grounds
,
nor
upon
weak
evidences
,
but
upon
strong
perswasion
and
demonstration
,
(
saith
Tertullian
.
Tertul.
)
Hee
useth
all
the
strength
of
the
holy
Ghost
to
perswade
to
this
powerfull
article
of
the
Resurrection
:
his
meaning
is
with
all
the
power
of
the
holy
Ghost
that
he
was
capable
of
;
for
else
the
power
of
the
holy
Ghost
is
as
infinite
,
as
God
himselfe
is
infinite
.
But
now
when
the
Apostle
had
driven
this
doctrine
home
,
when
he
had
so
beat
it
into
them
,
as
that
there
was
no
scruple
left
to
any
gainsayer
or
contradictor
;
when
he
had
shewed
the
cause
of
the
Resurrection
;
when
he
had
shewed
the
maner
of
it
;
when
he
had
shewed
the
absurdities
that
would
follow
the
contrary
doctrine
,
if
men
did
doubt
of
it
;
when
hee
had
shewed
the
effects
and
consequents
of
it
,
of
that
glorious
incorruption
and
immortality
;
when
hee
had
proved
it
by
force
of
holy
Scriptures
,
Oh
death
,
I
will
be
thy
death
:
oh
hell
,
I
will
be
thy
destruction
.
When
he
had
set
downe
all
these
firme
and
maine
presidents
:
it
is
time
for
him
now
to
bring
in
his
conclusion
.
He
is
a
foolish
builder
,
that
will
set
up
the
roofe
of
his
house
,
before
the
walls
be
built
;
and
he
is
an
idle
discourser
that
will
offer
to
bring
a
thing
into
his
Auditory
,
upon
any
triviall
reason
;
but
the
Spirit
of
God
teacheth
us
first
to
settle
the
understandings
,
to
perswade
the
minds
of
men
,
by
strong
and
puissant
arguments
;
and
then
to
draw
forth
conclusions
:
for
hee
must
first
move
a
mans
senses
and
understanding
,
and
then
draw
his
will
;
for
the
will
is
alway
plyable
to
the
conclusion
,
but
the
understanding
is
attentive
to
the
demonstration
.
All
this
while
the
Apostle
had
held
the
understanding
,
giving
demonstrative
causes
;
and
such
reasons
,
as
no
man
could
contradict
him
in
.
Now
that
being
done
,
he
closeth
with
the
will
;
and
that
is
easily
brought
if
he
can
perswade
the
understanding
:
therefore
he
saith
,
Therefore
my
beloved
brethren
:
that
is
,
seeing
these
things
are
thus
,
seeing
I
have
told
you
the
will
of
God
in
this
point
,
that
Christ
is
risen
himselfe
;
and
that
he
is
risen
so
palpably
,
that
he
was
seene
of
more
than
five
hundred
brethren
at
once
;
and
that
he
is
the
Head
of
the
body
;
and
that
therefore
all
the
members
must
be
raised
up
at
one
time
to
come
with
their
Head
,
and
be
joyned
unto
him
.
Seeing
that
there
is
no
religion
,
without
the
faith
and
hope
of
the
Resurrection
;
there
is
no
religion
in
the
world
,
but
all
must
be
taken
away
.
Seeing
that
the
Lord
is
able
to
doe
what
it
pleaseth
him
,
and
that
he
doth
it
in
the
corne
,
in
the
grasse
;
that
hee
makes
variety
of
all
things
in
the
world
,
that
there
is
one
kind
of
light
of
the
Sunne
,
1
Cor.
15.
another
of
the
moone
,
another
of
the
stars
;
that
there
is
one
flesh
of
fish
,
another
of
beasts
,
another
of
foules
:
the
Lord
that
is
able
to
work
this
strange
variety
in
things
of
this
nature
,
much
more
shall
he
in
that
second
refined
nature
,
in
that
proportion
of
glory
that
he
hath
ordained
for
us
.
Seeing
therefore
that
I
have
made
this
plaine
to
you
,
that
I
have
shewed
you
the
manner
how
we
shall
rise
;
by
the
noise
of
a
Trumpet
,
and
by
the
voice
of
an
Angell
.
Seeing
I
have
proved
this
by
the
Spirit
of
prophesie
,
out
of
the
Prophet
Isay
,
and
also
out
of
Hosea
,
that
death
hath
lost
his
sting
,
and
the
grave
hath
lost
his
victory
;
seeing
all
these
things
are
so
plain
,
that
there
is
no
man
can
take
exceptions
against
them
,
Therefore
my
beloved
brethren
,
be
yee
stedfast
and
unmoveable
,
&c.
This
is
that
sweet
Rhetorick
which
the
Spirit
useth
in
the
booke
of
God
,
and
which
we
find
no
where
else
.
If
we
reade
the
writings
of
Heathen
men
,
of
Philosophers
,
they
conclude
before
they
have
given
satisfaction
to
him
,
that
they
would
draw
to
approbation
:
they
would
draw
him
to
probation
,
before
they
have
proved
it
;
they
give
a
reason
or
two
of
a
frivolous
thing
,
that
a
man
may
speak
against
them
as
well
as
for
them
:
and
yet
they
will
draw
a
man
,
and
bring
him
to
their
faction
,
or
else
he
is
accounted
an
adversary
.
This
is
the
wisedome
of
men
,
to
steale
away
the
hearts
of
men
,
to
seek
to
be
masters
before
they
have
gotten
the
masterie
;
but
let
the
truth
of
God
come
,
and
then
I
will
yeeld
.
So
the
Book
of
God
it
brings
the
truth
,
it
brings
the
testimony
of
God
which
cannot
lie
;
wee
see
this
in
the
power
of
God
in
the
creatures
,
in
the
daily
use
of
them
:
we
see
it
in
our
fields
,
in
our
closes
;
we
see
it
in
our
gardens
,
we
see
it
in
our
selves
,
in
our
owne
natures
,
God
hath
made
an
experiment
of
it
.
Therefore
upon
this
firme
argument
,
grounded
upon
experience
,
upon
Scripture
,
upon
nature
,
and
upon
all
these
demonstrations
,
Beloved
be
ye
stedfast
and
unmoveable
,
&c.
Let
us
learne
this
excellency
of
the
holy
Ghost
,
that
whatsoever
we
perswade
men
to
,
to
give
sufficient
,
and
good
reasons
of
it
,
and
not
to
bring
in
false
or
idle
conclusions
,
but
to
shew
good
reasons
for
that
we
perswade
unto
.
And
then
observe
,
in
that
hee
saith
,
beloved
brethren
.
This
is
the
way
to
bring
in
his
conclusion
.
Love
me
,
and
say
what
thou
wilt
,
S.
Aug.
(
saith
St.
Austin
)
therefore
he
calls
them
brethren
,
and
beloved
brethren
,
as
being
willing
to
fasten
the
conclusion
upon
them
:
(
as
St.
Ierome
S.
Jerom.
saith
)
As
the
haire
brings
in
the
thread
,
and
so
the
work
is
made
,
and
fastned
not
by
the
haire
,
but
by
the
thread
:
So
the
words
of
amity
and
love
bring
in
the
doctrine
of
Christ
,
that
it
may
be
a
work
of
needle-work
:
as
it
is
in
Psal.
45.
Psal.
45.
The
Church
stands
in
a
garment
of
needle
work
,
wrought
with
divers
colours
.
He
calls
them
here
by
a
worthy
compellation
:
Brethren
of
the
same
mother
,
brethren
in
the
same
faith
,
brethren
as
having
their
denomination
of
the
same
father
;
brethren
as
having
drunke
of
the
same
Spirit
of
God
;
brethren
as
those
that
shall
rise
with
my
body
in
the
common
resurrection
of
bodies
;
brethren
,
as
those
that
are
incorporated
,
and
ingraft
into
Christ
our
elder
brother
:
brethren
as
those
that
keepe
a
consort
,
in
the
tune
in
singing
this
song
,
Thanks
be
God
that
hath
given
us
victory
,
brethren
in
all
these
things
:
and
brethren
most
beloved
as
in
the
bowels
of
Christ
,
beloved
at
the
heart
root
.
I
beseech
you
take
this
as
the
conclusion
of
all
,
and
take
it
as
a
brotherly
exhortation
;
I
speak
nothing
,
but
it
comes
from
the
affection
of
a
brother
;
take
it
as
a
brotherly
word
spoken
with
a
brotherly
mind
and
heart
.
I
beseech
you
beloved
brethren
,
be
stedfast
and
unmoveable
,
&c.
But
I
have
often
met
with
this
,
therefore
I
will
stand
no
longer
upon
it
,
to
shew
the
mildnesse
and
sweetnesse
of
the
Gospell
,
it
doth
not
terrifie
,
and
threaten
men
to
beleeve
this
or
that
;
but
onely
in
the
way
of
clemency
,
to
perswade
;
he
works
not
upon
them
violently
,
but
perswades
a
man
to
yeeld
to
reason
,
to
hearken
,
to
be
tractable
,
to
be
ruled
,
to
be
docible
:
I
require
no
more
.
The
precepts
of
men
are
hard
,
and
grievous
,
they
will
force
men
to
obey
,
where
they
give
no
satisfaction
to
the
mindes
of
men
;
but
I
deale
not
so
,
I
come
unto
you
as
beloved
brethren
.
It
is
the
sweetnesse
of
the
Gospell
,
that
it
hath
this
influence
into
the
hearts
and
affections
of
men
;
hee
deales
not
as
if
he
were
a
ruler
over
their
faith
;
he
deales
not
as
the
tyrants
of
the
antichristian
Church
,
to
make
them
under
paine
of
Anathema
,
to
beleeve
this
or
that
;
the
Apostle
might
have
done
it
,
as
well
as
any
other
man
,
in
this
speciall
point
,
and
article
of
the
Resurrection
,
who
would
not
put
Anathema
upon
him
that
would
not
beleeve
it
.
But
the
Apostle
useth
,
and
taketh
another
course
,
Therefore
beloved
Brethren
.
It
is
a
word
of
a
brother
,
it
is
a
word
that
comes
from
God
our
Saviour
,
and
it
is
the
tenent
of
our
common
mother
,
the
Church
of
God
,
the
Spouse
of
Christ
;
therefore
take
it
as
brethren
.
And
what
is
this
word
that
he
saith
,
Be
ye
stedfast
and
unmoveable
?
The
word
signifieth
properly
a
man
that
sits
fast
upon
his
seat
:
So
the
Apostle
would
give
us
to
understand
,
that
the
devill
and
wicked
carnall
temptations
,
doe
alway
labour
to
unsettle
a
man
,
to
put
him
out
of
his
place
,
to
set
him
beside
his
cushion
,
as
we
use
to
say
;
but
the
Lord
would
have
him
still
to
hold
his
place
,
and
to
keep
his
seat
,
to
be
a
man
still
resolved
,
and
not
suffer
himselfe
to
be
displaced
or
disappointed
,
but
to
be
like
unto
the
Square
or
Cube
,
that
which
way
soever
it
turnes
,
rests
still
upon
its
selfe
;
and
if
it
be
of
a
greater
bulk
,
than
the
partie
that
moves
it
,
it
cannot
be
moved
,
because
it
rests
fully
setled
upon
one
side
;
or
if
it
be
removed
it
still
holds
it selfe
up
,
which
way
soever
it
goeth
;
for
every
side
is
alike
,
and
one
side
will
beare
it
all
.
So
the
Lord
hath
set
us
upon
a
cube
,
upon
a
square
foundation
,
not
to
be
removed
:
and
therefore
hee
would
have
us
looke
to
that
seat
,
that
he
hath
set
us
in
,
and
wee
shall
be
safe
;
there
is
no
body
that
shall
unsettle
us
,
for
the
Lords
owne
hand
hath
planted
us
.
Let
us
keep
our
seat
,
which
the
devill
seeks
to
thrust
us
out
of
,
and
we
shall
be
well
enough
;
for
we
have
Gods
assistance
to
keepe
us
in
:
that
is
the
first
instruction
.
Then
secondly
,
be
stedfast
and
unmoveable
:
that
is
,
in
respect
of
outward
enemies
,
which
come
with
great
violence
in
your
open
profession
,
to
displant
and
dislodge
you
.
Be
not
moved
,
that
is
,
be
not
blowne
away
with
every
blast
of
doctrine
,
be
not
shaken
with
every
earthquake
,
that
sathan
moves
unto
us
:
be
not
removed
out
of
your
seat
,
be
not
removed
out
of
the
point
of
that
seat
,
wherein
you
were
set
before
:
for
so
the
words
are
,
be
not
removed
from
the
point
,
including
a
marvellous
perfection
,
that
a
man
must
keep
him
constant
to
the
very
point
of
the
place
that
he
is
in
;
the
devill
oft-times
seekes
to
remove
men
,
and
although
he
cannot
altogether
remove
them
out
of
their
place
,
out
of
the
seat
of
their
holy
faith
and
profession
,
yet
hee
will
remove
them
from
the
very
point
of
their
place
,
he
will
make
them
dispute
of
some
points
,
he
will
make
them
doubt
of
some
things
,
hee
will
make
them
question
somewhat
.
No
,
saith
the
Apostle
,
suffer
not
any
motion
to
come
upon
you
;
not
so
much
as
the
shaking
of
the
place
wherein
you
are
;
the
great
mother
the
earth
that
beares
us
all
,
when
the
wind
which
is
in
her
bowels
and
concavities
cannot
break
forth
,
then
the
earth
shaketh
:
but
the
child
of
God
must
be
stronger
then
the
earth
;
he
must
not
be
shaken
:
although
he
shake
concerning
his
obedience
,
yet
not
concerning
his
faith
,
which
still
is
planted
in
the
Lord
,
upon
the
Cube
Christ
Iesus
.
Behold
,
here
is
the
duty
of
Gods
child
:
those
that
are
truely
grounded
upon
Christ
,
they
must
be
like
a
house
built
upon
a
rock
,
that
when
windes
or
weather
come
,
they
cannot
prevaile
against
it
:
so
strongly
it
is
built
,
that
all
the
waters
are
broken
against
it
,
but
cannot
downe
with
it
.
(
Saith
St.
Austin
)
While
the
waves
of
the
sea
threaten
the
ruine
of
the
house
,
Aug.
they
are
turned
into
froth
:
so
while
they
seeke
to
ruinate
the
house
of
God
,
which
is
like
to
the
Mountaines
of
Ierusalem
,
which
stand
fast
for
ever
,
and
cannot
be
removed
.
It
it
like
the
Army
of
God
that
keepe
their
station
.
This
is
the
duty
of
every
true
Christian
.
As
for
false
hearts
that
will
turne
their
religion
upon
every
trouble
,
and
will
suffer
themselves
by
disputations
to
be
brought
from
that
to
another
way
;
these
have
no
part
in
the
victory
of
Christ
,
but
they
are
foyled
,
&
tumbled
under
by
every
temptation
that
Satan
brings
upon
them
,
for
there
is
not
any
place
for
staggerers
,
and
cowards
,
nor
for
any
but
those
that
apprehend
truely
this
victory
,
by
a
demonstrative
faith
in
Christ
.
There
is
no
other
meanes
whereby
they
can
lay
claime
to
the
victory
of
Christ
besides
this
,
for
by
faith
wee
stand
,
Rom.
9.
and
it
is
that
onely
which
layeth
hold
on
the
conquest
by
Christ
.
The
next
thing
that
he
exhorts
them
to
doe
,
after
they
bee
setled
in
the
faith
;
is
,
that
they
bee
carefull
to
extend
themselves
to
good
works
,
Iam.
2.
for
faith
without
works
is
dead
,
therefore
hee
saith
,
alway
abounding
in
the
work
of
the
Lord
.
Where
we
are
to
consider
;
Division
of
the
Text
into
4.
parts
.
-
First
,
the
object
,
the
worke
of
the
Lord
.
-
Then
the
degree
of
it
,
abound
in
that
worke
.
-
Then
,
the
extent
of
it
,
alway
.
-
And
the
reason
followes
after
,
Because
you
know
that
your
labour
is
not
in
vaine
in
the
Lord
.
If
your
labour
were
in
vaine
,
I
would
not
wish
you
to
make
any
continuance
in
that
course
;
but
because
your
labour
is
not
lost
,
therefore
beloved
brethren
,
be
stedfast
,
and
unmoveable
in
the
worke
of
the
Lord
,
&c.
In
the
worke
of
the
Lord
.
Every
good
thing
may
bee
termed
the
worke
of
the
Lord
:
both
in
respect
of
the
beginning
from
whence
it
comes
;
and
in
respect
of
the
reference
,
and
end
of
it
,
to
which
it
tends
.
All
good
works
are
from
God
,
there
is
no
good
thing
in
us
,
2.
Cor.
3.5
.
that
is
,
in
our
flesh
.
Wee
are
not
sufficient
to
thinke
a
good
thought
,
all
is
from
God
.
Therefore
as
there
is
no
good
thing
naturally
in
us
,
so
there
is
nothing
that
is
good
that
comes
from
us
naturally
,
but
it
is
from
the
Spirit
of
God
;
so
they
are
called
good
in
respect
of
the
Originall
from
whence
they
come
.
Every
good
gift
(
saith
St.
Iames
)
and
every
perfect
worke
also
,
Iam.
1.17
.
is
from
him
that
is
the
Father
of
lights
.
That
is
one
reason
,
why
every
good
worke
is
called
the
worke
of
the
Lord
.
Againe
,
every
good
thing
is
called
the
worke
of
the
Lord
,
because
it
is
referred
to
the
Lord
,
and
is
done
for
the
Lord.
Matth.
25.
So
,
whatsoever
good
worke
is
done
to
these
,
it
is
done
to
me
.
All
is
for
him
,
and
for
his
glory
:
as
it
is
hee
that
gives
the
power
of
the
worke
;
so
the
effect
,
and
fruit
of
the
worke
is
to
be
returned
to
him
,
hee
that
gave
the
beginning
of
it
,
hee
also
is
to
have
the
end
of
it
:
So
the
worke
of
mercy
is
the
worke
of
the
Lord
.
This
is
true
;
but
it
is
not
that
worke
of
the
Lord
,
that
the
Apostle
speakes
of
in
this
place
.
The
worke
of
the
Lord
is
not
every
generall
worke
,
but
some
particular
peculiar
thing
.
The
Fathers
therefore
are
in
divers
opinions
,
but
I
will
stand
upon
the
choise
and
best
of
them
.
Some
thinke
that
the
worke
of
the
Lord
here
,
is
the
Gospel
;
Abound
in
the
worke
of
the
Lord
,
that
is
,
in
the
Gospel
,
which
Christ
came
to
preach
himselfe
,
which
he
came
to
testifie
,
and
witnesse
by
his
death
and
passion
,
that
is
the
worke
of
the
Lord
,
that
glorious
worke
,
by
the
which
we
are
all
saved
.
Be
stedfast
in
the
profession
of
that
holy
Gospel
.
Another
opinion
of
the
worke
of
the
Lord
here
,
is
,
that
it
is
the
worke
of
charity
to
the
poore
:
which
is
true
,
it
is
the
worke
of
the
Lord
.
But
I
take
it
,
the
best
and
principall
sense
of
the
worke
of
the
Lord
in
this
place
is
,
the
Article
of
the
Resurrection
:
Bee
stedfast
in
the
worke
of
the
Lord
;
that
is
,
be
stedfast
concerning
the
Article
of
the
Resurrection
,
for
this
is
the
worke
of
the
Lord
,
and
upon
this
all
the
rest
depends
:
set
up
this
,
and
all
the
rest
will
follow
;
take
away
this
,
and
all
will
fall
downe
.
If
it
were
not
for
this
,
our
preaching
were
in
vaine
,
and
your
hearing
were
in
vaine
,
and
all
your
labour
lost
,
as
you
heard
before
;
but
you
have
not
lost
your
labour
,
as
he
saith
in
this
verse
;
therefore
when
he
saith
,
Be
stedfast
in
the
worke
of
the
Lord
,
his
meaning
is
,
in
the
profession
of
the
Resurrection
of
the
body
;
that
Christ
shall
raise
them
by
vertue
of
his
resurrection
,
bee
stedfast
in
this
worke
.
And
this
worke
doth
not
exclude
the
other
workes
,
but
it
drawes
them
in
:
Because
I
beleeve
that
there
shall
be
a
resurrection
,
therefore
I
beleeve
the
Gospel
preached
;
therefore
I
have
faith
in
Christ
;
therefore
I
assent
to
that
which
is
written
in
the
Gospel
;
and
because
I
hope
for
a
reward
at
the
resurrection
,
therefore
I
give
almes
to
my
brethren
,
I
exercise
works
of
charity
,
and
doe
good
to
my
fellow
members
,
because
that
one
day
I
hope
to
be
proclaimed
a
member
of
the
Sonne
of
God
.
Upon
this
work
therefore
followes
all
the
rest
,
this
is
that
great
worke
of
the
Lord
,
which
is
called
,
The
worke
of
the
Lord
;
by
way
of
excellency
.
All
good
things
be
the
workes
of
God
,
It
is
true
:
but
,
the
worke
,
the
singular
worke
of
the
Lord
,
is
this
,
whereby
hee
raised
his
Sonne
from
the
dead
,
the
totall
of
our
faith
,
and
resurrection
,
the
onely
thing
that
makes
us
assured
of
salvation
.
Rom.
10.
If
thou
beleeve
with
thine
heart
,
and
confesse
with
thy
mouth
,
that
God
hath
raised
Christ
from
the
dead
thou
shalt
bee
saved
,
(
saith
the
Apostle
.
)
Behold
,
the
whole
worke
of
salvation
runnes
upon
this
,
and
though
there
bee
other
things
required
;
for
hee
that
beleeveth
must
bee
conformed
to
the
glory
of
God
,
which
hath
raised
his
Sonne
,
yet
the
maine
,
and
chiefe
point
of
a
mans
salvation
,
is
this
;
that
hee
beleeve
,
and
confesse
that
God
hath
raised
his
Sonne
Iesus
from
the
dead
;
and
that
he
shall
give
life
unto
those
that
are
dead
,
and
those
things
that
were
conquered
,
hee
shall
make
them
more
then
conquerers
:
This
is
that
that
saves
a
man
.
2.
Part
the
degree
.
Abound
.
Bee
abundant
alway
in
the
worke
of
the
Lord
.
It
is
not
onely
necessary
for
us
to
worke
the
worke
of
the
Lord
,
but
we
must
bee
abundant
in
it
;
God
doth
require
of
us
an
eminency
:
for
it
is
true
,
that
unto
him
that
worketh
by
the
grace
of
God
that
he
hath
received
,
there
is
a
commendation
,
and
a
testimony
due
unto
him
:
yet
notwithstanding
if
hee
rest
satisfied
with
his
small
measure
,
hee
cannot
aspire
to
this
dignity
,
to
partake
of
the
conquest
of
Christ
,
because
he
doth
not
abound
in
the
worke
of
the
Lord
.
Abound
in
the
worke
of
the
Lord
,
that
is
,
bee
abundantly
able
to
comfort
thy selfe
in
this
matter
of
the
resurrection
,
and
to
comfort
others
that
shall
come
to
take
comfort
of
thee
:
The
childe
of
God
must
abound
,
as
a
River
that
keepes
not
the
water
that
is
in
it
for
it selfe
,
but
disperseth
it
to
the
dry
ground
:
so
the
children
of
God
must
abound
in
the
worke
that
they
have
by
the
Lord
,
in
the
worke
of
charity
,
in
the
worke
of
beliefe
,
and
apprehension
of
the
Articles
of
their
faith
:
In
every
thing
the
Lord
will
have
them
abounding
creatures
.
In
the
first
beginning
it
was
the
blessing
of
the
Lord
,
increase
and
multiply
:
Gen.
1.20
.
we
see
of
two
creatures
,
hee
made
a
great
world
by
that
blessing
upon
it
.
And
as
in
naturall
things
,
much
more
in
spirituall
:
a
man
must
increase
and
multiply
,
he
must
not
stand
at
a
stay
,
but
abound
,
and
goe
forward
.
Hee
must
abound
,
not
to
supererogation
(
as
the
Papists
would
have
it
)
a
man
cannot
be
so
abundant
as
to
have
enough
for
himselfe
and
others
;
God
knows
,
he
that
hath
the
most
hath
too
little
for
himselfe
;
for
it
is
the
merit
of
Christ
that
must
doe
all
.
For
this
is
the
meaning
of
the
Apostle
,
where
he
saith
,
Bee
abundant
in
the
worke
of
the
Lord
;
that
is
,
that
they
should
not
content
themselves
with
that
measure
that
they
had
received
,
there
is
more
before
;
forgetting
that
which
is
behind
,
and
pressing
forward
.
So
that
if
a
man
have
done
that
which
is
good
,
he
must
not
think
that
he
hath
done
enough
,
but
he
must
goe
forward
in
well-doing
,
and
not
bee
weary
.
Whatsoever
good
worke
the
Lord
hath
in
him
,
to
crowne
,
and
accomplish
it
with
perseverance
;
it
is
that
that
makes
up
all
the
graces
of
God
,
and
that
is
it
which
he
saith
here
,
3.
Part.
The
extent
.
Alway
.
A
grievous
thing
it
is
to
bee
set
to
worke
,
there
is
no
man
can
endure
labour
,
and
worke
;
especially
the
work
of
the
Lord
is
hard
,
and
contrary
to
flesh
and
blood
,
which
is
made
easie
by
the
grace
of
God
,
but
when
a
man
hath
begun
,
he
thinkes
he
may
safely
with
a
good
conscience
leave
off
after
a
short
time
,
and
so
he
falls
to
be
cold
in
his
profession
of
those
good
things
,
which
formerly
he
contented
himselfe
withall
.
Hee
that
hath
beene
in
the
service
of
God
from
his
youth
,
a
long
time
,
hee
thinks
he
may
take
some
respite
in
his
old
age
:
he
thinks
his
earnestnesse
,
and
fervour
,
and
heat
of
zeale
in
his
youth
may
admit
some
kinde
of
allay
,
and
his
former
zeale
may
be
a
sufficient
defence
for
it
:
A
man
that
hath
given
to
a
poore
man
,
hee
thinkes
hee
hath
beene
very
beneficiall
when
hee
hath
given
so
much
,
and
hee
bids
him
come
no
more
at
him
;
hee
hath
done
so
much
for
him
already
.
When
a
man
prayes
,
when
hee
hath
done
his
devotion
in
the
morning
,
he
thinks
whatsoever
occasion
comes
,
hee
shall
have
no
occasion
to
pray
till
night
.
And
so
in
the
course
of
al
holy
matters
,
we
grow
weary
of
the
service
of
God
;
so
the
Apostle
cuts
this
sluggishnesse
away
,
&
tells
them
he
would
have
them
be
as
a
fountaine
,
he
would
have
them
abound
;
never
to
be
exhausted
,
never
to
be
drawne
dry
;
as
the
fountaine
runnes
alway
,
so
the
fountaine
of
grace
,
in
Gods
children
it
runs
continually
.
To
what
purpose
is
it
to
give
a
poore
man
a
peny
to
day
,
and
see
him
starve
to
morrow
?
hee
had
as
good
give
him
nothing
at
all
,
hee
were
as
good
have
died
to
day
,
it
is
but
a
dayes
respite
:
the
charity
of
Gods
children
must
bee
perpetuall
,
let
them
give
as
they
are
able
;
but
let
them
give
continually
,
let
them
pray
continually
,
let
them
reade
continually
,
let
them
meditate
on
the
works
of
God
continually
,
let
them
rejoice
,
let
them
give
thanks
continually
,
let
them
approve
the
works
of
God
continually
,
let
them
satisfie
doubting
consciences
continually
;
let
their
fountaine
be
alwayes
running
,
let
there
be
no
stop
in
the
fountaine
of
grace
;
when
it
hath
once
begun
,
let
it
goe
on
in
a
happy
streame
,
and
flow
unto
all
the
inheritance
of
God
.
I
beseech
you
beloved
,
be
alway
abundant
in
the
worke
of
the
Lord
.
This
worke
of
the
Lord
,
the
resurrection
,
bee
abundant
in
that
,
and
in
all
the
rest
of
the
works
of
the
Lord
:
because
the
Lord
is
alway
plentifull
to
you
in
mercy
,
so
be
you
plentifull
to
him
in
good
workes
,
to
draw
this
mercy
of
God
upon
your
owne
soules
.
Now
followes
the
reason
of
all
,
and
it
is
indeed
a
sweete
contentment
to
every
Christian
man
.
Knowing
that
your
labour
is
not
in
vaine
in
the
Lord
.
There
is
no
signe
more
ridiculous
,
and
frivolous
then
the
labour
in
vaine
:
for
a
man
to
wash
an
Ethiopian
,
for
a
man
to
wash
a
brick●
,
for
a
man
to
take
paines
for
that
which
is
not
worth
his
labour
if
it
be
atchieved
,
or
which
he
cannot
possibly
atchieve
.
If
their
labour
had
beene
such
as
this
,
then
the
Apostle
should
wish
them
to
their
losse
,
to
their
great
dammage
,
and
frustration
.
But
the
Spirit
of
God
doth
not
meane
to
set
men
a
worke
with
a
fooles
errand
,
to
set
men
on
worke
without
ensuing
profit
.
The
blessed
God
that
cannot
lie
to
any
man
,
hee
hath
promised
,
and
assured
that
those
that
labour
in
him
,
they
shall
not
lose
their
reward
.
-
The
reason
subdivided
into
4.
branches
.
First
then
of
the
labour
.
-
Secondly
,
that
it
is
not
in
vaine
.
Your
labour
is
not
in
vaine
.
-
Thirdly
,
why
it
is
not
in
vaine
:
Because
it
is
in
the
Lord
.
-
Fourthly
,
how
we
come
to
this
:
You
know
this
is
so
;
It
is
a
thing
that
no
man
can
make
question
of
.
1.
The
labour
.
First
of
the
labour
.
It
is
true
,
all
the
parts
of
religion
are
laborious
,
and
there
is
no
man
that
takes
such
paines
as
a
Christian
doth
.
When
the
great
Conquerers
of
the
world
have
subdued
whole
Nations
,
yet
the
mastery
was
hard
for
them
to
atchieve
over
themselves
;
that
is
the
labour
of
the
Lord
:
but
the
labour
that
is
spoken
of
here
,
is
chiefly
to
bee
referred
to
three
heads
.
First
,
to
the
Ministers
of
Corinth
,
This
labour
is
referred
to
3.
persons
.
1.
Ministers
.
you
that
preach
the
doctrine
of
the
resurrection
,
your
labour
is
not
lost
,
therefore
have
a
good
confidence
.
You
preach
that
which
is
true
,
you
preach
not
lies
,
and
fancies
;
but
the
doctrine
that
you
preach
,
that
all
men
shall
bee
raised
againe
,
it
is
as
true
as
God
is
true
:
therefore
you
that
are
Preachers
hold
on
,
be
not
dismaied
,
whatsoever
those
Heretiques
,
and
adversaries
goe
about
to
cast
against
you
,
and
oppose
you
in
your
way
.
Keepe
the
tenents
of
your
profession
,
hold
on
constantly
,
for
your
labour
is
not
lost
,
the
Lord
shall
make
it
good
.
It
is
an
idle
thing
for
a
man
to
stand
in
the
Pulpit
and
tell
nothing
but
lies
to
the
people
,
such
a
man
deserves
to
be
stoned
to
death
for
it
,
to
abuse
the
faith
,
and
to
abuse
the
understandings
of
men
;
to
tell
them
things
that
God
never
meanes
to
doe
:
And
the
Ministers
of
Corinth
were
men
that
were
but
Novices
,
and
there
were
so
many
hereticall
fellows
among
them
,
that
they
were
not
able
to
answer
their
sophismes
:
and
so
they
beganne
to
leave
off
their
preaching
of
the
doctrine
of
the
resurrection
,
because
that
was
full
of
arguments
,
and
difficulties
,
and
they
knew
not
how
to
evade
out
of
it
,
and
answer
their
Opposers
.
Therefore
they
began
to
give
over
that
,
and
take
some
other
points
;
but
no
,
saith
the
Apostle
,
goe
on
with
this
doctrine
;
let
all
the
gates
of
hell
open
themselves
,
they
shall
not
prevaile
against
you
.
It
is
the
worke
of
the
Lord
,
and
the
Lords
arme
is
higher
and
mightier
then
the
powers
of
hell
,
and
that
which
you
say
,
the
Lord
will
make
it
true
in
the
time
of
the
resurrection
of
the
bodie
;
whatsoever
the
gates
,
and
power
of
hell
can
make
against
it
;
that
is
the
first
sense
,
which
Saint
Basil
S.
Basil
.
followes
;
and
indeed
it
is
good
and
true
.
Another
sense
is
of
the
Brethren
in
Corinth
,
that
were
of
the
common
faith
among
them
,
which
were
exercised
in
the
Agonies
of
a
christian
life
;
as
if
hee
should
say
,
(
Brethren
)
I
understand
you
are
by
reason
of
this
doctrine
of
the
resurrection
,
scoft
at
,
and
laughed
at
;
they
think
you
are
fooles
,
they
imagine
that
such
a
thing
as
this
,
is
a
meere
dreame
;
they
account
you
creatures
of
another
world
,
and
such
as
have
a
vaine
beliefe
;
and
perswade
your selves
of
these
schismes
,
which
these
new
teachers
have
put
into
your
heads
:
and
I
see
you
have
great
troubles
in
your
life
:
and
these
troubles
that
you
have
by
your
persecution
,
and
troubles
of
conscience
,
(
which
are
all
sweetned
by
the
Resurrection
)
they
are
aggravated
:
so
that
as
I
beseech
my
brethren
that
teach
,
so
also
I
intreat
you
that
heare
,
to
abound
in
the
worke
of
the
Lord
;
that
as
they
preach
,
and
teach
,
so
that
you
may
perceive
this
doctrine
to
be
true
;
although
the
world
resist
it
never
so
much
;
this
is
the
agony
of
a
christian
life
,
with
Heretiques
,
with
Schismatiques
,
with
himselfe
,
with
the
world
.
This
is
the
Agonie
which
a
Christian
is
born
unto
,
which
some
of
the
Fathers
take
to
be
the
labour
here
spoken
of
;
so
St.
Ierome
,
Epiphanius
,
S.
Jerom.
S.
Epiphan.
and
divers
others
follow
that
.
But
that
which
I
take
to
be
the
best
,
is
the
sense
which
St.
Austin
and
some
others
give
,
S.
Aug.
which
is
this
;
Your
labour
is
not
in
vaine
;
that
is
,
your
labour
of
love
.
Marke
,
the
Apostle
there
reciting
all
the
Intellectuall
graces
of
the
Spirit
of
God
,
1
Thes.
1.4
.
hee
speakes
there
of
the
labour
of
love
:
for
there
is
nothing
that
hath
so
much
labour
in
it
as
love
:
although
it
be
without
paines
,
if
we
regard
the
outward
act
and
worke
,
yet
the
imployment
is
great
;
nothing
is
so
laborious
as
love
;
it
is
still
doing
good
,
comforting
those
that
are
distressed
,
bestowing
somewhat
to
the
poore
out
of
that
little
it
hath
;
to
spare
it
out
of
its
owne
mouth
;
to
give
admonitions
to
the
peevish
,
to
deale
wisely
with
froward
spirits
.
A
man
were
as
good
goe
about
to
tame
a
wild
Tigre
,
as
to
tell
men
that
are
setled
in
evill
courses
of
their
faults
;
yet
a
Christian
must
doe
this
:
so
this
is
that
labour
of
love
,
the
love
of
that
blessed
day
,
the
love
to
the
time
when
a
mans
body
shall
be
raised
;
it
makes
him
change
his
place
,
remove
his
lodging
;
it
makes
him
spend
his
meanes
,
it
makes
him
doe
all
the
good
he
can
in
this
world
,
because
he
hopes
for
the
blessed
resurrection
of
his
body
:
as
the
Apostle
speaks
,
Acts
20.
For
the
hope
of
the
Resurrection
I
am
bound
with
this
chaine
.
This
is
that
labour
,
for
wee
doe
not
labour
for
nothing
,
and
indure
all
this
toile
and
trouble
;
but
because
wee
looke
for
the
resurrection
of
the
dead
.
This
is
that
labour
of
love
that
wee
must
strive
to
finde
in
our selves
;
that
same
unsatiable
and
unwearied
labour
,
that
is
still
working
,
still
teaching
without
any
intermission
:
and
although
we
be
not
called
into
the
Vineyard
of
the
Lord
all
at
one
time
,
all
at
one
houre
,
but
some
at
the
third
,
some
at
the
sixth
,
some
at
the
ninth
,
and
some
at
the
eleventh
houre
;
and
though
the
worke
of
them
be
not
all
alike
,
but
some
beare
the
burthen
in
the
heat
of
the
day
,
and
some
are
called
at
the
evening
;
yet
we
see
all
wrought
untill
the
evening
,
so
long
as
they
could
worke
.
So
the
labour
of
the
Lord
is
never
to
be
laid
aside
:
Luke
9.62
.
No
man
that
puts
his
hand
to
the
plough
,
and
looks
back
,
is
meet
:
And
(
as
our
Saviour
Christ
saith
)
Remember
Lots
wife
:
Luke
17.32
.
But
we
must
be
constant
,
as
the
greek
word
here
signifieth
,
a
chopping
labour
,
a
labour
that
cuts
a
man
in
pieces
;
there
is
nothing
that
so
divides
betweene
the
sinewes
,
and
the
joynts
,
and
the
marrow
,
as
the
labour
that
proceeds
from
true
love
and
friendship
.
And
there
is
nothing
that
makes
a
man
more
settle
himselfe
to
worke
,
then
the
labour
of
love
which
is
alway
working
,
like
the
soule
in
the
bodie
.
The
soule
and
life
it
is
in
every
part
of
the
bodie
;
and
where
any
part
is
out
of
temper
,
or
sick
,
there
is
heat
,
and
anguish
;
there
every
member
condoles
with
that
member
that
is
affected
,
and
out
of
place
.
So
it
is
with
the
labour
of
love
among
Gods
children
;
2
Cor.
11.29
.
Who
is
offended
,
and
I
burne
not
?
who
is
weak
,
and
I
am
not
weak
?
The
passion
of
Gods
Church
is
as
combustible
matter
;
when
it
once
takes
hold
,
it
runs
over
all
;
this
labour
of
love
is
the
work
here
spoken
of
.
Now
he
shewes
the
reason
;
it
is
a
comfortable
and
sweet
speech
,
It
is
not
in
vaine
.
The
word
properly
signifieth
a
thing
where
there
is
nothing
,
where
there
is
a
vacuum
.
They
say
in
nature
there
is
no
vacuum
,
or
void
place
,
but
still
there
is
something
every
where
;
and
rather
then
there
should
not
bee
something
,
things
would
forget
their
owne
nature
:
the
aire
will
descend
to
fill
up
the
roome
.
If
a
man
should
dig
to
the
Antipodes
,
the
aire
which
is
a
light
thing
,
will
descend
downe
like
a
heavy
body
,
rather
than
it
shall
be
empty
:
and
the
water
which
is
a
heavy
body
will
ascend
up
;
if
a
man
draw
with
his
breath
in
a
conduit
,
or
pipe
,
it
will
mount
to
the
top
of
a
house
,
rather
than
there
shall
be
a
vacuum
.
Now
the
Lord
,
as
hee
fills
all
things
with
substance
,
so
he
shall
fill
your
labours
also
:
hee
shall
give
it
substance
,
and
being
;
there
is
nothing
vain
in
his
creation
,
much
lesse
shall
there
be
any
thing
in
vaine
,
in
the
regeneration
.
It
is
a
great
incouragement
for
a
man
to
worke
,
when
hee
is
sure
of
his
wages
for
it
;
not
like
that
foolish
saying
among
foolish
men
,
that
take
up
their
money
before
hand
;
and
when
they
have
drunke
it
out
,
and
spent
it
,
then
they
say
they
worke
for
nothing
.
But
hee
that
works
for
the
Lord
,
he
never
works
for
nothing
,
but
he
is
ever
sure
of
his
recompence
;
Apoc.
22.12
.
Behold
,
I
come
,
and
my
reward
is
in
my
hand
,
and
plentifull
is
your
reward
in
heaven
:
be
glad
,
and
rejoyce
,
for
copious
and
great
is
your
reward
in
heaven
.
Because
therefore
your
labour
hath
a
reward
,
it
is
a
great
incouragement
to
you
to
the
worke
.
The
children
of
God
work
not
for
a
blind
day
,
for
a
blind
purpose
,
but
they
are
sure
of
the
consequent
,
they
are
sure
of
a
copious
reward
in
heaven
.
But
what
is
this
to
a
Christian
?
he
should
doe
it
for
Gods
cause
,
although
there
were
no
reward
;
a
christian
is
bound
to
doe
good
,
although
there
were
no
heaven
nor
no
hell
?
It
is
true
,
I
cannot
stand
upon
it
at
this
time
,
but
onely
to
shew
the
principle
of
it
:
when
the
Apostle
saith
,
Be
abundant
,
because
you
know
your
labour
is
not
in
vaine
;
This
is
not
a
prime
argument
,
but
a
secondarie
argument
:
indeed
it
is
a
good
incouragement
.
It
is
true
,
we
should
love
the
Lord
,
it
is
due
debt
:
we
are
his
creatures
,
we
depend
upon
him
,
and
hee
may
conclude
of
us
as
it
pleaseth
him
,
to
make
us
vessels
of
wrath
,
or
vessels
of
honour
:
and
wee
should
doe
good
workes
for
his
sake
,
without
any
reference
to
wages
;
God
must
be
loved
without
any
cause
,
and
without
any
measure
:
hee
must
be
loved
above
all
things
:
with
all
our
heart
,
with
all
our
soule
,
and
with
all
our
strength
.
Saith
Saint
Austin
,
We
worke
not
for
God
as
a
meane
,
but
as
the
end
,
the
maine
and
chiefe
end
of
all
things
.
If
wee
should
love
God
for
some
other
thing
,
then
we
should
think
some
other
thing
better
than
God
,
and
then
wee
should
make
God
inferiour
to
another
:
we
should
make
him
inferiour
to
our
owne
desires
,
which
we
must
not
doe
.
Saith
Saint
Austin
,
Aug.
It
is
a
foolish
thing
for
a
man
to
use
that
which
hee
should
enjoy
,
and
to
enjoy
that
which
he
should
use
:
for
the
things
of
this
world
are
but
the
things
that
wee
use
,
and
our
owne
salvation
is
a
thing
that
wee
use
in
comparison
of
God
:
It
is
God
that
wee
enjoy
,
and
nothing
else
:
there
is
nothing
else
that
can
be
enjoyed
:
and
wee
must
not
love
our
salvation
it selfe
in
respect
of
God
:
hee
is
the
price
of
all
things
;
all
things
else
are
of
no
price
,
but
drosse
and
dung
in
comparison
.
The
blessed
Apostles
meaning
therefore
is
not
that
hee
would
have
us
labour
as
hirelings
,
to
give
a
mercenarie
love
to
God
,
but
to
love
God
for
his
owne
sake
:
Hee
disputes
as
a
man
,
because
it
is
a
fit
argument
to
stir
men
up
to
labour
,
because
they
shall
have
a
recompence
for
it
:
the
greatest
argument
to
encourage
a
man
to
worke
,
to
worke
abundantly
as
the
Apostle
saith
here
,
is
to
set
before
him
the
copiousnesse
of
the
reward
:
it
will
make
him
worke
plentifully
,
not
for
the
rewards
sake
,
but
chiefly
for
the
love
of
God
,
and
in
the
second
place
for
the
other
.
Therefore
it
is
unlawfull
,
which
the
Popish
Doctors
say
,
for
a
man
to
work
simply
upon
the
sight
of
divine
wages
,
but
a
man
must
worke
first
,
and
chiefly
for
God
;
and
then
in
the
second
respect
for
the
reward
.
And
that
a
man
may
thus
doe
for
his
incouragement
,
it
is
plaine
in
the
Scriptures
;
The
blessed
man
of
God
Moses
,
Heb.
11.26
.
he
rather
desired
to
suffer
affliction
,
and
persecution
with
the
children
of
GOD
,
than
to
enjoy
the
pleasures
of
sinne
for
a
season
.
Why
?
Because
hee
had
respect
to
the
recompence
of
reward
.
So
Christ
incourageth
us
in
this
,
that
hee
saith
,
Verily
I
say
unto
you
,
the
more
troubles
you
have
in
this
life
,
the
greater
shall
be
your
reward
in
heaven
.
And
Saint
Matthew
speaking
of
the
great
blessings
that
are
laid
up
for
the
godly
,
he
saith
,
Those
that
have
borne
part
with
Christ
in
the
doctrine
of
his
regeneration
,
they
shall
sit
upon
twelve
thrones
,
and
judge
the
twelve
Tribes
of
Israel
.
Aug.
The
reward
,
saith
Saint
Austin
,
is
that
that
sets
a
man
in
spirit
;
and
if
wee
would
sustaine
our
labours
,
and
troubles
,
let
us
look
to
the
recompence
of
reward
as
Moses
did
.
And
as
St.
Paul
saith
,
These
momentany
afflictions
,
they
worke
unto
us
an
eternall
weight
of
glorie
.
And
as
Calvin
Calvin
.
saith
well
,
when
the
Apostle
saith
,
So
run
that
ye
may
receive
;
1
Cor.
9.24
.
saith
hee
,
If
you
take
away
the
hope
of
the
reward
,
all
the
hopefulnesse
and
alacrity
in
running
the
race
,
it
doth
not
onely
waxe
cold
,
but
it
falls
downe
,
and
failes
;
for
the
hope
of
a
reward
from
the
Lord
,
it
sets
us
up
to
make
us
worke
chearefully
,
because
wee
serve
not
a
churlish
Laban
,
but
a
chearefull
God
:
wee
serve
not
as
Iacob
did
a
long
time
to
little
purpose
,
for
two
wives
,
and
two
maids
,
and
a
little
flock
;
but
wee
serve
the
blessed
God
,
that
gives
an
infinite
reward
:
for
a
cup
of
cold
water
,
hee
gives
a
glorious
Kingdome
for
ever
and
ever
.
Your
labour
is
not
in
vaine
.
Why
?
Because
it
is
for
the
Lord
;
because
it
is
to
him
,
and
for
his
sake
;
or
else
if
it
were
in
the
quality
of
the
worke
,
it
were
in
vaine
;
for
there
is
nothing
in
us
that
is
good
;
therefore
it
is
not
any
thing
that
is
inherent
in
that
,
but
it
is
in
the
power
of
God
that
can
doe
what
pleaseth
him
,
and
that
will
give
liberally
,
even
for
the
least
thing
that
we
have
done
,
he
will
give
a
great
recompence
;
it
is
he
that
makes
it
fruitfull
,
and
copious
,
and
plentifull
in
the
recompence
:
it
is
the
Lord
that
rewardeth
all
thus
.
And
he
concludes
it
under
scale
,
you
know
that
this
is
true
;
you
know
your
labour
is
not
in
vaine
in
the
Lord
.
This
is
that
great
blessing
of
God
,
that
double
grace
,
when
hee
makes
us
know
the
thing
that
it
is
impregnable
,
that
it
is
a
thing
not
to
be
resisted
,
that
it
is
such
a
thing
,
as
all
the
powers
of
hell
,
and
darknesse
,
and
contrary
disputations
cannot
make
you
doubt
of
.
You
know
this
:
To
know
,
is
to
know
by
reasons
naturall
that
never
faile
,
that
this
shall
be
thus
;
the
promise
of
God
is
so
;
therefore
you
know
it
by
that
,
you
know
it
by
the
practice
of
the
Saints
,
you
know
it
by
the
testimony
of
the
Spirit
of
God
,
you
know
it
by
the
common
tenent
of
the
world
:
so
that
whatsoever
God
hath
spoken
,
hee
is
willing
to
performe
,
and
it
is
done
already
,
as
though
it
were
acted
at
this
present
time
.
It
is
the
heavenly
and
blessed
contentment
of
a
Christian
man
,
that
hee
hath
the
priviledge
to
know
his
happinesse
before
hee
hath
it
;
that
man
that
is
advanced
to
morrow
,
that
is
a
poore
man
to
day
;
hee
may
hope
well
,
and
wish
well
,
but
hee
knoweth
nothing
;
a
man
that
goes
to
the
field
to
fight
in
the
battaile
,
hee
knowes
not
whether
ever
he
shall
come
againe
;
as
Ahab
said
,
He
that
puts
on
his
armour
,
let
him
not
brag
as
he
that
puts
it
off
.
When
a
man
sets
forth
on
a
journey
,
hee
knowes
not
whether
ever
hee
shall
returne
home
or
not
.
When
a
man
enters
into
traffique
for
viands
,
and
matters
of
life
,
hee
knowes
not
whether
hee
shall
gaine
,
or
lose
;
there
is
nothing
that
wee
can
tell
in
this
world
,
that
it
shall
be
thus
;
for
time
will
alter
,
and
change
it
.
In
all
the
works
of
Philosophy
,
there
is
no
certainty
of
the
time
to
come
;
but
in
the
booke
of
God
,
there
is
a
certaine
knowledge
:
blessed
be
God
for
that
knowledge
.
It
is
a
thing
without
exception
,
it
is
a
thing
without
all
doubt
.
Iohn
4.
Our
Lord
Christ
said
to
the
woman
of
Samaria
,
Ye
know
not
what
ye
worship
,
we
know
what
we
worship
.
The
knowledge
therefore
of
true
religion
was
among
the
people
of
God
;
so
the
knowledge
of
the
promises
was
among
them
too
:
wee
know
saith
the
Apostle
,
1.
Cor
5.1
.
when
this
earthly
Tabernacle
shall
be
abolished
,
we
have
a
heavenly
mansion
.
So
the
Apostle
saith
,
I
know
whom
I
have
believed
,
I
know
whom
I
have
trusted
.
And
in
1
Iohn
2.15
.
Wee
know
that
we
are
translated
from
death
to
life
,
because
wee
love
the
brethren
.
This
therefore
is
that
excellent
priviledge
of
a
Christian
,
that
he
hath
above
all
the
schollers
in
the
world
,
that
as
he
is
made
to
glorie
,
so
he
knows
it
before
:
he
hath
a
taste
of
the
Spirit
,
the
earnest
of
the
Spirit
before
,
which
makes
him
cry
Abba
,
Father
:
that
helps
him
to
pray
,
that
comforts
him
in
trouble
,
that
stands
by
him
,
that
leads
him
,
and
guides
him
on
,
that
never
forsakes
him
in
the
state
of
grace
,
till
it
bring
him
to
the
state
of
glory
.
To
the
which
the
Lord
bring
us
,
for
Christ
his
sake
.
Amen
.
FINIS
.
CORINTHS
COLLECTION
,
FOR
THE
SAINTS
AT
IERUSALEM
.
Seven
Sermons
on
1
Corinth.
16.
the
first
9.
Verses
.
BY
That
Worthy
and
Learned
Preacher
of
Gods
Word
,
MARTIN
DAY
,
Chaplaine
in
Ordinarie
to
his
Majestie
,
and
late
Rector
of
S.
FAITHS
,
London
.
Heb.
13.16
.
To
do
good
,
and
communicate
forget
not
:
for
with
such
sacrifices
God
is
well
pleased
.
LONDON
,
Printed
by
T.H.
for
Nathanael
Butter
,
and
are
to
be
sold
at
the
signe
of
the
Pide
Bull
neere
Saint
Austins
gate
.
1636.
1.
Cor.
16.1.2
.
Now
concerning
the
collection
for
the
Saints
,
as
I
have
given
order
to
the
Churches
of
Galatia
,
●ven
so
do
y●
:
●pon
the
first
of
the
Weeke
,
Let
every
one
of
you
lay
by
him
in
store
,
as
God
hath
prospered
him
,
that
there
be
no
gatherings
,
when
I
come
.
THis
is
the
last
head
,
or
common
place
of
this
holy
Epistle
,
which
the
Apostle
hath
therefore
reserved
to
the
last
,
because
he
would
have
it
the
better
in
printed
in
the
memory
of
his
schoollars
.
For
all
the
rest
indeed
have
beene
matters
of
great
concernment
,
but
this
most
of
all
;
it
being
the
common
office
of
Christianitie
;
and
a
generall
duty
that
runnes
through
the
whole
body
;
as
the
life
doth
:
For
the
poore
you
shall
have
alway
with
you
,
saith
our
Lord
Christ
,
and
therefore
your
mercie
to
the
poore
shall
be
alway
exacted
;
so
(
S.
Chrysostome
.
Chrysost.
)
The
Apostle
(
now
saith
hee
)
goes
forward
to
the
head
and
principle
of
all
good
things
.
He
hath
touched
upon
it
before
in
Chap.
13.
Chap.
13.1
.
speaking
of
charitie
,
Though
I
had
the
tongue
of
men
and
Angels
;
yet
if
I
had
not
charitie
,
I
were
nothing
.
But
that
charitie
is
of
another
kinde
,
for
that
intends
the
use
of
spirituall
gifts
;
that
a
man
should
forget
himselfe
for
the
common
good
:
that
hee
should
not
labour
so
much
to
shew
himselfe
a
scholler
,
or
a
Linguist
,
as
to
speake
to
common
capacities
;
that
is
the
charitie
meant
in
that
place
.
But
now
here
he
speakes
of
another
kinde
of
charitie
,
not
in
the
collation
of
things
spirituall
;
but
of
temporall
:
wherein
a
man
is
put
to
his
proofe
more
then
,
then
in
the
other
:
for
the
conferring
of
sprituall
things
commonly
as
they
come
freely
;
so
they
come
easily
;
without
much
paine
or
trouble
.
There
is
no
man
almost
,
but
he
will
communicate
his
learning
,
and
knowledge
to
another
gratis
;
but
for
these
temporall
goods
that
we
have
in
this
world
,
they
can
hardly
be
drawne
from
us
;
and
a
small
quantitie
,
a
poore
despicable
portion
is
exacted
:
when
we
are
brought
to
the
best
:
Therefore
now
the
Apostle
comes
to
that
point
of
charitie
,
which
doth
most
of
all
discerne
a
Christian
,
whereby
he
is
best
knowne
,
the
parting
from
his
owne
goods
;
the
defrauding
of
his
owne
genius
:
of
his
owne
belly
,
that
he
may
be
helpfull
to
others
.
And
so
this
is
the
ninth
and
last
part
of
this
Epistle
,
for
as
I
told
you
heretofore
,
Divines
have
diversly
distinguished
the
Epistle
;
but
the
best
,
and
the
most
neere
,
and
likely
division
is
into
nine
severall
points
of
doctrine
:
whereof
this
is
the
last
.
The
first
was
of
taking
away
the
schismes
and
divisions
which
was
in
the
Church
of
Christ
;
One
was
of
Paul
,
another
of
Apollo
,
another
of
Cephas
,
another
of
Christ
.
In
the
first
,
second
,
third
,
and
fourth
Chapters
,
that
is
the
first
common
place
of
this
Epistle
.
The
second
was
concerning
the
power
of
correction
,
which
the
Church
hath
by
way
of
excommunication
;
to
purge
it selfe
of
those
that
be
notorious
and
scandalous
livers
,
and
that
is
in
the
fift
chapter
,
concerning
him
that
lived
with
his
mother
in
law
,
his
fathers
wife
,
and
made
no
matter
of
conscience
of
it
,
no
nor
his
neighbours
neither
,
but
they
were
readie
to
beare
him
out
in
it
.
The
third
head
is
concerning
going
to
law
among
brethren
,
and
that
under
infidels
too
;
which
is
in
the
sixt
chapter
,
where
he
limits
the
causes
,
and
bids
the
Christians
take
upon
them
that
charge
,
for
as
much
as
it
is
a
thing
belonging
to
any
man
that
is
indifferently
wise
to
compound
,
and
arbitrate
matters
in
question
.
The
fourth
is
concerning
marriage
,
and
virginity
,
and
widdowhood
in
the
seventh
chapter
.
The
fift
is
concerning
things
offred
to
Idols
,
and
things
indifferent
,
that
they
should
abstaine
from
things
that
else
were
lawfull
,
for
avoyding
of
offence
and
scandall
,
and
that
is
in
the
eight
and
ninth
chapters
.
The
sixt
is
concerning
the
use
of
the
Sacraments
,
in
the
tenth
and
eleventh
chapters
.
The
seventh
is
concerning
the
improvement
of
spirituall
gifts
,
how
the
spirituall
gifts
of
Prophesie
,
of
Revelation
,
and
of
tongues
should
be
used
in
the
Church
of
God
,
to
the
profit
and
benefit
of
all
the
hearers
:
and
that
is
in
three
chapters
,
the
12.13
.
and
14.
chapters
.
The
eighth
common
place
is
concerning
the
resurrection
,
which
is
handled
most
nobly
all
through
the
fift
chapter
.
The
last
member
of
all
is
this
,
concerning
collections
and
gatherings
in
the
Church
of
God
;
which
is
the
subject
(
for
the
most
part
)
of
this
chapter
:
whereunto
he
addes
certaine
solicitations
,
after
his
manner
,
and
so
concludes
the
Epistle
.
Now
it
is
true
he
hath
formerly
spoken
of
this
also
,
of
charity
in
temporall
things
,
for
in
1
Cor.
9.
1
Cor.
9.
we
finde
,
that
those
that
minister
spirituall
things
,
must
receive
of
them
to
whom
they
minister
temporall
things
:
and
it
is
no
great
matter
for
them
to
make
an
exchange
of
the
one
for
the
other
:
but
because
the
Apostle
doth
but
touch
it
there
by
occasion
,
and
because
the
necessity
of
the
times
,
and
the
dignity
of
the
argument
was
great
;
therefore
he
now
resumes
,
and
takes
it
againe
to
handle
more
copiously
.
Now
the
purpose
of
the
Apostle
is
this
,
to
speake
for
the
Saints
at
Ierusalem
;
for
,
for
them
chiefly
is
this
whole
matter
addrest
:
that
they
should
be
provided
for
that
were
in
most
need
.
The
Saints
at
Ierusalem
had
undergone
a
great
measure
of
affliction
and
persecution
from
their
brethren
;
more
then
any
part
of
the
world
:
for
there
was
knowledge
,
there
was
priesthood
,
there
was
authority
,
and
therefore
there
they
had
the
greatest
trouble
;
whereas
among
the
Gentiles
,
and
those
nations
that
had
not
heard
of
Christ
before
,
there
was
lesse
trouble
:
and
it
was
an
easier
matter
to
put
upon
them
the
truth
and
power
of
the
Gospell
,
then
upon
the
others
,
which
were
a
stifnecked
people
,
so
for
the
Saints
there
hee
doth
intercede
that
there
might
be
a
collection
made
for
them
,
as
he
had
done
formerly
also
in
the
Epistle
to
the
Romans
,
chap.
15.
Rom.
15.
and
he
saith
it
was
the
first
legacy
that
they
had
,
Gal.
2.
Gal.
2.2
.
That
he
and
Barnabas
were
set
on
worke
to
goe
and
preach
the
Gospell
;
and
especially
to
have
minde
on
the
poore
,
to
have
regard
of
the
poore
which
were
at
Ierusalem
:
for
these
I
say
he
becomes
a
petitioner
,
and
he
tels
the
Corinthians
what
he
would
have
done
in
three
principall
heads
.
The
first
is
,
how
they
should
make
the
collection
.
The
second
is
,
how
they
should
keepe
it
.
The
third
is
,
how
they
should
send
it
.
For
it
must
first
be
made
,
and
then
it
must
be
preserved
to
be
presented
,
and
when
it
was
presented
by
the
Church
,
it
must
be
transmitted
,
and
goe
from
them
to
the
parties
to
whom
it
was
destinated
,
that
is
,
to
the
Church
at
Ierusalem
.
So
concerning
the
first
,
he
saith
in
these
two
first
ver.
That
he
would
have
every
man
to
lay
up
by
himselfe
something
upon
the
first
day
of
the
weeke
:
that
so
there
might
be
a
stocke
of
treasure
made
against
the
time
hee
should
come
.
And
then
secondly
he
would
have
it
kept
in
the
custodie
of
them
,
lest
there
should
be
some
intervention
;
because
there
were
no
officers
appointed
in
the
Church
,
for
this
purpose
at
that
time
.
And
lastly
,
he
would
have
it
transmitted
,
and
sent
to
Ierusalem
by
the
Brethren
;
and
if
need
were
,
hee
would
goe
himselfe
to
make
the
concord
.
That
we
may
keepe
our selves
within
the
compasse
of
these
words
,
we
are
;
First
,
to
consider
the
matter
it selfe
desired
,
a
collection
:
what
this
collection
is
.
Secondly
,
the
object
of
it
,
for
whom
it
is
intended
;
a
collection
for
the
Saints
:
and
who
these
Saints
are
,
chiefly
them
that
be
at
Ierusalem
.
Thirdly
,
the
manner
of
this
collection
;
which
is
noted
to
us
partly
by
an
example
,
and
partly
also
by
a
speciall
direction
.
The
example
is
this
,
as
it
is
in
the
Churches
of
Galatia
;
as
I
have
appointed
them
there
,
even
so
doe
you
:
you
have
heard
what
I
have
appoynted
other
Churches
;
doe
you
so
too
,
follow
their
example
,
And
the
direction
is
in
the
second
verse
.
First
,
to
the
persons
.
Secondly
,
of
the
action
.
Thirdly
,
of
the
time
.
The
persons
,
every
man
;
every
man
must
be
a
benefactor
to
the
poore
,
to
the
poore
Saints
.
Then
the
action
,
what
he
must
do
;
He
must
lay
it
up
as
a
treasure
:
they
must
lay
it
up
in
their
own
houses
,
by
themselves
,
they
must
bee
Gods
Deacons
,
they
must
be
Gods
Overseers
for
the
poore
,
they
must
be
Church
wardens
to
themselves
.
And
then
the
quantity
,
how
much
,
whatsoever
,
shall
seeme
good
,
or
whatsoever
the
Lord
hath
prospered
them
in
.
And
lastly
,
the
time
,
when
this
must
be
done
,
upon
the
first
of
the
weeke
:
after
which
is
adjoyned
a
reason
:
wherefore
he
will
have
this
done
on
this
manner
;
Lest
when
I
come
,
the
collection
be
then
to
be
made
:
lest
it
be
making
then
when
it
should
be
made
before
.
So
the
sence
of
the
words
is
this
,
that
concerning
the
generall
collection
,
which
you
know
God
and
Nature
hath
taught
us
to
be
made
for
our
brethren
;
as
I
by
my
Authority
Apostolicall
have
appointed
in
other
Churches
:
so
I
would
have
you
follow
their
example
,
you
are
not
worse
then
they
,
you
are
not
poorer
then
they
,
you
are
as
well
able
as
they
,
therefore
insist
in
their
steps
,
doe
as
they
have
done
,
therfore
my
ordinance
is
this
,
that
upon
the
first
of
the
weeke
,
wherein
you
meete
together
to
praise
the
Lord
,
upon
that
day
when
your
meetings
are
in
the
Church
,
for
divine
service
;
every
man
shall
upon
the
comfort
that
he
hath
received
in
the
Church
,
and
from
the
love
he
beares
to
God
;
whose
word
he
hath
heard
,
and
whose
Sacrament
he
hath
received
,
every
man
shall
goe
home
,
and
lay
downe
something
what
he
can
spare
,
if
God
have
given
him
ability
,
so
,
if
not
,
he
is
not
bound
,
but
such
as
he
can
spare
out
of
his
trading
,
and
negotiating
in
the
world
,
out
of
that
he
shall
give
something
:
and
yee
shall
doe
it
before
my
comming
,
because
I
will
not
have
the
Macedonians
that
I
shall
bring
with
me
,
to
see
that
you
are
behinde
in
this
matter
.
For
I
have
told
them
that
you
are
forward
,
and
if
I
come
,
and
they
shall
see
that
you
are
unprovided
,
it
will
bee
a
shame
to
you
and
me
too
,
by
reason
of
this
,
I
would
have
it
done
before
I
come
;
that
it
may
appeare
,
that
in
these
things
you
are
prepared
,
that
you
have
out-run
my
diligence
,
that
I
need
not
to
spurre
you
on
,
and
instigate
you
unto
workes
of
mercy
,
because
of
your selves
you
are
forward
enough
.
This
I
take
to
be
the
summe
and
sence
of
the
words
read
:
To
proceed
in
order
.
First
therefore
concerning
the
maine
thing
,
the
collection
;
this
word
is
never
used
in
the
Scriptures
,
in
this
sence
,
but
in
this
place
:
and
Saint
Paul
,
(
as
Chrysostome
saith
)
he
cals
the
election
,
S.
Chrysost
▪
the
collection
for
the
Saints
;
or
the
collection
of
the
Saints
.
The
first
originall
of
the
word
commeth
of
Lego
,
which
in
the
Greeke
language
hath
its
primary
sence
to
gather
the
fruits
of
the
earth
;
or
to
gather
something
that
is
scattered
:
something
that
is
beneficiall
for
the
life
of
man
:
and
so
likewise
in
the
Latine
,
the
word
Collecta
commeth
from
the
same
head
;
and
so
in
the
booke
of
our
divine
service
,
where
you
reade
of
Collects
,
such
Collects
for
such
dayes
;
the
reason
of
the
name
is
this
,
when
the
time
of
prayer
,
and
the
time
of
reading
was
,
the
people
came
to
offer
up
their
gifts
,
to
offer
to
the
poore
mens
boxe
,
of
such
meanes
as
God
had
inabled
them
,
and
that
was
called
the
collection
,
and
the
prayer
that
was
said
,
was
to
this
end
and
purpose
to
desire
God
Almighty
to
receive
that
collection
that
was
offered
there
with
a
gratious
hand
,
with
a
favourable
eye
,
and
not
to
disdaine
it
,
but
to
take
it
in
good
worth
;
and
so
the
reason
of
the
name
of
Collects
came
into
the
Church
:
It
is
true
indeed
,
the
collection
of
the
prayers
that
are
made
in
the
Collects
,
is
stil
a
collection
of
the
things
that
are
read
in
the
Epistles
&
Gospels
,
a
collection
of
them
,
and
of
those
things
that
did
fit
the
times
,
but
the
Church
joyned
to
the
collection
of
them
prayers
,
the
collection
of
those
things
that
God
hath
blessed
them
with
:
so
they
joyned
prayer
and
practise
together
,
they
offered
freely
such
things
as
came
to
hand
,
and
withall
desired
the
Lord
to
accept
of
their
collection
.
In
other
places
of
Scripture
it
is
called
commonly
a
communion
,
so
the
Apostle
,
Rom.
1.
Rom.
1.
That
I
might
communicate
with
you
,
and
in
Gal.
6.
Gal.
6.6
.
Let
him
that
is
taught
and
instructed
,
communicate
to
him
that
instructeth
him
in
all
the
good
things
that
hee
hath
:
for
the
Saints
of
God
,
had
all
things
common
,
Acts
4.
Acts
4.
in
the
Primitive
Church
,
all
things
were
common
,
they
thought
nothing
they
had
was
their
owne
;
and
still
there
ought
to
be
a
communication
:
as
there
is
the
communion
of
Saints
:
by
the
same
spirit
,
so
there
should
be
also
a
communicating
of
the
good
and
comfortable
things
of
this
world
:
that
no
man
should
separate
from
the
body
,
but
he
should
have
a
care
of
every
member
that
wants
,
and
make
a
supply
unto
it
,
according
as
God
hath
enabled
him
.
Now
the
reason
of
the
metaphor
is
divers
.
For
some
take
it
from
the
gathering
of
a
field
,
which
is
the
most
naturall
.
And
some
also
from
the
gathering
of
a
shot
in
a
banquet
or
friendly
meeting
.
Concerning
the
first
,
which
is
the
most
common
and
naturall
intention
of
the
word
;
the
holy
Ghost
would
teach
us
that
the
Church
of
God
,
and
the
people
of
God
are
a
gratious
field
▪
the
field
of
God
,
the
vineyard
of
God
,
the
garden
of
God
:
it
is
no
idle
place
,
no
barren
ground
;
but
a
place
that
brings
forth
flowers
and
fruit
in
abundance
;
in
Ioh.
15.
Joh.
15.
saith
Christ
,
My
Father
is
the
Husbandman
,
comparing
the
Church
to
a
Vineyard
,
in
Gen.
32.
Gen.
32.
saith
Isaack
,
the
smell
of
my
sonne
,
is
like
the
smell
of
a
field
which
the
Lord
hath
blessed
.
Now
therefore
as
the
fields
,
and
the
gardens
,
and
the
vineyards
by
the
mercy
and
blessing
of
God
,
and
by
the
benefit
of
the
former
and
latter
raine
,
and
the
beames
of
the
sunne
,
doe
yeeld
forth
timely
fruit
in
due
season
,
and
not
onely
timely
fruit
,
but
full
and
plentifull
fruit
,
so
the
Church
of
God
ought
much
more
to
demeane
her selfe
,
that
she
be
not
sterile
and
barren
,
and
fruitlesse
;
not
to
beare
a
little
fruit
to
no
purpose
:
as
the
corne
that
is
in
the
house
top
,
Psal.
1.
whereof
the
Mower
fils
not
his
hand
,
nor
he
that
bindeth
sheaves
his
bosome
:
but
it
must
corne
;
that
there
may
be
some
remainders
for
the
poore
.
As
it
was
in
Moses
law
,
that
in
all
the
harvest
of
the
Iewes
,
they
must
leave
some
gleanings
remaining
still
for
the
poore
;
so
there
must
be
in
this
collection
,
and
gathering
fruit
:
Gods
people
being
his
trees
,
being
his
corne
fields
,
and
vineyards
that
bring
forth
fruit
,
fruit
acceptable
,
and
fruit
seasonable
:
in
the
gathering
of
these
fruits
,
there
must
alwaies
be
a
remainder
for
the
poore
ones
that
have
nothing
.
So
the
Lord
hath
determined
and
appointed
,
Deut.
and
made
the
Law
;
Thou
shalt
not
shake
thy
olive
tree
:
thou
shalt
not
shake
all
off
it
,
but
thou
shalt
leave
some
here
and
there
,
that
the
poor
may
get
something
.
And
when
thou
reapest
thy
field
,
thou
shalt
not
rake
up
thy
corne
al
together
to
thy selfe
,
but
thou
shalt
leave
some
gleanings
;
as
we
see
,
Ruth
gleaned
in
the
field
of
Boaz
:
and
when
thou
takest
in
thy
vintage
,
thou
shalt
not
gather
every
cluster
,
but
thou
shalt
leave
some
scattered
clusters
,
for
the
poore
to
come
after
,
and
take
.
Thus
the
blessed
God
will
have
still
some
reliques
for
the
poore
;
and
which
is
strange
,
once
in
seven
yeares
,
the
poore
had
all
the
fruit
of
that
yeare
,
being
the
yeare
of
Sabbaoth
and
rest
.
So
then
out
of
this
metaphor
,
or
reference
,
wee
learne
what
kinde
of
persons
we
ought
to
be
,
as
the
Lord
hath
tilled
us
,
and
manured
us
,
and
hath
spent
much
time
and
labour
,
and
paines
,
and
cost
about
us
;
so
let
us
labour
to
bring
forth
fruit
,
and
not
to
remaine
barren
,
and
to
bring
forth
such
fruit
,
as
that
we
may
have
sufficient
for
our selves
,
and
something
also
remaining
unto
others
,
that
we
may
have
a
kinde
of
exuberancie
;
a
kinde
of
superfluity
to
the
praise
and
glory
of
God
;
and
to
the
helpe
and
comfort
of
our
brethren
that
are
in
need
.
Therefore
we
conclude
,
that
where
there
is
either
no
fruit
,
or
where
the
fruit
is
all
appropriate
to
a
mans
selfe
,
that
there
is
nothing
communicated
to
the
Church
of
God
:
where
there
is
no
collection
,
there
is
no
Church
of
Christ
:
if
there
can
be
a
collection
made
.
For
the
time
,
it
is
now
so
full
of
miserie
,
and
danger
,
that
there
are
many
thousand
places
in
this
Land
where
there
is
a
Church
,
and
yet
there
can
be
no
collection
:
for
the
Landlords
,
the
great
oppressors
,
and
bloud-suckers
of
the
whole
Nation
,
they
have
so
improved
every
thing
,
and
so
racked
,
and
wrung
every
thing
to
the
very
bloud
;
that
the
poore
Tennant
cannot
tell
how
to
keepe
,
and
maintaine
himselfe
with
bread
,
and
other
common
necessaries
.
Therefore
it
is
not
to
be
looked
for
at
their
hands
,
that
which
is
spoken
of
here
,
that
there
should
be
a
superfluitie
,
that
there
should
be
any
thing
collected
for
the
poore
Saints
at
Ierusalem
:
for
themselves
perish
,
and
starve
in
scarsitie
,
but
for
these
things
,
we
may
rather
take
delight
in
complaining
,
then
conceive
any
hope
of
the
amending
of
it
.
Another
metaphor
is
taken
(
as
others
suppose
)
not
so
much
from
the
field
,
and
from
the
fruit
of
the
field
;
as
from
the
casting
in
of
the
shot
of
a
company
that
are
met
together
in
the
way
of
friendship
,
to
eate
,
and
drinke
together
upon
every
mans
money
.
So
Cicero
useth
the
word
in
his
second
de
Oratore
.
Cicero
●
.
de
Orator
.
Cressus
(
saith
he
)
because
thou
dealest
with
me
,
as
with
yong
men
when
they
meete
together
;
or
as
other
men
when
they
meet
together
to
eate
,
and
drinke
upon
their
owne
money
,
and
to
pay
the
shot
:
therefore
thou
thinkest
I
will
be
one
of
that
company
;
I
will
do
it
(
saith
he
)
so
Tully
useth
the
word
;
and
Beza
Beza
.
alloweth
of
it
,
and
it
is
very
fit
for
the
purpose
;
and
the
argument
agrees
one
way
●s
well
as
another
:
and
in
this
it
must
needs
bee
that
the
second
is
certaine
.
For
it
is
true
,
the
people
of
God
,
when
they
bee
in
the
Church
,
they
must
either
understand
themselves
to
be
at
a
feast
;
or
else
they
come
without
a
wedding
garment
:
for
he
that
comes
not
to
the
Church
of
God
with
the
people
of
God
,
with
an
heart
full
of
joy
,
and
delight
in
the
holy
Ghost
;
and
with
a
desire
to
heare
the
things
in
the
Law
,
and
the
Gospell
explained
;
and
with
a
hungring
and
thirsting
after
it
,
to
lay
it
up
in
his
heart
,
and
bring
it
forth
in
his
life
,
as
occasion
shall
serve
;
he
that
comes
not
thus
provided
,
is
as
a
man
without
a
wedding
garment
Now
then
seeing
all
must
come
,
as
to
a
feast
,
as
to
the
feast
of
the
great
King
;
though
we
be
not
able
to
set
any
great
cheare
before
you
,
yet
if
you
bring
good
stomacks
,
and
appetites
,
you
will
●ccount
it
good
cheare
.
The
prayers
to
God
,
the
preaching
of
the
word
,
the
administration
of
the
Sacraments
,
you
must
account
them
a
feast
,
or
else
you
are
no
Christians
;
and
when
you
are
at
this
feast
,
it
is
certaine
God
requires
no
man
to
pay
for
that
which
he
hath
.
Come
buy
milke
,
and
honey
,
buy
without
money
,
Isa
55.1.2
.
or
money
worth
:
yet
hee
is
accounted
a
simple
,
and
base
fellow
that
being
invited
to
any
place
in
the
world
,
that
will
not
give
the
servants
some
thing
;
that
will
not
give
the
doore
keeper
some
thing
,
and
the
watters
at
the
table
some
thing
:
a
matter
of
nothing
,
and
they
do
it
out
of
charitie
,
out
of
love
to
the
Inviter
,
and
the
love
that
they
beare
to
the
company
;
and
for
the
grace
they
owe
to
themselves
:
for
their
owne
credit
.
This
the
Apostle
cals
the
shot
,
that
is
to
be
payed
when
the
Saints
meet
together
in
the
Church
at
their
common
festivall
:
when
they
are
assembled
,
there
is
a
shot
to
be
payed
to
the
poore
servants
;
to
the
waiters
.
Therefore
in
your
meetings
,
when
there
is
any
man
that
is
so
hunshing
,
and
so
miserable
,
that
he
will
not
pay
his
share
,
that
hee
will
not
come
off
with
his
part
,
that
he
will
not
respect
those
that
attend
,
and
waite
,
when
he
grumbles
at
it
,
and
will
not
shew
himselfe
as
the
rest
of
his
neighbours
▪
you
thinke
such
a
one
a
h●rsh
fellow
,
fit
to
be
casheered
out
of
the
company
.
So
the
great
God
,
they
that
come
to
the
pl●ce
of
oblat●on
,
they
that
come
to
his
sanctuary
,
to
his
Temple
:
except
they
come
with
a
free
●inde
to
do
as
much
good
as
they
are
moved
unto
,
the
Lord
thinkes
them
unworthy
of
the
place
;
fit
to
be
casheered
:
and
put
out
because
they
use
such
dodging
,
that
they
will
not
give
any
thing
,
as
a
testimony
of
their
thankfulnesse
to
the
Inviter
.
Either
of
these
wayes
the
word
may
bee
accepted
.
I
beseech
you
take
it
which
way
it
pleaseth
you
:
if
you
be
fields
,
bring
forth
fruit
,
bring
forth
profit
to
God
;
that
it
may
be
seene
there
is
some
thing
abounds
:
and
remaines
for
the
gleaning
of
the
poore
.
And
if
you
be
banquetants
,
those
that
are
invited
;
then
give
something
to
the
poore
walters
,
to
the
poore
attenders
in
the
Church
,
to
the
Ministers
of
the
Gospel
:
especially
to
those
that
are
destitute
,
&
miserable
:
that
it
may
appeare
,
that
you
are
no
such
misers
,
as
have
left
their
purses
at
home
;
that
make
forgetfulnesse
go
for
payment
:
let
it
not
be
thus
among
you
,
that
are
the
free
bred
children
of
God
;
but
as
the
Lord
hath
inabled
you
,
so
let
your
works
be
according
to
the
evidence
,
and
power
of
the
Spirit
.
So
much
of
that
concerning
the
collection
.
Now
for
the
Object
,
wherupon
the
collection
must
be
conferred
;
that
is
,
Vpon
the
Saints
.
2.
Part.
The
object
of
the
collection
.
We
must
do
good
to
all
men
,
but
especially
to
them
of
the
houshold
of
faith
.
The
Saints
ought
to
bee
the
chiefe
men
in
our
estimation
,
as
they
bee
also
in
Gods
,
Psal.
16.2
.
Psal.
16.2
.
My
goods
are
nothing
to
thee
,
but
to
the
Saints
that
dwell
in
the
earth
;
in
whom
I
delight
:
and
to
them
I
seeke
to
abound
,
which
although
it
be
otherwise
expounded
of
other
Interpreters
,
yet
the
common
current
of
the
Fathers
leads
me
,
and
perswades
me
that
way
.
Therefore
,
I
say
,
as
your
heavenly
Father
makes
his
raine
to
fall
,
and
his
Sunne
to
shine
upon
the
bad
,
and
upon
the
good
,
as
well
upon
the
just
as
the
unjust
:
so
every
Christian
man
is
bound
,
in
case
of
necessitie
,
to
supply
the
wants
of
a
wicked
man
;
whom
he
knows
to
be
Gods
enemy
,
and
his
owne
enemy
.
For
so
God
doth
,
and
wee
must
be
mercifull
as
our
Father
which
is
in
heaven
is
mercifull
.
But
yet
there
must
be
a
speciall
regard
,
there
must
be
a
double
hand
reserved
for
them
that
bee
Saints
;
for
them
of
the
houshold
of
faith
:
for
them
that
belong
to
God
.
For
from
God
wee
receive
all
,
and
to
him
we
must
returne
praise
,
and
thanks
:
and
though
indeed
wee
must
cloathe
our
enemies
,
when
they
be
naked
,
and
feed
them
when
they
be
hungrie
;
and
the
enemies
of
God
too
,
when
they
bee
in
necessitie
,
that
the
Lords
largesse
may
have
a
certaine
waste
,
as
in
a
Kings
Court
,
or
Princes
familie
:
they
spend
many
times
,
waste
as
much
as
a
Nobleman
spends
in
all
his
house
;
so
God
will
have
his
mercie
runne
over
,
he
will
have
it
runne
at
waste
to
his
enemies
;
yet
the
principall
checkroll
,
the
goodly
Court
belongs
to
his
friends
;
to
them
that
are
inrolled
,
to
them
especially
is
the
benevolence
of
the
Saints
extended
:
the
Saints
to
the
Saints
,
fellow
members
,
to
fellow
members
;
supplie
the
sap
,
and
nourishment
one
to
another
;
from
their
common
head
Christ
Iesus
.
And
who
be
these
Saints
?
Surely
the
power
of
charitie
is
such
,
by
the
sweetnesse
of
the
Gospell
that
perswades
it
to
this
;
Who
taken
for
Saints
.
to
thinke
every
man
a
Saint
,
that
we
know
not
certainly
to
be
a
devill
.
For
there
bee
but
two
sorts
of
men
in
the
world
,
and
if
a
man
know
not
certainly
that
a
neighbour
,
or
a
man
knowne
to
him
is
in
the
state
of
damnation
;
he
must
be
taken
,
and
judged
to
be
in
the
state
of
sanctification
,
and
account
him
a
Saint
.
For
there
be
Saints
divers
wayes
.
There
are
Saints
by
birth
,
1.
Cor.
7.
Diversitie
of
Saints
.
Now
are
they
holy
.
If
it
were
not
so
,
then
were
your
children
unholy
,
but
now
they
are
holy
.
There
is
sanctification
by
the
faith
of
the
parents
,
wherein
all
our
children
are
borne
,
and
for
which
cause
they
are
to
be
called
Saints
:
because
they
are
borne
of
beleeving
parents
.
Secondly
,
there
are
Saints
by
profession
,
that
is
,
those
that
receive
their
baptisme
,
and
the
Sacrament
of
the
Lord
Iesus
Christ
:
that
make
an
open
profession
of
his
name
,
those
be
Saints
also
.
And
thirdly
,
there
bee
Saints
by
calling
,
when
God
hath
brought
a
man
to
a
change
:
for
he
is
a
true
Saint
,
whom
God
hath
changed
,
and
there
is
no
man
that
can
challenge
to
himselfe
any
hope
,
or
any
comfort
in
the
number
of
Saints
,
but
onely
he
that
is
changed
from
himselfe
,
that
doth
leave
and
forgo
his
former
vanities
:
and
betake
himselfe
to
the
obedience
of
God
in
Christ
.
This
is
that
wee
call
sanctitie
of
calling
,
called
Saints
,
Saints
by
calling
,
as
it
is
in
the
first
Chapter
of
this
Epistle
.
1.
Cor.
1.4
.
Fourthly
,
and
lastly
,
there
are
Saints
by
Conversation
,
and
good
works
:
which
are
here
principally
spoken
of
.
Saints
of
God
that
suffer
for
Christ
:
Saints
of
God
that
live
according
to
the
power
of
the
Gospell
:
Saints
that
professe
Christ
in
the
middest
of
persecuters
:
these
be
chiefe
chosen
Saints
,
of
which
the
Lord
makes
that
glorious
army
of
Martyrs
:
The
noble
armie
of
Martyrs
praise
thee
.
Out
of
this
number
of
those
that
are
persecuted
,
and
suffer
for
Christ
,
the
Lord
chooseth
the
most
glorious
number
of
Saints
,
so
these
are
the
Saints
that
are
spoken
of
,
that
were
at
Ierusalem
.
Concerning
the
collection
for
the
Saints
.
The
Saints
at
Ierusalem
were
most
troubled
of
all
others
in
the
world
,
but
because
the
name
is
not
here
mentioned
,
I
will
but
onely
speake
it
to
you
in
a
word
.
For
there
they
had
the
high
Priesthood
,
there
they
had
the
Scribes
,
and
Pharisees
,
that
carried
the
wisedome
of
the
world
(
as
they
thought
)
in
their
lippes
;
The
Priests
lippes
should
preserve
knowledge
,
and
the
people
should
seeke
it
at
their
mouth
.
They
had
the
Law
of
God
,
and
his
veritie
,
the
best
law
under
heaven
;
but
they
set
themselves
against
the
Gospell
of
Christ
:
therefore
the
poore
Saints
had
no
such
strong
persecutors
in
any
place
as
in
that
.
And
besides
Agabus
in
Act.
11.
foretold
that
there
should
be
a
great
famine
,
which
seemed
now
to
be
raised
when
the
Apostle
wrote
these
words
,
it
seemes
the
famine
was
then
upon
the
land
of
Iudaea
;
It
is
said
that
it
came
in
the
dayes
of
Claudius
Cesar
,
but
it
was
spoken
of
in
the
dayes
of
Caligula
,
the
event
of
it
was
in
the
third
or
fourth
yeare
of
Claudius
Cesar
.
Suetonius
and
Tacitus
that
write
of
that
Emperour
,
say
that
search
was
made
by
the
Romans
for
all
strangers
,
and
they
were
put
forth
of
the
Citie
,
the
famine
was
so
great
;
and
Claudius
Cesar
made
a
haven
,
which
is
now
out
of
use
:
but
after
that
it
was
a
famous
haven
,
which
he
made
by
digging
a
mouth
out
of
the
River
Tiber
,
by
which
meanes
he
brought
provision
into
the
Citie
,
and
made
a
passage
for
all
the
world
,
at
all
times
(
as
Dio
the
Historian
said
.
)
This
famine
therefore
which
Agabus
foretold
,
was
the
cause
why
the
Apostle
wrote
now
,
to
make
provision
for
the
Saints
at
Ierusalem
:
for
the
Lord
had
sent
an
heavie
hand
of
scarsitie
among
them
.
Besides
the
persecution
they
indured
,
and
those
two
wofull
events
perplexed
them
wondrously
:
therefore
the
Apostle
desires
that
their
charitie
might
abound
to
them
:
as
their
misery
had
abounded
.
So
out
of
this
we
learne
.
First
,
that
the
Saints
of
God
may
want
,
Saints
may
want
.
and
stand
in
need
to
be
maintained
.
The
Apostle
tels
us
,
that
he
was
a
petitioner
for
the
Saints
;
therefore
the
Saints
be
men
that
may
be
in
want
.
The
Saints
of
God
are
very
needfull
here
upon
earth
,
and
it
is
a
thing
that
I
need
not
proove
;
all
experience
confirmes
it
.
The
Lord
God
is
able
to
give
them
of
the
dew
of
heaven
,
and
of
the
abundance
of
the
earth
,
to
make
them
lords
of
all
the
soyle
;
the
Lord
of
heaven
hath
promised
them
the
blessings
of
this
life
,
and
of
another
:
a
better
(
as
the
Apostle
saith
)
yet
notwithstanding
they
want
many
times
,
and
stand
in
need
of
other
men
;
and
haply
of
worse
men
then
themselves
are
in
the
booke
of
God
:
what
is
the
reason
of
this
?
Why
the
Saints
are
in
want
.
First
,
because
God
would
shew
us
that
they
be
weaned
from
this
world
,
that
they
are
greater
then
the
world
,
as
Saint
Chrysostome
saith
,
speaking
to
a
Philosopher
,
Thou
knowest
not
how
to
master
thy
affections
,
thou
knowest
not
how
to
be
in
poverty
,
and
in
disgrace
:
but
I
will
shew
thee
out
of
mine
owne
bringing
up
,
how
we
are
able
to
beare
these
things
,
and
to
contemne
them
.
So
the
Lord
by
this
would
shew
that
his
children
are
of
another
spirit
,
of
an
higher
spirit
which
the
world
cannot
comprehend
;
but
they
can
easily
comprehend
the
world
:
and
cast
it
behinde
them
.
For
they
looke
for
a
Citie
whose
builder
and
maker
is
God
:
they
expect
the
treasures
of
heaven
,
which
are
reposed
in
the
bosome
of
Christ
,
therefore
they
scorne
these
things
below
,
they
do
not
minde
them
,
but
for
the
present
necessitie
.
Onely
as
Severus
said
of
his
souldiers
,
that
those
were
his
best
souldiers
that
were
the
poorest
;
and
when
they
began
to
grow
rich
,
then
they
began
to
be
naught
:
so
in
the
schoole
of
Christ
,
the
Saints
are
trained
up
in
povertie
(
as
the
Poet
saith
)
if
you
will
bring
up
a
boy
,
a
yong
man
,
to
be
a
souldier
;
learne
him
first
to
endure
povertie
:
learne
him
to
lye
hard
,
to
fare
hard
,
to
encounter
all
the
hardages
which
nature
it self
can
hardly
beare
;
and
which
these
delicious
fellows
cannot
endure
to
thinke
of
:
let
them
first
master
them
,
and
then
they
shall
bee
able
to
overcome
their
enemies
.
And
so
in
the
field
of
Christ
,
the
Lord
suffers
his
Saints
to
want
;
not
because
he
cannot
provide
for
them
,
nor
because
he
doth
not
intend
to
help
them
;
for
those
that
he
will
give
heaven
to
,
will
he
not
give
them
earth
,
if
it
be
for
their
good
&
comfort
?
but
the
reason
is
,
to
bring
them
up
in
the
discipline
of
warre
,
to
traine
them
up
for
souldiers
,
to
traine
them
as
weaned
children
:
lest
they
should
be
taken
away
with
the
pleasures
of
the
world
,
and
drowned
in
the
vanities
of
this
life
;
and
so
forget
God
,
and
their
owne
soules
health
,
which
is
most
of
all
to
be
regarded
.
Secondly
,
●
Reason
.
another
reason
why
God
suffers
his
Saints
to
want
,
is
because
he
would
shew
the
mystery
of
his
providence
,
that
great
and
wondrous
mystery
;
that
having
nothing
,
the
Saints
possesse
all
things
.
That
a
man
should
be
hungry
,
naked
,
and
thirsty
,
and
yet
never
disappoynted
,
never
starved
;
that
he
should
be
so
strangely
preserved
by
the
omnipotent
providence
of
the
Lord
;
that
rather
then
faile
,
the
fowles
of
the
ayre
should
bring
him
meate
as
the
Raven
did
to
Elias
.
The
Lord
would
shew
by
this
,
that
his
eye
hath
a
regard
unto
his
children
,
that
hee
will
feed
them
in
the
middest
of
dearth
,
in
the
time
of
famine
,
and
though
all
things
want
,
Psal.
34.14
.
though
the
Lyons
pine
,
and
suffer
hunger
,
yet
the
Lords
servants
suffer
none
.
The
Lord
traines
them
up
in
the
want
of
these
things
,
that
he
may
fill
them
with
greater
things
,
with
those
infinite
blessings
in
the
world
to
come
.
And
for
this
cause
wee
doe
not
onely
finde
in
Scripture
,
that
Iacob
was
sometimes
a
poore
man
,
but
the
children
of
Israel
was
a
poore
nation
:
in
Deut.
Deut.
26.5
.
26.5
.
I
am
a
poore
Syrian
,
and
my
father
was
a
poore
Syrian
:
when
they
were
to
come
with
their
basket
to
offer
their
first
fruits
,
the
first
word
a
man
was
to
say
to
God
,
was
this
,
that
he
and
his
forefathers
were
nothing
but
meere
beggars
,
poore
things
.
And
we
see
it
afterwards
in
David
,
for
ten
yeares
,
he
was
a
miserable
poore
man
all
the
time
of
his
persecution
.
We
see
it
also
in
Iob
,
he
was
stated
in
great
wealth
,
yet
because
God
would
make
a
declaration
to
the
world
:
what
he
was
able
to
doe
in
the
middest
of
misery
,
he
divested
him
of
all
that
hee
had
before
,
that
he
might
requite
it
with
a
double
portion
afterward
.
And
for
Lazarus
and
the
Apostles
,
and
our
Lord
Iesus
Christ
himselfe
;
we
know
that
he
was
poore
:
the
Foxes
had
holes
,
and
the
fowles
of
the
ayre
had
nests
,
but
the
sonne
of
man
had
not
where
to
lay
his
head
:
he
that
was
the
head
of
the
Church
,
had
not
whereon
to
lay
his
own
head
.
Vse
.
Comfore
.
Therefore
this
must
be
a
comfort
to
Gods
children
here
in
this
world
,
if
they
be
poore
:
The
servant
is
not
above
his
Master
,
it
is
enough
that
hee
be
equall
with
his
master
:
the
head
hath
gone
before
,
and
sanctified
the
cup
unto
me
.
2
Observ
.
Not
to
resp●ct
men
according
to
outward
meanes
.
Secondly
,
observe
out
of
this
,
in
that
he
saith
,
toward
the
Saints
of
God
,
toward
the
holy
ones
,
that
this
word
Saints
,
makes
amends
for
that
he
said
before
:
this
word
makes
amends
for
the
other
word
,
where
he
said
Poore
.
For
though
they
want
and
stand
in
need
of
a
collection
,
yet
it
is
enough
that
they
are
Saints
,
and
so
here
we
are
taught
,
Not
to
respect
men
according
to
their
outward
esteeme
,
according
to
the
outward
meanes
and
place
that
they
have
in
this
life
;
but
rather
to
make
that
estimate
of
them
that
God
makes
of
them
,
to
see
how
they
be
esteemed
in
Gods
bookes
:
and
so
account
of
them
.
The
fashion
is
now
in
our
times
,
away
beggar
,
away
bankrupt
;
every
man
scornes
a
man
that
is
behinde
hand
;
a
man
that
is
underfoot
,
that
is
not
able
to
carry
his
face
out
in
the
world
,
they
cannot
indure
his
company
,
they
scorne
to
receive
any
word
,
either
of
admonition
,
or
of
consultation
from
him
:
for
every
man
is
esteemed
now
by
that
hee
hath
;
that
is
,
in
the
trash
and
treasure
that
he
hath
in
these
outward
and
temporall
things
:
not
by
inward
and
spirituall
things
,
there
is
no
account
made
of
that
.
But
(
beloved
)
the
holy
Ghost
tels
us
that
we
should
swallow
all
basenesse
in
this
greatnesse
,
the
greatnesse
of
this
to
be
a
Saint
,
to
be
a
holy
man
;
ought
to
countervaile
all
:
and
to
cut
downe
all
respect
of
basenesse
in
the
men
we
have
to
deale
with
:
what
if
he
be
poore
and
base
?
yet
it
may
be
he
is
holy
,
it
may
be
he
is
a
Saint
,
and
it
may
be
thou
art
not
so
,
and
then
there
is
infinite
difference
betweene
him
and
thee
;
and
though
thou
account
thy selfe
as
a
great
meteor
above
him
,
or
as
the
sunne
in
the
firmament
,
and
him
but
as
a
clod
of
earth
:
yet
understand
it
is
Gods
esteeme
that
shall
carry
it
,
it
is
Gods
judgement
that
shall
prevaile
,
and
mans
judgement
shall
be
evacuate
and
annihilate
;
for
he
is
not
commendable
that
man
commends
,
but
he
that
God
commends
;
&
he
that
is
in
the
love
and
favour
of
God
,
is
greater
than
the
most
glorious
Persian
Prince
in
the
world
.
There
is
no
such
commendation
as
this
,
to
be
a
Saint
,
to
be
a
holy
man
,
to
be
accepted
with
the
Lord
.
Labour
therefore
to
be
that
which
he
is
,
rather
then
that
which
thy selfe
is
,
and
put
no
confidence
in
vaine
riches
,
which
belong
oft
times
to
divels
;
and
which
make
no
difference
betweene
a
childe
of
God
,
and
a
childe
of
darkenesse
,
and
which
may
soone
be
taken
away
:
he
that
is
now
a
rich
man
,
may
to
morrow
be
a
poore
man
:
but
to
proceed
.
3
Part.
Now
followes
the
manner
:
we
see
the
collection
what
it
must
be
,
and
for
whom
.
Now
followes
the
manner
how
this
must
be
done
.
Where
first
we
will
speake
(
though
it
be
a
kinde
of
inversion
of
order
)
of
that
that
he
implyes
by
way
of
a
speciall
precept
.
And
then
of
that
he
prescribes
by
way
of
example
from
other
Churches
.
Of
the
first
he
saith
,
that
the
manner
and
order
of
the
collection
must
be
this
;
That
every
man
must
lay
up
by
him
,
he
must
put
aside
by
himselfe
something
;
whatsoever
God
hath
given
him
,
and
inabled
him
to
give
,
and
it
must
be
done
upon
the
first
day
of
the
weeke
,
where
there
is
,
-
First
,
the
persons
.
-
Secondly
,
the
act
.
-
Thirdly
,
the
measure
.
-
Fourthly
,
the
time
.
-
The
persons
,
Every
man
.
-
The
act
,
Lay
by
him
.
-
The
measure
,
as
God
hath
prospered
him
.
-
The
time
,
Vpon
the
first
day
of
the
weeke
.
But
I
shall
not
be
able
to
runne
through
these
discourses
,
therefore
I
will
briefly
goe
on
a
little
further
,
and
incroach
upon
your
patience
,
to
shew
a
little
the
manner
of
this
collection
.
First
for
the
persons
.
The
persons
.
It
is
said
,
Every
one
,
Let
every
one
lay
by
him
:
What
?
shall
every
one
lay
up
?
poor
as
well
as
rich
?
shall
the
servant
that
hath
but
wages
he
can
scarse
live
upon
,
lay
up
something
for
the
use
of
the
poore
?
Many
of
the
Fathers
,
(
and
Saint
Chrysostome
saith
)
in
direct
termes
,
Ch●ysost
.
that
whether
he
be
poore
or
rich
;
whether
he
be
Master
or
Servant
:
he
is
bound
and
tyed
to
this
precept
,
and
commanded
to
lay
up
something
for
the
poore
;
and
so
it
is
according
to
the
advise
of
the
wise
man
,
Give
of
that
which
thou
hast
:
If
thou
have
but
little
,
doe
thy
diligence
to
give
of
that
little
;
and
notwithstanding
the
great
authority
of
that
most
holy
father
,
and
the
rest
that
hold
with
him
;
I
thinke
there
is
no
necessity
of
this
consequence
:
for
I
take
it
,
that
God
bindes
no
man
to
impossibilities
,
&
I
know
this
,
that
there
are
many
men
whose
meanes
are
so
poore
,
as
that
they
are
fitter
to
be
receivers
to
take
from
others
,
then
to
be
givers
:
and
for
servants
it
,
is
certaine
,
many
of
their
meanes
and
wages
are
so
slender
,
as
that
they
have
scarce
enough
to
maintaine
their
owne
bodies
.
Therefore
seeing
the
great
God
that
sets
men
to
worke
,
will
never
call
them
to
a
worke
that
is
impossible
;
he
will
not
call
men
to
a
necessity
of
inconvenience
to
their
persons
and
states
:
but
he
would
have
men
to
consider
their
place
,
to
consider
the
state
they
are
in
.
Certainely
the
Lord
doth
not
call
to
such
a
generall
collection
,
as
that
all
should
give
,
but
according
to
their
place
and
ability
.
Therefore
I
take
it
this
universall
Terme
,
Every
man
,
is
to
be
restrained
to
that
which
followeth
,
according
as
God
hath
inabled
him
.
Now
God
hath
not
inabled
every
man
,
therfore
every
man
is
not
bound
to
make
this
collection
.
It
is
true
,
if
you
know
him
a
man
fit
to
be
a
receiver
:
you
ought
to
give
somewhat
;
but
because
there
be
divers
sorts
and
rankes
of
men
;
some
God
hath
made
to
be
givers
,
and
some
to
be
receivers
;
therefore
I
conclude
that
every
man
cannot
be
a
giver
:
because
then
the
distinction
of
difference
should
be
taken
away
.
The
second
member
of
the
distinction
should
be
taken
away
,
and
there
could
be
no
receivers
:
for
one
begger
to
help
another
,
it
is
impossible
,
indeed
by
admonition
and
counsell
,
one
may
doe
it
to
another
;
but
by
way
of
helpe
,
and
worldly
support
,
they
cannot
doe
so
;
therefore
I
take
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
to
be
referred
onely
to
him
,
that
God
hath
inabled
out
of
that
superfluity
and
abundance
God
hath
given
him
,
to
give
something
to
the
poore
Saints
.
Now
for
the
Act
,
2
The
act
.
he
saith
,
they
must
lay
up
:
they
be
words
of
exceeding
comfort
,
that
he
must
lay
it
up
as
a
thing
never
to
be
taken
from
him
,
and
hee
must
lay
it
up
as
a
treasure
,
he
must
lay
it
up
as
a
thing
that
shall
be
of
much
advantage
to
him
,
lay
it
up
as
in
a
treasure
Citie
,
lay
it
up
as
a
thing
against
to
morrow
,
that
is
against
future
time
;
because
a
man
is
still
doubtfull
of
the
future
,
he
hath
for
the
present
,
but
he
knowes
not
what
he
may
need
after
,
therefore
a
treasure
is
laid
up
for
a
time
he
knowes
not
of
,
for
an
evill
time
.
So
then
the
holy
Ghost
would
give
us
comfort
in
this
,
that
man
that
layes
up
for
the
poore
,
he
layes
up
treasure
,
Matth.
6.
Lay
not
up
treasure
here
on
earth
,
but
lay
up
your
treasure
in
heaven
.
And
this
treasure
it
must
be
made
of
the
richest
things
,
either
of
iewels
,
or
of
gold
or
silver
,
because
they
be
of
most
price
,
because
they
are
contained
in
the
least
roome
:
a
man
makes
no
treasure
of
other
fruits
of
the
earth
,
he
makes
not
a
treasure
of
corne
or
fruit
,
but
of
gold
and
silver
,
that
is
a
treasure
where
much
wealth
may
lye
in
a
little
compasse
.
So
the
holy
Ghost
hath
taught
this
for
our
comfort
,
that
that
man
that
gives
to
the
poore
,
he
hath
great
wealth
in
a
small
roome
:
although
thou
canst
give
but
little
,
yet
notwithstanding
if
thou
give
according
to
that
which
God
hath
inabled
thee
,
it
is
not
the
quantity
of
the
gift
,
but
the
quality
and
minde
of
the
giver
that
is
accepted
with
the
Lord
.
He
must
lay
up
by
himselfe
:
Why
by
himselfe
?
why
should
he
not
bring
it
to
the
poore
mans
box
?
why
should
he
not
bring
it
to
the
Church-Wardens
?
to
the
Overseers
for
the
poore
?
to
the
Collectors
for
the
poore
?
Because
there
were
no
such
officers
appointed
then
in
the
Church
,
the
Church
was
but
young
,
it
was
but
then
in
the
cradle
;
and
by
reason
that
they
were
many
of
them
poore
men
,
that
could
lay
up
but
every
weeke
a
little
,
they
would
have
beene
ashamed
to
have
brought
so
little
,
therefore
the
Apostle
bids
them
lay
it
up
,
keepe
it
by
them
,
that
many
littles
might
make
a
mickle
,
as
the
Proverbe
is
,
and
that
so
many
crums
might
come
to
be
a
whole
loafe
;
and
then
to
present
it
,
when
it
was
an
acceptable
gift
:
when
it
might
carry
some
shew
with
it
.
But
here
we
may
see
what
was
the
wonderfull
goodnesse
and
conscience
of
the
Church
in
those
times
;
every
man
was
his
owne
Lord
Almner
:
his
owne
Treasurer
,
he
laid
up
for
God
,
and
for
himselfe
what
he
could
well
spare
for
the
Saints
of
God
,
he
laid
it
up
every
weeke
:
If
the
men
of
our
times
were
put
to
this
passage
,
they
would
abate
from
it
for
their
owne
allowance
,
and
when
their
friends
,
and
acquaintance
should
come
to
them
,
they
would
draw
some
thing
from
the
treasure
that
they
had
laid
up
for
God
.
Let
us
be
ashamed
of
these
base
and
vile
exorbitances
,
and
aspire
as
much
as
we
may
to
that
sincere
zeale
,
and
affection
,
that
was
in
Gods
people
in
former
times
;
which
were
true
accounters
to
the
Lord
God
;
and
laid
up
every
weeke
what
they
could
spare
for
the
honour
of
God
,
and
for
the
good
of
his
people
;
at
the
command
of
the
Apostles
,
that
they
should
be
masters
of
it
,
they
layed
it
down
at
their
feet
when
they
called
for
it
,
and
they
would
never
take
any
part
from
it
:
for
then
the
Apostles
would
not
have
trusted
them
with
their
owne
:
for
a
man
may
be
good
this
weeke
,
and
lay
up
somewhat
for
a
good
purpose
;
the
next
week
hee
may
be
a
drunkard
,
and
spend
that
he
layed
up
before
;
but
they
were
still
constant
;
that
which
they
had
layed
up
,
and
consecrated
to
the
wayes
of
God
,
they
were
as
carefull
in
the
keeping
of
it
.
Let
every
man
lay
up
by
himselfe
.
Vpon
this
Saint
Chrysostome
C●rysost
.
worthily
comments
:
I
pray
thee
,
good
Christian
,
know
thy
honour
;
thy
Church
is
thy
house
;
and
thy
house
is
made
a
Church
by
this
meanes
:
for
that
that
is
given
to
Saints
,
they
are
holy
goods
,
they
are
holy
gifts
,
and
the
Lord
hath
made
thee
a
Deacon
to
thy selfe
:
behold
thy
great
honour
,
the
Lord
hath
chosen
thee
to
be
a
Deacon
,
and
a
collector
for
the
poore
;
to
be
a
Treasurer
for
the
state
of
the
Church
.
Now
then
let
us
labour
also
for
this
perfection
,
that
whatsoever
we
vow
to
God
,
whatsoever
wee
do
to
him
,
that
we
keepe
and
hold
it
.
When
a
man
is
to
go
on
a
journey
(
hee
saith
)
if
God
will
send
me
well
on
my
journey
,
I
will
give
so
much
to
the
poore
;
this
vow
stands
upon
record
in
heauen
:
the
Lord
takes
notice
of
it
,
when
he
comes
home
againe
he
forgets
his
vow
;
and
never
looks
after
the
performance
of
it
.
A
man
goeth
by
an
Hospitall
,
and
saith
,
he
will
give
them
somewhat
when
he
comes
backe
againe
:
and
when
he
comes
backe
he
thinkes
not
of
it
;
Imagine
what
you
will
,
although
you
forget
it
,
yet
it
stands
on
account
in
Gods
booke
,
hee
will
call
you
to
a
reckoning
for
it
:
and
if
you
sneake
away
,
and
will
not
pay
the
shot
,
the
Lord
will
take
it
upon
your
bodies
,
and
soules
in
hell
.
For
you
must
not
thinke
to
passe
a
vow
to
the
Lord
in
a
good
mood
,
for
a
good
purpose
;
but
the
Lord
will
take
it
:
and
exact
it
at
your
hands
.
Therefore
let
every
man
lay
downe
for
himselfe
,
God
intrusts
every
mans
selfe
,
he
trusts
every
mans
honesty
:
This
should
be
a
great
comfort
,
and
a
meanes
to
provoke
us
to
be
true
to
God
.
Let
every
man
lay
by
him
in
store
.
For
if
every
man
should
have
brought
it
presently
to
the
poore
mans
box
,
it
might
have
beene
thought
to
have
beene
done
out
of
a
present
passion
;
and
that
he
would
have
taken
it
out
againe
afterward
:
after
it
was
cast
in
,
if
he
might
have
had
leave
.
But
for
a
man
to
be
constant
in
it
,
to
let
it
stand
by
him
a
moneth
,
or
two
moneths
,
or
a
quarter
of
a
yeare
;
that
hee
saith
,
and
resolveth
,
this
they
shall
have
,
whatsoever
become
of
me
:
I
will
not
abate
a
penie
of
the
stocke
of
God
,
of
the
stocke
of
charitie
;
when
he
saith
,
Let
every
man
lay
up
by
him
in
store
:
his
meaning
is
,
that
God
will
call
every
man
to
account
,
if
hee
bee
inconstant
,
and
forgetfull
of
his
vow
,
and
promise
,
the
Lord
will
not
let
such
a
one
escape
.
As
whatsoever
God
hath
prospered
him
with
.
3
The
measure
.
First
,
what
is
this
that
he
must
put
apart
,
whatsoever
God
hath
prospered
him
with
?
so
we
may
turne
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
quod
ei
bene
successerit
.
s
.
placuerit
.
but
the
word
is
a
rare
word
,
and
therefore
it
is
diversly
expressed
by
Interpreters
:
some
say
that
which
is
fit
,
some
say
that
which
hee
thinkes
good
,
and
these
are
true
:
for
there
is
no
man
herein
compelled
to
do
any
thing
but
what
he
doth
out
of
his
owne
heart
,
of
his
owne
free-will
.
The
Lord
loves
a
free-giver
,
a
chearfull
giver
;
and
hee
will
have
no
constraint
.
Yet
Expositors
come
not
neere
the
glory
of
the
word
,
for
it
is
a
metaphor
taken
from
Merchant-venturers
;
that
cast
their
goods
into
a
bottome
:
it
may
be
halfe
their
estate
sometimes
,
it
may
be
sometimes
all
:
and
if
God
give
them
a
good
voyage
they
are
made
;
if
not
,
then
they
are
downe
the
winde
;
undone
.
So
it
signifies
a
good
journey
,
or
a
good
voyage
;
you
have
the
word
twice
over
in
the
Scripture
,
both
before
,
and
after
this
.
In
Rom.
1.10
.
saith
the
Apostle
,
I
pray
to
God
continually
,
if
God
would
give
me
a
good
journey
to
come
to
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
same
word
is
used
here
,
hodos
,
a
journey
,
heodos
a
good
journey
.
As
the
Lord
is
pleased
to
blesse
a
man
in
his
trade
,
and
course
of
life
;
so
the
word
is
used
in
3.
Ioh.
2.
Beloved
brother
,
I
desire
of
God
that
thou
mayest
have
a
good
journey
,
that
thou
maiest
prosper
,
and
be
well
,
and
in
good
health
;
as
thy
soule
prospereth
:
that
thou
shouldest
have
a
good
journey
in
all
things
.
So
by
these
two
places
you
understand
,
what
is
the
meaning
of
the
word
,
that
whereas
all
the
provision
of
the
life
present
here
is
made
upon
casualties
:
there
is
no
man
can
tell
,
when
he
sets
up
how
the
Lord
will
blesse
him
before
the
yeares
end
:
some
runne
bankrupt
:
some
againe
get
by
the
mercie
of
God
:
the
Lord
sets
up
one
,
and
brings
downe
another
.
Men
in
their
trading
here
,
be
as
Merchant
adventurers
upon
the
Sea
,
there
is
as
great
adventure
on
the
Land
,
as
on
the
Sea
:
and
there
is
not
greater
danger
there
then
here
:
so
when
it
pleaseth
God
that
the
ship
comes
well
from
the
sea
,
that
it
brooks
all
,
that
it
escapes
all
rocks
,
and
pyrats
,
and
comes
home
full
fraught
:
then
all
the
neighbours
rejoyce
about
it
,
and
shew
their
joy
by
shooting
off
peeces
of
ordnance
,
for
the
great
benefit
they
have
received
:
and
give
thanks
to
God
by
this
merriment
.
So
when
a
Merchant
man
upon
the
Land
drives
out
his
Trade
by
his
frugalitie
,
and
good
husbandrie
:
and
by
his
just
dealing
keepes
a
good
conscience
to
all
men
,
and
the
Lord
raiseth
him
out
of
his
100.
l.
unto
an
hundred
and
twenty
,
or
more
:
the
Lord
requires
some
custome
to
be
payed
,
some
impost
money
,
there
is
some
scot
and
allowance
to
be
made
.
Therefore
,
I
say
,
we
must
pay
this
tribute
,
it
belongs
,
it
is
due
unto
God
:
For
this
good
journey
,
for
this
prosperous
and
good
voyage
he
hath
given
thee
;
out
of
this
thou
must
lay
up
somewhat
for
the
poore
Saints
.
Thou
must
reserve
that
which
is
fit
for
thy
person
,
what
is
fit
for
thy
children
and
family
.
God
gives
thee
leave
to
doe
this
,
but
thou
must
leave
a
remnant
still
for
the
poore
,
according
to
the
good
iourney
that
the
Lord
hath
given
thee
:
The
Lord
it
may
be
hath
multiplied
thy
hundreds
to
thousands
,
thou
must
therefore
remember
the
Lord
thy
God
,
that
hath
given
thee
this
great
increase
and
abundance
,
above
all
that
thou
couldest
hope
or
conceit
in
former
times
:
for
what
was
every
yong
beginner
that
now
is
growne
rich
?
let
him
say
himselfe
:
thou
wouldest
have
beene
glad
of
the
tenth
part
of
that
that
God
hath
enriched
thee
with
,
and
now
the
Lord
hath
multiplied
and
encreased
thee
:
oh
let
thy
hand
againe
be
inlarged
toward
God
,
and
abundant
to
him
,
that
hath
so
abounded
in
grace
and
mercy
to
thee
:
and
as
the
Lord
hath
given
a
man
a
good
iourney
,
a
good
way
and
passage
;
a
good
trade
,
and
prospers
him
that
he
thrives
in
his
calling
,
so
let
him
againe
doe
the
workes
of
mercy
,
for
the
God
of
mercy
.
But
these
things
that
remaine
,
are
so
full
of
matter
and
variety
,
and
I
have
beene
so
troublesome
to
your
patience
already
,
that
I
must
reserve
the
rest
that
remaines
untill
the
next
time
.
The
second
Sermon
.
1
COR.
16.1.2.3
.
Now
concerning
the
collection
for
the
Saints
,
according
as
I
have
ordained
in
the
Churches
of
Galatia
,
even
so
doe
you
.
In
the
first
day
of
the
Sabbath
,
or
of
the
weeke
,
Let
every
one
of
you
lay
up
by
himselfe
a
treasure
of
whatsoever
God
hath
prospered
him
,
&c.
THere
is
no
point
in
all
divinity
,
that
needs
more
cleare
propoundi●g
,
and
more
earnest
prosecuting
,
then
this
of
Almes-deeds
,
and
brotherly
benevolence
.
For
men
are
wondrously
,
and
by
a
strange
motion
of
the
spirit
of
God
,
brought
unto
it
,
against
the
current
of
nature
:
every
man
thinking
that
that
which
is
given
,
is
lost
,
that
it
is
cast
away
;
and
there
is
scarse
any
man
perswaded
that
he
that
gives
to
the
poore
,
lends
to
the
Lord
,
although
it
be
a
common
speech
in
every
mans
mouth
.
Therefore
the
Apostle
being
appointed
by
the
Church
of
God
to
have
a
speciall
regard
of
this
among
the
rest
,
to
have
a
care
of
the
poore
,
Gal.
2.
Gal.
2.
Wheresoever
he
came
,
he
did
found
and
settle
this
constitution
as
strongly
as
any
of
the
rest
:
as
that
of
faith
,
so
this
of
workes
;
that
those
that
had
beleeved
and
received
the
Lord
Christ
into
their
hearts
by
faith
,
that
they
should
extend
their
hands
by
good
workes
;
to
feed
him
,
and
to
minister
to
his
members
which
are
wanting
here
upon
earth
.
We
have
thus
farre
proceeded
to
shew
what
kinde
of
Gift
or
Present
this
was
;
which
the
Apostle
required
:
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
fruit
,
it
is
the
corne
they
yeeld
;
the
harvest
which
Gods
children
(
which
be
his
fruitfull
field
)
yeeld
unto
him
.
It
is
the
shot
they
pay
which
are
invited
to
the
supper
of
the
great
King
.
And
it
is
not
cast
away
upon
such
as
are
unworthy
persons
,
but
bestowed
upon
the
Saints
themselves
;
that
whereas
God
requires
that
we
should
helpe
our
owne
flesh
,
whether
good
or
bad
:
and
we
should
imitate
our
heavenly
Father
which
makes
his
light
to
shine
,
and
his
raine
to
fall
as
well
upon
the
uniust
,
as
the
iust
:
yet
the
Apostle
recommends
unto
them
,
not
the
common
refuse
of
men
,
whereunto
notwithstanding
they
were
bound
by
nature
:
but
a
select
company
of
Saints
,
and
such
a
company
as
were
under
persecution
;
and
that
the
most
hot
and
sharpe
persecution
and
trouble
,
that
was
then
to
be
found
in
the
world
:
for
the
Church
of
God
never
suffers
so
ill
,
as
it
suffers
from
it selfe
▪
all
civill
wars
,
and
intestine
discords
being
the
greatest
plagues
that
can
he
.
The
Church
of
Ierusalem
having
received
the
law
and
the
promises
,
and
glorying
in
their
prerogative
:
they
could
not
therefore
indure
,
that
a
new
religion
should
come
and
confront
theirs
,
and
put
that
out
of
place
:
but
they
sought
by
all
meanes
to
beat
it
downe
againe
:
and
by
consequent
no
man
could
lift
up
his
head
,
but
presently
there
were
letters
from
the
high
Priests
and
Elders
to
cast
him
into
prison
,
to
thrust
that
light
under
a
bushell
,
which
God
had
set
upon
a
Candlesticke
,
to
give
light
to
the
whole
house
.
And
againe
,
there
was
another
cause
of
it
,
by
reason
of
the
famine
which
Agabus
prophecied
of
in
the
end
of
Caligula
his
reigne
,
for
which
cause
the
Church
of
God
made
provision
against
that
time
of
famine
and
scarcity
.
Now
the
quantity
that
they
should
give
,
it
is
not
set
downe
,
but
it
is
left
to
every
mans
disposition
:
for
the
Church
of
God
will
not
make
charity
compulsive
,
but
leaves
it
to
the
free-will
in
it selfe
,
that
it
may
be
the
more
gratious
,
and
the
better
accepted
with
God
:
but
look
whatsoever
God
had
prospered
them
withall
,
according
as
God
had
blessed
them
;
according
as
he
had
given
them
a
good
voyage
in
the
affaires
of
the
world
:
according
to
that
,
hee
should
not
scant
and
balk
the
Lord
,
but
he
that
had
received
much
,
should
give
much
,
and
he
that
had
received
little
,
should
give
of
that
little
,
according
to
the
quantity
and
proportion
:
so
that
was
left
to
the
conscience
of
every
man
.
And
that
this
collection
should
be
done
in
private
,
that
every
man
should
lay
up
by
himselfe
;
by
himselfe
,
because
there
were
no
officers
appoynted
as
then
in
the
Church
,
or
because
he
might
be
defeated
of
it
by
trusting
of
others
:
or
because
some
had
so
little
,
that
they
durst
not
bring
it
every
weeke
being
so
small
,
but
were
to
lay
it
up
by
them
,
that
many
littles
might
make
a
mickle
:
therefore
they
were
to
keep
it
till
it
might
be
a
convenient
summe
,
that
it
might
carry
some
shew
with
it
;
in
regard
of
this
,
the
Apostle
bids
them
lay
up
by
themselves
.
And
they
must
lay
it
up
as
a
Treasure
,
for
as
much
as
the
Lord
accounted
of
that
in
heaven
;
he
tooke
account
of
that
in
heaven
,
which
they
layd
forth
in
earth
:
and
it
was
a
treasure
to
them
,
that
when
they
should
come
to
faile
,
to
faile
of
this
life
:
when
they
should
come
to
dye
,
when
no
friend
should
help
and
rescue
them
from
the
hand
of
death
;
they
may
have
some
treasure
in
heaven
;
that
when
they
came
into
a
strange
country
,
they
might
finde
some
treasure
there
,
they
might
have
a
banke
there
to
give
them
refreshing
.
As
when
a
man
is
outed
in
England
,
when
he
is
outlawed
or
banished
,
if
hee
can
make
an
escape
,
and
can
have
a
banke
at
Venice
,
or
at
Amsterdam
,
and
can
goe
to
his
friends
there
,
and
have
somewhat
laid
up
for
him
in
trusty
hands
,
he
is
as
well
there
almost
as
he
is
here
.
So
the
Lord
compares
the
passages
of
this
life
,
to
those
of
a
better
life
:
but
we
cannot
deny
,
nor
doubt
,
but
that
we
shall
be
infinitely
farre
better
there
,
then
we
are
here
:
but
yet
we
are
loath
to
part
with
this
habitation
,
we
would
faine
keepe
this
tabernacle
of
the
body
,
as
long
as
we
could
:
although
it
be
with
hard
conditions
.
Now
the
Lord
tels
us
,
to
incourage
us
in
our
journey
,
that
all
our
good
works
,
all
our
Almes-deeds
are
sent
before
as
a
treasure
:
they
are
laid
up
as
a
stocke
of
money
in
a
faithfull
hand
,
not
in
a
mountebankes
hand
,
but
in
the
trusty
hand
of
God
,
which
will
repay
us
againe
,
and
will
repay
us
with
interest
:
he
that
gives
to
the
poore
,
lends
to
the
Lord
upon
interest
:
so
it
is
called
in
this
place
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
Thesaurus
a
treasure
,
to
lay
up
treasure
;
to
lay
up
for
to
morrow
,
to
lay
up
for
the
time
to
come
:
thus
farre
we
proceeded
.
Now
we
come
to
the
next
point
in
the
Text
,
The
time
of
the
collection
.
which
is
,
what
day
;
what
time
he
chooseth
out
for
the
setting
apart
of
this
portion
,
of
those
that
offered
to
the
Lord
,
and
to
his
poore
Saints
:
and
that
is
noted
here
to
be
the
first
day
of
the
weeke
.
Secondly
,
wee
are
to
note
the
incentives
reasons
,
and
arguments
to
moove
them
to
this
;
because
charity
,
and
the
workes
of
charity
are
not
easily
perswaded
;
men
must
be
drawne
to
them
by
very
attractive
and
forcible
reasons
and
arguments
,
such
as
may
win
,
though
not
constraine
and
force
their
piety
.
His
first
argument
is
this
,
the
common
example
;
for
these
things
we
must
propound
them
diversly
,
and
otherwise
then
they
lye
in
the
Text
,
for
order
sake
,
and
for
method
of
teaching
.
For
those
things
that
are
first
in
the
Text
,
are
not
alway
first
in
order
of
time
,
nor
in
order
of
teaching
;
how
will
he
therfore
winne
the
Corinthians
to
give
unto
strange
poore
,
when
they
had
enow
of
their
owne
?
he
tels
them
there
is
an
example
for
it
,
the
Churches
of
Galatia
:
As
I
have
ordained
in
the
Churches
of
Galatia
,
so
doe
ye
.
As
if
he
should
say
,
I
bring
no
new
matter
among
you
;
I
put
no
burthen
upon
you
which
is
not
generall
and
common
in
all
the
Churches
:
your
brethren
have
gone
before
in
other
Countries
,
which
are
poorer
men
,
and
weaker
every
way
in
their
fortunes
then
you
:
therefore
that
which
they
doe
,
which
are
poorer
and
more
unable
,
you
must
doe
it
much
more
,
as
being
more
blessed
of
God
.
As
I
have
ordained
in
the
Churches
of
Galatia
,
so
doe
ye
:
where
we
are
to
understand
three
things
.
First
,
the
antiquity
of
the
Church
of
Galatia
.
Three
things
.
1
The
antiquity
2
Apostolicall
author●ty
.
Secondly
,
that
the
Apostle
had
ordained
it
,
hee
commands
it
;
he
counselleth
them
not
to
doe
it
,
but
by
his
power
Apostolicall
he
enjoynes
them
.
3
The
power
of
the
Church
.
Thirdly
and
lastly
,
what
is
the
force
and
power
of
this
argument
which
is
drawne
from
the
authority
of
the
Church
;
what
is
the
nature
of
it
,
and
how
farre
it
must
prevaile
with
all
the
followers
of
Christ
?
For
thus
he
argueth
,
The
Churches
of
Galatia
doe
this
;
and
if
you
doe
it
not
,
you
are
in
great
fault
,
and
in
danger
of
damnation
:
for
you
must
follow
the
example
of
elder
Churches
,
but
they
have
done
thus
,
therefore
you
must
doe
so
much
more
,
having
greater
meanes
,
and
better
ability
then
they
:
that
is
one
motive
.
Another
incentive
is
this
,
that
he
himselfe
will
come
,
and
that
he
will
see
to
these
things
,
and
that
he
will
receive
it
at
their
hands
:
and
that
hee
will
make
a
convoy
for
it
to
the
place
where
it
should
be
surely
delivered
,
which
is
a
great
argument
:
for
a
man
is
very
willing
to
part
with
his
money
,
if
he
be
sure
that
it
shall
not
be
interverted
;
that
there
shall
be
no
falshood
,
but
that
it
may
come
to
the
hands
of
those
,
for
whom
it
is
intended
:
upon
these
termes
it
may
be
he
will
be
reasonable
willing
to
part
with
it
.
Therefore
for
this
he
tels
them
that
he
will
take
an
order
,
and
that
order
that
shall
be
best
liking
to
themselves
;
for
when
he
comes
,
they
shall
appoint
and
choose
certaine
fit
men
,
that
they
may
trust
with
money
;
and
indeed
he
that
a
man
may
trust
with
money
,
he
may
trust
him
with
any
thing
almost
;
therefore
they
shall
choose
such
men
,
not
as
may
be
their
owne
carvers
:
not
such
as
shall
seek
to
make
themselves
rich
of
other
mens
goods
,
much
lesse
out
of
the
poore
mans
stocke
,
but
such
as
shall
be
true
,
and
faithfull
dispensers
of
that
which
is
offered
by
them
;
and
these
shall
bee
chosen
by
themselves
(
because
he
was
a
stranger
to
them
,
and
they
were
strangers
to
him
)
and
not
onely
so
,
but
they
shall
commend
them
to
the
brethren
at
Ierusalem
by
their
Epistle
;
and
if
need
were
,
he
himselfe
would
helpe
to
convoy
it
:
he
would
helpe
to
passe
their
blessing
.
The
last
motive
that
he
useth
is
this
,
that
he
saith
,
they
shall
carry
your
grace
to
Ierusalem
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
calling
that
almes
that
they
should
give
a
grace
,
as
making
them
gracious
before
God
,
and
men
;
as
proceeding
from
the
grace
,
and
good
spirit
of
God
;
as
comming
from
meere
grace
,
not
of
constraint
.
Every
man
desires
to
be
gracious
,
and
to
be
reputed
gracious
;
the
tythe
of
grace
is
the
most
honourable
,
and
the
greatest
thing
that
can
be
in
the
world
,
especially
of
divine
grace
,
and
such
a
thing
is
this
almes
deeds
;
he
calls
it
not
almes
,
he
cals
it
not
benevolence
;
or
a
collection
:
but
he
cals
it
grace
.
They
shall
carry
your
grace
to
Ierusalem
:
that
is
,
that
gracious
gift
which
the
Spirit
of
God
shall
worke
you
to
.
And
the
summe
of
all
is
this
,
that
he
would
have
this
done
before
he
come
;
lest
they
should
be
found
too
tardy
:
if
they
should
then
fall
a
gathering
,
when
they
should
be
a
presenting
,
and
offering
their
gift
:
for
tardinesse
and
unreadinesse
is
a
base
fault
in
any
man
,
but
most
in
Christians
;
and
in
Christian
duties
most
of
all
.
It
was
the
fault
of
the
foolish
virgins
,
which
were
tardy
,
and
lost
the
kingdome
for
it
:
things
must
be
done
in
season
,
in
due
time
;
so
saith
the
Apostle
,
lest
it
be
to
be
made
when
I
come
:
I
pray
make
it
before
,
as
he
saith
in
2.
Corinth
.
9.
If
the
Macedonians
that
I
shall
bring
with
me
,
when
they
come
,
shall
finde
you
making
your
collection
;
you
and
I
shall
be
both
ashamed
:
to
see
your
unreadinesse
in
this
point
of
Religion
,
and
devotion
;
whereunto
you
should
go
with
the
formost
.
I
take
this
to
be
the
summe
and
substance
of
the
words
read
:
that
upon
the
Lords
day
,
every
man
should
repose
,
and
lay
by
himselfe
of
that
which
it
had
pleased
God
to
give
him
,
and
that
he
is
pleased
to
give
againe
to
the
Church
;
to
lay
by
that
he
can
spare
,
and
to
do
it
upon
consideration
,
that
other
Churches
have
done
it
before
him
:
and
that
all
the
members
of
Christ
are
bound
one
to
another
,
and
also
because
it
was
a
precept
,
and
command
upon
the
Church
left
by
Apostolicall
power
;
and
chiefly
because
the
whole
managing
of
the
businesse
was
certaine
,
to
be
conveyed
by
men
of
most
knowne
fame
,
and
experienced
goodnesse
and
honesty
;
Such
as
should
be
chosen
by
themselves
,
such
as
should
be
confirmed
by
their
letters
commendatorie
;
and
all
this
the
Apostle
instances
,
lest
they
themselves
should
not
be
found
so
ready
,
and
chearfull
in
the
worke
:
lest
they
should
be
lagging
in
their
gift
,
which
should
bee
ready
and
willing
to
keep
their
credit
,
especially
in
so
good
an
action
.
Of
these
things
briefly
,
and
in
order
;
and
but
a
word
,
because
I
will
not
extend
your
patience
beyond
the
time
.
1
The
time
of
the
collection
.
First
for
the
day
,
the
Apostle
would
have
this
done
upon
the
first
day
of
the
weeke
:
wee
may
take
it
for
granted
,
that
it
was
the
Lords
day
;
we
will
prove
it
afterward
:
we
will
have
it
granted
now
.
The
first
day
of
the
weeke
,
the
first
of
the
Sabbath
,
for
all
the
dayes
of
the
weeke
were
among
the
Iewes
reckoned
for
Sabbaths
,
so
Sunday
was
the
first
;
and
Munday
the
second
;
and
Tuesday
the
third
Sabbath
:
and
so
forth
.
And
according
to
this
reckoning
they
all
computed
their
time
,
their
moneths
,
and
their
weeks
among
the
Iews
.
In
which
sence
the
Pharisee
is
to
be
understood
when
he
saith
,
I
fast
twice
in
the
Sabbath
,
that
is
,
twice
in
the
weeke
:
For
the
Sabbath
being
the
great
day
,
and
the
principall
of
the
seven
,
it
gives
the
denomination
to
all
the
rest
,
and
they
be
called
the
first
,
and
second
,
and
third
,
according
as
they
have
their
distance
from
that
day
.
So
this
first
of
the
weeke
,
it
was
the
Iews
Munday
,
as
it
were
,
it
is
our
Lords
day
;
which
immediately
succeeded
the
day
of
the
Passeover
wherein
our
Lord
Iesus
lay
in
the
grave
,
and
which
was
the
first
day
of
his
resurrection
:
and
therefore
is
remembred
throughout
all
Christian
generations
.
This
was
the
time
that
the
Apostle
thought
fittest
for
Christian
men
to
lay
aside
their
charitie
,
to
lay
it
up
for
the
common
treasure
;
for
the
common
stocke
of
the
Saints
:
for
the
poore
Saints
at
Ierusalem
.
It
teacheth
us
,
that
as
all
the
works
of
mercie
become
the
Lords
day
;
so
especially
this
of
almes
giving
:
it
is
a
worke
proper
to
the
Lords
day
.
For
therein
we
have
both
rest
from
labour
,
representing
unto
us
our
eternall
rest
in
heaven
;
and
when
a
man
is
not
cumbred
with
the
labours
of
the
world
,
his
minde
is
better
,
and
more
easily
induced
to
do
good
:
a
man
that
is
puzzelled
about
his
worke
,
he
saith
he
hath
other
mattrrs
to
do
then
to
attend
a
poore
man
;
he
cannot
be
for
him
now
,
he
puts
him
off
till
another
time
,
and
bids
him
come
to
morrow
,
as
the
wise
man
saith
,
Say
not
to
thy
neighbour
,
Come
againe
to
morrow
,
Prov.
3.
if
thou
have
it
now
by
thee
.
A
man
being
distracted
with
his
businesse
,
he
takes
his
opportunitie
;
and
makes
these
excuses
to
answer
God
,
and
his
owne
conscience
with
these
or
the
like
,
and
saith
he
cannot
now
intend
it
:
he
is
otherwise
busied
.
But
when
hee
hath
a
relaxation
from
his
labour
,
which
is
the
proper
fruit
of
the
Sabbath
,
the
minde
of
man
is
made
more
gentle
,
and
more
easily
perswaded
to
do
any
good
worke
:
because
it
knows
that
therefore
a
man
is
lift
up
from
the
cares
,
and
troubles
of
this
life
to
the
speculation
of
heavenly
things
;
therefore
he
is
the
more
easily
perswaded
to
do
the
works
of
heavenly
charitie
,
and
divine
operation
:
which
the
Spirit
of
God
acts
in
the
hearts
and
soules
of
all
his
children
.
So
that
is
one
reason
why
the
Apostle
bids
that
this
gathering
should
be
on
the
first
of
the
Sabbath
,
because
then
men
are
at
leasure
,
then
they
are
not
cumbred
with
the
world
:
they
are
freed
from
peevishnesse
,
and
impatience
which
oft
times
hinders
a
poore
man
of
an
almes
:
which
if
he
had
come
when
the
partie
was
at
quiet
,
and
rest
,
he
might
have
obtained
.
2
Reason
.
The
benefits
received
on
that
day
.
Another
reason
is
,
because
of
the
benefits
that
we
receive
upon
that
day
,
the
commemoration
of
the
blessings
God
hath
vouchsafed
us
upon
that
day
;
upon
that
day
the
root
of
life
rose
,
the
Lord
Iesus
:
who
rising
againe
from
the
dead
,
hath
opened
to
us
a
certaine
gappe
,
and
hope
of
life
everlasting
,
the
meditation
of
the
good
creatures
of
God
,
the
state
of
the
Gospell
cals
us
unto
the
liberty
of
the
sonnes
of
God
;
all
the
whole
blessings
of
the
Gospell
be
represented
,
and
accumulated
unto
us
upon
that
day
.
Therefore
that
was
the
fittest
time
to
be
thankfull
to
God
for
his
mercies
,
wherein
God
is
most
abundant
in
mercy
to
us
,
that
then
wee
should
returne
somewhat
backe
againe
,
some
small
widdows
mite
:
some
little
portion
to
Gods
children
,
for
all
those
infinite
treasures
we
have
received
:
for
this
is
all
that
God
requires
,
that
we
should
give
but
something
of
his
owne
,
of
some
but
the
thousand
part
,
of
some
but
the
hundreth
part
;
this
is
all
that
he
requires
for
that
great
store
:
those
mighty
summes
,
and
infinite
riches
,
and
treasures
,
and
masses
of
wealth
he
hath
given
us
.
That
we
should
make
a
little
acknowledgement
by
giving
some
small
sprinkling
for
all
this
:
That
is
another
reason
why
the
Apostle
would
have
this
collection
be
upon
the
Sunday
;
wherin
the
memory
of
al
the
blessings
of
God
upon
body
,
and
soule
,
are
the
goodliest
in
every
thing
,
therefore
it
makes
men
more
prone
;
and
inclined
to
do
some
good
for
him
:
that
hath
wrought
so
much
good
for
them
.
The
third
reason
is
,
Reas.
3
The
exercises
of
the
day
.
because
upon
that
day
the
publique
meetings
were
made
,
where
there
was
prophesie
,
and
preaching
,
and
praying
,
and
singing
of
Psalmes
,
and
holy
revelations
,
and
instructions
from
heaven
:
all
which
were
as
fire
to
kindle
the
zeale
of
a
man
to
be
for
God
;
and
for
his
brethren
;
and
to
joyne
together
the
members
of
the
Lord
Iesus
in
a
firmer
conjunction
,
then
any
other
societie
in
the
world
.
If
a
man
love
a
man
abroad
in
the
market
,
he
will
love
him
ten
times
better
in
the
Church
:
if
there
be
any
pietie
,
or
any
coales
of
love
to
kindle
his
affections
elsewhere
,
it
will
be
much
more
in
the
Church
:
where
every
word
of
God
,
every
Sermon
,
every
prayer
,
every
thanksgiving
,
every
Psalme
that
is
sung
brings
some
fuell
to
that
heavenly
flame
.
Therefore
for
this
cause
the
Apostle
chuseth
that
time
,
as
being
the
most
select
and
choise
opportunitie
for
the
conferring
of
that
which
God
had
blessed
them
withall
:
upon
the
first
day
of
the
weeke
,
that
is
,
upon
the
Lords
day
.
4
Reason
.
The
Sacrament
was
th
n
received
.
And
lastly
,
because
that
upon
that
day
,
the
Church
was
alway
wont
to
receive
the
Sacrament
of
the
Lords
Supper
;
it
was
not
with
them
then
,
as
it
is
with
us
now
,
men
will
receive
it
when
they
list
:
but
every
Sunday
was
with
them
a
Sacrament
day
,
and
oft
times
every
day
in
the
weeke
:
but
on
the
Lords
day
they
never
failed
.
Therefore
as
a
testimony
of
their
thankfulnesse
to
God
for
the
benefit
of
the
body
,
and
bloud
of
Christ
,
which
was
offered
on
the
Crosse
as
a
ransome
,
and
propitiation
for
all
their
sins
,
they
thought
they
were
bound
in
conscience
,
and
they
were
easily
induced
,
and
perswaded
upon
the
receiving
of
the
Sacrament
,
to
give
something
to
the
sacred
,
and
holy
Saints
that
belong
unto
the
Lord
.
And
so
indeed
after
our
Sacrament
,
we
have
still
a
collection
in
remembrance
of
that
;
there
it
was
according
to
the
greatnesse
of
their
spirits
,
and
the
greatnesse
of
their
meanes
which
were
supereminent
;
ours
are
according
to
our
poore
meanes
,
and
measure
:
and
according
to
the
scantinesse
of
our
affections
which
is
every
day
colder
then
other
.
For
these
reasons
the
Apostle
requireth
that
these
things
should
be
done
,
and
layd
up
upon
the
Sabbath
day
.
For
then
men
are
best
affected
of
all
times
:
if
ever
a
man
will
give
any
thing
,
he
will
give
it
then
,
when
he
is
at
rest
for
God
,
and
when
he
is
expressing
his
thankfulnesse
to
God
,
for
the
great
mercies
that
he
hath
powred
upon
him
;
in
all
the
course
of
his
life
:
then
he
heares
the
word
,
that
stirres
him
up
to
good
actions
;
then
he
joynes
in
prayer
with
the
Church
of
God
:
then
he
understands
that
God
hath
not
spared
the
precious
bloud
of
Christ
,
much
lesse
therefore
should
he
spare
a
peny
,
a
small
thing
to
give
for
his
sake
,
that
hath
given
his
bloud
for
his
redemption
.
Thus
wee
see
great
reason
why
the
Apostle
appointed
the
collection
to
bee
made
at
this
time
:
It
is
true
,
the
collection
for
the
Saints
is
due
and
seasonable
at
all
times
,
but
especially
when
there
is
the
fairest
,
and
goodliest
opportunitie
;
and
then
it
is
likely
to
prove
best
,
when
there
are
the
strongest
motives
to
worke
men
unto
it
.
Vpon
the
first
of
the
weeke
.
But
now
we
must
launch
into
a
great
Sea
,
to
prove
this
doctrine
;
which
I
need
not
do
for
men
that
are
setled
;
But
because
these
last
times
affoord
a
number
of
monstrous
doctrines
,
and
this
Citie
especially
is
plagued
with
those
Iewish
Sabbatarians
,
that
would
still
retaine
the
Iewish
Sabbath
,
and
can
very
hardly
be
drawne
from
it
;
but
in
their
conventicles
they
draw
away
Gods
children
,
and
trouble
them
that
are
not
able
to
give
a
reason
of
their
faith
;
let
us
therefore
a
little
search
into
this
point
,
for
it
the
first
day
of
the
weeke
were
the
Lords
day
,
when
Sermons
,
and
prayer
,
and
communicating
in
the
Sacrament
were
made
,
and
received
:
It
follows
,
that
the
Church
had
changed
the
Sabbath
day
,
from
the
seventh
day
unto
the
eight
;
and
so
we
are
to
resolve
our selves
against
these
innovators
how
this
might
be
done
:
for
assure
your selves
,
although
we
be
well
resolved
in
the
thing
,
and
long
experience
hath
taught
us
to
be
quiet
,
and
to
settle
our selves
in
the
authoritie
of
the
Church
;
yet
there
is
nothing
that
is
of
weaker
authoritie
then
the
change
of
the
Sabbath
;
and
if
these
new
Hereticks
can
prevaile
with
us
in
other
things
,
it
is
no
marvell
if
they
prevaile
in
this
;
for
there
is
nothing
that
is
left
upon
so
weake
a
foundation
,
that
hath
so
slender
proofe
as
this
:
which
makes
them
to
get
ground
upon
unstable
soules
,
that
are
their
hearers
,
being
a
multitude
of
men
,
where
there
is
varietie
of
affections
;
and
imbecillitie
of
judgement
:
and
every
man
is
carried
away
with
every
blast
of
doctrine
,
as
children
,
to
and
fro
,
no
marvell
if
they
have
sowne
such
seeds
of
pestilent
schisme
,
by
these
contrary
blasts
which
are
every
where
studied
.
Therefore
you
shall
understand
,
that
the
holy
Apostles
presently
after
our
Lords
ascention
into
heaven
;
The
Sabbath
changed
by
the
Apostles
.
they
did
ordaine
that
the
meetings
of
Christians
for
the
Sabbath
,
that
those
exercises
,
should
be
upon
the
eight
day
of
the
weeke
;
I
meane
upon
the
eight
day
from
the
creation
,
upon
the
Iews
Munday
;
which
now
is
called
Sunday
,
or
our
Lords
day
;
and
those
feasts
,
that
formerly
were
wont
to
fall
upon
any
day
of
the
weeke
;
as
Easter
day
,
which
was
kept
according
to
the
course
of
the
Moone
;
and
if
it
fell
upon
a
Wednesday
,
or
a
Thursday
,
or
the
like
,
still
it
was
Easter
day
,
the
Passeover
day
,
the
feast
of
sweet
bread
:
when
the
paschall
Lambe
was
offered
.
But
the
Apostles
changed
it
,
that
it
should
alwayes
be
on
the
Sunday
;
upon
the
day
of
our
Lords
resurrection
:
and
Whitsuntide
,
which
followes
after
Easter
,
being
a
moveable
Feast
,
and
as
Easter
was
still
that
was
to
be
referred
to
it
:
now
the
feast
of
Pentecost
was
referred
by
the
Apostles
,
to
the
Lords
day
:
the
day
of
our
Lords
resurrection
,
our
Sunday
.
And
this
was
not
the
devise
of
Pius
Pius
.
the
first
Pope
,
or
Dicta
the
first
Pope
,
(
as
some
have
imagined
)
which
was
many
yeares
after
our
Lords
ascention
;
but
it
is
certaine
,
it
was
the
ordinance
of
the
Apostles
themselves
,
as
we
may
see
in
two
famous
places
:
for
we
have
but
two
as
Beza
Beza
.
saith
well
,
in
Acts
20.10
.
Act.
20
10.
and
in
this
place
.
In
these
two
places
,
we
observe
that
liberty
that
the
Lord
gave
to
his
Church
,
1
Cor.
16.2
.
to
change
the
seventh
day
to
the
eighth
.
And
whereupon
?
upon
what
ground
did
they
take
this
liberty
?
for
we
have
no
direct
word
from
the
mouth
of
our
Saviour
for
it
,
but
they
did
it
onely
upon
the
revelation
of
the
spirit
of
God
;
and
they
had
such
firme
arguments
and
reasons
,
as
might
sway
them
against
the
common
tenents
of
the
Iewish
slavery
and
bondage
whereby
they
were
tyed
and
bound
to
the
observation
of
their
Sabbath
.
The
first
maine
reason
that
the
Church
had
for
the
changing
of
the
Sabbath
;
1
To
shew
the
prerogative
of
Christ
.
it
was
to
shew
the
prerogative
of
the
Sonne
of
God
,
which
saith
of
himself
:
The
sonne
of
man
is
Lord
of
the
Sabbath
also
;
he
is
Lord
even
of
the
Sabbath
,
Mark
.
3.
Mark
.
3.
Now
therefore
if
he
were
Lord
of
the
Sabbath
,
then
it
lay
in
his
power
to
change
the
time
of
the
Sabbath
;
the
morall
action
he
changed
not
,
that
alway
continueth
,
we
must
have
a
day
to
worship
God
in
:
we
should
worship
God
alway
,
but
the
publique
worship
of
God
is
the
proper
end
and
office
of
the
Sabbath
.
I
but
for
the
time
why
it
should
be
upon
the
seventh
day
,
or
on
the
eight
day
,
this
was
left
in
the
Lordship
of
Christ
,
being
the
Lord
of
the
Sabbath
,
which
therefore
could
tell
what
he
did
,
when
hee
would
rejourne
the
Sabbath
to
some
other
time
,
where
it
might
be
a
figure
of
some
better
signification
,
therefore
to
shew
the
glory
of
the
sonne
of
man
,
the
Church
thought
good
to
change
the
time
of
the
Sabbath
to
another
time
.
2
In
remembrance
of
the
work
of
redemption
.
Secondly
,
there
was
another
reason
as
Athanasius
Athanasius
.
observeth
upon
those
words
of
Christ
;
All
things
are
given
to
me
of
my
Father
:
he
extends
it
thus
far
,
even
to
the
change
of
the
Ceremonies
of
Moses
Law
:
now
saith
he
,
there
are
two
great
workes
of
God
which
are
to
be
considered
in
their
substance
,
and
in
their
ceremony
.
The
first
is
the
worke
of
creation
.
And
the
second
is
the
worke
of
redemption
,
wherin
the
world
was
recreated
and
made
anew
.
For
the
first
,
the
worke
of
creation
,
the
old
Sabbath
was
instituted
and
ordained
of
God
in
remembrance
of
his
worke
:
for
God
rested
the
seventh
day
from
all
the
worke
that
he
had
wrought
,
and
created
in
the
sixe
dayes
before
he
rested
the
seventh
day
,
and
blessed
it
,
and
hallowed
it
for
man
to
remember
the
workes
he
had
created
in
the
sixe
working
dayes
,
and
that
man
should
also
worke
in
sixe
dayes
as
he
had
done
,
and
rest
upon
the
seventh
day
:
for
as
the
Lord
had
wrought
sixe
dayes
,
so
he
saith
,
sixe
dayes
shalt
thou
labour
:
for
all
the
life
of
man
must
be
conformed
to
the
example
of
Almighty
God
:
so
now
there
being
these
two
great
workes
,
the
one
of
creation
,
the
other
of
redemption
;
wee
are
to
consider
whether
of
these
two
are
the
greater
;
and
surely
we
shall
finde
the
worke
of
redemption
is
a
greater
matter
then
the
worke
of
creation
.
When
the
Lord
created
the
world
by
his
omnipotent
power
,
he
did
but
speake
the
word
,
and
it
was
done
.
The
Lord
did
but
say
let
there
be
light
,
and
there
was
light
.
Let
there
be
a
firmament
,
and
there
was
a
firmament
.
Let
there
be
sea
and
land
,
and
there
was
presently
sea
and
land
,
and
every
thing
else
necessary
.
But
when
he
wrought
redemption
,
it
was
not
done
by
a
word
,
but
it
cost
the
bloud
,
it
drew
the
bloud
from
the
heart
of
his
deare
Sonne
,
for
it
could
not
be
done
by
way
of
omnipotency
,
because
it
must
be
done
by
way
of
justice
:
the
justice
of
God
must
be
satisfied
,
which
could
not
be
satisfied
,
but
the
sinner
must
loose
his
life
which
he
had
forfeited
to
God
,
and
God
himselfe
must
doe
it
;
the
person
of
God
must
take
upon
him
the
nature
of
man
,
to
suffer
death
for
sinfull
man
that
had
deserved
death
everlasting
:
this
is
the
worke
of
recreation
,
and
redemption
.
Now
saith
Athanasius
,
these
workes
had
their
severall
ages
,
the
worke
of
the
creation
was
to
be
remembred
untill
Christ
came
to
worke
the
worke
of
redemption
,
and
when
he
was
come
,
then
the
age
of
that
was
to
passe
away
,
it
was
determined
and
terminate
in
Christ
.
And
now
began
another
age
,
a
more
blessed
and
glorious
age
,
that
of
redemption
that
was
now
to
flourish
,
and
to
be
esteemed
in
the
world
,
and
so
it
was
necessary
that
there
should
be
a
cessation
of
the
former
,
that
there
must
be
an
introduction
of
this
.
But
how
then
will
some
say
,
Quest.
shall
we
not
remember
the
works
of
the
creation
still
as
well
as
wee
should
before
?
Answ.
Yes
,
but
now
the
Lord
hath
given
that
grace
,
and
that
light
that
wee
may
remember
them
every
day
,
we
may
meditate
of
them
as
we
are
doing
our
workes
,
for
the
Gospell
is
so
cleare
,
and
hath
laid
open
the
treasures
of
heaven
so
plainely
,
that
as
we
doe
the
workes
of
our
hands
,
we
may
remember
the
workes
of
the
Lord
too
,
which
the
Iewes
could
not
doe
in
their
worke
and
labour
,
for
it
was
so
hidden
from
them
,
that
they
knew
not
that
which
was
done
before
their
faces
,
as
the
Apostle
saith
,
2
Cor.
3.
2
Cor.
3.
Therefore
this
is
one
reason
,
the
gratious
worke
of
the
redemption
,
and
recreation
of
the
world
being
the
greatest
worke
that
ever
was
,
requires
the
greatest
memoriall
.
Therefore
it
is
necessary
there
should
be
a
Sabbath
day
,
a
time
of
rest
for
the
contemplation
and
meditation
of
that
rather
then
for
the
lesser
worke
,
the
worke
of
the
creation
which
may
be
meditated
on
,
and
remembred
every
day
as
well
as
upon
the
Sabbath
,
but
the
worke
of
redemption
,
although
it
be
to
be
thought
upon
,
and
remembred
every
day
,
and
may
be
meditated
upon
daily
,
yet
then
we
must
thinke
of
it
more
seriously
,
with
a
more
curious
observation
and
meditation
upon
the
Lords
day
,
because
then
upon
that
day
was
the
resurrection
of
the
Sonne
of
God
,
who
is
the
first
fruits
of
all
Christian
beleevers
.
3
The
Iewish
Sabbath
was
for
distinction
.
Againe
,
another
reason
of
the
change
of
the
Sabbath
is
,
because
the
Sabbath
was
made
for
a
matter
of
distinction
,
to
distinguish
the
Iewish
nation
from
all
other
people
in
the
world
,
it
was
a
matter
of
separation
and
privacy
,
but
the
Lord
Iesus
came
to
be
publique
,
he
would
have
none
of
those
private
signes
continue
,
he
tooke
down
the
partition
wall
which
was
made
betweene
Iewes
and
Gentiles
;
they
were
before
shut
up
one
from
another
,
there
was
no
agreement
or
correspondency
betweene
them
,
and
the
symboll
of
this
separation
was
the
Sabbath
day
:
for
the
Gentiles
scorned
them
and
said
,
they
spent
the
seventh
part
of
their
time
in
idlenesse
;
meaning
their
Sabbath
day
.
Now
by
this
separation
,
there
grew
enmity
and
hatred
,
and
outward
opposition
,
because
the
one
had
a
rest
,
and
the
other
had
not
.
Now
the
Lord
Iesus
came
to
take
downe
this
separation
to
take
away
this
wall
of
distinction
which
was
betweene
them
,
and
so
he
made
the
eighth
day
the
day
of
rest
,
the
Sabbath
,
not
for
a
day
of
separation
,
as
the
seventh
day
was
,
which
separated
them
,
and
made
them
strangers
from
all
other
men
,
but
to
unite
them
,
so
that
now
there
is
none
strange
in
Christ
,
but
all
are
one
,
Gal.
Iewes
and
Gentiles
,
male
and
female
,
bond
and
free
;
there
is
no
nation
,
nor
no
condition
whatsoever
,
but
all
are
welcome
to
Christ
,
the
Saviour
of
the
world
.
Therfore
he
made
the
Sabbath
upon
a
new
day
,
because
the
other
was
a
day
of
separation
and
division
,
but
this
is
a
day
of
common
convocation
and
collection
,
and
gathering
of
all
together
,
as
the
Hen
gathereth
her
chickens
under
her
wings
,
Mat.
23.
Mat.
23.
Further
,
Reason
4
In
memory
of
Christs
resurrection
.
because
the
Lord
would
assure
us
that
both
himselfe
was
risen
,
and
that
wee
also
should
rise
by
the
vertue
and
power
of
his
resurrection
:
this
is
the
maine
head
of
our
religion
,
and
all
our
faith
,
therefore
he
would
have
us
keepe
the
Sabbath
upon
the
same
day
that
he
rose
againe
from
the
dead
.
Therefore
the
Church
changed
that
day
from
the
Iewish
Sabbath
,
to
rest
,
not
upon
that
day
,
but
upon
the
first
day
of
the
weeke
,
which
is
our
Lords
day
.
I
say
because
the
Lord
would
teach
us
the
glorious
article
of
his
owne
resurrection
,
and
would
assure
us
of
the
consequent
of
it
,
our
resurrection
by
that
power
of
his
;
therefore
he
would
have
every
Sabbath
day
to
be
a
day
of
meditation
upon
that
benefit
,
that
every
Christian
may
say
this
is
my
resurrection
day
;
this
day
my
Head
rose
againe
,
which
is
the
first
fruits
,
and
I
am
assured
that
by
the
power
of
his
resurrection
,
I
shall
rise
also
:
therefore
that
Christ
might
make
a
way
to
my
resurrection
,
he
hath
ordained
a
day
,
a
Sabbath
wherein
I
must
contemplate
upon
that
benefit
,
and
this
I
feed
on
,
this
is
my
Sabbath
dayes
feast
,
wherein
I
rest
,
and
quiet
my
soule
;
and
if
it
were
not
for
the
certainty
of
the
resurrection
of
Christ
,
and
the
certaine
hope
of
my
own
resurrection
,
I
could
keepe
no
Sabbath
,
but
now
I
keepe
a
Sabbath
by
the
appoyntment
of
the
Church
,
by
the
wise
judgement
of
my
Mother
,
as
a
symboll
of
my
resurrection
,
as
a
signe
and
symboll
that
my
head
is
risen
,
and
that
his
body
also
shall
rise
in
due
time
,
as
certainly
as
the
head
is
risen
already
.
Reason
5
From
the
end
of
the
Sabbath
.
Againe
,
the
Sabbath
,
and
the
end
of
the
Sabbath
was
a
cessation
from
worke
;
and
it
signifieth
both
a
cessation
from
sinne
,
and
also
the
rest
that
our
Lord
and
Saviour
Christ
was
to
have
in
the
grave
,
to
make
a
cessation
from
our
sinnes
,
and
from
all
sinne
in
his
children
.
Observe
the
argument
,
ye
shall
see
it
in
Heb.
4.10
.
Heb.
4.10
.
The
Apostle
there
tels
us
,
that
one
of
the
ends
of
the
Sabbath
was
this
,
that
a
man
should
rest
from
his
worke
,
even
as
God
rested
from
his
;
what
are
mens
works
?
sinne
;
what
are
Gods
workes
?
the
glorious
act
of
the
creation
;
therefore
as
God
ceased
from
his
worke
,
and
made
a
Sabbath
to
shew
that
then
he
had
finished
his
worke
,
and
rested
,
so
there
remaines
a
Sabbath
to
the
people
of
God
,
to
shew
that
there
is
a
cessation
from
their
worke
.
Now
this
cessation
of
Gods
people
,
it
must
come
to
the
members
from
the
head
,
it
must
begin
at
our
head
Christ
;
first
he
must
cease
from
sinne
;
but
Christ
had
no
sinne
,
therefore
he
could
not
cease
from
sinne
;
but
because
hee
said
consummatum
est
,
the
day
before
the
Sabbath
,
that
is
,
the
price
of
mans
sinne
which
was
cast
upon
him
it
was
now
payed
,
therefore
there
is
a
cessation
from
sinne
:
and
wee
must
not
live
any
longer
therein
,
but
be
dead
to
sinne
as
Christ
was
in
his
grave
,
and
rise
to
holinesse
of
life
,
which
is
the
proper
end
of
his
resurrection
.
Marke
how
the
Church
concludes
upon
this
,
the
Sabbath
was
a
type
of
Christs
resting
,
but
he
never
rested
till
he
was
in
his
grave
;
for
saith
he
,
My
Father
workes
hitherto
,
and
I
worke
,
and
I
worke
to
day
and
to
morrow
,
and
the
third
day
I
shall
be
perfect
:
still
in
this
fraile
life
he
was
working
,
but
upon
the
Sabbath
day
,
then
he
rested
,
to
shew
that
now
he
had
given
the
Sabbath
a
perfect
rest
for
ever
:
that
there
should
be
no
more
ceremoniall
worke
,
he
had
then
fulfilled
all
the
ceremonies
;
the
sinne
of
man
was
payd
for
,
and
all
the
troublesome
ceremonies
of
the
law
were
abrogate
,
and
to
shew
that
the
Sabbath
was
ended
,
he
celebrated
it
in
his
grave
:
and
then
upon
the
Munday
,
the
Iewes
Munday
,
the
day
of
his
resurrection
;
hee
rose
againe
to
shew
that
ours
must
be
an
active
life
,
not
in
idle
circumstances
,
to
passe
it
away
in
ceremonies
,
as
in
the
law
:
but
to
remaine
as
an
eternall
Sabbath
for
ever
:
we
keepe
a
publique
Sabbath
to
God
,
though
not
in
the
same
time
,
and
in
memory
of
the
same
thing
,
yet
in
the
remembrance
of
a
farre
greater
benefit
.
6
From
the
apparitions
of
Christ
.
To
conclude
the
point
,
our
Lord
graced
this
constitution
of
the
Church
,
by
his
own
presence
:
most
of
his
apparitions
were
upon
the
eighth
day
,
as
wee
may
see
in
the
Gospell
,
that
day
that
he
rose
still
he
glorified
it
with
his
presence
;
eight
dayes
after
he
rose
,
he
came
and
shewed
himselfe
to
his
Disciples
,
and
the
next
day
to
Thomas
,
and
the
rest
of
the
Disciples
:
and
so
for
the
time
of
40.
dayes
that
he
continued
on
earth
,
after
his
resurrection
,
look
how
many
Mundayes
of
the
Iewes
there
was
which
is
our
Lords
day
,
so
many
apparitions
hee
made
upon
that
day
:
whereby
they
gathered
that
it
was
the
will
of
the
Lord
,
and
that
hee
meant
to
make
that
day
glorious
by
his
comfortable
apparitions
;
for
still
as
I
said
,
his
apparitions
were
upon
that
day
,
he
was
absent
all
the
weeke
before
,
hee
appeared
to
none
,
except
it
were
to
some
few
persons
,
as
Peter
and
Iohn
,
but
he
made
no
publique
apparition
,
but
onely
upon
the
Lords
day
.
And
upon
this
the
Church
of
God
was
induced
to
make
this
change
,
and
we
see
it
acted
,
Acts
20.10
.
Acts
20.10
.
1
Cor.
16.
and
this
chapter
is
a
publique
testimony
of
it
,
and
likewise
in
Rev.
1.
Rev.
1.
Saint
Iohn
saith
,
I
was
in
the
spirit
upon
the
Lords
day
,
which
is
generally
taken
by
the
fathers
of
the
Church
,
and
by
the
Interpreters
of
the
Gospell
,
for
this
,
that
we
hold
instead
of
the
Sabbath
day
.
But
because
these
kinde
of
people
will
never
be
satisfied
,
except
wee
can
answer
their
reasons
,
as
well
as
they
can
heare
ours
:
give
me
leave
a
little
to
goe
forward
in
this
poynt
;
and
heare
what
they
can
object
for
this
,
Arguments
against
the
change
of
the
Sa●b●th
.
which
thinke
the
Iewish
Sabbath
still
to
remaine
in
force
.
I
have
spent
the
time
against
my
minde
and
purpose
,
therefore
I
will
but
name
the
chiefe
heads
of
their
arguments
,
and
refute
them
.
They
conclude
therefore
that
there
is
no
certaine
warrant
for
the
changing
of
the
Iewish
Sabbath
to
ours
:
1
There
is
no
written
word
for
it
.
because
there
is
no
direct
written
Scripture
to
prove
it
;
we
have
no
Text
of
Scripture
to
worke
it
into
us
.
But
for
that
we
are
to
answer
them
,
Answ.
The
Apostles
in
this
guided
by
the
spirit
of
God
.
whatsoever
the
Apostles
did
being
guided
by
the
spirit
of
God
;
their
practise
is
a
sufficient
direction
to
us
,
,
it
is
warrant
enough
that
they
have
done
it
before
us
:
For
so
we
have
in
many
other
things
,
the
practise
of
the
Apostles
to
be
a
rule
of
our
faith
,
Christ
not
determining
many
particular
things
in
the
Church
,
but
leaving
it
to
the
discretion
of
the
wise
,
those
that
should
be
well
furnished
with
knowledge
for
the
directing
of
things
in
their
places
where
they
were
:
therefore
that
which
the
Apostles
did
,
it
was
the
act
of
Christ
;
for
they
did
it
not
of
themselves
,
but
from
a
higher
person
,
from
him
that
sent
them
.
Another
reason
they
have
,
and
that
is
this
;
2
It
is
a
part
of
the
decalogue
.
the
decalogue
or
tenne
Commandements
,
are
a
perpetuall
law
:
but
this
is
a
part
of
the
decalogue
,
therefore
this
is
a
perpetuall
law
,
and
the
precepts
that
be
in
the
tenne
Commandements
are
all
morall
;
they
are
precepts
that
belong
to
all
men
,
to
all
times
and
places
in
the
world
.
Thirdly
,
God
is
pleased
to
call
the
Sabbath
an
everlasting
covenant
,
God
cals
the
Sabbath
an
everlasting
covenant
Deut.
12.16
.
I
have
made
an
everlasting
covnant
,
saith
the
Lord
,
Deuter.
12.16
.
and
in
divers
other
places
hee
cals
it
a
perpetuall
covenant
betweene
me
,
and
my
people
Israel
:
therefore
it
follows
,
it
must
last
as
long
as
the
world
lasts
,
and
consequently
it
cannot
be
changed
,
for
then
we
alter
the
covenant
of
God
.
4
It
was
aucienter
then
Moses
.
A
fourth
objection
is
this
,
all
the
laws
that
are
ancienter
then
Moses
are
immutable
,
but
this
was
more
ancient
then
Moses
law
;
for
it
was
given
to
man
in
paradise
:
the
Lord
there
by
resting
upon
the
seventh
day
,
did
consecrate
the
Sabbath
to
be
kept
;
although
some
of
the
Fathers
say
(
as
Iustin
Martyr
Iustin
.
Martyr
.
)
that
they
did
not
keepe
it
before
the
Floud
,
but
yet
there
was
the
institution
of
it
:
therfore
seeing
it
was
a
law
given
before
Moses
,
and
before
the
fall
of
man
;
it
follows
it
is
immutable
,
and
unchangeable
:
because
if
there
be
any
change
,
it
must
be
for
imperfection
,
and
if
there
be
any
imperfection
,
it
must
be
for
sinne
;
and
there
was
no
sinne
before
the
fall
.
Therefore
whatsoever
was
commanded
before
the
fall
,
was
so
perfect
,
that
it
could
not
be
altered
,
it
had
no
respect
of
imperfection
in
it
.
5
The
cause
of
it
is
perpetuall
.
And
lastly
,
the
perpetuall
cause
of
a
law
makes
the
law
continue
:
if
the
cause
of
it
remaine
;
the
law
must
also
continue
:
and
therefore
there
are
many
lawes
that
are
made
,
and
abrogate
againe
,
because
there
is
no
use
of
them
;
they
were
made
in
such
a
time
,
for
such
things
,
and
the
cause
failing
,
the
law
ceaseth
:
but
where
the
law
hath
a
perpetuall
cause
,
there
the
law
is
in
force
to
continue
alway
:
but
the
cause
of
the
Iewish
Sabbath
continueth
,
the
meditation
and
contemplation
upon
the
works
of
God
;
and
the
holy
operation
of
his
hands
,
this
is
the
cause
of
the
Sabbath
:
and
this
alwayes
continueth
,
therefore
the
Iewish
sabbath
must
continue
.
These
are
the
prime
and
chiefe
grounds
of
their
arguments
,
I
will
answer
a
word
to
these
,
and
so
conclude
.
First
,
in
that
they
say
,
the
decalogue
or
ten
Commandements
,
is
a
law
perpetuall
,
Ans.
to
Ob.
2.
The
Iewish
Sabbath
partly
ceremoniall
.
and
bindes
the
consciences
of
all
men
.
It
is
true
,
as
farre
forth
as
it
is
morall
it
doth
,
but
those
parts
that
bee
ceremoniall
;
as
the
Sabbath
is
partly
morall
,
and
partly
ceremoniall
,
and
as
it
is
moral
it
binds
,
but
as
it
is
ceremoniall
,
it
doth
not
.
For
the
moralitie
of
the
Sabbath
is
this
,
to
worship
God
in
a
publique
service
,
that
wee
are
bound
unto
,
that
which
is
ceremoniall
,
that
we
should
serve
him
upon
such
a
day
,
upon
the
seventh
day
rather
then
any
other
,
that
doth
not
binde
,
there
is
no
part
of
moralitie
in
that
:
that
is
but
an
appendix
,
but
a
reference
,
but
a
consequence
:
&
for
that
it
is
a
limited
ordinance
,
and
is
not
to
have
a
continuall
succession
,
and
perpetuitie
:
no
more
then
circumcision
,
and
the
rest
of
the
figures
of
the
law
.
And
for
that
they
say
,
Ans.
to
Ob.
3.
The
Sabbath
not
said
to
be
everlasting
property
.
that
God
made
an
everlasting
covenant
of
the
Sabbath
,
you
must
understand
that
word
there
Legnolam
,
it
signifieth
not
that
eternitie
that
never
ceaseth
,
but
a
diuturnitie
,
a
long
time
;
so
it
was
for
the
law
,
it
continued
2000.
yeares
,
which
is
said
in
Scripture
to
bee
eternall
,
and
those
things
which
exceed
the
age
of
a
man
,
which
passe
the
conceit
,
and
opinion
of
man
;
that
no
mans
memory
can
extend
so
farre
,
they
are
called
eternall
,
many
times
in
Scripture
.
It
is
said
of
the
kingdome
of
David
,
that
it
should
last
unto
eternitie
,
and
yet
we
know
it
lasted
but
five
hundred
yeares
,
which
is
farre
short
of
eternitie
.
So
for
the
land
of
Israel
,
it
is
said
the
people
of
Israel
should
inhabite
it
for
eternitie
,
and
yet
in
a
thousand
yeares
they
were
outed
,
and
expelled
.
But
the
word
signifieth
that
which
is
of
long
induring
,
of
long
continuance
,
such
a
thing
was
the
Sabbath
:
for
the
testimony
and
covenant
of
God
in
ceremoniall
things
,
they
were
long
,
but
they
were
not
eternall
.
Ans.
to
Ob.
4.
All
laws
before
Moses
not
immutable
.
And
then
where
it
is
said
that
those
lawes
that
were
before
Moses
,
those
lawes
that
were
in
the
state
of
paradice
,
they
are
unchangeable
,
and
immutable
,
because
there
is
no
imperfection
in
them
.
First
of
al
,
I
denie
their
ground
that
the
law
of
the
Sabbath
was
given
in
Paradise
.
And
secondly
,
that
such
lawes
as
were
before
Moses
,
as
onely
thus
farre
immutable
,
unlesse
they
may
be
otherwise
better
supplyed
;
for
it
was
Gods
will
that
those
things
that
were
before
,
should
be
types
and
figures
,
and
shaddowes
of
things
that
were
to
come
after
;
Now
when
the
perfect
body
was
once
come
in
place
,
all
those
figures
,
and
shaddowes
were
to
be
removed
.
So
was
circumcision
foure
hundred
yeares
before
Moses
,
yet
we
see
it
is
abrogate
,
and
ceaseth
by
the
comming
of
our
Lord
,
and
Saviour
Christ
.
So
was
the
Sabbath
,
the
Lord
Christ
being
the
summe
of
circumcision
,
and
also
being
the
summe
of
the
Sabbath
day
,
being
our
rest
in
God
,
and
assuring
us
of
our
rest
from
all
sinne
,
from
all
torment
,
from
all
feare
,
and
all
paine
which
our
nature
is
subject
unto
;
it
was
needfull
therefore
that
he
should
come
in
the
place
of
all
these
shaddows
,
and
that
they
should
cease
;
and
have
no
further
intelligence
or
operation
.
And
for
the
last
,
Ans
to
Ob.
5.
Meditation
of
Gods
works
not
tyed
to
one
day
.
where
they
say
the
cause
of
the
law
continueth
,
and
therfore
the
law
must
continue
:
but
the
cause
of
this
law
was
the
meditation
of
Gods
works
,
and
that
must
be
continuall
:
therefore
the
Sabbath
must
be
continuall
.
It
is
true
,
if
the
meditation
of
the
works
of
God
were
of
necessity
put
to
one
day
;
then
the
argument
were
good
and
strong
;
but
because
it
may
be
done
upon
the
eight
;
or
first
,
or
second
as
well
as
upon
that
,
the
argument
concludes
not
.
Indeed
where
the
cause
of
the
law
,
and
the
end
of
it
can
be
no
otherwise
attained
but
by
the
direct
word
,
and
letter
of
the
law
:
there
the
law
must
continue
as
long
as
the
end
of
it
continueth
.
But
the
end
of
the
law
of
the
Sabbath
,
is
the
meditation
of
Gods
creatures
,
which
may
be
attained
unto
another
way
;
for
we
see
in
Christ
better
then
they
could
in
Moses
:
for
we
see
the
fulnesse
of
God
,
the
excellencie
of
the
creation
,
that
cleare
light
of
contemplation
in
the
Sonne
of
God
,
which
was
not
to
be
discerned
in
the
old
Testament
:
The
grace
of
God
hath
appeared
to
all
men
:
2.
Tit.
11.
and
hath
removed
the
clouds
of
darknesse
that
were
before
,
that
we
might
walke
in
a
new
light
;
that
we
might
walk
from
glory
to
glory
,
we
see
face
to
face
,
2.
Cor.
3.
as
the
Apostle
saith
.
I
have
beene
too
troublesome
to
you
in
this
point
,
to
speake
to
them
that
are
well
setled
,
but
it
is
for
this
respect
,
to
cleare
this
point
;
to
make
it
appeare
what
phanaticall
spirits
these
be
,
that
after
so
much
,
and
so
long
peace
,
and
quiet
of
the
Church
:
would
begin
to
trouble
the
faith
of
Christians
again
,
by
renewing
the
Iewish
Sabbath
.
For
they
go
in
effect
to
proove
that
there
is
no
Christ
come
into
the
world
:
for
seeing
their
Sabbath
was
a
type
of
Christs
resting
in
the
grave
,
and
that
he
should
bury
it
in
the
grave
with
all
other
ceremonies
;
they
do
in
effect
deny
that
Christ
dyed
,
and
that
he
is
risen
againe
;
they
deny
his
resurrection
by
drowning
the
memory
of
that
in
remembring
their
Sabbath
:
by
obscuring
our
Lords
day
in
keeping
that
Sabbath
in
which
he
lay
in
the
grave
,
and
by
keeping
that
,
they
put
a
cessation
to
this
.
But
it
is
good
also
that
we
should
understand
the
tenents
of
our
faith
,
upon
firme
and
strong
arguments
,
that
the
powers
of
darknesse
,
the
gates
of
hell
may
have
no
prevailing
against
us
,
in
the
time
when
they
come
to
fight
with
us
.
It
is
true
,
this
argument
doth
afford
to
wrangling
spirits
as
much
contradiction
,
as
any
matter
of
Divinitie
;
but
we
have
the
authoritie
of
the
Church
grounded
upon
good
reasons
,
and
arguments
why
we
do
so
:
to
commemorate
the
glorious
worke
of
the
resurrection
of
our
head
.
To
assure
us
that
we
which
are
his
members
shall
rise
with
him
.
Now
follows
to
speake
of
the
incentives
,
and
motives
concerning
this
worke
of
charitie
;
but
I
am
afraid
too
much
to
oppresse
your
patience
,
therefore
I
will
conclude
.
The
third
Sermon
.
1.
Cor.
16.1.2.3
.
Now
concerning
the
collection
for
the
Saints
,
as
I
have
ordained
in
the
Churches
of
Galatia
,
even
so
do
you
.
In
the
first
of
the
Sabbath
,
let
every
one
of
you
lay
up
by
himselfe
treasure
of
whatsoever
God
hath
prospered
him
,
that
there
be
no
gathering
when
I
come
.
And
when
I
come
,
those
whom
you
shall
appoint
,
and
approve
by
your
letters
,
those
will
I
send
to
carry
your
grace
to
Ierusalem
.
THere
are
but
two
places
in
the
Scripture
that
gives
a
powerfull
warrant
to
the
Church
of
God
for
the
change
of
the
Sabbath
day
,
from
the
seventh
to
the
eighth
day
.
And
therefore
I
thought
it
fit
(
falling
upon
this
Text
)
not
to
leave
that
point
negligently
or
sleightly
handled
,
but
to
regard
it
so
farre
as
my
weaknesse
could
attaine
unto
.
The
last
time
I
shewed
the
reasons
of
the
change
of
it
.
It
was
a
thing
that
was
partly
ceremoniall
;
and
the
Church
of
God
is
bound
to
it
no
further
then
it
is
morall
.
It
was
a
matter
of
distinction
it
made
a
separation
betweene
Iewes
and
Gentiles
;
Christ
came
to
take
downe
the
wall
of
separation
.
It
was
a
memoriall
of
the
Resurrection
of
Christ
,
and
the
comfort
of
us
all
;
in
that
the
root
of
life
was
raised
:
therefore
there
is
a
lively
hope
made
over
to
all
the
branches
that
they
shall
rise
againe
with
the
root
.
It
was
graced
by
the
manifold
apparitions
of
Christ
,
and
confirmed
unto
us
according
as
the
Apostles
had
receiued
it
from
the
will
of
Christ
;
to
grace
that
day
the
eighth
day
with
his
apparitions
.
It
was
confirmed
unto
us
by
the
Apostle
Saint
Iohn
,
who
maketh
mention
of
the
Lords
day
,
hee
was
rapt
in
the
Spirit
upon
the
Lords
day
.
And
by
these
two
places
,
Act.
20.10
.
and
this
present
place
,
1.
Cor.
16.2
.
The
time
prevented
me
that
I
could
not
shew
you
the
authoritie
from
age
to
age
,
and
the
concurrence
of
these
two
things
which
was
the
gathering
of
collections
upon
that
day
:
for
the
Apostle
includes
both
these
,
both
that
the
day
should
be
changed
to
the
first
of
the
Sabbath
,
that
is
,
to
the
first
day
of
the
weeke
.
And
secondly
,
that
upon
this
first
day
of
the
weeke
,
it
should
be
a
particular
appendix
of
the
Sabbath
dayes
worke
,
to
lay
up
somewhat
for
the
Saints
;
because
then
there
were
no
such
officers
appointed
in
the
Church
,
therefore
every
man
wa●
his
owne
Treasurer
,
every
man
was
his
owne
overseer
for
the
poore
,
to
lay
up
by
himselfe
as
(
Chrysostome
saith
)
this
priesthood
thy
charitie
,
and
thy
love
to
thy
brother
hath
bestowed
upon
thee
,
that
a
man
should
provide
and
ordaine
by
his
owne
hands
,
till
such
time
as
the
Church
should
provide
overseers
,
and
collectors
for
the
poore
,
and
Deacons
that
they
should
be
every
where
as
they
were
then
at
Ierusalem
.
Now
it
may
seeme
a
matter
not
worth
the
labour
,
to
prove
this
point
concerning
the
time
of
the
Sabbath
,
if
it
were
not
that
some
phanaticall
spirits
in
these
latter
dayes
had
raised
such
a
mist
and
vapour
,
to
cloud
this
truth
;
and
to
bring
backe
the
Iews
ceremoniall
Sabbath
which
(
saith
Gregory
)
if
any
go
about
to
do
,
he
must
bring
in
the
Iews
sacrifice
:
and
so
he
shall
derogate
and
destroy
the
bloud
,
and
sacrifice
of
Christ
,
which
was
offered
once
for
all
.
Give
me
leave
therefore
a
little
before
I
come
to
the
residue
of
the
Text
(
for
indeed
it
is
full
of
matter
)
to
shew
you
how
the
Church
of
God
in
the
first
beginning
acknowledged
this
day
for
the
true
Sabbath
of
the
Lord
.
And
upon
these
grounds
out
of
Scripture
,
I
need
not
do
it
,
I
know
among
you
that
are
fully
perswaded
,
but
there
are
some
men
that
do
infringe
the
glory
,
and
purpose
of
this
Text
,
and
contradict
the
Fathers
,
even
some
of
our
late
Writers
,
that
are
otherwise
worthy
Interpreters
of
the
word
of
God
,
yet
here
they
hold
that
the
Apostles
meaning
is
,
where
he
saith
,
One
of
the
Sabbath
,
that
it
is
not
to
be
understood
,
upon
the
Lords
day
:
but
they
thinke
it
may
be
any
one
day
in
the
week
.
Wherein
it
is
a
wonder
that
they
should
give
such
a
scandall
to
the
Church
of
God
,
in
weakening
the
arguments
and
the
faith
of
the
Fathers
,
that
were
before
us
;
and
to
make
us
uncertaine
what
to
adhere
and
cleave
unto
:
I
spare
their
names
,
because
they
are
worthy
instruments
of
the
Gospell
.
Onely
I
go
about
to
refute
,
and
cast
down
their
opinion
;
which
I
will
do
briefly
,
and
by
the
libertie
and
licence
of
the
time
,
that
I
may
make
the
shorter
worke
.
The
first
of
the
Sabbath
,
the
Lords
day
.
Therefore
that
this
first
of
the
Sabbath
is
the
Lords
day
,
it
is
manifest
by
other
places
of
Scripture
:
whose
consent
make
an
absolute
verity
every
where
:
for
the
rule
of
Scripture
is
to
expound
one
place
by
another
.
In
Matth.
28.2
.
The
woman
came
to
the
grave
upon
the
first
of
the
Sabbath
,
when
as
it
shined
up
,
when
the
light
shined
up
upon
the
first
of
the
Sabbath
,
then
came
the
woman
to
the
grave
;
the
same
word
is
used
there
,
as
there
is
here
;
The
first
of
the
Sabbath
,
which
was
the
day
of
the
Lords
resurrection
,
and
not
every
day
in
the
weeke
,
but
the
eight
day
from
the
creation
.
So
againe
more
clearly
in
Mark
.
16.2
.
and
vers.
9.
it
is
said
there
verse
2.
the
women
came
very
early
in
the
morning
upon
the
first
of
the
Sabbath
,
or
of
the
weeke
.
And
in
the
9.
verse
it
is
said
,
Iesus
did
rise
upon
the
first
of
the
Sabbath
in
the
morning
:
that
is
,
upon
the
first
day
of
the
week
.
This
phrase
in
Scripture
alludeth
to
that
in
Gen.
1.7
.
the
morning
and
the
evening
were
the
one
day
,
that
is
,
the
first
day
:
for
one
and
first
in
the
Hebrew
tongue
are
promiscuously
taken
,
which
is
,
in
every
one
day
of
the
Sabbath
,
that
is
,
in
every
Sabbath
,
or
upon
the
Lords
day
,
or
in
every
first
day
of
the
weeke
which
is
the
Lords
day
.
Then
the
authoritie
of
the
Acts
of
the
Apostles
;
and
this
place
,
and
that
of
Saint
Iohn
,
which
saith
,
he
was
rapt
in
the
spirit
upon
the
Lords
day
.
The
judgement
of
the
Fathers
for
the
ob●ervation
of
the
Lords
day
.
All
these
things
be
firme
,
and
true
establishers
of
the
point
we
have
declared
.
Now
for
the
Fathers
,
that
they
were
all
also
of
the
same
minde
,
you
shall
heare
.
Iustin
Martyr
Iustin
Martyr
Apolog
1.2
.
that
lived
an
hundred
yeares
after
Christ
,
within
an
hundred
and
foure
yeares
after
,
he
saith
in
the
second
of
his
Apollogeticks
:
In
the
day
,
saith
he
,
that
we
call
Sunday
,
the
day
which
the
Heathen
men
called
Sunday
,
which
is
now
our
Sabbath
day
:
for
the
other
day
before
was
called
Saturne
day
of
Saturne
,
which
was
the
Iews
Sabbath
,
in
that
day
,
saith
he
,
the
congregation
come
together
,
and
there
are
prayers
offered
up
to
God
,
and
after
the
Sacraments
are
received
,
there
is
a
collection
made
,
every
man
layes
up
as
much
as
his
own
good
will
is
,
according
to
his
own
election
,
and
it
is
given
to
the
superintendent
,
or
to
the
chiefe
Minister
of
the
place
,
and
he
seeth
the
poore
provided
for
with
it
,
he
seeth
it
be
bestowed
upon
them
.
Tertullian
which
lived
two
hundred
and
foure
yeares
after
Christ
,
in
his
booke
called
,
Tertull.
in
sould
.
Crowne
.
Apolog.
ca.
16.
The
souldiers
Crowne
,
he
saith
,
Vpon
the
Lords
day
wee
abhorre
fasting
,
for
it
is
a
time
of
feasting
with
us
.
And
in
his
Apolloget
.
Chap.
16.
saith
he
,
If
we
give
one
day
in
seven
to
merrinesse
and
joy
,
to
joyfulnesse
in
the
holy
Ghost
,
it
is
but
all
one
as
the
Iewes
do
which
give
yet
superstitiously
the
day
of
Saturne
to
idlenesse
,
and
meere
superstition
,
so
saith
Tertullian
,
there
is
a
certaine
little
chest
in
the
Church
,
and
every
man
puts
into
it
what
seemes
good
to
him
,
if
he
can
;
and
if
he
will
:
for
there
is
no
man
constrained
,
and
this
is
done
once
in
a
moneth
.
For
the
place
could
not
endure
that
it
should
be
done
every
Sabbath
,
(
as
the
Apostle
saith
)
here
upon
every
first
of
the
Sabbath
,
but
because
of
the
povertie
of
the
countrey
it
was
but
once
in
a
moneth
,
that
they
brought
their
charitie
for
the
poore
.
Clemens
Alexandrinus
in
the
fifth
of
his
Stromata
,
Clem.
Alexan.
Strom.
5.
P●ato
.
he
brings
a
prophesie
out
of
Plato
,
that
God
would
change
the
seventh
day
to
the
eighth
;
to
signifie
thereby
,
that
God
would
bring
a
rest
to
all
the
world
:
so
that
our
change
of
the
Sabbath
day
,
saith
he
,
it
is
not
onely
of
us
,
not
onely
manifested
to
us
,
but
it
was
opened
to
the
Gentiles
themselves
;
they
also
acknowledged
it
.
Cyprian
Diacon
.
Epist
41.
Cyprian
the
Deacon
saith
,
he
shall
reade
the
next
Lords
day
,
wherein
the
Church
must
bring
their
accustomed
sacrifice
to
God
;
that
is
,
the
sacrifice
of
Almes-deeds
,
the
treasure
of
life
eternall
:
and
in
his
41.
Epistle
(
saith
he
)
in
the
station
,
that
is
,
in
the
Church
where
we
meet
,
and
stand
together
before
God
;
let
you
almes
be
ready
,
and
let
no
man
appeare
empty
before
the
Lord
,
alluding
to
the
law
,
speaking
of
the
change
of
the
Sabbath
,
and
the
collection
for
the
poore
Saints
named
in
this
place
,
by
the
common
state
of
the
Church
.
Basil
.
Hexamer
.
secund.
Basile
in
the
second
of
his
Hexameron
,
(
saith
he
)
that
the
Lord
might
bring
us
from
this
present
life
,
to
the
thought
of
a
better
life
,
of
the
life
to
come
,
he
hath
appointed
the
first
fruits
of
the
Sabbath
,
wherein
the
first
fruits
of
the
living
rose
again
from
the
dead
:
the
Lord
Christ
which
was
dead
,
did
then
live
,
which
was
the
beginner
and
continuer
of
light
in
his
Church
;
I
meane
(
saith
he
)
the
holy
Sabbath
day
,
glorified
by
the
resurrection
of
Christ
,
and
commended
to
the
Church
to
be
alway
fulfilled
and
kept
.
Nazianzinus
orat
.
43.
Nazianzen
saith
he
,
there
were
two
Lords
dayes
,
the
one
for
the
Iewes
,
the
other
for
the
Gentiles
;
but
ours
that
we
have
is
more
excellent
than
that
:
for
that
was
belonging
to
mans
salvation
,
but
this
was
the
very
nativity
of
salvation
,
the
birth
of
our
Saviour
.
The
Iewes
Sabbath
was
the
intermedium
,
the
passage
betweene
the
buriall
of
Christ
and
his
resurrection
,
for
Christ
lay
in
his
grave
upon
their
Sabbath
day
,
and
there
he
rested
,
and
with
him
rested
all
the
ceremonies
of
the
law
,
never
any
more
to
revive
,
but
this
of
the
resurrection
of
Christ
,
is
plainly
and
fully
the
day
of
the
second
generation
,
and
regeneration
of
all
the
Saints
;
and
he
gives
a
reason
for
it
:
For
,
saith
he
,
even
as
the
first
creation
of
the
world
begun
from
the
Sabbath
day
:
so
we
must
imagine
that
God
began
to
make
the
world
upon
the
Munday
as
we
call
our
weeke
,
for
in
his
eternall
rest
whereby
he
rested
from
all
eternitie
,
he
began
then
to
worke
,
although
it
were
no
worke
to
God
but
a
rest
,
even
the
creation
,
it
was
a
rest
to
him
,
he
did
not
worke
then
more
then
before
,
yet
it
is
signified
to
us
by
worke
in
the
Scripture
,
and
that
he
began
in
the
beginning
of
the
weeke
to
set
himselfe
to
worke
,
therefore
as
that
worke
of
the
creation
began
from
the
Sabbath
,
so
the
worke
of
the
recreation
and
redemption
of
man
must
begin
from
the
Sabbath
.
And
although
this
be
the
eighth
day
,
yet
it
is
the
best
day
of
all
that
were
before
it
,
and
of
all
that
shall
come
after
it
;
being
more
high
,
and
glorious
,
then
that
glorious
day
that
was
before
,
and
being
more
wonderful
and
admirable
then
that
wondrous
time
that
preceded
it
.
Saint
Ierome
in
the
second
Epistle
of
his
booke
against
Vigil
.
The
Apostle
Paul
saith
he
,
S.
Hierom.
contra
Vigil
.
Epist.
3.
Vigitantius
I
suppose
.
commanded
almost
all
Churches
that
there
should
be
collections
for
the
poore
made
upon
the
Lords
day
,
which
is
the
first
day
of
the
weeke
,
that
is
,
the
first
of
the
Iewish
weeke
.
And
in
his
fourth
question
to
Hibibbia
,
How
soone
,
saith
he
,
did
the
Apostles
of
Christ
turne
,
and
change
the
Iewish
Sabbath
?
to
shew
the
libertie
of
Christians
from
the
bondage
of
the
law
,
how
soone
did
they
turne
it
to
the
Lords
day
?
Aug.
10.
Tom.
Saint
Austin
in
the
tenth
Tome
of
his
Sermon
upon
these
words
of
the
Apostle
,
saith
he
,
When
the
seventh
day
was
fulfilled
which
is
the
consummation
of
the
world
,
we
must
come
backe
againe
to
the
first
,
and
reckon
from
seven
to
seven
,
and
this
first
will
be
found
the
eight
day
:
the
seventh
day
is
ended
,
and
then
the
Lord
is
buried
,
the
eight
day
begins
,
and
then
the
Lord
is
raised
,
for
the
raising
up
of
the
Lord
Iesus
hath
promised
unto
us
a
day
eternall
,
and
hath
consecrated
to
us
the
Lords
day
which
is
the
signe
,
and
note
,
and
assurance
unto
us
of
that
eternall
day
of
that
everlasting
Sabbath
:
for
now
the
rocke
is
raised
up
againe
.
Let
all
our
hearts
be
circumcised
(
speaking
of
the
manner
of
circumcision
which
was
done
with
a
knife
of
stone
,
)
with
a
piece
of
a
stone
taken
out
of
the
rock
,
out
of
the
rock
which
is
Christ
.
Chrysost.
on
1.
Cor.
16.2
.
Saint
Chrysostome
upon
this
place
.
In
one
of
the
Sabbaths
,
that
is
(
saith
he
)
upon
the
Lords
day
:
for
the
time
it selfe
was
of
sufficient
force
(
saith
he
)
to
bring
a
man
to
bee
liberall
;
to
give
almes
plentifully
.
Oecumenius
.
Oecumenius
saith
,
the
same
(
saith
hee
)
it
should
rouze
us
up
this
time
,
the
Lords
day
,
to
do
good
to
the
Lords
Saints
.
Theophilact
.
Theophilact
,
being
the
first
day
of
the
weeke
,
the
time
wherein
we
meet
together
before
God
:
they
never
(
saith
he
)
went
without
love
to
God
,
and
to
the
Saints
;
upon
the
first
day
of
the
weeke
,
which
is
the
Lords
day
.
Theodoret
,
Theodoret.
saith
he
,
the
day
,
and
the
worke
are
met
together
;
a
man
should
do
the
works
of
the
time
in
his
owne
time
:
a
worke
done
in
season
is
the
more
gratefull
,
and
acceptable
.
Therefore
,
saith
he
,
the
day
of
the
Lord
wherein
the
resurrection
of
Christ
is
honoured
,
is
the
fittest
time
to
shew
our
bountifulnesse
to
God
;
which
hath
beene
so
bountifull
to
us
in
giving
us
the
memoriall
of
him
,
that
was
Lord
of
his
owne
,
and
of
our
resurrection
.
Athanasius
Athanasius
.
upon
that
place
:
All
things
are
delivered
to
me
of
my
Father
,
which
I
stood
on
the
last
day
;
and
shewed
his
reasons
for
the
change
of
the
Sabbath
.
Cirill
of
Ierusalem
in
the
fourteenth
of
his
Catechisme
,
saith
he
,
Yesterday
,
Cirill
of
Ierus
.
Catech.
14.
upon
the
Lords
day
in
the
congregation
of
the
Saints
,
and
at
the
generall
prayers
of
the
people
;
you
heard
me
speak
and
discourse
of
these
things
,
where
we
may
see
that
in
that
countrey
also
the
same
manner
was
retained
.
Epiphanius
in
his
second
booke
;
Epiph.
lib.
2.
The
Sabbath
of
the
Iewes
remained
in
the
law
till
the
presence
,
and
comming
of
Christ
:
but
Christ
dissolved
the
Sabbath
,
and
gave
a
Sabbath
of
his
owne
,
which
is
a
type
of
that
true
rest
of
that
sabbatism
wherby
the
Saints
rest
from
ceremonies
,
and
are
come
to
the
substance
,
the
Sonne
of
God
,
as
the
Apostle
speaks
,
Heb.
4.7
.
Cirill
of
Alexandria
,
in
his
seventh
booke
to
Palladius
:
We
know
,
saith
he
,
Cirill
Alexand.
l.
7.
ad
Pallad.
that
the
Lord
Christ
came
to
make
us
a
perfect
rest
from
sinne
,
from
death
,
from
miserie
,
and
to
give
us
conquest
over
death
:
and
he
had
power
being
Lord
of
the
Sabbath
,
to
make
a
new
day
,
to
make
a
new
consecration
which
the
Church
of
God
hath
alway
followed
.
Saint
Ambrose
Ambrose
.
2.
Cor.
16.2
.
upon
this
place
,
saith
he
,
this
one
of
the
Sabbaths
,
or
the
first
of
the
Sabbath
,
is
the
Lords
day
,
as
it
is
written
every
where
in
the
Gospell
,
that
Christ
rose
on
the
first
day
of
the
weeke
.
Leo
on
the
Collects
,
Leo
on
the
Collects
.
speaking
to
the
Saints
to
give
bountifully
,
now
is
the
time
,
saith
he
,
now
is
the
Lords
day
,
now
shew
your
thankfulnesse
,
and
your
love
to
God
in
Christ
,
by
your
bountie
to
those
that
are
the
members
of
Christ
.
Greg.
Epist.
3.
Saint
Gregory
in
his
third
Epistle
,
If
any
man
(
saith
he
)
say
that
the
Iews
sabbath
should
be
reduced
,
and
brought
backe
,
let
them
reduce
all
the
ceremonies
with
it
,
and
if
the
one
be
abhominable
,
the
other
is
abhominable
also
:
therefore
take
heed
you
be
not
seduced
,
despise
the
words
of
fooles
,
weigh
every
thing
in
the
ballance
of
reason
,
and
that
revelation
that
you
have
received
the
sabbath
is
made
the
day
of
the
Lord
,
that
looke
what
errours
we
commit
the
week
before
,
we
should
make
amends
,
by
expiation
,
and
confession
,
and
sorrow
,
and
contrition
upon
the
Lords
day
.
Dam●scene
.
Damascene
,
We
celebrate
the
Lords
day
,
as
the
perfect
rest
of
humane
nature
,
for
the
Iews
sabbath
was
a
carnall
rest
,
a
temporall
,
and
figurative
rest
,
of
that
which
was
to
come
;
but
this
is
the
perfect
rest
of
nature
,
to
have
an
assured
promise
of
our
resurrection
,
which
we
could
not
have
but
by
the
memoriall
of
a
resurrection
;
and
that
could
not
be
done
,
but
in
the
resurrection
of
Christ
:
therefore
we
celebrate
this
day
in
memory
of
Christs
resurrection
,
and
in
token
of
the
assurance
of
our
resurrection
.
Beza
,
and
Musculus
,
Beza
and
Muscu●us
.
and
other
late
writers
,
unlesse
one
or
two
,
which
I
spake
of
before
,
which
indeed
are
singular
men
in
their
place
,
and
degree
:
I
say
these
men
dissent
from
them
,
and
they
say
,
and
acknowledge
that
these
two
places
of
Scripture
make
it
apparant
,
the
authoritie
of
the
change
of
the
Sabbath
.
I
have
beene
too
long
on
this
subject
.
Now
I
come
to
that
which
is
more
plaine
,
and
easie
.
After
he
had
told
them
on
what
time
this
should
be
done
,
and
we
see
the
time
was
upon
the
Lords
day
;
and
we
see
the
reasons
why
it
was
changed
from
the
seventh
day
from
the
creation
to
the
eighth
day
.
Now
let
us
go
to
the
next
that
follows
in
the
order
of
the
words
.
By
what
reasons
,
The
motives
to
charitie
.
by
what
arguments
would
the
Apostle
perswade
them
to
this
act
?
What
arguments
doth
he
use
?
It
is
a
hard
matter
to
bring
a
churles
money
out
of
his
purse
,
and
even
those
that
bee
generous
,
and
excellent
well
minded
;
yet
they
cannot
endure
to
heare
much
of
almes
,
for
charitie
is
soone
wearie
;
and
being
once
wearie
;
there
must
needs
come
infinite
danger
to
the
soule
.
For
the
heart
grows
hard
,
if
charity
bee
weary
.
And
therefore
to
the
intent
it
may
hold
out
,
good
arguments
and
reasons
must
be
devised
,
to
feed
and
incourage
it
:
for
charitie
of
it selfe
will
lagge
,
and
faile
,
except
it
be
well
supported
.
Therefore
the
Apostle
gives
such
motives
as
that
nothing
could
be
found
more
opportune
,
and
fit
to
keepe
men
in
practise
then
this
.
And
first
from
the
example
of
other
Churches
,
As
I
have
appointed
in
the
Churches
of
Galatia
,
so
do
ye
:
that
which
other
Churches
do
,
surely
that
you
will
do
,
especially
that
which
poorer
Churches
have
done
,
that
are
not
able
to
come
neere
you
in
state
,
and
meanes
,
you
will
be
ashamed
to
come
behinde
them
;
but
the
Churches
of
Galatia
which
are
more
ancient
then
you
,
and
withall
poorer
then
you
;
they
have
done
this
.
Therefore
I
pray
do
you
so
too
,
that
is
one
great
incentive
,
wherein
we
are
to
consider
what
the
Church
of
Galatia
was
,
and
also
what
his
authoritie
was
among
them
,
I
have
appointed
,
I
have
commanded
(
saith
he
)
saith
S.
Chrysostome
,
he
did
not
counsell
them
,
he
did
not
exhort
them
,
by
faire
words
to
do
it
,
but
he
appointed
them
by
his
power
Apostolicall
,
by
his
Apostolicall
authoritie
:
whereby
it
appeares
,
that
the
Church
hath
power
to
dispose
of
mens
goods
in
the
generall
,
though
not
in
the
speciall
quantitie
;
that
is
one
motive
to
draw
them
on
.
Another
is
taken
from
the
faire
carriage
that
should
be
in
the
businesse
,
a
man
will
more
easily
be
intreated
to
do
something
,
if
he
be
perswaded
that
there
shall
be
no
false
play
in
it
;
but
that
every
thing
shall
be
done
according
to
the
Donors
intention
,
and
that
the
parties
appointed
shall
be
sure
to
receive
that
which
they
have
given
;
without
any
fraud
or
deceit
:
for
that
the
Apostle
gives
them
satisfaction
,
and
tels
them
,
that
when
hee
comes
the
money
shall
be
sent
,
and
transmitted
to
Ierusalem
,
to
the
poore
Saints
of
Ierusalem
,
for
whom
he
begged
,
as
we
heard
before
;
it
should
be
sent
to
them
,
and
it
should
be
sent
by
those
that
they
should
chuse
themselves
,
and
if
need
were
he
himselfe
also
would
go
with
them
.
So
that
here
is
a
full
certaintie
made
,
that
it
should
not
be
balked
,
that
it
should
not
be
interverted
,
nor
kept
in
private
mens
hands
,
or
be
turned
to
the
private
good
of
a
few
,
but
it
should
redound
to
the
benefit
of
those
for
whom
it
was
intended
:
and
for
that
purpose
hee
tels
them
there
should
be
certaine
men
chosen
,
and
chosen
of
the
Corinthians
themselves
;
men
that
should
be
approved
by
their
letters
,
and
Epistles
:
and
if
there
were
further
necessitie
,
he
himselfe
would
go
to
be
a
witnesse
,
and
testifie
of
this
their
great
grace
;
which
God
had
done
by
them
:
This
is
the
second
motive
whereby
he
incites
them
.
The
third
is
,
the
glorious
title
he
gives
them
:
for
charitie
,
although
it
be
not
proud
,
yet
notwithstanding
it
looks
that
there
should
be
some
thankfull
remembrance
of
it
,
it
desires
no
glorious
titles
,
nor
no
blazing
,
yet
the
Lord
God
in
mercie
hath
appointed
that
if
the
poore
woman
shall
poure
upon
the
body
of
Christ
such
a
box
of
oyntment
,
the
Lord
saith
,
Verily
I
say
unto
you
,
wheresoever
the
Gospell
shall
be
preached
,
a
memoriall
shall
be
made
of
her
,
of
this
that
she
hath
done
,
her
box
shall
go
with
her
for
a
memoriall
of
her
.
The
Lord
will
not
have
the
good
deeds
of
his
Saints
to
be
buried
in
oblivion
;
but
hee
will
have
them
famous
,
he
will
have
them
carried
through
the
world
;
therefore
the
Apostle
gives
it
a
glorious
name
,
a
glorious
title
;
and
saith
,
your
grace
.
They
shall
carry
your
benefit
,
or
your
grace
,
your
benefit
as
the
word
signifieth
at
large
;
But
the
Apostle
speakes
here
in
another
minde
,
as
of
a
thing
that
comes
from
the
grace
of
God
,
that
ruled
and
reigned
in
them
,
and
moved
them
to
this
gracious
worke
.
And
then
the
last
is
from
the
inconvenience
,
that
would
come
otherwise
,
hee
desires
that
it
might
be
done
with
all
speed
,
for
hee
(
saith
hee
)
would
have
none
to
gather
when
he
came
,
because
it
would
tend
both
to
his
,
and
to
their
shame
,
if
they
should
be
found
unready
.
Vnreadinesse
is
a
fault
in
all
the
parts
of
Christianitie
,
and
there
was
no
man
that
ought
to
be
so
forward
as
they
;
therefore
he
prayes
them
to
do
it
before
hand
.
These
are
the
parcels
of
this
Text.
Of
these
things
briefly
,
and
in
order
;
as
it
shall
please
God
to
give
assistance
.
2
Motive
,
from
the
Churches
authority
.
First
,
concerning
the
motive
from
the
Church
.
It
hath
alway
beene
a
strong
argument
that
is
taken
from
the
Churches
authority
,
He
that
heares
you
,
heares
me
:
and
he
that
scornes
you
,
scornes
me
,
saith
our
Lord
Christ
:
and
tell
it
to
the
Church
,
and
if
he
will
not
heare
the
Church
,
let
him
be
to
thee
as
a
heathen
,
and
a
publicane
,
or
sinner
.
Hee
that
will
not
do
as
the
Church
doth
,
he
is
out
of
the
Church
of
God
,
he
is
a
banished
man
from
heaven
:
and
a
cast-away
from
all
hope
of
salvation
.
This
argument
therefore
must
be
of
speciall
consideration
with
us
;
what
the
ancient
Church
hath
done
before
times
,
we
must
follow
their
steps
,
if
we
meane
to
partake
of
the
reward
that
they
,
and
we
both
looke
for
.
We
see
that
antiquitie
is
a
great
and
a
maine
reason
to
induce
any
good
understanding
:
for
if
the
Church
of
God
have
authoritie
to
perswade
all
her
children
,
and
those
that
follow
after
,
certainly
then
the
ancientest
Churches
are
of
the
greatest
authoritie
.
Now
the
Church
of
Galatia
was
a
more
ancient
Church
then
Corinth
.
Therefore
the
Apostle
alledgeth
the
authority
of
that
Church
,
to
bring
this
on
.
So
we
see
also
in
persons
,
not
only
in
Churches
,
but
in
particular
persons
,
Rom.
16.6
.
Salute
Andronicus
,
and
Iunia
that
were
before
me
in
the
Lord
they
were
Christians
before
Saint
Paul
,
therefore
Saint
Paul
gave
them
honour
as
his
predecessors
,
as
his
glorious
,
and
honourable
Ancestors
,
that
were
in
the
Lord
before
him
.
Therefore
hee
saith
,
honour
them
,
and
salute
them
much
.
So
in
this
case
Galatia
was
the
more
ancient
Church
,
therefore
it
was
to
be
the
rule
of
Churches
afterward
in
all
good
things
,
in
all
things
belonging
to
the
propagation
of
the
Gospell
;
to
the
maintenance
of
a
good
conscience
.
The
authoritie
of
the
Church
is
the
greatest
argument
one
of
them
under
heaven
,
and
it
is
certaine
,
if
our
mother
Church
which
was
once
,
the
Church
of
Rome
;
if
it
had
not
proved
extreamly
cruell
,
and
tyrannous
in
her
proceedings
,
there
ought
no
Church
to
have
fallen
away
from
her
communitie
:
for
by
separation
from
her
,
if
she
had
continued
a
true
mother
;
they
had
separated
from
their
father
too
:
the
God
of
all
comfort
,
the
God
of
heaven
and
earth
:
for
a
man
cannot
have
his
fathers
blessing
,
if
he
go
from
his
mothers
bosome
,
but
now
when
all
things
were
turned
to
pride
,
to
worldly
covetousnesse
,
to
ambition
,
and
vaine
glory
,
and
their
own
greatnesse
without
the
true
aime
,
and
without
respect
to
the
right
end
,
when
all
was
turned
to
pride
,
and
selfe-love
,
that
they
would
depose
Kings
,
and
Princes
out
of
their
seats
and
kingdomes
,
it
grew
then
to
be
a
monster
,
and
ceased
to
be
a
mother
,
and
thence
it
is
not
lawfull
to
have
any
communion
with
them
,
that
are
so
blasphemous
.
But
else
,
I
say
,
if
they
had
continued
in
that
modest
humilitie
,
which
they
were
first
bred
in
,
Rome
a
true
Church
500
yeares
after
Christ
.
&
continued
in
for
the
space
of
foure
or
five
hundred
yeares
,
surely
,
the
authoritie
of
the
Church
had
beene
a
rule
for
the
whole
world
;
for
where
they
do
well
,
the
Apostle
makes
a
law
from
their
doings
,
As
the
Churches
of
Galatia
do
,
so
do
ye
.
2
What
the
Church
of
Galatia
was
.
Secondly
,
here
is
to
bee
observed
,
what
this
Church
of
Galatia
was
,
it
was
a
famous
,
but
yet
it
was
but
a
poore
Church
:
it
was
so
famous
in
zeale
,
that
the
Apostle
protests
that
they
would
have
given
him
their
eyes
to
have
done
him
good
,
wherein
he
signified
their
infinite
ardor
,
and
fervencie
to
the
Gospell
of
Christ
,
at
his
first
comming
,
although
afterwards
by
his
absence
,
they
were
seduced
,
and
drawne
away
by
circumcision
,
by
some
creeping
Iewes
that
stole
in
among
them
.
But
as
it
was
famous
for
the
greatnesse
of
the
graces
of
the
spirit
,
so
it
was
but
meane
in
condition
.
Therefore
the
Apostle
might
well
draw
an
argument
from
it
:
for
the
Corinthians
could
not
object
,
and
say
,
What
do
you
tell
us
of
Galatia
?
Galatia
is
a
potent
kingdome
,
a
rich
kingdome
full
of
meanes
,
and
full
of
glory
above
our
Citie
,
but
this
they
could
not
do
:
for
it
appeared
to
all
the
world
to
be
but
a
poore
place
,
a
place
of
no
trafficke
,
except
it
were
a
little
in
the
Euxine
sea
:
for
it
is
a
middle-land
place
.
And
although
the
countries
of
Asia-minor
(
whereof
Galatia
is
one
)
can
maintaine
themselves
,
Galatia
in
Asia
minor
.
yet
for
any
great
superfluitie
,
and
abundance
,
to
send
to
others
,
they
cannot
do
it
,
especially
the
Citie
of
Galatia
which
is
excluded
,
and
kept
from
the
Pamphilian
Sea
,
by
the
border
of
the
South
which
lyeth
betweene
it
and
Pamphilia
.
So
we
see
here
,
that
according
as
God
hath
given
Churches
meanes
and
abilitie
,
so
they
should
exceed
those
that
are
poorer
:
the
richer
sort
must
do
after
a
rich
manner
;
and
if
the
poore
should
at
any
time
seeke
to
transcend
them
,
it
were
a
shame
to
them
that
are
greater
,
and
more
able
.
The
Citie
of
Corinth
,
it
was
the
Mart
of
all
the
world
:
Corinth
the
Mart
of
the
world
.
Hom.
Iliad
2.
therefore
Homer
in
his
time
which
was
one
of
the
ancientest
Writers
that
ever
was
among
the
Heathen
,
there
is
none
like
him
,
in
his
second
Iliad
he
saith
three
times
over
,
Rich
Corinth
.
The
reason
of
it
is
because
of
the
scituation
which
is
betweene
two
seas
,
from
whence
all
the
traffick
of
the
world
flocked
,
&
flowed
to
it
.
Therefore
it
followed
that
seeing
the
Church
of
Galatia
had
farre
lesse
meanes
then
Corinth
,
and
yet
they
had
done
thus
.
Therefore
Corinth
must
much
more
obey
this
precept
.
And
it
is
a
lesson
that
I
would
that
men
of
sence
and
reason
would
lay
to
their
owne
consciences
both
in
the
Church
,
and
in
their
private
persons
:
for
we
have
a
great
number
of
poore
Churches
even
in
this
Citie
,
that
are
sessed
oft
times
to
pay
farre
more
then
richer
places
do
:
and
there
are
many
poore
persons
that
are
truer
pay-masters
,
that
pay
scot
,
and
lot
better
then
many
greater
men
do
,
which
the
Apostle
intimates
here
to
be
a
shame
,
it
is
a
shame
that
poore
Churches
should
go
before
rich
:
it
is
a
shame
that
Galatia
should
go
before
Corinth
,
and
exceed
them
;
it
is
a
thing
that
God
will
have
a
saying
for
;
and
these
great
ones
that
have
their
thousands
,
and
their
ten
thousands
about
them
,
and
yet
they
will
not
pay
that
which
belongs
to
their
poore
officers
,
to
their
poore
servants
,
such
as
belong
to
them
,
poore
Church-men
,
that
will
not
pay
that
which
belongs
to
them
of
custome
,
and
dutie
;
these
men
shame
themselves
infinitely
,
and
disturbe
the
order
of
nature
:
and
perhaps
lay
up
a
curse
for
their
owne
soules
.
The
last
thing
that
I
observe
hence
is
this
:
how
will
he
make
the
Church
of
Galatia
to
provoke
them
,
how
will
hee
bring
the
Corinthians
to
this
?
how
shall
it
be
brought
about
?
The
Corinthians
might
have
objected
and
said
,
What
do
you
tell
us
of
the
Church
of
Galatia
?
Have
not
we
poore
enow
of
our
owne
?
as
we
use
to
say
now
adayes
,
we
will
give
nothing
abroad
,
because
wee
have
poore
at
home
.
It
is
true
,
a
poore
mans
neighbour
that
is
neere
unto
him
,
ought
in
the
first
and
principall
place
to
be
regarded
;
no
question
of
it
,
yet
there
ought
something
to
be
done
to
the
poore
at
large
.
Now
lest
the
Corinthians
should
say
they
would
be
at
their
choice
,
and
they
would
either
do
,
or
they
would
not
do
,
and
the
Church
of
Galatia
was
of
no
power
to
prescribe
them
,
or
their
example
was
of
no
force
to
move
them
by
way
of
necessitie
.
The
Apostle
therefore
tels
them
,
I
did
appoint
:
So
by
this
he
shews
,
that
he
came
with
full
authoritie
,
as
speaking
more
authentically
,
and
more
powerfully
,
not
by
perswasion
and
counsell
,
but
by
his
Apostolicall
authoritie
,
which
he
had
received
by
Christs
command
.
As
I
have
appointed
.
The
Church
hath
power
to
dispose
of
mens
goods
.
We
learne
by
this
that
the
Church
hath
power
to
dispose
of
mens
goods
;
and
yet
this
must
be
done
in
a
gentle
manner
,
with
a
reservation
of
their
owne
will
for
the
quantitie
:
for
in
the
quantitie
it
cannot
say
,
saith
Saint
Chrysostome
,
thus
much
or
thus
much
,
but
must
leave
it
to
a
mans
owne
conscience
,
according
as
God
hath
inriched
him
:
but
as
I
said
before
,
whensoever
God
hath
given
a
prosperous
voyage
according
as
a
man
hath
had
a
good
journey
in
his
trade
,
so
he
must
prosper
Gods
Saints
according
as
God
hath
prospered
him
.
But
for
the
maine
point
that
he
must
give
something
,
it
lyes
in
the
Churches
power
to
command
that
almes-deeds
,
and
works
of
charitie
should
be
done
,
that
is
as
much
in
the
Churches
power
as
that
we
should
keepe
a
Sabbath
day
,
that
men
should
meet
together
,
and
heare
the
word
,
and
administer
Baptisme
,
and
the
Lords
Supper
,
in
the
Church
,
wee
know
these
things
the
Church
hath
power
to
ordaine
,
and
constitute
,
and
as
much
power
hath
the
Church
to
ordaine
the
collection
for
the
poore
:
for
all
come
from
one
authoritie
.
Therefore
the
Apostle
saith
here
,
As
I
have
appointed
.
So
then
the
Corinthians
were
bound
not
onely
by
the
example
of
the
Church
of
Galatia
,
but
by
that
Apostolicall
power
,
by
that
authoritie
which
the
Apostles
had
received
from
Christ
,
Feed
my
sheepe
,
feed
them
with
your
prayers
,
feed
them
with
your
preaching
,
feed
them
with
your
exhortations
,
feed
them
in
giving
them
bread
for
the
body
,
feed
them
by
your
example
,
feed
them
every
way
that
may
be
helpfull
,
and
commodious
to
them
.
Howbeit
out
of
this
we
must
not
gather
that
the
Church
hath
that
fulnesse
of
power
to
impose
what
they
list
,
and
to
oppresse
by
way
of
exaction
,
to
thrust
in
upon
the
members
of
Christ
what
it
pleaseth
them
.
No
;
the
Apostle
gives
no
way
here
for
annates
,
he
gives
no
way
for
Peter-pence
,
nor
for
such
kinde
of
collections
:
for
those
were
exactions
,
and
extortions
against
the
good
wils
of
the
parties
,
to
the
impoverishing
of
them
that
gave
it
,
and
to
the
exceeding
enriching
of
those
that
received
it
.
Therefore
in
such
a
case
we
must
take
notice
how
farre
the
Churches
authoritie
doth
extend
,
that
is
,
when
it
is
to
do
good
to
them
of
Ierusalem
,
for
the
Saints
of
Ierusalem
,
for
the
good
of
them
that
want
,
of
them
that
are
disabled
by
age
,
or
by
nature
,
or
by
misfortune
,
to
do
good
to
them
,
this
is
the
will
of
God
,
and
this
the
Church
hath
power
to
raise
out
of
a
mans
substance
;
and
there
is
nothing
that
is
a
mans
owne
,
there
is
nothing
that
he
can
say
,
hee
takes
comfort
in
,
unlesse
the
poore
man
take
part
of
it
;
there
is
no
pound
that
thou
hast
except
the
poore
man
have
a
quantitie
out
of
it
,
if
it
be
but
a
farthing
in
a
pound
,
except
he
have
something
from
it
,
there
can
be
no
rest
nor
quiet
to
thee
of
it
,
the
Lord
hath
appointed
unto
men
,
that
as
he
hath
blessed
them
,
so
they
should
returne
some
tribute
,
some
acknowledgement
to
his
poore
members
on
earth
.
As
I
have
appointed
in
the
Churches
of
Galatia
.
This
is
the
first
motive
,
I
lay
no
new
thing
upon
your
shoulders
,
no
new
burthen
upon
you
,
but
that
which
other
Churches
beare
as
well
as
you
;
nay
that
which
poorer
Churches
,
as
that
of
Galatia
,
(
which
is
not
comparable
to
you
)
beares
the
same
burthen
:
therefore
I
pray
do
you
beare
it
.
It
is
the
common
taxation
of
the
Church
of
God
,
the
collection
for
the
poore
the
taxing
for
the
poore
,
it
hath
beene
still
a
follower
,
and
a
concomitant
of
the
Gospell
to
have
mind
of
the
poore
Saints
,
it
was
the
charge
given
to
Paul
and
Barnabas
,
Gal.
2.
as
a
chiefe
part
of
their
office
to
be
mindfull
of
the
poore
.
2.
Motive
.
The
safe
carriage
of
it
.
The
second
motive
is
taken
from
the
faire
carriage
that
shall
bee
in
this
matter
:
for
the
Corinthians
might
feare
,
when
they
had
made
this
collection
,
and
should
send
it
,
that
it
would
miscarry
;
for
Ierusalem
was
almost
a
thousand
miles
off
from
Corinth
,
take
the
neerest
way
that
might
be
,
and
there
might
many
casualties
fall
out
before
it
came
there
,
it
might
be
taken
by
tyrants
,
or
they
might
be
false
among
themselves
,
so
that
they
knew
not
whether
ever
it
should
come
to
the
hands
of
them
that
should
have
it
tendred
them
.
Therefore
for
that
he
saith
,
he
will
see
to
it
,
they
shall
be
sure
it
shall
be
carried
safe
,
and
sent
to
Ierusalem
.
It
is
a
great
comfort
,
and
a
great
argument
to
stirre
up
mens
hearts
to
do
good
,
when
they
know
there
shall
be
no
fraud
nor
deceit
in
the
conveyance
of
it
,
it
was
that
onely
incentive
that
moved
our
forefathers
to
be
so
bountifull
to
the
Church
of
God
,
as
they
were
,
that
they
went
from
the
giving
of
almes-deeds
to
the
building
of
Cels
,
and
Colledges
,
and
Monasteries
,
and
great
Churches
,
and
goodly
Pallaces
,
a
strange
and
wondrous
height
there
was
of
pietie
and
devotion
.
Indeed
there
was
much
superstition
mingled
with
it
,
there
was
much
vanitie
mixed
with
it
:
but
yet
we
may
well
thinke
that
if
those
men
had
ever
thought
of
such
sharkers
as
came
after
them
,
to
pull
downe
all
,
and
to
make
every
thing
equall
with
the
ground
,
they
would
have
saved
a
labour
,
and
would
never
have
beene
so
bountifull
to
the
Church
.
If
they
had
thought
that
such
a
sort
of
intruders
,
and
ravenners
would
have
taken
the
goods
,
and
the
stocke
of
the
Church
,
and
the
stocke
of
the
poore
,
and
have
made
such
havocke
of
them
,
not
caring
for
the
honour
,
and
respect
of
the
Church
.
But
here
for
this
,
the
Apostle
tels
the
Corinthians
,
that
they
should
have
no
such
feare
;
for
,
saith
he
,
whosoever
you
shall
commend
,
such
as
shall
be
fit
men
,
they
should
be
appointed
for
the
carriage
of
this
money
.
Indeed
he
must
be
a
fit
man
that
may
be
trusted
with
money
,
as
he
saith
in
the
Comedie
,
if
thou
findest
a
man
that
is
faithfull
in
money
,
he
may
easily
be
beleeved
on
in
any
word
of
counsell
,
for
he
that
may
bee
trusted
with
the
one
,
may
be
trusted
with
the
other
:
and
they
are
excellent
men
indeed
that
can
bee
faithfull
in
those
things
that
are
committed
to
their
charge
,
especially
in
money
,
where
the
craft
and
subtiltie
may
be
easily
hidde
,
and
can
hardly
be
boltted
out
.
Therefore
he
saith
,
there
shall
be
fit
men
,
chosen
men
of
conscience
,
men
fearing
God
,
and
hating
covetousnesse
;
as
Moses
father
speakes
of
officers
,
not
such
as
were
collectors
afterward
,
men
that
were
carelesse
,
that
will
spend
the
whole
yeare
in
out-laying
,
and
will
worke
all
that
while
out
of
the
poore
mens
stocke
,
they
care
not
how
much
,
men
that
will
come
here
with
a
Briefe
,
and
stay
upon
pleasure
in
the
Citie
,
and
spend
out
their
time
,
that
they
care
not
when
they
returne
to
the
poore
men
for
whom
they
gather
;
much
lesse
shall
they
bee
such
men
as
those
that
shall
barter
their
Briefes
,
and
sell
their
Patent
,
and
take
a
certaine
summe
of
money
beforehand
of
some
hide-bound
fellows
,
of
such
wretches
that
will
extort
,
and
gather
farre
more
then
they
could
do
,
these
must
be
no
such
companions
;
but
they
must
be
men
fit
,
faithfull
men
chosen
of
the
Corinthians
themselves
:
for
he
saith
,
those
that
you
shall
approve
by
your
letters
,
by
them
will
I
send
the
money
.
So
from
hence
wee
understand
,
first
that
there
ought
officers
for
the
poore
,
collectors
for
the
poore
,
alwayes
to
bee
chosen
among
the
parties
with
whom
they
live
;
indeed
some
officers
cannot
bee
chosen
by
the
common
people
,
spirituall
officers
cannot
be
chosen
by
them
:
for
the
people
cannot
chuse
their
Bishop
;
they
cannot
chuse
their
Minister
:
they
must
not
,
they
cannot
meddle
with
it
,
because
it
belongs
not
to
them
to
be
judges
of
gifts
,
and
abilities
of
the
spirit
;
wherein
they
have
no
insight
.
But
for
temporall
things
,
the
Lord
hath
given
them
power
to
elect
and
make
Officers
,
and
the
Civill
Law
gives
them
leave
to
chuse
their
Pleaders
,
their
Physitians
,
and
their
Schoolmasters
,
and
Officers
of
the
like
kinde
.
So
that
in
this
the
Church
hath
authoritie
,
and
power
,
as
we
see
by
the
Apostles
words
.
And
it
is
with
great
care
and
conscience
to
be
left
to
them
,
unlesse
higher
authority
interpose
,
which
must
be
hearkened
unto
,
or
else
,
I
say
,
it
is
left
to
them
:
therefore
the
Apostle
saith
,
They
shall
chuse
,
because
they
were
knowne
to
them
,
they
were
not
knowne
to
the
Apostle
,
except
it
were
by
revelation
,
he
knew
not
by
a
mans
face
,
whether
he
were
honest
or
no.
Therefore
the
Corinthians
were
to
make
choice
of
them
,
and
them
that
they
chose
,
he
would
not
reject
,
and
put
by
,
but
whom
they
should
nominate
,
he
would
allow
,
and
confirme
them
in
their
election
and
choise
.
By
this
we
learne
,
that
it
is
no
small
honour
for
a
man
to
bee
chosen
a
collector
for
the
poore
.
It
is
thought
of
men
to
be
a
poore
,
and
base
office
,
but
it
is
that
place
that
God
puts
a
man
into
,
and
that
God
and
the
Church
trusts
him
withall
.
It
is
a
place
that
is
gotten
by
the
grace
of
God
that
shines
in
a
man
,
and
therefore
it
is
not
to
be
balked
,
and
put
off
,
and
rejected
as
a
matter
of
basenesse
,
but
to
be
accounted
a
faire
degree
in
the
Church
of
God
,
as
the
Apostle
speaks
of
the
Deacons
office
which
is
like
unto
this
of
collection
for
the
poore
.
3.
Motive
.
Letters
of
commendation
.
But
now
how
shall
these
men
be
commended
?
they
must
not
onely
be
chosen
,
but
they
must
be
commended
;
by
their
letters
,
and
Epistles
.
The
Corinthians
must
write
letters
testimoniall
to
commend
these
as
faithfull
brethren
,
to
the
Saints
at
Ierusalem
.
The
Church
of
God
alwayes
had
a
great
care
of
letters
testimoniall
,
they
would
have
no
man
go
,
or
travell
,
without
them
;
they
would
have
no
man
go
into
a
strange
place
to
receive
the
Sacrament
,
but
he
must
have
a
letter
of
testimony
with
him
:
Letters
of
commendation
have
beene
of
ancient
use
in
the
Church
of
God
,
which
are
still
to
be
honoured
,
and
to
be
kept
with
much
care
.
Three
sorts
of
letters
.
These
kinde
of
letters
were
of
three
sorts
.
1
Letters
of
peace
.
They
were
either
letters
of
peace
,
which
were
such
as
a
man
must
needs
have
with
him
if
he
came
to
the
King
,
or
to
the
Bishop
,
he
had
still
a
letter
of
peace
,
that
was
to
shew
that
such
a
man
was
in
the
peace
of
the
Church
,
that
he
was
a
member
of
Christ
,
that
he
was
a
professour
of
the
faith
,
that
he
received
the
Sacrament
duely
,
that
he
was
in
the
communion
of
the
body
;
if
he
had
these
letters
,
he
might
come
into
the
presence
of
the
King
,
or
of
the
Bishop
,
or
else
he
might
not
.
2
Letters
of
form
.
And
then
there
were
letters
of
forme
,
by
which
the
Church
used
to
commend
a
man
to
the
Presbyter
,
or
to
the
people
,
to
whom
they
must
come
with
these
,
and
by
no
meanes
without
them
.
A
man
could
not
travell
out
of
his
countrey
,
but
he
must
have
of
these
letters
to
commend
him
.
And
then
there
were
these
letters
testimoniall
,
3
Letters
testimoniall
.
which
the
Apostle
here
speaks
of
,
that
these
brethren
that
should
be
supposed
faithfull
,
that
should
administer
the
portion
that
God
had
vouchsafed
them
,
that
they
should
deliver
it
to
the
full
,
that
they
should
not
balke
a
peny
,
nor
spend
of
the
Churches
store
,
any
more
then
needs
must
,
nor
stay
by
the
way
longer
then
need
required
;
but
that
they
should
in
all
parts
be
faithfull
dispensers
,
those
that
made
conscience
,
and
those
that
would
give
an
account
,
and
answer
to
God
for
the
things
they
had
beene
trusted
withall
.
The
Church
had
this
care
of
letters
,
because
they
would
have
no
falsaries
to
go
up
and
downe
,
no
idle
vagabonds
,
to
pretend
poverty
,
and
to
collogue
and
cozen
the
world
,
to
whom
they
were
to
send
for
those
that
wanted
.
And
the
Church
was
also
carefull
to
see
that
undoubted
seale
from
those
whom
the
letters
were
sent
,
that
it
were
no
counterfeit
,
lest
there
should
be
any
deceit
,
any
forged
letters
,
and
lest
there
should
be
any
cause
of
trouble
in
the
Church
by
unnecessary
letters
,
that
should
be
sent
to
no
purpose
,
as
many
now
adayes
that
gad
about
upon
their
pleasure
,
and
men
will
send
letters
with
a
beggar
to
maintaine
his
gadding
,
the
Church
of
God
could
not
endure
this
,
but
had
a
speciall
regard
to
the
letters
of
the
Saints
;
and
took
them
still
as
so
many
appendixes
,
as
so
many
seales
,
as
writings
applyed
to
their
faith
;
they
received
them
with
as
great
reverence
as
an
Angell
from
heaven
:
this
was
the
antiquitie
of
letters
.
Now
a
dayes
they
are
so
common
indulgences
,
and
such
like
things
which
the
Pope
hath
set
forth
for
the
pardon
of
sinnes
,
for
the
gathering
of
so
much
money
in
such
a
countrey
,
for
the
preferment
of
such
a
novice
in
such
a
place
,
in
a
strange
land
,
they
were
so
ordinarie
,
Letters
and
Popes
Buls
puc
down
by
H.
3.
as
that
our
Land
in
the
time
of
King
Henry
the
third
,
quite
casheered
all
of
them
,
we
heard
no
more
of
them
since
:
We
have
had
a
great
Sabbath
,
a
long
rest
from
them
.
It
is
good
that
these
letters
should
be
respected
among
friends
,
that
there
should
be
regard
had
of
them
:
for
as
they
do
not
much
good
,
so
they
do
much
harm
in
the
world
;
men
should
be
carefull
what
they
write
,
what
they
set
their
hands
unto
.
It
is
the
fashion
now
adayes
,
when
a
friend
saith
it
,
or
but
send
it
in
writing
to
his
friend
,
for
friendship
sake
he
will
set
his
hand
to
it
,
that
a
man
is
a
good
competent
schollar
,
when
hee
knows
nothing
of
learning
,
one
that
never
saluted
learning
from
the
threshold
;
that
a
man
is
vertuous
,
when
he
is
cleane
contrary
.
It
is
a
thing
that
will
be
brought
against
many
at
the
day
of
the
Lord
,
for
writing
of
letters
vaine
,
and
idle
,
and
false
.
The
Church
of
God
heretofore
had
them
in
great
estimation
:
in
the
beginning
of
the
Church
,
they
were
taken
as
the
word
of
God
,
not
that
they
were
of
the
same
authoritie
with
the
word
of
God
,
but
being
spoken
by
the
Church
,
they
were
taken
as
an
appendix
of
the
word
of
God
.
4.
Motive
.
Almes
called
grace
.
Againe
,
he
gives
them
another
reason
from
himself
,
and
tels
them
that
if
there
might
be
faire
dealing
,
he
would
go
with
them
himselfe
,
if
need
require
.
And
he
gives
their
almes
a
glorious
name
here
,
They
shall
carry
your
grace
to
Ierusalem
,
your
benefit
,
or
grace
.
It
is
true
,
the
word
signifieth
a
benefit
in
the
common
sence
,
at
large
;
but
the
Apostle
speakes
in
another
phrase
:
for
the
phrases
of
Scripture
,
and
the
phrases
of
the
Heathen
must
not
be
confounded
,
and
mixed
together
:
the
Apostles
meaning
is
this
,
that
it
was
a
grace
indeed
:
for
it
was
wrought
in
them
by
the
grace
of
God
,
there
is
no
man
that
can
give
a
poore
man
a
peny
,
but
it
proceeds
from
the
grace
of
God
.
Although
it
may
be
pride
,
or
vanity
,
or
custome
,
may
bring
a
man
to
do
something
,
yet
there
is
some
sparke
of
grace
in
any
man
that
doth
any
thing
for
Gods
people
,
therefore
the
Apostle
cals
it
not
a
gift
,
that
was
not
sufficient
to
expresse
it
,
he
cals
it
a
grace
or
blessing
of
God
which
could
not
be
expressed
,
as
he
saith
in
2.
Cor.
9.
And
it
proceeds
from
the
grace
of
God
,
1
Because
it
proceeds
from
grace
.
whatsoever
Gods
Saints
do
,
it
comes
from
the
grace
of
God
.
Wicked
men
,
naturall
men
,
they
many
times
do
the
works
of
God
for
ambition
,
for
shew
,
for
vaine-glory
:
but
the
childe
of
God
still
,
he
works
upon
grace
,
the
stocke
of
grace
is
the
foundation
of
all
that
he
doth
;
and
the
grace
of
God
in
Christ
is
that
which
moves
him
to
do
a
grace
to
them
that
want
,
because
God
hath
beene
gracious
to
me
,
and
hath
redeemed
my
soule
from
death
,
and
hell
;
in
remembrance
of
this
grace
,
I
am
raised
up
to
do
some
grace
to
a
poore
man
,
to
redeeme
him
from
his
misery
,
and
poverty
,
as
I
am
redeemed
by
the
bloud
of
Christ
,
by
the
grace
of
God
from
eternall
misery
.
Secondly
,
2
It
is
gracefull
to
Gods
providence
.
because
it
was
a
thing
most
gracefull
to
God
,
there
is
nothing
that
graceth
Gods
providence
more
then
a
good
almes
man
:
for
God
hath
left
many
poore
people
without
that
grace
in
the
world
,
they
have
no
meanes
,
nothing
to
betake
themselves
to
,
nothing
but
misery
,
and
it
is
a
scorne
to
a
great
mans
house
to
have
many
ragged
beggars
belonging
to
it
,
it
is
a
disgracefull
thing
:
so
in
Gods
house
,
we
have
a
great
number
of
poore
,
a
great
number
of
people
that
have
nothing
to
live
on
;
therefore
he
that
is
helpfull
to
these
,
he
graceth
Gods
providence
,
and
the
government
of
God
,
and
he
purchaseth
everlasting
grace
to
his
own
soule
.
3
Because
it
comes
freely
.
Lastly
,
he
cals
it
grace
,
because
it
comes
not
by
constraint
,
but
of
grace
:
they
gave
it
freely
,
and
voluntarily
,
out
of
their
owne
free
heart
,
not
of
compulsion
:
this
therefore
ought
to
be
a
reason
,
and
a
motive
to
stirre
up
the
Corinthians
to
it
,
because
it
was
a
grace
,
a
grace
that
made
them
acceptable
to
God
,
because
it
graced
the
providence
of
the
Lord
,
because
the
Lord
respects
a
chearfull
giver
,
one
that
gives
with
a
free
consent
,
without
inforcement
:
do
it
therefore
,
it
is
your
grace
.
There
is
nothing
that
will
stand
by
you
so
graciously
as
this
will
:
you
think
you
are
gracious
with
fine
apparrell
,
that
there
is
a
great
grace
in
rich
buildings
,
in
estimation
,
and
great
place
in
the
world
:
no
,
your
grace
it
stands
in
almes
giving
,
that
is
the
greatest
grace
in
the
world
.
And
when
you
have
reckoned
up
all
the
monuments
of
honour
,
and
put
them
all
together
,
they
are
not
at
all
comparable
to
this
grace
of
well
doing
.
As
it
is
said
of
Vespasian
,
that
other
men
set
up
monuments
of
brasse
,
and
stone
,
but
he
set
up
greater
monuments
then
all
the
rest
,
that
was
his
good
doing
:
good
deeds
they
are
great
monuments
,
they
are
more
stable
,
and
strong
then
Hercules
pillars
,
then
the
pillar
that
Absalom
built
.
It
is
your
grace
to
do
well
,
therefore
saith
the
Apostle
,
they
shall
carry
your
grace
to
Ierusalem
,
that
is
,
your
almes
whereby
you
become
gracious
both
to
God
and
man
.
And
the
last
reason
of
all
,
that
the
Apostle
useth
,
5.
Motive
.
That
they
be
not
found
unready
.
is
this
,
lest
when
I
come
the
collection
be
to
be
made
:
the
Apostle
would
not
have
them
slacke
,
he
would
have
them
to
keepe
their
credit
,
the
credit
of
their
alacritie
,
and
chearfulnesse
:
for
so
he
saith
in
2.
Cor.
9.
When
the
Macedonians
shall
come
,
and
finde
you
tardie
in
the
matter
,
that
you
have
not
collected
,
but
are
then
making
the
collection
,
we
shall
all
be
ashamed
,
both
you
,
and
I
,
so
the
Apostle
explaines
himselfe
in
that
place
.
And
indeed
to
be
long
in
doing
a
good
thing
,
is
a
disgrace
to
the
action
,
as
Senecae
saith
,
he
that
is
long
a
giving
,
that
gives
late
,
it
is
as
if
he
did
not
give
at
all
,
and
as
the
Poet
saith
,
that
office
,
and
that
good
deed
that
is
delayed
,
and
sticks
long
in
a
mans
fingers
,
it
hath
no
grace
in
it
,
the
grace
of
a
thing
is
in
the
quicknesse
and
expedition
of
it
.
Therefore
the
graces
are
painted
forth
ready
to
runne
a
race
,
that
should
be
the
nature
of
a
benefit
,
of
a
grace
,
to
be
quicke
.
And
therefore
in
the
Latine
all
the
conjugations
are
long
,
but
dari
,
and
that
is
short
,
to
shew
that
a
man
should
be
quicke
in
giving
,
and
so
datum
and
all
that
come
of
it
are
short
,
to
shew
that
men
should
be
ready
,
and
willing
to
run
to
do
good
things
.
This
doth
greatly
condemne
our
backwardnesse
,
although
I
need
not
speake
it
comparatively
:
for
perhaps
there
is
not
any
Church
in
the
world
comparatively
,
that
is
,
more
famous
in
good
deeds
,
and
charitable
almes
then
this
is
,
yet
notwithstanding
when
men
come
to
some
speciall
actions
,
they
be
marvellous
slacke
,
and
unready
,
and
they
are
hardly
drawn
.
It
is
said
,
in
the
Records
of
the
Church
,
that
when
the
Statute
for
the
poore
came
out
first
,
when
it
was
first
made
a
statute
law
,
the
devout
men
there
blessed
themselves
,
and
smote
their
breasts
,
and
wondred
that
there
should
come
such
a
coldnesse
of
charitie
,
that
men
which
before
times
had
beene
ready
,
and
plyable
,
should
be
forced
unto
it
now
by
the
law
:
but
we
see
every
day
there
is
a
necessitie
of
a
law
for
it
,
and
there
shall
be
every
day
more
need
;
we
must
be
constrained
to
do
that
good
,
that
we
should
do
out
of
the
bowels
of
mercie
which
should
be
in
us
,
we
should
do
it
from
the
influence
of
the
grace
of
God
to
us
in
Christ
,
we
should
do
it
as
fellow
members
,
we
should
love
our
owne
flesh
,
we
should
do
it
as
though
we
our
selves
were
pinched
with
the
infirmities
of
other
men
;
we
should
give
poore
men
that
which
we
can
spare
,
as
freely
as
we
give
them
our
looks
,
as
freely
as
we
give
them
the
gesture
of
our
bodies
,
and
the
like
:
and
we
know
that
words
and
looks
are
not
hunshingly
drawne
from
us
,
but
when
we
come
to
works
of
mercie
,
then
we
dreame
,
they
come
hardly
off
,
it
sticks
with
us
:
but
the
holy
Apostle
tels
us
,
there
is
a
shame
in
this
,
when
men
are
so
backward
,
although
they
do
good
deeds
,
yet
when
they
do
them
not
in
the
firstnesse
of
time
,
and
when
they
do
not
go
through
them
with
chearfulnesse
,
they
shew
themselves
to
be
fallen
backe
in
their
love
to
Christ
,
and
to
his
members
.
But
I
need
not
insist
much
upon
this
in
this
Congregation
,
which
hath
alway
beene
ready
in
these
matters
,
and
in
this
Citie
the
bowels
of
the
Saints
,
and
their
necessities
finde
such
reliefe
that
it
gives
occasion
to
a
company
of
wandring
folk
to
put
them
oft
times
to
great
and
transcendent
,
and
excessive
collections
,
whereof
I
would
have
charitie
to
be
a
little
shie
;
but
when
these
things
come
that
are
of
extraordinarie
consequence
,
as
the
undoing
of
our
brethren
,
the
overthrowing
of
their
estates
by
fire
,
and
such
like
casualties
as
these
,
and
are
testified
to
us
under
the
hands
and
certificates
of
great
men
,
men
of
place
,
and
worth
,
and
credit
,
in
these
things
wee
are
not
to
make
question
,
nor
to
be
slacke
or
untoward
,
for
it
is
the
voice
of
God
that
rouzeth
us
.
And
as
we
should
be
cautelous
in
those
things
that
we
know
not
;
so
wee
should
be
forward
,
and
ready
in
those
things
whereof
there
is
a
declaration
made
,
whereof
no
doubt
can
be
made
.
Therefore
I
beseech
you
,
as
the
Lord
hath
inabled
you
,
that
every
man
would
labour
to
maintaine
in
his
heart
the
fire
of
charity
,
that
it
may
still
burne
as
the
fire
was
to
burne
continually
upon
Gods
altar
,
that
your
zeale
to
the
members
of
Christ
may
still
continue
,
that
Christ
may
live
in
you
by
faith
,
by
apprehending
the
promises
,
and
by
love
,
and
charitie
,
which
is
the
chiefe
demonstration
of
himselfe
,
and
his
abiding
in
you
.
The
fourth
Sermon
.
1
COR.
16.4.5
.
And
if
it
shall
be
worthy
of
my
journey
that
I
shall
go
with
it
,
they
shall
go
with
me
.
But
I
will
come
to
you
when
I
shall
passe
through
Macedonia
:
for
I
do
passe
through
Macedonia
.
THis
proposall
of
a
collection
for
the
poore
Saints
that
were
at
Ierusalem
,
was
a
matter
of
great
moment
,
and
that
was
it
that
made
the
Apostle
to
stand
so
much
,
and
so
largely
upon
it
:
for
the
lives
of
the
brethren
that
were
there
,
were
much
indangered
both
by
want
,
and
by
extreame
persecution
,
but
especially
by
reason
of
a
famine
,
whereof
Agabus
prophesied
,
in
Act.
11.
which
happened
in
the
third
or
fourth
yeare
of
Claudius
Cesar
:
and
therefore
as
Pompey
said
once
,
when
Rome
was
in
great
lacke
,
and
scarsitie
of
victuals
,
and
he
was
ready
to
embarke
in
a
tempestuous
sea
,
in
a
dangerous
weather
,
his
friends
counselled
him
by
all
meanes
to
looke
to
his
life
,
and
not
to
expose
himselfe
to
the
perill
of
the
sea
at
that
time
.
He
answered
them
very
valorously
againe
,
that
he
must
needs
saile
,
and
set
forward
that
expedition
,
and
that
he
did
contemne
,
and
scorne
his
owne
life
,
in
respect
of
the
common
good
,
and
the
desire
he
had
of
the
safety
of
those
lives
that
he
had
at
Rome
,
which
were
to
be
sustained
.
So
the
Apostle
sets
this
forward
with
all
his
diligence
,
there
must
be
a
collection
made
for
the
Saints
at
Ierusalem
,
and
it
must
be
done
quickly
with
great
zeale
and
devotion
.
And
therefore
hee
offers
himselfe
to
the
action
if
need
so
require
.
The
way
was
long
from
Corinth
to
Ierusalem
,
they
were
about
nine
hundred
or
a
thousand
miles
distant
,
in
which
way
many
great
inconveniences
,
and
incommodities
might
happen
.
The
men
also
that
were
to
beare
it
might
perhaps
prove
unskilfull
,
or
unfaithfull
,
the
treasure
that
was
gotten
,
and
gathered
in
the
Church
of
Corinth
,
was
great
,
and
therefore
to
be
so
much
the
more
regarded
:
these
,
and
the
like
circumstances
so
troubled
the
minde
of
the
Apostle
,
that
he
could
not
in
few
words
discharge
himselfe
,
but
he
useth
a
number
of
intimations
to
them
;
as
being
possessed
with
the
thought
and
great
zeale
that
the
businesse
might
be
fairely
carried
,
that
it
might
have
good
successe
,
and
because
the
blessing
of
God
went
with
him
wheresoever
he
went
;
and
he
made
no
question
,
but
his
presence
would
secure
the
state
of
the
collection
,
that
no
thiefe
or
pyrate
should
seize
upon
it
by
the
way
,
nor
no
meanes
should
be
used
to
intervert
it
;
therefore
he
promiseth
that
if
it
be
worthy
his
labour
,
if
it
come
to
such
a
summe
as
may
beseeme
the
person
of
an
Apostle
to
be
sent
in
ambassage
,
and
legacie
about
it
,
that
then
he
will
go
,
and
he
will
give
a
kinde
of
securitie
to
it
:
for
indeed
as
yet
although
it
were
a
great
treasure
,
that
was
gathered
at
Corinth
,
yet
the
Apostle
knew
it
not
,
for
he
now
writes
but
for
the
gathering
of
it
:
but
afterward
in
his
second
Epistle
,
he
gives
them
thanks
for
it
.
He
thanks
God
for
that
unspeakable
gift
,
that
is
,
that
summe
of
money
which
was
such
a
masse
as
that
he
saith
,
the
gift
was
meerly
unspeakable
,
their
liberalitie
was
so
free
,
that
it
was
a
very
munificence
,
a
magnificent
thing
,
as
the
word
is
:
for
this
therefore
because
the
charge
was
great
,
he
promiseth
that
if
need
require
,
that
his
person
should
be
there
,
hee
would
go
with
them
,
and
would
see
the
whole
businesse
expedite
:
for
he
was
secure
of
this
,
that
whatsoever
he
set
his
hand
unto
,
the
Lord
would
give
it
protection
by
the
way
that
it
should
safely
arrive
at
Ierusalem
,
if
he
should
come
to
go
with
it
.
And
because
they
had
written
in
their
letter
to
him
,
desiring
him
to
come
,
and
to
reforme
certaine
abuses
that
were
crept
into
their
Church
,
as
we
may
see
by
that
that
follows
:
Therefore
he
now
answers
to
that
part
of
their
letter
,
in
vers.
5.
and
tels
them
that
he
meanes
to
come
,
and
to
visit
their
Church
,
and
to
redresse
those
things
that
were
disordered
among
them
.
But
he
tels
them
that
he
cannot
come
yet
,
because
he
had
a
purpose
to
passe
through
Macedonia
.
The
occasion
of
which
we
may
reade
Act.
19.
when
he
was
asleepe
in
his
bed
one
night
,
the
Lord
appointed
that
in
a
dreame
or
vision
a
certaine
man
of
the
Macedons
,
that
had
a
Souldiers
jacket
like
the
phalanx
of
Macedonia
,
like
their
ordinary
militarie
garments
not
used
in
those
countries
,
and
he
stood
in
such
a
vesture
,
as
that
any
man
that
had
seene
the
custome
of
the
times
,
and
the
manner
of
those
Nations
might
have
knowne
him
to
be
a
Macedonian
;
and
he
appeared
to
Paul
when
he
was
asleepe
in
a
dreame
,
desiring
him
to
come
,
and
helpe
them
.
Come
to
Macedonia
,
and
helpe
us
;
which
Saint
Paul
tooke
as
an
heavenly
vision
,
and
therefore
he
purposed
and
resolved
the
first
thing
he
did
to
obey
that
vision
,
to
go
to
Macedonia
.
And
though
it
were
farre
by
the
bow
,
because
Corinth
was
as
neare
or
nearer
to
Ephesus
,
above
halfe
as
neare
againe
as
Macedon
was
,
yet
he
purposed
to
do
that
,
to
go
thither
first
,
because
he
thought
the
Lord
would
have
that
quickly
dispatched
:
so
he
tels
them
he
will
go
first
thither
,
and
then
he
will
come
back
to
Corinth
,
and
so
he
might
well
,
for
he
might
land
at
Thessalonica
,
or
at
Ephesus
,
and
round
all
about
the
coasts
of
Dalmatia
,
and
Illyrium
,
and
from
thence
come
to
Corinth
which
was
very
opportune
and
fit
,
because
it
stood
upon
the
necke
of
the
Ionian
sea
,
that
he
might
take
shipping
in
any
part
of
the
countrey
at
the
lower
end
of
Tyrus
,
and
so
sayle
for
Corinth
.
He
desires
them
therefore
in
the
meane
time
to
expect
him
:
for
now
he
was
to
go
about
that
busines
,
and
after
he
had
performed
this
journey
he
would
remember
them
,
and
come
,
and
order
the
things
that
were
amisse
in
their
Church
.
This
is
the
summe
of
the
words
read
unto
you
.
Now
to
proceed
in
order
with
them
.
We
must
first
consider
the
Apostle
supposeth
that
the
Churches
collection
,
and
gathering
at
Corinth
for
the
Saints
at
Ierusalem
,
it
might
come
to
a
great
fumme
,
or
perhaps
that
it
might
faile
of
that
summe
that
it
might
come
short
of
his
expectation
,
and
according
to
this
he
pronounceth
,
If
it
fall
out
so
as
I
would
have
it
;
then
I
will
go
:
Parts
of
the
Text
1.
so
that
here
is
a
condition
,
and
a
resolution
.
The
condition
1.
Conditio
.
2.
Resolutio
.
in
these
words
:
If
it
be
worthy
.
If
it
be
a
thing
worthy
my
labour
,
that
it
may
beseeme
the
person
of
an
Apostle
to
attend
it
,
and
to
guard
it
,
I
will
go
with
it
,
that
is
the
resolution
,
if
it
be
worthy
,
then
he
promiseth
the
presence
of
his
owne
person
,
that
he
will
imploy
himselfe
in
that
,
although
he
could
hardly
be
spared
:
for
he
was
to
plant
the
Church
of
God
,
and
not
to
intend
worldly
things
so
much
,
and
yet
he
was
so
touched
with
the
weaknesse
,
and
with
the
frailtie
,
and
wants
of
his
brethren
at
Ierusalem
,
that
he
would
dispence
with
that
function
for
a
while
,
to
do
the
works
of
mercy
.
And
then
after
in
the
last
part
of
the
Text
he
comes
to
a
private
overture
,
concerning
their
familiar
state
.
Now
hee
hath
done
with
the
generall
,
concerning
the
Church
abroad
,
he
comes
to
the
particular
,
what
he
would
do
for
them
in
the
Church
of
Corinth
.
He
saith
,
he
will
come
,
and
see
them
;
he
will
come
,
and
visit
them
,
and
see
their
order
,
to
congratulate
with
them
;
wherein
they
had
done
well
,
and
to
visit
them
,
and
reprehend
them
,
wherein
they
had
done
otherwise
then
well
.
And
then
the
time
when
;
not
presently
,
but
he
would
come
to
them
after
he
had
gone
to
Macedonia
,
because
it
was
a
great
way
about
;
therefore
they
must
stay
for
him
till
that
journey
were
finished
.
These
are
the
branches
of
the
Text.
Of
these
in
order
,
as
God
shall
give
assistance
,
and
the
shortnesse
of
the
time
will
permit
.
1
Part.
The
condition
.
And
first
concerning
the
condition
that
he
propounds
,
in
that
he
saith
;
If
it
be
worthy
that
I
shall
go
.
The
word
is
taken
in
two
sences
in
the
Scripture
,
sometime
it
is
taken
for
this
,
if
it
be
needfull
,
if
you
thinke
it
needfull
for
me
to
go
.
But
in
this
place
by
the
consent
of
all
Interpreters
,
it
hath
a
greater
,
and
higher
sence
,
and
must
be
taken
for
a
matter
of
dignitie
,
that
is
,
if
there
be
so
much
worth
in
your
collection
;
as
that
it
may
well
beseeme
the
legacie
and
ambassage
of
an
Apostle
,
then
I
will
undertake
it
;
where
,
First
,
we
are
to
observe
a
contrary
passage
to
that
which
commonly
fals
out
in
the
liberalitie
of
the
world
,
wherein
men
are
not
to
looke
in
the
mouth
of
a
given
animall
,
as
they
say
,
not
to
number
and
estimate
mens
benefits
that
are
given
frankly
and
freely
,
but
to
take
the
gift
as
it
pleaseth
the
giver
to
bestow
it
:
but
Saint
Paul
seemes
to
intimate
another
thing
,
that
the
Church
of
God
looke
to
be
respected
in
their
suits
,
and
Briefes
,
and
supplications
,
not
with
a
nigardly
hand
,
not
with
a
perfunctory
kinde
of
service
;
but
the
thing
must
be
done
in
some
state
,
according
to
a
mans
abilitie
he
should
have
a
dignitie
in
the
worke
:
for
those
benefits
that
are
small
and
slender
,
they
have
no
grace
nor
dignitie
in
them
.
Although
it
be
true
indeed
that
sometimes
the
poorest
gift
is
as
greatly
rewarded
,
and
respected
of
God
,
as
the
poore
widdows
mite
,
which
she
cast
into
the
treasurie
:
was
more
regarded
then
all
that
the
rich
cast
in
,
because
she
cast
in
all
that
she
had
,
all
her
substance
:
But
yet
when
men
part
with
it
hunshingly
,
with
a
kinde
of
contradiction
,
and
he
that
is
worth
thousands
of
pounds
will
give
but
a
poore
peny
to
a
generall
,
or
common
good
,
or
a
small
thing
which
is
farre
inferiour
,
and
disproportionable
to
the
state
which
God
hath
vouchsafed
him
,
as
it
is
now
adaies
;
this
is
a
kinde
of
unworthy
contribution
,
it
is
a
collection
which
the
Apostle
thinks
hath
no
worth
in
it
,
and
there
is
no
reason
that
S.
Paul
should
go
with
such
a
collection
,
but
any
vulgar
man
might
go
with
such
a
vulgar
sacrifice
.
If
it
be
worthy
.
That
is
,
if
it
come
to
so
great
a
summe
,
that
it
shall
be
fit
to
maintaine
the
poore
,
to
serve
their
turne
for
some
length
of
time
in
a
good
measure
;
it
shall
then
be
a
worke
of
a
sweet
smell
,
most
gratefull
,
and
acceptable
to
the
Church
of
God
at
Ierusalem
:
and
it
shall
befit
me
also
to
attend
it
.
For
otherwise
the
Apostle
could
ill
be
spared
from
that
wondrous
,
and
unwearied
peregrination
which
he
made
in
the
world
;
for
he
went
from
place
to
place
,
and
still
was
winning
countries
to
the
obedience
and
service
of
his
Lord
,
and
master
,
he
might
therefore
ill
loose
so
much
time
as
should
be
spent
in
carrying
the
money
from
Corinth
to
Ierusalem
,
or
from
Ephesus
:
where
it
seemeth
he
now
was
,
because
many
countries
in
the
world
were
not
yet
discovered
,
there
were
many
Nations
that
were
not
yet
brought
to
the
faith
,
and
obedience
of
Christ
;
and
he
was
sent
to
be
a
Preacher
to
the
Gentiles
,
and
therefore
he
was
to
preach
to
all
the
Gentiles
;
that
he
could
extend
himselfe
unto
,
being
(
as
Chrysostome
saith
)
like
unto
the
sunne
in
the
firmament
,
that
riseth
in
the
one
part
of
the
world
,
and
in
twenty
foure
houres
compasseth
all
the
round
:
such
an
one
was
the
Apostle
,
which
was
sent
and
instituted
by
our
Saviour
,
and
therefore
it
was
much
for
him
to
lose
so
much
time
as
this
action
would
require
to
carry
it
so
farre
as
to
Ierusalem
;
but
now
that
the
love
of
the
brethren
was
so
great
,
and
their
necessitie
was
so
important
and
exigent
,
that
he
thought
it
not
amisse
for
the
time
to
lay
aside
the
care
of
the
greater
office
,
and
to
stoupe
to
this
which
was
the
lesser
:
for
it
is
true
indeed
,
the
Apostle
which
way
soever
he
went
,
he
gained
soules
to
his
master
,
and
it
was
all
one
for
him
,
howbeit
there
is
great
difference
in
this
,
in
planting
of
a
new
foundation
where
Christ
was
never
heard
of
,
and
in
confirming
of
those
places
where
Christ
had
beene
taught
,
and
received
,
and
embraced
.
Therefore
there
was
some
oddes
,
and
disadvantage
in
this
;
that
he
should
spend
so
much
time
as
to
go
backe
to
Ierusalem
:
whereas
all
those
places
were
now
already
wonne
to
Christ
,
and
he
should
have
gone
,
and
marched
forward
toward
the
North
parts
of
the
world
;
where
Christ
had
not
as
yet
beene
heard
of
:
and
yet
he
sets
all
the
care
of
this
aside
,
for
the
present
,
and
urgent
necessitie
that
his
brethren
were
in
at
Ierusalem
;
and
he
thinkes
that
the
works
of
mercie
that
belong
to
the
Saints
of
God
;
are
to
possesse
and
to
take
up
the
time
of
a
man
,
rather
then
some
higher
thing
.
What
,
then
the
preaching
of
the
Gospell
?
was
not
that
the
greatest
part
that
belonged
to
his
function
?
Quest.
why
then
should
he
leave
that
?
seeing
it
was
contrary
to
the
rule
that
the
Apostles
themselves
gave
,
Act.
6.2
.
where
there
was
a
mutiny
among
the
Greeks
and
the
Hebrews
,
because
there
was
a
neglect
of
their
women
in
the
common
ministration
:
and
the
Apostles
to
prevent
such
a
mischiefe
which
was
now
growing
among
them
,
and
to
take
away
the
viper
of
discention
and
division
which
now
troubled
the
Church
,
they
made
this
generall
rule
and
principle
,
that
it
was
not
fit
that
they
should
leave
the
Word
of
God
to
serve
tables
.
Behold
this
rule
,
it
bound
all
men
,
it
included
all
the
Ministers
of
the
Church
,
and
all
the
Apostles
themselves
;
therefore
the
Min●sters
or
Apostles
should
not
leave
the
Word
of
God
,
their
daily
function
Apostolicall
,
to
serve
tables
.
And
yet
we
see
the
Apostle
leaves
the
word
of
God
,
the
preaching
of
the
Gospell
,
and
other
matters
of
great
concernment
,
the
calling
of
the
world
to
the
faith
of
Christ
,
he
leaves
this
to
serve
tables
,
that
is
,
to
carry
the
money
that
was
gathered
at
Corinth
to
Ierusalem
,
which
in
effect
was
nothing
else
but
to
serve
tables
.
This
therefore
hath
beene
a
question
among
Divines
in
all
times
,
how
farre
it
should
be
extended
,
and
whether
Saint
Paul
exceeded
the
limits
or
no
;
or
whether
that
that
he
did
were
well
or
no
:
for
some
have
thought
,
that
either
he
forgat
that
rule
,
or
else
that
he
was
not
bound
unto
it
.
Answ.
But
this
is
easily
answered
.
It
is
true
as
long
as
the
Church
of
God
suffers
no
detriment
by
a
mans
absence
,
no
notable
detriment
,
and
so
long
as
it
is
otherwise
well
provided
,
and
so
long
as
the
businesse
swallows
up
no
great
length
of
time
,
but
that
with
convenient
speed
the
party
may
returne
to
his
former
calling
,
so
long
the
Apostles
themselves
were
bound
to
intend
the
works
of
mercie
,
and
to
serve
tables
.
It
is
true
,
the
Apostle
was
not
to
leave
the
Gospell
,
and
to
serve
tables
,
because
the
greater
work
must
be
first
intended
:
except
there
be
present
necessity
;
but
in
the
second
place
,
he
ought
to
intend
that
,
and
if
so
be
they
can
be
joyned
both
together
,
the
preaching
of
the
word
,
and
the
serving
of
tables
,
as
Saint
Paul
did
in
this
action
:
for
it
is
manifest
they
did
concurre
together
both
.
If
a
man
can
do
thus
,
it
makes
a
more
gratefull
smell
in
the
nostrils
of
God
.
As
Saint
Austin
said
,
that
he
did
not
take
accounts
,
and
reckonings
,
because
he
bent
his
study
to
answer
Hereticks
;
he
carried
no
keyes
,
nor
rings
,
to
seale
daily
matters
,
and
every
commoditie
of
victuall
in
his
house
;
which
they
used
to
seale
with
a
ring
,
he
carried
none
of
these
,
but
he
gave
all
the
charge
of
them
to
his
Steward
;
but
(
saith
hee
)
if
God
should
give
me
a
vacant
time
,
I
know
that
this
belongs
to
my
charge
too
.
And
Synetius
Bishop
of
Pentapolis
,
saith
he
,
I
am
farre
from
condemning
those
Bishops
that
take
upon
them
the
care
of
orphans
,
and
seculer
poore
,
and
of
almes
houses
,
and
hospitals
;
I
am
so
farre
from
condemning
their
holy
actions
,
that
I
do
admire
at
it
,
and
much
wish
that
my selfe
were
fit
for
both
;
but
I
know
mine
owne
infirmitie
,
they
can
passe
through
them
both
without
pollution
:
but
if
I
should
enter
into
these
reckonings
and
summes
,
to
take
care
for
these
things
,
I
should
lacke
the
whole
sea
,
the
whole
Ocean
could
not
bee
sufficient
to
cleanse
mee
from
the
pollution
I
should
contract
thereby
.
And
the
Quinisex
Councell
in
Cannon
35.
Concil.
Quini
sex
.
Can.
35.
they
ordained
that
the
Bishop
should
looke
to
the
provision
for
the
poore
,
either
in
his
owne
person
,
either
himselfe
,
or
else
by
his
Prelate
or
Archdeacon
,
that
was
under
him
;
these
things
are
so
manifest
,
as
that
no
man
of
sence
can
deny
it
,
but
those
of
the
new
fangled
opinion
of
late
,
would
draw
Ecclesiasticall
persons
from
medling
with
temporall
things
;
yet
surely
these
things
are
not
meerly
temporall
,
but
are
ecclesiasticall
,
for
it
is
the
gathering
,
and
collection
of
men
that
are
spiritually
minded
,
and
it
is
imployed
for
a
spirituall
purpose
,
for
the
maintenance
of
the
Church
,
which
are
the
sonnes
and
daughters
of
the
Spirit
of
God
.
It
is
true
,
there
was
somewhat
more
in
Saint
Paul
,
then
in
another
man
,
because
he
was
not
tyed
to
any
place
,
he
had
no
fixed
seat
,
but
he
might
go
through
the
world
;
therefore
much
more
might
hee
passe
such
a
journey
,
and
backe
againe
:
wheras
our
Bishops
now
have
their
setled
residence
,
and
their
little
compasse
,
therefore
he
might
better
do
it
,
then
other
men
,
ordinary
Bishops
in
that
oeconomicall
Province
which
the
Lord
put
him
in
trust
with
.
Church
men
may
tend
secular
affaires
.
But
to
conclude
this
point
,
the
Apostle
teacheth
us
that
it
is
lawfull
,
for
Church-men
to
intend
these
businesses
which
we
call
secular
.
In
times
past
it
was
so
,
although
the
Laws
,
and
Canons
,
and
Constitutions
have
obscured
the
light
of
poore
Ecclesiasticall
men
,
as
that
they
should
be
no
guardians
of
the
poore
,
of
widdows
,
and
orphans
,
many
have
taken
these
to
themselves
to
manage
their
lands
,
and
possessions
;
yet
the
common
tenent
of
the
Church
hath
ever
beene
,
that
those
things
were
most
sure
,
and
trusty
which
were
put
into
the
Churches
hands
,
and
that
they
might
do
,
it
is
manifest
by
the
example
of
the
Apostle
,
who
layes
aside
the
care
of
his
generall
function
,
in
preaching
to
all
the
world
,
and
is
content
to
negotiate
for
one
Church
,
and
for
the
poorest
thing
in
the
Church
,
not
so
much
for
the
administration
of
the
Sacrament
,
or
the
preaching
of
the
Word
,
but
to
carry
a
little
maintenance
,
to
carry
a
little
victuall
which
one
would
think
might
as
well
have
beene
transported
without
his
presence
,
as
with
it
.
But
now
observe
the
condition
;
The
Churches
sacrifice
must
be
worthy
.
for
so
he
promiseth
all
upon
a
condition
,
If
the
collection
shall
be
worthy
,
I
will
go
with
it
.
So
we
learne
out
of
this
,
that
the
Church
of
God
is
bound
to
make
all
their
sacrifices
as
worthy
as
they
may
,
to
have
a
worthinesse
in
them
.
A
leane
sacrifice
is
a
shamefull
kinde
of
sacrifice
,
it
was
an
abhomination
to
God
,
the
Lord
would
have
the
fattest
,
and
the
fairest
.
Therefore
those
that
present
any
thing
to
him
,
except
it
be
out
of
a
willing
minde
,
and
proportionable
to
that
which
God
hath
blessed
them
with
,
it
rather
draws
a
curse
,
and
indignation
,
and
detriment
,
and
losse
upon
them
;
then
a
benefit
and
help
to
themselves
:
the
Lord
loves
a
chearfull
giver
;
and
the
Lord
would
have
them
that
do
good
works
either
to
be
rich
in
good
works
,
or
else
not
to
do
them
at
all
,
both
in
respect
of
the
quantitie
,
in
giving
so
much
,
and
to
account
themselves
so
much
the
more
rich
,
by
how
much
they
have
beene
contributers
to
the
poore
:
for
this
is
that
great
support
whereby
we
live
,
and
it
is
a
mystery
which
we
cannot
be
perswaded
of
,
yet
it
is
most
true
.
Which
if
we
looke
into
it
,
will
make
any
man
amazed
,
that
there
is
no
man
that
thrives
so
well
in
the
world
,
nor
shall
thrive
,
as
those
that
are
open-hearted
,
and
bountifull
handed
,
in
good
causes
,
and
for
good
purposes
:
We
see
how
the
meanes
of
the
Church
from
time
to
time
they
have
beene
imbezelled
,
and
brought
to
nothing
,
and
yet
if
we
looke
into
the
fortunes
and
states
of
those
men
that
have
done
it
,
that
have
thus
wasted
them
,
we
shall
see
that
hungrie
beggarly
povertie
hath
overtaken
them
,
that
they
are
not
able
to
do
the
tenth
part
of
that
which
their
fathers
did
,
that
had
no
such
benefit
as
they
have
incroached
to
themselves
.
Therefore
seeing
the
Lord
is
mercifull
,
in
blessing
,
and
there
is
a
secret
bountie
to
them
that
are
bountifully
minded
;
It
should
teach
a
Christian
man
to
resolve
not
to
hearken
to
flesh
,
and
bloud
,
not
to
hearken
to
the
contradictions
of
nature
,
not
to
hearken
to
the
probabilities
of
reason
,
for
they
will
tell
a
man
it
is
good
for
him
still
to
be
hoording
,
it
is
good
for
him
to
save
in
private
,
to
keepe
all
to
himselfe
,
and
by
so
doing
,
bee
thinkes
to
gather
a
multitude
of
wealth
and
riches
together
,
although
indeed
it
be
contrary
:
for
the
Lord
scatters
where
men
scrape
;
and
where
men
scatter
,
and
disperse
abroad
,
the
Lord
multiplyes
,
and
increaseth
.
If
it
be
in
a
good
cause
,
and
if
it
be
chearfully
with
a
willing
minde
:
It
is
therefore
a
Christians
glory
,
and
his
care
to
make
up
the
service
of
his
God
as
faire
as
he
may
.
It
is
a
shamefull
thing
when
the
people
of
God
shall
have
a
stye
for
their
Church
,
as
they
have
in
many
poore
places
in
our
Land
,
where
there
is
not
so
much
as
a
roofe
or
covering
to
the
Church
,
but
it
lyes
open
,
exposed
to
winde
,
and
weather
;
it
is
a
shamefull
thing
that
the
service
of
God
should
be
offered
up
in
such
a
base
place
as
that
.
It
is
a
shamefull
thing
to
have
the
Ministers
of
the
Gospell
poorely
,
and
basely
,
and
beggarly
respected
,
to
have
the
sonnes
of
Ely
forced
to
begge
a
peece
of
bread
,
as
it
is
1.
Sam.
3.
1.
Sam
3.
ult.
It
is
a
shamefull
thing
to
see
the
meanes
of
the
Church
so
cut
downe
,
as
that
there
is
no
hope
for
ever
of
reviving
of
it
to
the
sight
,
and
shew
of
men
,
neither
is
there
any
possibilitie
that
learning
should
thrive
there
,
or
that
ever
there
should
grow
or
spring
any
kinde
of
literature
thence
,
and
that
any
honest
manners
should
come
to
any
purpose
,
these
things
are
a
shame
to
the
world
,
and
the
goods
of
our
common
Church
,
which
should
bee
faire
,
and
goodly
in
the
view
of
all
the
world
;
now
they
are
turned
to
Chappels
of
ease
,
to
corner
Churches
,
to
Gentlemens
chambers
,
to
preaching
by
the
fire
side
,
to
conferences
in
bed
roomes
,
and
such
base
tearmes
the
whole
Gospell
is
brought
unto
,
that
there
is
almost
no
shew
or
similitude
of
any
true
love
and
charity
in
the
poore
distressed
parts
of
this
Nation
.
It
is
a
common
,
thing
(
as
we
say
)
in
the
Churches
beyond
the
Seas
,
where
all
things
are
wasted
,
and
spoyled
,
and
cast
downe
,
but
I
would
it
had
not
come
over
the
Sea
too
;
it
hath
also
invaded
us
,
as
a
great
canker-worme
,
in
the
state
of
many
places
of
this
flourishing
kingdome
:
for
although
(
God
be
thanked
)
there
is
a
singular
alacritie
in
the
spirits
of
many
men
,
to
beautifie
Churches
,
to
make
spatious
and
goodly
Colledges
,
and
to
keepe
the
poore
in
Hospitals
,
and
Almes-houses
,
these
things
are
yet
in
many
places
to
the
glory
of
God
,
and
the
commendation
of
the
people
of
God
;
yet
in
many
other
places
,
and
farre
more
in
number
,
there
is
nothing
but
misery
,
vastation
,
and
meere
desolation
,
and
it
is
so
desperate
,
as
that
it
is
almost
impossible
,
except
an
extraordinary
hand
of
God
from
heaven
worke
it
,
that
there
should
be
any
reliefe
.
That
which
we
do
for
Gods
cause
,
let
us
do
it
with
good
will
,
let
us
do
it
with
a
chearfull
minde
,
to
make
it
as
neare
as
we
can
,
as
the
Apostle
saith
here
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
worthy
collection
,
a
worthy
sacrifice
,
a
worthy
house
of
prayer
,
a
worthy
Scholar
,
a
worthy
Preacher
of
the
Word
of
God
,
a
worthy
maintenance
for
the
poore
,
a
worthy
allowance
for
Hospitals
:
whatsoever
we
do
,
let
us
labour
as
much
as
wee
can
to
make
it
worthy
.
God
cannot
abide
these
hungry
,
base
,
beggarly
things
,
which
Saul
himselfe
in
the
pursuit
of
the
Amalekites
killed
,
he
destroyed
the
weary
leane
creatures
which
were
not
worthy
to
be
sacrificed
,
but
he
saved
the
best
,
and
the
fattest
,
because
he
knew
that
God
in
his
Law
required
the
fattest
to
be
offered
to
him
in
sacrifice
.
And
now
also
the
Lord
will
have
the
flower
,
and
the
creame
of
that
which
he
hath
bestowed
on
men
,
when
he
cals
for
it
:
for
a
man
to
serve
God
with
branne
,
when
he
hath
bestowed
flower
upon
him
,
it
is
an
ungratefull
retribution
,
and
unjust
,
and
it
brings
a
plague
,
and
a
curse
upon
the
residue
,
upon
the
stocke
that
remaines
.
So
much
for
that
point
,
that
it
was
the
Apostles
purpose
upon
condition
,
that
their
collection
were
faire
,
and
worthy
,
that
it
might
be
thought
fit
for
his
presence
,
he
would
go
with
it
.
Wherein
we
see
,
and
may
gather
from
the
generall
,
that
mens
mindes
and
affections
are
to
be
stirred
up
with
strong
words
,
and
motives
,
or
else
charitie
is
so
cold
of
it selfe
,
that
it
will
be
brought
to
little
or
nothing
.
We
see
here
the
Apostle
Saint
Paul
he
begges
closely
,
but
yet
very
strongly
,
and
efficaciously
,
for
the
Saints
of
God
that
were
at
Ierusalem
:
for
he
puts
them
in
minde
thus
,
that
whereas
he
was
so
willing
to
go
,
and
to
shew
himselfe
in
the
cause
,
all
the
fault
was
in
them
if
he
did
not
:
and
whereas
the
brethren
would
take
it
more
gratefully
,
and
more
acceptable
,
if
he
should
come
with
it
;
the
presence
of
the
Apostle
Paul
would
bee
very
acceptable
to
them
.
Therefore
he
saith
,
if
they
will
looke
to
this
,
that
their
collection
shall
be
worthy
,
that
it
shall
beseeme
his
presence
,
then
he
will
do
it
,
or
else
hee
would
not
.
He
would
be
loath
to
loose
his
labour
,
to
go
about
a
small
unworthy
pittance
that
beseemed
him
not
;
therefore
hee
would
have
it
something
like
himselfe
,
something
beseeming
an
Ambassador
of
Christ
,
that
he
might
go
as
the
common
Provost
for
the
people
of
God
,
to
give
them
not
onely
their
spirituall
,
but
temporall
food
;
so
herein
he
gives
them
a
close
exhortation
,
and
stirres
up
their
minds
to
put
their
hands
to
their
purses
once
againe
;
that
they
might
augment
that
which
before
they
had
collected
sparingly
,
that
so
it
might
be
carried
by
the
hand
of
the
Apostle
,
as
a
thing
which
was
registred
,
and
set
downe
in
heaven
,
as
a
thing
that
God
tooke
notice
of
,
and
which
he
would
reward
every
particular
giver
for
,
and
as
it
was
a
thing
given
for
the
sake
of
Christ
;
so
it
should
bee
carried
,
and
delivered
by
Saint
Paul
,
the
Minister
and
messenger
of
Christ
.
Now
after
this
,
he
comes
to
a
familiar
promise
,
S.
Pauls
promise
.
which
he
makes
to
them
concerning
his
comming
to
Corinth
;
After
he
had
dispatched
the
matter
of
the
Churches
in
generall
,
hee
tels
them
now
that
whereas
there
was
a
particular
motion
made
that
they
would
have
him
come
to
Corinth
,
to
redresse
certaine
abuses
which
were
crept
into
that
Church
,
he
answers
them
now
,
and
tels
them
that
he
will
come
;
yet
because
he
had
another
journey
to
passe
,
he
must
first
go
to
Macedonia
,
yet
in
the
meane
time
he
was
comming
to
them
,
he
came
to
them
by
his
letters
,
and
by
his
Epistles
:
for
this
is
the
third
time
,
saith
he
,
that
I
am
comming
to
you
,
in
the
second
Epistle
,
which
is
meant
of
his
Epistles
:
he
came
to
them
by
his
letters
,
as
well
as
by
his
person
;
but
now
he
tels
them
that
he
will
come
in
person
,
and
satisfie
their
desire
:
for
the
weake
brethren
in
Corinth
were
daily
laden
with
such
a
number
of
Hereticks
,
and
Imposters
,
and
those
that
were
puffed
up
,
because
they
thought
the
Apostle
would
not
come
thither
.
I
say
,
the
weake
brethren
were
afraid
they
should
bee
over-quelled
with
the
number
,
and
strength
of
these
their
opposers
,
and
therefore
they
desired
the
Apostle
to
interpose
himselfe
,
and
his
authoritie
,
that
thereby
things
might
be
redressed
,
and
reformed
.
I
will
come
unto
you
.
Concerning
this
comming
of
the
Apostle
,
you
have
two
conditions
in
this
Epistle
,
the
one
as
a
matter
of
feare
;
the
other
a
matter
of
promise
:
the
one
of
threatning
,
the
other
of
comfort
,
in
1.
Cor.
4.15.16
.
you
shall
see
there
,
that
there
were
divers
seducers
in
Corinth
,
that
were
secure
,
that
the
Apostle
would
not
come
among
them
.
Therefore
they
dispersed
their
seducing
doctrine
,
upon
that
presumption
that
the
Apostle
would
not
come
thither
;
they
thought
either
that
he
durst
not
because
of
the
multitude
of
opposites
that
were
there
,
or
else
that
he
could
not
because
of
the
multitude
of
affaires
that
imployed
him
,
and
upon
this
they
grew
impudent
,
and
carelesse
in
their
seducing
courses
:
therefore
saith
the
Apostle
,
Some
are
puffed
up
as
though
I
would
not
come
,
but
I
will
come
:
and
when
I
come
I
will
not
onely
know
the
words
of
them
that
are
puffed
up
,
but
the
power
:
for
the
kingdome
of
God
consists
not
in
speech
,
but
in
power
,
and
might
,
and
evidence
,
and
efficacie
of
the
holy
Spirit
.
And
then
againe
hee
saith
in
the
latter
end
of
the
Chapter
,
What
will
you
,
that
I
shall
come
to
you
with
a
rodde
,
or
in
the
spirit
of
meeknesse
?
Both
these
places
,
as
we
see
,
make
his
comming
to
be
a
matter
of
threatning
,
and
commination
.
As
Saint
Austin
saith
,
If
thou
wilt
come
unto
us
with
a
rodde
,
come
not
to
us
at
all
,
except
thou
come
otherwise
then
with
a
rodde
,
come
not
at
all
.
But
here
now
as
Chrysostome
saith
,
Chrysost.
in
Ep.
1.
ad
Cor.
c.
4.
ver.
ult.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
he
speakes
more
gently
,
more
calmly
,
and
quietly
,
for
he
tels
them
then
in
an
holy
passion
,
in
anger
,
that
hee
would
come
,
and
he
would
come
to
their
cost
,
to
their
shame
,
and
reproofe
;
but
now
having
given
them
these
gentle
directions
in
all
things
,
hee
begins
to
returne
to
the
disposition
of
a
cockering
,
and
indulgent
father
,
and
hee
tels
them
that
he
will
come
by
way
of
promise
,
he
will
come
to
their
great
comfort
,
to
the
reformation
of
the
Church
,
but
it
shall
be
in
that
modestie
,
and
meeknesse
as
that
no
man
shall
take
himselfe
to
be
offended
.
I
will
come
.
This
place
with
divers
other
of
like
nature
doth
confirme
unto
us
the
necessitie
of
Ecclesiasticall
visitation
.
It
is
needfull
,
I
say
,
Ecclesiasticall
Visitati●n
prov
d.
that
there
should
bee
some
superiour
,
some
stranger
,
and
those
that
bee
farre
off
,
to
come
at
some
times
to
visit
the
state
of
every
Church
.
And
this
is
no
devise
of
man
,
but
the
ordinance
of
God
himselfe
,
and
it
is
not
out
of
a
kinde
of
domineering
,
as
foolish
men
would
perswade
themselves
,
which
thinke
that
the
Bishops
visitation
is
like
the
visitation
of
God
,
in
a
plague
,
or
pestilence
,
they
are
not
ashamed
thus
to
open
their
mouthes
against
all
good
order
in
the
Church
:
but
,
I
say
,
it
is
for
no
such
end
,
that
men
should
domineere
over
the
flocke
of
Christ
,
nor
is
it
to
maintaine
ambition
,
much
lesse
is
it
for
greedinesse
,
and
lucre
,
for
desire
of
gaine
or
profit
,
there
is
no
such
thing
intended
by
it
,
but
for
this
purpose
that
those
things
that
bee
corrupt
,
and
sicke
in
the
body
of
Christ
,
should
be
cured
,
and
healed
,
and
there
is
manifold
necessitie
of
this
,
whether
wee
consider
Necessity
of
eccles.
visitation
.
The
slownesse
of
the
Churches
building
;
Or
the
sicklenesse
and
inconstancie
of
the
affections
of
men
;
Or
the
malice
of
Sathan
:
Or
the
craft
of
Hereticks
.
Or
the
common
condition
of
humane
things
,
which
unlesse
they
be
looked
unto
do
naturally
contract
those
materials
which
make
them
tend
to
putrefaction
,
and
corruption
.
1
In
regard
of
the
slownesse
of
the
Churches
building
.
For
in
the
first
respect
it
is
certaine
,
that
the
Churches
of
God
as
they
be
mighty
massie
bodies
,
so
they
are
long
building
,
long
a
raising
,
they
cannot
be
done
with
one
hand
,
but
there
must
be
many
hands
set
on
worke
,
before
it
can
bee
effected
or
brought
to
any
good
purpose
,
Ioh.
2.
Fortie
sixe
yeares
was
this
Temple
a
building
,
say
the
Iewes
to
Christ
,
and
wilt
thou
destroy
it
,
and
raise
it
againe
in
three
dayes
,
speaking
of
the
materiall
Temple
,
whereas
Christ
spake
of
the
temple
of
his
body
:
and
we
know
the
reason
why
it
was
so
long
,
because
it
was
hindred
by
Sanballet
and
Tobiah
,
and
other
adversaries
,
and
by
reason
of
the
Iewes
povertie
:
But
,
beloved
,
there
is
no
Church
longer
setting
up
then
the
spirituall
flocke
,
and
company
of
Christ
,
to
have
a
setled
Church
well
ordered
,
and
instructed
in
the
faith
,
free
from
all
superstition
,
and
to
have
a
true
fountaine
of
uncorrupt
doctrine
,
and
infallible
truth
,
to
bring
a
Church
to
such
a
state
as
this
,
it
requires
oft
times
twise
as
many
yeares
as
that
comes
to
,
and
more
:
for
it
is
with
the
Church
as
it
is
with
the
body
of
an
Army
,
it
being
a
great
huge
bodie
,
it
moves
but
slowly
:
so
the
worke
of
the
Lord
in
the
Church
it
moves
but
slowly
,
there
is
no
businesse
goes
forward
with
lesse
speed
then
that
,
and
in
this
regard
Saint
Paul
saith
to
Barnabas
,
Let
us
rise
,
let
us
go
to
visite
the
brethren
,
wee
have
layed
the
foundation
of
the
Churches
,
now
let
us
go
,
and
set
up
the
walls
,
let
us
make
it
compleate
;
at
the
least
let
us
looke
that
there
be
no
undermyning
of
that
foundation
that
we
have
alreadie
laid
.
The
Church
of
God
is
a
tender
plant
,
it
asketh
a
great
deale
of
watering
,
a
great
deale
of
fencing
,
a
great
deale
of
pruning
,
and
dressing
,
and
therefore
it
had
need
bee
helped
with
visitations
for
this
purpose
:
for
although
men
may
say
what
need
you
bring
strangers
to
visit
us
?
we
have
sufficient
men
of
our
owne
.
The
Corinthians
might
say
,
what
need
you
bring
Paul
himselfe
to
Corinth
,
we
have
Ministers
of
our
owne
,
what
need
he
come
?
he
will
but
intrude
into
another
mans
place
,
and
take
another
mans
calling
out
of
his
hands
.
2
In
regard
of
mens
affections
.
No
:
the
worke
of
visitation
is
most
effectuall
when
it
is
done
by
a
stranger
:
for
although
there
be
a
sufficient
Minister
appointed
for
that
place
,
yet
men
are
fickle
and
inconstant
,
and
can
love
nothing
long
together
,
they
grow
weary
of
their
ordinarie
Minister
,
but
a
stranger
,
one
that
comes
afarre
off
,
is
admired
,
men
are
easily
induced
to
hearken
to
him
,
all
things
are
great
,
and
excellent
that
are
said
from
abroad
,
as
for
the
gifts
,
and
the
light
that
men
have
among
themselves
,
they
be
dimme
after
they
have
a
while
shined
there
.
As
our
Lord
Iesus
said
of
Iohn
Baptist
,
that
he
was
once
a
bright
candle
,
a
bright
shining
light
,
but
after
he
came
to
be
eclipsed
,
to
fall
into
a
darke
smoake
,
because
of
their
darke
,
smokie
,
and
fickle
affections
:
for
this
therefore
it
is
necessarie
that
there
should
bee
a
visiter
from
abroad
,
as
Saint
Paul
here
was
to
come
from
Ephesus
to
Corinth
,
because
that
which
is
among
men
,
that
which
they
ordinarily
enjoy
,
they
account
it
a
base
and
vile
thing
,
which
they
are
daily
conversant
with
;
but
things
that
are
strange
,
and
geason
,
are
admired
,
and
men
are
sooner
led
by
them
.
3
In
regard
of
the
devils
malice
.
Againe
,
it
is
needfull
that
there
should
be
a
visitation
by
Saint
Paul
,
that
he
should
say
,
Veniam
,
I
come
,
because
of
the
devils
malice
,
because
of
his
wiles
,
and
sleights
in
the
Church
,
as
the
Apostle
saith
,
2.
Corinth.
2.
we
know
his
shifts
well
enough
,
we
are
not
ignorant
of
his
sleights
where
the
word
is
excellent
:
for
saith
he
,
as
the
devill
hath
wit
in
him
to
undermine
,
and
destroy
,
so
the
Apostle
saith
,
he
hath
a
countermyning
wit
whereby
hee
is
able
to
deale
with
him
,
and
to
finde
him
,
and
sift
him
out
,
and
prevent
him
in
all
his
plots
.
Sathan
therefore
useth
in
the
absence
of
the
Pastor
alwayes
to
raise
up
mutinies
,
sects
,
seditions
,
and
heresies
,
and
new
devises
,
as
the
woolfe
when
he
sees
the
shepheard
,
and
his
dogge
absent
from
the
flocke
,
then
he
comes
,
and
makes
havocke
,
and
destroyes
without
danger
or
feare
,
and
kils
pell-mell
,
the
absence
of
the
chiefe
Pastor
is
that
which
gives
the
devill
occasion
,
and
his
presence
is
that
which
affrights
him
,
and
though
the
Corinthians
had
Ministers
of
their
owne
,
yet
notwithstanding
their
gifts
were
nothing
comparable
to
the
excellencies
,
and
rare
perfections
that
were
in
Saint
Paul
,
which
brought
the
world
into
admiration
wheresoever
he
was
:
they
had
but
a
little
rivolet
,
in
regard
of
that
mighty
swelling
River
,
as
Chrysostome
calls
it
,
which
ranne
over
all
the
banks
,
and
could
not
be
comprehended
in
any
channell
.
And
generally
it
is
the
nature
of
all
humane
things
,
4
From
the
condition
of
humane
things
.
unlesse
we
looke
to
them
with
much
diligence
,
and
care
,
to
repaire
them
,
they
will
grow
presently
to
destruction
.
There
is
no
house
so
cleare
,
but
in
a
short
time
it
will
contract
slutterie
to
it
,
unlesse
it
be
kept
with
continuall
dressing
.
There
is
no
body
that
is
so
faire
,
and
so
strong
,
and
able
,
but
except
it
be
kept
with
exercise
,
and
with
physicke
,
and
such
meanes
,
it
will
fall
by
its
owne
weight
,
to
sicknesse
,
and
diseases
,
and
be
consumed
ere
a
man
be
aware
:
there
is
nothing
that
can
by
nature
consist
long
,
without
there
be
much
care
,
and
diligence
,
and
art
used
to
it
;
and
if
every
thing
bee
so
subject
to
prolapses
,
and
declining
;
much
more
is
the
Church
of
God
:
for
the
Church
of
God
hath
greater
enemies
then
this
body
,
it
hath
greater
enemies
then
these
houses
of
clay
,
or
then
these
buildings
that
we
have
in
the
world
,
or
then
our
worldly
stocke
that
we
carry
about
us
,
there
is
no
such
malice
suggested
,
and
intended
,
and
laid
against
them
,
as
there
is
against
the
Church
of
God
.
Therefore
where
the
craft
of
the
devill
is
most
perpetuall
,
there
should
the
watchfulnesse
of
the
Pastor
be
equall
,
and
answerable
unto
it
,
that
according
to
the
divels
great
observant
malice
,
there
may
be
as
much
diligence
used
against
that
serpent
,
to
crush
his
head
when
he
seeks
to
bruise
their
heele
.
S.
Paul
would
not
go
without
the
Co●inthians
But
now
to
conclude
the
Text
,
he
saith
,
that
hee
will
come
,
but
he
saith
,
they
shall
go
with
him
to
Ierusalem
when
hee
commeth
;
that
is
,
those
that
they
had
chosen
as
being
fit
men
,
to
whose
fidelitie
they
would
commit
the
money
;
They
should
go
with
him
,
he
would
not
go
alone
,
and
carry
it
himselfe
.
So
we
see
by
this
,
that
the
Apostles
purpose
was
,
that
although
hee
went
to
Macedonia
,
yet
if
newes
were
carried
to
him
,
if
there
were
any
post
sent
to
him
,
as
indeed
he
was
but
on
the
other
side
of
the
Sea
in
Asia
;
if
news
,
I
say
,
were
brought
him
that
he
must
go
with
them
,
he
would
dispence
with
the
other
action
,
and
intend
this
.
We
see
here
the
Spirit
of
God
it
tyes
not
a
man
to
absolute
necessities
,
but
it
gives
him
libertie
according
to
the
circumstances
,
to
use
his
owne
discretion
:
for
it
seemeth
that
the
collection
which
the
Corinthians
made
,
although
it
were
great
,
yet
it
seemes
that
it
was
transported
very
quickly
,
and
finely
,
or
otherwise
that
Saint
Paul
did
take
it
with
him
from
Ephesus
after
the
feast
of
Pentecost
,
and
so
carried
it
,
for
in
these
things
no
man
can
tell
,
nor
the
particular
place
certainly
from
whence
this
Epistle
was
written
.
Onely
this
is
plaine
,
and
that
I
will
insist
on
,
that
when
he
should
come
to
carry
it
,
he
would
not
carry
the
money
himselfe
,
but
he
saith
,
that
those
whom
they
should
appoint
,
should
go
with
him
.
And
so
hee
puts
from
himselfe
all
suspition
of
double
dealing
,
S.
Pauls
care
to
avoid
suspition
.
hee
would
not
have
them
thinke
that
he
would
intervert
the
money
,
or
that
he
would
give
it
to
some
other
purpose
,
then
they
intended
it
,
or
make
himselfe
rich
of
the
poore
mens
stocke
,
he
is
carefull
of
this
;
this
argued
the
sweetnesse
,
and
sinceritie
of
the
Apostles
minde
,
and
it
makes
a
rule
for
all
that
come
to
Apostolicall
place
,
that
deale
with
Apostolicall
matters
,
to
take
heed
that
the
world
have
no
ground
to
conceit
that
any
thing
in
this
kinde
sticke
to
their
fingers
,
but
that
they
may
shake
their
hands
,
and
their
garments
,
and
quit
themselves
in
all
causes
wherein
the
world
shall
thinke
they
have
too
much
interest
,
or
that
they
have
beene
unfaithfull
,
and
false
stewards
.
So
Chrysostome
,
and
Saint
Austin
,
He
doth
not
say
(
saith
Austin
)
that
if
the
collection
come
to
a
great
summe
,
I
will
carry
it
to
Ierusalem
my selfe
:
for
then
some
sycophants
that
were
in
Corinth
,
some
Adversaries
that
he
had
there
would
have
objected
,
and
said
,
that
hee
meant
to
make
himselfe
the
better
by
it
.
No
,
saith
he
,
but
those
whom
ye
shall
appoint
,
and
put
in
authoritie
,
they
shall
go
with
me
.
A
man
must
wash
his
hands
from
all
bribery
,
and
corruption
,
that
will
be
in
any
place
of
God
,
that
will
be
in
the
place
of
Paul
,
or
that
hath
any
commission
from
God
,
he
must
be
like
unto
Samuel
,
that
he
may
say
as
he
did
,
Whose
oxe
have
I
taken
,
or
whose
asse
have
I
taken
,
or
who
have
I
wronged
,
or
defrauded
in
judgement
?
or
any
way
in
any
intention
,
let
him
speake
,
And
as
Zacheus
saith
,
I
will
restore
him
foure
fold
.
Luk.
19
9.
These
men
that
meddle
with
holy
things
to
make
themselves
somewhat
the
better
,
or
at
the
least
to
beare
their
charges
upon
Gods
stocke
,
and
such
a
charge
as
perhaps
the
poore
would
be
loath
it
should
come
to
,
these
are
false
brethren
,
and
no
true
Transporters
of
the
heavenly
treasure
,
they
should
be
such
as
do
that
which
they
do
for
the
Lords
sake
,
and
if
they
can
disburthen
,
and
discharge
the
poore
of
all
charges
,
in
the
carriage
,
they
should
take
it
upon
themselves
,
and
do
it
for
Religions
sake
.
Chrysostome
it
seemeth
was
troubled
with
such
kinde
of
companions
in
his
time
;
for
(
saith
he
)
the
collection
that
we
make
for
the
poore
,
and
are
alway
calling
upon
you
,
Give
to
the
poore
,
give
to
them
that
stand
in
need
,
which
(
saith
hee
)
I
will
never
leave
off
,
but
will
speake
it
as
long
as
God
gives
me
my
voyce
.
This
calling
,
and
crying
for
the
poore
,
it
makes
you
thinke
that
we
have
a
great
stocke
of
treasure
,
that
we
feed
our selves
in
private
with
,
you
thinke
that
the
Priesthood
lives
upon
this
:
Nay
,
(
saith
he
)
we
defie
all
such
cogitations
:
we
give
you
the
Gospell
freely
without
any
charge
.
And
although
we
worke
not
as
Saint
Paul
did
,
with
our
hands
,
yet
you
know
that
we
have
indowments
to
live
upon
of
our
owne
.
We
have
so
much
Church-lands
to
maintaine
us
,
that
we
abound
,
and
we
seeke
not
any
thing
from
you
,
for
our
owne
selves
,
but
we
seeke
it
for
the
indigent
poore
that
are
errant
,
and
go
about
the
streets
;
and
for
such
as
want
upon
casualtie
,
by
reason
of
fire
,
by
robbery
,
or
by
drowning
,
or
by
miscarriage
in
their
trade
;
or
being
captivated
by
Infidels
,
or
the
like
,
we
labour
onely
to
stirre
up
your
bountie
towards
them
.
This
was
the
noble
state
of
the
Church
in
Saint
Chrysostomes
time
.
We
are
content
,
and
satisfied
with
that
which
is
our
owne
,
what
is
the
Churches
owne
now
adayes
?
In
those
parts
which
I
touched
on
before
;
There
is
nothing
left
that
the
Church
may
call
her
owne
,
except
it
be
a
poore
rotten
wall
,
except
it
be
an
old
Bible
,
except
it
bee
an
handfull
of
thatch
where
that
Bible
lyes
to
save
it
,
that
the
raine
come
not
upon
it
,
and
so
put
them
to
new
charges
;
as
for
other
things
,
there
is
nothing
that
is
her
owne
,
but
the
wilde
Bore
out
of
the
forrest
hath
almost
wasted
,
and
desolated
the
whole
Congregation
of
God
,
and
hath
made
them
as
so
many
vagabonds
in
Israel
,
that
there
is
nothing
but
beggarly
raggednesse
both
in
the
temporall
,
and
also
in
the
spirituall
body
.
But
it
is
to
no
purpose
to
complaine
in
a
desperate
condition
.
Saint
Chrysostome
saith
,
Whosoever
thinks
that
there
is
any
such
men
in
the
Church
,
that
make
themselves
rich
,
or
better
themselves
by
the
collections
that
are
given
to
the
poore
,
let
him
come
forth
,
and
shew
it
,
let
him
proove
it
,
and
wee
will
confesse
it
,
and
it
shall
appeare
if
these
things
can
be
proved
,
and
the
man
bee
convinced
of
them
,
that
such
a
man
is
not
onely
worthy
to
be
brought
to
shame
,
but
he
is
worthy
that
ten
thousand
thunderbolts
should
be
shot
against
him
,
he
is
not
worthy
to
live
,
and
breathe
in
this
common
ayre
which
hath
attempted
such
a
monstrous
robbery
,
and
invasion
upon
the
people
of
God
.
To
conclude
all
in
a
word
,
the
Apostle
saith
concerning
all
,
for
matter
of
giving
to
the
poore
,
for
matter
of
doctrine
,
for
matter
of
manners
,
he
saith
,
for
all
I
will
come
.
And
no
doubt
this
word
veniam
it
had
a
divers
tone
,
and
sound
,
a
different
tune
to
the
Corinthians
eares
;
for
Saint
Paul
had
a
great
number
of
good
friends
in
Corinth
;
he
had
also
a
great
number
of
pestilent
enemies
:
to
the
one
this
word
sounded
in
a
gentle
,
and
sweet
harmonious
tune
,
it
was
certaine
he
came
to
them
as
friends
,
he
came
as
a
Saint
of
God
,
he
came
as
an
incomparable
Iewell
,
he
came
as
one
that
brought
the
blessing
of
God
where
he
came
,
hee
came
as
one
whose
feet
were
beautifull
to
bring
the
glad
tydings
of
the
Gospell
of
peace
,
as
one
that
came
to
the
salvation
of
their
soules
,
as
one
that
came
to
settle
,
and
to
reare
up
the
broken
towers
of
David
,
he
was
most
acceptable
to
them
.
To
others
he
came
as
welcome
as
water
into
the
shippe
,
nay
they
had
a
great
hope
that
he
would
never
come
there
,
but
that
his
occasions
would
so
intangle
him
,
that
hee
should
never
set
foot
that
way
.
So
we
see
that
Saint
Pauls
veniam
,
is
expounded
according
to
the
contrary
dispositions
,
and
qualities
of
men
,
and
accordingly
it
occasioned
matter
of
joy
,
or
sorrow
in
Corinth
.
Now
if
Saint
Pauls
comming
to
visite
were
a
matter
of
such
emphasis
,
Vse
.
as
to
make
his
friends
rejoyce
,
and
to
cause
his
enemies
to
repine
,
and
murmure
,
what
then
shall
be
the
veniam
of
the
Lord
Iesus
,
the
master
of
Saint
Paul
,
and
the
master
of
us
all
;
which
will
come
,
and
will
not
tarry
,
Heb.
10.37
.
which
comes
unto
us
every
day
,
and
visites
us
every
houre
,
if
we
had
but
sence
to
perceive
it
;
whose
footsteps
are
at
our
doores
,
who
comes
in
mercie
,
giving
us
long
peace
,
from
the
broyles
and
garboyles
of
warre
:
he
comes
unto
us
in
his
judgements
in
these
unseasonable
seasons
,
threatning
us
with
this
abundance
of
raine
,
and
deluges
:
he
comes
to
us
in
the
judgement
of
scarsitie
,
and
want
,
and
many
kinde
of
defects
,
whereof
every
man
complaines
,
and
whines
,
and
is
in
misery
:
and
yet
no
man
can
tell
the
cause
or
reason
why
;
certainly
it
is
a
steppe
of
the
comming
of
the
Lord
Iesus
,
he
comes
also
in
the
ratling
and
tumults
of
warre
,
therein
the
Sonne
of
God
seemes
to
have
girt
his
sword
upon
his
thigh
,
as
the
Prophet
saith
,
Psal.
45.
And
he
will
make
head
,
hee
will
march
,
and
go
forward
,
and
never
leave
the
field
untill
his
horse
goeth
up
to
the
bridle
in
bloud
,
as
Saint
Iohn
prophesieth
in
the
Revelation
.
Thus
the
Lord
comes
,
and
draweth
neare
unto
us
,
any
man
of
wit
or
understanding
may
easily
see
him
,
and
may
heare
the
noyse
of
his
horse
heeles
,
as
the
Prophet
Isaiah
saith
,
concerning
the
King
of
Babylon
.
But
suppose
he
do
not
come
thus
,
or
that
men
will
be
deafe
that
they
will
not
heare
this
,
nor
perceive
it
:
yet
there
is
another
veniam
,
his
comming
to
judgement
which
shall
certainly
be
,
and
wee
know
not
how
soone
it
shall
be
,
for
these
things
are
fore-runners
,
and
presages
of
that
dismall
comming
,
and
that
comming
shall
be
as
this
veniam
of
Saint
Paul
,
with
acceptation
to
his
friends
,
but
with
terrour
to
his
enemies
;
the
comming
of
Christ
to
them
shall
be
more
terrible
then
all
the
Armadoes
,
and
Invasions
of
the
world
:
if
they
were
all
joyned
together
,
they
are
nothing
comparable
to
the
comming
of
the
Sonne
of
man
in
the
clouds
.
To
those
that
are
perfect
and
just
men
,
that
waite
for
his
comming
,
he
saith
,
Behold
I
come
,
and
my
reward
is
with
me
,
Revel.
22.
Hebr.
11.5
.
Behold
he
that
shall
come
,
will
come
,
and
will
not
tarry
,
saith
Saint
Paul
.
And
to
this
the
Church
in
an
earnest
eccho
replyes
,
Yea
come
,
and
come
quickly
Lord
Iesus
:
for
they
waite
,
and
expect
that
great
visitation
of
mankinde
,
when
he
shall
come
to
root
all
the
weeds
out
of
his
garden
,
and
shall
make
an
everlasting
spring
of
grace
,
and
shall
settle
his
plants
so
strongly
,
that
they
shall
no
more
be
subject
to
extirpation
.
On
the
other
side
,
his
enemies
shall
have
a
fearfull
sentence
at
that
veniam
,
the
wicked
men
of
this
world
,
they
would
then
give
all
to
avoyd
that
fearfull
comming
of
the
Lambe
of
God
;
and
wish
that
he
might
never
appeare
nor
come
to
judgement
.
As
for
the
godly
,
they
know
that
when
their
glory
,
When
Christ
which
is
their
glory
shall
appeare
,
Col
3.4
.
then
they
shall
appeare
with
him
in
glory
.
So
the
enemies
of
the
Lord
they
know
that
when
he
which
is
judge
both
of
the
quicke
,
and
dead
shall
come
,
that
he
shall
passe
a
sentence
of
judgement
against
them
,
Matth.
25.
Go
ye
cursed
into
hell-fire
prepared
for
the
divell
and
his
angels
.
Let
therefore
this
sound
be
alway
in
our
eares
,
that
whether
it
be
men
,
as
Saint
Paul
that
come
to
visit
us
,
let
that
keepe
us
in
awe
;
if
Saint
Paul
say
he
will
come
,
certainly
it
will
make
a
man
look
to
himselfe
the
better
:
for
there
are
many
men
that
can
indure
no
visitation
,
a
man
that
lives
,
and
goes
on
in
sinne
,
and
impietie
,
these
sacrilegious
patrons
,
these
Lords
,
and
Ladies
,
that
maintaine
the
Priests
with
old
shoes
,
as
the
Prophet
speaks
,
that
take
all
his
livelyhood
from
him
,
these
cannot
endure
to
heare
of
a
visitation
,
they
are
afraid
lest
their
sacrilegious
acts
should
be
called
in
question
.
Although
they
be
secure
enough
,
and
carelesse
in
these
kinde
of
acts
;
and
there
is
no
law
that
can
take
hold
of
them
for
it
,
yet
they
do
not
love
to
have
the
memorie
of
them
rubbed
afresh
;
they
do
not
love
to
have
themselves
proposed
,
and
traduced
,
they
cannot
endure
to
have
other
men
to
blaze
it
.
There
are
many
other
simonicall
contracts
that
are
come
into
the
Church
,
not
by
the
doore
,
but
they
come
another
way
,
they
take
downe
the
tiles
as
the
men
did
for
the
poore
man
,
that
came
to
bee
healed
of
Christ
;
they
tooke
downe
the
tyles
of
the
house
,
and
so
let
him
downe
:
so
there
are
a
number
of
simonicall
Priests
that
come
not
in
by
the
doore
,
but
are
entred
into
the
Church
another
way
;
they
climbe
in
at
the
windowes
like
theeves
,
and
robbers
,
and
these
cannot
endure
to
be
visited
;
if
Saint
Paul
say
hee
will
come
,
it
is
likely
they
will
flee
;
if
Paul
come
,
they
will
go
,
they
cannot
consist
together
in
one
place
;
because
they
live
in
sinne
,
and
in
open
profession
of
their
impenitency
.
Therefore
it
is
good
whatsoever
a
man
do
in
this
life
,
to
thinke
still
that
there
will
come
a
visitation
upon
him
,
and
he
is
an
happie
man
that
can
endure
the
visitation
,
although
it
be
but
the
visitation
of
a
mortall
man
.
But
when
Christ
shall
come
to
visite
,
and
to
visite
all
the
world
;
when
he
shall
come
with
his
fanne
in
his
hand
,
he
shall
purge
his
floore
,
and
gather
the
corne
into
his
garner
:
he
shall
come
to
plucke
the
proud
feathers
of
the
potentates
of
this
world
,
that
could
not
be
quiet
and
peaceable
,
but
were
still
disturbing
each
other
,
he
shall
then
come
and
heare
the
cries
,
and
lamentations
of
the
afflicted
,
he
shall
come
to
redresse
the
cause
of
the
fatherlesse
and
widdow
,
he
shall
come
to
remove
all
scandalous
doctrine
from
his
Church
,
and
to
plant
his
owne
truth
there
to
flourish
for
evermore
.
This
shall
bee
the
great
and
wondrous
apparition
,
this
is
that
admirable
marching
,
and
procession
,
this
is
that
comming
that
shall
worke
wonders
;
this
comming
shall
bee
more
terrible
to
the
consciences
of
wicked
men
,
then
the
comming
of
all
the
power
and
glory
in
the
world
,
if
they
should
come
all
together
.
Therefore
let
this
sound
in
our
eares
,
as
Hierome
saith
,
that
he
did
alwayes
thinke
he
heard
the
trumpet
sound
in
his
eares
,
Surgite
mortui
,
Arise
ye
dead
,
and
come
to
judgement
.
Certainly
,
beloved
,
we
must
looke
for
a
visitation
,
either
from
men
or
from
God
,
or
from
both
;
in
the
meane
time
we
have
our
conscience
to
serve
instead
of
a
visitor
.
Let
it
therefore
do
it
for
good
,
for
there
will
be
a
visitation
;
if
wee
do
not
by
timely
repentance
meet
the
Lord
in
the
way
;
and
intreat
for
mercie
,
and
pardon
;
if
wee
do
not
follow
the
counsell
of
Christ
,
that
saith
,
a
man
that
goeth
forth
against
his
enemy
,
if
he
go
forth
with
ten
thousand
,
he
will
sit
downe
,
and
reckon
whether
he
be
able
to
go
against
him
that
hath
20000
,
or
else
he
will
send
Ambassadors
to
intreat
peace
of
him
,
if
he
be
not
able
to
match
him
.
If
we
do
not
take
the
like
course
we
shall
fall
into
the
visitation
of
the
Lord
.
The
Lord
strengthen
us
,
and
support
us
,
that
whensoever
that
day
comes
wee
may
finde
him
come
with
comfort
,
as
one
that
comes
to
reward
us
with
abundant
recompence
.
SERM.
5.
1
COR.
16.5
,
6.
But
I
will
come
unto
you
when
I
shall
passe
through
Macedonia
:
for
I
passe
through
Macedonia
,
and
perhaps
I
will
abide
with
you
,
or
else
will
winter
with
you
,
that
you
may
have
me
along
to
any
place
whither
I
shall
goe
,
for
I
will
not
see
you
now
as
I
passe
by
.
A
Man
that
reades
these
things
,
would
presently
imagine
that
all
this
were
true
,
and
that
all
had
an
issue
according
as
it
is
here
spoken
;
but
that
is
not
certaine
:
for
that
which
St.
Paul
wished
,
and
desired
,
it
did
not
alway
come
to
passe
,
as
he
saith
Rom.
15.
Rom.
15.
that
he
had
a
purpose
to
goe
to
Spaine
,
but
yet
St.
Paul
never
came
there
:
So
the
Prophets
were
uncertaine
in
these
particulars
,
how
God
would
dispose
of
them
:
for
wee
see
in
Acts
16.
Acts
16.
that
when
they
were
come
to
Bythinia
,
and
would
have
preached
the
Gospel
,
the
Holy
Ghost
would
not
suffer
them
to
doe
it
,
and
when
they
came
unto
Asia-Minor
,
the
same
Spirit
of
God
forbade
them
to
preach
the
Gospel
there
:
and
if
the
Spirit
of
God
would
interpose
himselfe
,
to
forbid
the
preaching
of
the
Gospel
,
you
may
then
conclude
for
other
matters
of
lesse
importance
:
for
this
Towne
,
or
that
place
,
the
Lord
would
much
more
disturbe
,
and
turne
away
their
purpose
:
For
man
purposeth
,
but
God
disposeth
.
But
howsoever
,
although
St.
Paul
did
not
finish
this
journey
according
to
his
promise
here
,
yet
the
efficacy
,
the
vertue
,
and
power
of
it
is
all
one
:
for
hee
shewes
what
hee
would
have
done
,
if
God
had
not
turned
his
will
by
necessity
in
calling
him
another
way
.
Such
things
as
these
in
the
Scriptures
wee
oft
times
meet
withall
,
and
whether
a
man
should
insist
upon
them
or
no
,
it
may
bee
a
matter
of
disputation
;
because
the
common
people
think
,
that
nothing
is
fit
to
bee
spoken
of
,
but
that
which
makes
for
morality
,
that
which
tends
to
manners
,
they
call
that
onely
edifying
,
which
buildeth
up
in
matter
of
life
;
whereas
those
that
are
seene
in
learning
,
or
that
are
men
of
sense
,
they
know
that
edification
is
as
well
in
matters
of
knowledge
;
and
there
is
no
part
of
the
Booke
of
God
that
is
written
,
but
it
is
written
for
our
learning
,
to
build
us
up
,
first
out
of
our
Ignorance
,
and
then
secondly
to
build
us
from
wickednesse
to
newnesse
,
and
holinesse
of
life
;
for
the
second
can
never
bee
without
the
first
.
Therefore
wee
must
take
the
Scripture
as
it
lies
,
and
although
this
Text
afford
no
great
matter
for
manners
,
or
conversation
of
life
,
yet
the
schollers
of
Christ
,
must
heare
his
Word
preached
wheresoever
it
is
,
and
make
profit
by
it
,
and
as
long
as
they
doe
understand
that
either
they
know
something
which
they
knew
not
before
,
or
that
they
know
it
better
and
more
soundly
,
and
perfectly
then
they
did
before
,
they
cannot
but
say
,
they
are
edified
by
it
.
The
first
thing
then
that
wee
are
here
to
consider
is
this
,
Parts
of
the
Text.
the
maine
bulke
of
the
Text
whether
this
thing
was
performed
or
no
;
that
hee
saith
hee
would
come
to
them
when
hee
should
passe
through
Macedonia
.
Secondly
,
wee
are
to
come
to
the
particulars
of
the
Text
;
What
is
Macedonia
,
What
Macedonia
was
.
and
how
hee
made
his
passage
thereout
,
and
how
God
furnished
him
,
and
where
he
stayed
him
in
his
journey
.
Thirdly
,
the
purpose
that
hee
had
in
staying
,
and
Wintring
with
the
Corinthians
;
His
purpose
.
wherein
wee
are
to
consider
,
that
though
the
Apostles
were
sent
to
preach
the
Gospel
of
Christ
,
yet
the
Lord
tied
them
not
to
any
ill
way
,
or
to
any
ill
weather
,
but
he
gave
them
place
of
lodging
when
they
had
time
,
and
how
,
and
upon
whose
cost
the
Apostle
should
lodge
there
.
The
fourth
thing
to
be
considered
,
is
the
end
of
his
lodgi●●
there
,
The
end
.
that
they
might
carry
him
along
on
his
jo●●ney
;
where
there
is
another
act
in
his
journey
which
Christian
common
duty
called
them
unto
,
to
bring
him
along
on
his
way
,
both
to
defend
him
,
and
to
shew
him
the
way
,
and
also
to
carry
him
with
a
kinde
of
credite
belonging
to
an
Apostle
.
And
lastly
,
the
forme
of
all
these
things
;
that
hee
knowes
not
whether
these
things
shall
bee
so
,
or
so
,
and
therefore
hee
referres
all
to
the
will
of
God
,
and
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
chance
,
I
will
doe
thus
,
or
by
fortune
,
or
(
if
the
Lord
permit
)
I
will
doe
thus
.
Where
hee
shewes
,
what
hee
would
have
done
,
what
his
affection
did
stand
to
;
but
whether
the
consequence
of
it
should
bee
answerable
or
no
,
hee
leaves
it
to
the
will
of
God
;
and
indeed
that
which
hee
here
promiseth
,
by
all
likelihood
it
never
fell
out
:
I
know
it
is
argued
both
wayes
,
but
I
thinke
they
are
in
the
better
opinion
,
that
conclude
that
this
purpose
of
the
Apostle
was
never
effected
.
1.
Part.
That
the
Apostle
came
not
to
Corinth
.
Concerning
the
first
part
of
the
Text
,
that
you
may
the
better
understand
it
,
looke
to
2
Cor.
1.16
,
17
,
18.
And
in
this
confidence
I
would
have
come
unto
you
before
,
that
you
might
have
had
a
second
grace
,
or
benefit
;
and
I
would
have
gone
by
you
,
and
passed
into
Macedonia
;
and
againe
,
would
have
come
from
Macedonia
to
you
,
and
by
you
have
been
led
along
,
or
sent
along
to
Iudea
.
Marke
what
his
purpose
was
,
it
was
his
intent
to
doe
thus
,
but
hee
could
not
doe
this
;
and
therefore
hee
answers
the
Corinthians
againe
,
which
might
have
said
unto
him
:
What
?
dost
thou
tell
us
that
thou
wilt
come
,
and
dost
thou
faile
of
thy
promise
?
art
thou
so
inconstant
?
art
thou
so
forgetfull
of
thy selfe
,
and
of
us
?
Therefore
it
followes
in
the
next
verse
,
where
he
answers
for
himselfe
:
(
saith
he
)
when
I
consulted
of
these
things
with
my selfe
;
when
I
purposed
to
doe
thus
,
did
I
use
lightnesse
?
did
I
use
inconstancy
?
or
did
I
make
it
so
that
those
things
that
I
counsell
,
did
I
counsell
according
to
the
flesh
,
that
with
mee
there
should
bee
yea
,
yea
,
and
nay
,
nay
?
that
my
yea
should
bee
yea
,
and
my
nay
,
nay
;
observe
the
meaning
of
this
,
hee
answers
them
,
that
when
hee
purposed
these
things
,
hee
was
not
then
the
master
of
his
owne
guidance
in
the
Action
;
but
hee
was
to
bee
lead
,
and
directed
by
a
Spirit
that
was
higher
then
his
owne
:
by
the
Spirit
of
God
.
And
hee
was
not
so
resolute
as
fleshly
men
are
,
as
to
say
,
I
will
doe
this
,
or
I
will
doe
that
.
His
yea
was
not
yea
,
and
his
nay
,
was
not
nay
;
as
if
he
should
say
,
I
was
not
so
peremptory
as
to
come
unto
you
,
till
I
knew
the
will
of
God
:
as
St.
Iames
Iames
5.
saith
,
Chap.
5.
For
this
you
ought
to
say
,
if
God
will
,
or
if
the
Lord
permit
:
so
the
sense
is
this
;
That
whereas
I
purposed
to
come
unto
you
,
and
doe
not
now
come
,
you
must
pardon
mee
,
for
I
am
not
lead
by
my selfe
,
but
by
a
higher
Spirit
,
which
hinders
and
intervents
my
purposes
,
as
it
pleaseth
him
;
for
I
depend
not
upon
my
owne
will
,
but
upon
the
will
of
God
:
for
if
I
had
beene
guided
by
my
owne
will
,
I
had
been
with
you
.
Then
as
it
followes
in
the
Text
;
The
Lord
is
faithfull
,
for
our
speach
to
you
hath
not
beene
yea
,
and
nay
:
for
the
Sonne
of
God
Iesus
Christ
,
who
was
preached
among
you
by
us
,
was
not
yea
and
nay
,
but
yea
:
for
all
the
promises
of
God
in
him
,
are
yea
,
and
in
him
are
amen
.
As
if
hee
should
have
said
;
You
must
make
a
difference
betweene
my
Preaching
of
the
Gospel
,
and
the
promises
that
I
make
as
I
am
a
man
,
as
I
am
a
weake
man
,
and
know
not
the
things
that
are
to
come
,
I
know
not
the
things
that
are
contingent
:
so
I
tell
you
this
,
and
I
tell
you
that
,
which
it
may
bee
shall
not
bee
performed
,
and
made
good
,
so
that
I
will
not
say
,
that
my
yea
,
is
yea
,
or
my
nay
,
nay
;
but
when
I
come
to
preach
the
Gospel
,
I
am
sure
of
those
things
,
I
know
what
I
say
,
I
understand
my selfe
,
I
know
the
foundation
of
truth
is
unmoveable
;
I
know
that
there
it
is
not
yea
,
and
nay
in
Christ
,
but
all
the
promises
of
God
in
him
,
are
yea
,
and
in
him
,
are
Amen
,
for
ever
.
Thus
you
partly
understand
this
:
But
that
wee
may
make
it
a
little
more
open
,
the
sense
of
the
Apostle
is
this
;
That
whereas
I
promised
you
in
my
former
Epistle
to
come
unto
you
,
I
was
so
in
earnest
affected
to
this
journey
,
that
whereas
I
told
you
I
would
not
passe
by
you
,
but
would
first
goe
to
Macedonia
,
and
then
come
backe
to
you
,
yet
my
minde
was
so
altered
,
and
my
bowels
againe
were
so
earnest
,
that
I
determined
to
bee
better
then
my
word
;
I
purposed
to
come
to
you
first
,
and
so
to
passe
from
you
to
Macedonia
,
but
all
this
was
not
in
my
owne
government
,
but
in
the
hand
of
God
;
I
know
not
whether
I
shall
goe
,
I
know
not
how
I
shall
be
disposed
of
,
I
know
not
how
the
Lord
hath
laid
the
way
for
mee
,
I
know
not
where
hee
will
have
mee
imployed
;
I
went
to
preach
unto
all
Nations
the
Gospel
of
Christ
,
but
the
Lord
hindered
mee
,
and
would
not
suffer
mee
to
preach
to
many
of
them
,
but
bade
mee
hold
my
tongue
:
so
I
promise
you
now
to
come
to
Corinth
,
but
I
know
not
whether
ever
I
shall
come
,
or
that
this
shall
come
to
passe
,
therefore
I
would
have
you
distinguish
,
and
make
a
difference
between
the
word
of
my
preaching
,
and
the
word
of
my
Promise
;
the
word
of
my
Preaching
is
alway
certaine
,
it
is
yea
and
amen
;
but
those
words
that
I
promise
as
a
man
,
they
bee
yea
and
nay
as
God
shall
dispose
of
them
;
I
have
not
power
of
my selfe
to
order
them
;
so
this
place
is
a
plaine
argument
of
that
I
said
before
,
that
St.
Paul
never
performed
this
,
which
hee
thought
,
and
desired
,
that
is
,
to
come
to
Corinth
.
Now
looke
to
another
place
that
makes
it
a
little
more
plaine
;
2.
Cor.
2.1
.
where
hee
gives
another
reason
for
it
;
I
determined
(
saith
hee
)
I
disposed
with
my selfe
that
I
would
never
come
in
sorow
to
you
:
I
would
never
come
to
you
in
heavinesse
,
but
if
I
come
,
I
will
come
in
joy
and
cheerefulnesse
:
Now
I
understand
that
yee
are
in
heavinesse
,
because
of
the
letter
that
I
wrote
unto
you
;
I
wrote
a
letter
concerning
the
incestuous
fellow
,
that
used
his
fathers
wife
,
and
lived
with
her
;
and
I
understand
that
you
are
in
heavinesse
for
this
,
and
I
would
not
therefore
come
unto
you
for
this
cause
,
because
you
were
in
sorow
,
although
I
bee
glad
for
it
that
you
are
sorry
:
for
it
was
a
godly
sorrow
which
caused
repentance
;
but
yet
I
would
not
come
unto
you
in
that
state
,
but
when
you
have
made
your
peace
with
God
,
and
with
your selves
,
when
you
may
entertaine
me
with
cheerefulnesse
,
it
is
my
purpose
then
to
come
.
So
both
the
will
of
God
,
and
my
will
wrought
together
in
this
,
for
Gods
will
it
perfects
my
will
;
it
was
Gods
will
that
I
should
not
come
unto
you
,
and
my
will
is
agreeable
to
Gods
will
;
the
Lord
told
mee
that
it
was
not
fit
for
mee
to
come
,
and
take
you
in
sorrow
;
for
the
spirit
of
the
Pastor
and
of
his
Schollers
should
alwayes
meet
in
joy
;
they
should
rejoice
continually
as
the
Apostle
saith
:
We
see
then
it
was
not
done
.
Now
let
us
see
a
little
the
cause
why
it
was
not
done
;
The
cause
why
he
came
not
.
how
came
it
to
passe
that
the
Apostle
Paul
was
thus
disturbed
,
and
disappointed
of
his
purpose
?
For
that
you
shall
see
,
Acts
20.3
.
Act.
20.3
.
St.
Paul
went
to
Macedonia
,
and
came
through
those
parts
,
and
exhorted
the
brethren
with
much
exhortation
,
from
thence
he
came
into
Grecia
;
and
staying
there
three
moneths
,
he
heard
say
,
that
there
was
treason
plotted
against
him
;
that
there
was
a
conspiracy
against
him
in
Asia
by
the
Iewes
;
or
else
in
some
part
of
Grecia
,
the
Iewes
had
laid
wait
for
his
life
,
to
intercept
and
hinder
him
:
Therefore
hee
was
counselled
by
the
company
,
by
the
body
of
the
Apostles
,
those
that
were
then
companions
with
him
,
to
goe
backe
againe
to
Macedonia
,
and
from
thence
he
came
to
the
port
Towne
,
to
Philippi
,
and
thence
along
,
and
never
touched
at
Ephesus
(
as
we
shal
have
occasion
to
shew
upon
the
next
verse
,
if
God
give
permission
)
he
never
touched
there
,
but
went
along
upon
the
first
day
,
upon
Easter
Munday
,
(
as
wee
call
it
)
and
so
passed
on
till
Pentecost
,
and
never
saw
Ephesus
nor
Corinth
more
,
but
went
to
Ierusalem
,
and
after
hee
was
carried
to
Rome
,
and
there
he
continued
till
the
time
of
his
Martyrdome
.
So
out
of
this
we
gather
,
that
St.
Paul
was
twice
at
Macedon
,
once
when
hee
planted
the
Church
,
and
another
time
when
hee
came
to
visite
the
Church
.
The
planting
of
the
Church
wee
find
,
Act.
16.9
.
Acts
1●
.
9
.
It
is
said
there
,
that
there
was
in
the
night
time
,
a
vision
made
to
Paul
,
a
certaine
vision
appeared
to
him
:
for
there
was
a
man
of
Macedon
,
that
stood
there
,
and
intreated
him
,
and
said
unto
him
;
Come
over
to
Macedonia
and
help
us
.
And
upon
this
,
the
Text
saith
,
that
they
went
presently
,
as
soone
as
they
saw
the
vision
,
they
went
forward
to
goe
to
Macedon
:
knowing
by
certaine
arguments
that
the
Lord
had
called
them
,
there
to
preach
the
Gospel
.
So
from
Troas
hee
went
to
Samothracia
,
and
from
thence
hee
went
the
same
day
to
Neapolis
,
from
thence
he
passed
to
Philippos
,
&c.
Now
in
this
first
journey
to
Macedon
,
the
Apostle
was
intercepted
and
hindred
that
he
could
not
goe
through
as
hee
purposed
to
doe
,
as
we
finde
in
the
story
:
from
Philippos
he
passed
to
Appolonia
,
which
were
a
company
of
people
that
were
strangers
,
carried
and
planted
in
a
strong
place
,
in
the
confines
betweene
Thrace
and
Macedon
.
From
thence
he
came
to
Amphipolis
,
from
thence
to
Thessalonica
,
where
he
stayed
three
weeks
untill
the
Iewes
persecuted
him
thence
for
his
life
;
and
then
he
came
to
Berea
,
which
were
most
noble
minded
men
,
which
examined
the
Scriptures
,
&
tried
daily
whether
those
things
that
Paul
spake
were
the
Word
of
God
,
as
we
see
Acts
19.
Act.
19.
From
Berea
the
Iewes
hunted
him
,
they
came
from
Thessalonica
with
permission
to
take
him
wheresoever
they
could
find
him
;
therefore
the
brethren
conveyed
him
from
thence
to
Athens
,
and
then
he
came
to
Corinth
,
where
he
stayed
18.
Moneths
,
that
was
the
first
time
of
his
being
at
Corinth
,
where
he
conversed
,
I
say
,
a
yeare
and
a
halfe
.
At
Macedon
he
was
twice
;
for
the
second
time
he
went
,
he
passed
almost
by
Dalmatia
,
and
Illiricum
,
as
he
speaks
in
the
Epistle
to
the
Romanes
;
and
then
hee
came
backe
,
and
thought
to
have
gone
to
Corinth
,
but
newes
was
brought
him
,
that
the
Iewes
would
take
away
his
life
,
therefore
he
returned
,
and
could
not
come
;
but
hee
desired
the
money
to
bee
sent
to
him
to
Philippi
,
by
Titus
,
which
they
did
,
and
so
it
was
carried
to
Ierusalem
,
and
bestowed
on
the
brethren
.
But
here
is
some
difficulty
:
Object
.
For
how
could
it
be
that
their
benevolence
should
be
put
off
for
so
long
a
time
?
a
poore
man
must
have
reliefe
quickly
,
or
else
he
perisheth
;
this
money
that
was
gathered
at
Corinth
,
either
it
must
be
conveyed
upon
the
sudden
,
or
else
the
brethren
at
Ierusalem
for
whom
it
was
destinate
,
are
like
to
lose
life
,
and
state
,
and
all
.
Answ.
But
for
this
we
must
understand
,
that
the
want
was
not
so
great
,
it
was
not
so
urgent
,
but
that
they
could
stay
some
time
;
and
so
it
was
almost
a
year
indeed
before
he
dispatched
his
journey
in
going
to
Macedon
,
and
returning
from
Philippos
,
and
if
he
receive
their
benevolence
,
and
it
be
sent
from
thence
,
there
will
be
time
sufficient
for
it
to
relieve
them
at
Ierusalem
at
the
time
of
Pentecost
.
These
things
are
needfull
to
be
knowne
,
although
the
common
people
cannot
brook
them
,
because
they
think
they
edifie
not
,
yet
it
is
no
great
matter
,
as
long
as
I
follow
the
Text
,
I
am
carelesse
of
all
censures
.
2
Part.
Macedonia
,
what
.
Now
I
come
to
the
particulars
of
the
Text
;
hee
saith
,
hee
will
come
to
them
when
he
shall
come
from
Macedonia
.
Macedonia
it
is
a
great
and
large
country
in
the
North
of
Greece
;
it
is
now
called
Ronnelli
,
and
Albania
,
in
old
time
it
was
called
Emathia
,
and
Emonia
:
it
is
that
country
which
is
intimated
to
us
by
the
name
of
Kittim
,
Macedonia
,
Kittim
.
Gen.
10.4
.
or
Kethim
:
Gen.
10.4
.
The
sons
of
Iavan
were
Kethim
and
Dodanim
:
of
Dodanim
came
the
inhabitants
of
Rhodes
,
or
Rodanim
;
and
of
Kethim
came
the
inhabitants
of
the
Isles
,
and
especially
the
inhabitants
of
Macedonia
.
And
though
Macedonia
be
no
Isle
,
but
a
Continent
,
yet
it
is
adjacent
,
and
they
were
the
mother
of
it
:
and
this
word
Kethim
I
stand
upon
the
more
,
because
the
Scripture
hath
many
ambiguities
about
it
.
In
Dan.
11.
Dan.
11.
The
ships
of
Kethim
shall
come
against
them
:
that
is
,
against
the
Assyrian
Kingdome
,
under
the
Antiochees
.
In
Isay
23.1
.
Isay
.
23.1
.
Houle
ye
ships
of
Tarshish
,
for
Kittim
shall
make
good
this
word
:
that
is
,
Alexander
the
great
King
of
Macedon
shall
make
good
this
word
:
for
that
which
Nebuchadnezzar
had
done
before
him
,
he
did
in
a
short
time
after
him
againe
:
that
is
,
to
the
Iland
of
Tyre
,
which
was
seperate
from
the
sea
by
the
span
of
two
miles
,
or
a
mile
and
a
halfe
;
both
Nebuchadnezzar
with
the
strong
,
and
indefatigable
labour
of
his
men
,
and
Alexander
after
him
by
his
infinite
high
spirit
,
brought
it
of
an
Iland
to
be
a
Continent
,
and
made
themselves
Lords
of
the
place
:
so
that
where
he
saith
,
Houle
yee
ships
of
Tarshish
,
for
Kittim
shall
make
good
this
word
:
that
is
,
that
prophesie
that
I
give
of
it
.
There
shall
come
a
man
out
of
Kittim
,
that
is
,
Alexander
Alexander
.
the
great
,
King
of
Macedon
,
hee
shall
make
good
this
that
I
have
prophesied
:
this
is
a
plaine
demonstration
,
that
Kittim
is
this
Macedon
.
And
in
Ezek.
27.
Ezek.
27.
saith
he
,
speaking
of
the
ships
of
Kittim
,
(
although
the
Iews
alway
understand
it
of
Ciprus
,
yet
better
judgements
have
,
and
doe
take
it
for
Macedon
,
because
there
was
a
city
built
there
which
was
called
Ketiem
,
or
Ketium
:
for
Livie
Livius
.
saith
,
that
Perseus
Perseus
.
the
last
King
of
Macedon
,
hee
gathered
his
people
together
at
Ketium
;
and
it
is
an
easie
translation
of
the
word
,
(
as
Suidas
Suidas
.
a
learned
man
notes
)
that
from
Kethim
comes
Macedon
by
appendix
of
the
syllable
Ma
;
Makethim
,
Makedon
,
or
Makethia
;
so
the
name
is
very
natural
and
agreeable
with
the
first
Originall
,
Kethim
.
This
I
note
,
onely
to
shew
you
the
congruity
of
these
words
,
which
we
meet
with
oft
in
the
Scriptures
.
I
know
that
Kethim
is
more
than
the
City
of
Macedon
;
I
know
that
the
Macedons
possessed
Italie
;
and
built
a
city
there
,
and
called
it
Kittie
;
but
it
was
called
Kittim
of
that
city
in
Macedon
;
the
Macedons
I
say
possessed
great
part
of
Italie
,
as
all
the
parts
about
Apulea
and
Brundis
,
Brundusinm
.
which
were
for
a
long
time
after
called
Magna
Grecia
,
Great
Greece
.
This
is
that
Macedon
(
saith
Plinie
.
Lib.
5.
Cap.
11.
)
that
was
once
the
mistresse
of
the
world
.
This
is
that
which
overcame
Egypt
,
Plin●
l.
5.
c.
11.
that
was
Lord
of
Asia
:
this
is
that
which
wandred
as
far
as
India
;
namely
,
by
the
prowesse
,
and
strength
of
Alexander
the
great
King
of
Macedon
:
but
(
saith
hee
)
the
same
Macedon
is
fallen
to
a
low
ebbe
;
and
shee
that
was
the
mistresse
of
the
world
,
by
one
of
our
valiant
men
Paulus
Aemilius
,
Paulus
Aemilius
.
was
in
one
day
sacked
,
and
he
did
sell
and
mortgage
72.
Cities
of
it
.
See
(
saith
he
)
what
great
difference
there
is
in
the
luck
and
fortunes
of
two
men
;
Alexander
the
Great
,
and
Perseus
the
last
King
of
Macedon
:
Alexander
the
Great
won
and
purchased
all
;
Perseus
the
last
King
of
Macedon
,
hee
lost
all
that
was
won
before
.
This
is
that
country
therefore
that
the
Apostle
purposed
to
goe
to
;
it
was
fallen
from
the
glory
of
the
world
,
and
now
it
was
come
to
receive
the
glory
and
Kingdome
of
Christ
:
it
had
lost
something
among
the
nations
,
but
it
found
place
to
be
a
most
constant
Church
:
For
Paul
needed
nothing
to
doe
in
that
Church
,
after
he
had
once
confirmed
it
,
as
we
see
in
many
passages
of
his
Epistles
.
It
was
the
most
glorious
,
constant
,
and
pure
Church
in
the
world
:
the
Church
of
Macedon
.
We
come
now
to
the
promise
that
hee
makes
to
them
at
Corinth
,
they
might
say
,
3
Part.
St.
Pauls
promise
to
winter
at
Corinth
.
If
thou
goe
to
Macedon
,
when
wilt
thou
come
to
us
?
for
this
was
the
great
and
earnest
desire
of
the
Corinthians
to
see
their
Pastor
;
they
were
troubled
with
seducers
,
they
were
troubled
with
a
number
of
ravening
wolves
that
were
crept
into
the
flock
,
and
they
knew
not
how
to
keepe
the
body
of
Christ
unparted
:
Some
would
be
of
Paul
,
some
would
hold
with
Apollo
,
some
with
Cephas
,
some
with
Christ
,
some
with
their
owne
fancie
;
therefore
they
desired
that
he
would
come
and
rectifie
these
disorders
,
which
he
was
willing
to
doe
,
if
the
Lord
permitted
him
.
Now
Paul
promiseth
them
what
he
intended
to
doe
in
Theory
,
in
contemplation
,
if
God
would
give
him
leave
he
would
come
to
them
,
and
stay
with
them
,
and
perhaps
winter
with
them
.
I
passe
to
Macedon
,
but
I
will
stay
with
you
.
Macedon
is
a
Church
that
needs
no
great
reformation
,
it
is
enough
that
I
visit
that
,
and
passe
by
it
;
but
I
will
stay
longer
with
you
,
because
you
want
my
presence
to
make
somewhat
good
which
is
amisse
.
And
for
this
wintering
of
St.
Paul
,
the
holy
Ghost
gives
us
to
understand
,
that
although
of
necessity
the
Minister
of
the
Gospell
be
to
apply
himselfe
to
the
word
of
God
,
especially
in
the
prime
plantation
of
it
;
yet
the
Lord
vouchsafes
unto
them
a
kind
of
Sabbath
,
a
kind
of
resting
time
.
It
is
not
for
a
man
to
expose
himselfe
to
danger
at
all
times
,
and
in
all
places
;
but
that
liberty
which
the
Lord
hath
afforded
to
men
in
reason
,
and
common
nature
,
that
liberty
the
preachers
of
the
Gospell
may
take
to
themselves
.
There
is
some
time
indeed
when
a
man
must
lay
downe
his
life
when
God
calls
him
to
it
;
but
otherwise
except
he
have
a
speciall
command
for
it
,
a
man
is
not
to
offer
himselfe
.
The
winter
is
an
unfit
time
to
travaile
in
,
therefore
St.
Paul
takes
his
opportunity
to
winter
at
Corinth
.
The
snow
in
Thracia
,
the
dangerous
weather
by
the
sea
,
the
frost
and
cold
of
those
countries
are
extream
for
the
time
that
they
last
;
these
things
were
sufficient
motives
to
Paul
to
make
him
take
up
his
lodging
,
and
his
station
at
Corinth
.
Liberty
allowed
to
Preachers
.
So
it
doth
give
and
afford
liberty
to
all
the
Ministers
of
the
Gospell
,
to
take
those
opportunities
which
the
Lord
reacheth
forth
unto
them
;
a
man
is
not
bound
to
preach
when
he
is
sick
,
nor
he
is
not
bound
to
find
a
Preacher
in
his
sicknesse
,
but
at
the
charge
of
the
parish
,
and
those
that
belong
unto
it
:
for
there
is
no
reason
for
men
to
trouble
a
sick
man
with
whole
mens
businesse
;
for
the
seasons
must
be
considered
,
the
Lord
bids
the
wind
blow
at
one
time
,
and
hee
bids
it
cease
at
another
;
he
commands
the
raine
to
fall
at
one
time
,
at
another
time
the
doores
of
heaven
are
stopped
up
.
So
he
saith
,
Isay
5.
Isay
5.
that
the
clouds
shall
not
raine
;
so
sometimes
the
Preacher
of
the
Gospell
,
he
cannot
raine
,
he
cannot
distill
that
which
hee
hath
received
,
for
want
of
health
,
or
by
reason
of
discontent
,
or
else
by
reason
of
opposition
in
the
world
:
and
men
must
take
these
things
well
.
A
man
might
have
said
to
Paul
,
What
,
will
you
spend
a
whole
winter
at
Corinth
?
You
should
goe
about
your
masters
businesse
;
the
Lord
hath
sent
you
to
preach
the
Gospell
through
the
world
,
will
you
take
up
so
much
time
at
Corinth
,
to
lie
there
idle
so
long
?
Nay
,
(
saith
he
)
the
Lord
hath
given
me
this
liberty
,
I
may
although
not
give
indulgence
to
my
flesh
,
yet
I
must
spare
my
life
till
God
call
for
it
;
and
then
I
must
not
when
he
calls
for
it
,
but
till
then
I
must
take
the
opportunities
,
as
common
sense
and
reason
shall
guide
me
.
But
here
behold
what
a
wintering
this
was
;
What
winterings
S.
Pauls
wa●
.
this
wintering
of
the
Apostle
,
it
was
not
as
other
winterings
be
;
the
word
is
borrowed
from
souldiers
,
and
from
shipping
,
when
the
souldiers
cannot
keepe
in
the
field
,
by
reason
of
the
extremity
of
the
weather
;
they
then
take
up
their
station
in
some
good
populous
towne
,
where
they
may
have
habitation
and
ability
against
the
summer
,
and
then
be
brought
forth
into
the
field
to
doe
more
service
It
is
also
taken
from
ships
,
when
the
sea
is
shut
up
in
the
winter
times
,
the
ship
is
pulled
into
the
dock
,
till
the
spring
come
that
it
be
brought
out
againe
after
reparation
;
from
these
things
is
this
word
taken
:
but
yet
the
wintering
of
St.
Paul
,
it
was
not
like
that
of
souldiers
,
or
the
wintering
of
ships
,
for
they
commonly
be
both
unprofitable
;
but
the
wintering
of
St.
Paul
was
as
profitable
where
he
was
,
as
his
travailes
could
have
been
in
other
places
;
for
indeed
,
souldiers
cannot
sight
in
winter
,
they
cannot
beare
armes
in
the
field
,
by
reason
of
the
extremity
of
the
weather
:
and
if
they
doe
any
thing
at
home
,
it
is
some
small
triviall
thing
to
keep
themselves
in
action
,
to
raise
a
rampier
,
or
sconce
,
or
some
such
thing
,
not
like
unto
the
dangers
that
are
abroad
in
the
field
:
so
the
ships
in
the
dock
,
they
doe
nothing
but
stand
meerely
without
any
use
;
but
the
wintering
of
St.
Paul
was
not
so
,
but
it
was
full
of
action
,
full
of
profit
:
for
in
Corinth
where
hee
wintered
,
if
he
had
wintered
there
,
and
had
come
to
effect
his
will
and
purpose
,
hee
had
been
still
in
the
Lords
Vineyard
,
hee
had
been
still
preaching
,
and
exhorting
,
and
going
from
house
to
house
(
as
the
fashion
was
then
)
to
give
comfort
,
and
consolation
to
those
that
were
afflicted
,
to
confirme
them
against
the
stormes
of
persecution
,
to
shine
before
them
in
the
example
of
holy
and
good
living
.
In
this
regard
St.
Pauls
wintering
was
a
glorious
progresse
;
when
hee
rested
,
he
ceased
not
;
hee
ceased
not
from
his
labour
,
but
still
hee
was
full
of
life
,
and
action
,
and
as
the
sunne
in
the
firmament
,
which
cannot
stand
still
,
but
is
ever
running
his
course
like
a
mighty
giant
,
Psal.
19.
Psal.
19.
So
we
see
here
a
mighty
difference
between
the
word
of
God
,
and
all
other
actions
;
other
men
,
whatsoever
is
their
profession
,
and
trade
,
they
must
of
necessity
leave
when
their
opportunity
ceaseth
,
they
can
work
no
longer
;
a
man
cannot
work
by
night
,
as
our
Lord
Iesus
saith
,
The
night
commeth
when
no
man
can
worke
.
Although
there
be
many
that
work
by
artificiall
light
,
yet
there
are
some
kinde
of
works
that
will
not
admit
of
any
but
day
light
:
And
when
the
water
is
up
,
when
the
weather
is
extreame
,
when
the
water
is
frozen
,
there
are
many
trades
that
cannot
worke
:
and
likewise
the
aire
may
be
so
intolerable
,
that
no
man
can
work
in
it
;
and
the
mist
and
damp
may
be
so
thick
,
that
a
man
cannot
work
in
them
;
but
the
glorious
Gospell
of
Christ
is
of
a
spirituall
nature
,
it
works
when
all
things
doe
oppose
it
:
when
every
thing
is
against
it
,
the
Gospell
works
.
As
the
Apostle
saith
,
Although
I
be
bound
,
yet
the
Word
of
God
is
not
bound
,
2
Tim.
2.
2
Tim.
2.
Although
I
be
bound
,
yet
the
Gospell
of
Christ
is
free
,
and
it
judges
the
judgers
,
and
condemnes
the
condemners
,
and
stands
against
the
opposers
,
and
refutes
the
adversaries
;
it
is
mighty
and
powerfull
,
even
in
the
chaines
of
darknesse
;
there
is
nothing
that
can
stop
the
light
and
glory
of
the
passage
of
the
word
of
God
:
The
Minister
can
work
when
no
man
can
work
,
and
he
can
doe
the
parts
of
his
calling
,
when
every
man
else
is
silent
,
and
is
not
able
to
proceed
in
that
thing
that
hee
makes
profession
of
;
for
the
glorious
Gospell
of
Christ
,
it
is
the
Midwife
of
the
world
:
the
Midwife
must
rise
at
all
houres
in
the
night
to
attend
and
to
bring
forth
babes
into
the
world
;
and
such
a
Midwife
spiritually
is
the
preaching
of
the
Gospell
,
which
is
ready
at
all
times
,
and
upon
all
occasions
,
if
God
give
strength
,
at
all
houres
of
the
day
,
and
all
times
in
the
night
,
to
bring
forth
new
creatures
unto
Christ
,
and
to
feed
them
with
the
spirituall
and
sincere
milk
of
the
Word
.
I
will
harbour
,
or
winter
with
you
.
I
,
but
at
whose
cost
wilt
thou
winter
?
At
whose
charges
St.
Paul
wintered
.
upon
thy
owne
purse
,
or
at
the
charge
of
the
Corinthians
?
That
is
a
great
matter
nowadayes
,
a
poore
mans
wintering
it
is
a
trouble
to
a
whole
city
,
they
can
hardly
beare
his
charges
,
although
in
old
time
in
the
Primitive
Church
,
they
were
so
free
spirited
,
that
every
man
had
a
house
for
S.
Paul
,
every
man
had
a
bed
,
&
a
chamber
for
him
,
and
for
his
followers
;
but
now
men
are
growne
so
hide-bound
,
and
so
base
,
that
S.
Paul
himselfe
might
lie
in
the
streets
perhaps
if
he
were
here
in
person
,
before
he
should
be
entertained
,
unlesse
he
brought
some
great
and
strange
miracle
with
him
,
or
some
great
demonstration
of
the
Spirit
,
he
might
lie
upon
the
stalls
,
or
the
shop-boards
,
hee
should
hardly
be
entertained
into
their
houses
.
Therefore
it
is
a
matter
of
great
moment
to
consider
,
in
that
he
saith
,
hee
will
winter
with
them
;
who
shall
beare
his
charges
in
his
wintering
?
You
may
think
this
to
be
a
simple
conceit
,
but
if
you
marke
the
writings
of
the
Apostle
Paul
,
you
shall
see
there
is
some
consequence
in
it
:
marke
what
he
saith
,
1
Cor.
9.
1
Cor.
9.
saith
he
there
,
I
was
never
troublesome
to
you
,
I
never
tooke
any
thing
of
you
,
nor
was
chargeable
to
you
.
And
againe
hee
saith
more
cleerely
,
1
Cor.
12.13
.
1
Cor.
12.13
.
I
pray
,
saith
he
,
wherein
did
I
baffle
you
,
for
so
the
word
signifieth
,
wherein
did
I
baffle
you
above
other
Churches
?
was
it
in
this
,
because
I
was
not
burthensome
to
you
?
forgive
me
this
injury
:
It
is
an
ironia
,
where
the
Apostle
saith
,
hee
was
never
burthensome
to
them
,
or
never
tooke
any
thing
of
their
purses
;
and
by
way
of
ironia
hee
desires
them
to
forgive
him
that
wrong
,
he
nevertroubled
them
,
which
he
doth
account
not
a
wrong
,
nor
any
man
would
account
it
a
wrong
,
for
it
was
a
singular
courtesie
,
for
a
man
to
abstaine
from
his
owne
right
,
to
quit
and
disclaime
that
which
was
due
to
him
,
that
which
was
his
maintenance
:
for
God
hath
appointed
that
those
that
wait
on
the
Altar
,
should
live
on
the
Altar
;
so
those
that
preach
the
Gospel
,
should
live
on
the
Gospel
;
but
the
Apostle
saith
,
he
did
not
this
,
hee
tooke
nothing
from
them
.
Now
then
observe
,
seeing
St.
Paul
was
so
carefull
to
proove
that
he
gave
the
Corinthians
a
Gospel
freely
without
charge
,
and
now
he
saith
,
he
will
lodge
with
them
all
the
winter
:
it
argueth
that
St.
Paul
lodged
upon
his
owne
cost
,
and
not
at
their
cost
and
charge
,
although
perhaps
there
were
many
faithfull
men
in
Corinth
that
would
intreat
him
,
yet
hee
disbursed
the
charges
his
owne
selfe
.
But
some
will
say
,
Quest.
how
could
this
come
to
passe
,
how
was
this
done
?
Hee
gives
the
reason
in
2
Cor.
11.
Answ.
I
robbed
saith
he
other
Churches
to
doe
you
service
.
When
I
came
to
Macedon
,
I
found
such
free
,
2
Cor.
11.
such
generous
and
high
spirits
,
that
they
denied
mee
nothing
that
I
would
have
,
they
furnished
him
with
money
in
abundance
,
that
he
saith
,
he
robbed
them
,
he
took
so
much
of
them
.
I
robbed
other
Churches
to
doe
you
service
,
he
had
therefore
a
stock
with
him
,
whereby
hee
was
able
to
maintaine
himselfe
at
Corinth
,
and
not
be
chargeable
to
them
.
So
much
of
that
point
.
Now
to
make
some
Application
of
it
.
It
is
certaine
that
the
Messengers
of
Christ
ought
to
bee
maintained
wheresoever
they
come
,
if
they
can
proove
,
that
they
come
in
a
good
cause
,
and
upon
necessity
;
hee
is
no
member
of
Christ
that
will
not
receive
them
,
but
withall
they
must
indeavour
to
come
as
Paul
did
,
not
to
trouble
them
,
nor
bee
chargeable
to
them
.
If
they
see
the
place
cannot
brooke
it
,
if
the
disposition
of
men
bee
churlish
,
they
ought
not
to
impose
it
upon
them
,
nor
to
work
upon
them
too
much
,
but
to
take
that
thankfully
that
comes
from
them
willingly
,
and
if
nothing
come
,
they
must
sit
downe
content
with
nothing
:
As
St.
Bernard
S.
Bern.
speaks
upon
this
place
(
saith
he
)
St.
Pauls
wintering
was
a
small
matter
,
he
had
a
small
retinue
,
his
company
was
few
;
a
meane
lodging
would
content
him
,
a
poore
thin
diet
would
suffice
him
:
but
saith
he
,
if
there
should
an
Abbot
goe
to
such
a
place
,
he
would
bring
a
famine
after
him
,
hee
goes
with
such
great
equipage
,
and
with
such
pompous
company
that
men
could
not
possible
without
a
great
burthen
entertaine
such
a
creature
.
But
St.
Paul
was
of
another
minde
,
hee
came
with
such
a
mediocrity
that
hee
is
content
with
a
small
matter
,
a
little
thing
served
his
turne
;
hee
served
the
Lord
with
fasting
oft
,
with
much
prayer
,
he
preached
oft
,
hee
watched
oft
,
he
was
not
one
that
sought
varieties
,
or
dainties
,
but
a
small
matter
for
his
Wintering
would
doe
it
;
therefore
he
saith
,
considering
that
they
knew
his
manner
of
fare
,
and
diet
,
hee
was
so
bold
,
and
presumed
that
they
were
willing
to
entertaine
him
,
as
being
one
that
was
no
devourer
,
but
was
content
with
whatsoever
came
to
hand
.
2.
Part.
The
end
of
Pauls
lodging
at
Corinth
.
The
next
thing
that
followes
in
the
Text
,
is
the
end
,
wherefore
the
Apostle
saith
,
hee
would
lodge
with
them
,
or
winter
with
them
;
the
end
is
because
hee
would
bee
led
by
them
wheresoever
hee
should
goe
,
by
their
meanes
he
would
be
conducted
on
the
way
.
It
is
certaine
,
this
was
not
the
prime
cause
that
St.
Paul
would
winter
at
Corinth
;
the
chiefe
cause
was
to
reforme
disorders
,
but
he
like
a
gracious
,
and
loving
father
conceales
that
,
hee
meanes
to
doe
that
with
a
gentle
hand
,
with
a
silent
passage
,
he
doth
not
tell
them
that
he
will
come
to
correct
things
amisse
,
to
reforme
them
,
to
take
the
rod
into
his
hand
,
to
domineere
over
their
faith
,
as
he
saith
,
2
Cor.
1.
ult.
2.
Cor.
1.
ult.
hee
will
not
come
in
such
a
style
,
in
such
a
manner
as
that
,
but
hee
will
come
as
one
friend
comes
to
another
,
as
friends
when
they
part
from
a
place
,
the
common
company
ride
so
many
miles
with
him
that
is
to
take
a
journey
;
so
the
Apostle
saith
,
hee
will
come
for
that
purpose
,
to
be
guided
and
lead
along
the
way
by
them
.
So
wee
see
the
courtesie
of
conducting
,
Accompanying
Preachers
in
their
journey
,
ancient
.
and
guiding
the
Ministers
of
the
Gospel
in
their
way
,
it
is
an
ancient
and
honourable
custome
;
and
though
these
ill-favourd
,
deformed
times
,
have
brought
all
things
to
nothing
,
yet
notwithstanding
where
it
may
bee
conveniently
,
and
handsomely
done
,
the
thing
is
well-pleasing
to
God
to
accompany
those
that
goe
in
the
way
of
their
calling
,
or
in
way
of
necessity
;
it
is
a
thing
that
the
Lord
looks
for
,
and
it
is
a
thing
that
by
this
example
here
,
he
commands
to
the
Churches
.
That
you
may
guide
me
in
my
way
.
They
might
say
;
Object
.
Is
it
not
enough
for
us
to
entertaine
you
at
Corinth
,
and
to
keepe
you
a
long
time
there
but
wee
must
goe
with
you
,
wee
must
spend
our
times
and
meanes
to
goe
,
and
guide
you
along
the
way
?
No
,
saith
the
Apostle
,
Answ.
I
presume
so
much
of
your
friendship
,
and
favour
in
Christ
,
that
you
will
carry
me
along
on
my
way
,
that
you
will
bee
my
Convoy
;
and
that
for
three
reasons
.
3.
Reasons
of
it
.
First
,
in
respect
of
defence
.
Secondly
,
in
respect
of
knowledge
,
for
the
discerning
of
the
way
which
he
knew
not
before
.
And
lastly
,
in
respect
of
the
honour
belonging
to
an
Ambassadour
of
Christ
.
1.
For
defence
.
First
,
in
respect
of
defence
,
the
Apostle
was
a
lone
man
,
and
he
had
many
enemies
that
beset
him
on
every
side
:
the
wicked
Iewes
laid
waite
for
him
,
and
if
those
had
wanted
,
suppose
there
had
beene
none
of
them
,
yet
there
were
a
number
of
peevish
Grecians
which
lay
in
the
streets
,
and
in
the
passages
by
the
way
,
that
would
have
made
a
booty
of
the
poore
Apostle
;
therefore
as
hee
saith
after
in
the
Chapter
,
that
they
shall
conduct
Timothy
,
that
they
should
keepe
him
safe
;
so
for
himselfe
he
desires
their
conduct
for
his
safety
:
by
reason
it
was
not
seemely
,
nor
yet
safe
for
a
man
to
goe
alone
.
Object
.
But
what
,
was
not
Paul
secure
that
hee
should
not
bee
hurt
,
as
well
as
when
hee
was
in
the
barbarous
Countrey
?
and
the
Viper
could
not
hurt
him
,
as
wee
see
afterward
,
the
Viper
fell
off
,
and
hurt
him
not
:
and
if
a
Viper
could
not
hurt
him
,
what
should
he
feare
a
thiefe
for
?
Answ.
For
answer
to
this
God
would
have
us
to
take
,
and
to
use
second
causes
;
we
tempt
the
Lord
if
wee
neglect
the
meanes
that
may
bee
used
for
our
defence
:
the
Lord
had
appointed
that
the
company
and
society
of
men
should
daunt
those
kinde
of
thieves
,
those
hedge-creepers
,
those
waiters
of
the
Iewes
,
such
traytors
that
lay
in
the
way
;
the
Lord
appointed
that
they
should
bee
disappointed
by
the
company
that
should
attend
Paul
,
therefore
the
Lord
would
have
him
take
this
course
,
and
not
goe
alone
,
and
unprovided
;
for
that
had
beene
a
tempting
of
God
,
to
forsake
the
meanes
which
he
had
sanctified
for
that
purpose
,
therefore
hee
saith
,
you
shall
convoy
mee
when
I
am
to
goe
abroad
,
when
the
Spring
shall
open
it selfe
and
the
Winter
bee
past
,
that
I
shall
take
my
journey
,
and
passe
through
the
world
,
which
I
must
as
long
as
the
Lord
shall
spinne
out
the
threed
of
my
life
;
then
you
shall
convoy
mee
to
some
place
that
you
know
,
where
you
shall
commit
mee
to
some
other
convoyes
,
so
still
men
were
to
leade
him
along
for
matter
of
defence
.
Secondly
,
for
direction
to
shew
him
the
way
:
2.
To
shew
him
the
way
.
for
the
Apostle
although
hee
knew
all
spirituall
things
,
yet
hee
knew
not
experimentally
the
things
of
the
world
,
untill
such
time
as
he
had
seen
them
,
therefore
hee
would
not
dwell
in
those
places
that
were
unknowne
to
him
,
except
hee
were
put
on
it
of
necessity
;
and
then
it
was
necessary
for
him
to
have
a
guide
,
how
shall
I
do
this
without
a
guide
,
saith
the
Eunuch
to
Philip
,
in
a
matter
spirituall
;
so
in
temporall
things
a
man
cannot
know
without
experience
,
and
the
Apostle
had
no
time
to
lose
,
and
hee
was
carefull
to
spend
that
time
hee
had
in
the
best
manner
,
and
to
bee
a
wandring
starre
,
a
wandring
spirit
,
it
is
a
shamefull
thing
;
therefore
hee
will
have
them
to
guide
him
,
and
to
conduct
him
on
his
way
.
And
lastly
,
for
the
pompe
,
3.
For
honour
.
and
honour
belonging
to
an
Apostle
,
it
is
a
shamefull
thing
for
an
Ambassador
of
Christ
to
be
seene
alone
,
to
goe
without
company
:
Wee
see
when
there
is
any
Ambassador
comes
,
we
still
send
to
meet
him
in
the
way
,
and
to
bring
him
along
with
honour
.
And
in
the
time
of
Popery
when
there
came
any
Cardinall
into
England
,
the
fashion
was
for
the
great
Lords
,
and
Prelats
to
meet
them
at
the
Sea-side
,
and
to
send
so
many
Mules
,
and
sumpters
,
and
such
cost
as
would
now
grieve
the
world
to
looke
upon
,
men
are
growne
so
penurious
:
but
certainely
in
former
time
there
was
never
any
man
of
worth
came
to
any
place
,
but
there
was
an
honourable
conduction
of
him
:
a
company
sent
to
bring
him
along
,
to
shew
that
he
was
welcome
to
the
place
whither
he
was
come
.
This
is
that
which
the
Apostle
would
have
,
hee
would
have
them
beare
him
company
,
that
hee
might
not
goe
as
a
common
vulgar
fellow
,
but
as
an
Apostle
,
and
Ambassador
of
Christ
,
and
that
hee
might
be
brought
along
by
their
Ministers
.
Wee
see
therefore
,
how
farre
wee
are
out
of
order
in
our
Church
now
adayes
,
wee
are
growne
so
hungry
,
and
so
peevish
,
and
so
carelesse
that
we
disdaine
,
and
neglect
those
that
we
should
respect
;
that
as
in
the
later
times
of
Popery
,
and
I
doubt
it
is
not
much
better
now
,
they
made
mockeries
of
them
as
they
went
in
the
street
,
they
cast
Libells
,
they
curtailed
their
animalls
as
they
went
,
and
such
like
disgraces
;
perhaps
it
was
because
they
were
not
like
St.
Paul
,
but
the
Lord
will
bee
Judge
betweene
them
:
for
it
is
not
the
conceit
of
men
that
must
carry
it
in
these
things
,
but
the
breast
of
God
himselfe
:
and
certainely
they
are
wretched
and
wofull
persons
,
that
will
offer
,
although
the
man
that
come
bee
an
Heretique
,
yet
if
hee
come
in
the
Name
of
Christ
,
nay
although
hee
come
not
for
Christ
but
against
him
,
yet
the
people
of
God
are
not
to
attempt
any
outrage
against
him
,
they
must
not
seeke
to
disgrace
,
and
defame
him
or
insult
over
him
,
but
to
performe
the
works
of
nature
to
every
man
:
for
where
there
is
no
nature
,
there
can
be
no
grace
:
the
worke
of
nature
is
this
,
to
entertaine
strangers
.
But
suppose
hee
be
not
for
Christ
,
but
against
him
?
Wee
may
not
say
,
God-speed
to
his
wicked
actions
when
wee
know
it
,
but
so
long
as
wee
doe
not
know
it
,
we
must
not
disgrace
,
or
defame
him
,
as
the
custome
is
now
in
these
later
times
of
the
world
.
Surely
I
make
no
question
,
but
if
St.
Paul
were
here
among
us
in
person
,
except
hee
could
well
prove
himselfe
to
be
Paul
,
he
should
be
torne
with
the
malicious
speeches
of
men
,
and
with
mocks
,
and
scoffes
,
with
the
intemperate
abusive
behaviour
,
and
ill-manners
of
all
envious
natures
,
and
sausie
manners
in
the
world
.
And
for
conduct
,
it
may
be
,
he
should
have
a
company
of
boyes
to
follow
him
,
and
to
cast
stones
at
him
,
and
to
mocke
him
as
the
boyes
mocked
Elisha
,
and
called
him
Bald-pate
,
bald-pate
;
but
hee
brought
two
Beares
foorth
of
the
Wood
,
and
destroyed
fourty
two
of
them
.
Let
us
take
heed
in
these
cases
what
wee
doe
:
let
us
strive
to
bee
as
humane
,
and
courteous
as
wee
can
in
all
the
points
of
Christian
duty
:
let
us
seeke
to
shew
our
love
even
to
our
enemies
,
and
as
long
as
we
doe
not
know
them
to
bee
enemies
of
God
,
and
of
Christ
,
so
long
let
us
give
them
all
kinde
of
furtherance
,
and
approbation
,
and
good
countenance
:
let
us
entertaine
them
at
our
charge
,
and
conduct
them
foorth
;
especially
when
wee
know
that
a
man
is
set
for
the
building
up
of
the
Kingdome
of
God
,
and
for
preaching
of
the
name
of
Christ
.
5
Part.
The
forme
of
speech
.
Now
to
conclude
all
(
because
the
time
is
past
)
with
the
forme
of
speech
that
the
Apostle
useth
;
that
is
,
perhaps
;
or
peradventure
:
Perhaps
I
will
come
and
winter
with
you
.
He
that
saith
perhaps
,
he
doth
not
speak
certainly
.
It
is
a
wondrous
thing
that
the
Apostle
should
say
,
perhaps
,
or
it
may
chance
,
or
it
may
fortune
,
or
the
like
;
when
as
hee
knew
that
there
is
no
chance
,
nor
no
fortune
,
but
that
all
is
ruled
by
the
Divine
providence
.
And
if
the
●postle
say
so
,
then
we
may
;
but
wee
are
taught
not
to
use
it
;
Aug.
as
Austin
saith
,
it
repents
me
(
saith
hee
)
that
ever
I
named
fortune
,
seeing
therefore
that
all
things
are
ruled
by
the
providence
of
God
,
that
not
so
much
as
a
sparrow
can
fall
to
the
ground
,
nor
so
much
as
a
haire
of
our
head
.
Quest.
When
a
man
combs
his
head
,
there
is
not
a
haire
that
falls
down
,
but
it
is
in
the
sight
,
and
knowledge
,
and
providence
of
God
;
how
then
can
the
Apostle
name
fortune
,
and
say
perchance
I
will
doe
this
?
Answ.
How
the
Apostle
saith
perchance
.
But
you
must
understand
that
the
Apostle
speaks
not
this
as
a
man
that
was
Atheistically
minded
,
to
doubt
of
Gods
providence
,
but
as
one
doubting
of
the
event
of
the
thing
;
he
knew
his
owne
will
,
but
he
did
not
know
Gods
will
;
he
speaks
therefore
certainely
of
himselfe
,
and
saith
,
I
will
come
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
that
is
,
if
the
Lord
give
me
leave
:
but
because
he
knew
not
whether
he
would
give
him
leave
or
no
,
therefore
he
saith
,
peradventure
,
or
perhaps
I
will
come
.
So
although
there
be
no
such
thing
as
fortune
,
to
speake
the
truth
,
that
governes
any
thing
;
the
providence
of
God
rules
all
;
yet
because
we
are
ignorant
what
God
will
doe
,
as
we
say
all
,
it
is
the
ignorance
of
the
cause
that
brought
the
name
of
fortune
,
for
of
it selfe
it
is
nothing
;
but
because
wee
know
not
what
there
is
to
come
hereafter
,
the
hidden
things
are
reserved
to
God
:
therefore
wee
so
moderate
our selves
with
this
kind
of
speech
,
and
say
,
perhaps
this
shall
be
,
with
ifs
,
and
ands
,
and
conditions
,
because
wee
can
set
nothing
downe
absolutely
.
This
was
the
goodly
and
glorious
spirit
of
the
Apostle
,
hee
still
yeelds
himselfe
to
the
direction
of
God
,
and
hee
would
doe
nothing
till
hee
saw
Gods
command
for
it
,
and
his
approbation
of
it
:
for
he
was
still
ruled
with
this
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
perhaps
I
will
doe
thus
,
or
perhaps
I
shall
not
doe
thus
;
for
I
serve
not
my
owne
flesh
,
I
am
not
my
owne
servant
,
but
I
am
the
servant
of
God
.
Thus
farre
I
have
troubled
you
with
this
discourse
,
which
the
common
people
take
no
affection
,
or
liking
to
:
but
those
that
are
understanding
men
in
the
Church
of
Christ
,
they
know
that
these
things
also
must
be
stood
upon
as
well
as
others
.
The
spirit
of
the
Apostle
is
to
be
imitated
of
us
,
in
that
hee
assures
himselfe
of
all
kindnesse
,
and
comfort
from
his
schollers
the
Corinthians
,
and
presumes
that
as
he
was
willing
to
come
to
them
,
so
he
knows
that
they
were
as
willing
to
receive
him
.
This
spirit
should
be
in
all
christians
,
to
surmise
no
bad
thing
in
any
man
;
and
although
a
man
see
a
cloud
in
the
face
,
and
brow
of
a
man
,
yet
still
to
perswade
himselfe
the
best
of
gentlenesse
and
kindnesse
in
him
;
this
is
the
true
temper
of
the
child
of
God
.
St.
Paul
knows
hee
may
be
bold
to
say
he
will
come
to
Corinth
,
and
hee
knows
that
they
will
be
as
willing
to
receive
him
,
and
to
convey
him
againe
:
it
is
a
sweet
harmony
where
these
things
agree
together
.
Now
in
these
latter
times
,
there
is
nothing
but
striving
,
and
pushing
about
common
,
and
meere
necessary
things
;
If
poore
St.
Paul
were
now
to
passe
in
England
,
he
must
spend
a
great
deale
of
his
owne
meanes
to
get
in
his
tythes
,
or
else
hee
could
not
have
them
;
there
is
such
seeking
every
day
to
undermine
,
and
to
defraud
by
base
contracts
,
and
secret
leases
,
and
one
thing
or
other
,
that
would
suck
the
bloud
of
St.
Paul
,
and
make
him
that
he
should
not
be
able
to
pay
for
his
wintering
.
But
the
children
of
God
are
of
another
mind
,
and
those
few
that
be
among
Gods
people
,
they
be
content
to
winter
,
and
to
summer
the
Preachers
of
the
Gospell
,
to
give
them
all
approbation
and
content
,
that
the
Gospell
may
proceed
,
and
not
be
hindered
by
the
malice
of
men
.
This
is
the
goodly
disposition
of
the
Saints
;
and
they
that
doe
thus
,
the
peace
of
God
,
and
the
glory
of
Israel
shall
be
with
them
;
and
if
they
give
but
a
cup
of
cold
water
in
the
name
of
a
Prophet
,
they
shall
not
lose
their
reward
,
but
shall
receive
the
reward
of
a
Prophet
in
the
day
of
reward
,
which
the
Lord
grant
us
all
.
FINIS
.
SERM.
6.
1.
COR.
16.8
,
9.
But
I
will
stay
at
Ephesus
till
Pentecost
,
for
there
is
a
great
doore
opened
to
me
and
a
mighty
,
and
there
are
many
adversaries
.
SAith
the
Wise
man
in
the
Proverbs
,
Man
may
purpose
,
but
it
is
in
God
to
dispose
,
and
governe
that
purpose
:
for
these
purposes
of
S.
Paul
,
as
it
seemes
by
all
likelihood
,
they
never
came
to
take
effect
,
and
that
made
him
in
the
former
verse
to
qualifie
his
speech
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
may
chance
,
or
perhaps
I
will
come
to
you
,
and
if
the
Lord
permit
,
I
will
doe
thus
,
or
thus
:
for
as
it
is
the
phrase
of
the
faithfull
never
to
be
peremptory
in
any
of
these
contingent
things
of
this
world
,
to
say
this
I
will
doe
,
and
that
I
will
doe
without
limitation
:
So
S.
Paul
gives
us
here
the
same
example
in
himselfe
,
that
hee
was
not
certaine
of
his
owne
actions
;
he
was
not
sure
how
God
would
dispose
of
him
:
and
so
being
not
the
Lord
and
Master
of
his
journeyes
,
and
intendiments
:
but
resting
still
at
the
disposall
of
God
,
he
seasons
his
speech
with
this
gracious
qualification
;
and
saith
,
if
God
permit
,
if
God
will
have
it
so
,
I
will
doe
it
,
for
the
will
of
God
is
that
unknowne
,
and
hidden
cause
of
causes
which
must
be
fulfilled
.
Whatsoever
men
imagine
,
or
wish
,
or
desire
,
yet
if
it
be
not
according
to
Gods
will
,
it
shall
never
stand
:
Iam.
4.
therefore
as
S.
Iames
saith
,
Chap.
4.
Woe
be
to
you
that
say
this
yeare
,
and
the
next
yeare
,
we
will
goe
to
such
a
Citie
and
dwell
there
,
and
traffique
there
,
and
yet
you
know
not
whether
ye
shall
live
till
to
morrow
:
For
this
you
ought
to
say
,
If
God
will
,
and
if
the
Lord
permit
,
and
if
we
live
we
will
doe
thus
or
thus
;
shewing
unto
us
how
the
life
of
a
Christian
man
ought
ever
to
hang
before
him
;
still
to
be
in
anxiety
in
this
world
;
because
we
have
no
certaine
dwelling
here
,
but
we
expect
an
abiding
place
hereafter
.
The
Apostle
therefore
hath
taught
us
by
his
gracious
example
,
that
all
these
things
that
may
be
so
,
or
so
;
wee
should
not
grow
to
any
confidence
in
them
,
but
wee
should
referre
all
to
the
will
of
God
;
that
governes
and
guides
us
,
and
all
the
parts
of
the
world
,
according
to
his
secret
judgement
,
and
counsell
,
and
whose
will
can
never
be
sounded
till
it
be
effectuate
in
the
world
.
For
when
wee
see
things
come
to
passe
,
we
understand
that
it
was
Gods
will
they
should
be
so
;
but
till
they
come
to
passe
in
particular
,
we
cannot
dive
into
it
.
The
will
of
God
it
must
be
,
that
Cynosura
,
that
load-starre
that
must
guide
the
barke
amidst
the
sea
of
this
world
;
It
must
be
as
the
cloud
about
the
Arke
of
God
,
when
the
Arke
was
to
remove
that
removed
,
and
it
never
stirred
till
the
cloud
removed
before
,
and
the
moving
of
the
cloud
caused
the
moving
of
the
Ark
,
and
the
staying
of
the
cloud
caused
the
staying
of
the
Ark
:
still
as
the
cloud
carried
it selfe
,
so
was
the
Ark
demeaned
;
so
should
our
heart
and
life
be
,
which
is
the
Arke
of
God
,
the
temple
of
the
holy
Ghost
;
in
which
God
vouchsafeth
to
dwell
,
we
should
not
offer
to
presume
upon
any
thing
further
than
the
will
of
God
is
;
but
to
yeeld
our selves
in
all
things
,
and
to
say
as
our
Lord
and
Saviour
teacheth
us
,
in
that
most
holy
Prayer
,
Thy
will
be
done
,
not
mine
,
Math.
6.
but
thy
will
be
done
in
earth
as
it
is
in
heaven
.
It
seems
therefore
that
it
was
not
the
wil
of
God
,
although
it
were
the
wil
of
Paul
;
though
he
had
a
will
to
come
to
Corinth
,
to
stay
with
them
,
and
to
winter
there
,
as
he
had
said
before
,
yet
God
had
another
purpose
,
which
made
the
Apostle
speak
in
these
doubtfull
termes
;
for
by
the
relation
of
S.
Luke
,
which
he
makes
in
Act.
20.
Acts
20.
and
by
likelihood
of
all
circumstances
in
the
Acts
of
the
Apostles
,
the
Apostle
Paul
never
came
at
Ephesus
any
more
,
but
wrote
this
Epistle
from
Philippi
a
Citie
in
the
North
of
Macedonia
.
And
he
excuseth
himselfe
in
the
second
Epistle
,
that
hee
could
not
come
to
Corinth
,
as
he
intended
;
and
hee
gives
the
reasons
of
it
.
Now
that
I
may
proceed
in
order
,
Parts
of
the
text
.
and
so
as
your
memories
and
understandings
may
goe
along
in
the
parcells
of
the
Text
;
we
will
consider
here
,
First
,
a
resolution
and
purpose
that
the
Apostle
had
.
And
then
the
reasons
and
arguments
to
confirme
that
.
The
resolution
that
hee
had
was
this
,
to
stay
at
Ephesus
till
Whitsontide
,
till
Pentecost
.
The
reason
of
it
why
?
because
a
great
doore
was
open
to
him
,
that
is
,
a
large
and
faire
oportunity
for
the
winning
of
soules
to
God
.
And
besides
,
that
there
were
many
adversaries
,
among
whom
hee
should
get
great
glory
to
God
by
the
confusion
of
the
adverse
power
,
by
the
light
and
glory
of
the
Gospell
of
Christ
.
In
the
first
part
the
resolution
,
we
are
to
consider
two
things
.
First
,
where
the
Apostle
was
,
when
he
wrote
this
Epistle
,
because
hee
saith
hee
will
stay
at
Ephesus
;
therefore
it
seemeth
that
hee
was
now
there
,
and
that
he
wrote
from
that
place
to
the
Corinthians
.
Secondly
,
we
are
to
consider
also
the
time
that
he
had
in
his
resolution
,
and
purpose
how
long
hee
would
stay
there
,
I
will
stay
at
Ephesus
till
the
day
of
Pentecost
,
till
the
feast
of
Pentecost
,
that
is
,
till
such
time
come
that
he
might
saile
from
Ephesus
to
Ierusalem
,
and
get
thither
by
Pentecost
:
for
so
I
must
needs
understand
these
words
:
for
the
Apostles
purpose
was
,
not
to
be
at
Ephesus
at
Pentecost
:
for
so
he
should
have
lost
his
occasion
and
oportunity
.
His
occasion
was
then
to
be
at
Ierusalem
,
because
of
the
great
concourse
and
assembly
of
people
,
that
gathered
together
to
keepe
the
feast
,
and
to
offer
up
their
sacrifice
,
and
there
as
Peter
,
he
was
to
launch
into
the
deepe
,
where
the
Sea
was
deepe
,
and
where
there
was
aboundance
of
fish
,
there
to
become
a
fisher
of
men
;
so
the
summe
of
his
resolution
was
this
,
I
will
stay
at
Ephesus
till
Pentecost
;
that
is
,
if
the
Lord
further
my
desires
,
I
will
stay
at
that
Citie
,
till
I
shall
have
sufficient
leasure
to
goe
to
Ierusalem
,
and
to
be
there
at
Pentecost
:
that
was
his
intention
to
be
at
Ierusalem
,
that
was
the
place
of
his
great
victory
.
The
second
part
of
the
text
,
is
his
reasons
inducing
him
to
stay
at
Ephesus
;
till
such
time
as
hee
might
get
to
Ierusalem
by
Pentecost
:
the
reason
is
,
because
a
doore
is
opened
to
me
.
Where
we
are
,
First
,
to
consider
what
is
meant
by
this
doore
.
Secondly
,
who
opened
it
:
he
doth
not
say
,
I
have
opened
a
doore
;
but
it
is
opened
to
my
hand
,
that
is
,
God
hath
opened
a
doore
.
Thirdly
,
the
quality
of
this
doore
,
a
great
doore
,
and
effectuall
,
and
a
powerfull
one
.
And
lastly
,
the
noble
spirit
that
he
had
to
undertake
the
battaile
,
and
skirmish
against
the
enemies
;
The
adversaries
are
many
;
a
man
would
think
that
therefore
hee
should
not
goe
,
because
there
were
many
enemies
:
Who
would
thrust
himselfe
into
the
hands
of
his
enemies
?
but
the
spirit
of
God
was
most
noble
in
the
Apostle
,
and
hee
made
that
one
motive
or
reason
,
that
because
there
were
many
adversaries
,
therefore
hee
would
goe
to
confront
them
all
,
and
to
out-face
the
falshood
,
and
prevarication
of
the
superstitious
Iewes
;
and
to
plant
the
Gospell
of
Christ
,
the
word
of
truth
in
the
inheritance
of
Christ
,
which
hee
had
bought
with
his
owne
bloud
;
maugre
the
devill
,
and
all
adverse
powers
whatsoever
.
These
are
the
reasons
to
stay
him
at
Ephesus
,
because
there
was
an
effectuall
doore
.
Now
whether
the
doore
were
opened
at
Ephesus
,
or
at
Ierusalem
,
it
is
a
matter
that
I
greatly
make
qu●stion
of
,
which
I
shall
come
in
time
to
speake
of
;
for
as
yet
I
think
that
all
the
Writers
upon
this
place
are
deceived
:
for
they
think
that
this
doore
was
at
Ephesus
,
and
that
the
Apostle
had
a
great
and
faire
occasion
there
;
but
it
cannot
be
that
the
Apostle
should
settle
his
thoughts
there
:
his
ayme
was
at
the
greatest
and
fairest
;
so
that
the
doore
must
be
at
Ierusalem
;
as
after
we
shall
prove
by
some
arguments
,
such
as
God
shall
suggest
;
of
these
things
briefly
,
and
in
order
,
as
the
shortnesse
of
the
time
will
permit
.
Part
1
Where
S.
Paul
w●s
when
hee
wrote
this
Epistle
.
Concerning
the
first
point
,
where
Saint
Paul
was
when
hee
wrote
this
Epistle
:
for
it
seemes
to
him
that
reades
that
hee
was
now
at
Ephesus
,
and
yet
as
I
said
before
,
and
according
to
the
Story
,
it
is
certaine
that
hee
was
not
there
,
now
when
hee
wrote
these
things
;
but
hee
was
at
Philippi
,
and
so
the
subscription
it selfe
seemes
to
signifie
:
But
here
mee
thinks
I
heare
one
of
those
supersilious
men
;
that
will
understand
no
more
than
they
list
themselves
;
that
will
confine
the
Ministers
in
the
preaching
of
the
Gospell
:
Quest.
mee
thinks
I
heare
him
move
a
question
,
what
should
wee
doe
hearing
of
an
idle
discourse
concerning
the
Apostles
being
where
he
was
,
and
in
what
place
when
this
Epistle
was
written
?
What
is
this
to
duty
?
what
is
this
to
the
building
of
us
up
in
faith
?
so
the
speech
runnes
among
such
kind
of
people
.
Answ.
Whereunto
I
answer
,
That
there
is
nothing
that
is
more
materiall
to
a
wise
Christian
,
to
those
that
will
understand
any
thing
;
then
to
know
the
order
of
times
,
and
the
Chronologie
of
Scripture
,
it
is
as
deepe
,
and
as
profound
,
and
〈◊〉
necessary
,
and
as
comfortable
a
matter
as
any
things
in
the
world
:
next
to
the
points
of
salvation
and
justification
,
there
is
nothing
that
delights
a
man
more
than
the
order
of
time
and
place
;
which
i●
i●
be
not
set
downe
notably
:
there
is
no
History
so
excellens
,
but
it
m●y
seeme
a
fable
,
and
a
tale
;
if
it
have
not
constantly
the
time
and
place
adjoyned
,
and
these
men
must
understand
,
that
if
they
think
it
is
to
no
purpose
to
discourse
of
these
things
,
that
then
the
Church
of
God
hath
beene
in
a
great
,
and
a
long
error
:
Is
it
no
matter
to
know
where
S.
Paul
wrote
this
Epistle
,
whether
at
Ephesus
,
or
at
Philippi
,
and
is
it
so
great
a
matter
to
know
whether
Peter
were
at
Rome
?
and
yet
we
know
what
a
strong
foundation
is
layd
upon
that
,
what
great
building
there
is
upon
it
,
the
whole
primacie
of
the
Apostolike
See
,
and
the
priority
of
all
Churches
is
built
upon
this
,
whether
Peter
were
at
Rome
?
And
the
Church
of
God
hath
beene
alway
inquisitive
to
know
the
passages
of
the
providence
of
God
,
and
of
his
government
in
the
world
;
in
so
much
that
concerning
the
building
of
the
Temple
,
there
is
an
exact
account
of
the
yeares
set
downe
.
From
the
comming
out
of
Egypt
to
the
building
of
the
Temple
;
there
is
an
exact
number
of
the
yeares
set
downe
,
and
divers
and
sundry
Records
in
the
Scriptures
:
there
is
nothing
more
common
and
familiar
then
this
is
.
Therefore
for
the
answer
to
this
question
,
I
say
,
it
may
justly
be
doubted
whether
Paul
were
at
Ephesus
,
nay
,
we
may
rather
conclude
,
that
he
was
not
there
when
hee
wrote
this
Epistle
;
for
although
there
be
something
that
perswades
to
it
,
as
Chrysostome
,
Chrysost.
and
after
him
Calvin
,
Calvin
.
and
divers
of
the
later
Interpreters
hold
it
,
because
he
saith
he
will
stay
at
Ephesus
,
that
therefore
he
was
there
.
And
againe
there
is
another
reason
,
in
the
salutation
at
the
latterend
,
ver.
18.
Ver.
18.
The
Churches
of
Asia
salute
you
:
Now
Ephesus
is
in
Asia
,
and
Philippi
is
in
Europe
,
in
Macedonia
;
it
seemes
therefore
that
hee
wrote
the
salutation
from
the
place
where
he
was
,
and
he
tells
them
,
the
Churches
of
Asia
salute
them
,
therfore
he
was
in
Asia
,
&
by
consequence
at
Ephesus
;
for
either
he
must
be
at
Philippi
,
or
at
Ephesus
:
for
there
is
no
third
place
that
can
be
imagined
.
But
for
this
,
first
it
followeth
not
,
that
,
because
he
saith
he
will
stay
at
Ephesus
,
that
therfore
he
was
there
,
for
he
had
it
onely
in
resolution
;
he
was
determined
to
goe
now
,
and
he
was
now
to
embarke
at
Philippi
,
and
so
to
saile
to
Ephesus
;
but
he
understanding
that
there
was
treason
layd
for
him
in
the
way
,
he
durst
not
come
there
;
hee
did
not
goe
by
the
way
of
Asia
:
but
he
came
another
way
.
And
for
that
he
saith
,
the
Churches
of
Asia
salute
you
,
that
might
be
also
upon
the
remembrance
of
his
late
comming
from
Ephesus
;
or
by
the
letters
that
hee
received
from
them
:
hee
received
a
letter
from
Ephesus
,
wherein
the
Churches
of
Asia
saluted
the
Church
of
Corinth
:
so
that
neither
of
these
doe
prove
that
he
was
at
Ephesus
when
hee
wrote
this
Epistle
.
It
is
likely
therefore
that
he
was
at
Philippi
a
Citie
in
the
North
part
of
Macedonia
,
as
it
might
be
in
the
North
part
of
England
;
and
so
to
come
along
the
shore
as
farre
as
the
great
Citie
:
that
this
is
so
,
and
that
this
Epistle
was
written
from
Philippi
,
the
subscription
makes
it
manifest
,
For
,
saith
hee
there
,
it
was
written
from
Philippi
,
and
sent
by
Stephanas
and
Fortunatus
;
and
although
ind●ed
these
subscriptions
bee
oft
times
faulty
,
yet
in
this
there
was
never
any
that
durst
move
or
make
any
contradiction
against
it
.
Beza
Beza
.
whose
judgement
I
esteeme
above
all
men
in
these
cases
,
hee
holds
for
certaine
,
that
it
must
needs
be
written
from
Philippi
;
so
then
the
manner
of
this
journey
that
S.
Paul
purposed
,
it
was
hindered
by
the
treachery
of
the
Iewes
:
who
hearing
that
Paul
was
in
Grecia
in
Macedonia
,
they
layd
wait
for
him
in
the
chiefe
parts
of
Asia
;
and
as
they
heard
that
Demetrius
and
his
fellowes
had
wrought
him
a
mischiefe
in
Ephesus
,
when
they
had
like
to
have
slain
him
:
therefore
they
entered
into
Ephesus
,
and
by
treason
lay
in
wait
to
kill
him
,
which
when
Paul
understood
,
the
brethren
gave
him
counsell
.
After
he
had
spent
three
moneths
in
Grecia
,
that
is
,
in
the
parts
of
Aeolia
,
and
those
parts
adjoyning
to
Macedonia
;
they
desired
him
that
hee
would
not
goe
to
Corinth
from
Ephesus
;
but
returne
back
againe
by
Philippi
,
and
so
to
Macedon
.
In
Act.
20.3
.
Act.
20
3.
Luke
doth
discourse
plainly
of
it
,
the
Apostles
advice
was
to
goe
back
againe
through
Macedon
,
and
so
taking
ship
at
Philippi
,
which
is
the
uttermost
Citie
of
Macedon
;
and
there
having
received
the
almes
which
was
contributed
in
the
Church
of
Corinth
in
great
abundance
:
he
did
addresse
himselfe
to
Ierusalem
,
not
comming
at
Ephesus
,
but
sayling
by
it
:
as
wee
see
Acts
20.17
.
Act.
20.17
.
he
purposed
to
sayle
into
Asia
,
but
not
to
come
at
Ephesus
,
but
to
sayle
by
it
;
and
when
he
came
to
Miletus
,
which
is
about
three
or
foure
leagues
from
Ephesus
,
he
stay'd
there
,
because
it
was
a
place
that
was
more
private
:
and
because
the
Iews
could
not
so
soone
have
intelligence
that
hee
was
there
.
From
thence
he
sent
a
Boat
to
Ephesus
,
to
entreat
the
Elders
and
Seniours
to
come
thither
to
him
;
and
in
Acts
20.
we
read
of
his
conversing
with
them
,
they
tooke
the
Communion
together
,
and
hee
gave
them
notice
and
knowledge
,
that
there
were
Wolves
crept
into
the
Church
of
God
:
and
he
told
them
also
what
their
duty
was
,
to
watch
as
good
Bishops
,
as
good
Pastors
to
the
flock
,
over
which
Christ
had
made
them
over-seers
:
and
hee
told
them
that
they
should
never
see
his
face
any
more
.
So
this
was
the
last
journey
that
ever
S.
Paul
had
in
the
world
:
for
going
from
Philippi
he
sayled
by
Ephesus
,
he
came
not
at
it
,
and
from
Ephesus
,
that
is
,
from
the
parts
about
Ephesus
,
hee
went
along
to
Tyre
;
and
from
thence
he
came
to
Cesarea
,
and
from
Cesarea
to
Ierusalem
.
And
when
he
came
thither
,
hee
entred
into
a
vow
according
to
the
direction
of
the
Apostle
S.
Iames
,
and
the
rest
of
the
Elders
at
Ierusalem
;
and
then
the
Iewes
set
upon
him
,
and
tooke
him
in
the
Temple
,
and
brought
him
to
the
barre
:
and
there
hee
made
three
or
foure
Apologies
for
himselfe
,
and
when
hee
saw
that
they
were
cruelly
and
bloudily
set
to
take
away
his
life
,
hee
appealed
from
them
to
Caesar
the
Emperour
at
Rome
:
being
very
neere
2000.
miles
off
,
and
by
this
meanes
he
saved
his
life
from
the
cruelty
of
the
Iewes
,
and
gained
many
people
in
Rome
,
and
in
Cesars
house
,
to
the
doctrine
of
Christ
.
So
that
S.
Paul
was
henceforth
a
prisoner
,
but
the
word
God
was
not
bound
,
but
that
ranne
swiftly
and
wonne
many
to
the
credit
and
faith
of
the
Gospell
:
howbeit
,
he
being
in
bonds
,
and
being
a
prisoner
,
hee
could
not
take
his
scope
to
see
the
Countries
as
before
,
but
he
lay
a
prisoner
in
Rome
untill
the
last
yeare
of
Nero
,
Paul
beheaded
in
the
l●st
year
of
Nero.
in
which
time
he
was
beheaded
in
the
latter
end
of
the
Emperour
Nero
;
as
all
Historians
agree
.
So
much
of
that
point
,
I
will
stay
at
Ephesus
,
that
is
,
if
God
give
me
that
I
have
purposed
,
that
it
may
be
effected
;
that
I
shall
get
to
Ephesus
,
and
have
liberty
and
scope
peaceably
to
be
there
,
I
will
stay
there
till
I
can
get
a
convenient
oportunity
,
to
goe
to
Ierusalem
to
be
there
about
Pentecost
,
but
because
in
the
meane
time
he
heard
of
another
thing
,
that
the
Iewes
had
laid
wait
for
him
,
that
they
had
beset
the
Creeks
and
Ports
about
Corinth
,
and
other
parts
of
Greece
;
and
that
they
had
entred
into
Ephesus
,
and
into
divers
strong
parts
of
Asia
,
where
they
thought
that
S.
Paul
would
goe
by
land
.
Therefore
the
Apostle
takes
that
meanes
that
God
had
set
apart
,
and
defeats
them
,
and
comes
not
at
Ephesus
,
but
went
away
by
Sea
,
and
came
safe
to
Ierusalem
,
where
he
offered
up
his
last
service
to
God
,
I
meane
the
service
to
the
Saints
,
which
was
the
gift
and
contribution
which
the
Church
of
Corinth
sent
;
and
he
stood
a
true
professour
of
the
faith
before
Felix
,
and
before
Festus
,
and
before
the
Presidents
,
and
before
Bernice
,
and
before
Herod
,
and
after
that
he
was
cast
in
prison
,
hee
was
taken
prisoner
,
and
sent
by
a
Captaine
to
Rome
to
the
Emperour
.
Now
for
the
Place
,
where
he
saith
he
will
abide
,
we
are
a
little
to
take
notice
of
that
.
I
will
stay
at
Ephesus
.
This
Ephesus
which
at
this
day
is
called
Fesome
,
Ephesus
what
.
a
Citie
in
Turkie
in
Euonia
,
in
the
lesser
Asia
,
which
is
watered
with
the
river
Catristell
;
it
was
a
famous
and
noble
place
in
respect
of
the
great
riches
,
and
the
great
concourse
of
all
Navigators
and
Merchants
thither
.
It
was
famous
also
for
the
Temple
of
Diana
,
which
although
it
were
burned
before
by
that
wicked
Impe
Diostrotus
;
yet
it
was
reedified
again
by
the
Kings
of
Asia
,
and
was
made
the
goodliest
place
in
the
world
,
where
there
was
also
the
shrine
of
Iupiter
,
and
the
shrine
of
Diana
,
which
came
from
heaven
:
as
the
vaine
Inhabitants
imagine
.
This
place
was
famous
for
Witchcraft
,
and
they
had
also
certaine
Letters
,
whereby
they
could
bind
,
and
loose
,
and
hee
that
had
those
Letters
about
him
,
they
thought
him
able
to
worke
wonders
wheresoever
he
went
.
In
summe
,
this
Ephesus
was
a
place
where
the
devill
had
set
his
throne
by
Magick
,
and
by
all
kinde
of
licentiousnesse
,
and
loosenesse
,
by
most
abominable
idolatry
.
Great
is
Diana
of
the
Ephesians
,
great
is
Diana
of
the
Ephesians
.
The
devill
had
not
such
a
court
againe
under
heaven
,
as
he
had
there
:
for
neere
unto
it
was
the
Oracle
Branchyde
,
Branchyde
.
which
was
the
greatest
wonder
one
of
them
in
the
world
,
that
the
devill
should
fore-tell
things
to
come
,
and
that
he
should
speake
out
of
a
stone
,
and
although
that
at
Delphos
Delphos
.
in
Grecia
were
more
famous
,
because
the
Grecians
were
much
inamoured
of
their
owne
land
,
yet
the
Oracle
of
Branchyde
was
more
true
,
and
infallible
in
the
prediction
of
events
;
then
the
other
was
;
such
a
place
was
this
,
which
the
Apostle
Paul
had
a
purpose
to
abide
in
:
For
indeed
(
as
Chrysostome
Chrysost.
well
observes
,
)
there
is
no
such
footing
for
Christ
,
as
where
the
devill
hath
made
his
stay
before
:
for
when
the
strong
man
keepes
the
house
,
all
things
are
in
quiet
,
the
devill
is
compared
to
the
strong
man
,
all
things
were
in
quiet
at
Ephesus
,
and
there
was
never
any
uprore
till
S.
Paul
came
there
,
and
when
hee
came
once
to
conjure
the
Conjurer
,
and
to
over-rule
the
devill
,
and
to
pull
downe
the
Shrines
and
Images
,
and
to
make
Diana
,
and
the
Silver-smiths
that
wrought
about
her
,
to
be
of
little
account
:
then
all
the
Citie
is
in
a
stirre
,
and
in
an
uprore
.
So
here
wee
see
the
singular
spirit
of
the
Apostle
,
and
that
spirit
that
should
be
in
all
the
Ministers
of
the
Gospell
,
to
settle
themselves
where
the
devill
is
most
rampant
,
and
raging
,
and
not
to
feare
danger
,
not
to
feare
his
cloven
foot
,
but
to
settle
themselves
in
his
habitation
,
that
the
stronger
man
may
cast
out
the
strong
man
:
for
as
Christ
saith
,
when
the
strong
man
possesseth
the
house
,
all
things
are
quiet
,
but
when
a
stronger
then
he
comes
,
hee
disrobes
him
,
he
puts
him
out
of
his
harnesse
,
and
he
binds
him
,
and
casts
him
out
of
his
house
,
and
so
takes
the
house
into
his
owne
possession
.
So
much
of
that
,
of
the
place
.
Now
for
the
time
,
how
long
hee
will
stay
;
Part
2.
The
time
.
that
is
,
till
Pentecost
:
that
is
,
I
will
stay
there
that
I
may
have
dayes
enow
to
sayle
to
,
and
arive
at
Ierusalem
by
them
;
what
this
Pentecost
is
,
it
seemes
not
greatly
materiall
to
enquire
,
because
every
man
thinks
he
hath
the
knowledge
of
it
.
But
if
you
should
see
the
diversity
of
Writers
,
and
Interpreters
,
you
would
wonder
to
see
so
much
question
about
a
thing
that
seemes
so
out
of
question
.
For
Erasmus
and
some
others
think
,
that
it
signifies
nothing
but
fifty
dayes
,
that
S.
Paul
writ
at
a
certaine
time
of
the
yeare
,
not
alluding
to
this
,
that
is
,
that
hee
had
no
reference
to
this
feast
of
Pentecost
,
but
onely
that
he
purposed
to
stay
fifty
dayes
at
Ephesus
,
and
then
to
journey
to
Ierusalem
;
But
this
cannot
be
:
for
the
Article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
plainly
proves
,
that
it
was
that
feast
,
that
Pentecost
,
that
is
,
that
famous
feast
of
the
Iewes
.
Others
move
the
question
whether
it
were
the
Christian
Pentecost
,
or
the
Iewish
Pentecost
,
for
they
will
have
the
Christian
Pentecost
as
soone
as
the
holy
Ghost
came
downe
,
that
it
was
kept
ever
after
presently
upon
that
day
,
wherein
I
see
many
,
and
great
Writers
and
Interpreters
,
doe
much
differ
:
and
I
suppose
indeed
it
is
true
,
that
although
the
Apostles
did
keepe
that
Pentecost
of
the
Iewes
,
because
that
then
the
company
met
and
assembled
together
,
and
then
it
was
the
best
time
for
them
to
worke
,
yet
I
think
the
Apostles
meaning
in
this
place
,
is
not
of
any
Iewish
feast
,
but
of
the
Pentecost
which
the
Christians
used
,
because
it
was
coinsident
happily
with
the
Iewish
Pentecost
.
I
shall
intreat
your
patience
a
little
in
this
point
,
and
although
it
bee
somewhat
troublesome
,
yet
it
is
good
to
know
it
.
You
know
the
Pentecost
of
the
Iewes
was
fifty
dayes
after
the
feast
of
Sweet
bread
,
or
fifty
dayes
after
the
Passeover
,
for
the
Passeover
was
then
to
be
presented
to
God
,
at
the
feast
of
Sweet
bread
,
when
the
corne
was
first
ripe
,
the
first
fruits
of
their
corn
.
The
Iewes
used
to
sprinkle
their
corne
in
the
fire
before
it
was
ripe
,
to
broyle
it
in
the
fire
,
and
so
to
make
a
kinde
of
bread
meale
of
that
,
that
was
the
beginning
of
their
Harvest
,
the
time
of
first
fruits
was
then
come
,
and
that
was
that
the
Apostle
alludes
unto
when
he
saith
,
1
Cor.
15.
Our
first
fruits
are
raised
from
the
dead
,
and
become
the
first
fruits
of
them
that
sleepe
,
because
that
hee
was
offered
then
at
the
feast
of
the
Passeover
:
now
after
that
feast
,
after
the
Passeover
they
were
to
number
the
feast
of
weekes
,
that
is
,
they
were
to
number
7.
weeks
or
50.
dayes
,
and
then
all
their
Harvest
was
come
to
be
inned
among
the
Iewes
;
so
that
whereas
before
they
offered
sprinkled
corne
at
Easter
,
now
they
bring
whole
loaves
at
Whitsontide
,
being
made
of
the
new
corne
of
that
yeare
,
and
so
they
presented
it
,
and
an
acknowledgement
was
made
to
God
for
the
corne
that
hee
had
given
them
that
yeare
,
and
this
was
the
reason
of
it
;
The
word
Pentecost
signifieth
50.
dayes
,
called
the
feast
of
weekes
.
Now
it
appeares
in
Acts
20.
Act.
20.
that
the
Apostle
imbarked
at
Philippi
presently
after
the
Passeover
;
after
the
day
of
Assum
or
the
day
of
sweet
bread
,
that
then
hee
tooke
shipping
at
Philippi
,
and
sayled
into
Asia
,
and
that
hee
would
not
goe
to
Ephesus
then
,
for
the
reason
before
mentioned
,
because
of
the
treason
of
the
Iewes
.
This
being
a
Iewish
feast
,
the
feast
of
weekes
,
or
Pentecost
,
which
was
50.
dayes
after
the
Passeover
,
when
they
offered
of
their
new
corne
to
the
Lord
Christ
glorified
it
by
sending
downe
the
holy-Ghost
upon
that
day
,
as
wee
see
Acts
2.
Act.
2.
when
the
Church
was
gathered
together
at
the
feast
of
Pentecost
,
when
the
50.
dayes
were
ended
after
Easter
,
there
came
a
mighty
noyse
,
a
mighty
winde
with
cloven
tongues
,
and
fire
,
and
sate
upon
the
Apostles
,
and
gave
them
such
evidence
of
the
Spirit
to
speak
in
strange
languages
,
in
strange
tongues
,
the
great
and
wondrous
things
of
God
.
Now
then
I
conclude
,
that
the
Iewes
Pentecost
,
and
the
Christian
Pentecost
came
altogether
upon
one
day
.
The
Lord
picking
out
that
day
that
served
most
for
his
purpose
,
for
when
there
was
most
men
gathered
,
and
assembled
together
,
a
greater
Harvest
was
like
to
be
brought
in
to
God
,
when
therefore
they
were
met
at
the
Iewish
Pentecost
which
was
now
ended
,
because
the
ceremoniall
Law
was
abrogated
,
yet
the
Lord
so
graced
the
time
,
and
the
oportunity
,
to
work
at
that
time
,
as
to
send
the
holy
Ghost
upon
that
day
.
Aug.
And
Austin
gives
the
reason
,
for
saith
he
,
as
the
Law
was
given
50.
dayes
after
the
Passeover
was
eaten
,
so
50.
dayes
after
Christ
our
Passeover
was
offered
,
the
holy
Ghost
was
given
to
write
the
Law
of
God
in
the
hearts
of
all
the
faithfull
people
of
God
.
And
I
make
no
doubt
but
the
Christians
were
possest
with
this
,
that
there
was
more
glory
in
their
Pentecost
,
then
in
the
Pentecost
of
the
Iewes
,
as
being
the
summe
of
all
things
,
the
sending
of
the
holy
Ghost
:
And
if
the
remembrance
of
their
corne
were
so
great
a
blessing
,
that
the
feast
of
weekes
must
be
celebrated
for
it
;
the
feast
of
Pentecost
being
a
thing
too
,
which
was
given
by
Moses
Law
,
which
is
a
killing
letter
;
Much
more
glorious
must
this
feast
be
,
when
God
sent
the
holy
Ghost
into
the
hearts
of
men
,
to
inflame
them
well
such
heavenly
qualities
,
and
such
rare
perfections
as
were
never
planted
in
the
persons
of
any
that
were
meere
men
;
so
clearely
as
it
was
in
them
.
Quest.
But
how
could
it
be
that
the
Iewes
Pentecost
and
the
Christians
Pentecost
could
come
both
together
to
be
observed
upon
one
day
?
Answ.
I
beseech
you
observe
a
little
:
About
190
yeares
after
Christ
,
concerning
the
keeping
of
Easter
there
was
great
thundering
,
and
great
excommunication
:
Now
observe
;
190
Yeares
after
Christ
,
difference
about
keeping
Easter
.
I
will
tell
you
in
a
word
how
this
came
:
you
know
the
feast
of
Whitsontide
or
Pentecost
it
is
ruled
according
to
the
feast
of
Easter
;
as
Easter
falls
out
,
so
Pentecost
falls
out
just
7.
weekes
after
.
Now
Easter
it selfe
was
moveable
also
,
and
came
upon
the
14.
day
of
the
first
Moone
after
the
Equinox
,
after
the
Sunne
hath
bin
in
the
Equinox
of
Aries
,
the
next
full
Moone
of
that
new
that
came
after
,
was
the
day
of
the
Passeover
;
when
the
Passeover
was
offred
.
As
suppose
I
say
that
we
should
joyne
March
and
April
into
one
moneth
,
as
the
computation
of
the
Iewes
is
,
suppose
it
should
be
the
24.
of
March
.
Now
the
Iewes
,
whensoever
it
fell
to
be
the
14th
.
day
of
the
Moone
,
that
is
,
when
it
was
full
Moone
,
for
the
course
of
the
Moone
is
28
dayes
,
and
it
is
full
in
14.
whensoever
that
day
came
,
it
was
kept
precisely
whether
it
were
upon
Tuesday
or
Wednesday
after
our
calculation
But
now
the
Church
of
God
thought
fit
to
keepe
it
back
till
Sunday
.
The
Iewes
and
the
Easterne
Church
that
followed
the
Iewes
,
they
kept
it
upon
the
weeke
day
,
if
so
be
that
the
14.
day
fell
upon
the
weeke
day
:
for
so
indeed
God
directly
said
Doe
it
upon
the
14.
day
of
the
first
moneth
,
&c.
But
the
Westerne
Churches
,
they
thought
that
although
the
full
Moone
fell
upon
the
Munday
or
the
Tuesday
,
yet
they
would
not
keep
the
feast
of
Pentecost
upon
that
day
,
but
they
would
stay
till
the
Lords
day
,
till
the
Sunday
after
:
because
at
the
first
institution
they
fell
both
together
,
for
the
same
day
that
was
the
Pentecost
of
the
Iews
,
the
same
day
was
the
comming
down
of
the
holy
Ghost
sent
from
the
Son
of
God
.
Now
therefore
sometimes
they
met
together
,
although
sometimes
they
varied
,
here
was
then
the
summe
;
Whensoever
the
14.
day
lighted
upon
the
Lords
day
,
then
the
Iewes
&
the
Christians
celebrated
their
Pentecost
both
at
one
time
,
there
was
no
difference
between
the
Eastern
&
Western
Churches
,
th●●
did
all
accord
;
but
when
it
fell
out
that
the
day
differed
,
the
Churches
of
God
in
the
West
,
did
think
it
convenient
to
reserve
that
honorable
feast
to
an
honorable
time
,
that
is
,
to
the
Lords
day
,
for
they
thought
that
God
had
truly
cast
all
honor
upon
that
day
.
So
I
conclude
this
point
,
that
Paul
when
he
speaks
here
of
Pentecost
,
he
means
the
Pentecost
of
the
Christians
,
and
I
am
not
moved
with
any
argument
that
they
bring
to
the
contrary
:
for
indeed
they
be
childish
and
frivolous
,
as
that
which
neutaries
&
novalists
have
devised
,
as
how
there
should
come
to
be
a
falling
out
betweene
the
Churches
,
if
they
certainly
knew
the
day
?
I
gave
you
the
reason
before
,
that
the
Iews
alway
kept
it
upon
that
day
it
fell
and
the
Easterne
Churches
,
but
the
Western
Churches
reserved
it
to
the
glorious
day
,
the
day
of
the
Lord
,
the
Lords
day
.
I
have
troubled
you
too
long
in
these
thorny
discourses
,
but
those
that
be
of
the
best
understanding
,
they
know
that
in
these
things
also
there
is
great
profit
,
and
very
great
necessity
:
the
Scripture
is
not
written
for
us
to
understand
by
piece-meale
,
to
take
here
a
patch
&
there
another
,
as
the
common
fashion
of
men
now
is
;
and
as
many
of
the
ancient
Writers
in
former
time
have
done
,
but
if
we
read
the
Scriptures
we
must
understand
all
,
or
else
wee
must
account
our selves
exceeding
falling
:
for
the
whole
booke
of
God
must
be
known
,
in
the
parcels
of
time
&
place
,
and
in
all
the
circumstances
,
as
wel
in
the
substance
of
it
;
that
this
is
the
true
meaning
,
that
it
was
the
Christian
Pentecost
,
the
Fathers
make
mention
.
Justin
Martyr
.
Iustin
Martyr
in
his
105
question
,
he
asks
the
reason
,
Why
doe
we
not
kneele
saith
he
at
Pentecost
,
as
we
doe
at
other
times
of
the
yeare
?
and
he
answers
againe
,
Because
saith
he
of
the
glorious
descending
of
the
holy
Ghost
,
wherein
we
shew
forth
the
joy
and
comfort
that
the
Comforter
brought
unto
us
,
therefore
kneeling
being
an
abasing
of
the
body
,
and
an
argument
of
mourning
and
humiliation
(
but
we
must
at
that
time
shew
forth
joy
and
comfort
)
therfore
we
kneele
not
,
so
that
the
feast
of
Pentecost
was
kept
in
his
time
,
which
was
104
yeares
after
Christ
.
Tertullian
Tertul.
saith
he
,
this
noble
feast
of
Pentecost
,
it
is
more
noble
then
all
the
feasts
of
the
Gentiles
.
And
in
the
Writings
of
Ignatius
Ignatius
.
and
Polycarpus
Polycarpus
.
it
is
mentioned
.
In
the
time
of
Victor
Victor
.
when
it
came
to
be
a
matter
of
controversie
.
In
the
time
of
Anicetus
,
Anycetus
.
of
Pius
,
Pius
.
this
feast
of
Pentecost
was
observed
,
and
commanded
to
be
observed
:
all
the
Fathers
that
lived
for
three
or
foure
hundred
yeares
after
they
still
made
Sermons
of
it
,
Nazienzen
,
Nazienzen
.
Leo
,
Leo
Ierome
,
S.
Jerom.
Austin
,
S.
Aug.
Chrysostome
,
Chrysost.
Ambrose
;
Ambrose
.
there
is
nothing
more
obvious
,
wee
see
still
,
their
discourses
and
Sermons
upon
the
feast
of
Pentecost
,
which
plainly
proves
that
it
is
no
new
thing
,
but
that
it
was
founded
from
the
first
,
and
that
Christians
have
as
great
reason
to
keepe
a
feast
in
remembrance
of
the
comming
downe
of
the
holy
Ghost
,
which
is
the
greatest
blessing
that
ever
was
:
as
the
Iews
have
for
the
offering
up
of
their
corn
,
and
when
their
loaves
of
bread
were
brought
into
the
Sanctuarie
.
Now
we
come
to
the
causes
&
inducements
wherfore
the
Apostle
determined
to
be
at
Ephesus
,
Part
3.
The
inducements
of
Pauls
stay
at
Ephesus
.
if
it
be
Gods
wil
that
he
may
be
there
,
till
he
may
have
convenient
time
to
goe
to
Ierusalem
,
and
be
there
at
the
feast
of
Pentecost
,
for
saith
he
:
A
doore
is
opened
to
me
.
This
similitude
of
a
doore
Doore
what
.
is
very
frequent
in
the
Scripture
,
it
signifieth
a
plaine
and
easie
way
,
an
easie
path
or
oportunity
,
where
a
man
may
suffer
no
impediment
,
but
goe
on
his
way
,
as
the
Lord
Iesus
saith
,
Ioh.
10.
Ioh.
10.
I
am
the
true
Shepheard
of
the
Sheepe
,
hee
that
comes
in
by
the
doore
comes
in
the
true
way
,
hee
is
a
true
Shepheard
;
but
he
that
climbes
up
another
way
is
a
thiefe
;
his
meaning
is
,
if
he
come
in
at
the
doore
it
is
an
easie
matter
;
no
man
resists
or
hinders
him
,
but
hee
hath
the
way
made
plaine
before
his
face
.
Quest.
But
how
can
this
be
,
when
there
were
many
adversar●es
?
he
saith
,
there
were
many
adversaries
,
and
yet
a
doore
is
opened
to
him
?
Answ.
For
this
you
must
understand
as
afterward
it
appeares
,
that
the
Lord
opens
a
doore
to
men
through
the
middest
of
danger
,
and
all
the
adversaries
in
the
world
cannot
shut
that
doore
which
God
hath
once
opened
.
The
Lord
beares
the
keyes
,
he
shuts
and
no
man
opens
,
he
opens
and
no
man
shuts
:
This
doore
the
Apostle
speakes
of
to
the
Colossians
;
I
beseech
you
,
saith
hee
,
pray
for
us
,
that
to
mee
may
be
given
a
doore
of
utterance
,
to
speake
as
I
ought
to
speake
.
Now
the
opening
of
this
doore
,
hee
speakes
of
it
in
the
passive
voyce
,
It
is
opened
to
mee
,
a
doore
is
opened
to
mee
,
that
is
,
an
occasion
is
ministred
to
mee
,
hee
doth
not
attribute
it
to
himselfe
,
to
say
,
I
have
made
my selfe
a
way
,
and
by
my
preaching
I
have
opened
a
doore
that
was
shut
to
me
before
;
but
hee
referres
it
to
God
whose
property
alone
it
is
.
It
is
opened
to
my
hand
by
the
mighty
hand
of
the
Almighty
,
which
hath
the
ruling
of
mens
hearts
,
and
which
flowes
into
their
affections
,
and
guides
and
turnes
them
as
it
pleaseth
him
.
There
is
a
doore
opened
to
mee
,
It
is
therefore
God
that
openeth
the
door
,
as
it
is
the
devils
malice
still
to
shut
the
door
,
that
there
may
be
no
passage
betweene
God
and
man
,
and
that
Christ
may
knock
at
the
doore
,
and
never
be
admitted
nor
heard
,
as
he
saith
Rev.
3.
Rev.
3.
Behold
I
stand
at
the
doore
and
knock
,
if
any
man
open
unto
me
,
I
will
come
in
and
dwell
with
him
,
&c.
So
I
say
wee
should
still
leave
the
praise
where
it
is
due
,
and
attribute
the
honour
and
glory
of
the
fact
to
him
that
deserves
it
;
for
it
is
neither
in
Paul
that
preacheth
,
nor
in
Apollo
that
watereth
,
nor
in
any
second
cause
to
open
the
doore
of
mens
hearts
,
being
barred
up
by
the
malice
of
the
devill
,
and
become
infatuate
and
insensible
,
that
a
man
may
beat
aswell
upon
a
flint
stone
,
as
upon
the
doore
of
a
mans
heart
,
till
it
please
God
to
open
it
.
Therefore
it
must
teach
us
to
returne
all
praise
to
God
Almighty
,
and
not
to
second
causes
:
And
withall
it
teacheth
us
to
desire
of
God
which
hath
the
key
of
David
,
that
openeth
when
no
man
shuts
,
that
it
would
please
him
to
assist
the
passage
of
the
gospell
,
with
the
gracious
assistance
of
his
helping
hand
:
for
indeed
,
the
Word
is
preached
in
many
places
,
where
there
is
no
doore
open
:
and
yet
it
seemes
that
all
the
whole
house
is
open
.
When
a
man
comes
to
preach
,
the
Church
is
open
,
and
the
men
present
,
and
yet
there
is
a
certaine
occlusion
,
a
shutting
up
in
the
inward
man
,
in
the
heart
,
that
the
Lord
finds
no
entertainment
there
.
It
must
be
begged
at
the
hand
of
God
therefore
,
that
as
hee
hath
given
his
Word
,
so
to
open
the
hearts
of
men
to
receive
it
,
that
the
doore
of
the
heart
may
be
open
,
that
Christ
may
be
admitted
.
This
is
that
wee
reade
of
in
Acts
16.
Acts
16.
When
the
Apostles
preached
,
God
opened
the
heart
of
Lidia
.
As
if
he
should
say
,
it
was
never
opened
till
that
time
;
and
then
when
the
Lord
opened
her
heart
,
shee
opened
her
hand
in
all
liberality
to
the
Apostles
:
If
you
think
me
Gods
child
,
if
you
think
mee
to
be
Gods
owne
,
I
beseech
you
come
unto
mee
,
doe
me
that
honour
,
as
to
receive
some
benefit
and
favour
for
your
maintenance
from
me
.
And
this
is
that
which
Moses
saith
to
the
people
of
Israel
,
You
had
never
your
eyes
open
till
this
day
,
nor
you
never
had
your
eares
open
,
nor
your
hearts
untill
this
day
:
meaning
that
they
were
still
in
the
middest
of
Gods
miracles
,
as
men
amazed
or
astonished
,
and
were
not
sensible
,
they
understood
not
what
God
did
for
them
.
It
is
God
that
must
open
,
it
is
God
that
bores
the
eare
,
as
the
Psalmist
saith
,
Psal.
40.
Psal.
40.
Bore
my
eares
oh
Lord
,
saith
the
Prophet
.
It
is
God
that
toucheth
the
heart
,
It
is
God
that
moveth
the
tongue
,
it
is
he
that
ordereth
the
invention
,
it
is
he
that
must
grace
the
elocution
,
it
is
hee
that
works
all
in
all
.
Opening
it
comes
not
of
man
,
it
is
not
of
the
wit
of
man
,
or
of
the
labour
and
toile
of
man
,
but
it
is
God
that
gives
the
increase
.
A
doore
is
opened
.
A
great
doore
.
Now
for
the
quality
and
condition
of
this
doore
,
hee
saith
briefly
,
that
it
is
a
great
one
,
and
effectuall
.
A
great
and
mighty
entrance
makes
roome
for
a
great
company
.
It
is
no
wicket
,
it
is
no
small
posterne
,
it
is
no
little
enterie
,
it
is
no
rist
or
crevice
,
but
it
is
a
doore
,
and
that
a
great
open
doore
;
that
is
,
the
Lord
hath
given
me
such
an
opportunity
,
meaning
at
Ierusalem
,
(
as
after
I
shall
prove
)
such
a
mighty
doore
is
opened
to
mee
at
Ierusalem
,
by
reason
of
the
concourse
and
assembly
of
the
people
there
;
as
that
it
seemes
the
Gospell
shall
be
received
in
at
broad
gates
,
all
the
gates
and
windowes
shall
be
laid
open
,
to
receive
the
Lord
of
life
;
for
where
the
great
company
of
men
are
,
and
where
the
great
concourse
of
the
world
is
to
be
seene
,
there
is
also
the
best
working
for
the
Gospell
of
Christ
:
it
loves
no
paucities
,
it
loves
not
handfulls
of
men
;
there
is
nothing
more
base
to
the
Gospell
,
than
contemptible
companies
of
people
:
a
great
doore
,
a
great
assembly
gives
incouragement
to
the
speaker
:
when
there
is
a
mighty
number
,
when
there
is
a
great
multitude
,
as
three
thousand
men
at
Peters
Sermon
converted
;
there
is
then
a
mighty
doore
opened
:
when
Christ
shall
have
seaven
thousand
men
follow
him
up
and
downe
the
wildernesse
,
this
is
a
mighty
doore
:
as
for
handfulls
of
men
,
although
God
despise
them
not
,
but
where
two
or
three
be
met
together
,
he
will
be
present
;
yet
where
there
should
be
a
doore
open
,
and
there
is
but
a
wicket
,
it
is
a
matter
of
scorne
and
disgrace
.
Kings
doe
not
use
to
come
in
at
wickets
,
but
at
great
gates
;
and
the
King
of
Kings
bids
us
not
open
a
wicket
,
but
Lift
up
your
heads
ye
gates
,
Psal.
24.
and
be
ye
lift
up
ye
everlasting
doores
,
that
the
King
of
glory
may
come
in
,
even
the
Lord
of
Hoasts
,
mighty
and
strong
in
battaile
,
he
is
the
King
of
glory
.
Therefore
it
concernes
us
as
much
as
wee
may
,
that
we
labour
to
make
the
company
of
Christ
fair
and
full
;
that
wee
make
the
doore
large
,
and
spacious
,
and
wide
,
that
there
may
be
roome
enough
for
the
Lord
to
come
in
;
Esay
40.
Prepare
the
way
of
the
Lord
,
make
his
paths
straight
;
not
strait
,
or
narrow
,
but
straight
,
that
is
,
faire
and
even
;
and
there
is
nothing
more
disgracefull
to
the
Church
of
God
,
then
when
wee
shall
have
the
pues
as
many
as
the
men
and
women
,
and
the
walls
for
their
auditors
;
and
chiefly
that
base
,
and
most
wicked
,
and
ungodly
fashion
that
is
growne
in
Gentlemens
houses
,
they
must
have
Sermons
in
their
chambers
,
at
their
fire
sides
,
at
their
boords
end
,
where
a
man
must
looke
upon
his
auditors
,
and
can
scarcely
call
them
in
the
plurall
number
,
this
is
base
,
and
unacceptable
to
the
Lord
;
and
these
men
seldome
offer
to
open
to
the
Lord
;
these
are
they
that
make
the
course
of
the
Gospell
that
it
can
have
no
prosperity
;
that
there
can
be
no
blessing
upon
it
,
but
rather
it
is
turned
to
a
shame
,
and
a
curse
,
and
a
meere
frustration
;
and
yet
the
fashion
is
now
to
bring
all
our
Churches
into
houses
,
and
the
Patron
must
command
the
word
,
and
have
it
attend
upon
him
like
a
dog
at
the
table
.
A
great
doore
is
opened
.
But
it
is
no
matter
how
great
it
be
,
if
it
be
not
effectuall
;
An
effectuall
doore
.
therefore
saith
he
,
it
was
so
too
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
Beza
Beza
.
thinks
it
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
hee
saith
the
meaning
is
,
that
the
gate
was
set
up
to
the
full
;
it
was
wide
open
,
it
stood
not
askance
;
but
the
word
it selfe
,
and
the
copies
hold
it
as
I
have
read
it
,
an
effectuall
doore
.
Quest.
Why
how
could
it
be
great
,
except
it
were
effectuall
?
Answ.
Yes
,
there
may
be
a
great
passage
to
little
purpose
;
for
the
gate
,
where
there
is
a
high
way
lies
,
or
a
thorow-fare
,
it
may
be
great
,
but
men
runne
along
,
they
passe
through
,
and
make
no
residence
;
they
make
no
stay
,
and
so
it
is
no
effectuall
way
:
so
when
mens
eares
and
hearts
are
open
to
receive
Christ
,
if
they
have
no
delight
to
keepe
Christ
when
he
is
there
,
but
let
him
goe
out
again
as
in
a
thorow-fare
,
here
is
no
efficacy
,
here
is
no
power
,
here
is
no
foyson
,
here
is
no
profit
comes
of
the
Word
of
God
;
it
is
without
life
,
it
is
without
efficacy
,
without
the
consequent
which
of
due
belongs
unto
it
.
This
also
,
as
I
said
before
,
the
great
God
must
worke
,
to
make
that
which
is
spacious
and
large
of
it selfe
,
to
make
it
effectuall
;
that
when
the
doore
hath
once
admitted
the
King
of
glory
,
that
we
may
keep
him
there
,
that
we
may
entertaine
him
into
our
hearts
,
that
we
may
lodge
him
in
our
affections
,
that
wee
may
yeeld
our selves
unto
him
in
all
our
actions
,
and
that
wee
may
bring
forth
fruit
in
our
lives
and
conversations
,
that
our
faith
within
us
,
and
the
Lord
within
us
,
may
work
effectually
without
us
.
This
is
that
mighty
effectuall
doore
which
God
must
open
,
and
make
it
wide
,
and
large
,
and
great
,
and
effectuall
,
and
prosperous
,
that
God
may
enter
in
,
and
dwell
there
for
ever
.
I
should
come
now
to
the
last
part
of
the
Text
,
which
is
full
of
great
,
and
various
matter
;
I
should
be
too
troublesome
,
if
I
should
enter
into
it
;
namely
,
concerning
the
Adversaries
that
were
there
,
to
shew
what
were
these
adversaries
;
They
were
Iewes
no
doubt
,
and
such
as
had
skill
in
the
law
of
Moses
,
for
they
were
the
chiefe
enemies
of
Paul
;
the
heathen
came
in
more
easily
,
because
they
thought
it
was
a
better
religion
that
they
taught
,
than
that
they
had
already
;
but
the
Iewes
thought
theirs
to
be
the
best
religion
;
therefore
St.
Paul
found
the
most
enmity
,
and
hatred
among
them
in
all
places
.
And
likewise
concerning
the
place
where
these
adversaries
were
,
not
at
Ephesus
,
as
most
Interpreters
agree
,
but
at
Ierusalem
;
because
there
was
the
great
feast
of
Pentecost
kept
;
there
was
no
such
number
of
men
simply
in
the
world
,
there
was
no
such
number
of
men
,
as
was
gathered
at
Ierusalem
at
the
feast
.
Three
times
in
the
yeare
,
saith
God
,
you
shall
come
and
appeare
before
me
;
In
the
Passeover
,
in
the
feast
of
weeks
,
and
in
the
feast
of
Tabernacles
.
And
Iosephus
makes
a
true
record
,
that
there
were
nine
millions
at
one
Passeover
in
his
time
,
which
is
a
number
sans
number
,
not
to
be
numbred
;
but
only
that
the
Iewish
Nation
were
scattered
in
the
world
,
and
wheresoever
they
were
scattered
,
they
had
the
conscience
to
come
at
the
feast
to
pay
their
vowes
and
sacrifice
to
God
;
therefore
the
sea
being
full
of
fish
,
it
was
time
for
St.
Paul
now
to
cast
in
his
net
;
and
it
could
not
fall
amisse
,
but
it
would
no
doubt
prove
an
effectuall
doore
,
and
take
that
which
came
to
hand
;
and
sure
it
was
effectuall
,
for
hee
took
so
many
that
his
net
was
almost
broken
with
the
multitude
of
fish
:
but
these
things
I
will
not
trouble
you
with
at
this
time
,
I
have
been
too
offensive
to
you
already
.
FINIS
.
SERM.
7.
1
COR.
16.9
,
10.
A
great
doore
is
opened
,
and
there
are
many
Adversaries
.
THe
summe
of
that
I
have
said
of
the
travells
of
St.
Paul
,
concerning
these
places
of
Corinth
,
and
Ephesus
,
and
Macedon
,
is
this
,
that
St.
Paul
was
for
the
space
of
three
years
at
Ephesus
,
and
from
thence
hee
was
driven
out
by
the
conspiracy
of
Demetrius
the
silver-smith
,
and
his
company
:
hee
went
therefore
to
Macedon
,
to
visite
the
Churches
that
hee
had
planted
before
;
and
being
at
Ephesus
almost
three
yeares
,
hee
disputed
dayly
for
the
space
of
a
yeare
and
halfe
,
in
the
Schoole
of
one
Tyrannus
a
Philosopher
;
after
that
time
hee
never
came
to
Ephesus
more
:
for
although
he
had
a
determination
to
be
there
,
and
to
stay
there
till
hee
might
have
a
convenient
saile
to
goe
to
Ierusalem
by
the
Feast
of
Pentecost
;
yet
the
Lord
that
disposeth
of
all
things
,
would
not
suffer
that
to
bee
so
:
but
the
Iewes
having
laid
wait
for
him
in
the
way
as
hee
was
to
returne
,
so
the
brethren
gave
him
counsell
to
goe
back
againe
by
Philippos
into
Macedon
,
and
to
fetch
a
Northerne
course
,
that
so
their
land-wait
for
him
might
be
disappointed
,
in
which
journey
he
wrot
this
Epistle
to
the
Corinthians
,
as
one
purposing
to
come
to
them
,
but
he
was
hindered
by
the
treason
of
the
Iewes
:
for
at
Corinth
hee
had
beene
before
,
for
the
space
of
18.
Moneths
;
and
the
reason
why
he
was
there
so
long
was
,
because
God
told
him
in
Acts
18.
Acts
18.
that
hee
had
much
people
in
that
city
,
and
afterward
going
to
Ephesus
,
and
staying
there
the
space
almost
of
three
yeares
,
and
being
driven
out
by
the
conspiracy
of
Demetrius
,
he
went
to
Macedon
to
visite
the
Churches
,
that
hee
had
before
planted
there
:
for
you
heard
before
,
that
he
had
two
journeys
to
Macedon
;
the
first
by
reason
of
the
vision
,
in
Acts
16.
there
appeared
to
him
a
man
of
Macedon
,
and
said
,
Come
to
Macedon
and
helpe
us
;
And
then
he
could
goe
no
further
then
Berea
,
that
noble
City
;
because
the
Iewes
sent
thither
from
Thessalonica
to
take
him
,
after
he
had
beene
there
three
weekes
discoursing
of
the
Kingdome
of
God
.
So
his
friends
brought
him
along
to
Athens
,
and
from
Athens
to
Corinth
,
and
there
hee
spent
18.
Moneths
,
and
from
thence
hee
went
to
Ephesus
,
and
stayed
there
three
yeares
,
from
Ephesus
being
driven
by
the
conspiracy
of
Demetrius
,
he
went
to
Macedon
,
to
view
the
Churches
hee
had
planted
there
,
and
to
goe
no
further
in
the
Countrey
;
then
purposing
to
come
to
Corinth
,
they
told
him
of
a
treason
,
that
was
plotted
against
him
,
which
both
hindered
his
purpose
to
come
to
Corinth
,
as
also
his
going
to
Ephesus
,
therefore
hee
sailed
by
Ephesus
,
because
as
I
said
,
there
was
treason
,
as
that
hee
could
not
with
a
safe
conscience
cast
himselfe
into
the
danger
without
tempting
of
God
;
and
because
he
had
a
great
desire
to
be
at
Ierusalem
at
Pentecost
.
These
things
are
plainly
set
downe
in
the
Acts
of
the
Apostles
,
:
You
shall
see
in
Act.
20.
Acts
20.
how
these
things
agree
:
In
the
first
verse
,
as
soone
as
this
tumult
was
ceased
,
that
is
,
that
great
tumult
of
the
people
,
when
they
cried
Great
is
Diana
of
the
Ephesians
,
great
is
Diana
of
the
Ephesians
,
which
Demetrius
raised
;
when
the
tumult
was
ceased
,
Paul
called
the
Disciples
together
and
saluted
them
,
and
went
to
goe
forward
to
Macedon
,
and
comming
into
those
parts
,
hee
intreated
them
,
and
exhorted
them
with
much
speach
;
and
comming
into
Greece
,
hee
stayed
there
three
moneths
,
and
hearing
of
a
certaine
treason
that
was
laid
for
him
by
the
Iewes
,
as
hee
was
to
goe
to
Syria
,
therefore
there
was
a
Decree
made
,
that
hee
should
returne
back
againe
by
Macedon
.
Now
three
verses
after
you
have
it
,
that
wee
sailed
after
the
day
of
Sweet-bread
,
from
Philippi
,
and
came
to
the
brethren
at
Troas
in
five
dayes
,
&c.
where
wee
stayed
seven
dayes
.
Now
about
the
15.
verse
of
that
Chapter
,
St.
Paul
did
saile
besides
Ephesus
,
that
hee
might
not
spend
time
in
Asia
,
for
hee
made
hast
,
if
it
were
possible
for
him
,
at
the
day
of
Pentecost
to
bee
at
Ierusalem
.
So
hee
sent
from
Myletus
to
Ephesus
,
and
called
the
Elders
of
the
Church
,
and
spake
to
them
those
rare
,
and
fatherly
speaches
as
it
followes
after
in
that
Chapter
.
Therefore
of
this
wee
are
certaine
,
that
though
St.
Paul
purposed
to
stay
at
Ephesus
,
and
to
make
his
abode
there
,
yet
the
Lord
would
not
suffer
him
so
to
do
,
but
he
had
purposed
otherwise
for
him
,
and
he
was
not
at
his
owne
disposing
,
but
at
the
disposing
of
the
will
of
God
.
Now
in
these
words
read
unto
you
,
in
that
hee
saith
,
there
bee
divers
great
,
and
many
enemies
;
though
a
doore
be
open
,
yet
the
enemies
are
great
;
we
are
to
consider
;
Parts
of
the
Text.
First
,
where
these
enemies
were
.
Secondly
,
as
a
generall
deduction
,
that
the
Church
of
God
can
never
want
enemies
,
and
those
that
bee
the
Preachers
of
the
Gospel
,
they
are
evermore
overwhelmed
with
enemies
,
if
the
hand
of
the
Lord
interpose
not
.
Thirdly
,
what
kind
of
enemies
they
were
,
the
worst
,
and
most
to
be
feared
,
that
is
,
those
that
are
most
neare
in
the
profession
of
the
faith
,
and
the
common
religion
;
those
are
the
worst
,
and
most
grievous
enemies
.
Fourthly
,
the
great
alacrity
of
spirit
,
that
moved
the
Apostle
to
goe
,
although
there
were
so
many
enemies
,
although
there
was
so
great
and
numerous
a
company
that
would
dismay
flesh
,
and
blood
,
and
would
rather
have
made
him
have
sought
a
corner
,
and
a
cave
to
keep
himselfe
in
a
whole
skinne
;
but
the
spirit
of
the
Apostle
was
otherwise
,
hee
would
goe
the
rather
because
there
was
so
many
adversaries
.
Fiftly
,
that
these
although
they
were
adversaries
,
yet
they
were
not
to
bee
hated
as
direct
enemies
,
but
onely
they
were
enemies
for
the
time
,
for
he
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
1
Part.
Where
these
adversaries
were
.
Concerning
the
first
point
,
the
place
where
these
enemies
were
.
I
see
it
is
the
common
consent
of
all
Interpreters
for
the
most
part
,
not
one
or
two
excepted
,
that
these
enemies
were
at
Ephesus
,
and
it
seemes
indeed
most
agreeable
,
because
hee
saith
,
he
would
stay
at
Ephesus
,
and
hee
gives
the
reason
why
,
because
there
is
a
great
doore
opened
,
that
is
,
there
is
a
great
facility
,
or
opportunity
to
gaine
soules
,
which
is
compared
to
a
doore
,
and
besides
there
bee
many
adversaries
to
bee
resisted
,
whose
mouthes
must
be
stopped
,
that
is
as
it
seemes
,
in
the
same
place
at
Ephesus
,
therefore
hee
would
stay
there
,
because
they
needed
his
presence
.
I
am
loth
to
contradict
the
current
of
so
many
great
,
&
worthy
learned
men
,
yet
notwithstanding
it
is
free
in
the
Church
of
God
,
for
any
man
to
speak
his
minde
,
as
long
as
he
speaks
in
termes
of
modesty
.
I
say
therefore
,
let
them
enjoy
their
owne
exposition
:
I
cannot
imagine
that
the
Apostle
should
think
his
enemies
should
bee
at
Ephesus
,
but
at
Ierusalem
:
and
although
he
speake
not
here
of
Ierusalem
,
but
of
Ephesus
alone
,
yet
presuming
that
Paul
had
a
great
,
and
earnest
purpose
,
to
bee
at
Ierusalem
at
the
Feast
of
Pentecost
,
and
in
regard
that
hee
did
neglect
his
friends
,
and
those
places
that
he
should
have
gone
unto
;
he
sailed
by
Ephesus
,
hee
would
not
come
there
,
beause
he
would
goe
to
Ierusalem
,
and
hee
takes
the
first
hint
of
it
,
hee
goes
from
Philippi
at
the
day
of
Sweet-bread
,
at
Easter
,
and
hee
would
not
come
at
Corinth
,
nor
at
Ephesus
;
it
followes
by
just
consequence
therefore
,
that
all
his
intention
was
to
keep
the
Feast
of
Pentecost
at
Ierusalem
,
and
that
there
was
the
doore
,
and
there
were
the
enemies
:
for
a
man
that
hath
his
minde
upon
one
thing
especially
,
upon
one
maine
project
,
when
he
speaks
of
by-matters
,
he
speaks
oft
times
confusedly
;
but
you
must
take
him
according
to
the
great
streame
,
according
to
the
current
of
his
minde
.
His
minde
was
still
to
bee
at
Ierusalem
,
to
confound
the
adversaries
of
the
Gospel
.
Now
although
he
saith
he
would
stay
at
Ephesus
,
his
meaning
is
not
,
that
there
were
the
enemies
,
but
he
will
stay
a
while
there
,
till
such
time
as
God
would
give
him
a
just
number
of
dayes
,
that
hee
might
saile
from
thence
to
Ierusalem
by
Pentecost
,
to
encounter
with
the
enemies
that
were
there
.
Reasons
that
the
adversaries
were
at
Ierusalem
.
So
the
first
reason
I
have
for
it
is
,
the
constant
words
of
St.
Luke
.
Luke
saith
,
that
hee
had
still
a
minde
,
hee
had
still
a
desire
to
bee
at
Ierusalem
,
at
Reas.
1
the
Feast
of
Pentecost
,
and
therefore
it
was
not
his
purpose
to
stay
at
Ephesus
,
but
onely
some
few
dayes
;
neither
was
it
his
purpose
to
decipher
to
the
Church
,
that
his
enemies
were
at
Ephesus
,
but
at
some
other
place
.
Reas.
2
Secondly
,
another
reason
for
it
is
this
,
that
those
that
were
at
Ephesus
were
bruit
beasts
rather
then
men
,
they
were
not
adversaries
,
but
beasts
rather
.
If
I
have
fought
with
beasts
at
Ephesus
after
the
manner
of
men
.
1.
Cor.
15.
In
the
Chapter
aforegoing
,
there
was
no
dealing
with
Demetrius
;
there
is
no
dealing
with
worldlings
,
with
a
man
that
understands
nothing
:
there
is
no
glory
to
bee
gotten
in
disputing
with
a
simple
fellow
;
all
the
credit
,
and
glory
comes
to
the
Gospel
,
by
confounding
of
them
that
are
wise
:
the
Ephesians
were
Idolaters
,
they
were
beasts
rather
then
men
,
therefore
his
adversaries
were
not
there
,
so
much
as
at
Ierusalem
.
Reas.
3
Thirdly
,
it
appeares
that
hee
left
them
,
and
would
come
no
more
at
them
,
by
reason
of
the
tumult
that
was
in
the
time
of
Demetrius
,
that
hee
raised
;
but
he
sayled
by
them
,
and
would
no
more
touch
there
,
but
sent
for
the
chiefe
of
them
;
therefore
it
seemed
hee
reserved
himselfe
for
enemies
and
adversaries
in
some
other
place
,
greater
than
that
.
Fourthly
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifieth
those
Reas.
4
enemies
;
that
is
,
those
capitall
enemies
of
the
Gospell
,
the
Iewes
;
the
Ephesians
were
Idolaters
,
and
the
Grecians
;
and
although
they
were
adversaries
too
,
yet
they
were
nothing
like
to
the
Iewes
;
for
the
Iewes
fought
with
weapons
;
the
Gentiles
were
like
the
Americans
,
like
the
west
Indians
,
which
are
bare
people
without
any
weapons
,
without
any
harnesse
,
it
is
an
easie
matter
to
make
a
slaughter
among
them
;
but
the
Iewes
were
armed
at
all
points
;
they
had
the
Scriptures
,
they
had
the
Word
of
God
against
Christ
,
they
had
the
Law
,
they
had
the
promises
,
they
had
the
covenant
of
grace
from
Abraham
,
they
were
the
peculiar
people
of
God
,
there
were
no
such
adversaries
as
they
;
therefore
he
sets
them
downe
by
a
peculiar
name
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
adversaries
;
that
is
,
those
grand
adversaries
,
those
adversaries
that
are
sharp
set
against
the
word
,
those
dangerous
men
to
be
dealt
with
,
those
are
they
that
I
would
encounter
with
.
And
lastly
,
it
appeares
by
the
event
:
for
the
event
Reas.
5
shewes
that
he
singled
them
out
for
his
adversaries
that
were
at
Ierusalem
:
For
whither
went
he
?
did
he
stay
at
Ephesus
?
did
hee
goe
to
Ephesus
?
No
,
the
Text
saith
,
that
he
sayled
by
it
.
And
whither
did
he
goe
but
to
Ierusalem
,
there
to
struggle
and
strive
with
the
power
of
darknesse
,
and
to
confound
by
his
doctrine
all
the
Iewes
and
all
his
opposers
?
which
although
they
took
him
,
and
cast
him
into
prison
,
yet
his
word
,
and
power
,
and
spirit
was
stronger
than
they
all
,
and
convinced
,
and
confuted
them
;
that
although
they
seemed
to
themselves
to
be
conquerers
,
yet
they
were
vanquished
;
for
so
the
Word
of
God
useth
to
doe
,
to
conquer
the
conquerers
;
and
although
they
thought
they
took
him
prisoner
,
yet
he
took
them
prisoners
:
for
it
is
a
horrible
victory
that
a
man
gets
against
the
truth
;
a
man
were
better
to
be
taken
by
the
truth
,
than
to
overcome
,
and
quell
it
.
These
things
I
note
,
as
not
any
way
prejudiciall
to
the
authority
or
antiquity
of
those
great
Fathers
and
Interpreters
:
but
being
as
I
think
the
more
cleare
exposition
,
&
the
truer
meaning
of
the
Text
,
that
he
purposed
to
goe
to
Ierusalem
by
the
feast
of
Pentecost
,
and
that
was
but
seven
weeks
off
now
:
and
although
hee
purposed
if
matters
had
been
in
place
,
to
have
staid
a
while
at
Ephesus
,
yet
still
his
mind
was
at
Ierusalem
where
the
door
was
opened
,
because
of
the
aboundance
of
people
that
flocked
and
came
thither
;
and
the
adversaries
were
so
many
,
that
it
exceeded
all
faith
to
make
relation
of
:
for
the
Iewes
were
bound
thrice
in
the
yeare
,
all
that
were
above
15.
yeares
old
in
the
neare
countries
,
and
all
that
were
above
20.
yeares
old
in
far
countries
,
they
were
all
bound
thrice
in
the
yeare
to
present
themselves
before
the
Lord
in
Ierusalem
:
and
they
were
such
an
infinite
multitude
,
that
a
man
would
wonder
that
the
Land
was
not
over-runne
with
them
like
grashoppers
,
and
destroyed
by
their
being
there
.
But
wee
are
too
narrow
,
to
consider
the
blessings
of
God
upon
that
Land
;
for
besides
this
,
that
they
were
men
of
a
very
sparing
,
and
moderate
dyet
,
and
cared
not
so
much
for
soft
beds
,
but
were
content
to
lie
in
the
fields
,
to
lie
in
tents
;
nor
they
cared
not
for
variety
of
fare
,
any
thing
was
sufficient
for
them
.
Wee
see
that
faith
and
credit
makes
this
good
in
the
History
of
Iosephus
,
who
(
as
I
said
)
reports
that
there
were
nine
millions
at
one
Passeover
.
Wee
see
the
possibility
of
it
also
in
King
Iehosaphats
time
,
that
had
eleven
hundred
thousand
men
and
upwards
,
that
did
alway
wait
upon
him
,
besides
those
that
were
in
his
strong
gallies
that
were
men
of
warre
,
as
we
see
in
2
Chron.
17.
2
Chron.
17.
Now
if
he
were
able
to
maintain
such
a
number
of
men
,
it
may
well
be
thought
,
that
when
the
generall
concourse
of
that
people
was
,
from
all
the
parts
and
kingdomes
of
the
world
,
that
there
must
be
an
infinite
masse
of
people
.
If
hee
had
above
one
million
daily
attending
upon
him
,
surely
the
severall
parts
of
the
world
would
furnish
it
to
the
number
that
Iosephus
speaks
of
.
And
it
is
not
to
be
disputed
how
the
land
could
beare
them
,
how
it
could
nourish
them
;
these
things
wee
are
not
to
question
,
but
to
understand
that
the
blessing
of
God
was
mightily
poured
forth
upon
that
Nation
.
It
is
apparant
I
say
in
2
Chron.
17.
that
Iehosaphat
had
so
many
hundred
thousand
men
alway
at
his
command
.
So
then
the
Apostle
saith
here
,
a
doore
was
opened
;
there
were
so
many
men
,
and
so
many
adversaries
for
the
most
part
;
therefore
his
minde
was
set
,
and
his
spirit
was
inflamed
so
much
the
more
,
to
throw
himselfe
into
the
danger
,
and
to
cast
himselfe
into
the
front
of
the
battaile
,
because
he
knew
he
was
secure
of
the
victory
:
&
although
he
were
overcome
by
the
troublesome
world
,
yet
he
knew
he
should
overcome
in
the
quarrell
of
Christ
;
that
the
truth
of
God
should
prevaile
against
them
,
and
chaine
the
chainers
.
So
much
for
the
story
.
2
Part.
The
Church
of
God
cannot
want
adversaries
.
Now
for
the
common
induction
that
wee
are
to
make
out
of
this
:
we
learne
that
the
Church
of
God
,
and
the
truth
of
God
can
never
want
enemies
:
wee
must
look
still
for
a
great
number
of
adversaries
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
saith
the
Apostle
,
wee
are
made
for
this
purpose
.
In
1
Cor.
4.
1
Cor.
4.
I
am
perswaded
,
saith
the
Apostle
,
that
God
hath
set
us
the
last
Ministers
of
the
Gospell
:
he
hath
set
us
out
to
be
the
off-scouring
of
the
world
,
the
scorne
of
the
people
,
to
be
a
theatre
,
and
stage
for
men
and
Angels
to
gaze
upon
.
And
Simeon
when
he
had
the
babe
our
Lord
Iesus
Christ
in
his
armes
,
he
saith
of
him
,
that
hee
was
borne
to
be
a
stumbling
stone
,
to
be
a
marke
of
contradiction
;
hee
was
borne
to
have
adversaries
.
No
sooner
could
the
Gospell
peepe
out
into
the
world
,
then
it
had
a
number
of
adversaries
,
and
enemies
,
to
tread
and
trample
it
downe
againe
.
Those
persecutions
that
were
under
the
first
Emperours
after
Christ
,
the
ten
bloudy
persecutions
,
they
witnesse
what
great
adversaries
the
poore
truth
of
Christ
had
.
And
the
Church
of
the
Iewes
which
the
Apostle
called
before
him
Acts
28.
Acts
28.
when
they
were
convented
,
and
called
together
by
the
Apostle
,
they
told
him
that
this
new
heresie
,
the
doctrine
of
the
Gospell
of
Christ
Iesus
,
which
they
accounted
heresie
,
they
knew
for
a
certaine
that
it
was
every
where
spoken
against
,
that
it
was
every
where
gainsaid
.
It
is
an
easie
matter
for
lies
to
prevaile
in
the
world
,
the
sonnes
of
darknesse
are
predestinated
to
bee
drowned
in
darknesse
,
to
vanish
in
their
owne
dreames
;
and
so
the
lies
of
one
Philosopher
may
passe
upon
another
,
and
they
may
joyne
,
and
blend
them
together
,
and
live
in
quiet
,
and
peace
,
and
yet
all
be
lies
.
But
the
pure
truth
of
God
,
and
the
sincere
light
of
the
Gospel
it
can
indure
no
such
Egyptian
smoaks
,
but
it
will
shine
bright
forth
of
it selfe
,
and
therefore
it
cannot
bee
suffered
;
for
the
Devill
the
Prince
of
darknesse
,
he
doth
alway
shew
himselfe
against
the
Lord
of
light
,
and
against
the
Gospel
of
light
still
,
either
to
extinguish
it
,
if
possibly
he
can
,
or
at
least
to
eclipse
,
and
dazle
the
light
of
it
,
or
to
immure
it
in
cloudes
,
that
it
may
not
appeare
to
the
sonnes
of
men
.
It
was
the
fortune
of
all
truth
,
ever
to
be
beaten
downe
by
liars
,
but
yet
the
Lord
hath
given
it
this
victory
:
It
runnes
the
same
course
with
Christ
:
for
hee
died
,
and
was
buried
three
dayes
,
but
hee
rose
againe
;
so
the
truth
,
which
is
his
daughter
,
the
daughter
of
the
Trinity
,
the
sister
of
the
Sunne
,
the
brightnesse
of
the
world
,
although
it
bee
for
a
time
obscured
,
and
damped
by
the
wickednesse
of
the
Devils
instruments
,
and
such
miscreants
;
yet
in
time
it
riseth
againe
it selfe
,
by
the
power
of
God
it
is
raised
from
the
dead
,
after
that
never
more
to
be
outed
,
and
undone
,
but
still
to
shine
and
fill
the
Hemisphere
.
Therefore
this
should
teach
us
,
Vse
.
that
men
must
not
be
discouraged
in
the
worke
of
the
Ministery
,
because
of
the
noise
,
and
tumult
of
the
adversaries
:
he
that
is
for
Christ
,
he
must
feare
no
rumors
;
but
in
good
reports
,
and
bad
reports
,
and
through
prosperity
,
and
mischiefe
he
must
make
a
way
unto
him
that
he
seeks
for
,
of
whose
Name
he
makes
profession
.
Adversarii
multi
,
the
adversaries
bee
many
,
adversaries
without
any
cause
,
adversaries
to
them
that
bee
their
friends
;
this
is
the
case
of
the
Gospel
,
as
our
Lord
Christ
saith
,
I
am
come
to
save
you
,
I
come
to
heale
you
,
I
come
to
redeeme
you
from
all
misery
,
and
you
seeke
to
kill
me
a
man
that
hath
done
good
to
you
.
And
St.
Paul
saith
,
Am
I
therefore
your
enemy
,
because
I
tell
you
the
truth
?
Such
grosse
and
senslesse
adversaries
the
Gospel
must
looke
for
,
absurd
men
,
2.
Thess.
2.
2
Thess.
2.
I
beseech
you
brethren
,
pray
to
God
for
us
,
that
wee
may
bee
delivered
from
absurd
men
,
senslesse
men
,
that
will
not
know
their
owne
good
,
men
that
know
not
who
comes
to
doe
them
service
,
strange
adversaries
that
will
fight
against
their
benefactors
:
such
are
the
adversaries
of
the
Gospel
.
I
paid
that
which
I
never
tooke
,
they
rewarded
me
evill
for
good
,
saith
David
,
to
the
great
discomfort
of
my
heart
;
but
the
servant
is
not
above
his
Master
;
if
our
Lord
have
beene
served
thus
,
we
must
not
thinke
much
to
taste
of
the
same
cup
,
of
which
he
hath
drunke
before
us
.
Againe
,
this
must
teach
all
men
that
travaile
in
the
cause
of
Christ
,
to
have
the
world
in
no
estimation
,
but
to
account
it
as
an
inraged
beast
;
that
speaks
and
doth
,
and
kicks
as
a
child
that
hath
no
wit
nor
sense
,
that
scratcheth
the
Nurses
duggs
from
which
it
receives
milkc
.
Wee
must
thinke
to
be
in
the
middest
of
Lions
,
as
our
Lord
Iesus
saith
,
in
the
middest
of
Wolves
:
Behold
,
I
send
you
forth
as
Lambs
in
the
middest
of
Wolves
,
be
yee
therefore
wise
as
Serpents
,
and
simple
as
Doves
.
And
here
there
are
two
sorts
of
men
greatly
to
be
blamed
.
First
,
those
of
former
times
,
that
could
not
indure
opposition
,
but
when
the
adversaries
began
to
rise
,
they
would
fall
into
the
Wildernesse
,
and
live
like
Hermits
:
men
of
great
gifts
,
and
of
excellent
perfections
,
yet
they
could
not
indure
opposition
;
being
tender
hearted
,
and
of
weake
spirits
,
they
could
not
beare
the
malice
of
the
multitude
,
but
would
keepe
themselves
away
,
and
would
leave
the
places
wherein
they
might
have
done
great
good
:
they
left
them
to
be
invaded
by
Foxes
and
Wolves
,
to
destroy
the
vineyard
of
the
Lord
.
This
I
say
was
culpable
in
them
,
because
they
came
short
of
the
spirit
of
St.
Paul
,
that
was
not
daunted
with
the
multitude
of
adversaries
,
but
he
would
goe
so
much
the
rather
,
by
how
much
the
adversaries
were
greater
,
and
more
in
number
:
for
there
bee
many
things
in
the
world
,
in
the
aboundant
company
of
the
adversaries
,
which
are
so
far
from
affrighting
,
as
that
they
give
greater
incouragement
.
As
the
Poet
saith
,
the
Shepheard
speaking
there
of
the
cold
Winter
,
and
of
the
North-wind
,
hee
saith
,
that
hee
feared
them
as
little
as
the
Wolfe
feares
a
number
of
sheepe
;
or
as
the
Land-flood
doth
feare
the
banks
in
a
river
.
So
it
was
in
the
high
and
gracious
spirit
of
the
Apostle
,
and
those
that
were
like
unto
him
:
for
St.
Paul
was
called
comparatively
the
Wolfe
of
Benjamin
,
and
in
a
good
sense
,
because
the
sacrifices
were
offered
in
the
Tribe
of
Benjamin
,
the
Temple
being
in
the
Tribe
of
Benjamin
,
it
was
called
a
ravening
Wolfe
,
because
it
devoured
the
bodies
of
the
beasts
that
were
offered
in
sacrifice
.
So
St.
Paul
that
was
of
the
Tribe
of
Benjamin
,
was
compared
to
a
Wolfe
,
as
Gregory
,
Gregory
.
Augustine
.
and
Austin
give
the
reason
,
because
he
did
eate
up
the
sacrifices
of
the
Heathen
people
,
as
St.
Peter
in
the
vision
,
was
bid
to
Arise
,
kill
and
eate
:
this
was
the
power
that
the
Apostle
had
in
the
Church
,
to
devoure
the
wickednesse
of
the
people
,
and
to
change
and
digest
it
into
their
owne
stomacks
.
Now
as
the
Wolfe
cares
not
how
many
sheepe
there
be
in
a
fold
,
for
when
hee
comes
to
steale
,
if
the
shepherd
and
his
dog
be
away
,
hee
takes
more
comfort
in
a
great
many
,
then
to
see
a
handfull
of
sheepe
;
he
knowes
that
if
their
were
ten
times
so
many
they
could
doe
him
no
harme
,
being
fearefull
creatures
,
therefore
he
rejoyceth
.
So
the
children
of
God
are
compared
to
Wolves
,
to
Lions
,
to
creatures
that
are
victorious
,
and
conquering
:
they
are
so
farre
from
a
sheepish
and
fearefull
,
and
base
,
and
cowardly
disposition
,
for
the
faculties
,
and
abilities
of
their
adversaries
,
that
they
take
the
more
delight
to
see
the
adversaries
many
.
And
as
the
great
floods
when
the
snow
is
melted
upon
the
mountaines
,
or
when
there
hath
beene
a
great
Land-flood
,
when
it
f●lls
from
the
hills
,
it
scornes
to
be
compassed
in
within
banks
,
but
it
overflowes
,
and
over-runnes
all
,
and
makes
new
conduits
,
new
sourses
,
and
new
channels
,
where
there
was
never
any
before
:
So
the
mighty
streame
of
the
Gospel
,
by
the
Apostles
,
it
could
not
bee
contained
within
the
banks
,
and
common
limits
that
the
Philosophers
,
and
naturall
men
could
afford
;
but
it
over-ranne
all
with
a
mighty
current
,
and
flood
upon
the
world
;
with
the
sacred
influence
of
it
,
the
hearts
,
and
mindes
of
them
were
watered
,
that
were
never
possessed
of
it
before
.
That
kind
of
Monasticall
,
Heremiticall
life
,
it
is
nothing
agreeable
to
the
profession
of
St.
Paul
in
this
place
,
that
for
feare
of
danger
will
convey
themselves
into
woods
,
into
caves
,
and
cells
,
and
alienate
themselves
from
their
worke
,
and
labour
,
because
they
are
afraid
of
opposition
;
the
spirit
of
St.
Paul
riseth
the
greater
:
As
the
Palme-tree
,
the
more
weight
is
laid
upon
it
,
so
much
the
more
it
strives
,
and
heaves
against
it
:
so
the
Spirit
of
God
in
this
Apostle
,
and
in
all
true
Christians
,
it
is
never
so
frolick
,
nor
they
are
never
so
high-spirited
,
as
when
they
see
the
malice
of
their
adversaries
most
pregnant
,
and
most
furious
against
them
.
Secondly
,
it
blames
those
men
much
more
,
2
Sort
blamed
.
that
in
the
time
of
prosperity
,
when
there
are
many
adversaries
;
yet
they
will
not
shew
themselves
,
but
lie
on
their
pillowes
of
pleasure
,
and
seeke
to
bee
quiet
:
they
will
have
no
man
speake
against
them
,
they
will
incurre
no
mans
hatred
,
or
ill-will
,
but
they
will
hold
the
truth
of
God
to
themselves
in
the
bosome
of
their
owne
conscience
,
and
never
open
it
,
or
stand
for
it
.
These
men
are
farre
worse
then
the
former
,
for
indeed
the
former
had
some
good
pretence
,
because
there
was
way-laying
,
lying
in
wait
for
their
lives
,
and
conspiracy
against
them
,
to
take
them
away
from
the
earth
;
therefore
they
thought
it
fittest
to
yeeld
to
the
time
,
and
to
reserve
themselves
unto
a
better
occasion
.
But
when
men
shall
live
in
their
prosperity
,
and
have
peace
round
about
them
,
and
shall
see
the
adversaries
come
,
and
creep
in
craftily
,
and
sow
false
doctrine
,
hereticall
doctrine
,
and
things
that
savour
of
the
old
dregs
,
and
reliques
of
Antichristianisme
,
and
they
themselves
have
excellent
gifts
,
and
meanes
to
refute
,
and
confound
these
things
;
and
yet
because
they
will
not
abridge
themselves
of
their
pleasure
,
they
will
set
some
young
novice
in
the
place
,
that
is
able
to
speake
nothing
to
the
purpose
,
especially
nothing
to
the
combate
,
nothing
to
the
duel
,
that
ought
to
bee
betweene
the
adversaries
,
and
the
champions
of
Christ
,
but
leave
all
to
such
kinde
of
fresh-water-souldiers
,
and
themselves
in
the
meane
time
,
taking
their
ease
,
because
they
thinke
it
is
not
safe
medling
;
and
perhaps
,
because
they
thinke
they
shall
bee
discomfited
,
and
if
they
should
chance
to
be
overcome
,
there
would
bee
more
shame
to
them
by
their
overthrow
,
then
there
could
come
glory
by
their
conquest
,
if
they
should
offer
to
stand
in
the
cause
of
Christ
.
These
kinde
of
men
are
exactly
contrary
to
the
Apostles
spirit
.
Where
there
are
many
adversaries
,
there
the
Spirit
of
God
should
rise
in
men
,
as
it
is
said
of
Saul
,
when
Nahash
the
King
of
the
Ammonites
put
that
base
,
and
deadly
condition
upon
the
Gileadites
;
that
they
should
give
him
their
right-eyes
by
way
of
compact
:
The
Text
saith
,
the
Spirit
of
God
came
upon
Saul
when
hee
heard
such
a
thing
,
that
although
the
Ammonits
were
a
great
,
and
terrible
,
and
an
infinite
number
,
and
the
case
grew
desperate
:
for
they
were
to
deliver
the
Citie
within
eight
dayes
,
yet
so
much
the
more
strong
was
the
Spirit
of
God
in
Saul
,
and
he
tooke
a
yoke
of
oxen
,
and
cut
them
in
pieces
,
and
sent
them
to
the
quarters
of
Israel
,
and
told
them
that
so
their
cattell
should
bee
served
whosoever
would
not
follow
him
in
this
just
quarrell
.
So
St.
Paul
although
otherwise
in
Acts
17.
Acts
17.
when
hee
saw
Athens
full
of
Idols
,
full
of
Devills
,
that
there
was
every
where
Temples
set
up
,
the
Text
saith
,
that
his
spirit
was
exasperated
,
so
moved
he
was
in
himselfe
he
was
in
a
holy
trance
,
hee
was
without
himselfe
to
see
that
horrible
blasphemy
against
God
.
So
it
is
ever
naturall
to
true
spirits
,
that
are
guided
by
the
Holy
Ghost
,
not
to
bee
daunted
with
perill
,
nor
to
hang
downe
their
heads
for
the
opposition
of
the
Devil
,
but
to
gather
strength
and
courage
;
for
as
much
as
it
is
a
signe
that
God
is
with
them
,
a
signe
that
God
hath
sent
them
.
It
was
the
lot
of
Christ
,
to
be
beset
about
on
every
side
,
that
when
he
had
done
the
most
good
,
to
sustaine
the
greatest
harme
of
those
ungratefull
monsters
.
The
adversaries
are
many
,
therefore
I
will
goe
;
Adversarii
multi
contrary
to
the
course
of
flesh
and
blood
,
which
because
the
adversaries
are
many
,
and
great
,
therefore
I
will
not
goe
,
I
will
keep
within
doores
,
I
will
lie
safe
,
I
cannot
doe
any
good
;
what
can
I
doe
against
so
many
,
what
can
one
man
do
against
so
many
thousands
?
No
;
but
the
Spirit
of
God
perswaded
him
,
that
hee
alone
had
the
world
in
his
breast
,
and
that
he
was
able
to
conquer
as
Samson
,
who
with
the
Iaw-bone
of
an
Asse
slew
a
thousand
men
,
and
he
was
stronger
by
the
haires
of
his
head
,
which
were
but
an
excrement
,
yet
it
made
him
stronger
then
all
the
adversaries
that
were
against
him
;
so
the
least
thing
in
the
child
of
God
,
which
seems
the
excrement
of
the
world
,
the
hairs
of
their
head
,
are
able
to
confront
and
confound
all
adverse
powers
.
Mat.
10.
As
our
Lord
Iesus
tels
his
Disciples
in
Mat.
10.
They
shall
not
be
able
to
resist
the
Spirit
whereby
you
speake
,
Deut.
28.
one
of
you
shall
scatter
ten
of
them
,
and
an
hundred
of
you
shall
scatter
a
thousand
of
them
.
The
enemies
of
God
are
set
to
be
routed
before
the
few
handfulls
of
Gods
children
,
as
in
the
Army
of
Gedeon
,
300.
men
put
to
the
slaughter
,
and
wrought
the
confusion
of
a
thousand
thousand
Midianites
.
Let
us
therefore
have
this
confidence
in
our
spirits
,
in
the
truth
,
and
cause
of
God
,
and
not
be
unsetled
or
moved
with
the
speech
,
or
with
the
actions
of
men
,
or
with
the
disasters
of
the
times
,
nor
with
the
conceits
that
flesh
and
bloud
will
suggest
unto
us
;
for
verily
if
we
stand
upon
our
own
foundation
,
we
shall
be
able
to
undermine
them
,
and
to
keep
our
standing
against
them
:
there
is
no
counsell
,
nor
no
power
,
nor
no
hand
that
can
come
against
the
will
of
God
;
for
hee
carries
all
abrest
before
him
,
and
his
legions
are
able
to
drive
the
world
into
smoake
,
and
to
make
the
mountains
to
tremble
at
the
approach
of
him
.
The
adversaries
are
many
.
]
Many
,
because
they
are
gathered
from
many
Nations
;
Devout
men
of
the
Iewes
,
from
all
quarters
under
heaven
.
Acts
2.
Acts
2.
And
wheresoever
these
Iewes
dwelt
,
they
were
still
as
it
were
the
chief
Prelats
;
they
would
looke
to
the
state
of
the
Church
,
and
make
that
the
supreame
object
.
We
see
in
Thessalonica
a
poore
Colonie
,
they
sent
as
if
they
were
the
chiefe
Magistrates
after
St.
Paul
to
take
him
alive
,
and
to
bring
him
to
his
answer
,
when
he
was
at
Berea
.
A
strange
spirit
was
in
them
to
be
adversaries
to
the
cause
of
Christ
;
they
were
great
persecutors
wheresoever
they
were
;
whereas
our
Colonies
,
and
our
Churches
in
other
places
of
the
world
,
they
take
not
half
so
much
upon
them
;
a
man
may
live
as
quietly
and
safe
at
Hamborough
and
such
places
,
in
as
much
peace
and
quiet
,
and
more
too
sometimes
,
than
in
his
owne
countrie
;
because
there
is
not
that
fulnesse
of
authority
there
as
there
is
here
.
But
the
Iewes
were
of
that
nature
,
that
still
they
would
be
the
chiefe
primates
,
and
the
great
men
of
the
world
wheresoever
they
were
;
Therefore
the
Apostle
having
such
a
confluence
of
them
,
from
Greece
,
from
Asia
,
from
Scythia
,
from
India
,
from
Egypt
,
from
Cyrene
,
from
Rome
,
and
from
all
the
parts
of
Italie
,
from
Germanie
,
and
from
Spaine
it selfe
,
where
the
Iewes
were
dispersed
and
scattered
,
he
finding
them
in
all
places
,
so
exact
,
and
so
purposely
set
to
the
maintaining
of
Moses
law
,
and
to
oppose
any
new
opinion
that
should
come
in
place
,
he
must
needs
complaine
of
adversaries
.
There
is
a
great
number
of
adversaries
from
all
parts
of
the
world
;
and
they
be
all
adversaries
full
of
power
,
and
full
of
terrour
;
every
man
thought
himselfe
a
Prelate
,
every
man
took
himselfe
to
be
a
ruler
,
and
a
governor
,
therefore
the
match
was
so
much
the
harder
,
the
combat
was
so
much
the
more
dangerous
,
because
he
was
in
the
middest
of
all
the
power
of
his
adversaries
;
and
yet
this
daunted
him
not
.
But
now
the
holy
Ghost
gives
us
here
to
consider
,
what
kinde
of
adversaries
these
were
;
that
is
,
they
were
the
most
potent
,
and
powerfull
adversaries
;
not
only
great
in
their
number
,
but
great
also
in
their
affections
,
great
in
their
strength
,
and
great
in
their
zeale
;
for
there
is
no
adversarie
so
much
to
be
feared
,
as
those
that
are
nearest
neighbours
to
us
in
the
profession
of
the
common
religion
.
In
Micah
5.
Micah
5.
Let
no
man
trust
his
servant
,
nor
his
neighbour
.
A
mans
owne
houshold
shall
be
his
greatest
enemies
:
as
the
common
proverb
saith
,
A
man
hath
no
worse
friends
than
them
hee
brings
from
home
with
him
:
so
it
was
here
;
the
Iewes
of
all
others
should
have
maintained
Christ
,
they
should
have
been
the
Preachers
of
the
glorious
Kingdome
,
and
doctrine
of
the
Lord
Iesus
:
yet
these
were
they
that
set
themselves
against
it
,
and
their
opposition
was
the
most
dangerous
of
all
others
,
and
the
most
whetted
,
and
exasperated
by
extreame
hatred
;
for
there
is
no
hatred
like
the
hatred
of
those
that
being
nearest
of
religion
,
yet
agree
not
in
religion
;
there
is
no
such
hatred
,
as
the
hatred
of
brethren
when
they
fall
out
,
as
we
see
in
Cain
and
Abel
,
upon
the
part
of
Cain
,
for
Abel
was
a
meere
patient
.
So
we
see
in
other
stories
,
as
that
of
Antiochus
and
Polinesus
,
&c.
So
in
the
point
of
religion
,
when
nature
is
once
disturbed
,
a
man
forgets
himselfe
to
be
that
that
he
is
,
and
kindles
his
wrath
against
those
that
he
should
love
,
and
there
is
no
wrath
nor
malice
like
unto
that
.
So
it
is
between
the
Iewes
and
Christians
,
compare
all
the
world
together
,
and
you
shall
finde
among
the
Turks
and
Mahometans
,
(
them
that
worship
the
filthy
Idols
)
no
such
hatred
between
them
and
their
company
,
although
they
differ
in
their
sects
;
nor
you
shall
finde
no
such
hatred
between
them
and
us
,
as
there
is
between
Iewes
and
Christians
.
A
man
were
better
a
great
deale
to
dwell
under
the
Turke
,
than
under
a
Iew
,
a
man
that
is
a
Christian
;
and
a
Iew
had
better
to
dwell
under
the
Turk
,
than
under
a
Christian
.
And
why
?
because
they
are
domesticks
,
they
are
men
of
one
house
;
for
they
must
be
brought
in
one
day
,
the
Lord
will
make
them
children
,
and
bring
the
naturall
branches
that
are
stricken
off
,
and
ingraft
them
,
and
make
the
fulnesse
of
the
Gentiles
by
them
;
in
the
meane
time
they
be
of
the
same
house
with
us
;
and
because
of
that
,
their
anger
and
malice
is
the
greater
,
so
that
their
adverse
power
is
more
than
that
of
the
Turks
or
Sarazens
.
And
then
againe
,
if
wee
looke
farther
into
the
state
of
Christendome
,
to
those
that
professe
Christ
,
wee
shall
see
no
such
hatred
betweene
Pagans
and
Christians
,
as
there
is
betweene
Papists
and
Protestants
,
because
they
are
domesticks
,
of
one
and
the
same
house
,
professors
of
the
same
Lord
in
common
,
they
have
the
same
faith
in
the
most
things
,
they
agree
in
the
same
tenents
;
but
because
they
fall
out
,
and
cannot
be
reconciled
in
other
points
,
therefore
their
hatred
and
malice
is
extreame
one
against
another
,
that
a
man
had
better
dwell
with
a
Iew
,
than
with
a
Papist
;
and
a
Papist
had
better
dwell
with
a
Iew
,
than
with
a
Protestant
;
because
the
nearer
they
come
in
religion
,
the
greater
is
the
adversnesse
between
them
.
And
to
goe
farther
,
among
those
that
be
Protestants
,
there
is
no
such
hatred
under
heaven
,
as
there
is
betweene
the
Formalists
and
the
Puritans
;
there
is
no
man
in
the
world
that
knows
the
course
of
the
world
,
and
hath
experience
in
men
,
but
hee
had
rather
live
being
a
Formalist
among
the
Papists
,
than
with
a
Puritanc
;
and
the
Puritans
give
out
in
plaine
termes
,
that
they
had
as
lieve
be
subject
to
the
Papists
,
or
to
the
Iewes
,
as
to
the
Formalists
.
What
is
the
reason
?
because
they
are
still
domestici
,
men
of
one
house
,
the
Lords
purpose
being
to
set
men
of
one
house
together
by
the
eares
;
so
the
Lord
Christ
protests
,
Doe
you
think
that
I
am
come
to
send
peace
into
the
world
?
I
am
not
come
to
send
peace
,
but
to
set
men
at
variance
,
to
bring
a
sword
:
which
comes
to
passe
accidentally
by
mens
corruption
;
for
otherwise
,
the
Gospell
is
a
doctrine
of
peace
,
but
by
mens
corrupt
mindes
it
comes
to
passe
,
that
that
which
was
made
for
peace
,
it
is
turned
to
war
;
Saith
he
,
I
come
to
turne
,
and
to
estrange
,
and
alienate
,
and
alter
the
mindes
of
men
,
the
sonne
shall
fall
from
the
father
,
and
the
father
shall
forsake
his
sonne
;
and
the
mother
in
law
shall
hate
the
daughter
in
law
,
and
the
daughter
in
law
shall
be
against
her
mother
in
law
.
A
strange
kinde
of
opposition
,
and
the
reason
of
it
is
this
,
because
as
wee
see
in
wars
,
those
that
are
called
civill
,
that
are
kindled
in
the
bowels
of
the
Common-wealth
,
there
is
no
hatred
like
unto
that
.
Civill
warre
is
the
worst
warre
that
can
be
,
for
it
feeds
upon
its
selfe
,
it
eats
up
its
owne
bowels
;
whereas
in
forraigne
warres
there
is
some
mercy
,
there
is
some
kind
of
moderation
;
there
may
be
some
truce
or
reconciliation
;
but
civill
war
is
full
of
bloud
,
full
of
revenge
;
there
is
no
mean
to
stop
that
great
streame
of
hatred
that
runnes
there
.
So
it
is
in
religion
,
when
men
fall
out
,
when
there
is
civill
war
among
themselves
,
that
the
houshold
of
God
war
one
against
another
,
there
is
no
hatred
to
that
.
Therefore
hee
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
enemies
,
those
that
professe
the
same
God
,
the
God
of
Abraham
,
Isaac
,
and
Iacob
as
we
doe
;
those
that
have
the
same
Covenant
,
those
that
look
for
the
same
Messias
,
those
that
have
the
promises
of
grace
,
&
the
better
promises
of
the
life
to
come
,
these
are
they
that
are
our
adversaries
.
This
is
the
strange
strait
and
pressure
that
the
Apostle
was
brought
unto
,
that
he
was
not
to
fight
with
beasts
at
Ephesus
after
the
manner
of
men
;
he
was
not
to
encounter
with
them
that
were
of
no
learning
,
hee
had
no
promise
,
nor
no
assurance
of
that
he
took
to
;
but
he
waged
war
with
them
that
were
of
one
house
,
them
that
had
claimed
the
house
of
a
long
time
,
almost
for
the
space
of
2000.
years
,
them
that
God
called
his
peculiar
people
:
this
was
the
great
adverse
power
.
These
things
therefore
should
teach
us
to
call
unto
the
Lord
God
,
that
we
may
be
the
same
men
,
Vse
.
of
one
mind
,
as
we
are
of
one
house
;
To
pray
for
unity
.
that
as
he
hath
given
his
Word
to
be
a
common
direction
to
all
,
so
it
may
be
the
common
guide
,
that
it
may
be
the
sweet
mistris
unto
us
,
to
conduct
us
in
the
way
of
life
,
to
please
us
all
,
that
we
may
be
alike
enamoured
on
it
,
and
that
it
may
still
seek
to
preserve
its
own
purity
,
for
religion
is
the
great
mistris
of
the
world
;
if
we
fall
out
about
that
,
there
will
be
more
war
about
it
,
than
that
of
Troy
for
Hellene
,
(
as
Austin
saith
,
S.
Aug.
)
The
Truth
of
Christ
hath
far
greater
beautie
,
and
is
far
more
worth
,
and
deserves
far
more
to
be
fought
for
then
Hellene
of
Greece
did
.
In
the
body
of
man
,
there
is
no
greater
danger
than
when
the
like
humours
of
the
body
are
striving
one
with
another
,
when
the
bloud
and
the
choller
are
one
against
another
;
for
then
there
is
an
evidence
,
and
open
sign
,
and
overture
of
destruction
,
there
being
as
it
were
all
the
banners
of
nature
displayed
to
destroy
it selfe
.
So
in
the
Church
of
Almighty
God
,
when
learned
men
set
themselves
against
learned
men
,
and
one
great
wit
against
another
,
and
every
man
seeks
the
destruction
of
his
fellow
,
then
fall
the
mighty
men
of
Iudah
;
whereas
if
they
would
set
themselves
against
the
punies
,
against
the
common
sort
,
as
Abner
said
to
Ahazel
that
followed
him
as
a
nimble
Roe
,
and
thought
to
have
wearied
him
,
and
then
to
have
surprized
him
.
Abner
bids
him
follow
the
young
men
,
and
not
the
Captaine
himselfe
,
which
he
would
not
heare
,
and
therefore
Abner
thrust
his
speare
into
him
.
So
if
men
would
be
content
to
spend
their
wits
,
to
spend
their
time
,
and
their
arguments
against
the
common
adversaries
,
against
the
heretiques
,
against
the
Pelagians
,
against
the
Marcionites
,
and
those
that
have
been
outed
from
the
Church
in
former
times
,
the
common
adversaries
of
the
faith
,
this
were
a
sweet
and
gracious
kind
of
combat
,
and
that
the
Church
might
take
great
comfort
in
;
but
when
men
will
set
themselves
one
against
another
,
as
the
fashion
is
growne
now
too
grosse
,
when
one
Protestant
Preacher
is
set
to
dispute
that
which
another
teacheth
;
to
pull
down
that
which
another
buildeth
;
this
of
all
other
is
most
dangerous
,
and
a
fore-runner
of
a
great
and
fearfull
calamity
that
must
befall
the
whole
house
.
But
this
will
never
be
otherwise
,
although
the
reverend
Prelates
of
the
land
have
gone
about
by
all
meanes
to
stop
the
course
,
yet
it
will
not
be
,
but
still
there
will
be
a
heart
burning
,
and
breaking
out
,
and
some
men
will
be
catching
,
and
wresting
other
mens
works
and
writings
,
that
a
man
shall
be
driven
to
an
extacie
,
and
almost
to
desperation
in
knowing
the
truth
.
There
are
many
adversaries
.
And
never
more
than
there
are
now
,
when
the
world
is
growne
to
take
a
pride
in
being
adversaries
,
and
think
themselves
base
and
idle
,
except
they
can
contradict
the
common
rules
of
religion
.
He
that
preacheth
no
other
thing
than
was
taught
by
the
Fathers
,
he
is
accounted
a
silly
fellow
:
he
that
goes
the
ordinary
tract
,
and
high
way
,
and
hath
not
some
fetches
and
revolts
of
his
owne
;
that
hath
not
a
maze
of
his
owne
devising
,
a
labyrinth
of
his
owne
invention
,
he
is
no
singular
man
.
If
he
can
contradict
Calvin
,
and
Beza
,
and
the
Fathers
of
the
Church
,
and
his
fellow
Preachers
,
he
is
a
rare
fellow
now
adaies
.
These
are
the
most
terrible
adversaries
of
all
,
and
there
are
none
so
dangerous
as
these
;
and
these
at
the
last
they
will
make
the
Word
but
a
mockerie
,
and
all
religion
uncertaine
,
that
no
man
can
ground
upon
it
,
but
as
the
ball
of
fortune
that
reeles
and
turnes
every
where
.
Therefore
wee
ought
to
be
wise
concerning
these
kinds
of
mountebanks
,
to
understand
where
they
be
,
to
search
them
that
wee
be
not
deceived
by
them
▪
for
assuredly
if
any
thing
take
away
the
light
of
the
Gospel
,
and
remove
the
lanterne
,
it
will
bee
this
.
The
itching
eares
,
and
uncessant
desires
that
men
have
to
broach
novelties
,
to
bring
new
things
into
the
Church
of
God
,
these
be
adversaries
as
well
as
the
Iewes
,
that
would
suffer
no
new
thing
to
come
in
.
The
Iewes
thought
that
their
religion
was
the
old
religion
,
and
that
Christs
religion
was
new
,
and
therfore
they
would
not
keepe
it
,
they
would
not
suffer
it
to
come
in
,
howbeit
there
is
not
any
thing
in
it
that
is
a
novelty
:
for
from
the
beginning
of
the
world
there
hath
beene
the
same
faith
.
The
same
faith
that
St.
Paul
preached
,
in
the
same
faith
Adam
died
.
Abel
died
in
the
same
faith
,
and
Noah
,
and
Abraham
,
Isaac
,
and
Iacob
,
and
all
the
Patriarchs
in
former
time
,
they
died
in
the
same
profession
of
Christ
,
in
the
same
maner
as
the
Apostle
preached
,
but
because
they
thought
it
was
a
new
thing
,
they
thought
it
was
new
come
up
,
therefore
they
opposed
it
as
a
novelty
,
as
a
new
and
quaint
device
,
obscuring
thereby
the
glorious
antiquity
of
the
Gospel
,
by
which
it
is
more
strong
then
by
any
argument
in
the
world
:
for
it
is
the
prime
truth
,
Prima
veritas
.
and
therefore
it
shall
stand
for
ever
,
as
it
hath
beene
ever
since
the
beginning
of
the
world
.
Last
part
.
The
last
thing
to
bee
considered
in
the
words
,
is
this
,
that
hee
saith
,
There
be
many
adversaries
,
Not
enemies
,
but
adversaries
.
hee
doth
not
call
them
by
the
name
of
enemies
directly
,
such
enemies
as
were
to
bee
despaired
of
,
but
onely
adversaries
,
such
as
may
be
won
in
time
,
such
as
may
come
in
;
this
is
a
thing
to
bee
observed
,
we
see
it
in
Paul
in
another
place
,
in
2
Thess.
3.15
.
2
Thess.
3.15
.
when
hee
speakes
of
them
that
were
to
be
excommunicated
,
because
they
had
given
themselves
over
to
all
uncleane
,
and
vile
examples
,
saith
hee
,
Doe
not
keep
company
with
such
a
one
,
how
be
it
,
doe
not
hate
him
,
doe
not
repute
him
as
an
enemy
,
but
instruct
him
as
a
brother
.
Whence
the
Apostle
makes
this
wonderfull
mitigation
,
belonging
to
the
sweetnesse
of
Gods
Spirit
;
still
in
reproving
mens
faults
,
to
have
a
love
still
to
their
persons
;
although
wee
detest
their
sinnes
,
though
wee
are
not
to
grace
them
with
our
company
,
being
persons
excommunicate
;
yet
wee
are
to
instruct
them
,
to
doe
the
best
we
can
to
save
their
soules
;
to
win
them
as
being
brethren
.
That
place
doth
illustrate
,
and
set
forth
this
.
For
the
Apostle
calls
these
adversaries
:
hee
saith
,
the
adversaries
are
strong
,
and
many
,
that
are
set
against
me
:
they
come
as
a
mighty
Army
of
men
,
they
come
as
the
Philistins
against
Samson
,
yet
hee
doth
acknowledge
them
to
be
such
as
were
not
directly
enemies
,
no
desperate
men
,
but
such
as
the
word
may
conquer
,
they
may
bee
brought
in
,
and
become
of
adversaries
,
friends
,
and
turne
their
hands
,
and
give
a
supply
to
the
Gospel
of
Christ
:
Therefore
he
gives
them
a
gentle
Terme
,
and
hath
a
favourable
conceit
of
them
;
hee
saith
,
they
be
adversaries
for
the
present
,
it
may
bee
hereafter
,
they
will
become
friends
,
and
compliers
to
the
Gospel
.
Vse
.
Not
to
judge
peremptorily
of
adversaries
.
This
moderation
of
the
Spirit
,
should
keepe
us
within
our
compasse
,
wee
should
not
judge
peremptorily
of
any
that
seeme
adversaries
to
the
faith
,
till
wee
have
sought
by
all
meanes
to
reclaime
them
,
for
there
is
no
enemy
but
hee
that
is
an
enemy
finally
.
It
is
the
common
course
that
God
takes
,
to
make
friends
of
enemies
,
for
there
is
no
man
that
can
come
to
be
Gods
friend
,
but
hee
is
a
reconciled
friend
,
he
comes
by
way
of
reconciliation
,
for
hee
was
first
an
enemy
:
every
man
is
borne
the
enemy
of
God
,
and
his
owne
enemy
;
and
it
is
the
grace
of
God
that
brings
us
into
friendship
,
it
is
the
grace
of
God
that
brings
men
to
comportment
,
that
they
lay
aside
their
enmity
,
and
take
unto
them
bowels
of
amity
,
and
concord
,
that
God
should
enlighten
them
to
doe
this
.
Therefore
we
doe
not
pray
as
the
Popish
Church
doth
;
they
pray
against
Protestants
,
and
against
Turks
,
and
against
all
that
are
not
of
their
religion
,
and
with
bell
,
booke
,
and
candle
they
excommunicate
them
,
and
send
them
downe
to
hell
,
to
the
Devill
;
this
is
not
the
course
that
God
hath
sanctified
,
it
is
not
the
course
that
the
Apostle
takes
,
but
they
must
bee
accounted
men
reclaimable
:
there
is
no
man
that
is
so
opposite
,
but
God
can
reclaime
him
.
This
appeares
by
many
examples
in
the
Scripture
:
Saul
was
a
ravening
Wolfe
against
the
flocke
of
Christ
,
hee
came
afterward
to
be
a
gracious
Pastor
,
and
feeder
of
the
flock
of
Christ
;
Manasses
caused
the
streets
of
Ierusalem
to
runne
with
blood
,
afterward
he
came
in
,
and
was
a
true
convert
to
God
.
These
things
are
commonly
knowne
unto
us
;
for
if
sinners
had
beene
desperate
,
wee
had
never
beene
saved
,
being
all
sinners
.
We
know
by
experience
of
our selves
that
there
is
no
man
desperate
,
because
the
grace
of
God
hath
abounded
to
us
,
wee
know
that
the
hand
of
God
is
not
shortned
,
but
the
same
grace
that
enlightned
us
,
it
will
enlighten
them
in
due
time
,
if
it
please
him
to
call
them
:
Therefore
in
the
middest
of
all
hostile
opinion
,
we
should
still
maintaine
peace
,
and
a
good
hope
of
those
that
are
our
very
adversaries
;
God
may
call
them
,
and
make
them
better
,
if
they
be
enemies
now
:
God
may
make
them
friends
if
he
see
good
;
for
the
Lord
can
turn
the
hearts
of
men
,
The
hearts
of
men
are
in
the
hand
of
the
Lord
,
he
turnes
them
as
it
pleaseth
him
.
Though
they
be
professed
enemies
of
religion
,
the
Lord
can
turne
them
:
there
is
no
man
so
wild
,
but
the
Lord
can
put
a
snaffle
in
his
nose
,
and
a
hooke
in
his
jawes
,
and
bring
him
back
againe
:
there
is
no
heart
so
stubborn
,
but
the
Lord
is
able
to
make
it
yeeld
:
he
can
bring
water
out
of
the
flint
stone
,
and
can
make
the
wildernesse
a
standing
well
.
There
is
nothing
impossible
to
the
Lord
:
the
mighty
Cedars
of
Lebanon
are
at
his
command
,
although
they
stand
so
proudly
,
as
though
they
would
stand
there
in
despight
of
their
Creator
;
yet
the
Lord
can
dismount
them
,
and
bring
them
low
as
the
bramble
of
the
field
.
The
mighty
hand
of
the
Lord
works
all
things
according
to
his
power
,
and
according
to
his
blessed
will
.
We
must
not
therefore
think
peremptorily
of
any
man
;
we
must
indeed
think
him
for
the
present
to
be
wicked
,
and
ungodly
,
and
a
vagabond
as
long
as
he
is
thus
;
but
still
reserve
our
thoughts
with
a
condition
of
changeing
,
and
hope
for
it
;
for
the
Lord
is
able
to
change
even
the
wild
branches
that
are
planted
,
into
the
naturall
olive
tree
,
that
as
they
came
in
beyond
all
hope
,
so
the
branches
that
are
lopped
off
,
that
a
man
would
think
could
never
receive
juice
or
nourishment
againe
,
the
arme
of
the
Lord
is
able
to
plant
them
.
Iewes
shall
be
called
.
The
Jewes
that
are
the
enemies
of
Christ
,
they
shall
be
replanted
againe
,
and
set
in
their
native
stock
,
and
bring
forth
fruit
in
such
abundance
and
glory
,
as
no
nation
under
heaven
shall
be
compared
with
the
Iewes
.
The
summe
of
all
is
this
,
A
Christian
must
know
that
he
hath
to
buckle
in
the
world
with
adversaries
;
he
must
not
dreame
of
peace
,
he
must
not
promise
quietnesse
to
himselfe
;
but
where
he
doth
best
,
there
he
must
looke
for
most
opposition
;
hee
must
looke
for
the
devill
in
the
middest
of
his
auditory
,
in
the
middest
of
the
Church
,
where
prayer
and
preaching
is
.
Where
Iehoiada
the
High-priest
stands
at
the
Altar
,
there
sathan
stands
at
his
right
hand
;
and
though
the
Angel
say
,
The
Lord
rebuke
thee
,
the
Lord
rebuke
thee
,
yet
he
will
not
leave
his
station
for
all
that
.
Therefore
a
man
must
take
up
his
resolution
,
and
say
,
This
I
will
doe
though
all
the
powers
of
hell
resist
it
;
or
else
he
layes
his
hand
to
the
plough
and
looks
back
,
and
makes
himselfe
unworthy
of
the
Gospell
.
Simile
.
It
is
the
nature
of
Camomile
,
the
more
men
tread
upon
it
,
the
more
and
the
better
it
growes
;
so
the
Word
and
the
Gospell
of
Christ
,
it
grows
the
better
,
where
there
are
more
adversaries
;
it
grows
never
so
well
,
as
when
it
is
imbrued
in
bloud
;
The
bloud
of
the
Martyrs
being
the
seed
of
the
Church
.
The
Saints
of
God
are
never
so
high
in
spirit
,
nor
never
so
well
affected
to
salvation
,
and
to
heaven
,
as
when
they
are
most
incumbred
with
stumbling
blocks
in
the
world
;
happy
is
he
that
can
leap
over
them
,
or
else
passe
by
them
;
for
none
shall
be
so
happy
as
not
to
meet
with
them
.
It
was
the
condition
of
Christ
,
and
the
Prophets
before
us
,
and
it
shall
be
the
condition
of
all
after
us
.
Therefore
we
must
desire
God
to
sanctifie
our
adversities
,
and
that
which
shall
oppose
us
;
for
we
are
sure
to
have
them
;
onely
let
us
desire
God
to
turne
them
to
good
,
as
all
things
work
to
the
best
to
those
that
love
and
fear
the
Lord
:
which
the
Lord
grant
unto
us
for
Iesus
Christ
his
sake
.
To
whom
,
&c.
FINIS
.