IVDGES
.
5.20
.
De
coelo
dimicatum
est
contra
eos
:
stellae
manentes
in
Ordine
,
&
cursu
suo
aduersus
Siseram
pugnauerunt
.
They
fought
from
Heauen
;
The
stars
in
their
courses
fought
against
Sisera
.
ALl
the
words
of
God
are
alwayes
sweete
in
themselues
,
sayes
Dauid
;
but
sweeter
in
the
mouth
,
and
in
the
pen
of
some
of
the
Prophets
,
and
some
of
the
Apostles
,
then
of
others
,
as
they
differed
in
their
naturall
gifts
,
or
in
their
education
:
but
sweetest
of
all
,
where
the
Holy
Ghost
hath
beene
pleased
to
set
the
word
of
God
to
Musique
,
and
to
conuay
it
into
a
Song
;
and
this
Text
is
of
that
kind
:
part
of
the
Song
which
Deborah
&
Barak
sung
after
their
great
victory
vpon
Sisera
;
Sisera
who
was
Iabin
the
King
of
Canaans
Generall
against
Israel
.
God
himselfe
made
Moses
a
Song
,
and
expressed
his
reason
Chalde
Paraphrasts
,
vpon
Salomons
Song
of
Songs
haue
taken
a
true
tradition
;
That
assoone
as
Adams
sinne
was
forgiuen
him
,
he
expressed
(
as
he
cals
it
in
that
Song
)
Sabbatum
suum
,
his
Sabboth
,
his
peace
of
conscience
,
in
a
Song
;
of
which
,
we
haue
the
entrance
in
that
Paraphrase
.
This
world
begun
so
;
and
so
did
the
next
world
too
,
if
wee
count
the
beginning
of
that
(
as
it
is
a
good
computation
to
doe
so
)
from
the
comming
of
Christ
Iesus
:
for
that
was
expressed
on
Earth
,
in
diuers
Songs
;
in
the
blessed
Virgins
Magnificat
;
My
soule
doth
magnifie
the
Lord
:
In
Zacharies
Benedictus
;
Blessed
be
the
Lord
God
of
Israel
;
and
in
Simeons
,
Nunc
dimittis
,
Lord
,
now
lettest
thou
thy
seruant
depart
in
peace
.
This
world
began
so
,
and
the
other
;
and
when
both
shall
ioyne
,
and
make
vp
one
world
without
end
,
it
shall
continue
so
in
heauen
,
in
that
Song
of
the
Lamb
,
Great
and
marueilous
are
thy
workes
,
Lord
God
Almighty
,
iust
and
true
are
thy
wayes
,
thou
King
of
Saints
.
And
,
to
Tune
vs
,
to
Compose
and
giue
vs
a
Harmonie
and
Concord
of
affections
,
in
all
perturbations
and
passions
,
and
discords
in
the
passages
of
this
life
,
if
we
had
no
more
of
the
same
Musique
in
the
Scriptures
(
as
we
haue
the
Song
of
Moses
at
the
Red
Sea
,
and
many
Psalmes
of
Dauid
to
the
same
purpose
)
this
Song
of
Deborah
were
enough
,
abundantly
enough
,
to
slumber
any
storme
,
to
becalme
any
tempest
,
to
rectifie
any
scruple
of
Gods
slacknesse
in
the
defence
of
his
cause
,
when
in
the
History
and
occasion
of
this
Song
,
expressed
in
the
Chapter
before
this
,
we
see
,
That
Israel
had
done
euill
in
the
sight
of
the
Lord
againe
,
and
yet
againe
,
God
came
to
them
:
That
God
himselfe
had
sold
Israel
into
the
hands
of
Iabin
King
of
Canaan
,
and
yet
he
repented
the
bargaine
,
and
came
to
them
;
That
in
twenty
yeeres
oppression
he
came
not
,
and
yet
he
came
.
That
when
Sisera
came
against
them
,
with
nine
hundred
Chariots
of
Iron
,
and
all
preparations
,
proportionable
to
that
,
and
God
cald
vp
a
woman
,
a
Prophetesse
,
a
Deborah
against
him
,
because
Deborah
had
a
zeale
to
the
cause
,
and
consequently
an
enmity
to
the
enemie
,
God
would
effect
his
purpose
by
so
weake
an
instrument
,
by
a
woman
,
but
by
a
woman
,
which
had
no
such
interest
,
nor
zeale
to
the
cause
;
by
Jael
:
And
in
Iaels
hand
,
by
such
an
instrument
,
as
with
that
,
scarce
any
man
could
doe
it
,
if
it
were
to
be
done
againe
,
with
a
hammer
she
driues
a
nayle
through
his
temples
,
and
nayles
him
to
the
ground
,
as
he
lay
sleeping
in
her
tent
:
And
then
the
end
of
all
,
was
the
end
of
all
,
not
one
man
of
his
army
left
aliue
.
O
my
Soule
,
why
art
thou
so
sad
,
why
art
thou
so
disquieted
within
me
?
Sing
vnto
the
Lord
an
old
song
,
the
song
of
Deborah
and
Barak
,
That
God
by
weake
meanes
doth
mighty
workes
,
That
all
Gods
creatures
fight
in
his
behalfe
,
They
fought
from
heaven
,
the
starres
in
their
Order
,
fought
against
Sisera
.
You
shal
haue
but
two
parts
out
of
these
Application
,
Quid
tunc
,
Quid
nunc
,
How
the
words
were
spoken
then
,
How
they
may
be
applied
now
,
will
be
our
two
parts
.
And
,
in
passing
through
our
first
,
wee
shall
make
these
steps
.
First
,
God
can
,
and
sometimes
doth
effect
his
purposes
by
himselfe
;
intirely
,
immediatly
,
extraordinarily
,
miraculously
by
himselfe
:
But
yet
,
in
a
second
place
,
we
shall
see
,
by
this
story
,
That
he
lookes
for
assistance
,
for
concurrence
of
second
causes
,
and
subordinate
meanes
:
And
that
therefore
,
God
in
this
Song
of
Deborah
,
hath
prouided
an
honourable
commemoration
of
them
,
who
did
assist
his
cause
;
for
,
the
Princes
haue
their
place
,
The
Princes
of
Issachar
were
with
her
:
And
then
,
the
Gouernours
,
The
great
Persons
,
the
great
Officers
of
the
State
,
haue
their
place
in
this
honour
,
That
they
offered
themselues
willingly
to
that
to
ride
vpon
white
Asses
,
to
be
well
mounted
,
according
to
the
manner
of
those
Nations
,
are
,
by
Peter
Martyr
,
amongst
our
Expositors
,
and
by
Serarius
the
Iesuite
,
amongst
the
others
,
fitly
vnderstood
,
to
be
intended
of
Merchants
;
And
in
the
same
verse
,
the
Iudges
are
honorably
remembred
,
Those
that
sit
in
Iudgement
;
And
a
farre
vnlikelier
sort
of
people
,
then
any
of
these
,
in
the
same
verse
too
,
Those
that
walked
by
the
way
;
Idle
,
and
discoursing
men
,
that
were
not
much
affected
,
how
businesse
went
,
so
they
might
talke
of
them
:
And
lastly
,
the
whole
people
in
generall
,
they
offered
themselues
(
and
what
will
they
denie
,
that
offer
themselues
)
and
willingly
,
to
this
imploiment
.
And
then
,
God
hauing
here
afforded
this
honourable
mention
of
them
,
who
did
assist
him
,
he
layes
also
a
heauy
note
vpon
such
,
who
for
collaterall
respects
preuaricated
,
or
withdraw
themselues
from
his
seruice
:
perticularly
vpon
Ruben
,
who
diuided
by
greatnesse
of
heart
,
And
vpon
Dan
,
who
remained
in
his
ships
.
And
therefore
They
fought
from
Heauen
,
The
starres
in
their
order
fought
against
Sisera
.
And
these
will
be
the
branches
,
or
circumstances
of
our
first
part
:
for
the
particulars
of
the
second
,
we
shall
open
them
more
commodiously
for
your
memory
and
vse
,
then
,
when
we
come
to
handle
them
,
then
now
.
Now
we
proceed
to
those
of
the
first
part
.
And
into
those
I
passe
with
this
protestation
,
Lord
of
Hostes
,
and
fights
his
owne
battailes
,
I
am
farre
from
giuing
fire
to
them
that
desire
warre
.
Peace
in
this
world
,
is
a
pretious
Earnest
,
and
a
faire
and
louely
Type
of
the
euerlasting
peace
of
the
world
to
come
:
And
warre
in
this
world
,
is
a
shrewd
and
fearefull
Embleme
of
the
euerlasting
discord
and
tumult
,
and
torment
of
the
world
to
come
;
And
therefore
,
our
Blessed
God
,
blesse
vs
with
this
externall
,
and
this
internall
,
and
make
that
lead
vs
to
an
eternall
peace
.
But
I
speake
of
this
subiect
,
especially
to
establish
and
settle
them
,
that
suspect
Gods
power
,
or
Gods
purpose
,
to
succour
those
,
who
in
forraine
parts
,
grone
vnder
heauie
pressures
in
matter
of
Religion
,
or
to
restore
those
,
who
in
forraine
parts
,
are
deuested
of
their
lawfull
possessions
,
and
inheritance
;
and
because
God
hath
not
done
these
great
workes
yet
,
nor
yet
raised
vp
meanes
,
in
apparance
,
and
in
their
apprehension
,
likely
to
effect
it
,
That
therefore
God
likes
not
the
cause
;
and
therefore
they
begin
to
bee
shaked
in
their
owne
Religion
at
home
,
since
they
thinke
that
God
neglects
it
abroad
.
But
,
beloued
,
since
God
made
all
this
world
of
nothing
,
cannot
hee
recouer
any
one
peece
thereof
,
or
restore
any
one
peece
,
with
a
little
?
In
the
Creation
,
his
production
of
specifique
formes
,
and
seuerall
Creatures
in
the
seuerall
dayes
,
was
much
,
very
much
;
but
not
very
much
,
compared
with
that
,
which
he
had
done
immediatly
before
,
when
he
made
Heauen
and
Earth
of
nothing
.
For
,
for
the
particular
Creatures
,
God
had
then
Praeiacentem
Materiam
,
he
had
stuffe
before
him
;
enough
to
cut
out
Creatures
of
the
largest
sise
,
his
Elephants
of
the
Earth
,
his
Whales
and
Leuiathans
in
the
Sea
.
In
that
matter
there
was
Semen
Creaturarum
,
The
Seed
of
all
Creatures
in
that
stuffe
.
But
for
the
stuffe
it selfe
,
the
Heauen
and
Earth
,
God
had
not
Semen
Coeli
,
any
such
seed
of
Heauen
as
that
he
could
say
to
it
,
doe
thou
hatch
a
Heauen
;
he
had
not
any
such
Semen
terrae
,
as
that
hee
could
bid
that
grow
vp
into
an
Earth
:
There
was
nothing
at
all
,
and
all
,
that
is
,
was
produced
from
that
;
and
then
who
shall
doubt
of
his
proceeding
,
if
by
a
little
he
will
doe
much
?
He
suffered
his
greater
works
to
be
paraleld
,
or
to
be
counterfeit
by
Pharaohs
Magicians
,
but
in
his
least
,
in
the
making
of
Lice
,
hee
brought
them
to
confesse
Digitum
Dei
,
the
finger
of
God
;
and
that
was
enough
;
The
arme
of
God
,
the
hand
of
God
needs
not
;
where
he
will
worke
,
his
finger
is
enough
,
It
was
not
that
imagination
,
that
dreame
of
the
Rabbins
,
that
hindered
the
Magicians
,
who
say
,
that
the
Deuill
cannot
make
any
Creature
,
lesse
then
a
Barley
corne
;
As
it
is
with
men
,
they
misconceiue
it
to
be
with
the
Deuill
too
;
harder
to
make
a
little
clocke
,
a
little
picture
,
any
thing
in
a
little
,
then
in
a
larger
forme
.
That
was
no
part
of
the
reason
in
that
case
:
but
since
man
ordinarily
esteemes
it
so
,
and
ordinarily
admires
great
workes
in
little
forme
,
why
will
he
not
be
content
to
glorifie
God
that
way
,
in
a
faithfull
confidence
,
that
hee
can
and
will
doe
great
workes
by
weake
meanes
.
Should
God
haue
stayd
to
leuie
,
and
arme
,
and
traine
,
and
muster
,
and
present
men
enow
to
discomfit
Sennacherib
?
Hee
tooke
a
neerer
way
;
he
flew
almost
two
hundreth
thousand
of
them
,
in
one
night
by
an
Angell
.
Should
God
haue
persons
,
Elias
knew
of
no
more
but
himselfe
,
that
serued
the
right
God
aright
:
God
makes
him
know
that
there
were
seuen
thousand
more
,
seuen
thousand
was
much
to
one
,
but
it
was
little
to
all
the
world
:
and
yet
these
seuen
thousand
haue
peopled
heauen
,
and
sent
vp
all
those
Colonies
thither
;
all
those
Armies
of
Martyrs
,
those
flockes
of
Lambes
,
innocent
children
,
those
Fathers
,
the
Fathers
of
the
Church
,
and
Mothers
,
holy
Matrons
,
and
daughters
,
blessed
Virgines
,
and
learned
and
laborious
Doctors
;
these
seuen
thousand
haue
filled
vp
the
places
of
the
fallen
Angels
,
and
repeopled
that
Kingdome
:
And
wheresoeuer
we
thinke
them
most
worne
out
,
God
at
this
time
hath
his
remnant
(
as
the
Apostle
God
,
God
glorifies
himselfe
that
way
,
to
doe
much
with
little
.
He
does
so
;
but
yet
hee
will
haue
something
.
God
is
a
good
Husband
,
a
good
Steward
of
Mans
contributions
,
but
contributions
he
will
haue
:
hee
will
haue
a
concurrence
,
a
cooperation
of
persons
.
Euen
in
that
great
worke
,
which
wee
spake
of
at
first
,
the
first
creation
,
which
was
so
absolutely
of
Nothing
,
yet
there
was
a
Faciamus
,
let
vs
,
vs
,
make
Man
;
though
but
one
God
,
yet
more
Persons
in
that
worke
.
Christ
had
been
Gedeons
Armie
to
fight
his
battailes
:
A
remnant
of
Israels
beleeuers
to
make
vp
his
Kingdome
;
A
remnant
of
thy
Soule
,
his
seed
wrapd
vp
somewhere
,
to
saue
thy
Soule
;
And
a
remnant
of
thy selfe
,
of
thy
Mind
,
of
thy
Purse
,
of
thy
Person
,
for
thy
temporall
deliuerance
.
God
goes
lowe
,
and
accepts
small
Sacrifices
;
a
Pigeon
,
a
handfull
of
Flower
,
a
few
eares
of
Corne
;
but
a
Sacrifice
he
will
haue
.
The
Christian
Church
implies
a
shrewd
distresse
,
when
shee
prouides
that
reason
,
that
clause
in
her
prayer
,
Quia
non
est
alius
,
Giue
Peace
in
our
time
,
O
Lord
,
because
there
is
no
other
that
fighteth
for
vs
:
If
the
bowels
of
compassion
bee
eaten
out
,
if
the
band
of
the
Communion
of
Saints
be
dissolued
,
we
fight
for
none
,
none
fights
for
vs
,
at
last
neyther
we
nor
they
shall
fight
for
Christ
,
nor
Christ
for
them
nor
vs
,
but
all
become
a
prey
to
the
generall
enemie
of
the
name
of
Christ
;
for
God
requires
something
,
some
assistance
,
some
concurrence
,
some
cooperation
,
though
he
can
fight
from
heauen
,
and
the
Starres
,
in
their
order
,
can
fight
against
Sisera
.
And
therefore
,
though
God
giue
his
glorie
to
none
,
his
glorie
,
that
is
to
doe
all
with
Nothing
,
yet
he
giues
them
their
glorie
,
that
doe
any
thing
for
him
,
or
for
themselues
.
And
as
hee
hath
laid
vp
a
record
,
for
their
glorie
and
Memoriall
,
who
were
remarkeable
for
Faith
(
for
the
eleuenth
Chapter
to
the
Hebrewes
,
is
a
Catalogue
of
them
.
)
So
in
this
Song
of
Deborah
and
Barake
,
hee
hath
laide
vp
a
Record
for
their
glorie
,
who
expressed
their
faith
in
Workes
,
and
assisted
his
seruice
.
That
which
is
said
in
generall
,
The
Memorie
of
the
iust
is
blessed
,
but
the
name
of
the
wicked
shall
rot
,
That
is
applied
and
promised
in
particular
,
by
him
,
who
can
performe
it
,
by
Christ
,
to
that
woman
,
who
anointed
him
,
That
whersoeuer
his
Gospell
should
be
Preached
in
the
whole
world
,
ther
should
also
this
that
this
woman
had
done
,
be
told
for
a
memoriall
of
her
.
Shee
assisted
at
his
Funerall
(
as
Christ
himselfe
interprets
her
action
,
That
shee
did
it
to
burie
him
)
and
hath
her
glorie
:
how
shall
he
glorifie
them
,
that
aduance
his
glorie
?
Shee
hath
her
reward
in
his
death
;
what
shall
they
haue
,
that
keepe
him
,
and
his
Gospell
aliue
?
Not
a
verse
in
Deborah
and
Baraks
song
,
and
yet
that
is
honourable
euidence
:
Not
a
commemoration
at
the
Preaching
of
the
Gospell
;
and
yet
that
is
the
honourable
testimonie
in
this
place
,
and
at
these
Exercises
,
of
such
as
haue
contributed
to
the
conueniencies
of
these
Exercises
,
but
they
shall
haue
a
place
in
the
Booke
of
life
;
indelibly
in
the
Booke
of
life
,
if
they
proceede
in
that
deuotion
of
assisting
Gods
cause
,
and
doe
not
thinke
,
that
they
haue
done
all
,
or
done
enough
,
if
they
haue
done
something
some
one
time
.
The
Morall
man
hath
said
well
,
and
well
applied
it
;
A
Ship
is
a
Ship
for
euer
,
if
you
repaire
it
.
So
,
sayes
hee
,
Honour
is
Honour
,
and
so
say
wee
,
A
good
Conscience
is
a
good
Conscience
for
euer
,
if
you
repaire
it
:
But
,
sayes
he
well
,
Aliquid
famae
addendum
,
ne
putrescat
.
Honour
will
putrifie
,
and
so
will
a
good
Conscience
too
,
if
it
be
not
repaired
.
He
that
hath
done
Nothing
must
begin
,
and
hee
that
hath
done
something
for
Gods
cause
,
must
doe
more
,
if
hee
will
continue
his
name
in
the
Booke
of
Life
;
though
God
leaue
no
one
particular
action
,
done
for
his
glorie
,
without
glorie
;
as
those
who
assisted
his
glorie
heere
,
haue
a
glorious
Commemoration
in
this
Song
.
In
the
fifteenth
verse
,
Princes
haue
their
place
;
The
Princes
of
Issachar
,
were
with
Deborah
when
the
King
goes
to
the
field
,
Many
,
who
are
in
other
cases
Priuiledged
,
are
by
their
Tenures
bound
to
goe
.
It
is
a
high
Tenure
to
hold
by
a
Crowne
;
And
when
God
,
of
whome
,
and
whome
onely
they
hold
,
that
hold
so
,
goes
into
the
field
,
it
becomes
them
to
goe
with
him
.
But
as
God
sits
in
Heauen
,
and
yet
goes
into
the
field
,
so
they
of
whome
God
hath
said
,
Yee
are
Gods
,
the
Kings
of
the
Earth
,
may
stay
at
home
,
and
yet
goe
too
.
They
goe
in
their
assistance
to
the
Warre
;
They
goe
in
their
Mediation
for
Peace
;
They
goe
in
their
Example
,
when
from
their
sweetnesse
,
and
moderation
in
their
Gouernement
at
home
,
their
flowes
out
an
instruction
,
a
perswasion
to
Princes
abroad
.
Kings
goe
many
times
,
and
are
not
thanked
,
because
their
wayes
are
not
seene
:
and
Christ
himselfe
would
not
alwayes
bee
seene
;
In
the
eight
of
Iohn
,
he
would
not
be
seene
.
When
they
tooke
vp
stones
to
stone
him
,
he
withdrew
himselfe
inuisibly
,
hee
would
not
be
seene
:
When
Princes
find
that
open
actions
exasperate
,
they
doe
best
,
if
they
be
not
seene
.
In
the
sixth
of
Iohn
,
Christ
would
not
bee
seene
.
When
they
would
haue
put
vpon
him
,
that
which
was
not
fit
for
him
to
take
,
when
they
would
haue
made
him
King
,
he
withdrew
himselfe
,
and
was
not
seene
.
When
Princes
are
tempted
to
take
Territories
,
or
possessions
in
to
their
hands
,
to
which
other
Princes
haue
iust
pretences
,
they
doe
best
,
if
they
withdrawe
themselues
from
engagements
in
vnnecessarie
Warres
,
for
that
,
that
onely
was
Iofiahs
the
Lord
that
sees
them
in
secret
,
shall
reward
them
openly
,
with
peace
in
their
owne
States
,
and
Honour
in
their
owne
Chronicles
,
as
here
,
for
assisting
his
cause
,
hee
gaue
the
Princes
of
Issachar
a
roome
,
a
straine
in
Deborah
and
Barakes
Song
.
And
in
the
ninth
verse
,
the
Gouernors
,
the
great
Officers
,
haue
their
place
,
in
this
praise
,
My
heart
is
towards
the
Gouernors
of
Israel
that
offered
themselues
willingly
.
It
is
not
themselues
in
person
;
Great
Officers
cannot
doe
so
;
They
are
Intelligences
that
moue
great
Spheares
,
but
they
must
not
bee
mou'd
out
of
them
.
But
their
glorie
here
is
their
willingnesse
.
That
before
they
were
inquired
into
,
how
they
carried
themselues
in
their
Offices
,
before
they
were
intimidated
,
or
soupled
with
fines
and
ransomes
,
voluntarily
they
assisted
the
cause
of
God
.
Some
in
the
Romane
Church
write
,
that
the
Cardinalls
of
that
Church
,
are
so
incorporated
into
the
Pope
,
so
much
of
his
body
,
and
so
bloud
of
his
bloud
,
that
in
a
feuer
they
may
not
let
bloud
without
his
leaue
.
Truly
,
the
great
Persons
and
Gouernors
in
any
state
,
are
so
noble
and
neere
parts
of
the
King
,
as
that
they
may
not
bleed
out
in
any
subuentions
and
assistances
of
such
causes
vnder-hand
,
as
are
not
auowd
by
the
King
;
for
,
it
is
not
euident
that
that
cause
is
Gods
cause
;
at
least
not
euident
that
that
way
is
an
assistance
of
Gods
cause
.
But
a
good
,
and
tractable
,
and
ductile
disposition
,
in
all
courses
which
shall
lawfully
bee
declared
to
bee
for
Gods
glorie
,
then
,
not
Contra
,
but
Praeter
,
not
against
,
but
besides
,
not
in
opposing
,
but
in
preuenting
the
Kings
will
,
before
hee
vrge
,
before
he
presse
,
to
be
willing
and
forward
in
such
assistances
,
this
giues
great
Persons
,
Gouernors
,
and
Officers
,
a
verse
in
Baraks
and
Deborahs
Song
,
and
Deborah
and
Baraks
Song
is
the
Word
of
God
.
The
Merchants
haue
their
place
in
that
verse
too
.
For
,
(
as
wee
said
before
)
those
who
ride
vpon
white
Asses
,
(
which
was
as
honorable
a
transportation
,
as
Coaches
are
now
)
are
by
Peter
Martyr
amongst
ours
,
and
by
Serarius
the
Jesuit
amongst
others
,
well
vnderstood
to
be
the
Merchants
.
The
greatnesse
and
the
dignitie
of
the
Merchan
of
the
East
is
sufficiently
expressed
in
those
of
Babylon
,
Thy
Merchants
were
the
great
Men
of
the
Earth
.
And
for
the
Merchants
of
the
Christ
Iesus
:
for
all
your
Entayles
,
and
all
your
perpetuities
doe
notso
nayle
,
so
hoope
in
,
so
riuet
an
estate
in
your
posteritie
,
as
to
make
the
Sonne
of
God
your
Sonne
too
,
and
to
giue
Christ
Iesus
a
Childes
part
,
with
the
rest
of
your
Children
.
It
is
noted
(
perchaunce
but
out
of
leuity
)
that
your
Children
doc
not
keepe
that
which
you
get
:
It
is
but
a
calumny
,
or
but
a
fascination
of
ill
wishers
.
We
haue
many
happy
instances
to
the
contrarie
,
many
noble
families
deriued
from
you
;
One
,
enough
to
enoble
a
World
;
Queene
ELIZABETH
was
the
great
granchild
of
a
Lord
Maior
of
London
.
Our
blessed
God
blesse
all
your
Estates
,
and
blesse
your
posteritie
in
a
blessed
enioying
therof
;
But
truly
it
is
a
good
way
to
that
,
amongst
all
your
purchases
,
to
purchase
a
place
in
Barak
and
Deborahs
Song
,
a
testimonie
of
the
Holy
Ghost
,
that
you
were
forward
in
all
due
times
in
the
assistance
of
Gods
cause
.
That
testimonie
,
in
this
Seruice
in
our
Text
,
haue
the
Iudges
of
the
Land
,
in
the
verse
too
,
ye
that
fit
in
Iudgement
.
Certainly
,
Men
exercised
in
Judgement
,
are
likeliest
to
thinke
of
the
last
Iudgement
.
Men
accustomed
to
giue
Iudgement
,
likeliest
to
thinke
of
the
Iudgement
they
are
to
receiue
.
And
at
that
last
Iudgement
the
Malediction
of
the
left
hand
falls
vpon
them
that
haue
not
harbored
Christ
,
not
fed
him
,
not
clothed
him
,
And
when
Christ
comes
to
want
those
things
in
that
degree
,
that
his
Kingdome
,
his
Gospell
,
himselfe
cannot
subsist
,
where
it
did
,
without
such
a
sustentation
,
an
omission
in
such
an
assistance
,
is
much
more
heauie
.
All
Iudgements
end
in
this
,
Suum
cuique
,
to
giue
euery
one
his
owne
.
Giue
God
his
owne
,
and
hee
hath
enough
;
giue
him
his
owne
,
in
his
owne
place
,
and
his
cause
will
be
preferred
before
any
Ciuill
or
Naturall
obligation
.
But
God
requires
not
that
:
pay
euery
other
Man
first
,
owe
nothing
to
any
Man
;
pay
your
Children
,
apportion
them
conuenient
portions
.
Pay
your
estimation
,
your
reputation
,
liue
in
that
good
fashion
which
your
ranke
and
calling
calls
for
:
when
all
this
is
done
,
of
your
superfluities
beginne
to
pay
God
,
and
euen
for
that
you
shall
haue
your
roome
in
Deborah
,
and
Baraks
Song
,
for
Assistants
,
and
Coadiutors
to
him
.
For
a
farre
vnlikelier
sort
of
people
,
then
any
of
these
,
haue
that
in
the
same
verse
also
,
Ambulantes
super
viam
,
They
that
walke
vp
and
downe
idle
,
discourcing
Men
,
Men
of
no
Calling
,
of
no
Profession
,
of
no
sense
of
other
Mens
miseries
,
and
yet
they
assist
this
cause
.
Men
that
sucke
the
sweet
of
the
Earth
,
and
the
sweat
of
other
Men
:
Men
that
pay
the
State
nothing
in
doing
the
offices
of
mutuall
societie
,
and
embracing
particular
vocations
;
Men
that
make
themselues
but
pipes
to
receiue
and
conuay
,
and
vent
rumors
,
but
spunges
to
sucke
in
,
and
powre
out
foule
water
;
Men
that
doe
not
spend
time
,
but
weare
time
,
they
trade
not
,
they
plough
not
,
they
preach
not
,
they
plead
not
,
but
walke
,
and
walke
vpon
the
way
,
till
they
haue
walked
out
their
sixe
moneths
for
the
renuing
of
bands
,
euen
these
had
some
remorse
in
Gods
cause
,
euen
these
got
into
Deborah
and
Baraks
Song
for
assisting
there
.
And
lesse
;
that
is
,
Poorer
then
these
:
for
in
the
Second
verse
,
the
people
are
as
forward
as
the
Gouernors
,
in
the
Ninth
,
They
offered
themselues
willingly
.
They
might
offer
themselues
,
their
persons
.
It
is
likely
they
did
;
and
likely
that
many
of
them
had
nothing
to
offer
but
themselues
.
And
when
Men
of
that
pouertie
offer
,
part
easily
with
that
which
was
hardly
got
,
how
acceptable
to
God
,
that
Sacrifice
is
,
we
see
in
Christs
testimonie
of
that
Widdow
,
who
amongst
many
great
giuers
gaue
her
Mite
,
That
shee
gaue
more
then
all
they
,
because
shee
gaue
all
:
which
testified
not
onely
her
Liberalitie
to
God
,
but
her
Confidence
in
God
,
that
though
shee
left
nothing
,
shee
should
not
lacke
:
for
that
right
vse
doth
Saint
Augustine
make
of
that
example
,
Diuites
largiuntur
securi
de
diuitijs
,
pauper
securus
de
Domino
:
A
rich
man
giues
,
and
feeles
it
not
,
feares
no
want
,
because
hee
is
sure
of
a
full
Chest
at
home
;
A
poore
man
giues
,
and
feeles
it
as
little
,
because
hee
is
sure
of
a
bountifull
God
in
Heauen
.
God
then
can
worke
alone
;
there
wee
set
out
:
yet
he
does
require
assistance
;
that
way
wee
went
:
And
to
those
that
doe
assist
,
hee
giues
glory
here
;
so
farre
we
are
gone
:
but
yet
this
remaynes
,
that
hee
layes
notes
of
blame
,
and
reproach
vpon
them
,
whom
collaterall
respects
withdrew
from
this
assistance
.
For
there
is
a
kind
of
reproach
and
increpation
laide
vpon
Reuben
in
that
question
,
Why
abodest
thou
amongst
the
sheepfolds
?
The
diuisions
of
REVBEN
were
great
thoughts
of
heart
.
Ambition
of
precedencie
in
places
of
employment
,
greatnes
of
heart
,
and
a
lothnesse
to
be
vnder
the
commaund
of
any
other
,
and
so
an
incoherence
,
not
concurring
in
Counsailes
and
Executions
,
retard
oftentimes
euen
the
cause
of
God
.
So
is
there
also
a
reproach
and
increpation
Thus
then
they
haue
their
thankes
that
doe
,
thus
their
markes
that
doe
not
assist
in
Gods
cause
:
though
God
to
encourage
them
that
doe
,
accomplish
his
worke
himselfe
,
They
fought
from
heauen
,
The
Starres
in
their
order
fought
against
Sisera
.
They
fought
,
sayes
the
Text
,
but
does
not
tell
vs
who
;
least
men
should
direct
their
thankes
for
that
which
is
past
,
or
their
prayers
for
future
benefits
,
to
any
other
,
euen
in
heauen
,
then
to
God
himselfe
.
The
stars
are
nam'd
;
It
could
not
be
feared
that
Men
would
pray
to
them
,
sacrifice
to
them
,
Angels
&
Saints
are
not
named
;
Men
might
come
to
ascribe
to
them
,
that
which
appertained
to
God
onely
.
Now
these
Stars
,
sayes
the
text
,
fought
in
their
courses
,
Manentes
in
Ordine
,
they
fought
not
disorderly
.
It
was
no
Enchantment
,
no
Sorcery
,
no
disordring
of
the
frame
,
or
the
powers
,
or
the
influence
of
these
heauenly
bodies
,
in
fauor
of
the
Israelites
;
God
would
not
be
beholden
to
the
Deuill
,
or
to
Witches
,
for
his
best
friends
.
It
was
no
disorderly
Enchantment
,
nor
it
was
no
Miracle
,
that
disordered
these
Starres
;
as
in
Iosuahs
time
,
the
Sunne
and
Moone
were
disordred
in
their
Motions
;
But
as
Iosephus
,
who
relates
this
battaile
more
particularly
,
sayes
,
with
whom
all
agree
,
The
naturall
Influence
of
these
heauenly
bodies
,
at
this
time
,
had
created
and
gathered
such
stormes
and
hayles
,
as
blowing
vehemently
in
the
Enemies
face
,
was
the
cause
of
this
defeate
:
for
so
wee
might
haue
said
,
in
that
deliuerance
,
which
God
gaue
vs
at
Sea
,
They
fought
from
heauen
,
The
Starres
in
their
order
fought
against
the
Enemie
.
Without
coniuring
,
without
Miracle
,
from
heauen
,
but
yet
by
naturall
meanes
,
God
preserued
vs
.
For
that
is
the
force
of
that
phrase
,
and
of
that
maner
of
expressing
it
,
Manentes
in
Ordine
,
The
Starres
,
containing
themselues
in
their
Order
,
fought
.
And
that
phrase
induces
our
second
part
,
the
accommodation
,
the
occasionall
application
of
these
words
:
God
will
not
fight
,
nor
be
fought
for
disorderly
;
And
therefore
in
illustration
,
and
confirmation
of
those
words
of
the
Apostle
,
Let
all
things
be
done
decently
,
and
in
order
,
Aquinas
,
in
his
Commentaries
vpon
that
place
,
cites
,
and
applies
this
Text
,
as
words
to
the
same
purpose
,
and
of
the
same
signification
.
You
,
sayes
Saint
Paul
,
you
who
are
Stars
in
the
Church
,
must
proceede
in
your
warfare
,
decently
,
and
in
order
,
for
the
stars
of
heauen
,
when
they
fight
for
the
Lord
,
they
doe
their
seruice
,
Manentes
in
Ordine
,
containing
themselues
in
their
Order
.
And
so
in
our
order
,
we
are
come
to
our
second
part
.
In
which
,
we
owe
you
by
promise
made
at
first
,
an
Analysis
,
a
distribution
of
the
steps
and
branches
of
this
part
,
now
when
wee
are
come
to
the
handling
thereof
:
And
thus
wee
shall
proceede
;
first
,
the
Warre
,
which
wee
are
to
speake
of
here
,
is
not
as
before
,
a
Worldly
warre
,
it
is
a
Spirituall
War
:
And
then
the
Munition
,
the
prouision
for
this
warre
,
is
not
as
before
,
temporall
assistance
of
Princes
,
Officers
,
Iudges
,
Merchants
,
all
sorts
of
People
,
but
it
is
the
Gospell
of
Christ
Iesus
,
and
the
preaching
thereof
.
Preaching
is
Gods
ordinance
,
with
that
Ordinance
hee
fights
from
heauen
,
and
batters
downe
all
errors
.
And
thirdly
,
to
maintain
this
War
,
he
hath
made
Preachers
Stars
;
and
vae
simon
,
woe
be
vnto
them
,
if
they
doe
not
fight
,
if
they
doe
not
preach
:
But
yet
in
the
last
place
,
they
must
fight
,
as
the
Stars
in
heauen
doe
,
In
their
order
,
in
that
Order
,
and
according
to
those
directions
,
which
,
they
,
to
whom
it
appertaines
,
shall
giue
them
:
for
that
is
to
fight
in
Order
.
And
in
these
foure
branches
,
wee
shall
determine
this
second
part
.
First
then
we
are
in
Contemplation
of
a
Spirituall
warre
;
now
,
though
there
be
a
Beatie
Pacifici
,
a
blessing
reserued
to
Peace-makers
,
to
the
Peace-maker
,
our
Peaoe-maker
,
who
hath
sometimes
effected
it
in
some
places
,
and
alwayes
seriously
and
chargeably
,
and
honourably
endeuoured
it
in
all
places
,
yet
there
is
a
spirituall
Warre
,
in
which
,
Maledicti
Pacifici
;
Cursed
bee
they
that
goe
about
to
make
Peace
,
and
to
make
all
one
,
The
warres
betweene
Christ
and
Beliall
.
Let
no
man
seuer
those
whom
God
hath
ioyned
,
but
let
no
Man
ioyne
those
whom
God
hath
seuered
neyther
,
and
God
hath
seuered
Christ
and
Belial
:
and
that
was
Gods
action
,
Ponam
inimicitias
;
The
Seed
of
the
woman
,
and
the
Seed
of
the
Serpent
,
wee
and
the
Deuill
,
should
neuer
haue
fallen
out
;
wee
agree
but
too
well
;
but
God
hath
put
an
enmity
betweene
vs
.
God
hath
put
Truth
and
Falshood
,
Jdolatrie
and
Sinceritie
so
farre
asunder
,
and
infused
such
an
incompatibilitie
,
and
imprinted
such
an
implacabilitie
betweene
them
,
as
that
they
cannot
flow
into
one
another
:
And
therefore
,
there
,
Maledicti
Pacifici
,
It
is
an
opposition
against
God
,
by
any
colourable
Modifications
,
to
reconcile
opinions
diametrally
contrary
to
one
another
,
in
fundamentall
things
.
Day
and
Night
may
ioyne
and
meet
.
In
Diluculis
and
in
Crepusculis
,
The
dawning
of
the
day
,
in
the
Morning
,
and
the
shutting
in
of
the
day
in
the
Euening
,
make
day
and
night
so
much
one
,
as
sometimes
you
cannot
tell
which
to
call
them
:
but
Lux
&
tenebrae
,
light
and
darknes
,
Midnight
and
Noone
neuer
met
,
neuer
ioynd
.
There
are
points
,
which
passions
of
men
,
and
vehemence
of
disputation
,
haue
carried
farther
a
sunder
then
needed
:
and
these
indeed
haue
made
the
greatest
noyse
;
because
vpon
these
,
for
the
most
part
,
depends
the
matter
of
profit
:
and
Beati
pacifici
,
blessed
were
that
labour
,
and
that
labourer
,
that
could
reconcile
those
things
;
and
of
that
there
might
bee
hope
,
because
it
is
often
but
the
Persons
that
fight
,
it
is
not
the
thing
,
the
matters
are
not
so
different
.
But
then
there
are
matters
so
different
,
as
that
a
Man
may
sit
at
home
,
and
weepe
,
and
wish
,
prayse
God
that
hee
is
in
the
right
,
and
pray
to
God
for
them
that
are
in
the
wrong
,
but
to
thinke
that
they
are
indifferent
,
and
all
one
,
Maledicti
Pacifici
,
hee
that
hath
brought
such
a
Peace
,
hath
brought
a
curse
vpon
his
owne
Conscience
,
and
laid
,
not
a
Satisfastion
,
but
a
Stupefaction
vpon
it
.
A
Turke
might
perchance
say
,
in
scorne
of
vs
both
,
They
call
you
Heretiques
,
you
call
them
Idolaters
,
why
might
not
Idolaters
,
and
Heretiques
agree
well
enough
together
?
But
a
true
Christian
will
neuer
make
Contrarieties
in
fundamentall
things
indifferent
,
neuer
make
foundations
,
and
superedifications
,
the
Word
of
God
,
and
the
Traditions
of
men
,
all
one
.
Euery
man
is
a
little
world
,
sayes
the
Philosopher
;
Euery
man
is
a
little
Church
too
;
and
in
euery
man
there
are
two
sides
,
two
armies
:
the
flesh
fights
against
the
Spirit
.
This
is
but
a
Ciuill
warre
,
nay
it
is
but
a
Rebellion
indeed
;
and
yet
it
can
neuer
be
absolutely
quenched
.
So
euery
man
is
also
a
Souldier
in
that
great
and
generall
warre
,
betweene
Christ
,
and
Beliall
,
the
Word
of
God
,
and
the
will
of
man
.
Euery
man
is
bound
to
hearken
to
a
peace
,
in
such
things
as
may
admit
peace
,
in
differences
,
where
men
differ
from
men
;
but
bound
also
to
shut
himselfe
vp
against
all
ouertures
of
peace
,
in
such
things
,
as
are
in
their
Nature
irreconcileable
,
in
differences
where
men
differ
from
God
.
That
warre
God
hath
kindled
,
and
that
warre
must
bee
maintain'd
,
and
maintain'd
by
his
way
;
and
his
way
,
and
his
Ordinance
in
this
warre
,
is
Preaching
.
If
God
had
not
said
to
Noah
,
Fac
tibi
Arcam
;
and
when
he
had
said
so
,
if
he
had
not
giuen
him
a
Deseigne
,
a
Modell
,
a
Platforme
of
that
Arke
,
we
may
doubt
credibly
,
whether
euer
man
would
haue
thought
of
a
Ship
,
or
of
any
such
way
of
trade
&
Commerce
.
Shipping
was
Gods
owne
Inuention
,
and
therein
Laetentur
Insulae
,
as
Dauid
sayes
,
Let
the
Ilands
reioyce
.
So
also
,
if
Christ
had
not
said
to
his
Apostles
,
Ite
praedicate
,
Goe
and
preach
:
And
when
he
had
said
so
,
said
thus
much
more
,
Qui
non
crediderit
damnabitur
,
Hee
that
beleeues
not
your
Preaching
,
shall
be
damned
:
certainly
man
would
neuer
haue
thought
of
such
a
way
of
establishing
a
kingdome
,
as
by
Preaching
.
No
other
Nation
had
any
such
Institution
,
as
Preaching
.
In
the
Romane
State
,
there
was
a
publique
Officer
,
Conditor
Precum
,
who
vpon
great
emergent
occasions
,
deprecations
of
imminent
dangers
,
or
Gratulations
for
euident
benefites
,
did
make
particular
Collects
answerable
to
those
occasions
:
And
some
such
occasionall
Panegyriques
,
and
gratulatory
Orations
for
temporall
benefites
,
they
had
in
that
State
.
But
a
fixt
and
constant
course
of
conteining
Subiects
in
their
Religious
and
Ciuill
duties
,
by
preaching
,
onely
God
ordain'd
,
onely
his
Children
enioy'd
.
Christ
when
he
sent
his
Apostles
,
did
not
giue
them
a
particular
command
,
Ite
orate
,
goe
and
pray
in
the
publique
Congregation
;
All
Nations
were
accustomed
to
that
;
Christ
made
no
doubt
of
any
mans
opposing
,
or
questioning
Publique
Prayer
;
and
therefore
for
that
,
he
onely
said
,
Sic
orabitis
,
Not
goe
,
and
pray
,
but
,
when
you
pray
,
pray
thus
,
hee
instructed
them
in
the
forme
;
the
dutie
was
well
knowne
to
all
before
.
But
,
for
Preaching
,
He
himselfe
was
anointed
for
that
,
The
Spirit
of
the
Lord
is
vpon
me
,
because
the
Lord
hath
anoynted
mee
to
preach
:
His
vnction
was
his
function
.
He
was
anoynted
with
that
power
,
and
hee
hath
anoynted
vs
with
part
of
his
owne
vnction
:
All
power
is
giuen
vnto
mee
,
sayes
hee
,
in
Heauen
and
in
Earth
;
and
therefore
(
as
he
addes
there
)
Goe
yee
,
and
preach
:
Because
I
haue
all
the
power
of
God
vnto
Saluation
,
and
the
sauour
of
life
vnto
life
.
When
therefore
the
Apostle
sayes
,
Quench
not
the
Spirit
,
Nec
in
te
,
nec
in
alio
,
That
they
quench
the
spirit
,
who
discountenance
preaching
,
and
dishearten
Preachers
.
Saint
Chrysostome
took
his
example
from
the
lampe
that
burnt
by
him
,
when
he
was
preaching
;
(
It
seemes
therefore
hee
did
preach
in
the
afternoone
)
and
he
sayes
,
You
may
quench
this
Lampe
,
by
putting
in
water
,
and
you
may
quench
it
by
taking
out
the
oyle
.
So
a
man
may
quench
the
spirit
in
himselfe
,
if
he
smoother
it
,
suffocate
it
with
worldly
pleasures
,
or
profits
,
and
he
may
quench
it
in
others
,
if
he
withdraw
that
fauour
,
or
that
help
,
which
keeps
that
Man
,
who
hath
the
spirit
of
Prophesie
,
the
Vnction
of
Preaching
,
in
a
cheerefull
discharge
of
his
dutie
.
Preaching
then
being
Gods
Ordinance
to
beget
Faith
,
to
take
away
preaching
,
were
to
disarme
God
,
and
to
quench
the
spirit
;
for
by
that
Ordinance
he
fights
from
heauen
.
And
to
maintaine
that
fight
,
he
hath
made
his
Ministers
Starres
;
as
they
are
called
in
the
first
of
the
Reuelation
.
And
they
fight
against
Sisera
,
that
is
,
they
preach
against
Error
.
They
preach
out
of
Necessitie
;
Necessitie
is
laid
vpon
me
to
preach
,
sayes
the
Apostle
,
Vae
mihi
si
non
,
Woe
bee
vnto
me
if
I
doe
not
preach
the
Gospell
.
Neither
is
that
spoke
there
with
the
case
of
a
future
,
as
the
Roman
Translation
hath
it
,
Sinon
Eliuangelizauero
,
If
I
doe
not
hereafter
preach
;
If
I
preach
not
at
one
time
or
other
;
If
I
preach
not
when
I
fee
how
things
wil
go
,
what
kind
of
preaching
will
be
most
acceptable
:
But
it
is
,
Sinon
Euangelizem
,
If
I
preach
not
now
;
now
,
though
I
had
preached
yesterday
;
for
so
Saint
Ambrose
preached
his
Sermon
de
sancto
Latrone
,
of
the
good
Thiefe
,
Hesterno
die
,
Yesterday
I
told
you
&c.
So
Saint
Augustin
preached
his
Sermon
vpon
All
Saints
day
:
And
so
did
Saint
Bernard
his
twelfth
Sermon
vpon
the
Psalm
:
Qui
habitat
.
Now
,
though
I
preached
but
lately
before
;
and
now
,
though
I
had
but
late
warning
to
preach
now
;
So
St.
Basil
preached
his
2.
Sermon
vpon
the
Hexameron
,
the
sixe
dayes
worke
,
when
hee
had
but
that
Morning
for
Meditation
:
and
more
then
so
,
in
his
2.
Sermon
de
Baptissimo
;
for
,
it
seemes
he
preached
that
without
any
premeditation
,
Prout
suggerit
Spiritus
sanctus
.
Now
,
though
I
had
not
time
to
labour
a
Sermon
;
and
now
,
though
I
preach
in
anothers
mans
place
;
for
so
Saint
Augustine
preached
his
Sermon
vpon
the
95.
Psalme
:
where
he
saies
,
Frater
noster
Seuerus
,
Our
brother
Seuerus
should
by
promise
haue
preached
heere
,
but
since
he
comes
not
,
I
will
.
Now
,
that
is
,
whensoeuer
Gods
good
people
may
be
edified
by
my
preaching
:
Vae
si
non
,
woe
be
vnto
me
,
if
I
doe
not
preach
.
The
Dragon
drew
a
third
part
of
the
Stars
from
heauen
.
Head
of
the
Church
,
where
none
are
silenced
,
nor
discountenanc'd
,
if
being
Stars
,
called
to
the
Ministery
of
the
Gospel
,
&
appointed
to
fight
,
to
preach
there
,
they
fight
within
the
discipline
and
limits
of
this
Text
,
Manentes
in
ordine
,
conteining
themselues
in
Order
.
In
this
phrase
,
as
we
told
you
before
,
out
of
Aquinas
,
the
same
thing
is
intended
,
as
in
that
place
of
Saint
Paul
,
Let
all
things
bee
done
decently
,
and
in
Order
.
That
the
Vulgat
Edition
reades
,
Fiant
honeste
;
and
then
sayes
Saint
Ambrose
,
Honeste
fit
,
quod
cum
pace
fit
,
That
is
done
honestly
,
and
decently
,
which
is
done
quietly
,
and
peaceably
.
Not
with
a
peace
,
and
indifferencie
to
contrary
Opinions
in
fundamentall
Doctrines
,
not
to
shuffle
Religions
together
,
and
make
it
all
one
which
you
chuse
,
but
a
peace
with
persons
,
an
abstinence
from
contumelies
,
and
reuilings
.
It
is
true
that
wee
must
hate
Gods
enemies
with
a
perfect
hatred
,
and
it
is
true
that
Saint
Chrysostome
sayes
,
Odium
perfectum
est
,
odium
consummatissimum
,
that
is
not
a
perfect
hatred
,
that
leaues
out
any
of
their
Errors
vnhated
.
But
yet
a
perfect
hatred
is
that
too
,
which
may
consist
with
perfection
,
and
Charitie
is
perfection
:
a
perfect
hatred
is
that
which
a
perfect
,
that
is
,
a
charitable
man
may
beare
,
which
is
still
to
hate
Errors
,
not
Persons
.
When
their
insolencies
prouoke
vs
to
speake
of
them
,
we
shall
doe
no
good
therein
,
if
therein
we
proceed
not
decently
,
and
in
order
.
Christ
sayes
of
his
Church
:
Terribilis
vt
Castrorum
acies
,
It
is
powerfull
as
an
Armie
;
but
it
is
vt
acies
ordinata
,
as
an
armie
disciplin'd
,
and
in
order
:
for
without
order
,
an
Army
is
but
a
great
Ryot
;
and
without
this
decencie
,
this
peaceablenesse
,
this
discretion
,
this
Order
,
zeale
is
but
fury
,
and
such
preaching
is
but
to
the
obduration
of
ill
,
not
to
the
edification
of
good
Christians
.
Saint
Paul
in
his
absence
from
the
Colossians
,
reioyces
as
much
in
beholding
Christ
Iesus
:
Nay
,
if
wee
consider
the
words
well
,
as
Saint
Chrysostome
hath
done
,
we
shall
see
that
it
is
only
their
Order
that
he
reioyces
in
:
for
Non
dixit
fidem
,
sed
firmamentum
fidei
,
sayes
that
Father
,
It
was
not
their
faith
,
but
that
which
established
their
faith
,
that
was
their
order
,
that
occasioned
his
ioy
.
For
when
there
is
not
an
vniforme
,
a
comely
,
an
orderly
presenting
of
matters
of
faith
,
faith
it selfe
growes
loose
,
and
loses
her
estimation
;
and
preaching
in
the
Church
comes
to
bee
as
pleading
at
the
Barre
,
and
not
so
well
:
there
the
Counsell
speakes
not
himselfe
,
but
him
that
sent
him
,
here
wee
shall
preach
not
him
who
sent
vs
,
Christ
Iesus
,
but
our selues
.
Study
to
be
quiet
,
and
to
doe
your
owne
busines
,
is
the
Apostles
commandement
Wee
command
you
in
the
name
of
our
Lord
Iesus
Christ
,
that
yee
withdraw
your selfe
from
all
that
walke
Inordinate
,
as
the
vulgat
reads
that
in
one
place
,
and
Inquietè
,
as
they
translate
the
same
word
,
in
another
,
disorderly
,
vnquietly
:
from
all
such
as
preach
suspiciously
,
and
iealously
;
and
be
the
garden
neuer
so
faire
,
wil
make
the
world
beleeue
,
there
is
a
Snake
vnder
euery
leafe
,
be
the
intention
neuer
so
sincere
,
will
presage
,
and
prognosticate
,
and
prediuine
sinister
and
mischieuous
effects
from
it
.
A
troubled
spirit
is
a
sacrifice
to
God
,
but
a
trouble
some
spirit
Mysteries
:
Law
and
Phisicke
are
called
Sciences
,
and
Professions
:
many
others
haue
many
other
names
,
ours
is
Orders
.
When
by
his
Maiesties
leaue
we
meet
in
our
Conuocations
,
and
being
met
,
haue
his
further
leaue
,
to
treat
of
remedies
for
any
disorders
in
the
Church
,
our
Constitutions
are
Canons
,
Canons
are
Rules
,
Rules
are
Orders
:
Parliaments
determine
in
Lawes
,
Iudges
in
Decrees
,
wee
in
Orders
.
And
by
our
Seruice
in
this
Mother
Church
,
we
are
Canonici
,
Canons
,
Regular
,
Orderly
men
;
not
Canonistae
,
men
that
know
Orders
,
but
Canonici
,
men
that
keepe
them
:
where
wee
are
also
called
Prebendaries
,
rather
à
Praebendo
,
then
à
Praebenda
,
rather
for
giuing
example
of
obedience
to
Orders
,
then
for
any
other
respect
.
In
the
Romane
Church
the
most
disorderly
men
,
are
their
men
in
Orders
.
I
speake
not
of
the
viciousnesse
of
their
life
,
I
am
no
Iudge
of
that
,
I
know
not
that
:
but
they
are
so
out
of
all
Order
,
that
they
are
within
rule
of
no
temporall
Law
,
within
iurisdiction
of
no
Ciuill
Magistrate
,
no
secular
Iudge
.
They
may
kill
Kings
,
and
yet
can
be
no
Traytors
,
they
assigne
their
reason
,
Because
they
are
no
Subiects
.
He
that
kils
one
of
them
,
shall
be
really
hang'd
;
and
if
one
of
them
kill
,
hee
shall
be
Metaphorically
hang'd
,
hee
shall
bee
suspended
.
Wee
enjoy
gratefully
,
and
wee
vse
modestly
the
Priuiledges
which
godly
Princes
,
out
of
their
pietie
haue
affoorded
vs
,
and
which
their
godly
Successours
haue
giuen
vs
againe
by
their
gracious
continuing
of
them
to
vs
;
but
our
Profession
of
it selfe
,
naturally
(
though
the
very
nature
of
it
dispose
Princes
to
a
gracious
disposition
to
vs
)
exempts
vs
not
from
the
tye
of
their
Lawes
.
All
men
are
in
deed
,
we
are
in
Deed
and
in
name
too
,
Men
of
Orders
;
and
therefore
ought
to
be
most
ready
of
all
others
to
obey
.
Now
,
beloued
,
Ordo
semper
dicitur
ratione
principij
:
Order
alwayes
presumes
a
head
,
it
alwayes
implyes
some
by
whom
wee
are
to
be
ordered
,
and
it
implyes
our
conformitie
to
him
.
Who
is
that
?
God
certainly
,
without
all
question
,
God
.
But
betweene
God
,
&
Man
,
we
consider
a
two-fold
Order
.
One
,
as
all
creatures
depend
vpon
God
,
as
vpon
their
beginning
,
for
their
very
Being
;
and
so
euery
creature
is
wrought
vpon
immediately
by
God
,
and
whether
hee
discerne
it
or
no
,
does
obey
Gods
order
,
that
is
,
that
which
God
hath
ordained
,
his
purpose
,
his
prouidence
is
executed
vpon
him
,
&
accomplishd
in
him
.
But
then
the
other
Order
is
,
not
as
man
depends
vpon
God
,
as
vpon
his
beginning
,
but
as
he
is
to
be
reduced
and
brought
back
to
God
,
as
to
his
end
:
&
that
is
done
by
meanes
in
this
world
.
What
is
that
meanes
?
for
those
things
which
wee
haue
now
in
consideration
,
the
Church
.
But
the
body
speaks
not
,
the
head
does
.
It
is
the
Head
of
the
Church
that
declares
to
vs
those
things
whereby
we
are
to
be
ordered
.
This
the
Royall
and
religious
Head
of
these
Churches
within
his
Dominions
hath
lately
had
occasion
to
do
.
And
in
doing
this
,
doth
he
innouate
any
thing
,
offer
to
doe
any
new
thing
?
Do
we
repent
that
Canon
,
&
Constitution
,
in
which
at
his
Maiesties
first
comming
we
declar'd
with
so
much
alacrity
,
as
that
it
was
the
second
Canon
we
made
,
That
the
King
had
the
same
authoritie
in
causes
Ecclesiasticall
,
that
the
godly
Kings
of
Iudah
,
and
the
Christian
Emperors
in
the
primatiue
Church
had
?
Or
are
we
ignorant
what
those
Kings
of
Iudah
,
and
those
Emperors
did
?
We
are
not
,
wee
know
them
well
.
Take
it
where
the
power
of
the
Empire
may
seem
somwhat
declind
in
Charls
the
great
;
we
see
by
those
Capitularies
of
his
,
that
remain
yet
,
what
orders
he
gaue
in
such
causes
;
there
he
saies
in
his
entrance
to
them
,
Nemo
presumptuosum
dicat
;
Let
no
man
call
this
that
I
doe
an
vsurpation
,
to
prescribe
Orders
in
these
cases
,
Nam
legimus
quid
Iosias
fecerit
,
We
haue
red
what
Iosiah
did
,
and
we
know
that
wee
haue
the
same
Authoritie
that
Iosiah
had
.
But
,
that
Emperor
consulted
with
his
Clergie
,
before
he
published
those
Orders
.
It
is
true
,
he
sayes
he
did
.
But
he
,
from
whom
we
haue
receiued
these
Orders
,
did
more
then
so
;
His
Maiesty
forbore
,
til
a
representation
of
some
inconueniences
by
disorderly
preaching
,
was
made
to
him
,
by
those
in
the
highest
place
in
our
Clergie
,
and
other
graue
and
reuerend
Prelates
of
this
Church
;
they
presented
it
to
him
,
and
thereupon
hee
entred
into
the
remedie
.
But
that
Emperour
did
but
declare
things
constituted
by
other
Councells
before
:
but
yet
the
giuing
the
life
of
execution
to
those
Constitutions
in
his
Dominions
,
was
introductorie
,
and
many
of
the
things
themselues
were
so
.
Amongst
them
,
his
70.
Capitularie
is
appliable
to
our
present
case
;
there
hee
sayes
,
Episcopi
videant
,
That
the
Bishops
take
care
,
that
all
Preachers
preach
to
the
people
the
Exposition
of
the
Lordes
Prayer
:
and
he
enioynes
them
too
,
Ne
quid
nouum
,
ne
quid
non
Canonicum
,
That
no
man
preach
any
new
opinion
of
his
owne
;
nay
,
though
it
bee
the
opinion
of
other
learned
men
in
other
places
,
yet
if
it
be
Non
Canonicum
,
not
declared
in
the
Vniuersall
Church
,
not
declared
in
that
Church
,
in
which
he
hath
his
station
,
he
may
not
preach
it
to
the
people
:
And
so
he
proceeds
there
to
Catechistical
Doctrine
.
That
is
not
new
then
,
which
the
Kings
of
Iudah
did
,
and
which
the
Christian
Emperours
did
.
But
it
is
new
to
vs
,
if
the
Kings
of
this
kingdome
haue
not
done
it
.
Haue
they
not
done
it
?
How
little
the
Kings
of
this
kingdome
did
in
Ecclesiasticall
causes
then
,
when
by
their
conniuence
that
power
was
deuold
into
a
forraine
Prelates
hand
,
it
is
pitie
to
consider
,
pitie
to
remember
,
pitie
to
bring
into
Con
emplation
;
And
yet
truly
euen
then
our
Kings
did
exercise
more
of
that
power
,
then
our
aduersaries
who
oppose
it
,
will
confesse
.
But
,
since
the
true
iurisdiction
was
vindicated
,
and
reapplyed
to
the
Crowne
,
in
what
iust
height
Henrie
the
eight
,
and
those
who
gouerned
his
Sonnes
minoritie
,
Edward
the
sixt
,
exercised
that
iurisdiction
in
Ecclesiasticall
causes
,
none
,
that
knowes
their
Story
,
knowes
not
.
And
,
because
ordinarily
,
wee
settle
our selues
best
in
the
Actions
,
and
Precedents
of
the
late
Queene
of
blessed
and
euerlasting
memory
,
I
may
haue
leaue
to
remember
them
that
know
;
and
to
tell
them
that
know
not
,
one
act
of
her
power
and
her
wisedome
,
to
this
purpose
.
When
some
Articles
concerning
the
falling
away
from
iustifying
grace
,
and
other
poynts
that
beat
vpon
that
haunt
,
had
been
ventilated
,
in
Conuenticle
,
and
in
Pulpits
too
,
and
Preaching
on
both
sides
past
,
and
that
some
persons
of
great
place
and
estimation
in
our
Church
,
together
with
him
who
was
the
greatest
of
all
,
amongst
our
Clergy
,
had
vpon
mature
deliberation
established
a
resolution
what
should
bee
thought
,
and
taught
,
held
and
preached
in
those
poynts
,
and
had
thereupon
sent
down
that
resolution
to
be
published
in
the
Vniuersitie
,
not
vulgarly
neither
,
to
the
people
,
but
in
a
Sermon
,
Ad
Clerum
onely
,
yet
her
Maiestie
being
informed
thereof
,
declared
her
displeasure
so
,
as
that
,
scarce
any
houres
before
the
Sermon
was
to
haue
been
,
there
was
a
Countermaund
,
an
Inhibition
to
the
Preacher
for
medling
with
any
of
those
poynts
.
Not
that
her
Maiestie
made
her selfe
Iudge
of
the
Doctrines
,
but
that
nothing
,
not
formerly
declared
to
be
so
,
ought
to
bee
declared
to
be
the
Tenet
,
and
Doctrine
of
this
Church
,
her
Maiestie
not
being
acquainted
,
nor
suplicated
to
giue
her
gracious
allowance
for
the
publication
thereof
.
His
sacred
Maiestie
then
,
is
herein
vpon
the
steps
of
the
Kings
of
Iudah
,
of
the
Christian
Emperors
,
of
the
Kings
of
England
,
of
all
the
Kings
of
England
,
that
embraced
the
Reformation
,
of
Queene
Elizabeth
her selfe
;
and
he
is
vpon
his
owne
steps
too
.
For
,
it
is
a
seditious
calumny
to
apply
this
which
is
done
now
,
to
any
occasion
that
rises
but
now
:
as
though
the
King
had
done
this
,
now
,
for
satisfaction
of
any
persons
at
this
time
.
For
some
yeares
since
,
when
he
was
pleased
to
call
the
Heads
of
Houses
from
the
Vniuersity
,
and
intimate
to
them
the
inconueniences
that
arose
from
the
Preaching
of
such
men
,
as
were
not
at
all
conuersant
in
the
Fathers
,
in
the
Schoole
,
nor
in
the
Ecclesiasticall
Storie
,
but
had
shut
vp
themselues
in
a
few
later
Writers
;
and
gaue
order
to
those
Gouernours
for
remedy
herein
,
Then
he
began
,
then
he
laid
the
foundation
for
that
,
in
which
hee
hath
proceeded
thus
much
further
now
,
to
reduce
Preaching
neerer
to
the
manner
of
those
Primitiue
times
,
when
God
gaue
so
euident
,
and
so
remarkable
blessings
to
mens
Preaching
.
Consider
more
particularly
that
which
he
hath
done
now
;
His
Maiestie
hath
accompanied
his
most
gracious
Letter
to
the
most
Reuerend
Father
in
God
,
my
Lords
Grace
of
Canterbury
,
with
certaine
Directions
how
Preachers
ought
to
behaue
themselues
in
the
exercise
of
that
part
of
their
Ministerie
.
These
being
deriued
from
his
Grace
,
in
due
course
to
his
reuerend
Brethren
,
the
other
Bishops
,
our
worthy
Diocesan
,
euer
vigilant
for
the
Peace
and
vnitie
of
the
Church
,
gaue
a
speedy
,
very
speedy
intimation
thereof
,
to
the
Clergie
of
his
Iurisdiction
;
so
did
others
,
to
whom
it
appertain'd
so
to
doe
in
theirs
.
Since
that
,
his
Maiestie
who
alwayes
taking
good
workes
in
hand
,
loues
to
perfect
his
owne
works
,
hath
vouchsafed
to
giue
some
Reasons
of
this
his
proceeding
;
which
being
signified
by
him
to
whom
the
State
and
Church
owes
much
,
The
right
Reuerend
Father
in
God
,
the
Bishop
of
Lincolne
,
Lord
Keeper
of
the
great
Seale
,
and
after
by
him
also
,
who
began
at
first
,
his
Maiesties
pleasure
appearing
thereby
,
(
as
he
is
too
Great
,
and
too
Good
a
King
to
seeke
corners
,
or
disguises
,
for
his
actions
)
that
these
proceedings
should
be
made
publique
,
I
was
not
willing
only
,
but
glad
to
haue
my
part
therein
,
that
as
,
in
the
seare
of
God
,
I
haue
alwaies
preached
to
you
the
Gospell
of
Christ
Iesus
,
who
is
the
God
of
your
Saluation
;
So
in
the
testimony
of
a
good
Conscience
,
I
might
now
preach
to
you
,
the
Gospel
of
the
Holy
ghost
,
who
is
the
God
of
peace
,
of
vnitie
,
and
concord
.
These
Directions
then
,
and
the
Reasons
of
them
,
by
his
Maiesties
particular
care
,
euery
man
in
the
Ministery
may
see
&
write
out
,
in
the
seuerall
Registers
Offices
,
with
his
owne
hand
for
nothing
,
and
for
very
little
,
if
hee
vse
the
hand
of
another
.
Perchance
you
haue
,
at
your
conuenience
,
you
may
see
them
.
When
you
do
,
you
shall
see
,
That
his
Maiesties
generall
intention
therein
is
,
to
put
a
difference
,
between
graue
,
and
solid
,
from
light
and
humerous
preaching
.
Origen
does
so
,
when
vpon
the
Epistle
to
the
Romanes
,
he
sayes
,
There
is
a
great
difference
,
Inter
praedicare
,
&
docere
:
A
man
may
teach
an
Auditory
,
that
is
,
make
them
know
something
that
they
knew
not
before
,
and
yet
not
Preach
;
for
Preaching
is
to
make
them
knowthings
appertaining
to
their
saluation
.
But
when
men
doe
neither
,
neither
Teach
,
nor
Preach
,
but
(
as
his
Maiestie
obserues
the
manner
to
bee
)
To
soare
in
poynts
too
deepe
,
To
muster
vp
their
owne
Reading
,
To
display
their
owne
Wit
,
or
Ignorance
in
medling
with
Ciuill
matters
,
or
(
as
his
Maiestie
addes
)
in
rude
and
vndecent
reuiling
of
persons
:
this
is
that
which
hath
drawen
downe
his
Maiesties
piercing
Eye
to
see
it
,
and
his
Royall
care
to
correct
it
.
Hee
corrects
it
by
Christs
owne
way
,
Quid
ab
initio
,
by
considering
how
it
was
at
first
:
for
,
(
as
himselfe
to
right
purpose
cites
Tertullian
)
Id
verum
quod
primum
;
That
is
best
,
which
was
first
.
Hee
would
therefore
haue
vs
conuersant
in
Antiquitie
:
For
,
Nazianzen
askes
that
question
with
some
scorne
,
Quis
est
qui
veritatis
propugnatorem
,
vnius
diei
spatio
,
velut
e
luto
statuam
fingit
.
Can
any
man
hope
to
make
a
good
Preacher
,
as
soone
as
a
good
Picture
?
In
three
or
foure
dayes
,
or
with
three
or
foure
Books
?
His
Maiesty
therfore
cals
vs
to
look
,
Quid
primum
,
what
was
first
in
the
whole
Church
?
And
againe
,
Quid
primum
,
when
we
receiued
the
Reformation
in
this
Kingdom
,
by
what
meanes
,
(
as
his
Maiestie
expresseth
it
)
Papistry
was
driuen
out
,
and
Puritanisme
kept
out
,
and
wee
deliuered
from
the
Superstition
of
the
Papist
,
and
the
madnesse
of
the
Anabaptists
,
as
before
hee
expresseth
it
:
and
his
religious
and
iudicious
eye
sees
clearly
,
That
all
that
Doctrine
,
which
wrought
this
great
cure
vpon
vs
,
in
the
Reformation
,
is
contained
in
the
two
Catechisines
,
in
the
39.
Articles
,
and
in
the
2.
Bookes
of
Homilies
.
And
to
these
,
as
to
Heads
,
and
Abundaries
,
from
whence
all
knowledge
necessarie
to
saluation
,
may
abundantly
be
deriu'd
,
hee
directs
the
meditations
of
Preachers
.
Are
these
new
wayes
?
No
way
new
:
for
they
were
our
first
way
in
receiuing
Christianity
,
and
our
first
way
in
receiuing
the
Reformation
.
Take
a
short
view
of
them
all
:
as
it
is
in
the
Catechismes
,
as
it
is
in
the
Articles
,
as
it
is
in
the
Homilies
.
First
you
are
called
backe
to
the
practise
of
Catechising
:
Remember
what
Catechising
is
;
it
is
Institutio
viua
voce
.
And
in
the
Primitiue
Church
,
when
those
persons
,
who
comming
from
the
Gentiles
to
the
Christian
Religion
,
might
haue
beene
scandalized
with
the
outward
Ceremoniall
,
and
Rituall
worship
of
God
in
the
Church
,
(
for
Ceremonies
are
stumbling
blockes
to
them
who
looke
vpon
them
without
their
Signification
,
and
without
the
reason
of
their
Institution
)
to
auoyd
that
daunger
,
though
they
were
not
admitted
to
see
the
Sacraments
administred
,
nor
the
other
Seruice
of
God
performed
in
the
Church
,
yet
in
the
Church
,
they
receiued
Instruction
,
Institution
,
by
word
of
mouth
,
in
the
fundamentall
Articles
of
the
Christian
Religion
,
and
that
was
Catechising
.
The
Christians
had
it
from
the
beginning
,
and
the
Iewes
had
it
too
:
for
their
word
Chanach
,
is
of
that
signification
,
Initiare
,
to
enter
.
Traine
vp
a
child
in
the
way
he
should
goe
,
and
when
he
is
olde
,
hee
will
not
depart
from
it
.
Traine
vp
,
sayes
our
Translation
in
the
Text
;
Catechise
,
say
our
Translators
in
the
Margin
,
according
to
the
naturall
force
of
the
Hebrew
word
.
And
Sepher
Chinnuch
,
which
is
Liber
Institutionum
,
that
is
,
of
Catechisme
,
is
a
Booke
well
knowne
amongst
the
Iewes
,
euery
where
,
where
they
are
now
:
Their
Institution
is
their
Catechisme
.
And
if
wee
should
tell
some
men
,
That
Caluins
Institutions
were
a
Catechisme
,
would
they
not
loue
Catechising
the
better
for
that
name
?
And
would
they
not
loue
it
the
better
,
if
they
gaue
me
leaue
to
tell
them
that
of
which
I
had
the
experience
.
An
Artificer
of
this
Citie
brought
his
Childe
to
mee
,
to
admire
(
as
truly
there
was
much
reason
)
the
capacitie
,
the
memory
,
especially
of
the
child
.
It
was
but
a
Girle
,
and
not
aboue
nine
yeares
of
age
,
her
Parents
said
lesse
,
some
yeares
lesse
;
wee
could
scarse
propose
any
Verse
of
any
Booke
,
or
Chapter
of
the
Bible
,
but
that
that
childe
would
goe
forward
without
Booke
.
I
began
to
Catechise
this
child
;
and
truly
,
shee
vnderstood
nothing
of
the
Trinitie
,
nothing
of
any
of
those
fundamentall
poynts
which
must
saue
vs
:
and
the
wonder
was
doubled
,
how
she
knew
so
much
,
how
so
little
.
The
Primitiue
Church
discerned
this
necessitie
of
Catechising
:
And
therefore
they
instituted
a
particular
Office
,
a
Calling
in
the
Church
of
Catechisers
.
Which
Office
,
as
wee
see
in
Saint
Cyprians
42.
Epistle
,
that
great
man
Optatus
exercised
at
Carthage
,
and
Origen
at
Alexandria
.
When
S.
Augustine
tooke
the
Epistle
,
and
the
Gospell
,
and
the
Psalme
of
the
day
,
for
his
Text
to
one
Sermon
,
did
he
,
thinke
you
,
much
more
then
paraphrase
,
then
Catechise
?
When
Athanasius
makes
one
Sermon
,
and
,
God
knowes
,
a
very
short
one
too
,
Contra
omnes
Haereses
,
To
ouerthrow
all
Heresies
in
one
Sermon
;
did
he
,
think
you
,
any
more
then
propose
fundamentall
Doctrines
,
which
is
truly
the
way
to
ouerthrow
all
Heresies
?
When
Saint
Chrysostom
enters
into
his
Sermon
vpon
the
3.
Chapter
to
the
Galatians
,
with
that
preparation
,
Attendite
diligenter
,
non
enim
rem
vulgarem
pollicemur
,
Now
hearken
diligently
,
sayes
he
,
for
it
is
no
ordinary
matter
that
I
propose
,
There
he
proposes
Catechisticall
Doctrine
of
faith
and
works
.
Come
to
lower
times
,
when
Chrysologus
makes
sixe
or
seuen
Sermons
vpon
the
Creed
,
and
not
a
seuerall
Sermon
vpon
euery
seuerall
Article
,
but
takes
the
whole
Creed
for
his
Text
,
in
euery
Sermon
,
and
scarse
any
of
those
Sermons
a
quarter
of
an
houre
long
,
will
you
not
allowe
this
manner
of
Preaching
to
bee
Catechising
?
Goe
as
lowe
as
can
bee
gone
,
to
the
Iesuites
;
and
that
great
Catechizer
amongst
them
,
Canisius
,
sayes
,
Nos
hoc
munus
suscipimus
:
Wee
,
wee
Iesuites
make
Catechising
our
Profession
.
I
doubt
not
but
they
doe
recreate
themselues
sometimes
in
other
matters
too
,
but
that
they
glory
in
,
that
they
are
Catechizers
.
And
in
that
Profession
,
sayes
hee
,
wee
haue
Saint
Basil
,
Saint
Augustine
,
Saint
Ambrose
,
Saint
Cyrill
,
in
our
Societie
;
and
truly
as
Catechizers
,
they
haue
;
as
State-Friers
,
as
Iesuits
,
they
haue
not
.
And
in
the
first
Capacitie
they
haue
him
,
who
is
more
then
all
;
for
as
hee
sayes
rightly
,
Ipse
Christus
Catechista
,
Christs
owne
Preaching
was
a
Catechising
.
I
pray
God
that
Iesuites
conclusion
of
that
Epistle
of
his
,
be
true
still
;
There
he
sayes
,
Si
nihil
aliud
,
If
nothing
else
,
yet
this
alone
should
prouoke
vs
to
a
greater
diligence
in
Catechising
;
Improbus
labor
,
&
indefessa
cura
,
That
our
Aduersaries
,
the
Protestants
doe
spend
so
much
time
,
as
he
sayes
,
day
and
night
in
catechizing
.
Now
,
if
it
were
so
then
,
when
he
writ
,
and
bee
not
so
still
amongst
vs
,
wee
haue
intermitted
one
of
our
best
aduantages
:
and
therefore
God
hath
graciously
raised
a
blessed
and
a
Royall
Instrument
,
to
call
vs
back
to
that
,
which
aduantaged
vs
,
and
so
much
offended
the
Enemy
.
That
man
may
sleepe
with
a
good
Conscience
,
of
hauing
discharged
his
dutie
in
his
Ministery
,
that
hath
preached
in
the
forenoone
,
and
Catechised
after
.
Quaere
,
sayes
Tertullian
,
(
and
he
sayes
that
with
indignation
)
an
Idolatriam
committat
,
qui
de
Idolis
catechizat
:
Will
any
man
doubt
,
sayes
he
,
whether
that
man
be
an
Idolatrer
,
that
catechises
Children
,
and
Seruants
in
Idolatry
?
Will
any
man
doubt
,
whether
hee
bee
painfull
in
his
Ministerie
,
that
catechises
children
,
and
seruant
in
the
sincere
Religion
of
Christ
Iesus
.
The
Roman
Church
hath
still
made
her
vse
of
vs
;
of
our
fortunes
,
when
she
gouernd
here
,
and
of
our
example
,
since
she
did
not
:
They
did
,
as
they
saw
vs
doe
;
And
thereupon
they
came
to
that
order
,
in
the
Councell
of
Trent
,
That
vpon
Sundayes
and
Holydayes
,
they
should
Preach
in
the
forenoone
,
and
Catechise
in
the
afternoone
;
till
we
did
both
,
they
did
neither
.
Except
yee
become
as
little
Children
,
yee
shall
not
enter
into
the
Kingdome
of
Heauen
,
sayes
Christ
.
Except
yee
,
yee
the
people
bee
content
at
first
to
feed
on
the
milke
of
the
Gospell
,
and
not
presently
to
fall
to
gnawing
of
bones
,
of
Controuersies
,
and
vnreuealed
Misteries
,
And
except
yee
,
the
Ministers
and
Preachers
of
the
Gospell
,
descend
and
apply
your selues
to
the
Capacitie
of
little
Children
,
and
become
as
they
,
and
build
not
your
estimation
onely
vpon
the
satisfaction
of
the
expectation
of
great
and
curious
Auditories
,
you
stopp
theirs
,
you
loose
your
owne
way
to
the
kingdome
of
Heauen
.
Not
that
wee
are
to
shut
vp
,
and
determine
our selues
,
in
the
knowledge
of
Catechisticall
rudiments
,
but
to
bee
sure
to
know
them
first
.
The
Apostle
puts
vs
vpon
that
progresse
,
Let
vs
learne
the
Principles
of
the
Doctrine
of
Christ
,
and
goe
on
to
perfection
.
Not
leaue
at
them
;
but
yet
not
leaue
them
out
:
endeauour
to
encrease
in
knowledge
,
but
first
make
sure
of
the
foundation
.
And
that
increase
of
knowledge
,
is
royally
,
and
fatherly
presented
to
vs
,
in
that
,
which
is
another
limne
of
his
Maiesties
directions
,
the
39.
Articles
.
The
Foundation
of
necessary
knowledge
,
is
in
our
Catechismes
;
the
Superedification
,
the
extention
in
these
Articles
.
For
they
carry
the
vnderstanding
,
and
the
zeale
of
the
ablest
Man
;
high
inough
,
&
deepe
inough
.
In
the
third
Article
there
is
an
Orthodoxe
assertion
of
Christs
descent
into
Hell
;
who
can
go
deeper
?
In
the
17.
Article
there
is
a
Modest
declaration
of
the
Doctrine
of
Predestination
;
who
can
go
higher
?
neither
doe
these
Articles
onely
build
vp
Positiue
Doctrine
;
If
the
Church
had
no
aduersaries
,
that
were
ynough
;
but
they
imbrace
Controuersies
too
,
in
poynts
that
are
necessarie
.
As
in
the
two
and
twentieth
Article
of
Purgatorie
,
of
Pardons
,
of
Images
,
of
Inuocations
:
and
these
not
in
generall
onely
,
but
against
the
Romish
Doctrine
of
Pardons
,
of
Images
,
of
Inuocation
.
And
in
the
eight
and
twentieth
Article
against
Transubstantiation
,
and
in
such
tearmes
,
as
admit
no
meeting
,
no
reconciliation
;
but
that
it
is
repugnant
to
the
plaine
wordes
of
Scripture
,
and
hath
giuen
occasion
to
many
Superstitions
.
And
in
one
word
,
we
may
see
the
purpose
and
scope
of
these
Articles
,
as
they
were
intended
against
the
Romane
Church
,
in
that
Title
which
they
had
in
one
Edition
(
in
which
though
there
were
some
other
things
,
that
iustly
gaue
offence
,
yet
none
was
giuen
nor
taken
in
this
)
That
these
Articles
were
conceiued
and
published
,
to
condemne
the
Heresies
of
the
Manichees
,
of
the
Arrians
,
of
the
Nestorians
,
of
the
Papistes
,
and
others
.
And
therefore
in
these
reasons
,
which
his
Maiestie
hath
descended
to
giue
of
his
Directions
,
himselfe
is
pleased
to
assigne
this
,
That
the
people
might
bee
seasoned
in
all
the
Heads
of
the
Protestant
Religion
.
Not
onely
of
the
Christian
against
Iewes
,
Turkes
,
and
Infidels
,
but
of
the
Protestant
against
the
Romane
Church
.
The
Foundation
is
in
the
Catechisme
;
the
growth
and
extention
in
the
Articles
,
and
then
the
Application
of
all
to
particular
Auditories
in
the
Homilies
:
which
,
if
his
Maiestie
had
not
named
,
yet
had
beene
implyed
in
his
recommendation
of
the
Articles
.
For
the
fiue
and
thirtieth
Article
appoynts
the
reading
of
them
:
both
those
,
which
were
published
in
the
time
of
Edward
the
sixth
,
and
those
which
after
.
In
the
first
Booke
,
the
very
first
Homilies
are
,
of
the
Sufficiencie
of
Scriptures
,
and
of
the
absolute
necessitie
of
Reading
them
;
sufficiently
opposed
against
that
which
hath
been
sayd
in
that
Church
,
both
of
the
impertinencie
,
of
Scriptures
,
as
not
absolutely
necessarie
,
and
of
the
insufficiencie
of
these
Scriptures
,
if
Scriptures
were
necessarie
.
And
in
the
second
Booke
,
the
second
Homily
is
against
Idolatrie
;
and
so
farre
against
all
approaches
towards
it
,
by
hauing
any
Images
in
Churches
,
as
that
perchance
Moderat
Men
,
would
rather
thinke
that
Homilie
to
seuere
in
that
kind
,
then
suspect
the
Homilies
of
declination
towards
Papistrie
.
Is
it
the
name
of
Homelies
that
Scandalizes
them
?
would
they
haue
none
?
Saint
Cyrills
30.
Paschall
Sermons
,
which
he
preached
in
so
many
seuerall
Easter
daies
,
at
his
Arch-bishoprike
of
Alexandria
,
and
his
Christmas
dayes
Sermons
too
,
were
ordinarily
exscrib'd
,
and
rehearsed
ouer
againe
,
by
the
most
part
of
the
Clergie
of
those
parts
:
and
in
their
Mouthes
they
were
but
Homilies
.
And
Caluins
Homilies
vpon
Iob
(
as
Beza
in
his
Preface
before
them
,
calls
them
)
were
ordinarily
repeated
ouer
againe
in
many
places
of
Fraunce
:
and
in
their
mouthes
they
were
but
Homilies
.
It
is
but
the
name
,
that
scandalizes
;
and
yet
the
name
of
Homilia
and
Concio
,
a
Homily
and
a
Sermon
,
is
all
one
.
And
if
some
of
these
were
spoken
,
and
not
reade
,
and
so
exhibited
in
the
name
of
a
Sermon
,
they
would
like
them
well
inough
.
Certainely
his
Maiestie
mistooke
it
not
,
that
in
our
Catechises
,
In
our
Articles
,
in
our
Homilies
,
there
is
inough
for
Positiue
,
inough
for
Controuerted
Diuinitie
;
For
that
Iesuit
,
that
intended
to
bring
in
the
whole
body
of
Controuerted
Diuinitie
into
his
booke
,
(
whom
we
named
before
)
desired
no
other
Subiect
,
no
other
occasion
to
doe
that
,
but
the
Catechisme
of
that
Church
;
neither
need
any
sober
Man
,
that
intends
to
handle
Controuersies
aske
more
,
or
go
further
.
His
Maiestie
therefore
,
who
as
he
vnderstands
his
duty
to
God
,
so
doth
he
his
Subiects
duties
to
him
,
might
iustly
thinke
,
That
these
so
well
grounded
Directions
,
might
,
(
as
himselfe
sayes
)
bee
receiu'd
vpon
implicite
obedience
.
Yet
hee
vouchsafes
to
communicate
to
all
,
who
desire
satisfaction
,
the
Reasons
that
mou'd
him
.
Some
of
which
I
haue
related
,
and
all
which
,
all
may
,
when
they
will
see
,
and
haue
.
Of
all
which
the
Summ
is
,
His
Royall
and
his
Pastorall
care
,
that
by
that
Primitiue
way
of
Preaching
,
his
Subiects
might
be
arm'd
against
all
kind
of
Aduersaries
,
in
fundamentall
truthes
.
And
when
he
takes
knowledge
,
That
some
few
Church-men
,
but
many
of
the
people
,
haue
made
sinister
constructions
of
his
sincere
intentions
,
As
hee
is
grieued
at
the
heart
,
(
to
giue
you
his
owne
wordes
)
to
see
euery
day
so
many
defections
from
our
religion
to
Popery
and
Anabaptisme
;
So
without
doubt
he
is
grieued
with
much
bitternes
,
that
any
should
so
peruert
his
meaning
,
as
to
thinke
,
that
these
Directions
either
restraind
the
Exercise
of
Preaching
,
or
abated
the
number
of
Sermons
,
or
made
a
breach
to
Ignorance
and
Superstition
,
of
which
three
scandals
he
hath
been
pleased
to
take
knowledge
.
What
could
any
Calumniator
,
any
Libeller
on
the
other
side
,
haue
imagin'd
more
opposit
,
more
contrary
to
him
,
then
approaches
towards
Ignorance
,
or
Superstition
?
Let
vs
say
for
him
,
Can
so
learned
,
so
abundantly
learned
a
prince
be
suspected
to
plot
for
Ignorance
?
And
let
vs
blesse
God
,
that
we
heare
him
say
now
,
That
he
doth
constantly
professe
himselfe
an
open
aduersary
to
the
Superstition
of
the
Papist
(
without
any
milder
Modification
)
and
to
the
madnesse
of
the
Anabaptist
:
And
that
the
preaching
against
either
of
their
Doctrines
is
not
only
approued
,
but
much
commended
by
his
roy
all
Maiestie
,
if
it
bee
done
without
rude
and
vndecent
reuiling
.
If
hee
had
affected
Ignorance
in
himselfe
,
he
would
neuer
haue
read
so
much
;
and
if
he
had
affected
Ignorance
in
vs
,
hee
would
neuer
haue
writ
so
much
,
and
made
vs
so
much
the
more
learned
by
his
Books
.
And
if
hee
had
had
any
declination
towards
Superstition
,
he
would
not
haue
gone
so
much
farther
,
then
his
rank
and
qualitie
pressed
him
to
doe
,
in
declaring
his
opinion
concerning
Antichrist
,
as
out
of
Zeale
,
and
zeale
with
knowledge
hee
hath
done
.
We
haue
him
now
,
(
and
long
,
long
,
O
eternall
God
,
continue
him
to
vs
,
)
we
haue
him
now
for
a
father
of
the
Church
,
a
Foster-father
;
such
a
father
as
Constantine
,
as
Theodosius
was
;
our
posterity
shall
haue
him
for
a
Father
,
a
Classique
father
;
such
a
father
as
Ambrose
,
as
Austin
was
.
And
when
his
works
shall
stand
in
the
Libraries
of
our
Posteritie
,
amongst
the
Fathers
,
euen
these
Papers
,
these
Directions
,
&
these
Reasons
shal
be
pregnant
euidences
for
his
constant
zeale
to
Gods
truth
,
and
in
the
meane
time
,
as
arrowes
shot
in
their
eyes
,
that
imagine
so
vaine
a
thing
,
as
a
defection
in
him
,
to
their
superstition
.
Thus
far
he
is
from
admitting
Ignorance
,
and
from
Superstition
thus
far
,
which
seemes
to
be
one
of
their
feares
.
And
for
the
other
two
,
(
which
concurre
in
one
)
That
these
Directions
should
restraine
the
Exercise
of
Preaching
,
or
abate
the
number
of
Sermons
,
his
Maiestie
hath
declar'd
himselfe
to
those
Reuerend
Fathers
,
To
be
so
far
from
giuing
the
least
discouragement
to
solid
Preaching
,
or
to
discreet
and
religious
Preachers
,
or
from
abating
the
number
of
Sermons
,
that
hee
expects
at
their
hands
,
that
this
should
increase
their
number
,
by
renuing
vpon
euery
Sunday
in
the
afternoon
,
in
all
Parish
Churches
throughout
the
kingdome
,
that
primitiue
,
and
most
profitable
exposition
of
the
Catechisme
.
So
that
heere
is
no
abating
of
Sermons
,
but
a
direction
of
the
Preacher
to
preach
vsefully
,
and
to
edification
.
And
therfore
,
to
end
all
,
you
,
you
whom
God
hath
made
Starres
in
this
Firmament
,
Preachers
in
this
Church
,
deliuer
your selues
from
that
imputation
,
The
Starres
were
not
pure
in
his
sight
;
The
Preachers
were
not
obedient
to
him
in
the
voice
of
his
Lieutenant
.
And
you
,
you
who
are
Gods
holy
people
,
and
zealous
of
his
glory
,
as
you
know
from
St.
Paul
,
that
Stars
differ
from
Stars
in
glory
,
good
man
,
if
he
be
not
sau'd
as
a
good
Father
,
and
as
a
good
Master
too
,
if
God
haue
giuen
him
a
family
.
That
so
,
Priest
and
people
,
the
whole
Congregation
,
may
by
their
religious
obedience
,
and
fighting
in
this
spirituall
warfare
in
their
Order
,
minister
occasion
of
ioy
to
that
heart
,
which
hath
beene
grieued
;
in
that
fulnesse
of
ioy
,
Which
Dauid
expresseth
.
The
King
shall
reioyce
in
thy
strength
,
O
Lord
,
and
in
thy
saluation
how
greatly
shall
hee
reioyce
?
Thou
hast
giuen
him
his
hearts
desire
,
and
thou
hast
not
withholden
the
request
of
his
lipps
:
for
the
King
trusteth
in
the
Lord
,
and
by
the
mercy
of
the
most
High
,
he
shall
not
bee
mooued
.
And
with
that
Psalme
,
a
Psalme
of
Confidence
in
a
good
King
,
and
a
Psalme
of
Thank
sgiuing
for
that
blessing
,
I
desire
that
this
Congregation
may
be
dissolued
;
for
this
is
all
that
I
intended
for
the
Explication
,
which
was
our
first
,
and
for
the
Application
,
which
was
the
other
part
proposed
in
these
wordes
.
FINIS
.