AN
INTRODVCTION
To
the
Exposition
Of
the
DECALOGUE
.
Containing
certain
Generall
pracognita
about
Catechizing
,
Religion
,
the
Law
.
&c.
CHAP.
I.
1
That
Children
are
to
be
taught
and
instructed
in
Religion
proved
out
of
Heathen
Philosophers
,
out
of
the
Law
,
the
Gospel
.
2
That
this
instruction
ought
to
be
by
way
of
Catechism
.
What
catechizing
is
.
How
it
differs
from
Preaching
.
Reasons
for
abridgements
or
〈◊〉
of
Religion
.
Catechizing
used
in
all
ages
;
Before
the
flood
,
After
the
flood
,
Vnder
the
Law
,
Vnder
the
Gospel
,
After
the
Apostles
,
In
the
Primitive
Church
.
Reasons
for
this
custome
of
Catechizing
.
BEfore
we
proceed
to
the
ensuing
Catechism
,
we
will
first
premise
something
concerning
the
necessity
of
Catechizing
Youth
,
and
the
duties
of
the
catechised
,
by
way
of
preface
.
And
for
this
we
have
sufficient
warrant
,
not
onely
humane
,
but
divine
also
.
Clemens
Alexandrinus
(
Tutor
to
Origen
)
intending
to
write
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
three
books
of
Pedagogy
,
or
instruction
of
Children
prefixed
before
it
,
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
admonitory
Oration
.
And
Cyrill
Bishop
of
Jerusalem
writing
twenty
four
several
Catechisms
,
in
the
front
of
them
,
hath
a
preface
which
maketh
up
the
twenty
fift
,
which
he
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Introduction
,
or
Preface
,
And
both
these
are
built
upon
the
example
of
King
David
,
who
being
at
one
time
(
among
others
)
determined
to
catechize
Children
,
calls
them
to
him
,
saying
,
Come
ye
children
and
hearken
unto
me
,
and
I
will
teach
you
the
fear
of
the
Lord
;
a
Now
out
of
these
texts
,
three
points
naturally
arise
.
1.
That
it
is
a
thing
not
onely
pleasing
to
the
Lord
,
but
also
commanded
by
him
,
that
children
be
instructed
in
the
fear
of
God
.
2.
That
their
teaching
must
be
,
by
way
of
catechizing
.
3.
What
is
required
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
catechized
,
that
the
catechizing
may
be
fruitful
,
and
not
in
vaine
viz.
to
come
and
hearken
,
or
giue
eare
.
There
have
been
some
,
of
opinion
,
(
as
may
be
seen
,
as
well
in
the
writings
of
the
Heathen
,
as
in
the
story
of
the
Bible
)
that
Religion
should
not
descend
so
low
as
to
children
,
but
that
they
are
to
be
brought
up
licentiously
and
allowed
liberty
while
they
are
young
,
and
not
to
be
instructed
,
before
they
come
to
riper
years
,
and
then
they
should
be
instructed
in
Religion
.
1.
The
heathen
tell
us
of
that
,
〈◊〉
is
in
the
beginning
of
the
Philosophers
moral
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
young
man
is
not
a
proper
and
fit
Auditor
of
Moral
Philosophy
.
And
it
was
the
Orators
opinion
in
his
defence
of
Caelius
,
Dandum
est
aliquid
〈◊〉
,
〈◊〉
deferbuerit
.
Liberty
is
to
be
given
to
To
answer
this
(
we
say
,
)
that
if
there
were
any
weight
or
moment
,
in
the
authority
of
the
Heathen
,
the
whole
consent
,
and
practise
of
them
in
general
,
were
to
be
preferred
,
before
some
few
mens
opinions
.
And
,
for
their
practise
,
it
is
certain
,
that
catechism
or
instruction
of
youth
,
was
ever
in
use
among
the
Gentiles
,
for
we
finde
in
Porphiries
questions
upon
Homer
,
this
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
These
things
we
understand
by
the
instruction
of
our
childehood
.
And
Salons
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sacred
admonitions
,
learn't
by
Eschines
,
shewed
that
it
was
usual
in
Athens
for
youth
to
be
taught
.
The
history
also
of
the
Heathen
,
makes
it
plain
,
that
their
children
were
instructed
,
and
so
dealt
with
;
for
it
was
a
custome
among
them
,
not
to
poll
their
childrens
heads
,
till
they
were
instructed
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
sacred
admonitions
:
from
which
time
they
were
allowed
to
carry
tapers
in
their
shows
and
festival
solemnities
,
&
then
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Torch
or
Taper-bearers
.
Phocylides
also
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
It
is
necessary
,
to
teach
a
childe
while
he
is
young
,
to
doe
well
.
And
〈◊〉
,
in
his
golden
verses
,
and
Plutarch
in
his
booke
of
the
education
of
youth
,
and
Plato
in
Euthym.
are
all
of
the
same
opinion
.
Concerning
that
which
Aristotle
hath
in
his
morals
,
it
must
be
acknowledged
,
that
he
meant
,
de
〈◊〉
:
&
non
〈◊〉
〈◊〉
quod
fieri
debuit
:
else
,
he
is
to
be
called
back
to
his
de
Rep.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
&c.
It
is
expedient
for
little
children
to
be
Lastly
,
against
the
Orator
,
standing
at
the
bar
,
and
pleading
for
his
fee
to
excuse
a
lewd
young
man
,
his
own
serious
〈◊〉
are
to
be
alledged
,
Refrenanda
&
〈◊〉
In
the
Scriptures
there
are
two
places
,
that
discover
some
to
be
of
the
same
opinion
.
1.
Pharaoh
being
requested
by
Moses
that
the
Israelites
might
go
with
For
the
first
we
see
that
Moses
stands
stiffely
to
his
proposition
,
and
〈◊〉
not
accept
of
Pharaohs
offer
for
the
elder
,
except
the
younger
might
go
also
.
For
the
second
,
our
Saviour
opposeth
his
disciples
,
and
commandeth
them
not
to
hinder
,
but
to
suffer
and
further
their
coming
to
him
,
telling
them
that
the
to
them
,
as
to
elder
people
,
pronouncing
those
accursed
,
that
should
keep
them
from
him
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
lay
a
stumbling
block
before
them
by
ill
example
.
That
instruction
is
most
necessary
for
children
may
be
proved
out
of
the
Law
.
-
1.
The
Law
was
not
onely
given
in
respect
of
those
of
riper
years
,
but
to
the
younger
sort
,
and
that
to
cleanse
their
wayes
:
as
the
Prophet
David
speaks
.
-
2.
The
Jews
observe
,
that
there
is
mencion
made
of
children
three
times
in
the
Decalogue
,
and
of
these
three
places
,
two
of
them
are
directly
set
down
,
for
〈◊〉
children
in
duties
of
Religion
,
as
in
the
observation
of
the
Sabbath
,
and
honouring
Parents
,
one
in
each
Table
.
-
3.
Again
God
in
the
same
Law
gave
commandment
to
Parents
,
to
inform
and
〈◊〉
semi
is
suis
(
as
some
translation
hath
it
)
even
a
childe
is
known
by
his
doings
,
whether
his
work
be
pure
,
and
whether
it
be
right
.
2.
And
as
God
would
have
〈◊〉
instructed
in
his
Laws
,
so
if
when
they
are
taught
〈◊〉
admonished
,
they
refuse
good
counsel
,
it
will
fall
out
,
that
such
as
are
evil
affected
and
obstinate
,
he
means
to
destroy
,
as
in
the
case
of
Elies
sons
,
who
hearkned
not
to
the
voice
of
their
father
,
because
God
would
〈◊〉
them
:
3
To
this
,
the
Hebrew
proverb
may
be
added
.
There
are
to
be
seen
in
〈◊〉
souls
of
all
sizes
:
that
is
,
death
(
the
reward
of
sin
)
seizeth
upon
the
young
as
well
as
upon
the
old
,
and
the
young
as
the
old
shall
be
judged
by
their
works
.
I
saw
the
dead
(
saith
saint
John
)
small
and
great
,
stand
before
God
,
and
they
4.
Again
from
the
gospel
,
Exemplum
dedi
vobis
,
I
have
given
you
an
example
,
5.
When
the
chief
Priests
and
Scribes
were
sore
displeased
at
the
children
that
Out
of
the
mouth
of
babes
and
〈◊〉
hast
thou
perfected
praise
,
and
upon
that
act
of
theirs
,
one
saith
,
Non
minus
placet
Hosanna
puerorum
,
quam
Hallelujah
virorum
,
The
Hosanna
of
children
pleased
Christ
no
lesse
,
then
the
Hallelujah
of
men
.
6.
In
the
gospel
,
Christs
charge
to
saint
Peter
,
was
not
,
to
feed
his
sheep
onely
7.
When
thou
vowest
a
vow
(
saith
the
Preacher
)
defer
not
to
to
pay
it
.
All
Saint
Augustin
saith
.
Quare
〈◊〉
Magister
extrinsecus
,
〈◊〉
sit
intus
.
To
what
purpose
is
it
,
to
have
an
instructer
,
or
teacher
outwardly
,
if
he
be
not
within
also
.
And
〈◊〉
when
we
come
to
age
,
there
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
casting
off
,
and
rejecting
of
government
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
change
of
the
governor
.
Seeing
then
that
children
must
have
teachers
and
governors
within
them
,
before
they
be
freed
from
Tutors
and
governours
without
them
,
it
is
necessary
that
we
begin
to
teach
them
betimes
,
lest
at
the
quitting
them
from
the
outward
,
they
have
neither
the
inward
,
nor
the
outward
;
but
be
like
the
sons
of
Belial
,
that
is
,
be
under
no
yoke
,
nor
government
at
all
.
9.
The
very
Heathen
,
could
see
an
aptnesse
,
and
disposition
in
their
children
,
to
vice
,
and
we
may
perceive
their
inclinations
,
and
propensity
to
prophane
and
scurrilous
jeasts
.
Therefore
,
we
are
to
take
the
advantage
of
their
dispositions
betimes
;
and
to
imploy
and
exercise
them
in
things
that
are
good
,
to
which
(
if
they
be
well
ordered
)
they
will
be
as
apt
,
as
to
bad
.
For
no
doubt
,
but
if
children
can
say
of
themselves
,
Bald-head
to
Elisha
,
they
may
be
easily
taught
,
to
say
Hosanna
to
Christ
.
10.
That
time
is
ever
,
to
be
taken
,
which
fitteth
any
thing
best
:
but
the
time
of
youth
is
most
fit
,
to
learn
,
in
respect
of
the
docibility
of
it
:
They
are
like
to
a
new
Mortar
,
which
savoureth
most
of
that
spice
,
which
is
first
beaten
in
it
:
and
to
a
new
vessell
;
that
retaines
the
sent
of
the
first
Liquor
,
which
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
I
will
teach
or
catechize
you
,
saith
David
,
in
this
text
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
that
give
the
whole
verse
or
word
againe
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
-
1.
Preaching
,
is
a
dilating
of
one
Member
,
or
point
of
Religion
into
a
just
Treatise
.
Catechising
,
is
a
contracting
of
the
whole
body
of
Religion
,
into
an
〈◊〉
or
Summe
.
-
2.
Preaching
is
applyed
,
for
the
capacity
of
all
sorts
of
people
,
old
and
young
.
Catechising
is
appointed
onely
for
the
younger
sort
,
and
those
which
are
ignorant
.
-
3.
In
Preaching
,
there
's
no
repetition
,
required
from
the
Auditors
.
In
Catechising
,
an
accompt
,
or
repetition
,
is
to
be
exacted
from
the
Catechised
.
Now
upon
these
differences
,
3
things
are
to
be
considered
,
or
3.
queres
are
to
be
made
.
-
1.
By
what
warrant
Abridgments
or
Summes
are
made
.
-
2.
What
we
have
to
warrant
teaching
of
children
,
by
way
of
Catechising
.
-
3.
Upon
what
grounds
,
answers
are
to
be
made
by
the
Catechised
.
1.
The
warrant
for
the
first
we
have
from
Christ
himselfe
,
who
in
his
answer
2.
Againe
,
our
Saviour
catechising
Nicodemus
,
made
an
Epitome
or
Abridgment
Sic
Deus
dilexit
Mundum
,
So
God
loved
the
world
,
that
he
gave
〈◊〉
onely
begotten
Son
,
that
whosoever
beleeved
on
him
,
might
not
perish
but
have
everlasting
life
.
3.
Solomon
also
,
in
his
booke
of
the
Preacher
,
reduceth
the
whole
duty
of
4.
Saint
Paul
in
his
speech
to
the
Elders
of
Ephesus
,
draweth
the
principles
5.
The
〈◊〉
are
of
opinion
,
that
teaching
by
way
of
Summe
,
is
meant
6.
Lastly
,
〈◊〉
(
we
know
)
have
their
〈◊〉
,
Lawyers
their
〈◊〉
,
Philosophers
Isagoges
:
and
therefore
Divines
may
have
their
Epitomes
.
If
we
demand
a
reason
hereof
,
our
Saviour
sheweth
us
one
,
that
we
may
〈◊〉
legis
,
an
hedg
of
the
Law
,
containing
the
heads
of
the
generall
doctrine
,
lest
we
should
wander
in
infinito
campo
,
in
too
large
a
field
,
and
so
waver
.
Clemens
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
basis
,
a
foundation
or
groundplot
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
first
or
rough
draught
of
a
Picture
.
And
as
these
abridgments
are
for
our
shorter
,
so
for
our
more
easy
attayning
to
the
knowledg
of
that
,
which
may
〈◊〉
us
to
salvation
.
And
such
were
the
sermons
of
the
Apostles
,
when
they
baptized
so
many
hundreds
in
one
day
.
Concerning
which
it
is
well
aid
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Thanks
be
to
our
blessed
God
who
hath
made
necessary
doctrines
compendious
,
and
doctrines
which
are
not
compendious
,
not
so
necessary
.
But
here
we
must
take
with
us
a
double
Proviso
.
-
1.
That
we
remain
before
Gods
judgement
seat
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
inexcusable
,
-
2.
We
must
grow
in
grace
,
and
in
the
knowledge
of
Christ
:
And
we
must
not
be
(
ever
)
hildren
,
but
men
in
understanding
.
And
after
we
have
heard
the
word
of
truth
(
so
compe
diously
delivered
)
we
must
trust
and
beleeve
in
it
,
being
the
Gospel
of
our
salvation
.
We
are
not
to
〈◊〉
at
a
stay
,
but
proceed
and
profit
every
day
,
and
make
progresse
〈◊〉
〈◊〉
,
Search
the
scriptures
.
For
teaching
children
by
way
of
Catechizing
is
no
new
thing
.
1.
It
is
warranted
2.
After
the
flood
(
in
the
time
of
Abraham
)
the
scripture
beareth
witnesse
,
Ambula
coram
me
&c.
Walke
before
me
Th
fruits
of
this
catechizing
and
the
effects
thereof
appeared
first
,
in
his
son
3.
And
as
this
appears
in
Adam
concerning
the
instruction
of
his
children
before
the
flood
,
and
in
Abraham
after
it
,
and
〈◊〉
the
Law
:
so
it
is
not
to
be
doubted
but
that
there
were
divers
other
godly
men
,
in
both
ages
,
that
successively
4.
Besides
the
divine
goodnesse
so
disposed
,
that
no
age
from
the
〈◊〉
to
the
time
of
Moses
,
should
want
some
godly
men
,
successively
to
deliver
his
will
to
their
child
en
.
As
before
the
flood
〈◊〉
,
Seth
,
Enos
,
Kenan
,
〈◊〉
,
〈◊〉
,
Enoch
,
Methusalem
,
Lamech
,
of
which
number
Adam
and
〈◊〉
〈◊〉
the
whole
time
from
the
Creation
to
the
flood
,
which
fell
in
the
year
of
the
world
1656.
For
Adam
lived
930
years
,
And
Methusalem
969.
and
〈◊〉
in
the
year
of
the
deluge
.
So
that
Methusalem
living
243
yeares
with
Adam
,
must
needs
be
well
instructed
by
him
,
concerning
all
points
of
Religion
,
and
that
(
no
doubt
)
〈◊〉
his
youth
,
as
also
were
they
that
were
born
between
them
.
5.
After
the
deluge
God
sent
into
the
world
many
excellent
men
also
before
the
Law
.
As
Noah
,
Sem
,
Arphaxad
,
Sale
,
Heber
,
Peleg
,
Reu
,
Serug
,
Nachor
,
Thare
Abraham
,
Isaac
,
and
Jacob.
and
no
doubt
,
(
〈◊〉
it
appeares
that
Abraham
instructed
his
family
)
but
that
he
also
receiued
instruction
from
his
Parents
,
〈◊〉
his
from
theirs
before
them
.
For
Noah
lived
950
years
,
and
was
600
years
old
at
the
time
of
the
flood
:
and
no
question
,
but
he
was
well
instructed
,
by
conversing
with
so
many
fathers
of
the
first
age
of
the
world
.
And
his
son
Sem
lived
many
years
with
him
,
being
born
98
years
before
the
deluge
and
therefore
wanted
no
documents
.
Now
for
the
posterity
of
Abraham
,
we
finde
〈◊〉
〈◊〉
was
grandchild
to
〈◊〉
(
by
Levi
)
as
Jacob
was
to
Abraham
,
and
li:
ved
many
years
with
his
father
Levi
,
and
his
grandfather
Jacob
,
and
benig
grandfather
to
Moses
,
it
is
Probable
that
he
with
his
son
Amram
〈◊〉
Moses
in
God
service
as
their
predecessors
had
instructed
them
.
And
thus
much
for
the
time
before
the
Law
written
.
6.
Under
the
Law
,
immediatly
after
it
was
given
,
God
gave
command
to
the
〈◊〉
to
instruct
their
children
.
And
that
foure
severall
wayes
,
-
1
They
were
to
teach
them
diligently
.
The
word
[
teach
]
there
,
in
the
original
signifies
to
whet
,
or
sharpen
,
which
by
the
learned
is
expounded
to
-
2.
They
were
to
conferre
and
talke
with
them
,
about
the
Law
,
in
the
house
,
-
3.
They
were
to
binde
the
commandments
for
signes
upon
their
hands
,
and
-
4.
Lastly
,
for
the
same
intent
and
purpose
,
they
were
commanded
to
write
them
upon
the
gates
and
posts
of
their
houses
.
7.
The
practise
of
this
(
after
the
law
made
)
we
may
see
in
David
,
who
,
in
the
Text
before
quoted
,
saith
,
Come
ye
children
,
hearken
unto
me
,
and
I
will
teach
you
,
&c.
and
more
particularly
towards
his
son
Solomon
,
as
he
professeth
himself
.
I
was
my
fathers
son
(
saith
he
)
tender
and
onely
beloved
in
the
sight
of
my
8.
Under
the
captivity
and
after
(
because
there
are
no
examples
in
writing
9.
Under
the
gospel
,
there
is
an
expresse
precept
or
commandment
to
Parents
,
We
finde
three
eminent
persons
noted
to
us
in
Scripture
,
that
were
catechumeni
catechized
.
The
first
was
Theophilus
,
of
whom
Saint
Luke
testifieth
;
It
seemed
good
The
second
was
Apollos
,
of
whom
also
Saint
Luke
gives
this
commendation
,
The
third
was
Timothy
,
of
whom
saint
Paul
testifies
,
that
he
had
known
the
After
the
Apostles
times
the
first
Catechist
of
any
fame
,
was
the
Evangelist
Mark
in
Alexandria
,
after
him
Pantenus
,
then
Clemens
,
Origen
,
Cyril
of
Jerusalem
,
Gregory
Nyssen
,
Athanasius
,
Fulgentius
,
S.
Augustine
and
others
.
And
that
there
were
catechumeni
in
the
Church
in
all
ages
,
may
appear
by
the
canons
of
diverse
Councels
.
Hegesippus
(
converted
from
Judaism
to
Christianity
)
in
his
Ecclesiasticall
story
reports
,
that
this
work
of
catechizing
wrought
so
great
effect
,
that
there
was
no
known
commonwealth
inhabited
in
that
part
of
the
world
,
but
within
fourty
years
after
our
saviours
passion
〈◊〉
superstition
was
shaken
in
it
,
by
Catechizing
So
that
Julian
the
Apostata
,
the
greatest
enemy
that
ever
Christians
had
,
found
no
speedier
way
to
root
out
Christian
religion
,
then
by
suppressing
Christian
schools
and
places
of
catechizing
:
and
if
he
had
not
been
as
a
Cloud
that
soon
passeth
away
,
it
might
have
been
feared
,
that
in
a
short
time
he
had
overshadowed
true
Religion
.
1
And
when
Catechizing
was
left
off
in
the
Church
,
it
soon
became
darkned
and
over-spread
with
ignorance
.
The
Papists
therefore
acknowledge
that
all
the
advantage
which
the
protestants
have
gotten
of
them
,
hath
come
by
this
exercise
:
and
it
is
to
be
feared
that
if
ever
thy
get
ground
of
us
,
it
will
be
by
their
more
exact
and
frequent
Catechizing
then
ours
.
3.
Concerning
the
third
quaere
.
The
reasons
why
this
custome
of
catechizing
by
way
of
question
and
answer
,
hath
ever
been
continued
,
seem
to
be
these
.
-
1
Because
of
the
account
every
one
must
give
.
Our
Saviour
tells
it
us
.
reddes
-
2
Because
we
are
all
,
young
and
old
,
to
give
an
accompt
of
our
faith
.
Be
ready
(
saith
Saint
Peter
)
alwayes
to
give
answer
to
every
one
that
asketh
you
a
reason
And
by
this
we
shall
be
the
better
fitted
to
these
four
necessary
duties
1
of
examining
-
2
Of
examining
our selves
before
we
heare
the
word
,
and
receive
the
sacrements
.
-
3
Of
admonishing
our
brethren
,
which
we
cannot
doe
,
unlesse
we
be
fitted
-
4
Of
adhering
to
the
truth
.
Because
being
children
we
doe
imbibere
errcres
,
ergo
exuendi
sunt
et
induendaveritas
,
we
drink
in
errours
,
which
must
be
shaken
of
,
and
our
loynes
must
be
girt
with
truth
.
The
Heathen
man
adviseth
us
,
that
in
all
our
actions
we
propound
to
our selves
Cui
bono
.
What
good
will
arise
by
that
we
goe
about
?
In
this
certainly
the
fruit
is
great
,
diverse
wayes
.
-
1
It
will
be
acceptable
to
God
to
spend
our
hours
in
his
service
.
-
2
We
shall
learn
hereby
to
know
God
and
his
son
Jesus
Christ
.
Whom
to
-
3
It
will
procure
length
of
happy
dayes
in
this
life
.
-
4
Lastly
the
fruit
of
it
is
holines
,
and
the
end
everlasting
life
.
Now
〈◊〉
the
fruit
is
so
great
,
we
are
to
take
especial
care
,
that
the
hours
we
spend
in
this
exercise
,
be
not
lost
,
and
so
we
be
deprived
of
the
fruit
.
For
as
in
natural
Philosophy
it
is
held
a
great
absurdity
,
ut
aliquid
frustra
fiat
,
that
any
thing
be
done
in
vain
,
or
to
no
purpose
,
and
in
morall
ut
sit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
there
be
a
vain
and
fruitlesse
desire
,
so
in
divinity
much
more
.
S.
Paul
useth
it
as
an
argument
to
the
corinthians
to
prove
the
resurrection
,
that
if
there
should
be
none
,
then
both
his
preaching
and
their
faith
were
in
vain
.
And
in
another
place
,
he
did
so
forecast
his
manner
of
the
conversion
of
the
gentiles
ne
forte
currat
in
But
the
word
of
God
cannot
be
in
vain
in
three
respects
.
-
1
In
respect
of
it self
.
-
2
In
respect
of
the
Catechist
.
-
3
In
respect
of
the
Catechized
.
1
In
respect
of
it self
it
cannot
be
in
vain
.
For
God
himself
maintaineth
the
contrary
.
2
Nor
can
it
be
in
vain
,
in
respect
of
the
Catechizer
,
or
him
that
delivereth
it
.
I
have
laboured
in
vain
(
saith
the
Prophet
)
I
have
spent
my
strength
for
nought
and
in
〈◊〉
:
yet
surely
(
mark
that
)
my
judgement
is
with
the
Lord
,
and
my
work
with
my
God
.
The
paines
which
the
Catechizer
takes
,
is
not
in
vain
,
because
God
(
seeing
he
hath
done
his
part
)
will
accept
of
his
endeavours
,
though
his
〈◊〉
reject
and
3
Lastly
,
it
cannot
be
in
vain
to
the
Catechized
.
If
we
come
to
heare
with
a
good
CHAP.
II.
The
duty
of
the
catechized
.
1.
To
come
,
and
that
1.
with
a
right
intent
,
2.
willingly
,
3.
with
preparation
,
which
must
be
,
1.
in
fear
,
2.
by
prayer
.
Other
rules
for
coming
,
1.
with
fervency
,
2.
with
purity
of
heart
,
3.
in
faith
,
4.
frequently
.
The
second
duty
to
hear
or
hearken
.
The
necessity
of
hearing
.
The
manner
,
1.
with
reverence
,
2.
with
fervour
of
spirit
,
3
,
with
silence
,
4.
without
gazing
.
5.
heare
to
keep
.
How
the
word
must
be
kept
in
our
hearts
,
1.
by
examination
,
2.
by
meditation
,
3.
by
conference
.
Now
that
it
may
be
the
more
fruitful
,
two
duties
in
this
text
are
required
of
them
:
〈◊〉
come
,
The
first
duty
required
is
,
to
come
to
Church
.
Our
presence
must
be
the
1
And
yet
our
coming
to
Church
will
availe
us
little
,
if
we
come
as
they
did
of
Venite
come
.
For
to
come
onely
at
Gods
call
,
and
not
well
qualified
,
is
no
more
then
the
Centurions
servant
did
at
his
command
;
therefore
in
so
coming
we
shall
do
God
no
great
service
.
The
people
went
three
dayes
journey
into
the
wildernesse
after
Christ
.
And
there
2
But
we
are
not
only
to
come
,
but
to
come
Libenter
with
a
willing
minde
,
to
be
bettered
by
our
coming
,
not
to
heare
newes
,
as
the
Athenians
,
nor
as
〈◊〉
to
Christ
,
diligenter
&
ardenter
with
diligence
and
zeale
.
de
ventre
,
an
idle
man
thinks
of
nothing
but
his
belly
.
And
another
,
Nihil
in
sancto
proposito
otio
deterius
est
,
nothing
hinders
holy
intentions
more
then
〈◊〉
.
Nor
the
spirit
of
sloth
.
The
Prophet
tells
the
Jews
,
The
Lord
hath
covered
you
with
a
spirit
of
slumber
,
and
hath
shut
up
your
eyes
.
If
a
man
have
not
a
minde
to
go
to
3
Now
forasmuch
as
we
know
,
that
every
comer
is
not
welcome
,
but
he
that
And
this
every
one
ought
firmly
to
beleeve
,
that
whosoever
intends
to
be
an
Auditor
must
hear
upon
this
consideration
to
make
use
of
his
hearing
,
in
the
course
of
his
life
,
and
put
in
practise
what
he
hears
.
The
Psalmist
saith
,
That
a
young
man
must
rule
Our
Saviour
called
the
doctrine
of
the
Pharisees
Leaven
:
and
Christian
doctrine
If
it
be
not
so
with
us
:
but
that
we
hear
continually
without
preparation
or
practise
,
there
is
a
bitter
place
against
us
,
we
shall
be
like
roots
,
bearing
gall
and
wormwood
,
-
1.
Praeparate
in
timore
,
prepare
your
hearts
in
fear
.
Take
heed
to
thy
feet
(
saith
the
Preacher
)
when
thou
entrest
into
the
house
of
God
.
That
is
,
come
not
to
Gods
-
2.
Another
reason
that
we
should
be
qualified
with
fear
when
we
come
,
is
,
That
In
〈◊〉
.
Preparation
by
prayer
,
is
the
other
main
point
〈◊〉
〈◊〉
our selves
,
before
we
come
:
and
indeed
it
is
the
salt
that
seasons
all
holy
duties
.
King
〈◊〉
(
as
Averte
oculos
,
Turne
away
mine
eyes
from
beholding
vanity
.
And
when
he
grew
dull
in
spirit
,
Quicken
thou
me
.
With
these
and
the
like
we
must
prepare
our selves
.
Now
as
these
are
the
two
rules
for
preparation
,
so
are
there
four
other
for
our
coming
.
-
1
Venite
〈◊〉
,
in
fervore
spiritus
,
with
fervency
of
spirit
.
Our
coming
must
not
be
cold
,
not
Luke-warm
,
like
the
Church
of
Laodicea
:
lest
we
be
spued
Nullum
est
〈◊〉
〈◊〉
tale
sacrificium
,
quale
est
〈◊〉
〈◊〉
.
〈◊〉
no
sacrifice
-
2.
Venite
in
puritate
cordis
.
Our
coming
must
be
also
in
purity
of
〈◊〉
.
K.
David
asketh
the
question
,
who
shall
ascend
to
the
hill
of
the
Lord
,
or
who
shall
rise
up
in
-
3
Venite
in
fide
.
Come
with
the
garment
of
faith
too
.
If
thou
〈◊〉
beleeve
,
all
-
4
Venite
frequenter
.
Being
fortified
with
faith
,
〈◊〉
frequently
and
often
,
then
you
cannot
come
too
oft
.
Not
upon
the
solemne
fast
only
,
once
a
moneth
perhaps
〈◊〉
,
queramus
〈◊〉
.
Saith
Barnard
.
If
we
mean
not
seek
God
in
vain
,
seek
him
first
truly
,
and
then
often
and
with
perseverance
and
diligence
.
For
delectatio
,
〈◊〉
etdiligentia
ex
se
〈◊〉
,
seque
necessario
consequuntur
delight
love
and
diligence
doe
mutnally
and
necessarily
follow
one
another
.
Being
thus
prepared
and
qualified
,
when
we
come
,
we
shal
be
fitter
for
the
second
part
of
this
Text
,
Auscultate
.
Hearken
.
which
is
the
second
part
.
2.
Auscultate
mihi
,
hearken
unto
me
.
He
that
hath
ears
to
hear
let
him
hear
,
saith
-
1.
〈◊〉
〈◊〉
〈◊〉
.
Hear
with
fear
and
reverence
,
not
with
too
〈◊〉
〈◊〉
〈◊〉
,
when
thou
hearest
,
that
God
is
gracious
,
mark
what
thou
art
to
〈◊〉
:
and
when
thou
hearest
that
he
is
just
,
mark
what
thou
art
〈◊〉
to
fear
,
that
stirred
up
by
the
love
and
fear
of
God
,
thou
mayest
keep
his
law
.
There
was
a
great
punishment
inflicted
on
them
in
the
law
,
that
offended
against
this
duty
.
The
man
that
will
do
〈◊〉
,
and
will
not
hearken
to
the
Priest
that
standeth
to
minister
before
the
Lord
thy
God
,
&c.
even
that
man
shall
die
.
When
the
Apostles
did
break
bread
-
2.
Again
〈◊〉
〈◊〉
〈◊〉
&
〈◊〉
〈◊〉
,
with
cheerfulnesse
of
spirit
,
not
〈◊〉
.
Non
〈◊〉
〈◊〉
〈◊〉
coelorum
,
neo
otio
&
〈…〉
,
saith
〈◊〉
,
the
kingdom
of
heaven
is
not
the
lot
of
sleepers
,
nor
is
the
blessednesse
of
eternity
promised
to
those
that
are
〈◊〉
with
idlenesse
and
sloth
.
-
3.
Auscultate
in
silentio
,
in
silence
without
talking
.
There
is
a
time
to
be
silent
,
-
4.
The
next
is
,
〈◊〉
〈◊〉
aberratione
oculorum
,
hearken
without
gazing
.
Our
eyes
must
not
〈◊〉
every
where
,
as
if
we
were
in
a
market-place
.
We
see
the
Disciples
-
5.
Lastly
,
Auscultate
ut
retineatis
,
Hearken
to
keep
,
not
to
forget
what
you
〈◊〉
virtus
〈◊〉
a
retentive
faculty
makes
a
hearer
compleat
.
Blessed
are
they
(
saith
On
the
contrary
,
If
any
be
a
hearer
of
the
word
,
and
not
a
〈◊〉
,
he
is
like
unto
a
Among
the
Schoole-men
there
is
an
opinion
quod
cor
non
facit
non
fit
,
that
which
And
that
we
may
do
this
the
better
,
there
are
three
things
required
in
us
.
1.
Examination
.
2.
Meditation
.
3.
Conference
.
1.
For
the
first
,
it
is
to
be
done
by
following
our
Saviours
counsel
,
Searching
the
Meditation
is
the
second
duty
.
We
are
to
meditate
and
ruminate
,
as
well
upon
the
things
we
hear
,
as
upon
those
we
read
.
S.
Paul
,
after
he
had
prescribed
rules
to
Timothy
Finally
brethren
,
&c.
think
on
these
things
.
The
reason
is
given
by
S.
Augustine
,
Quod
habes
,
cave
ne
perdas
,
take
heed
thou
lose
not
that
which
thou
hast
gotten
by
reading
and
hearing
.
If
we
onely
hear
and
reade
,
and
think
not
afterward
upon
it
,
it
is
to
be
feared
that
we
shall
not
be
bettered
by
that
which
we
have
either
read
or
heard
.
This
duty
hath
ever
been
in
practise
with
the
Saints
of
God
.
Isaac
went
out
into
the
fields
to
meditate
.
The
last
duty
is
conference
.
And
this
is
done
,
either
,
First
,
by
Auditors
among
themselves
.
Or
Secondly
,
with
the
Priest
and
learned
.
The
first
we
have
in
the
Prophet
Malachi
:
They
that
feared
the
Lord
,
spake
often
one
to
another
(
yet
not
Now
(
as
the
Prophet
speaks
)
Hic
est
omnis
fructus
ut
auferatur
peccatum
,
this
is
〈◊〉
pietas
,
bastard
religion
,
which
hath
specious
shews
of
true
〈◊〉
.
Seeing
then
that
preaching
and
catechizing
may
fail
,
and
that
,
as
our
Saviour
〈◊〉
necessarium
,
let
us
hear
it
,
and
God
in
it
.
Lest
CHAP.
III.
Of
Religion
in
general
,
and
the
foundations
of
it
.
The
four
first
steps
.
1
We
must
come
to
God
,
as
the
onely
way
to
true
happinesse
.
No
happinesse
in
riches
proved
by
divers
reasons
.
Nor
in
Honour
.
Nor
in
pleasure
.
Nor
in
moral
vertue
.
Nor
in
contemplation
.
General
reasons
against
them
all
,
that
felicity
cannot
be
in
any
of
them
.
1
because
they
cannot
satisfie
.
2
They
are
not
perpetual
,
but
uncertain
.
In
God
onely
is
true
happinesse
to
be
found
.
THe
work
of
Religion
whereof
we
are
to
treat
,
is
compared
by
our
Saviour
to
a
structure
or
building
,
and
the
teacher
to
a
Master
builder
by
the
Apostle
,
and
the
Principles
of
Religion
to
a
foundation
.
Now
in
a
building
the
principal
care
ought
Now
to
finde
when
we
have
a
firm
foundation
,
we
are
to
examine
,
1.
Whether
the
grounds
of
Religion
be
true
or
false
.
2.
Whether
warranted
by
Scripture
?
3.
How
we
know
that
there
is
a
God
.
4.
What
regard
God
hath
of
Man
.
But
they
which
without
further
examination
presuppose
these
for
granted
,
build
no
deeper
then
the
earth
,
leave
advantage
to
the
adversary
.
And
we
know
that
many
have
undermined
the
very
foundations
,
affirming
boldly
,
that
there
is
no
God
.
Insomuch
as
the
Devil
bringing
his
floods
and
storms
hath
shaken
the
dearest
of
〈◊〉
children
.
And
therefore
that
we
may
begin
at
the
hard
Rock
,
we
will
ask
these
four
questions
.
-
1.
An
sit
〈◊〉
?
whether
there
be
a
God
.
And
this
is
against
the
〈◊〉
.
-
2.
An
curam
gerat
mortalium
,
whether
he
have
a
care
of
man
,
and
such
a
care
,
as
that
he
would
give
him
his
word
,
to
reward
the
good
,
and
punish
the
evil
,
against
the
semi-Atheists
,
the
Epicures
.
-
3.
An
Scripturae
〈◊〉
sint
〈◊〉
verbum
,
whether
the
Scriptures
we
use
,
〈◊〉
〈◊〉
true
Word
,
against
Turks
and
Pagans
.
-
4.
An
ex
hoc
verbo
vere
sit
fundata
religio
〈◊〉
,
whether
the
Scripture
being
Gods
Word
,
our
religion
be
truly
grounded
upon
it
,
against
Jews
and
Hereticks
.
For
the
first
and
second
,
our
warrant
and
direction
is
from
the
Apostle
.
He
〈◊〉
-
1.
That
the
end
and
fruit
of
our
religion
is
to
come
to
God
.
-
2.
That
the
means
to
attain
to
that
end
or
fruit
is
by
beleeving
.
-
3.
That
we
must
beleeve
concerning
God
these
two
things
,
viz.
First
,
Esse
Deum
,
that
there
is
a
God
.
Secondly
,
Bonis
bonum
tribuere
,
malis
malum
,
that
he
giveth
good
things
to
the
good
,
and
evil
to
the
wicked
.
1.
That
the
end
and
fruit
of
our
religion
is
to
come
to
God
,
is
the
first
step
.
There
Nudus
,
Miser
,
Naked
,
Wretched
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
feeble
creature
,
a
true
embleme
of
infirmity
,
and
the
like
.
So
that
happinesse
not
being
in
man
himself
,
it
must
needs
accrew
to
him
by
coming
to
some
other
thing
,
that
is
,
to
God
.
It
is
true
and
undeniable
,
that
while
man
kept
Gods
Commandements
,
and
submitted
his
wisdom
to
Gods
will
,
he
was
partaker
of
Gods
goodnesse
,
and
in
the
state
of
happinesse
.
But
disobeying
his
will
,
and
departing
from
him
,
he
became
miserable
many
wayes
.
For
first
he
fell
into
sin
.
Secondly
,
into
shame
.
Thirdly
,
into
fear
.
Fourthly
,
into
travel
,
care
,
and
vexation
,
of
body
and
minde
.
Fifthly
and
lastly
,
into
death
,
lost
all
his
former
happinesse
,
and
fell
into
a
sea
of
misery
and
infelicity
,
which
cannot
be
repaired
,
but
by
coming
again
to
God
.
There
are
some
of
several
opinions
,
that
think
a
man
may
enjoy
true
felicity
in
this
world
,
and
of
himself
,
without
having
an
eye
to
God
.
They
may
be
reduced
to
five
sorts
.
-
1.
Worldlings
conceive
true
felicity
to
consist
in
wealth
.
-
2.
Polititians
in
honour
.
-
3.
Epicures
in
pleasure
.
-
4.
Stoicks
in
moral
vertues
.
-
5.
Platonicks
〈◊〉
contemplation
.
Against
these
severally
in
order
we
shall
make
some
exceptions
.
1.
Riches
are
not
the
Summum
bonum
.
1.
Wealth
is
not
to
be
desired
in
regard
of
it self
,
but
onely
to
supply
the
〈◊〉
of
nature
,
as
food
,
raiment
,
&c.
to
preserve
Nature
from
sailing
or
decaying
,
or
to
repair
or
amend
it
,
but
not
to
bring
it
to
a
higher
estate
,
above
Nature
,
for
that
riches
cannot
effect
,
but
that
which
is
true
felicity
can
do
both
.
2.
The
end
of
man
is
better
then
man
it self
,
but
these
are
worse
then
man
;
for
a
man
for
his
life
will
give
the
whole
world
.
If
he
were
possessour
of
all
the
wealth
in
the
world
,
he
would
part
with
it
to
save
his
life
.
The
devil
could
say
,
skin
for
skin
,
and
all
that
a
man
hath
will
he
give
for
his
life
.
3.
It
were
strange
,
that
happinesse
should
consist
in
that
,
of
which
,
much
dispute
hath
ever
been
,
whether
it
be
good
or
evil
.
Seneca
saith
,
Semper
eguerunt
interprete
,
the
resolution
is
yet
to
make
.
4.
They
cannot
make
a
man
good
that
is
possessour
of
them
,
though
they
make
him
great
.
5.
The
Coelestial
Creatures
are
blessed
and
happy
,
though
they
enjoy
them
not
.
6.
They
are
not
alwayes
profitable
,
but
sometimes
hurtful
.
7.
If
it
should
be
granted
that
true
felicity
consists
in
them
,
then
men
should
not
be
esteemed
by
what
they
are
;
but
by
that
they
possesse
:
and
then
a
mans
full
bag
is
better
then
himself
.
8.
The
goodnesse
of
riches
consists
in
the
use
and
spending
of
them
,
and
by
that
reason
,
summa
esset
foelicitas
,
in
discedendo
a
foelicitate
,
a
mans
chief
happinesse
were
to
part
with
his
felicity
.
9.
As
no
man
esteems
the
goodnesse
of
a
sword
by
the
richnesse
of
the
〈◊〉
,
or
a
horse
by
his
trappings
,
so
neither
can
a
man
be
judged
good
by
the
abundance
of
his
wealth
.
In
these
respects
Wealth
or
Riches
cannot
be
true
happinesse
.
2.
Happinesse
is
not
found
in
Honour
.
1.
For
Philosophers
themselves
say
,
that
Honor
est
virtutis
umbra
,
Honor
is
but
the
shadow
of
vertue
,
and
we
know
,
that
we
ought
to
follow
the
substance
(
which
is
vertue
)
and
leave
the
shadow
.
2.
In
Honour
,
there
must
be
as
well
the
Honourer
as
the
Honoured
:
and
of
necessity
,
there
are
more
Honourers
then
Honoured
:
so
that
there
are
many
unhappy
,
and
but
few
in
felicity
:
if
honour
should
be
happinesse
.
3.
As
men
may
be
honoured
by
some
,
so
they
are
despised
and
envied
by
others
,
therefore
men
in
honour
are
foelices
in
parte
,
happy
in
part
onely
,
and
therefore
not
truly
happy
.
4.
If
it
be
objected
,
that
if
men
be
not
honoured
by
all
,
that
are
honore
digni
worthy
of
honour
,
it
is
their
faults
that
should
honour
them
;
this
brings
us
back
to
the
first
answer
,
That
honour
is
but
the
shadow
of
vertue
,
and
therefore
not
happinesse
it self
.
5.
Honour
is
good
,
if
it
were
sine
sera
&
clave
,
without
lock
or
key
,
without
dependance
,
which
it
is
not
;
for
honour
dependeth
upon
other
mens
mouths
,
and
hath
no
stability
.
Now
that
felicity
,
which
is
as
mutable
as
a
Camelion
,
cannot
be
true
happinesse
.
We
see
it
to
be
true
in
our
Saviour
,
for
by
the
same
people
that
he
was
honoured
in
a
triumph
to
Jerusalem
,
within
few
dayes
after
he
was
led
in
a
disgraceful
manner
to
be
crucified
.
Therefore
in
Honour
consists
no
true
happinesse
.
3.
In
Pleasure
,
there
can
be
no
true
felicity
.
1.
The
very
frame
of
the
body
speaks
against
it
:
for
there
are
but
two
parts
of
it
,
(
as
the
Epicures
hold
)
capable
of
it
.
1.
For
the
one
they
wisht
to
be
like
Cranes
.
And
for
the
other
like
Sparrows
.
2
Seeing
man
is
spiritual
and
intellectual
,
and
pleasure
sensible
,
in
following
delight
,
he
descends
to
a
thing
inferior
to
himself
,
but
felicity
must
be
in
summo
,
above
him
.
Seneca
wished
rather
to
have
been
unborn
then
to
have
been
born
to
this
end
,
Super
lectum
jacere
vinum
potare
&c.
As
the
Prophet
hath
it
,
To
lie
in
bed
,
3
Man
should
be
more
miserable
then
the
beast
,
if
pleasure
should
be
his
end
.
For
Apage
〈◊〉
〈◊〉
latebras
querit
,
Away
with
such
happinesse
as
hides
it self
in
corners
.
they
vse
pleasures
openly
and
freely
,
while
man
is
ashamed
to
vse
some
pleasures
in
publike
view
.
Again
thy
do
it
without
remorse
of
conscience
,
and
man
after
the
act
of
pleasure
is
〈◊〉
in
conscience
;
yet
no
man
will
say
,
that
beasts
have
true
felicity
.
4
Again
,
the
Philosophers
hold
,
that
pleasure
without
moderation
is
not
good
;
Temperantia
est
abstinentia
a
voluptatibus
,
Temperance
(
defined
)
is
abstinence
from
pleasures
:
so
that
if
pleasure
be
true
felicity
,
and
that
without
moderation
it
is
not
good
,
then
it
follows
that
abstinence
from
felicity
,
is
〈◊〉
,
and
that
he
is
continent
who
abstaineth
from
felicity
.
5.
Plutarch
is
confident
,
that
if
an
Epicure
knew
that
he
had
but
one
hour
to
live
,
and
were
put
to
his
choice
,
whether
he
would
spend
that
hour
in
sport
and
pleasure
,
or
do
some
notable
act
to
eternize
his
name
,
that
he
would
make
election
of
the
latter
,
and
thereby
condemn
his
own
opinion
of
felicity
in
pleasure
himself
.
No
true
felicity
then
in
pleasure
.
4.
Nor
yet
in
Vertue
.
1.
The
vertues
in
which
the
Stoicks
place
felicity
are
meerly
morall
,
and
they
are
onely
to
pacifie
the
disordered
passions
of
the
minde
,
our
affections
:
and
the
pacifying
of
them
is
to
bring
ease
to
our
actions
:
and
every
action
〈◊〉
propter
finem
,
for
some
end
:
there
being
therefore
other
ends
besides
these
,
there
is
no
felicity
in
them
.
2.
Every
vertue
hath
its
severall
use
,
as
Justice
to
preserve
peace
,
fortitude
to
procure
peace
,
and
the
like
:
therefore
these
have
further
ends
then
for
themselves
,
and
so
are
not
true
felicity
.
3.
Prudence
(
accompted
by
them
the
prime
vertue
)
is
nothing
but
to
direct
us
to
the
end
,
and
is
not
the
end
it self
:
therefore
not
felicity
it self
.
In
Vertue
then
no
true
felicity
.
5.
Neither
in
contemplation
.
1.
For
it
is
an
absurd
thing
in
nature
,
that
any
thing
should
be
long
in
getting
,
and
short
in
fruition
or
enjoying
:
but
contemplation
is
ever
in
getting
,
so
that
it
cannot
be
long
in
fruition
:
therefore
no
felicity
in
it
.
2
,
Our
contemplation
is
onely
in
posse
,
in
what
may
be
,
and
to
be
happy
is
〈◊〉
in
actum
,
to
be
drawn
into
action
,
but
to
say
that
this
posse
may
be
brought
to
a
perfect
act
,
were
absurd
;
for
there
is
no
man
can
say
,
there
is
nothing
but
I
know
it
.
3.
By
their
own
confession
,
we
know
not
the
essential
form
of
any
,
no
,
not
of
the
most
vile
Creature
,
and
we
are
ignorant
in
most
familiar
things
to
us
:
and
how
much
more
dim
and
unperfect
is
our
knowledge
in
more
divine
natures
,
and
in
God
himself
,
of
whom
we
know
nothing
but
by
privation
:
as
that
he
is
not
finite
,
and
comprehensible
and
the
like
.
4.
They
testifie
of
themselves
that
they
know
nothing
.
Hoc
〈◊〉
〈◊〉
,
me
nihil
scire
,
said
Socrates
,
this
one
thing
onely
I
know
,
that
I
know
nothing
.
Aristotle
confest
that
he
had
spent
his
time
,
and
had
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Owls
eyes
in
contemplating
heavenly
essences
.
Simonides
that
the
more
he
contemplated
on
Gods
essence
,
the
farther
off
he
confest
himself
to
be
.
Heraclitus
cryed
out
,
In
〈◊〉
est
,
it
is
so
deep
I
cannot
sound
it
.
And
maxima
pars
〈◊〉
quae
scimus
,
est
minima
〈◊〉
quae
ignoramus
,
the
greatest
part
of
that
we
know
,
is
the
least
part
of
that
we
know
not
.
No
felicity
then
in
contemplation
.
Thus
much
for
particular
exceptions
against
these
opinions
of
felicity
,
now
generally
against
them
all
demonstrative
.
That
there
is
no
true
happinesse
in
any
thing
besides
God
.
The
Philosophers
propound
two
things
in
their
〈◊〉
.
1.
Terminus
appetitus
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
contentednesse
or
satisfaction
of
the
appetite
.
2.
Perpetuity
or
continuance
of
that
satisfaction
.
1.
To
come
to
any
thing
but
to
God
,
non
facit
terminum
appetitui
,
it
satisfieth
not
our
appetite
,
for
ut
ponatur
terminus
appetitui
,
to
set
a
bound
to
our
appetite
there
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
contentednesse
.
And
this
cannot
be
without
satisfaction
.
Nor
can
any
thing
satisfie
the
appetite
,
but
God
alone
,
because
it
was
ordained
to
receive
God
:
all
the
world
is
too
little
to
fill
it
.
Saint
Augustine
saith
,
Domine
,
tu
fecisti
me
propter
te
,
nec
quiescat
anima
mea
,
donec
veniat
ad
te
,
Lord
thou
hast
made
me
for
thee
,
and
my
soul
will
not
be
satisfied
till
it
come
to
thee
.
For
without
God
there
is
〈◊〉
universal
good
,
therefore
some
want
,
and
consequently
a
desire
to
have
that
which
is
wanting
,
and
the
appetite
being
unsatisfied
,
unquietnesse
followeth
,
and
so
no
felicity
.
2
This
is
apparant
in
the
example
of
riches
,
and
the
desire
of
them
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Desire
and
appetite
hath
its
name
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
word
expressing
an
earnest
motion
;
ardere
,
flagrare
cupiditate
,
to
burn
,
or
flame
with
〈◊〉
:
in
which
re
:
spect
it
is
called
ardens
appetitus
,
an
ardent
desire
.
Now
if
a
man
heap
never
so
much
wood
upon
a
fire
,
though
at
the
first
it
seeme
to
put
it
out
,
yet
by
little
and
little
the
fire
waxeth
bigger
by
reason
of
it
,
and
is
as
apt
to
receive
more
wood
,
as
it
was
in
the
beginning
.
And
so
it
fares
in
the
desire
of
riches
,
the
more
matter
is
ministred
,
the
lesse
the
desire
is
quenched
,
but
still
encreaseth
till
it
come
to
be
infinite
.
Quomodo
ejus
sitim
extingues
,
cujus
sitis
expatu
crescit
?
How
then
will
you
quench
his
thirst
,
who
the
more
he
drinks
,
the
more
he
may
.
Therefore
there
is
no
worldly
thing
that
can
satisfie
mans
appetite
.
Riches
were
not
made
to
fill
a
mans
minde
,
no
more
then
Learning
to
fill
a
bag
,
or
the
ayre
to
satisfie
an
hungry
belly
.
3.
Presuppose
that
the
minde
could
be
capable
to
receive
or
be
satisfied
with
riches
,
yet
are
they
not
proper
to
the
soul
of
man
:
and
the
rule
is
Oportet
〈◊〉
〈◊〉
desideranti
,
That
which
is
principally
desired
should
ever
be
given
to
the
desiring
.
4
But
grant
all
this
,
yet
when
a
man
hath
all
he
desireth
,
yet
he
may
have
a
new
appetite
,
and
so
,
after
he
hath
filled
one
bag
,
he
may
desire
to
fill
another
Mille
〈◊〉
errant
in
〈◊〉
agni
,
I
have
a
thousand
Lambs
feeding
in
the
mountaines
,
and
having
gotten
a
thousand
,
his
desire
goes
higher
by
degrees
,
and
saith
,
〈◊〉
est
〈◊〉
〈◊〉
,
he
is
but
a
poor
man
that
can
number
his
cattell
;
or
tell
how
many
he
hath
.
Therefore
we
may
well
conclude
,
that
all
wayes
which
tend
not
to
God
are
unnatural
,
and
so
are
all
other
desires
:
they
are
like
to
drink
to
an
hydropical
man
,
they
satisfie
not
,
but
bring
us
out
of
the
way
,
so
that
we
shall
never
come
to
our
journeys
end
,
nor
enjoy
true
felicity
by
them
.
1.
The
other
is
perpetuity
.
And
where
this
is
wanting
,
there
ariseth
fear
of
2.
The
uncertainty
of
these
things
appear
in
this
,
that
money
is
subject
to
the
violence
of
theeves
,
merchandise
to
storms
at
sea
,
cattel
to
the
rot
,
buildings
to
casualty
of
fire
,
as
casuall
are
they
all
as
uncertainty
it self
;
like
to
a
brittle
glasse
subject
to
perish
by
a
small
knock
.
Saint
Chrysostome
hath
an
excellent
Therefore
no
perpetuity
in
them
.
3.
But
in
coming
to
God
there
is
both
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
safety
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
stability
,
and
therefore
in
God
and
in
him
alone
is
true
and
perfect
felicity
,
for
as
Christ
said
to
the
Woman
of
Samaria
,
Whosoever
drinketh
of
this
water
,
shall
never
thirst
,
if
thou
wilt
have
the
water
of
life
,
go
to
the
fonte
〈◊〉
,
there
is
satiety
:
so
if
we
will
have
true
felicity
,
and
the
summum
bonum
the
chief
goodnesse
,
we
must
go
to
God
the
fountain
of
all
goodnesse
.
God
is
universale
bonum
,
primum
bonum
,
fons
boni
,
&c.
universall
good
,
the
chief
good
,
the
fountain
of
goodnesse
,
&c.
This
is
verified
by
David
,
In
thy
presence
(
saith
he
to
God
)
is
fulnesse
of
joy
,
de
republica
,
and
in
Phaedone
,
Hermes
,
Plutarch
,
Simplicius
upon
Epictetus
,
Iamblichus
de
mysteriis
,
&c
,
all
of
them
confesse
as
much
.
To
come
is
either
in
itinere
vel
in
appulsu
,
either
in
the
journey
,
or
in
the
arrival
,
and
the
last
step
is
commonly
adventus
,
the
advent
or
coming
,
so
there
is
duplex
foelicitas
,
a
two
fold
〈◊〉
,
viae
,
&
vitae
,
of
the
way
,
and
of
the
life
,
of
the
way
,
which
is
,
finis
penultimus
,
the
penult
end
,
and
of
the
life
,
which
is
finis
ultimus
the
〈◊〉
end
.
Or
as
the
Rabbins
,
there
is
foelicitas
atrii
,
&
triclinii
,
the
happinesse
of
the
porch
,
and
of
〈◊〉
parlour
,
we
attain
onely
the
former
in
this
life
,
and
so
as
children
are
accounted
freemen
,
quia
spe
liberi
,
because
free
through
hope
,
so
are
we
happy
in
this
life
,
quia
spe
foelices
,
because
happy
through
hope
,
vita
quam
hic
vivimus
,
non
est
vita
nostra
,
sed
via
ad
vitam
,
coetera
hic
habent
vitam
suam
,
the
life
we
live
here
is
not
our
life
,
but
the
way
to
life
,
other
things
have
their
life
here
.
And
therefore
Hebrews
6.
19.
the
estate
of
a
Christian
is
compared
to
a
ship
tossed
upon
the
sea
,
his
felicity
to
an
anchor
which
is
fastned
in
heaven
,
within
the
vail
,
and
hope
is
the
cable
which
holds
him
from
sinking
till
he
come
to
enjoy
the
end
of
his
fai
h.
&c.
So
that
the
felicity
of
the
Philosophers
is
disproved
,
1.
By
special
exceptions
,
2.
By
general
demonstrations
,
3.
By
experience
,
4.
By
their
own
confession
.
We
may
conlude
this
point
with
that
of
Saint
Augustin
.
Domine
〈◊〉
nos
propter
CHAP.
IIII.
2.
The
way
to
come
to
God
is
onely
by
faith
,
not
by
natural
reason
alone
,
as
the
Manichees
held
;
reasons
against
them
.
The
way
by
faith
more
certain
.
The
necessity
of
belief
.
Rules
for
coming
by
faith
.
How
to
come
to
God
.
THe
second
general
point
is
,
that
the
means
to
attain
to
the
end
(
that
is
to
come
to
God
)
is
by
faith
.
Omnis
motus
ab
appetitu
est
,
every
motion
is
prosecuted
by
desire
,
and
ut
moveatur
cognoscenda
est
via
,
we
must
know
the
way
before
we
〈◊〉
to
motion
,
for
ignoti
nulla
est
cupido
,
a
man
hath
no
lust
or
desire
to
attempt
that
whereof
he
is
ignorant
.
Therefore
in
the
first
place
the
way
must
be
known
to
go
to
God
,
before
we
can
come
to
him
.
There
are
two
wayes
to
come
to
God
,
one
held
by
Hereticks
which
is
by
the
reach
of
reason
.
2.
The
other
held
by
Christians
,
which
is
by
faith
.
1.
The
Manichees
(
as
Saint
Augustin
testifies
of
them
)
in
opposition
to
the
Catholiques
,
The
like
sectaries
are
in
our
dayes
,
who
are
called
by
the
learned
〈◊〉
,
that
must
have
a
reason
(
forsooth
)
of
every
thing
:
and
as
long
as
you
go
with
them
in
the
way
of
reason
,
they
will
keep
you
company
,
so
far
will
they
go
with
you
,
and
no
further
.
Therefore
we
are
to
prove
,
that
the
way
to
God
by
belief
,
is
most
convenient
and
necessary
,
and
that
the
way
by
reason
without
faith
is
the
worst
and
most
inconvenient
.
1
If
we
must
come
to
God
by
reason
onely
and
knowledge
,
then
it
wil
〈◊〉
follow
,
that
none
shall
be
saved
,
but
the
learned
,
and
those
of
excellent
wit
and
capacity
:
for
none
but
they
are
capable
of
demonstration
:
but
that
way
(
of
all
othe
)
is
most
inconvenient
,
that
but
few
onely
can
go
in
.
This
is
,
as
if
many
undertake
a
Journey
together
,
and
because
some
can
climbe
hedges
and
ditches
,
the
rest
must
passe
that
way
also
.
But
Gods
way
is
Via
regia
.
The
kings
high-way
.
2
Againe
,
besides
the
excellency
of
wit
and
apprehension
,
there
are
great
paines
necessarily
required
to
come
to
knowledge
:
and
many
are
so
weake
by
nature
,
that
they
cannot
take
the
pains
that
shall
be
needful
to
acquire
it
:
many
also
are
so
imployed
in
several
affairs
,
that
they
cannot
spare
somuch
time
as
is
requisit
:
and
many
(
as
we
see
by
daily
experience
)
that
bend
themselves
that
way
,
are
cut
off
before
they
can
attain
to
it
:
so
that
we
may
say
,
that
if
there
were
no
other
way
to
get
the
knowledge
of
God
but
by
reason
,
there
would
be
few
that
should
enjoy
that
felicity
:
But
God
hath
prescribed
a
more
compendious
way
:
we
need
do
no
more
,
then
beleeve
,
&
〈◊〉
〈◊〉
we
have
attained
it
.
3
And
whereas
they
object
as
Porphirie
did
to
the
Christians
of
his
time
,
that
too
much
Credulity
is
a
signe
of
levity
,
and
was
an
hindrance
to
many
in
coming
to
God
by
belief
,
we
may
1
answer
them
by
another
saying
of
their
own
.
Nemo
credulus
,
nisi
credis
stulto
aut
improbe
,
No
man
is
to
be
accounted
credulous
,
but
he
that
shall
beleeve
a
fool
or
a
knave
.
And
of
folly
and
impiety
God
must
needs
be
acquitted
,
lest
we
fall
into
Blasphemy
.
for
Deus
,
as
he
is
perfecta
veritas
perfect
truth
and
cannot
deceive
,
so
is
he
perfect
wisdom
and
perfect
righteousnesse
too
,
even
righteousnesse
,
truth
,
and
wisdom
it self
,
and
cannot
erre
,
therefore
it
is
no
danger
to
be
taxed
with
credulity
,
for
coming
to
God
by
belief
.
Now
,
that
this
way
by
beleeving
is
the
surest
and
most
certaine
way
,
cannot
be
denied
,
because
faith
is
grounded
upon
the
word
of
God
,
though
published
and
set
forth
by
man
.
And
this
appeareth
by
four
effects
or
circumstances
,
as
Origen
sets
them
down
.
-
1
As
healing
of
incurable
diseases
,
such
as
were
the
leprous
,
hydropique
paralytique
,
-
2
By
raising
and
reviving
men
from
death
.
-
3
By
shaking
the
powers
of
heaven
.
-
4.
In
that
simple
and
unlearned
men
,
in
one
hour
proved
excellent
,
and
wonderfully
skilsul
in
all
the
tongues
.
And
therefore
,
there
must
needs
have
been
a
divine
power
in
them
that
wrought
these
things
,
whereby
appeareth
the
certainty
of
the
effect
,
though
not
of
thecause
.
2
A
second
answer
to
Porphiries
objection
is
.
That
the
suspition
of
credulity
appeares
rather
in
the
way
of
reason
,
then
faith
:
because
,
-
1
There
being
two
hundred
eighty
eight
severall
opinions
of
Philosophers
,
and
every
one
of
them
having
a
reason
for
his
summum
bonum
or
felicity
,
there
must
needs
be
many
crosse
wayes
among
them
;
And
the
way
of
truth
being
simplex
&
〈◊〉
but
one
,
it
were
impossi
le
for
a
man
,
among
such
diversitie
of
opinions
to
be
in
any
certainty
,
and
therefore
necessarily
must
fall
into
the
tax
of
greater
credulity
.
-
2
Aristotle
saith
,
there
s
no
necessary
thing
without
mixture
of
contingency
in
it
:
-
3
But
chiefly
in
the
knowledge
of
prima
emia
things
that
have
the
first
being
,
they
confesse
themselves
to
be
in
the
dark
,
they
transcend
theire
understanding
,
aswell
in
respect
of
the
object
,
because
they
are
〈◊〉
immaterial
,
without
matter
,
as
of
the
fountain
or
cause
of
our
knowledge
,
because
Principia
rationis
a
sensibus
〈◊〉
,
the
senses
are
doors
letting
in
what
reason
worketh
upon
.
-
4.
And
in
Metaphysiques
Deus
&
coelestia
fensibus
non
subjiciuntur
,
God
is
above
nature
,
and
sense
can
give
no
reason
nor
rules
concerning
Coelestial
matters
:
our
reason
and
understanding
are
confounded
;
but
they
are
simple
and
unconfounded
.
Therefore
we
cannot
come
to
God
by
reason
alone
,
we
must
finde
out
some
other
way
.
-
-
1.
The
way
of
necessity
then
must
be
by
faith
.
For
take
away
belief
,
and
overthrow
-
2.
Again
he
saith
,
If
a
man
should
come
to
me
and
say
,
Shew
me
the
true
way
by
So
much
for
the
necessity
of
belief
.
In
the
way
of
Faith
,
we
are
to
observe
four
Rules
.
1.
It
was
the
Rule
of
the
Heathen
,
that
into
what
art
soever
a
Scholar
was
initiated
,
Oportet
discentem
credere
,
the
Scholar
must
beleeve
his
Master
:
for
whatsoever
good
we
receive
at
the
first
,
we
receive
it
from
our
Teachers
.
And
this
ground
,
hath
this
principle
,
Actio
perfecti
in
imperfecto
recipitur
,
we
are
imperfect
before
we
can
come
to
any
perfection
,
first
imperfect
,
then
perfect
.
Wood
receives
heat
from
fire
before
it
can
burn
and
be
fire
.
So
learners
receive
knowledge
by
faith
from
others
,
2.
When
we
have
received
by
beleef
,
then
we
may
seek
for
demonstrations
,
either
a
prieri
,
or
a
posteriori
to
confirm
our
belief
,
because
,
ut
virtutum
〈◊〉
,
ita
&
religionis
principia
quaedam
in
nobis
innata
sunt
,
some
principles
of
religion
as
of
other
vertues
are
inbred
and
natural
to
us
,
though
much
defaced
and
depraved
by
humane
corruption
:
and
principia
religionis
non
sunt
inter
se
contraria
,
the
principles
of
religion
are
not
contrary
one
to
another
,
for
then
we
should
never
come
to
any
certainty
of
true
knowledge
.
But
reason
and
religion
agree
;
and
the
true
worship
of
God
is
proved
by
the
principles
of
natural
reason
.
True
reason
is
〈◊〉
help
to
faith
,
3.
Having
thus
submitted
our selves
to
belief
,
and
strengthened
it
with
reason
,
we
must
look
for
an
higher
teacher
.
For
though
faith
be
a
perfect
way
,
yet
we
being
unperfect
,
walk
unperfectly
in
it
:
and
therefore
in
those
things
which
transcend
nature
and
reason
,
we
must
beleeve
God
onely
,
and
pray
to
him
,
that
by
the
inspiration
of
his
holy
spirit
we
may
be
directed
,
and
kept
in
this
way
.
4.
Because
this
inspiration
cometh
not
totally
at
the
first
,
all
at
once
,
we
must
grow
to
perfection
pedetentim
by
little
and
little
:
and
come
up
by
degrees
,
till
it
please
him
to
send
in
full
measure
to
us
.
Festinandum
lente
we
must
hasten
,
yet
slowly
,
and
take
heed
of
,
and
avoid
praepropera
consilia
rash
attempts
:
according
to
the
Prophets
rule
,
Qui
crediderit
non
festinabit
,
he
that
〈◊〉
shall
not
make
haste
,
And
thus
much
for
this
point
of
via
ad
Dominum
,
the
way
to
come
to
God
.
1.
By
beleeving
.
2.
By
strengthening
that
belief
.
3.
By
expecting
the
Spirit
for
our
Directer
.
4.
And
lastly
by
proceeding
by
degrees
,
in
a
right
path
.
CHAP.
V.
3
That
we
must
beleeve
there
is
a
God
.
Misbelief
in
four
things
,
1.
Autotheisme
,
2.
Polytheisme
.
3.
Atheisme
.
4.
Diabolisme
.
The
reasons
of
Atheists
,
answered
.
Religion
upholds
all
states
.
The
original
of
Atheisme
,
from
1.
Discontent
.
2.
Sensuality
.
THe
third
point
is
:
that
we
must
believe
there
is
a
God
.
This
is
our
third
station
or
journey
:
for
our
better
preparation
and
strengthening
wherein
,
we
are
to
note
four
obstacles
or
errors
,
which
the
Devil
layes
in
our
way
.
Misbelief
seen
in
four
points
.
The
first
is
Autotheisme
.
When
Adam
was
in
the
state
of
perfection
,
it
was
impossible
to
perswade
him
,
either
1.
That
he
was
a
God
,
or
2.
To
worship
any
Creature
as
God
,
or
3.
To
believe
that
there
was
no
God
,
4.
Or
to
worship
the
Devil
as
a
God
.
And
therefore
he
used
all
his
art
to
deceive
him
,
and
perswaded
him
,
that
by
eating
the
Apple
his
eyes
should
be
opened
,
and
that
he
should
plainly
perceive
,
that
he
should
be
like
to
God
.
And
by
his
perswasion
he
departed
from
God
by
unbelief
and
presumption
(
to
whom
he
must
come
again
by
belief
and
humiliation
:
)
but
in
the
same
day
wherein
he
transgressed
Gods
command
,
and
followed
the
Devils
counsel
,
he
confuted
that
opinion
(
assoon
as
he
had
tasted
the
forbidden
fruit
)
by
hiding
himself
behinde
the
bush
.
So
Alexander
by
his
flatterers
perswasions
was
drawn
to
believe
himself
to
be
a
god
;
but
being
wounded
at
a
siege
,
he
cryed
,
hic
sanguis
hominem
denotat
,
his
blood
shewed
plainly
to
be
a
man
.
And
the
Emperour
Claudius
that
was
in
the
same
humour
,
being
scared
with
a
clap
of
thunder
,
fled
into
his
tent
,
and
(
hiding
himself
)
could
cry
out
,
Hic
Deus
,
Claudius
non
est
Deus
,
this
is
God
,
Claudius
is
none
.
The
second
is
Polytheisme
.
Because
God
was
a
help
to
Man
after
his
fall
,
in
making
him
garments
,
directs
him
how
to
dresse
the
earth
to
yield
him
food
,
and
gave
him
the
use
of
the
creatures
,
and
this
was
a
help
and
stay
to
man
;
the
Devil
by
a
false
inversion
struck
into
the
mindes
of
his
posterity
,
that
whatsoever
was
beneficial
to
man
,
was
his
god
:
and
so
saith
the
Philosopher
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
which
feedeth
us
,
is
a
god
:
and
so
deriving
that
good
to
the
instrument
,
which
was
proper
to
the
〈◊〉
,
many
gods
were
brought
into
the
opinions
of
men
:
as
Men
,
and
Celestial
Bodies
:
and
at
last
they
came
unto
such
an
extremity
of
absurdity
,
as
that
Cats
,
Crocodiles
,
and
many
other
unreasonable
creatures
became
to
be
worshipped
as
gods
.
The
third
is
Atheisme
.
When
this
multitude
of
Gods
grew
so
great
,
as
that
the
Quorum
nascuntur
in
hortis
numina
,
they
had
gods
growing
in
their
Gardens
:
it
soon
became
a
question
,
and
a
doubt
was
made
,
whether
there
were
a
God
or
no.
And
this
was
the
cause
(
as
some
conceive
)
why
Diagoras
first
broached
this
doubt
.
Lastly
,
Diabolisme
.
After
that
the
Devil
had
brought
the
World
thus
far
,
it
was
impossible
it
should
stay
long
there
:
therefore
to
shew
his
Master-piece
,
he
brought
himself
,
by
his
lyes
,
false
and
doubtful
Oracles
,
and
the
like
,
first
into
admiration
,
and
then
even
to
adoration
,
causing
the
people
to
worship
him
as
a
god
.
And
he
wanted
not
worshippers
,
even
of
the
most
learned
and
greatest
persons
:
As
Appollonius
,
Tyaneus
,
Jamblicus
,
and
Julian
the
Apostata
,
who
being
of
no
religion
,
fell
to
worship
the
Devil
,
and
proved
Necromancers
,
Sorcerers
,
and
Conjurers
.
The
like
successe
he
had
in
the
East
Indies
,
where
the
Gospel
was
preached
by
S.
Thomas
the
Apostle
.
The
people
in
after
ages
falling
into
contention
about
religion
,
they
grew
at
length
to
worship
him
in
an
image
called
Thor
,
and
continue
his
worship
to
this
day
.
We
shall
insist
especially
upon
the
third
Errour
,
Atheisme
.
They
which
have
stood
in
defence
of
this
errour
,
set
down
these
five
Heads
for
their
grounds
.
-
1.
That
there
was
a
time
when
there
was
no
society
among
them
,
but
that
they
wandred
promiscuously
like
〈◊〉
.
-
2.
That
by
the
wisdom
of
some
excellent
man
,
they
were
reduced
into
society
,
and
became
sociable
,
being
made
a
political
body
.
-
3.
That
to
contain
men
within
their
duties
,
and
to
preserve
this
society
,
lawes
were
enacted
.
-
4.
That
these
lawes
being
not
able
to
bridle
them
,
and
keep
them
in
order
,
another
course
was
invented
:
which
was
,
to
perswade
men
,
that
there
was
〈◊〉
〈◊〉
;
an
invisible
power
,
that
took
notice
of
mens
secret
actions
,
and
would
punish
them
for
their
offences
,
either
in
this
life
,
or
hereafter
,
and
that
severely
,
as
well
in
soul
as
body
.
This
they
say
,
but
prove
nothing
,
and
yet
themselves
will
yeeld
to
nothing
,
nor
be
perswaded
to
any
thing
without
great
proofs
and
demonstrations
,
and
so
condemn
themselves
by
their
own
practise
.
Nor
can
they
alledge
reason
or
authority
,
all
these
grounds
being
false
.
For
first
,
if
there
were
Nomades
,
such
kinde
of
people
,
as
they
alledge
,
yet
they
became
so
,
not
generando
,
by
creation
,
but
degenerando
,
by
degenerating
from
that
whereunto
they
were
created
:
either
being
outlawed
by
othere
,
or
〈◊〉
themselves
from
society
,
for
some
notable
offence
committed
by
them
.
2.
That
a
society
was
made
from
these
Nomades
,
is
as
untrue
:
for
〈◊〉
a
〈◊〉
〈◊〉
est
animal
politicum
.
Of
himself
man
is
naturally
a
〈◊〉
and
sociable
creature
:
and
political
societies
began
first
in
Families
,
and
from
Families
they
〈◊〉
to
Villages
,
and
from
them
to
Cities
,
&c.
3.
Lawes
were
made
after
Religion
,
Religion
was
long
before
Lawes
,
as
the
very
Poets
and
other
Heathen
Writers
testifie
.
For
in
〈◊〉
time
there
was
Religion
,
and
yet
no
Laws
other
then
the
wils
and
pleasures
of
Princes
,
known
then
:
and
their
own
stories
testifie
,
that
Lawes
came
into
the
World
1000
years
after
Religion
.
But
when
men
began
to
degenerate
,
and
that
Religion
became
too
weak
,
not
powerful
enough
to
keep
such
bruitish
people
with
in
their
bounds
;
then
were
Laws
enacted
,
to
be
as
bridles
to
untamed
and
unruly
horses
.
But
more
particularly
of
these
.
1.
The
universality
of
the
perswasion
of
the
worship
of
God
,
is
not
onely
written
in
the
heart
of
every
man
,
but
it
is
confirmed
by
the
consent
of
all
History
;
for
there
is
no
History
but
it
describes
as
well
the
Religion
,
as
the
manners
of
the
people
,
and
therefore
it
is
impossible
to
be
the
invention
of
man
.
As
for
instance
.
The
Nations
and
Countreys
that
have
been
discovered
within
these
hundred
years
,
by
the
Spaniards
and
Portugals
in
the
Americane
part
of
the
World
,
both
in
the
South
and
West
,
which
had
no
entercourse
or
commerce
with
any
other
Nations
:
the
Natives
whereof
,
though
in
a
manner
they
seemed
barbarous
,
as
having
no
apparel
to
cover
them
,
nor
lawes
to
govern
them
,
yet
were
they
not
without
a
kinde
of
Religion
,
and
something
they
had
which
they
called
and
worshipped
as
a
god
,
though
they
had
nothing
,
but
either
natural
instinct
to
lead
and
direct
them
to
it
,
or
general
and
unquestioned
tradition
continued
from
the
first
parents
of
mankinde
.
2.
Nor
can
it
be
truly
affirmed
,
that
these
Nations
should
have
learned
their
religion
meerly
from
others
bordering
upon
them
,
in
respect
of
the
difference
and
〈◊〉
of
Religion
among
them
:
there
being
as
much
variety
therein
as
is
possible
and
without
the
least
proportion
or
likenesse
of
one
religion
to
another
;
though
in
conditions
they
be
very
like
.
But
all
inventions
will
have
some
analogy
with
the
〈◊〉
.
For
as
soon
as
the
Jewes
came
to
worship
an
invisible
thing
,
God
himself
,
all
the
Gentiles
worshipped
things
visible
,
as
the
Heavens
,
Stars
,
Planets
,
Elements
,
Birds
,
Beasts
,
Plants
,
Garlick
,
and
Onions
,
some
a
piece
of
red
cloath
hanging
upon
a
pole
,
some
,
the
thing
they
first
met
with
,
they
worshipped
all
the
following
day
:
Therefore
it
is
evident
,
that
Religion
came
not
meerly
by
Propagation
from
one
Nation
to
another
.
3.
Falsehood
can
claim
no
kindred
with
Time
,
for
truth
onely
is
Times
〈◊〉
,
or
rather
we
may
say
more
truly
,
that
truth
is
beyond
all
time
.
〈◊〉
〈◊〉
delet
dies
,
naturae
indicia
confirmat
.
Time
obliterates
the
fictions
of
〈◊〉
opinions
,
but
confirmes
the
right
and
true
〈◊〉
of
nature
.
Therefore
whatsoever
is
besides
truth
,
and
brought
in
by
mans
invention
,
or
any
other
way
,
wears
〈◊〉
,
but
〈◊〉
is
,
was
,
and
shall
be
perpetual
,
never
wears
out
.
4
If
it
be
objected
,
that
the
reason
,
why
Religion
continueth
so
long
,
is
,
because
they
are
kept
in
awe
by
it
,
that
otherwise
would
be
exorbitant
.
This
is
an
argument
against
them
,
that
make
that
objection
.
For
falsehood
and
truth
are
not
competible
,
cannot
stand
together
.
And
they
will
not
say
that
policy
is
a
fained
thing
in
a
Common-wealth
.
Therefore
if
Religion
uphold
policie
,
it
must
needs
be
true
,
and
not
fained
,
for
truth
needs
no
fained
thing
,
nor
falsehood
to
maintain
it
.
The
very
Heathen
confesse
,
that
Religion
upholds
all
politique
states
and
common-wealths
,
and
that
it
is
the
Back-bone
of
them
,
And
that
it
is
so
,
we
may
see
it
by
three
things
.
-
1
It
preserves
faith
in
mutuall
transactions
and
commerce
.
For
take
away
faith
or
fidelity
from
among
men
,
and
men
would
not
trust
one
another
.
There
would
be
no
dealings
,
no
commerce
at
all
.
-
2
It
preserves
temperance
;
for
without
Religion
,
the
head-strong
concupiscence
,
and
unbridled
affections
of
men
would
not
be
kept
in
true
temper
and
order
.
-
3
It
preserves
Obedience
,
and
submission
to
Government
;
No
people
without
Religion
would
be
subject
to
Authority
,
no
one
Country
would
obey
one
Prince
:
and
so
,
no
Kingdom
would
subsist
.
Now
concerning
the
Originall
of
Atheisme
,
the
very
persons
that
forged
it
,
and
the
just
time
and
place
of
that
forgery
cannot
easily
be
shown
.
The
person
or
first
broacher
of
it
(
as
some
conjecture
)
was
Chaem
the
youngest
son
of
〈◊〉
,
whom
the
Heathen
call
Cambyses
,
who
upon
the
Curse
of
God
and
his
father
denounced
against
him
,
began
it
.
Egypt
was
the
place
and
the
time
(
accord-to
Josephus
)
was
about
Anno
Mundi
1950.
This
man
seeing
himself
deprived
of
all
future
joyes
gave
himself
to
sensualitie
,
and
brutish
pleasures
in
this
world
,
and
began
to
teach
,
that
there
was
no
God
,
but
fell
to
worship
the
Devil
;
from
whence
he
was
called
〈◊〉
the
great
Magitian
.
This
is
the
opinion
of
some
.
But
doubtlesse
whosoever
was
the
Author
,
the
time
was
ancient
,
and
not
long
after
the
deluge
.
For
then
,
as
the
world
encreased
with
people
,
so
it
was
fruitfull
in
sin
and
impiety
.
So
that
neare
to
these
times
,
it
must
needs
take
its
originall
And
surely
,
those
things
that
were
the
true
causes
of
it
afterwards
,
doubtlesse
gave
it
the
first
being
.
Namely
,
-
1
Stomack
,
anger
,
and
desire
ofrevenge
.
-
2
Sensuality
,
and
delight
in
the
pleasure
of
this
life
,
drowning
all
thoughts
of
a
better
life
hereafter
.
1
For
the
first
,
we
may
see
it
plainly
in
Diagoras
,
who
as
Diodorus
Siculus
and
Suidas
report
of
him
,
became
an
Atheist
,
affirming
that
there
was
neither
God
,
nor
Religion
.
Because
when
he
had
written
a
book
of
verses
,
which
pleased
him
so
well
,
that
he
intended
to
publish
it
,
one
stole
the
Poeme
from
him
:
and
when
for
this
fact
,
he
was
brought
before
the
Senate
of
Athens
,
and
took
his
oath
that
he
had
it
not
,
yet
afterwards
put
it
forth
to
publick
view
,
not
in
Diagoras
name
,
but
in
his
own
.
And
because
this
perjured
person
was
not
presently
stricken
with
thunder
for
his
perjury
,
and
abusing
the
name
of
their
Gods
and
the
authority
of
the
Senate
,
Diagoras
immediatly
turned
Atheist
.
The
like
is
to
be
observed
in
Porphyrie
and
〈◊〉
,
who
at
the
first
were
Christians
,
but
for
some
wrong
done
to
them
by
some
of
the
Church
(
as
they
conceived
)
for
which
they
were
not
punished
,
became
plain
Atheists
,
though
they
were
termed
but
Apostata's
For
the
second
,
which
is
sensuality
.
This
motive
drew
Epicurus
and
his
fellows
to
be
come
Atheists
:
and
to
hold
this
brutish
opinion
that
there
came
an
extraordinary
benefit
to
them
,
because
they
might
more
freely
enjoy
their
pleasures
without
restraint
by
any
feare
of
future
punishment
.
At
the
first
they
held
with
Diagoras
,
that
there
was
no
God
.
The
main
reason
of
their
brutish
opinion
was
grounded
upon
this
;
Ede
,
bibe
,
lude
,
post
mortem
nulla
voluptas
,
there
was
no
hope
of
pleasure
after
this
life
,
because
the
soul
was
not
immortal
.
But
the
very
Heathen
contemporary
with
them
confuted
them
therein
,
and
thus
proved
the
truth
against
Epicurus
.
1
In
things
that
are
corrupted
together
,
corruption
takes
hold
of
the
one
as
well
as
the
other
,
both
at
once
:
but
in
age
,
when
the
body
is
weakest
,
the
soul
is
strongest
:
therefore
it
is
immortall
.
2
The
perfection
of
the
soule
appeareth
most
,
when
it
abstracteth
and
separateth
it
self
most
from
the
body
:
and
therefore
in
the
greatest
separation
of
all
others
which
is
by
death
,
it
will
be
most
perfect
.
3.
Saint
Augustine
saith
,
that
the
soul
is
the
subject
of
truth
,
but
no
subject
of
truth
can
decay
,
no
more
then
truth
it self
,
therefore
the
soul
is
immortal
.
But
as
Archesilaus
a
chief
Academique
,
seeing
with
what
difficulty
men
attained
to
knowledge
,
and
with
what
pains
small
learning
was
gotten
,
took
a
short
course
,
and
held
that
there
was
no
knowledge
at
all
.
So
these
Epicures
,
seeing
that
Religion
restrained
men
from
all
licentious
actions
,
and
pleasures
,
and
how
hard
a
thing
it
was
to
lead
a
Godly
life
,
took
a
short
course
,
and
held
there
was
neither
God
nor
Religion
.
And
as
a
Thief
is
desirous
to
have
the
light
put
out
,
that
being
in
the
dark
his
doings
may
not
be
seen
,
and
thereby
be
quit
and
free
from
the
reproof
and
check
of
men
:
so
do
these
desire
to
extinguish
the
light
of
Religion
,
because
they
may
take
their
pleasures
more
freely
and
not
be
lyable
to
the
check
of
Conscience
.
CHAP.
VI.
That
there
is
a
God
,
proved
.
1.
By
reasons
drawn
out
of
the
writings
of
the
Heathens
themselves
.
2.
By
the
frame
of
the
World
.
objections
answered
.
3.
By
the
beginning
and
progresse
of
arts
&c.
4.
By
the
necessity
of
a
first
mover
.
The
beginning
of
things
cannot
be
.
1.
By
Chance
.
nor
2.
By
Nature
.
5.
By
prophecies
fulfilled
.
6.
By
the
artificial
framing
the
bodies
of
all
Creatures
.
7.
By
the
soul
of
man
.
Reasons
why
so
many
Atheists
.
Natural
notions
of
a
diety
.
The
Conscience
.
8.
From
the
miserable
ends
of
Atheists
.
That
there
is
a
God
.
THus
much
for
the
Negative
:
Now
for
the
affirmative
point
,
That
there
is
a
God
:
the
belief
whereof
we
may
be
confirmed
in
by
uncorrupt
reason
,
even
from
the
writings
of
the
Heathen
themselves
.
1.
There
is
a
first
mover
,
a
first
cause
in
all
things
,
else
there
should
be
before
every
mover
another
mover
,
and
so
in
infinitum
.
And
so
of
causes
:
and
if
so
,
this
absurdity
would
follow
,
that
infinite
causes
must
have
infinite
times
to
produce
infinite
effects
.
2.
If
there
were
no
first
cause
,
all
would
be
instrumental
causes
,
and
no
principal
.
And
seeing
no
inferiour
cause
worketh
without
a
superiour
,
and
that
if
there
were
not
a
principal
and
supream
mover
of
〈◊〉
,
there
would
be
no
effects
.
Therefore
,
&c.
3.
There
is
a
Devil
,
therefore
a
God
.
There
is
a
spirit
in
the
world
set
upon
mischief
,
which
seeks
to
endamage
men
in
their
goods
,
and
quantum
fieri
potest
,
as
much
as
he
can
,
to
bring
all
mankinde
to
destruction
,
as
is
plain
in
sorcerers
and
witches
.
And
as
he
is
bent
to
the
utter
ruine
of
mankinde
,
so
he
would
have
effected
it
long
before
this
time
,
had
there
not
been
a
superiour
power
to
restrain
his
malice
.
So
that
they
were
enforced
to
beleeve
,
first
,
that
there
was
a
Devil
,
and
afterwards
esse
Deum
,
qui
ejus
potestati
resisteret
,
&
quasi
jura
daret
Tyrannidi
,
that
there
is
a
God
,
who
resists
the
Devils
power
,
and
sets
bounds
to
his
tyrannous
maliciousnesse
.
4.
Another
reason
is
from
the
frame
of
the
world
.
There
was
a
founder
of
it
,
the
old
Heathen
Poets
acknowledged
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
first
Creator
,
from
which
these
reasons
may
be
gathered
.
-
1.
Though
we
dig
long
,
and
cannot
come
to
the
root
of
a
tree
,
or
finde
out
the
head
of
a
spring
,
yet
we
know
,
the
one
hath
a
head
,
and
the
other
a
root
:
so
though
we
cannot
easily
come
to
the
knowledge
how
the
world
had
a
beginning
,
yet
sure
we
are
that
a
beginning
it
had
.
And
Damascen
reasoneth
very
demonstratively
,
that
it
had
a
beginning
,
because
it
is
alwayes
in
alteration
and
change
.
-
2.
Where
divers
things
of
great
discrepancy
in
nature
,
are
reduced
and
brought
into
a
sweet
harmony
and
concord
(
as
in
a
Lute
)
we
may
argue
and
conclude
,
that
surely
some
skilful
Musician
hath
tuned
and
accorded
them
:
So
nothing
being
fuller
of
variety
and
contrariety
of
natures
then
the
world
,
and
the
creatures
in
it
,
we
must
needs
confesse
,
when
we
see
what
agreement
,
and
sympathy
and
consent
is
among
them
,
that
some
excellent
and
skilful
one
,
hath
made
this
harmoniacal
consent
.
-
3.
Of
all
things
in
the
world
,
as
laws
,
learning
,
arts
and
the
rest
,
the
beginning
as
well
of
them
,
as
of
the
Inventors
of
them
are
known
:
for
so
the
Heathen
confesse
.
And
Plinie
hath
written
much
in
his
naturall
history
to
this
purpose
.
Diodorus
Siculus
faith
,
that
laws
came
from
the
Jews
,
and
order
in
common-wealths
from
the
Chaldeans
:
but
this
doubtlesse
came
also
originally
from
Gods
people
,
and
by
humane
reason
and
different
occasions
was
varied
from
the
first
institution
.
Now
whereas
they
object
,
that
Ex
nihilo
nihil
fit
,
of
nothing
can
nothing
be
And
for
that
they
say
,
that
we
know
not
,
whether
motus
the
motion
,
or
Movens
Seeing
then
,
that
of
every
thing
,
a
beginning
there
was
,
it
must
needs
be
from
one
of
these
three
.
1.
From
Chance
,
2.
Or
from
Nature
,
3.
Or
from
God
.
Reasons
against
Chance
.
-
1.
From
Chance
it
cannot
be
.
For
if
a
man
travail
through
a
wildernesse
or
desert
place
,
and
see
a
Cottage
or
Stye
there
,
in
his
own
reason
he
would
conceive
,
that
some
body
had
been
there
to
erect
or
set
it
up
;
and
that
it
came
not
to
be
there
forte
fortuito
by
chance
.
If
a
man
should
see
a
circumference
or
a
triangle
(
as
Aristippus
did
)
upon
the
sea
shore
,
he
would
soon
imagine
that
some
Artist
or
skilful
man
had
drawn
it
,
and
that
it
came
not
by
Chance
.
No
more
are
we
to
ascribe
the
making
of
any
thing
to
fortune
.
For
in
our
common
talk
,
the
generation
of
things
we
attribute
not
to
Chance
,
but
the
corruption
we
call
mischance
.
As
when
we
see
a
house
burnt
,
or
the
like
,
we
use
to
call
it
a
mischance
.
But
things
of
generation
and
invention
,
we
ascribe
to
art
or
counsail
.
In
the
Argonauts
of
Apollonius
,
the
silly
Countrey-man
that
saw
the
first
ship
arrive
at
Colchos
could
say
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
had
some
skilful
Pilot
to
guide
it
.
-
2.
In
fortuitis
or
things
by
chance
there
can
be
no
order
observed
,
no
more
then
in
casting
of
dice
:
but
in
the
world
there
is
a
most
excellent
order
in
all
things
,
except
in
the
actions
of
men
which
are
corrupt
and
confused
.
-
3.
Chance
and
purpose
can
never
agree
,
for
fortune
is
defined
to
be
praeter
propositum
besides
and
contrary
to
purpose
.
If
a
man
do
any
thing
of
purpose
,
it
were
absurd
to
say
that
he
did
it
by
chance
.
But
in
the
world
there
is
a
manifest
purpose
:
for
there
is
an
eye
,
and
that
eye
hath
its
object
,
that
object
its
line
,
that
line
its
medium
and
species
,
and
so
a
counsel
and
mutual
destination
.
So
that
it
is
not
from
Chance
.
Reasons
against
Nature
.
-
1.
The
beginning
was
not
from
Nature
.
If
it
were
,
then
all
things
must
be
reduced
to
it
,
and
there
must
be
a
naturall
reason
given
for
all
things
.
But
this
cannot
be
:
for
the
Philosophers
cannot
give
a
reason
in
Nature
,
for
the
ebbing
and
flowing
of
the
sea
.
For
the
colours
of
the
Rainbow
.
The
strength
of
the
neither
chappe
,
which
is
able
to
knap
in
sunder
even
Iron
it self
,
and
yet
hath
a
very
weak
upholder
.
For
the
heat
of
the
stomach
,
which
consumeth
any
meat
,
and
yet
hurteth
not
it self
,
nor
any
parts
about
it
,
and
even
the
vertues
,
they
make
them
not
all
naturall
,
but
some
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
heroicall
and
coming
from
God
.
-
2.
If
nature
were
the
beginning
of
all
things
,
then
should
nothing
be
done
against
nature
,
because
nothing
can
oppose
it self
against
the
chief
cause
.
And
if
nature
had
that
power
of
it self
to
produce
and
set
on
work
so
excellent
a
frame
as
the
world
is
,
it
would
be
of
as
great
force
to
preserve
and
continue
its
course
.
But
this
it
doth
not
,
for
we
know
that
the
sun
stood
still
at
the
command
of
Joshua
against
natures
course
,
and
the
sun
had
an
Eclypse
in
the
full
of
Seeing
then
that
the
beginnings
come
neither
from
Chance
nor
Nature
,
it
must
neceslarily
follow
,
that
all
things
had
their
beginning
from
God
,
which
we
prove
thus
.
-
1.
All
the
Prophecies
shew
,
the
same
which
foretel
things
to
come
in
plain
terms
:
of
which
things
there
was
no
reason
in
nature
:
as
that
of
Cyrus
a
hundred
yeers
before
his
birth
.
Of
King
Josiah
three
hundred
yeers
before
he
was
borne
.
And
that
of
reedifying
of
Jericho
,
five
hundred
years
almost
before
it
was
repaired
by
Hiel
:
and
all
these
in
iisdem
terminis
,
in
the
same
words
set
down
in
those
prophecies
.
The
orderly
and
artificial
framing
the
Creatures
at
the
Creation
tells
us
plainly
,
that
Nature
was
not
the
beginning
,
but
God
,
for
even
them
,
whom
neither
miracles
nor
religion
could
move
,
the
most
base
and
contemptible
Creatures
have
astonished
and
confounded
,
and
drawn
from
them
a
confession
of
a
supream
and
supernaturall
power
.
Plinie
was
astonished
at
the
little
Gnat
,
that
by
her
trunck
makes
so
great
a
noise
,
and
saith
,
that
without
a
supream
power
above
nature
that
creature
could
not
have
been
so
made
.
The
like
he
acknowledgeth
upon
the
sight
of
the
Butterfly
.
And
Galen
after
he
had
blasphemously
treated
of
the
most
excellent
parts
of
man
,
when
Now
as
we
are
taught
by
those
things
which
are
without
us
,
that
there
is
a
cause
above
Nature
,
so
likewise
by
the
things
that
are
within
us
.
For
first
we
have
a
soul
(
as
we
said
before
)
indued
with
reason
and
understanding
,
immortal
.
This
soul
then
must
either
be
the
cause
of
it self
,
or
take
its
being
from
some
other
cause
.
But
of
itself
it
is
not
the
cause
.
1.
Because
it
knoweth
not
itself
,
neither
any
parts
of
the
body
,
but
by
Anatomy
,
at
omnis
causa
novit
effectum
every
cause
(
if
it
be
reasonable
)
knoweth
its
effect
,
not
onely
after
it
is
brought
forth
,
but
before
,
and
by
what
degrees
it
is
so
produced
.
Our
father
in
begetting
,
and
our
mother
in
conceiving
,
know
not
what
is
begotten
,
what
is
conceived
:
but
,
in
causa
principali
necessario
requiritur
,
ut
cognoscas
effectum
antequam
existat
,
&
dum
est
in
producendo
,
in
the
principal
cause
it
is
of
necessity
required
,
that
it
know
the
effect
before
it
be
:
and
while
it
is
in
producing
.
2.
Again
,
after
we
are
brought
forth
,
we
cannot
command
every
part
of
us
,
as
thearteries
and
pulses
that
they
beat
not
:
and
therefore
it
is
plain
that
we
proceed
not
,
nor
are
causes
of
our selves
,
but
we
are
necessarily
to
seek
a
cause
elsewhere
.
For
as
there
is
none
in
the
world
that
hath
reason
but
man
:
so
none
above
reason
but
God
.
And
therefore
Aristotle
saith
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
3.
In
our
souls
are
certain
sparks
of
the
light
of
nature
,
principles
of
undoubted
and
infallible
truth
:
as
to
honour
our
parents
and
superiours
,
to
do
as
we
would
be
done
unto
,
to
defend
our selves
from
injuries
,
to
keep
promise
,
to
hurt
no
man
,
and
the
like
,
without
observing
whereof
,
no
society
could
be
maintained
,
among
which
this
is
one
.
That
there
is
a
God
,
and
that
he
ought
to
worshipped
.
And
howsoever
all
other
may
fail
,
yet
this
never
,
as
having
taken
deeper
impression
in
mens
mindes
(
that
are
not
come
to
the
height
of
Atheisme
)
then
the
rest
.
Insomuch
as
the
pride
of
mans
nature
which
will
stoop
and
yield
to
nothing
else
,
is
content
to
submit
to
this
,
and
will
rather
worship
a
peece
of
red
cloth
,
then
have
no
religion
at
all
.
And
this
is
so
fast
and
deeply
rooted
in
man
,
that
it
cannot
be
removed
,
unlesse
you
pluck
out
heart
and
all
.
But
then
it
is
objected
,
That
if
this
Notion
be
so
generall
,
how
comes
it
that
1.
With
Seneca
,
Mentiuntur
qui
dicunt
se
non
sentire
esse
Deum
,
nam
etsi
2.
But
a
better
answer
may
be
framed
to
this
objection
.
A
man
may
proceed
to
a
great
degree
of
hardnesse
of
heart
,
and
blinding
himself
,
yet
this
rule
must
be
observed
,
Specimen
naturae
cujuslibet
,
a
natura
optima
sumendum
est
,
the
tryal
or
essay
But
yet
,
though
their
hearts
be
fat
,
and
they
besotted
as
the
horse
and
mule
,
yet
if
God
put
his
bit
into
their
mouthes
,
those
natural
sparks
we
speak
off
,
will
break
forth
and
darknesse
will
not
be
able
to
obscure
the
light
.
And
this
is
to
be
seen
in
the
worst
of
natures
upon
these
occasions
.
-
1.
If
trouble
and
danger
assail
them
,
then
,
as
the
Persians
in
Aeschylus
that
were
routed
at
the
lake
Strymon
by
their
enemies
,
and
to
avoid
their
fury
,
must
needs
passe
the
ice
ready
to
be
thawed
with
the
suns
heat
,
or
staying
be
every
one
put
to
slaughter
:
though
before
they
held
that
there
was
no
God
,
yet
then
fell
on
their
knees
and
prayed
to
God
to
let
the
ice
bear
them
.
-
2.
If
sicknesse
lay
hold
on
them
,
then
with
Diogenes
the
Atheistical
Philosopher
being
tormented
with
the
strangury
,
they
will
detest
their
former
Atheisme
.
-
3.
Or
lastly
,
if
age
come
upon
them
,
then
with
Cephalus
(
as
Plato
hath
it
)
they
But
another
main
argument
is
this
.
There
are
in
us
naturall
notions
of
God
,
and
of
his
essence
,
therefore
we
must
of
necessity
believe
that
there
is
a
God
.
1.
There
is
a
power
in
the
soul
which
taketh
notice
of
the
difference
between
good
and
evil
,
against
Pyrrho
,
who
said
,
that
there
was
nothing
in
it self
simply
good
Now
there
must
be
a
ground
for
this
distinction
,
and
it
is
not
of
man
as
Pyrrho
would
have
it
:
for
then
every
thing
which
is
at
mans
appointment
,
must
be
good
That
there
is
a
God
,
may
be
found
from
a
maine
part
of
oursoul
,
the
Conscience
which
is
called
Gods
deputy
:
which
never
suffers
the
wicked
to
be
at
peace
or
quiet
within
themselves
,
but
they
are
ever
troubled
and
tormented
.
And
if
they
say
,
6.
Lastly
to
end
this
point
.
It
is
a
manifest
argument
to
prove
that
there
is
a
God
that
even
them
which
have
denied
this
truth
by
their
lives
God
hath
confuted
by
their
strang
and
remarkable
ends
,
so
that
some
of
them
have
bin
forced
to
confesse
him
at
their
death
.
As
Pherecydes
the
Syrian
,
being
in
his
jollity
at
a
banquet
with
his
friends
,
and
boasting
that
,
he
had
lived
long
and
yet
had
never
sacrificed
to
any
God
,
Vicisti
Galilee
.
Lucian
(
at
the
first
a
Christian
,
and
afterwards
a
blasphemous
Apostata
)
keeping
a
kennel
of
hounds
for
his
recreation
,
shut
them
up
,
and
went
abroad
to
supper
,
where
he
uttered
many
blasphemies
against
God
:
and
at
his
(
return
meeting
his
dogs
mad
,
died
miserably
being
torn
in
pieces
by
them
.
Apion
against
whom
Josephus
wrote
)
scoffing
at
the
Old
Testament
,
and
especially
against
circumcision
,
was
at
the
same
time
stricken
by
God
,
and
in
the
same
place
with
an
ulcer
,
and
was
made
a
spectacle
for
all
such
as
in
after
times
should
follow
his
example
.
And
lastly
to
(
omit
others
)
Machiavel
rotted
in
the
prison
at
Florence
,
as
the
Italian
histories
testifie
.
These
and
many
other
Atheists
,
though
they
denyed
God
in
their
life
time
,
yet
at
their
death
were
forced
to
acknowledge
and
confesse
him
.
And
therefore
as
it
was
written
upon
Zenacheribs
tomb
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
that
beholds
me
,
let
him
be
religious
,
and
acknowledge
Gods
hand
.
So
may
we
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
look
upon
these
men
and
their
end
,
and
learn
to
stand
in
aw
of
God
.
CHAP.
VII
.
The
fourth
step
,
That
God
hath
a
providence
over
man
.
Reasons
against
divine
providence
,
answerd
:
why
God
permitts
evil
:
general
reasons
for
a
providence
,
particular
reasons
from
all
sorts
of
creatures
.
That
second
causes
work
not
,
nor
produce
their
effects
of
themselves
without
God
.
That
Gods
providence
〈◊〉
to
particulars
.
That
God
is
to
be
sought
,
and
that
he
rewards
them
that
seek
him
.
Gods
care
of
mankinde
.
The
next
station
is
.
That
God
hath
a
care
of
men
,
to
reward
the
good
.
For
it
is
-
1.
That
God
hath
no
entercourse
with
man
,
but
hath
drawn
the
Heauens
as
a
Curtain
between
him
and
us
,
that
we
should
not
know
or
see
,
what
he
doth
,
nor
he
what
we
doe
.
-
2.
That
there
is
a
providence
,
but
that
it
extendeth
onely
to
general
things
,
and
so
is
a
general
providence
,
setting
in
order
second
causes
,
but
reacheth
not
to
every
perticular
individual
thing
.
-
3.
Another
opinion
granteth
a
providence
as
well
of
particulars
,
as
generals
,
but
that
it
is
idle
,
as
a
spectator
only
,
that
beholds
men
act
upon
a
stage
,
and
neither
rewardeth
,
nor
punisheth
.
-
4.
The
last
〈◊〉
,
that
as
he
hath
providence
over
both
sorts
,
as
well
particular
as
〈◊〉
neral
,
so
he
doth
not
onely
behold
,
but
reward
the
good
,
and
punish
the
evill
.
And
this
is
the
truth
,
which
Christans
hold
.
The
chief
reasons
which
they
use
to
alledg
in
maintaining
that
there
is
no
providence
at
all
,
are
cheifly
three
.
-
1
The
adversity
of
the
good
,
and
the
prosperity
of
the
wicked
.
For
say
they
,
〈◊〉
-
2.
That
although
many
abuse
the
gifts
of
God
,
yet
he
giveth
them
promiscuously
.
And
therefore
,
if
there
were
a
providence
,
the
use
of
the
gift
would
have
been
given
with
it
,
and
no
gifts
would
have
been
given
to
them
that
should
abuse
them
.
-
3.
That
the
manifold
〈◊〉
,
and
evill
effects
in
morral
and
natural
things
shew
,
that
if
there
were
a
Providence
,
God
would
not
suffer
so
many
in
either
.
1.
To
the
first
,
we
answer
.
If
a
man
were
absolutely
good
,
no
adversity
would
betide
him
,
and
if
absolutely
evil
,
no
prosperity
:
but
no
man
in
this
life
is
absolutely
good
or
evil
,
but
as
the
best
are
not
without
some
evil
,
so
the
worst
not
without
some
good
;
And
therefore
it
stands
with
the
justice
of
God
,
to
punish
that
evil
which
is
in
the
good
with
temporal
punishments
in
this
life
,
and
to
reward
the
good
which
is
in
the
wicked
,
with
temporal
blessings
:
that
he
may
reward
the
one
,
and
punish
the
other
,
in
the
other
life
.
Hence
it
is
that
saint
Augustine
,
saith
,
Domine
hic
secabic
vre
,
modo
ibi
parca
,
Lord
cut
and
burn
,
afflict
me
here
,
so
thou
spare
me
hereafter
.
We
know
what
the
Devil
,
said
to
God
,
in
Jobs
case
.
Doth
Job
serve
God
for
nought
?
Therefore
God
,
2
The
former
answer
might
have
served
to
confut
this
second
reason
:
for
as
in
onely
the
first
,
if
it
had
been
bonis
bene
,
well
to
the
good
the
Devill
had
well
said
,
Doth
Job
serve
God
for
nought
?
so
in
this
case
,
If
God
had
given
the
use
of
the
gifts
with
the
giftes
themselves
to
every
one
,
the
Devil
would
have
said
,
Job
can
doe
no
other
but
serve
God
.
He
is
not
left
to
his
own
election
,
God
hath
in
a
mnaner
enforced
him
to
it
,
and
so
his
actions
are
not
praise
worthy
,
nor
deserve
any
reward
.
For
what
extraordinary
matter
is
it
for
fire
to
burn
,
since
it
is
its
nature
and
property
.
But
when
some
of
the
wicked
have
as
excellent
gifts
bestowed
on
them
,
as
the
godly
have
,
and
yet
they
abuse
them
:
it
takes
away
all
cavils
and
exceptions
from
〈◊〉
:
and
maketh
much
for
the
commendation
of
the
Godly
,
and
for
the
just
reprofe
and
punishment
of
the
wicked
.
3.
To
the
third
we
say
,
that
though
there
be
defects
,
and
evil
effects
,
yet
God
is
not
the
cause
of
them
:
he
hath
no
part
either
in
the
evil
action
,
or
with
the
evil
doer
.
Omnis
actionis
imperfectio
,
non
a
Deo
,
sed
a
male
se
habente
instrumento
,
the
imperfection
of
every
action
is
not
of
God
,
but
from
the
indisposition
or
perversenesse
of
the
instrument
.
In
a
Creple
the
soul
is
the
cause
of
motion
,
and
is
in
no
fault
,
but
the
distortion
of
the
body
which
is
the
instrument
of
the
soul.
So
every
action
is
from
God
,
but
if
it
have
any
deformity
,
it
is
of
the
crookednesse
of
the
instrument
.
Now
God
〈◊〉
evil
in
these
respects
.
-
1.
Per
privationem
gratiae
,
by
justly
for
sin
depriving
men
of
his
grace
,
and
thereupon
followeth
a
defect
of
good
:
for
if
there
were
no
defect
,
his
infinite
goodnesse
could
not
have
been
so
cleerly
seen
,
nor
would
there
have
been
any
variety
of
good
things
,
but
one
good
onely
.
-
2.
If
there
were
no
defect
,
there
would
have
been
no
order
or
degrees
in
things
.
-
3.
Many
vertues
would
have
been
superfluous
,
as
Justice
,
Temperance
,
&c.
-
4.
Because
it
is
necessary
,
that
God
should
be
loved
for
his
All-sufficiency
in
the
highest
degree
:
and
there
is
nothing
that
makes
us
love
God
more
,
then
for
the
enjoying
of
his
benefits
:
and
his
benefits
are
never
more
highly
esteemed
,
then
when
we
want
them
:
for
bonum
carendo
magis
quam
fruendo
cernitur
,
we
discern
and
finde
what
is
good
for
us
,
more
by
being
deprived
of
it
,
then
by
enjoying
it
.
So
that
were
there
no
defect
,
we
should
not
be
so
sensible
of
the
good
which
we
want
.
-
5.
Nor
would
God
ever
permit
evil
,
,
but
that
thereby
he
can
take
occasion
by
his
infinite
wisdom
and
goodnesse
,
that
a
greater
good
may
arise
.
As
we
plainly
finde
,
that
from
the
greatest
evil
that
ever
was
committed
(
the
betraying
of
our
Saviour
)
God
took
occasion
to
draw
the
greatest
benefit
that
ever
befell
mortal
men
,
namely
,
the
Redemption
of
mankinde
.
So
much
in
answer
to
the
first
opinion
.
Now
to
prove
that
there
is
a
providence
,
1.
In
generals
.
2.
In
fingular
and
particulars
.
There
is
a
providence
in
general
matters
.
1.
It
is
natural
to
every
one
,
ut
curet
quod
procreavit
,
to
have
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
natural
love
and
affection
to
that
which
it
bringeth
forth
;
and
this
being
the
gift
of
God
in
his
creatures
,
cannot
be
wanting
in
himself
.
Astorgia
is
a
vice
,
and
to
be
reproved
in
man
,
2.
No
wise
Artificer
will
give
over
his
work
before
he
have
finished
it
,
and
brought
it
to
perfection
:
but
every
day
God
bringeth
forth
some
new
thing
,
some
new
effect
,
things
which
are
tending
to
perfection
,
for
things
are
yet
daily
in
generation
,
and
therefore
God
hath
his
providence
over
them
to
bring
them
thereunto
.
1.
In
particulars
.
We
see
(
with
Aristotle
)
that
the
sea
is
far
higher
then
the
land
,
the
waters
far
above
the
brims
of
the
earth
,
and
water
is
an
unruly
element
,
apt
to
overflow
by
its
natare
:
yet
Philosophers
being
unable
to
render
a
satisfactory
reason
,
why
it
overflowes
not
the
earth
,
it
followes
,
that
it
is
of
Gods
providence
,
who
limits
the
bounds
thereof
,
and
commands
it
to
passe
no
further
.
And
if
any
say
,
that
the
water
and
earth
make
one
sphere
or
globe
,
and
therefore
the
swelling
of
any
part
,
is
onely
in
appearance
,
that
spherical
figure
being
the
natural
figure
of
the
whole
;
yet
herein
providence
plainly
appears
,
in
that
some
parts
of
the
earth
are
made
hollow
,
to
be
receptacles
for
the
sea
,
which
otherwise
should
by
order
of
nature
cover
the
whole
earth
,
and
so
the
dry
land
appear
for
the
use
of
Men
and
Beasts
.
2
The
next
reason
is
from
Plotinus
.
fetcht
from
the
Plants
,
which
if
they
stand
between
two
kinds
of
soyle
,
soyle
of
two
natures
,
one
dry
and
barren
,
and
the
other
moyst
and
fruitfull
,
they
will
naturally
shoot
all
their
roots
to
the
fruitfull
soyle
.
As
also
from
lilyes
and
marigolds
and
divers
other
flowres
,
that
of
themselves
naturally
close
toward
evening
with
the
Sun-set
,
lest
they
should
receive
evil
and
corrupt
moysture
in
the
night
,
and
in
the
morning
open
again
,
to
receive
the
heat
of
the
Sun
.
3.
The
next
is
from
Birds
.
Our
Saviour
in
a
sermon
to
his
disciples
concerning
4.
The
fourth
is
from
fishes
.
Aristotle
reporteth
,
that
the
little
fish
Pinnothera
entring
league
with
the
Crab
,
taketh
a
stone
in
her
mouth
,
and
when
the
Oyster
openeth
against
the
Sun
,
swimmeth
in
with
the
stone
in
her
mouth
,
so
that
the
Oyster
not
being
able
to
close
again
,
the
Crab
pulleth
out
the
meat
,
and
they
both
divide
the
prey
.
5.
The
next
is
from
Beasts
.
we
see
that
the
Providence
of
God
hath
taken
order
,
that
wilde
beasts
should
not
be
so
generative
as
Tame
,
least
by
their
multiplicity
they
should
doe
much
harm
.
Secondly
,
Though
they
be
naturally
desirous
of
prey
,
yet
God
hath
so
disposed
,
that
when
the
Sun
ariseth
in
the
day
time
,
(
when
they
might
best
fit
themselves
)
they
get
them
away
,
and
lay
them
down
in
their
denns
;
and
Man
goeth
forth
to
his
labour
(
and
worketh
securely
)
till
the
evening
,
as
the
prophet
speaks
.
and
when
man
goeth
to
his
rest
,
then
go
they
to
seek
their
prey
.
Which
must
6
And
so
generally
from
all
living
Creatures
;
by
discerning
their
several
places
of
nourishment
.
As
the
silly
lamb
,
among
a
multitude
of
Ewes
,
to
choose
out
its
own
damme
.
As
also
in
avoiding
things
noysom
and
hurtfull
to
them
:
as
the
Chicken
to
run
away
at
the
noyse
of
a
Kite
,
even
almost
assoone
as
it
is
hatched
;
the
lamb
to
flee
from
the
wolfe
,
and
the
like
.
7.
From
the
extraordinary
love
of
parents
to
their
children
,
though
never
so
deformed
,
in
as
great
measure
,
as
if
they
had
no
defect
in
nature
.
8.
Lastly
from
the
sudden
cry
of
every
Creature
in
distresse
,
for
which
no
reason
can
be
given
,
but
that
it
is
vox
naturae
clamantis
ad
dominum
naturae
,
the
cry
of
nature
,
to
the
God
of
nature
,
as
some
of
the
Heathen
have
bin
forced
to
confesse
.
And
thus
we
see
the
providence
of
God
in
particular
,
concerning
which
Theoderet
The
Third
particular
to
be
proved
is
,
that
the
effects
we
see
come
not
meerly
of
second
causes
,
or
by
nature
,
nor
by
chance
,
but
mediatly
or
immediatly
from
God
.
First
not
by
nature
or
second
causes
alone
.
1.
We
say
that
meanes
work
nothing
of
themselves
,
no
more
then
bread
can
nourish
of
itself
.
For
there
is
a
staffe
of
bread
(
as
the
Prophet
tels
us
)
which
if
it
be
broken
,
2.
Sundry
things
are
effected
without
meanes
:
as
because
men
should
not
think
3.
We
see
also
some
effects
wrought
contrary
to
Nature
.
As
when
Christ
opened
2.
not
by
chance
.
Fortune
hath
not
the
command
of
the
issue
and
event
of
war
,
as
some
prophane
men
Diomedes
,
Vlisses
&c.
prosperous
by
the
assistance
of
some
god
,
and
therefore
in
their
stories
,
vsually
there
went
a
vow
before
the
war
,
and
after
the
victory
,
performance
.
In
the
very
drawing
of
Lots
(
which
a
man
would
think
to
be
Chance
,
of
all
other
things
)
we
see
,
it
ordered
some
times
by
special
providence
against
Chance
;
so
that
it
must
be
confessed
that
somewhat
was
above
it
,
as
in
the
case
of
Jonathan
,
and
Jonas
.
And
therefore
it
is
that
the
wiseman
saith
,
The
lot
is
cast
into
And
upon
that
which
they
call
Chance
medley
it
cannot
depend
,
for
there
is
also
Providence
.
Herodotus
reports
of
Cambyses
,
that
being
hated
by
his
subjects
for
his
cruelty
,
the
people
not
unwilling
to
have
another
vsurper
,
in
his
absence
,
it
came
to
his
ears
:
he
furiously
alighting
from
his
horse
with
entent
to
to
have
gone
against
the
vsurper
,
his
sword
fell
out
of
the
scabbard
,
and
run
into
his
thigh
or
belly
and
killed
him
,
which
this
Heathen
writer
ascribes
to
Providence
,
not
to
chance
medley
.
And
the
Philosophers
conclude
,
that
chance
is
nothing
else
,
but
an
effect
of
causes
far
removed
,
and
if
of
them
much
more
of
things
neer
together
,
which
plainly
are
to
be
referred
to
the
divine
providence
.
And
it
is
a
greater
argument
of
providence
to
joyn
things
far
asunder
,
then
those
which
are
neerer
,
and
better
known
.
Therefore
the
various
effects
we
see
cannot
be
ascribed
onely
to
Nature
or
Chance
.
To
all
which
might
be
added
that
unanswerable
argument
from
the
fulfilling
of
prophecies
,
which
necessarily
proves
a
divine
providence
.
Thus
we
have
seen
,
that
there
is
a
Providence
in
general
.
2.
That
it
worketh
even
when
there
are
secondary
causes
.
3.
Now
that
this
Providence
reacheth
and
extendeth
to
particulars
as
it
doth
to
generals
,
and
rewardeth
each
particular
man
,
is
proved
by
Philosophy
and
reason
,
thus
.
1.
The
philosophers
make
Providence
,
a
part
and
branch
of
Prudence
:
and
Prudence
is
a
practical
vertue
,
and
practical
vertues
have
their
objects
in
singularibus
in
particulars
.
2.
Now
it
is
certain
that
all
the
Attributes
of
God
,
are
every
one
of
equal
latitude
and
longitude
.
His
power
is
over
all
and
extendeth
to
every
thing
,
for
virtutis
est
maxime
pertingere
vel
remotissima
,
that
is
the
greatest
power
that
reacheth
to
things
farthest
off
.
And
his
providence
and
goodnesse
is
of
no
lesse
extent
then
his
power
.
3.
There
's
no
man
but
will
confesse
,
that
it
is
a
more
commendable
thing
to
provide
for
every
particular
,
then
for
the
general
onely
.
And
therefore
it
is
,
that
is
storied
for
the
commendation
and
honour
of
Mithridates
,
who
having
many
thousands
in
his
army
,
was
able
to
call
them
all
nominatim
,
by
their
names
:
then
si
quod
melius
est
,
non
agatur
,
if
the
best
be
not
done
,
it
must
needs
be
out
of
some
defect
in
the
Agent
,
but
there
's
none
in
God
.
4.
Now
for
the
rest
of
the
Creatures
.
If
God
have
a
care
of
heaven
,
which
hath
not
the
use
of
its
own
light
or
motion
,
but
is
to
make
inferiour
things
fruitful
,
and
cattle
have
use
of
herbs
,
&c.
and
man
of
cattle
,
and
all
other
things
,
and
the
philosophers
telling
us
,
that
that
which
hath
the
use
of
all
things
,
is
principal
of
all
others
;
man
having
the
use
of
all
,
must
needs
be
principal
:
therefore
,
si
sit
providentia
Dei
in
reliquas
creaturas
,
ut
in
principalem
se
extendat
,
necesse
est
,
if
the
providence
of
God
extend
it self
to
the
rest
of
the
Creatures
,
it
necessarily
follows
,
that
it
extend
it self
to
the
principal
.
5.
King
David
first
considereth
the
glory
of
the
Heavens
,
then
the
eternity
of
6
And
this
is
that
which
made
Saint
Chrysostome
in
a
godly
zeal
(
being
displeased
with
man
)
to
say
,
Appende
te
homo
,
consider
thy self
well
,
O
man
,
art
not
thou
better
then
all
creatures
else
?
Yet
is
Gods
providence
over
the
vilest
of
them
,
and
so
from
them
to
man
,
and
more
especially
to
good
men
:
for
if
he
have
a
providence
and
care
of
those
that
onely
have
his
image
by
nature
,
then
where
two
images
meet
in
one
,
one
of
nature
,
and
another
of
grace
by
Christ
,
much
more
:
for
similitudo
magnes
amoris
,
likenesse
is
the
loadstone
of
love
,
&
amoris
providentia
,
and
providence
of
love
.
If
God
care
for
all
mankinde
,
then
much
more
for
these
,
who
as
it
were
hate
themselves
to
love
him
,
those
that
lose
themselves
to
finde
him
,
and
that
perish
to
live
with
him
.
Therefore
his
providence
is
over
particulars
.
The
second
branch
of
this
part
hath
two
things
considerable
.
1.
That
God
is
to
be
sought
.
2.
That
his
providence
is
to
reward
them
that
seek
and
serve
him
.
1.
In
the
first
place
then
God
must
be
sought
,
for
facientis
finis
est
ipsemet
the
end
of
the
actor
is
himself
,
and
God
being
his
own
end
,
it
must
necessarily
follow
,
that
he
wills
all
things
for
his
own
,
either
profit
,
honour
,
or
pleasure
.
-
1.
For
his
profit
we
cannot
seek
him
;
for
none
can
redound
to
him
from
us
.
-
2.
Nor
for
his
pleasure
,
for
wherein
can
we
pleasure
him
?
-
3.
Therefore
it
must
be
for
his
honour
,
for
to
that
end
did
he
create
us
,
that
for
his
honour
we
should
seek
and
serve
him
.
2.
The
next
is
that
he
rewards
such
as
seek
and
serve
him
.
Where
there
are
two
relatives
,
there
is
a
grounded
mutual
duty
between
them
as
between
a
father
and
a
son
,
love
and
obedience
:
between
man
and
wife
mutual
love
:
between
Master
and
servant
,
care
and
service
:
between
the
Creator
and
Creature
,
providence
and
honour
.
Now
between
God
and
his
true
servants
that
seek
him
faithfully
,
there
is
reverence
and
love
,
and
reward
for
it
.
And
though
we
be
but
verna
Domini
Gods
bond-men
,
and
are
bound
to
keep
his
laws
,
because
he
is
our
Legislator
,
Law-maker
:
yet
he
hath
promised
reward
to
them
that
keepe
them
,
and
doth
not
as
kings
,
who
give
laws
,
and
yet
give
no
rewards
to
them
that
keep
them
,
but
punish
the
breakers
of
them
:
Gods
goodnesse
is
greater
to
us
men
.
And
as
God
hath
a
reward
for
his
children
that
seek
and
serve
him
,
so
hath
he
retribution
,
viz.
punishment
for
them
that
neglect
him
,
and
break
his
commandments
,
which
we
might
easily
prove
,
both
by
ancient
and
modern
story
.
So
that
we
may
conclude
this
point
,
that
Gods
providence
is
manifest
in
rewarding
the
good
.
And
so
much
against
the
Epicure
.
CHAP.
VIII
.
The
four
religions
in
the
world
,
Of
Paganisme
,
reasons
against
the
plurality
of
gods
.
That
there
can
be
but
one
God
proved
out
of
their
own
Philosophers
.
That
their
religion
was
false
.
How
man
came
to
be
worshipped
.
How
Beasts
.
Of
the
miracles
and
Oracles
of
the
Gentiles
.
THe
next
point
to
be
handled
is
,
That
the
Scriptures
of
the
old
and
new
Testament
are
onely
true
,
and
that
all
other
either
Oracles
or
Books
of
Religions
besides
those
are
false
and
erroneous
.
The
Apostle
hath
set
this
for
a
principle
or
ground
.
That
though
there
are
〈◊〉
-
1.
That
of
the
Heathen
in
America
,
and
in
the
East
Indies
and
〈◊〉
,
and
in
a
great
part
of
Tartary
,
who
worship
the
Creatures
,
&c.
and
this
is
called
Paganisme
.
-
2.
That
of
the
Jews
scattered
through
the
world
,
and
this
is
called
Judaisme
.
-
3.
That
of
Turks
and
Saracens
in
Asia
,
part
of
Africa
,
and
Europe
,
and
this
we
call
Turcisme
or
Mahometanisme
.
-
4.
That
which
Christians
hold
,
which
is
called
Christianity
.
Now
seeing
that
according
to
the
Apostles
rule
,
there
can
be
but
one
true
.
It
rests
to
prove
which
of
them
is
so
.
The
Amperours
Embassador
being
at
Constantinople
,
with
the
grand
Signior
or
great
Turk
,
and
espying
in
a
cloth
of
estate
four
Candlesticks
wrought
,
with
four
candles
in
them
,
three
whereof
were
turned
upside
down
〈◊〉
the
sockets
,
as
if
they
were
put
out
,
and
the
fourth
of
them
burning
,
with
this
Arabique
inscription
,
Haec
est
vera
lux
,
this
is
the
true
light
,
questioned
the
meaning
thereof
,
and
was
answered
,
That
there
were
four
Religions
in
the
world
,
whereof
three
were
false
,
and
the
other
(
which
was
theirs
)
was
the
true
.
Let
us
therefore
examine
which
is
the
true
,
and
which
the
false
,
and
first
begin
with
-
1.
Paganisme
.
And
this
had
once
spread
it self
over
all
the
earth
,
except
one
corner
of
Syria
:
and
it
cannot
be
denied
,
but
that
in
the
knowledge
of
arts
,
policy
,
and
Philosophy
,
the
Heathen
exceeded
all
other
nations
,
and
their
light
shined
that
way
,
brightest
above
others
;
and
that
in
these
things
we
have
all
lighted
our
candle
at
theirs
.
And
yet
as
the
wisest
of
us
may
wonder
at
them
for
their
extraordinary
naturall
and
humane
knowledge
,
so
the
simplest
of
us
may
laugh
at
them
,
for
their
absurdities
in
the
worship
of
God
,
so
dim
hath
their
light
burnt
in
matter
of
Religion
.
The
Apostle
in
the
place
last
quoted
hath
two
arguments
against
them
,
to
prove
that
there
must
needs
be
but
one
God
,
and
they
erred
because
they
had
many
gods
,
many
lords
.
And
indeed
many
they
had
.
Varro
makes
the
number
of
them
30000
whereof
there
were
300
Jupiters
,
besides
a
number
called
dii
majorum
gentium
,
&
minorum
,
&
dii
tutelares
,
tutelar
gods
,
&c.
and
as
S.
Augustine
speakeh
Quis
numerare
1.
He
,
from
whom
al
things
are
,
can
be
but
[
*
](A25404-e22060-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
one
.
The
reason
is
,
Inferiour
causes
are
resemblances
of
superiour
,
and
they
of
the
Highest
:
but
we
see
in
all
inferiour
causes
,
many
branches
come
from
one
root
,
many
parts
are
ruled
by
one
head
,
many
veins
from
one
Master-vein
,
and
many
rivers
and
chanels
2.
In
quem
omnia
concurrunt
,
in
whom
all
things
meet
,
as
lines
in
the
center
.
In
the
mutual
order
of
nature
all
things
depend
upon
one
another
,
Mutuus
ordo
in
se
invicem
est
propter
conjunctum
ordinem
in
uno
,
that
mutual
order
which
is
,
is
from
order
joyned
in
one
,
as
all
things
flow
from
one
,
so
they
return
to
one
again
.
Therefore
one
,
and
but
one
God
.
But
their
own
reasons
are
sufficient
to
convince
them
,
for
Pythagoras
saith
,
that
there
must
be
an
infinite
power
in
God
,
else
mans
understanding
should
exceed
its
cause
,
that
is
the
Creator
of
it
,
because
it
is
able
to
comprehend
and
conceive
a
greater
thing
then
its
cause
,
were
it
only
finite
:
for
si
potest
as
infinita
est
,
tum
natura
infinita
,
quia
accidentis
capacitas
,
non
excedit
capacitatem
subjecti
,
if
the
power
be
infinite
,
the
subject
in
which
that
power
is
,
must
needs
be
also
infinite
,
because
the
capacity
of
the
adjunct
exceeds
not
the
capacity
of
its
subject
.
And
there
can
be
but
one
infinite
,
therefore
but
one
God
.
If
we
grant
two
infinites
there
must
be
a
line
to
part
them
,
if
so
,
then
they
are
both
finite
,
and
have
several
forces
,
and
being
divided
,
cannot
be
so
perfect
as
if
they
were
joyned
together
and
both
one
.
But
there
can
be
no
imperfectnesse
in
God
.
Therefore
we
cannot
admit
of
two
Gods
.
Again
,
as
Lactantius
argueth
.
If
there
be
two
Gods
,
and
Gods
attribute
being
omnipotency
,
they
must
be
both
omnipotent
,
of
equal
force
and
power
,
or
unequal
.
If
of
equal
,
then
they
agree
or
disagree
:
if
equal
and
both
agree
,
then
is
one
of
them
superfluous
,
but
superfluity
is
excluded
from
the
Diety
.
If
they
disagree
,
and
be
of
unequal
power
,
then
the
greater
will
swallow
up
the
lesse
,
and
so
reduce
all
into
one
,
and
so
the
lesser
is
not
omnipotent
,
and
by
consequent
no
god
.
And
howsoever
the
Heathen
outwardly
held
Polytheisme
or
many
Gods
,
because
they
durst
do
no
other
,
in
policy
to
maintain
and
uphold
their
Common-wealths
,
yet
privately
they
condemned
it
,
and
held
it
inconvenient
.
And
therefore
though
they
had
many
gods
,
yet
to
some
they
gave
the
place
and
title
of
a
father
,
and
to
the
other
of
children
;
to
some
of
a
King
,
and
to
the
rest
of
Subjects
.
The
advise
of
Pythagoras
to
his
Shcolers
was
to
search
,
till
they
came
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
unity
in
every
thing
.
And
Aristotles
drift
was
to
seek
for
primum
,
the
first
,
and
the
omnium
primum
,
and
the
primum
ex
primis
,
the
first
of
all
.
Plato
in
his
first
epistle
to
Dionysius
gives
him
this
rule
,
that
in
those
epistles
which
he
writes
of
certain
truth
,
he
begins
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
God
,
and
in
those
which
contain
doubtful
things
,
he
begins
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gods
,
making
God
his
note
of
truth
,
and
Gods
of
uncertainty
.
〈◊〉
rule
to
his
Scholers
was
,
Dicite
plures
,
&
dicite
nullum
,
say
there
be
many
Gods
,
and
say
there
be
none
:
and
Sophocles
held
in
truth
,
Vnus
est
Deus
,
there
is
but
one
God
.
So
that
among
themselves
they
muttered
the
truth
,
howsoever
either
for
fear
of
punishment
,
or
disturbing
the
peace
of
the
Common-wealth
,
they
thought
fit
to
suffer
the
people
to
live
in
their
errour
of
Polytheisme
.
But
because
Saint
Augustine
saith
,
that
in
the
Primitive
Church
the
Philosophers
1.
For
first
,
it
is
certain
that
they
had
diversity
of
Gods
,
2.
and
secondly
they
erected
several
images
to
them
.
Now
if
they
were
circumscript
,
then
could
they
be
no
gods
,
for
Deus
non
potest
circumscribi
,
quia
infinitus
God
cannot
be
circumscribed
,
because
he
is
infinite
,
and
if
an
image
could
expresse
them
,
they
were
circumscript
.
2.
Again
,
the
whole
course
of
Heathen
religion
sought
no
further
then
their
eye
led
them
,
struck
no
further
then
the
skin
,
looked
only
after
outward
actions
,
they
neither
would
nor
could
search
into
the
reins
,
nor
had
any
remedy
to
restrain
the
heart
and
minde
and
the
vices
thereof
,
as
hypocrisy
,
&c.
but
true
religion
,
such
as
is
that
of
the
Christians
,
forbiddeth
concupiscence
,
and
bridleth
the
affections
,
strikes
deeper
then
that
of
the
Heathen
,
therefore
have
the
Heathen
,
neither
true
God
nor
true
Religion
.
3.
They
attribute
but
particular
honour
to
particular
Gods
,
in
respect
of
the
particular
benefits
they
conceive
,
that
they
receive
respectively
from
them
,
as
to
some
for
the
benefit
of
physick
,
to
some
,
for
their
good
successe
in
war
and
the
like
,
but
that
God
onely
is
to
be
honoured
,
whose
providence
extends
universally
,
and
hath
power
alike
in
all
things
,
which
as
they
confesse
theirs
had
not
,
and
there
fore
are
not
Gods
.
4
Again
the
objection
of
Cyrill
to
Julian
(
which
made
him
to
stagger
)
is
strong
against
them
.
That
it
being
the
sinne
of
the
body
which
defileth
the
soule
,
the
soule
had
need
of
something
to
purge
and
cleanse
it
:
but
their
Religion
having
nothing
in
it
to
cleanse
the
heart
and
soule
as
well
as
the
body
,
cannot
be
the
true
Religion
.
5
That
their
Gods
were
no
Gods
but
men
appeares
,
in
that
their
parents
were
known
and
confest
by
the
Heathen
writers
themselves
,
as
of
Hesiod
in
his
Theognia
.
Tullie
de
natura
deorum
and
others
;
as
also
by
Cyril
against
Julian
,
Augustine
in
his
bookes
de
Givitate
dei
;
Eusebius
de
preparatione
Evangelica
,
but
best
by
Gregory
Nyssen
,
&
cyprian
de
vanitate
Idolorum
.
And
Alexander
the
Great
in
a
private
conference
with
Leo
a
priest
of
Egypt
,
was
enformed
by
him
that
the
Gods
of
the
Graecians
and
other
nations
came
out
of
Egypt
,
&
that
the
religion
of
the
Greeks
came
from
Egyptians
by
the
meanes
of
Cecrops
and
from
Phaenicia
by
Cadmus
.
That
the
Romans
had
theirs
from
the
Greeks
,
by
Numa
Pompilius
.
And
the
Egyptian
Gods
were
but
men
,
for
their
descents
were
known
,
as
Hermes
Tresmegistus
,
and
Esculapius
,
who
discended
from
Vranius
and
Mercurius
,
and
yet
these
were
reputed
to
be
their
Gods
.
6
Again
Their
Gods
were
not
onely
Men
but
wicked
men
.
For
Religion
being
nothing
but
a
faculty
to
make
men
perfect
,
and
fit
them
for
a
more
blessed
life
,
by
framing
them
in
fimilitude
to
the
actions
and
perfections
of
God
,
their
Gods
as
they
were
but
men
and
no
Gods
,
so
were
they
men
of
wicked
lives
and
conversation
,
stigmatyzed
with
rapes
,
adulteries
,
and
the
like
sins
,
as
not
onely
their
own
stories
testifie
of
them
,
but
other
historians
also
without
exception
as
Eusebius
,
Cyrill
,
〈◊〉
against
Appion
,
Athanasius
,
Origen
,
Tertullian
,
Lactantius
,
and
others
.
But
here
will
be
made
a
question
,
or
objection
consisting
of
2.
parts
1.
If
their
1.
To
these
may
be
answered
.
First
,
that
after
the
flood
,
there
being
,
a
general
2
Another
cause
of
divine
worship
given
to
men
,
we
have
from
[
*
](A25404-e22720-b)
*
out
of
an
anthor
not
now
extant
,
named
Sanchuntathon
.
Porphyries
relation
,
that
Ninus
having
obtained
the
Monarchy
,
erected
an
image
to
the
honour
and
memory
of
his
father
Belus
,
and
because
he
would
have
it
no
lesse
respected
by
others
then
by
himself
,
he
made
it
a
sanctuary
for
offendours
and
debters
.
So
that
many
having
received
benefit
by
it
,
and
withal
thinking
to
ingratiate
themselves
with
2
For
the
diefying
of
Beasts
,
the
answer
is
this
.
Plutarch
reports
,
that
Osyris
being
King
of
Egypt
,
and
dividing
his
kingdom
into
Provinces
,
gave
a
several
badge
or
cognizance
to
every
one
,
according
to
the
quality
and
condition
of
each
province
,
as
most
natural
to
the
things
most
abounding
in
it
:
as
to
that
which
consisted
most
in
〈◊〉
,
he
designed
an
Ox
:
to
that
which
was
most
plentiful
in
woods
,
a
Dog
:
to
that
wherein
was
most
meadow
,
a
Clod
with
a
little
grasse
on
the
top
,
which
we
call
a
Turfe
:
and
to
that
wherein
was
most
water
,
a
Crocodile
.
These
he
erected
upon
poles
and
placed
them
between
his
several
provinces
.
Posterity
forgetting
to
what
end
these
were
erected
,
conceived
in
them
some
Divine
nature
and
power
:
and
thereupon
,
he
which
lived
by
the
plough
worshipped
the
Ox
,
calling
it
Apis
:
the
Huntsman
the
Dog
,
calling
it
Anubis
:
the
Grasier
the
Clod
,
calling
it
Isis
,
&c.
And
upon
this
,
this
kinde
of
Idolatry
had
its
original
.
The
next
objection
is
,
If
they
were
not
Gods
,
how
came
some
of
them
to
work
1.
The
first
is
thus
answered
.
That
there
is
difference
between
true
,
and
false
Simon
Magus
his
making
a
mountain
seem
to
remove
:
and
〈◊〉
Manlius
his
cutting
a
whetstone
in
two
pieces
.
2.
Concerning
the
Oracles
of
the
Gentiles
,
Porphyrie
saith
,
that
as
great
things
were
done
by
the
Magicians
of
his
time
,
as
by
those
whom
they
supposed
to
be
gods
.
Besides
the
Oracles
which
they
uttered
,
were
ever
either
ambiguous
(
being
indeed
not
the
Oracles
of
their
Images
,
but
of
Devils
that
spake
in
them
,
(
as
Eusebius
affirmeth
)
or
oft
times
false
and
frivolous
,
nay
sometime
contradicting
one
another
,
and
might
have
been
as
truely
conjectured
by
politick
or
wise
men
from
the
disposition
or
concurrence
of
causes
.
3.
And
it
is
a
strong
argument
,
to
prove
that
these
oracles
were
uttered
by
the
Devil
,
in
that
many
of
them
were
cruel
and
inhumane
,
tending
to
the
sacrificing
of
men
unto
them
,
whereas
if
they
had
been
from
God
,
they
would
have
been
rather
to
the
preservation
,
then
to
the
destruction
and
defacing
of
Gods
image
and
workmanship
.
And
when
they
would
seem
to
be
more
milde
,
upon
deliverance
from
war
or
danger
,
they
commanded
the
institution
of
Gladiatores
,
sword-fencers
,
whereupon
ensued
much
bloodshed
and
murder
.
And
if
they
were
not
the
cause
of
cruelty
,
yet
of
all
kinde
of
obscenity
,
for
if
they
enjoyned
not
the
sword-playes
alwayes
,
yet
at
other
times
they
commanded
Stage-playes
,
the
effects
whereof
Saint
Augustine
describeth
at
large
,
whereby
men
grew
to
such
a
height
of
all
lasciviousnesse
,
that
the
Romans
4.
Lastly
it
is
common
in
Homer
and
Virgil
and
the
Philosophers
concerning
their
Gods
,
that
if
they
named
but
Styx
or
Cocytus
,
they
themselves
would
be
afraid
and
tremble
,
and
all
the
images
would
be
in
a
sweat
,
jurato
per
Stygem
terrorem
Deorum
,
having
sworn
by
Styx
the
terrour
of
the
Gods
.
Now
we
know
that
no
Prince
is
afraid
of
his
own
prison
.
And
Socrates
said
,
that
a
man
might
as
well
swear
by
an
CHAP.
IX
.
Of
Judaisme
.
The
positions
of
the
Jews
.
1
That
the
Messias
shall
have
an
earthly
kingdom
at
Jerusalem
,
confuted
.
2.
That
Jesus
is
not
the
Messias
.
The
contrary
proved
by
Jacobs
prophecy
.
Gen.
49.
11.
By
Daniels
seventy
two
weeks
.
Dan.
9.
25.
By
diverse
other
reasons
.
3.
That
the
Messias
is
not
yet
come
.
The
contrary
proved
by
sundry
arguments
.
THe
second
Religion
is
Judaisme
,
or
the
Religion
of
the
Jews
.
The
controversy
between
whom
and
us
Christians
is
concerning
Christ
,
whom
we
professe
,
and
they
deny
.
And
because
they
acknowledge
the
Old
Testament
to
be
Gods
word
,
as
well
as
we
,
our
proofs
to
maintain
our
affirmation
shall
be
out
of
it
,
and
those
authors
which
are
in
most
accompt
with
them
.
The
positions
which
the
Jews
hold
are
these
.
-
1.
That
the
Messias
shall
have
an
earthly
kingdom
,
and
that
this
seat
of
his
court
shall
be
at
Jerusalem
.
-
2.
That
Jesus
is
not
that
Messias
.
-
3.
That
the
Messias
is
not
yet
come
.
1.
For
the
first
,
if
they
would
give
credit
to
the
Caldee
paraphrast
,
and
al
the
antient
Rabbins
,
as
Rabbi
Jonathan
,
Rabbi
Simeon
,
Rabbi
Moses
,
Rabbi
Hakedosh
,
that
lived
before
the
coming
of
Christ
,
the
controversy
would
soon
be
at
an
end
.
but
they
give
most
credit
to
their
late
writers
,
who
were
all
moved
with
envy
a-against
Christ
.
2
It
was
foretold
by
the
Prophet
,
that
the
Lord
hath
laid
upon
him
the
iniquity
of
Morietur
pro
populo
suo
he
shall
die
for
the
people
.
And
it
were
absurd
to
say
,
that
the
people
should
die
for
the
people
;
and
therefore
it
must
needs
be
meant
of
Christ
.
3
It
is
said
in
the
psalm
.
They
have
pierced
my
hands
and
my
feet
.
They
part
my
4.
The
Prophet
saith
.
Rejoyce
O
Daughter
Jerusalem
,
behold
thy
king
cometh
Philo
Judeus
understood
it
of
the
sanctification
of
the
High
Priest
:
but
he
might
have
easily
gathered
,
that
this
place
was
meant
of
the
Massias
,
John
Baptist
sending
two
of
his
disciples
to
Christ
,
to
know
whether
he
was
the
Christ
or
not
.
But
that
place
of
Daniel
so
troubleth
the
Rabbins
,
that
Rabbi
Moses
Ben
Nisa
fell
into
blasphemous
speeches
,
and
said
that
the
Prophet
was
deceived
and
overseen
.
5.
The
prophet
Agge
calleth
him
the
desire
or
expectation
of
the
Gentiles
:
but
if
the
Messias
should
be
onely
king
of
the
Jews
,
what
desire
or
expectation
could
the
Gentiles
have
of
him
?
it
being
small
comfort
for
a
nation
to
have
a
stranger
6.
Forasmuch
as
it
cannot
be
denied
,
that
the
Messias
should
bring
felicity
to
all
the
world
,
how
can
Abraham
,
Isaac
and
Jacob
,
and
the
dead
be
benefited
by
him
,
if
his
kingdom
should
be
upon
earth
,
they
being
dead
many
hundred
years
before
?
And
in
putting
this
off
,
by
saying
,
that
all
true
Jews
shall
return
to
life
again
,
they
become
more
absurd
then
before
;
for
how
could
that
little
Land
of
Judea
,
or
the
City
of
Jerusalem
,
or
the
Temple
(
which
they
say
should
be
no
bigger
then
it
was
)
be
able
to
contain
all
the
Jews
that
ever
were
.
7.
Lastly
,
they
are
by
(
this
position
)
utterly
injurious
to
the
soules
of
the
faithful
,
to
call
them
out
of
a
heavenly
paradise
Abrahams
bosome
,
to
an
earthly
Paradise
.
Their
second
erroneous
tenet
is
,
That
Jesus
is
not
that
Messias
.
1.
It
is
said
in
the
prophecy
of
Jacob.
The
Sceptre
shall
not
depart
from
Judea
,
nor
a
Lawgiver
from
betwixt
his
feet
,
untill
Shilo
come
.
It
is
certain
,
that
before
the
captivity
it
was
alwayes
in
Judah
,
and
in
the
captivity
,
they
had
one
of
their
brethren
,
who
was
called
Rex
captivitatis
the
king
of
Captivity
.
After
the
Captivity
it
continued
,
till
Arostobulus
and
Hyrcanus
striving
for
it
,
they
were
both
dispossest
,
and
Herod
an
Idumean
placed
in
their
room
,
in
whose
time
Christ
came
according
to
the
prophecy
:
and
then
the
Scepter
departed
quite
from
Judah
.
The
Jews
denied
Christ
their
king
:
and
ever
since
have
bin
subject
to
the
Scepters
of
several
Gentiles
.
2
If
they
object
against
this
prophecy
,
that
the
Maccabees
were
not
of
the
Tribe
of
Judah
,
but
of
the
Tribe
of
Levi
:
we
answer
,
that
we
must
distinguish
of
the
prophecy
,
Simon
Justus
,
whose
Nune
dimittis
we
have
in
our
Liturgie
,
was
the
last
of
them
,
and
that
ever
sincee
,
the
whole
company
of
their
Sanedrim
was
dispersed
,
and
the
number
never
made
up
again
.
3.
And
if
they
understand
or
conceive
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
not
signifie
a
Scepter
,
but
a
Tribe
,
and
that
it
is
meant
,
that
Judah
should
be
and
continue
a
Tribe
till
Shiloh
come
,
they
assent
to
us
Christians
:
for
the
Tribe
of
Judah
continued
distinct
and
unconfounded
till
Christ
the
true
Messias
came
:
so
that
our
Saviour
Jesus
was
known
to
be
of
the
Tribe
of
Judah
,
of
the
City
of
Bethleem
,
and
of
the
posterity
of
David
.
Nor
did
the
Jews
,
ever
in
the
Gospel
cavil
at
this
:
which
they
would
have
attempted
,
had
the
confusion
of
this
Tribe
given
them
just
occasion
.
But
not
long
after
Christs
death
all
the
Tribes
were
confounded
.
And
the
Emperours
of
Rome
,
after
they
had
heard
,
that
Ex
Judea
nasceretur
Dominus
orbis
,
that
in
Judea
the
Lord
of
the
world
should
be
born
,
presently
laboured
to
root
out
the
Tribe
of
Judah
,
and
forced
them
to
confound
their
Genealogies
,
and
upon
all
miscariages
and
rebellions
of
the
Jews
,
slue
many
thousands
of
them
,
and
caused
the
rest
to
be
dispersed
into
all
coasts
adjoyning
,
or
to
live
in
miserable
slavery
in
Palestine
.
4
The
Prophet
Daniel
receiveth
an
Oracle
from
God
by
the
Angel
,
that
from
the
5
The
prophet
Haggai
saith
That
the
glory
of
the
latter
house
shall
be
greater
then
6
Petrus
Galatinus
saith
,
that
the
disciples
of
Rabbi
Hillel
considering
these
prophecies
,
(
though
they
lived
50
years
before
Christs
time
)
hoped
the
Messiah
should
be
born
in
the
age
that
they
lived
,
being
induced
thereunto
,
by
the
saying
of
Esay
in
the
person
of
the
Lord
;
I
the
Lord
will
hasten
it
.
And
especially
by
Daniels
〈◊〉
of
the
seventy
sevens
.
7.
That
in
Esa
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
final
was
apprehended
by
them
for
a
great
mystery
,
and
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
that
place
signifieth
600.
for
600
years
between
Esayes
time
,
and
Christs
.
8.
The
Jews
say
further
,
that
the
prophecy
of
the
second
Temple
(
which
was
a
still
voice
coming
from
the
Lord
)
should
not
cease
,
and
that
the
Temple
should
not
open
,
till
the
Messias
came
.
And
they
have
confest
,
that
this
voice
ceased
in
Christs
time
,
and
in
Herods
dayes
,
and
that
the
veile
of
the
Temple
rent
in
two
pieces
,
and
never
after
came
together
.
9.
Besides
these
,
the
continual
sending
to
and
fro
,
by
the
Jews
and
John
Baptist
,
10.
Again
there
were
at
that
time
,
more
then
at
any
other
,
many
counterfeit
and
salse
Messiah's
,
either
eight
or
ten
as
Josephus
,
testifies
.
As
Herod
,
from
whom
the
Herodians
,
Judas
,
Theudas
,
and
others
,
and
among
them
,
Bar
Cosba
the
younger
,
who
was
in
such
estimation
among
them
,
that
all
the
Rabbins
save
one
,
confest
him
to
be
the
Messiah
.
11.
Suidas
reporteth
,
that
it
was
related
to
Justinian
the
Emperour
by
Philip
a
12.
To
these
we
may
adde
that
which
they
hold
,
that
after
Malachy
,
in
the
second
Temple
they
should
have
no
Prophet
;
till
the
Messiah
,
and
that
the
Temple
should
stand
,
till
he
should
come
.
And
we
see
that
our
Saviour
prophesied
of
the
13.
Lastly
,
that
for
the
crucifying
of
our
Saviour
,
the
prophecies
of
Amos
,
and
And
to
afflict
the
Jews
the
more
,
the
Lord
sent
such
a
plague
into
the
City
,
that
(
besides
many
thousands
slain
in
the
siege
)
they
wanted
ground
within
the
wals
to
bury
their
dead
,
and
were
forced
to
cast
them
over
:
and
such
a
famine
,
that
they
were
compelled
to
eat
their
own
children
.
Titus
hereupon
made
the
first
breach
into
the
city
,
and
that
at
the
brook
Cedron
,
where
the
Jews
apprehended
Christ
,
and
at
the
same
feast
in
which
he
was
taken
,
to
wit
,
the
passeover
.
He
caused
them
to
be
whipped
,
as
they
scourged
our
Saviour
,
and
sold
30
Jews
for
a
〈◊〉
,
as
they
sold
Christ
for
thirty
denaria
or
pieces
of
silver
.
In
the
prophecy
of
〈◊〉
it
is
said
.
For
three
transgressions
of
Israel
,
and
for
The
last
〈◊〉
position
or
tenet
of
the
Jews
is
,
that
the
Messias
is
not
yet
come
.
To
answer
them
in
this
point
(
besides
some
of
the
arguments
against
their
second
errour
which
fit
this
also
)
1.
It
is
said
by
the
prophet
,
but
thou
Bethleem
Ephratah
,
though
thou
be
little
among
the
thousands
of
Judah
,
yet
out
of
thee
,
shall
2
Again
,
Julian
the
Apostata
,
thinking
to
worke
despite
to
the
Christians
,
gave
3.
Since
which
time
there
arose
one
,
that
took
upon
him
to
gather
together
again
,
the
dispersed
Jews
,
who
called
himself
Moses
Cretensis
:
this
man
to
make
himself
great
in
their
opinions
,
would
take
upon
him
to
divide
the
sea
,
and
with
four
hundred
of
his
fellows
would
go
through
it
dry-shod
:
but
he
and
they
were
all
miserably
drowned
,
their
friends
,
that
stood
upon
the
shore
to
see
the
event
,
being
not
able
to
save
one
of
them
.
4.
Lastly
the
time
prefixed
by
their
Rabbins
,
when
their
Messiah
should
come
,
is
expired
,
and
they
frustrate
of
their
expectation
.
The
time
which
some
of
them
allotted
to
it
was
twelve
hundred
years
,
some
thirteen
hundred
and
ninetie
,
some
more
,
some
lesse
.
Some
of
them
affirming
,
that
the
world
should
continue
but
six
thousand
years
,
which
they
thus
apportioned
.
Two
thousand
yeers
before
the
Law
,
two
thousand
years
under
the
Law
to
Christs
time
,
and
two
thousand
years
after
Christ
,
under
grace
:
of
which
are
past
above
five
thousand
five
hundred
and
seventy
years
already
,
and
therefore
the
expectation
of
their
Christ
is
now
vain
,
and
so
is
their
Religion
.
So
that
now
they
are
so
ashamed
of
their
former
accounts
and
calculations
,
by
failing
of
and
in
them
so
grossely
,
that
they
forbid
all
men
to
make
any
more
,
and
that
on
pain
of
death
.
Thus
are
they
given
up
and
led
spiritu
vertiginis
,
so
that
though
their
eyes
be
open
,
yet
they
will
not
see
,
and
their
hearts
are
hardened
,
that
they
will
not
understand
,
as
was
And
thus
much
for
Judaisme
.
CHAP.
X.
Of
Mahometanisme
.
This
Religion
proved
to
be
false
by
seven
reasons
.
The
third
Religion
is
that
of
the
Turks
and
Saracens
called
Mahometanisme
.
THese
Sectaries
,
though
they
agree
with
us
,
that
there
is
but
one
God
,
yet
in
the
main
point
they
differ
from
us
,
and
say
that
Christ
is
not
the
last
prophet
,
but
Mahomet
is
the
last
,
and
must
finish
all
Prophecies
.
Against
their
Religion
there
are
seven
demonstrations
to
prove
the
falsity
of
it
.
-
1.
Because
it
cannot
abide
the
touch
;
for
they
hold
that
it
must
not
be
disputed
of
on
pain
of
death
:
no
question
must
be
made
of
it
:
it
must
be
taken
upon
trust
:
whereas
Truth
delighteth
in
nothing
more
then
in
tryal
.
Veritas
nihil
veretur
,
nisi
abscondi
,
it
fears
nothing
more
,
then
that
it
should
〈◊〉
come
to
light
.
And
in
this
point
,
Mahomets
disciples
are
like
men
that
pay
brasse
for
gold
,
saying
it
is
good
,
but
will
not
suffer
it
to
be
tryed
.
-
2.
If
ever
there
were
book
stuft
with
those
which
are
called
Aniles
fabulae
,
old
wives
tales
,
it
is
their
Alcaron
,
which
is
every
where
fraught
with
most
ridiculous
untruths
.
Andreas
Maurus
a
〈◊〉
,
and
a
Bishop
quoteth
nine
hundred
-
3.
Their
Doctrine
is
carnal
and
foolish
,
placing
happinesse
in
pleasure
taken
in
things
visible
,
and
sensible
,
and
hath
many
fond
relations
:
as
that
Mahomet
(
being
in
heaven
)
did
see
not
onely
Gods
face
,
but
felt
his
hand
,
and
that
they
were
seventy
times
colder
then
ice
.
And
that
the
Angels
have
bodies
and
heads
,
and
one
of
them
seven
thousand
heads
.
That
the
Devils
are
circumcised
,
and
therefore
-
4.
His
promises
are
meerly
carnal
too
,
fit
for
none
,
but
Heliogabalus
;
such
are
-
5.
Mahomets
Miracles
are
set
down
,
but
without
witnesse
or
possibility
of
truth
.
As
that
he
being
a
childe
,
and
driving
cattel
(
for
that
was
his
profession
)
the
-
6.
The
means
of
propagating
his
Religion
was
unnatural
and
cruel
,
that
is
by
the
sword
:
for
God
(
as
he
affirms
)
delivered
a
sword
to
him
,
to
compell
-
7.
Lastly
,
this
Religion
and
Christianity
increased
not
the
same
way
,
for
Christianity
was
propagated
by
being
killed
,
Turcisme
by
killing
;
Christianity
by
Truth
,
the
other
by
perjury
;
Christianity
by
the
word
of
God
,
the
other
by
the
policy
of
men
hath
increased
to
that
growth
and
height
it
is
.
And
therefore
(
as
we
said
of
the
two
former
,
so
here
)
this
Religion
is
false
and
to
be
consemned
.
CHAP.
XI
.
Of
Christian
religion
.
The
truth
thereof
in
general
proved
.
1.
By
the
antiquity
of
it
,
out
of
the
Heathen
authors
themselves
.
2.
By
the
continuance
and
preservation
of
it
.
3.
By
the
certainty
.
4
By
the
end
it
leads
to
,
viz.
to
God
,
it
gives
all
honour
to
him
.
Deprives
man
of
all
.
Other
reasons
.
It
restraines
carnal
liberty
,
allowed
by
false
Religions
;
reaches
to
the
heart
.
It
contains
mysteries
above
mans
capacity
.
Teaches
contempt
of
the
world
;
requires
spiritual
worship
.
Confirmed
by
miracles
beyond
exception
.
Prophecies
.
THe
last
and
true
Religion
is
Christianity
which
being
in
the
last
of
the
four
points
propounded
in
the
beginning
.
That
the
Scriptures
of
the
old
and
new
Testament
being
Gods
word
,
whether
our
religion
be
truely
grounded
upon
it
?
Saint
Peter
saith
,
concerning
this
religion
,
we
have
a
more
sure
word
of
prophecy
,
&c.
that
is
,
we
are
certain
and
assured
,
that
the
Scriptures
are
true
,
and
so
were
1.
Touching
the
Antiquity
,
we
say
,
that
seeing
that
a
man
is
to
come
to
God
by
some
way
or
means
,
and
that
(
as
we
have
seen
)
religion
is
the
onely
way
:
it
must
necessarily
follow
,
that
this
way
is
as
ancient
as
man
himself
;
else
man
should
have
been
sometime
without
a
way
to
come
to
his
Creator
,
if
at
any
time
he
had
been
without
religion
;
and
so
consequently
have
been
frustrate
of
the
end
of
his
creation
.
For
religio
est
copula
relationis
,
religion
is
the
〈◊〉
of
relation
between
God
and
Man
,
the
Creator
and
the
Creature
.
2.
Tertullian
saith
,
quod
primum
,
id
verum
,
that
which
is
first
,
is
true
,
and
this
Prima
entia
sunt
maxime
vera
,
the
first
essence
are
most
real
and
true
.
Because
that
as
the
ttuth
is
an
affection
of
that
,
that
is
,
so
falsehood
is
an
affection
of
that
which
is
not
:
for
falsehood
cannot
consistere
in
suo
,
sed
in
alieno
,
consist
in
any
thing
which
is
its
own
,
but
from
another
.
Therefore
falsehood
must
be
after
truth
.
But
the
Christians
religion
is
in
some
sort
included
in
that
which
the
Jews
had
before
Christ
,
so
that
〈◊〉
Law
may
be
called
the
Old
Gospel
,
and
the
Gospel
the
new
Law
.
In
the
Law
is
Evangelium
absconditum
,
the
Gospel
under
a
vail
:
in
the
Gospel
is
,
Lex
revelata
,
the
revealed
Law
.
So
that
the
Jews
agreed
with
us
till
the
coming
of
Christ
,
and
then
left
us
.
As
for
the
Heathen
Religion
,
part
of
their
stories
,
which
are
the
records
thereof
,
is
fabulous
and
part
true
.
1.
That
part
which
is
fabulous
began
with
their
gods
,
and
their
original
:
further
then
that
they
cannot
go
.
And
Homer
and
Orpheus
write
not
of
them
till
after
the
Trojan
war
,
and
lived
after
the
time
of
Moses
above
eight
hundred
yeers
,
and
almost
three
thousand
yeers
after
the
Chronology
of
the
Bible
began
,
which
is
testified
by
divers
of
their
own
writers
.
2.
And
if
their
fabulous
part
come
short
of
our
religion
for
Antiquity
,
then
much
shorter
must
that
part
needs
be
which
is
true
.
For
Varro
(
who
lived
not
above
fifty
years
before
our
Saviours
time
)
saith
,
that
the
true
Story
of
the
Heathen
could
not
be
derived
above
700
yeers
before
his
time
.
And
it
is
sure
that
the
most
ancient
records
of
theirs
which
are
true
,
began
with
the
seven
wise
men
of
Greece
,
of
whom
Solon
was
the
chief
and
most
ancient
:
and
he
was
contemporary
with
Croesus
,
he
with
Cyrus
,
and
Esdras
with
him
.
Now
Esdras
was
one
of
the
last
Canonical
writers
of
the
old
Testament
.
So
that
we
may
safely
conclude
this
against
the
Heathen
religion
,
that
almost
the
whole
story
of
the
Bible
was
written
,
before
any
authentique
writer
or
record
was
extant
of
the
Heathen
story
:
and
most
part
of
it
was
written
before
the
fabulous
part
of
it
was
delivered
to
them
in
writing
.
Their
ancientest
Historiographer
is
Herodotus
,
who
beginneth
his
story
with
the
acts
of
Croesus
.
By
all
which
we
may
plainly
perceive
,
that
Christian
Religion
is
of
farre
greater
antiquity
then
the
Heathen
.
This
also
we
may
adde
,
that
whatsoever
is
either
good
or
true
in
their
Religion
was
had
from
the
Jewes
.
For
the
Druides
among
the
Gauls
,
and
the
Bardi
(
an
offspring
of
them
)
derive
all
theirs
from
the
Greeks
,
as
also
the
Romans
,
and
the
Greeks
,
from
Cecrops
an
Egyptian
,
as
also
the
Carthaginians
from
Cadmus
a
Phoenician
.
Now
Phoenicia
bordereth
northward
upon
Jury
,
and
Egypt
southward
.
So
that
all
that
was
good
in
the
Heathen
Religion
must
be
derived
from
the
Jews
.
The
wise
men
of
Greece
enquiring
of
their
Oracles
,
how
they
might
get
wisdom
,
and
from
whence
the
knowledge
of
arts
was
to
be
had
,
received
this
answer
,
that
it
was
to
be
had
from
the
Chaldees
.
Solus
utique
Chaldeus
sapiens
,
the
Chaldean
was
truely
the
onely
wise
man
.
Which
speech
in
the
Greek
idiotisme
denoteth
some
particular
part
of
the
Chaldeans
,
which
was
the
Jews
.
For
Abraham
coming
from
Chaldea
,
was
reputed
a
Chaldean
,
and
the
Jewes
from
him
,
were
termed
Chaldeans
.
Orpheus
also
the
Poet
saith
,
that
when
God
(
being
angry
with
mankinde
)
had
destroyed
all
,
he
revealed
all
knowledge
and
wisdom
uni
Chaldeo
'
,
to
one
Chaldean
onely
.
And
Plato
in
his
Epimenides
referred
all
learning
uni
Barbaro
.
If
we
enquire
who
by
this
Chaldeus
or
Barbarus
was
meant
,
the
Egyptians
tell
us
,
by
calling
him
Theut
,
which
in
the
Chaldee
language
signifies
a
stranger
,
which
in
all
probability
must
be
applied
to
Abraham
,
who
was
by
God
called
out
of
Chaldea
.
And
Eusebius
(
out
of
Manetho
)
testifies
,
that
Abraham
was
had
in
such
reverence
in
those
parts
,
that
their
chiefest
Exorcisms
were
wont
to
be
per
deum
Abraham
,
by
the
god
Abraham
.
And
the
same
Manetho
alledgeth
,
that
in
many
places
of
those
countreys
,
in
their
Temples
,
and
elswhere
,
his
name
was
written
,
and
engraven
for
memory
of
him
.
Again
the
verses
of
Phocylides
the
Poet
(
who
lived
in
the
fifty
ninth
Olympiad
)
seem
to
be
translated
verbatim
out
of
the
Law
of
Moses
,
and
may
be
particularly
pointed
at
,
in
Deuteronomy
,
Numbers
,
and
Exodus
.
But
to
examine
their
own
records
,
Plutarch
saith
that
Solon
fetched
all
his
wisdom
from
the
Egyptians
,
and
Plato
his
from
Chaldea
.
Strabo
saith
,
that
Pythagoras
had
daily
conference
in
Mount
Carmel
,
and
that
in
that
mount
were
ambulachra
Pythagorea
,
Pythagoras
walks
,
and
there
be
some
of
the
Heathen
that
report
him
Eusebius
saith
,
(
out
of
one
Clearchas
a
Peripatetick
)
that
though
Aristotle
were
Demetrius
Phalereus
(
that
was
Librarie
keeper
of
Ptolomeus
Philadelphus
in
Egypt
)
told
him
,
that
he
heard
the
Disciples
of
Aristotle
say
,
that
divers
Philosophers
and
Poets
had
attempted
to
translate
the
Old
Testament
into
Greek
.
And
in
the
same
book
,
in
the
Epistle
of
Aristobulus
,
it
is
said
,
that
part
thereof
was
translated
before
the
Persian
Empire
began
,
long
before
it
was
translated
by
the
Septuagint
,
or
seventy
men
.
But
it
appeareth
,
that
it
hath
pleased
God
in
a
most
strange
manner
to
leave
some
Register
or
Chronicle
in
every
famous
Nation
of
it
:
as
among
the
Egyptians
,
Manetho
:
Sanchoniathon
among
the
Phoenicians
:
Berosus
among
the
Chaldeans
:
In
Asia
Minor
,
Rabbi
Abidelus
:
among
the
Persians
Megasthenes
,
&c.
In
Herodotus
we
shall
finde
the
storie
of
Sennacherib
:
the
edict
of
Cyrus
,
and
almost
the
whole
prophecie
of
Daniel
,
though
somewhat
corrupted
.
It
is
storied
by
Josephus
,
that
Alexander
being
to
travail
towards
Persia
,
and
hearing
that
the
Jews
denyed
to
pay
him
tribute
,
and
for
some
other
affronts
,
(
as
he
conceived
)
came
towards
Jerusalem
,
with
purpose
utterly
to
destroy
the
Jews
.
Whereupon
Jaddua
the
High
Priest
in
his
rich
and
white
ornaments
,
accompanied
with
other
Priests
,
met
him
in
the
way
.
Assoon
as
Alexander
cast
his
eye
〈◊〉
Jaddua
,
and
remembred
that
in
a
vision
he
had
seen
one
in
all
resemblance
like
〈◊〉
him
,
who
had
encouraged
him
to
attempt
the
conquest
of
the
world
;
and
(
as
〈◊〉
he
had
been
a
God
)
suddenly
alighted
,
and
〈◊〉
down
worshipped
before
him
,
but
being
admonished
thereof
by
Parmenio
,
he
said
;
he
worshipped
that
God
whose
Priest
he
was
,
and
afterward
,
when
Jaddua
had
shewed
him
,
and
expounded
〈◊〉
Prophecy
concerning
his
Monarchy
,
he
gave
large
priviledges
to
the
Jews
,
and
dismissed
them
honourably
.
After
his
dayes
by
the
means
of
Ptolemy
in
requital
of
the
Interpreters
pains
taken
in
translating
the
Bible
,
the
Jews
Religion
was
much
propagated
.
Laertius
in
the
life
of
Epimenides
saith
,
that
the
Athenians
consulting
with
the
Oracle
,
concerning
the
cause
of
a
great
plague
among
them
,
were
answered
,
that
they
were
not
to
sacrifice
to
their
own
gods
(
as
in
the
Acts
)
but
to
another
which
was
above
The
Romans
in
memory
of
a
victory
obtained
of
their
enemies
,
erected
a
Temple
to
Bacchus
,
calling
it
Templum
pacis
〈◊〉
,
the
everlasting
Temple
of
peace
.
And
afterwards
consulting
with
their
Oracle
,
how
long
it
should
continue
,
received
this
answer
,
Donec
peperit
virgo
,
while
a
virgin
should
bring
forth
a
child
,
which
because
they
conceived
would
never
be
,
they
called
it
eternum
.
But
at
the
time
when
Christ
was
born
,
in
the
shutting
up
of
an
evening
the
Temple
fell
to
the
ground
of
it self
.
And
thus
much
for
the
Antiquity
of
Christian
religion
,
and
consequently
for
the
truth
of
it
,
according
to
the
Maxime
of
Philosophers
.
Quod
primum
,
id
verum
that
is
true
,
which
was
first
.
The
second
way
to
prove
,
that
Christianity
is
the
true
Religion
,
is
the
Continuance
,
and
preservation
of
the
scriptures
,
〈◊〉
that
Religion
,
is
grounded
.
And
this
is
so
miraculous
,
as
that
no
Religion
devised
or
framed
by
Man
,
or
any
false
God
cannot
shew
the
like
.
For
it
is
plain
,
that
the
Jews
were
more
under
subjection
to
other
kingdoms
,
and
oftner
in
Captivity
and
bondage
,
then
any
other
Nation
in
the
world
.
As
under
the
Egyptians
,
Philistins
,
Moabits
,
Amorits
,
Assyrians
,
Persians
,
Graecians
,
Romans
,
&c.
And
yet
,
though
all
the
Nations
about
them
bare
them
deadly
hatred
,
and
sought
to
suppresse
their
Religion
,
and
that
Antiochus
the
Great
bent
himself
wholly
to
abolish
the
Copies
of
the
Law
,
yet
were
they
so
wonderfully
preserved
,
that
they
perished
not
.
We
see
,
that
the
works
of
Philosophers
,
Lawyers
,
Physitians
,
and
the
like
who
were
accompted
excellent
in
their
professions
,
which
were
highly
esteemed
,
and
for
preservation
whereof
,
all
means
have
been
vsed
,
yet
many
of
them
have
been
lost
,
many
come
into
the
world
unperfect
,
and
many
very
corrupt
:
yet
on
the
other
side
,
though
the
Jews
were
a
people
very
odious
and
contemptible
to
other
nations
,
and
though
much
labour
hath
been
to
suppresse
their
Law
;
yet
it
stands
firme
and
uncorrupt
,
withont
addition
or
diminution
,
whole
and
perfect
,
notwithstanding
all
the
worlds
malice
.
And
as
of
the
Bible
,
so
may
it
be
said
of
their
Religion
,
though
they
were
transported
into
other
Countries
,
and
in
Captivity
to
strange
nations
,
they
never
changed
it
,
whereas
experience
hath
taught
us
,
that
with
changing
countryes
,
people
commonly
,
or
many
times
change
their
Religion
.
The
third
proof
is
,
the
Certainty
of
our
Religion
.
Whereas
all
other
Religions
are
either
1.
unperfect
.
2.
full
of
Contradictions
.
3.
Counterfeit
.
4.
or
Questionable
,
And
none
of
these
can
be
attributed
to
ours
,
and
therefore
it
is
the
true
Religion
,
-
1.
It
is
most
sure
,
that
what
Religion
soever
hath
his
original
from
Man
,
growes
by
little
and
little
,
by
degrees
,
to
that
which
they
call
perfection
:
But
at
the
delivery
of
the
Law
of
God
,
all
that
was
necessary
for
the
Church
before
Christ
was
delivered
most
absolutely
by
Moses
,
all
the
duties
towards
God
or
man
required
in
that
state
of
the
church
,
being
contained
in
his
books
,
and
to
which
nothing
is
or
could
be
added
,
or
detracted
from
it
,
and
in
the
decalogue
is
the
sum
of
all
moral
duties
;
for
all
may
be
reduced
to
some
of
those
heads
.
-
2.
For
Contradiction
,
Mans
Laws
(
as
the
Apostle
speaks
)
are
sealed
with
Yea
-
3.
That
theirs
are
Counterfet
may
appear
by
this
,
that
the
best
of
their
Authors
have
obscured
their
works
,
and
kept
them
from
the
view
of
as
many
as
they
could
,
for
fear
of
discovery
of
their
falsities
:
and
the
best
of
their
works
,
have
been
corrupt
in
some
points
,
and
gone
abroad
into
the
world
,
under
the
name
of
false
Authors
,
and
sometime
those
which
have
been
supposititious
or
counterfeit
have
so
neerly
resembled
the
stile
of
the
Authors
,
whom
they
have
so
〈◊〉
,
that
they
could
hardly
be
distinguished
from
those
that
which
were
his
own
.
But
Gods
-
4.
That
theirs
is
Questionable
,
is
thus
proved
.
In
all
theirs
,
somthing
hath
continually
in
succeeding
ages
been
altered
and
amended
,
something
abrogated
,
and
something
added
.
But
in
the
Law
of
God
there
hath
been
no
such
thing
.
For
none
of
the
Prophets
ever
went
about
to
correct
that
which
Moses
commanded
,
or
to
adde
to
it
,
but
in
all
their
writings
they
have
confirmed
and
approved
,
what
he
did
.
The
〈◊〉
way
or
argument
to
prove
that
Christianity
is
the
true
Religion
,
is
1.
From
the
end
whereto
it
tends
.
Whatsoever
man
produceth
or
bringeth
forth
(
as
unregenerate
)
it
must
needs
have
proprias
hominis
passiones
,
the
proper
passions
of
a
man
,
and
they
will
desire
and
seek
to
have
man
their
end
.
But
Christian
Religion
makes
God
the
end
,
and
acknowledgeth
all
things
to
come
from
him
,
as
Saint
James
speaketh
,
and
therefore
attributeth
all
honour
to
God
.
Finis
veroe
Religionis
,
est
honor
〈◊〉
,
the
end
of
true
Religion
is
Gods
honour
,
and
professeth
,
that
as
God
is
the
author
of
all
essence
,
so
also
of
all
good
,
therefore
all
honour
is
to
be
given
to
him
,
none
else
must
share
with
him
init
.
But
so
doth
no
other
Religion
but
the
Christian
,
all
other
seek
mans
honour
,
either
in
whole
,
or
in
part
.
2.
The
Poets
and
Philosophers
have
much
stood
upon
the
natural
power
and
abilities
of
mans
free-will
,
and
given
him
his
igniculos
&
semina
naturae
,
sparks
and
seeds
of
nature
,
and
thereby
make
him
authour
of
his
own
perfection
by
〈◊〉
and
encreasing
what
nature
hath
bestowed
on
him
.
But
our
Religion
acknowledgeth
nothing
good
to
be
mans
,
but
that
all
good
comes
from
God
,
and
must
be
referred
to
him
.
Again
,
in
God
there
must
be
an
vnity
,
therfore
that
Religion
is
false
,
that
acknowledgeth
any
more
Gods
then
one
.
And
one
of
their
own
saith
,
that
Moses
3.
Now
because
we
hold
,
that
there
is
an
innate
and
natural
darknesse
in
every
unregenerate
man
,
therefore
it
cannot
be
,
but
that
in
the
Religion
prescribed
by
man
,
something
that
is
good
is
not
commanded
,
and
something
that
is
evill
is
not
prohibited
,
and
but
that
some
lawful
things
are
omitted
,
and
some
unlawful
permitted
:
which
we
see
plainly
among
the
Athenians
:
for
with
them
,
the
breach
of
faith
was
of
so
small
account
,
that
Graeca
fides
the
Greek
faith
grew
into
a
proverb
.
So
likewise
by
that
of
Spartaneum
furtum
the
Lacedemonians
theft
,
we
may
gather
the
little
regard
they
had
to
punish
that
sinne
.
And
so
likwise
by
the
Lupercalia
,
Floralia
,
and
Bacchanalia
among
the
Romans
,
what
liberty
they
took
in
wantonnesse
and
excesse
,
may
easily
appeare
.
No
Nation
of
the
Gentiles
observed
the
whole
Decalogue
,
or
indeed
any
of
the
Commandments
entirely
;
nay
they
were
so
far
from
keeping
that
of
Neconcupisces
,
as
that
they
thought
Concupiscence
no
sinne
:
and
for
the
rest
,
though
they
had
some
particular
Laws
respectively
against
the
breach
of
some
commandment
,
as
against
adultery
,
incest
,
and
the
like
,
yet
they
dispensed
John
Baptist
,
who
told
King
Herod
,
Tibinon
licet
it
is
not
lawfull
for
thee
to
have
thy
brothers
wife
,
though
4.
Another
argument
to
prove
the
truth
of
our
Religion
is
,
that
both
it
,
and
the
Scriptures
by
which
we
are
guided
,
go
to
the
heart
,
whereas
other
Religions
pierce
not
the
skinne
.
These
stop
the
streames
,
theirs
make
the
Lusts
of
the
flesh
,
but
affections
,
Adiaphora
indifferent
things
to
be
avoyded
or
not
,
ours
,
by
prohibiting
Concupiscence
,
stop
the
fountain
of
all
sinnes
.
5.
Again
,
it
is
a
necessary
consequence
,
that
,
that
which
cannot
come
from
man
,
comes
from
God
.
But
there
are
some
things
in
Scriptures
which
are
truly
Metaphysicall
,
and
exceed
the
capacity
of
man
,
as
that
Jehovah
Elohim
is
one
God
and
three
persons
,
trinity
in
vnity
,
that
God
should
become
man
:
that
God
should
take
upon
him
to
be
the
redeemer
of
Mankind
,
and
that
by
his
stripes
and
suffering
punishment
man
should
be
healed
:
that
God
should
create
a
world
,
and
out
of
that
,
gather
a
Church
to
himself
.
These
things
and
more
cannot
be
comprehended
by
man
,
and
are
not
to
be
conceived
but
onely
by
our
Religion
.
6.
Not
to
conceale
the
faults
of
a
mans
parents
or
friends
,
or
to
speake
against
a
mans
own
countrey
,
stock
,
kinred
,
or
his
own
self
,
is
a
thing
altogether
unnatural
,
and
cannot
come
into
any
,
but
by
a
supernatural
power
.
But
we
see
,
that
Moses
,
when
no
necessity
compelled
him
,
spared
〈◊〉
of
his
own
stock
,
but
spake
against
his
brother
Aaron
,
for
making
the
Golden
Calfe
,
nor
his
sister
Miriam
in
the
case
of
murmuring
,
no
,
nor
his
own
selfe
at
the
waters
of
strife
,
and
committed
the
same
to
writing
,
that
Posterity
should
take
notice
of
these
things
:
Yea
,
and
dispossessed
his
own
children
from
succeeding
him
in
the
Magistracy
,
constituting
Josuah
in
their
stead
:
these
acts
cannot
agree
with
the
natural
man
,
but
must
needs
proceed
from
a
higher
cause
:
therefore
the
writers
of
these
Scriptures
,
must
of
necessity
be
inspired
by
God
himself
.
7.
Whereas
the
whole
scope
of
Philosophers
,
and
of
the
Law
makers
among
the
Heathen
was
,
to
teach
how
Princes
might
enlarge
their
territories
,
and
taught
it
as
a
point
of
wisdom
,
to
win
by
all
means
the
favour
of
princes
,
and
great
men
;
this
Religion
teacheth
contempt
of
life
,
the
world
and
worldly
honours
in
respect
of
God
:
and
such
was
the
practize
of
the
prophets
,
who
were
so
far
from
seeking
.
the
favour
of
Princes
,
that
they
reproved
them
to
their
faces
,
when
Gods
cause
was
in
hand
.
Therefore
this
Religion
is
spiritual
,
and
proceeds
;
not
from
man
.
8.
Again
,
we
know
that
as
God
is
a
spirit
,
so
must
his
worship
be
spiritual
and
this
is
the
scope
of
the
Scriptures
,
that
God
be
honored
without
Images
or
shadows
.
And
though
in
the
vnity
of
God
,
that
there
is
but
one
God
to
be
worshipped
,
false
Religion
may
agree
with
the
true
,
yet
in
this
point
it
doth
not
,
their
Religion
and
the
worship
thereof
being
onely
corporeal
,
not
spiritual
.
For
though
in
the
Old
Testament
there
be
many
Ceremonial
worships
prescribed
,
yet
God
disclaimeth
9.
To
these
may
be
added
by
us
,
that
we
had
Miracles
and
Oracles
to
confirme
our
Religion
,
as
they
did
to
strengthen
theirs
.
And
those
beyond
theirs
in
divers
respects
.
-
1.
The
Miracles
mentioned
in
Scriptures
were
not
done
in
a
corner
,
but
openly
;
as
were
they
which
were
done
by
Moses
,
upon
Pharaoh
in
the
sight
of
his
servants
.
-
2.
They
were
notfrivolous
or
vain
,
but
profitable
and
beneficial
.
-
3
They
were
not
imitable
nor
〈◊〉
by
Magique
or
mans
art
:
for
what
Magician
can
divide
the
Sea
,
or
cause
the
Sun
to
stand
,
as
in
Josuahs
time
,
or
make
the
Suns
shadow
goe
back
,
as
in
the
diall
of
Ahas
,
or
to
rain
Manna
,
as
in
the
wildernesse
;
2.
And
for
our
Oracles
they
were
not
as
the
Oracles
of
the
Gentiles
,
that
spake
placentia
,
pleasing
things
,
or
,
as
they
themselves
say
,
did
speak
such
things
as
their
Kings
would
have
them
speake
:
nor
are
they
ambiguous
or
doubtfull
,
such
as
theirs
,
that
needed
Delium
interpretem
,
some
Apollo
to
explain
them
:
and
in
that
respect
(
as
Porphyrius
testifies
of
them
)
they
ever
had
their
Postica
,
back-doors
,
evasions
to
help
them
.
But
ours
are
void
of
flattery
,
and
are
certain
,
some
of
them
being
So
much
to
prove
the
truth
of
both
Testaments
,
as
our
religion
agrees
with
that
of
the
Jews
.
Now
follow
some
reasons
proper
to
the
confirmation
of
the
truth
of
Christian
Religion
.
CHAP
12.
Special
reasons
for
the
Christian
Religion
as
diff
ring
from
the
Jewish
.
It
purgeth
the
soul
,
shews
that
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
testimony
of
the
Apostles
and
〈◊〉
;
the
knowledge
of
what
they
wrote
,
their
Honesty
.
The
credit
of
the
story
.
Testimony
from
Pagans
.
The
star
at
Christs
birth
.
The
crosse
sacred
with
the
Egyptians
.
The
miracles
at
Christs
death
.
The
progresse
of
Christianity
,
by
weake
means
,
opposed
by
power
and
learning
;
contrary
to
flesh
and
blood
;
the
excellency
of
the
promises
,
power
in
conversions
.
The
truth
of
Christs
Miracles
.
The
constancy
of
Martyrs
,
The
ends
of
the
apostles
.
The
Divels
testimony
against
himself
.
Saint
Augustine
(
out
of
〈◊〉
(
de
regressu
animae
)
one
of
the
greatest
enemies
that
2
God
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
lover
of
man
,
he
delighteth
not
in
cutting
of
throats
,
or
burning
men
to
ashes
,
like
to
the
Devills
,
to
whom
virgins
,
babes
,
old
and
young
men
were
sacrificed
.
And
the
sacrifices
in
the
old
Law
were
vsed
in
these
2
respects
.
1
To
be
Types
of
things
in
the
Gospel
.
2
To
admonish
men
,
that
they
have
deserved
to
be
slain
and
sacrificed
.
But
God
is
so
far
from
the
sacrificing
of
men
to
him
,
that
he
himself
came
down
from
heaven
,
and
suffered
for
us
,
offering
himself
a
sacrifice
for
our
sins
,
and
what
greater
love
can
there
be
,
then
that
a
man
should
give
his
life
for
that
he
loveth
,
there
can
be
no
greater
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
then
this
.
3
,
For
the
credit
of
the
Gospel
,
we
have
Evangelists
and
Apostles
for
witnesses
;
And
in
witnesses
two
things
are
required
,
Knowledge
and
Honesty
.
-
1.
For
skill
and
knowledge
,
That
which
our
witnesses
have
left
us
upon
record
,
is
not
taken
upon
trust
,
but
they
related
it
as
eye
witnesses
.
And
none
of
theirs
,
either
Homer
,
Plato
,
or
any
of
them
can
say
,
as
Saint
John
said
,
That
which
we
have
heard
,
which
we
have
seen
with
our
eyes
,
which
we
have
looked
upon
,
and
our
hands
have
handled
.
For
they
had
theirs
from
others
,
and
but
upon
bare
report
.
Besides
,
neither
any
of
their
ancient
or
latter
Historians
,
though
they
hated
the
writers
of
the
Scriptures
,
durst
at
any
time
offer
to
set
pen
to
paper
against
them
.
-
2.
For
the
honesty
of
our
witnesses
,
there
can
be
no
better
reason
or
proof
given
,
then
that
which
Tacitus
giveth
to
confirme
the
testimony
of
an
honest
witnesse
,
which
is
,
Quibus
nullum
est
mendacii
〈◊〉
,
that
have
no
reward
for
telling
an
untruth
.
And
certainly
,
the
Evangelists
and
Apostles
had
nothing
for
their
paines
,
nay
they
were
so
far
from
that
,
as
that
they
sealed
their
testimonies
,
with
the
blood
of
Martyrdome
.
-
3.
For
the
credit
of
the
Story
itself
.
We
know
,
that
the
Sybils
oracles
were
in
so
great
credit
among
the
Heathen
,
that
they
were
generally
beleeved
.
Now
,
if
they
be
true
,
which
we
have
of
them
,
as
ther
's
no
question
but
many
of
them
are
,
(
divers
of
which
we
refer
to
Christ
,
being
mentioned
in
their
own
writers
,
Virgil
,
Cicero
and
Marcellinus
Secundanus
and
others
.
4.
Tacitus
and
Suetonius
say
,
that
about
Christs
time
it
was
bruited
through
the
world
,
that
the
king
that
should
rule
over
all
the
world
,
should
come
out
of
Jury
,
and
for
this
cause
it
was
that
not
onely
Vespasian
,
but
Augustus
and
Tiberius
(
who
had
heard
the
like
)
had
a
purpose
to
have
destroyed
all
the
Jews
,
even
the
whole
nation
of
them
,
because
they
would
be
sure
to
include
that
Tribe
out
of
which
this
king
should
come
.
5
Coelius
Rhodiginus
and
Volateranus
upon
their
credits
leave
us
this
in
their
writings
that
among
the
Monuments
of
Egypt
was
found
an
Altar
dedicated
Virgini
pariturae
,
to
a
Virgin
that
should
have
a
child
,
like
to
the
Temple
of
peace
before
mentioned
,
that
should
stand
Donec
peperit
virgo
,
untill
a
virgin
should
bring
forth
a
child
.
And
Postellus
testifies
from
the
Druides
,
that
they
had
an
Altar
,
with
this
inscription
Ara
primo-genito
Dei
,
an
Altar
to
the
first
begotten
of
God
.
6.
Suetonius
saith
,
that
in
such
a
yeare
(
which
was
the
year
before
Christs
birth
)
in
a
faire
day
,
at
the
time
of
a
great
concourse
of
people
at
〈◊〉
,
there
appeared
a
great
Rain-bow
(
as
it
were
)
about
the
Sun
,
of
a
golden
colour
,
almost
of
equal
brightnesse
with
the
Sun
.
The
Augur's
being
demanded
the
reason
,
answered
,
that
God
would
shortly
〈◊〉
humanum
genus
,
visit
mankinde
.
And
upon
the
day
that
our
Saviour
was
born
three
Suns
appeared
in
the
firmament
,
which
afterward
met
and
joyned
into
one
.
The
Augur's
being
likewise
questioned
about
this
apparition
,
their
answer
was
,
that
he
was
then
born
,
whom
Angustus
,
the
people
,
and
the
whole
world
should
worship
:
whereupon
(
as
it
is
storied
)
Augustus
at
the
next
meeting
of
the
Senate
,
gave
over
his
title
of
dominus
orbis
terrarum
Lord
of
the
whole
world
,
and
would
be
so
stiled
no
more
.
7.
But
the
most
remarkable
thing
that
hapned
at
Christs
birth
was
the
star
mencioned
in
the
Gospel
,
and
confessed
by
the
Heathen
themselves
to
be
stella
maxime
salutaris
,
the
happiest
star
that
ever
appeared
for
mankinde
.
Plinie
calleth
it
,
Stella
crinita
sine
crine
A
blazing
or
hairy
star
without
haire
.
Vpon
the
appearance
8.
Now
concerning
the
death
of
Christ
we
finde
,
that
the
ancient
Egyptians
,
(
who
vsed
no
letters
,
but
Characters
or
Hieroglyphiques
)
when
they
would
expresse
vitam
aeternam
,
everlasting
life
,
they
did
it
by
the
signe
of
the
Crosse
,
whereby
they
deciphered
the
badge
of
our
salvation
,
which
concurred
with
the
manner
of
Christs
death
.
9.
The
next
is
,
the
two
wonders
or
strange
accidents
mentioned
by
the
Holy
Ghost
at
the
death
of
our
Saviour
1.
The
general
Earthquake
.
and
2.
the
universal
Eclypse
of
the
Sun
,
so
often
cast
in
the
teeth
of
the
Heathen
.
-
1
For
the
first
,
they
are
not
ashamed
to
confesse
it
.
As
〈◊〉
himselfe
,
and
Trallianus
-
2
For
the
Eclypse
,
many
were
converted
by
reason
of
the
strangenesse
of
it
,
as
Dionysius
and
others
.
For
all
〈◊〉
of
the
Sun
are
particular
,
this
general
and
vniversal
.
This
hapned
at
the
feast
of
the
Passeover
which
was
14a
Lunae
,
the
fourteenth
day
of
the
Moon
,
when
it
was
just
at
the
full
,
which
is
cleane
opposite
to
the
Rules
of
Astronomy
,
and
mans
reason
.
10.
It
is
reported
,
that
in
the
raigne
of
Tiberius
,
presently
upon
this
Eclypse
,
there
was
a
general
defect
of
Oracles
.
Of
which
argument
Plutarch
hath
a
whole
Treatise
;
in
which
he
saith
,
that
a
man
in
great
credit
with
the
Emperour
sayling
by
the
Cyclades
,
heard
a
voice
,
as
it
were
,
coming
out
of
those
Islands
,
saying
,
that
the
great
God
Pan
was
dead
.
The
Emperour
hearing
this
report
,
sent
for
the
Augurs
to
know
who
this
Pan
should
be
,
but
they
could
give
him
no
satisfaction
Puer
Hebreus
,
an
Hebrew
child
,
that
had
silenced
them
.
11.
〈◊〉
,
Tertullian
and
Justin
Martyr
testifie
,
so
doth
Eusebius
,
that
〈◊〉
12.
The
next
,
and
none
of
the
least
general
arguments
to
prove
the
truth
of
Christian
Religion
,
is
the
progresse
of
it
.
For
whereas
nature
and
reason
teach
us
,
that
in
every
action
fit
Instruments
must
be
had
,
and
used
,
or
else
the
action
will
prove
defective
and
vain
:
and
that
the
matter
must
be
well
fitted
and
disposed
before
we
can
work
it
:
in
this
case
there
were
neither
.
For
in
the
eye
of
man
,
there
could
be
no
unfitter
instruments
then
the
Apostles
,
they
being
rude
,
unlearned
,
and
most
of
them
Mechanique
Men
:
And
for
the
matter
to
work
upon
,
they
had
it
altogether
unprepared
,
nay
clean
against
them
.
For
the
Jewes
,
continued
the
hatred
to
the
Disciples
,
which
they
had
born
to
the
Master
,
continually
persecuting
them
.
And
the
most
learned
among
the
Gentiles
,
were
the
greatest
opposite
to
that
which
they
endeavoured
(
namely
the
propagation
of
the
Gospel
)
as
might
be
:
as
,
Vlpian
the
greatest
Lawyer
,
who
wrote
many
books
against
it
and
the
Christians
,
Galen
the
greatest
Physician
,
Plotinus
the
greatest
Platonist
,
Porphyrius
the
greatest
Aristotelian
,
Libanius
a
great
writer
in
the
Greek
tongue
,
Lucian
a
great
scoffer
,
and
Julian
the
great
Sorcerer
,
who
not
onely
made
Dialogues
between
Christ
and
Peter
,
to
breed
hatred
and
contempt
against
Christianity
,
but
(
being
Emperour
)
bent
all
his
force
against
it
,
prohibiting
Christian
schools
,
&c.
Besides
,
if
we
consider
the
ten
bloody
Persecutions
,
wherein
many
thousands
of
Martyrs
suffered
,
and
that
in
most
horrid
and
barbarous
manner
,
and
kindes
.
To
which
if
we
adde
(
which
was
touched
before
)
the
unaptnesse
of
the
instruments
,
and
the
matter
(
the
World
)
so
rigid
,
ill
disposed
,
and
harsh
to
work
upon
,
and
yet
to
have
the
work
effected
,
it
cannot
but
be
confessed
,
that
Christianity
is
the
true
Religion
,
and
that
magna
est
veritas
,
&
praevalet
,
great
is
the
truth
,
and
prevaileth
.
13.
In
the
next
place
,
if
we
consider
how
averse
and
unpleasing
to
flesh
and
blood
the
precepts
of
this
Religion
are
,
we
must
confesse
the
premises
to
be
true
.
For
they
give
us
not
leave
to
be
Libertines
,
or
licentious
and
carnal
,
as
the
Religion
of
the
Turk
,
of
which
we
spake
before
.
For
instead
of
taking
revenge
of
our
enemies
for
injuries
done
unto
us
,
we
are
bound
by
them
to
love
our
enemies
,
and
to
speak
good
of
them
that
persecute
us
.
Instead
of
committing
folly
with
a
Woman
,
we
must
not
so
much
as
cast
our
eye
upon
a
woman
,
to
lust
after
her
,
there
is
not
the
least
thought
14.
The
promises
contained
in
the
Scriptures
to
them
that
shall
observe
this
Religion
,
are
not
of
the
nature
of
those
in
the
Religion
of
the
Epicures
and
Turks
,
&c.
that
is
,
honour
,
preferment
,
wealth
,
pleasure
in
this
World
,
and
the
like
;
but
the
contrary
,
sequimini
me
,
follow
me
,
but
discedite
a
me
,
depart
from
me
;
rather
a
deterring
and
disheartning
,
then
any
manner
of
perswading
.
And
in
this
there
is
a
great
resemblance
between
the
Creation
and
the
Regeneration
.
In
the
first
,
something
was
made
of
nothing
,
and
here
nothing
to
confound
something
,
that
we
may
plainly
see
and
〈◊〉
,
that
it
is
digitus
Dei
,
qui
hic
operatur
,
the
finger
of
God
that
bringeth
this
to
passe
,
that
strength
should
be
confounded
by
weaknesse
,
something
by
nothing
.
Therefore
this
Religion
cannot
be
but
Divine
.
15.
Again
,
if
we
consider
the
times
when
Mahomet
began
to
broach
his
forged
Religion
,
we
shall
finde
it
to
be
in
a
dissolute
time
,
a
time
of
idlenesse
and
ignorance
,
when
Heraclius
and
Constans
ruled
the
Empire
,
the
first
being
an
incestuous
Prince
,
one
that
married
his
brothers
daughter
,
and
exasperated
the
Saracens
,
in
denying
them
pay
in
his
wars
:
the
other
being
a
Monothelite
,
and
bloody
,
having
murthered
his
brother
,
both
of
them
giving
opportunity
to
the
Saracens
,
not
onely
to
enlarge
their
territories
,
but
to
propagate
their
Religion
.
And
if
we
shall
observe
the
Ecclesiastical
story
well
,
we
shall
finde
that
Age
very
much
destitute
of
learned
and
pious
men
.
Whereas
on
the
contrary
,
when
Christianity
began
and
prevailed
,
the
world
was
never
so
full
of
eyes
,
never
so
many
learned
men
,
as
the
Scribes
and
Pharisees
,
the
Greek
Philosophers
,
&c.
yet
it
pleased
God
to
work
upon
the
hearts
of
many
of
them
,
in
converting
them
to
it
;
as
upon
Paulinus
,
Clemens
,
Origen
,
Augustine
,
Ambrose
,
and
others
,
especially
many
of
the
Jewish
Priests
before
these
.
Acts
6.
7.
16.
And
indeed
Conversions
are
a
great
argument
of
the
truth
of
Religion
.
The
most
memorable
whereof
we
see
in
S.
Paul
,
who
was
a
zealous
Pharisee
,
who
not
only
had
a
warrant
from
the
Counsel
at
Jerusalem
to
apprehend
and
imprison
all
sorts
of
people
addicted
to
Christianity
,
but
was
a
principal
actor
in
the
martyrdom
of
Saint
Stephen
.
And
yet
he
(
neglecting
the
preferment
he
was
like
to
come
to
,
by
this
his
forwardnesse
)
was
content
upon
a
sudden
,
to
expose
himself
to
all
dangers
and
disgrace
,
to
whippings
,
perils
by
sea
and
land
,
&c.
and
to
embrace
this
,
as
the
true
Religion
.
And
if
any
say
,
he
aimed
at
honour
and
esteem
among
Christians
,
his
practice
shews
the
contrary
:
for
when
the
men
of
Lyaconia
would
have
sacrificed
to
him
and
Barnabas
,
with
great
zeal
he
opposed
it
,
they
rent
their
clothes
and
ran
in
amongst
them
,
and
told
them
,
they
were
men
like
themselves
,
so
far
were
they
from
vain
glory
.
Insomuch
as
Porphyrius
said
of
him
,
that
it
was
great
pity
,
that
so
great
a
Scholar
,
and
so
near
to
preferment
,
should
have
been
converted
to
Christianity
.
The
like
may
Soli
Christiani
mortis
contemptores
,
Christians
are
the
only
despisers
of
death
.
17.
It
was
an
objection
of
the
Jews
we
know
,
that
our
Saviour
wrought
his
miracles
,
18.
The
next
general
reason
to
prove
the
truth
of
Christianity
is
,
the
constancy
of
those
that
suffered
for
it
:
not
onely
of
men
able
,
and
of
strength
to
endure
misery
,
but
of
old
and
feeble
men
,
weak
and
frail
women
and
young
children
:
and
that
in
so
ambitious
a
manner
,
as
that
they
conceived
they
could
attain
to
no
greater
honour
,
then
to
receive
the
Crown
of
Martyrdom
in
defence
of
it
.
As
we
may
see
in
the
story
of
the
woman
with
the
childe
in
her
armes
,
that
crossed
the
Pro-Consuls
horse
hastily
,
and
being
asked
the
reason
,
answered
,
lest
she
should
come
too
late
to
suffer
with
the
other
Christians
,
whose
names
he
had
in
his
bill
to
be
put
to
death
,
for
I
also
(
said
she
)
am
a
Christian.
Tertullian
hath
an
excellent
passage
concerning
this
constancy
of
Christians
:
Nature
19.
Another
argument
is
,
the
horrid
end
of
the
opposers
of
Christianity
.
For
all
the
opposers
and
persecutors
of
Christians
,
from
and
before
the
first
persecution
under
Claudius
,
to
the
tenth
under
Dioclesian
,
and
all
the
Emperours
that
signed
the
Edicts
against
Christians
,
came
to
fearful
,
miserable
,
and
untimely
ends
,
except
onely
Libanius
the
Philosopher
,
that
was
converted
to
Christianity
by
S.
Basil.
As
Herod
,
eaten
with
lice
,
Judas
hanged
himself
,
〈◊〉
died
in
exile
,
Sejanus
had
a
traytors
death
,
&c.
So
that
one
(
alluding
to
the
bad
successe
of
persecutors
)
said
to
an
Emperor
,
Parce
nobis
,
si
non
nobis
,
pace
tibi
,
si
non
tibi
,
Carthagini
.
Spare
us
,
if
not
us
,
yet
thy self
,
if
not
thy self
,
yet
be
good
to
Carthage
.
20.
The
Devils
testimony
against
himself
may
be
another
argument
.
For
it
is
a
maxime
in
Law
,
that
how
ill
soever
the
witnesse
be
disposed
,
yet
his
testimony
is
to
be
taken
,
cum
〈◊〉
in
dedecus
suum
,
when
that
which
he
testifies
is
against
his
21.
Lastly
,
Plotinus
confesseth
,
as
Cyprian
and
Origen
report
,
that
Apollonius
Thyaneus
,
and
other
of
the
Heathen
,
attempting
to
raise
the
images
of
Jupiter
,
Mars
,
&c.
and
effected
it
:
but
they
all
confest
,
that
endeavouring
to
raise
the
image
of
Christ
,
they
and
their
spirits
were
forced
away
with
confusion
.
This
also
(
to
close
up
this
point
)
may
be
added
:
that
their
gods
were
afraid
of
Styx
,
but
now
we
have
found
him
before
whom
Styx
itself
,
and
all
the
powers
of
Hell
do
fear
and
tremble
.
CHAP.
XIII
.
Of
the
two
chief
parties
that
lay
claim
to
Christian
Religion
,
Papists
and
Protestants
.
Their
difference
about
interpretation
of
Scriptures
.
The
Churches
authority
in
expounding
Scriptures
.
An
additional
observation
out
of
the
Authors
other
workes
.
Rules
about
the
sense
of
the
Scriptures
.
Means
for
finding
out
the
true
sense
:
other
means
controverted
.
Addition
about
the
Churches
power
in
matters
of
faith
,
whether
infallible
.
Decrees
of
Councels
,
Consent
of
Fathers
.
The
Pope
not
infallible
.
ANd
now
having
found
out
the
true
way
,
and
being
thus
far
entred
into
it
,
we
are
come
where
it
is
divided
into
two
.
For
there
are
two
sorts
of
Christians
that
lay
claim
to
the
true
way
,
and
each
party
pleads
possession
of
it
,
each
thinking
the
other
to
tread
in
a
by-path
,
and
to
be
out
of
the
right
way
.
We
will
therefore
examine
,
which
of
the
two
are
in
the
right
.
Christian
Religion
,
as
it
now
stands
in
these
parts
of
the
World
,
consists
of
Papists
and
Protestants
.
It
will
not
be
amisse
therefore
,
because
the
Papists
build
upon
the
Word
of
GOD
as
do
the
Protestant
,
to
examine
the
main
point
between
them
in
difference
,
which
is
about
the
interpretation
of
it
:
and
to
whom
this
interpretation
belongeth
properly
.
Hear
what
the
sense
of
this
reverend
Authour
was
in
his
latter
years
,
concerning
1
Timothy
3.
16.
page
18
,
19.
Blessed
be
God
that
among
diverse
other
mysteries
,
about
which
there
are
so
many
mysts
and
clouds
of
controversy
raised
in
all
ages
,
hath
yet
left
us
some
clear
,
and
without
controversy
,
manifest
and
yet
great
,
great
and
yet
manifest
:
a
false
conceit
is
crept
into
the
mindes
of
men
to
think
the
points
of
religion
that
be
manifest
,
to
be
certain
petty
points
,
scarce
worth
the
learning
.
It
is
not
so
.
Those
that
are
necessary
he
hath
made
plain
,
those
that
are
not
plain
,
not
necessary
.
This
were
a
mystery
,
yea
a
great
one
,
(
Religion
hath
no
greater
)
yet
manifest
,
and
in
confesso
with
all
Christians
.
A
way
of
peace
there
shall
be
whereof
all
parties
shall
agree
,
even
in
the
midst
of
a
world
of
controversies
.
That
there
need
not
such
ado
in
complaining
,
if
men
did
not
delight
rather
to
be
treading
mazes
,
then
to
walk
in
the
wayes
of
peace
;
for
even
still
such
a
way
there
is
,
which
lieth
fair
enough
,
and
would
lead
us
sure
enough
to
salvation
,
if
leaving
those
other
rough
labyrinths
we
would
be
but
shod
with
the
preparation
of
the
gospel
of
peace
.
Yea
further
the
Apostle
doth
allure
us
,
that
if
whereunto
we
are
come
,
and
wherein
we
all
agree
,
we
would
constantly
proceed
by
the
rule
,
those
things
wherein
we
be
otherwise
minded
,
even
them
would
God
reveal
to
us
.
Ephesians
6.
15.
that
is
,
he
makes
no
controversy
,
but
controversy
would
cease
,
If
conscience
were
made
of
practise
of
that
which
is
out
of
controversy
.
Phil.
3.
15.
The
Papitts
hold
that
the
Scriptures
are
to
be
interpreted
by
one
of
these
four
wayes
.
1.
Either
by
the
Fathers
.
2.
Or
Councels
.
3.
Or
the
Church
.
4.
Or
the
Pope
,
whom
they
call
the
chief
Father
of
the
Church
.
Concerning
which
we
do
partly
agree
,
and
partly
differ
from
them
.
1.
We
hold
that
there
is
a
certain
and
infallible
rule
,
viz.
the
Word
of
God
,
whereupon
a
man
may
relye
,
else
we
may
begin
to
build
,
but
not
upon
a
Rock
,
and
then
our
building
will
be
subject
to
be
overthrown
and
beaten
down
with
every
blast
of
false
doctrine
.
2.
That
the
Scriptures
(
as
Saint
Peter
tells
us
)
not
being
of
any
private
interpretation
,
3.
We
hold
,
that
God
hath
given
the
gift
of
interpretation
to
some
(
as
Saint
Paul
affirms
)
and
they
are
such
to
whom
God
(
as
he
saith
)
hath
revealed
it
by
his
The
extraordinary
gift
of
interpretation
,
is
one
of
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
12.
which
God
gave
at
the
first
planting
of
the
Church
,
with
the
other
gifts
of
tongues
,
miracles
&c.
Sometimes
to
men
unlearned
,
and
this
was
not
tied
to
any
one
rank
of
men
:
but
the
ordinary
power
and
gift
of
interpretation
alwayes
was
and
is
in
the
Church
,
and
the
Bishops
,
and
Pastors
thereof
.
4.
Now
forasmuch
as
God
(
according
to
Saint
Paul
)
divides
his
gifts
singulis
prout
vult
,
to
every
one
according
to
his
good
pleasure
,
it
were
hard
to
restrain
it
to
5.
Now
concerning
the
sense
of
the
Scriptures
.
As
it
is
well
said
by
the
Lawyers
,
that
Apices
juris
non
sunt
jus
,
so
is
it
in
the
Scriptures
,
not
the
letters
or
words
,
but
the
meaning
is
that
which
is
Scripture
indeed
.
To
finde
out
which
Aquinas
gives
these
rules
.
-
1.
In
matters
of
faith
and
manners
,
nullus
sensus
sumendus
nisi
literalis
,
none
but
the
literal
sense
is
to
be
taken
.
-
2.
In
point
of
exhortation
or
instruction
,
uti
licet
sensu
tropologice
,
uti
patreubique
,
it
is
lawful
for
us
to
use
a
figurative
sense
,
as
the
fathers
often
did
.
-
3.
Albeit
a
man
may
draw
sundry
consequences
a
contrariis
,
〈◊〉
,
&c.
by
contraries
,
similies
,
and
the
like
,
by
the
rules
of
Logique
,
yet
the
literal
sense
,
can
be
but
one
,
in
one
place
.
-
4.
That
is
to
be
taken
for
the
literal
sense
of
every
place
,
which
the
construction
will
beare
,
if
it
lead
not
into
an
absurdity
,
and
then
it
must
needs
be
a
trope
.
Now
seeing
there
must
be
an
Interpretation
,
and
it
must
be
that
which
is
literal
,
unlesse
it
draw
an
absurdity
with
it
:
we
are
now
to
come
to
the
examination
of
this
sense
;
and
because
we
must
never
looke
to
stop
the
mouthes
of
sectaries
and
hereticks
,
but
they
will
still
finde
an
occasion
or
place
to
wrangle
upon
,
we
must
therefore
bring
them
to
one
of
these
two
inconveniences
.
-
1.
Either
to
drive
them
to
condemn
themselves
in
their
own
hearts
.
-
2.
Or
because
the
Devil
doth
so
much
blinde
the
understanding
of
some
,
that
they
We
are
to
know
that
as
in
all
other
Sciences
,
so
in
Divinity
,
the
judgement
of
every
thing
is
to
be
taken
ex
principiis
from
the
principles
.
And
concerning
the
principles
Mclchior
Canus
saith
,
that
there
are
diverse
places
,
of
which
none
can
give
any
other
then
the
literal
sense
,
or
can
wrest
them
,
except
he
have
a
minde
to
wrangle
.
And
Ireneus
saith
,
Now
the
means
to
finde
out
the
true
sense
of
the
Scriptures
are
many
,
but
may
be
reduced
to
six
.
-
1.
Some
means
there
are
wherein
all
agree
,
as
namely
,
there
is
,
pietas
&
diligentia
adhibenda
,
goodnesse
and
diligence
must
be
used
.
And
in
the
first
place
,
Prayer
.
S.
Augustine
saith
,
Oratio
postulet
,
lectio
inquirat
,
meditatio
inveniat
,
contemplatio
degustet
&
digerat
,
let
us
ask
by
prayer
,
seek
by
reading
,
finde
out
by
meditation
,
tast
and
digest
it
by
contemplation
.
-
2.
The
second
means
is
by
conference
of
places
.
Saint
Augustine
saith
,
that
the
-
3.
The
third
seemeth
to
be
according
to
the
counsel
of
the
holy
Ghost
,
Inspectu
fontium
,
the
better
to
discern
the
signification
of
the
words
to
consult
with
the
Original
tongue
;
with
the
Hebrew
for
the
Old
Testament
,
and
with
the
Greek
for
the
New
.
-
4.
To
be
acquainted
with
the
phrase
of
the
holy
Ghost
,
and
this
is
to
be
gotten
-
5.
The
first
is
that
which
the
fathers
call
Oculus
ad
scopum
,
to
have
an
eye
to
the
Paul
to
Timothie
reasoneth
from
the
end
of
the
law
,
against
those
that
made
evil
use
of
the
law
.
So
saith
Hilary
,
Ex
causis
dicendi
,
habemus
intelligentiam
Doctorum
,
we
finde
out
the
meaning
of
the
learned
,
by
finding
out
the
cause
why
a
thing
was
spoken
.
-
6.
The
last
is
that
which
the
wise
men
among
the
Jewes
say
,
we
must
look
round
about
us
,
behinde
and
before
us
,
that
is
,
we
must
well
weigh
the
Antecedents
,
and
Consequents
,
and
every
Circumstance
,
to
understand
any
sentence
and
chapters
,
whereof
we
doubt
.
To
these
may
be
added
those
of
Ireneus
and
Augustine
,
That
every
one
of
these
-
1.
Because
he
perceiving
that
some
of
these
rules
were
not
necessary
to
all
,
concluded
that
it
was
not
necessary
at
all
.
-
2.
Because
we
attribute
not
the
interpretation
of
the
true
sense
of
every
place
,
to
each
one
of
these
,
but
to
all
together
,
he
therefore
concludeth
that
they
were
not
sufficient
at
all
.
Now
besides
these
means
,
and
those
of
prayer
and
diligent
study
wherein
they
agree
with
us
,
they
propound
these
four
following
(
as
is
before
said
)
and
hold
them
infallible
.
-
1.
The
interpretation
of
Scriptures
by
the
fathers
.
-
2.
The
exposition
of
them
by
Councils
.
-
3.
The
practise
of
the
Church
.
-
4.
The
definitive
sentence
of
the
Pope
.
Concerning
the
first
and
second
of
these
in
general
we
say
,
that
as
there
may
arise
some
doubt
or
scruple
in
some
places
of
Scripture
,
so
may
there
also
in
their
expositions
.
And
for
the
two
last
a
question
may
be
made
,
whether
the
Chuch
they
mean
be
a
true
Church
,
and
whether
the
Pope
may
not
erre
in
his
sentence
.
Again
,
as
we
unfeignedly
hold
and
acknowledge
,
that
some
of
their
means
are
commendable
,
yet
we
say
that
they
are
not
allowable
,
where
they
are
evidently
contrary
to
our
rules
or
without
them
.
And
if
ever
they
took
the
right
course
,
it
was
by
using
our
means
,
and
if
they
erred
,
it
was
by
relying
wholly
on
theirs
,
and
excluding
ours
.
But
take
their
means
without
or
against
ours
,
and
they
may
erre
.
As
the
word
of
God
is
the
rule
and
ground
of
faith
,
so
it
cannot
be
denied
but
that
Mal.
2.
and
if
the
duty
of
the
Church
be
to
teach
and
instruct
her
children
,
no
question
,
but
it
is
their
duty
to
learn
of
tenere
certum
,
dimittere
in
certum
,
besides
this
,
I
say
,
the
Church
and
her
governours
have
more
,
and
more
certain
means
of
finding
out
the
truth
then
any
private
persons
have
,
as
the
prayers
of
the
pastors
,
their
fastings
,
disputations
,
their
skill
in
divine
things
,
wherein
their
senses
are
exercised
,
and
(
which
follows
thereupon
,
)
a
greater
assistance
of
the
spirit
,
and
the
best
means
(
as
where
many
learned
and
pious
men
meet
from
diverse
parts
of
the
world
)
to
know
what
the
judgement
of
all
the
Churches
is
in
the
matter
in
question
,
and
what
hath
been
the
received
sense
which
from
time
to
time
hath
been
delivered
to
the
Churches
;
now
it
is
a
received
rule
among
the
Casuists
,
that
in
things
doubtful
,
after
diligence
used
,
one
may
safely
and
ought
to
acquiesce
in
the
judgement
of
the
major
part
of
pious
and
learned
men
.
Reginald
prax
.
lib.
12.
n.
90
,
91.
&
l.
11.
n.
25
,
26.
Besides
this
the
Church
is
in
possession
of
her
authority
,
and
therefore
ought
in
things
doubtful
to
be
heard
,
for
in
dubiis
melior
cst
conditio
possidentis
,
but
if
the
contrary
be
evident
,
then
the
case
is
not
doubtful
.
So
Thom.
&
cajet
.
〈◊〉
.
〈◊〉
.
q.
104
,
105.
and
after
him
all
the
Casuists
.
Those
that
would
be
satisfyed
in
these
points
,
may
read
them
learnedly
and
acutely
handled
,
by
Baron
.
late
Professor
at
Aberdene
,
in
his
Book
de
objecto
fidei
formali
,
Tract
.
5.
In
Bishop
Bedels
letters
,
Chillingworths
safe
way
,
&c.
cap.
2
,
&c.
and
others
.
The
fundamentals
of
Religion
which
are
absolutely
necessary
for
all
to
know
and
practise
,
are
plainly
set
down
in
Scripture
,
and
of
them
there
is
no
controversy
;
in
matters
doubtful
the
safest
way
is
to
submit
to
the
judgement
of
the
Church
,
yet
not
neglecting
other
means
,
as
prayer
,
reading
,
meditation
,
conference
,
&c.
especially
practising
what
we
know
,
fol.
7.
17.
and
so
we
are
sure
to
be
kept
from
all
damnable
errours
.
In
all
other
professions
,
common
reason
teaches
,
if
any
doubt
arise
,
to
submit
to
the
judgement
of
the
skilful
in
those
professions
,
as
in
Law
,
Physick
,
&c.
although
they
have
no
such
special
promises
as
the
Church
hath
from
Christ
of
being
lead
into
all
truth
,
and
if
this
be
not
observed
in
the
Church
,
it
must
needs
prove
destructive
to
all
order
,
and
overthrow
the
being
of
a
Church
,
taking
away
that
distinction
which
Christ
hath
set
between
pastor
and
people
,
when
all
shall
presume
to
interpret
,
and
to
be
as
wise
as
their
teachers
,
as
we
see
now
by
woful
experience
.
We
submit
to
the
judges
in
point
of
law
,
yet
no
man
thinks
them
therefore
infallible
,
and
so
may
and
ought
we
to
submit
to
our
Bishops
and
Pastors
in
point
of
Religion
,
so
as
not
to
oppose
their
determinations
,
but
reverently
to
receive
what
they
deliver
,
when
the
contrary
shall
not
evidently
appear
:
I
say
evidently
,
for
in
doubtful
things
if
their
judgement
may
not
turn
the
scale
,
when
it
hangs
in
aequilibrio
,
either
there
is
some
fault
in
the
beam
,
or
their
authority
is
very
light
.
And
therefore
external
obedience
is
required
at
least
,
so
as
not
to
oppose
publikely
in
things
we
assent
nor
to
.
This
agrees
with
what
our
learned
Authour
hath
left
in
his
other
works
,
composed
in
his
riper
years
,
when
his
judgement
was
fully
setled
,
by
which
this
and
what
else
he
delivered
in
his
younger
time
ought
to
be
expounded
and
corrected
.
In
his
sermon
on
Matthew
6.
17.
p.
223.
he
tells
us
,
that
no
man
hath
God
to
be
his
Father
,
that
hath
not
the
Church
to
be
his
Mother
,
and
that
once
and
twice
order
is
taken
in
the
Proverbs
,
as
to
keep
to
the
precepts
of
our
father
,
so
not
to
set
light
by
the
laws
of
our
mother
,
Proverbs
1.
8.
&
17.
25.
Ira
patris
&
dolor
matris
are
together
in
one
verse
,
he
that
grieves
her
,
angers
him
,
and
he
cannot
but
grieve
her
that
little
sets
by
her
wholsom
orders
—
but
now
she
erres
,
or
at
least
is
said
to
erre
at
every
bodies
pleasure
.
&c.
Now
come
to
the
particulars
.
1.
For
the
fathers
,
It
is
a
vain
speculation
,
to
beleeve
that
the
fathers
concurre
all
in
one
exposition
of
all
places
of
Scripture
.
And
if
we
must
take
them
where
they
all
agree
,
we
shal
finde
many
places
which
they
do
not
expound
alike
,
yet
,
where
they
all
agree
,
as
in
articles
of
faith
and
matters
fundamental
,
wherein
we
finde
a
joynt
harmony
,
their
exposition
ought
to
be
received
,
for
therein
they
deliver
the
sence
of
the
whole
Catholick
Church
derived
from
the
Apostles
,
which
in
such
points
is
by
Christs
promise
free
from
errour
,
otherwise
Christ
might
have
no
Church
.
2.
In
their
expositions
,
they
did
not
usually
keep
the
literal
sense
,
except
in
point
of
controversies
which
fell
in
their
times
:
for
in
their
Homilies
they
followed
the
tropological
or
figurative
sense
,
drawing
from
thence
diverse
necessary
doctrins
,
and
applications
necessary
and
tending
to
good
life
and
manners
.
So
saith
S.
August
.
contra
Julian
.
that
in
controversies
which
fell
not
in
their
times
they
spake
more
carelessely
.
3.
Again
,
Basile
saith
of
Dionysius
a
Father
,
that
he
spake
many
things
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
per
modum
contradicendi
,
non
docendi
,
by
way
of
contradiction
,
and
not
positively
.
4.
Cardinal
Cajetan
affirmed
in
the
Councel
of
Trent
,
that
if
he
knew
a
true
and
sound
exposition
upon
any
place
of
Scripture
,
not
vsed
by
the
fathers
,
he
would
hold
,
and
maintain
it
contra
torrentem
omnium
Doctorum
&
Episcoporum
against
the
current
of
all
Doctors
and
bishops
.
And
Andrad
.
saith
as
much
,
and
all
of
them
vse
to
deny
the
fathers
in
their
schools
.
And
now
in
regard
that
the
fathers
often
dissent
,
they
lean
to
that
which
the
greatest
part
of
the
fathers
say
.
5.
There
was
a
controversy
between
Saint
Augustine
and
Saint
Jerome
,
whether
that
is
,
in
matters
praeterfundamental
,
wherein
liberty
of
dissenting
may
be
indulged
.
6.
Lastly
,
the
Papists
themselves
reject
the
exposition
of
many
of
the
Fathers
Tu
es
Petrus
,
&c.
Thou
art
Peter
and
upon
this
rock
I
will
build
my
Church
.
]
many
of
the
Fathers
holding
,
that
it
was
meant
of
Saint
Peters
faith
,
not
his
person
.
As
also
they
leave
all
the
rest
of
the
Fathers
,
and
adhere
to
Saint
Aug.
onely
in
the
division
of
the
commandments
:
for
the
current
of
the
Fathers
divide
them
as
we
do
,
but
they
following
Saint
Augustine
make
but
one
Commandment
of
the
first
two
,
and
divide
the
last
into
two
:
but
these
were
not
matters
of
faith
.
But
S.
Augustine
was
carried
away
in
this
,
by
a
conceit
of
having
but
three
commandments
in
the
first
Table
in
reference
to
the
Trinity
,
as
may
be
seen
in
his
division
of
the
Decalogue
.
For
the
Councils
which
are
divided
into
Action
or
Agitation
of
a
point
,
and
Canon
.
1.
In
the
Action
commonly
is
such
errour
,
that
they
are
forced
to
lay
all
upon
the
Canon
,
and
say
,
that
it
matters
not
much
what
the
premises
be
,
so
the
Conclusion
be
good
.
2.
And
for
the
Canon
,
we
may
finde
in
some
Councils
,
that
the
Canons
of
one
are
flat
and
direct
against
another
,
as
in
the
case
of
marriages
of
Priests
,
some
for
them
,
some
against
them
.
We
see
the
two
Councils
of
Constance
and
Basile
,
both
〈◊〉
,
and
both
confirmed
,
one
by
Pope
Martin
the
fifth
,
and
the
other
by
Eugenius
the
fourth
.
The
Bulls
of
which
(
though
the
Canons
agree
)
be
opposite
to
each
other
.
The
one
holding
,
Concilium
posse
errare
,
non
Papam
,
that
the
Council
may
,
but
the
Pope
cannot
erre
:
the
other
,
Papam
errare
posse
,
non
Concilium
,
that
the
Pope
may
erre
,
but
the
Council
cannot
.
And
the
Canon
of
the
Council
of
Ferrara
holding
against
that
of
the
Council
of
Florence
,
one
,
that
the
Pope
is
above
the
Council
,
and
the
other
that
the
Council
is
above
the
Pope
.
All
this
shewes
,
that
Councils
are
not
simply
infallible
,
but
may
erre
,
now
where
it
is
evident
that
they
erre
,
being
drawn
into
parties
and
factions
,
by
corrupt
interests
,
none
is
bound
to
beleeve
their
determinations
,
but
where
there
is
no
such
evidence
they
ought
to
be
obeyed
,
as
those
authorised
by
Christ
to
direct
and
guide
us
in
matters
of
salvation
,
and
even
when
we
are
not
bound
to
believe
their
decisions
,
yet
for
the
peace
of
the
Church
their
decrees
tye
us
to
external
obedience
,
that
is
,
not
to
oppose
them
,
if
there
be
no
fundamental
errour
.
For
the
Church
and
the
practise
thereof
.
This
is
as
uncertain
as
the
other
.
For
the
Churches
of
the
East
and
West
agree
not
in
diverse
points
,
and
among
other
,
in
the
case
of
the
Popes
supremcay
,
the
Eastern
Church
totally
opposing
it
.
And
if
we
urge
the
practise
of
the
Church
,
it
will
be
found
,
that
at
some
time
most
of
the
Bishops
It
is
true
,
these
shew
that
the
Church
is
not
simply
infallible
,
especially
in
such
points
13.
17.
and
that
none
ought
to
reject
her
doctrine
upon
probable
or
doubtful
reasons
,
but
upon
such
as
are
evident
,
that
is
,
such
as
not
onely
seem
evident
to
them
,
for
every
contradicting
spirit
will
affirm
the
most
doubtful
things
to
be
evident
to
him
,
but
such
as
to
other
pious
and
learned
men
not
interested
seem
evident
.
Reginald
.
l.
17.
c.
ult.
n.
234.
This
seems
to
have
been
the
judgement
of
this
learned
Prelate
in
his
latter
thoughts
.
As
serm.
on
Act.
2.
42.
p.
27.
where
he
hath
these
words
,
fit
to
be
written
in
letters
of
gold
.
The
ancient
fathers
thought
it
meet
,
that
they
that
took
upon
them
to
interpret
the
Apostles
doctrine
,
should
put
in
sureties
,
that
their
senses
they
gave
were
no
other
,
then
the
Church
in
former
time
hath
acknowledged
.
It
is
true
,
the
Apost.
spake
from
the
spirit
,
and
every
exposition
of
theirs
was
an
oracle
,
but
that
was
their
peculiar
priviledge
,
but
all
others
after
them
,
are
not
to
utter
their
own
fancies
;
and
to
desire
to
be
beleeved
upon
their
bare
word
,
but
onely
on
condition
,
that
the
sense
they
now
give
be
not
a
feigned
sense
,
but
such
an
one
as
hath
been
before
given
by
our
Fathers
,
and
fore-runners
in
the
Christian
faith
.
Say
I
this
of
my self
(
Saith
the
Apostle
)
saith
not
the
Law
so
too
,
give
I
this
sense
of
mine
own
head
,
hath
not
Christs
Church
heretofore
given
the
like
:
which
one
course
,
if
it
were
strictly
held
,
would
rid
our
Church
of
many
fond
imaginations
,
which
now
are
stamped
daily
,
because
every
man
upon
his
own
single
bond
is
trusted
to
deliver
the
meaning
of
any
Scripture
,
which
is
many
times
nought
else
but
his
own
imagination
.
This
is
the
disease
of
our
age
.
Thus
he
.
The
last
way
they
prescribe
is
that
of
the
Popes
.
And
that
they
may
erre
in
their
interpretation
may
appear
in
that
many
of
them
were
not
sound
in
the
faith
.
Saint
Jerome
saith
that
Damasus
Pope
,
did
consent
ad
subscriptionem
hereseos
to
the
subscription
of
heresy
:
and
Ambrose
reporteth
that
Liberius
the
Pope
,
though
for
a
while
he
was
orthodox
,
and
for
not
subscribing
to
the
condemnation
of
Athanasius
he
was
banished
into
Thrace
,
but
shortly
after
he
became
an
Arrian
,
and
at
one
of
their
Councels
subscribed
to
heresy
.
Honorius
the
first
,
after
his
death
was
accursed
and
condemned
,
in
the
thirteenth
Action
of
the
sixth
general
Council
of
Constantinople
,
held
anno
680.
under
Constantinus
Pogonatus
the
Emperour
,
quia
impia
dogmata
confirmavit
,
for
confirming
wicked
opinions
:
which
were
those
of
the
Monothelites
.
But
to
shift
off
these
things
,
they
have
nothing
to
say
,
but
that
the
Councils
were
corrupt
,
and
not
onely
they
but
the
writings
of
Beda
shall
be
corrupt
.
So
that
we
see
that
none
of
these
rules
severally
are
infallible
,
Let
us
see
them
a
little
together
.
In
the
administration
of
the
Sacrament
of
the
Lords
supper
to
infants
,
we
may
see
they
fail
:
for
S.
Paul
saith
,
Let
a
man
examine
himself
,
and
so
eat
,
&c.
which
a
Childe
And
thus
much
for
the
Preface
.
CHAP.
XIIII
.
Christian
Religion
divided
into
the
Law
and
the
Gospel
.
Additions
about
the
use
of
the
Law
.
That
the
Law
of
Christ
is
part
of
the
second
Covenant
,
&c.
The
judgement
of
the
Authour
out
of
his
other
Books
.
That
the
Gospel
is
Lex
Christi
.
The
Law
handled
first
.
Reasons
for
this
order
.
What
the
Law
teacheth
:
and
what
the
Gospel
.
Summa
Religionis
.
IN
the
next
place
,
we
are
to
treat
of
the
Summe
of
Christian
Religion
it self
in
it self
.
And
this
according
to
the
ancient
division
consists
of
-
1.
The
Law
.
-
2.
The
Gospel
.
The
Law
,
that
is
,
the
moral
Law
,
as
it
is
explicated
and
enlarged
by
Christ
,
is
a
part
Matth.
5.
6.
and
7.
as
if
the
moral
Law
were
no
part
of
the
Gospel
,
or
what
Saint
Paul
speaks
of
the
Law
of
Moses
,
and
the
works
of
that
Law
were
to
be
extended
to
the
Laws
of
Christ
also
,
and
the
works
of
the
Gospel
,
and
that
the
onely
or
chief
use
of
the
Law
now
,
is
to
bring
men
to
Christ
,
from
which
and
other
the
like
principles
unawares
by
them
laid
,
and
by
the
vulgus
of
our
Divines
swallowed
without
examination
,
the
Antinomians
,
Libertines
,
Familists
,
and
other
Sectaries
have
by
necessary
consequence
drawn
those
damnable
Doctrines
,
which
these
Divines
little
dreamt
of
,
or
if
they
had
considered
,
I
suppose
they
would
have
revised
these
principles
and
retracted
them
,
or
else
have
spoken
more
warily
then
they
have
done
.
The
truth
is
,
that
in
that
sermon
on
the
mount
Christ
delivers
the
new
Law
or
Law
of
the
Gospel
,
wherein
the
substance
of
Christian
religion
,
and
the
way
to
salvation
is
contained
,
and
that
he
doth
not
therein
onely
barely
expound
the
Decalogue
given
by
Moses
,
but
as
a
Legislator
delivers
his
Law
to
be
observed
by
all
that
beleeve
on
him
according
to
the
tenure
of
the
second
Covenant
,
was
the
constant
opinion
of
all
the
Fathers
,
and
of
the
whole
Church
,
as
among
others
is
fully
proved
by
the
incomparable
H.
Grotius
both
in
his
comments
on
Matth.
5.
and
in
his
book
de
〈◊〉
belli
&
pacis
,
l.
1.
c.
2.
n.
6.
and
if
any
desire
a
list
of
names
,
and
testimonies
of
Fathers
,
and
ancient
writers
to
that
purpose
,
they
may
read
them
in
a
tract
written
by
a
learned
and
judicious
Divine
Dr
Hamond
,
in
the
passages
between
him
and
Mr
Cheynel
p.
129
,
130
&c.
And
that
this
learned
Prelate
was
of
the
same
minde
,
is
evident
in
his
other
works
perfected
by
himself
,
especially
in
his
sermon
on
Psalm
2.
7.
p.
16
,
17.
where
among
other
things
we
read
thus
.
The
very
Gospel
hath
her
Law
,
a
Law
Evangelical
there
is
,
which
Christ
preached
:
and
as
he
did
,
so
must
we
do
the
like
.
It
is
not
without
danger
to
let
any
such
conceit
take
head
,
as
though
Christian
Religion
had
no
Law-points
in
it
,
consisted
onely
of
pure
narratives
:
beleeve
them
,
and
all
is
well
.
And
true
it
is
,
that
such
points
there
be
,
but
they
are
not
all
,
there
is
a
law
besides
,
and
it
hath
precepts
,
and
they
are
to
be
preached
,
learned
,
and
as
a
Law
to
be
obeyed
by
all
.
Look
but
unto
the
grand
commission
(
by
which
we
all
preach
)
which
Christ
gave
at
his
going
out
of
the
world
.
Go
,
saith
he
,
preach
the
Gospel
to
all
nations
,
teaching
them
to
observe
the
things
which
I
have
commanded
you
:
lo
,
here
is
commanding
,
and
here
is
observing
:
so
the
Gospel
consists
not
onely
of
certain
Articles
to
be
beleeved
,
but
of
certain
commandments
also
,
and
they
are
to
be
observed
.
Now
I
know
not
how
,
we
are
clean
fallen
from
the
tearm
Law
,
that
we
are
even
fallen
out
with
it
,
the
name
of
Law
we
look
strangely
at
,
we
shun
it
in
our
common
talk
,
to
this
it
is
come
,
when
men
seek
to
live
as
they
list
.
We
have
Gospel'd
it
so
long
,
that
the
Christian
Law
is
clean
gone
from
us
:
and
I
shall
tel
you
what
is
come
by
drowning
this
tearm
,
Law
,
Religion
is
even
come
to
be
counted
res
precaria
,
no
Law
,
no
no
,
but
a
matter
of
mere
entreaty
,
general
perswasion
,
&c.
The
reverend
regard
,
the
legal
vigour
,
the
power
,
the
penalties
of
it
are
not
set
by
.
The
rules
,
no
reckoning
made
of
them
as
of
:
Law
writs
,
none
but
onely
as
of
Physick
bills
,
if
you
like
them
,
you
may
use
them
,
if
not
,
lay
them
by
,
and
this
comes
by
drowning
the
tearm
,
Law
.
If
the
name
once
be
lost
,
the
thing
it self
will
not
long
stay
.
And
after
.
Christian
Religion
was
in
the
very
best
times
called
Christiana
Lex
,
the
Christian
Law
,
and
the
Bishops
Christianae
Legis
Episcopi
,
Bishops
of
the
Christian
Law
,
and
all
the
ancient
fathers
liked
the
tearm
well
,
and
took
it
upon
them
.
To
conclude
,
Gospel
it
how
we
will
,
if
the
Gospel
hath
not
the
Legalia
of
it
,
acknowledged
,
allowed
,
and
preserved
to
it
,
if
once
it
loose
the
force
and
vigour
of
a
Law
,
it
s
a
signe
it
declines
,
it
growes
weak
and
unprofitable
,
and
that
is
a
signe
it
will
not
long
last
,
we
must
go
look
our
salvation
by
some
other
way
,
&c.
Thus
we
see
how
he
contradiets
the
popular
errours
of
these
times
about
Law
,
and
Gospel
,
and
therefore
it
cannot
be
conceived
that
his
discourse
here
tends
to
the
nourishing
of
such
dangerous
and
novel
opinions
as
our
solifidians
do
now
cry
up
.
If
we
have
the
summe
of
these
two
we
may
assure
our selves
,
that
we
have
as
much
as
is
needful
for
our
salvation
:
and
the
summe
of
them
both
are
necessary
principles
.
The
Evangelist
hath
them
both
in
one
verse
.
The
Law
was
given
by
Moses
,
Jesus
Christ
.
Seeing
then
that
these
are
the
two
parts
,
we
are
to
consider
in
the
first
place
,
which
of
them
is
first
to
be
handled
.
We
say
we
must
speak
first
of
the
Law
.
1.
First
because
the
Law
and
the
Gospel
are
nothing
else
,
but
two
Covenants
which
God
made
with
mankinde
,
and
in
that
respect
are
called
the
Old
and
New
Testaments
,
considering
them
not
as
they
are
in
the
Books
(
for
so
in
the
old
Testament
;
there
is
the
Gospel
also
,
the
Law
being
as
S.
Aug.
saith
,
Evangelium
absconditum
,
and
the
Gospel
Lex
revelata
the
Law
revealed
:
the
Gospel
the
new
law
,
and
the
Law
the
old
Gospel
)
but
as
they
be
Covenants
.
Now
taking
them
as
Legacies
in
a
will
,
there
are
in
a
Testament
two
parties
necessarily
required
.
1.
The
Testator
or
Legator
.
2.
The
Legatee
,
or
the
party
to
whom
the
Legacy
is
bequeathed
.
So
in
each
Covenant
,
both
of
Law
and
Gospel
,
there
were
two
parties
.
The
first
between
God
and
Adam
;
the
Covenant
on
Gods
part
,
was
to
give
to
Adam
,
paradise
,
felicity
:
and
on
Adams
part
to
return
to
God
perfect
obedience
.
This
did
Adam
receive
power
and
strength
to
perform
,
but
he
abusing
this
power
,
and
opposing
it
against
God
,
justly
incurred
the
forfeiture
of
his
felicity
,
and
the
penaltie
of
morte
morieris
,
death
and
misery
,
opposite
to
Paradise
,
from
which
the
strength
given
to
him
by
God
might
have
preserved
him
.
Now
this
Covenant
being
broken
and
made
void
,
it
pleased
God
in
his
mercy
(
not
regarding
this
forfeiture
)
to
make
a
new
Covenant
,
the
Covenant
of
faith
in
which
there
were
two
bonds
:
one
between
God
and
Christ
,
and
another
betwixt
Christ
and
us
:
on
Gods
side
felicity
,
on
Christs
part
satisfaction
to
God
for
us
,
on
our
side
faith
unfeigned
,
with
new
obedience
,
but
this
not
by
our
own
strength
,
but
by
the
power
of
Christ
,
and
his
Spirit
.
For
as
man
fell
,
and
by
his
fall
lost
all
that
he
had
,
so
,
if
he
would
recover
that
which
was
lost
,
he
must
make
satisfaction
for
it
:
but
this
he
could
not
now
do
,
and
therefore
Christ
undertook
it
for
him
,
suffered
for
him
,
and
removed
the
penalty
,
satisfyed
the
forfeiture
,
and
thereby
restored
to
man
all
that
he
had
lost
.
Now
Christ
had
a
double
title
to
heaven
,
one
of
inheritance
,
and
the
other
of
purchase
;
the
right
of
inheritance
he
had
by
nature
,
in
that
he
was
the
Son
of
God
,
which
he
claimeth
to
himself
,
the
other
he
giveth
to
them
that
lay
hold
on
him
side
viva
,
non
ficta
,
by
a
lively
and
unfeigned
faith
;
and
therefore
this
is
called
the
Covenant
of
faith
,
which
we
have
not
by
our
own
strength
,
but
in
Christo
,
by
the
power
of
Christ
.
And
the
reason
of
this
second
covenant
was
,
that
now
Adam
having
lost
his
own
strength
by
breach
of
the
first
,
all
power
and
strength
should
be
now
from
God
in
Christ
,
and
all
the
glory
be
given
to
him
.
For
if
Adam
had
stood
by
his
own
strength
in
the
fist
,
howsoever
God
should
have
had
most
glory
,
yet
Adam
should
have
had
some
part
thereof
for
using
his
strength
well
,
and
not
abusing
it
when
he
might
;
but
kept
his
standing
:
but
that
God
might
have
all
the
glory
,
he
suffered
the
first
Covenant
to
be
broken
,
and
permitted
man
to
fall
,
for
which
fall
he
was
to
make
satisfaction
,
which
he
could
not
do
but
by
Christ
,
nor
perform
new
obedience
,
but
by
the
grace
of
God
preventing
us
,
and
making
us
of
unwilling
,
willing
,
and
of
unable
,
able
,
to
do
things
in
that
measure
,
that
God
will
require
at
our
hands
.
So
that
the
first
Covenant
(
the
Law
)
was
weak
and
imperfect
,
standing
upon
a
promise
in
figure
,
and
a
curse
without
figure
;
a
curse
indeed
:
but
the
promise
being
performed
in
Christ
,
and
the
curse
abrogated
by
his
death
,
then
came
those
perfect
things
,
and
imperfecta
abiere
,
the
things
which
were
imperfect
were
done
away
,
The
first
covenant
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
said
to
be
given
by
Moses
,
yet
was
it
not
received
by
us
,
we
had
not
the
hearts
to
take
it
,
till
the
coming
of
Christ
:
but
in
the
Gospel
it
was
not
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
given
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
brought
to
passe
and
fulfilled
per
Christum
by
Christ
.
And
we
must
observe
withall
,
that
the
moral
Law
it self
is
not
changed
,
but
the
ceremonies
onely
taken
away
by
Christs
truth
,
and
the
curse
thereof
by
Grace
:
so
that
the
bond
of
the
keeping
the
Law
,
is
not
cancelled
by
Christs
coming
,
but
〈◊〉
.
Another
argument
of
this
Order
is
,
That
humiliation
is
first
by
the
Law
,
and
the
course
of
teaching
,
is
first
by
humbling
men
by
the
Law
,
in
letting
them
see
what
they
are
,
which
hath
beene
the
order
vsed
from
the
beginning
of
the
world
.
It
was
the
course
of
Gods
own
proceeding
upon
the
violation
of
the
first
Covenant
,
for
after
Adam
had
transgressed
,
and
remained
till
evening
in
expectance
and
fear
Semen
〈◊〉
the
seed
of
the
woman
,
which
is
the
Gospel
.
And
God
likewise
took
the
same
order
after
the
floud
,
when
he
taught
Abraham
,
Ambula
coram
me
&
〈◊〉
integer
,
And
this
was
the
way
that
Moses
taught
the
people
.
Take
the
Book
of
Deuteronomy
,
which
is
the
iteration
of
the
Law
,
after
the
three
first
chapters
,
in
the
fourth
And
it
s
Christs
own
order
too
(
who
was
the
great
prophet
of
the
New
〈◊〉
,
It
was
also
the
practize
of
Saint
Paul
in
his
Epistle
to
the
Romans
,
(
which
is
held
to
contain
the
sum
of
Christian
Religion
)
after
his
proemium
,
in
the
17
first
verses
from
the
18
of
the
first
Chapter
to
the
21
verse
of
the
3.
Chapter
,
he
speaks
all
of
the
Law
,
all
under
sinne
,
Jews
and
Gentiles
,
and
unregenerate
and
regenerate
,
and
at
last
includes
himself
in
the
number
:
but
after
,
he
delivers
the
sum
of
the
Gospel
,
shewing
in
what
Covenant
we
must
looke
to
be
saved
.
And
this
Epistle
the
learned
will
have
to
be
our
warrant
for
this
practize
.
And
such
was
the
form
of
instructing
in
the
primitive
Church
taking
pattern
from
Saint
Paul
.
First
Repentance
from
dead
works
,
which
includes
the
Law
,
and
then
Now
the
Law
containeth
three
things
.
-
1.
Praeceptum
,
that
which
is
required
of
us
;
fac
hoc
&
vives
doe
this
and
thou
-
2.
Transgressionem
praecepti
&
delictum
,
which
shews
us
how
farre
we
are
from
the
duty
that
is
required
of
us
by
the
precept
;
Delicta
quis
intelligit
?
-
3.
Paenam
〈◊〉
,
the
punishment
we
must
look
for
and
expect
for
the
And
the
Gospel
also
teacheth
three
things
.
-
1.
Liberationem
,
how
we
are
delivered
from
the
Curse
of
the
Law
,
〈◊〉
agnus
Dei
-
2.
Certitudinem
,
how
we
may
be
assured
that
this
deliverance
pertains
to
us
,
to
-
3
〈◊〉
.
according
to
King
Davids
,
Quid
retribuam
?
what
shall
I
render
to
the
Lord
?
what
we
are
to
perform
,
new
,
and
true
obedience
,
not
that
secundum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
summum
,
jus
,
but
secundum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
which
is
accepted
of
in
Christ
,
the
neglect
or
none
performance
whereof
makes
a
forfeiture
of
what
God
hath
given
or
promised
.
So
that
our
new
obedience
is
not
onely
to
look
back
as
an
act
of
gratitude
for
benefits
received
,
but
also
(
and
that
cheifly
)
forward
,
as
a
condition
to
which
is
annexed
by
Gods
free
grace
in
the
Gospel
,
the
promise
of
eternal
life
.
Matth.
5.
20.
and
7.
21.
Ro.
8.
13.
Gal.
5.
21.
2
Pet.
2.
20.
21.
2
John
8.
CHAP
XV.
In
the
law
foure
things
frist
,
the
work
to
be
done
.
The
〈◊〉
,
the
Pandects
of
moral
laws
.
The
laws
moral
known
before
Moses
,
written
in
mens
hearts
,
proved
in
particular
.
In
every
law
there
is
evill
to
be
avoided
,
and
good
to
be
done
,
both
must
concur
.
S.
Pauls
Three
rules
,
of
piè
,
juste
,
sobriè
.
Saint
Aug.
his
three
rules
,
〈◊〉
contrary
to
three
rules
of
corrupt
nature
,
secondly
the
mahner
of
doing
,
requires
first
,
Totos
,
secondly
,
totum
,
thirdly
,
toto
tempore
.
Thirdly
,
the
reward
Fourthly
the
punishment
.
The
Law
.
WE
learned
in
the
general
Preface
,
that
we
are
to
depend
onely
upon
Gods
provid
〈◊〉
,
and
so
we
are
to
conceive
of
him
as
a
mighty
prince
and
king
,
for
so
he
is
stiled
in
the
Apocalyps
.
Rev.
19.
16.
Who
as
he
hath
a
Reward
for
us
,
so
he
hath
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
his
worke
house
,
his
place
of
probation
and
〈◊〉
for
us
,
which
house
is
the
world
and
that
being
in
his
work-house
we
have
our
agenda
,
work
to
be
done
.
And
the
Law
,
as
the
Rabbins
call
it
,
is
Therash
magnashoth
,
Doctrina
agendorum
,
the
things
we
must
do
are
contained
in
it
.
And
as
there
be
four
things
in
all
good
Laws
in
the
world
;
so
are
there
in
this
,
which
is
Lex
Creatoris
Mundi
the
Law
of
the
worlds
Creator
.
-
1.
Opus
.
The
work
prescribed
to
be
done
.
This
ye
shall
doe
.
-
2.
Modus
.
The
manner
how
it
must
be
done
.
Thus
ye
shall
doe
it
.
-
3.
Praemium
The
Reward
for
it
being
done
.
In
palatio
,
in
Heaven
.
-
4.
Poena
the
punishment
for
it
being
not
done
.
In
Carcere
,
in
hell
.
1
Opus
.
The
action
or
work
.
The
Decalogue
is
as
it
were
the
Pandects
,
a
Book
of
all
the
Offices
,
works
and
dutyes
which
God
requireth
at
mans
hand
,
and
the
Lawyers
Pandects
are
nothing
else
but
Comments
upon
these
:
these
are
the
true
Ethica
Christiana
,
Christian
moral
duties
,
transcending
all
other
whatsoever
.
And
in
this
respect
are
they
of
the
Church
of
Rome
to
be
commended
,
who
though
they
teach
their
youth
other
Arts
,
yet
teach
them
no
other
Ethicks
then
these
:
Logique
and
Physiques
and
Metaphysiques
they
learn
them
,
but
for
Ethicks
they
refer
them
especially
,
as
the
reformed
Churches
have
done
,
to
these
of
the
Decalogue
,
which
indeed
is
the
true
Regula
morum
,
the
just
square
of
all
our
actions
,
for
they
ought
not
to
be
shorter
nor
longer
then
this
.
But
because
the
Law
is
said
to
be
given
by
Moses
,
there
may
arise
a
doubt
from
Our
answer
is
.
That
they
lived
not
before
Moses
,
without
the
Law
.
They
had
That
is
,
the
effect
of
the
Law
,
which
is
equivalent
to
the
Law
it self
,
which
he
proveth
thus
,
because
their
conscience
bare
witnesse
,
and
their
thoughts
reflected
on
their
actions
,
accused
or
excused
themselves
in
what
they
did
.
And
therefore
S.
Augustine
saith
,
that
every
man
had
this
law
in
his
heart
,
which
is
to
be
understood
after
the
fall
,
for
before
that
,
all
was
perfectum
,
perfect
.
Mali
multa
recte
laudant
,
multa
recte
reprehendunt
,
quibus
autem
regulis
faciunt
hoc
?
ubi
eas
vident
?
unde
illud
habent
?
quod
homines
sic
vivere
debeant
,
cum
ipsi
non
sic
vivant
,
sunt
regulae
justae
,
mentes
eorum
injustae
,
regulae
immutabiles
,
mentes
eorum
mutabiles
,
vel
hoc
argumento
,
&c.
Evil
men
commend
many
things
truly
,
and
reprove
many
things
as
justly
:
but
by
what
rules
do
they
so
?
whence
have
they
it
,
that
men
ought
to
live
so
,
seeing
they
live
not
so
themselves
?
why
,
these
rules
are
right
and
good
,
though
their
minds
be
not
so
,
the
rules
are
unchangeable
,
though
their
mindes
be
mutable
,
John
,
the
light
shone
in
darknesse
,
and
the
darknesse
comprehended
it
not
)
which
truth
being
in
God
,
as
a
seal
,
makes
the
same
impression
in
the
minde
of
man
,
yet
keeps
it self
whole
,
and
where
this
print
or
impression
is
fet
,
it
can
never
be
wiped
out
.
And
thus
we
see
,
that
all
men
ever
had
,
and
have
the
effect
of
the
Law
in
them
.
And
this
we
will
prove
from
the
performing
the
duties
required
in
the
law
before
it
was
given
,
this
may
appear
before
the
written
law
in
all
the
ten
Commandements
.
-
1.
For
the
first
Commandement
.
Though
it
be
not
very
plain
,
that
Terah
with
Abraham
,
Lot
and
Sarah
departed
out
of
Vr
of
the
Chaldees
into
Canaan
,
because
of
the
idolatry
of
the
inhabitants
,
yet
soon
after
there
is
a
very
plain
place
for
it
.
Jacob
-
2.
For
the
second
.
Jacob
buried
the
idols
under
an
Oak
,
and
in
that
Rachel
hid
the
-
3.
For
the
third
.
Abraham
caused
his
Steward
to
put
his
hand
under
his
thigh
,
-
4.
For
the
fourth
.
We
may
see
the
observation
of
it
plainer
before
the
giving
of
-
5.
For
the
fifth
.
we
may
finde
in
one
place
,
how
Esau
cryed
for
his
fathers
-
6.
For
the
sixth
.
we
see
a
plain
precept
.
Whosoever
sheddeth
mans
blood
,
by
-
7.
For
the
seventh
.
Judah
would
have
burned
Thamar
for
playing
the
whore
.
-
8.
For
the
eighth
.
The
putting
of
Josephs
cup
into
the
mouth
of
the
sack
was
-
9.
For
the
ninth
.
Because
Judah
had
promised
to
send
a
kid
,
he
performed
it
,
though
-
10.
For
the
tenth
.
There
was
no
act
,
nor
purpose
of
heart
in
Abimelech
against
Sara
,
as
appeareth
,
yet
the
sinne
of
concupiscence
was
punished
in
him
,
by
God
:
Behold
So
Pharaoh
was
plagued
for
her
,
By
this
we
see
,
that
there
was
a
Law
before
the
written
Law
.
The
summe
of
the
Law
is
this
:
Ambula
mecum
,
walk
with
me
,
or
before
me
,
and
The
Law
consists
in
two
Duties
.
1
In
avoiding
or
not
doing
Evill
.
2
Jn
doing
that
which
is
good
.
Both
put
together
by
the
Prophet
.
Cease
to
do
evill
,
learn
The
sinne
against
the
first
of
these
,
is
called
Peecatum
Commissionis
,
sinne
of
commission
,
〈◊〉
Dei
,
Gods
souldiers
against
his
enemies
,
Sine
and
Satan
,
and
therefore
are
we
said
to
be
the
Church
Militant
.
In
respect
of
the
second
,
we
are
stiled
Operarii
Dei
,
Gods
labourers
.
In
regard
of
the
first
,
we
are
called
innocentes
,
guiltlesse
,
And
of
the
latter
,
Boni
et
justi
,
good
and
〈◊〉
,
or
viri
bororum
Operum
,
men
of
good
works
.
But
in
any
good
work
,
these
two
〈◊〉
go
together
.
For
the
Jews
were
very
observant
Saint
Paul
in
his
directions
to
Titus
giveth
these
rules
,
that
as
we
must
deny
ungodlinesse
-
1.
Deterius
subiiciendum
prestantiori
,
quod
commune
habes
cum
Angelis
,
subde
Deo
:
Let
man
subject
himself
to
God
:
and
his
Angel-like
reason
to
God
his
best
director
.
This
is
pie
.
-
2
Quod
commune
habes
cum
brutis
,
hoc
subde
rationi
,
Let
mens
faculties
common
to
them
and
brute
beasts
,
submit
to
reason
.
And
this
is
to
live
sobrie
.
-
3.
Fac
quod
vis
pati
let
every
man
do
,
as
he
would
be
done
by
.
And
this
is
juste
.
And
the
corruption
of
these
is
by
three
contrary
rules
.
-
1.
The
first
;
as
the
Satan
said
to
Eve
.
Dii
eritis
ye
shall
be
as
Gods
.
Be
not
-
2.
The
second
,
as
the
Tempter
said
to
the
sons
of
men
.
videte
&
nubite
,
quod
libet
licet
,
voluntas
lex
esto
,
see
and
marry
,
do
what
liketh
you
,
Let
your
will
stand
for
a
Law
.
-
3.
The
third
.
Machiavels
principle
.
Quod
potes
fac
,
bonum
prestantioris
,
bonum
communitatis
.
Do
what
you
can
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
quod
potes
:
that
you
can
do
is
lawful
.
So
much
of
the
first
thing
in
the
Law
.
The
Action
or
work
.
2.
The
second
thing
required
in
every
law
,
and
so
in
this
,
is
the
manner
,
how
it
-
1.
Toti
.
as
Jacob
said
to
Rachel
,
you
know
that
with
all
my
power
I
have
served
-
2.
Totum
.
with
our
whole
souls
and
bodies
we
must
endeavour
to
keep
the
whole
-
3.
Toto
tempore
,
not
for
a
time
onely
,
but
all
the
dayes
of
our
life
.
Noah
was
〈◊〉
Now
for
the
Reward
or
Punishment
(
which
are
the
two
other
things
required
in
More
directly
:
for
the
Reward
,
it
s
to
them
that
doe
well
.
1.
For
temporal
For
punishment
,
t
is
to
them
that
do
evil
.
First
,
temporal
punishment
in
this
life
,
as
we
see
in
the
case
of
Adam
,
Eve
,
Cain
,
and
Josephs
brethren
:
but
especially
in
Justus
est
Dominus
,
&c.
The
Lord
is
righteous
,
and
I
and
my
people
are
wicked
.
It
was
his
sin
drew
those
temporal
plagues
upon
him
.
2.
And
secondly
,
eternal
punishment
in
the
life
to
come
.
So
we
read
of
the
Spirits
in
prison
for
being
disobedient
in
the
dayes
CHAP.
XVI
.
That
the
moral
Law
of
God
written
by
Moses
,
was
known
to
the
Heathen
.
1.
The
act
or
work
was
known
to
them
,
as
it
is
proved
in
every
precept
of
the
〈◊〉
,
yet
their
light
more
dimme
in
the
1.
2.
4.
10.
S.
Pauls
three
rules
of
Pie
,
sobrie
,
juste
,
known
to
them
.
2.
They
knew
the
manner
of
performance
,
Toti
,
Totum
,
Semper
.
3.
They
knew
the
rewards
and
punishments
.
AND
thus
we
see
,
that
Gods
written
Law
,
which
is
Natures
Law
,
hath
all
those
conditions
that
any
Law
should
have
.
For
this
Law
,
which
was
before
Moses
,
was
nothing
else
but
Moses's
Law
in
the
hearts
of
men
:
as
if
a
man
would
get
a
thing
by
heart
that
is
not
written
.
For
what
Laws
then
they
had
from
GOD
they
kept
in
their
hearts
by
tradition
.
But
now
peradventure
they
will
say
,
that
these
Laws
and
the
four
Rules
,
appear
onely
in
the
Scripture
,
and
were
observed
by
the
Jewes
and
those
mentioned
in
the
Scripture
onely
,
but
other
Heathen
took
no
notice
of
them
,
nor
used
them
by
the
light
of
Nature
,
and
therefore
think
themselves
not
bound
to
them
,
but
are
at
liberty
to
use
,
or
not
use
them
.
To
this
we
say
,
that
by
the
writings
of
the
Heathen
themselves
it
appears
that
they
had
these
rules
written
in
their
hearts
,
and
received
many
of
them
,
the
son
from
the
fathers
ascending
even
to
Noahs
sons
,
Sem
,
Ham
,
and
Japhet
,
though
in
some
of
the
Commandements
it
may
not
seem
so
plain
as
in
the
rest
,
for
in
every
Commandement
they
introduced
some
corruptions
of
their
own
heads
,
and
declined
diversly
from
Gods
Law
.
First
,
for
six
of
the
Commandements
it
is
manifest
,
as
the
3.
5.
6.
7.
8
9.
the
more
3.
For
the
third
Commandement
.
It
was
a
law
among
the
Egyptians
,
Perjuri
poena
capitali
plectentur
,
let
the
perjured
be
punished
with
death
,
as
Diodorus
Siculus
reporteth
.
And
it
was
the
law
of
Rome
in
the
12
Tables
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
swear
not
5.
For
the
fifth
,
Homer
saith
of
one
that
had
a
misfortune
,
that
it
came
quia
parentes
non
honoravit
,
because
he
honoured
not
his
parents
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
he
would
not
render
the
duty
of
a
childe
to
his
father
,
therefore
his
dayes
were
not
prolonged
:
and
another
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
live
well
and
nourish
thy
parents
in
their
age
.
And
Menander
saith
,
that
he
which
honoured
his
parents
,
shall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
live
long
and
happily
.
And
for
superiours
,
Charondas
(
said
in
his
laws
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
neglect
of
our
aged
parents
is
extremity
of
wrong
.
6.
For
the
sixth
,
there
is
no
question
,
every
Nation
held
it
as
a
Canon
of
their
Law
,
Homicida
quod
fecit
,
expectet
,
Let
a
murtherer
expect
losse
of
life
,
as
he
deprived
another
of
it
:
and
therefore
they
all
punished
murtherers
with
losse
of
life
.
7.
For
the
seventh
,
it
was
the
saying
of
Licurgus
,
Fuge
nomen
Moechi
,
si
mortem
fugies
,
Avoid
adultery
,
so
shalt
thou
avoid
untimely
death
:
and
Stephanus
out
of
Nicostratus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
He
that
will
live
in
this
city
and
not
dye
,
let
him
abhor
adultery
.
And
Menander
censureth
adultery
as
a
8.
For
the
eighth
,
Demosthenes
against
Timocrates
alledgeth
plainly
the
Lacedemonian
law
,
in
the
very
words
of
this
Law
,
Thou
shalt
not
steal
.
And
He
siods
precent
enjoyneth
men
,
not
to
possesse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
stolne
goods
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
given
by
Gods
providence
.
9.
For
the
ninth
,
it
was
one
of
the
Laws
of
the
twelve
Tables
at
Rome
,
Qui
falsum
testimonium
dixerit
,
Tarpeio
Saxo
dejiciatur
,
Hee
that
shall
beare
false
witnesse
,
let
him
be
cast
down
from
the
Tarpeian
Rock
.
And
Phocylides
counselleth
not
to
utter
lyes
,
but
to
speak
the
truth
in
all
things
.
Now
in
the
other
four
they
had
a
dimmer
light
,
for
they
were
not
so
manifest
to
them
.
1.
For
the
first
,
though
wee
finde
most
of
them
speaking
of
gods
in
the
plural
number
,
yet
it
was
well
known
to
the
Philosophers
,
that
there
was
but
one
God
,
and
especially
to
Pythagoras
,
who
could
say
,
Si
quis
se
deum
dixerit
paepter
unum
qui
omnia
fecerit
,
novum
faciat
mundum
,
If
any
one
shall
say
that
he
is
a
god
,
but
he
that
made
all
things
,
let
him
prove
it
,
by
making
a
new
World
.
And
so
Sophocles
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unus
in
veritate
unus
Deus
,
There
is
one
in
truth
,
there
is
one
God
,
and
so
said
Orpheus
and
Varro
:
and
this
they
maintained
in
their
Schools
.
2.
For
the
second
,
they
agreed
,
that
every
god
should
be
worshipped
according
to
the
manner
that
himself
should
think
best
.
So
Socrates
in
Plato's
Respublica
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
every
god
should
be
worshipped
as
he
liked
.
And
this
is
the
very
foundation
of
the
second
Commandement
.
But
for
the
thing
it self
,
S.
Augustine
4.
For
the
fourth
,
very
little
is
to
bee
found
,
and
yet
they
had
this
Canon
among
them
,
that
numerus
septenarius
,
the
number
of
seven
was
numerus
quietis
,
a
number
of
rest
,
and
that
it
was
Deo
gratissimus
,
a
number
pleasing
to
God
.
From
which
,
and
from
the
report
they
heard
of
the
Jews
observing
the
seventh
〈◊〉
rest
,
they
might
have
gathered
a
conclusion
,
that
God
would
have
rest
upon
that
day
.
And
it
was
their
practise
in
their
funerals
to
have
their
〈◊〉
,
the
seventh
day
aster
a
mans
death
,
and
seven
dayes
together
they
would
mourn
and
they
gave
their
children
names
the
seventh
day
after
their
birth
,
and
all
this
because
they
held
it
Saturns
number
.
10.
For
the
tenth
,
Menander
hath
this
saying
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
do
not
concupiscere
,
or
desire
,
so
much
as
another
mans
pin
or
button
.
And
indeed
,
though
in
their
Lawes
they
never
touched
this
,
yet
the
scope
of
them
all
did
tend
and
drive
to
this
end
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
non
concupiscere
,
they
were
against
concupiscence
.
And
hence
we
may
conclude
with
Saint
Paul
,
Rom.
2.
15.
That
the
Gentiles
,
having
the
Law
written
in
their
hearts
,
were
inexcusable
.
Now
to
shew
that
the
Heathen
had
also
the
rules
and
grounds
before
mentioned
,
we
may
thus
prove
.
-
1.
There
was
written
upon
the
door
of
the
Temple
of
their
god
,
Apollo
at
Delphos
,
in
the
upper
part
of
it
the
letters
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Thou
art
:
shewing
thereby
that
God
alone
hath
a
being
of
himself
,
and
that
we
depend
on
him
;
and
that
if
any
did
ask
〈◊〉
at
the
Oracle
,
they
should
do
what
the
god
commanded
,
and
that
was
subdere
deo
quod
commune
habes
cum
angelis
,
to
subject
their
Angel-like
reason
to
God
.
-
2.
Secondly
,
upon
one
leaf
of
the
door
was
written
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Nosce
reipsum
,
know
thy self
;
that
man
should
take
notice
how
much
better
he
was
then
beasts
,
and
his
minde
then
his
body
:
and
knowing
his
soul
to
be
better
then
theirs
,
he
should
not
abase
it
with
vile
things
;
and
that
was
subdere
rationi
,
quod
commune
habet
cum
brutis
,
to
subdue
to
reason
those
faculties
which
were
common
with
beasts
.
-
3.
Thirdly
,
upon
the
other
leaf
was
written
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
rule
of
sober
living
,
against
covetousnesse
and
profutenesse
,
fac
quod
vis
pati
,
doe
as
thou
wouldst
have
done
unto
thee
,
to
avoid
injustice
.
Besides
this
,
they
had
legem
〈◊〉
,
a
law
of
retaliation
,
like
for
like
,
&
nemo
facit
injuriam
,
qui
velit
idem
sibi
fieri
,
no
man
commits
an
injury
or
doth
wrong
,
that
would
be
willing
to
have
the
like
done
to
himself
.
And
therefore
when
the
Emperour
Alexander
Severus
heard
this
sentence
,
Quod
tibi
fieri
non
vis
,
alteri
ne
feceris
,
do
not
that
to
another
which
thou
wouldest
not
have
done
to
thy self
,
he
ever
after
used
it
to
malefactours
,
and
caused
it
to
be
graven
in
his
plate
.
And
thus
we
see
the
Heathen
had
rules
for
their
actions
,
and
for
the
whole
substance
of
their
obedience
.
So
much
then
for
the
Action
.
Secondly
,
for
the
manner
.
Toti
,
Totum
,
Semper
or
Toto
tempore
.
-
1.
For
Toti
,
they
had
this
rule
among
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
We
must
do
it
with
all
-
2.
For
Totum
,
the
whole
duty
.
T
is
Plutarchs
comparison
,
if
we
eat
not
up
the
whole
fish
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
will
do
us
no
good
,
but
harm
,
but
if
we
eat
it
all
,
it
will
be
wholsome
and
medicinable
both
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
they
found
fault
with
Caesar
for
using
this
sentence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Si
violandum
est
jus
,
regnandi
causa
violandum
,
in
〈◊〉
rebus
pietatem
colas
?
If
justice
be
to
be
broken
,
it
would
be
for
a
kingdom
,
in
other
things
live
godly
.
And
this
is
the
case
of
every
sinner
:
so
the
unclean
person
saith
.
If
ever
chastity
be
to
be
violated
,
it
is
for
Bathsheba
,
in
others
it
shall
be
kept
.
So
Plautus
,
Solis
amatoriis
perjuriis
dii
dabunt
veniam
,
the
gods
will
pardon
perjuries
in
lovers
only
.
But
justice
must
be
totally
kept
and
not
broken
for
any
respect
,
nor
any
other
vertue
,
if
we
so
do
,
we
omit
part
of
the
whole
and
entire
duty
required
of
us
,
this
the
Heathen
knew
.
-
3.
For
Semper
or
toto
tempore
,
all
the
dayes
of
our
life
.
They
held
,
that
a
good
man
should
continue
so
to
his
end
:
they
resembled
him
to
a
tetragonism
,
all
sides
alike
,
like
to
a
Dye
,
they
would
have
him
to
be
homo
quadratus
,
ever
like
himself
,
never
like
to
a
Camelion
often
changing
his
colour
,
inconstant
,
sometimes
good
,
sometime
bad
,
now
in
,
now
out
,
but
he
must
continue
ever
one
and
the
same
.
1.
For
the
reward
we
see
that
they
held
,
that
their
god
Jupiter
had
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
sheet
2.
And
for
punishment
they
likewise
held
,
that
he
had
his
three
Erinnyes
or
Furies
in
this
life
:
and
Tartarus
,
Styx
,
and
Cacytus
in
the
life
to
come
,
according
to
Tophet
and
Gehenna
in
Scripture
.
And
thus
we
see
that
the
〈◊〉
are
inexcusable
,
having
all
the
parts
of
the
Law
CHAP.
XVII
.
Questions
about
the
Law
.
1.
Why
it
was
written
by
Moses
,
seeing
it
was
written
before
in
mens
hearts
.
How
the
light
of
Nature
became
Divine
,
three
causes
of
it
:
it
was
deserved
in
three
respects
.
Why
the
Law
was
given
at
this
time
.
Why
onely
to
the
Jews
.
All
the
four
parts
of
a
Law
are
in
the
Law
written
.
1.
The
Act.
2.
The
Manner
.
3.
The
Rewards
.
4.
Punishments
.
2.
Whether
any
can
keep
the
Law
.
How
God
is
just
in
requiring
that
which
we
cannot
perform
.
An
addition
about
power
of
keeping
the
Law
Evangelical
.
Adam
lost
his
ability
,
not
efficienter
,
but
meritorie
.
God
alwayes
gives
,
or
is
ready
to
give
power
to
do
what
he
requires
,
if
we
be
not
wanting
to
our selves
.
How
Christ
hath
fulfilled
the
Law
,
how
we
keep
it
by
faith
.
3.
Why
God
promises
life
to
the
keeping
of
the
Law
,
if
we
cannot
keep
it
.
NOw
here
a
question
may
be
made
.
If
the
law
of
Moses
were
thus
written
in
We
answer
,
the
reason
was
,
because
the
former
law
,
though
it
were
whole
in
If
it
be
questioned
again
,
how
it
came
to
passe
,
that
these
laws
of
Nature
were
blotted
out
,
and
how
the
light
thereof
came
to
be
dimmer
and
dimmer
,
we
answer
,
that
the
reasons
are
three
.
-
1.
Because
men
did
what
they
could
,
to
blot
it
out
themselves
.
〈◊〉
intelligere
,
men
would
not
understand
:
and
the
reason
why
they
would
be
so
ignorant
was
,
because
when
they
had
done
ill
and
communed
with
their
own
hearts
,
they
found
presently
an
accuser
in
them
;
so
that
not
daring
to
look
into
themselves
,
when
they
had
done
ill
,
they
would
not
be
checked
,
and
as
S.
Augustine
saith
,
facti
sunt
fugitivi
a
cordibus
suis
,
they
became
fugitives
from
their
own
hearts
.
Therefore
to
cure
this
evil
,
it
was
expedient
,
when
they
had
put
it
out
of
their
hearts
,
that
the
law
should
be
written
,
to
be
ever
in
their
sight
,
that
thereby
it
might
be
brought
back
again
into
their
hearts
,
unde
fūgerunt
,
from
whence
they
had
driven
it
.
-
2.
Because
as
Christ
said
,
there
came
a
Super
seminator
,
another
Sower
,
the
Devil
,
Eritis
dii
cognoscentes
〈◊〉
Bonum
est
quod
prodest
,
that
is
to
be
counted
good
that
doth
us
good
,
and
the
like
Now
thesetares
overgrowing
and
overmastering
the
good
wheat
,
it
was
fit
that
the
good
seed
should
be
sowen
again
:
and
that
it
might
not
be
corrupted
again
,
it
was
necessary
that
the
Law
should
be
delivered
in
Tables
of
stone
,
to
remain
ever
to
be
looked
upon
,
and
not
forgotten
.
-
3.
Thirdly
,
God
inflicted
the
punishment
of
blindnesse
upon
them
,
as
S.
Augustine
saith
,
Lege
infatigabili
spargit
〈◊〉
paenales
caecitates
super
illicitas
cupiditates
,
when
men
went
after
their
own
lusts
,
and
neglected
the
light
of
nature
which
God
had
written
in
their
hearts
,
and
would
not
cherish
it
,
it
pleased
God
to
send
upon
them
the
spirit
of
slumber
and
giddinesse
.
And
thus
having
spoken
of
their
knowledge
,
let
us
now
see
their
practise
.
And
by
this
,
they
deserved
the
losse
of
the
light
of
Nature
three
wayes
.
-
1.
In
respect
of
God
.
Because
,
whatsoever
things
or
Arts
they
invented
,
or
whatsoever
-
2.
Again
,
whereas
the
goodnesse
of
every
action
should
be
for
the
end
,
all
their
actions
were
either
for
a
wrong
end
,
or
none
at
all
.
As
the
Epicures
end
was
for
pleasure
.
The
Platonists
ob
praxim
politicam
,
for
policy
.
The
Stoicks
for
the
action
it
〈◊〉
,
Officium
propter
〈◊〉
or
propter
virtutem
,
doing
their
dutie
for
their
duties
,
〈◊〉
vertues
own
sake
,
none
for
the
glory
of
God
.
But
we
know
,
that
Officium
est
propter
quiddam
altius
officio
,
for
something
more
excellent
then
then
the
duty
it
-
3.
Lastly
,
whereas
God
is
no
〈◊〉
offended
,
yea
more
for
the
breach
of
the
〈◊〉
Table
,
then
of
the
second
;
and
in
the
second
Table
more
with
Adultery
then
Theft
:
they
go
another
way
,
and
set
down
great
punishments
for
Thefts
,
and
such
things
as
are
committed
against
themselves
,
or
concern
them
;
but
when
they
come
to
blasphemy
and
other
sins
that
are
injurious
and
derogatory
to
Gods
honour
,
they
regard
not
them
,
nor
set
any
(
or
at
least
little
)
punishment
upon
them
,
as
if
they
concerned
not
them
at
all
.
In
respect
of
Men.
Take
the
second
Table
,
in
which
is
contained
the
duty
of
Parents
and
Children
.
They
were
so
unnatural
,
that
they
did
sacrifice
their
own
sons
,
and
daughters
to
Devils
.
And
for
Children
though
they
were
undutiful
to
Parents
,
In
respect
of
themselves
.
They
practised
and
delighted
in
Gluttony
and
Drunkennesse
,
which
was
accounted
no
sin
,
but
a
vertue
and
used
after
their
sacrifices
,
insomuch
as
Saint
Augustine
saith
of
them
,
they
did
mensuras
bibere
sine
mensura
,
drink
measures
without
measure
:
and
it
was
accounted
a
commendable
thing
among
them
.
No
marveil
then
if
in
these
respects
,
all
those
things
considered
,
that
God
plagued
them
with
blindnesse
and
darknesse
,
for
such
intollerable
abuse
of
that
light
they
had
.
Thus
mans
heart
being
an
ill
Custos
or
keeper
of
the
Law
,
and
ignorantia
ignorance
being
made
poena
ignorantiae
the
punishment
of
ignorance
,
and
so
the
Law
being
almost
blotted
out
,
it
was
necessary
it
should
be
written
,
so
as
it
might
abide
for
ever
.
When
God
had
made
an
end
of
communing
with
Moses
upon
mount
Sinai
,
he
gave
him
two
Tables
of
Testimony
,
Tables
of
Stone
written
with
his
Now
it
was
necessary
that
this
Law
should
be
given
at
this
time
in
these
respects
.
1.
Because
now
,
not
onely
the
Gentiles
walked
in
the
vanity
of
their
own
hearts
,
but
the
Israelites
the
seed
of
Abraham
(
to
whom
God
had
bound
himself
2.
Nor
did
God
give
his
Law
to
all
the
world
at
once
,
nor
write
it
in
the
manifold
and
different
tongues
of
the
Nations
,
but
first
imparted
it
to
Moses
and
Aaron
,
and
the
Elders
of
the
Jews
,
that
by
them
it
might
be
communicated
to
the
whole
body
of
that
people
,
in
the
ancient
tongue
kept
ever
since
Adams
time
by
the
Patriarchs
,
as
is
commonly
thought
.
And
then
did
God
make
this
his
people
so
famous
in
regard
of
the
wonderful
miracles
wrought
amongst
them
,
his
admirable
dealings
with
them
,
his
temple
and
worship
granted
to
them
:
that
the
world
before
Christs
coming
could
not
plead
ignorance
.
Besides
whereas
the
Gentiles
had
departed
from
God
,
yet
such
was
his
mercy
,
that
he
left
the
way
open
for
the
Israelites
to
call
them
again
to
the
truth
,
and
for
their
reentrance
into
the
true
Church
,
and
becoming
Pr
selytes
.
Now
then
come
we
to
shew
,
that
in
this
written
Law
of
Moses
are
all
the
four
properties
which
are
in
all
Laws
.
1.
Preceptum
,
a
rule
for
our
actions
.
2.
Modus
the
manner
how
to
observe
that
Rule
.
3.
4.
Praemium
&
poena
,
The
reward
for
keeping
,
and
the
punishment
for
breaking
it
.
1.
First
,
that
it
is
a
Rule
and
precept
for
our
Actions
.
The
Psalmist
saith
.
The
Law
2
For
the
Manner
.
It
requireth
that
Toti
,
we
be
whole
observers
of
the
Law
,
toto
corde
,
totis
viribns
all
our
heart
,
and
all
our
strength
must
be
imployed
therein
.
For
〈◊〉
all
the
Law
.
Its
Gods
own
wish
concerning
the
people
.
O
that
there
For
the
Continuance
.
Tota
in
vita
est
〈◊〉
,
It
is
to
be
kept
alwayes
,
all
the
Thirdly
for
reward
.
If
the
Law
be
kept
,
there
is
promise
of
reward
.
This
Saint
Fourthly
for
punishment
.
If
the
Law
be
not
kept
after
this
manner
,
first
wholly
,
Si
non
obedietis
&c.
If
ye
will
not
harken
to
do
all
these
commandments
,
all
these
Curses
shall
come
Now
if
the
question
be
asked
,
which
of
us
,
nay
doth
the
best
of
us
fulfil
the
Commandments
,
or
who
hath
so
clean
a
heart
that
never
lutted
,
or
indeed
that
lusteth
not
daily
?
We
answer
confidently
,
None
.
And
to
prove
this
Saint
〈◊〉
shall
tell
you
(
in
the
first
seven
chapters
to
the
Romans
)
that
both
Jew
and
Gentile
were
defective
,
and
came
short
herein
.
Saint
James
saith
,
In
mult
is
offendimus
omnes
,
in
Septies
in
die
cadit
justus
,
The
best
of
us
fals
seven
times
a
day
,
which
diverse
take
as
meant
of
If
then
the
case
of
the
best
be
so
,
another
question
ariseth
,
Whether
God
be
just
in
〈◊〉
〈◊〉
things
to
be
kept
,
and
promising
that
whereof
no
man
can
be
capable
,
because
no
man
can
keep
the
Law
.
We
answer
that
God
is
most
just
,
and
there
is
no
injustice
in
his
proceedings
.
Though
the
matter
be
never
so
crooked
,
yet
the
rule
ought
to
be
straight
,
not
like
a
〈◊〉
rule
.
For
God
being
perfectly
just
,
his
Law
must
needs
be
perfectly
just
〈◊〉
:
for
else
if
he
had
left
out
any
part
of
the
Law
,
he
might
have
seemed
to
〈◊〉
sin
.
And
if
it
be
demanded
,
why
we
were
not
made
able
to
fulfill
and
perform
it
.
Some
answer
thus
,
That
Adam
was
at
first
made
fit
and
able
,
and
received
strength
to
keep
it
,
in
that
perfection
which
was
required
:
but
he
lost
it
.
For
Adam
was
like
an
evil
〈◊〉
,
that
receiving
money
of
his
Master
to
do
his
busines
spent
it
riotously
,
〈◊〉
became
drunk
by
the
way
,
and
so
was
not
able
to
perform
that
work
which
his
Master
expected
:
yet
the
Master
might
lawfully
exact
it
of
him
,
because
he
had
before
enabled
him
unto
it
:
So
God
gave
us
ability
at
the
first
,
to
do
what
he
commanded
,
but
we
having
lost
that
ability
vainly
,
God
may
lawfully
exact
of
us
,
what
he
let
us
to
do
.
But
against
this
some
object
,
that
seeing
man
lost
this
ability
,
not
efficienter
,
but
But
an
answer
to
the
first
question
,
and
that
more
fully
,
you
shall
have
in
the
words
of
the
Apostle
Romans
8.
3.
What
the
Law
could
not
do
,
in
that
it
was
weak
through
the
flesh
,
God
sending
his
own
Son
in
the
likenesse
of
sinful
flesh
,
and
for
sin
condemned
sin
in
the
flesh
.
That
the
righteousnesse
of
the
Law
might
be
fulfilled
in
us
,
who
walk
not
after
the
flesh
,
but
after
the
spirit
.
In
which
words
are
two
things
principally
to
be
observed
.
-
1.
That
the
Law
cannot
now
,
nor
ever
could
justifie
men
:
yet
he
layes
not
the
fault
on
the
Laws
weaknesse
(
it
being
most
perfect
)
but
on
our
corrupt
flesh
.
It
is
the
flesh
that
cannot
do
that
which
the
Law
requires
.
-
2.
The
second
ariseth
out
of
the
former
:
that
is
,
seeing
that
neither
the
Law
could
justifie
us
,
nor
we
perform
what
the
Law
required
,
God
,
(
rich
in
mercy
and
goodnesse
)
sent
his
Son
into
the
world
,
that
being
incarnate
here
should
die
for
us
,
and
by
that
means
take
away
the
guilt
and
dominion
of
sin
in
us
,
and
enable
us
to
keep
his
Laws
by
faith
and
love
,
which
is
the
perfection
and
fulfilling
of
the
Law
.
To
shew
more
plainly
how
Christ
did
this
,
and
that
was
two
wayes
.
-
1.
By
fulfilling
whatsoever
was
promised
and
prefigured
,
in
the
Law
and
the
Prophets
,
As
semen
mulieris
,
the
seed
of
the
woman
shall
bruise
the
head
of
the
-
2.
Christ
fulfilled
the
Law
by
satisfying
in
most
absolute
manner
the
will
of
God
;
being
the
holy
of
holies
,
without
spot
or
sin
at
all
,
for
in
him
is
the
love
of
God
most
perfect
,
and
righteousnesse
most
absolute
.
And
this
in
regard
of
the
merit
and
satisfaction
thereof
,
he
communicates
gratis
freely
to
us
most
imperfect
,
to
us
,
I
say
,
if
we
beleeve
.
God
was
in
Christ
(
saith
Saint
Paul
)
reconciling
the
world
to
him
,
-
3.
But
this
faith
,
by
which
we
beleeve
in
Christ
is
not
by
our
nature
or
merits
,
but
is
wrought
in
us
by
Gods
grace
,
through
the
Spirit
given
into
our
hearts
.
And
this
,
abiding
there
,
enflames
them
with
love
of
Gods
Law
,
and
desire
to
expresse
the
same
by
good
works
:
which
though
we
do
not
perform
as
we
ought
by
reason
of
the
infirmity
of
our
flesh
,
yet
God
allowes
our
endeavours
in
Christ
.
Nor
did
ever
any
of
the
Saints
(
though
he
strove
and
resolved
to
keep
the
Law
as
far
as
he
could
)
trust
or
rely
upon
his
own
merits
but
upon
Christ
.
Saint
Paul
did
not
,
for
he
complained
,
Who
shall
deliver
me
out
of
this
body
of
death
:
and
presently
addeth
,
To
the
second
,
why
God
would
promise
life
to
them
that
should
keep
the
Law
,
1.
First
,
besides
that
,
it
may
be
doubted
,
whether
God
doth
offer
or
promise
life
now
otherwise
then
upon
the
conditions
of
the
Gospel
,
which
may
be
kept
,
some
do
further
answer
,
that
God
sheweth
hereby
,
that
he
abides
the
same
,
and
the
Law
still
the
same
,
though
we
be
changed
from
what
he
made
us
.
2.
Secondly
,
Hereby
man
seeth
his
own
weaknesse
,
and
is
driven
out
of
himself
to
seek
Christ
.
For
(
as
the
Apostle
saith
)
if
there
had
been
a
Law
given
,
which
could
have
given
life
,
verily
righteousnesse
should
have
been
by
the
Law
,
But
the
Scripture
hath
concluded
all
men
CHAP.
XVIII
.
Of
the
preparation
before
the
giving
of
the
Law
.
1.
To
make
them
willing
,
by
consideration
of
1.
his
benefits
;
2.
Gods
right
,
as
Lord
;
3.
Their
relation
as
Creatures
,
〈◊〉
.
4.
that
they
are
his
people
.
His
benefits
past
and
promised
.
Three
〈◊〉
to
love
.
1.
Beauty
.
2.
Neernesse
.
3.
Benefits
:
all
in
God
.
2
To
make
them
able
,
by
sanctifying
and
cleansing
themselves
.
That
ceremonial
washing
signifyed
our
spiritual
cleansing
.
How
we
came
to
be
polluted
.
How
we
must
be
cleansed
.
Why
they
were
not
to
come
at
their
wives
.
Of
the
danger
and
abuse
of
things
lawful
.
3.
That
they
might
not
run
too
far
,
bounds
were
set
.
Of
curiosity
about
things
unnecessary
.
Now
concerning
the
Preparation
to
the
hearing
of
the
Law
.
THough
in
the
Preface
something
hath
been
said
concerning
the
preparation
of
the
Catechumeni
upon
the
words
venite
&
auscultate
,
yet
before
we
come
to
the
particular
explication
of
the
Law
,
we
shall
further
adde
some
thing
in
this
place
about
our
preparation
to
the
hearing
of
it
.
For
we
can
receive
no
benefit
at
Gods
hands
,
if
we
be
not
prepared
for
it
.
God
himself
commanded
the
people
to
prepare
themselves
before
the
hearing
of
Vesperas
diei
Dominici
,
Vespers
of
the
Lords
day
,
and
so
they
had
for
other
holy
dayes
,
and
solemn
feasts
,
and
to
the
solemnest
Sunday
,
Easter
day
,
they
prepared
fourty
dayes
before
.
And
forasmuch
as
the
Sacrament
is
an
appendix
of
the
word
,
and
the
seal
of
it
,
surely
we
cannot
be
excused
,
if
we
prepare
our selves
for
the
one
,
and
not
for
the
other
.
The
Now
this
preparation
consists
of
three
things
or
means
.
The
first
means
to
preparation
,
is
to
make
the
people
willing
to
hear
the
Law
,
1.
The
will
in
every
action
is
to
precede
,
the
people
were
to
be
made
willing
to
hear
and
receive
the
message
that
was
to
be
delivered
.
And
therefore
to
make
them
willing
God
(
in
the
first
place
)
gives
them
a
catalogue
of
his
Benefits
and
goodnesse
.
So
that
one
way
to
stir
us
,
and
our
will
to
embrace
Gods
Law
is
the
meditation
and
consideration
of
the
benefits
,
which
either
We
,
or
our
Countrey
,
Parents
,
Friends
,
or
kinred
have
received
at
his
hands
,
for
the
remembrance
of
them
will
stir
up
a
love
in
us
,
and
love
will
make
us
do
our
duties
with
delight
.
2.
Another
way
to
prepare
us
,
is
by
taking
notice
of
the
right
and
interest
God
hath
in
us
,
as
he
is
our
Creator
,
and
so
hath
power
to
command
us
absolutely
.
We
are
as
Pots
in
his
hands
,
either
to
be
made
or
broken
as
he
pleaseth
:
we
are
his
servants
or
born
subjects
,
and
he
may
command
us
to
do
what
he
pleases
,
for
which
he
needed
not
to
reward
us
,
if
e
had
not
tied
himself
by
promise
to
reward
us
as
the
Subjects
of
Nebuchodonozor
,
who
if
they
performed
his
will
,
had
no
reward
,
3.
If
we
consider
our selves
,
as
we
are
his
Creatures
.
The
Dragons
,
the
snow
,
4.
But
the
fourth
transcends
all
the
rest
.
If
we
consider
the
goodnesse
of
God
in
choosing
and
preferring
us
above
all
other
people
to
be
his
Church
,
and
to
pertain
to
him
in
the
New
Covenant
,
and
the
death
of
his
Son
,
all
other
benefits
will
seem
as
miseries
without
this
.
And
this
benefit
we
shall
the
better
value
.
If
we
consider
the
Saints
of
God
(
who
were
wiser
then
the
sons
of
men
)
how
they
have
Laboured
to
be
of
the
number
of
this
Church
,
Gods
elect
people
,
enduring
infinite
calamities
,
-
1.
Them
that
are
past
.
Deliverance
.
For
this
we
need
no
other
argument
,
then
that
which
God
himselfe
〈◊〉
.
Ye
have
seen
what
I
did
to
the
Egyptians
.
In
which
as
in
a
Type
we
have
seen
how
God
hath
delivered
us
from
the
spritual
Egypt
,
the
kingdom
of
sinne
and
Satan
,
and
this
deliverance
from
the
shadow
of
death
,
ignorance
,
blindnesse
,
and
Gods
judgements
,
doth
incomparably
passe
,
that
from
〈◊〉
and
his
servants
.
And
though
the
Hunter
hath
set
a
snare
:
yet
the
Lord
hath
-
2.
I
have
not
onely
delivered
you
from
the
Egyptians
,
but
I
have
carried
you
on
Eagles
wings
,
saith
God
.
In
the
Revelation
,
saith
he
,
to
the
woman
(
that
is
to
the
1.
His
providence
2.
His
especial
grace
.
Dei
providentia
in
〈◊〉
seculo
,
ala
una
gratia
dei
specialis
ala
ecclesiae
altera
,
his
providence
in
this
life
,
and
special
grace
,
which
brings
us
to
a
better
life
,
are
the
two
wings
whereby
God
protects
his
Church
.
-
1.
His
providence
is
thus
proved
.
That
he
being
infinite
and
eternal
,
yet
condiscendeth
to
care
and
provide
for
every
particular
thing
we
need
.
He
is
said
to
make
our
bed
.
And
in
the
Gospel
to
number
our
haires
.
He
hath
allotted
to
us
〈◊〉
〈◊〉
bonitatis
,
a
fountain
that
can
never
be
drawn
dry
.
-
2
For
his
especial
grace
,
preventing
,
and
following
appears
1.
In
vouchsafing
his
onely
Son
for
the
worlds
redemption
,
and
remission
of
sins
.
2.
In
giving
us
a
measure
of
Sanctification
,
and
vertue
in
some
degree
to
live
well
.
3.
In
giving
us
the
ministery
of
his
Word
and
Sacraments
,
as
seals
of
his
promises
,
which
the
Prophets
,
Apostles
,
and
Saints
esteem
so
highly
.
4.
In
giving
us
pulsationes
spiritus
,
But
to
make
his
providence
appeare
full
,
adde
to
these
the
benefits
promised
,
which
are
yet
to
come
.
We
have
them
in
the
fifth
and
sixth
verses
.
If
ye
will
heare
my
voice
,
ye
shall
be
&c.
and
as
they
had
their
promises
under
the
Law
,
so
have
we
under
the
Gospel
better
promises
for
the
life
to
come
.
In
respect
of
which
all
the
rest
are
as
nothing
:
When
we
have
the
kingdome
of
heaven
,
and
the
blisse
thereof
,
no
more
can
be
added
to
us
.
These
cannot
be
valued
by
the
Eye
,
nor
by
the
ear
,
nor
by
the
heart
.
The
Prophet
tels
us
.
The
eye
hath
not
seen
,
nor
the
ear
Nemo
〈◊〉
.
This
is
that
name
,
which
S.
John
speaks
of
in
the
Revelation
,
that
no
man
knoweth
,
but
he
And
whereas
the
heaven
and
earth
are
too
good
for
us
,
yet
he
promiseth
to
create
a
There
are
but
three
things
that
are
motives
to
love
.
1.
Beauty
.
2.
Neernesse
of
nature
,
or
kinred
.
And
3.
Benefits
:
and
these
three
do
even
make
the
brute
and
savage
Beasts
to
love
.
Now
these
three
are
in
God
eminently
.
-
1.
For
his
excellency
of
Beauty
,
it
appears
most
gloriously
in
those
things
,
which
he
hath
made
,
the
world
,
and
the
inhabitants
,
and
creatures
therein
,
which
being
so
beautiful
in
themselves
argue
a
far
greater
in
him
.
The
Prophet
Zachary
admiring
it
,
-
2.
For
neernesse
in
Nature
,
what
neerer
Relation
can
there
be
,
then
that
of
the
Creator
,
and
the
Creature
?
Parents
are
but
instruments
of
our
Creation
,
yet
we
accompt
them
the
neerest
:
but
God
is
our
Father
indeed
,
not
onely
by
Creation
,
but
-
3.
For
benefits
:
if
those
which
God
hath
bestowed
upon
us
,
and
are
mentioned
before
,
be
not
sufficient
,
take
one
more
.
Such
was
his
love
to
mankinde
,
and
delight
to
do
us
good
that
he
spared
not
his
onely
son
,
but
made
him
come
down
from
heaven
,
to
dye
for
us
.
So
that
if
these
benefits
make
us
not
willing
to
do
his
will
,
well
may
the
saying
of
the
Prophet
〈◊〉
be
taken
up
.
Obstupescat
The
second
means
of
preparation
begins
at
the
tenth
verse
.
God
said
to
Moses
,
1.
As
the
first
was
to
make
us
willing
,
so
the
second
is
to
make
us
able
,
fit
,
apt
,
and
capable
of
his
law
,
In
the
primitive
Church
they
began
their
Liturgie
with
Sancta
sanctis
,
munda
mundis
,
so
here
none
are
capable
of
holy
and
clean
things
,
but
holy
and
clean
persons
:
therefore
we
must
sanctifie
our selves
,
or
else
we
are
not
fit
to
receive
the
Law
of
God
.
The
reason
is
,
because
if
we
put
an
uncleane
thing
to
a
cleane
,
not
onely
the
unclean
is
no
whit
the
cleaner
,
but
the
clean
thing
is
made
unclean
by
it
.
It
is
the
Prophet
Haggai's
allusion
.
And
our
Saviour
maketh
it
plain
in
the
case
of
new
2.
The
time
of
preparation
or
sanctifying
prescribed
by
God
here
,
is
two
dayes
,
to
day
and
to
morrow
,
&c.
to
shew
that
a
convenient
time
must
be
allowed
for
preparation
,
not
like
Sauls
preparation
,
who
being
to
encounter
his
enemies
called
for
3.
The
sanctification
here
,
was
at
that
time
but
a
Ceremony
,
a
washing
,
which
being
a
figure
to
them
of
Israel
,
they
are
examples
to
us
.
And
as
the
Apostle
speaks
,
The
garments
of
the
old
Law
,
were
Tunica
,
&
stola
,
the
inward
and
the
outward
garment
,
which
Saint
John
seems
to
allude
unto
:
which
have
washed
their
1.
If
a
man
(
in
the
Law
)
did
touch
a
dead
corps
,
or
one
that
had
an
issue
,
by
that
Nihil
inquinatum
ingredietur
in
illud
,
there
shall
in
no
wise
enter
into
it
,
any
thing
that
defileth
:
we
had
need
to
be
careful
to
wash
us
so
,
that
all
things
may
be
clean
unto
us
,
and
then
all
shall
be
munda
mundis
clean
to
the
clean
.
But
if
we
be
once
cleansed
,
we
must
take
heed
that
we
be
not
defiled
or
polluted
again
.
He
that
washeth
himself
after
he
hath
touched
a
dead
body
,
and
toucheth
it
Baptismus
abluit
omnia
peccata
,
saith
the
same
Father
,
Baptisme
washeth
away
all
sins
.
Et
Aqua
illa
non
solum
sordes
corporis
mundat
,
sed
animam
a
peccatis
liberat
,
that
water
doth
not
onely
cleanse
the
spots
of
the
body
,
but
frees
the
soul
from
sin
.
And
not
onely
by
that
,
per
Baptismum
fluminis
,
but
flaminis
too
,
S.
Augustine
saith
,
Spiritus
sanctiopus
est
,
&
diligentes
sanctificare
,
&
sanctos
costodire
,
to
keepus
,
as
well
as
to
make
us
holy
.
But
because
the
Spirit
and
fire
may
be
quenched
,
there
is
another
matter
added
to
But
the
inward
cleansing
,
washing
of
the
heart
and
spirit
is
specially
for
Christians
,
In
this
Chapter
of
preparation
it
is
said
,
be
ready
against
the
third
day
:
come
not
at
your
wives
,
which
seems
to
be
an
addition
to
Gods
commandment
,
and
a
counsel
given
by
Moses
:
not
that
this
was
unlawful
,
or
did
pollute
,
but
because
it
was
inconvenient
at
that
time
,
and
might
perhaps
have
endangered
them
,
from
being
so
clean
as
they
should
be
.
The
Jews
report
,
that
beside
the
Law
of
God
,
the
most
ancient
saying
among
them
,
(
that
is
,
of
such
as
they
called
Dicta
sapientum
,
the
sayings
of
wise
men
)
was
facite
〈◊〉
legi
,
make
a
limitation
to
the
Law
.
As
when
God
commanded
the
Israelites
not
to
enter
league
or
covenant
with
the
Gentiles
,
they
(
because
S.
Paul
in
the
Chapter
which
is
called
the
Now
God
forbiddeth
none
of
these
in
any
place
of
Scripture
:
It
was
not
unlawful
to
drink
with
unbelievers
,
nor
to
look
upon
a
maid
,
nor
to
marry
.
Yet
we
see
their
counsel
and
Moses
,
here
,
come
not
at
your
wives
.
This
teacheth
us
a
good
point
of
wisdom
,
not
to
go
too
neer
the
edge
of
the
bank
,
lest
we
fall
into
the
ditch
,
not
to
come
too
neer
the
pit
,
lest
〈◊〉
in
.
And
the
ground
of
the
equity
of
this
command
brings
in
a
third
reason
,
to
shew
,
that
we
have
need
of
inward
cleansing
.
A
clean
thing
may
be
defiled
,
not
onely
by
an
unclean
thing
,
but
by
a
thing
that
is
not
of
as
high
a
nature
and
degree
,
as
it self
,
that
is
,
not
as
good
as
it
,
though
it
be
clean
.
As
a
holy
thing
being
touched
with
that
which
not
as
good
as
it self
,
is
unhallowed
.
If
one
hear
holy
flesh
(
its
the
Prophets
S.
Paul
saith
,
it
may
be
a
hinderance
to
fasting
and
prayer
,
it
is
not
to
be
used
at
such
times
as
those
duties
are
required
.
For
the
Devil
insinuates
into
us
,
and
deceives
us
,
not
onely
by
evil
things
,
but
also
by
those
which
are
good
in
their
own
nature
;
by
Gods
The
third
and
last
point
in
preparation
is
set
down
in
the
12
and
21
Verses
,
which
And
here
we
may
take
notice
of
a
foolish
affection
that
we
naturally
have
,
in
hazarding
necessary
things
,
by
our
curiosity
in
those
that
are
needlesse
:
and
not
onely
in
adventuring
things
necessary
for
those
which
are
unnecessary
,
but
with
too
greedy
God
prohibited
the
people
because
they
had
murmured
,
not
to
go
into
Canaan
,
And
we
see
that
this
very
affection
of
curiosity
reigned
afterwards
in
the
sons
of
This
then
must
be
our
wisdom
,
to
be
content
with
the
knowledge
of
that
which
God
hath
revealed
to
us
:
and
not
to
be
too
curious
in
prying
after
those
things
which
he
hath
reserved
to
himself
.
Secreta
Deo
,
aperta
&
revelata
,
nobis
&
filiis
nostris
,
as
Moses
said
,
secret
things
belong
to
God
our
Lord
;
but
those
things
which
S.
Augustine
)
aliud
quaerit
,
〈◊〉
invenerit
,
He
that
finding
the
truth
,
seeketh
further
,
shall
finde
a
lye
.
We
have
a
fearful
example
of
it
in
Solomon
:
I
gave
my
heart
(
saith
he
)
to
know
CHAP.
XIX
.
The
manner
of
delivering
the
Law
.
1.
With
thick
clouds
.
2.
With
thunder
and
lightning
.
3.
With
sound
of
a
trumpet
.
The
terrible
delivering
of
the
Law
,
compared
with
the
terrour
of
the
last
judgement
,
when
we
must
give
account
for
the
keeping
of
it
.
The
comparison
in
all
the
particulars
.
The
use
of
this
.
THere
is
added
also
by
the
learned
another
point
,
not
a
point
of
Preparation
,
but
a
1.
The
Lord
told
Moses
,
he
would
come
in
a
thick
cloud
.
2.
With
thundering
,
with
lightning
,
with
the
sound
of
a
trumpet
.
Now
all
these
as
they
are
fearful
sights
and
objects
,
so
was
it
done
purposely
by
God
,
that
his
Law
might
be
received
with
the
more
reverence
.
And
we
see
it
took
These
sights
and
sounds
affect
us
not
,
because
they
are
past
:
but
yet
the
Apostles
argument
may
affect
us
.
If
the
delivery
of
the
Law
was
so
terrible
,
how
dreadful
S.
Stephen
said
)
were
thus
terrible
,
how
dreadful
shall
it
be
when
God
1.
That
which
is
first
mentioned
,
is
a
thick
and
dark
cloud
.
And
the
Prophet
speaking
of
the
day
of
judgement
,
saith
,
The
day
of
the
Lord
is
darknesse
,
and
no
S.
Jude
cals
it
,
the
blacknesse
of
darknesse
.
And
the
Prophet
Joel
gives
the
2.
The
second
,
there
were
thunder-claps
.
And
S.
Peter
saith
,
that
when
the
day
3.
The
third
is
lightning
or
fire
,
which
then
was
but
upon
the
mount
of
Sinai
only
:
but
at
the
last
day
,
it
shall
be
all
over
the
Earth
.
This
fire
was
but
as
that
in
the
Bush
,
S.
John
saith
,
the
smoke
of
it
shall
ascend
for
4.
The
fourth
is
the
sound
of
a
trumpet
,
that
pierced
the
ears
of
the
living
onely
:
but
there
shall
be
a
more
shrill
trumpet
,
that
shall
be
heard
,
not
by
the
living
onely
,
but
by
the
dead
in
their
graves
.
The
trumpet
shall
sound
,
and
the
dead
shall
be
raised
,
saith
S.
Paul
.
5.
Another
thing
(
which
was
an
effect
of
the
former
)
was
the
shaking
of
the
Earth
,
there
but
one
mountain
quaked
;
but
at
the
last
day
it
is
said
,
Yet
once
more
Thus
we
see
the
circumstances
of
both
conferred
;
now
let
us
compare
the
effects
of
them
.
The
giving
of
the
Law
made
onely
Moses
to
shake
and
tremble
,
but
at
requiring
of
an
account
of
it
,
there
shall
be
like
trembling
of
all
,
the
very
just
shall
CHAP
XX.
The
end
of
the
Law
as
given
by
Moses
.
1.
It
brings
none
to
perfection
,
and
that
by
reason
of
mans
corruption
,
as
appears
,
1.
by
the
place
,
a
barren
wildernesse
,
a
mountain
,
which
none
might
touch
,
2.
By
the
mediatour
Moses
.
3.
By
the
breaking
of
the
tables
,
&c.
2.
It
brings
us
to
Christ
,
because
given
by
Angels
in
the
hand
of
a
Mediatour
:
It
was
to
be
put
into
the
ark
:
Given
fifty
dayes
after
the
Passeover
:
Moses
had
a
veyl
:
The
fiery
Serpent
:
Our
use
of
the
Law
,
to
know
our
debts
as
by
a
book
of
accounts
,
then
to
drive
us
to
seek
a
surety
to
pay
the
debt
,
viz.
Christ
,
and
to
be
thankful
and
take
heed
of
running
further
into
debt
.
THere
is
yet
one
thing
to
be
considered
,
namely
,
the
use
and
end
of
the
Law
,
1.
For
the
first
end
.
Though
it
be
a
Law
which
carrieth
with
it
the
character
of
the
Lawgiver
,
as
those
of
Solon
did
,
(
which
was
mildenesle
)
and
of
Draco
,
which
was
cruelty
.
So
this
of
God
,
holinesse
,
justice
,
goodnesse
,
&c.
And
though
it
be
mandatum
sanctum
,
an
holy
Law
,
in
respect
of
the
duties
to
God
;
and
justum
,
〈◊〉
,
in
respect
-
1.
The
first
is
of
the
place
where
it
was
given
.
That
was
a
vast
and
barren
Wildernesse
yeelding
no
fruit
:
to
signifie
,
that
the
Law
should
be
so
barren
of
fruits
,
that
it
should
not
yeeld
one
soul
unto
God
.
-
2.
The
second
is
of
the
Mountain
,
which
was
Sinai
.
And
this
S.
Paul
acknowledgeth
-
3.
Thirdly
,
none
might
go
up
to
this
mountain
,
none
might
touch
it
.
And
so
concerning
the
Law
,
none
hath
gone
up
to
it
,
none
could
so
much
as
ever
touch
it
,
as
he
should
.
But
the
condition
of
grace
,
the
Gospel
,
is
otherwise
.
We
must
-
4.
The
fourth
is
of
the
person
that
was
minister
of
it
,
Moses
.
And
if
any
man
should
have
received
perfection
by
the
Law
,
no
doubt
but
he
that
gave
it
,
might
.
But
we
finde
that
he
was
a
transgressour
of
the
Law
,
before
he
received
it
,
and
Lastly
,
when
Moses
came
down
from
the
Mount
,
his
face
did
so
shine
,
that
-
5.
The
next
is
of
the
Law
it self
.
The
Tables
were
broken
before
they
could
be
delivered
,
which
the
Fathers
expound
to
signifie
,
how
that
covenant
should
be
made
void
,
and
another
come
instead
of
it
.
-
6.
Of
the
Time
.
In
that
very
time
that
the
people
should
have
received
the
Law
,
they
were
in
the
greatest
transgression
of
it
that
could
be
,
namely
,
in
idolatry
and
worshipping
the
golden
Calf
,
and
in
that
respect
,
very
unfit
to
receive
a
Law
,
and
so
it
was
broken
before
it
was
given
.
-
7.
Lastly
,
of
the
Manner
.
It
was
delivered
by
the
terrible
blast
of
a
trumpet
,
to
terrifie
the
people
;
shewing
thereby
,
that
it
was
a
Law
of
terrour
,
and
would
require
terrible
things
at
their
hands
.
But
the
delivery
of
the
Gospel
was
clean
contrary
;
for
that
was
delivered
in
a
comfortable
song
,
by
a
Quire
of
Angels
,
praysing
and
giving
glory
to
GOD
:
a
song
of
peace
and
joy
:
whereas
the
trumpet
serves
rather
to
denounce
war
.
For
the
second
end
.
It
was
to
be
〈◊〉
ad
Christum
,
a
Schoolmaster
to
bring
-
1.
It
was
delivered
by
the
ministery
of
Angels
.
It
was
ordeined
by
Angels
in
the
-
2.
There
was
a
charge
given
to
Moses
,
that
the
two
Tables
should
be
put
into
the
-
3.
Moses
must
have
a
veil
,
which
was
but
a
Ceremony
,
to
shew
the
mitigation
of
-
4.
The
time
when
the
Law
was
delivered
,
was
fifty
dayes
after
the
celebration
of
the
Passeover
,
the
time
of
first
fruits
.
And
at
that
very
time
,
the
same
day
,
fifty
dayes
after
,
at
Pentecost
came
the
Holy
Ghost
in
the
Gospel
.
And
though
we
cannot
perform
all
we
should
,
yet
because
those
fifty
dayes
are
the
time
of
first
fruits
,
we
may
offer
up
our
first-fruits
,
and
inchoatam
obedientiam
inchoate
obedience
accepted
by
Christ
.
And
this
inchoate
obedience
we
shall
have
,
when
we
shall
have
new
hearts
,
not
of
stone
,
but
of
flesh
.
A
new
heart
will
I
give
you
,
&c.
as
the
Prophet
speaks
,
-
5.
Lastly
.
By
the
protestation
which
the
people
made
against
God
and
Moses
〈◊〉
sunt
〈◊〉
〈◊〉
&
Mosen
,
they
spake
against
God
and
Moses
.
Presently
upon
their
murmuring
came
a
type
of
Hell
.
The
Lord
sent
fiery
Serpents
among
them
,
and
in
the
next
〈◊〉
follows
their
humiliation
,
〈◊〉
,
we
have
sinned
:
and
the
verse
after
followes
a
declaration
of
the
Gospel
,
concerning
the
coming
of
Christ
.
Make
〈◊〉
a
fiery
Serpent
,
faith
God
,
which
Serpent
Christ
applyeth
to
himself
.
As
〈◊〉
ad
〈◊〉
,
a
Schoolmaster
to
lead
us
to
Christ
.
To
make
this
more
plain
.
Christs
wisdom
in
the
Gospel
must
be
ours
:
for
he
saith
,
a
man
must
call
himself
to
account
,
how
he
hath
used
his
talent
;
for
God
is
one
that
This
is
the
first
use
of
the
Law
,
that
it
is
tabula
supputationum
,
our
book
of
Debitor
and
Creditor
;
the
tables
that
we
must
make
our
account
by
,
and
lets
us
see
,
how
we
stand
in
case
of
profit
and
losse
;
and
in
that
respect
it
is
remedium
ignorantia
,
a
remedy
for
ignorance
.
Now
because
it
sheweth
us
,
that
our
debt
is
remedium
〈◊〉
,
a
cure
of
our
pride
.
Then
cometh
in
another
use
of
the
Law
.
That
seeing
our
condemnation
to
be
most
just
,
and
that
wee
are
never
able
to
discharge
so
great
a
debt
:
there
can
be
no
other
way
for
us
,
but
to
seek
out
a
surety
to
discharge
it
for
us
,
and
that
leadeth
us
as
it
did
the
Israelites
to
the
brazen
Serpent
,
that
is
,
to
Christ
.
So
that
the
one
will
keep
in
our
remembrance
,
our
debt
,
and
deliverance
;
and
the
other
will
teach
us
to
say
with
the
Psalmist
,
Quid
retribuam
,
&c.
and
so
be
converted
to
his
testimonies
,
and
work
a
care
in
us
,
that
we
lay
no
more
debt
upon
Christ
,
then
we
needs
must
,
by
reason
of
our
infirmity
.
So
much
for
the
Preparation
.
THE
EXPOSITION
OF
THE
First
Commandement
.
CHAP.
I.
Of
the
Preface
to
the
Decalogue
.
Two
things
required
in
a
Lawgiver
.
1.
Wisdom
.
2.
Authority
.
Both
appear
here
.
Gods
authority
declared
.
1.
By
his
name
Jehovah
;
which
implyes
,
1.
that
being
himself
,
and
that
all
other
things
come
from
him
.
2.
His
absolute
dominion
over
all
the
creatures
.
From
which
flow
two
attributes
.
1.
His
Eternity
.
2.
His
veracity
or
truth
.
2.
By
his
jurisdiction
:
thy
God
,
by
creation
and
by
covenant
.
3.
By
a
late
benefit
.
Their
deliverance
out
of
Egypt
.
How
all
this
belongs
to
us
.
THe
Lord
spake
,
&c.
From
the
second
to
the
eighteenth
verse
of
-
1.
The
Stile
.
I
am
the
Lord
thy
God
which
have
brought
thee
out
of
the
land
of
Egypt
,
out
of
the
house
of
bondage
.
-
2.
The
Charge
.
Thou
〈◊〉
have
no
other
gods
before
me
,
&c.
To
the
perfect
enabling
of
every
Law-giver
to
make
Laws
is
-
1.
For
the
wisdom
of
God
,
it
appears
in
the
Laws
themselves
.
Moses
justifieth
-
2.
For
his
Authority
,
(
which
is
rerum
agendarum
telum
,
)
it
is
plainly
demonstrated
by
God
himself
in
the
second
verse
;
and
manifested
by
the
deliverance
of
the
Israelites
out
of
Egypt
,
by
strong
hand
.
In
every
Edict
and
Law
proclaimed
,
the
beginning
is
with
the
stile
of
the
Prince
,
intimating
thereby
his
Prerogative
Royal
,
to
make
Laws
,
and
to
publish
and
see
them
obeyed
.
And
therefore
his
authority
is
annexed
,
as
to
the
Law
in
general
,
so
to
those
particular
Laws
which
have
a
reason
annexed
.
As
to
the
second
.
For
I
the
Lord
thy
God
am
a
jealous
God
,
&c.
To
the
third
.
For
the
Lord
will
not
hold
him
guiltlesse
,
&c.
To
the
fourth
.
For
in
six
dayes
the
Lord
made
Heaven
and
Earth
,
&c.
and
it
is
the
Sabbath
of
the
Lord
.
Now
,
if
it
be
true
that
men
expect
no
reason
to
perswade
them
to
lay
hold
of
a
benefit
,
then
there
needs
none
to
make
them
observe
the
Law
,
because
it
is
a
benefit
;
for
the
Psalmist
S.
Paul
mentioneth
it
for
the
New
Testament
.
As
I
live
,
saith
In
this
stile
or
authority
are
three
points
according
to
the
titles
.
|
1.
Of
name
,
|
Jehovah
.
|
|
Thy
God
.
|
|
which
brought
thee
,
&c.
the
last
benefit
they
had
received
,
out
of
Egypt
.
|
|
2.
Of
jurisdiction
,
|
Jehovah
.
|
|
Thy
God
.
|
|
which
brought
thee
,
&c.
the
last
benefit
they
had
received
,
out
of
Egypt
.
|
|
3.
Of
benefit
.
|
Jehovah
.
|
|
Thy
God
.
|
|
which
brought
thee
,
&c.
the
last
benefit
they
had
received
,
out
of
Egypt
.
|
And
such
Prefaces
do
earthly
Princes
use
in
their
writings
.
-
1.
Of
Name
,
as
Caius
Caesar.
-
2.
Of
jurisdiction
,
Imperator
.
-
3.
Of
the
last
benefit
,
Caesar
Germanicus
,
for
conquering
Germany
,
the
last
triumph
obscuring
the
former
.
-
1.
For
the
title
of
his
Name
,
it
is
I
Jehovah
,
not
I
am
Jehovah
:
which
argueth
,
1.
His
Nature
.
2.
His
Power
.
-
-
1.
That
it
is
the
name
of
his
Nature
,
it
cannot
be
denied
.
They
shall
know
(
saith
Concerning
the
word
Jehovah
,
(
which
is
Tetragrammaton
,
consisting
of
four
letters
,
)
much
hath
been
written
,
and
many
speculations
have
been
gathered
from
it
.
As
namely
,
that
there
are
three
distinct
letters
according
to
the
number
of
persons
in
the
Trinity
;
and
of
these
three
,
the
first
signifieth
power
,
the
proper
adjunct
of
the
Father
;
the
second
wisdom
and
knowledge
proper
to
the
Son
:
and
the
third
love
,
the
proper
adjunct
of
the
Holy
Ghost
.
And
that
the
second
letter
is
doubled
,
to
denote
the
two
natures
of
the
second
Person
.
But
this
may
be
sufficient
for
us
,
that
it
is
a
name
from
being
,
or
a
name
of
existence
,
and
that
he
is
of
himself
,
and
from
none
〈◊〉
,
And
as
it
〈◊〉
his
being
of
himself
,
so
his
absolute
dominion
and
power
over
-
2.
And
as
there
is
no
exception
in
his
title
,
as
to
be
commanded
of
or
by
any
other
.
All
earthly
Princes
derive
their
power
from
him
,
as
his
Delegates
by
commission
.
As
our
Prince
hath
in
his
title
Dei
gratia
Angliae
,
By
the
grace
of
God
King
of
England
,
&c.
and
is
ab
aliq
.
from
another
,
viz.
from
God
.
Onely
God
rules
without
commission
from
any
,
but
is
within
and
of
himself
a
supream
head
,
commandeth
simply
and
absolutely
,
hath
no
dependance
upon
any
other
,
either
of
being
or
power
;
but
all
things
depend
on
him
,
as
their
essence
powers
,
or
faculties
,
and
operations
.
This
the
Prophet
sheweth
forcibly
,
that
streams
proceed
from
him
to
every
creature
,
The
word
Jehovah
,
as
it
hath
these
two
significations
,
so
hath
it
two
consectaries
that
follow
thereupon
in
Scripture
.
1.
The
eternity
of
God
.
2.
The
truth
of
God
,
in
giving
a
being
to
his
promises
,
by
his
performance
of
them
.
-
-
1.
For
his
Eternity
,
he
calleth
himself
,
I
am
.
Say
,
I
am
Ero
,
hath
sent
thee
unto
S.
John
describeth
.
I
am
Alpha
and
Omega
,
the
beginning
-
2.
For
his
truth
,
in
effecting
that
which
he
promised
,
God
said
to
Moses
,
that
he
appeared
to
Abraham
,
Isaac
,
and
Jacob
,
by
the
Name
of
God
Almighty
,
but
by
my
Name
of
Jehovah
appeared
I
not
to
them
:
as
if
he
had
said
,
by
one
that
is
as
good
as
his
word
.
So
in
the
Psalm
,
He
is
mindful
of
his
promise
:
and
yet
it
is
plain
,
that
Abraham
Isaac
:
Noah
in
the
delivery
from
the
deluge
:
Lot
in
his
delivery
from
Sodome
:
but
they
never
knew
him
by
the
Name
of
Jehovah
,
in
bringing
to
passe
that
great
and
general
promise
of
Canaan
.
And
in
this
sense
it
is
said
,
that
when
God
hath
brought
his
judgement
upon
the
people
,
they
shall
know
that
-
The
Title
of
jurisdiction
,
Deus
〈◊〉
,
Thy
God
.
To
this
title
he
hath
claim
in
a
double
respect
.
1.
Generall
.
2.
Particular
.
-
-
1.
In
general
he
hath
title
of
jurisdiction
in
respect
of
his
being
Creator
,
and
therefore
,
-
2.
In
particular
.
The
Law
or
his
jurisdiction
being
infringed
in
general
,
it
gave
occasion
to
the
second
,
that
is
the
particular
,
which
is
by
covenant
,
and
that
conditional
.
God
is
our
Jehovah
by
Covenant
.
Hear
,
O
Israel
,
the
statutes
and
judgements
which
I
speak
in
your
ears
this
day
,
that
ye
may
learn
them
,
and
keep
and
do
them
.
Audis
?
-
Lastly
,
His
Title
by
Benefits
.
And
this
he
raiseth
from
the
last
act
he
did
for
them
.
Which
serveth
also
to
confirme
and
prove
his
two
former
titles
,
in
two
respects
.
-
-
1.
Of
the
miserable
estate
and
condition
of
the
Israelites
in
thraldome
and
bondage
.
-
2.
Of
their
mighty
and
wonderful
deliverance
from
it
.
-
1
,
Their
estate
was
miserable
in
Egypt
.
For
they
were
servants
in
the
most
-
2.
Their
great
delivery
from
this
servitude
appears
,
in
that
it
was
done
with
a
mighty
hand
,
and
an
outstretched
〈◊〉
,
by
shewing
his
power
in
the
plagues
of
-
-
1.
After
the
Creation
he
was
stiled
God
,
the
Creator
of
heaven
and
earth
.
-
2.
In
the
dayes
of
Abraham
.
I
am
the
Lord
,
that
brought
thee
out
of
Ur
of
the
Abraham
,
Isaac
,
and
Jacob.
Exo.
3
6.
fourthly
.
And
here
,
I
am
the
Lord
that
brought
thee
out
of
Egypt
&c.
fiftly
,
when
God
should
deliver
them
from
the
Captivity
of
the
North
,
it
is
said
.
The
dayes
come
,
saith
the
Lord
,
that
it
shall
be
no
more
said
,
the
Lord
liveth
that
brought
up
the
children
out
of
the
land
of
Egypt
.
But
the
Lord
liveth
that
brought
up
the
children
of
Israel
from
Jer.
Jehovah
justitia
nostra
,
the
Lord
our
Righteousnes
,
and
so
by
the
Now
this
great
benefit
being
not
fully
six
weeks
before
the
Law
delivered
,
it
must
needs
stick
close
to
their
memory
,
and
being
in
the
wildernesse
,
where
they
were
wholly
to
depend
upon
God
and
his
protection
,
so
that
as
well
in
regard
of
the
remembrance
of
the
late
benefits
,
and
the
hope
of
future
assistance
,
as
of
the
place
where
they
could
not
depend
at
all
upon
themselves
,
it
was
both
a
fit
time
and
place
to
give
them
a
Law
,
and
then
they
were
more
fit
to
receive
it
,
in
as
much
as
it
could
not
well
be
given
in
Egypt
,
for
thence
they
were
unwilling
to
go
,
nor
in
Canaan
,
for
there
they
murmured
against
God
,
it
was
most
fit
it
should
be
given
here
:
for
their
delivery
was
not
that
they
should
be
Masters
,
but
Servants
.
And
all
these
pertain
to
us
:
for
though
it
be
true
,
Non
obligamur
Legi
propter
Sinai
,
sed
propter
paradisum
,
when
it
was
first
given
to
all
the
sons
of
Adam
:
and
-
-
1.
Jehovah
The
excellency
of
this
Name
to
us
,
is
in
respect
of
the
ordination
of
Semini
tuo
dabo
terram
Canaan
,
to
thy
seed
will
I
give
the
land
of
Canaan
.
We
have
clearer
promises
of
eternal
life
,
and
a
greater
measure
of
sanctification
of
the
spirit
then
they
had
.
-
2.
Deus
tuus
,
thy
God
.
As
we
are
included
with
them
in
the
first
,
so
in
the
second
title
,
we
have
part
and
interest
in
them
both
;
for
he
is
our
God
by
Covenant
as
well
as
theirs
,
by
a
Covenant
of
mercy
and
grace
.
-
3.
Qui
eduxi
&c.
which
brought
thee
,
&c.
For
this
third
,
how
far
greater
dangers
are
we
delivered
from
then
they
?
From
the
sting
of
Conscience
,
from
sin
,
from
death
:
how
much
do
the
Devil
and
his
Angels
passe
the
power
and
malice
of
Pharaoh
,
and
his
task-masters
?
Hell
and
Gehenna
the
Lime-kills
?
the
torments
of
Hell
without
number
,
the
bricks
with
number
?
and
as
much
as
these
everlasting
pains
passe
those
temporal
,
so
much
doth
our
deliverance
exceed
theirs
.
The
Apostle
saith
,
that
God
hath
delivered
us
from
the
power
of
darknesse
,
and
from
the
wrath
to
come
.
And
in
another
place
,
that
he
He
hath
delivered
us
1.
from
the
justice
of
God
,
2.
from
the
terrour
of
the
Law
,
3.
from
the
sting
of
Conscience
,
4.
from
sin
,
5.
from
death
,
6.
from
Hell
,
7.
from
the
Devil
and
his
Angels
.
8.
from
the
Spiritual
Egypt
,
9.
from
the
Egypt
of
this
world
,
&c.
Now
as
God
hath
titles
,
so
have
we
.
He
Jehovah
,
we
vile
Creatures
:
He
our
God
,
we
his
servants
:
He
,
which
hath
delivered
us
,
we
which
have
been
delivered
by
him
from
sin
,
&c.
from
a
thousand
dangers
.
Audi
Israel
,
hear
,
O
Is
ael
,
saith
he
,
Speak
Lord
,
for
thy
servants
hear
,
must
we
say
,
and
not
onely
be
his
Auditors
,
but
his
servants
,
least
we
be
made
servants
to
sin
,
Sathan
,
and
the
world
and
so
be
made
to
know
the
difference
between
his
service
,
and
the
service
of
other
Masters
.
CHAP.
II.
The
division
of
the
Decalogue
.
How
divided
by
the
Jews
.
〈◊〉
Christians
.
Addition
6.
That
the
four
fundamental
articles
of
all
Religion
are
implyed
in
the
four
first
precepts
.
Of
rules
for
expounding
the
Decalogue
.
Six
rules
of
extent
.
1.
The
affirmative
implies
the
negative
,
and
e
contrà
.
2When
any
thing
is
commanded
or
forbidden
,
all
of
the
same
nature
are
included
.
3
The
inward
act
of
the
soul
is
forbidden
or
commanded
by
the
outward
.
4.
The
means
conducing
are
included
in
every
precept
.
5.
The
consequents
and
signes
.
6
We
must
not
onely
observe
the
precept
our selves
,
but
cause
it
to
be
kept
by
others
,
least
we
partake
of
other
mens
sins
,
which
is
1.
Jubendo
,
by
commanding
.
2
Permittendo
,
by
tolleration
.
3.
〈◊〉
,
by
provocation
.
4
Suadendo
,
by
perswasion
.
5
〈◊〉
,
by
consenting
.
6.
Defendendo
,
by
maintaining
.
7.
Scandalum
praebendo
,
by
giving
scandal
.
WE
divided
the
Law
into
a
stile
and
a
Charge
;
the
first
hath
been
handled
.
The
charge
remains
,
whereof
we
will
now
speak
.
And
this
is
contained
in
These
ten
for
better
order
and
memory
sake
,
receive
a
division
from
the
subject
,
Now
because
love
is
so
often
repeated
,
S.
Paul
makes
the
end
of
the
Law
to
be
And
as
these
ten
precepts
are
divided
into
the
two
Tables
by
God
,
so
in
the
sorting
2.
The
Church
of
Rome
,
and
some
Protestants
,
as
the
Lutherans
,
make
the
two
first
Commandments
but
one
,
and
the
last
they
divide
into
two
,
against
the
consent
of
most
of
the
Fathers
,
whom
they
pretend
in
other
things
to
follow
,
thus
they
make
the
coveting
of
Neighbours
house
or
goods
the
ninth
,
and
the
coveting
or
lusting
after
his
wife
,
the
lusts
of
the
flesh
the
tenth
.
That
it
cannot
be
thus
,
(
besides
the
reasons
against
it
in
the
tenth
Commandment
,
as
you
shall
hear
hereafter
)
the
whole
current
of
the
Church
hath
consented
to
the
division
of
four
and
〈◊〉
,
onely
S.
Augustine
excepted
,
and
Origen
hom.
8.
in
Exod.
with
some
others
,
and
disallow
this
division
of
theirs
.
As
among
the
Jews
,
Josephus
lib.
3.
of
the
Commandments
.
Philo
Judeus
in
Decalog
.
Aben
Ezra
.
Rabbi
Solomon
upon
the
20.
of
Exodus
.
Among
the
Christians
,
Clemens
6.
Stromat
.
Chrysostome
in
Matth.
Athanasius
de
sacris
script
.
Ambrose
,
Jerome
,
and
Nazianzen
:
onely
S.
Augustine
(
de
decem
preceptis
)
〈◊〉
of
theirs
.
Yet
himself
in
his
questions
veteris
&
novi
testament
.
q.
7.
divideth
them
plainly
as
we
,
and
the
reason
that
moved
him
to
the
contrary
was
but
weak
,
upon
a
bare
conjecture
that
there
should
be
three
in
the
first
,
because
there
are
but
three
persons
in
the
Trinity
,
but
by
the
same
reason
we
may
adde
the
fourth
,
because
of
the
Unity
in
the
Trinity
.
Canisius
hath
an
argument
of
great
force
with
them
,
that
the
reason
of
the
Law
must
be
be
annexed
to
the
Commandment
:
but
in
our
division
the
reason
is
in
the
second
[
for
I
the
Lord
thy
God
am
a
jealous
God
]
therefore
all
before
is
to
be
referred
to
the
first
commandment
.
But
we
say
that
the
generall
reason
went
before
the
Charge
,
viz.
in
the
Preface
,
and
was
not
to
be
annexed
to
any
of
the
Commandments
;
and
that
this
is
a
special
reason
added
to
the
second
Commandment
,
as
some
other
precepts
have
their
special
reasons
annexed
.
But
howsoever
they
be
divided
,
if
the
whole
Law
be
delivered
,
and
we
be
careful
to
keep
it
,
the
matter
is
not
much
,
otherwise
it
will
be
to
little
purpose
,
si
bene
numeres
,
male
vero
Custodias
,
as
Musculus
saith
,
and
therefore
we
come
to
the
precepts
themselves
.
-
1.
The
first
is
the
table
of
Holinesse
or
Religion
,
and
this
immediately
respecteth
God
.
-
2.
The
second
is
the
table
of
justice
,
and
that
immediately
respects
Man
.
1.
This
holinesse
consists
in
holy
duties
to
be
practised
which
are
either
|
1.
Continual
,
or
to
be
done
at
all
times
,
and
that
|
inwardly
in
heart
and
minde
.
|
Commandment
1.
|
|
outwardly
in
|
gesture
.
|
Commandment
2.
|
|
speech
.
|
Commandment
3.
|
|
2.
Temporary
at
some
special
times
in
the
Congregation
on
set
dayes
.
|
Commandment
4.
|
2.
The
Table
of
Justice
concerns
either
or
|
1.
The
Act
,
and
that
either
|
particularly
between
Inferiours
and
Superiours
,
|
Commandment
5.
|
|
generally
towards
all
.
|
Commandment
5.
|
|
and
this
concerns
our
Neighbour
either
|
1.
In
his
person
,
|
Commandment
6.
|
|
2.
Or
in
his
flesh
,
his
Wife
.
|
Commandment
7.
|
|
3.
In
his
temporal
estate
or
goods
.
|
Com.
8.
|
|
4.
In
his
good
Name
.
|
Commandment
9.
|
|
2.
The
inward
desires
restraining
the
very
motion
of
the
heart
though
they
never
come
to
Act.
|
Commandment
10.
|
True
Religion
generally
considered
and
abstracted
from
the
modifications
of
Jewish
Vide
Hug.
Grotium
.
De
jure
belli
&
pacis
.
lib.
2.
cap.
20.
n.
45.
The
Law
of
the
Lord
,
saith
the
Prophet
David
is
a
perfect
Law
,
and
therefore
commandeth
all
things
that
we
are
to
do
,
and
forbiddeth
all
things
that
are
not
to
be
done
:
which
if
it
be
interpreted
onely
according
to
the
letter
,
we
shall
omit
the
hundreth
part
of
those
things
which
are
commanded
or
prohibited
implicitely
in
them
,
therefore
there
must
be
an
interpretation
of
them
.
This
we
must
hold
for
an
infallible
conclusion
,
that
every
Law
standeth
upon
a
Synechdoche
.
The
reason
is
,
because
the
Law
being
to
take
order
for
actions
,
and
the
actions
of
man
being
infinite
,
both
in
variety
and
number
(
because
the
circumstances
,
objects
,
and
degrees
,
are
infinite
,
)
it
followeth
that
the
rules
also
should
be
infinite
,
and
so
exceed
the
memory
of
man
.
Therefore
hath
God
onely
set
down
generall
things
,
and
so
doth
man
after
his
example
.
And
these
generalls
are
to
receive
Interpretation
,
and
to
be
applied
to
perticulars
.
Now
if
it
be
demanded
,
where
,
and
whence
this
interpretation
is
to
be
had
?
But
this
may
beget
a
second
doubt
,
which
is
,
Whether
every
thing
they
deliver
be
good
,
or
the
interpretation
they
make
of
every
thing
be
true
,
and
infallible
?
To
this
we
answer
,
That
there
are
rules
to
be
observed
in
their
interpretation
.
And
unlesse
their
interpretation
be
according
to
those
rules
,
it
is
neither
good
nor
true
:
and
if
it
manifestly
swerve
from
them
ought
not
to
be
received
.
Our
Saviour
Christ
reprehended
the
Lawyers
,
for
not
interpreting
according
to
the
rules
:
the
condition
of
a
Law
standing
upon
a
more
particular
respect
,
-
1.
Amplificatio
,
the
extent
.
-
2.
Limitatio
,
the
exception
or
restraint
.
The
first
rule
is
generall
,
viz.
Intentio
ad
scopum
,
because
the
Law
depends
not
meerly
upon
the
letter
,
but
upon
the
meaning
,
Certum
est
quod
is
committit
in
Legem
,
qui
Legis
verba
observans
contra
voluntatem
Legislatoris
facit
,
it
is
without
question
that
he
offends
against
the
Law
that
by
observing
the
words
of
the
Law
,
goes
against
the
will
of
the
Law
maker
.
Now
the
purpose
of
the
Law
is
best
known
by
the
intent
of
the
Lawgiver
:
Intentio
Legislatoris
voluntas
Legis
,
the
intent
of
the
Law-maker
is
the
will
of
the
Law
,
for
as
the
Law
is
regula
mentis
,
the
rule
to
square
the
minde
by
,
so
mens
Legislatoris
est
regula
Legis
,
the
minde
of
the
Lawmaker
is
the
rule
of
the
Law
.
The
intent
of
the
Lawgiver
is
known
by
his
end
,
for
as
bonitas
Ethica
,
so
bonitas
Theologica
pendet
a
fine
,
Divine
as
well
as
moral
goodnesse
depends
upon
the
end
,
therefore
in
our
interpretation
we
must
consider
Gods
end
and
,
make
that
ours
.
The
supream
end
of
the
Law
is
Gods
glory
,
as
it
is
in
the
Prophet
.
My
glory
Of
Extent
.
And
for
direction
in
this
,
the
Jews
have
set
down
thirteen
rules
which
may
be
reduced
to
these
.
First
,
(
as
they
say
)
in
every
commandment
there
is
praeceptum
faciens
&
non
faciens
,
if
the
commandment
be
affirmative
it
implyeth
also
the
negative
,
&
e
contra
,
according
to
the
rules
of
Logique
,
si
〈◊〉
est
faciendum
,
ejus
contrarium
fugiendum
,
if
this
be
to
be
done
the
contrary
is
to
be
avoided
.
And
to
this
purpose
,
Eschew
evil
and
do
good
,
(
saith
the
Psalmist
,
)
there
is
The
second
Rule
is
,
That
wheresoever
a
thing
is
commanded
or
prohibited
,
there
all
the
homogenea
(
or
of
the
same
kinde
)
to
it
are
forbidden
or
enjoyned
.
The
same
may
be
seen
in
mans
Lawes
.
A
Law
is
extended
either
Specifice
,
or
by
Equipollens
.
1
,
Specifice
is
,
when
a
thing
is
done
that
is
of
the
same
kinde
,
but
by
circumstance
is
diverse
.
2.
By
Equipollens
,
the
Rabbins
call
those
by
two
names
:
first
,
when
the
ballance
hangs
equall
,
the
Logicians
call
it
a
pari
,
a
majori
(
as
they
call
it
.
)
If
one
be
bound
to
honour
his
Parents
,
much
more
to
honour
God
.
The
third
Rule
is
peculiar
to
the
Law
of
God
,
which
is
spiritual
.
The
last
commandment
forbidding
the
inward
desires
of
the
heart
,
is
added
as
a
rule
how
to
understand
Plutarch
de
sera
numinis
vindicta
,
that
dreamed
in
the
night
,
that
his
heart
came
to
him
and
said
,
ego
tibi
omnium
horum
malorum
sum
author
,
I
am
the
cause
of
all
these
evils
which
have
befallen
thee
.
The
heart
therefore
is
first
to
be
cleansed
,
by
truely
planting
the
fear
and
knowledge
of
God
in
it
.
Plutarch
saith
,
that
the
Heathen
would
have
restrained
the
heart
if
they
could
,
but
because
they
could
not
,
they
forbare
it
.
The
Law
of
man
faileth
two
wayes
,
First
for
want
of
knowledge
of
the
offender
,
because
they
knew
not
the
heart
.
Secondly
,
for
want
of
power
.
As
when
the
number
of
offenders
is
so
great
,
or
their
power
of
such
force
,
as
there
is
no
resisting
them
,
tolleration
must
be
.
Frst
,
But
though
with
men
faults
may
be
so
closely
carried
as
that
it
cannot
be
found
where
the
fault
is
,
or
how
it
may
be
remedied
:
yet
with
God
and
his
Lawes
it
cannot
be
so
.
For
the
heart
is
deceitfull
(
as
the
Prophet
truely
saith
)
above
all
things
,
and
desperately
wicked
,
Concerning
the
first
,
the
omniscience
of
God
.
S.
Augustine
saith
,
If
the
candle
burn
he
seeth
thee
,
if
the
candle
be
out
he
seeth
thee
,
he
seeth
all
thoughts
,
both
present
and
past
,
and
thy
thoughts
to
come
;
therefore
it
is
justly
said
,
that
the
Law
is
spiritual
.
Now
for
the
thought
,
we
may
observe
therein
these
several
steps
and
degrees
.
-
1.
Cogitatio
ascendens
,
the
suggestion
arising
from
some
former
voluntary
act
or
neglect
.
-
2.
Inclinatio
voluntatis
,
the
entertainment
of
the
suggestion
.
-
3.
Mora
,
the
delay
in
the
thought
.
A
desire
to
stay
upon
it
longer
.
-
4.
Voluptas
ex
cogitatione
,
a
good
liking
of
this
guest
.
-
5.
Cupido
actionis
,
a
longing
to
taste
the
conceived
pleasure
in
outward
act
.
-
6.
Consensus
cordis
,
purpose
to
practise
,
and
put
it
in
execution
.
-
7.
Deliberatio
perficiendi
,
the
choyce
of
some
means
to
bring
it
to
passe
.
And
though
mans
law
cannot
take
hold
of
all
these
,
yet
Gods
Law
doth
.
4.
The
fourth
Rule
of
extension
is
that
,
which
mans
Law
hath
prescribed
.
Cum
quid
prohibetur
,
prohibentur
omnia
per
quae
pervenitur
ad
illud
,
&
e
contra
,
when
any
thing
is
prohibited
,
all
things
likewise
are
forbidden
,
that
are
the
means
to
it
,
and
so
on
the
contrary
.
The
Jews
say
,
Ambulandum
est
in
praeceptis
per
viam
regiam
,
we
must
walk
in
the
commandments
,
not
by
a
by-path
,
but
in
the
rode
,
in
the
Kings
high
way
.
The
reason
is
,
The
goodnesse
of
a
way
or
motion
dependeth
on
the
end
:
so
that
if
these
or
these
means
bring
to
an
evil
end
,
they
are
evil
,
and
consequently
not
to
be
used
in
good
things
,
neither
are
we
to
seek
God
by
them
.
We
must
not
so
much
as
stand
in
the
way
of
sinners
.
So
if
a
thing
be
good
,
the
omission
as
also
5.
The
fifth
Rule
is
,
Cum
quid
prohibetur
vel
jubetur
,
prohibentur
vel
jubentur
omnia
,
quae
consequuntur
ex
illo
,
when
any
thing
is
prohibited
or
commanded
,
the
consequents
that
follow
thereupon
,
and
the
symptomes
of
them
are
also
forbidden
or
enjoyned
.
As
in
the
case
of
Pride
,
the
holy
Ghost
condemns
the
symptomes
of
it
,
a
proud
look
,
and
a
high
stomach
.
And
the
prophet
condemneth
walking
with
S.
Paul
,
and
S.
Peter
6.
The
sixth
Rule
is
,
That
we
must
not
be
accessory
to
the
sins
of
others
,
but
seek
to
hinder
sin
in
others
,
and
to
draw
others
to
the
observing
of
the
commandment
,
as
well
as
to
keep
it
our selves
.
S.
Paul
speaks
of
some
,
and
reproves
them
that
Sic
luceat
lux
vestra
,
saith
our
Saviour
,
let
your
light
so
shine
before
men
,
that
they
seeing
your
good
works
may
glorifie
your
Father
Now
there
are
seven
waves
whereby
we
become
accessory
and
partakers
of
other
mens
sins
.
The
first
two
concern
Magistrates
,
and
all
other
Superiours
:
the
other
five
all
men
alike
.
The
first
is
in
Magistrates
and
Superiours
.
Jubendo
by
commanding
,
if
(
as
the
Prophet
saith
)
they
decree
unrighteous
decrees
;
and
command
any
thing
that
is
unlawful
S.
Paul
,
yet
because
he
was
stricken
at
his
commandment
,
the
S.
Paul
called
him
a
painted
wall
for
it
,
and
denounceth
Gods
judgement
against
him
for
it
.
David
did
not
in
person
put
Vriah
in
the
forefront
of
the
battel
,
but
Joab
;
yet
because
he
wrote
to
Joab
so
to
do
,
the
murther
Nathan
.
Jezebel
was
far
off
when
Naboth
The
second
is
,
Permitten
to
by
toleration
,
and
is
the
other
way
whereof
the
Magistrate
or
Superiour
may
be
guilty
,
by
Permission
or
Connivence
at
anothers
sin
.
As
when
a
man
is
in
authority
,
though
he
command
not
an
evil
thing
,
yet
because
he
hath
power
to
restrain
men
from
committing
evil
,
and
doth
it
not
,
he
shall
be
in
fault
.
If
the
people
of
the
land
do
any
wayes
hide
their
eyes
from
the
man
S.
Augustine
saith
that
the
Magistrate
hath
the
Sword
committed
into
his
hands
,
Vt
mali
,
si
non
dimittant
voluntatem
,
amittant
facultatem
peccandi
,
that
wick
d
men
should
be
disabled
of
their
power
,
if
not
of
their
will
to
sinne
.
S.
Paul
describing
a
Civil
Magistrate
,
saith
,
that
he
bears
not
the
Sword
in
vain
,
and
tells
the
quia
non
sustulerat
excelsa
,
because
they
permitted
high
places
to
stand
.
And
therefore
S.
Augustine
saith
very
well
to
all
in
authority
.
Tu
imple
officium
tuum
,
alioquin
Deus
&
de
te
&
de
ille
implebit
suum
,
be
sure
thou
do
thy
part
,
and
perform
that
which
thy
place
requires
,
else
God
will
perform
his
,
both
upon
thee
and
the
offender
.
And
it
is
better
sentire
lenitatem
patris
quam
seueritatem
judicis
,
to
feel
the
lenity
of
a
father
,
then
the
severity
of
a
Judge
.
The
third
is
Provocando
,
by
provocation
.
The
two
former
were
subsequent
to
actions
,
the
two
next
are
antecedent
.
Provocation
is
two
ways
,
Vrgendo
,
Alliciendo
,
by
urging
or
alluring
.
-
1.
By
urging
as
,
Jobs
wife
,
dost
thou
still
retain
thine
integrity
?
Curse
God
and
die
.
Or
when
men
by
provocation
,
urge
men
to
blasphemie
or
-
2.
By
alluring
,
as
Samsons
wife
to
discover
his
riddle
,
and
Ahabs
false
prophets
Now
God
is
so
far
from
allowance
of
any
provocations
,
that
he
takes
it
clean
away
,
The
next
is
Suadendo
,
by
perswading
.
A
man
may
be
accessory
by
giving
evil
counsel
or
advice
.
The
psalmist
saith
,
Blessed
is
the
man
that
hath
not
walked
in
the
counsel
of
the
ungodly
.
Jacob
lying
on
his
death-bed
and
blessing
his
sons
,
said
to
Levi
,
In
secretum
eorum
non
veniat
anima
〈◊〉
.
And
holy
Job
,
The
counsel
John
Baptists
head
,
but
Herodias
the
mother
counselled
her
to
ask
it
,
And
these
two
last
precede
the
Action
.
The
next
is
Consentiendo
,
by
consenting
to
other
mens
sinnes
,
and
this
brings
us
within
compasse
of
accessory
.
Now
we
offend
by
consent
as
the
Lawyers
speake
either
.
-
1.
Consensu
directo
&
vero
,
by
directly
consenting
.
Be
not
partaker
of
other
mens
-
2.
Consensu
interpretativo
,
when
a
man
is
instrument
of
an
ill
action
by
his
-
3.
Participatione
,
by
partaking
,
As
in
the
case
of
thest
to
partake
in
the
gain
.
-
4.
Approbatione
,
by
allowing
,
Saul
is
said
to
be
consenting
to
Saint
Stephens
death
,
-
5.
Vnione
,
by
joyning
.
When
men
joyne
purses
with
them
that
doe
evil
.
Cast
in
thy
lot
a
mong
us
:
let
us
have
one
purse
.
-
6.
Silentio
,
by
not
disclosing
.
When
a
man
reveals
not
the
sinnes
of
others
,
he
doth
The
last
is
Defendendo
,
by
maintaining
.
When
we
commend
and
flatter
men
in
their
sins
,
or
excuse
them
,
when
they
have
offended
.
He
that
saith
unto
the
wicked
,
thou
male
defendentis
,
the
minde
that
doth
ill
is
not
ever
corrupt
,
but
that
which
defends
Lastly
,
besides
these
,
there
is
another
way
whereby
a
man
may
be
guilty
of
another
mans
sins
,
ratione
scandali
,
by
giving
of
scandal
,
or
by
doing
some
act
whereby
another
stumbles
and
fals
into
some
sin
,
thus
per
accidens
a
man
may
partake
of
anothers
sin
,
and
that
not
onely
in
actions
sinful
,
by
giving
evil
example
but
sometimes
in
things
lawful
,
and
indifferent
,
clothed
with
such
circumstances
,
whereby
the
weak
,
that
is
,
the
ignorant
may
be
drawn
to
some
unlawful
act
;
as
when
some
did
eate
of
things
sacrificed
to
Idols
,
no
way
in
it self
unlawfull
,
others
were
thereby
occasioned
to
commit
Idolatary
,
Romans
,
14.
Yet
here
we
must
consider
,
that
if
the
thing
we
do
be
indifferent
in
it self
,
yet
if
commanded
by
lawfull
authority
we
must
not
forbear
it
:
potius
scandalum
admittatur
,
quam
veritas
amittatur
,
as
Saint
Augustine
saith
,
rather
let
offence
come
,
then
the
truth
be
lost
;
I
may
adde
,
rather
then
any
act
necessary
vi
pracepti
;
be
omitted
,
and
so
a
sinne
of
omission
follow
:
for
this
is
scandalum
acceptum
,
non
datum
,
a
scandal
taken
,
and
not
given
,
and
in
this
case
we
may
say
as
Christ
of
the
Pharisees
,
if
they
will
be
offended
,
let
them
be
offended
:
but
if
the
thing
be
not
sub
pracepte
,
but
wholly
in
our
own
power
,
and
no
way
necessary
,
we
ought
to
forbear
till
the
weak
brother
may
be
informed
of
the
lawfulnesse
of
the
action
;
but
if
he
will
not
be
informed
or
rectified
,
t
is
not
weaknes
but
wilfulnes
in
him
after
sufficient
means
of
information
,
and
no
man
need
to
abridge
himself
in
his
liberty
for
the
pleasing
of
such
persons
.
Thus
much
for
the
rules
of
extent
,
CHAP.
3.
Rules
os
restraint
in
expounding
the
law
.
False
rules
made
by
the
Pharisees
.
Of
Custom
.
Addition
7.
of
the
force
of
Church
Customes
.
Three
Rules
of
restraint
.
1.
by
dispensation
2.
by
the
nature
of
the
precept
.
3.
by
Conflict
of
precepts
.
Antinomia
,
wherein
these
rules
are
to
be
observed
.
1.
Ceremonial
preceps
are
to
give
place
to
moral
.
2.
The
second
table
is
to
give
place
to
the
first
.
3.
In
the
second
table
,
the
following
precepts
are
to
give
place
to
those
before
.
Rules
to
expound
in
case
of
.
1.
obscurity
.
2.
Ambiguity
,
3.
Controversy
.
THe
second
are
the
rules
of
Limitation
or
Restraint
,
how
far
the
Comandments
The
commandment
against
swearing
the
Pharisees
restrain
it
,
either
to
,
Thou
shalt
not
forswear
,
or
,
Thou
shalt
not
swear
by
the
name
of
Jehovab
.
But
our
Saviour
They
restrain
the
Commandment
,
Thou
shalt
not
kill
,
that
is
,
not
the
innocent
,
and
restrained
it
to
the
outward
act
,
and
thought
it
fit
for
a
man
to
revenge
an
injury
.
But
Christ
by
the
third
rule
of
extent
maketh
wrath
and
anger
,
murther
,
because
it
is
the
seed
of
a
greater
offence
,
and
forbids
all
revenge
commanding
to
love
our
enemies
.
They
in
the
Law
against
adultery
held
,
they
might
have
as
many
wives
as
they
would
,
by
way
of
divorce
.
But
Christ
by
the
fourth
rule
of
extension
tells
them
,
they
must
avoyd
all
occasions
of
adultery
;
we
must
not
look
upon
a
woman
to
hust
after
her
.
They
restrained
the
word
[
neighbour
]
in
the
parable
of
the
Samaritan
,
to
them
There
is
a
Rule
that
Consuetude
est
optimus
legum
interpres
,
Custom
is
the
best
expounder
of
Laws
;
but
we
must
adde
bumanarum
,
of
mans
Laws
:
for
concerning
the
interpretation
of
Gods
Laws
it
is
most
false
.
In
Civill
Law
,
Communis
error
facit
jus
,
Common
errour
makes
a
Law
,
say
the
Civilians
;
but
in
Gods
Law
it
is
no
rule
,
but
Consuetudo
cedat
authoritati
divinae
,
Custom
must
give
place
to
divineauthority
.
Their
rules
have
no
place
in
the
ten
commandments
,
ther
s
no
〈◊〉
just
positivum
&
nature
the
positive
Law
,
and
Law
of
nature
,
ut
necessario
consequatur
repetitio
,
and
repetitio
doth
presuppose
deliberationem
,
and
oft
times
the
after
wit
is
better
then
the
former
.
But
the
Law
of
God
was
so
wisely
set
down
at
the
first
,
that
it
need
not
come
again
to
the
forge
of
men
:
mans
after
wit
cannot
better
it
,
and
therefore
howsoever
it
be
with
the
Law
of
man
yet
in
Gods
Law
,
vsus
authoritati
cedat
,
&
per
principia
in
lege
Dei
omnia
examinanda
,
all
actions
are
to
be
squared
according
to
the
principles
of
Gods
Law
,
and
Custom
must
give
way
to
authority
.
This
holds
,
where
the
Custom
is
clearly
and
evidently
contrary
to
Law
;
but
where
the
Law
speaks
doubtfully
or
obscurely
,
there
Custom
and
usage
of
the
Church
is
the
best
and
safest
guide
to
follow
,
even
in
divine
Laws
as
well
as
humane
:
so
our
learned
Authour
on
1
Cor.
11.
16.
speaking
of
Church
Customs
.
Every
Society
,
besides
their
Laws
in
books
,
have
their
Customs
in
practise
,
and
so
the
Church
;
we
de
not
oppose
them
to
that
which
is
written
&c.
but
haec
oporret
facere
,
et
illa
non
omittere
,
P.
531.
At
the
Nicene
Councel
the
Churches
cry
was
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
mos
〈◊〉
obtineat
,
let
old
Customs
prevail
.
And
P.
521.
against
contentions
men
,
reasoning
will
not
serve
,
they
will
be
sine
fine
dicentes
,
no
way
so
ready
to
stop
their
mouthes
as
Custom
:
for
Custom
is
matter
of
fact
,
habemus
or
non
habemus
,
may
be
put
to
twelv
:
men
,
and
there
s
an
end
.
Thus
this
reverend
Author
expounds
himself
.
Now
we
may
know
,
how
many
wayes
a
Commandment
holdeth
not
,
by
three
rules
of
Limitation
.
-
1.
By
the
Dispensation
.
-
2.
By
the
nature
of
the
Precept
.
-
3.
By
the
Conflict
or
opposition
of
the
Precepts
.
1.
Every
Prince
challengeth
to
himself
a
prerogative
Royall
to
dispense
with
his
a
dispensando
proper
to
a
Steward
;
so
are
all
princes
to
God
.
This
priviledge
,
as
it
is
allowed
to
earthly
Princes
,
of
great
right
doth
God
challenge
it
.
For
their
dispensations
commonly
proceed
from
will
or
affection
,
which
oft
times
is
corrupt
;
but
Gods
will
and
his
justice
go
together
,
therefore
there
can
be
no
danger
in
his
dispensations
.
Their
rule
is
,
Quod
licitum
est
ex
superveniente
causa
mut
atur
,
that
which
is
〈◊〉
may
be
changed
by
a
cause
which
may
come
unlooked
for
;
and
so
in
some
cases
,
God
hath
somtimes
restrained
his
Law
.
The
warrant
of
this
,
is
either
by
his
word
,
as
the
setting
up
of
the
brasen
serpents
image
against
the
second
commandment
,
or
by
ratifying
by
some
special
signe
,
and
blessing
men
extraordinarly
above
the
course
of
mankind
,
when
any
pretend
exemption
or
special
dispensation
,
these
dispensations
are
exemptions
from
the
common
Law
,
because
they
are
priviledges
,
and
are
to
be
restrained
to
the
persons
to
whom
they
were
granted
.
It
is
a
maxime
in
Law
,
Quae
exorbitant
a
jure
communi
non
sunt
trahenda
in
consequentiam
argumenti
vel
exempli
;
things
which
agree
not
with
the
common
Law
are
not
to
be
drawn
into
the
consequence
,
either
of
argument
or
example
.
Though
wee
are
willing
to
make
many
restraints
,
yet
they
are
but
few
which
God
allows
;
as
he
said
of
the
good
Emperours
,
so
may
we
say
of
them
,
they
may
all
be
graven
upon
one
side
of
a
peny
:
and
therefore
the
more
restraints
we
make
,
the
more
injury
we
do
to
God
.
It
is
the
commendation
of
a
Law
to
have
the
fewest
exceptions
and
priviledges
;
for
where
the
dispensations
are
fewest
,
there
is
most
〈◊〉
:
and
therefore
it
is
,
that
in
Gods
Laws
there
are
not
so
many
as
in
others
.
The
slaughter
of
Phinees
,
the
robbing
of
the
Egyptians
are
not
restraints
,
and
if
they
were
,
yet
it
is
certain
,
that
they
are
not
for
us
,
nor
our
times
,
nor
have
we
the
special
warrant
of
the
voice
of
God
for
them
;
and
it
may
be
sufficiently
proved
,
that
many
things
in
the
old
Testament
(
supposed
to
be
restraints
)
were
not
so
,
but
kept
to
the
uttermost
.
And
this
is
to
stop
the
mouthes
of
vain
persons
,
which
cannot
contain
themselves
within
the
ordinary
course
,
and
we
have
but
little
use
of
this
rule
.
2.
The
second
rule
is
from
the
nature
of
a
precept
,
which
in
sundry
cases
gives
a
restraint
As
in
the
fifth
commandment
to
honour
superiours
;
as
to
Princes
,
who
having
no
superiour
on
earth
are
exempted
from
this
,
(
saving
the
reverence
they
owe
to
their
natural
parents
.
)
And
in
the
fourth
which
is
an
affirmitive
precept
,
the
practise
is
not
required
at
all
times
.
The
rule
of
an
affirmative
precept
is
Semper
〈◊〉
facere
bonum
,
but
non
〈◊〉
bonum
facere
semper
,
we
are
allways
bound
to
do
good
,
but
not
to
do
good
allwayes
.
The
negative
holdeth
allwayes
,
but
the
affirmative
not
so
.
The
School-men
say
,
that
affirmative
precepts
binde
semper
but
not
ad
semper
,
they
binde
allwayes
,
but
not
to
the
actual
performance
at
all
times
,
but
at
convenient
and
set
times
:
but
negatives
binde
semper
&
ad
semper
,
we
must
at
no
time
go
against
a
negative
precept
.
For
the
nature
of
doing
a
good
thing
well
,
standeth
thus
,
that
there
must
be
a
concurrence
of
all
due
causes
and
circumstances
together
,
which
belong
thereto
.
Malum
〈◊〉
quolibet
defectu
oritur
et
bonum
e
causa
integra
,
all
causes
and
due
requisits
must
concur
in
every
good
act
,
but
the
want
of
any
one
,
makes
an
act
sinfull
.
Now
all
causes
and
circumstances
cannot
alwayes
concur
,
and
consequently
affirmative
duties
cannot
alwayes
be
practised
;
therefore
in
the
affirmative
part
we
are
exempted
by
the
nature
of
it
,
and
secondly
,
the
ardour
of
affection
,
that
is
required
in
doing
good
,
sheweth
,
that
it
cannot
be
practised
perpetually
,
or
at
all
times
,
3.
The
third
and
last
is
of
greatest
use
.
And
this
upon
sundry
occasions
receiveth
diverse
judgements
.
The
case
is
called
Antinomia
,
a
conflict
of
Laws
.
The
Jews
have
a
saying
,
that
two
Commandments
make
each
other
a
lyer
,
till
the
third
come
,
and
make
them
a
gree
,
by
restraining
one
of
them
.
This
therefore
is
a
sure
rule
,
〈◊〉
it
a
inter
duo
peccata
perplexus
est
quin
ei
pateat
exitus
sine
tertio
,
no
man
is
so
perplexed
between
two
sins
but
he
may
get
out
without
committing
a
third
.
And
this
exitus
is
to
be
had
,
one
of
these
two
wayes
,
first
,
If
the
two
precepts
can
be
reconciled
between
themselves
then
there
's
no
perplexity
or
necessity
of
sinning
,
for
he
may
,
as
the
Schools
say
,
de
ponere
〈◊〉
conscientiam
,
by
in
forming
&
rectifyng
his
conscience
,
Herod
,
after
his
oath
to
Herodias
,
was
in
such
a
perplexity
,
that
he
thought
he
must
either
breake
his
oath
in
not
performing
with
her
,
or
behead
John
Baptist
:
but
he
might
have
freed
himself
by
right
information
,
that
such
an
unlawfull
and
rash
vow
was
sinful
,
and
did
not
binde
to
any
one
thing
but
repentance
,
and
then
he
would
have
let
John
Baptists
head
stood
still
,
and
thereby
have
committed
no
more
sin
.
If
they
cannot
be
reconciled
,
then
Agendum
est
id
quod
est
major
obligatio
,
that
must
be
done
,
which
we
are
most
bound
to
do
;
for
God
hath
ordained
things
in
order
1.
The
first
and
principal
end
is
his
own
glory
,
2.
The
next
is
a
mans
own
salvation
,
3.
The
next
is
the
salvation
of
our
brethren
.
Therefore
Gods
glory
must
be
preferred
before
our
own
salvation
:
if
these
two
could
stand
in
competition
:
and
our
good
before
our
brothers
,
we
must
not
commit
sin
to
deliver
him
from
sin
;
yet
our
own
temporal
good
must
not
be
preferred
before
his
spiritual
good
,
we
ought
to
〈◊〉
,
〈◊〉
,
as
Saint
John
saith
,
to
lay
down
our
life
for
our
brother
,
that
is
,
for
his
salvation
.
Now
Gods
glory
being
the
end
of
the
first
Table
,
and
the
good
of
our selves
and
our
brethren
,
the
end
of
the
second
Table
,
we
see
the
order
between
them
,
and
how
the
one
ought
to
give
place
to
the
other
;
but
usually
it
falls
out
other
wise
;
for
,
as
Saint
Augustine
saith
the
love
of
temporal
commodity
,
and
the
fear
of
temporal
displeasure
so
blindes
the
eyes
of
men
and
poisons
the
love
of
God
:
upon
this
ground
we
may
resolve
,
when
there
's
a
conflict
,
as
it
is
somtimes
,
between
the
first
commandment
and
the
fift
,
obey
God
,
and
obey
your
rulers
;
when
this
Antinomia
falls
out
,
it
is
easily
reconciled
.
The
latter
Commandment
concerns
〈◊〉
obedience
in
yelding
to
the
commands
of
a
superiour
;
and
common
reason
tels
us
,
that
if
a
stronger
arm
holds
us
,
then
that
which
should
raise
or
remove
us
,
then
we
can
never
rise
or
be
removed
.
But
Gods
authority
(
whose
Proconsuls
on
earth
Magistrates
are
)
is
more
then
his
delegates
power
,
and
his
arme
stronger
to
hold
us
in
obedience
then
theirs
.
It
is
a
rule
,
Motus
〈◊〉
fortior
vis
〈◊〉
motion
,
is
restrained
by
a
stronger
power
.
And
this
is
one
case
wherein
Superiours
are
not
to
be
obeyed
.
2.
Another
case
of
restraint
is
,
that
nothing
is
to
move
vltra
spharam
〈◊〉
,
beyond
its
own
bounds
,
Siquando
excedunt
regulam
dominationis
suae
,
when
Superiours
passe
the
bounds
of
there
authority
their
commands
binde
not
;
as
if
a
Captain
sends
his
souldiers
to
feed
sheep
,
it
is
more
then
he
ought
to
do
,
and
they
are
not
bound
to
obey
his
command
.
3.
There
is
a
maxim
in
our
Common
Law
,
that
Juris
interpretatio
non
debet
laedere
jus
regium
,
and
if
there
be
not
a
restraint
to
obedite
praepositis
vestris
,
Obey
your
Rulers
,
we
shall
prejudice
Gods
authority
,
and
what
is
this
,
but
laedere
jus
regium
,
all
Rulers
are
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ministers
or
servants
and
publike
officers
to
God
,
though
they
have
none
above
them
on
earth
.
Papinian
an
Heathen
,
yet
one
who
for
the
defence
of
justice
was
content
to
lose
his
life
,
(
this
example
may
beseem
Christians
to
imitate
)
had
a
rule
whereby
he
interpreted
all
Lawes
.
Potior
semper
sit
ea
ratio
,
quae
pro
religione
facit
,
that
is
the
best
reason
ever
which
makes
for
religion
.
Now
follows
the
conflict
of
the
Commandments
among
themselves
.
-
1.
In
the
first
Table
three
Commandments
are
moral
and
perpetual
,
the
fourth
temporary
or
positive
and
ceremonial
in
part
.
Cedat
temporale
〈◊〉
,
a
temporal
Law
must
give
way
to
an
eternall
:
therefore
if
the
fourth
come
in
competition
with
any
of
the
other
,
it
may
be
violated
;
the
rest
of
the
Sabbath
may
be
violated
that
Gods
name
may
be
sanctified
.
-
2.
In
the
second
Table
,
the
Table
of
Justice
hinders
not
the
civil
Magistrate
from
doing
justice
according
to
to
the
fifth
Commandment
;
for
we
know
that
the
nature
of
justice
is
,
Vt
〈◊〉
detur
debitum
,
nulli
indebitum
,
let
every
one
have
his
due
,
and
therefore
though
an
innocent
person
may
not
,
yet
an
〈◊〉
may
be
put
to
death
.
A
man
is
either
to
fulfil
the
Law
faciendo
quod
debet
,
by
doing
that
which
he
is
enjoyned
,
or
patiendo
quod
debet
,
by
suffering
that
which
belongs
to
offenders
,
and
the
Magistrate
in
Gods
right
is
to
punish
him
,
ut
,
si
non
〈◊〉
voluntatem
peccandi
,
amittat
potestatem
.
-
3.
If
any
of
the
second
Table
come
in
competition
with
the
fifth
Commandment
it
is
to
give
place
,
because
that
is
de
communi
bono
,
the
other
de
privato
.
And
it
is
an
undeniable
rule
,
that
commune
privato
praeferendum
,
that
which
concerns
the
common
good
is
to
be
preferred
before
any
mans
private
,
the
general
before
the
particular
.
And
for
the
five
last
Commandments
,
which
forbid
any
wrong
or
damage
to
our
neighbour
,
that
excellent
order
,
in
which
God
hath
rancked
them
,
shews
which
are
to
give
place
to
the
other
;
for
damage
against
life
is
greater
then
against
chastity
;
and
against
chastity
,
greater
then
against
his
estate
;
and
against
his
estate
or
goods
,
greater
then
against
his
fame
:
for
life
is
more
precious
then
chastity
,
chastity
then
substance
,
substance
then
fame
:
and
again
,
sinful
actions
are
greater
then
words
,
and
words
then
thoughts
,
which
are
last
.
There
can
be
no
better
order
then
God
hath
set
down
for
all
;
therefore
the
Schools
resolve
well
,
not
onely
charitas
,
but
also
ordo
charitatis
cadit
sub
praecepto
.
4.
There
yet
remaineth
another
case
,
which
is
,
when
a
Commandment
is
doubtful
,
and
that
may
be
three
wayes
.
-
1.
By
obscurity
,
cum
occultatur
sensus
.
-
2.
By
ambiguity
,
cum
vocabulum
praecipuum
duplicem
ferat
sensum
.
-
3.
By
controversy
,
cum
utrinque
deceptatur
nec
convenit
.
S.
Augustine
saith
,
In
nullo
debet
opinio
vacillare
,
our
opinion
must
waver
in
nothing
.
If
this
be
to
be
observed
,
what
shall
become
of
those
that
in
words
seem
very
resolute
,
but
inwardly
are
very
inconstant
and
wavering
,
and
no
man
knows
this
but
God
,
and
so
none
can
restrain
them
.
There
is
no
other
way
then
,
saith
S.
August
.
but
tene
certum
,
dimitte
incertum
,
hold
that
that
's
certain
,
and
let
go
that
which
is
uncertain
.
This
counsel
is
good
,
but
how
shall
we
follow
it
?
Quicquid
non
est
ex
side
peccatum
est
,
whatsoever
is
not
done
with
a
full
and
setled
perswasion
is
sin
.
1.
Obscurity
is
,
when
we
know
not
what
to
make
of
such
a
word
or
such
a
phrase
in
a
sentence
,
of
such
a
place
,
as
in
those
places
that
are
mystical
and
allegorical
.
The
safest
way
is
not
to
be
too
bold
,
but
rather
to
take
the
lesse
then
the
more
:
for
it
is
a
rule
,
In
obscuris
minimum
,
that
is
,
if
we
be
not
certain
how
much
God
meant
,
it
is
best
to
take
〈◊〉
with
the
least
,
for
if
he
meant
the
most
,
then
sure
he
meant
the
least
.
We
must
besober
and
wary
in
mysteries
.
2.
Ambiguity
is
,
when
there
is
a
word
that
beareth
two
senses
;
Christian
wisdom
in
this
case
will
do
best
to
take
them
both
,
if
neither
be
against
the
Analogy
of
faith
,
lest
happily
that
which
we
encline
to
,
be
not
the
sense
of
the
Holy
Ghost
.
3.
In
a
case
of
Controversie
when
both
parties
think
themselves
in
the
right
,
and
either
part
hath
great
reasons
to
maintain
their
opinion
,
then
the
Rule
is
,
In
〈◊〉
maximum
,
it
is
best
to
take
it
in
its
largest
extent
.
As
in
the
case
of
Usury
,
some
think
it
altogether
unlawful
,
and
some
unlawful
in
some
cases
.
The
〈◊〉
way
then
is
,
that
a
man
put
not
out
at
all
his
money
to
usury
,
and
that
will
make
his
heart
lightest
when
the
sorrows
of
death
make
it
most
heavy
.
A
man
is
a
niggard
of
his
hand
,
and
a
prodigal
of
his
tongue
.
It
is
Christian
wisdom
to
do
with
the
most
,
and
speak
with
the
least
.
These
our
common
Restrainers
count
but
small
matters
.
And
in
doing
the
most
we
are
to
follow
the
Wisemans
rule
,
Non
negligere
minima
,
not
to
neglect
the
least
,
for
qui
minima
spernit
,
paulatim
decidit
,
he
that
slighteth
and
despiseth
the
least
things
,
decayes
by
little
and
little
:
and
therefore
we
are
not
to
conceive
it
a
small
matter
to
neglect
small
things
.
If
thine
eye
offend
thee
pluck
it
out
.
Instandum
in
minimis
,
give
no
ground
to
small
,
nay
the
Thus
much
for
obscurity
,
ambiguity
,
controversie
.
CHAP
IIII.
Three
general
observations
in
the
Decalogue
.
1.
That
the
precepts
are
all
in
the
second
person
.
2.
All
but
two
are
Negative
.
3.
All
but
two
are
in
the
future
tense
.
Observations
general
from
the
first
precept
.
1.
Impediments
are
to
be
remoued
,
before
true
worship
can
be
performed
.
2.
The
worship
of
God
is
the
foundation
of
all
obedience
to
the
rest
.
3
That
spiritual
worship
is
chiefly
commanded
in
the
first
preprecept
.
Addition
8.
about
the
distinction
of
inward
and
outward
worship
.
THese
are
three
especial
points
to
be
further
observed
throughout
the
whole
course
of
the
Commandments
.
-
1.
That
the
Commandments
run
in
the
second
person
singular
,
Thou
shalt
not
do
this
or
that
.
The
stile
of
Gods
Laws
is
not
like
the
stile
of
the
Heathen
Laws
,
in
the
third
person
plural
,
Deos
adeunto
caste
.
-
2.
That
(
except
two
)
they
all
are
negative
.
-
3.
That
(
except
the
fourth
and
fifth
)
they
all
run
in
the
future
tense
.
For
the
first
.
We
see
in
Deuteronomy
God
speaketh
to
the
people
of
Israel
John
Baptist
to
Herod
though
a
King
too
,
Non
licet
tibi
,
&c.
it
is
not
lawful
Therefore
every
one
upon
reading
or
hearing
the
Law
in
the
second
person
,
ought
to
apply
it
to
himself
,
and
the
speaking
of
it
in
this
manner
is
as
forcible
as
if
God
himself
did
speak
to
every
particular
man
.
By
the
using
a
negative
or
countermand
,
there
is
implicitely
a
confirmation
of
that
which
is
contrary
.
It
is
held
in
Logique
,
that
ad
plura
se
extendit
negatio
,
quam
affirmatio
.
It
was
Gods
purpose
to
have
his
commandments
beaten
out
as
far
as
the
rules
of
extension
used
by
Christ
would
permit
:
and
his
intent
is
,
that
affirmative
duties
should
be
done
after
the
impediments
are
removed
.
And
though
ad
negationem
,
non
sequitur
affirmatio
oppositi
,
yet
the
Rule
of
Logick
holds
onely
in
bare
affirmative
and
negative
propositions
,
not
in
affirmative
or
negative
precepts
,
for
in
these
,
Qui
negat
prohibens
,
jubet
promovens
.
In
Laws
,
Qui
prohibet
impedimentum
,
praecipit
adjumentum
,
he
that
forbids
the
obstacle
commands
the
helps
.
And
this
also
serves
to
shew
how
full
of
weeds
our
nature
is
,
that
it
is
not
capable
of
a
command
,
but
first
of
a
countermand
.
We
are
not
capable
of
good
,
before
that
which
is
ill
in
us
,
be
weeded
out
of
us
.
1.
That
the
future
tense
is
so
much
used
in
the
Commandments
,
it
is
an
implicite
touch
of
our
transgressions
past
,
and
that
for
the
time
to
come
it
is
doubtful
and
uncertain
what
we
will
be
:
for
the
time
past
it
shews
that
we
have
been
grievous
transgre
ssours
,
and
is
withall
a
warning
of
the
pronenesse
of
our
nature
to
ill
for
the
time
to
come
:
that
even
then
we
will
be
as
ready
to
do
wickedly
as
ever
before
;
for
as
there
is
one
that
will
say
,
facies
,
so
there
is
another
as
ready
to
say
faciam
.
Evil
suggestions
,
evil
examples
,
our
own
corrupt
natures
,
and
Sathan
besides
will
egge
us
forward
;
and
therefore
we
must
keep
a
diligent
watch
and
abridge
our selves
of
things
lawful
;
we
must
flee
from
the
smoak
,
abstain
from
all
appearance
of
evil
2.
And
in
the
second
place
,
it
imposeth
a
continual
keeping
of
the
Law
,
so
long
as
we
live
.
It
is
for
to
day
,
to
morrow
,
and
to
our
lives
end
,
and
therefore
our
warfare
against
sin
must
be
to
blood
and
death
,
and
before
such
time
we
are
not
discharged
from
the
obligation
of
the
Law
.
Now
for
the
commandments
themselves
.
The
end
of
the
Law
is
to
make
a
man
good
,
and
here
also
are
some
things
to
be
noted
from
the
order
here
observed
.
1.
Impediments
are
to
be
removed
that
we
may
keep
the
Law
,
therefore
this
first
Commandment
runs
negatively
.
As
when
the
frame
of
a
building
is
to
be
erected
,
if
a
tree
be
standing
in
the
way
,
it
must
be
cut
down
,
or
if
the
ground
be
not
sure
and
dry
it
is
not
meet
to
〈◊〉
an
house
upon
:
or
as
in
a
cure
in
Chyrurgery
,
if
the
whole
Body
be
corrupt
or
some
member
be
dead
,
and
the
flesh
〈◊〉
,
that
must
first
be
cut
away
before
any
thing
be
applyed
to
the
grieved
part
.
Ground
must
be
fallowed
before
corn
be
sowen
.
And
so
God
hath
provided
by
his
Law
running
negatively
,
2.
The
second
observation
followeth
,
that
that
be
done
first
which
is
first
in
Order
.
As
in
a
building
the
foundation
is
first
laid
,
and
in
natural
generation
the
heart
is
first
:
this
also
is
done
here
.
First
,
Non
habebis
deos
alienos
coram
me
,
thou
shalt
have
no
other
Gods
before
me
.
This
is
the
foundation
of
all
worship
,
inward
or
outward
,
and
therefore
in
the
first
place
mentioned
.
We
are
to
observe
our
former
rules
,
fines
mandatorum
diligenter
observandi
sunt
,
we
must
therefore
know
what
intent
God
had
in
giving
this
Commandment
.
One
end
of
the
Law
as
is
said
is
to
make
men
good
.
And
the
ultimate
end
or
scope
of
this
,
and
all
other
Commandments
is
the
glory
of
God
.
The
whole
first
We
see
then
,
that
inasmuch
as
the
spirit
is
the
chief
and
principal
thing
in
Gods
worship
,
our
chief
and
principal
care
too
,
ought
to
be
had
for
this
spiritual
worship
.
And
indeed
it
is
the
scope
of
this
first
Commandment
.
It
is
said
,
that
according
to
the
superiour
end
,
the
Commandment
is
to
be
esteemed
.
Quo
prior
finis
,
〈◊〉
prior
necessitas
,
hence
it
is
that
the
first
Table
is
to
be
preferred
before
the
second
;
because
spiritual
worship
required
in
the
first
,
is
before
outward
worship
,
prescribed
in
the
second
Commandment
.
So
man
was
made
the
end
of
the
Sabbath
,
not
the
Sabbath
the
end
of
man
.
Mark
2.
27.
therefore
the
breach
of
the
external
part
of
the
Sabbath
must
yeeld
to
the
necessities
of
man
.
Whereas
the
worship
of
God
is
commonly
divided
into
spiritual
and
bodily
,
or
inward
and
outward
,
and
the
one
said
to
be
commanded
in
the
first
,
the
other
in
the
second
Commandment
;
this
must
not
be
so
understood
,
as
if
they
were
several
kindes
of
worship
:
for
the
same
act
of
Religion
may
be
both
inwardly
and
outwardly
performed
;
as
we
see
in
mental
and
vocal
prayer
,
but
they
import
onely
the
different
manner
of
performing
,
as
either
by
the
heart
alone
,
which
is
onely
spiritual
,
or
by
the
heart
and
outward
man
,
which
is
the
same
spiritual
worship
performed
by
the
body
,
and
therefore
called
outward
:
for
the
outward
worship
of
the
body
proceeding
from
the
heart
or
spirit
may
be
truely
called
spiritual
,
because
the
exteriour
act
proceeds
from
the
spirit
,
and
God
accepts
such
worship
,
though
it
be
outward
in
respect
of
the
act
,
as
a
worship
in
spirit
and
truth
,
when
it
is
accompanied
with
truth
and
sincerity
of
heart
:
and
therefore
as
all
worship
and
obedience
is
the
same
both
inward
and
outward
,
so
in
some
sence
that
commandment
which
requires
the
one
,
requires
the
other
;
for
every
precept
is
given
to
the
whole
man
,
though
chiefly
to
the
soul
,
and
to
the
body
as
the
instrument
of
the
soul
:
yet
in
regard
that
worwip
may
be
performed
either
by
the
heart
alone
,
or
by
the
whole
man
,
therefore
that
distinction
may
be
in
some
sort
admitted
,
and
so
it
may
be
said
that
the
first
commandment
looks
chiefly
to
the
heart
,
though
not
excluding
〈◊〉
outward
man
;
and
that
the
second
looks
more
immediately
at
the
outward
manner
of
performance
,
yet
not
excluding
the
heart
.
CHAP.
V.
In
the
first
Commandment
three
things
are
contained
.
1.
We
must
have
a
God
.
2.
We
must
have
the
Lord
for
our
God
.
3.
We
must
have
him
alone
for
our
God
.
The
sin
opposite
to
the
first
,
is
profanenesse
:
to
the
second
,
is
false
religion
:
to
the
third
mixt
religion
.
How
our
nature
is
〈◊〉
to
those
sins
.
Reasons
against
them
.
THis
first
precept
is
primae
necessitatis
,
and
therfore
first
to
be
regarded
,
it
was
never
dispensed
withal
,
nor
ever
shall
be
.
And
according
to
the
first
Rule
of
extension
,
Praeceptum
faciens
&
non
faciens
.
It
being
a
negative
implyeth
an
affirmative
.
The
Thou
shalt
have
no
other
Gods
.
The
affirmative
our
Saviour
quoteth
to
the
Devil
out
of
〈◊〉
,
Thou
shalt
worship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serve
.
There
are
three
propositions
which
naturally
arise
out
of
this
Commandment
.
-
1.
That
a
God
we
must
have
.
-
2.
That
we
must
have
the
Lord
for
our
God
.
-
3.
That
we
must
have
him
alone
for
our
God
.
1.
The
meaning
of
the
first
is
,
that
we
should
not
be
Gods
our selves
(
which
was
〈◊〉
,
a
religando
,
as
S.
Augustine
derlves
it
:
this
is
in
the
first
place
to
have
a
God
,
and
a
Religion
,
and
consequently
to
worship
him
as
God
.
2.
The
meaning
of
the
second
is
to
inform
us
,
that
the
Gods
of
the
Nations
are
but
Idols
no
Gods
,
and
therefore
the
service
and
worship
done
to
them
is
false
and
Idolatrous
.
But
〈◊〉
our
God
who
hath
manifested
himself
many
wayes
to
be
the
true
God
,
is
the
onely
God
,
and
his
religion
true
religion
,
and
therefore
we
are
to
shake
off
,
all
worship
and
service
to
others
,
and
〈◊〉
our selves
wholly
to
him
,
and
his
service
.
3.
This
third
teaches
us
,
that
there
are
no
Idols
nor
Gods
that
can
do
as
he
doth
,
either
in
rewards
or
punishments
;
none
can
reveal
or
bestow
eternall
happinesse
but
he
,
none
can
joyn
with
him
,
or
help
him
therein
;
but
he
alone
is
both
able
and
willing
,
and
therefore
he
alone
will
have
all
the
glory
to
himself
,
he
will
have
none
to
participate
with
him
,
Gloriam
meam
〈◊〉
non
〈◊〉
,
my
glory
will
I
not
give
to
another
.
1.
Now
the
opposite
sinne
to
the
first
is
called
Prophanesse
,
when
a
man
will
be
carried
by
his
own
affections
in
every
thing
,
and
do
that
which
seemeth
good
in
his
own
eyes
,
when
he
will
be
under
no
yoke
or
bands
but
breake
them
,
giving
credit
to
nothing
but
what
his
own
God
(
corrupt
reason
)
〈◊〉
him
to
,
doing
nothing
but
by
his
own
direction
and
what
his
own
will
stands
affected
to
.
2.
The
sinne
contrary
to
the
second
is
false
worship
and
〈◊〉
religion
.
The
holy
Ghost
is
pleased
here
to
call
it
the
having
of
other
Gods
,
as
in
the
Scripture
he
〈◊〉
3.
The
sinne
against
the
third
,
is
that
which
Elias
called
mixt
worship
;
halting
between
two
opinions
,
mingling
Gods
religion
with
others
,
following
both
God
1
Now
these
are
three
things
which
the
devil
aymeth
at
.
and
hath
helps
in
our
nature
to
set
forward
and
bring
to
effect
his
purpose
.
According
to
his
own
name
Belial
,
he
is
without
yoke
,
so
would
he
have
others
to
be
also
.
His
argument
in
the
first
temptation
,
was
to
have
Adam
cast
off
his
yoke
,
and
be
under
no
director
.
Tast
but
the
apple
,
and
thou
shalt
be
a
director
to
thy self
,
and
be
able
of
thy selfe
without
any
other
guide
to
judge
of
good
and
evil
.
And
this
vain
desire
of
licentiousnesse
,
whereby
men
(
by
corruption
of
nature
)
delight
dissolutly
to
follow
their
concupiscence
,
and
in
all
things
to
sit
Judge
in
defining
good
and
evil
,
is
the
high
way
which
leads
to
the
greatest
transgression
,
opening
the
door
to
prophanesse
and
Atheisme
.
2.
So
in
the
second
place
there
is
a
marvilous
itching
desire
in
us
of
change
,
which
the
Devil
also
nourisheth
,
Stollen
bread
,
matters
of
secrecy
,
strange
flesh
,
&c.
And
where
once
prophanes
〈◊〉
he
faileth
not
to
adde
a
curious
longing
to
search
beyond
the
truth
,
till
at
last
he
causeth
them
to
finde
a
lie
in
stead
thereof
,
for
there
was
never
any
error
broached
,
but
it
sprang
from
a
desire
of
innovation
and
a
wandring
out
of
the
beaten
path
.
And
this
he
brought
Solomon
to
,
who
having
the
knowledge
of
true
Religion
as
much
as
any
,
yet
not
content
,
fell
to
enquiring
after
forrein
Religions
,
mystries
and
conceits
.
and
so
fell
to
〈◊〉
.
3.
In
the
third
,
there
is
also
a
great
desire
in
us
to
reconcile
God
and
Mammon
.
And
1.
Now
the
reasons
whereby
these
are
forbidden
are
these
.
We
must
confesse
that
the
nature
of
man
hath
recieved
a
great
wound
,
insomuch
as
none
can
be
partakers
of
true
happinesse
by
his
own
guidance
or
conduct
as
other
creatures
attain
in
some
sort
:
and
therefor
the
heathen
confesse
with
us
,
that
there
is
a
maime
and
a
main
defect
in
mans
nature
.
But
we
our selves
were
the
cause
of
it
,
as
appears
by
the
History
of
the
Bible
,
namely
by
dealing
with
the
tree
,
in
being
our
own
choosers
.
And
therefore
this
choosing
of
ours
,
this
making
Laws
to
our selves
must
be
left
,
we
must
leave
and
submit
our selves
to
the
will
and
choyce
of
a
superiour
nature
,
that
knoweth
what
is
best
for
us
.
2.
Of
the
second
the
reason
is
evident
.
that
seeing
a
God
we
are
to
have
,
we
ought
in
all
reason
to
desire
a
true
God
.
No
man
would
willingly
erre
,
even
they
that
bend
themselves
to
deceive
others
,
cannot
endure
to
be
deceived
themselves
.
And
no
man
desires
to
think
that
to
be
which
is
not
,
nor
that
not
to
be
which
is
.
The
reason
of
the
third
is
.
That
there
be
sundry
things
that
a
man
cannot
have
,
but
he
must
have
them
alone
,
without
partner
or
competitor
.
Of
which
number
a
master
is
one
.
And
God
is
our
Master
,
he
is
pleased
to
call
himself
so
.
And
our
Nemo
potest
duobus
Dominis
servire
,
no
man
can
serve
two
masters
,
4.
Another
reason
may
be
added
.
The
joyning
of
God
with
any
other
thing
must
needs
be
much
to
his
dishonour
and
derogation
;
for
he
〈◊〉
the
most
transcendent
nature
in
the
world
;
〈◊〉
no
inferiour
thing
but
being
joyned
with
him
,
doth
much
abase
him
,
and
he
will
endure
no
dishonour
,
his
honour
he
is
very
jealous
of
,
and
thereof
his
worship
must
be
kept
pure
without
intermingling
it
with
the
worship
of
any
other
,
for
if
any
thing
of
a
nobler
nature
be
joyned
with
some
thing
of
a
viler
substance
,
the
nobler
nature
is
thereby
adulterated
and
corrupted
,
therefor
Gods
worship
must
be
pure
and
not
mixt
or
sophisticated
.
CHAP.
VI.
In
the
1.
proposition
of
having
a
God
,
is
included
,
1.
Knowledge
of
God
wherein
,
1.
The
excellency
,
2.
the
necessity
,
3.
how
it
is
attained
.
The
contrary
forbidden
is
,
1.
Ignorance
,
2.
light
knowledge
.
What
we
are
to
know
of
God
.
Impediments
of
knowledge
to
be
remooved
.
Rules
of
direction
to
be
followed
.
For
the
1.
consideration
of
the
proposition
.
S.
Pavl
saith
that
an
Idol
is
nothing
&
we
know
it
,
and
that
ther
is
no
other
God
but
one
.
And
therefore
it
may
seem
strange
,
We
say
,
though
a
man
take
armes
against
his
Prince
,
yet
he
is
his
Prince
still
and
he
hath
no
other
,
and
this
having
,
is
onely
true
in
respect
of
the
superiour
:
yet
the
rebellious
subject
hath
him
not
for
his
Prince
or
atleast
will
not
have
him
,
because
he
accompts
him
not
his
Prince
,
the
like
is
between
God
and
us
.
He
is
our
God
and
his
law
is
lex
ferrea
,
it
will
hold
us
and
have
us
,
whether
we
will
or
no.
Yet
in
regard
we
rebel
against
him
and
endeauor
to
exempt
our selves
from
his
service
and
obedience
,
in
breaking
his
laws
,
we
have
him
not
for
our
God
.
It
is
the
course
of
the
holy
Ghost
to
use
this
phrase
.
They
had
Baal
and
Ashteroth
,
not
that
they
were
Gods
,
but
that
they
in
their
accounts
had
them
for
Gods
.
2.
Again
(
as
the
Philosopher
)
a
thing
is
said
to
be
had
,
when
it
is
known
to
be
had
,
for
if
a
man
have
〈◊〉
under
his
ground
and
knows
not
of
it
,
he
hath
it
not
.
Besides
a
man
cannot
be
properly
said
to
have
,
that
,
which
he
makes
no
account
of
,
as
if
he
have
rushes
or
cobwebs
in
his
house
,
and
caring
not
for
them
,
he
cannot
be
said
to
have
them
.
Therefore
a
man
cannot
be
said
to
have
that
which
he
knoweth
not
of
,
or
knowing
he
hath
them
regards
them
not
.
And
so
he
that
will
be
said
to
have
God
,
must
both
know
and
regard
him
,
and
this
is
that
which
is
meant
by
having
a
God
.
It
hath
been
formerly
said
that
the
spritual
worship
and
having
of
God
was
the
end
and
scope
of
this
commandment
.
The
worship
of
the
spirit
is
divided
as
-
1.
Reason
or
understanding
called
the
spirit
in
a
strict
sence
,
and
sometimes
the
soul
or
mind
.
-
2.
Affection
or
will
,
called
the
heart
.
Now
as
we
know
the
parts
of
the
minde
so
we
must
know
that
these
parts
have
their
order
,
Vires
annimae
sunt
ordinatae
,
the
powers
of
the
soul
are
set
in
order
,
saith
the
Philospher
,
and
the
order
is
,
first
to
know
,
then
to
regard
and
love
that
we
know
,
for
〈◊〉
〈◊〉
,
and
Saint
Austine
saith
Invisa
〈◊〉
cupere
,
ignota
nequaquam
,
we
may
desire
things
we
have
not
seen
,
but
never
those
things
that
we
have
never
heard
of
.
Therefore
as
they
say
well
,
If
two
things
be
to
be
done
in
order
whereof
the
second
depends
upon
the
first
,
if
the
first
be
taken
away
the
second
can
not
be
fulfilled
.
So
if
we
be
ignorant
of
God
,
we
shall
never
desire
or
Love
him
.
and
so
we
shall
not
have
him
at
all
.
God
must
first
be
known
,
then
Loved
.
-
1.
Knowledge
,
lieth
in
the
understanding
part
.
The
minde
-
2.
Love
is
in
the
affection
.
The
heart
.
1.
Cocerning
knowledge
the
obect
thereof
is
God
,
and
he
cannot
be
known
a
priori
,
therfore
we
must
seek
to
know
him
a
posteriori
.
and
that
must
be
either
by
his
Attributes
ascribed
to
him
in
his
word
,
or
by
his
effects
and
works
.
His
Attributes
〈◊〉
ten
,
Exod.
34.
6.
7
Majesty
,
Truth
,
Vnchangeablenesse
,
Will
,
Justice
,
Mercy
,
Knowledge
,
Power
,
Vbiquity
,
Eternity
,
other
things
are
attributed
to
God
in
scripture
,
but
they
may
be
reduced
to
some
of
these
,
as
love
patience
&c.
may
be
referred
to
mercy
:
anger
or
wrath
,
to
Justice
&c.
Of
these
Justice
and
mercy
are
the
two
principal
,
and
concerne
us
most
,
the
other
eight
have
influance
upon
these
two
parts
to
make
them
the
fitter
objects
of
our
faith
,
fear
,
love
,
and
hope
,
&c.
To
work
upon
our
knowledge
or
faith
,
apprehending
1.
Gods
Justice
2.
his
mercy
and
beleeving
them
both
:
if
you
adde
the
other
attributes
to
his
Justice
,
1.
that
he
is
infinite
in
majesty
,
2.
infallible
in
his
truth
,
3.
without
change
&c.
and
they
make
his
Justice
more
perfect
,
and
consequently
more
fearfull
.
In
the
second
place
adde
the
same
also
to
his
mercy
,
that
he
which
loveth
us
,
is
1.
A
King
of
eternal
majestie
and
life
,
2.
Infallible
,
3.
Unchangable
,
and
the
,
rest
;
it
makes
his
mercy
more
,
and
consequently
far
more
to
be
beloved
.
-
1.
Out
of
this
faith
or
knowledge
apprehending
his
Justice
ariseth
feare
,
and
out
of
feare
,
humility
.
-
2.
Out
of
knowledge
and
faith
of
his
Mercy
with
the
other
eight
attributes
arise
.
2.
Duties
more
.
1.
Hope
,
2.
Love
.
-
1.
The
fruit
of
hope
is
1.
Invocation
and
prayer
,
for
what
we
want
,
2.
thanksgiving
,
in
acknowledging
whence
we
have
received
it
.
-
2.
Love
hath
its
fruit
or
effect
in
obedience
in
conforming
our selves
and
our
wills
to
God
will
both
in
doing
what
he
requirs
,
and
in
bearing
willingly
whatsoever
it
pleaseth
him
to
lay
upon
us
,
and
this
last
is
called
patience
,
Obedientia
crucis
And
in
these
doth
the
hauing
of
God
wholly
consist
.
We
are
further
to
understand
,
that
the
Holy
Ghost
in
the
scripture
is
pleased
by
the
figure
Synechdoche
for
shortnesse
of
speech
oft
times
to
name
one
of
these
,
and
in
that
one
to
comprehend
the
whole
worship
of
God
,
as
in
Saint
John
,
all
the
Now
to
these
we
are
to
adde
the
duties
of
the
second
proposition
.
[
That
we
must
have
the
Lord
for
our
God
]
that
is
true
religion
.
And
of
the
third
[
to
have
him
onely
for
our
God
]
that
is
pure
religion
,
against
joyning
of
it
with
other
worship
.
And
besides
these
out
of
the
word
[
shalt
]
it
must
be
perpetual
,
till
,
non
erit
,
swallow
up
our
,
erit
,
which
implieth
the
vertue
perseverance
throw
all
the
Commandments
.
And
corum
facie
mea
before
me
includeth
sincerity
of
heart
,
against
hypocrisy
,
and
these
make
up
the
manner
of
Gods
worship
.
In
the
resolution
of
this
first
commandment
,
the
first
thing
is
knowledge
of
In
the
handling
of
which
we
must
follow
this
method
.
-
1.
To
shew
the
excellency
of
the
knowledge
of
God
.
-
2.
The
necessity
of
it
.
-
3.
How
it
is
to
be
attained
.
1.
The
first
thing
concerning
knowledge
is
the
excellency
of
it
,
for
other
knowledge
without
this
,
is
but
a
puff
,
a
tumor
that
swells
naturally
in
them
that
possesse
it
.
The
Apostle
saith
asmuch
,
knowledge
〈◊〉
up
.
That
therefore
our
knowledge
2.
The
second
is
the
Necessity
of
this
knowledge
.
It
is
not
the
excellency
of
this
knowledge
that
altogether
worketh
upon
the
desires
of
all
men
,
and
the
hearts
of
many
are
so
dull
and
heavy
that
they
desire
not
to
be
excellent
,
a
meane
degree
of
perfection
contents
them
in
it
.
But
when
we
come
to
perceive
that
necessitas
incumbit
,
there
lies
a
necessity
upon
us
to
get
it
,
a
ferrea
ratio
that
strong
&
forcible
persuasion
;
and
stricketh
to
the
heart
,
for
the
Law
is
Doctrina
agendorum
and
no
action
can
be
without
moving
,
no
motion
without
the
will
,
no
will
without
desire
,
and
no
desire
without
knowledge
of
that
we
desire
.
So
that
take
away
knowledge
,
and
take
away
all
,
and
then
nothing
shall
be
done
.
It
cannot
be
denied
but
that
evil
men
are
in
action
,
they
are
practicall
enough
,
but
their
knowledge
being
deprived
of
the
true
end
and
obejct
,
we
must
also
confesse
,
that
they
must
needs
erre
and
fall
upon
false
ends
and
wayes
,
wandring
in
by
pathes
and
never
attain
to
the
right
end
;
butthey
walk
in
darknesse
,
and
so
they
misse
of
the
end
for
which
they
came
into
the
world
.
The
Apostle
saith
that
without
hearing
there
can
be
no
knowledge
,
for
hearing
is
There
is
in
all
these
vertues
inchoation
in
this
life
,
and
a
consummacion
in
the
life
to
come
.
The
schoolmen
call
them
a
first
and
second
perfection
or
〈◊〉
partixm
&
graduum
,
and
therefore
the
knowledge
we
attain
to
in
this
life
,
is
but
a
〈◊〉
,
〈◊〉
tast
of
that
blessed
knowledge
we
shall
have
in
the
other
.
And
as
the
Apostle
makes
A
witnesse
without
exception
of
this
,
is
our
Saviour
.
Martha
troubled
her self
3.
If
the
knowledge
be
so
necessary
,
by
what
means
shall
we
attain
to
it
?
In
knowledge
there
is
a
teacher
and
a
learner
,
we
must
either
finde
it
of
our selves
or
learn
it
from
others
.
For
our
own
abilities
the
Propher
hath
told
us
long
since
what
they
Now
as
God
is
the
Author
of
this
knowledge
,
so
he
provides
what
is
necessary
for
us
to
attain
it
.
viz.
the
outward
ministery
of
man
,
and
the
inward
work
of
his
Spirit
.
1.
For
the
first
,
we
have
the
Eunuch
sitting
in
his
Chariot
,
and
reading
a
place
2.
For
the
second
,
Our
Saviour
hath
promised
on
Gods
behalf
,
that
God
shall
Now
further
in
this
,
as
in
all
the
other
Commandments
,
we
are
to
consider
two
things
.
-
1.
That
which
is
commanded
,
Knowledge
:
of
which
we
have
now
spoken
.
-
2.
That
which
is
forbidden
,
Ignorance
:
of
which
in
the
next
place
.
The
affirmative
,
and
the
negative
part
.
In
the
affirmative
is
commanded
.
1.
Knowledge
.
And
in
this
negative
two
things
are
forbidden
.
1.
Ignorance
.
2.
Light
superficial
knowledge
,
for
the
rule
in
Divinity
is
,
Peccatum
non
tantum
est
appetitus
malorum
,
sed
etiam
desertio
meliorum
.
Where
fulnesse
is
commanded
,
not
onely
emptinesse
,
but
scarcity
is
forbidden
also
.
So
not
onely
ignorance
,
but
a
light
,
fleeting
and
superficial
knowledge
is
forbidden
.
Ignorance
,
The
Church
of
Rome
is
taxed
to
justifie
it
,
though
it
cannot
-
1.
A
sinne
it
must
needs
be
,
else
what
needed
a
sacrifice
for
it
?
-
2.
If
it
had
been
a
light
offence
,
David
had
been
uncharitable
to
pray
to
God
to
powre
out
his
indignation
on
them
that
knew
not
his
Name
.
-
3.
It
is
not
onely
sin
,
but
first
the
cause
of
it
,
and
secondly
the
cause
of
punishment
.
1.
It
is
the
cause
of
sin
,
for
the
Prophet
saith
,
The
Lord
hath
a
controversy
with
2.
Ignorance
is
the
cause
of
punishment
.
〈◊〉
Prophet
faith
,
That
the
captivity
S.
Augustine
,
nisi
ignorantia
,
men
erre
not
,
but
for
want
of
knowledge
.
Therefore
to
both
these
points
S.
Augustine
hath
a
pertinent
place
.
Quia
&
ipsa
ignorantia
in
eis
qui
intelligere
noluerunt
〈◊〉
dubitatione
peccatumest
,
in
eis
autem
qui
non
Some
there
be
that
argue
out
of
the
Acts
,
and
excuse
ignorance
,
alledging
that
Ignorance
excusable
is
fourfold
.
-
1.
In
children
before
they
come
to
years
of
reason
and
discretion
.
-
2.
In
fools
those
that
naturally
want
the
use
of
reason
.
-
3.
In
those
that
by
sicknesse
or
disease
are
bereft
of
the
use
of
reason
.
-
4.
Where
the
means
cannot
be
had
to
take
it
away
.
But
this
is
not
simply
and
altogether
invincible
,
for
the
law
of
nature
may
teach
them
.
He
that
hath
the
Law
of
God
in
his
heart
(
as
every
one
is
some
measure
hath
)
if
he
set
himself
to
seek
God
,
he
shall
surely
finde
him
;
for
God
hath
made
his
minde
known
to
them
that
are
careful
to
observe
the
rules
of
Nature
,
habenti
dabitur
,
to
those
that
use
the
general
light
well
,
God
will
not
be
wanting
in
means
of
further
knowledge
.
These
may
be
excused
,
but
the
last
,
a
tanto
,
from
so
much
;
but
not
a
toto
from
all
.
They
are
not
absolutely
without
sin
.
But
there
two
other
〈◊〉
of
ignorance
utterly
inexcusable
.
1.
Affectata
ignorantia
,
affected
ignorance
,
when
it
comes
to
that
height
,
Noluerunt
intelligere
,
ut
bene
agerent
,
they
would
not
understand
to
do
well
,
and
it
is
in
them
that
know
they
are
ignorant
,
and
are
unwilling
to
come
out
of
it
,
but
nectunt
sibi
argumenta
,
devise
arguments
to
defend
their
ignorance
.
They
will
not
know
that
they
are
workers
of
iniquity
;
this
is
,
cum
.
libenter
ignorent
,
〈◊〉
liberius
peccent
,
when
men
are
willfully
ignorant
,
that
they
may
sin
the
more
freely
,
without
S.
Augustine
saith
,
ubi
non
est
dolus
in
inquisitione
,
ibi
non
est
peccatum
in
inventione
,
where
there
is
no
deceit
in
enquiry
,
there
is
no
sin
in
finding
out
:
but
many
would
ask
his
opinion
,
and
he
would
answer
,
dolose
quaesisti
,
dolose
invenisti
,
thou
soughtest
fraudulently
,
and
foundest
accordingly
,
This
it
is
in
effect
,
when
a
thing
is
made
plain
to
us
,
we
will
not
have
it
plain
,
and
so
we
continue
in
this
kinde
of
ignorance
.
2.
Supina
ignorantia
is
the
second
,
and
that
is
a
carelesse
and
wretchlesse
ignorance
,
and
this
is
the
fault
of
these
times
:
When
a
man
hath
ex
quo
discat
,
sed
non
vult
discere
,
may
learn
if
he
will
take
the
pains
:
but
will
not
.
And
it
is
chiefly
in
them
that
either
propter
〈◊〉
sciendi
,
or
〈◊〉
discendi
,
carelessenesse
to
know
and
slothfulnesse
to
learn
,
or
ob
verecundiam
querendi
,
modesty
in
seeking
after
knowledge
,
will
be
ignorant
still
.
Of
one
of
which
the
whole
land
is
for
the
most
part
guilty
.
The
second
thing
forbidden
,
is
a
light
knowledge
,
contrary
to
the
Apostles
rule
,
It
was
prophecied
before
Christs
time
,
that
the
succeeding
ages
should
have
S.
Paul
was
so
confident
of
their
knowledge
in
his
time
,
that
he
asketh
a
question
,
not
by
way
of
doubt
,
but
of
full
perswasion
of
it
,
and
that
not
in
small
matters
,
but
high
mysteries
;
Know
ye
not
(
saith
he
)
that
the
Saints
shall
judge
the
The
extent
of
our
knowledge
must
reach
,
as
to
a
discerning
quid
verum
,
what
is
true
,
so
to
a
giving
of
reason
,
quare
verum
,
why
it
is
true
.
To
prove
that
we
say
S.
Peter
,
to
give
a
reason
of
that
we
hope
.
Yet
is
it
not
sancta
simplicitas
est
virtus
Laicorum
,
holy
simplicity
is
a
vertue
in
Lay-men
:
yet
as
it
is
not
required
or
expedient
they
should
jangle
about
every
quiddity
,
so
must
they
not
be
like
them
,
that
know
not
,
nor
will
understand
,
but
walk
in
darknesse
:
nor
such
as
will
take
upon
Before
we
leave
this
vertue
of
knowledge
,
it
will
be
needful
to
adde
a
little
concerning
,
1.
The
Object
of
this
knowledge
,
and
2.
Such
Rules
as
are
to
be
observed
in
the
use
of
means
to
attain
it
.
1.
The
Object
is
God
,
and
his
Son
Christ
Jesus
.
Of
God
the
Father
we
read
,
That
no
man
hath
ever
seen
him
,
and
Moses
could
see
but
his
back
parts
,
and
when
2.
Now
concerning
the
rules
to
be
observed
,
if
we
would
come
to
this
knowledge
,
it
is
well
said
of
the
Heathen
,
Ponenti
〈◊〉
,
ponenda
sunt
media
,
means
are
to
be
appointed
to
him
,
that
hath
pitcht
upon
his
end
.
In
the
use
of
which
means
the
order
stands
thus
,
-
1.
Impediments
must
be
removed
.
-
2.
The
rules
of
direction
must
be
observed
.
1.
The
Impediments
to
be
removed
.
The
first
is
according
to
the
Wise
mans
rule
,
-
1.
Within
us
,
besides
diverse
others
,
is
our
own
reason
which
must
be
rectified
,
else
it
will
much
hinder
us
,
we
must
not
do
according
to
that
which
is
set
down
in
-
2.
The
impediments
without
us
are
,
1.
Taking
religion
from
our
fathers
onely
The
rules
of
direction
in
the
use
of
means
follow
next
in
order
,
of
which
(
because
the
means
have
been
formerly
handled
)
we
will
speak
the
lesse
.
And
1.
for
them
that
desire
to
attain
to
this
knowledge
,
this
is
a
rule
.
They
are
to
have
a
firm
perswasion
that
this
knowledge
is
absolutely
necessary
.
That
it
is
the
unum
necessarium
which
our
Saviour
tells
Martha
of
.
2.
That
(
as
Christ
also
said
)
first
seek
the
kingdom
of
God
,
and
the
righteousnesse
thereof
,
and
all
other
things
shall
be
added
:
so
this
knowledge
is
to
be
sought
after
Vacate
(
according
to
Saint
Jeromes
translation
)
et
videte
quoniam
ego
sum
Deus
,
saith
the
〈◊〉
.
Be
at
leasure
,
spend
some
time
to
know
that
I
am
God
,
we
must
male
agendo
,
as
〈◊〉
saith
,
not
onely
in
things
impertinent
but
evil
.
The
Athenians
what
other
busines
Diligence
in
attaining
it
is
also
to
be
used
,
that
we
loose
not
this
time
.
Saint
Augustine
gives
a
rule
(
though
a
favorable
one
)
which
may
serve
till
a
better
come
Satis
reputatur
quis
facere
,
cum
tantum
facit
pro
Deo
,
quantum
facit
pro
mundo
,
If
a
man
spend
,
but
as
much
pains
for
God
,
as
he
doth
for
the
world
,
it
is
sufficient
.
And
I
wish
we
would
do
that
,
bestow
but
as
much
diligence
in
Gods
Laws
as
on
the
poenall
Laws
of
a
prince
.
For
all
the
statuts
of
Omri
are
kept
saith
the
Prophet
,
and
all
If
any
of
you
want
wisdome
(
saith
the
Apostle
)
let
him
ask
of
God
.
And
Solomon
When
we
have
attained
to
knowledge
we
must
as
is
required
in
Deut.
1.
bring
It
is
a
good
way
to
make
a
conscience
to
practise
what
we
know
.
Saint
Bernard
saith
,
Quod
datur
〈◊〉
,
quod
aperitur
〈◊〉
,
id
exerce
,
practise
what
we
have
attained
by
prayer
and
industry
:
for
the
contrary
,
not
practising
what
we
know
,
brings
coecitates
poenales
for
illicitas
cupiditates
,
The
heathen
man
saith
,
that
he
that
hath
an
habit
of
Justice
,
shall
be
able
to
say
more
of
it
then
he
that
hath
a
perfect
speculation
of
all
the
Ethicks
.
So
the
meanest
man
that
hath
practised
his
knowledge
,
shall
be
able
to
say
more
of
God
and
Religion
,
then
the
most
learned
that
hath
not
practised
.
It
is
in
divinity
as
in
other
things
Exercitium
signum
est
〈◊〉
and
so
signum
scientiae
,
practise
is
the
signe
of
power
,
and
so
of
knowledge
.
It
is
a
true
saying
,
that
the
best
rule
to
judge
of
the
Consequence
is
by
the
Antecedent
,
as
if
fear
be
wanting
,
there
can
be
no
Love
,
if
love
be
away
,
there
can
be
no
obedience
,
but
especially
if
humility
be
wanting
,
there
can
be
no
saving
knowledge
.
Saint
Augustines
prayer
was
,
Domine
noverim
te
,
noverim
me
,
and
adds
that
no
man
knows
God
,
that
knoweth
not
himself
.
And
vera
scientia
non
facit
〈◊〉
exultantem
,
sed
lamentantem
,
True
knowledge
puffs
not
up
,
but
dejects
a
man
,
and
the
Heathen
man
could
say
Inter
sapientes
sapientior
qui
〈◊〉
,
he
is
the
wisest
among
the
wise
that
is
humblest
,
and
he
that
hath
a
conceit
of
himself
can
never
come
to
kowledge
.
Aristotle
in
his
Metaphysiks
saith
,
Scientis
est
ordinare
,
he
is
wise
that
can
order
his
doings
,
prefer
every
thing
according
to
order
;
as
in
divinity
knowledge
of
God
which
brings
life
eternal
,
should
be
prefered
before
other
knowledge
which
brings
onely
temporal
profit
.
But
we
do
contrary
,
for
it
is
a
common
order
with
us
,
as
to
prefer
private
profit
before
publick
,
so
to
place
temporal
things
before
eternal
,
and
the
knowledge
of
the
one
before
the
knowledge
of
the
other
,
which
is
a
signe
that
our
knowledge
is
not
rightly
ordered
.
The
Apostle
saith
,
we
must
not
be
children
in
knowledge
,
that
is
,
carried
away
The
last
rule
is
,
we
must
not
hinder
knowledge
in
others
,
either
by
authority
,
commandment
,
permission
or
counsel
,
but
provoke
others
to
it
,
and
increase
it
in
them
as
much
can
be
.
Our
knowledge
must
be
to
help
others
,
and
that
three
wayes
.
-
1.
In
teaching
them
that
are
ignorant
.
-
2.
In
satisfying
them
that
doubt
,
and
strengthning
them
that
waver
.
-
3.
In
comforting
the
distressed
and
afflicted
conscience
.
And
thus
much
for
knowledge
,
the
first
duty
of
the
minde
.
CHAP.
VII
.
The
second
Inward
vertue
Commanded
in
the
first
precept
,
is
faith
.
Reasons
for
the
necessity
of
faith
.
Addition
8.
Concerning
the
evidence
of
faith
,
and
Freedome
of
assent
.
The
certainty
of
faith
.
Of
unbeleif
,
Addition
9.
Concerning
the
nature
of
faith
.
means
of
beleeving
.
Of
Trust
in
God
for
things
temporal
.
The
trial
of
our
trust
.
six
signes
of
faith
.
THe
next
inward
vertue
of
the
minde
,
is
faith
.
This
supposes
a
knowledge
of
Knowledge
is
threesold
.
-
1.
By
sense
.
-
2.
By
discourse
of
reason
.
-
3.
By
relation
of
other
men
:
and
this
is
properly
faith
.
1.
Knowledge
by
sense
is
such
as
was
that
of
Josephs
brethren
,
that
had
seen
him
before
they
sold
him
into
Egypt
,
and
therefore
knew
him
.
2.
Knowledge
by
discourse
.
Such
as
Jacobs
was
,
when
he
saw
the
chariots
3.
That
by
relation
of
others
;
as
Jacob
knew
that
his
son
yet
lived
,
when
his
sons
told
him
so
.
1.
For
the
first
,
when
a
thing
cannot
be
present
to
the
sense
,
then
must
we
rely
upon
the
third
[
Relation
.
]
The
Queen
of
Sheba
did
first
heare
of
Solomons
wisdome
2.
For
point
of
reason
,
ther
's
nothing
absent
from
that
,
but
that
which
is
supernatural
and
above
our
understanding
;
when
a
thing
exceedeth
the
capacity
of
meer
natural
reason
without
divine
illumination
,
as
we
see
in
Nicodemus
,
a
great
Rabbi
in
Nisi
credider
it
is
non
stabiliemini
,
as
the
Prophet
assures
us
,
if
ye
will
not
beleeve
,
ye
shall
not
be
established
.
And
yet
this
restrains
us
not
so
far
,
but
that
after
we
have
beleeved
,
we
may
search
after
a
reason
,
that
we
may
be
able
and
ready
(
as
the
Apostle
bids
us
)
alwayes
to
give
an
answer
to
every
man
that
asketh
a
reason
religio
est
summa
ratio
,
it
is
the
quintessence
of
reason
,
or
reason
exalted
or
elevated
.
But
we
are
to
use
reason
,
as
the
hand-maid
to
faith
,
(
for
faith
must
bring
the
understanding
of
man
into
captivity
to
the
obedience
of
Christ
,
as
Saint
Paul
Now
faith
differs
from
science
thus
.
In
science
there
is
first
an
enquiry
after
the
reasons
and
causes
,
and
then
the
assent
follows
.
But
in
faith
there
is
first
the
assent
,
and
then
the
understanding
of
that
to
which
we
have
assented
Auditu
〈◊〉
,
by
the
Thus
faith
becoms
a
free
act
,
an
act
of
obedience
;
whereas
if
things
were
propounded
with
that
evidence
that
we
could
not
distrust
,
there
could
be
〈◊〉
place
for
freedom
of
obedience
in
beleeving
:
God
hath
so
ordered
it
,
that
matters
of
faith
are
propounded
,
as
summe
credibilia
,
highly
credible
,
such
that
in
prudence
we
may
safely
assent
unto
,
yet
not
with
that
evidence
which
necessitates
assent
;
for
then
there
could
be
no
trial
of
obedience
in
beleeving
,
nor
any
pretence
left
for
reward
to
beleevers
,
or
punishment
to
unbeleevers
.
See
the
Schoolmen
generally
,
and
master
Hookers
〈◊〉
.
Of
the
certainty
of
saith
,
added
to
his
Eccles-politic
.
With
the
heart
man
beleeveth
,
faith
the
Apostle
,
belief
being
an
act
of
the
understanding
,
it
should
come
first
a
mente
,
but
he
saith
there
,
we
must
corde
〈◊〉
,
for
Now
the
reason
why
it
pleased
God
thus
to
order
the
matter
in
production
of
faith
is
,
because
if
reason
of
it self
could
have
attained
to
the
things
pertaining
to
God
,
little
or
no
glory
at
all
had
come
to
God
by
it
.
Again
,
seeing
matters
of
faith
cannot
be
attained
by
reason
,
this
shews
the
vanity
of
the
wisdom
of
the
flesh
,
and
we
may
see
how
God
doth
confound
and
abase
it
.
For
in
Religion
,
the
ground
is
contrary
to
that
in
Philosophy
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
to
beleeve
,
is
the
way
of
Philosophy
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
beleeve
,
of
divinity
,
at
which
Lucian
scoffed
.
For
the
warrant
of
beleeving
or
assenting
before
we
know
,
something
hath
been
said
before
:
we
will
adde
a
little
more
in
this
place
.
Saint
Cyrill
in
his
fift
〈◊〉
.
Cyprian
,
Chrysostome
,
and
other
of
the
ancient
fathers
prove
against
Philosophers
,
that
Quic
quid
fit
,
fide
fit
,
whatsoever
is
done
,
is
done
by
faith
.
This
appeares
in
all
civill
affaires
wherein
men
go
upon
a
civill
faith
,
without
certain
knowledge
of
the
things
,
and
therefore
much
more
in
matters
of
religion
,
which
are
supernatural
,
may
we
live
by
faith
.
Thus
we
see
the
husbandman
,
who
though
he
sees
the
weather
unkindly
&c.
yet
fits
himself
to
till
and
sow
his
ground
,
and
bestows
his
cost
,
though
he
have
no
demonstrative
knowledge
,
whether
he
shall
reape
any
profit
or
no.
And
so
the
Merchants
,
though
their
goods
and
ships
are
subject
to
storms
,
pyrats
&c.
yet
they
run
the
hazard
,
and
adventure
upon
this
Civill
faith
,
So
in
marriage
,
though
some
may
be
barren
,
yet
they
marry
in
hope
to
have
children
,
and
so
in
warfare
,
though
the
victory
be
uncertain
,
yet
the
souldier
goes
one
to
battel
&c.
The
Schoolmen
after
the
fathers
goe
a
subtiller
way
to
work
,
and
hold
,
that
〈◊〉
〈◊〉
,
fide
scitur
,
that
we
beleeve
even
those
things
we
know
:
for
by
our
senses
and
understanding
we
know
many
things
,
and
herein
they
are
our
witnesses
,
which
we
beleeve
,
yet
all
confesse
,
that
these
witnesses
are
very
doubtfull
in
many
things
.
For
the
eye
,
which
is
the
most
certain
and
chiefe
of
all
the
outward
senses
,
because
it
apprehendeth
more
differences
,
and
apprehends
its
object
after
a
more
special
and
spiritual
manner
:
yet
they
which
are
skilful
in
the
Optiques
,
reckon
up
20
wayes
The
certainty
of
faith
is
grounded
upon
the
condition
and
qualitie
of
the
relaters
,
and
hath
onely
two
exceptions
.
-
1.
Either
against
the
authors
,
that
they
want
skill
,
and
are
ignorant
of
the
things
they
relate
.
-
2.
Or
else
that
they
are
such
upon
whose
fidelity
we
cannot
rely
.
Now
in
either
of
these
cases
if
the
party
relating
want
skill
and
cannot
relate
the
truth
,
or
is
not
honest
,
and
will
not
,
his
testimony
is
not
to
be
taken
.
So
then
there
is
no
more
certaine
way
then
this
,
that
whereas
the
knowledge
of
faith
,
and
grounds
of
Religion
are
to
be
built
upon
such
witnesses
,
as
want
neither
skill
nor
fidelity
,
but
for
their
skill
can
,
and
for
their
faithfulnesse
will
deliver
the
truth
,
we
are
to
embrace
what
they
deliver
as
certain
truths
.
The
Apostle
saith
not
,
I
beleeve
whom
I
know
,
but
scio
cuicredo
,
I
know
whom
And
for
the
manner
of
giving
his
testimony
.
The
termes
in
Scripture
are
1.
Dictum
Jehovaeh
,
and
Dixit
〈◊〉
,
the
word
of
the
Lord
,
and
thus
saith
the
Lord
.
And
because
mans
stipulation
and
promise
is
more
certain
then
his
bare
affirmation
,
1.
Now
that
which
may
be
objected
against
this
is
,
that
the
immediate
voice
of
God
is
not
now
amongst
us
,
and
that
which
we
heare
is
from
Moses
,
Esay
,
Saint
Matthew
Saint
Paul
&c.
Yet
this
we
must
know
,
that
though
we
heare
it
from
them
,
being
but
men
,
yet
did
they
not
speake
of
themselves
,
not
of
their
own
braines
,
but
as
they
were
inspired
by
the
holy
Ghost
.
And
this
Saint
Peter
tells
us
,
2.
The
next
quere
is
,
whether
he
is
able
to
performe
those
things
which
he
hath
promised
by
them
.
To
that
we
say
with
the
Angell
,
that
with
God
nothing
3.
Lastly
,
for
his
Will
,
take
a
place
of
a
Father
for
all
,
Scio
pcsse
,
scio
scire
,
cupere
,
That
faith
is
necessary
,
may
be
thus
proved
,
it
is
called
the
substance
of
things
hoped
for
,
and
the
evidence
,
ground
,
or
demonstration
of
things
not
seen
;
both
Luther
hath
a
saying
,
(
which
is
true
if
it
be
taken
in
a
good
sense
)
that
in
faith
all
the
Law
is
fulfilled
,
before
we
have
fulfilled
any
part
of
it
in
act
,
because
it
is
the
root
from
whence
all
Christian
obedience
arises
,
and
wherin
it
is
vertually
contained
;
and
therefore
in
regard
of
the
necessity
of
it
,
it
pleased
God
to
reject
all
the
high
titles
of
the
learned
wise
men
of
the
world
,
as
Philosophers
,
&c.
and
to
entitle
his
flock
onely
by
the
name
of
believers
.
And
Euseb.
Emisenus
gives
a
good
reason
So
we
see
that
faith
leadeth
us
through
all
duties
:
and
not
onely
this
,
but
that
which
hath
bin
said
of
knowledge
,
may
be
said
of
faith
;
that
it
is
the
beginning
of
our
blessednesse
.
Our
Saviour
saith
to
S.
Thomas
,
Blessed
are
they
that
have
not
seen
,
in
sponsalibus
,
when
hands
are
given
,
so
are
our
sponsalia
in
fide
in
this
life
,
the
marriage
is
consummate
in
heaven
.
It
is
said
,
Qui
non
crediderit
condemnabitur
,
he
that
beleeveth
not
,
shall
be
S.
John
hath
it
)
his
sentence
is
not
deferred
,
but
it
is
gone
If
then
there
be
a
God
,
he
must
needs
expect
more
then
a
Prince
,
and
consequently
he
may
of
greater
right
say
,
teste
meipso
,
because
he
is
above
all
Princes
.
Job
saith
,
Is
it
fit
to
say
to
a
King
,
Thou
art
wicked
,
or
to
Princes
,
Ye
are
ungodly
?
S.
Bernard
upon
that
place
,
Impossibile
est
sine
1.
As
we
have
seen
the
affirmative
,
and
what
is
commanded
,
so
we
must
see
the
S.
Ambrose
compareth
such
men
to
a
coal
covered
with
ashes
,
Infidelitas
non
potest
claram
narrationem
habere
,
nam
sicut
carbo
cinere
suo
coopertus
obcaecatur
:
It
a
&
hi
erroris
tenebris
circundati
luce
carebunt
,
unbelief
2.
And
as
unbelief
is
forbidden
,
so
is
also
resting
in
a
small
measure
of
faith
.
The
Apostle
mentioneth
a
full
measure
of
faith
,
and
if
we
want
that
,
or
labour
not
to
S.
Peters
was
a
little
faith
,
The
holy
Ghost
resembles
man
in
this
life
to
a
Champion
,
and
therefore
for
his
better
defence
advising
him
what
weapons
to
furnish
himself
withall
,
puts
faith
instead
of
all
weapons
.
As
Scutum
fidei
,
the
shield
of
faith
,
a
special
safegard
against
the
S.
Peters
faith
made
his
body
so
light
,
that
he
walked
on
the
sea
,
and
sunk
not
:
and
on
the
other
side
,
our
Saviours
hands
were
restrained
,
so
that
he
could
work
no
more
So
that
it
appears
by
this
,
that
by
Gods
own
ordinance
,
he
will
have
helps
of
our
faith
,
or
else
he
will
do
nothing
among
us
:
not
but
that
he
can
work
miracles
without
it
,
but
that
he
hath
so
ordered
and
disposed
it
.
And
this
proveth
the
necessity
of
the
concurrence
of
our
faith
,
with
the
mercy
of
God
.
If
thou
〈◊〉
beleeve
,
all
things
And
this
is
more
strange
,
seeing
that
in
the
case
of
the
woman
with
the
issue
of
blood
,
we
do
not
finde
that
Christ
spake
a
word
,
but
her
faith
cured
her
,
as
if
it
had
been
against
his
will
,
she
conceiving
,
that
if
she
could
but
touch
the
hem
of
his
garment
she
should
presently
be
cured
,
and
Christ
not
aware
of
it
,
her
faith
,
as
Origen
saith
,
Vim
〈◊〉
Christo
,
got
her
cure
by
force
from
him
.
And
the
same
Father
compares
faith
to
the
Loadstone
,
that
by
a
hidden
quality
and
vertue
attracteth
iron
to
it
.
Neither
is
this
to
be
marvelled
at
,
for
it
prevaileth
also
even
with
God
himself
;
for
the
Angel
,
when
he
perceived
that
Jacobs
faith
was
so
prevalent
that
he
would
not
let
him
go
,
nor
he
could
prevail
against
him
,
told
him
that
his
name
should
be
no
more
Jacob
,
but
Israel
,
because
he
had
power
with
To
avoid
errour
we
are
to
know
,
that
Divines
make
three
kindes
or
degrees
rather
of
faith
.
1.
General
.
2.
Legal
.
3.
Evangelical
.
And
all
these
are
necessary
in
their
place
and
order
.
-
1.
The
general
stands
in
beleeving
that
God
is
,
&c.
He
that
cometh
to
God
must
-
2.
The
Legal
stands
upon
the
Law
,
and
the
belief
of
the
promises
and
〈◊〉
contained
in
it
,
with
the
punishments
and
the
rewards
thereof
;
Christ
tells
the
-
3.
The
Evangelical
is
the
third
,
which
is
the
belief
of
the
Gospel
,
whereby
we
trust
and
relie
upon
Christ
for
〈◊〉
of
sins
and
eternal
life
,
in
the
way
by
him
prescribed
in
the
Gospel
,
which
is
by
repentance
and
new
obedience
:
which
way
they
that
walk
in
,
are
said
to
believe
in
Christ
,
or
to
believe
the
Gospel
;
whereas
to
apply
the
promises
absolutely
,
not
performing
the
conditions
is
a
meer
fancy
,
and
not
faith
in
Christ
,
or
the
Gospel
:
because
Christ
hath
no
where
promised
pardon
or
life
,
but
to
such
as
repent
and
lead
a
new
life
;
and
therefore
those
that
resolve
not
seriously
so
to
do
,
and
,
as
occasion
is
offered
,
do
not
put
their
purposes
in
execution
,
do
nothing
lesse
then
believe
in
Christ
,
but
turn
the
gospel
into
a
doctrine
of
liberty
.
Therefore
saith
,
S.
Cyprian
,
Quomodo
se
credere
in
Christum
dicit
,
qui
non
facit
quae
Christus
facere
praecipit
,
how
can
any
say
he
beleeves
in
Christ
,
who
doth
not
what
Christ
commands
him
.
And
S.
Augustine
de
〈◊〉
&
operib
.
c.
23.
saith
,
not
onely
that
a
good
life
is
inseparable
from
faith
,
but
also
ipsam
esse
bonam
vitam
,
that
faith
and
good
life
are
all
one
.
And
Irenaeus
before
them
both
,
Credere
in
Christo
,
est
voluntatem
ejus
facere
to
believe
in
Christ
is
to
do
his
will
.
The
object
of
all
faith
is
the
word
of
God
,
which
,
as
it
is
said
,
profited
not
the
S.
John
the
Baptist
calls
him
the
Baptizer
with
fire
,
and
the
Holy
Ghost
;
and
S.
Paul
adviseth
,
not
to
quench
the
Spirit
:
and
that
which
nourisheth
The
second
and
third
rules
are
of
little
use
in
this
Commandment
.
The
fourth
rule
is
concerning
the
means
to
believe
:
about
which
we
need
not
much
to
labour
,
because
it
is
certain
,
that
the
first
way
whereby
we
come
to
believe
,
is
the
relation
of
others
.
The
Q.
of
Sheba
believed
Solomons
wisdom
upon
report
.
And
Deuteronomy
6.
But
because
he
cannot
be
faithful
in
much
,
that
is
not
so
in
a
little
;
and
as
Christ
saith
,
If
we
beleeve
him
not
in
earthly
things
,
we
shall
come
far
short
in
the
belief
It
pleased
God
to
prepare
and
make
way
to
faith
by
the
last
of
the
two
,
that
a
man
may
repose
himself
,
and
rely
wholly
upon
God
:
and
he
that
can
be
brought
to
this
etiam
vacuo
penu
,
when
there
is
no
hope
of
good
,
being
unfurnished
of
all
earthly
means
and
help
,
will
be
able
also
to
put
his
confidence
in
him
for
heavenly
things
.
But
when
the
storehouse
of
faith
in
earthly
things
is
empty
,
we
cannot
be
furnished
with
faith
in
heavenly
.
1.
Now
this
faith
or
rather
confidence
in
God
is
considered
two
wayes
.
1.
Either
he
that
hath
it
hath
the
means
also
;
2.
or
he
that
hath
it
is
utterly
without
the
means
.
Both
here
are
enjoyned
.
If
we
have
them
we
are
to
use
them
,
because
it
hath
pleased
God
to
ordain
them
as
ordinary
means
to
work
with
;
as
Jacobs
care
2.
And
as
we
are
commanded
to
use
them
,
and
not
presume
without
them
,
so
on
the
other
side
we
are
forbidden
to
trust
in
them
,
and
rest
upon
them
,
whether
it
be
in
the
private
art
we
practise
to
sacrifice
to
our
own
nets
,
that
is
,
to
ascribe
all
to
our
-
1.
For
the
first
,
Moses
saith
,
It
is
not
bread
that
man
liveth
by
onely
,
but
by
the
word
of
God
,
his
will
and
decree
.
In
nature
bread
should
nourish
,
but
it
is
withall
,
-
2.
The
right
use
,
is
the
second
,
and
this
because
the
means
are
of
no
force
without
a
blessing
annexed
,
we
are
to
seek
for
some
thing
further
that
may
adde
vigor
and
strength
to
them
,
which
,
as
the
Apostle
saith
,
is
thanksgiving
and
prayer
to
sanctifie
the
means
.
And
this
thanksgiving
and
prayer
are
not
to
be
formall
.
It
was
that
And
in
doing
thus
we
shall
make
the
right
use
of
the
means
,
and
be
in
the
number
of
the
Saints
,
whose
practise
we
shall
finde
in
scriptures
to
be
the
same
.
Jacob
-
1.
Quid
primum
in
mente
venit
cogitandum
,
what
first
comes
into
a
mans
thoughts
.
-
2.
Quid
postremum
,
what
last
.
1.
For
the
first
,
say
they
,
when
thou
goest
about
any
thing
,
cometh
thy
wealth
first
into
thy
minde
?
or
thy
mony
?
or
thy
charriot
?
or
thy
horse
?
or
thy
arm
of
flesh
?
or
cometh
he
that
hath
the
prerogative
of
all
these
?
the
first
that
first
offereth
it self
to
thy
minde
,
trieth
it
and
tieth
it
to
it self
,
and
all
other
are
but
secondary
means
.
If
there
be
first
a
calling
to
minde
of
God
,
it
is
probable
that
he
is
the
ground
of
thy
confidence
.
2.
And
secondly
,
what
we
set
down
in
our
minds
as
our
last
refuge
,
and
this
is
too
commonly
seen
to
be
the
means
.
The
wiseman
saith
.
The
rich
mans
wealth
is
his
Nay
when
we
can
trust
in
God
,
though
means
be
wanting
.
The
Greeks
have
a
proverb
,
[
*
](A25404-e55540-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
while
the
pot
seetheth
their
love
seetheth
,
and
so
we
can
be
content
to
hold
out
so
long
as
our
means
hold
out
and
no
longer
.
And
this
is
the
cause
that
provoketh
God
in
his
just
judgement
to
give
the
means
without
the
blessing
,
as
also
to
bring
many
things
to
passe
without
means
.
For
as
,
where
the
blessing
of
God
is
,
there
it
falls
out
,
that
mens
bellies
are
filled
with
Gods
hidden
treasure
,
Achitophel
the
Oracle
of
wisdome
and
policy
,
gave
wise
counsel
,
but
because
he
looked
not
up
to
God
,
God
did
not
determine
to
blesse
it
,
but
(
as
the
text
saith
)
infatuavit
eos
God
besotted
them
,
the
Lord
Now
as
these
ordinary
means
of
clothing
,
food
,
Physick
,
and
wisdom
are
many
times
accursed
,
so
God
to
shew
how
little
he
dependeth
on
secondary
means
,
doth
effect
his
purpose
,
somtimes
without
means
,
and
somtimes
contrary
to
means
.
As
in
the
fall
of
the
walls
of
Jericho
upon
the
blast
of
Rammes
horns
.
So
Gideon
1.
Seeing
then
that
God
gives
the
means
when
he
will
,
and
blesseth
them
when
he
will
,
it
is
our
parts
to
trust
in
him
,
whether
we
have
the
meanes
or
no
,
and
to
be
affected
as
King
David
was
,
though
he
were
in
the
midst
of
ten
thousand
men
armed
So
the
Apostle
describing
a
true
pattern
of
faith
,
sets
before
us
that
of
Abraham
,
2.
And
as
we
are
thus
to
trust
in
God
,
though
we
see
no
means
,
so
must
we
be
far
from
the
course
of
the
wicked
,
who
if
God
once
fail
them
,
do
not
onely
despair
of
his
help
,
but
cast
him
off
,
and
betake
themselves
to
his
enemy
,
and
to
unlawful
means
,
and
such
are
they
,
that
despairing
of
Gods
assistance
in
their
health
,
leave
him
and
the
lawful
means
,
and
flee
to
Sorcerers
,
a
thing
utterly
condemned
by
the
3.
Besides
,
there
is
a
woe
denounced
against
another
sort
of
people
,
that
4.
There
are
others
that
take
advantage
of
other
mens
weaknes
,
and
think
that
that
which
they
get
by
over
reaching
others
in
bargains
is
their
own
,
but
the
Apostle
tells
such
,
that
God
is
an
avenger
of
them
.
5.
Another
unlawful
means
is
,
when
we
see
other
means
failus
,
and
that
a
good
man
stands
in
our
way
,
then
we
do
as
those
against
Ieremy
,
let
us
have
devises
against
him
,
and
percutiamus
cum
lingua
nostra
,
let
us
smite
him
with
our
tongue
6.
There
is
yet
another
sort
of
people
that
are
not
in
the
right
way
,
and
that
is
of
those
which
are
married
.
In
respect
of
themselves
these
men
are
confident
,
but
when
〈◊〉
comes
to
,
semen
nosturm
our
seed
,
there
their
confidence
falls
off
,
and
it
is
to
be
feared
,
that
many
that
might
have
been
saved
in
the
estate
of
single
life
,
have
fallen
from
God
,
and
hazarded
their
own
salvation
,
by
mistrusting
that
God
will
not
provide
for
their
children
,
wheras
God
saith
,
Ero
deus
tuns
et
seminis
tui
,
I
will
be
a
5.
The
fift
rule
of
our
exposition
,
directs
to
speak
of
the
signes
of
faith
,
it
is
not
enough
that
a
man
can
say
,
Credo
in
deum
,
I
beleeve
in
God
,
we
must
have
more
particular
signes
of
it
.
For
as
the
Apostle
saith
,
all
men
have
not
faith
;
-
1.
The
first
signe
therefore
of
faith
,
is
according
to
Saint
Chrysostome
,
when
a
man
is
not
ingeniosus
ad
causas
,
ready
to
pick
quarrels
,
and
to
make
excuses
for
not
beleeving
.
Saras
barrennesse
,
or
his
own
weaknesse
,
but
Credidit
he
beleeved
.
But
among
all
the
rest
there
was
one
exception
which
might
have
tried
one
that
had
been
very
faithful
,
and
that
was
the
long
time
he
had
been
without
a
childe
before
and
in
his
younger
dayes
,
and
therefore
there
was
little
hope
for
him
in
his
old
age
.
And
therefore
he
might
have
concluded
with
them
in
the
Prophet
.
It
is
in
vain
to
serve
God
,
what
profit
Qui
crediderit
ne
festinet
,
hast
and
impatiency
are
no
fit
companions
of
faith
,
he
that
will
-
2.
The
second
signe
is
our
freedom
from
worldly
cares
and
thoughts
,
the
ground
of
this
is
taken
out
of
the
great
Scripture
of
faith
,
when
we
run
not
a
madding
after
But
a
more
particular
and
special
example
is
that
there
of
Moses
,
who
being
in
great
-
3.
The
third
signe
is
taken
out
of
the
11.
to
the
Hebrews
,
from
the
definition
of
Etiamsi
occiderit
tamen
sperabo
in
-
4.
The
fourth
signe
of
a
true
faith
is
to
establish
the
Law
,
as
the
Apostle
speaks
,
putridum
〈◊〉
,
a
body
without
the
spirit
,
If
the
heart
be
once
possessed
with
this
belief
,
then
,
as
the
Apostle
speaketh
,
I
beleeved
,
therefore
have
I
spoken
,
then
it
will
come
into
the
tongue
,
and
not
onely
Judicium
a
corde
fit
per
brachium
,
the
heart
makes
the
pulse
beat
,
and
that
not
by
little
and
little
,
or
in
a
long
The
prophet
saith
,
who
hath
heard
such
a
thing
?
who
hath
seen
such
things
?
shall
6.
The
sixth
rule
for
exposition
teaches
us
;
that
we
〈◊〉
seek
to
strengthen
the
faith
of
others
.
Saint
Paul
,
though
strong
in
faith
,
yet
desires
to
be
strengthened
and
merces
fidei
est
visio
dei
,
the
reward
of
faith
is
the
vision
of
God
,
for
in
in
rebus
supra
naturam
idem
est
habere
&
videre
,
in
supernatural
things
its
all
one
to
have
and
to
see
.
We
shall
enjoy
it
Credendo
quod
non
vidimus
,
videbimus
quod
credimus
,
by
beleeving
that
we
have
not
seen
,
we
shall
see
that
we
have
beleeved
.
And
thus
much
for
the
duties
of
the
minde
.
Now
for
the
duties
of
the
heart
.
CHAP.
VIII
.
The
third
inward
vertue
is
fear
of
God
.
Addition
11.
of
the
seat
of
faith
.
Reasons
why
God
should
be
feared
.
Of
〈◊〉
and
seruile
feare
.
how
fear
and
love
may
stand'
together
.
The
sinns
〈◊〉
1.
want
of
fear
.
2.
worldly
fear
.
motives
to
fear
taken
from
Gods
judgements
.
The
signes
of
feare
.
WE
have
seen
out
of
the
Apostle
that
saith
must
be
in
the
heart
,
and
the
heart
must
beleeve
,
else
there
can
be
no
righteousnesse
,
there
must
be
a
mutual
affection
of
the
minde
and
heart
;
for
if
the
heart
love
not
,
the
minde
will
not
long
beleeve
;
and
if
the
minde
beleeve
not
,
the
heart
will
not
love
long
.
Faith
in
regard
of
the
actus
elicitus
(
assent
)
is
an
act
of
the
minde
:
but
in
respect
Now
the
heart
is
the
seat
of
the
affections
,
and
the
affections
are
about
such
objects
as
are
partly
agreable
to
our
nature
,
and
such
as
we
wish
for
and
imbrace
,
and
partly
such
as
we
desire
not
,
but
turn
from
.
Of
the
former
sort
are
love
,
hope
,
joy
,
and
of
the
other
are
fear
,
grief
,
hate
.
And
God
hath
〈◊〉
both
of
them
to
a
double
use
,
as
those
of
the
second
sort
to
restrain
us
from
evil
,
or
after
we
have
committed
evil
to
torment
and
punish
us
.
So
of
the
former
,
either
they
are
provocations
to
good
,
or
after
we
have
done
well
to
cherish
and
comfort
us
for
so
doing
.
It
is
the
work
and
office
of
faith
to
stir
up
these
〈◊〉
in
us
,
the
first
of
which
is
fear
towards
God
;
and
the
reason
is
,
because
the
word
of
God
being
the
object
of
faith
,
whether
we
take
it
in
whole
,
or
in
grosse
,
the
five
books
of
Moses
,
or
the
four
Gospels
,
in
all
we
finde
punishments
〈◊〉
to
such
as
should
transgresse
,
which
threatnings
being
〈◊〉
by
faith
,
must
needs
work
fear
to
〈◊〉
,
and
so
they
restrain
from
sin
,
or
fear
of
the
punishment
in
those
that
have
offended
,
and
so
they
stir
up
to
repentance
:
for
in
the
very
beginning
we
see
,
faith
had
a
word
of
threatning
to
apprehend
.
In
what
day
soever
Adam
should
eat
of
the
fruit
of
the
tree
he
And
this
is
it
which
was
remembred
before
in
our
Saviours
speach
to
the
Jews
.
The
first
is
a
faith
in
Gods
justice
.
There
is
a
manifest
example
of
this
in
the
Ninevites
,
Among
many
motives
to
fear
given
by
writers
,
the
chief
is
〈◊〉
legis
,
the
knowledge
of
the
Law
,
and
this
works
contritionem
,
a
grinding
to
powder
by
fear
of
that
which
the
Law
brings
into
their
hearts
.
And
of
this
the
Psalmist
speaks
,
telling
us
The
reason
why
it
pleased
God
to
set
justice
and
fear
in
the
first
place
is
,
because
before
any
thing
can
be
effected
,
the
impediment
,
and
that
which
hindereth
must
be
taken
away
.
We
cannot
possesse
God
,
and
the
reason
is
,
because
as
the
Prophet
tells
Besides
fear
there
are
two
other
affections
which
cause
men
to
live
well
,
though
it
pleased
God
here
to
make
choice
of
fear
:
as
1.
Shame
.
2.
Pain
and
grief
.
Make
And
this
affection
is
not
onely
in
men
,
but
predominant
in
beasts
also
,
and
in
those
S.
James
tells
us
,
Demones
credunt
&
contremiscunt
,
the
Devils
believe
and
tremble
.
And
therefore
this
must
needs
be
a
prevalent
means
;
and
that
man
is
far
gone
,
and
in
a
fearful
case
that
feareth
not
.
But
it
may
be
objected
.
That
since
God
speaketh
so
much
of
love
,
why
should
we
not
be
brought
to
obedience
by
love
rather
then
by
fear
?
It
cannot
be
denied
,
but
that
were
a
more
acceptable
way
,
but
our
case
is
so
,
that
love
will
not
prevail
with
us
,
for
he
that
loveth
a
good
thing
must
have
knowledge
of
it
,
and
that
comes
by
a
taste
of
it
.
Now
if
his
〈◊〉
be
corrupt
,
as
theirs
is
that
are
feavorish
,
nothing
can
please
him
,
but
that
wich
pleaseth
the
corrupt
taste
,
wholsome
things
are
distasteful
to
him
,
yet
(
though
they
love
not
those
things
that
are
good
for
their
disease
)
this
reason
will
prevail
against
their
liking
,
that
if
they
take
it
not
,
their
fit
will
be
sharper
,
or
their
life
shorter
:
so
fear
in
them
worketh
more
then
love
.
And
so
is
it
with
men
,
whose
first
taste
in
spiritualibus
is
corrupted
.
If
love
could
cause
us
to
taste
spiritual
joyes
,
fear
were
super
fluous
.
But
vain
delights
in
earthly
pleasures
,
ease
and
evil
company
have
so
cloyed
and
corrupted
our
tastes
,
that
we
are
not
able
to
desire
that
which
is
truely
to
be
desired
,
and
that
which
is
hurtful
to
us
we
desire
.
And
therefore
there
is
nothing
can
alter
our
taste
,
but
that
if
we
continue
in
taking
those
earthly
pleasures
,
and
not
take
that
which
is
spiritual
,
our
fits
will
be
sharper
,
and
our
life
shorter
:
this
fear
is
necessary
to
be
set
before
us
.
To
this
may
be
added
;
that
to
this
love
we
are
brought
by
fear
,
for
Odium
peccandi
,
the
hate
of
sin
cometh
from
fear
,
for
fear
causeth
us
to
abstain
from
sin
,
this
abstinence
bringeth
a
good
life
,
and
that
,
a
good
conscience
,
being
possest
with
that
,
we
shall
be
without
fear
,
and
have
peace
of
conscience
,
which
breedeth
love
to
God
and
godlinesse
.
A
timore
bona
vita
,
a
bona
vita
bona
conscientia
,
a
bona
conscientia
amor
.
And
love
and
fear
in
this
respect
are
compared
by
Saint
Augustine
to
a
needle
and
threed
,
the
needle
tarrieth
not
,
but
bringeth
the
threed
after
it
;
first
we
must
fear
,
and
that
will
bring
love
after
it
.
Discat
timere
,
qui
non
vult
timere
;
discat
ad
tempus
esse
solicitus
,
qui
vult
esse
semper
securus
,
let
him
learn
to
fear
that
would
not
fear
;
let
him
be
solicitous
for
a
time
,
that
will
be
secure
for
ever
.
So
we
see
that
the
use
of
fear
is
to
restrain
us
from
evil
,
and
to
procure
love
in
us
.
The
Common
definition
of
fear
is
,
Expectatio
mati
,
the
expectation
of
evil
,
upon
which
may
arise
a
doubt
to
them
that
are
not
well
versed
in
Divinity
.
How
a
man
may
be
said
to
fear
God
,
seeing
there
is
no
evil
in
him
,
for
he
being
wholly
goodnesse
it self
,
and
the
fountain
of
all
goodnesse
,
therefore
should
not
be
said
to
be
feared
.
But
it
is
soon
resolved
.
For
God
is
not
to
be
feared
as
he
is
God
and
goodnesse
,
and
no
evill
in
him
,
but
ab
effectis
in
respect
of
his
Judgements
,
the
effects
of
his
Justice
,
they
are
first
to
be
feared
,
and
God
secondarily
.
The
〈◊〉
why
the
effects
of
his
justice
are
to
be
feared
,
are
because
in
Gods
judgements
concurre
all
the
causes
and
motives
that
can
by
any
means
move
fear
,
his
judgement
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
malum
formidabile
,
an
object
altogether
fearfull
.
And
it
is
in
a
three
fold
respect
,
for
it
is
,
-
1.
Futurum
,
to
come
.
-
2.
Propinquum
,
neer
.
-
3.
Vires
excedens
,
exceeding
our
strength
.
-
1.
An
evil
past
is
not
the
object
of
fear
,
but
an
evil
to
come
,
and
the
greater
it
is
'
-
2.
It
is
propinquum
,
because
the
armies
of
God
are
ever
round
about
us
,
wheresoever
we
are
,
God
is
present
,
and
in
the
midst
of
his
host
,
and
all
things
are
naked
and
open
unto
the
eyes
of
him
with
whom
we
have
to
do
.
And
therefore
if
we
do
-
3.
It
is
vires
excedens
.
It
must
be
a
great
matter
of
difficulty
that
must
exceed
our
power
and
strength
,
but
this
doth
;
and
such
a
thing
takes
a
deep
impression
,
it
terrifies
us
,
when
we
can
make
no
resistance
.
And
this
the
Psalmist
by
a
question
makes
to
appear
plainly
.
If
thou
,
O
Lord
,
shouldest
be
extreme
to
mark
what
is
done
S.
Paul
saith
,
Do
we
1.
First
,
it
is
a
punishment
malum
poenae
,
and
there
is
a
bar
erected
,
and
an
inditement
framed
.
We
must
all
appear
(
as
the
Apostle
tells
us
)
before
the
judgement
〈◊〉
2.
This
punishment
will
be
fearful
and
strange
,
insolitum
,
without
example
;
fiery
3.
It
will
be
malum
subitum
&
repentinum
,
sudden
and
unexpected
,
sudden
destruction
,
as
travail
upon
a
woman
with
childe
,
especially
upon
such
as
harden
themselves
.
-
1.
The
first
is
authority
.
Though
a
childe
be
a
King
,
or
a
woman
bear
rule
over
〈◊〉
,
-
2
The
second
is
power
.
A
man
if
he
have
a
mighty
adversary
,
though
he
have
no
authority
,
yet
he
is
to
be
feared
.
Might
is
to
be
feared
;
and
therefore
we
are
counselled
to
be
at
peace
and
have
good
correspondence
,
and
in
no
case
to
strive
with
a
mighty
-
3.
The
last
is
his
omniscience
.
No
sin
that
we
commit
but
he
takes
notice
of
them
.
And
now
according
to
the
first
rule
for
exposition
of
the
Decalogue
,
we
are
to
1.
The
first
the
School-men
call
timorem
servorum
,
servile
fear
,
such
fear
as
servants
shew
to
Masters
,
a
fear
of
punishment
,
and
this
is
a
good
fear
though
it
be
ignorantly
condemned
by
some
.
True
it
is
,
that
the
Apostle
saith
,
that
the
sons
of
God
have
not
received
the
spirit
of
bondage
to
fear
;
but
the
spirit
of
adoption
It
is
a
maxime
,
that
actio
perfecta
non
recipitur
,
nisi
imperfecte
primo
,
there
is
no
perfect
action
,
but
at
first
it
is
imperfect
,
and
is
perfected
by
degrees
.
It
is
a
good
thing
to
be
a
son
;
yet
it
is
better
to
be
a
servant
,
a
door-keeper
in
the
house
of
God
,
Deuteronomie
cap.
5.
Nothing
brought
the
Jews
to
the
love
of
God
,
but
the
terrour
2.
The
second
they
call
timorem
filiorum
,
filial
fear
.
This
they
illustrate
by
an
example
from
the
son
of
a
poor
man
,
that
hath
a
reverend
fear
not
to
offend
his
father
,
though
he
be
assured
that
he
can
do
him
neither
good
nor
hurt
.
And
these
two
fears
are
distinct
and
different
.
The
first
ariseth
from
the
fear
of
punishment
,
and
this
from
love
,
and
may
be
called
reverence
.
This
is
the
fear
,
which
the
Psalmist
calleth
clean
,
and
endureth
for
ever
,
and
thus
we
perfect
,
or
work
out
our
salvation
with
The
reason
why
,
though
we
may
and
ought
to
obey
God
out
of
love
,
yet
it
hath
pleased
him
to
command
fear
,
is
threefold
.
1.
To
overthrow
the
vain
speculation
of
some
erroneous
people
,
that
dream
of
an
absolute
perfection
in
this
life
.
The
Wise
man
saith
,
Beatus
qui
semper
pavit
,
happy
2.
Inasmuch
as
the
children
of
God
often
feel
in
themselves
a
feeblenesse
in
faith
,
a
doubt
in
hope
,
coldnesse
in
prayers
,
slownesse
in
repentance
,
and
a
debility
in
all
other
pious
duties
,
in
some
more
,
in
others
lesse
,
according
to
the
measure
of
the
Spirit
communicated
to
them
,
as
it
was
in
King
David
;
therefore
fear
is
necessary
to
recover
themselves
,
and
he
that
looseth
it
not
,
his
heart
shall
never
be
hardened
,
nor
fall
into
mischief
,
as
the
Wise
man
intimates
,
in
the
place
before
cited
.
Fear
is
a
good
preservative
for
the
heart
;
though
all
other
duties
fail
,
yet
if
fear
continue
,
we
shall
never
need
to
despair
.
Saint
Bernard
saith
,
I
know
it
for
a
truth
,
that
for
the
keeping
,
continuing
,
and
〈◊〉
of
the
vertues
and
duties
,
which
God
hath
commanded
,
there
is
nothing
more
profitable
and
available
then
fear
;
when
the
grace
of
God
is
with
us
,
and
when
it
is
departed
,
so
that
ther
's
nothing
left
but
fear
;
yet
this
fear
wil
never
leave
us
,
or
let
us
rest
,
till
we
have
made
our selves
fit
to
receive
it
again
,
si
deficit
timor
,
deficis
et
tu
,
if
fear
decay
,
thou
decayest
with
it
&c.
when
we
have
recovered
the
grace
that
was
lost
,
fear
will
preserve
it
;
for
fear
of
a
relapse
will
make
us
more
circumspect
.
Saint
Jerome
calls
it
Custodem
omnium
virtutum
.
3.
Because
the
excellent
duty
of
love
,
the
effect
of
feare
,
might
not
fail
and
grow
.
carles
,
In
the
Canticles
the
Spouse
fell
asleep
with
her
beloved
in
her
arms
,
&
when
she
awoke
her
beloved
was
gone
,
in
her
bed
she
sought
him
,
but
found
him
not
,
so
that
if
there
be
not
a
mixture
of
fear
with
love
it
will
grow
secure
,
and
fall
a
sleep
,
and
lose
her
beloved
.
Therefore
that
we
may
be
sure
to
keep
our
love
awake
,
when
we
think
we
have
Christ
in
our
armes
,
there
must
be
a
mixture
of
fear
with
it
.
So
for
these
three
reasons
fear
is
necessary
even
for
them
that
think
themselves
in
a
perfect
estate
.
And
withall
Solomon
tells
us
,
the
fear
of
the
Lord
is
the
beginning
of
Now
wee
have
seen
what
is
Commanded
,
wee
are
to
see
what
is
forbidden
.
That
is
first
want
of
fear
,
the
effect
whereof
is
hardnesse
of
heart
;
which
is
of
two
sorts
,
the
first
being
a
degree
or
way
to
the
second
.
1.
The
first
ariseth
from
the
prosperity
or
present
impunity
of
the
wicked
,
which
draweth
with
it
an
erroneous
perswasion
of
our
own
freedom
from
danger
.
Because
2.
The
second
is
the
absolute
want
of
fear
.
There
ought
to
be
ever
a
proportion
,
between
the
object
and
the
power
apprehending
.
The
Psalmist
saith
,
who
regardeth
etiamsi
conteremur
ad
palverem
,
though
we
should
grinde
our selves
to
powder
,
though
we
should
tremble
till
one
bone
fall
from
another
;
yet
some
measure
of
fear
ought
to
be
in
us
,
at
least
our
fear
ought
to
go
beyond
the
precepts
of
men
;
not
be
like
those
whose
fear
towards
God
was
taught
meerly
by
the
precepts
of
men
,
Esay
.
29
13.
Math.
15.
2.
if
we
fear
onely
when
mans
law
punishes
,
our
fear
comes
short
;
the
trial
is
,
if
we
make
the
like
conscience
of
those
things
to
which
mans
law
reacheth
not
,
as
of
those
which
are
forbidden
both
by
the
laws
of
God
and
man
,
other
wise
we
are
voyd
of
fear
.
Now
as
the
want
of
fear
is
forbidden
,
so
on
the
other
side
to
fear
that
we
should
not
is
also
prohibited
.
The
Psalmist
among
other
notes
of
the
wicked
sets
this
down
for
one
,
they
were
afraid
where
no
fear
was
.
And
S.
John
saith
,
that
the
fearful
,
Seeing
then
that
this
duty
of
fear
is
so
necessary
,
and
that
the
Prophet
in
the
1.
And
the
first
is
the
consideration
of
the
examples
of
the
judgements
of
God
in
former
ages
,
left
upon
record
in
holy
Scriptures
.
Of
which
the
Apostle
saith
That
al
these
2.
And
as
the
judgements
of
former
ages
are
to
be
considered
,
so
those
which
are
more
neere
ourselves
,
especially
these
three
.
-
1.
Mala
inherentia
,
those
crosses
that
it
pleaseth
God
to
let
us
feele
in
some
measure
,
as
sicknesse
,
povertie
,
afflictions
by
bad
children
,
and
the
like
.
-
2.
Mala
impendentia
,
those
crosses
which
we
do
not
feel
at
the
present
,
but
hang
over
,
our
heads
,
and
which
we
have
cause
to
fear
may
daily
fall
upon
us
,
as
pestilence
sword
&c.
-
3.
Malum
excubans
prae
foribus
,
as
they
cal
it
the
horrour
of
a
guilty
conscience
,
which
is
alwayes
ready
to
accuse
and
terrifie
us
,
in
which
regard
God
told
Cain
,
that
sinne
3.
Besides
these
,
we
should
consider
those
tria
novissima
,
as
they
are
called
,
those
three
last
things
,
death
,
judgement
,
and
hell
torments
,
first
the
terror
of
death
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
the
Philosopher
called
it
the
terrible
of
terribles
,
this
would
make
us
to
number
our
days
,
and
lavbor
to
spend
our
time
well
,
therefore
Moses
prayed
,
that
God
would
teach
men
to
number
their
dayes
,
that
they
might
apply
their
hearts
to
wisdom
.
2.
Terror
Judicii
,
the
terrour
of
Gods
jndgement
after
death
,
and
what
account
we
are
able
to
give
,
when
as
the
Apostle
speake
,
We
shall
appear
before
the
judgement
seat
of
God
,
which
judgement
seat
cannot
but
be
terrible
.
-
1.
If
we
consider
the
Authority
of
the
Judge
from
whose
sentence
there
lies
no
appeale
,
it
is
sententia
definitiva
,
a
definitive
sentence
.
-
2.
In
regard
of
his
wisdom
and
knowledge
of
all
our
offences
.
Omnia
nuda
,
all
-
3.
In
respect
of
his
omnipotency
.
He
is
God
of
all
power
and
might
,
power
belongs
to
him
,
saith
the
Psalmist
.
If
he
whet
his
glittering
sword
and
his
hand
take
-
4.
In
regard
of
his
justice
.
He
hateth
all
workers
of
iniquity
,
ther
's
no
corrupting
-
5.
In
consideration
of
the
fearfull
signes
which
will
go
before
this
judgement
,
-
6.
Lastly
.
in
regard
of
the
accsers
,
God
himself
and
Christ
will
be
both
Judge
3.
The
third
Consideration
is
Terror
poenarum
,
the
terrour
of
punishments
,
which
is
commonly
divided
into
Poena
sensus
&
Poena
Damni
,
the
pain
of
sense
and
losse
,
The
pain
and
grief
we
have
in
that
we
feel
or
in
that
we
forgo
.
1.
In
that
we
feel
,
Christs
fan
is
in
his
hand
and
he
will
thorowly
purrge
his
The
grievousnesse
of
these
pains
we
shall
finde
,
if
we
consider
particularly
what
they
are
.
-
1.
The
sharpnes
of
them
,
there
shall
be
fire
.
And
as
in
this
particular
,
so
in
the
rest
we
may
truly
say
,
that
the
least
of
hell
pains
are
greater
then
all
the
pains
of
this
world
put
together
,
this
fire
shall
far
exceed
that
in
the
fornace
heated
seven
times
at
the
command
of
Nebuchadnezzar
.
It
is
a
lake
burning
with
fire
and
brimstone
.
-
2.
There
shall
be
darknesse
worse
then
that
of
Egypt
.
Job
calls
it
a
land
of
-
3.
There
shall
be
noisome
stench
.
And
so
much
the
materialls
of
this
fire
may
intimate
to
us
,
wich
is
brimstone
,
as
bad
a
smell
as
may
be
,
besides
as
the
bodies
of
the
Godly
shall
be
a
sweet
smelling
Savour
,
so
shall
the
bodies
of
the
wicked
yeild
and
send
forth
a
noisome
stench
.
-
4
There
shall
be
hunger
and
thirst
never
to
be
satisfied
.
For
the
first
our
Saviour
-
5.
If
you
adde
the
company
which
the
wicked
shall
enjoy
(
notwithstanding
there
shall
be
many
other
miseries
)
it
will
make
the
Paena
sensus
full
enough
to
cause
fear
in
us
.
And
they
be
the
Divills
which
torment
them
,
and
the
wicked
tormented
,
whose
the
cruelty
and
ghastly
looks
of
the
first
sort
,
and
the
howlinglamentations
and
gnashings
of
teeth
of
the
other
,
will
make
disconsolate
enough
their
sense
of
hearing
.
For
Paena
damni
,
this
instead
of
much
may
be
said
.
That
as
it
is
the
chiefest
The
last
consideration
of
the
pains
of
hell
,
which
is
not
the
least
,
and
hath
reference
both
to
poena
sensus
&
Damni
is
the
eternity
of
their
misery
,
for
as
they
shall
never
enjoy
the
comfortable
presence
of
Allmighty
God
,
so
shall
they
never
be
freed
from
their
miserable
torments
.
And
that
this
shall
be
eternal
,
we
may
see
by
the
The
signes
of
fear
are
these
.
-
1.
The
first
signe
of
fear
is
.
If
we
give
credit
to
that
which
is
taught
by
them
that
have
authority
and
knowledge
for
timor
est
credulus
,
as
the
heathen
man
said
,
fear
is
credulous
or
easy
of
belief
,
and
if
we
be
not
desirous
to
busie
our selves
in
questions
and
frivolous
distinctions
for
this
questioning
of
what
we
hear
is
a
signe
we
fear
it
not
,
but
do
as
they
did
,
and
said
to
Moses
.
Goe
thou
neer
and
hear
all
-
2.
The
next
is
diligence
,
negligence
is
an
ill
signe
,
Qui
timent
Dominum
nihil
negligunt
,
fear
is
very
diligent
.
Jacob
being
in
fear
of
his
brother
,
could
not
rest
all
-
3.
Another
is
humility
.
Jacob
fell
seven
times
to
the
ground
before
he
came
to
his
brother
.
The
Philosopher
saith
,
Timor
contrahit
non
intendit
,
fear
shrinks
up
the
heart
it
maks
it
not
to
swell
.
The
wiseman
hath
a
good
medicine
against
Pride
.
Be
not
wise
in
thine
own
eyes
but
fear
the
Lord
.
-
4.
The
surest
signe
of
fear
is
,
the
fear
of
sinne
,
which
is
all
one
with
the
fear
of
God
.
demittere
furtuns
drop
that
which
he
hath
stollen
,
or
at
least
not
have
it
about
him
.
So
if
we
fear
God
,
we
will
be
sure
not
to
have
sinne
found
about
us
,
we
will
be
afraid
of
that
,
lest
it
condemne
us
.
And
this
is
a
sure
signe
.
6.
The
last
is
given
us
by
Moses
.
And
now
Israel
what
doth
the
Lord
thy
God
Thus
then
we
see
that
fear
is
the
end
of
the
Law
.
CHAP.
IX
.
The
fourth
inward
vertue
,
is
humility
.
The
nature
of
it
.
The
properties
of
it
.
Of
Pride
.
The
nature
and
degrees
of
it
signes
of
pride
.
The
punishments
of
pride
.
Of
forced
humility
.
Of
Counterfeit
humility
.
The
means
of
humility
.
The
signes
of
humility
.
IT
is
the
property
of
him
that
feareth
,
to
shrink
.
Humility
ariseth
out
of
fear
.
Saint
Peter
hath
,
a
place
which
fits
this
well
.
Humble
your selves
under
the
mighty
hand
of
God
,
upon
which
one
of
the
fathers
saith
Tanquam
sub
securi
vehementi
The
like
we
read
of
the
wicked
.
Benhadad
King
of
Syria
,
and
his
nobles
,
being
stricken
with
the
fear
of
Ahab
,
girded
sackcloth
on
their
loins
,
and
put
ropes
When
we
are
thus
humbled
,
and
have
given
all
glory
to
God
,
and
none
to
our selves
,
then
followes
our
exaltation
;
for
when
God
hath
brought
us
to
the
nethermost
pit
,
and
as
it
were
to
deaths
and
hels
door
,
when
we
are
at
the
very
bottom
of
humility
,
and
can
go
no
lower
,
then
are
we
fit
to
begin
a
foundation
to
build
upon
.
We
must
first
set
our selves
in
the
lowest
room
,
and
the
Master
of
the
feast
will
bid
us
sit
up
higher
.
And
this
should
be
the
true
Myrrour
of
every
Christian
,
Pride
never
gets
footing
of
us
,
but
either
for
want
of
knowledge
,
or
upon
a
false
knowledge
.
And
therefore
the
Heathen
considering
the
excellency
and
nobility
of
man
,
and
having
a
false
apprehension
of
Gods
Justice
,
it
was
that
which
made
them
fall
into
that
proud
conceit
,
that
the
preaching
of
Christ
was
foolishnesse
,
and
S.
Augustine
saith
,
Superbis
Phariseis
viluit
Christus
,
Christ
seems
vile
to
the
proud
Pharisees
.
Their
pride
made
them
have
a
base
esteem
of
him
.
Not
that
we
deny
,
but
that
the
nature
of
man
is
most
excellent
,
yet
withal
remembring
,
that
the
more
excellent
a
thing
is
,
the
worse
it
is
if
it
degenerates
.
And
therefore
seeing
our
estate
is
so
vile
,
and
that
it
hath
pleased
God
to
vouchsafe
us
Christians
a
better
way
,
we
are
to
follow
it
.
And
this
is
by
the
true
knowledge
of
a
man
himself
,
wherein
there
must
be
.
1.
Humilitas
mentis
,
humility
in
the
minde
or
understanding
,
which
is
when
the
minde
apprehends
the
infinite
excellency
of
God
,
and
our
own
basenesse
;
and
this
belief
of
the
minde
will
raise
a
sutable
disposition
in
the
heart
,
for
from
hence
follows
the
second
.
2.
Humilitas
cordis
,
voluntatis
,
&
affectuum
,
the
humbling
of
the
heart
and
will
,
&c.
whereby
a
man
thinks
himself
not
worthy
of
food
,
apparrel
,
or
any
comforts
of
this
life
,
but
is
abased
in
his
own
sight
.
This
restrains
the
appetite
of
pride
,
which
is
to
be
measured
by
that
We
see
then
that
the
end
and
use
of
humility
is
to
bring
a
man
out
of
conceit
with
himself
,
and
to
cause
him
to
resigne
all
his
acts
to
the
glory
of
God
,
and
upon
this
the
foundation
of
the
building
is
to
be
laid
.
For
as
the
Heathen
man
said
well
,
Superbus
miser
est
&
indignus
misericordia
,
a
proud
wretch
deserves
no
pity
.
And
in
gloriam
meam
alteri
non
dabo
,
he
will
not
give
his
glory
to
any
,
The
thing
here
commanded
is
the
making
our selves
low
in
our
own
eyes
,
and
it
is
defined
to
be
an
opinion
or
conceit
of
a
man
proceeding
out
of
true
knowledge
of
himself
,
whereby
a
man
is
vile
in
his
own
judgement
.
And
to
be
made
thus
low
it
hath
this
priviledge
,
that
we
cannot
fall
lower
,
Qui
jacet
in
terris
non
habet
unde
cadat
.
Rise
it
may
,
but
lower
it
cannot
fall
,
for
theirs
nothing
under
it
.
A
man
that
stands
may
fall
,
Qui
stat
videat
ne
cadat
;
he
that
stands
let
him
take
heed
lest
he
fall
,
but
he
that
thus
humbleth
himself
is
out
of
this
rule
.
The
In
this
Humiliation
there
are
three
things
included
.
-
1.
It
must
not
be
onely
a
bare
base
conceit
of
our selves
and
our
nature
,
which
goes
no
further
then
the
brain
,
the
object
whereof
is
the
Majesty
of
God
,
but
there
must
be
also
humilitas
cordis
,
the
humbling
of
the
heart
;
we
must
be
Christs
disciples
in
this
,
meek
and
lowly
in
heart
,
we
must
assume
nothing
to
our selves
,
nor
desire
any
glory
,
but
that
God
may
have
all
:
and
say
with
the
prodigal
son
,
that
we
-
2.
Secondly
,
our
appetite
must
be
subdued
and
restrained
,
and
be
proportionable
to
the
gifts
which
God
hath
endowed
us
withall
.
And
this
is
against
the
common
practise
of
the
world
,
where
men
aspire
and
account
themselves
worthy
of
higher
degrees
then
they
deserve
:
and
as
S
,
Bernard
saith
,
quod
adepti
sunt
nummis
,
meritis
attribuere
,
what
preferment
they
buy
for
money
,
they
ascribe
to
their
deserts
.
King
David
is
a
pattern
for
us
in
this
point
.
Domine
,
non
est
exaltatum
cor
meum
,
&c.
Lord
,
my
heart
is
not
haughty
,
nor
mine
eyes
losty
,
nor
do
I
exercise
my self
in
great
matters
,
-
3.
The
third
is
,
to
think
better
of
other
mens
abilities
then
our
own
,
and
not
vilifie
that
which
we
see
in
others
,
and
extol
that
which
we
think
we
have
in
our selves
,
which
is
far
from
humility
.
But
we
are
to
follow
the
Apostles
counsel
;
In
lowlinesse
of
minde
let
all
esteem
of
others
better
then
themselves
.
And
this
point
also
will
fit
another
place
better
.
1.
Concerning
the
first
of
these
which
is
proper
to
this
commandment
,
as
our
humility
must
be
hearty
not
superficial
,
so
it
must
be
of
continuance
;
as
fear
is
the
beginning
and
end
of
the
commandments
;
so
there
must
be
humility
in
the
beginning
,
and
humility
to
perfect
all
.
For
the
first
,
God
used
never
to
work
any
excellent
thing
by
any
,
but
did
first
prepare
him
by
humility
.
As
Joseph
was
first
sold
to
the
Ishmaelites
and
then
to
Potiphar
,
before
he
came
to
his
place
of
honour
.
And
Moses
was
fourty
yeers
in
Egypt
,
and
fourty
yeers
after
that
in
〈◊〉
,
before
those
excellent
things
and
wonders
were
wrought
by
him
.
The
like
we
read
of
David
and
others
.
And
this
is
a
parte
ante
,
this
goes
before
exaltation
and
deliverance
,
both
in
this
life
,
and
that
to
come
,
to
make
us
more
sensible
of
our
future
condition
,
and
endear
the
mercy
of
God
therein
to
us
.
2.
The
other
is
a
parte
post
.
Our
humility
must
continue
to
the
end
,
as
fear
is
continual
,
so
must
humility
be
:
else
it
will
befal
us
,
as
it
did
Noah
,
who
was
by
his
fear
preserved
in
the
midst
of
a
wicked
generation
from
the
general
deluge
;
but
the
flood
ceasing
,
and
he
growing
careles
and
destitute
of
his
former
humility
and
fear
,
fell
so
grossely
,
that
he
was
a
scorn
to
his
own
son
.
So
Lot
,
as
long
as
he
was
in
Sodom
,
and
hambled
by
danger
,
he
kept
himself
in
the
fear
of
the
Lord
;
but
being
high
in
minde
in
the
mountain
,
where
he
thought
himself
safe
from
danger
,
he
committed
incest
with
both
his
daughters
.
The
like
may
be
said
of
King
David
,
who
being
humbled
by
Sauls
persecution
,
kept
himself
in
the
fear
of
God
;
but
coming
to
the
kingdom
,
and
living
in
his
palace
,
fell
in
a
short
time
into
two
grievous
sins
,
Adultery
and
Murder
.
And
therefore
S.
Gregory
saith
,
Perit
omne
quod
acquiritur
,
si
non
humilitate
custodiatur
,
all
the
goodnesse
a
man
gets
is
lost
again
,
if
it
be
not
kept
with
humility
.
And
our
Saviour
Christ
well
knowing
this
,
after
he
had
taught
to
pray
for
remission
of
sins
,
the
next
petition
he
adds
is
,
not
to
be
led
into
temptation
;
shewing
thereby
,
that
in
the
greatest
peace
and
safety
lies
most
danger
:
and
therefore
when
our
sins
are
forgiven
,
we
must
be
most
careful
not
to
fall
into
sin
again
.
Much
more
might
have
been
said
concerning
this
vertue
of
humility
,
but
this
may
suffice
to
have
been
spoken
,
because
of
the
affinity
between
these
two
kindes
of
humility
,
and
the
two
kindes
of
fear
formerly
handled
.
And
now
we
come
to
that
which
is
forbidden
,
the
negative
part
.
As
humility
is
commanded
,
so
pride
the
opposite
to
it
is
forbidden
.
Pride
and
humility
are
thus
considered
;
let
the
offence
be
what
it
will
which
a
man
commits
,
yet
humility
overweigheth
it
and
obtaineth
pardon
for
it
.
On
the
other
side
,
let
a
man
do
never
so
many
good
works
,
and
yet
pride
weigheth
them
down
,
and
choaketh
them
,
and
maketh
them
all
of
no
value
.
It
is
one
and
the
chiefest
of
the
four
impediments
to
Gods
service
,
three
of
which
are
formerly
spoken
of
.
1.
Ignorance
.
2.
Infidelity
.
3.
Security
.
4.
Pride
.
And
this
last
taketh
deeper
root
then
all
the
John
Baptist
take
the
pains
to
remove
it
,
he
can
never
come
to
us
.
This
vice
by
the
Fathers
is
called
,
Morbus
Satanicus
,
the
Devils
disease
,
from
its
first
original
,
as
Morbus
Gallicus
is
so
called
from
the
persons
from
whom
first
it
sprang
.
It
is
highly
descended
,
and
taketh
hold
of
them
that
are
highly
born
;
for
it
was
first
born
in
heaven
.
Ero
similis
altissimo
,
I
will
be
like
the
most
High
.
It
was
Lucifers
vaunt
,
he
would
have
part
of
Gods
glory
,
and
be
above
his
degree
;
Eve
,
Eritis
sicut
Dli
,
ye
shall
be
as
Gods
.
Pride
consisteth
especially
in
two
things
.
Either
1.
a
nobis
,
or
2.
〈◊〉
:
to
our selves
,
or
for
our selves
,
our
own
glory
.
And
both
these
are
comprehended
in
the
speech
of
Nebuchadnezzar
,
Is
not
this
great
Babylon
,
which
I
have
built
1.
If
we
conceive
that
we
have
greater
abilities
then
we
have
,
(
which
commonly
is
when
we
have
none
at
all
)
as
the
Church
of
Laodicea
,
that
said
she
was
rich
,
and
had
need
of
nothing
,
and
knew
not
that
she
was
wretched
,
miserable
,
This
is
one
degree
.
Of
this
S.
Chrysostome
saith
,
That
it
is
no
commendations
for
a
servant
to
be
humble
,
but
if
a
man
either
for
place
or
parts
have
wherewithall
to
be
proud
,
and
yet
is
humble
,
this
deserves
commendations
.
2.
The
second
degree
is
,
when
we
esteem
that
little
we
have
more
then
it
is
worth
,
when
we
conceive
we
are
better
then
indeed
we
are
:
when
(
as
the
Prophet
3.
The
third
degree
of
pride
is
,
when
we
conceive
that
we
are
the
causes
of
that
good
which
is
in
us
;
for
it
is
a
more
excellent
thing
for
a
man
to
have
a
thing
of
himself
,
then
from
another
:
if
we
have
it
of
our selves
,
we
conceive
the
glory
is
the
more
.
But
the
Apostle
nips
this
conceit
,
and
abateth
the
edge
of
this
degree
of
Pride
,
by
saying
,
What
hast
thou
that
thou
hast
not
received
?
4.
The
fourth
degree
of
pride
is
,
when
a
man
conceiveth
,
that
though
he
have
it
not
,
yet
he
deserveth
it
,
and
ought
not
to
stand
to
the
courtefie
of
another
.
And
this
is
The
Church
of
Rome
is
charged
with
the
two
kindes
of
pride
mentioned
in
Nebuchadnezzar
,
and
for
our selves
we
professe
,
that
we
are
so
far
from
thinking
that
we
-
1.
If
we
take
it
into
due
consideration
,
that
whatsoever
we
have
,
we
are
not
Proprietaries
,
but
Dispensators
and
Stewards
,
that
we
must
not
account
of
it
as
our
own
,
but
that
there
is
a
Lord
over
us
,
that
doth
commit
them
to
our
good
and
orderly
usage
of
them
;
and
herein
we
fail
,
by
mispending
our
means
and
misimploying
our
gifts
,
as
if
we
were
owners
and
not
stewards
;
and
if
we
be
reproved
,
we
are
ready
to
say
,
It
is
my
own
,
I
may
do
what
I
will
with
it
.
-
2.
And
secondly
,
if
we
know
that
we
have
no
other
propriety
in
them
,
but
that
they
are
onely
committed
to
our
trust
,
then
if
we
consider
,
that
when
the
Owner
calls
for
it
we
are
willingly
to
restore
it
.
And
this
consideration
comes
not
seriously
into
the
mindes
of
many
;
for
let
but
God
withdraw
any
of
his
gifts
,
there
is
such
murmuring
and
grudging
,
that
it
shews
plainly
they
are
not
willing
to
restore
them
freely
,
and
it
is
a
hard
task
to
perswade
them
,
that
they
were
but
Feoffees
in
trust
,
onely
to
dispose
of
them
as
it
best
pleased
the
owner
.
5.
Another
thing
there
is
which
makes
us
guilty
of
this
sin
of
pride
.
If
our
gifts
be
but
equall
with
other
mens
,
yet
if
we
imploy
them
better
then
others
do
,
we
conceive
a
greater
excellency
in
us
then
others
.
And
this
was
the
fault
of
the
Pharisee
,
who
boasted
of
the
use
of
those
gifts
which
God
had
given
him
;
as
,
abstinence
,
justice
,
chastity
,
and
withall
acknowledged
from
whom
he
had
them
;
for
,
O
God
(
saith
he
)
I
thank
thee
,
this
gratitude
was
good
:
but
then
,
I
am
not
as
other
men
,
as
this
Publicane
,
this
spoiled
the
rest
of
his
actions
,
he
reputed
himself
more
excellent
then
others
,
and
in
ascribing
the
use
of
these
gifts
to
himself
,
he
fell
into
contempt
of
his
brethren
.
And
this
singularity
hindered
his
prayer
from
being
accepted
:
it
is
a
sin
not
onely
odious
in
it self
,
but
a
special
impediment
of
Gods
grace
.
The
common
place
of
humility
is
very
strange
in
these
times
,
and
why
?
Because
the
Papists
use
it
:
but
it
were
to
be
wished
,
that
we
would
make
use
of
whatsoever
good
thing
they
use
;
for
the
forbearance
and
disuse
of
it
,
hath
brought
our
religion
to
that
passe
it
is
come
to
.
Whether
we
consider
those
that
live
among
us
without
any
sense
of
God
,
or
those
that
have
eminent
parts
yet
want
humility
;
we
condemn
that
opinion
of
the
Church
of
Rome
,
that
any
one
man
cannot
erre
;
they
ascribe
to
man
what
is
proper
to
God
,
and
yet
in
our
practise
nothing
is
more
common
,
then
to
ascribe
infallibility
to
our selves
,
and
others
,
whom
we
admire
:
and
thus
that
pride
which
we
tax
in
them
,
we
practise
our selves
.
So
likewise
it
is
usual
among
great
men
,
They
will
speak
in
Gods
phrase
,
and
as
God
saith
,
I
will
be
gratious
to
whom
I
will
be
gratious
,
and
will
shew
mercy
on
whom
I
will
shew
mercy
.
So
they
will
prefer
whom
they
will
prefer
;
and
whereas
Come
we
to
the
common
sort
,
and
in
them
we
shall
finde
S.
Bernards
seven
notes
In
the
means
of
grace
which
God
gives
us
to
beget
in
us
humility
and
other
graces
,
we
shew
much
pride
,
as
when
we
take
a
pride
in
praying
,
hearing
,
&c.
and
do
herein
affect
the
praise
and
applause
of
men
;
but
an
higher
degree
is
,
when
men
reject
those
means
of
grace
,
especially
when
they
resist
the
good
motions
wrought
in
them
,
and
quench
those
sparkles
which
are
kindled
by
the
word
,
when
it
comes
home
to
their
hearts
,
as
if
they
could
have
the
motions
of
Gods
spirit
when
they
please
;
whereas
they
know
not
whether
God
will
ever
offer
them
the
like
again
,
and
so
this
may
be
the
last
offer
of
grace
.
Nay
not
onely
in
the
means
of
grace
,
but
even
in
the
graces
themselves
will
pride
appeare
,
and
whereas
the
objects
of
other
sins
are
base
and
vile
,
even
the
best
things
and
most
excellent
graces
are
made
the
object
or
matter
of
pride
,
Cineres
〈◊〉
peccatorum
,
fomes
superbia
,
when
other
〈◊〉
are
consumed
to
ashes
,
even
out
of
those
ashes
will
pride
spring
up
,
yea
we
are
apt
to
be
proud
even
of
our
humility
.
There
is
a
pride
in
the
crosse
,
when
we
are
humbled
under
Gods
hand
,
we
may
be
proud
in
that
we
are
not
proud
,
or
not
so
proud
as
other
men
,
or
as
we
have
been
before
.
Thus
the
greater
our
gifts
are
,
the
more
secure
we
grow
,
and
the
lesse
jealous
and
suspicious
of
our selves
,
and
so
are
overtaken
,
as
〈◊〉
,
David
,
〈◊〉
,
and
others
.
Therefore
where
the
greatest
gifts
are
,
there
is
greatest
danger
,
and
therefore
the
greater
watch
ought
to
be
kept
,
and
where
the
richest
prize
is
,
there
the
devil
will
use
his
greatest
power
and
subtilty
to
rob
us
of
it
.
Therefore
the
more
any
man
hath
received
,
the
more
ought
he
to
humble
himself
,
and
watch
that
he
be
not
overtaken
with
pride
.
1.
We
will
adde
a
little
to
that
we
have
said
,
and
that
shall
be
concerning
the
punishment
of
this
sinne
.
Gods
glory
(
as
one
well
saith
)
is
fiscus
regalis
,
his
chief
treasure
and
exchequer
into
which
the
proud
man
breaks
,
robbing
God
by
extenuating
his
glory
,
and
taking
it
as
much
as
he
can
to
himself
.
But
(
as
the
wise
man
speaks
)
the
Lord
will
destroy
the
house
of
the
proud
,
as
he
did
Pharoah
,
Haman
,
Herod
,
and
many
others
,
who
were
taken
away
even
when
they
magnified
themselves
most
of
all
.
2.
Or
else
God
punisheth
him
by
depriving
him
of
the
guist
,
which
was
the
cause
of
his
pride
.
His
tongue
shall
cleave
to
the
roof
of
his
mouth
,
or
his
right
hand
shall
forget
her
cunning
.
3.
Or
when
he
thinks
he
hath
gotten
strength
enough
,
that
he
is
able
to
leane
upon
his
own
staff
,
God
suffers
him
to
fall
under
every
small
temptation
,
because
he
seeks
not
to
God
for
supply
of
his
spirit
,
whereas
by
humility
he
might
have
withstood
the
greatest
assaults
.
Thus
some
of
great
parts
,
when
they
will
be
singular
,
as
vnicorns
,
that
will
have
no
match
,
they
break
the
net
of
humility
,
which
should
bring
men
unto
God
,
by
pride
,
and
so
God
leaving
them
to
themselves
,
they
become
the
authors
of
heresies
and
errors
.
4.
Or
though
it
pleaseth
God
to
let
the
gift
remain
,
whereof
they
are
proud
,
yet
he
gives
not
a
blessing
to
it
,
but
leaves
it
fruitlesse
.
Some
have
been
endued
with
excellent
graces
,
but
without
fruit
,
they
haue
made
no
returne
to
God
of
his
Talents
,
not
a
soul
gained
unto
him
by
them
,
whereas
a
man
of
mean
endowments
joyned
with
humility
hath
gained
more
then
the
golden
tongue
of
an
eloquent
Tertullus
.
5.
Or
Lastly
,
(
which
is
the
greatest
punishment
)
there
is
in
the
minde
,
(
as
ost
times
in
the
body
,
as
towards
the
end
of
a
mans
dayes
,
a
Palsy
or
an
Appoplexy
)
a
certain
stupidity
or
numnesse
,
so
that
neither
threats
can
terrifie
them
,
nor
perswasions
allure
them
to
repentance
,
but
passe
out
of
this
world
without
the
fear
of
God
,
or
sense
of
his
judgements
,
so
that
they
die
and
perish
like
beasts
.
And
God
punisheth
their
pride
with
this
dulnesse
,
lest
they
should
feel
,
as
Saint
Paul
did
,
a
thorn
in
the
flesh
,
which
,
as
the
best
interpreters
expound
,
it
was
a
wrestling
against
pride
.
1.
Another
thing
forbidden
is
forced
humility
,
coacta
humilitas
,
And
such
was
that
of
Pharoah
.
So
long
as
Gods
hand
was
upon
him
and
his
people
,
and
that
he
was
2.
Counterfeit
or
bastard
humility
,
spuria
humilitas
,
for
in
every
vertue
besides
the
two
extreams
,
there
is
that
which
hath
the
likelihood
of
vertue
,
which
they
call
spuriam
virtutem
,
wherewith
many
are
deceived
.
Thus
some
are
naturally
of
a
low
servile
disposition
,
which
some
take
for
humility
,
though
it
be
nor
,
neither
is
it
true
humility
to
give
in
Gods
cause
,
and
not
to
be
stout
in
maintaining
it
;
for
detrimentum
veritatis
non
est
ornamentum
humilitatis
,
that
which
brings
detriment
to
the
truth
,
can
be
no
ornament
of
humility
.
So
to
deny
the
gifts
or
graces
of
God
in
our selves
is
not
true
humility
;
Saint
Paul
would
have
the
Ephes.
understand
his
knowledge
in
the
mysterie
of
Chist
,
Ephes.
3.
4.
5.
and
preferres
the
Jews
,
of
which
himself
was
one
,
before
the
Gentiles
,
Gal.
2.
15.
and
all
this
without
pride
.
In
every
one
there
is
somewhat
of
God
,
somewhat
of
nature
,
somewhat
of
sinne
;
now
it
s
true
,
every
man
may
see
more
sinne
and
corruption
in
himselfe
then
in
another
,
and
so
may
say
with
Saint
Paul
,
I
am
the
greatest
sinner
,
1
Tim.
1.
15.
and
may
see
that
gift
in
another
,
which
is
not
in
himself
,
which
he
is
bound
to
honour
in
him
:
but
to
prefer
the
gifts
of
nature
in
another
before
the
gifts
of
grace
in
our selves
;
is
not
true
but
counterfeit
humility
.
So
likewise
is
that
Hypocritical
humility
which
some
pretend
for
worldly
ends
,
as
that
of
Absolom
,
who
though
he
were
the
kings
son
,
yetbowed
himself
to
every
one
,
and
kissed
him
&c.
whereby
he
stole
away
the
hearts
of
the
people
,
and
rebelled
against
his
father
.
2
Sam
15.
5.
Now
the
means
to
humility
are
these
,
among
many
other
.
-
1.
The
first
is
the
considertion
of
the
vilenesse
of
the
composition
of
our
bodies
.
Saint
Basile
saith
,
that
mans
life
is
a
schoolehouse
of
humility
,
and
his
ground
nunquam
tam
turpe
sterquilinium
reperites
,
we
should
see
there
is
no
such
dunghill
as
our selves
.
-
2.
Another
means
is
,
the
consideration
of
the
estate
of
our
souls
.
The
humble
Publican
took
notice
of
it
,
when
he
said
,
God
be
mercifull
to
me
a
sinner
.
A
father
-
3.
A
third
is
,
the
consideration
of
the
crosses
and
afflictions
which
God
either
hath
or
may
lay
upon
us
:
and
this
is
a
sufficient
motive
to
humble
even
the
wicked
.
This
wrought
upon
king
Ahab
(
of
whom
it
is
said
that
he
had
sold
himself
to
work
-
4.
Lastly
,
the
best
and
chief
motive
should
be
the
example
of
our
Saviour
(
of
whom
though
there
were
many
things
worthy
our
learning
and
imitation
in
him
)
yet
he
would
have
us
chiefly
learn
this
duty
of
humility
.
Learn
of
me
(
saith
he
)
Saint
Augustine
upon
our
Saviours
speech
before
mentioned
,
Mat.
11.
29.
saith
,
discite
And
another
Father
upon
our
Saviours
first
sermon
[
Blessed
are
the
poor
in
1.
The
first
signe
of
true
humility
appears
in
our
tongue
,
by
ruling
that
and
forbearing
to
talk
of
matters
above
us
.
Speak
not
proud
things
.
And
not
onely
so
,
but
The
second
is
,
when
we
set
before
us
for
our
object
bona
aliena
et
mala
nostra
illa
ut
aemulentur
hac
ut
corrigentur
,
other
mens
good
parts
and
our
own
evill
,
to
follow
their's
and
correct
our
own
.
When
a
man
doth
with
the
Prophet
,
acknowledge
bona
sua
,
mala
aliena
the
evil
in
others
,
and
the
good
that
is
in
himself
.
3.
Another
signe
is
,
when
a
man
is
able
to
suffer
the
slander
,
backbiting
and
reproches
of
ill
tongues
,
and
not
regard
them
,
as
King
David
did
.
As
for
me
(
saith
he
)
I
was
like
a
deaf
man
and
heard
not
,
and
as
one
that
is
dumb
and
openeth
not
his
4.
The
fourth
,
not
to
do
any
thing
that
may
be
against
Gods
glory
,
though
it
be
to
a
mans
own
reproach
and
suffering
in
this
world
;
when
he
is
willing
to
suffer
any
thing
himself
,
rather
then
any
dishonour
should
red
ound
to
God
or
his
Church
,
by
opening
the
mouths
of
the
wicked
Psal.
69.
6.
Let
not
them
that
trust
in
thee
be
ashamed
,
O
Lord
God
of
hosts
,
for
my
cause
,
let
not
those
that
seek
thee
be
confounded
through
me
.
&c.
5.
The
last
is
not
to
rob
God
of
his
glory
,
or
to
give
it
to
another
.
How
can
yee
beleeve
,
saith
Christ
,
that
seek
glory
one
of
another
.
The
humble
man
,
as
the
evidentissimum
signum
appropinguantis
gloriae
,
for
before
honour
goes
humility
,
as
a
proud
looke
before
a
fall
,
Pro.
33.
.
CHAP.
X.
Of
the
fift
inward
vertue
,
Hope
.
Hope
and
fear
come
both
from
faith
.
The
several
vses
of
hope
.
The
nature
and
exercise
of
hope
.
Of
presumption
and
despair
.
Reasons
against
both
.
Means
to
strengthen
hope
.
Signes
of
true
hope
.
Spes
Hope
.
AS
the
knowledge
and
belief
of
Gods
justice
worketh
in
us
fear
and
humility
,
of
which
we
have
spoken
,
so
from
the
knowledge
and
apprehension
of
his
mercy
ariseth
hope
and
love
.
After
humility
,
we
come
to
the
valley
of
Achor
for
a
doore
of
hope
,
as
the
Prophet
speaks
.
When
we
have
been
brought
to
the
valley
of
mourning
,
Now
by
conferring
our
strength
and
performances
with
the
strict
rule
of
Gods
justice
,
we
finde
it
impossible
,
that
we
should
hope
for
salvation
,
but
by
faith
apprehending
Gods
mercy
it
may
be
possible
,
it
may
be
considered
as
attainable
two
wayes
1.
either
by
our selves
,
2.
or
by
some
other
.
-
1.
Now
concerning
the
former
,
if
we
look
upon
our selves
,
the
effect
of
faith
is
fear
,
inasmuch
as
the
object
of
it
is
Gods
justce
,
and
so
we
can
have
little
comfort
in
our selves
,
for
this
shews
that
it
is
impossible
to
us
as
of
our selves
,
but
as
it
is
in
the
Apostle
,
every
mouth
must
be
stopped
,
and
all
the
world
must
-
2.
But
we
are
not
left
alltogether
to
despair
:
for
though
it
be
impossible
to
us
of
our selves
,
yet
if
it
be
possible
by
another
,
if
another
way
may
be
found
,
ther
's
some
hope
Faith
reasoneth
as
the
Psalmist
doth
.
Hath
God
made
all
men
for
nought
or
in
If
the
Lord
were
sparing
of
his
mercy
,
that
might
be
a
great
impediment
to
our
The
prophet
saith
,
he
will
thrust
his
face
into
the
dust
(
that
is
he
will
humble
himself
)
Porta
spei
the
gate
of
hope
there
s
no
entrance
unto
God
but
by
this
gate
,
and
no
issue
of
good
to
us
but
by
it
,
for
faith
apprehending
mercy
hopeth
,
and
the
rather
because
there
is
such
plenty
of
mercy
promised
to
them
that
hope
in
God
,
that
it
will
compasse
them
round
.
Who
so
putteth
his
trust
in
the
Lord
,
mercy
imbraceth
him
But
it
may
be
demanded
how
faith
can
beget
both
fear
and
hope
,
two
contraries
,
or
how
two
contraries
can
stand
in
one
subject
.
To
this
may
be
answered
,
first
we
should
not
question
it
,
in
respect
that
the
holy
Ghost
hath
put
them
together
so
often
.
The
Psalmist
saith
,
The
Lords
delight
is
in
them
that
fear
him
,
and
put
their
trust
in
For
distinction
sake
.
Fides
credit
promissis
,
faith
beleeveth
the
promise
,
and
spes
expectat
credita
,
hope
looketh
for
the
things
we
beleeve
.
Again
,
a
thing
may
be
believed
and
yet
not
hoped
for
;
as
no
true
Christian
,
though
he
hopes
not
for
hell
,
yet
he
believes
there
is
such
a
place
.
So
the
general
truth
of
God
,
being
the
object
of
our
faith
,
and
containing
many
threatnings
bringeth
forth
fear
,
and
the
mercy
of
God
in
his
promises
,
being
likewise
an
object
of
our
faith
,
produceth
hope
.
And
so
we
see
they
are
distinguished
ab
objecto
,
the
one
having
Gods
justice
,
and
the
other
his
goodnesse
for
its
object
.
S.
Bernard
distinguisheth
the
three
vertues
,
of
Faith
,
Hope
,
and
Charity
,
by
presenting
-
1.
Faith
saith
,
Repositasunt
bona
,
good
things
that
passe
the
conceit
of
man
are
laid
up
for
the
faithful
.
-
2.
Hope
saith
,
Mihi
illa
servantur
,
they
are
laid
up
for
me
.
-
3.
Charity
saith
,
Curro
ad
illa
,
and
I
so
run
to
them
that
I
may
attaine
them
.
And
thus
out
of
the
faith
of
the
Gospel
hope
ariseth
,
as
fear
doth
from
the
faith
of
the
Law
.
And
therefore
hope
is
called
by
the
Fathers
,
the
Isaac
of
faith
.
This
vertue
of
hope
hath
two
uses
.
The
first
is
,
that
it
is
our
Anchor
:
for
our
life
is
as
a
sea
,
and
our
faith
the
ship
.
2.
The
second
use
is
,
not
onely
to
stay
and
support
us
,
but
also
to
stay
and
retain
Christ
with
us
,
and
accordingly
the
precept
is
,
Custodispem
,
custodem
Christi
.
So
the
Apostle
counselleth
us
to
take
fast
hold
of
it
,
and
as
when
we
are
in
danger
of
drowning
,
3.
And
under
this
use
may
be
another
,
that
by
hope
thus
holding
and
keeping
Christ
here
,
we
have
a
kinde
of
possession
of
heaven
in
this
life
,
as
a
man
may
be
presens
absens
,
so
a
thing
absent
is
present
by
hope
;
and
as
it
was
said
of
fear
,
that
it
wrought
humility
,
by
removing
all
impediments
,
so
it
may
be
said
of
hope
,
that
it
fills
the
soul
by
making
things
absent
and
future
to
become
present
,
and
in
a
manner
enjoyed
here
.
And
this
is
one
thing
which
the
Philosophers
never
knew
,
that
these
which
they
called
affections
,
Hope
and
Love
;
are
become
virtutes
theologicae
to
Gods
children
,
and
the
excellentest
vertues
in
Divinity
:
the
reason
is
,
because
they
make
them
good
that
possesse
them
.
For
our
nature
not
being
able
to
be
a
rule
to
it self
,
but
directed
by
an
higher
and
more
excellent
nature
,
whatsoever
that
is
,
which
applyeth
that
rule
to
us
,
must
needs
bring
some
part
of
goodnesse
to
us
:
which
hope
partly
doth
in
respect
of
the
promises
,
and
therefore
is
a
vertue
to
us
.
This
the
Heathen
man
expresseth
by
Pandoras
Boxe
,
at
the
opening
whereof
all
flew
out
,
and
onely
Hope
remained
under
the
lidde
.
Therefore
Philo
Judaeus
calleth
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
inbred
Comforter
,
which
forsakes
us
not
when
all
other
things
have
left
us
;
dum
spiro
And
in
the
regenerate
hope
hath
the
same
use
,
as
the
Prophet
affirmeth
;
I
should
S.
Augustine
calls
it
,
is
vita
vitae
mortalis
,
the
life
of
this
mortal
life
,
and
if
we
were
without
it
:
we
Now
to
conclude
this
first
affirmative
rule
,
we
may
say
with
the
Psalmist
,
O
Lord
God
of
hosts
,
Blessed
is
the
man
that
putteth
his
trust
in
thee
:
which
blessing
in
this
life
is
,
the
certainty
that
we
shall
enter
in
with
the
Bridegroom
to
the
Now
for
the
first
rule
,
concerning
what
is
commanded
and
forbidden
.
Our
rule
1.
As
Nebuchadouozor
Daniel
4.
27.
ascribed
the
building
of
great
Babel
to
his
own
power
,
and
made
his
own
glory
the
end
of
it
;
so
on
the
contrary
(
as
we
shewed
of
humility
)
we
also
say
of
hope
,
it
makes
God
the
Author
of
all
the
good
it
looks
for
,
and
makes
his
glory
the
end
of
all
.
For
first
it
makes
us
go
out
of
our selves
and
trust
onely
in
God
,
and
wholly
rely
upon
him
,
as
the
sole
efficient
cause
of
good
,
to
us
,
we
must
wholly
depart
out
of
our selves
,
we
must
not
conceive
that
there
is
any
sufficiency
in
our selves
,
but
that
all
our
sufficiency
is
of
God
,
not
so
much
as
to
think
a
good
thought
,
therefore
much
lesse
to
have
a
will
to
do
it
;
but
that
it
is
God
that
works
the
velle
,
and
consequently
the
perficere
,
both
the
will
and
the
deed
in
us
.
Sine
me
S.
Augustine
noteth
,
it
is
not
nihil
magni
,
but
nihil
omnino
,
not
any
great
thing
,
but
nothing
at
all
,
In
the
exercise
of
hope
two
things
are
commonly
seen
.
1.
Grief
.
2.
Joy
.
Joy
because
we
hope
for
that
which
is
good
,
and
grief
because
the
good
we
hope
for
is
delayed
.
Or
rather
〈◊〉
,
1.
joy
,
and
then
grief
.
If
hope
be
true
,
it
never
suffereth
us
to
be
secure
,
but
we
shall
be
in
a
continual
war
.
The
Apostle
intimates
to
us
,
that
we
are
warriours
,
when
he
adviseth
us
to
put
on
the
helmet
of
hope
.
And
in
Now
the
onely
remedy
for
this
is
the
consideration
expressed
by
S.
Augustine
,
S.
Basil
compareth
the
Gospel
to
a
net
,
and
fear
to
the
lead
which
makes
it
sink
,
and
keeps
it
fast
,
and
hope
to
the
cork
,
which
keeps
it
alwayes
above
,
without
the
lead
of
fear
it
would
be
carried
hither
and
thither
,
and
without
the
cork
of
hope
it
would
sink
down
under
water
:
and
the
Apostle
shewes
a
joy
in
hope
,
and
therefore
wills
us
to
hold
fast
the
profession
of
our
faith
,
without
wavering
;
The
care
for
temporal
things
is
lawful
,
so
it
be
restrained
within
its
limits
,
that
is
,
within
the
lawful
means
and
wayes
which
God
alloweth
.
For
terrena
bene
curantur
,
nil
male
agendo
contra
illa
:
so
bene
contemnuntur
,
nil
male
agendo
propter
illa
;
we
are
careful
enough
for
the
things
of
this
life
,
if
we
do
not
waste
them
,
and
carelesse
enough
of
them
,
if
we
use
no
ill
means
to
get
them
.
We
come
now
to
that
which
is
forbidden
.
The
object
of
hope
is
bonum
,
and
not
every
bonum
neither
,
but
that
good
which
we
see
not
,
as
the
Apostle
speaks
,
it
must
be
futurum
.
Spes
quae
videtur
non
est
spes
,
as
it
is
in
faith
;
and
besides
,
that
it
is
futurum
,
Whereas
eternal
life
is
propounded
as
a
thing
possible
,
arduum
tamen
,
not
to
be
attained
without
difficulty
,
there
ariseth
in
our
minde
an
affection
,
called
Presumption
,
whereby
we
apprehend
it
as
possible
and
easy
,
and
so
neglect
to
labour
for
it
,
as
a
thing
of
difficulty
,
and
thus
presumption
hopeth
without
hope
.
But
to
avoid
this
we
must
know
,
that
the
Lords
delight
is
in
them
that
fear
him
,
and
hope
in
his
mercy
.
So
then
,
as
there
ought
to
be
hope
in
regard
of
the
possibility
,
so
in
respect
of
the
difficulty
we
must
not
presume
,
we
are
not
to
presume
of
our selves
,
or
of
others
.
1.
Not
of
our selves
.
For
we
are
to
know
that
of
our selves
we
can
do
nothing
,
unlesse
there
be
,
Gratia
praeveniens
,
&
subsequens
,
preventing
and
following
grace
,
which
is
divinum
auxilium
,
the
divine
aid
:
if
these
be
wanting
,
our
hope
is
meer
presumption
and
folly
.
Sine
me
nihil
potest
is
facere
,
without
me
ye
can
do
nothing
,
is
sufficient
to
correct
this
humour
:
and
S.
Bernard
saith
of
the
first
,
Quaerere
Gratiae
divinae
ascribitur
omne
quod
prospere
a
S.
Gregory
,
whatsoever
is
well
done
of
us
is
all
and
wholly
ascribed
to
Gods
grace
.
2.
We
are
not
to
presume
upon
the
help
of
others
,
our
hope
and
trust
must
not
be
put
in
man
.
Put
not
your
trust
in
Princes
(
saith
the
Psalmist
)
nor
in
any
childe
of
man
,
and
why
?
Because
there
is
no
help
in
them
.
Not
in
Abraham
or
Israel
,
for
they
3.
As
a
man
may
not
presume
of
himself
nor
others
,
so
neither
may
he
presume
upon
God
further
then
his
word
gives
warrant
.
The
word
of
God
begetteth
faith
,
and
faith
hope
,
so
that
there
can
be
no
hope
without
faith
,
nor
faith
without
a
promise
in
the
word
whereupon
to
build
.
David
went
no
further
,
Remember
the
word
unto
thy
servant
,
upon
which
thou
hast
caused
me
to
hope
.
And
therefore
The
other
extream
is
Desperation
,
which
is
opposite
and
flat
contrary
to
Presumption
,
-
1.
The
first
is
the
Epicurean
despair
.
And
it
was
the
Israelites
fault
.
He
smote
(
said
they
)
the
stony
rock
,
that
the
waters
gushed
out
,
and
the
streams
overflowed
,
S.
Gregory
giveth
us
a
note
.
Because
the
Israelites
ex
luxuria
were
not
fed
with
Quails
,
as
their
S.
Augustine
said
,
Quia
non
possum
habere
quae
spero
,
because
I
cannot
have
what
I
hope
for
,
(
at
my
own
will
)
I
will
have
those
things
which
are
contra
spem
,
that
is
,
those
things
which
I
can
have
in
this
life
,
which
being
present
cannot
be
the
object
of
hope
,
according
to
the
Epicures
rule
,
Ede
,
bibe
,
lude
,
post
mortem
nulla
voluptas
;
eat
,
drink
,
play
,
for
there
is
no
pleasure
after
death
to
be
hoped
for
.
-
2.
〈◊〉
second
is
more
to
be
pitied
,
but
no
lesse
dangerous
then
the
other
,
which
is
despair
in
Gods
mercy
.
The
Apostle
was
afraid
lest
the
incestuous
person
should
S.
Ambrose
writing
upon
that
place
,
saith
,
Mentiris
Cain
,
Cain
thou
lyest
;
for
if
it
were
possible
or
lawful
to
think
,
that
any
one
attribute
of
〈◊〉
had
larger
dimensions
then
another
,
it
must
needs
be
mercy
,
that
would
be
most
transcendent
,
because
it
is
an
attribute
which
reacheth
unto
the
heavens
,
whereas
his
righteousnesse
standeth
like
the
strong
mountains
,
and
his
judgements
The
means
to
attain
and
preserve
hope
are
these
.
First
to
consider
the
end
of
our
S.
Peter
(
quoting
2.
To
consider
the
examples
of
others
.
That
the
Patriarchs
and
Fathers
lost
not
the
fruit
of
their
hope
.
Our
Fathers
(
saith
the
Psalmist
)
hoped
in
thee
,
they
trusted
3.
A
third
is
our
own
experience
of
Gods
strengthening
us
against
former
temptations
,
and
of
our
own
former
deliverances
from
sin
and
danger
,
which
may
make
us
say
with
David
,
The
Lord
that
delivered
me
out
of
the
paw
of
the
4.
But
the
chiefe
means
is
that
,
which
is
formerly
alledged
,
the
consideration
of
Now
seeing
God
is
good
and
faithfull
,
we
may
safely
hope
in
him
.
There
is
one
thing
remarkable
and
true
in
the
blasphemous
speech
of
〈◊〉
.
Thou
trustest
in
Egypt
upon
the
staff
of
a
bruised
reed
,
on
which
if
a
man
leane
it
will
go
into
his
hand
:
〈◊〉
viva
,
a
lively
hope
;
for
the
worldlings
hope
is
Job
,
Job
6.
20.
whereas
true
hope
never
makes
ashamed
,
Rom.
5.
3
And
then
we
may
boldly
say
with
the
Prophet
,
why
art
thou
so
vexed
,
O
my
soul
,
and
why
art
thou
so
disquieted
There
are
certain
signes
whereby
we
may
know
,
whether
our
hope
be
right
,
for
there
is
fleeting
hope
,
when
a
man
thinks
he
hopes
,
but
doth
not
,
as
a
man
may
think
he
beleeves
,
but
doth
not
.
1.
The
first
is
the
signe
which
appeared
in
Ezechias
;
in
his
sicknes
saith
he
,
I
beseech
2.
The
second
is
Saint
Johns
.
Every
man
that
hath
this
hope
in
him
purifieth
himself
,
Conscientia
bona
custos
spei
if
it
be
kept
clean
our
hope
is
true
and
right
.
3.
The
third
is
Davids
.
Hope
in
the
Lord
,
and
be
doing
good
,
it
must
be
4.
The
last
is
Saint
Pauls
,
who
makes
good
hope
to
hold
〈◊〉
in
tribulation
.
It
The
last
of
our
rules
is
,
that
we
should
not
onely
have
this
hope
in
our selves
,
And
thus
much
for
hope
.
CHAP.
II.
The
sixth
duty
is
prayer
.
The
end
of
prayer
,
Gods
glory
.
The
necessity
of
it
.
The
power
of
prayer
.
The
parts
of
prayer
.
1.
Deprecation
.
2.
Petition
.
why
God
denies
somethings
we
ask
.
3.
Intercession
.
4.
Thanksgiving
,
which
consists
of
1.
〈◊〉
.
2
Complacency
.
3.
promulgation
.
4
Provocation
of
others
.
The
excellency
of
praising
God
.
The
properties
of
true
prayer
.
The
helps
to
prayer
.
Signes
of
faithfull
prayer
.
Of
causing
others
to
pray
.
Now
concerning
prayer
.
VNto
every
affection
there
is
an
operation
suteable
;
and
so
every
grace
hath
its
proper
〈◊〉
and
operations
:
besides
which
one
grace
usually
depends
so
upon
another
,
that
one
may
be
called
the
fruit
and
effect
of
another
Thus
the
fruit
of
faith
is
hope
,
and
the
fruit
of
hope
is
prayer
,
Speioperatio
,
oratio
,
hope
works
by
prayer
.
And
so
the
property
of
hope
is
to
〈◊〉
us
up
to
prayer
,
and
the
property
of
prayer
is
to
be
interpres
spei
,
that
is
,
to
expresse
the
desires
of
our
hope
.
In
which
respect
,
as
the
Articles
of
our
faith
are
summa
credendorum
,
the
summe
of
things
to
be
beleeved
,
and
the
Law
summa
agendorum
,
the
sum
of
things
to
be
done
,
so
the
Lords
prayer
is
summa
sperandorum
,
the
summe
of
things
to
be
hoped
.
For
the
soul
of
man
by
considering
and
beleeving
the
judgements
of
God
,
being
brought
down
,
dejected
,
and
humbled
to
the
dust
,
and
as
it
were
struck
dead
,
hath
some
life
put
into
it
again
,
by
conceiving
hope
in
his
mercy
:
for
which
we
must
repair
to
God
by
prayer
,
and
nothing
better
beseemeth
a
suitor
for
it
then
prayer
and
supplication
.
Precibus
non
〈◊〉
ad
Deum
,
The
way
to
God
is
by
prayer
not
paces
.
Therefore
that
hope
may
be
partaker
of
its
object
mercy
,
we
are
to
know
,
that
mercy
is
onely
to
be
expected
and
obtained
from
God
by
prayer
.
And
therefore
Saint
Augustine
saith
,
ut
descendat
miseratio
,
ascendat
oratio
,
let
prayer
ascend
that
mercy
may
descend
;
and
so
there
shall
be
a
blessed
entercourse
between
his
mercy
and
our
prayer
.
while
we
speak
of
prayer
(
lest
we
mistake
)
we
are
to
conceive
,
that
prayer
consists
not
onely
in
that
which
we
outwardly
make
in
the
congregation
,
which
the
Prophet
calls
vitulum
〈◊〉
,
the
calves
or
sacrifice
of
our
lips
,
but
inwardly
also
,
in
lifting
up
the
heart
,
as
the
Apostle
speaks
,
Orabo
〈◊〉
,
orabo
mente
,
I
will
pray
1.
Now
the
main
end
and
scope
of
prayer
is
Gods
honour
and
glory
.
It
pleaseth
de
prosundis
,
out
of
the
depth
of
misery
,
Psal.
130.
1.
though
the
person
be
an
heathen
,
yet
his
prayer
inregard
of
the
act
it self
is
in
some
degree
acceptable
to
God
.
And
this
he
accounts
as
an
addition
to
his
glory
,
when
we
ackowledge
,
that
what
we
have
,
we
have
not
●rom
ourselves
,
but
from
him
.
Besides
,
he
takes
it
as
a
further
honour
to
him
,
as
an
homage
we
render
him
,
when
we
thank
and
glorifie
him
,
either
for
benefits
,
or
deliverances
,
and
to
encourage
us
to
this
duty
,
he
addes
a
promise
.
Call
upon
me
(
saith
he
)
in
the
day
of
trouble
,
and
I
will
deliver
thee
(
but
upon
what
condition
?
)
-
1.
They
that
wander
in
the
wildernesse
and
are
harborlesse
and
in
distresse
and
want
,
and
are
relieved
.
-
2.
They
that
are
at
the
point
of
death
,
and
are
restored
to
life
and
health
.
-
3.
They
that
are
in
prison
and
are
delivered
.
-
4.
They
that
are
delivered
from
shipwrack
.
-
5.
They
that
are
preserved
from
the
hands
of
their
enemies
.
These
several
sorts
of
men
,
as
he
there
speaketh
,
when
they
cry
unto
the
Lord
,
he
delivereth
them
out
of
their
distresse
;
and
therefore
he
often
reiterates
this
and
saith
,
Oh
that
men
would
therefore
praise
the
Lord
for
his
goodnes
,
and
declare
the
wonders
that
he
doth
for
the
children
of
men
.
And
this
deliverance
by
prayer
hath
three
effects
,
whereby
God
is
glorified
.
-
1.
When
an
humble
minded
man
upon
his
prayer
finds
this
deliverance
,
he
is
-
2.
By
this
sinners
(
seeing
Gods
goodnesse
in
hearing
the
prayers
of
his
servants
)
shall
be
converted
.
-
3
The
mouth
of
all
wickednes
shall
be
stopped
.
By
all
these
wayes
prayer
brings
glory
to
God
.
If
then
prayer
bring
such
glory
to
God
,
and
that
without
it
God
is
like
to
be
defrauded
of
a
great
part
of
his
honour
,
2.
It
concerns
us
necessarily
to
practise
it
:
and
that
not
onely
in
respect
of
God
,
but
of
our selves
too
.
Our
Saviour
sheweth
this
by
the
parable
of
the
widdow
,
and
the
unjust
judge
where
her
importunity
prevailing
with
a
wicked
judge
,
shewes
a
In
the
use
whereof
,
that
comes
to
minde
,
which
Chrysostom
observes
in
his
first
book
de
orando
Deum
,
out
of
Dan.
6.
10.
where
bodily
death
being
set
before
Daniel
,
if
he
prayed
during
thirty
dayes
,
on
the
other
side
,
tanquam
si
,
as
if
the
forbearance
for
that
time
would
be
the
death
of
his
soul
,
he
chose
rather
to
hazard
his
life
,
then
to
neglect
his
daily
custome
.
In
the
Law
besides
the
observation
of
the
Sabbath
there
was
a
morning
and
an
evening
sacrifice
.
Which
was
a
type
,
and
is
explained
by
the
Psalmist
to
be
prayer
,
Clavem
diei
,
et
seram
noctis
,
the
key
to
open
the
day
and
the
bar
to
shut
in
the
night
.
Saint
Chrysostom
calls
it
signaculum
diei
,
the
seal
of
the
day
,
out
of
the
Apostle
,
who
saith
,
that
the
creatures
are
good
being
sanctified
by
prayer
;
else
not
,
and
so
it
is
a
seal
to
confirme
a
blessing
of
the
Creatures
And
this
is
no
new
thing
,
but
a
custome
as
ancient
as
Abraham
,
as
the
Jews
record
,
who
continue
it
still
:
the
chief
of
the
family
first
takes
bread
,
and
blesses
it
by
prayer
,
and
then
breaks
it
,
and
the
last
thing
is
to
take
the
cup
,
and
then
to
give
a
second
blessing
;
this
being
so
holy
a
practise
,
the
whole
Church
of
the
Jews
to
our
Saviours
time
observed
it
as
a
thing
most
necessary
:
from
which
custome
Christ
translated
the
use
of
it
to
his
own
supper
.
The
Apostle
fits
all
the
rest
of
the
spirituall
Armaturam
〈◊〉
the
armour
of
all
other
most
necessary
;
as
if
all
the
other
were
of
no
more
strength
,
then
if
we
were
naked
,
if
we
put
not
on
this
.
And
they
stile
it
also
flagellum
demonum
,
the
Devils
scourg
,
Athanasius
is
confident
that
the
bare
,
but
faithful
recital
of
this
ejaculation
,
Exurgat
〈◊〉
,
Let
God
arise
,
and
let
his
enemies
be
scattered
,
will
make
-
1.
In
the
ayre
.
By
it
Elias
the
Prophet
shut
up
the
middle
region
,
that
no
rain
-
2.
If
we
desire
to
see
the
like
in
other
elements
,
we
may
in
Fire
,
by
-
3.
In
the
Earth
At
the
prayer
of
Moses
the
earth
opened
and
swallowed
up
Corah
,
Dathan
,
and
Abiram
,
with
their
company
.
-
4.
In
the
water
.
At
the
prayer
of
Moses
the
red
sea
divided
it self
,
and
the
waters
-
5.
And
this
efficacie
it
hath
wrought
not
onely
in
the
elements
,
but
-
6.
In
putting
to
flight
earthly
powers
also
.
At
the
prayer
of
Moses
,
when
he
lift
up
his
hands
Israel
prevailed
.
David
stayed
the
plague
.
By
it
Hannah
of
a
barren
-
7.
It
hath
power
over
death
.
Ezechias
having
received
a
message
of
death
,
by
prayer
-
8.
Over
hell
and
the
devill
.
Our
Saviour
tells
his
Apostles
,
that
by
prayer
and
-
9.
And
lastly
,
which
is
the
most
remarkable
,
it
overcometh
God
himself
.
we
read
that
Moses
used
no
other
means
but
onely
Prayer
,
yet
God
saith
,
Let
me
alone
Quis
tenet
te
Domine
,
saith
one
,
Lord
,
who
holds
thee
,
that
thou
sayest
let
me
alone
?
Moses
his
prayer
did
in
a
manner
binde
the
hands
of
God
.
There
is
an
almighty
power
in
prayer
,
because
it
overcomes
him
that
is
almighty
.
But
it
may
be
objected
,
that
how
dare
miserable
men
,
dust
and
ashes
,
presume
to
speak
to
God
,
being
so
excellent
and
omnipotent
;
and
as
Jacob
confessed
now
,
being
This
is
answered
thus
by
one
,
non
presumptione
tua
,
sed
promissione
et
permissione
sua
,
God
not
onely
permitteth
it
,
but
addeth
a
promise
to
them
that
use
it
,
and
commands
us
to
call
upon
him
.
In
the
Psalm
before
alledged
,
call
upon
me
in
the
time
of
trouble
,
and
I
will
hear
thee
.
And
Saint
Peter
and
Saint
Paul
both
confirm
And
as
God
is
ready
to
promise
,
so
is
he
also
to
perform
;
yea
so
ready
is
he
on
si
ascendat
〈◊〉
,
descendet
gratia
,
if
prayer
ascend
,
grace
descends
.
And
because
that
we
cannot
have
accesse
by
our selves
,
by
reason
of
our
sins
,
therefore
order
is
taken
,
that
we
may
have
accesse
per
alium
,
by
another
,
This
duty
of
Invocation
here
commanded
contains
in
it
two
things
.
-
1.
A
lifting
up
of
our
soul
,
a
fixing
of
the
minde
upon
God
,
as
the
Authour
and
-
2.
A
pouring
out
of
our
soul
,
a
full
declaration
of
our
desires
,
and
meditations
,
or
Invocation
or
prayer
is
divided
into
|
1.
Petition
,
and
that
|
either
for
ourselves
,
which
also
is
subdivided
into
|
Deprecation
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
removal
of
some
evil
.
|
|
Precation
,
for
the
obtaining
of
some
good
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
|
|
or
for
others
which
we
call
Intercession
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
|
|
2.
Thanksgiving
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
|
1.
The
first
part
of
Petition
is
Deprecation
,
that
evil
felt
or
feared
may
be
removed
;
and
this
is
most
properly
and
usually
the
matter
of
our
prayer
.
Is
any
man
afflicted
S.
James
)
let
him
pray
;
and
though
hope
apprehends
nothing
but
good
,
yet
the
removal
of
evil
hath
rationem
boni
,
and
so
may
be
the
object
of
hope
,
and
the
subject
of
prayer
.
And
this
consists
in
three
points
.
-
1.
Vt
malum
avertatur
,
that
evil
may
be
turned
away
before
it
come
,
I
beseech
-
2.
Vt
malum
anferatur
,
that
evil
may
be
taken
away
after
it
hath
seized
upon
us
.
-
3.
Vt
malum
minuatur
,
that
evil
may
be
〈◊〉
.
Let
thine
anger
cease
from
us
But
as
a
necessary
preparative
to
this
,
the
Saints
have
ever
used
Confession
and
acknowledgment
of
sins
.
The
Prophet
in
sundry
Psalms
runneth
first
over
all
his
sins
,
sins
of
omission
and
commission
,
of
thought
,
word
,
and
deed
,
against
God
,
his
brethren
or
himself
,
by
instigation
of
others
,
or
of
his
own
accord
.
For
Prov.
28.
13.
He
that
covereth
his
sins
shal
not
prosper
;
that
's
a
dangerous
saying
:
and
in
Psal.
32.
3
,
4.
〈◊〉
dangerous
example
;
till
he
had
〈◊〉
his
sins
,
his
bones
consumed
,
and
his
moysture
was
turned
into
the
drought
of
summer
.
So
likewise
did
Daniel
make
confession
before
he
comes
to
petition
.
1.
The
chief
thing
to
be
prayed
against
,
maxime
deprecandum
,
is
to
be
kept
from
falling
into
sin
by
temptation
.
That
we
may
not
be
winnowed
by
Sathan
.
Not
to
wish
2.
We
are
to
deprecate
temporal
dangers
,
as
Jehosbaphat
did
.
We
know
not
what
to
do
,
hoc
solum
restat
,
ut
ad
te
oculos
dirigamus
Domine
,
Our
eyes
are
upon
thee
,
O
And
thus
far
and
no
farther
went
our
Saviour
when
he
used
deprecation
,
Father
if
it
be
possible
,
let
this
cup
passe
from
me
:
neverthelesse
not
my
will
,
but
The
second
branch
of
Invocation
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Precation
,
which
is
the
desiring
of
Concerning
this
part
of
prayer
,
petition
of
the
good
we
want
,
It
is
true
,
our
desires
are
not
alwayes
granted
;
for
as
Christ
answered
the
sons
of
Zebedee
,
ye
ask
Therefore
the
rule
we
must
follow
,
and
whereon
we
must
ground
our
prayer
is
that
promise
,
Quicquid
secundum
〈◊〉
〈◊〉
〈◊〉
,
whatsoever
we
ask
according
unum
〈◊〉
,
which
the
〈◊〉
so
earnestly
begged
,
unum
petii
a
Jehovah
,
One
thing
have
I
desired
of
the
Lord
.
He
desired
Now
with
these
,
or
after
these
,
we
may
pray
for
temporal
things
,
that
is
,
we
may
pray
,
first
,
for
a
competency
,
not
for
superfluity
.
The
〈◊〉
Jacob
S.
Augustine
faith
,
non
indecenter
petit
,
quia
hoc
petit
,
&
non
amplius
,
it
is
no
unbeseeming
prayer
,
because
he
asks
onely
so
much
,
and
no
more
.
2.
We
must
desire
them
with
condition
,
if
God
see
it
expedient
,
submitting
to
his
will
;
as
Christ
,
If
it
be
possible
,
and
if
it
be
thy
will
:
so
did
David
praying
for
restitution
to
his
kingdom
.
Now
that
which
was
mentioned
before
,
concerning
omnis
&
omnia
,
falls
in
best
to
be
expounded
here
.
It
seems
strange
that
every
one
that
asks
shall
have
,
and
that
whatsoever
he
asks
he
shall
have
,
seeing
it
is
certain
that
many
ask
and
have
not
.
1.
We
must
remember
that
of
S.
Augustine
,
that
our
duty
is
to
pray
however
;
for
as
he
saith
,
Jubet
ut
petas
,
&
si
non
petis
displicet
,
&
non
negabit
quod
petis
,
&
si
non
petes
?
doth
God
command
thee
to
pray
,
and
is
he
displeased
if
thou
prayest
not
,
and
will
he
not
deny
thee
what
thou
prayest
for
,
and
yet
dost
thou
not
pray
?
2.
We
must
know
that
the
cause
why
we
receive
not
,
is
not
in
his
promise
,
but
in
S.
James
.
For
it
is
not
a
demonstrative
signe
of
Gods
favour
to
us
,
to
have
all
we
desire
granted
;
for
we
see
3.
And
as
this
is
not
an
absolute
signe
of
favour
,
so
Gods
denying
of
our
requests
,
is
not
alwayes
a
signe
of
his
displeasure
.
This
we
may
see
in
S.
Paul
,
who
obtained
not
S.
Isidore
and
S.
Aug.
give
;
Saepc
multos
Deus
non
exaudit
ad
voluntatem
,
ut
exaudiat
ad
salutem
,
God
oft-times
S.
Aug
,
God
denies
not
,
but
only
defers
to
grant
,
that
we
might
by
his
deferring
them
,
ask
and
esteem
of
them
more
highly
.
Desideria
delatione
crescunt
,
&
cito
data
vilescunt
,
desire
encreaseth
by
delay
,
and
things
soon
given
are
of
light
esteem
:
and
therefore
he
adds
,
Servat
tibi
Deus
quod
non
vult
cito
dare
,
ut
&
tu
discas
magna
magis
desiderare
,
God
keeps
for
thee
,
that
he
will
not
give
thee
quickly
,
that
thou
mayest
learn
with
more
affection
to
desire
great
things
.
3.
A
third
reason
is
,
that
we
might
the
more
earnestly
ask
for
them
;
which
our
Saviour
intimates
in
two
parables
to
us
;
one
of
the
unjust
judge
,
and
the
importunate
widow
:
and
the
other
of
S.
Paul
,
My
grace
shall
be
sufficient
for
thee
.
5.
Some
things
we
pray
for
may
be
hurtful
to
us
,
(
as
knives
for
children
)
so
as
that
non
accipiendo
accepimus
,
S.
Aug.
The
third
part
of
Invocation
is
Interpellation
or
Intercession
,
which
is
prayer
either
for
the
prosperity
or
against
the
crosses
of
others
.
The
Fathers
seldome
quote
the
Fathers
:
but
in
this
S.
Aug.
cites
S.
Ambrose
.
Frater
mi
,
si
pro
te
rogas
tantum
,
pro
te
unus
S.
Gregory
saith
,
Quisquis
pro
aliis
intercedere
nititur
,
sibi
potius
ex
charitate
suffragat
,
&
pro
semet
ipso
tanto
citius
audiri
meretur
,
quanto
magis
devote
pro
aliis
intercedit
,
whosoever
prayes
for
others
,
doth
the
rather
pray
for
himself
,
and
by
so
much
the
sooner
deserves
to
be
heard
for
himself
,
by
how
much
the
more
devoutly
he
intercedes
for
others
.
S.
Chrysostome
hath
an
excellent
speech
to
this
purpose
.
Pro
se
orare
necessitas
cogit
,
pro
aliis
charitas
fraternitatis
This
part
of
invocation
hath
divers
branches
.
As
we
are
to
pray
for
all
men
.
1.
For
Gregory
Hum.
27.
in
Evang.
upon
that
place
in
Jeremiah
15.
1.
where
God
saith
,
though
Moses
and
Samuel
stood
before
me
,
yet
my
heart
could
not
be
towards
this
people
,
&c.
asks
the
question
,
why
Moses
and
Samuel
are
especially
named
;
and
gives
this
reason
,
Because
the
prayers
of
such
are
most
powerful
with
God
,
who
having
received
an
injury
,
can
presently
pray
for
those
that
wronged
them
.
Now
such
are
Moses
and
Samuel
.
For
Moses
when
the
people
were
ready
to
stone
him
,
presently
The
fourth
branch
of
Invocation
is
Thanksgiving
.
Invocation
is
for
that
we
want
and
desire
.
Thanksgiving
is
for
that
we
have
received
.
So
that
whether
we
be
answered
before
we
call
,
as
the
Prophet
speaks
,
when
God
gives
before
we
ask
;
That
which
the
Heathen
said
is
true
,
Gratus
animus
est
meta
benignitatis
,
gratitude
is
the
end
of
bounty
.
And
it
is
the
condition
of
our
obligation
to
God
,
and
of
Gods
The
Hebrews
make
Thanksgiving
to
consist
of
four
parts
,
according
to
the
four
words
used
by
thankful
persons
in
Scripture
.
-
1.
Confession
or
acknowledgement
,
Confitebor
,
I
will
confesse
,
that
we
have
nothing
qui
non
〈◊〉
quod
habet
ingratus
est
,
that
confesseth
not
what
he
hath
is
unthankful
.
And
therefore
we
must
acknowledge
them
,
as
data
not
innata
,
as
of
Gods
gift
,
not
of
our
own
acquiring
.
-
2.
The
second
is
contentment
and
complacency
in
Gods
gifts
by
a
gratefull
acceptation
of
what
it
pleaseth
God
to
bestow
upon
us
,
complacui
,
I
am
well
pleased
.
King
David
may
be
a
pattern
to
us
in
this
point
.
The
Lot
is
fallen
to
me
in
a
fair
ground
,
yea
-
3.
The
next
is
Promulgation
or
publishing
to
others
the
benefits
we
receive
Anuntiabo
,
I
will
declare
.
I
will
tell
you
(
saith
the
Psalmist
)
what
God
hath
done
to
my
soul
;
and
in
another
place
he
saith
,
he
will
not
onely
tell
it
in
private
,
but
publickly
in
the
congregation
,
and
in
magna
congregatione
,
in
the
great
congregation
:
and
(
that
being
not
enough
)
to
all
the
people
and
among
all
nations
.
And
yet
higher
,
to
his
seed
and
posterity
,
and
beyond
that
,
to
all
generations
to
come
.
Which
he
hath
done
,
we
see
it
.
For
as
Saint
Chrysostom
saith
well
,
Optima
beneficiorum
custos
est
ipsa
-
4.
The
fourth
and
last
is
Incitatio
,
a
stirring
up
or
provocation
of
others
to
do
the
Now
as
there
is
Deprecation
,
or
intercession
,
for
others
so
this
duty
of
thanksgiving
is
to
be
performed
not
onely
for
our selves
,
but
also
for
others
;
in
which
the
first
example
we
have
in
Scripture
is
Abrahams
servant
,
after
he
had
found
a
wife
for
his
masters
son
,
Gen.
2.
27.
So
did
Daniel
for
the
secret
revealed
,
Dan.
2.
20.
Moses
composed
a
song
for
the
deliverance
out
of
Egypt
,
Exod
15.
1
Deborab
and
Barak
for
the
victory
over
Sisera
,
Judg.
5.
and
so
Saint
Paul
usually
begins
his
Epistles
with
thanksgiving
for
others
,
as
Rom.
1.
8.
1
Cor.
1.
4.
and
2
Cor.
1.
Ephes.
1.
3.
To
stir
us
up
to
this
duty
of
praise
,
King
David
hath
the
commendation
above
all
other
of
the
Patriarches
for
his
exact
performance
of
it
,
in
all
the
parts
above
And
as
it
was
the
cause
why
God
created
man
,
so
was
it
also
of
all
the
creatures
;
But
for
the
Church
there
it
is
the
most
natural
duty
that
can
be
performed
;
In
thy
Temple
every
man
speaketh
of
thy
praise
:
what
is
preaching
:
predicare
,
but
to
a
gloria
,
Glory
be
to
God
on
high
&c.
and
for
prayer
,
we
pray
,
that
we
may
have
matter
of
praise
,
yea
praise
for
benefits
received
must
be
joyned
and
goe
along
with
our
prayers
,
els
they
are
not
acceptable
,
so
that
we
in
all
our
church
exercises
tend
to
this
.
The
Psalmist
saith
of
unity
,
that
it
is
good
and
pleasant
.
The
Fathers
observe
Besides
this
,
le
ts
consider
,
that
this
is
a
profitable
and
an
excellent
service
,
profit
is
a
great
mover
,
and
all
excellency
without
this
is
contemned
.
Here
is
excellency
beatius
est
dare
quam
accipere
,
It
is
more
blessed
to
give
then
to
receive
.
Now
here
we
give
some
thing
to
God
,
and
there
is
nothing
els
we
can
give
or
return
to
him
for
his
benefits
,
quid
retribuam
,
saith
David
,
I
will
take
the
cup
of
salvation
&c.
that
is
,
offer
the
sacrifice
of
praise
.
that
's
all
I
can
return
.
God
esteems
it
an
addition
to
his
honour
,
and
therefore
it
is
called
magnifying
,
glorifying
and
sanctifying
of
his
name
,
as
if
we
made
him
hereby
more
great
and
glorious
and
holy
then
he
is
.
And
as
the
duty
is
thus
excellent
,
so
it
is
profitable
;
for
we
never
give
praise
and
thanks
,
but
we
receive
some
thing
:
Deus
vult
nos
gratos
esse
ut
capaces
simus
majorum
benificiorum
,
by
gratitude
for
benefits
received
,
we
are
fitted
for
greater
benefits
.
Ten
lepers
were
cleansed
,
and
onely
one
returns
back
to
give
thanks
,
who
hereby
became
capable
of
a
greater
mercy
;
Christ
tells
him
,
his
faith
had
saved
him
.
Our
gratitude
is
never
done
gratis
,
but
gets
a
reward
;
as
there
is
first
ascensus
orationis
,
the
ascent
of
prayer
,
and
then
descensus
gratiae
,
a
descending
of
grace
.
So
as
Bernard
saith
,
when
there
is
recursus
gratiarum
,
a
sending
back
of
thanks
,
then
there
is
a
new
decursus
gratiae
,
a
descending
of
benefits
,
and
si
〈◊〉
recursus
gratiarum
,
cessat
decursus
gratiae
,
if
thanks
be
not
returned
,
there
will
be
noe
more
return
of
grace
and
other
benefits
:
that
grace
we
have
received
,
if
it
stand
still
,
and
be
not
in
recursu
,
in
perpetual
succession
by
returns
,
then
like
water
(
to
which
its
oft
compared
)
it
stands
still
,
and
putrifies
:
and
rots
all
the
gifts
and
graces
bestowed
formerly
.
The
same
Father
on
Act.
7.
makes
a
question
,
why
those
excellent
and
rare
examples
of
grace
and
vertue
,
which
were
so
common
in
the
primitive
times
,
are
not
now
seen
;
we
have
the
same
beginnings
they
had
,
and
we
admire
those
that
continue
,
as
thy
begun
in
grace
,
but
they
not
onely
continued
,
but
increased
,
and
went
forward
,
and
had
their
gifts
increased
,
which
is
,
as
he
saith
,
because
Gods
hand
is
not
shortned
,
or
his
good
will
altered
,
but
our
thanksgivings
are
scant
and
thinn
sowen
,
and
therefore
our
harvest
must
be
scanty
and
thinn
too
,
and
therefore
he
saith
vae
〈◊〉
nostrae
propter
ingratitudinem
,
wo
to
our
age
for
unthankfulnesse
;
this
is
the
reason
why
there
is
not
the
same
progresse
of
grace
in
us
as
was
in
them
.
For
as
Prosper
saith
,
Gratiae
nullum
certius
est
signum
quam
gratiae
,
there
is
no
surer
signe
of
grace
then
thanksgiving
.
Nay
we
see
that
we
are
tied
to
it
,
though
we
should
be
prohibited
from
it
.
it
must
needs
be
an
excellent
duty
which
must
not
be
omitted
,
though
forbidden
by
God
.
Our
Saviour
when
he
had
healed
the
leper
,
inhibited
him
from
telling
any
body
what
he
had
done
unto
him
:
yet
we
see
he
〈◊〉
it
,
and
it
is
recorded
to
us
for
his
great
Now
there
are
five
rules
to
direct
us
that
our
invocation
may
be
rightly
grounded
.
-
1.
It
must
be
〈◊〉
,
it
must
have
life
in
it
.
Saint
Bernard
saith
,
upon
that
intentio
non
est
obtundendae
si
〈◊〉
non
〈◊〉
,
our
intention
is
not
to
be
blunted
if
it
cannot
hold
out
;
and
si
perduraverit
non
cito
〈◊〉
,
if
it
can
hold
out
,
it
is
not
to
be
broken
of
:
for
indeed
we
have
need
of
all
helps
to
our
devotion
,
which
is
easily
interrupted
.
Cupio
〈◊〉
fieri
(
saith
he
)
sed
non
〈◊〉
cogitationes
vanae
,
I
desire
to
be
saved
,
but
my
extravagant
thoughts
hinder
me
Domine
vim
〈◊〉
a
cogitationibus
meis
responde
pro
me
,
Lord
I
suffer
violence
,
answer
thou
for
me
.
The
119.
Psalm
is
full
of
these
ejaculations
,
and
every
one
of
them
is
a
prayer
.
The
Lord
will
not
take
notice
of
those
ascending
thoughts
,
but
of
our
prayers
,
if
they
displease
us
,
and
if
in
our
drawing
neer
to
God
we
cannot
drive
away
those
fouls
from
our
sacrifices
,
yet
if
we
have
a
care
to
prepare
our
hearts
,
short
ejaculations
will
be
effectual
though
we
be
not
cleansed
according
to
the
purification
of
the
sanctuary
,
as
Hezekiah
speaks
2
Chron.
30.
18.
19.
-
2.
Our
prayers
must
be
constantes
.
For
he
that
wavereth
in
his
prayers
(
saith
-
3.
They
must
be
〈◊〉
.
They
must
be
made
in
the
spirit
of
humility
,
els
are
they
no
prayers
;
the
Hebrews
call
such
prayers
and
no
prayers
.
We
see
the
humble
supplication
of
the
Publican
was
accepted
,
when
the
vaunting
prayer
of
the
Pharisee
was
rejected
.
God
turns
himself
to
the
prayer
of
the
poor
destitute
.
Quando
fidelis
et
humilis
〈◊〉
〈◊〉
〈◊〉
,
whensoever
our
prayers
are
faithful
,
humble
,
and
fervent
,
we
may
be
assured
they
will
pierce
the
heavens
,
〈◊〉
will
not
return
empty
.
-
4.
Our
prayer
must
not
be
absurd
,
oratio
sine
ratione
,
prayer
without
reason
.
As
accedere
Deum
pro
pace
sine
pace
:
pro
remissione
peccatorum
cum
retentione
,
as
Tertullian
saith
,
to
come
to
God
for
peace
without
peace
,
to
pray
for
forgivennsse
,
and
be
far
from
forgiving
ourselves
.
Our
Saviour
sets
us
a
rule
to
pray
,
forgive
us
,
as
we
forgive
others
;
how
can
we
say
to
God
forgive
me
,
and
to
our
brother
pay
me
?
who
so
stoppeth
his
ears
at
the
cry
of
the
poor
,
he
shall
also
cry
himself
,
and
shall
not
be
-
5.
It
must
not
be
the
Bethulians
prayer
.
Help
must
come
within
five
dayes
,
or
els
farewell
prayer
.
This
is
contrary
to
our
Saviours
rule
,
who
taught
men
to
multo
sed
diuturno
offectu
,
not
in
many
words
but
with
long
affection
,
as
Saint
Augustine
.
non
continua
interpellatione
,
sed
interpolatione
,
our
prayer
must
be
renewed
often
.
for
in
this
frequency
and
continuance
in
prayer
there
are
two
extreames
to
be
avoided
.
-
1.
First
that
which
Saint
Augustine
tells
us
was
in
the
Euchites
,
as
before
,
who
never
-
2.
The
other
is
that
which
Isidore
mentioneth
of
some
,
that
hold
,
that
men
There
may
be
a
defect
also
in
the
manner
of
praying
,
when
it
is
not
qualified
so
as
we
have
above
specified
.
Also
our
thanks
may
be
in
this
two
wayes
defective
-
1.
when
a
man
hath
benefits
and
slighteth
them
;
now
our
soule
is
dried
away
,
we
can
see
nothing
but
this
Manna
.
It
was
the
Jewes
fault
to
murmur
unthankfully
.
-
2.
Or
our
thanks
may
be
formall
cold
,
and
carelesse
,
vsu
magis
quam
sensu
,
of
course
,
and
not
from
a
true
sense
and
feeling
:
such
sacrifice
to
their
own
net
.
Hab.
1.
16.
Naaman
received
a
benefit
,
and
he
would
be
thankfull
,
for
when
one
talent
was
asked
he
would
give
two
.
Now
because
prayer
is
the
means
to
obtain
all
other
graces
,
it
cannot
properly
be
said
to
have
means
to
obtain
it
.
Yet
are
there
diverse
helps
to
it
.
-
1.
There
is
no
greater
help
or
spur
to
prayer
,
then
the
consideration
of
our
own
wants
,
and
imperfections
.
by
taking
a
view
of
our
soules
,
and
frequent
examining
our
own
hearts
,
whereby
we
come
to
see
the
evils
we
are
most
inclinable
to
,
and
the
good
things
wee
want
.
This
knowledge
and
sense
of
his
own
wants
made
David
thirst
after
God
,
and
powre
out
his
soule
before
him
,
Psalm
42.
1.
2.
4.
5.
-
2.
Another
help
is
the
remembrance
of
Gods
benefits
to
us
.
King
David
was
so
well
versed
in
this
duty
that
there
is
not
a
benefit
he
received
,
or
that
we
may
,
but
that
there
is
a
Psalm
for
it
psal.
40.
3.
He
had
still
canticum
novum
for
beneficium
novum
,
when
he
wants
any
singular
benefit
,
then
he
reckons
up
the
lesser
,
which
Saint
Augustine
calls
,
colligere
fragmenta
,
the
gathering
up
the
fragments
,
and
these
he
made
great
account
of
,
and
as
the
woman
of
Canaan
was
thankful
for
the
crums
,
Mat.
15.
27.
so
was
he
for
the
least
mercies
:
when
he
had
no
new
benefits
then
he
takes
up
old
benefits
and
makes
of
them
a
new
song
,
as
Psal.
38.
and
70
and
rather
then
faithe
remembers
to
God
and
gives
thanks
for
his
wonderfull
forming
in
his
mothers
womb
Psal.
139.
and
sometimes
enlargeth
himself
to
those
benefits
that
are
common
to
all
the
world
,
as
psal.
8.
19.
104.
yea
to
the
very
wild
asses
quenching
their
thirst
in
the
wildernes
-
3.
Another
is
fasting
and
alms
,
which
the
Fathers
call
the
wings
of
prayer
.
S.
Augustine
saith
,
Jejunium
orationis
robur
,
oratio
vis
jejunii
,
fasting
is
the
strength
-
4.
If
our
own
prayers
be
weak
,
then
are
we
to
desire
the
prayers
of
the
Church
,
according
to
S.
James's
direction
.
Si
oratio
tua
fulmen
sit
(
saith
one
)
ascendat
ad
coelum
esto
gutta
in
nube
grandinis
,
if
thy
prayer
be
fervent
,
or
as
a
thunderbolt
,
it
may
ascend
to
heaven
by
it self
,
but
if
it
be
as
a
drop
in
a
cloud
,
it
will
need
the
help
of
others
.
-
5.
If
none
of
all
these
help
,
yet
there
is
oratio
fidei
,
as
well
as
oratio
sensus
,
though
I
cannot
have
the
prayer
of
feeling
,
yet
I
may
have
the
prayer
of
hope
.
For
spiritual
duties
are
likened
to
seed
,
of
which
harvest
comes
not
presently
,
but
lie
in
the
〈◊〉
of
the
earth
till
the
time
that
the
Lord
fructifie
.
The
signes
of
praying
aright
,
or
that
our
prayers
are
rightly
qualified
,
and
like
to
prevail
,
are
diverse
.
-
1.
Earnestnesse
of
the
soul
,
when
that
sends
out
sighes
and
groans
unutterable
,
-
2.
The
second
signe
is
,
if
a
man
have
a
taste
of
Gods
mercy
in
the
remission
of
his
sins
.
The
Prophet
David
being
before
cast
down
,
presently
saith
,
Verily
God
hath
S.
Augustine
asketh
how
David
knew
this
,
and
answereth
himself
,
habuit
gustum
aliquem
divinorum
,
he
had
some
taste
that
God
had
forgiven
him
his
sins
.
-
3.
The
third
is
,
when
a
man
continueth
in
a
patient
waiting
of
Gods
leisure
,
as
King
David
did
.
〈◊〉
till
God
came
to
him
he
would
walk
in
a
perfect
heart
,
and
take
no
wicked
thing
in
hand
,
O
when
wilt
thou
come
unto
me
,
saith
he
,
I
will
walk
-
1.
The
signes
of
true
thankfulnesse
likewise
are
diverse
.
The
first
is
,
when
a
man
feeleth
himself
filled
with
marrow
and
fatnesse
,
as
rapt
with
consideration
of
Gods
-
2.
When
a
man
is
jealous
of
his
own
ingratitude
,
that
after
his
cleansing
he
wallow
no
more
in
sin
,
and
lest
he
make
himself
uncapable
of
Gods
hearing
his
prayer
for
any
more
mercies
.
-
3.
When
beneficia
become
veneficia
,
when
his
benefits
charm
us
,
and
make
us
-
4.
The
last
signe
is
,
when
we
defer
not
our
thanks
.
A
type
of
this
was
in
the
law
.
The
Nihil
citius
senescit
gratia
,
nothing
grows
old
sooner
then
thanks
.
Now
concerning
the
sixth
rule
,
as
in
the
former
,
we
are
to
procure
this
duty
to
be
-
1.
Saul
,
when
he
should
have
betaken
himself
to
prayer
,
thought
the
enemies
Beneficium
projicitur
ingrato
,
collocatur
grato
,
a
good
turn
is
cast
away
upon
an
unthankful
man
,
but
bestowed
-
2.
And
as
we
must
not
hinder
others
,
so
for
the
affirmative
part
,
the
invitation
,
we
have
Davids
,
and
it
is
in
the
beginning
of
our
Liturgie
,
O
come
let
us
sing
CHAP.
XII
.
The
seventh
vertue
required
is
,
Love
of
God
.
That
God
is
to
be
loved
.
Of
mercenary
and
free
Love
.
The
excellency
of
Love
.
The
measure
of
Love
.
The
opposites
to
the
Love
of
God
.
1.
Love
of
the
world
.
2
Self-love
.
3
Stupidity
.
4.
Loathing
of
God
.
All
the
motives
of
Love
are
eminently
in
God
.
1.
Beauty
.
2.
Propinquity
.
3.
Benefits
bestowed
.
Six
signes
of
Love
.
Of
drawing
others
to
Love
God
.
THe
next
duty
is
Love
.
The
same
which
the
Apostle
saith
of
the
Law
to
have
been
for
a
time
till
the
promised
seed
came
,
may
be
said
concerning
the
other
affections
and
their
actions
that
they
were
onely
till
the
love
of
God
came
,
of
which
the
Fathers
say
,
that
occupare
amorem
,
to
have
love
in
us
drowneth
all
other
affections
.
For
we
have
fear
first
,
and
being
delivered
from
that
we
feared
,
we
love
,
and
being
heard
in
what
we
hope
and
pray
for
,
we
love
God
,
and
say
with
the
Prophet
,
dilexi
quia
audivit
,
&c.
I
love
the
Lord
,
because
he
hath
heard
my
voice
.
habere
Deum
,
est
scire
to
possesse
God
is
to
know
him
,
and
this
knowledge
breeds
a
true
estimate
of
God
,
whereupon
we
love
him
;
for
according
to
our
estimation
our
love
is
more
or
lesse
to
that
we
have
.
These
affections
of
fear
and
hope
are
for
this
end
,
that
when
God
hath
bestowed
on
us
the
things
we
either
fear
to
lose
or
hope
to
enjoy
,
we
may
the
better
esteem
of
them
.
For
as
cito
data
vilescunt
,
we
sleight
those
things
which
are
easily
got
,
when
we
can
but
ask
and
have
;
so
the
things
we
have
felt
the
want
of
so
long
,
and
for
which
we
have
been
humbled
,
when
they
come
,
we
will
the
better
regard
them
,
and
love
him
the
better
for
them
.
The
object
of
love
is
bonum
,
in
which
the
very
natural
reason
of
man
hath
found
two
properties
:
viz.
that
it
is
1.
Communicative
.
2.
Attractive
.
-
1.
Every
good
is
desirous
to
communicate
it self
to
as
many
as
are
willing
and
meet
to
partake
of
it
.
As
we
see
in
the
Sun
and
other
celestial
bodies
in
the
natural
elements
;
so
there
is
in
God
a
quality
of
desiring
to
communicate
his
goodnesse
:
and
indeed
it
was
the
cause
why
he
created
all
things
,
to
have
a
church
,
and
to
shew
his
glory
and
mercy
on
it
.
So
that
the
minde
of
man
seeing
this
nature
in
God
,
consequently
hath
a
desire
to
it
,
and
that
desire
goeth
so
far
,
till
it
come
to
a
conjunction
,
and
that
to
an
union
,
ita
conjungi
〈◊〉
uniantur
;
because
by
the
union
of
two
good
things
there
will
come
good
to
the
desirer
,
which
he
had
not
before
,
and
whereby
he
is
made
better
.
-
2.
Secondly
,
it
hath
vim
attractivam
.
It
hath
been
said
,
that
if
inferiour
things
be
coupled
and
united
with
things
of
more
excellent
nature
,
they
are
thereby
made
more
noble
.
As
a
potsheard
being
covered
with
gold
.
As
on
the
other
side
,
things
which
are
excellent
being
joyned
with
viler
,
are
made
more
abject
:
as
the
minde
of
man
with
inferiour
creatures
.
And
there
can
be
nothing
which
can
make
the
minde
more
transcendent
,
then
the
conjunction
of
it
with
that
which
in
it self
is
all
good
,
and
containeth
all
good
things
,
and
that
for
ever
,
and
from
hence
ariseth
this
attractive
property
and
force
:
for
in
every
good
there
is
that
force
,
which
allureth
.
And
therefore
to
shew
us
this
good
,
it
is
nececessary
that
faith
and
knowledge
precede
.
Bonum
non
amatur
(
as
the
School-men
say
)
quod
non
cognoscitur
,
the
good
that
is
not
known
,
cannot
be
loved
.
For
if
it
were
known
(
it
being
the
natural
desire
of
all
to
be
better
)
we
should
love
it
,
to
be
the
better
by
it
.
It
is
therefore
well
said
,
That
good
things
have
no
greater
enemy
then
ignorance
.
Knowledge
and
faith
then
(
as
is
said
)
shewing
us
this
good
,
love
will
be
stirred
up
in
us
,
and
then
follows
unio
affectus
the
union
of
the
affection
,
all
that
we
can
have
here
;
and
in
the
life
to
come
,
instead
of
this
fruition
by
faith
,
fruition
by
cleer
vision
.
There
are
two
sorts
of
love
.
1.
Amor
mercenarius
,
a
mercenary
love
.
2.
Amor
gratuitus
,
a
free
love
.
They
are
distinguished
thus
:
when
a
man
loves
his
meat
and
drink
,
and
when
he
loves
his
friend
or
brother
;
it
is
certain
these
loves
are
not
all
one
:
in
the
one
there
is
a
desire
to
have
the
thing
loved
,
that
he
may
make
use
of
it
for
his
own
benefit
,
for
the
present
,
not
caring
what
becomes
of
it
after
;
but
his
love
to
his
friend
,
is
to
do
him
good
,
for
himself
,
or
for
his
own
sake
;
and
it
includes
in
it
bene
velle
,
&
bene
facere
,
to
wish
him
good
,
and
to
do
him
good
:
in
the
former
á
man
looks
at
himself
,
and
his
own
good
onely
,
in
the
other
at
his
good
whom
he
loves
;
the
first
is
,
amor
concupiscentiae
,
the
other
amor
amicitiae
.
The
Philosopher
distinguishes
them
by
Vnde
,
&
Quo
,
whence
and
whither
.
In
the
first
love
the
question
is
made
by
Quo
,
in
the
other
by
Vnde
.
In
the
first
we
ask
,
what
good
comes
to
us
by
it
:
in
the
other
,
what
good
it
hath
in
it self
,
though
it
be
no
benefit
to
us
.
The
one
hath
an
eye
that
looks
inward
on
our selves
,
the
other
outward
upon
others
.
Yet
these
two
though
they
may
be
distinguished
,
yet
are
not
alwayes
divided
:
for
the
one
oft-times
is
the
beginning
of
the
other
,
both
in
our
loves
to
God
and
man
;
for
those
that
have
been
beneficial
to
us
,
though
we
love
them
at
first
for
the
benefits
we
receive
by
them
,
yet
afterwards
we
come
to
love
them
for
themselves
.
1.
The
first
ariseth
from
hope
.
Because
a
man
being
cast
down
by
fear
,
conceives
hope
upon
Gods
promises
,
then
sending
forth
prayer
receiveth
fruit
,
and
saith
,
〈◊〉
gratuitum
,
free
love
;
for
as
the
Apostle
saith
,
that
is
not
first
which
is
spiritual
,
but
that
which
is
natural
,
or
carnal
;
and
then
that
which
is
spiritual
:
so
free
love
of
God
for
himself
is
not
first
,
but
first
we
love
him
for
his
benefits
,
and
then
for
himself
,
and
this
is
true
love
.
Therefore
it
is
said
that
〈◊〉
vertues
,
of
clemency
,
affability
,
liberality
,
&c.
were
greater
then
Cato's
,
of
justice
and
fidelity
in
his
dealings
;
because
the
former
looked
at
the
good
of
others
,
these
reflected
upon
himself
,
and
his
own
good
.
That
which
is
natural
will
be
first
,
〈◊〉
before
amicitia
,
or
benevolentia
,
and
this
is
the
inchoation
of
the
other
.
Perfect
love
is
not
attained
at
first
;
for
nemo
repente
fit
summus
;
now
S.
Chrysostome
wondreth
how
men
can
slip
themselves
out
of
this
love
:
for
if
they
will
love
any
for
his
benefits
,
none
bids
fairer
for
this
amor
mercenarius
then
God
;
for
he
offereth
for
it
the
kingdom
of
heaven
.
The
Fathers
compare
fear
to
the
wildernesse
,
and
these
two
degrees
of
love
to
the
land
of
promise
;
this
mercenary
love
to
that
part
of
it
,
which
lay
beyond
Jordan
,
and
the
other
to
that
part
upon
which
Sion
and
Jerusalem
stood
.
For
amor
gratuitus
which
looks
not
at
reward
,
Saint
Bernard
saith
,
that
Deus
nunquam
sine
praemio
diligitur
,
our
love
to
God
is
never
unrewarded
,
though
sine
intuitu
praemii
diligendus
est
,
he
ought
to
be
loved
without
looking
at
the
reward
.
The
Apostle
respected
his
own
commodity
so
little
,
that
he
wished
himself
accursed
,
that
the
glory
of
God
might
shine
in
the
salvation
S.
Bernard
.
Some
divide
love
into
Quoniam
,
&
Tametsi
,
Because
,
and
Although
.
1.
The
first
is
that
which
is
called
mercenarius
.
I
love
the
Lord
,
saith
the
Psalmist
,
and
why
?
He
is
my
defence
.
Psalm
18.
1.
And
in
another
place
,
Because
he
heard
my
voice
:
yet
seeing
David
did
not
love
God
onely
or
chiefly
for
his
benefits
,
his
love
was
not
properly
mercenary
,
but
true
,
though
not
perfect
.
To
shew
the
excellency
of
love
,
S.
Paul
hath
a
whole
chapter
,
wherein
he
prefers
1.
If
we
take
the
dimension
of
it
,
it
is
greatest
both
in
breadth
and
length
of
all
other
.
For
whereas
Faith
and
Hope
,
are
restrained
within
the
bounds
of
mens
persons
and
to
singulars
,
this
dilateth
it self
and
extendeth
both
to
God
and
man
in
S.
Augustine
saith
,
Beatus
qui
amat
te
,
&
amicum
in
te
,
&
inimicum
propter
te
,
blessed
is
he
that
loves
thee
,
and
his
friend
in
thee
,
and
his
enemy
for
thee
.
And
this
is
the
latitude
.
2.
In
longitude
also
.
For
whereas
the
other
are
but
in
us
in
the
nature
of
a
lease
,
but
for
terme
of
life
,
the
gift
of
love
shall
be
as
a
free
hold
,
and
continue
for
ever
S.
John
But
that
which
is
beyond
all
these
,
and
imposeth
a
necessity
upon
us
to
observe
it
is
,
that
whereasnone
of
the
other
vertues
are
mutual
or
reciprocal
,
nor
indeed
are
properly
said
to
be
in
God
at
all
,
as
faith
,
hope
,
&c.
this
is
:
here
is
〈◊〉
〈◊〉
:
if
he
reprove
us
,
we
must
not
reprove
him
;
if
he
promise
and
threaten
,
we
cannot
promise
or
threaten
again
;
but
if
God
love
us
,
we
must
love
him
again
.
S.
Gregory
saith
,
Magnum
est
vinculum
charitatis
,
quo
&
ipse
Deus
se
ligari
voluit
,
the
bond
of
love
is
great
,
with
which
even
God
himself
was
content
to
be
bound
.
And
S.
Bernard
saith
of
it
,
that
solus
triumphat
de
Deo
,
it
onely
triumphs
over
God
;
and
addes
,
Nescis
quid
majus
dici
debeat
in
laudem
tuam
,
O
charitas
,
deduxit
Deum
de
Coelo
,
hominem
invexit
in
Coelum
,
hominem
Deo
reconciliasti
,
&
Deum
homini
placasti
,
thou
knowest
not
,
O
love
,
what
may
be
more
said
in
thy
praise
;
it
brought
God
from
heaven
,
and
carried
man
thither
;
thou
didst
reconcile
man
to
God
,
and
pacifiedst
God
with
man
.
And
therefore
as
on
the
one
side
we
are
to
consider
how
willing
God
is
that
his
affection
should
grow
in
us
,
so
are
we
to
weigh
what
God
on
his
part
hath
done
to
stir
us
up
to
it
.
The
heathen
could
say
,
magnes
amoris
amor
,
the
Loadstone
of
love
is
love
;
nothing
is
more
effectual
to
attract
love
then
love
.
And
in
that
God
hath
not
failed
on
his
part
.
S.
Bernard
expresseth
to
-
1.
Prior.
S.
John
proves
this
point
.
Herein
is
love
,
not
that
we
loved
him
,
but
that
S.
Augustine
saith
,
Nulla
major
est
ad
amorem
〈◊〉
,
quam
praevenire
amando
,
&
nimis
durus
est
animus
,
qui
se
〈◊〉
nolebat
impendere
,
nolit
rependere
,
there
is
no
greater
alluring
to
love
,
then
to
anticipate
by
loving
,
and
that
heart
is
too
hard
which
will
not
requite
,
though
not
love
first
.
-
2.
Tantus
.
Of
Gods
tantus
we
may
rest
our selves
upon
S.
Augustine
,
and
go
no
further
.
Tantus
ut
non
liceat
conari
exprimere
quantus
,
so
great
that
it
is
not
lawful
to
endeavour
to
expresse
his
greatnesse
:
it
transcends
all
the
learning
and
witt
of
man
to
expresse
his
greatnesse
;
and
yet
he
condiscends
so
low
as
to
love
us
.
-
3.
Tantillos
.
Worms
and
no
men
.
This
we
see
in
Job
,
and
in
the
Prophet
David
;
-
4.
Tales
.
when
we
had
estranged
cur
selves
from
him
and
served
his
enemies
-
5.
Tantum
.
Saint
Chrysostame
upon
that
of
Saint
John
,
[
God
so
loved
the
world
]
2.
God
the
Son
hath
his
tantum
too
.
For
our
sakes
he
left
heaven
,
the
Society
of
God
the
Father
,
Angels
and
Saints
,
and
endured
upon
earth
.
1.
Infamy
.
2.
Poverty
,
3.
Sicknes
.
4.
Enmity
.
5.
death
.
The
Philosophers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
five
fearefull
things
.
-
1.
He
had
ignominy
and
reproch
;
and
that
not
onely
while
he
lived
,
as
the
-
2.
For
the
want
of
necessaries
you
may
take
his
own
word
,
that
he
was
in
worse
case
then
souls
and
beasts
.
Foxes
have
holes
,
and
birds
of
the
aire
have
nests
;
but
the
-
3.
For
his
infirmities
.
The
Prophet
Esay
describes
them
at
large
long
before
his
suffering
them
.
He
was
wounded
for
us
,
and
by
his
stripes
we
are
healed
,
&c.
-
4.
He
was
hated
above
all
others
,
as
we
may
read
in
the
whole
story
of
-
5.
And
that
was
death
.
This
also
he
suffered
for
love
of
us
.
And
greater
love
3.
The
holy
Ghost
is
not
without
his
Tantum
.
For
after
the
Passion
of
our
Saviour
,
when
Christ
was
ascended
,
he
vouchsafed
to
come
and
dwell
among
us
,
and
among
other
his
graces
to
shed
his
love
abroad
in
our
hearts
,
and
to
make
his
And
here
we
may
judge
between
God
and
our selves
,
God
may
refer
it
to
us
,
whether
he
hath
left
any
thing
undone
,
that
he
might
have
done
,
to
testifie
his
love
6.
Gratis
,
he
loved
us
without
expectancy
of
any
reward
from
us
;
we
have
nothing
that
can
better
him
,
nothing
at
all
.
Our
goods
(
or
ought
else
)
are
nothing
to
him
.
The
Prophet
demands
,
what
reward
shall
I
give
unto
the
Lord
?
nothing
And
now
we
come
to
that
which
is
commanded
(
by
the
first
rule
)
which
is
love
;
whether
it
be
1.
,
amore
naturali
,
the
natural
affection
,
which
is
from
God
,
and
consequently
is
by
nature
due
to
God
:
for
to
love
him
a
quo
potentiam
habemus
amandi
,
is
but
equitable
.
Whether
it
be
2.
amore
delectus
,
with
a
love
of
election
;
for
when
we
have
summed
up
all
the
objects
in
the
world
together
,
we
shall
finde
nothing
to
be
beloved
so
much
as
God
.
Or
whether
it
be
3.
amore
infuso
,
he
it
is
that
hath
shed
this
love
into
our
hearts
,
and
it
is
fit
,
that
he
which
Now
this
love
and
the
measure
thereof
,
as
it
proceedeth
freely
,
is
branched
into
,
1.
Desiderium
,
2.
Gaudium
3.
Zelus
,
desire
,
and
joy
,
and
Zeale
.
1.
A
desire
of
God
,
while
we
feel
not
the
assurance
of
his
spirit
in
us
;
and
then
we
complain
with
the
Prophet
,
like
as
the
hart
desireth
the
water-brooks
,
so
longeth
my
soul
&c.
2.
cum
〈◊〉
desiderium
,
posuit
gaudium
,
this
desire
wrought
in
our
hearts
by
the
holy
Ghost
produceth
those
fruits
mentioned
Galat.
5.
22.
Joy
,
peace
&c.
And
when
our
desire
is
hindred
that
it
cannot
be
obtained
,
then
cometh
3.
Zeale
.
Jra
est
vindex
laesi
〈◊〉
,
anger
is
the
revenger
of
desire
not
satisfied
:
and
this
is
called
sacra
〈◊〉
,
an
holy
boyling
of
grief
and
anger
incensed
against
all
impediments
:
and
it
is
one
of
the
signes
of
love
,
for
quinon
Zelat
,
non
amat
,
he
that
is
not
zealous
loveth
not
.
He
that
can
discern
the
impediments
to
Gods
glory
,
and
not
be
desirous
and
earnest
to
remove
them
,
hath
no
love
in
him
.
The
measure
of
this
love
must
extend
to
this
height
,
as
to
be
ready
to
hate
parents
,
those
that
depend
upon
us
,
yea
our
own
souls
,
if
they
could
come
in
competition
with
it
,
as
Saint
Luke
hath
it
;
but
Saint
Matthew
in
more
gentle
The
law
saith
,
that
we
must
love
the
Lord
with
all
our
heart
,
with
all
our
mind
,
Now
for
the
negative
part
.
1.
The
first
thing
forbiden
is
Dilectie
inordinata
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
Saint
Basil
calleth
it
,
a
disordered
love
.
whereas
God
should
stand
highest
in
our
love
,
and
ought
to
have
the
first
place
,
and
nothing
should
be
loved
extra
Deum
,
and
yet
we
love
This
exorbitant
and
irregular
love
is
of
two
sorts
.
Amor
mundi
,
or
Amor
sui
,
love
of
the
world
,
and
love
of
a
mans
self
.
-
1.
For
the
love
of
the
world
.
S.
Augustine
saith
Si
possimus
homines
excitare
,
et
cum
〈◊〉
pariter
excitari
,
ut
possemus
esse
amatores
vitae
permanentis
,
quales
quotidie
videmus
vitae
fugientis
,
his
wish
is
,
that
we
were
as
forward
to
love
the
world
to
come
,
as
we
are
to
affect
this
present
transitory
world
.
The
Philosophers
say
,
that
the
soul
of
man
is
placed
in
loco
medio
inter
Deume
〈◊〉
creatur
as
,
hath
a
middle
place
between
God
and
the
creatures
.
And
that
which
stands
in
the
midst
of
two
things
cannot
move
to
both
but
motibus
contrariis
by
contrarie
motions
.
Certainly
this
is
the
case
of
the
soul
,
it
standeth
so
in
regard
of
God
and
the
world
,
and
cannot
move
to
both
but
by
contrary
motions
.
Now
because
through
the
corruption
of
original
sinne
the
soul
is
a
based
,
it
apprehendeth
worldly
things
best
because
they
are
neer
et
illis
nos
ingurgitamiss
.
we
fill
our selves
so
with
them
,
that
we
have
no
tast
of
heavenly
things
;
according
to
that
of
the
wiseman
Anima
saturata
calcabit
〈◊〉
,
the
full
fed
despiseth
the
hony
comb
.
And
therefore
to
correct
this
humour
,
-
2.
Besides
this
there
is
amor
sui
,
self
love
;
and
this
is
harder
to
represse
then
the
other
;
and
it
is
that
wherewith
men
are
wilfully
infected
,
and
till
a
great
measure
of
the
spirit
poslesse
their
hearts
they
will
not
be
able
to
rid
themselves
of
it
.
and
therefore
it
is
that
Prosper
saith
,
Amantes
donantur
sibi
,
these
men
that
over
love
themselves
are
given
up
to
themselves
,
so
that
thy
loosethe
love
of
God
.
And
this
humour
hath
two
degrees
1.
when
we
think
better
of
our selves
then
we
are
,
and
so
loue
our selves
better
then
we
should
.
2.
when
we
prefer
our selves
in
our
love
before
God
.
The
first
is
a
degree
to
the
second
;
for
when
man
have
tasted
worldly
things
,
though
base
,
then
nothing
wil
have
any
relish
with
them
but
those
and
so
many
come
to
say
of
God
with
him
in
Plautus
,
Malo
me
ista
mulier
plus
amet
quam
〈◊〉
,
so
brutish
are
many
in
their
hearts
,
and
in
their
doings
proclaime
it
,
that
they
had
rather
have
the
favour
of
this
man
or
woman
.
then
of
God
.
Saint
〈◊〉
defines
this
to
be
inordinatum
〈◊〉
motum
quo
aliquis
excellentiam
propriam
admiratur
,
This
is
a
disordered
motion
of
the
minde
,
whereby
a
man
admires
his
own
excellency
.
2.
The
second
thing
here
forbidden
,
is
that
which
is
apposed
to
zeale
,
commonly
called
stupor
,
stupidity
,
when
we
account
of
all
things
alike
,
as
if
there
were
no
difference
between
good
and
ill
,
God
and
Baal
,
and
we
can
be
content
to
tolerate
both
Saint
Augustine
saith
that
this
stupor
is
pejus
omnibus
vitiis
,
the
worst
of
all
sinne
:
this
God
punisheth
with
other
grievous
sins
;
for
it
is
an
especial
prejudice
to
the
love
of
God
.
3.
The
third
is
that
which
the
Fathers
call
nauseam
spiritus
,
which
we
may
call
a
loathing
of
God
,
when
the
thought
of
God
is
a
burthen
to
them
.
The
case
of
such
men
is
desperate
,
and
it
is
the
very
extremity
of
evil
,
to
which
men
may
come
in
this
life
,
and
though
it
be
more
rare
,
yet
it
is
found
in
some
.
Now
all
these
negatives
and
affirmatives
may
be
thus
examined
and
known
,
by
the
contempt
or
approbation
of
Gods
laws
;
not
of
God
himsely
,
for
every
man
will
say
,
he
loves
God
with
all
his
heart
,
but
of
his
laws
.
For
the
case
is
alike
as
between
an
earthly
Prince
and
us
,
so
between
God
and
us
.
〈◊〉
diligit
Regem
,
diligit
legem
,
he
that
loves
the
King
,
loves
his
law
:
and
so
Qui
diligit
Deum
,
diligit
verbum
,
He
that
loves
God
loves
his
word
.
And
this
was
King
Davids
touchstone
.
O
how
do
I
love
thy
Law
,
saith
David
,
and
I
have
therefore
loved
thy
commandments
,
We
will
adde
something
concerning
the
means
,
and
they
are
three
.
1.
Pulcbrum
.
2.
〈◊〉
.
3.
vtile
,
beauty
,
neernesse
,
and
profit
or
benefit
.
Men
are
moved
to
love
by
these
or
some
of
these
inducements
,
and
all
these
are
eminently
in
God
.
1.
Beauty
.
There
is
〈◊〉
.
a
visible
,
and
2.
an
invisible
beauty
.
The
visible
is
that
which
attracteth
our
eyes
:
one
of
the
Heathen
calls
it
radium
〈◊〉
〈◊〉
the
beame
of
divine
essence
;
and
another
florem
divini
seminis
,
the
flower
of
the
divine
seed
.
This
beauty
is
not
that
which
ought
to
move
us
much
;
it
quickly
fades
:
one
of
the
Heathen
said
Da
mihi
solem
〈◊〉
,
the
summers
sunne
will
parch
it
;
Da
mihi
ventum
vernum
,
the
march
winde
wil
spoil
it
;
or
Duc
unguem
trausversum
〈◊〉
but
with
thy
naile
,
and
it
is
marred
.
But
the
beauty
of
God
(
if
a
man
had
a
glorified
ye
to
see
it
)
passeth
all
these
.
The
prophet
saith
,
that
he
saw
the
likenes
of
God
2.
The
invisible
Beauty
Saint
Augustine
tells
us
how
to
finde
.
It
may
be
(
saith
he
)
that
thou
lovest
a
man
because
he
is
thy
friend
,
may
it
not
be
also
that
he
is
an
old
man
?
And
what
lovest
thou
then
in
him
?
His
head
is
white
,
his
body
crooked
,
and
his
face
wrinkled
:
but
thou
wilt
say
,
fidelis
homo
est
,
he
is
a
faithful
man
;
well
,
saith
he
,
quibus
oculis
videtur
?
fidei
.
iisdem
videtur
Deus
:
with
what
eyes
is
that
seen
?
of
faith
.
Why
with
the
same
God
is
seen
.
God
is
seen
with
the
eyes
of
faith
by
nothing
more
.
And
in
God
we
have
perfect
rest
;
but
set
thine
eye
or
heart
upon
any
other
countenance
,
or
on
any
earthly
pleasure
,
thou
shalt
finde
no
rest
in
it
;
but
quicquid
est
quo
〈◊〉
occurritur
,
whatsoever
meets
with
wearines
,
the
same
thing
in
s
tigationem
vertitur
,
turneth
to
wearinesse
;
it
wearieth
us
,
if
we
fix
our
eyes
but
a
while
upon
it
.
2.
Fropinquity
or
neern
sse
.
Name
any
name
of
neernes
(
not
that
of
Dominus
and
servus
excepted
)
and
there
this
love
is
:
and
that
is
a
great
priviledge
of
ours
,
2.
But
the
name
of
friend
is
of
greater
propinquity
.
Our
Saviour
saith
,
I
call
you
perfectus
a
mor
,
ubi
perfect
a
similitudo
,
a
perfect
love
where
there
is
a
perfect
likenes
.
3.
The
last
motive
is
benefit
.
Set
up
a
Crib
and
put
provender
in
it
,
and
the
Oxe
Now
the
proper
signes
of
love
are
patience
and
obedience
,
which
are
also
the
proper
effects
of
love
,
of
which
we
shall
speak
afterwards
.
Others
handle
them
more
particularly
,
and
distinguish
them
by
six
several
signes
.
1.
The
first
is
,
if
the
heart
be
well
affected
towards
God
by
often
thinking
of
him
for
our
Saviour
tells
us
where
our
treasure
is
(
or
that
which
we
love
)
there
wil
be
our
hearts
also
.
By
our
hearts
our
love
will
be
known
;
and
by
the
thoughts
of
our
heart
Thoughts
are
of
three
sorts
:
1.
A
deep
thought
.
2.
A
long
thought
.
3.
A
thought
often
repeated
.
Cogitatio
profunda
,
continuata
,
crebra
.
-
1.
Profunda
cogitatio
.
This
deep
thought
was
especially
in
those
saints
of
God
,
when
it
was
so
deep
,
that
in
recounting
the
mercies
of
God
,
(
the
matter
of
their
love
)
they
seemed
to
be
in
an
extasie
.
-
2.
Continuata
cogitatio
.
As
in
secular
matters
,
old
age
is
continually
thinking
upon
-
3.
When
a
man
hath
neither
long
nor
deep
thoughts
,
yet
if
his
thoughts
be
crebrae
,
often
though
they
be
not
extaticall
nor
continual
,
but
with
some
intermission
;
they
signifie
that
the
love
of
God
hath
taken
root
in
us
.
2.
A
second
signe
is
,
if
we
esteem
well
of
the
pledges
of
that
party
to
whom
we
seem
to
bear
affection
,
if
we
account
of
those
earnests
which
he
hath
left
us
,
as
King
David
;
I
love
thy
Law
.
When
a
man
loves
the
very
pledges
that
he
leaves
;
3.
When
we
earnestly
desire
the
presence
of
him
we
love
;
for
,
as
the
Heathen
said
,
ubi
amor
,
ibi
oculus
,
where
the
heart
is
,
there
will
the
eye
be
,
and
if
we
cannot
see
the
party
,
yet
if
we
have
his
picture
,
our
eye
will
not
be
of
it
.
Now
because
we
walk
here
by
faith
,
and
not
by
sight
,
it
is
a
sign
of
our
love
to
God
to
desire
his
presence
,
and
to
behold
him
in
his
Ordinances
,
the
Word
and
Sacraments
,
to
behold
his
picture
,
as
in
all
the
creatures
so
especially
in
his
servants
,
in
whom
his
image
is
renewed
.
Davids
delight
was
in
those
that
excel'd
in
vertue
.
4.
Where
there
is
love
,
we
will
readily
forgo
what
is
dear
to
us
,
to
enjoy
what
we
desire
.
Thus
Esau
did
part
with
his
right
of
primogeniture
,
the
best
thing
he
had
,
the
pledge
of
Gods
favour
,
for
Jacobs
pottage
,
Genesis
25.
30.
so
well
did
he
love
his
belly
.
If
we
then
can
accept
of
any
condition
be
it
never
so
hard
,
which
may
set
or
keep
us
in
Gods
favour
,
it
is
a
good
signe
we
love
him
.
5.
The
fifth
signe
(
as
the
former
)
falls
into
desiderium
,
which
is
a
grief
for
Gods
absence
from
us
:
for
the
desire
of
that
we
love
not
being
accomplished
turns
to
grief
,
and
makes
us
break
out
into
passion
with
the
Prophet
,
When
shall
I
come
to
1.
The
first
is
alacritas
cheerfulnesse
,
in
doing
or
suffering
for
the
party
we
love
,
an
especial
signe
of
love
;
when
a
man
hath
gladnesse
in
his
heart
,
no
lesse
joy
for
2.
When
the
affection
of
love
is
truely
setled
;
the
Philosopher
saith
,
Quod
cupis
habere
,
times
perdere
,
cuicunque
cupis
conjungi
,
ab
eo
times
separari
,
thou
art
afraid
to
lose
that
thou
desirest
to
have
,
and
art
afraid
to
be
severed
from
him
that
thou
desirest
to
be
joyned
with
.
Now
if
a
mans
heart
bear
him
witnesse
,
that
he
is
fearful
of
sin
as
that
which
may
separate
him
from
God
,
it
is
a
good
signe
of
love
.
On
the
other
side
,
when
with
Pilate
we
have
a
good
minde
to
save
Christ
,
but
fearing
the
disfavour
of
Caesar
for
so
doing
,
he
did
it
not
,
it
is
a
signe
of
his
want
of
true
love
to
Christ
.
Timor
occupat
omnes
affectiones
,
fear
runs
through
all
the
affections
;
Pilates
fear
of
offendig
Caesar
,
shewed
he
loved
his
favour
before
Christs
;
for
all
the
affections
3.
It
is
much
you
would
think
that
grief
should
be
another
signe
of
joy
;
but
so
it
is
in
the
case
of
Gods
love
,
as
fear
of
loosing
his
favour
,
so
grief
when
we
have
lost
the
sense
of
it
.
If
we
be
grieved
when
we
perceive
sensibly
a
defect
of
our
former
comfort
and
vigor
of
spirit
in
the
love
of
God
,
it
is
a
sign
that
we
loved
him
.
The
young
man
in
the
Gospel
,
Luke
18.
23.
was
grieved
to
part
with
his
possessions
for
Christ
,
which
shewed
that
he
loved
them
before
Christ
,
though
he
professed
to
love
Christ
.
4
The
next
signe
is
a
care
and
anxiety
to
recover
it
when
we
have
lost
it
;
not
to
give
sleep
to
our
eyes
,
nor
slumber
to
our
eye-lids
,
nor
the
temples
of
our
heads
to
Balaam
,
Numbers
23.
who
loved
the
wages
of
unrighteousnesse
,
though
God
bid
him
not
go
,
and
himself
said
,
verse
19.
that
God
is
not
as
man
that
he
should
repent
,
yet
he
would
go
and
try
again
,
whether
God
would
let
him
curse
Israel
;
so
careful
was
he
to
get
a
reward
.
5.
Again
,
when
a
man
resolves
,
though
all
the
world
forsake
God
,
yet
he
will
6.
If
we
can
love
him
cum
cruce
.
If
our
love
be
true
,
water
cannot
quench
it
.
True
And
now
a
little
for
the
sixth
rule
,
as
in
the
former
.
As
we
must
love
God
our selves
,
so
must
we
also
be
desirous
to
draw
others
to
this
love
;
and
in
this
there
is
a
difference
between
amor
mercenarius
and
gratuitus
:
for
in
the
first
a
man
is
loth
that
another
should
love
that
he
loveth
,
lest
he
be
restrained
in
his
liberty
of
enjoying
;
and
hence
proceeds
jealousie
;
but
in
the
other
,
we
wish
not
our
own
good
onely
,
but
the
good
of
him
we
love
.
In
the
one
,
quo
quis
vult
bonum
suum
,
whereby
a
man
seeks
his
own
good
,
the
fewer
that
partake
,
the
better
he
thinks
it
is
;
but
in
the
other
,
quo
quis
vult
bonum
alterius
,
whereby
he
seeks
the
good
of
another
,
the
more
that
partake
,
the
better
it
is
:
for
Deus
omnibus
communis
,
cuique
totus
,
God
,
who
is
common
to
all
,
is
wholly
possessed
of
every
one
.
Therefore
the
Prophet
was
CHAP.
XIII
.
The
proper
effects
of
love
.
1.
Obedience
.
2.
Patience
.
How
obedience
arises
from
the
love
of
God
.
It
brings
glory
to
God
two
wayes
.
Is
better
then
sacrifice
in
four
respects
.
Reasons
why
we
should
obaudire
Deo
.
There
be
three
speakers
.
1.
God
,
who
speaks
,
1.
by
his
word
,
2.
by
his
works
.
2.
The
world
.
3.
Our selves
.
These
do
obloqui
gainsay
what
God
sayes
.
The
measure
and
quality
of
Obedience
.
Of
Disobedience
,
that
it
is
a
great
sin
.
The
degrees
of
it
.
1.
Neglect
.
2.
Contempt
.
Motives
to
obedience
.
Signes
of
obedience
.
Of
Obedience
.
THe
two
principal
signes
and
proper
effects
of
love
,
are
(
as
we
said
before
)
Obedience
,
and
Patience
.
There
is
a
saying
of
S.
Gregory
,
Probatio
dilectionis
,
exhibitio
operis
,
we
shew
our
love
by
its
work
;
and
it
is
a
true
signe
indeed
of
love
,
when
it
is
operative
,
when
it
worketh
.
For
the
will
being
enflamed
with
love
,
and
having
predominance
over
all
the
powers
and
parts
of
body
and
minde
,
necessary
it
is
that
wheresoever
desire
taketh
hold
in
the
will
,
it
must
elicere
motum
,
produce
some
action
.
As
if
a
man
be
given
to
love
wine
,
his
love
kindleth
a
desire
in
him
to
have
it
,
and
desire
doth
elicere
motum
,
that
he
may
work
and
earn
so
much
money
as
will
obtain
it
.
So
is
it
in
love
.
Our
Saviour
saith
,
if
you
love
me
keep
my
commandments
.
And
S.
John
saith
,
that
S.
Peter
love
,
Christ
he
must
feed
his
sheep
.
We
must
know
,
that
where
the
parties
are
equal
between
whom
love
and
mutual
affection
is
,
there
love
is
called
amicitia
:
but
where
one
party
is
superiour
,
then
they
are
not
properly
called
friends
,
but
this
love
in
the
inferiour
is
called
observantia
,
the
natural
act
whereof
is
obedience
;
for
though
a
Prince
will
in
speech
or
writing
vouchsafe
to
call
his
inferiours
,
friends
;
yet
are
they
but
subjects
.
And
so
though
S.
Paul
and
the
other
Apostles
presumed
S.
Paul
In
the
first
petition
of
the
Lords
prayer
we
desire
that
Gods
name
may
be
glorified
.
God
being
a
King
and
bearing
rule
over
us
,
how
can
this
kingdome
and
rule
be
established
better
then
by
fulfulfilling
his
commands
,
and
obeying
him
as
the
Angels
do
in
heaven
?
For
in
regard
of
the
glory
which
God
hath
by
our
obedience
,
Gods
name
is
hallowed
or
glorified
.
And
therefore
from
the
beginning
in
Paradise
God
commanded
obedience
to
Adam
in
that
estate
,
that
he
Now
by
our
obedience
we
bring
glory
to
God
two
wayes
.
1.
Directly
by
our selves
,
as
Psalm
50.
15.
Call
upon
me
in
the
time
of
trouble
,
I
will
deliver
thee
,
and
thou
shalt
glorifie
me
.
2.
When
we
give
occasion
to
stir
up
others
to
glorifie
him
;
therefore
God
is
not
content
with
the
former
,
but
saith
further
,
Let
your
light
so
shine
before
men
,
that
they
may
see
your
good
works
,
and
glorifie
your
Father
which
is
in
heaven
.
Matthew
5.
16.
Thus
God
is
glorified
by
our
saith
,
whereupon
follows
our
first
justification
before
God
,
but
then
there
must
be
a
second
justification
also
,
viz.
before
men
and
the
world
,
by
our
good
works
,
whereby
God
is
glorified
by
others
;
and
so
God
will
have
glory
of
us
,
both
immediately
by
our selves
,
and
mediately
by
others
.
Saint
Augustine
saith
,
that
nothing
makes
men
good
or
evil
,
but
good
or
evill
love
,
and
that
Amor
male
inslammans
,
&
timor
male
humilians
,
that
love
which
inflames
,
but
not
aright
;
and
that
fear
which
humbles
but
not
aright
,
are
the
causes
of
all
evill
in
the
world
.
And
our
love
is
never
true
,
but
inter
similes
,
among
men
of
like
conditions
:
therefore
there
must
be
between
God
and
us
recipocally
,
idem
velle
,
&
idem
nolle
,
to
will
and
nill
the
same
.
And
this
is
true
obedience
,
when
our
will
is
moved
by
his
,
and
when
we
yield
to
his
will
,
as
the
principal
mover
;
for
where
there
are
two
wills
the
inferiour
must
be
proportioned
to
the
superiour
,
or
both
to
a
third
:
now
there
is
no
reason
that
Gods
will
should
be
proportioned
to
ours
,
or
to
any
others
(
he
having
none
above
him
)
and
a
straight
line
must
not
be
subjected
to
a
crooked
piece
of
timber
;
now
our
wills
are
crooked
,
but
Gods
is
straight
.
Now
the
excellency
and
necessity
of
obedience
is
seen
by
this
.
That
whereas
God
had
ordained
sacrifice
as
an
especial
part
of
religion
,
yet
he
prefers
obedience
before
it
.
To
obey
is
better
then
sacrifice
,
saith
Samuel
to
Saul
,
and
that
in
these
respects
.
1.
He
that
desires
to
offer
an
acceptable
thing
,
must
offer
that
which
is
his
own
rather
then
anothers
,
because
it
is
dearer
to
him
.
And
in
obedience
we
offer
propriam
voluntatem
,
our
own
will
,
and
in
sacrifice
carnem
alienam
,
the
flesh
of
beasts
,
nothing
of
our
own
.
2.
Again
,
the
better
the
thing
is
which
is
offered
,
the
better
it
is
accepted
;
but
that
which
is
offered
in
obedience
,
is
better
then
that
in
sacrifice
,
because
in
the
first
a
living
thing
is
offered
,
and
the
beast
cannot
be
offered
till
it
be
dead
;
besides
in
sacrifice
it
is
but
a
brute
beast
which
is
offered
,
but
in
obedience
a
reasonable
soul
,
and
therefore
3.
The
more
we
offer
the
more
acceptable
is
the
offering
,
and
nothing
can
be
added
to
the
offering
of
obedience
.
In
sacrifice
part
of
our
fruit
is
offered
,
but
by
obedience
we
offer
both
fruit
and
tree
and
all
,
we
give
our selves
.
One
well
saith
,
Obedientia
non
potest
plus
dare
quam
dedit
:
dedit
enim
se
,
obedience
can
give
no
more
then
it
hath
given
,
for
it
hath
given
a
mans
self
.
4.
Lastly
,
the
longer
of
continuance
that
which
is
offered
is
,
the
better
it
is
;
but
a
sacrifice
is
but
an
hours
work
,
while
the
fire
is
kindled
,
and
the
beast
consumed
to
ashes
;
now
when
by
obedience
we
offer
our selves
unto
God
,
it
is
a
continual
sacrifice
,
a
perpetual
mortifying
of
our
will
,
our
reason
,
and
all
our
members
.
Obedientia
est
juge
sacrificium
,
obedience
is
a
continuall
sacrifice
.
Therefore
it
is
plain
,
that
obedience
is
better
then
sacrifice
,
not
that
sacrifice
should
be
neglected
or
contemned
,
for
contemned
it
is
not
when
a
better
is
preferred
.
God
saith
to
the
Prophet
,
I
spake
not
to
your
Fathers
,
nor
commanded
them
in
the
day
that
I
brought
them
out
of
Egypt
concerning
burnt-offerings
or
sacrifices
.
But
this
thing
I
commanded
them
,
saying
,
Obey
my
voice
.
That
is
,
I
denied
not
the
one
,
but
preferred
the
other
,
because
The
excellency
of
obedience
appeareth
further
in
this
:
that
whereas
things
in
themselves
may
be
neither
good
nor
bad
,
yet
obedience
hath
power
to
make
evil
good
,
and
good
evil
,
either
by
observation
or
contempt
.
For
had
not
God
forbidden
Adam
to
eat
the
fruit
,
the
eating
of
it
in
it self
had
been
neither
good
nor
bad
:
but
we
see
his
disobedience
made
it
evil
.
Another
example
we
have
in
Scripture
.
A
Prophet
comes
to
his
neighbour
in
the
word
of
the
Lord
,
and
said
,
Smite
me
,
and
The
great
necessity
of
obedience
is
in
the
example
of
our
Saviour
,
in
his
dilemma
,
O
my
Father
,
if
it
be
possible
[
let
me
not
obey
]
but
let
this
cup
passe
from
me
,
[
if
it
columne
mundi
,
the
pillars
of
the
world
,
which
otherwise
would
not
stand
.
And
here
then
by
the
second
rule
,
obedience
is
commanded
in
general
,
not
as
it
is
the
execution
of
every
particular
command
,
but
as
it
respects
the
intent
of
the
Commander
:
all
the
commandments
are
the
materiale
,
or
matter
of
our
obedience
,
but
intuitus
voluntatis
divinae
,
the
looking
up
to
Gods
will
as
the
motive
,
is
the
formale
,
or
form
of
this
vertue
,
which
distinguishes
it
from
other
vertues
and
duties
commanded
,
when
a
man
hath
an
earnest
endeavour
and
will
to
satisfie
and
fulfil
whatsoever
is
prescribed
.
And
it
is
1.
unperfect
inchoata
:
or
2.
perfect
,
perfecta
.
The
first
ariseth
from
fear
of
punishment
onely
,
as
in
Saul
,
1
Samuel
15.
24.
the
other
from
filial
fear
,
as
in
Abrahams
,
Genesis
22.
12.
1.
Obedience
is
a
compound
of
ob
,
and
audio
,
and
imports
to
hear
and
obey
,
and
that
before
all
others
;
and
in
compositis
et
copulativis
oportet
vtrumque
fiere
,
non
sufficit
alterum
,
in
compounds
one
will
not
serve
,
we
must
have
both
.
We
will
take
the
simple
first
,
audire
,
to
heare
,
and
then
the
compound
,
obaudire
.
First
,
audire
for
audire
and
sequi
to
heare
and
follow
,
are
Gods
words
for
obedience
.
The
Fathers
in
the
Greek
Church
call
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Latines
obaudire
,
both
imply
hearing
and
following
.
1.
For
hearing
it
is
good
reason
to
heare
God
,
if
it
be
but
in
this
respect
onely
,
Quia
nos
audit
,
because
he
heares
us
,
when
we
cry
de
prosundis
;
but
there
is
another
reason
,
and
that
is
,
because
we
can
have
no
better
guide
to
follow
or
counsellor
to
heare
.
It
is
safe
to
follow
Lot
out
of
Sodom
,
and
Noah
into
the
Ark.
If
we
follow
not
them
that
can
can
lead
and
direct
us
we
shall
be
punished
with
false
guides
and
counsellors
;
there
was
never
any
heretick
but
had
some
followers
.
Qui
xoluns
regi
a
pastore
incidunt
in
lupos
.
They
that
will
not
follow
the
shepherd
to
the
pasture
,
either
are
a
prey
to
the
wolfe
,
or
shall
be
led
by
the
butcher
to
the
shambles
.
Many
are
loth
to
heare
,
because
they
would
not
follow
,
they
will
devise
and
invent
new
wayes
,
and
be
leaders
themselves
,
that
they
may
be
heard
and
followed
;
but
malus
assecla
ratio
pejor
voluntas
,
our
own
reason
is
an
ill
lacquey
,
our
will
a
worse
;
our
reason
is
blinde
,
and
our
will
a
tyrant
,
before
it
be
subdued
by
grace
;
therefore
we
must
be
content
to
be
led
,
and
to
receive
rules
from
God
.
2.
And
as
we
must
heare
with
the
eare
,
so
with
the
heart
too
.
Auditus
est
sensus
disciplinae
:
we
are
perhaps
content
to
heare
,
but
that
is
not
all
that
is
required
.
Quod
cor
non
facit
,
non
fit
.
The
eares
without
the
heart
are
but
like
Idoll
ears
,
that
heare
nothing
,
aures
aequivocae
.
There
is
praeputium
,
and
this
foreskin
must
be
taken
away
,
else
we
have
but
uncircumcised
eares
,
Jer.
6.
10.
We
use
to
say
,
that
such
an
one
will
not
heare
good
counsel
,
that
is
,
will
not
follow
it
:
for
though
he
will
not
stop
his
eares
,
yet
if
his
heart
be
not
bent
to
follow
it
,
his
hearing
is
to
no
purpose
;
for
as
the
heathen
man
said
,
mens
videt
non
oculus
,
it
is
not
the
eye
,
but
the
minde
that
seeth
;
so
it
s
not
the
eare
,
but
the
heart
that
heareth
.
To
shew
the
truth
of
this
,
lest
men
should
think
obedience
consists
onely
in
hearing
,
God
used
to
put
an
et
,
a
copulative
after
it
,
as
audiant
,
et
custolient
,
et
ambulent
,
et
faciant
&c.
they
shall
heare
and
keep
,
hear
and
walk
,
hear
and
do
&c.
There
is
an
apt
similitude
of
a
fishhook
,
cum
capit
capitur
,
et
tum
capitur
,
cum
attrahitur
,
when
it
taketh
,
it
is
taken
,
and
it
is
taken
,
when
it
is
drawn
to
us
;
and
it
is
a
signe
that
our
hearing
stick
to
us
,
when
we
hear
to
obey
.
2.
As
we
must
audire
,
so
also
obandire
,
heare
and
follow
him
before
and
against
all
others
,
this
is
implyed
in
the
preposition
[
ob
.
]
As
there
is
a
saying
,
loqui
,
and
obloqui
a
gainsaying
;
so
there
is
an
hearing
,
and
a
hearing
against
,
audire
and
obedire
.
There
is
never
a
hearing
of
God
,
but
even
when
he
speaketh
there
will
be
an
obloquutor
,
one
that
speaks
against
what
he
speaks
.
There
are
three
speakers
-
Deus
.
-
Homo
.
-
Mundus
.
1.
Deus
.
God
is
a
speaker
,
by
his
word
,
and
his
works
.
1.
By
his
word
.
O
that
God
would
speak
,
saith
Zophar
to
Job
.
And
speak
Lord
,
for
thy
servant
heareth
,
saith
Samuel
.
Hear
O
my
people
(
saith
God
himself
)
and
I
will
speak
.
They
2.
By
his
works
every
man
may
see
and
behold
them
;
And
therefore
Elihu
2.
The
other
two
speakers
which
gainsay
what
God
speaks
,
are
the
world
,
and
our selves
;
here
we
must
obaudire
to
what
God
sayes
,
contrary
to
what
the
world
sayes
to
us
,
and
to
what
we
speak
to
our selves
.
1.
For
the
world
it
hated
Can
two
go
together
,
saith
the
Prophet
,
unlesse
they
be
agreed
?
The
world
cannot
id
quod
volunt
sanctum
est
,
that
whatsoever
they
like
is
the
best
,
that
will
loose
,
let
others
binde
as
fast
as
they
can
;
these
we
must
take
heed
of
hearkening
to
,
we
must
not
frame
ourselves
to
the
world
,
2.
The
other
speaker
,
that
doth
obloqui
,
speak
against
what
God
sayes
,
is
our selves
,
for
we
are
at
as
great
odds
with
God
as
the
world
is
.
The
wisdom
of
de
suo
,
of
its
own
,
but
totum
de
alieno
,
all
from
another
,
it
is
a
continual
gainsayer
of
it self
.
3.
Some
will
joyn
these
two
together
;
they
will
heare
God
and
then
call
a
conference
,
and
heare
what
flesh
and
blood
can
say
,
and
they
will
sit
judges
between
both
.
This
was
not
Saint
Paules
practise
,
when
God
called
him
to
preach
,
he
consulted
The
last
thing
commanded
is
the
measure
and
quality
of
this
obedience
.
It
must
be
ready
and
willing
,
a
,
Saint
Bernard
saith
,
though
contra
voluntatem
,
yet
ex
voluntate
,
cheerefully
.
Saint
Paul
commends
the
Romanes
,
that
they
obeyed
from
Amor
erubescit
nomine
difficultatis
,
love
blushes
at
the
name
of
difficulty
.
And
Saint
Bernard
saith
in
Gods
case
,
non
attendit
verus
obediens
quale
sit
quod
praecipieur
hoe
solo
contentus
quia
praecipitur
,
A
true
obedient
man
regards
not
what
kinde
of
thing
is
commanded
,
being
content
with
this
onely
,
that
it
is
commanded
.
The
disciples
upon
Christs
preaching
upon
the
Sacrament
said
,
Durus
est
hic
sermo
,
this
The
thing
forbidden
,
as
opposite
to
obedience
,
is
disobedience
;
the
nature
of
which
sinne
we
may
conceive
,
if
we
consider
what
it
is
compared
to
,
and
behold
it
in
the
effects
which
it
produces
.
1.
It
is
compared
to
the
sinne
of
witchcraft
,
or
the
sinne
of
divination
,
as
it
is
in
the
Hebrew
;
and
to
the
abomination
of
the
Teraphim
,
as
it
is
in
the
Hebrew
;
or
iniquity
and
idolatrie
,
as
we
read
it
.
1.
To
witchcraft
or
the
sinne
of
divination
,
because
as
men
forsake
God
,
when
they
seek
to
witches
and
diviners
,
so
men
renounce
God
by
disobedience
,
and
hearken
to
Sathans
instruments
,
the
world
,
and
their
own
corrupt
hearts
:
and
likewise
as
witches
do
not
alwayes
give
true
and
certain
answers
,
but
often
deceive
those
that
trust
to
them
;
so
disobedience
to
God
deceives
men
in
their
hopes
of
worldly
things
,
which
they
think
to
gain
by
not
hearkening
to
God
,
as
in
this
example
of
Saul
,
he
disobeyed
God
out
of
feare
of
the
people
,
lest
they
should
have
deprived
him
of
his
kingdom
,
which
he
thought
to
establish
by
pleasing
the
people
,
when
as
his
disobedience
like
a
witch
deceived
him
,
for
thereby
he
lost
his
kingdom
:
because
thou
hast
cast
away
the
word
of
the
Lord
,
therefore
the
Lord
hath
cast
off
thee
from
being
king
,
saith
Samuel
.
2.
To
the
abomination
of
the
Teraphim
,
which
were
images
or
idols
,
like
the
dii
Penates
,
the
houshold
Gods
of
the
Romans
.
These
they
set
up
in
the
secret
2.
Consider
it
in
the
effects
,
which
are
all
the
curses
of
God
denounced
against
the
disobedient
.
His
curse
whose
maledicere
is
malefacere
,
as
his
benedicere
is
benefacere
(
for
his
curse
and
his
blessing
are
effectuall
and
operative
)
is
due
especially
to
the
sinne
of
disobedience
:
for
it
is
a
thing
most
reprochful
to
God
,
for
any
to
account
his
commandments
hard
and
unjust
,
as
all
disobedient
persons
do
,
as
the
Quotidie
experimur
,
quotidie
enim
morimur
,
we
finde
it
true
every
day
,
because
we
die
daily
.
Besides
,
as
God
observes
a
proportion
in
his
punishments
,
so
here
in
this
sinne
;
by
that
wherein
we
sinne
,
by
that
Now
for
the
kinds
in
particular
,
we
know
,
that
disobedience
is
compared
to
a
1.
There
is
Probabilis
inobedientia
,
a
disobedience
not
without
some
probable
pretence
,
as
was
Sauls
sinne
at
Gilgal
,
his
answer
seemed
reasonable
,
but
that
we
must
not
make
our
own
reason
but
Gods
revealed
will
the
rule
of
our
obedience
.
This
is
turning
to
the
right
,
and
to
this
kinde
belong
those
opposites
,
of
which
we
spoke
,
when
we
hearken
to
the
voice
of
our
own
hearts
,
or
of
the
world
,
or
would
mix
them
and
joyne
them
with
God
,
All
these
lead
ad
dextram
to
the
right
hand
.
2.
There
is
a
lest
hand
way
,
whereto
they
turn
,
that
have
no
probability
of
reason
,
or
colour
for
their
sinne
,
such
as
the
Apostle
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wicked
and
absurd
This
also
must
be
avoyded
;
to
which
we
may
adde
the
fault
of
those
that
excuse
their
disobedience
,
Luc.
14.
18.
The
Angels
yeeld
no
reasons
why
they
should
not
Now
for
the
degrees
of
Disobedience
.
Disobedience
hath
two
degrees
.
1.
Neglect
.
2
Contempt
.
-
1.
Neglect
is
defined
to
be
animae
torpor
,
quo
quis
minus
diligens
est
in
exequendo
-
2.
Contempt
is
the
extremity
of
disobedience
.
And
this
God
threatens
with
a
severe
punishment
.
If
you
shall
despise
my
statutes
,
or
if
your
soul
abhor
my
judgements
,
S.
Augustine
saith
of
both
these
,
Neglectus
ubique
culpabilis
,
contemptus
ubique
damnabilis
,
neglect
is
blameable
,
but
contempt
damnable
.
The
means
to
compasse
this
vertue
,
or
rather
the
motives
to
stir
us
up
to
obedience
are
diverse
.
1.
The
first
is
,
the
obedience
that
hath
been
exhibited
to
God
from
time
to
time
S.
Bernard
asks
the
question
,
Who
were
they
that
the
Son
of
God
should
be
subject
to
them
?
Faber
&
foemina
,
a
Carpenter
and
a
woman
;
and
he
though
God
,
or
rather
as
Christ
,
God
and
man
,
was
subject
.
I
hough
he
were
the
Son
of
God
,
yet
he
learned
obedience
by
his
sufferings
,
Heb.
5.
8.
and
indeed
by
the
obedience
of
the
crosse
,
he
recovered
the
world
.
And
if
any
shall
except
and
say
,
they
cannot
imitate
the
Son
of
God
or
the
Saints
,
let
him
consider
in
the
next
place
.
2.
The
example
of
al
the
creatures
,
in
whom
there
would
be
no
disorder
,
were
it
3
Another
motive
,
is
if
we
consider
how
obedient
our
nature
is
to
the
contraries
of
what
God
commands
,
and
follow
that
:
natural
reason
saith
,
where
there
is
one
duty
there
are
two
extreams
at
the
least
.
And
therefore
the
obedience
we
shew
to
sin
is
multiplicior
then
that
we
exhibit
to
God
.
It
is
truely
said
of
the
Heathen
,
that
negligentia
plus
laborat
quam
diligentia
,
idlenesse
is
more
toilsome
then
imployment
.
And
so
we
may
say
of
the
adulterer
,
he
laboureth
more
then
the
chast
,
and
the
covetous
more
then
the
contented
man
.
4.
Lastly
,
the
reward
may
be
a
means
to
stirr
us
up
to
obedience
.
We
know
nothing
is
more
prevalent
then
it
.
It
s
true
there
is
such
equity
in
Gods
commands
,
that
we
should
obey
them
without
reward
;
yet
there
is
such
reward
annexed
to
our
obedience
,
that
if
there
were
lesse
equity
and
more
difficulty
in
them
,
yet
they
ought
to
nutriunt
praemiorum
exempla
virtutes
,
examples
of
rewards
cherish
vertue
.
If
a
thing
commanded
were
not
equal
,
yet
we
stick
not
at
that
,
so
a
reward
be
proposed
.
And
we
see
that
Abrahams
obedience
had
a
great
reward
;
I
am
,
saith
God
,
thy
exceeding
great
reward
:
Merces
magna
nimis
,
The
signes
of
well
hearing
and
obeying
are
these
.
1.
In
audire
.
The
joy
we
have
in
profiting
,
and
the
grief
of
not
benefitting
at
our
hearing
;
as
also
our
care
to
resort
where
we
should
hear
,
and
to
apply
what
we
hear
to
our selves
in
particular
,
are
signes
of
our
good
or
ill
disposition
to
this
duty
.
2.
In
obedire
.
If
we
not
onely
obey
that
part
of
Gods
law
,
to
the
observance
whereof
1.
we
are
tyed
by
the
Princes
law
,
but
those
also
which
the
Princes
law
takes
no
hold
of
,
though
we
observe
them
not
:
where
there
is
onely
vis
directiva
,
not
correctiva
,
a
directive
,
but
no
coercive
power
:
or
when
Gods
laws
and
mans
concur
not
,
if
we
obey
as
well
as
when
they
concur
,
then
is
our
obedience
free
and
voluntary
out
of
conscience
,
not
by
constraint
.
This
is
a
good
signe
of
obedience
.
2.
And
secondly
,
when
Gods
commands
and
the
desires
of
our
own
nature
stand
in
competition
,
as
when
God
commands
Abraham
to
offer
his
son
,
and
nature
forbade
him
.
As
also
in
the
world
,
when
it
and
the
fashion
take
one
side
,
and
Gods
commandments
another
.
If
in
these
cases
God
have
the
victory
,
and
the
world
and
the
flesh
go
down
,
it
is
another
good
signe
,
that
we
are
in
a
true
way
of
obedience
.
The
tryal
is
best
found
upon
the
parting
,
as
when
two
walk
together
,
you
cannot
know
whose
the
spaniel
is
till
they
part
,
but
when
they
part
,
we
know
who
was
his
Master
,
and
whom
he
followed
before
they
parted
.
The
sixth
rule
for
procuring
obedience
in
others
is
,
done
per
edificationem
,
as
the
CHAP.
XIIII
.
Of
patience
.
How
it
arises
from
Love
of
God
.
The
necessity
and
excellency
of
patience
.
Afflictions
are
either
corrections
,
or
tryals
.
Reasons
of
patience
in
both
.
Of
counterfeit
patience
in
Hereticks
and
others
.
Stupidity
no
true
patience
.
Cause
thereof
.
Of
fainting
under
the
crosse
.
Means
of
patience
.
Signes
of
patience
.
Of
working
patience
in
others
.
THe
second
principal
signe
or
property
of
Love
is
Patience
,
and
it
might
be
comprehended
under
obedience
;
for
they
use
to
call
it
,
obedientiam
crucis
.
It
is
a
fruit
Non
amo
quenquam
,
nisi
offendat
,
I
love
no
man
,
but
he
that
offends
me
;
the
reason
is
,
because
bearing
and
sorbearing
is
an
argument
of
love
,
he
that
loveth
will
bear
much
,
if
not
,
he
loveth
not
.
Qui
desinit
sustinere
desinit
amare
,
saith
S.
Augustine
,
leave
of
to
forbear
,
and
leave
of
to
love
:
and
S.
Gregory
,
Patientia
vera
ipsum
amat
,
quem
portat
,
Ezek
hom
.
7
true
patience
loves
him
who
is
a
burden
to
him
.
In
respect
of
our selves
being
natural
,
nothing
can
be
trulier
said
,
then
durum
pati
,
It
goeth
against
flesh
and
blood
to
suffer
;
and
the
object
of
patience
is
evil
.
But
the
spiritual
man
glories
in
tribulation
,
knowing
that
tribulation
worketh
patience
;
and
why
?
because
patience
worketh
experience
,
and
that
hope
.
So
that
patience
never
Ardor
desideriorum
,
saith
S.
Gregory
,
facit
tolerantiam
laborum
,
the
earnestnesse
of
our
desires
causeth
us
to
endure
labor
.
This
greater
good
is
the
glory
of
God
;
and
that
as
we
said
of
obedience
,
both
directly
by
our selves
,
when
we
glorifie
him
,
by
our
sufferings
,
and
also
by
others
,
who
take
occasion
by
our
patience
in
suffering
to
glorify
God
.
Though
the
Devil
afflicted
Job
with
sundry
crosses
,
yet
he
continued
firm
and
endured
them
patiently
,
and
by
his
servants
patience
was
God
glorified
even
over
the
Devil
:
God
triumphs
over
the
Devil
by
the
patience
of
Job
.
〈◊〉
thou
not
,
saith
The
Author
to
the
Hebrews
tells
us
,
that
we
need
this
vertue
,
and
our
Saviour
And
this
may
well
be
warranted
by
that
of
our
Saviour
in
the
Gospel
,
where
he
saith
(
describing
the
spirituall
harvest
)
that
they
brought
forth
fruit
with
S.
Paul
joyns
faith
the
foundation
,
and
patience
the
roof
together
.
in
side
&
patientia
,
by
faith
and
patience
we
inherit
the
promise
,
the
first
and
last
,
the
beginning
and
the
ending
.
So
that
when
we
have
this
vertue
,
and
the
roof
be
covered
,
we
may
have
good
cause
to
rejoyce
,
as
S.
Paul
did
.
He
rejoyced
in
patience
,
Patience
is
distinguished
according
to
the
object
,
which
is
affliction
,
and
that
is
of
two
sorts
:
for
it
is
either
for
punishment
,
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
for
tryal
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
there
must
be
patience
in
both
:
and
the
reason
is
,
for
that
in
every
Law
there
is
a
directive
and
a
corrective
force
,
if
one
misse
,
the
other
will
take
hold
.
Aut
faciendum
quod
oportet
,
aut
patiendum
quod
oportet
,
either
we
must
do
,
or
suffer
what
we
should
;
we
must
be
either
active
or
passive
.
1.
We
submit
our selves
to
the
corrective
force
in
respect
of
our
deserts
,
knowing
S.
Peter
,
It
is
the
will
of
God
;
of
his
secret
will
we
cannot
enquire
the
cause
,
but
when
he
hath
revealed
the
reasons
,
we
may
be
bold
to
take
notice
of
them
for
confirmation
of
our
faith
.
1.
The
first
is
,
He
will
have
all
the
world
know
,
that
sin
shall
not
be
unpunished
.
This
is
plain
.
The
waters
of
Meribah
cost
Moses
his
life
,
his
wavering
,
because
the
waters
came
not
at
the
first
,
was
his
forfeiture
of
entring
into
the
land
of
promise
,
Numbers
20.
12.
Many
more
instances
might
be
brought
,
but
they
are
all
obscured
by
Christs
punishment
for
our
sins
,
which
may
inform
us
how
highly
sin
displeases
God
.
And
although
the
main
punishment
fell
on
the
Son
of
God
,
and
this
Passio
Christi
,
this
suffering
of
Christ
was
the
greatest
signe
of
the
love
of
God
to
us
,
yet
he
loves
us
not
so
as
to
exempt
us
from
all
punishment
,
there
must
be
a
visitation
for
his
Church
.
It
is
a
great
part
of
that
league
and
covenant
made
long
since
,
that
though
his
mercy
shall
not
be
withdrawn
from
us
,
yet
if
we
forsake
his
Law
,
he
will
visit
our
trespasses
with
the
rod
,
&c.
this
is
a
signe
of
his
love
too
,
as
well
as
his
punishing
the
Son
for
us
;
therefore
we
must
still
be
subject
to
his
fatherly
correction
,
though
his
children
and
servants
.
Judgement
must
begin
at
the
house
of
God
,
saith
S.
Peter
.
But
he
will
punish
the
S.
Augustine
saith
,
Si
huc
non
tibi
magis
malum
videtur
exhaeredari
,
quam
non
castigari
,
hoc
elige
,
If
to
be
disinherited
seem
not
to
thee
to
be
a
greater
evil
then
not
to
be
chastised
,
choose
that
.
2.
As
the
first
was
a
reason
of
the
declaration
of
Gods
justice
,
so
this
second
is
S.
Aug.
saith
,
that
when
he
followed
this
world
by
pleasures
with
a
full
stream
,
a
pain
in
his
pectoris
dolor
,
was
the
first
means
of
his
recalling
.
S.
Pauls
unhorsing
and
S.
Basil
,
that
being
subject
to
infirmities
and
sicknesse
,
he
petitioned
God
for
recovery
of
his
health
,
and
when
he
had
obtained
it
,
he
remembred
that
he
had
left
out
a
condition
,
that
lest
he
should
grow
proud
,
God
would
by
afflictions
put
him
in
minde
by
sicknesse
again
,
which
he
did
as
the
same
Father
reports
.
Thus
in
these
two
respects
its
necessary
we
bear
correction
with
patience
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
tryal
is
of
two
sorts
.
1.
There
is
either
,
Delatio
boni
a
deferring
of
good
,
touched
before
in
hope
,
which
ever
hath
rationem
mali
,
a
shew
of
evill
.
Hope
deferred
maketh
the
heart
sicke
;
the
bearing
of
it
is
called
,
S.
Augustine
saith
,
Dominus
patitur
neglectus
,
patitur
contemptus
,
patitur
negatus
;
the
Lord
,
though
we
neglect
,
despise
,
deny
him
,
yet
still
bears
with
us
;
with
what
patience
then
should
we
wait
upon
him
,
and
not
to
make
this
conclusion
by
infidelity
,
Because
that
we
wait
for
is
long
in
coming
,
therefore
it
will
never
come
:
or
to
say
with
them
in
Saint
Peter
,
Where
is
the
promise
of
his
2.
The
second
tryal
indeed
is
the
bearing
of
some
real
affliction
,
not
for
sin
,
as
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
for
righteousnesse
sake
.
To
whom
more
is
given
,
of
him
more
shall
be
required
.
The
Devil
shall
have
a
larger
liberty
to
tempt
him
.
The
Philosopher
saith
pati
malum
,
quam
facere
,
suffer
evil
then
do
evil
;
or
as
S.
Augustine
saith
,
utrum
velint
malum
non
patiendo
facere
,
or
non
faciendo
pati
,
whether
they
will
rather
do
evil
without
suffering
,
or
suffer
evil
without
doing
any
.
And
this
is
as
S.
Peter
saith
,
That
the
tryal
of
-
1.
Because
we
commonly
see
,
that
res
prosperae
are
mare
mortuum
,
the
dead
sea
,
-
2.
The
second
is
,
that
as
the
Apostle
saith
,
there
may
be
a
conformity
between
Christ
and
us
,
Romans
8.
29.
Christ
hath
his
inheritance
in
heaven
by
two
rights
;
one
as
he
is
the
first
begotten
son
of
God
,
and
the
other
by
his
obedience
.
Ye
see
he
saith
of
himself
,
Ought
not
Christ
to
have
suffered
these
things
,
and
so
to
have
-
-
1.
A
souldiers
life
is
nothing
else
but
agere
sub
dio
,
abroad
in
the
open
air
;
much
-
2.
A
ship
we
see
is
subject
to
winde
and
storms
,
to
be
tost
with
the
waves
-
3.
4.
The
resemblance
to
these
two
One
well
describeth
.
Forsitan
te
temporaliter
punit
,
ut
aeternae
mortis
ardores
poena
redimat
temporalis
.
In
edificatione
enim
temporali
omnes
lapides
prius
malleis
tundebantur
,
in
horreo
Domini
non
reponitur
granum
,
donec
flagellis
aut
triturantium
pedibus
sit
excussum
,
in
buildings
axes
and
hammers
must
be
used
,
and
no
corn
comes
to
the
table
before
it
passe
through
the
frail
and
milstone
.
-
5.
The
grape
must
be
troden
and
passe
the
winepresse
before
it
be
fit
to
drink
.
-
6.
The
flock
is
shorn
and
carried
to
the
shambles
.
-
3.
The
third
reason
of
trial
is
,
to
separate
the
good
from
the
bad
.
Therefore
God
suffers
the
Devil
to
sift
his
servants
,
trial
is
,
Sathanae
ventilabrum
,
the
Devils
seive
,
-
4.
The
last
is
for
the
Devils
confusion
,
to
confound
him
when
he
sayes
,
Doth
Job
Now
for
the
manner
of
suffering
;
There
were
in
the
Primitive
Church
a
sort
of
heretiques
called
Circumcilliones
,
who
(
hearing
patience
so
much
commended
)
conceived
of
it
,
as
the
stoickes
,
to
bean
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
want
of
passions
,
and
therefore
whipped
themselves
,
and
acquainted
themselves
so
much
with
hardship
,
that
they
could
beare
any
thing
.
But
we
are
to
understand
,
that
as
Christian
religion
is
far
from
Epicurisme
,
so
it
allowes
not
the
doctrine
of
the
stoicks
:
Saint
Paul
disputed
against
both
Epicures
and
Stoickes
.
Christian
patience
is
no
stoicall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
Job
,
David
,
Christ
,
they
were
patient
,
yet
had
some
notable
signes
of
passions
,
that
they
felt
what
they
suffered
.
Nor
is
patience
a
Monothelite
,
to
have
a
will
onely
to
be
punished
.
Our
Saviour
had
a
will
to
be
rid
of
the
cup
,
as
well
as
a
submission
stupor
morbi
(
being
accustomed
to
ill
)
potius
quam
robur
sanitatis
,
A
stupefying
disease
,
rather
then
the
strength
of
health
,
and
admiranda
duritia
,
quae
magna
est
sed
neganda
patientia
,
que
nulla
est
,
their
hardnes
was
to
be
admired
,
for
it
was
great
,
but
their
patitence
to
be
denied
,
for
they
had
none
.
That
which
is
forbidden
the
Apostle
comprizeth
in
one
verse
1.
A
small
regard
,
or
despising
the
chastisment
of
the
Lord
.
2.
and
a
fainting
under
his
correction
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
two
extreames
of
true
patience
.
1.
Saint
Chrysostom
noteth
upon
Exodus
9.
28.
that
in
the
wicked
there
is
but
momentanea
cura
,
not
no
regard
at
all
,
but
a
momentary
regard
of
Gods
afflictions
:
as
it
was
in
Pharoah
concerning
the
plagues
of
Egypt
;
and
it
was
no
other
in
Jeroboam
,
Stupor
morbi
,
non
robur
sanitatis
,
a
numnesse
and
hardnes
of
soul
,
not
proceeding
from
strength
of
health
:
and
thy
call
it
animi
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
palsy
of
the
soul.
It
is
one
thing
to
thrust
a
needle
into
quick
,
and
another
into
dead
flesh
.
And
this
stupor
or
numnesse
of
the
soul
is
of
two
sorts
.
Contractus
et
immssus
.
-
1.
The
wiseman
speaking
of
a
person
given
to
excesse
of
meat
and
drink
,
saith
,
They
Ebrii
sunt
,
non
vino
,
as
-
2.
The
other
is
such
as
we
read
Baals
Prophets
were
:
who
,
when
their
God
stupor
contractus
,
but
emissus
a
stupidity
infused
by
Sathan
,
whether
he
possesse
men
spiritually
onely
in
their
souls
,
or
corporally
too
.
The
Devil
taught
a
man
to
breake
his
chaines
and
cut
his
flesh
with
stones
;
and
such
Circumeelliones
,
Manichees
and
Donatists
&c.
it
was
but
pati
malum
,
ut
facerent
malum
,
as
Saint
Augustine
speaks
,
they
suffered
evil
,
that
they
might
do
the
more
evil
.
This
stupor
contractus
comes
two
wayes
.
1.
Ex
ignorantia
causae
,
not
considering
the
cause
whence
afflictions
come
.
or
2.
Ex
ignorantia
finis
,
not
considering
the
end
whereto
they
tend
.
1.
When
the
afflicted
consider
not
the
cause
from
whence
their
affliction
comeeth
,
cui
nil
nisi
justum
placet
,
who
delights
in
nothing
but
what
's
just
;
and
our
Saviour
saith
,
Math
5.
11.
we
shall
be
blessed
by
God
when
we
are
injured
by
men
,
the
2.
When
we
look
not
high
enough
,
that
is
the
first
,
the
second
is
,
when
we
conceive
not
aright
of
the
end
:
for
tribulation
is
of
tribulus
a
bramble
;
and
Saint
Augustine
saith
,
Ideo
mittitur
,
aut
ut
detineat
,
aut
ut
revocet
,
it
is
sent
therefore
,
either
to
restrain
,
or
to
call
back
.
And
Intelligat
bomo
Deum
esse
medicum
,
et
tribulationem
medicamentum
esse
ad
salutem
,
non
poenam
ad
damnationem
,
Man
should
know
,
that
God
is
a
physitian
,
and
tribulation
a
medicine
for
health
,
not
a
punishment
to
condemne
.
And
Saint
Gregory
.
Adversitas
quae
bonis
viris
obiicitur
,
probatio
virtutis
est
,
non
indicium
reprobationis
,
Tribulation
that
comes
upon
good
men
is
a
trial
of
their
goodnes
,
not
a
token
of
reprobation
.
When
men
then
mistake
Gods
aime
,
in
the
end
they
fall
into
a
numnes
of
soul.
2.
The
second
extreame
of
Patience
is
the
fainting
under
Gods
correction
.
The
cause
most
commonly
comes
,
when
men
cannot
distinguish
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
between
being
shaken
,
and
cast
down
;
but
imagine
,
that
God
afflicts
them
The
general
means
to
get
Patience
are
these
.
1.
It
is
truly
said
by
Saint
Jerome
,
that
quot
sunt
causae
,
as
many
causes
as
God
hath
ad
〈◊〉
to
punish
,
there
are
so
many
for
us
ad
patiendum
to
suffer
with
patience
.
There
are
many
examples
of
patience
among
the
Heathen
as
of
Scaevola
,
Rutilius
,
Regulus
,
&c.
these
had
a
shew
of
patience
,
and
their
reason
was
,
Sis
asinus
,
quemcnnque
asinum
sors
prospera
fecit
.
But
there
ought
to
be
in
Christians
a
more
heroique
courage
,
seeing
they
know
the
causes
from
whence
affliction
comes
,
and
whereto
it
tends
,
as
was
shewed
before
.
2.
They
say
that
it
is
Tenuis
patientia
,
quicquid
corrigere
est
nefas
,
a
small
patience
,
when
a
man
cannot
help
it
then
to
beare
:
since
we
cannot
help
it
,
were
bestt
o
make
a
vertue
of
necessity
.
It
is
hard
to
kick
against
the
pricks
.
3.
The
third
is
that
which
the
heathen
man
confessed
,
Quantum
mercator
pro
lucro
,
quantum
venator
pro
ludo
,
tantum
ego
non
passus
sum
provirtute
,
I
have
not
suffered
so
much
for
vertue
,
as
the
merchant
for
gain
,
or
the
hunter
for
sport
:
this
he
spake
out
of
ambition
,
that
he
had
not
suffered
so
much
for
his
honour
.
But
let
us
adde
,
Quantum
ethnicus
pro
ambitione
,
tantum
ego
non
passus
sum
pro
Christo
meo
,
I
have
not
endured
so
much
for
my
Christ
,
as
the
Heathen
for
his
ambition
.
On
the
other
side
considering
as
we
are
Christians
,
and
afflicted
either
ad
correctionem
or
ad
probationem
,
for
our
amendment
or
tryal
,
these
should
be
to
make
us
patient
:
of
which
two
let
us
spake
more
particularly
.
-
1.
In
respect
that
afflictions
come
upon
us
justly
for
our
sinnes
.
The
lesse
dishonest
thief
could
blame
his
fellow
for
murmuring
,
and
his
reason
was
,
-
2.
The
Psalmist
saith
,
that
God
in
faithfullnesse
had
afflicted
him
.
That
as
the
The
motives
for
patience
in
that
affliction
which
is
explorativa
or
probativa
are
.
1.
To
consider
before
hand
what
troubles
and
crosses
are
incident
to
a
Christian
life
.
Our
Saviour
upon
this
hath
two
comparisons
,
of
a
builder
,
and
a
king
going
to
war
,
both
whom
it
behoveth
to
cast
their
accounts
before
hand
what
charge
they
may
be
at
.
For
the
want
of
forecast
of
them
that
intend
to
live
a
Godly
life
,
what
troubles
,
what
temptations
they
must
go
through
,
makes
them
unprepared
and
unresolved
when
the
crosse
cometh
,
and
so
they
give
over
.
2.
The
Apostle
(
though
it
may
be
equally
applied
to
other
vertues
)
tells
us
,
that
whatsoever
things
were
written
aforetime
,
were
written
for
our
learning
,
that
we
through
patience
and
comfort
of
the
scriptures
might
have
hope
:
that
is
,
in
Recogitate
illum
,
consider
him
that
endured
such
contradiction
of
sinners
against
himself
,
lest
ye
be
wearied
3.
Martyres
〈◊〉
flamma
esse
possumus
,
si
in
anima
patientiam
retineamus
,
we
may
be
martyrs
without
fire
,
if
we
endure
Gods
crosse
with
patience
.
And
to
endure
them
we
shall
be
enabled
by
Gods
own
promise
,
in
the
words
of
the
Apostle
;
God
is
faithfull
who
will
not
suffer
you
to
be
tempted
above
that
ye
are
able
,
but
4.
Lastly
,
The
hope
of
the
reward
laid
up
for
those
that
suffer
in
this
world
,
is
a
principal
means
to
stir
us
to
this
duty
.
Saint
Paul
saith
,
I
reckon
not
the
Here
is
a
gradation
of
so
many
steps
,
that
a
man
cannot
reach
to
the
top
of
it
.
The
glory
great
,
the
affliction
light
,
the
glory
exceeding
,
the
affliction
for
a
moment
,
nay
the
glory
far
more
exceeding
with
an
eternal
weight
added
to
it
.
Here
is
Hyperbole
upon
Hyperbole
,
and
yet
no
Hyperbole
can
fully
expresse
it
,
The
Apostle
could
not
expresse
it
.
and
we
cannot
conceive
it
.
So
much
of
the
means
.
The
signes
of
patience
are
these
.
-
1.
Tolerantia
Crucis
.
When
a
man
findes
upon
examination
,
that
he
is
able
and
willing
according
to
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
abide
under
the
crosse
,
it
is
a
good
signe
.
When
a
man
is
so
affected
to
the
Crosse
,
that
if
it
please
God
to
take
away
his
sinne
,
(
the
cause
of
punishment
)
he
is
willing
to
beare
the
punishment
.
Let
me
onely
be
assured
of
forgivenesse
and
let
the
Crosse
lie
on
me
still
.
-
2.
The
second
is
when
we
can
Tolerare
et
amare
,
beare
and
love
too
.
When
our
suffering
turns
not
to
murmuring
or
disobedience
,
but
so
affecteth
us
,
that
(
notwithstanding
our
chastisment
)
we
can
love
God
with
his
chastisment
,
and
for
it
say
with
Job
,
Blessed
be
the
name
of
the
Lord
.
When
it
is
Benedictus
Dominus
in
cum
amare
possis
post
injuriam
,
when
one
can
love
him
that
hath
injured
him
.
-
3.
The
third
is
,
when
we
finde
our selves
humble
in
our
sufferings
,
which
is
a
distinction
between
true
Christian
patience
and
heretical
.
The
Fathers
in
the
primitive
Church
had
much
to
do
to
make
the
people
observe
the
difference
of
patience
between
a
true
Christian
and
a
Donatist
;
and
were
forced
to
use
these
two
notes
of
distinction
.
-
1.
That
in
the
suffering
of
a
Donatist
(
which
is
to
be
observed
in
our
dayes
)
they
should
finde
a
spirit
of
pride
and
vanity
,
whereas
true
patience
is
humble
.
And
this
humility
appeared
in
the
Martyrs
sufferings
,
which
was
without
disputation
with
God
about
the
cause
,
or
murmuring
at
the
torments
:
tolerabunt
&
non
gemuerunt
;
or
else
respondent
pro
Deo
,
they
either
bear
them
,
and
mourn
in
silence
,
or
if
they
reply
,
it
is
on
Gods
behalf
,
like
Job
,
of
whom
the
Holy
Ghost
saith
,
In
all
this
-
2.
The
other
note
is
Alacrity
.
It
was
observed
by
the
Fathers
,
that
the
Circumcelliones
in
their
sufferings
had
no
alacrity
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
passion
,
it
is
true
,
they
were
not
moved
,
but
they
suffered
not
cheerfully
.
They
bore
them
,
but
they
rejoyced
not
;
they
did
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
overcome
,
as
those
that
in
some
diseases
,
cure
without
pain
,
or
using
Narcotick
medicines
do
overcome
the
pain
,
but
Christian
patience
doth
more
,
In
all
these
,
saith
the
Apostle
,
Romans
,
8.
37.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
do
more
then
overcome
.
It
doth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
overcome
,
and
more
then
so
,
for
it
rejoyceth
too
.
So
the
Apostles
after
they
had
been
scourged
,
departed
,
rejoycing
that
they
were
counted
worthy
to
suffer
for
the
Name
of
Christ
;
whereas
the
suffering
of
Now
concerning
the
sixth
Rule
(
as
is
in
the
former
.
)
It
is
not
enough
for
a
man
to
say
to
his
own
soul
,
Why
art
thou
so
impatient
?
but
we
must
say
to
others
,
Doctrina
viri
per
patientiam
noscitur
,
the
discretion
of
a
man
deferreth
anger
,
saith
Solomon
,
Proverbs
19.
11.
and
as
S.
Gregory
addes
,
Tanto
minus
quisque
ostenditur
doctus
,
quanto
convincitur
minus
patiens
:
nec
enim
potest
veraciter
bona
docendo
impendere
,
si
vivendo
aequanimiter
nesciat
mala
tolerare
,
every
man
shews
himself
the
lesse
learned
,
by
how
much
the
lesse
patient
:
nor
can
he
well
teach
to
do
well
,
if
he
know
not
how
to
bear
evill
.
And
thus
much
concerning
the
first
Proposition
,
Thou
shalt
have
a
God
.
CHAP.
XV.
The
second
thing
required
in
the
first
Commandment
,
To
have
the
true
God
for
our
God
.
Reasons
hereof
.
Of
true
Religion
.
This
is
the
true
pearl
to
be
sought
.
Three
rules
in
seeking
.
The
extreams
of
Religion
.
1.
Idolatry
,
2.
superstition
,
3.
Prophanenesse
,
4.
novelty
,
of
which
three
degrees
.
1.
Schisme
.
2.
Heresy
.
3.
Apostacy
.
The
means
of
true
Religion
.
The
signes
of
procuring
it
in
others
.
The
second
Proposition
.
THere
remain
two
propositions
more
in
this
Commandment
.
-
1.
Thou
shalt
have
me
the
true
God
,
for
thy
God
;
and
this
includes
the
vertue
of
religion
,
viz.
true
religion
,
which
is
the
having
the
true
God
for
our
God
.
All
other
religions
are
the
extreams
forbidden
.
-
2.
The
second
is
,
Thou
shalt
have
no
other
Gods
but
me
,
that
is
,
thou
shalt
have
one
God
alone
,
and
thou
shalt
have
me
alone
,
and
this
includes
the
vertue
of
sincerity
,
which
is
opposite
to
all
mixtures
of
true
religion
with
any
other
.
Besides
these
propositions
drawn
out
of
the
whole
precept
,
there
are
two
other
vertues
included
in
the
first
and
last
words
of
this
Commandment
.
1.
Upon
the
last
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
coram
facie
mea
,
before
my
face
,
is
grounded
,
the
vertue
of
integrity
or
uprightnesse
,
opposed
to
hypocrisie
;
and
upon
the
first
words
,
Non
erunt
tibi
,
[
thou
shalt
not
]
the
vertue
of
perseverance
.
For
the
words
are
in
the
future
tense
,
and
extend
to
the
whole
course
of
our
life
.
and
these
are
the
particulars
that
remain
to
be
handled
in
this
commandment
.
The
second
proposition
then
,
is
,
Thou
shalt
have
me
for
thy
God
.
For
it
is
not
S.
Augustine
saith
,
unusquisque
comeditur
ab
aliquo
zelo
,
every
man
is
zealous
for
some
thing
or
other
.
And
concerning
all
such
the
Prophet
makes
his
complaint
,
that
there
is
a
generation
of
men
that
turn
the
glory
of
the
true
God
into
dishonour
,
that
are
not
careful
to
render
God
his
true
honour
,
and
their
religion
is
,
One
reason
why
God
,
though
he
commands
onely
true
religion
,
yet
permits
the
Fiat
lux
,
let
there
be
light
and
it
was
made
,
could
have
as
easily
said
,
Sit
veritas
,
let
there
be
truth
,
let
there
be
plenty
of
truth
,
and
it
should
have
been
so
,
but
he
hath
given
the
reason
why
he
suffereth
errour
,
that
they
may
be
tryed
,
that
seek
after
the
truth
.
Another
reason
of
this
is
,
that
forasmuch
as
God
hath
magnified
his
word
,
and
truth
above
all
things
,
and
that
it
is
the
chiefest
thing
,
and
that
he
maketh
most
For
the
necessity
of
it
much
need
not
be
spoken
,
it
hath
been
partly
handled
already
;
but
because
truth
and
true
religion
is
a
way
,
as
S.
Peter
calls
it
,
and
that
way
The
thing
commanded
is
Religion
,
and
true
Religion
,
veri
nominis
Religio
,
which
1.
In
regard
of
the
manifold
errours
and
falshoods
in
the
world
,
Investigation
is
most
necessary
;
that
is
,
an
earnest
study
and
applying
of
the
minde
,
to
finde
out
truth
among
many
errours
,
contrary
to
the
custome
of
this
age
,
where
no
man
desires
to
seek
,
but
in
that
Religion
wherein
a
man
is
born
,
in
that
he
will
grow
up
,
and
in
that
he
will
dye
,
and
imagine
that
he
hath
found
the
pearl
without
seeking
,
and
so
when
our
studies
ripen
,
we
onely
stick
to
some
mens
institutions
.
Moses
seemeth
to
Hereditary
Religion
,
Religion
upon
offence
taken
,
Religion
upon
a
sudden
,
these
three
at
this
time
possesse
the
most
of
mankinde
.
-
1.
Either
because
they
will
be
of
the
minde
of
Auxentius
,
In
hac
fide
natus
sum
,
in
hac
item
moriar
,
and
in
this
case
Religion
findeth
us
,
and
not
we
it
.
-
2.
Or
,
because
I
have
received
some
indignity
in
one
Religion
,
I
will
be
of
another
:
or
because
we
have
sustained
some
losse
,
or
had
some
crosse
by
our
Religion
,
therefore
we
will
go
over
seas
,
and
there
we
will
seck
and
finde
the
pearl
,
and
are
able
to
defend
it
to
be
so
.
-
3.
There
is
religio
repentina
a
sudden
religion
.
This
is
a
stumbling
upon
Religion
But
if
any
shall
say
we
have
found
it
before
we
sought
it
,
as
God
saith
of
a
people
,
I
was
found
of
them
that
sought
me
not
,
we
must
adde
,
with
the
Apostle
,
Omnia
probate
,
there
is
an
examination
answerable
to
seeking
:
they
that
have
it
must
either
seek
it
or
examine
it
,
and
not
make
examination
of
the
truth
in
Religion
a
matter
of
death
,
as
the
Turks
do
.
Seek
therefore
we
must
,
and
in
seeking
the
Fathers
give
many
rules
,
but
especially
two
rules
must
be
observed
.
-
1.
The
first
our
Saviour
gives
,
quaerite
primum
.
It
must
be
sought
before
all
other
things
,
S.
Paul
saith
,
All
seek
their
own
,
not
the
things
which
are
Jesus
Christs
.
-
2.
The
second
is
given
by
Moses
.
If
thou
seek
the
Lord
thy
God
with
all
thy
-
3.
The
third
is
.
As
we
must
seek
for
the
truth
,
if
we
have
it
not
,
and
when
we
For
the
negative
part
,
what
is
here
forbidden
,
may
be
reduced
to
these
two
heads
.
-
1.
One
extream
opposite
to
true
religion
,
is
〈◊〉
,
the
excesse
,
when
we
give
honour
,
either
cui
non
oportet
,
to
whom
it
is
not
due
,
or
quantum
non
oportet
,
or
more
then
is
due
:
the
first
is
commonly
called
Idolatry
,
the
other
superstition
.
-
2.
Another
extream
is
parum
,
the
defect
,
when
we
do
not
give
honour
cui
oportet
,
to
whom
it
is
due
,
or
not
quantum
oportet
,
not
so
much
as
is
due
.
The
first
is
called
prophanenesse
,
which
usually
ends
in
Atheisme
,
the
other
is
non-acquiescence
,
or
not
resting
in
religion
,
when
men
seek
out
novelties
,
and
receive
the
truth
〈◊〉
in
part
:
and
this
divides
it self
into
two
branches
.
1.
Schisme
.
2.
Heresse
:
which
ends
in
Apostacy
.
1.
The
cui
non
oportet
,
is
Idolatry
,
whether
it
be
by
giving
divine
honour
and
worship
,
or
ascribing
any
part
of
Gods
office
to
any
creature
,
as
S.
Augustine
speaks
:
within
which
comes
dealing
and
covenanting
with
the
Devil
,
or
trusting
to
his
instruments
,
Sorcerers
,
Charmers
,
Dreamers
,
and
other
Inchanters
.
So
if
a
man
yeeld
any
of
the
former
affections
and
vertues
,
as
love
,
fear
,
&c.
to
the
Devil
,
if
he
fear
the
stars
,
or
attribute
any
thing
to
dreams
,
inchantments
,
ligatures
,
lots
,
characters
,
&c.
it
is
comprehended
within
this
.
God
telleth
us
by
the
Prophet
,
that
none
can
foreshew
S.
Paul
rebuked
the
spirit
that
was
in
her
,
and
made
him
come
forth
.
Yea
though
a
Prophet
foretell
a
truth
,
and
yet
saith
,
let
us
go
after
other
2.
The
other
,
quantum
non
oportet
,
to
give
too
much
honour
,
is
commonly
referred
to
superstition
.
The
second
Council
at
Nice
erected
images
,
and
their
principal
reason
was
,
because
God
could
not
be
remembered
too
much
:
but
that
was
no
good
argument
,
for
then
there
could
be
no
superstition
.
Tully
shews
how
the
word
superstition
came
first
up
.
There
were
certain
old
Romanes
,
that
did
nothing
but
pray
,
day
and
night
,
that
their
children
might
outlive
them
,
and
be
superstites
:
whereupon
they
were
called
superstitious
.
In
this
respect
we
also
condemn
the
Euchytes
.
It
is
true
,
as
the
Fathers
say
,
that
for
quantitas
absoluta
,
the
absolute
quantity
,
if
we
were
as
the
Angels
,
there
were
no
〈◊〉
;
but
for
as
much
as
in
man
there
is
but
quantitas
ad
analogiam
;
or
ad
propartionem
,
and
thereby
he
hath
no
absolutenes
,
but
ex
conditione
,
we
must
do
that
whereby
we
may
continue
,
and
go
forward
to
the
glorifying
of
God
.
and
because
of
his
weaknes
,
for
a
man
to
spend
himself
in
one
day
maketh
a
nimium
in
religione
,
and
consequently
,
superstitition
.
2.
For
the
other
extreame
,
Parum
,
when
we
give
too
little
,
and
that
either
1.
cui
non
oportet
,
or
non
quantum
,
the
first
is
commonly
called
Prophanent
〈◊〉
,
which
was
a
punishment
from
the
beginning
,
that
a
man
should
be
such
a
one
,
that
he
should
not
come
intra
sanum
,
within
the
Church
,
but
to
stand
extra
which
many
now
a
dayes
count
no
punishment
;
nay
it
is
to
be
feared
that
it
hath
a
reward
,
and
that
such
people
are
the
better
thought
of
.
Too
many
of
this
fort
are
in
these
times
that
value
religion
and
Gods
worship
no
more
then
〈◊〉
did
his
birth-right
.
2.
The
second
part
of
this
extreame
is
,
when
we
give
not
quantum
oportet
,
so
much
to
God
as
we
ought
,
when
we
will
not
rest
or
acquiesce
in
what
God
hath
by
his
Church
prescribed
,
and
delivered
to
us
,
but
affect
novelties
,
and
desire
new
and
strange
things
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
therefore
that
God
might
make
novelties
the
more
odious
to
us
,
he
hath
made
it
a
name
for
those
things
he
most
Attica
ingenia
,
which
is
spoken
of
in
the
acts
,
are
given
to
it
,
Academick
doubting
spirits
,
Scepticks
in
There
are
three
degrees
in
novelty
.
1.
Schisme
.
2.
Heresy
.
3.
Apostacy
.
In
which
one
makes
way
for
another
.
-
1.
Schisme
is
the
high
way
to
superstition
,
as
also
to
prophanenesse
.
And
it
is
so
called
properly
,
when
a
man
upon
unjust
dislike
,
either
of
government
or
worship
or
doctrine
professed
,
or
for
some
indifferent
rites
,
withdraws
from
the
communion
of
the
Church
in
publike
duties
,
and
refuses
to
submit
to
his
spiritual
governours
,
the
Bishops
and
Pastors
of
the
Church
,
and
so
will
make
a
rent
in
,
and
from
the
-
2.
Heresy
is
(
as
S.
Augustine
defines
it
)
Dum
scripturae
bonae
intelliguntur
non
bene
,
S.
Jerome
goes
further
,
Quicunque
alias
scripturam
intelligit
,
-
3.
Apostacy
is
a
general
defection
or
falling
from
all
points
of
religion
.
The
means
to
finde
out
true
religion
are
,
besides
the
publike
and
general
means
,
Hearkening
to
the
voice
of
the
Church
,
to
whom
Christ
hath
entrusted
the
truth
,
and
which
is
therefore
called
by
S.
Paul
,
the
ground
and
pillar
of
truth
.
1.
The
Eunuchs
means
,
reading
the
Scripture
,
He
read
the
Prophet
Esay
.
2.
Cornelius
meanes
prayers
,
almes
,
and
fasting
,
and
that
(
which
is
strange
being
3.
The
third
is
Apollos
means
,
to
have
paratum
cor
,
to
be
ready
and
willing
to
The
signes
of
true
religion
were
foure
:
of
which
formerly
we
have
spoken
,
and
therefore
will
but
name
them
.
1.
The
Antiquity
.
2.
The
purging
of
the
soul.
3.
The
beginning
and
growth
of
it
.
And
4.
Lastly
the
examples
of
excellent
vertues
in
the
professors
.
All
these
Saint
Augustine
accounteth
the
especial
The
sixth
rule
for
purging
it
in
others
.
King
David
desired
that
he
might
not
die
yet
,
because
the
dust
could
not
declare
Gods
truth
.
And
our
Saviour
saith
,
that
he
CHAP.
XVI
.
The
third
thing
required
in
the
1.
Commandement
is
,
to
have
onely
the
true
God
,
which
includes
Sincerity
Reasons
hereof
.
The
Contraries
to
sincerity
.
Means
of
sincerity
.
Signes
of
sincerity
.
Of
procuring
it
in
others
.
Thus
much
for
the
second
general
proposition
,
and
the
vertue
therein
required
viz
,
religion
.
Now
for
the
third
.
Habebis
me
solum
Deum
.
We
must
have
him
onely
for
our
God
,
and
this
includes
Sincerity
.
It
is
not
enough
to
have
him
for
our
God
,
but
we
must
have
him
alone
for
our
God
:
none
but
me
,
as
the
Chaldee
,
and
Septuagint
read
.
Our
Saviour
,
saith
thou
shalt
worship
the
Lord
thy
God
and
him
onely
shalt
thou
serve
:
which
is
〈◊〉
him
onely
,
but
it
is
supplied
by
our
Saviour
,
and
all
comes
from
the
same
spirit
.
The
reasons
were
touched
before
,
yet
we
will
mention
some
of
them
again
.
1.
The
first
is
,
because
it
trencheth
upon
Gods
honour
and
glory
to
have
a
partner
,
and
that
men
should
worship
other
gods
.
The
Apostles
end
their
〈◊〉
,
with
Soli
Deo
〈◊〉
et
gloria
.
Rom.
2.
Peter
.
and
Saint
Iude.
And
the
reason
the
Prophet
gives
,
My
glory
saith
God
,
will
I
not
give
to
another
,
his
glory
is
indivisible
,
2.
Another
is
taken
from
the
titles
given
to
God
:
as
a
father
,
a
king
,
a
〈◊〉
3.
The
third
was
touched
before
,
To
joyne
any
with
him
,
who
is
below
him
(
and
whosoever
he
is
,
he
must
be
below
him
)
is
to
abase
him
:
if
we
could
joyn
any
that
were
equal
or
his
match
,
it
were
otherwise
.
If
we
joyn
worse
with
better
,
it
disgraces
it
.
wine
with
water
is
the
weaker
.
If
you
go
to
Bethel
,
and
erect
an
altar
to
Jehovah
,
you
must
put
a
way
other
strange
gods
.
No
halting
with
the
Israelites
The
thing
forbidden
and
opposite
to
sincerity
is
.
1.
Mixture
in
religion
,
and
that
both
in
respect
of
the
matter
of
it
,
and
of
our
affections
towards
it
.
1.
For
the
matter
.
Our
Saviour
saith
.
No
man
putteth
new
and
old
cloth
together
2
For
the
mixture
of
affections
.
As
our
religion
ought
to
be
sincere
,
so
our
affections
.
A
mixture
of
hot
and
cold
maks
lukewarm
,
which
temper
is
lothsome
to
duplici
corde
,
as
Saint
Iames
calls
them
.
2.
The
other
extreame
forbidden
,
is
the
defect
,
as
that
of
mixture
in
excesse
,
that
is
,
when
men
will
so
reforme
and
purifie
religion
,
that
they
destroy
it
.
Pro.
〈◊〉
.
23.
The
wringing
of
the
nose
bringeth
forth
blood
qui
mungit
nimium
,
sanguinem
elicit
,
he
that
will
make
his
nose
too
cleare
,
makes
it
bleed
;
so
when
men
will
cleanse
the
church
too
much
,
instead
of
purifying
it
from
mixtures
in
composition
,
they
give
it
a
bloody
nose
,
as
sectaries
and
hereticks
usually
do
,
who
alwayes
pretend
reformation
,
when
they
rend
the
church
,
and
make
it
bleed
,
sometimes
to
death
.
The
means
of
sincerity
in
religion
.
1.
There
is
no
better
,
then
that
which
is
implied
in
that
wish
of
Christ
,
I
would
thou
wert
cold
or
hot
:
we
must
avoyd
lukewarmnes
,
which
causes
wavering
in
religion
,
and
come
to
a
resolution
;
we
must
resolve
to
be
what
we
professe
,
and
to
stick
to
the
truth
:
then
we
shall
be
mel
sincerum
,
pure
hony
sine
cera
,
purified
from
all
mixture
.
2.
When
we
are
resolved
to
adhere
to
the
truth
,
then
we
must
come
to
the
price
,
and
value
aright
.
It
is
true
,
that
Job
saith
.
Man
knoweth
not
the
price
of
it
.
The
signes
of
sincere
or
true
religion
have
been
handled
before
:
we
shall
touch
onely
a
few
.
-
1.
True
religion
ascribes
all
good
to
God
alone
,
and
gives
no
part
of
his
honour
to
any
creature
.
-
2.
It
favours
not
man
in
his
corrupt
desires
,
it
s
no
doctrine
of
liberty
,
but
restraines
all
carnal
liberty
;
it
teaches
us
to
despise
father
and
mother
,
friends
,
yea
a
mans
self
and
all
for
God
.
-
3.
It
is
free
from
those
mixtures
which
have
been
the
decay
of
religion
,
which
were
1.
mingling
it
with
errours
of
vain
Philosophy
,
which
Saint
Augustine
calls
rationes
philosophorum
,
obtusae
,
acutae
the
acute
and
yet
obtuse
or
blunt
reasons
of
Philosophers
.
Thus
Clemenes
Alex.
and
Origan
by
Platos
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
Aristotles
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vshered
divers
errours
into
the
Church
.
2.
With
Jewish
fables
,
which
the
Apostle
bids
Titus
beware
of
,
Jewish
rites
and
ceremonies
abrogated
by
Christ
,
which
he
calls
egena
et
infirma
elementa
,
weake
and
beggerly
rudiments
.
3.
It
doth
penetrare
cor
,
it
pierces
into
the
soul
,
circumcises
the
heart
,
mortifies
all
carnall
lusts
and
desires
,
false
religion
reaches
chiefly
to
the
outward
man
.
True
religion
enflames
the
heart
and
affections
with
love
of
God
,
and
makes
us
prize
him
aboue
all
worldly
things
,
that
we
can
say
with
David
,
whom
have
I
in
heaven
but
thee
&c.
And
makes
us
able
to
answer
Christs
question
to
S.
Peter
,
diligis
me
plus
&c.
Louest
thou
me
more
then
these
?
that
we
can
say
,
we
love
him
more
then
these
,
all
these
things
on
earth
:
and
where
this
is
not
,
there
is
not
sincere
religion
rooted
in
the
heart
.
The
sixth
rule
is
,
for
procuring
sincerity
in
others
;
especially
we
must
exhort
others
,
as
the
Apostle
doth
Timothy
,
and
all
those
that
succeed
him
in
the
like
office
of
a
Bishop
in
the
church
,
to
keep
the
commandment
,
that
is
,
the
doctrine
and
religion
left
&
commanded
by
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
spot
,
unrebukeable
:
and
when
CHAP.
XVII
.
Of
the
last
words
in
the
first
Commandment
,
Coram
me
,
in
which
is
implied
Integrity
.
Reasons
for
it
.
Of
Hypocrisie
,
and
reasons
against
it
.
Signes
of
a
sound
heart
.
An
observation
from
the
first
words
.
Non
habebis
.
They
are
in
the
Future
tense
,
and
imply
perseverance
.
Reasons
for
it
.
The
extreames
.
1.
Constancy
in
evill
.
2.
Inconstancy
in
good
.
Four
reasons
against
Backsliding
.
signes
of
perseverance
.
Of
procuring
it
in
others
.
Coram
me
,
Before
me
.
This
is
the
last
part
of
this
Commandment
.
And
this
Coram
me
,
saith
saint
Augustine
Coram
me
,
Not
in
my
sight
.
That
is
,
thou
shall
not
have
any
other
God
not
so
much
as
in
the
secret
corner
of
thy
heart
:
for
God
is
scrutator
cordis
,
Again
this
[
Coram
me
]
distinguishes
true
obedience
from
a
bare
appearance
:
for
bonum
apparens
,
good
in
shew
,
may
be
Coram
homine
before
man
;
but
bonum
verum
is
onely
Coram
me
,
before
God
.
For
Coram
homine
before
man
,
or
any
other
Coram
,
argues
nothing
to
be
other
then
in
appearance
:
but
Coram
Deo
makes
it
indeed
.
Saint
Paul
Ephes.
3.
16.
Divides
every
man
into
an
inward
,
and
an
outward
man
and
the
same
words
are
use
byd
Plato
before
him
,
whence
some
gather
he
had
read
Plato
;
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
inward
and
an
outward
man
,
and
which
of
these
two
pleaseth
God
best
,
himself
sheweth
in
Eliab
,
and
David
.
Samuel
had
a
That
which
is
here
commanded
is
called
,
virtus
integritatis
by
the
Fathers
,
inward
soundnesse
against
hollownesse
,
and
sincerity
against
mixture
.
And
they
ground
it
upon
Gods
charge
to
Abraham
,
when
he
made
the
covenant
of
Circumcision
,
That
which
is
forbidden
is
hypocrisie
.
Our
Saviour
taxed
it
in
the
Pharisees
,
by
telling
them
they
had
a
care
to
make
clean
the
outside
of
the
cup
and
platter
,
but
had
S.
Chrysostome
saith
,
Pharisaeorum
justitia
erat
in
ostentatione
operis
,
non
in
rectitudine
intentionis
,
the
righteousnesse
of
the
Pharisees
consisted
in
ostentation
of
their
works
,
not
in
the
uprightnesse
of
their
Columba
sine
serpente
,
the
dove
without
the
serpent
.
Of
such
speaks
Solomon
,
when
he
saith
,
that
a
fool
uttereth
all
his
minde
,
he
poures
out
his
spirit
without
any
manner
of
wisdom
and
discretion
,
before
every
man
:
our
integrity
therefore
must
be
preserved
with
wisdom
.
1.
The
way
to
keep
our selves
in
this
integrity
.
First
,
Seneca's
councel
to
Lucillus
Cato
,
Scipio
,
or
some
other
of
the
ancient
Romans
,
renowned
for
vertue
,
stood
before
him
.
But
it
is
a
better
way
for
us
to
do
as
the
Psalmist
did
,
to
set
God
alwayes
2.
Another
motive
,
and
that
a
forceable
one
,
to
perswade
us
will
be
,
that
God
requires
an
exact
and
sincere
service
of
us
to
himself
,
because
he
commandeth
3.
Lastly
,
if
we
consider
the
integrity
of
Christs
heart
to
us
,
of
whom
we
read
,
that
it
was
pierced
,
and
that
he
spent
his
very
heart
blood
for
us
:
if
we
consider
that
,
it
will
stir
us
up
to
have
a
reciprocal
heart
to
him
,
and
say
with
S.
Bernard
,
juste
cor
nostrum
vindicat
,
qui
cor
suum
pro
nostro
dedit
,
he
may
justly
challenge
our
hearts
,
that
gave
his
for
ours
.
When
he
had
offered
his
hands
,
feet
,
and
other
members
for
us
,
yet
thought
it
not
sufficient
,
but
gave
his
heart
for
us
also
.
It
is
not
our
tongue
,
hands
,
or
feet
,
that
can
requite
it
;
our
hearts
will
be
too
little
,
if
we
give
them
also
up
to
him
.
1.
And
we
shall
know
whether
our
hearts
be
upright
or
no
,
first
,
by
the
Heathen
Nil
conscire
sibi
,
nulla
pallescere
culpa
—
hic
murns
〈◊〉
us
〈◊〉
.
A
sound
heart
is
like
a
wall
of
brasse
,
and
is
so
full
of
courage
that
it
can
say
,
with
the
Apostle
,
〈◊〉
perminimum
est
,
ut
a
vobis
judicer
,
it
is
a
very
small
thing
that
I
should
be
judged
by
you
.
It
is
the
soundnesse
of
the
heart
that
will
make
it
bold
,
if
〈◊〉
mali
to
our selves
,
that
we
know
no
evil
in
our selves
.
This
made
John
Baptists
heart
to
be
above
King
Herodes
power
;
the
want
of
it
made
Peter
afraid
2.
Another
mark
like
to
this
,
is
,
if
we
be
firm
and
upright
under
the
crosse
.
If
afflictions
alter
us
not
:
for
troubles
and
crosses
will
dishonour
the
integrity
of
our
hearts
.
Look
how
we
stand
affected
in
them
,
if
firm
,
then
no
doubt
but
we
are
right
.
If
we
can
say
with
King
Hezekiah
,
Remember
,
O
Lord
,
how
I
have
walked
before
thee
in
3.
If
we
derest
sin
in
our selves
,
and
punish
it
no
lesse
in
our selves
then
others
.
Judah
4.
The
last
is
somewhat
hard
.
If
we
can
with
confidence
say
those
two
last
verses
of
the
pialmist
,
Search
me
,
O
Lord
,
and
know
my
heart
,
try
me
,
and
know
my
And
this
according
to
the
sixth
rule
stayeth
not
in
our selves
,
but
desires
to
have
it
in
others
also
,
with
S.
Paul
,
who
prayed
for
the
Philippians
,
that
they
might
be
sincere
.
One
point
more
rests
to
be
handled
within
the
last
general
Proposition
,
and
The
words
,
Non
habebis
must
not
be
answered
with
non
habeo
,
or
non
habui
,
but
with
non
habebo
,
I
will
have
no
other
gods
;
and
this
is
perseverance
.
This
is
a
greater
matter
then
many
do
imagine
:
fui
,
sum
,
and
ero
are
distinctions
of
the
three
times
.
-
1.
For
fui
;
it
is
certain
,
that
whosoever
shall
consider
what
he
hath
been
,
will
be
brought
into
a
melancholick
and
sad
passion
.
S.
Bernard
saith
,
Recordare
praeterita
,
&
erubesce
,
it
will
confound
a
man
to
remember
what
he
hath
done
.
-
2.
For
sum
.
Peradventure
there
my
be
some
comfort
,
inregard
that
we
endeavour
and
strive
to
obtain
.
-
3.
But
howsoever
it
stands
with
us
for
the
present
,
our
comfort
depends
chiefly
upon
ero
,
what
we
shall
be
;
and
if
we
persevere
not
in
good
,
ero
must
needs
be
terrible
:
for
a
man
to
consider
in
what
case
he
may
be
hereafter
,
and
considerare
novissima
,
to
think
upon
his
end
:
whether
God
may
not
forsake
him
,
if
he
be
not
careful
to
persevere
on
his
part
,
as
he
hath
done
others
,
that
have
been
for
the
present
in
as
good
and
peradventure
better
case
then
he
is
,
but
were
not
careful
to
endeavour
,
and
to
use
the
means
required
on
their
part
,
to
persevere
,
and
therefore
were
left
of
God
,
and
returned
with
the
dog
to
their
vomit
:
therefore
non
habebis
is
a
sharp
and
strict
command
,
and
to
be
looked
to
.
In
the
common
conveyances
at
Law
,
there
is
,
Habendum
&
tenendum
to
have
and
to
hold
;
we
have
formerly
seen
Quid
habendum
,
what
we
were
to
have
,
now
we
are
to
see
Quid
tenendum
,
what
we
must
hold
and
keep
.
It
falls
naturally
into
the
last
place
by
due
order
.
1.
First
because
(
as
the
Heathen
say
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wisdom
or
knowledge
is
the
beginning
of
vertue
:
but
constancy
and
virtutis
apex
,
the
pitch
and
perfection
of
vertue
,
and
as
S.
Bernard
,
Perseverantia
est
unica
filia
summi
Reg
is
,
finis
virtutum
,
earumque
consummatio
,
perseverance
is
the
onely
daughter
of
the
great
King
,
the
end
and
consummation
of
all
vertues
.
2.
Secondly
,
because
all
other
vertues
are
preserved
by
this
,
or
(
to
use
the
Apostles
S.
Bernard
calleth
it
,
totius
boni
repositorium
&
virtus
,
the
place
where
all
good
is
preserved
and
kept
;
and
the
strength
and
vertue
of
all
other
.
3.
Because
as
there
is
in
every
vertue
a
resemblance
or
conformity
in
us
to
some
attribute
of
God
,
as
in
our
knowledge
to
his
wisdom
,
in
our
belief
to
his
truth
,
in
our
fear
to
his
justice
,
in
our
love
to
his
mercy
,
in
our
integrity
to
his
ubiquity
,
so
in
this
of
perseverance
to
his
eternity
.
4.
Because
God
is
Alpha
and
Omega
,
the
beginning
and
the
end
,
which
is
his
book
of
perseverance
.
So
must
we
persevere
according
to
our
quandiu
,
that
is
,
till
we
die
,
usque
ad
mortem
,
and
not
onely
to
natural
but
even
to
violent
death
.
The
Apostle
hath
another
usque
,
usque
ad
sanguinem
,
unto
blood
,
and
so
his
own
resolution
was
,
(
not
onely
usque
advincula
)
not
to
be
bound
onely
,
but
usque
ad
mortem
,
to
die
for
the
Name
S.
Bern.
saith
,
Quid
levitate
cum
aeternitate
?
there
is
no
fellowship
between
God
and
man
,
without
perseverance
.
Inconstancy
hath
no
congruity
with
eternity
.
On
the
other
side
backsliding
is
condemned
.
Our
nature
is
so
corrupt
,
that
,
as
in
the
last
affection
we
spake
of
[
Sincerity
]
we
have
a
desire
to
seem
rather
then
to
be
,
because
it
is
easier
,
and
we
naturally
love
ease
:
so
here
we
have
a
desire
of
falling
away
,
or
starting
back
like
a
bow
,
like
a
deceitful
bow
,
to
which
the
Prophet
resembles
1.
How
necessary
this
vertue
is
,
is
plain
by
diverse
reasons
.
First
all
the
good
we
have
formerly
done
is
lost
without
it
,
Incassum
bonum
agitur
(
saith
S.
Gregory
)
si
ante
vitae
terminum
deseratur
,
quia
frustra
velociter
currit
,
qui
priusquam
ad
met
as
venerit
,
deficit
;
all
the
good
we
do
is
in
vain
,
if
we
leave
doing
good
before
the
2.
In
regard
of
the
benefit
that
comes
by
it
.
He
that
continueth
to
the
end
shall
be
3.
Again
,
as
it
is
with
faith
,
our
first
covenant
is
,
nisi
credideritis
non
stabiliemini
,
if
ye
will
not
beleeve
,
ye
shall
not
be
established
:
so
in
this
,
if
thou
continue
not
,
4.
In
the
reason
and
laws
of
man
it
is
a
point
in
all
contracts
,
that
nihil
praesupponitur
esse
actum
,
donec
aliquid
restat
agendum
,
nothing
is
said
to
be
done
,
while
any
thing
remains
to
be
done
.
As
in
a
building
,
a
house
is
not
said
to
be
finished
,
until
the
last
stone
be
laid
and
the
building
covered
.
That
which
is
here
commanded
is
perseverance
,
set
down
in
Matthew
24.
13.
and
Perseverance
is
distinguished
from
patience
thus
:
the
object
of
patience
being
tristitia
crucis
,
the
sorrow
of
the
crosse
,
and
of
the
other
taedium
diurnitatis
,
the
wearinesse
of
continuance
.
It
is
called
perseverance
in
regard
of
the
length
of
time
,
and
the
tediousnesse
which
accompanieth
it
,
which
must
be
overcome
.
And
therefore
in
regard
of
the
necessity
of
it
,
we
are
to
take
the
Apostles
caveat
,
Take
heed
hodie
S.
Jerome
calls
quotidie
,
when
we
have
done
this
day
,
it
is
not
blotted
out
,
but
when
the
morrow
comes
,
there
is
hodie
still
,
and
so
every
day
is
hodie
,
as
long
as
we
live
,
usque
ad
mortem
.
1.
That
which
is
forbidden
is
in
the
first
rule
of
extent
[
excesse
]
To
continue
wilfully
S.
Angustine
saith
upon
that
place
[
Judas
festinavit
]
Petrus
dormis
tu
,
&
non
dormit
Judas
,
sed
festinavit
?
dost
thou
sleep
Peter
,
and
doth
Judas
make
haste
?
And
S.
Jerome
saith
,
Infoelix
populus
Dei
,
qui
tantam
perseverantiam
non
habet
in
〈◊〉
,
quantam
improbi
in
malo
;
O
unhappy
people
of
God
,
which
have
not
as
great
perseverance
in
good
,
as
the
wicked
in
evil
.
2.
The
second
is
in
defect
,
and
it
is
an
extream
,
more
rife
and
usual
now
a
dayes
;
Inconstancy
in
good
.
The
Romanes
were
so
glorious
professours
,
as
that
S.
Paul
said
of
them
,
I
thank
my
God
through
Jesus
Christ
for
you
all
,
that
your
faith
is
published
Certainly
there
s
none
so
bad
in
the
world
,
but
hath
his
beginning
in
some
good
;
for
God
is
the
light
that
lightens
every
one
that
cometh
into
the
world
:
there
s
not
the
worst
of
men
,
but
is
enlightned
in
part
;
sometimes
he
seemeth
good
and
then
falleth
back
;
and
these
revolters
are
of
two
sorts
.
1.
For
they
do
first
,
as
Demas
did
.
He
at
the
first
was
reputed
so
in
the
church
,
And
these
are
of
two
sorts
;
for
either
they
fall
quite
away
at
once
,
without
any
signe
of
returning
;
or
else
in
the
second
place
they
are
such
as
may
be
compared
2.
The
second
sort
are
such
as
set
themselves
out
of
malice
to
oppose
the
truth
which
they
formerly
professed
,
with
a
resolution
never
to
returne
again
which
is
high
Apostacy
.
1.
Forasmuch
as
patience
is
joyned
with
perseverance
;
one
of
the
best
means
to
2.
If
we
consider
with
our selves
,
what
our
own
judgement
is
,
when
it
is
not
our
own
case
,
what
account
we
make
of
things
that
continue
not
.
A
Christian
is
compared
to
a
tree
,
that
brings
fruit
in
season
,
whose
leaf
doth
not
wither
&c.
Now
what
account
do
we
make
of
fruit
that
s
nipt
or
bitten
in
the
blossom
,
or
that
s
wind
shaken
,
or
that
is
rotten
or
wormeaten
,
that
cannot
last
till
the
gathering
,
or
keep
if
it
be
gathered
.
What
account
doth
the
husbandman
make
of
a
morning
cloud
,
that
vanisheth
,
and
promiseth
no
showres
,
or
of
the
seed
that
falls
among
stones
,
which
may
grow
up
for
a
time
,
but
when
the
sun
ariseth
,
is
parched
,
and
withereth
,
and
never
comes
to
perfection
,
the
reaper
filleth
not
his
hand
,
nor
the
mower
his
bosom
.
Such
fruit
is
all
our
obedience
,
if
we
persevere
not
,
like
a
morning
cloud
Hos.
6.
4.
Or
like
seed
sown
upon
stony
ground
.
In
all
other
things
we
prefer
that
which
is
permenant
:
vessels
of
wood
or
pewter
,
before
glasses
or
earthen
ware
,
because
they
are
〈◊〉
,
though
they
make
never
so
fair
a
shew
:
a
poore
crost
or
a
small
close
,
especially
if
we
have
the
freehold
,
we
esteem
before
a
goodly
house
for
which
we
pay
rent
,
because
of
the
continuance
.
So
that
by
our
own
practise
we
condemne
our selves
,
if
we
be
not
carefull
to
persevere
and
hold
out
.
3.
Unlesse
we
persevere
,
all
that
Christ
did
for
us
,
and
all
that
we
do
for
him
,
or
our selves
is
in
vain
:
now
no
man
desires
to
do
any
thing
in
vain
,
to
beat
the
winde
.
This
vanity
of
all
may
be
seen
in
two
respects
.
-
1.
In
respect
of
Christ
,
we
make
all
that
he
did
in
vain
.
How
intollerable
is
it
,
that
so
great
a
person
as
the
Son
of
God
should
come
down
from
heaven
,
be
born
and
live
amongst
us
,
and
die
so
base
and
ignominious
a
death
,
and
al
in
vain
:
yet
we
frustrate
al
,
if
we
continue
not
in
grace
to
the
end
.
He
persevered
to
the
end
,
went
through
all
the
work
required
for
our
salvation
:
The
cup
was
not
suffered
to
passe
from
him
,
but
he
drank
it
up
clear
,
even
to
the
dregs
of
it
.
This
was
the
price
of
his
labours
,
our
perseverance
in
that
estate
he
obtained
for
us
;
wherein
if
we
continue
not
,
this
is
more
grief
to
him
,
then
it
was
to
suffer
;
Labor
irritus
supra
omnem
laborem
,
to
labour
in
vain
is
more
to
him
,
then
all
the
torments
he
suffered
,
though
they
wrought
so
upon
him
,
that
he
cryed
out
,
Eli
,
Eli
,
&c.
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
This
should
move
us
to
persevere
.
-
2.
In
respect
of
our selves
:
all
we
have
done
or
suffered
will
be
in
vain
,
if
we
persevere
not
if
after
we
have
escaped
the
pollution
of
the
world
,
we
be
intangled
again
,
we
are
like
to
the
dog
that
returnes
to
his
vomit
and
to
the
sow
that
was
washed
,
to
her
wallowing
in
the
mire
,
our
former
washing
was
in
vain
.
Under
the
law
,
if
any
4.
The
last
,
and
which
may
be
made
use
of
by
the
children
of
grace
,
is
intuitus
mercedis
.
The
reward
which
God
purposes
to
bestow
on
us
,
shall
not
be
a
reward
for
dayes
or
years
,
but
it
shal
be
an
endlesse
reward
for
ever
and
ever
:
and
surely
(
as
the
Philosopher
saith
)
our
labour
ought
to
be
proportionable
to
the
price
of
our
labour
,
seeing
God
rewards
us
not
as
hirelings
,
but
bestows
the
inheritance
upon
us
for
ever
which
is
the
reward
of
sons
,
we
should
not
labour
as
〈◊〉
,
for
a
year
or
a
certain
time
,
but
quandiu
vivimus
,
as
long
as
we
live
;
our
obedience
must
endure
quandiu
nos
as
long
as
we
are
,
as
the
reward
will
be
quandiu
ille
,
as
long
as
he
shall
be
;
we
must
serve
him
in
〈◊〉
nostro
,
in
our
eternity
,
seeing
he
rewards
us
,
aeterno
suo
,
with
his
eternity
.
The
signes
of
Perseverance
.
The
signe
of
other
graces
is
perseverance
,
of
which
we
connot
be
certain
a
priori
perseverance
it self
is
a
signe
a
posteriori
of
our
happy
estate
,
and
therefore
the
Heathen
could
say
,
〈◊〉
nemo
supremaque
funera
faelix
esse
potest
,
no
man
can
be
happy
before
his
death
,
nor
can
we
pronounce
of
any
man
what
he
is
,
till
it
appeare
whether
he
persevere
or
no.
Perseverance
it self
is
a
special
note
of
a
true
christian
,
it
is
But
though
we
have
no
certain
notes
of
perseverance
,
yet
there
are
some
probable
marks
and
signes
,
whereby
we
may
judge
of
the
likelyhood
of
our
continuance
.
1.
The
first
is
,
if
we
feel
a
desire
in
our selves
with
the
Apostle
,
to
presse
toward
the
mark
not
looking
back
but
going
forward
;
if
we
consider
not
how
long
we
2.
A
second
and
a
better
,
is
,
if
we
finde
our selves
more
fruitfull
in
good
works
,
when
more
years
have
taken
hold
of
us
.
It
was
the
mark
of
the
Chuch
of
Thyatira
,
3.
The
last
is
,
if
we
persevere
in
time
of
trouble
and
〈◊〉
,
if
we
flie
not
when
the
wolfe
comes
,
if
with
Eliiah
we
be
not
afraid
of
the
fiery
horses
,
nor
of
the
fiery
charet
.
If
persecutions
and
crosses
make
us
not
waver
,
then
we
may
perswade
The
last
or
sixth
rule
is
,
to
procure
it
in
others
.
And
herein
we
must
follow
the
So
much
for
the
first
commandment
.
THE
EXPOSITION
OF
THE
Second
Commandement
.
CHAP.
I.
The
general
parts
of
this
Commandment
.
1.
The
precept
.
2
The
sanction
.
The
precept
is
negative
,
forbids
Idolatry
,
and
implies
the
affirmative
.
1.
That
God
must
be
worshipped
as
he
requires
.
2.
That
reverence
must
be
shewed
in
the
performance
.
Reasons
why
this
and
the
fourth
Commandment
are
larger
then
the
rest
.
Reasons
for
the
affirmative
and
negative
part
.
Addition
13.
That
the
making
of
images
was
absolutely
forbidden
the
Jews
,
and
in
that
respect
the
precept
was
positive
and
reached
onely
unto
them
.
Addition
14.
Whether
all
voluntary
or
free
worship
be
forbidden
under
the
name
of
will-worship
.
Thou
shalt
not
make
to
thy self
any
graven
Image
&c.
THe
Commandments
of
the
first
Table
concern
the
worship
of
God
Inward
,
and
outward
;
of
which
,
the
first
commandment
containeth
the
inward
duties
,
and
the
three
last
the
outward
.
The
outward
are
either
continual
,
or
to
be
performed
on
a
set
or
certain
time
or
day
:
or
are
either
private
or
publike
.
That
which
is
for
a
set
day
,
and
publike
is
required
in
the
fourth
Commandment
.
The
other
which
are
continual
and
private
,
concerne
either
the
outward
gesture
in
honore
,
(
for
,
reverentia
exhibetur
per
gestus
,
the
gesture
dicovereth
our
reverence
)
contained
in
this
second
Commandment
:
or
in
Laude
,
in
praise
,
which
is
exhibited
by
the
tongue
or
speech
,
in
the
Third
.
Or
else
they
concern
either
the
manner
of
worship
,
in
this
second
:
or
the
end
of
it
in
the
Third
.
This
Commandment
which
concernes
the
manner
of
our
outward
worship
,
and
how
we
are
to
behave
our selves
in
it
conteines
,
1.
A
precept
,
set
down
by
way
of
a
prohibition
.
2
,
A
Sanction
or
Penalty
annexed
.
Or
(
if
you
will
)
a
Charge
,
and
a
Penalty
.
1.
The
Prohibition
,
in
these
words
Non
facies
tibi
sculptile
,
not
to
make
images
,
to
worship
them
.
2.
The
sanction
,
which
is
brought
in
by
way
of
reason
,
in
these
,
Ego
enim
Deus
tuus
sum
zelotypus
,
for
I
the
Lord
thy
God
am
a
jealous
God
.
It
is
in
this
,
as
in
the
laws
of
Princes
,
after
they
have
signified
their
command
,
what
they
would
have
done
,
or
not
done
,
there
is
added
.
Quisecus
faxit
punietur
,
he
that
shall
transgresseagainst
this
law
,
shall
be
punished
.
So
here
he
that
breaks
this
commandment
,
God
will
visite
&c.
which
is
the
penalty
,
or
sanctio
precepti
,
that
part
of
the
precept
,
that
containeth
the
corrective
,
shewing
how
they
shall
be
corrected
,
that
will
not
be
directed
by
this
law
.
This
Commandment
,
as
it
prohibiteth
Idolatry
directly
,
so
implicitly
it
enjoyneth
Concerning
the
performance
of
this
worship
,
two
things
are
commanded
.
first
,
God
will
have
modum
a
se
praescriptum
,
our
service
must
be
done
in
that
manner
himself
prescribes
.
2.
And
secondly
,
Reverentiam
exhibitam
.
He
requires
at
our
hands
,
a
reverend
behaviour
in
the
performance
of
it
.
If
we
mark
the
other
eight
Commandments
well
,
we
shall
finde
them
far
short
in
words
of
this
and
the
fourth
.
So
that
these
two
may
fitly
be
called
Precepta
copiosa
,
Commandments
fully
expressed
.
Statutes
at
large
.
And
this
was
not
without
cause
,
there
was
good
reason
they
should
be
so
.
For
unlesse
it
were
these
two
of
the
first
Table
,
and
the
last
of
the
second
concerning
Concupiscence
,
there
was
none
of
the
Commandments
unknown
to
the
Heathen
.
The
outward
worship
of
God
,
and
the
day
set
apart
for
his
worship
,
they
had
corrupted
most
of
all
,
these
Laws
were
most
obliterated
among
them
.
They
took
some
order
for
the
inward
worship
of
God
,
as
Solon
.
Ad
Deos
caste
adeunto
,
let
men
come
to
God
with
pure
mindes
.
And
the
keeping
of
Oaths
was
severely
exacted
among
them
.
Of
these
two
Laws
they
took
notice
.
So
in
this
point
of
the
inward
worship
of
God
we
agree
in
many
things
with
Turks
and
Pagans
;
but
the
outward
service
of
God
is
it
,
which
makes
the
difference
between
us
,
and
will
ever
distinguish
the
true
Church
from
the
faise
,
Christs
Church
from
Satans
Synagogue
.
And
thus
we
see
the
Reason
,
why
God
did
so
enlarge
these
two
Commandments
,
because
they
were
in
most
danger
to
be
neglected
.
We
will
now
come
to
the
opening
of
the
Commandment
.
It
is
said
before
,
that
the
Commandments
make
use
of
Synechdoche
,
that
is
,
under
one
fault
include
many
,
that
are
homogenea
of
the
same
kinde
.
So
that
in
each
Commandment
the
principal
or
general
sin
is
named
,
and
the
rest
implied
;
for
if
every
particular
sin
should
be
mentioned
which
were
within
the
compasse
of
the
prohibition
,
the
Commandment
would
be
infinite
.
Now
that
which
is
forbidden
principally
in
this
,
is
not
meerly
the
making
of
Images
;
for
Images
,
or
pictures
are
not
absolutely
prohibited
,
either
here
,
or
in
any
other
place
of
Scripture
:
for
painting
and
graving
are
warrantable
and
profitable
Arts
,
and
the
gifts
of
God
.
We
see
Bezaleel
Non
Simulacrum
,
non
Imago
damnatur
,
sed
non
facies
tibi
,
saith
S.
Jerome
.
An
image
or
the
likenesse
of
a
thing
is
not
condemned
,
but
the
Emphasis
or
Energie
of
the
Commandment
is
in
,
Non
facies
tibi
bi
,
thou
shalt
not
make
to
thy self
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Invented
and
will-worship
,
devised
by
Notwithstanding
the
judgement
of
this
learned
Author
,
whith
whom
many
expositors
Deut.
4.
16.
for
the
general
opinion
of
the
Heathen
was
,
that
some
divine
power
was
included
in
their
images
,
after
they
were
consecrated
by
some
magical
superstitious
rites
,
as
appears
in
Tertul.
de
idolatria
,
Minutius
Faelix
,
Cyprian
de
Idolorum
vanitate
,
and
others
,
as
also
by
the
Jewish
writers
,
Aben-Esra
,
Maimonides
,
Kimchi
,
&c.
and
hence
are
those
strange
relations
of
what
was
done
by
those
images
mentioned
in
Heathen
writers
,
as
that
divers
of
them
did
speak
,
as
Memnons
statue
in
Egypt
,
the
Images
of
Juno
,
Moreta
,
Fortuna
,
Silvanus
,
&c.
mentioned
by
Valerius
Maximus
,
and
others
by
Trismeg
.
in
Dialogo
,
and
to
this
that
place
of
Zach
,
10.
2.
may
infer
.
God
therefore
,
that
his
people
might
not
come
neer
the
corrupt
customes
of
the
Heathen
,
and
to
prevent
the
danger
of
Idolatry
the
more
,
as
also
that
they
might
the
better
conceive
the
invisible
and
spiritual
nature
of
God
,
forbade
,
not
onely
the
worshipping
,
but
even
the
making
of
such
images
of
living
creatures
,
as
also
of
the
starres
(
because
they
also
have
their
motion
)
as
most
dangerous
to
induce
men
to
Idolatry
in
those
times
,
and
so
the
custome
(
which
is
the
best
expositor
of
laws
)
among
the
Jews
was
against
all
use
of
such
representations
,
as
appears
in
Josephus
,
in
Decal
.
explic
.
&
Hist.
Antiq.
lib.
17.
Maimonides
,
Tacitus
,
Leo
,
Modena
,
and
others
:
yet
though
this
were
prohibited
the
people
,
God
might
make
exceptions
in
this
,
as
he
did
in
other
precepts
which
were
positive
,
as
in
erecting
the
brazen
serpent
,
and
in
placing
the
cherubims
upon
the
ark
,
and
in
the
Holy
of
Holies
,
before
which
it
was
lawful
to
worship
God
,
without
Gods
special
appointment
had
not
been
warrantable
:
and
that
Solomon
had
the
like
warrant
for
the
lions
and
oxen
that
upheld
the
brazen
Laver
is
probable
,
or
else
that
this
was
a
step
to
those
sins
which
he
fell
into
afterward
,
as
Josephus
and
other
Jewish
writers
think
.
As
for
pictures
,
or
such
representations
by
painting
,
(
they
being
not
so
apt
to
nourish
the
opinion
of
an
inherent
diety
in
them
,
as
in
statues
,
or
imagines
extantes
were
)
the
making
or
using
them
(
if
no
divine
honour
were
given
them
)
was
not
absolutely
prohibited
,
and
therefore
we
finde
them
used
among
the
Jews
,
as
appears
by
their
banners
and
ensignes
,
wherein
were
the
representations
of
diverse
creatures
;
yet
in
other
places
,
(
though
not
here
)
they
seem
to
be
forbidden
,
if
they
were
used
by
Idolaters
about
their
false
worship
.
Levit.
26.
1.
&
Numb.
33.
25.
See
Scal.
in
posthumis
ex
Cosmogr
.
Arab.
&
Grot.
in
explic
.
Decal
.
p.
33
,
34
&c.
And
as
God
forbade
the
Jews
the
making
of
Images
,
and
commanded
them
to
break
them
in
pieces
,
if
any
were
made
,
Exod.
34.
13.
Numb.
33.
52.
Deuter.
7.
5.
so
if
they
came
into
any
strange
countrey
,
where
they
had
no
power
to
demolish
them
,
he
forbids
not
onely
their
religious
worship
,
which
is
intrinsecally
evill
,
but
even
all
reverentiall
gesture
of
the
body
before
an
image
,
by
bowing
,
kneeling
,
&c.
though
it
were
with
no
intent
to
honour
the
image
;
for
(
to
bow
to
them
and
worship
them
)
is
all
one
,
with
(
to
bow
or
worship
before
them
)
as
the
Jewish
Doctors
expound
,
and
may
appear
by
collation
of
Matth.
4.
9.
with
Luke
4.
7.
in
the
Greek
,
and
Jer.
22.
9.
with
2.
Chronicles
25.
14.
and
Leviticus
26.
1.
in
the
Hebrew
;
not
that
it
is
simply
evil
to
bow
or
kneel
before
them
,
when
it
is
with
no
relation
to
them
,
but
because
God
would
prevent
all
occasions
and
shews
of
complying
with
the
Heathen
,
and
therefore
forbade
his
people
many
things
,
not
evil
in
themselves
,
because
they
were
practised
by
the
Heathen
.
So
much
then
of
this
precept
as
forbids
things
morally
evil
,
or
forbidden
by
any
law
of
Christ
,
obliges
us
as
well
as
the
Jews
:
but
what
was
purely
positive
,
and
not
continued
by
Christ
,
obliged
them
onely
.
This
invented
or
will-worship
,
Cultus
arbitrarius
,
hath
two
specious
things
in
it
,
as
the
Apostle
saith
.
-
1.
The
first
is
a
kinde
of
wisdom
,
and
carrieth
with
it
a
trim
shew
thereof
:
when
a
man
shall
be
thought
so
wise
,
as
that
he
is
able
to
devise
and
invent
a
worship
for
God
,
especially
when
men
consider
not
what
God
hath
already
prescribed
,
whereby
their
rites
prove
contrary
to
what
he
hath
appointed
,
and
so
they
will
be
wiser
then
God
.
-
2.
The
second
is
,
a
shew
of
humility
:
when
a
man
will
be
so
humble
,
as
not
onely
to
prostrate
himself
before
God
,
but
to
bow
down
to
an
Image
,
Saint
,
Angel
,
or
the
like
.
But
these
howsoever
they
carry
a
shew
of
wisdom
,
and
humility
,
yet
are
they
no
wayes
for
us
to
use
:
if
we
entend
to
be
exempt
from
the
penalty
,
of
this
Commandment
.
Although
,
all
will-worship
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
be
taken
in
an
evil
sense
by
many
,
upon
the
Colos.
2.
23.
yet
that
there
may
be
some
voluntary
John
10.
and
sundry
other
things
,
all
which
were
never
taxed
as
unlawful
,
unlesse
the
worship
appointed
by
God
himself
were
thereby
corrupted
,
or
neglected
,
and
so
the
continual
practise
of
the
Christian
Church
hath
been
to
prescribe
and
order
severall
things
in
Gods
Worship
,
which
no
peaceable
and
holy
men
ever
found
fault
with
,
provided
,
that
they
were
agreable
to
those
general
rules
of
morall
worship
required
by
God
,
and
no
wayes
repugnant
to
those
rites
by
him
appointed
,
but
rather
subservient
to
them
,
and
contained
nothing
either
impious
and
forbidden
,
or
vain
and
ridiculous
;
nor
the
observance
of
them
preferred
before
the
commandments
of
God
,
or
made
equal
to
them
;
but
a
difference
observed
between
things
of
immediate
divine
institution
,
and
those
of
Ecclesiastical
institution
:
to
adde
to
Gods
institution
any
thing
as
from
God
is
forbidden
,
Deuteronomy
12.
10.
but
to
adde
something
for
the
more
decent
and
orderly
performance
of
what
God
hath
apointed
,
and
to
observe
the
same
as
an
ecclesiastical
institution
,
is
no
where
forbidden
,
but
rather
commanded
in
al
those
texts
,
that
require
us
to
hear
the
Church
,
and
to
give
obedience
to
her
;
and
to
observe
this
is
also
to
obey
God
,
who
hath
given
his
Church
power
to
ordain
such
things
:
and
that
that
place
in
Colos.
2.
23.
condemns
not
all
voluntary
or
free
worship
,
no
more
then
it
doth
humility
,
and
chastening
or
keeping
under
the
body
which
are
joyned
therewith
,
but
rather
that
it
makes
for
it
,
hath
been
lately
proved
by
juditious
and
learned
Divines
;
and
by
one
in
a
full
tract
upon
this
subject
of
will-worship
;
for
the
Apostle
there
condemning
certain
Jewish
and
Pythagorean
observances
about
touching
,
tasting
,
&c.
saith
ver.
23.
that
they
had
a
shew
of
wisdom
,
if
due
cautions
were
observed
,
viz
if
they
were
freely
and
voluntarily
undertaken
,
not
as
necessary
to
salvation
,
and
without
rejecting
what
God
had
made
,
and
if
they
were
used
in
humility
or
modesty
not
condemning
others
which
used
them
not
,
and
if
they
sought
thereby
onely
to
keep
under
the
flesh
.
The
contrary
to
all
which
those
Pythagoreans
and
Jews
practised
.
By
which
exposition
,
which
I
take
to
be
the
most
true
,
it
is
plain
,
that
the
Apostle
is
so
far
from
condemning
all
voluntary
or
will-worship
,
that
he
rather
approves
and
commends
it
,
and
condemns
their
forbearance
of
meats
,
and
other
things
,
because
it
was
not
freely
or
voluntarily
undertaken
,
but
as
a
thing
necessary
to
salvation
,
&c
,
See
Grotius
in
Colos.
2.
23.
Et
votum
pro
pace
.
p.
100.
101.
102.
103.
Et
Apol.
Rivet
.
discuss
.
p.
101
,
110
,
&c.
Dr
Hammon
of
will-worship
.
See
also
our
Reverend
Authour
in
:
his
sermon
on
Matthew
6.
16.
p.
124
,
&c.
and
on
1.
Corinth.
11.
16.
The
affirmative
part
of
this
Commandment
included
in
the
prohibition
,
S.
Stephen
1.
Because
God
(
after
the
delivery
of
the
moral
law
)
declared
to
him
the
particulars
2.
And
secondly
he
gave
him
charge
at
his
departure
to
square
and
order
it
,
accordding
to
the
form
by
him
prescribed
.
And
it
is
probable
,
that
if
he
had
such
a
care
in
the
Type
,
he
will
also
not
be
worshipped
in
the
substance
otherwise
,
then
himself
hath
prescribed
.
The
negative
part
is
,
that
we
mingle
none
of
our
will-worship
with
his
precept
;
that
is
,
in
such
things
as
God
hath
particularly
prescribed
,
not
to
vary
from
〈◊〉
colitis
〈◊〉
,
worship
him
we
may
,
but
all
in
vain
:
and
as
the
Prophet
speaks
,
〈◊〉
ista
〈◊〉
e
〈◊〉
Now
the
reason
both
of
Negative
and
Affirmative
is
,
Because
that
seeing
honour
is
to
be
given
to
God
,
it
is
most
reasonable
that
it
should
be
given
after
that
manner
which
he
best
liketh
,
and
not
contrary
to
his
will
.
The
Question
being
propounded
,
Whether
God
should
be
honoured
,
as
he
,
or
we
thought
〈◊〉
Socrates
could
answer
,
that
every
God
will
be
worshipped
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
that
manner
that
best
liketh
him
.
And
so
Saint
〈◊〉
,
〈◊〉
ratur
,
is
maxime
eo
honore
〈◊〉
,
quem
ipse
〈◊〉
,
non
〈◊〉
〈◊〉
〈◊〉
;
S.
Chrysostome
concludes
there
,
Non
est
honor
sed
〈◊〉
,
si
vel
contra
,
vel
〈◊〉
mandatum
fiat
,
it
is
rather
a
disgrace
then
an
honour
,
to
worship
God
either
against
or
besides
his
own
Rule
.
Nay
S.
Ambrose
goes
further
,
Si
quid
addas
vel
detrahas
,
prevaricatio
videtur
esse
mandati
,
CHAP.
II.
That
God
will
not
be
worshipped
by
Images
:
the
several
words
whereby
Image-worship
is
forbidden
:
why
God
appointed
the
making
of
Cherubims
,
and
the
brazen
serpent
:
reasons
against
worshipping
of
images
:
the
original
of
images
:
four
occasions
of
the
use
of
images
;
some
in
times
of
persecution
,
some
in
times
of
peace
.
That
God
is
not
to
be
worshipped
by
Images
.
THe
general
being
thus
premised
.
The
first
question
is
,
concerning
the
choyce
which
God
hath
made
,
whether
he
will
have
us
worship
him
by
images
,
or
not
.
In
which
there
is
a
meere
〈◊〉
scopi
,
as
the
Logicians
term
it
;
between
us
,
and
the
Church
of
Rome
;
for
whereas
God
hath
delivered
his
will
,
in
these
two
termes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
,
〈◊〉
,
&
exemplar
,
the
greatest
stir
they
keep
is
about
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
or
〈◊〉
,
and
Idolum
,
an
Image
,
and
an
Idol
,
two
words
that
are
not
in
the
〈◊〉
so
that
whosoever
contends
with
them
about
these
words
,
〈◊〉
needs
fall
into
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
fight
about
a
shadow
.
This
is
then
that
which
is
required
,
whether
(
when
God
nameth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sculptile
,
graven
,
and
after
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
word
very
general
,
and
large
;
and
that
so
general
,
as
that
neither
in
the
Latine
,
nor
the
Greek
,
there
can
be
any
word
found
to
answer
it
,
containing
both
〈◊〉
,
and
exemplar
,
and
not
onely
that
,
but
extractam
〈◊〉
,
&
〈◊〉
in
〈◊〉
,
even
the
〈◊〉
notions
,
whether
in
our
brain
,
or
brought
into
matter
)
we
must
not
so
much
as
fancy
any
of
them
in
Gods
worship
,
seeing
that
God
riseth
from
the
species
to
the
genus
of
all
.
And
this
will
set
the
question
right
between
us
,
and
the
〈◊〉
;
for
whereas
Gods
word
is
here
〈◊〉
,
any
likenesse
whatsoever
,
which
the
seventy
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
likenesse
,
though
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
doth
not
so
fully
〈◊〉
it
;
their
〈◊〉
is
(
as
before
is
said
)
about
〈◊〉
and
〈◊〉
:
but
here
is
a
flat
precept
against
both
,
the
Hebrew
word
can
admit
of
no
distinction
,
and
therefore
for
that
which
〈◊〉
〈◊〉
by
the
Censurers
of
Colein
,
that
God
in
no
place
hath
generally
prohibited
the
use
of
Images
,
let
〈◊〉
〈◊〉
,
and
Pagnine
be
their
Judges
in
the
word
〈◊〉
.
It
is
true
,
that
Peter
〈◊〉
〈◊〉
.
There
are
thirteen
Hebrew
words
to
〈◊〉
what
is
here
forbidden
,
to
which
more
might
be
added
,
but
to
avoid
tediousnesse
,
they
may
be
reduced
to
these
four
.
1.
〈◊〉
,
a
graven
or
〈◊〉
image
.
2.
Fusile
,
any
thing
that
may
be
melted
.
3.
〈◊〉
,
that
which
may
be
hammered
out
.
〈◊〉
.
〈◊〉
,
a
thing
composed
of
the
〈◊〉
of
〈◊〉
and
he
saith
〈◊〉
,
that
soulptile
was
more
common
among
the
Jesws
then
the
rest
,
and
was
usually
taken
by
Moses
to
comprehend
the
rest
,
But
seeing
it
pleased
God
,
to
set
it
down
by
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
the
Septuagint
interpret
(
as
before
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
likenesse
;
let
any
man
judge
,
whether
in
forbidding
all
likenesse
or
similitude
there
be
not
a
full
and
plain
precept
,
containing
both
Idola
and
〈◊〉
,
in
the
〈◊〉
.
These
two
have
a
plain
distinction
,
but
so
cannot
〈◊〉
or
〈◊〉
,
in
regard
of
〈◊〉
,
and
abuse
.
After
the
holy
Chost
,
hath
thus
set
down
the
general
,
to
make
all
sure
,
you
may
see
what
he
doth
further
.
Because
we
should
have
no
pattern
,
to
frame
to
our selves
,
he
maketh
an
enumeration
,
of
heavenly
and
earthly
things
,
and
consequently
,
leaveth
nothing
to
resemble
God
by
,
either
in
heaven
or
in
earth
,
and
this
is
comprehended
,
under
these
3.
heads
.
1.
Things
in
heaven
above
.
2.
In
the
earth
beneath
.
3.
In
the
waters
under
the
earth
.
1.
For
the
first
.
The
Papists
as
divers
of
their
late
writers
affirme
,
do
utterly
disclaime
with
us
,
the
drawing
of
the
deity
;
and
are
weary
of
defending
the
lawfulnesse
of
representing
it
.
and
that
upon
this
text
of
the
Prophet
To
whom
well
ye
liken
God
,
or
what
liknesse
will
ye
compare
unto
him
?
For
other
things
in
heaven
,
it
was
high
time
for
God
to
give
this
charge
;
because
men
had
robbed
him
of
his
honour
,
in
ascribing
that
to
his
Creatures
,
which
was
onely
due
to
himself
,
we
see
,
that
Laban
had
his
Teraphim
,
angelos
genios
,
good
The
Greek
renders
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
And
there
were
few
of
the
Philosophers
afterwards
,
but
knew
and
worshipped
them
by
the
title
of
intelligentiarum
intelligences
,
or
spirits
:
for
the
souls
of
men
it
was
no
lesse
necessary
,
the
opinion
was
that
they
were
〈◊〉
minorum
gentium
received
up
into
heaven
,
and
an
vsuall
thing
it
was
to
deify
them
and
give
them
divine
honour
.
And
for
the
stars
we
see
,
that
the
Sunn
came
also
to
be
worshipped
,
for
we
read
,
that
good
king
〈◊〉
,
in
reforming
the
service
,
and
worship
of
God
;
among
Again
Saint
Stephen
tells
the
Jews
,
out
of
the
Prophet
Amos
,
that
the
people
〈◊〉
,
Mars
.
2.
In
the
earth
;
after
the
things
in
heaven
he
cometh
down
to
the
earth
,
and
1.
first
,
for
men
.
Males
,
no
similitude
must
be
made
of
them
.
It
was
the
fault
of
the
Israelites
,
after
〈◊〉
death
,
they
went
a
whoring
(
saith
the
text
)
after
Baalim
Baal
-
〈◊〉
.
We
Hercules
,
Jupiters
,
Mars
,
and
many
others
,
worshipped
among
the
Heathen
.
〈◊〉
Venus
&c.
3.
Fowls
,
Saint
Paul
tells
us
,
that
they
changed
the
glory
of
the
uncorruptible
God
into
an
image
like
corruptible
man
,
and
to
birds
,
and
four
footed
beasts
,
and
creeping
things
of
birds
,
as
the
Ibis
among
the
Egyptians
the
golden
calf
among
the
Israelites
,
the
Owl
among
the
wise
Graecians
,
and
the
Eagle
with
the
Romans
,
and
Belus
in
the
shape
of
a
Dragon
with
the
Babylonians
,
and
worms
with
the
Trogloditi
.
4.
Plants
as
the
Dodonean
Grove
,
to
Jupiter
.
Nay
they
descended
even
to
garlike
.
5.
They
worshipped
also
things
made
by
art
,
as
a
Piece
of
Red
cloth
,
as
Strabo
relates
of
Nations
in
the
North
East
.
3.
In
the
waters
.
They
worshipped
Syrens
and
Dagon
as
it
is
in
the
first
of
interdicebat
〈◊〉
,
gave
a
straight
injunction
against
them
all
,
allowing
neither
similitude
,
nor
pattern
,
God
would
be
resembled
by
none
of
them
.
And
therefore
〈◊〉
,
(
making
as
it
were
a
comment
upon
this
Commandment
,
and
letting
them
know
,
that
they
must
not
account
of
Gods
worship
,
as
a
ceremonial
thing
)
puts
them
in
minde
that
when
God
spake
to
them
out
of
the
midst
of
the
fire
they
heard
a
voice
,
but
saw
no
similitude
,
but
onely
a
voice
,
and
therefore
a
voice
say
the
Rabbins
because
a
voice
cannot
be
drawn
into
any
shape
and
so
was
not
likely
to
deprive
God
of
any
part
of
his
honour
and
he
bids
them
therefore
take
heed
that
they
attempted
not
to
make
any
likenesse
of
any
thing
as
you
may
read
there
at
large
,
for
if
God
had
bin
willing
they
should
have
made
any
,
certailny
he
would
have
represented
himself
to
them
in
some
forme
or
shape
,
when
he
came
unto
the
mount
.
Let
us
take
heed
therefore
,
that
we
take
not
upon
us
,
to
frame
to
our selves
any
representation
of
God
,
and
to
make
Images
to
his
dishonour
.
It
is
the
nature
of
faith
,
to
beleeve
things
not
visible
;
and
therefore
to
make
invisible
things
become
visible
in
religion
is
the
next
way
to
dishonour
God
,
and
to
overthrow
faith
,
and
consequently
religion
it self
.
Our
Saviour
tells
〈◊〉
veritatis
,
a
resemblance
of
truth
:
the
very
Temple
of
Jerusalem
as
a
type
should
not
be
accepted
.
It
is
objected
,
if
all
similitudes
be
condemned
,
how
came
it
to
passe
There
was
no
such
resemblance
in
them
,
as
their
definition
of
an
Image
imports
,
malum
inse
,
simply
evil
,
though
it
were
not
forbidden
,
this
God
never
allowed
or
dispen'ed
with
;
the
other
is
onely
malum
quia
prohibitum
,
this
is
prohibitum
quia
malum
.
It
is
said
also
,
why
then
did
God
command
the
image
of
the
fiery
serpent
to
be
This
was
not
ut
coleretur
.
sed
ut
mederetur
,
not
that
it
should
be
worshipped
,
Concerning
this
point
,
we
have
shewed
,
what
moved
God
to
make
this
restraint
,
on
his
own
part
.
Now
it
followeth
to
shew
why
he
did
it
on
our
part
,
in
regard
of
our
corruption
.
1.
Tertullian
saith
(
in
the
booke
before
quoted
)
that
before
the
flood
,
even
in
the
dayes
of
Seth
,
the
worship
of
God
was
corrupted
with
images
,
and
that
Enochs
instauration
was
nothing
,
but
the
restoring
of
pure
religion
again
,
and
that
therefore
he
is
said
to
have
walked
with
God
.
Again
we
see
,
that
after
the
flood
,
Jacob
And
hence
it
is
that
we
have
an
affection
in
us
,
which
they
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
desire
to
feel
or
see
.
This
was
the
disease
of
Saint
Thomas
,
that
would
not
beleeve
,
except
Mary
Magdalen
and
Martha
about
their
dead
brother
,
both
told
Christ
.
Lord
if
thou
hadst
bin
here
,
my
brother
had
not
died
,
and
not
theirs
alone
,
but
of
all
the
Apostles
,
they
were
desirous
that
Christ
might
stay
,
and
be
with
them
alwayes
,
to
erect
an
earthly
kingdom
,
And
such
a
thing
there
is
in
religion
.
Moses
had
bin
in
the
mount
but
three
dayes
,
and
the
Israelites
cry
out
to
Aaron
,
fac
nobis
Deos
visibiles
,
make
us
gods
which
shall
2.
As
the
great
sinne
against
the
first
Commandment
was
to
set
that
up
for
God
,
which
was
no
God
:
therein
was
their
excesse
.
So
in
the
second
Commandment
they
would
not
ke
pa
mean
:
but
though
they
could
never
have
monitors
and
means
sufficient
,
to
stir
them
up
to
Gods
worship
,
whereas
God
hath
allowed
and
ordained
these
four
.
-
1.
Verbum
scriptum
,
The
scriptures
or
written
word
.
-
2.
Verbum
predicatum
,
That
word
preached
.
-
3.
Verbum
visibile
,
The
visible
word
.
The
Sacraments
.
-
4.
Verbum
libri
magni
Creaturarum
,
the
word
of
the
great
book
of
the
creatures
,
of
which
the
psalmist
,
their
sound
is
gone
out
into
all
lands
,
and
their
And
though
these
be
canori
monitores
,
loud
and
shrill
Remembrancers
:
yet
all
these
could
not
content
them
,
but
they
would
have
images
,
falling
into
this
error
,
that
there
could
be
no
nimium
in
Religione
et
cultu
divino
,
no
superfluity
in
religion
,
and
the
worship
of
God
,
and
consequently
no
superstition
:
ascribing
the
honour
due
to
God
unto
the
creatures
,
and
(
as
the
Apostle
speaks
)
changing
the
glory
of
the
uncorruptible
The
writer
of
the
book
of
wisdom
,
setteth
down
the
reasons
of
the
growth
of
Rabbi
Solomon
(
upon
that
place
of
Genesis
where
mencion
is
made
of
Labans
.
So
the
Symbola
of
the
Egyptians
,
were
nothing
but
Emblems
,
and
Hieroglyphicks
for
distinction
of
the
several
provincesthere
,
and
to
shew
the
natures
of
them
,
as
Isis
a
clod
of
grasse
,
or
turfe
,
to
shew
that
that
part
of
the
country
was
fertil
,
and
fit
for
feeding
;
and
Anubis
a
dog
was
sett
up
in
another
province
,
to
signifie
that
it
was
a
woody
country
,
and
the
like
.
There
were
also
images
set
upon
the
tombs
and
monuments
of
famous
dead
men
as
the
statue
dedicated
to
〈◊〉
,
and
Minos
,
and
this
because
they
were
too
much
addicted
to
their
senses
:
and
partly
to
please
their
Princes
,
and
to
keep
their
remembrance
,
as
of
Belus
for
his
vertue
,
of
Minos
for
his
justice
:
and
to
this
observance
they
were
afterward
necessarily
enforced
,
by
edicts
of
Princes
.
And
thus
much
for
their
original
before
Christ
.
Now
since
the
time
of
Christ
they
begin
to
differ
,
and
a
special
thing
in
the
controversy
,
wherewith
they
think
to
lash
us
,
is
this
,
shew
us
(
say
they
)
when
images
came
up
first
,
that
we
may
know
their
original
,
and
when
there
was
any
edict
against
them
.
There
s
nothing
more
easy
then
to
shew
their
original
for
Jreneus
(
wholived
not
long
after
the
Apostles
times
in
the
second
century
)
maketh
mention
of
the
〈◊〉
of
the
Gnosticks
and
Epiphanius
(
among
other
of
the
Heresies
he
wrote
of
)
speaketh
So
〈◊〉
sheweth
that
the
Collyridians
.
valentinians
,
and
others
erected
images
in
honour
of
the
Virgin
Mary
,
and
speaketh
against
them
,
that
vsed
to
offer
to
her
The
occasions
of
their
use
of
images
for
religious
worship
,
were
four
,
whereof
two
began
to
take
root
in
the
times
of
persecution
.
The
other
two
when
the
church
was
in
peace
.
-
1.
The
first
,
as
Saint
Augustine
saith
,
was
by
the
policy
of
the
2.
former
hereticks
,
Aequiores
sunt
simulachris
ut
misereantar
,
the
hereticks
shew
themselves
(
saith
he
)
better
friends
to
images
then
we
,
to
make
the
Heathen
Idolaters
in
their
persecutions
more
savorable
to
them
then
to
us
.
So
the
first
was
their
policy
.
-
2.
The
second
was
,
in
memoriam
defunctorum
to
preserve
the
memory
of
their
deceased
friends
.
It
seemes
by
a
prohibition
in
the
law
,
that
men
of
old
for
the
love
Saint
Chrysostome
reporteth
of
one
Melesius
a
Bishop
of
Constantinople
a
very
godly
and
learned
man
,
that
he
was
so
well
beloved
of
the
Citizens
,
and
Clergy
,
as
that
after
his
death
,
every
man
got
his
Picture
(
to
preserve
his
memory
)
in
their
rings
and
afterwards
into
their
parlours
.
And
thus
by
degrees
(
as
may
be
seen
in
Epiphanius
)
Images
were
removed
,
into
their
Pretoria
judgement
places
,
and
thence
into
Now
after
,
in
the
pacee
of
the
church
,
there
fell
out
two
other
causes
-
1.
First
wealth
.
When
the
Christians
,
after
the
persecution
,
began
to
grow
rich
,
they
were
desirous
that
their
churches
should
be
as
rich
as
themselves
.
To
this
purpose
,
-
2.
The
other
cause
may
be
,
the
idlenesse
,
absence
,
or
ignorance
of
their
Pastors
,
(
as
it
is
said
in
the
same
place
of
Paulinus
Bishop
of
Nola
in
Campania
,
who
having
occasion
to
travail
into
Syria
and
Egypt
,
and
having
none
to
preach
to
his
people
,
till
his
return
,
he
thought
good
(
because
he
would
have
something
to
teach
them
in
his
absence
)
to
paint
the
whole
story
of
the
Bible
on
the
walls
of
his
Church
;
so
that
their
preachers
were
none
other
but
painted
walls
.
But
this
is
no
way
to
be
commended
in
him
,
and
the
〈◊〉
proved
accordingly
.
For
it
fell
out
,
that
forwant
of
better
teachers
,
the
people
became
ignorant
:
and
because
their
Pastors
became
but
dumb
Images
,
therefore
dumb
Images
became
their
Pastors
.
And
thus
much
for
the
four
occasions
of
introducing
Images
.
This
Commandment
was
divided
in
the
beginning
into
1.
a
Charge
,
2.
and
a
Penalty
.
The
charge
was
two
fold
,
1.
Non
facies
,
thou
shalt
not
make
.
The
manner
must
be
of
Gods
prescribing
.
2.
Non
adorabis
,
Thou
shalt
not
worship
.
That
s
our
behaviour
.
In
the
first
,
there
is
a
restraint
,
as
well
of
the
Exemplum
,
or
Sampler
,
in
these
words
,
sculptile
or
Imago
;
as
of
the
Exemplar
,
the
Pattern
in
these
words
,
In
things
above
,
in
the
earth
beneath
,
or
in
the
waters
,
&c.
1.
The
Example
was
of
two
sorts
.
1.
Either
particular
,
and
at
that
time
most
usual
,
as
Sculptile
,
a
graven
Image
,
and
yet
so
,
as
whatsoever
else
is
of
the
same
kinde
,
whether
fusile
,
ductile
,
or
conflatile
,
there
were
words
in
the
Law
to
reach
every
one
of
them
,
which
was
the
cause
,
that
God
so
enlarged
himself
,
by
thirteen
words
.
2.
Or
secondly
,
to
remove
all
occasion
of
quarrelling
,
God
did
expresse
his
meaning
,
by
the
word
or
common
name
Temunah
,
or
Col-temunah
,
all
likenesse
,
or
similitude
whatsoever
,
which
condemneth
the
Metaphysicall
notions
abstracted
from
all
matter
,
and
in
the
matter
,
all
kinde
of
similitudes
,
either
Images
,
Idols
true
or
phantasticall
,
are
comprehended
under
the
word
Temunah
,
as
Arias
Montanus
and
Pagnine
testifie
.
And
for
further
exposition
of
this
,
there
was
added
,
the
glosse
of
Moses
and
Christ
,
one
out
of
Deuteronomy
,
and
the
other
2.
Now
for
the
Exemplar
or
pattern
,
we
shewed
,
that
the
prohibition
was
necessary
,
because
there
s
nothing
but
the
brain
of
man
had
abused
it
,
to
the
dishonour
of
God
:
as
appeared
in
diverse
things
,
which
men
worshipped
in
Heaven
,
in
Earth
,
and
in
the
Waters
.
Thence
we
came
to
the
particular
question
about
Images
,
wherein
we
handled
three
points
,
1.
what
might
be
alledged
out
of
the
Scripture
for
them
,
2.
Secondly
,
what
reasons
there
were
for
them
,
3.
and
lastly
,
by
what
means
,
and
upon
what
occasions
,
they
were
brought
into
the
Church
.
1.
For
the
first
.
In
the
Rhemish
Testament
,
they
can
finde
no
one
place
in
the
New
Testament
for
them
,
but
one
,
and
that
in
the
Hebrews
;
that
over
the
Ark
Generi
per
speciem
non
derogatur
,
the
species
can
derogate
nothing
from
the
genus
.
If
they
can
shew
any
prescript
,
or
command
for
worshipping
of
Images
,
let
them
worship
them
.
Again
the
ends
of
both
those
examples
,
were
otherwise
then
theirs
:
for
the
end
of
the
Cherubim
,
was
not
to
represent
God
,
but
onely
to
be
in
a
place
of
2.
For
the
Reasons
,
they
were
said
to
be
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
affection
of
sense
,
S.
Augustine
saith
,
that
Varro
observed
many
inconveniences
in
religion
to
arise
by
bringing
in
of
Images
,
and
his
reason
was
,
Deos
facile
posse
in
simulachrorum
stoliditate
contemni
;
the
gods
might
soon
grow
into
contempt
,
by
the
foolishnesse
of
Images
.
We
Likewise
shewed
,
that
nimium
,
too
much
,
was
a
broad
way
to
superstition
,
and
that
it
was
a
vain
assertion
of
theirs
,
that
there
can
be
no
nimium
in
religione
,
no
superfluity
in
religion
.
Against
which
opinion
,
S.
Augustine
opposeth
,
and
saith
,
3.
The
last
was
,
by
what
means
and
occasions
,
when
,
and
by
whom
Images
were
The
occasions
were
four
.
1.
The
policy
of
the
Hereticks
,
to
make
the
Heathen
more
favourable
and
inclinable
to
them
.
2.
Extraordinary
grief
for
friends
departed
.
3.
The
wealth
of
the
Church
.
4.
The
idlenesse
of
the
Ministers
.
These
were
said
to
be
the
causes
of
Images
.
So
much
for
the
recapitulation
.
CHAP.
III.
What
the
Romanists
alledge
out
of
the
Fathers
,
ancient
Liturgies
and
Councels
for
Images
.
Add.
13.
Of
S.
Chrysostomes
Liturgy
.
Add.
14.
Of
the
second
Nicene
Council
.
The
words
mistaken
in
the
capitular
of
Charls
the
great
,
and
in
the
Synod
of
Franckford
and
Paris
.
Testimonies
of
the
Fathers
against
Images
.
NOw
,
for
the
more
full
handling
of
this
Question
,
let
us
see
what
can
be
said
further
for
Images
,
out
of
the
ancient
Fathers
and
Councils
.
Their
Fathers
are
either
true
,
or
counterfeit
.
Their
true
Fathers
are
,
S.
Basile
and
Eusebius
only
.
And
that
saying
of
Basile
which
deceived
Aquinas
and
the
Schoolmen
,
The
second
that
is
urged
,
is
Eusebius
in
his
〈◊〉
to
Paulinus
Bishop
of
Tyre
,
and
in
his
Epistle
to
Constantia
the
〈◊〉
,
set
down
in
the
second
Council
of
Ephesus
,
where
he
speaks
of
an
Image
-
1.
Their
counterfeit
Fathers
,
are
〈◊〉
,
Damasus
,
and
Chrysostome
.
Out
of
Athanasius
,
in
a
certain
absurd
book
,
not
his
own
,
but
one
that
goes
under
his
name
,
they
tell
of
a
Crucifix
that
wrought
miracles
:
now
it
is
easy
to
be
known
,
whether
this
book
were
his
,
or
not
,
to
any
that
shall
read
it
:
nay
at
at
the
reading
of
one
of
the
first
periods
,
he
will
say
,
that
it
is
so
far
from
being
made
by
Athanasius
,
as
that
it
was
not
written
by
any
man
of
common
sense
.
-
2.
Such
another
is
that
of
〈◊〉
in
his
Pentificale
,
in
the
life
of
Silvester
:
There
is
no
more
to
be
said
of
this
,
but
Noveris
,
oderis
,
know
them
,
and
you
will
never
like
them
.
Read
the
Treatises
themselves
.
-
3.
Concerning
Chrysostomes
Liturgie
,
Jewel
observes
in
one
passage
.
An
Emperor
is
prayed
for
by
name
,
that
lived
600
years
and
moe
after
the
death
of
Chrysostome
:
for
they
prayed
for
Alexius
the
Emperor
and
Empresse
(
who
lived
anno
1180
)
whereas
Chrysostome
died
in
the
last
year
of
the
Emperor
Arcadius
,
which
was
anno
408.
This
shews
that
some
things
have
been
added
to
Chrysostomes
〈◊〉
in
after
times
,
and
that
therefore
this
,
as
all
the
other
ancient
Liturgies
have
been
altered
since
their
first
composing
,
but
to
deny
the
substance
of
it
to
be
Chrysostomes
,
is
contrary
to
the
testimony
and
practise
of
all
the
Greek
Church
,
and
therefore
was
never
intended
by
this
learned
Author
,
who
was
a
great
honourer
of
Antiquity
.
They
have
but
one
Council
for
them
:
which
is
the
second
Nicene
Council
,
the
gatherer
whereof
,
was
Irene
the
Empresse
.
She
was
a
heathen
borne
,
daughter
to
an
Emperour
of
Tartary
,
nouzled
up
in
Paganisme
from
her
birth
,
and
afterwards
matching
with
Leo
the
fourth
,
Father
to
Constantine
the
Emperour
,
she
was
converted
,
and
after
the
Emperour
Leo's
death
,
in
the
minority
of
her
son
,
ruled
with
him
,
and
called
this
Council
.
Constantine
at
the
first
seemed
not
to
oppose
her
,
but
after
,
when
he
came
to
some
understanding
,
he
refused
to
admit
of
Images
,
but
she
being
too
potent
for
him
,
cast
him
in
prison
,
and
put
out
both
his
eyes
;
whereby
you
may
see
,
that
she
was
a
woman
without
natural
The
chief
men
at
this
Council
,
were
Tarasius
Patriarch
of
Constantinople
,
and
John
Legate
of
the
East
Churches
.
The
first
had
bin
a
Lay
man
and
a
Courtier
,
all
his
life
,
till
a
year
before
the
Council
called
,
and
(
as
he
confest
of
himself
)
never
intended
matter
of
religion
till
a
yeer
before
:
and
for
John
,
we
need
no
other
witnesse
for
him
,
but
the
testimony
of
the
Patriarch
of
Antioch
,
who
sent
him
to
the
Council
,
which
was
,
that
he
was
a
good
devout
man
,
but
of
no
great
learning
.
The
like
may
be
said
of
Theodosius
,
and
Constantine
,
who
ruled
the
Council
:
and
it
may
be
truely
averred
,
that
in
any
one
Council
,
there
were
never
such
a
sort
of
simple
men
,
in
respect
of
their
gifts
,
nor
more
evil
disposed
in
regard
of
their
boldnesse
,
and
attempts
,
presuming
above
their
gifts
.
There
is
not
in
all
Durands
rationale
scripturae
worse
alledged
,
nor
more
fabulous
narrations
in
the
Legend
,
then
in
this
second
Council
of
Nice
.
There
may
be
gathered
out
of
it
,
ten
absurd
conclusions
:
and
that
which
maketh
up
all
,
there
were
in
it
such
errours
,
as
they
themselves
could
not
defend
.
In
the
fifth
Action
there
is
this
conclusion
,
That
Angels
have
bodily
substances
:
and
in
another
,
that
Christ
was
born
in
the
five
thousand
and
first
year
of
the
world
:
in
another
,
that
Honorius
the
Pope
was
a
Monothelite
,
and
therefore
an
Anathema
denounced
against
him
;
for
which
the
Romanists
cry
out
,
that
the
Council
was
corrupt
in
all
those
places
.
Lastly
,
the
Council
is
ranker
on
their
side
,
and
sayes
more
then
they
would
.
Non
sunt
duae
adorationes
,
sed
una
&
eadem
:
adoratur
prototypus
&
Idolum
,
the
adorations
of
Idols
and
prototypes
are
not
two
but
one
adoration
.
And
a
worse
then
this
,
Idem
Imaginibus
honor
debetur
,
qui
&
beatae
Trinitati
,
the
same
honour
is
due
to
Images
,
as
is
to
the
bles
.
sed
Trinity
.
It
is
true
the
words
of
the
Council
are
so
recited
in
capitulam
Caroli
magni
,
lib.
3.
and
that
the
Synods
of
Frankford
and
Paris
,
thereupon
condemned
that
opinion
,
and
that
justly
,
if
they
had
held
it
:
but
it
is
as
true
,
that
they
were
deceived
by
a
false
translation
of
the
Acts
of
the
second
Nicene
Council
into
Latine
,
wherein
the
words
were
so
rendred
,
when
as
indeed
the
words
are
,
as
appears
in
the
Greek
,
Actione
tertia
Synodi
:
suscipiens
&
cum
honore
amplectans
sanctas
&
venerabiles
imagines
:
adorationem
vero
latriae
,
soli
superstantiali
ac
vivificae
Trinitati
defero
,
which
words
are
directly
contrary
to
what
was
charged
upon
them
by
those
Synods
.
Now
what
may
be
said
on
our
parts
,
is
this
.
1.
First
,
Aelius
Lampridius
,
a
Heathen
Historian
,
reports
;
that
the
Emperour
Adrian
in
his
affection
to
the
Christians
,
built
a
Temple
for
them
,
(
according
to
the
manner
of
the
Romane
Temples
)
which
was
bare
,
without
ornaments
,
having
a
roof
to
defend
them
from
the
injury
of
the
weather
onely
,
which
notwithstanding
was
afterward
denyed
to
them
by
the
Senate
,
and
grew
into
such
contempt
among
the
Heathen
,
that
thereof
arose
a
proverb
among
them
,
that
if
any
of
the
Gentiles
Templum
Adriani
,
Adrians
Temple
,
because
it
was
inornate
.
-
1.
Concerning
the
Fathers
,
you
may
hear
their
opinions
.
And
first
,
Ireneus
doth
utterly
disallow
the
Images
of
Christ
,
and
the
Apostles
,
which
Carpocras
,
and
the
Gnostiques
said
they
had
from
Pilate
.
-
2.
Clemens
Alexandrinus
,
in
his
Paraenesis
goeth
further
,
(
if
not
too
far
)
Nobis
-
3.
Thirdly
Tertullian
saith
,
Nos
adoramus
,
oculis
in
coelum
sublatis
,
non
ad
imagines
&
picturas
intentis
,
we
adore
with
our
eyes
fixt
on
heaven
,
not
bent
upon
images
and
pictures
.
-
4.
Origen
.
〈◊〉
nobis
〈◊〉
quod
non
habemus
altaria
,
&
imagines
,
profitemur
,
Celsus
objects
gainst
us
,
that
we
have
neither
altars
nor
Images
,
and
we
〈◊〉
we
have
not
.
-
5.
Fiftly
Arnobius
Objicis
nobis
imagines
,
quid
hae
,
nisi
vilissima
fabrorum
opera
?
thou
objectest
against
us
images
,
and
what
are
they
,
but
the
most
base
work
of
Artificers
?
especially
thus
abused
.
-
6.
Sixtly
〈◊〉
.
Non
est
dubium
,
quin
religio
nulla
sit
,
ubi
simulacrum
est
.
It
is
without
doubt
,
that
where
Images
are
,
there
is
no
religion
.
-
7.
Seventhly
,
〈◊〉
in
a
Panegyrck
to
Paulinus
,
and
an
Epistle
to
Constantia
the
Empresse
,
sets
down
in
the
second
Ephesine
Council
.
That
she
must
now
require
no
Image
of
Christ
,
as
he
is
man
,
because
now
as
he
is
man
,
his
glory
is
much
more
then
when
he
was
in
the
Mount
,
and
yet
there
the
Apostles
were
not
able
to
behold
him
,
much
lesse
then
,
can
his
glory
,
as
he
is
now
,
be
expressed
.
And
therefore
,
the
Fathers
in
the
first
Ephesine
Council
,
pronounce
,
Anathema
sit
qui
Christum
ullo
modo
dividit
,
let
him
be
accursed
that
divides
Christ
.
Now
if
they
give
unto
Christ
an
image
as
he
is
man
,
and
not
as
he
is
God
,
they
divide
him
,
and
as
S.
Augustine
saith
,
omnino
errare
meruerunt
,
qui
Christum
non
in
divinis
codicibus
,
-
8.
Eightly
Ambrose
.
Nescit
Ecclesia
nostra
inanes
Ideas
,
&
vanas
〈◊〉
-
9.
Jerome
.
Nos
unam
tantam
veneramur
imaginem
,
Jesum
nempe
Christum
,
qui
est
-
10.
Epiphan.
is
an
author
that
they
cannot
abide
,
because
in
an
Epistle
of
his
to
John
Bishop
of
Jerusalem
,
he
saith
,
that
coming
into
a
temple
that
had
an
Image
,
he
rent
the
vail
,
and
pulled
down
the
Image
,
affirming
that
it
was
against
Scripture
.
-
11.
Augustine
being
told
as
it
seemeth
(
by
the
Manichees
)
that
some
Christians
After
(
when
the
first
five
hundred
years
were
expired
)
there
was
some
better
hold
for
them
,
but
yet
there
were
gain-sayers
;
Cerenus
the
Bishop
opposed
them
.
In
the
sixth
and
seventh
centuries
were
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Champions
about
Idols
,
Combatants
both
for
and
against
them
,
and
about
anno
800.
they
got
sure
footing
,
but
were
not
generally
received
,
till
the
second
Nicene
Council
;
for
Clandius
Bishop
of
Taurinum
Amplexi
sunt
idolatriam
permutatam
,
that
the
Christians
embraced
the
same
Idolatry
with
the
Gentiles
,
but
onely
that
it
was
changed
somewhat
in
name
.
But
in
these
times
Constantius
,
Copronymus
,
Leo
the
fourth
,
and
Philippicus
the
〈◊〉
,
set
themselves
against
them
.
So
that
this
But
we
have
diverse
Councils
for
us
.
The
second
Ephesine
,
and
those
at
Constantinople
,
CHAP.
IIII.
The
five
Rules
of
extent
for
expounding
this
Commandment
.
Of
the
affirmative
part
of
it
.
In
Gods
outward
worship
are
two
things
:
1.
the
substance
:
2.
the
ceremony
.
The
first
consists
of
1.
Preaching
.
Addition
15.
How
preaching
is
a
part
of
Gods
worship
.
2.
Prayer
.
3.
Sacraments
.
Addition
16.
The
Eucharist
considered
as
a
Sacrament
and
a
Sacrifice
4.
Discipline
.
THe
first
rule
is
,
That
not
onely
that
which
is
here
expressed
is
forbidden
,
but
all
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
things
of
the
same
nature
,
and
kinde
also
;
as
our
own
inventions
,
neglecting
S.
Jerome
saith
,
God
saith
well
,
Quae
fecerunt
sibi
,
non
quae
fecit
Deus
,
that
which
they
themselves
,
and
not
God
made
.
They
received
them
not
of
God
,
but
they
were
forgers
of
them
themselves
.
And
the
rule
of
the
Fathers
is
,
Idola
Ethnicorum
exceperunt
hereses
Christianorum
,
the
heresies
of
Christians
,
which
changed
and
innovated
the
outward
worship
of
God
,
succeeded
or
came
in
upon
the
Idols
of
the
Pagans
,
meaning
the
external
worship
of
the
Hereticks
.
2.
The
second
rule
reaches
vsque
ad
cor
,
looke
to
the
fountain
the
heart
,
that
that
be
not
infected
.
The
fancy
must
be
restrained
,
the
conceits
that
rise
in
the
brain
,
concerning
Gods
substance
,
unreverently
attributing
to
it
,
a
bodily
shape
,
as
Serapion
the
Monk
did
.
Reliquorum
praeceptorum
concupiscentiae
sistendae
in
Corde
,
hujus
vero
secundi
in
cerebro
,
the
lusts
that
breake
the
other
Commandments
,
are
to
be
stopt
and
supprest
in
the
heart
,
but
these
in
the
brain
.
3.
The
third
rule
is
,
that
the
means
which
bring
in
false
worship
are
here
forbidden
,
and
they
are
four
,
whereof
we
have
spoken
formerly
.
4.
The
fourth
rule
is
about
the
signes
,
for
if
it
be
true
,
as
the
Apostle
hath
it
,
5.
We
are
not
onely
commanded
not
to
use
images
to
the
dishonour
of
God
our selves
,
but
to
do
our
best
to
hinder
others
too
;
not
to
steale
them
as
Rachel
did
(
for
that
means
is
not
commendable
)
but
to
deprive
others
of
them
by
all
lawful
Of
the
affirmative
part
of
this
Commandment
.
And
this
is
in
few
words
set
down
by
the
Apostle
.
All
things
must
be
done
according
S.
Steven
In
the
external
worship
of
God
,
we
are
to
consider
two
things
.
1.
The
Substance
,
2.
The
Ceremony
.
The
substance
consists
of
four
parts
.
1.
Preaching
.
2.
Prayer
.
3.
Sacraments
.
4.
Discipline
.
1.
For
preaching
.
It
is
a
substantial
and
essential
part
of
Gods
worship
.
Preaching
is
a
duty
of
perpetual
necessity
under
the
gospel
,
and
may
in
a
general
sense
be
styled
a
part
of
Gods
worship
,
as
reading
the
Scriptures
,
catechizing
,
and
other
wayes
of
instruction
may
,
because
by
publick
declaring
Gods
will
,
and
setting
〈◊〉
his
excellent
nature
,
with
his
great
works
and
benefits
to
us
,
as
motives
of
obedience
,
some
publike
honour
redounds
to
God
,
and
therefore
the
Casuists
refer
preaching
to
the
duty
of
publike
praising
,
or
lauding
God
,
which
is
properly
a
part
of
Gods
worship
;
as
Reginald
.
prax
.
lib.
18.
tract.
2.
cap.
19.
So
Fileucius
and
others
;
but
in
a
strict
and
proper
sense
,
it
is
not
part
of
Gods
worship
,
as
Prayer
,
and
Praises
are
,
for
the
immediate
object
of
these
is
God
,
and
their
immediate
end
is
Gods
honour
;
but
the
immediate
object
of
preaching
are
the
men
to
whom
we
preach
,
and
their
instruction
how
to
worship
and
serve
God
,
is
the
immediate
and
proper
end
of
Preaching
;
and
so
these
differ
,
as
the
means
and
the
end
.
Preaching
is
of
great
Antiquity
.
He
preached
to
the
spirits
that
are
in
prison
.
1.
Before
the
Law
.
Noah
was
a
Preacher
.
2.
Under
the
Law
.
Moses
enjoyned
the
Priests
S.
James
tells
us
,
that
Moses
had
in
every
City
them
that
preached
every
Sabbath-day
.
And
the
Priests
office
was
,
to
teach
,
to
burn
incense
,
and
to
offer
sacrifice
.
3.
In
the
time
of
the
Prophets
,
Esay
speaketh
of
preaching
good
tidings
,
and
4.
This
continued
to
the
time
of
the
second
Temple
.
Ezra
stood
upon
a
pulpit
of
2.
For
prayer
,
or
invocation
,
which
the
Prophet
calls
vitulos
labiorum
,
the
calves
〈◊〉
,
which
some
learned
n
en
refer
to
publick
formes
of
worship
or
liturgies
then
vsed
,
as
Drusius
.
2.
After
the
flood
,
Abraham
prayed
for
Abimelech
,
and
〈◊〉
servant
,
for
his
good
successe
.
Aaron
and
Moses
prayed
for
Pharoah
.
3.
When
the
church
was
gathered
together
,
the
Ark
nor
the
army
never
2.
The
other
.
Thanksgiving
.
We
see
it
vsed
also
,
before
the
flood
,
by
Abrahams
3.
As
the
word
is
Gods
speech
to
us
,
and
Invocation
ours
to
him
,
so
the
sacraments
S.
Augustine
saith
upon
the
words
of
Quedam
pauca
pro
multis
&c.
The
Lord
,
and
Apostilical
1.
The
first
.
Baptisme
is
so
necessary
a
Badg
for
a
Christian
,
that
he
cannot
be
And
this
Sacrament
,
is
a
service
of
faith
.
For
though
children
baptized
cannot
be
properly
said
to
beleeve
of
themselves
,
by
reason
of
their
minority
:
yet
are
they
beleevers
,
by
their
fidejussores
,
or
Godfathers
,
and
Godmothers
,
and
parents
,
who
present
them
,
and
desire
to
have
them
baptized
in
the
faith
of
Christ
,
and
received
into
the
Church
:
as
were
the
Jews
children
by
circumcision
.
Inter
credentes
(
saith
2.
The
other
,
the
Lords
supper
,
is
a
substantial
part
of
our
servicetoo
.
For
in
it
is
a
whole
Oblation
of
our selves
,
souls
,
and
bodies
,
to
be
a
reasonable
,
holy
,
and
lively
sacrifice
to
God
,
as
we
acknowledge
in
our
liturgy
.
In
it
we
acknowledge
,
confesse
,
bewaile
,
and
repent
us
of
our
sinnes
,
which
cost
our
Saviour
his
most
precious
blood
,
to
make
attonement
for
them
.
And
in
it
,
we
professe
,
that
we
are
in
love
with
God
and
our
Neighbours
,
which
is
the
fulfilling
of
the
Law
.
Herein
is
a
commemoration
of
that
sacrifice
which
Christ
offered
for
us
upon
the
Crosse
,
in
which
respect
it
may
be
called
a
sacrifice
,
for
as
our
reverend
author
else
where
speaks
,
The
Eucharist
ever
was
,
and
by
us
is
considered
both
as
a
sacrament
and
a
sacrifice
.
A
sacrifice
is
onely
proper
and
appliable
to
〈◊〉
worship
&c.
In
a
word
we
hold
with
Saint
Augustine
de
Civit.
lib.
17.
Chap.
20.
Hujus
sacrificii
caro
et
sanguis
ante
adventum
Christi
per
victimas
similitudine
promittebatur
,
in
passione
Christi
per
ipsam
veritatem
reddebatur
,
post
adventum
Christi
per
sacramentum
memoriae
celebratur
.
Answer
to
Card.
Perron
p.
6.
7.
And
lastly
,
by
it
we
offer
a
most
acceptable
sacrifice
,
and
service
to
God
,
of
thanksgiving
Accedens
debet
esse
plenus
sanctitate
,
he
that
comes
to
it
,
ought
to
be
as
holy
as
he
may
,
for
all
our
services
to
God
are
to
be
done
in
purity
(
which
is
true
internal
worship
)
and
with
decency
(
which
is
external
)
and
both
these
make
that
compleat
holinesse
,
which
becometh
Gods
house
.
4.
The
last
part
of
the
substance
in
the
external
wórship
of
God
is
Discipline
by
S.
Paul
,
and
Rules
set
down
for
the
ordering
of
it
,
1
Tim.
5.
It
is
as
Barnard
saith
,
the
yoke
to
keep
us
within
the
bounds
of
Order
,
and
(
as
Cyprian
)
Custos
spei
,
et
retinaculnm
fidei
,
a
preserver
of
hope
and
stay
of
faith
.
Saint
Augustine
But
howsoever
we
esteeme
of
it
,
it
is
neither
unjust
,
nor
new
.
We
finde
it
commanded
Disciplina
Ecclesiae
dormire
non
debet
,
the
Discipline
of
the
church
ought
not
to
sleep
.
CHAP.
V
Of
Ceremonies
in
Gods
worship
.
The
vse
of
them
.
4.
〈◊〉
to
be
observed
about
them
.
The
means
of
preserving
Gods
worship
.
The
signes
.
Addition
17.
Concerning
customs
and
traditions
of
the
church
.
The
6.
rule
of
causing
others
to
keep
this
Commandment
.
THe
second
general
,
considerable
in
the
external
worship
of
God
are
ceremonies
(
not
Jewish
but
Christian
)
which
how
soever
they
are
(
by
some
that
either
well
weigh
them
not
or
by
others
,
possessed
with
a
spirit
of
opposition
)
accounted
Antichristian
,
and
repugnant
to
the
word
of
God
,
and
therfore
to
be
abolished
out
of
the
church
:
yet
in
the
judgement
of
moderate
and
well
affected
men
,
nay
of
al
men
that
are
not
sowred
with
the
leaven
of
schisme
or
〈◊〉
they
are
reputed
no
〈◊〉
part
of
this
external
duty
,
for
they
which
are
versed
in
the
ancient
story
of
the
church
cannot
but
confesse
,
that
in
all
ages
before
Popery
had
its
birth
,
and
in
al
places
,
where
christianity
was
profest
some
ceremonies
have
ever
bin
practized
as
lawfull
and
necessary
nor
was
there
at
any
time
any
religion
ever
practized
in
the
world
without
some
ceremonies
nay
the
most
seemingly
reformed
sectaries
themselves
cannot
but
vse
some
ceremonies
in
the
practize
of
their
religion
,
and
therefore
of
their
own
fraternity
the
wisest
sort
have
acknowledged
.
That
they
are
necessarily
to
be
observed
,
as
conducing
to
the
advancing
of
the
true
worship
of
God
〈◊〉
(
saith
one
)
〈◊〉
ad
Dei
cultum
,
atque
necesse
est
,
et
sint
persokae
destinatae
in
Ecclesia
,
qui
Magistri
vel
Ministri
potius
sint
Ceremoniarum
,
&
eas
exerceant
in
Ecclesia
,
secundum
Domini
instituta
,
Ceremonies
belong
to
the
worship
of
God
,
and
it
is
very
necessary
,
that
there
should
be
some
persons
in
the
Church
,
appointed
to
be
Masters
,
or
Ministers
rather
of
Ceremonies
,
to
use
them
in
the
Church
according
to
the
Lords
institution
:
and
he
closeth
with
a
good
reason
,
Vt
norint
cultores
Dei
,
qualem
Deo
cultum
exhibeant
,
that
the
worshippers
of
God
may
know
what
manner
of
worship
to
exhibit
to
him
.
For
the
Fathers
,
take
the
judgement
of
S.
Augustine
for
the
rest
,
Nulla
Disciplina
in
his
est
melior
gravi
prudentique
Christiano
,
quam
ut
eo
modo
agat
,
quo
agere
〈◊〉
ecclesiam
ad
quamcunque
forte
devenerit
:
quod
enim
neque
〈◊〉
,
neque
contra
(
viz.
ceremonies
)
to
a
sober
and
wise
Christian
,
then
to
observe
them
in
that
manner
,
which
he
sees
the
Church
wherein
he
lives
to
keep
them
:
for
whatsoever
is
enjoyned
,
so
it
be
neither
against
faith
nor
good
manners
,
it
is
to
be
held
as
a
thing
indifferent
,
and
to
be
observed
in
regard
of
the
society
of
those
among
whom
we
live
.
And
this
is
a
good
,
way
to
follow
the
Apostles
Counsel
,
to
keep
the
unity
of
the
Spirit
in
the
bond
of
And
withal
,
there
is
no
doubt
but
,
these
ceremonies
may
be
changed
,
and
varied
according
to
the
diversity
and
alteration
of
times
,
and
nations
,
and
other
circumstances
.
S.
Aug.
saith
in
defence
of
this
point
,
Non
itaque
verum
est
quod
dicitur
,
Semel
recte
factum
〈◊〉
est
mutandum
:
mutata
quippe
temporis
causa
,
&c.
that
is
not
then
true
,
which
is
said
:
A
thing
once
well
established
,
may
not
by
an
means
be
altered
,
for
as
time
,
so
true
reason
may
call
for
〈◊〉
alteration
:
and
whereas
they
say
it
cannot
be
well
done
to
change
it
:
so
truth
may
say
,
it
cannot
be
well
sometimes
,
if
it
be
not
altered
:
because
both
may
well
stand
together
,
and
be
right
,
if
upon
alteration
of
time
,
they
differ
.
Yet
in
Ceremonies
there
are
these
4
rules
or
cautions
to
be
observed
.
-
1.
That
they
be
not
over
many
,
and
that
those
which
be
enjoyned
,
be
necessary
,
according
to
the
time
and
place
wherin
we
live
,
according
to
the
Apostles
example
,
who
enjoyned
few
things
to
those
believing
Gentiles
.
Acts
15.
28
,
29.
-
2.
That
the
Ceremonies
enjoyned
be
for
edification
,
and
not
destructive
to
that
which
the
substance
builds
,
and
sets
up
.
And
this
is
the
Apostles
counsel
.
Let
-
3.
That
they
be
such
,
as
conduce
to
order
:
to
which
all
things
must
be
squared
-
4.
Lastly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
they
be
for
decency
.
They
must
be
such
as
make
for
the
decent
service
of
God
.
And
therefore
it
is
,
that
the
Apostle
inveighed
against
covering
Now
the
means
(
according
to
our
former
rules
)
to
observe
these
things
is
.
1.
according
S.
Paul
advised
before
)
which
may
expresse
our
inward
affection
,
and
be
sutable
to
the
true
and
reverend
worship
of
God
.
The
signes
of
true
worship
are
evident
,
When
that
which
is
injoyned
concerning
To
keep
close
to
the
constant
practise
of
the
Church
is
the
duty
of
all
Christians
,
and
S.
Paul
requires
the
Thessalonians
to
obey
what
he
had
taught
or
delivered
them
by
word
,
or
by
Epistle
,
on
which
place
S.
Chrysostome
〈◊〉
,
that
it
is
manifest
,
the
Apostle
did
not
deliver
all
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
writing
,
but
some
things
without
writing
,
and
he
addes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
the
one
is
to
be
beleeved
as
well
as
the
other
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
therefore
we
esteem
the
tradition
of
the
Church
worthy
of
beliefe
:
is
there
a
tradition
?
seek
no
further
:
and
of
such
things
which
have
been
generally
received
by
the
Church
,
and
of
which
no
original
can
be
found
,
and
which
have
the
testimony
of
pious
and
prudent
men
of
authority
in
the
Church
,
that
they
were
delivered
by
the
Apostles
,
there
ought
little
doubt
to
be
made
,
because
there
can
be
no
greater
proof
given
,
or
reasonably
desired
in
such
things
,
for
of
such
we
may
say
with
S.
Augustine
,
Quod
invenerunt
in
Ecclesia
,
tenuerunt
;
quod
didiscerunt
,
docuerunt
;
quod
a
patribus
acceperunt
,
hoc
filiis
tradiderunt
;
what
they
found
in
the
Church
,
they
kept
;
what
they
learned
,
that
they
taught
;
what
they
received
from
their
fathers
,
that
they
delivered
to
their
sons
.
And
though
all
matters
doctrinall
,
of
necessity
to
salvation
for
all
are
written
,
yet
other
matters
concerning
government
,
and
external
rites
and
forms
,
are
mentioned
onely
ocoasionally
,
nor
were
needful
to
be
written
,
because
they
were
visible
to
every
eye
in
the
daily
practise
of
the
Church
.
These
are
the
true
signes
.
The
sixth
Rule
concerns
.
1.
The
Magistrate
.
They
which
are
in
authority
must
enjoyne
that
which
is
true
and
lawful
,
and
abolish
that
which
is
false
and
ungodly
Moses
took
the
Calf
,
burnt
it
in
the
fire
,
and
ground
it
to
powder
,
and
〈◊〉
CHAP.
VI.
Of
the
manner
of
outward
worship
,
no
reverence
,
nor
worship
to
be
performed
to
Images
.
1.
The
distinction
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
examined
.
2.
That
evasion
,
that
not
the
Image
,
but
God
by
the
Image
is
worshipped
,
taken
away
.
3.
That
they
are
Lay-mens
books
,
examined
.
4
That
Images
are
to
put
us
in
minde
of
the
Saints
,
examined
.
Addition
20.
About
Images
and
pictures
for
memories
sake
.
Of
the
manner
of
the
outward
worship
of
God
.
THe
second
part
of
the
Precept
follows
,
which
directs
us
how
we
must
stand
affected
So
that
whereas
some
might
say
concerning
the
words
,
Non
facies
,
Thou
shalt
not
make
.
I
am
out
of
danger
and
compasse
of
this
prohibition
,
for
I
make
none
;
here
the
words
reach
further
and
tell
him
,
he
must
not
worship
them
,
though
made
by
others
;
for
as
a
father
answereth
,
Age
,
non
facio
,
alius
facit
,
ego
factum
reperio
,
&c.
well
,
say
I
make
none
,
others
make
them
,
I
finde
them
made
:
as
the
children
of
Dan
,
Now
,
as
before
,
he
used
the
two
words
〈◊〉
and
Temunah
,
1.
first
that
no
graven
Image
should
be
made
,
2.
and
then
no
manner
of
likenesse
whatsoever
,
so
〈◊〉
be
two
words
answerable
to
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
tishtacavoh
and
gnabhod
,
1.
There
must
be
no
bowing
down
to
them
,
2.
no
manner
of
worshipping
or
serving
them
,
of
purpose
to
exclude
all
distinctions
.
The
first
bowing
,
was
the
usual
manner
in
old
time
of
worshipping
.
Abraham
ran
to
meet
the
3
men
from
the
tent
species
,
Adorabis
,
he
rises
to
the
general
,
coles
,
or
servies
,
to
keep
out
all
manner
of
worship
whatsoever
,
for
fear
we
might
be
apt
to
say
,
No
,
we
wil
not
bow
down
to
them
,
yet
we
may
worship
them
though
,
with
some
kinde
of
worship
or
other
,
if
not
with
latria
,
yet
with
dulia
,
at
least
:
therefore
both
these
are
added
here
,
not
onely
non
adorabis
,
but
non
coles
too
:
for
we
know
that
a
man
may
colere
,
or
serve
that
,
to
which
he
will
not
bow
down
;
and
therefore
adorabis
,
the
chief
worship
being
forbidden
first
,
he
addes
coles
too
,
and
forbids
that
also
which
may
be
a
great
deal
lesse
then
the
other
:
for
though
the
word
gnoved
pesel
in
the
psalm
,
be
colere
,
to
worship
,
or
serve
graven
Esay
,
gnoved
pishtim
is
colere
rus
,
glebam
,
hortum
,
&c.
to
till
the
ground
,
and
thereupon
So
that
the
Papists
hold
an
erroneous
opinion
,
that
think
the
holy
Ghost
ascendeth
from
a
word
of
〈◊〉
importance
,
to
one
of
greater
.
The
like
may
be
said
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bowing
and
serving
.
But
if
these
two
,
non
incurvabis
te
,
and
non
coles
will
not
serve
the
turn
,
then
we
must
be
sent
to
another
place
,
do
nothing
We
see
then
that
the
Commandement
is
double
,
the
prohibition
is
against
making
and
serving
Images
:
and
though
they
of
the
Church
of
Rome
bring
an
Example
for
the
making
,
as
that
of
the
Cherubims
,
yet
they
shew
none
for
the
worshipping
of
them
,
we
must
have
a
warrant
for
both
,
or
else
they
defend
not
themselves
.
Now
for
bowing
down
,
you
shall
understand
,
that
in
their
defence
,
they
are
constrained
to
desert
the
originall
words
;
for
as
in
the
former
,
they
went
from
Pesel
and
Temunah
,
to
Idolum
and
Icon
,
so
here
,
from
Tishtacaveh
and
Tagnabod
,
they
betake
themselves
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
professe
the
lawfulnesse
of
the
first
,
but
not
of
the
second
;
yet
this
cannot
quit
them
from
the
breach
of
this
Commandement
.
But
because
they
would
have
some
evasion
,
they
quote
a
place
in
the
Rhemish
Testament
,
because
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
onely
)
is
not
joyned
In
the
next
place
,
they
tell
us
,
that
the
distinction
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
been
long
in
the
Schools
,
and
that
Saint
Augustine
hath
it
,
in
his
tenth
book
de
Civitate
Dei
,
cap.
1.
&
lib.
1.
de
Trinitate
,
cap.
6.
in
which
places
he
maintains
the
distinction
,
as
they
do
.
They
tell
us
also
that
Eusebius
lib.
14.
cap.
4.
and
Hieron
.
Epistola
52
,
&
53.
contra
Vigilantium
,
hold
the
like
,
but
there
is
no
such
thing
to
be
found
in
the
two
last
.
And
as
for
S.
〈◊〉
we
say
,
that
he
was
an
excellent
and
reverend
man
in
the
Church
,
but
with
reverence
to
him
,
we
say
,
what
he
confesseth
himself
in
diverse
places
,
that
the
least
part
of
his
learning
lay
in
the
tongues
,
and
that
he
was
very
unskilful
in
the
Greek
and
Hebrew
,
and
therefore
can
be
no
meet
man
to
pronounce
,
that
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
meant
the
service
of
men
,
and
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
service
of
God
.
But
if
we
will
distinguish
of
these
words
aright
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
properly
the
service
of
our
own
servant
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
service
of
him
that
is
hired
;
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
properly
servus
,
a
servant
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
hireling
:
and
so
came
in
Latro
,
which
(
as
Varro
saith
)
at
first
signified
nothing
,
but
a
hired
or
stipendary
souldier
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
merces
,
wages
,
and
after
by
the
abuse
of
their
calling
,
and
by
their
evil
behaviour
it
came
to
be
so
odious
a
name
,
that
it
is
now
used
for
a
thiefe
.
And
this
word
is
often
used
in
the
Scriptures
,
but
not
alwayes
for
the
service
of
God
,
as
in
the
Epistle
to
the
Hebrews
.
The
reason
why
the
Septuagint
used
the
But
it
was
the
ignorance
in
the
Hebrew
tongue
,
that
brought
in
all
these
absurd
conclusions
,
(
for
the
thing
it self
,
the
nature
of
the
word
is
contrary
to
them
,
and
the
use
also
:
nor
hath
it
any
agreement
with
the
Hebrew
)
insomuch
that
Thomas
Aquinas
did
determine
,
that
the
picture
of
Christ
,
and
every
part
of
the
crosse
,
colere
imagines
,
neither
bow
down
to
,
nor
worship
the
images
themselves
,
but
Christ
,
and
the
Saints
,
by
the
Images
.
This
distinction
doth
little
avail
them
;
the
records
of
Antiquity
can
tell
them
,
that
this
was
the
shift
of
the
Heathen
Idolaters
of
old
,
even
in
the
Primitive
Church
.
Lactantius
taxeth
those
of
his
time
for
it
,
Quae
igitur
amentia
est
,
&c.
what
S.
Augustine
,
〈◊〉
〈◊〉
quis
disputator
,
&c.
there
starts
But
indeed
this
error
is
as
ancient
as
the
Calf
in
the
wildernesse
,
and
if
we
examine
it
well
,
we
shall
finde
this
of
their's
,
all
one
with
that
of
the
-
1.
For
first
,
they
desired
a
God
to
go
〈◊〉
them
,
and
their
reason
was
because
they
could
not
tell
what
was
become
of
Moses
(
who
formerly
had
bin
a
visible
representation
to
them
of
God
,
and
not
a
God
himself
)
therefore
they
would
have
somewhat
made
,
instead
of
him
and
this
must
hold
for
one
reason
,
or
else
we
must
say
,
that
they
took
Moses
for
their
God
before
.
-
2.
The
assent
of
Aaron
,
for
if
he
had
not
had
somewhat
in
his
minde
besides
flat
Idolatry
in
consenting
and
complying
with
them
,
he
had
not
bin
favoured
as
he
was
,
but
destroyed
with
the
rest
.
And
therefore
it
cannot
be
understood
,
that
they
conceived
the
calf
as
a
visible
Representation
onely
,
but
that
in
that
calf
God
might
be
worshipped
,
for
Aaron
said
to
them
that
they
should
keep
a
feast
to
the
Lord
therfore
they
intended
that
the
Calf
should
represent
God
in
their
solemnity
.
Exo.
32.
5.
And
it
is
likely
that
it
was
so
,
because
that
while
they
were
in
Egypt
,
they
knew
no
other
God
then
Apis
,
an
Oxe
.
And
it
is
recorded
,
that
Aaron
,
upon
these
words
of
the
people
[
These
be
thy
Gods
〈◊〉
,
that
brought
thee
up
out
of
the
land
of
Egypt
]
took
hold
of
them
and
built
an
altar
,
and
proclaimed
a
fast
to
〈◊〉
,
which
they
must
needs
know
,
could
not
be
ascribed
to
the
Calf
.
So
that
this
was
the
Elench
;
that
deceived
him
,
that
they
might
worship
God
in
the
Calf
,
though
Moses
could
not
be
deceived
so
,
for
he
brake
it
in
pieces
,
and
burnt
it
to
ashes
.
-
3.
The
third
evasion
of
the
Papists
is
.
That
these
Images
are
not
erected
,
either
to
adore
or
worship
them
,
or
God
by
them
,
but
that
ignorant
people
might
have
something
to
put
them
in
minde
of
God
;
and
therefore
Images
are
called
by
them
libri
laicorum
,
the
books
of
lay-men
.
This
is
no
new
device
,
but
vsed
of
the
old
Idolaters
,
as
we
may
see
,
by
the
〈◊〉
of
Symmachus
.
There
must
be
something
to
put
the
ignorant
in
minde
of
God
.
Which
Ambrose
and
Prudentius
answer
thus
,
Omnia
Deo
plena
,
all
things
have
God
to
Now
if
we
aske
the
Papists
,
that
if
the
people
must
be
put
in
minde
of
what
it
must
be
?
Not
of
the
deity
,
for
they
themselves
are
weary
of
maintaining
that
and
though
they
were
wont
often
,
and
in
many
places
do
still
to
represent
God
and
the
Trinity
in
humane
shapes
,
yet
Hosius
now
confesseth
,
that
such
things
came
2.
Not
of
Christ
,
as
he
is
God
,
for
his
attributes
are
〈◊〉
,
but
as
he
is
man
onely
and
in
so
doing
,
in
representing
him
by
picture
as
man
and
not
God
,
seeing
that
person
in
the
deity
cannot
be
delineated
,
they
imitate
Nestorius
,
who
did
divide
the
natures
of
Christ
,
and
so
consequently
may
seem
to
run
into
the
Anathema
of
the
council
of
Ephesus
:
because
in
some
sort
they
divide
in
their
picture
the
manhood
from
the
Godhead
,
which
they
cannot
expresse
therewith
.
2.
Not
of
Christ
,
as
man
,
and
now
glorified
,
for
against
this
,
the
saying
of
3.
Nor
of
Christ
,
as
he
was
in
the
flesh
,
for
that
were
(
as
the
Prophet
speaks
)
to
teach
us
lies
:
and
rather
to
forget
,
then
to
remember
,
what
he
suffered
for
us
;
for
in
his
picture
(
as
in
that
upon
the
crosse
for
example
)
we
can
be
put
in
minde
&
we
see
no
more
,
then
the
piercing
of
his
hands
and
feet
,
a
wound
in
his
side
by
a
spear
,
and
the
thorns
on
his
head
:
this
we
may
remember
by
these
things
:
but
the
especiall
pains
and
torments
which
inwardly
he
suffered
;
his
being
sorrowful
unto
death
,
his
anguish
of
heart
for
the
Jews
obstinacy
and
rejection
,
the
bitternesse
of
the
cup
,
which
his
not
onely
most
perfect
bodie
was
most
sensible
of
,
and
his
holy
soul
apprehended
and
suffered
,
these
are
forgotten
these
cannot
be
depicted
;
so
the
greatest
part
of
his
passion
is
un
expressible
.
4.
The
last
evasion
of
theirs
is
,
that
by
Images
,
we
remember
,
or
are
put
in
minde
of
the
Angels
and
Saints
.
To
this
in
breif
may
be
answered
,
that
Saints
are
These
reasons
shew
,
that
there
are
other
means
better
and
more
effectual
then
pictures
to
the
author
in
his
answer
to
Porron
.
cap
18.
p.
17.
To
have
a
story
painted
for
memories
sake
we
hold
not
unlawful
,
but
that
it
might
be
well
enough
done
,
if
the
church
found
it
not
inconvenient
for
her
children
.
CHAP.
VII
.
The
affirmative
part
of
this
precept
,
concerning
the
manner
of
outward
worship
.
3.
Reasons
for
outward
bodily
worship
.
Outward
honour
consists
1.
in
the
signe
.
2.
in
the
〈◊〉
.
Of
the
signe
,
by
.
1.
uncovering
the
〈◊〉
.
2.
bowing
the
body
.
Of
the
act
or
deed
.
1.
By
being
at
Gods
command
.
2.
By
doing
his
worke
or
service
.
Of
the
gesture
of
Reverence
1.
in
publick
and
private
prayer
.
2.
At
〈◊〉
the
word
.
3.
At
the
administration
of
sacraments
.
4.
At
discpline
.
The
sins
against
these
.
In
publick
worship
must
be
.
1.
uniformity
.
2.
Fear
.
3.
The
heart
must
be
present
.
4.
Silence
.
5.
constancy
,
to
tarry
till
all
be
done
.
The
〈◊〉
outward
worship
.
The
signes
.
WE
are
now
to
take
a
view
of
the
affirmative
part
of
this
precept
that
is
,
how
we
are
to
behave
our selves
in
the
external
worship
of
God
.
The
worship
enjoyned
in
the
first
Commandment
(
as
hath
bin
said
)
is
internal
;
this
in
the
second
,
is
outward
or
external
honour
or
worship
.
Honour
being
a
testimony
1.
For
the
outward
worship
first
in
general
.
Christ
tells
us
,
that
a
candle
is
not
2.
The
next
reason
for
this
point
,
the
Apostle
gives
.
Ye
are
bought
with
a
price
,
In
copulativis
non
sufficit
alterum
,
In
things
that
are
coupled
,
one
is
not
sufficient
,
but
vtrumque
faciendum
,
both
are
to
be
performed
.
And
the
Apostles
conjunction
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
]
[
in
body
and
spirit
]
sheweth
,
that
this
honour
must
be
done
in
both
.
The
devil
knoweth
this
,
that
God
requireth
both
,
and
therefore
asked
of
our
Saviour
but
The
third
thing
is
,
that
seeing
God
every
where
almost
through
the
Scripture
,
1.
The
outward
worship
of
God
(
according
to
the
former
division
)
consists
Honor
signi
is
twofold
,
which
the
Apostle
setts
down
in
the
example
of
Christ
1.
Exinanivit
se.
He
emptied
himself
,
or
made
himself
〈◊〉
se.
He
humbled
himself
.
1.
The
empting
of
ones
self
is
that
,
which
is
called
deponere
magnificentiam
,
to
lay
a
side
all
titles
ofhonour
,
which
holy
Job
expounds
,
and
calls
spoliavit
me
honore
a
stripping
one
of
glory
,
it
is
that
,
which
the
Elders
did
,
cast
down
their
crowns
2.
The
other
signe
is
humiliare
nosmetipsos
to
humble
our selves
,
which
is
nothing
else
,
but
to
make
a
man
neerer
the
ground
,
to
bow
himself
as
low
as
he
can
:
and
this
was
it
,
which
the
devill
required
of
Christ
:
and
it
is
a
posture
which
God
2.
But
Honor
signi
is
not
enough
,
there
must
be
Honor
facti
too
.
The
first
was
1.
Both
of
these
we
have
in
the
Centurions
servant
,
approved
by
Christ
himself
.
We
see
that
Gods
servants
did
both
.
Abraham
was
no
sooner
spoken
to
by
God
2.
The
second
〈◊〉
the
Act.
[
Service
,
]
to
do
his
will
.
It
is
the
property
of
a
good
servant
to
do
his
masters
work
,
and
to
preferr
it
before
his
own
.
We
see
the
practize
Now
to
apply
these
things
to
the
point
in
hand
.
There
is
in
the
95.
Psalm
,
which
is
vsed
as
an
antipsalm
or
Introduction
(
as
it
were
)
to
the
service
of
God
by
our
Church
.
in
〈◊〉
&
recessu
,
in
coming
in
and
going
out
.
In
accessu
,
in
their
coming
together
,
it
is
plaine
,
Solomon
in
the
consecration
of
1.
First
for
our
outward
gesture
in
prayer
,
which
is
either
publick
or
private
.
And
in
both
these
,
since
we
are
to
remember
,
that
they
are
to
proceed
partly
-
1.
In
publick
prayer
,
the
signes
are
first
,
that
which
we
called
before
depositionem
magnificentiae
,
with
our
heads
〈◊〉
.
2.
The
other
which
we
called
Humiliation
,
Thus
we
see
our
pattern
,
if
we
look
at
the
〈◊〉
,
or
Prophets
,
at
Christ
or
his
Apostles
,
or
at
the
whole
church
.
True
it
is
,
because
we
onely
kneeling
,
but
also
standing
before
another
is
a
signe
〈◊〉
service
and
reverence
,
,
therefore
we
read
in
many
places
that
the
gesture
in
prayer
was
standing
,
and
that
some
prayed
standing
,
as
Gehezi
stood
before
his
master
-
2.
In
private
prayer
,
we
shall
see
it
to
be
a
samiliar
thing
sometimes
to
fall
down
prostrate
,
as
Moses
and
Aaron
did
.
This
gesture
of
prostration
was
used
by
Moses
,
S.
Paul
in
2.
The
exteriour
signes
in
respect
of
hope
,
are
oculi
elevati
,
&
manus
extensae
,
eyes
lifted
up
,
and
hands
stretched
out
.
And
these
are
to
be
used
in
that
part
of
prayer
,
which
is
called
Petition
,
(
for
in
deprecation
the
Publicans
posture
is
fittest
,
which
is
,
oculis
dejectis
,
with
eyes
cast
down
)
for
the
other
we
finde
King
S.
Johns
gospel
it
appears
,
that
our
Saviour
did
But
in
this
point
corruption
is
crept
into
our
Church
.
Instead
of
humbling
our selves
by
prostration
and
kneeling
,
we
are
pleased
to
sit
at
our
ease
,
and
that
in
a
proud
manner
:
instead
of
the
depositio
magnificentiae
,
&
nudatio
capitis
,
kneeling
and
uncovering
our
heads
,
we
sit
,
and
with
our
heads
covered
too
;
this
is
not
to
enquire
,
at
least
not
to
imitate
,
the
dayes
of
old
.
Balaam
would
not
suffer
Balac
,
Secondly
,
the
outward
gesture
at
the
word
preached
,
or
read
in
the
old
Testamament
,
was
usually
sitting
,
as
we
may
see
in
Ezekiel
.
They
sit
before
thee
,
S.
Paul
preach
.
Sometime
the
word
In
the
administration
and
receiving
the
Sacraments
,
the
nature
and
dignity
of
them
,
with
the
prayer
for
the
preservation
both
of
our
bodies
and
soul
unto
eternal
life
(
to
say
no
more
)
may
easily
direct
us
,
with
what
exteriour
reverend
behaviour
we
are
to
carry
our selves
,
viz.
that
the
gesture
of
kneeling
and
humble
adoration
is
most
fit
,
and
that
such
a
gesture
,
as
doth
not
signifie
our
humble
reverence
,
as
sitting
,
is
utterly
unlawful
.
In
point
of
discipline
the
gesture
is
evident
,
the
Judge
sits
,
and
the
party
accused
,
or
that
hath
any
cause
depending
before
him
stands
.
So
that
the
end
of
all
this
is
.
1.
That
God
may
be
glorified
,
as
well
by
the
body
,
which
Thus
as
we
have
shewed
what
we
are
to
learn
out
of
the
affirmative
part
,
-
1.
To
Humility
,
and
depositio
magnificentiae
]
he
is
opposite
that
carries
himself
proudly
in
Gods
service
.
The
Wise
man
tells
us
,
a
proud
eye
is
an
abomination
-
2.
To
Humiliare
]
He
is
averse
,
that
is
stiffe
necked
,
not
willing
to
bow
,
and
that
hath
knees
like
an
Elephant
,
that
cannot
bend
,
when
we
give
him
not
the
reverence
,
of
knee
,
head
,
and
of
our
whole
body
.
-
3.
To
Coming
]
Our
absenting
our selves
from
Gods
service
and
worship
,
S.
Chrysostome
saith
,
Ludus
jubet
&
facis
,
vocat
aurea
tuba
,
&
venis
:
Cultus
Dei
jubet
,
&
non
facis
,
vocat
&
non
venis
;
pleasure
commands
thee
,
and
thou
obeyest
;
the
golden
trumpet
calls
thee
,
and
thou
comest
:
Gods
worship
commandeth
,
and
thou
obeyest
not
;
it
calls
thee
,
and
thou
comest
not
.
Whose
servant
then
thou
art
,
thou
mayest
judge
by
the
Centurions
words
,
even
his
at
whose
command
thou
-
4.
Lastly
,
to
the
doing
of
his
work
;
the
neglect
of
it
is
opposed
,
and
the
neglecters
out
of
Gods
〈◊〉
:
for
neglectus
praecepti
,
〈◊〉
is
injuria
est
,
the
neglect
But
in
the
manner
of
doing
Gods
work
and
his
will
,
in
his
service
and
publique
Liturgy
,
there
are
five
things
required
of
us
:
of
which
though
something
hath
been
formerly
spoken
,
yet
considering
the
great
neglect
and
contempt
of
this
work
by
many
,
more
is
here
to
be
said
of
them
.
1.
The
first
is
,
Unanimity
and
uniformity
,
to
come
together
at
the
same
time
,
In
Discordia
(
saith
Augustine
)
nemo
benedicit
Dominum
,
God
is
never
truely
or
well
2.
The
second
is
fear
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
all
fear
,
saith
S.
Peter
;
with
fear
and
trembling
,
saith
S.
Paul
;
for
if
the
service
of
men
(
according
to
the
rule
of
S.
Paul
and
in
horto
,
in
the
garden
with
their
Master
,
they
could
not
watch
one
hour
,
and
therefore
that
judgement
befell
them
,
that
they
all
forsook
Christ
and
fled
.
And
there
is
little
fear
in
sleep
.
When
Jacob
was
afraid
of
his
brother
Esau
,
he
slept
not
all
that
night
.
The
Example
of
the
Christians
in
the
Primitive
Church
,
is
left
upon
record
for
our
observation
,
That
they
heard
S.
Paul
preaching
till
midnight
.
Upon
which
place
Chrysostome
saith
,
Now
because
the
actions
of
a
natural
man
,
are
eating
,
drinking
,
and
sleeping
,
the
same
reason
which
〈◊〉
the
using
of
the
two
former
in
the
Church
,
must
And
as
he
reasons
from
the
place
,
so
we
may
reason
from
the
time
,
out
of
another
place
of
the
same
Apostle
,
Vigilate
,
nam
qui
dormiunt
,
nocte
dormiunt
,
watch
,
for
they
that
sleep
,
sleep
in
the
night
.
But
with
us
,
we
may
say
,
They
that
sleep
,
sleep
Natural
reason
tells
us
,
that
Actio
vestita
indebitis
circumstantiis
illicita
est
,
every
action
cloathed
with
undue
circumstances
,
is
unlawful
.
The
Prophet
(
as
his
manner
is
)
after
he
had
denounced
a
curse
upon
a
carelesse
people
,
falleth
to
blessing
the
Church
of
God
;
in
which
he
saith
,
Non
dormiet
quisquam
,
neque
dormitabit
,
none
In
prima
poena
est
estimatio
peccati
,
we
may
consider
of
the
sin
,
by
the
first
punishment
;
and
so
we
may
weigh
every
〈◊〉
in
prima
poena
.
God
usually
punisheth
sin
in
its
own
kinde
.
We
see
it
from
the
beginning
,
Cains
murder
God
threatneth
with
blood
.
Sodoms
heat
of
lust
punished
with
fire
,
&c.
Eutychus
sleep
(
in
this
case
)
But
howsoever
it
stands
in
respect
of
Gods
punishments
or
mercies
,
yet
the
former
reasons
condemn
it
:
and
we
may
adde
,
that
the
heart
truely
and
rightly
affected
in
Gods
service
,
is
ardens
cor
,
(
as
the
Disciples
were
that
talked
with
our
Saviour
going
to
Emaus
,
their
heart
〈◊〉
)
and
a
Father
saith
,
that
it
is
impossible
3.
There
must
be
with
these
,
Cordis
praesentia
,
our
heart
must
be
present
,
and
watchful
too
:
for
though
we
watch
outwardly
,
yet
there
may
be
such
extravagant
and
wandering
thoughts
in
the
heart
,
that
we
may
be
said
to
be
praesentes
absentes
,
absent
,
though
present
.
And
where
the
heart
is
absent
,
the
other
members
will
discover
it
.
The
note
of
Cor
fatui
,
a
fools
heart
,
is
to
be
in
domo
laetitiae
,
it
turneth
that
way
,
where
the
sport
lyeth
,
whereas
cor
prudens
,
the
heart
of
him
And
these
are
testified
by
some
signes
.
A
fools
eye
is
in
all
places
,
but
the
eyes
of
the
wise
are
(
as
theirs
were
that
heard
Christ
in
the
Synagogue
)
fastned
The
place
before
named
is
terrible
,
mentioned
by
Esay
against
foolish
hearers
,
Hear
ye
,
but
understand
not
,
and
it
is
often
repeated
in
other
places
of
Scripture
,
as
Matth.
13.
15.
Mark
4.
12.
Luke
8.
10.
John
12.
40.
Acts
28.
26.
and
Rom.
11.
8.
It
is
the
extremity
of
Gods
wrath
,
and
a
heavy
curse
,
and
so
to
be
accompted
,
to
be
given
up
to
this
spiritual
judgement
:
and
we
are
to
take
heed
,
that
by
our
own
carelesnesse
it
be
not
laid
upon
us
.
If
it
be
true
which
the
Heathen
said
,
that
pietas
non
est
vultu
laedenda
,
sive
serio
sive
simulato
,
then
surely
we
ought
to
have
a
special
care
of
our
looks
and
gesture
,
when
this
part
of
piety
,
Gods
worship
is
performed
.
4.
The
fourth
is
silentium
,
silence
:
we
must
not
talk
while
we
are
in
the
service
of
God
.
The
Preachers
counsel
is
against
it
,
for
talking
is
flatly
opposite
to
hearing
the
Word
.
Be
more
ready
to
hear
(
saith
he
)
then
to
give
the
Sacrifice
of
fools
,
whose
Qui
vos
audit
,
me
audit
,
saith
Christ
,
he
that
heareth
you
,
heareth
me
.
In
the
Primitive
5.
The
last
is
,
constantia
in
cultu
divino
,
we
must
tarry
while
Gods
service
is
done
,
and
not
depart
till
it
be
ended
.
It
was
Joshuahs
commendation
,
that
he
departed
not
a
lege
,
which
relates
,
to
depart
out
of
the
Congregation
,
while
the
Law
was
reading
.
For
as
by
preaching
,
God
speaks
to
us
,
so
by
Prayer
we
speak
to
God
:
and
it
is
but
lex
Talionis
,
the
law
is
equal
.
As
we
deal
with
God
,
so
will
God
deal
with
us
.
If
we
stay
to
hear
him
,
he
will
stay
to
hear
us
:
and
when
we
say
,
Quare
dereliquisti
me
,
Domine
?
Lord
,
why
hast
thou
left
me
?
he
will
answer
,
Quare
dereliquisti
me
,
serve
?
Servant
,
why
hast
thou
left
me
?
And
that
speech
of
his
at
the
last
day
,
Discedite
a
me
,
depart
from
me
,
will
be
a
just
punishment
for
them
,
that
depart
In
the
Primitive
Church
,
from
the
first
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
let
the
people
be
silent
,
to
the
last
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
let
the
people
depart
,
none
might
go
out
from
the
Congregation
upon
pain
of
Excommunication
,
as
appears
by
the
fourth
Council
of
Now
the
means
to
perform
this
outward
worship
are
these
.
1.
If
we
follow
the
in
quam
desiderant
Angeli
prospicere
,
which
Vt
audies
ita
facies
,
if
you
hear
not
well
,
you
can
never
do
well
;
a
carelesse
hearing
ever
begets
a
carelesse
doing
,
it
cannot
go
ultra
speciem
.
5.
If
we
put
to
it
,
ut
audies
,
ita
audieris
,
as
you
hear
,
so
shall
you
be
heard
of
God
,
and
men
.
If
we
be
carelesse
of
him
,
he
will
be
carelesse
of
us
likewise
,
and
more
then
that
,
our
very
Prayers
shall
be
an
1.
That
which
God
〈◊〉
in
the
Prophet
,
there
is
a
very
low
,
and
as
If
as
David
was
to
Saul
,
we
be
to
God
,
be
careful
,
that
we
be
not
missing
from
his
house
,
for
else
as
Jonathan
said
to
David
,
To
morrow
is
the
feast
,
and
you
will
be
-
1.
The
first
is
sicknesse
.
Michol
excused
David
from
coming
to
Saul
,
by
saying
that
he
was
sick
,
and
it
had
been
barbarous
in
Saul
to
urge
a
sick
man
to
-
2.
Secondly
.
Sacrificing
our selves
,
is
a
sufficient
cause
.
Jonathan
excused
David
-
3.
Lastly
,
Misericordiam
volo
,
non
Sacrificium
.
I
will
have
mercy
,
and
not
sacrifice
;
works
of
mercy
,
as
visiting
the
sick
,
and
the
like
,
are
lawfull
excuses
.
2.
Thesecond
signe
is
,
if
upon
the
meditation
of
Lex
Talionis
,
as
you
hear
you
shall
3.
The
third
is
.
If
we
be
companions
of
them
that
fear
God
and
love
them
The
last
thing
(
according
to
the
sixth
rule
)
is
,
thatwe
procure
this
outward
worship
Sergius
Paulus
the
Governour
,
and
seeking
to
turne
him
away
from
the
faith
.
And
thus
much
for
the
first
part
ofthis
Commandment
which
as
we
said
in
our
division
of
it
,
was
an
expresse
Prohibition
,
in
these
words
Thou
shalt
not
make
to
thy self
any
graven
image
&c.
And
an
included
affirmative
precept
,
thou
shalt
worship
me
in
such
manner
as
I
do
command
thee
.
CHAP.
VIII
Of
the
second
part
of
this
precept
.
The
sanction
,
or
penalty
.
This
is
the
first
Commandment
with
a
penalty
.
Reasons
of
it
.
The
parts
of
this
sanction
.
1.
Gods
stile
.
2.
A
commination
.
3.
A
promise
.
1.
Gods
stile
by
1.
his
power
.
2.
His
Iealousy
.
How
Iealousy
is
ascribedto
God
.
Why
humane
affections
are
ascribed
to
God
.
Of
the
Sanction
in
this
Commandment
,
WE
come
now
to
the
second
part
of
the
Precept
,
which
is
the
reason
or
the
Now
if
it
shall
be
demanded
,
why
it
was
the
will
ofGod
,
to
make
this
the
first
precept
with
a
penalty
,
as
Saint
Paul
observed
of
the
fifth
commandment
,
that
it
-
1.
Because
a
publick
sinne
is
to
be
openly
punished
and
the
punishment
by
Gods
-
2.
Whereas
it
is
the
property
of
punishment
,
cohibere
impetus
〈◊〉
turpia
,
to
restrain
Nabuchadnezzar
,
Darius
and
the
rulers
of
This
sanction
or
ratification
containeth
two
things
.
1.
A
Commination
visiting
sinne
to
the
third
and
fourth
generation
.
2.
A
promise
,
shewing
mercy
to
them
that
love
me
&c.
before
both
which
there
is
a
preface
,
I
the
Lord
&c.
This
stile
of
God
is
the
same
,
which
formerly
we
had
,
but
with
a
double
encrease
1.
It
falls
out
many
times
,
that
men
(
whose
arme
and
strength
is
shortned
)
though
they
conceivesore
displeasure
against
others
,
yet
there
wants
strength
to
put
it
in
execution
.
Shimei
was
maliciously
bent
against
David
,
yet
all
he
could
do
,
was
Fortis
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
strong
God
is
oft
times
vsed
in
scripture
.
but
especially
then
when
God
opposeth
himself
to
weak
man
,
as
we
may
see
in
the
prophet
.
The
Egyptians
,
1.
The
first
is
called
Gods
weaknes
(
by
the
holy
Ghost
,
)
in
respect
of
man
,
his
weaknes
is
stronger
then
man
and
is
called
by
Pharoah
Magicians
the
finger
of
God
,
2.
The
second
is
Potentia
.
His
external
strength
;
his
Ammnnition
or
weapons
.
Secondly
for
his
〈◊〉
.
And
this
is
well
added
by
God
,
for
there
are
not
many
that
will
question
whether
he
be
able
to
punish
,
or
no
;
but
it
may
be
thought
,
that
it
is
all
one
to
God
,
whether
we
afford
him
the
true
outward
worship
or
not
,
and
that
he
regardeth
not
,
how
we
behave
our selves
in
his
service
,
and
therefore
conceiveth
no
displeasure
against
them
that
fail
therein
.
But
to
remove
this
doubt
,
he
expressely
declares
,
that
he
is
a
regarder
,
and
that
a
zealous
regarder
.
And
whereas
Jealousy
is
the
excesse
,
or
extremity
of
love
,
zelotypia
amor
est
reduplicatus
.
Many
Nemo
praeter
,
nemo
cum
.
None
besides
,
nor
none
with
it
.
And
God
is
not
onely
impatiens
consortis
,
but
equalitatis
,
of
equality
too
,
he
will
not
have
any
to
be
equal
with
him
,
nor
to
partake
the
least
unequal
share
with
him
in
our
service
,
but
he
will
have
totum
affectum
,
we
see
he
calls
for
the
zelus
domus
tuae
devoravit
me
,
The
zeal
of
thine
This
affection
in
it self
is
good
,
else
God
would
not
have
taken
order
,
that
he
that
Now
to
avoid
the
errour
touching
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
whether
according
to
the
manner
of
men
,
affections
fall
into
God
,
or
no
?
We
are
to
distinguish
:
for
if
we
speak
simply
and
not
by
Metaphors
,
there
doth
not
.
Why
then
saith
Saint
Augustine
〈◊〉
est
ista
de
deo
affirmare
,
it
is
an
indignity
to
affirme
such
things
of
God
,
but
he
answers
himself
,
Indignum
certe
,
si
aliquod
dignum
,
quod
de
Deo
diceretur
,
inveniretur
.
It
is
certainly
,
if
we
could
finde
any
thing
to
speak
,
that
were
worthy
of
him
;
but
we
cannot
.
For
the
most
glorious
termes
of
Majesty
and
magnificence
,
which
we
give
him
,
magis
congruunt
humanae
imbecillitati
,
quam
divinae
Majestati
,
they
agree
better
with
mans
weaknesse
,
〈◊〉
Gods
divine
majesty
.
And
whereas
it
is
said
in
Scripture
,
both
,
that
God
is
not
as
man
,
that
he
should
-
1.
Cum
negantur
de
Deo
affectiones
,
humanae
naturae
infirmitatitribuuntur
:
cum
affirmantur
,
divinae
naturae
efficaciae
.
When
these
affections
are
denied
to
be
in
God
,
they
are
attributed
to
the
infirmity
of
humane
nature
,
but
when
they
are
affirmed
of
him
,
it
is
to
shew
the
power
of
the
divine
nature
.
It
betokeneth
,
that
he
will
work
as
effectually
,
as
men
do
,
when
they
have
the
like
affections
upon
them
:
not
that
he
hath
such
affections
,
for
he
is
impassibilis
,
not
to
be
moved
with
any
kinde
of
perturbation
,
but
that
he
produceth
such
effects
,
ad
modum
hominis
〈◊〉
affecti
,
as
they
do
in
whom
such
affections
are
.
-
2.
Secondly
,
Augustine
saith
,
that
these
things
though
they
are
affirmed
of
God
and
man
,
Eodem
verbo
,
expressed
in
the
same
words
,
yet
are
they
not
eodem
modo
,
performed
by
the
same
manner
.
For
1.
Jealousy
in
man
,
oftentimes
ariseth
out
of
error
,
either
out
of
a
false
or
light
cause
,
but
in
God
is
no
errour
,
he
doth
all
out
of
judgement
.
2.
Mans
jealousy
is
suddenly
provoked
:
but
Gods
cometh
,
lente
&
longanimiter
,
slowly
and
after
much
and
long
suffering
.
3.
Mans
is
immodice
,
&
sine
fine
,
-
3.
We
are
to
conceive
,
that
God
speaks
thus
for
mans
capacity
(
as
the
Apostle
-
4.
Fourthly
.
Quia
nos
non
promovemur
ad
nomen
justitiae
,
introducitur
zelotypus
.
We
are
so
dull
of
spirit
,
that
the
attribute
of
Gods
justice
alone
moves
us
not
,
and
therefore
he
takes
a
terme
from
an
affection
,
that
falls
not
into
him
,
as
it
is
in
men
to
the
end
,
we
may
be
quickened
,
and
made
fearfull
to
offend
.
-
5.
Lastly
as
Tertullian
saith
vtitur
spiritus
hoc
vocabulo
,
ad
exaggeranda
ejus
generis
The
vse
of
all
is
that
,
which
the
Apostle
maketh
.
God
professeth
himself
jealous
CHAP.
IX
Of
the
Commination
,
wherein
.
1.
The
censure
of
the
sinne
2.
The
punishment
.
1.
In
the
censure
.
The
sinne
.
viz
of
Idolatry
.
Is
called
.
1.
Hatred
of
God
.
How
God
can
be
hated
.
2.
Iniquity
.
The
punishment
,
Visitation
upon
the
children
.
The
grievousnesse
of
this
punishment
,
by
.
1.
The
greatnesse
.
2.
The
multiplicity
.
3.
The
continuance
.
Of
Gods
justice
in
punishing
the
sinnes
of
the
fathers
upon
the
children
.
That
it
is
not
unjust
,
in
respect
of
the
father
,
nor
.
2.
Of
the
son
.
The
use
of
all
.
THe
next
thing
is
the
Commination
.
Which
containeth
in
it
two
things
.
1.
The
Censure
of
the
offence
.
2.
And
secondly
,
the
punishment
for
it
.
1.
The
Censure
is
in
two
things
.
1.
First
,
that
it
calls
it
hatred
of
God
.
2.
Secondly
,
that
he
calls
it
,
The
iniquity
,
〈◊〉
,
Perverssenes
.
1.
If
love
be
a
means
to
make
us
keep
the
Commandments
,
then
it
is
hatred
that
makes
us
break
them
.
But
is
there
any
man
that
can
hate
God
?
Certainly
his
Essence
is
good
,
even
goodnesse
it self
,
which
cannot
be
the
object
of
hatred
.
Again
,
there
are
sundry
effects
of
his
goodnesse
,
and
love
,
and
such
as
the
wicked
themselves
cannot
but
love
them
,
and
him
for
them
,
as
that
he
bestoweth
on
all
men
.
and
so
on
them
,
their
being
,
moving
,
and
life
,
sense
,
&c.
But
there
are
another
sort
of
effects
,
which
proceed
also
from
his
love
,
by
which
he
would
have
us
preserved
,
which
are
his
Commandments
,
yet
because
they
restrain
us
of
our
liberty
,
and
will
not
suffer
our
inordinate
affections
to
bear
the
sway
,
therefore
(
preferring
our
own
wills
before
his
)
we
hate
him
;
so
when
a
man
is
linkt
to
his
own
will
,
and
possessed
with
zeal
of
himself
,
he
hates
the
Commandments
of
God
,
because
they
are
I
loved
Jacob
(
saith
God
by
the
Prophet
)
and
hated
Esau
,
which
the
Apostle
vinculum
conjugale
,
a
marriage
aut
amat
,
aut
odit
,
he
either
loves
or
hates
;
there
is
no
medium
in
it
.
2
The
second
thing
in
the
Censure
is
,
that
God
calls
this
sin
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Gnavon
,
Iniquity
or
perversenesse
,
and
peevishnesse
.
And
this
is
to
meet
with
the
opinion
of
men
,
who
think
it
perversenesse
,
if
men
will
not
do
as
they
would
have
them
,
by
yeelding
to
Shadrach
,
&c.
they
were
called
perverse
and
disordered
fellows
,
for
not
transgressing
this
commandment
;
and
so
God
to
meet
with
them
sheweth
,
that
the
breakers
of
this
Commandment
,
are
in
truth
the
disordered
and
perverse
persons
,
therefore
we
must
not
do
evil
,
either
cum
magnis
,
aut
multis
,
with
the
great
ones
,
or
But
the
vote
of
the
world
is
clean
contrary
,
and
the
fathers
resemble
it
,
to
a
pond
full
of
Crabs
(
the
Hieroglyphique
of
frowardnesse
)
into
which
,
if
you
put
fish
of
another
kinde
,
it
will
be
charged
to
swim
out
of
course
,
because
it
swimmeth
not
backward
,
as
the
Crabs
do
.
But
Jerome
gives
us
a
good
lesson
against
this
.
Nequaquam
Of
the
Punishment
.
And
visit
the
sins
,
&c.
After
the
Censure
of
the
sin
,
comes
the
Punishment
.
And
though
it
be
true
,
that
if
there
were
no
other
punishment
to
man
,
it
were
enough
to
be
found
among
the
haters
of
God
,
that
were
sufficient
,
Yet
Gods
addes
further
,
that
he
will
have
a
visitation
.
What
the
meaning
of
this
word
is
,
we
may
gather
out
of
the
book
of
Samuel
,
where
it
is
said
of
him
,
that
he
went
yearly
in
circuit
to
such
and
such
places
,
Quando
poena
odii
est
odium
,
when
he
punishes
one
sin
with
another
,
this
sin
of
hatred
with
further
hatred
,
this
is
the
greatest
judgement
and
heaviest
visitation
of
all
.
The
Devil
plaid
the
Sooth-sayer
,
when
he
caused
Peter
to
say
to
Christ
,
Parce
tibi
,
The
measure
of
every
punishment
is
known
by
these
three
signes
.
1.
Gravitas
,
the
grievonsnesse
of
it
.
2.
Multiplicitas
,
the
variety
.
3.
Prolixitas
,
the
continuance
.
1.
The
grievousnesse
of
it
,
is
seen
in
this
,
that
it
is
said
to
be
,
upon
the
children
,
(
though
the
Parents
escape
)
who
are
dear
to
their
Parents
,
as
we
see
in
Jairus
that
fell
S.
〈◊〉
,
These
examples
shew
,
that
children
are
most
dear
and
pretious
to
Parents
.
We
account
it
a
heavy
losse
,
when
ought
of
our
substance
is
taken
from
us
,
Abraham
reproved
Abimelech
,
because
of
a
well
of
water
taken
from
him
by
his
servants
.
2.
The
multiplicity
or
variety
of
it
,
may
be
illustrated
by
that
in
the
Gospel
,
as
there
is
a
distinction
of
few
,
and
many
stripes
:
and
so
here
to
have
the
punishment
3.
The
Continuance
of
it
.
As
our
Saviour
said
of
the
Scribes
,
that
they
devoured
widows
houses
,
sub
specie
prolixae
orationis
,
under
pretence
of
long
Prayers
:
and
The
execution
of
this
commination
we
see
in
Jeroboam
,
who
for
his
disobedience
to
this
Commandment
was
punished
in
this
kinde
.
It
is
said
,
That
it
became
sin
to
the
Baasha
;
Zimri
destroyed
of
Solomon
,
for
his
idolatry
.
And
therefore
we
may
well
conclude
with
the
Apostle
,
It
is
a
fearful
thing
to
fall
But
here
may
arise
a
question
,
concerning
the
justice
of
this
visitation
,
how
this
may
stand
with
Gods
own
determination
upon
that
Proverbe
,
[
The
fathers
have
eaten
sower
grapes
,
and
the
childrens
teeth
are
set
on
edge
]
which
To
this
the
School-men
answer
:
as
to
that
place
in
Esay
,
where
the
Prophet
willeth
Hezekiah
[
to
put
his
house
in
order
,
for
he
should
die
and
not
live
]
he
said
not
,
Quid
futurum
esset
,
sed
quid
dispositione
naturae
futurum
esset
,
not
that
he
should
then
certainly
die
,
but
that
according
to
the
course
of
nature
he
could
not
live
,
and
But
to
answer
it
more
fully
,
we
say
,
that
Punishment
may
be
inflicted
three
several
wayes
.
1.
By
way
of
satisfaction
.
2.
Of
medicine
.
3.
Of
Correction
.
And
we
may
safely
hold
,
that
by
these
,
one
may
be
justly
punished
,
though
no
offence
be
committed
by
him
.
1.
By
way
of
satisfaction
,
as
in
point
of
suretyship
.
When
one
man
is
a
principal
Debtor
,
and
a
friend
taketh
the
debt
upon
him
,
is
it
injustice
in
this
case
,
to
punish
the
surety
with
the
payment
of
the
debt
?
God
forbid
we
should
think
so
.
For
then
,
that
which
Christ
hath
satisfied
for
us
,
might
be
accounted
unlawful
,
and
consequently
of
no
effect
.
So
that
voluntarily
one
may
fatisfie
for
another
,
and
yet
no
violence
offered
to
justice
.
2.
By
way
of
medicine
,
or
cure
.
If
the
eye
be
ill
affected
,
or
the
head
ake
,
the
arm
may
well
bleed
to
cure
them
,
otherwise
the
whole
body
may
be
in
danger
:
and
in
this
case
it
is
not
onely
just
,
but
necessary
:
so
then
,
if
the
punishment
of
another
man
,
be
propter
medicinam
,
for
cure
,
and
the
evil
inflicted
be
lesse
then
the
evil
prevented
;
as
to
wound
the
finger
to
save
the
eye
,
and
the
like
,
this
is
not
unjust
,
and
so
when
the
temporal
punishment
of
the
son
,
is
to
cure
and
redeem
the
father
from
eternal
,
then
punishment
may
be
inflicted
by
God
,
without
any
impeachment
to
his
justice
.
3.
By
way
of
correction
.
In
which
there
is
respect
to
be
had
in
repairing
equality
broken
:
A
man
should
require
no
more
then
suits
with
the
will
of
God
,
but
we
see
daily
he
doth
,
and
therefore
breaketh
equality
,
and
is
to
make
amends
for
it
:
and
therefore
nimis
must
be
punished
with
nimis
,
which
must
be
either
in
the
father
or
the
childe
,
and
if
equality
be
not
broken
in
them
,
there
is
no
injustice
.
The
Fathers
say
,
frustra
requirit
debitum
,
qui
non
rependit
indebitum
,
to
require
a
debt
,
and
not
to
pay
that
which
is
due
is
no
justice
:
as
God
saith
,
Do
ye
thus
requite
2.
Thus
we
see
it
is
not
unjust
in
respect
of
the
father
,
now
that
it
is
not
unjust
in
respect
of
the
son
,
appears
.
1.
Children
may
be
temporally
punished
,
because
filius
est
res
patris
,
part
of
the
fathers
possessions
and
substance
.
Again
,
in
regard
that
the
son
may
be
guilty
by
nature
.
The
Church
in
the
Cant.
finds
To
these
we
may
adde
two
considerations
more
.
1.
The
first
is
jus
meriti
,
for
commonly
education
follows
propagation
;
Men
usually
bring
up
their
children
exequitur
chirographo
suo
,
non
paterno
,
it
is
for
his
own
debt
,
not
for
his
fathers
.
2.
The
second
is
jus
beneficii
,
and
this
is
the
court
of
mercy
,
God
may
shew
mercies
to
whom
he
will
,
the
son
cannot
claim
any
thing
at
Gods
hands
for
the
fathers
sake
,
Gods
covenant
is
free
,
we
can
challenge
nothing
as
due
,
but
all
from
grace
.
S.
Augustine
said
well
,
that
godly
fathers
have
wicked
children
,
ne
virtus
videretur
haereditaria
,
lest
vertue
should
be
thought
to
be
hereditary
.
Again
,
wicked
men
have
good
children
,
and
why
?
ne
malitia
serpat
in
infinitum
;
lest
there
should
be
no
end
of
wickednesse
.
But
first
,
this
is
certain
,
there
is
no
punishment
for
the
grapes
that
are
in
the
fathers
mouthes
,
they
remain
in
his
own
mouth
onely
.
2.
And
secondly
this
punishment
is
in
respect
of
his
justice
onely
:
yet
miseretur
〈◊〉
vult
-
1.
The
use
of
all
this
is
,
to
breed
a
mutual
care
betwixt
the
father
and
the
son
;
for
-
2.
Secondly
,
to
acknowledge
that
we
are
sons
of
sinful
Parents
,
and
to
say
with
him
in
Deuter.
A
Syrian
ready
to
perish
was
my
father
,
&c.
and
with
David
peccavimus
-
3.
And
lastly
,
with
Abraham
to
be
careful
to
command
our
children
to
keep
the
CHAP.
X.
The
third
part
of
the
sanction
,
a
promise
of
mercy
.
Gods
rewards
proceed
from
mercy
,
which
is
the
fountain
of
all
our
happinesse
.
His
mercy
is
promised
to
the
1000
generation
:
the
threatning
extends
onely
to
the
third
and
fourth
.
The
object
of
his
mercy
,
such
as
love
him
.
Our
love
must
be
manifested
by
keeping
his
Commandments
.
How
they
must
be
kept
,
The
benefit
:
they
will
keep
and
preserve
us
.
THe
Commination
or
Punishment
we
see
in
the
Psalm
,
Thou
hast
rebuked
the
This
promise
is
mercy
,
for
under
this
name
he
propoundeth
the
reward
.
Now
God
hath
a
reward
for
evilas
well
as
for
good
.
For
the
first
,
Samuel
tells
Saul
,
Because
And
it
is
well
worth
the
noting
,
under
what
word
,
and
by
what
name
this
Reward
is
promised
,
which
is
under
the
name
of
mercy
,
for
without
it
,
we
were
in
an
〈◊〉
case
,
even
the
best
of
us
,
they
that
doe
his
work
best
,
We
are
unprofitable
servants
,
all
we
can
do
,
is
not
worth
so
much
as
thanks
,
so
that
he
promiseth
meerly
in
mercy
,
and
though
his
visitation
be
in
justice
,
yet
his
reward
is
gratuita
,
ex
misericordia
,
It
is
Gods
mercy
then
,
and
in
this
one
thing
are
comprehended
all
rewards
privative
,
and
positive
.
His
mercy
is
great
towards
us
,
in
delivering
our
soules
from
the
Coronatrix
nostra
,
for
he
crowneth
He
could
have
said
in
this
,
as
in
the
Commination
,
visitans
,
visiting
,
the
Prophet
David
prayed
for
no
more
.
Behold
and
visit
this
vine
.
And
old
Zachary
took
it
for
1.
His
mercy
is
a
continual
work
,
to
shew
,
that
there
s
no
intermission
in
his
work
of
mercy
,
but
he
continues
every
day
doing
good
to
us
,
which
is
the
first
degree
of
it
.
2.
The
second
degree
of
it
is
,
that
the
stripes
of
his
justice
are
but
3.
or
4.
(
which
in
it self
is
mercy
)
his
justice
is
restrained
to
the
fourth
generation
;
but
his
mercy
is
a
thousand
fold
,
it
is
extended
to
the
thousandth
generation
,
so
that
the
proportion
of
his
mercy
,
exceeds
that
of
his
justice
250.
times
,
to
shew
,
that
his
delight
is
more
in
exercising
the
works
of
mercy
,
then
of
justice
,
his
mercy
rejoyceth
or
triumpheth
But
to
whom
is
this
mercy
promised
?
even
to
them
that
love
God
,
and
to
none
other
.
And
this
love
must
have
some
proportion
with
Gods
love
.
It
must
be
regulated
by
his
.
Now
the
manner
of
Gods
love
is
set
forth
to
us
under
the
name
of
jealousy
.
And
he
makes
it
no
little
part
of
punishment
,
when
he
withdraws
his
jealousy
Elias
,
〈◊〉
zelatus
sum
,
I
have
been
very
jealous
for
the
Lord
,
zelantes
potius
quam
amantes
,
Our
Now
we
shall
keep
them
the
better
,
if
we
make
a
true
estimate
of
them
.
And
King
David
tells
us
,
they
are
worth
the
having
.
They
are
more
to
be
desired
then
gold
(
saith
he
)
yea
,
then
much
fine
gold
.
and
in
keeping
them
there
s
great
reward
In
respect
of
others
we
are
also
to
see
them
kept
.
And
this
is
to
be
done
by
zeal
and
power
,
that
others
breake
them
not
.
We
must
not
say
,
as
in
another
case
Cain
said
,
Am
I
my
brothers
keeper
?
Sum
ego
custos
mandati
tui
,
Am
I
to
be
a
keeper
of
Domine
Custodio
,
adjuua
Negligentiam
meam
.
Lord
I
keep
them
,
help
my
Negligence
.
THE
EXPOSITION
OF
THE
Third
Commandement
.
Thou
shalt
not
take
the
name
of
the
Lord
thy
God
in
vain
&c.
Or
,
as
the
Chaldee
Paraphrast
reads
it
,
Thou
shalt
not
swear
by
the
name
of
the
Lord
thy
God
in
vain
,
or
falsely
.
CHAP.
I
The
general
scope
of
the
third
Commandment
.
Of
glorifying
the
name
of
God
by
praise
.
The
manner
how
it
must
be
done
.
Several
motives
to
stir
.
men
up
to
the
dutie
.
THis
Commandment
forbids
and
prohibits
not
onely
perjury
,
but
all
other
abuses
of
Gods
name
.
Though
all
vain
and
rash
swearing
,
and
all
irreverent
usage
of
Math.
5.
34.
to
the
prohibiting
of
all
volutary
oaths
;
yet
if
we
looke
at
the
literal
meaning
of
the
words
,
to
take
Gods
name
in
vain
,
doth
strickly
and
properly
signifie
nothing
else
,
,
but
to
swear
falsly
or
to
forswear
and
therefore
,
the
70.
as
they
render
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
lashava
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
translate
vain
so
they
often
render
it
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
falsly
,
as
Deu.
5.
18.
Ezek.
12.
24.
and
13.
6.
7.
8.
Hos.
10.
4.
Jon
2.
9.
Zeah.
10.
2.
and
that
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Shava
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Shakar
mentiri
differ
little
,
appears
in
the
ninth
Commandment
,
where
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sheker
mendacium
used
in
Exod.
is
put
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Deut.
both
which
the
70.
render
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
false
witnesse
.
Therefore
Philo
in
explication
of
this
place
,
having
said
,
that
we
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
take
the
name
of
God
in
vain
,
addes
by
way
of
explication
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
to
call
God
to
witnesse
a
lie
,
is
most
wicked
So
likewise
Aben
Ezra
,
so
in
Exo.
23.
1.
For
the
Hebe
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vain
the
Targum
Hierosol
reads
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
false
So
in
Psalm
24.
4.
and
Psalm
12.
3.
Zachary
10.
2.
and
in
many
other
places
,
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
rendered
falsehood
or
lying
,
and
that
by
Hierom
him self
.
Our
Saviour
himself
so
renders
these
words
,
Mat.
5.
33.
Thou
shalt
not
〈◊〉
thy self
,
speaking
of
the
litteral
sense
of
this
law
,
as
it
was
given
by
Moses
,
which
he
amplifies
and
enlarges
.
(
For
that
which
some
late
expositors
say
,
that
he
recites
and
rejects
onely
the
corrupt
glosse
of
the
Jewish
Doctors
,
is
against
'
the
current
of
antiquity
,
and
against
the
text
,
as
might
easily
be
proved
,
)
and
therefore
the
Syriack
translation
so
reads
the
words
,
non
mentiris
in
jurejurando
tuo
,
thou
shalt
not
lie
in
swearing
.
This
further
is
to
be
noted
,
that
this
commandment
speakes
not
of
an
〈◊〉
tory
oath
,
or
false
swearing
in
bearing
witnes
,
for
that
belongs
to
the
ninth
Commandment
,
but
of
a
promissorie
oath
onely
,
as
the
following
words
of
Christ
import
,
Mat.
5.
34.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Thou
shalt
performe
thy
vowes
unto
the
Lord
,
which
are
taken
out
of
Numb.
30.
2.
and
so
Philo
expounds
this
precept
,
and
Aben
Ezra
,
who
addes
to
shew
the
danger
of
this
sinne
,
that
other
sinns
have
usully
the
bait
of
profit
or
pleasure
which
are
seldome
in
this
,
and
that
other
sinnes
cannot
be
committed
at
all
times
,
as
this
may
.
This
which
is
the
proper
sence
of
the
words
being
laid
as
a
ground
,
other
things
of
like
nature
may
be
reduced
hither
,
according
to
the
explication
and
enlargment
,
which
Christ
our
great
and
onely
Lord
and
Lawgiver
,
hath
left
in
his
Gospel
,
to
which
we
are
to
have
recourse
in
opening
the
true
meaning
of
this
and
all
other
precepts
of
the
Decalogue
,
as
the
are
obliging
to
us
Christians
,
and
become
a
part
of
the
second
covenant
.
In
it
are
two
things
,
-
1.
A
prohibition
.
-
2.
A
commination
of
punishment
.
In
the
Prohibition
are
two
things
likewise
considerable
.
-
1.
The
object
,
God
in
general
,
and
his
name
in
particular
.
-
2.
The
Act
of
which
this
Commandment
speaks
,
and
that
either
,
-
1.
Negatively
and
expressly
,
not
to
take
that
name
in
vain
.
-
2.
Positively
and
implied
;
to
use
the
name
of
God
reverently
,
soberly
,
considerately
,
and
upon
good
cause
.
God
is
the
immediat
object
,
and
his
glory
or
honour
the
immediate
end
of
all
the
to
give
the
glory
due
to
his
name
&c.
And
this
praise
is
aspecial
part
of
Gods
glory
,
for
he
that
offereth
me
praise
,
glorifieth
me
,
saith
God
.
This
is
the
end
which
God
propounds
of
all
his
works
;
for
as
the
Prophet
speaks
,
we
are
created
by
him
for
his
That
all
our
actions
be
to
the
praise
of
his
glory
(
As
the
Apostle
)
And
whatsoever
we
doe
,
it
must
be
to
the
glory
of
that
the
name
of
the
Lord
Jesus
Christ
may
be
glor
〈◊〉
in
us
.
The
taking
of
the
name
of
God
is
an
external
act
,
an
act
of
the
tongue
;
which
we
know
,
though
it
be
but
a
little
member
as
Saint
James
speaks
,
yet
if
it
be
not
well
therwith
we
blesse
God
the
father
.
And
indeed
it
〈◊〉
the
proper
instrument
for
his
praise
,
his
praise
shall
ever
be
in
my
mouth
,
(
the
mouth
and
tongue
And
my
mouth
shall
shew
forth
thy
praise
.
My
lips
shall
praise
thee
,
and
when
my
mouth
shall
praise
thee
,
both
in
one
Psalm
,
and
in
divers
My
tongue
shall
talk
of
thy
praise
all
the
day
long
.
And
my
tongue
shall
sing
of
thy
righteousnes
.
The
manner
how
it
is
to
be
done
,
Moses
in
his
song
of
praise
tells
us
Enuntiabo
claritas
,
the
brightnesse
of
glasse
,
or
other
resplendent
obects
,
that
are
seen
a
far
off
,
make
his
praise
glorious
,
so
that
he
may
be
seen
and
known
to
all
the
world
and
the
several
steps
,
or
degrees
of
doing
this
,
are
these
.
First
,
by
filling
our
mouthes
with
his
praise
:
and
then
secondly
by
filling
other
mens
eares
with
it
,
O
praise
our
God
yee
people
,
and
make
his
praise
to
be
〈◊〉
.
And
thirdly
,
that
not
once
,
but
our
Thus
you
see
the
scope
and
end
of
this
Commandment
,
is
Gods
glory
:
and
you
see
,
that
it
must
not
be
restrained
,
but
it
must
have
a
large
extent
,
and
that
as
large
as
may
be
for
place
and
perpetuity
.
You
may
see
the
reasons
briefly
,
that
this
is
no
voluntary
act
,
but
a
necessary
duty
.
-
1.
Man
was
created
for
this
end
and
purpose
,
as
you
have
heard
:
and
Saint
Chrysostom
-
2.
Assoon
as
the
world
was
made
,
God
sanctified
a
sabbath
to
be
spent
in
his
praise
,
being
a
Type
of
what
we
must
do
hereafter
.
Dies
enim
septinus
not
ipsi
erimus
,
-
3.
If
we
mean
to
do
it
hereafter
in
patria
,
in
heaven
our
countrey
we
must
doe
it
here
in
via
,
in
the
way
thither
on
,
earth
.
It
will
be
our
continual
exercise
there
,
and
by
vsing
it
here
,
we
come
to
have
a
heaven
upon
earth
.
-
4.
We
being
little
lower
then
Angels
must
imitate
them
in
this
duty
:
It
is
-
5.
If
we
do
it
not
,
we
shal
be
so
much
lower
then
the
Angels
,
and
we
shal
be
worse
-
6.
The
Church
militant
doth
it
.
It
is
the
work
of
the
Temple
,
and
to
be
preferred
before
the
works
of
other
places
.
as
that
is
the
place
of
all
places
,
or
chief
of
places
;
so
is
praise
the
work
of
all
works
,
the
chiefest
work
to
be
done
.
-
7.
Man
ought
to
be
delighted
in
that
,
wherein
God
hath
made
him
to
excell
all
other
creatures
,
that
is
,
in
the
distinction
of
voice
,
no
creature
but
man
having
a
tongue
to
speak
,
the
rest
onely
having
a
sound
,
but
no
articulate
voice
:
whence
man
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
his
articulate
voice
.
-
8.
This
gift
is
not
onely
proper
to
man
,
but
the
parts
exercised
herein
,
as
the
tongue
,
lips
,
and
mouth
,
are
honoured
much
by
being
imployed
in
this
service
,
it
it
is
more
then
necessary
for
him
to
use
it
to
that
end
Saint
James
3.
8.
debaseth
the
tongue
,
which
is
lewdly
employed
;
David
extolleth
it
,
when
it
is
well
occupied
.
It
is
the
highest
degree
of
glory
to
be
thus
imployed
.
Awake
my
glory
,
Psalm
57.
8.
-
9.
It
is
not
onely
a
good
act
,
but
pleasant
,
seemly
,
and
profitable
:
David
saith
,
-
10.
It
being
a
more
excellent
thing
to
give
,
then
to
receive
,
dare
quam
accipere
,
and
to
make
,
then
to
be
made
facere
quam
fieri
,
as
in
all
other
things
we
are
made
and
we
receive
,
in
this
we
are
giving
,
we
give
God
glory
,
and
become
makers
,
we
make
him
glorious
and
great
,
by
glorifying
and
magnifying
of
him
.
-
11.
Though
Christ
command
the
contrary
,
and
will
not
have
his
name
glorified
,
as
he
seemed
to
the
Leper
,
the
blinde
man
and
others
in
the
Gospel
:
yet
-
12.
The
wise
man
saith
,
A
man
shal
be
satisfied
with
good
things
by
the
fruit
of
his
We
see
then
what
is
here
commanded
,
the
same
which
we
desire
in
the
first
petition
of
the
Lords
prayer
,
viz
that
Gods
name
may
be
hallowed
.
1.
Inwardly
by
our
intention
,
making
it
the
end
and
scope
of
all
our
actions
.
2.
Outwardly
3.
by
our
outward
actions
,
which
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
light
which
must
shine
before
〈◊〉
〈◊〉
〈◊〉
gloriae
.
CHAP.
II
What
is
meant
by
Gods
name
.
The
use
of
names
.
1.
To
distinguish
2.
To
dignifie
Gods
name
in
respect
of
his
Essence
,
Attributes
,
and
works
,
and
how
they
are
to
be
reverenced
.
What
it
is
to
take
his
name
,
as
glorious
as
necessary
.
Glorifying
his
name
,
inwardly
,
outwardly
,
by
confessing
,
desending
it
,
remembring
it
,
honourable
mention
of
it
threefold
,
it
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
often
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
well
spoken
of
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
venerable
.
Applyed
to
our
own
actions
by
prayer
,
and
to
others
by
blessing
&c.
Of
glorifying
it
it
in
our
lives
.
what
it
is
to
take
gods
name
in
vair
,
in
respect
of
1.
the
end
.
2.
agent
3.
The
work
.
IN
the
Prohibition
it self
there
are
3.
things
considerable
:
-
1.
What
is
meant
by
the
name
of
the
Lord
thy
God
.
-
2.
What
is
meant
by
Taking
it
.
-
3.
And
lastly
,
what
by
taking
it
in
vain
.
The
Name
of
God
.
The
name
being
a
word
proper
to
the
tongue
,
the
dutie
of
the
tongue
is
commanded
in
it
:
now
a
name
according
to
the
general
definition
is
,
per
quod
cognoscimus
,
&
cognoscimur
,
that
by
which
we
know
and
are
known
;
invented
to
distinguish
men
,
and
other
things
by
.
There
is
a
two
fold
use
ofnames
.
1.
Meerly
for
distinction
that
one
may
be
known
from
another
,
which
is
the
most
proper
and
first
use
.
2.
Names
are
used
sometimes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
dignities
sake
,
that
men
may
not
onely
be
distinguisht
from
others
,
but
reverenced
above
others
,
now
God
makes
use
of
names
in
both
respects
.
1.
For
distinction
;
so
the
name
of
God
is
diversly
set
down
in
Scripture
,
to
Dionysius
Areopag
.
The
very
litteral
names
of
God
are
to
be
reverently
used
,
and
of
every
one
of
The
Lord
thy
God
,
the
Lord
will
make
thy
plagues
wonderful
,
&c.
But
that
distinction
of
the
Pharisees
2.
For
as
we
said
in
the
second
place
,
names
are
used
to
dignifie
some
above
others
,
and
to
shew
thereby
that
some
duty
or
honour
is
due
to
them
,
which
is
not
due
to
others
;
so
Gods
name
is
seen
in
his
attributes
,
and
in
his
works
,
in
Heaven
and
Earth
,
as
well
as
in
those
proper
names
of
Jehovah
,
Elohim
,
&c.
This
we
use
to
call
in
English
,
a
good
name
,
which
in
private
persons
,
is
called
,
credit
,
but
in
those
of
higher
place
,
is
called
,
glory
,
majesty
,
highnesse
,
&c.
which
is
the
Dialect
of
Prince
,
whose
aim
is
,
as
the
Prophet
saith
,
that
they
may
have
a
name
,
and
praise
,
and
glory
.
The
phrase
in
the
Hebrew
is
,
to
call
one
of
great
credit
,
a
man
of
name
,
that
is
,
a
man
of
credit
,
and
renown
,
or
a
famous
person
.
Now
if
Gods
proper
and
litteral
name
ought
to
be
reverenced
,
much
more
ought
his
other
name
,
his
good
name
and
fame
ought
to
be
dear
to
us
;
for
the
good
name
of
any
ought
to
be
honoured
according
to
the
glory
and
greatnesse
of
the
person
,
as
the
Author
to
the
Hebrews
reasoneth
,
that
Christ
was
so
much
above
the
Angels
in
glory
,
by
how
much
he
hath
attained
a
more
excellent
name
,
then
they
.
And
when
God
would
exalt
Thou
shalt
no
more
be
called
Abram
,
but
Abraham
.
And
the
like
we
see
in
the
weight
and
interest
of
a
good
name
goeth
〈◊〉
all
〈◊〉
:
yea
further
,
as
a
Father
saith
,
Fama
pari
passu
ambulat
cum
vita
,
it
goeth
cheek
by
joul
with
life
it self
.
Of
how
pretious
and
high
esteem
ought
the
name
of
God
to
be
,
and
how
highly
ought
we
to
reverence
and
esteem
it
,
seeing
,
as
the
Psalmist
saith
,
God
hath
magnified
his
name
and
word
,
above
all
things
.
Therefore
his
glory
and
name
is
the
chief
thing
we
should
look
unto
.
Thus
we
see
what
s
meant
by
the
name
of
God
.
The
second
is
,
what
is
understood
by
taking
the
Name
of
God
.
Non
assumes
,
&c.
The
barrennesse
of
the
English
language
makes
the
expression
of
the
Original
short
,
for
the
word
whence
it
comes
signifies
to
take
up
:
and
hath
a
double
use
to
which
may
be
referred
whatsoever
is
borrowed
in
this
sence
.
-
1.
It
is
applyed
to
a
standard
or
banner
,
and
hence
comes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nose
,
Armiger
.
-
2.
To
a
heavy
thing
,
as
a
burden
,
whence
comes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
massae
,
pondus
,
and
these
two
kinde
of
things
we
take
up
or
remove
,
if
a
thing
be
glorious
as
a
standard
,
we
take
it
and
lift
it
up
,
and
if
a
thing
be
necessary
and
useful
to
us
,
though
it
be
heavy
and
weighty
,
we
take
it
up
:
so
that
the
one
is
in
rebus
gloriosis
,
the
other
in
rebus
necessariis
,
and
if
a
thing
be
neither
glorious
nor
necessary
,
we
let
it
lie
,
the
first
includes
the
duties
of
praise
in
all
that
take
Gods
name
upon
them
:
the
second
refers
to
the
duty
of
swearing
,
which
is
a
weighty
thing
,
and
under
these
two
are
comprehended
all
other
takings
of
his
name
.
1.
It
is
in
gloriosis
,
as
Moses
called
his
Altar
,
erected
and
set
up
,
Jehovah-nissi
,
that
is
,
the
Lord
my
banner
,
or
standard
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ness
,
vexillum
.
Or
as
the
plate
made
for
Aaron
,
wherein
was
to
be
graven
,
Sanctitas
Jehovae
.
Holinesse
to
the
Lord
was
to
be
taken
up
,
and
placed
upon
Aarons
forehead
,
visible
,
as
a
thing
glorious
,
as
the
badge
of
a
noble
man
is
lifted
up
upon
the
shoulder
of
a
servant
to
be
seen
.
This
lifting
or
taking
up
of
Gods
name
,
is
a
thing
glorious
.
As
the
taking
of
a
Now
being
Gods
servants
,
and
servants
taken
up
his
banner
or
badg
,
the
duty
commanded
is
,
that
we
must
like
good
servants
do
all
to
his
glory
,
as
the
Apostle
speaks
.
Nor
must
we
set
a
face
or
false
colour
upon
our
own
evil
acts
,
under
pretence
of
Gods
glory
:
as
did
Absalom
.
If
the
Lord
will
bring
me
again
to
Jerusalem
,
I
will
Thus
Gods
name
is
to
be
glorified
within
us
,
now
for
the
outward
duties
.
1.
Having
taken
this
name
upon
us
,
we
must
not
be
ashamed
of
it
,
nor
afraid
2.
There
is
another
degree
,
beyond
that
of
not
denying
his
Masters
name
,
which
every
good
servant
is
bound
to
,
and
which
his
master
expects
from
him
,
that
is
,
standing
for
his
name
,
when
it
is
blasphemed
,
consessing
and
defending
it
to
the
death
,
as
the
Martyrs
have
done
.
Because
there
was
none
that
offered
to
defend
3.
Lastly
,
we
must
not
forget
Gods
name
,
but
often
make
mention
of
it
.
The
Prophet
David
threatens
a
terrible
punishment
to
such
.
The
wicked
shall
be
turned
into
And
therefore
they
that
truly
take
up
this
banner
,
meditate
day
and
night
,
how
〈◊〉
sapientiam
,
speak
of
wisdom
,
he
speaks
something
which
may
redound
〈◊〉
〈◊〉
,
&
ipsam
salutem
,
a
vein
of
life
,
and
health
it self
,
out
of
which
comes
glory
to
God
,
and
health
to
himself
but
;
we
may
now
say
,
Rarum
est
nomen
〈◊〉
,
ebullire
〈◊〉
,
belch
out
folly
or
babble
and
some
out
vanity
:
The
p
actise
of
king
David
was
,
to
shew
forth
Gods
righteousnes
,
This
mention
,
this
honorifica
mentio
,
is
of
three
sorts
.
-
1.
In
speaking
often
of
it
,
of
which
hath
been
formerly
spoken
.
-
2.
In
speaking
well
of
his
Name
.
-
3.
In
speaking
reverently
of
it
.
1.
We
must
speak
often
of
it
,
his
name
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
often
and
much
to
be
talked
of
,
this
is
the
end
of
all
his
great
wonders
,
to
have
his
name
famous
and
spoken
of
in
the
world
,
as
is
already
shewed
.
2.
His
name
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
blessed
or
well
spoken
of
.
The
speaking
well
,
or
blessing
of
Gods
name
,
we
have
a
pattern
from
the
〈◊〉
,
and
Saints
of
God
.
Contrary
to
this
it
is
,
when
a
man
receiving
some
mercy
,
thinks
it
not
great
enough
,
and
therefore
grudges
,
and
is
unthankful
;
or
being
under
some
affliction
or
judgement
,
3.
His
name
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
reverend
and
venerable
.
We
must
speak
reverently
of
Gods
name
,
not
make
it
common
,
as
if
we
did
account
of
it
no
better
then
a
The
contrary
to
this
is
to
curse
;
when
with
the
same
tongue
,
as
S.
James
saith
,
we
blesse
God
the
Father
,
and
curse
men
.
This
is
a
terrible
abuse
,
to
use
the
name
of
God
as
a
curse
to
our selves
or
others
,
which
is
given
for
a
blessing
onely
,
(
as
when
men
wish
that
God
would
confound
them
)
and
so
as
S.
Augustine
saith
,
faciunt
Deum
carnificem
suum
,
they
make
God
their
own
executioner
,
whereas
God
hath
given
his
name
for
a
strong
tower
of
defence
.
Thus
much
for
sanctifying
his
name
in
our
words
,
now
for
our
actions
.
We
must
2.
We
make
his
name
glorious
by
free
and
voluntary
vows
,
made
and
performed
;
so
the
Psalmist
,
Accept
I
beseech
thee
,
the
free-offerings
of
my
mouth
,
and
The
third
thing
in
the
prohibition
is
what
it
is
to
take
Gods
name
in
vain
.
In
every
action
three
things
are
considerable
.
The
end
.
The
Agent
.
The
work
.
These
three
duly
weighed
,
we
shall
soon
see
,
what
it
is
to
take
Gods
name
in
vain
.
-
1.
That
which
hath
no
end
proposed
,
or
is
done
to
no
end
,
may
truly
be
said
to
be
done
in
vain
As
the
sowing
of
seed
without
reaping
the
fruit
,
the
planting
a
vineyard
without
a
vintage
,
or
feeding
a
flock
without
eating
the
milk
of
it
,
These
are
labours
in
vain
.
So
he
that
taketh
the
name
of
God
to
no
end
.
neither
to
Gods
glory
,
nor
the
private
or
publick
good
,
taketh
it
in
vain
.
Cui
bono
?
is
a
good
question
in
all
undertakings
.
If
to
no
good
,
as
good
and
better
not
undertaken
at
all
,
it
is
to
no
end
,
it
is
in
vain
.
If
a
man
have
well
fashioned
legs
,
and
they
be
lame
,
frustra
pulchras
〈◊〉
tibias
claudus
,
the
lame
man
hath
them
in
vain
.
The
chief
end
therefore
of
taking
this
name
must
be
1.
the
glory
of
God
,
otherwise
we
open
our
mouthes
in
vain
,
as
it
is
in
Job
.
God
is
willing
to
impart
all
his
blessings
to
us
and
requires
nothing
of
us
again
,
but
Glory
;
which
if
we
returne
not
,
he
may
say
,
as
David
did
of
Nabal
.
for
whom
he
had
done
many
good
turns
,
in
securing
his
shepherds
and
slocks
&c.
And
when
he
desired
nothing
but
a
〈◊〉
meat
for
the
young
men
,
he
denied
it
,
All
that
I
have
done
for
this
fellow
is
in
vain
,
in
vain
have
I
kept
all
he
hath
.
So
God
having
done
so
much
for
us
,
and
expecting
nothing
but
the
glory
of
his
name
,
if
we
be
defective
herein
,
he
may
well
say
,
all
that
he
hath
done
for
us
is
in
vain
.
-
2.
Next
to
Gods
glory
,
is
the
good
of
our selves
and
others
,
and
so
to
take
God
name
without
reference
to
this
end
,
if
we
neither
promote
our
own
good
,
nor
the
good
of
others
it
is
in
vain
,
ex
privatione
finis
,
because
it
wants
a
right
end
;
therefore
Saint
Paul
rejoyced
,
having
by
his
preaching
laboured
the
saving
of
souls
,
I
rejoyce
saith
he
,
that
I
have
not
run
in
vain
,
nor
laboured
in
vain
.
2.
In
the
Agent
,
the
heart
and
soul
is
to
be
considered
,
which
in
the
person
acting
is
the
chief
mover
.
If
the
soul
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Rachah
,
vain
and
light
,
as
when
we
take
not
to
be
rash
with
our
mouth
;
and
the
Psalmist
professeth
,
that
his
heart
was
fixed
when
he
praised
God
:
the
heart
ought
to
be
fixed
and
stablisht
,
by
a
due
consideration
of
Gods
greatnesse
,
when
we
speak
of
him
.
This
is
opposed
to
rashnesse
,
inconstancy
,
and
lightnesse
,
such
as
are
in
chaffe
and
smoak
,
which
are
apt
to
be
carried
away
with
every
blast
,
and
such
as
are
so
qualified
,
do
take
Gods
name
in
vain
.
3.
In
the
work
it self
may
be
a
two
fold
vanity
,
which
must
be
avoided
.
1.
Falshood
.
2.
Injustice
.
-
1.
If
it
be
false
,
then
is
it
also
vain
,
as
theirs
in
Esay
,
We
have
made
falshood
our
refuge
,
and
under
vanity
are
we
hid
.
And
this
is
that
actio
erroris
,
work
of
error
,
of
which
Jeremy
speaketh
.
Vanitas
opponitur
veritati
,
vanity
is
opposed
to
verity
and
truth
;
therfore
a
thing
is
said
to
be
vain
,
when
it
is
false
or
erroneous
.
They
are
vanity
,
the
work
of
errours
,
saith
the
Prophet
:
and
as
there
is
truth
in
natural
things
,
so
is
there
a
truth
in
moral
things
,
which
if
it
be
wanting
,
our
speech
is
vain
.
-
2.
If
unjust
,
it
is
vain
too
.
If
I
be
wicked
,
why
then
labour
I
in
vain
,
saith
holy
Job
:
and
,
the
very
hope
of
unjust
men
perish
,
saith
the
Wise
man
:
and
,
they
walk
〈◊〉
〈◊〉
vain
shadow
,
and
disquiet
themselves
in
vain
.
If
justice
be
〈◊〉
in
our
actions
,
〈◊〉
truth
in
our
assertions
and
promises
,
they
are
vain
;
and
to
use
Gods
name
in
either
,
is
to
take
his
name
in
vain
.
So
that
if
either
we
take
the
name
of
God
to
no
end
,
but
make
it
common
and
take
it
up
as
a
〈◊〉
till
it
come
to
a
habit
,
not
for
any
good
end
;
or
if
our
hearts
be
not
stable
and
fixed
,
but
light
and
inconstant
,
when
we
take
it
;
or
if
we
take
〈◊〉
colour
,
or
bolster
out
any
fashood
,
or
any
unjust
act
we
take
it
in
vain
,
and
break
this
Commandment
.
CHAP.
III.
Of
taking
Gods
name
by
an
oath
.
The
causes
and
grounds
of
an
oath
.
The
parts
of
it
,
Contention
,
Execration
.
How
God
is
glorified
by
an
oath
.
What
is
here
commanded
.
1.
To
swear
.
In
what
cases
.
For
Gods
glory
.
Mans
necessity
.
For
the
publique
good
.
The
oath
ex
officio
whether
lawful
or
no.
Of
private
and
voluntary
oaths
.
2.
To
swear
by
God
,
not
by
Idols
or
creatures
,
.
3.
Not
to
take
his
name
in
vain
,
but
to
swear
in
1.
Truth
,
in
oaths
assertory
,
promissory
.
2.
Judgement
.
3.
Justice
.
Against
voluntary
oaths
,
whether
lawful
.
Of
swearing
from
the
heart
.
The
means
to
be
used
against
vain
swearing
.
The
signes
of
keeping
this
Commandment
.
Of
drawing
others
to
keep
it
.
Of
the
taking
Gods
name
by
an
Oath
.
WE
said
before
,
that
the
word
which
we
translate
,
taking
the
name
of
God
,
signified
in
the
original
,
to
take
up
,
and
that
in
a
double
use
.
1.
In
gloriosis
,
as
a
banner
,
with
which
we
have
now
done
.
The
other
use
is
,
in
necessariis
,
as
a
burden
:
of
which
now
.
If
there
be
any
thing
which
we
stand
in
need
of
for
the
use
,
though
it
be
heavy
,
and
weighty
,
yet
we
will
take
it
up
.
So
did
Jacob
the
great
stone
before
the
well
,
when
upon
the
coming
together
of
the
flock
,
necessity
urged
him
to
it
.
Now
as
the
first
use
in
gloriosis
,
was
solely
to
the
glory
and
praise
of
God
,
by
taking
up
his
name
,
as
a
standard
or
banner
by
praise
;
so
this
in
necessariis
,
the
taking
his
name
up
,
as
onus
a
burden
,
by
lawful
swearing
or
taking
an
oath
,
looks
also
at
mans
benefit
to
end
controversies
;
for
an
oath
for
confirmation
to
men
is
an
end
of
all
strife
.
Concerning
which
we
must
shew
,
first
the
nature
of
the
duty
,
and
then
proceed
according
to
the
former
rules
given
,
for
expounding
the
several
commandments
.
Concerning
the
nature
of
an
oath
,
this
will
appear
,
if
we
consider
,
-
1.
The
necessity
,
or
the
causes
and
grounds
of
an
oath
.
-
2.
The
parts
of
it
.
-
3.
How
it
tends
to
Gods
glory
.
1.
For
the
first
.
It
is
expedient
and
necessary
,
that
all
strises
and
controversies
Now
this
necessity
of
appealing
to
God
by
an
oath
,
as
it
is
sometimes
in
regard
of
the
action
which
is
hid
from
others
,
so
likewise
it
is
needful
in
two
other
cases
;
as
when
assurance
or
certainty
is
to
be
had
,
De
occultis
cordium
,
of
the
secret
thoughts
and
purposes
of
the
heart
,
which
canot
be
known
by
external
proof
;
for
who
knows
the
heart
,
saith
the
Prophet
,
save
God
alone
,
who
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
searcher
And
here
,
if
the
matter
of
the
oath
be
de
facte
,
or
relate
to
what
is
past
,
it
is
called
Juramentum
assertorium
,
an
oath
of
Assertion
:
if
it
be
de
futuro
,
of
something
to
come
,
it
is
called
Juramentum
promissorium
,
an
oath
promissory
or
of
promise
.
And
in
both
these
,
when
other
arguments
or
testimonies
fail
,
there
is
no
other
way
but
to
fly
to
God
,
to
make
him
a
witnes
,
and
not
onely
a
witnes
,
but
a
judge
and
an
avenger
also
,
if
we
call
him
to
witnes
an
untruth
;
for
an
oath
is
nothing
else
,
but
a
calling
of
God
to
witnes
the
truth
of
what
we
say
,
and
to
be
avenged
on
us
,
if
we
speak
an
untruth
,
or
perform
not
what
we
say
.
And
here
in
the
next
place
comes
to
be
considered
the
two
parts
of
an
oath
,
according
to
these
two
For
first
1.
God
is
called
as
a
〈◊〉
,
whether
the
thing
be
true
1.
The
first
is
sub
Deo
teste
,
a
contestation
or
taking
God
to
witnes
,
vsed
by
2.
The
second
is
,
sub
Deo
vindice
,
which
is
called
execration
,
that
is
,
the
calling
of
a
curse
upon
themselves
,
if
it
be
not
true
which
they
speak
.
And
what
these
curses
are
we
may
read
in
Levit
26.
and
Deut.
28.
Where
there
are
whole
catalogues
of
threatenings
of
revenge
.
The
〈◊〉
therefore
was
in
the
old
testament
,
Sic
faciat
mihi
dominus
et
addat
,
God
do
so
to
me
and
more
also
,
if
this
be
not
truth
&c.
Let
God
adde
to
the
first
plague
the
second
also
.
This
form
was
vsed
by
Eli
to
Samuel
,
God
do
so
to
thee
and
more
,
if
thou
hide
any
thing
from
me
.
Now
when
one
is
brought
to
this
,
that
he
hath
called
God
to
witnes
the
truth
of
what
he
speaks
,
and
to
be
an
avenger
,
if
he
have
called
him
to
witnes
an
untruth
then
according
to
to
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
oath
,
which
properly
signifies
a
hedge
or
inclosure
,
he
hath
hedged
in
and
inclosed
himself
with
Gods
truth
and
justice
to
performe
it
,
and
so
he
that
swears
is
holden
and
bound
persistere
in
dicto
,
&
〈◊〉
pollicito
,
to
persist
in
his
saying
,
and
to
perform
his
promise
.
And
as
an
oath
is
an
hedge
to
him
that
sweares
,
so
to
him
to
whom
the
oath
is
made
or
given
,
it
is
a
satisfying
or
satisfaction
:
according
to
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Shebugnah
,
juramentum
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Shibegnah
,
saturitas
,
which
comes
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Shabagn
,
saturari
,
to
be
filled
or
satisfied
,
because
the
party
to
whom
one
swears
,
ought
to
be
satisfied
herewith
;
to
which
agrees
the
Latine
translation
of
Saint
Hierome
,
pro
jure
habere
,
that
is
,
now
that
I
have
put
him
to
an
oath
,
I
have
bound
my self
,
as
it
were
by
a
law
to
rest
therein
.
And
thus
an
oath
coms
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
end
of
controversy
.
And
thus
we
see
the
causes
which
make
an
oath
necessary
in
respect
of
men
:
but
because
our
necessity
is
not
enough
to
make
it
an
act
good
and
lawful
,
unlesse
God
1.
For
first
,
it
is
a
rule
in
reason
,
that
nihil
confirmatur
nisi
per
certius
a
thing
cannot
be
confirmed
.
but
by
what
is
more
certain
:
this
then
brings
great
honour
to
God
,
that
when
all
other
purposes
and
demonstrations
fail
,
his
name
is
acknowledged
to
be
Turris
Fortissima
a
most
strong
tower
,
that
his
testimonie
is
more
certain
then
all
reasons
,
and
testimonies
of
men
.
When
we
hereby
account
of
it
,
2.
An
oath
proceeds
from
faith
,
it
argues
a
great
faith
in
God
,
which
is
the
ground
of
all
honour
given
to
any
,
for
in
the
former
part
of
an
oath
,
which
is
contestation
,
a
calling
God
to
witnes
,
we
professe
with
our
tongues
,
that
God
is
every
where
present
,
that
we
beleeve
he
is
omniscient
,
that
he
seeth
even
the
secrets
of
the
heart
,
and
will
lighten
all
things
that
are
done
in
secret
;
and
in
regard
of
the
second
part
,
calling
God
to
avenge
,
we
professe
,
that
we
beleeve
that
he
is
a
just
avenger
,
that
he
will
not
suffer
sinne
to
go
unpunished
,
that
he
may
say
.
mihi
vindicta
&
ego
retribuam
,
vengeance
is
mine
,
and
I
will
repay
.
Thus
we
beleeve
that
he
hath
power
to
punish
,
and
to
execute
vengeance
,
which
is
a
part
of
his
glory
:
and
thus
we
see
that
an
oath
brings
glory
to
God
,
in
which
regard
God
is
content
to
lend
us
his
name
to
swear
by
,
thereby
to
make
an
end
of
all
our
controversies
.
Thus
we
see
the
nature
of
an
oath
,
with
the
meaning
,
the
parts
and
end
thereof
.
Now
according
to
former
method
,
we
are
to
see
what
is
commanded
,
and
what
is
forbidden
,
which
is
the
first
rule
of
of
extention
formerly
mentioned
and
withall
the
Homogenea
of
the
same
,
according
to
the
second
rule
.
The
Affirmative
part
is
,
that
we
take
up
his
name
to
end
our
quarrels
and
controversies
,
his
name
must
be
a
sanctuary
to
flie
to
,
by
which
we
must
be
acquitted
,
1.
Herein
the
first
thing
commanded
is
,
〈◊〉
,
to
swear
,
this
is
flatly
commanded
.
It
is
set
close
to
that
,
which
was
the
affirmative
part
of
the
second
Commandment
,
Thou
shalt
fear
the
Lord
thy
God
,
and
searve
him
,
and
swear
For
example
,
the
Psalmist
saith
,
〈◊〉
omnes
et
laetabuntur
,
every
one
that
In
these
two
cases
already
mentioned
,
of
Gods
glory
,
and
mans
necessity
,
we
have
diverse
examples
.
1.
First
for
Gods
glory
.
There
was
a
famous
oath
taken
by
K.
Asa
and
the
people
,
quae
vidit
in
proximi
sui
As
for
Gods
glory
,
so
for
mans
benefit
and
necessity
;
as
1.
For
the
publick
good
.
As
first
in
the
case
of
a
league
and
confederacies
,
as
that
2.
Or
for
reciprocal
duties
between
Prince
and
people
.
Of
the
Prince
to
the
people
,
that
of
〈◊〉
in
the
behalf
of
the
young
King
And
in
the
same
Chapter
,
of
the
people
for
their
obedience
to
〈◊〉
.
Of
the
Subject
to
the
King
;
that
of
David
to
King
Saul
.
And
of
the
people
for
3.
Or
lastly
,
for
the
safety
and
benefit
of
our
neighbour
,
as
in
case
of
preservation
of
life
and
goods
,
as
was
that
of
the
Spies
with
Rahab
the
Harlot
.
And
for
just
and
an
〈◊〉
of
imposition
,
such
as
that
2.
Chronicles
6.
22.
The
lawfulnesse
and
necessity
of
it
we
shall
see
the
better
,
if
we
consider
the
Interest
Rei-publicae
(
saith
the
Heathen
man
)
ut
〈◊〉
tollantur
,
the
Common-wealth
should
take
care
to
cut
off
Malefactors
.
It
being
as
most
necessary
to
purge
the
Civil
Body
from
evil
persons
,
as
the
Natural
from
evil
and
peccant
humours
.
God
himself
held
this
course
in
his
Common-wealth
.
It
is
often
repeated
by
him
in
the
Old
Law
,
Sic
tolletis
malum
de
medio
Israelis
,
so
shall
ye
take
away
evil
in
Israel
.
And
S.
Pauls
rule
also
to
the
Corinthians
in
the
case
of
Incest
was
,
Vos
autem
auferetis
malume
If
the
evil
must
be
removed
,
it
must
be
known
.
Physitians
cure
not
the
disease
If
then
sin
be
to
be
removed
,
and
that
cannot
be
done
if
not
known
,
and
not
to
be
discovered
,
but
from
the
Delinquents
,
in
respect
of
the
secrecy
,
and
they
not
willing
to
discover
them
:
and
that
,
though
some
may
take
notice
of
them
,
yet
they
will
be
loth
to
accuse
,
because
it
is
accounted
to
be
an
odious
office
,
to
be
accusator
Now
God
himself
hath
set
them
a
pattern
how
this
enquiry
should
be
made
;
who
In
the
case
of
Adam
,
upon
suspition
,
because
of
his
fleeing
into
a
Thicket
.
And
In
that
of
the
Sodomites
upon
a
fame
.
Clamor
est
multus
,
the
crye
is
great
,
God
And
this
is
warranted
by
God
,
not
onely
by
his
own
example
and
practise
,
but
by
his
command
too
:
in
two
places
of
the
Law
.
If
thou
shalt
hear
,
and
,
If
Under
the
Gospel
also
in
the
case
of
incest
.
The
Apostle
layeth
for
his
ground
,
It
is
reported
commonly
among
you
.
So
that
if
there
be
no
accuser
,
yet
the
Judge
by
Gods
The
next
question
is
,
how
shall
the
Judge
interrogate
,
whether
upon
the
bare
word
of
the
party
,
or
whether
may
he
lawfully
minister
an
oath
,
to
finde
out
evil
,
that
it
may
be
taken
away
.
In
a
sin
against
the
seventh
Commandment
,
in
the
case
of
a
woman
suspected
to
In
a
case
against
the
eighth
commandment
,
between
man
and
man
.
If
the
one
were
Before
the
Law
,
the
first
oath
we
finde
given
,
was
that
of
Abraham
to
his
Servant
;
If
then
this
course
of
proceeding
between
man
and
man
be
allowed
,
then
much
more
a
fortiori
from
a
stronger
ground
,
in
cases
tending
to
the
publick
good
.
Before
the
Law
of
Moses
,
in
the
Patriarchs
time
.
In
a
matter
of
state
,
〈◊〉
But
in
cases
that
concern
the
life
of
the
party
suspected
,
the
tendring
an
oath
would
Besides
publick
oathes
judicially
taken
,
there
are
oathes
private
and
voluntary
which
may
lawfully
be
vsed
.
And
this
is
warranted
by
the
example
and
practise
of
And
all
these
make
against
the
vain
conceit
of
the
Anabaptists
and
if
there
be
any
other
of
that
fond
opinion
that
hold
it
unlawfull
to
sweare
at
all
,
upon
that
speech
of
our
Saviour
sweare
not
at
all
.
When
as
his
meaning
in
that
place
was
not
to
abrogate
the
Law
(
for
he
testified
that
he
came
not
to
take
it
a
way
,
but
to
fullfil
The
first
thing
then
commanded
is
to
swear
,
and
the
contrary
practise
of
Anabaptists
is
here
forbidden
.
2.
The
second
thing
commanded
,
in
the
affirmative
part
.
may
be
gathered
from
the
next
word
.
(
nomen
〈◊〉
Dei
tui
)
the
name
of
the
Lord
thy
God
,
which
implies
1.
When
men
leave
out
the
name
of
God
in
their
oathes
,
and
swear
by
other
things
for
a
wofull
vengeance
is
threatened
to
such
by
the
Prophet
.
They
that
swear
2.
When
we
joyne
any
other
thing
or
name
with
it
.
For
God
threatens
to
1.
We
must
not
swear
by
them
that
are
no
gods
.
Idols
.
it
was
Josuahs
charge
2.
And
for
the
second
,
to
swear
by
any
creature
(
though
such
oaths
being
made
do
binde
,
because
of
the
relation
to
God
)
yet
they
ought
not
to
be
;
for
if
any
swear
by
that
which
is
not
God
,
it
is
an
abomination
.
The
reason
why
we
should
not
joyn
any
other
thing
in
an
oath
with
Gods
name
,
is
in
respect
of
a
threefold
injury
that
will
arise
by
it
.
1.
To
God
himself
,
who
requireth
this
honour
to
be
exhibited
to
him
alone
,
and
2.
To
our selves
;
for
he
that
sweareth
,
sweareth
by
him
that
is
greater
then
3.
To
the
Creature
that
is
content
with
that
place
,
that
honour
which
God
hath
3.
The
third
thing
comanded
,
may
be
gathered
from
the
next
words
,
(
In
vain
)
S.
Jerome
out
of
Jeremy
4.
2.
and
after
him
by
other
expositors
,
where
the
Prophet
saith
,
of
a
people
that
should
swear
aright
,
They
should
swear
,
in
veritate
,
judicio
,
&
justitia
,
in
truth
in
judgement
,
1.
Against
transgressing
the
first
,
you
may
see
Gods
absolute
Prohibition
.
Ye
S.
Augustine
saith
,
that
he
that
sweareth
falsly
,
seemeth
to
be
a
man
,
but
indeed
is
no
better
then
a
beast
;
yea
,
detestanda
〈◊〉
,
a
beast
to
be
detested
.
Diodor.
Siculus
,
(
the
Heathen
Historian
)
saith
Perjuri
poena
capitis
plectuntur
?
doth
he
swear
falsly
?
let
him
loose
his
head
.
And
the
1.
A
man
may
swear
falsly
,
either
in
juramento
assertorio
,
or
promissorio
.
1.
In
assertion
,
when
either
in
re
cognita
,
upon
our
certain
knowledge
we
testifie
a
falshood
;
or
in
re
dubia
,
when
we
doubt
the
matter
will
fall
out
otherwise
then
we
swear
,
yet
juramentum
Petri
,
S.
Peters
oath
,
swearing
that
he
knew
not
Christ
;
a
fearful
thing
,
it
cost
many
tears
,
before
he
recovered
himself
.
And
there
is
a
third
perjury
,
when
we
swear
that
to
be
true
,
which
we
think
false
,
yet
proves
true
.
As
,
I
ask
a
man
,
whether
a
third
person
were
at
such
a
place
,
at
such
a
time
:
he
(
though
he
thinks
he
were
not
,
yet
for
some
end
)
swears
he
was
,
and
that
proves
true
which
he
swears
;
yet
is
he
perjured
.
For
in
the
like
case
,
S.
Augustine
gives
the
reason
,
Interest
quemadmodum
verbum
procedat
ex
animo
:
ream
〈◊〉
non
facit
,
nisi
mens
rea
;
regard
must
be
had
to
the
heart
,
whence
words
proceed
:
the
tongue
sins
not
but
where
the
minde
sins
with
it
.
Nor
is
it
safe
to
swear
with
a
mental
reservation
.
That
hath
not
sworn
deceitfully
,
saith
the
Psalmist
.
It
is
not
he
that
shall
dwell
in
Gods
Tabernacle
,
but
he
that
〈◊〉
juravi
lingua
,
mentem
injuratam
gero
,
will
not
serve
the
turn
.
But
the
oath
of
the
mouth
2.
And
as
in
the
oath
of
assertion
,
so
in
that
of
promise
a
man
may
swear
falsly
too
.
Either
when
we
promise
and
binde
that
by
oath
,
which
we
mean
not
to
perform
.
As
,
I
borrow
money
,
and
binde
my self
by
oath
to
repay
such
a
day
,
and
fail
,
because
I
never
meant
or
intended
it
.
Or
when
we
do
the
like
by
oath
,
and
fail
simply
.
As
,
I
borrow
money
,
and
see
as
well
a
possibility
how
I
may
repay
it
,
as
a
purpose
in
my self
to
perform
:
and
thereupon
swear
to
repay
at
a
set
time
:
in
the
interim
,
before
the
day
comes
,
such
losses
befall
me
,
that
I
cannot
do
that
I
promised
and
intended
.
The
first
of
these
is
,
perjurium
simplex
&
absolutum
.
The
other
per
accidens
,
and
not
so
bad
as
the
former
.
But
if
one
have
power
to
perform
his
oaths
,
and
for
self
respects
,
upon
the
change
of
times
,
and
circumstances
refuse
to
perform
it
,
as
Saul
did
to
the
Gibeonites
,
violating
the
oath
which
Joshua
and
the
people
of
Israel
had
made
to
them
;
this
is
wicked
and
odious
to
God
,
as
we
see
in
the
punishment
of
Sauls
posterity
,
though
the
text
saith
,
he
did
it
out
of
zeal
for
the
house
of
Israel
.
Nay
to
swear
absolutely
to
do
that
which
is
not
in
our
power
,
is
unlawful
;
it
is
a
sin
to
take
such
an
oath
,
it
is
a
rash
oath
and
if
it
be
taken
,
it
bindes
to
no
more
then
is
in
our
power
,
all
such
o
aths
ought
to
be
with
an
expresse
or
tacite
condition
,
si
Deus
voluerit
,
if
God
will
,
and
if
we
live
and
be
able
,
we
will
do
this
or
that
,
as
S.
James
speaks
of
bare
purposes
,
which
ought
much
more
to
be
in
oaths
.
Therefore
our
care
must
be
to
swear
truly
.
Ne
eloquaris
mihi
nisi
veritatem
in
nomine
Domini
,
saith
king
Abab
to
Michaiah
.
Tell
me
nothing
but
that
which
is
true
in
the
name
of
the
Lord
.
And
we
must
imitate
Saint
Paul
in
the
place
before
In
judgement
,
in
discretion
saith
S.
〈◊〉
;
that
is
,
deliberatly
(
as
interpreters
distinguish
)
necessarium
extra
terminos
necessitatis
,
is
neither
necessary
nor
good
;
as
a
physicall
potion
,
which
is
to
be
taken
onely
when
a
man
needs
it
,
and
not
otherwise
.
We
cannot
say
of
swearing
,
the
oftner
a
man
performes
it
,
the
better
it
is
,
as
we
may
say
of
a
good
act
,
but
〈◊〉
defectum
,
when
credit
failes
on
the
one
part
,
and
the
knowledge
of
a
mans
heart
on
the
other
〈◊〉
finis
,
when
no
end
,
viz.
Gods
glory
,
nor
mans
benefit
do
require
it
,
as
also
vanitatem
cordis
,
when
the
heart
is
light
and
unconstant
,
not
fixed
and
settled
.
2.
Not
rashly
but
reverently
.
Holy
and
reverend
is
his
name
.
It
was
Gods
charge
In
righteousnesse
or
Justice
.
And
this
consists
for
the
most
part
in
the
promissory
oath
.
1.
First
,
it
must
be
in
〈◊〉
:
for
if
it
be
impossible
,
we
are
not
to
swear
to
it
at
all
.
And
therefore
Abrahams
servant
put
a
good
caution
into
his
oath
;
what
if
the
woman
will
not
come
with
me
?
And
the
tenor
of
the
Heathens
2.
It
must
be
in
honestis
&
elicitis
too
.
For
that
which
is
unhonest
is
unjust
,
and
therefore
not
to
be
sworn
to
.
And
in
this
case
the
Jews
in
Ezra
put
in
a
caution
in
jurandum
,
,
and
so
jusjurandum
an
oath
cannot
be
taken
in
these
cases
.
But
here
we
must
know
,
that
a
thing
may
be
unlawful
or
impossible
,
either
1.
a
principio
,
at
the
first
taking
an
oath
;
or
2.
There
may
be
emergens
illicitum
,
or
imposibile
,
the
unlawfulnes
or
impossibility
may
arise
after
it
is
taken
,
in
the
first
ease
,
it
is
unlawful
to
take
an
oath
,
in
the
second
it
is
unlawful
to
perform
or
keep
it
though
there
were
no
sinne
at
the
first
taking
of
it
.
Saint
Augustine
(
upon
Herods
S.
John
Baptists
head
there
was
emergens
illicitum
;
for
there
is
no
〈◊〉
,
but
it
doth
〈◊〉
,
draw
out
,
or
suppose
these
two
,
conditions
,
possibile
and
licitum
.
How
can
I
do
this
?
saith
Joseph
to
his
Mistris
;
〈◊〉
fidem
;
unlawful
oaths
are
better
broken
then
kept
;
they
binde
to
nothing
but
〈◊〉
.
The
reason
is
,
because
otherwise
there
is
not
exitus
sine
〈◊〉
,
no
winding
our selves
out
,
but
a
falling
into
a
third
sinne
,
for
when
an
oath
is
past
,
beside
the
sinne
past
,
which
cannot
be
recalled
,
though
it
may
be
repented
of
,
one
falls
into
two
other
sinnes
,
as
in
the
case
already
mentioned
;
1.
Murder
.
2.
Superstition
Into
superstition
,
when
he
thinks
it
is
not
to
be
broken
,
and
into
murder
,
if
he
keep
it
.
And
according
to
these
three
limitations
must
every
oath
be
regulated
,
else
it
is
not
a
lawfull
oath
,
but
a
taking
of
Gods
name
in
vain
.
Now
concerning
voluntary
oaths
(
not
judicially
taken
)
there
is
no
order
taken
by
Per
te
aguntur
flagitia
,
&
non
〈◊〉
〈◊〉
,
by
this
customary
swearing
〈◊〉
sins
are
committed
which
are
not
thought
to
be
sins
.
And
in
another
place
he
saith
,
it
is
because
of
the
slipperinesse
of
the
member
,
because
in
udo
posita
est
lingua
,
it
is
in
a
most
slippery
place
;
and
therefore
S.
James
gives
a
more
special
Then
for
these
last
voluntary
oaths
privately
taken
up
,
and
not
imposed
upon
us
,
it
may
be
questioned
,
whether
they
be
lawful
in
some
cases
;
which
doubt
the
same
Father
resolves
thus
.
Quantum
ad
me
attinet
,
non
juro
,
sed
quantum
mihi
videtur
magna
necessitate
compulsus
,
cum
videam
nisi
sic
faciam
,
mihi
non
credi
,
&
ei
qui
crederet
magnum
,
&
ei
qui
non
crederet
incommodum
,
&c.
and
then
he
addes
,
hac
perpensa
ratione
,
&
consideratione
librata
,
cum
magno
timore
&
reverentia
coram
Deo
dico
,
&
novit
Christus
quod
hoc
est
in
animo
meo
;
for
my
own
part
I
swear
not
,
except
compelled
by
necessity
,
as
when
I
see
,
that
I
shall
not
otherwise
be
believed
,
and
that
it
will
be
profitable
to
him
that
believes
me
,
and
prejudicial
if
I
be
not
believed
,
upon
this
reason
and
consideration
duely
weighed
,
with
great
fear
and
reverence
,
I
use
this
form
,
I
speak
before
God
,
or
Christ
knows
that
I
speak
from
my
heart
.
And
after
he
saith
,
quod
meum
est
,
est
,
est
,
quod
amplius
est
,
praeter
est
,
non
est
jurantis
,
sed
non
credentis
,
for
my
own
part
I
would
never
say
,
but
yea
,
yea
;
nay
nay
;
whatever
is
more
,
is
not
from
me
,
but
from
the
incredulity
of
him
to
whom
I
swear
.
The
third
rule
for
exposition
of
the
Law
.
viz.
that
it
is
spiritual
,
takes
place
in
an
oath
.
The
Psalmist
saith
,
of
a
good
man
,
non
juratus
est
dolose
proximo
suo
,
〈◊〉
hath
Juravi
lingua
,
mentem
injuratam
gero
,
I
swear
with
my
tongue
,
but
my
heart
never
meant
it
;
Gods
name
must
not
be
used
in
guile
,
but
we
must
speak
the
truth
from
the
heart
:
The
fourth
rule
,
is
concerning
the
means
to
keep
us
from
unlawful
swearing
.
1.
We
must
obstare
principiis
,
beware
of
the
first
degrees
of
this
sin
;
for
ex
facilitate
S.
Chrysostome
saith
,
non
est
qui
frequenter
jurat
,
quin
aliquando
non
perjurat
,
there
is
none
that
swears
often
,
but
is
perjur'd
sometimes
:
and
with
him
agrees
Philo
,
ex
frequenti
jurejurando
perjurium
nascitur
.
2.
Again
,
as
he
there
saith
,
we
must
beware
of
such
asseverations
,
which
,
though
they
be
not
perfect
oaths
,
yet
are
the
way
to
oaths
,
as
to
say
,
per
fidem
meam
,
per
salutem
meam
,
by
my
faith
,
or
by
my
salvation
,
or
the
like
:
for
he
that
swears
by
either
of
these
,
bindes
either
to
that
he
swears
to
;
and
this
amounts
to
an
execration
,
which
is
a
part
of
an
oath
,
as
was
shewed
before
;
for
as
S.
Augustine
saith
,
when
a
3.
In
the
next
place
,
we
must
dispossesse
our
souls
of
impatience
and
anger
,
as
also
of
vain
glory
.
Anger
is
a
principal
passion
which
makes
men
subject
and
prone
to
swearing
.
The
same
Father
saith
,
the
first
sin
is
anger
,
and
the
second
swearing
,
if
a
man
be
of
an
angry
spirit
,
he
is
seldom
free
from
vain
swearing
,
for
in
an
angry
mans
mouth
nothing
is
so
ready
as
an
oath
.
Nay
,
it
is
(
as
one
saith
)
incentivum
ad
blasphemandum
:
when
a
man
is
in
fury
(
as
anger
is
a
short
madnesse
)
he
spares
S.
Jerome
.
Therefore
fo
low
the
Apostles
counsel
,
Be
angry
but
sin
not
;
that
is
,
watch
over
S.
James
,
Be
〈◊〉
to
wrath
,
4.
Vain
glory
is
another
disordered
passion
of
the
minde
,
as
S.
Jerome
calls
it
.
By
it
a
man
is
violently
carried
away
with
a
vain
desire
,
to
have
every
word
he
speaks
beleeved
as
the
word
of
God
,
received
as
an
Oracle
,
to
be
as
true
as
the
Gospel
;
and
therefore
to
establish
their
credit
,
they
confirm
their
words
by
oaths
:
for
,
as
one
saith
,
There
is
nothing
that
men
desire
so
much
,
as
that
they
make
so
light
of
,
to
wit
,
their
faith
and
credit
;
for
they
make
shipwrack
of
it
at
every
blow
,
by
frequent
oaths
.
They
swear
that
their
credit
may
not
be
lightly
accompted
of
,
when
as
by
this
means
it
comes
to
be
lightly
accompted
of
;
Ideo
leviter
aestimant
,
ne
leviter
aestimentur
,
&
leviter
aestimando
,
leviter
aestimantur
.
5.
And
because
an
ill
habit
in
any
thing
is
hard
to
be
left
,
and
Custom
being
a
second
nature
,
and
that
as
S.
Augustine
saith
,
Peccata
quamvis
magna
&
horrenda
,
cum
in
consuetudinem
venerint
,
aut
parva
esse
,
aut
nulla
creduntur
;
sins
though
great
and
fearful
(
as
this
sin
of
swearing
is
)
when
they
grow
into
custom
,
are
reputed
little
or
none
at
all
.
We
must
strive
to
nip
them
in
the
bud
,
not
onely
in
our selves
,
but
in
our
children
:
for
it
is
with
them
as
with
a
vessel
,
Quo
semel
est
imbuta
recens
〈◊〉
odorem
—
testa
diu
,
as
the
Poet
saith
;
and
as
Cassidore
,
Indigne
transacta
6.
We
should
have
ever
in
our
remembrance
,
and
set
before
our
eyes
the
great
punishments
and
judgements
(
which
are
so
many
visible
sermons
from
God
himself
,
none
so
many
and
remarkable
for
the
breach
of
any
other
precept
)
which
have
been
The
fifth
rule
is
concerning
the
signes
of
keeping
this
Commandment
.
And
these
may
be
taken
from
the
consideration
of
the
Hebrew
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
massah
,
here
used
to
take
up
as
a
burden
or
heavy
thing
.
If
the
name
of
God
be
to
us
as
a
burden
or
a
heavy
thing
,
and
so
taken
up
,
it
is
a
signe
we
are
careful
to
keep
this
Commander
.
As
,
1.
Every
man
will
adde
no
more
to
a
burden
then
he
can
bear
,
he
will
make
it
no
2.
When
one
takes
up
a
burden
,
he
goes
to
it
with
all
his
strength
,
ut
bene
feratur
3.
Those
that
are
loaden
with
a
burden
,
desire
to
be
eased
and
to
be
unladen
,
to
be
rid
of
the
burden
as
soon
as
they
can
;
Christ
calls
all
that
are
heavy
laden
to
come
6.
The
sixt
rule
is
,
concerning
the
drawing
of
others
to
keep
this
Commandment
.
CHAP.
IIII.
What
a
vow
is
.
Whether
a
bare
purpose
without
a
promise
.
Whether
a
thing
commanded
may
be
the
matter
of
a
vow
.
The
necessity
and
use
of
vows
,
in
respect
of
God
,
of
our selves
.
What
things
a
man
may
vow
;
se
,
suos
,
sua
.
Vows
in
the
times
of
the
Gospel
.
Of
performing
vows
.
Qualifications
in
a
vow
,
for
the
person
,
the
matter
.
The
time
of
vowing
.
Of
paying
our
vows
.
Of
Vows
.
NExt
to
an
oath
,
comes
to
be
considered
a
vow
,
which
in
regard
of
the
affinity
with
an
oath
,
aptly
follows
after
it
:
for
a
vow
is
somewhat
like
to
juramentum
promissorium
,
a
promissory
oath
:
for
the
same
conditions
are
annexed
to
the
one
,
as
to
the
other
;
the
differences
being
,
that
an
oath
is
necessarium
,
not
to
be
used
but
in
case
of
necessity
,
as
you
have
seen
;
and
a
vow
is
spontaneum
,
voluntarily
made
of
our
own
accord
.
And
an
oath
is
between
man
and
man
,
and
a
vow
between
God
and
man
.
An
oath
is
chiefly
for
the
benefit
of
man
,
and
a
vow
looks
chiefly
at
Gods
honour
,
being
a
deliberate
and
voluntary
promise
made
to
God
of
something
acceptable
to
him
.
And
that
when
upon
good
ground
and
particular
consideration
of
our
gifts
and
abilities
from
God
,
we
do
not
onely
purpose
,
but
also
by
promise
,
either
inwardly
conceived
in
the
heart
,
or
outwardly
expressed
,
binde
our selves
to
some
particular
act
pleasing
or
acceptable
to
God
.
A
vow
is
nothing
else
but
a
deliberate
promise
made
to
God
,
of
something
acceptable
to
him
.
So
Cajetan
in
Thom.
agreeable
to
what
the
other
School-men
in
Thom.
secunda
secundae
,
q.
88.
&
in
Sent.
Col.
3.
Dist.
38.
Summists
.
verb.
votum
,
and
the
Casuists
in
praecept
.
2.
Among
others
this
argument
is
learnedly
handled
by
Navar.
Enchir.
cap.
12.
Soto
in
toto
lib.
7.
de
just.
&
jure
.
Moral
.
lib.
11.
cap.
12.
&c.
but
most
fully
by
Suarez
.
de
Relig.
tract.
6.
lib.
6.
A
bare
purpose
without
a
promise
is
not
enough
to
make
a
vow
,
though
some
of
the
ancient
Canonists
have
so
affirmed
,
the
contrary
is
the
general
tenet
both
of
Moderne
Divines
and
Canonists
,
as
apèars
in
Azor.
Institut.
Mor.
part.
1.
lib.
11.
cap.
12.
quaest.
5.
Suarez
,
&c.
As
also
in
Covarr
.
ad
cap.
quamvis
pactum
.
1.
Part.
Sect.
3.
Num.
12.
Panormit
.
ad
cap.
literaturam
,
de
voto
&
voti
redemptione
;
the
reason
is
,
because
a
bare
purpose
cannot
induce
an
obligation
without
a
promise
either
mentall
,
or
verball
,
as
may
be
gathered
from
Deuteronomie
23
21
,
22.
Though
the
principal
matter
of
a
vow
be
,
something
not
expressely
commanded
,
but
left
to
our
liberty
,
yet
even
things
commanded
may
be
the
matter
of
a
vow
,
a
man
may
vow
to
avoid
such
and
such
a
sin
;
or
to
perform
some
duty
,
wherein
he
findes
himself
remisse
,
thereby
to
quicken
his
own
diligence
by
a
double
obligation
.
So
Suarez
proves
at
large
.
Tract
.
de
voto
.
lib.
2.
cap.
6.
〈◊〉
.
2.
2.
q.
88.
art.
2.
cum
Cajet.
ibid.
for
as
a
man
may
binde
himself
by
an
oath
,
to
what
he
was
formerly
tyed
ratione
justitiae
,
so
he
may
binde
himself
by
a
vow
to
God
,
to
what
he
was
already
tyed
,
ratione
mandati
,
so
that
here
is
a
new
obligation
superadded
,
whereby
he
that
breaks
his
vow
or
oath
becomes
guilty
of
a
double
sinne
.
This
binding
our selves
by
a
vow
may
be
performed
many
wayes
,
they
may
be
reduced
to
these
two
.
1.
By
limitation
of
some
general
Commandment
to
some
particulars
:
as
,
To
give
2.
By
restraining
our selves
in
the
use
of
some
lawful
or
indiffent
thing
,
which
Christian
liberty
allows
to
all
,
〈◊〉
we
fall
into
something
unlawful
:
this
we
formerly
mentioned
,
and
called
it
sepes
mandati
,
the
enclosure
or
fence
of
the
Precept
.
Or
by
forbearing
or
abstaining
from
some
lawful
and
indifferent
thing
,
by
the
use
whereof
we
finde
our selves
lesse
able
,
and
fit
for
Gods
service
,
and
the
sanctification
of
his
name
,
and
therefore
in
this
regard
we
enter
into
a
vow
to
abstain
from
such
1.
The
necessity
and
use
of
vows
is
.
1.
In
respect
of
God
:
thereby
we
honour
vovete
&
reddite
,
vow
and
pay
,
or
perform
your
vows
to
the
Lord
.
It
is
some
signe
2.
In
respect
of
our selves
,
vows
are
necessary
:
because
mans
heart
,
as
it
is
〈◊〉
Dei
,
so
it
is
cera
Diaboli
,
the
Daevils
wax
,
fit
for
any
impression
of
the
Devil
,
and
apter
to
receive
any
stamp
of
evil
from
him
,
then
of
good
from
God
:
and
as
our
will
is
apt
to
turn
from
good
to
evil
,
so
in
perseverance
in
evil
,
mala
voluntas
is
plus
quam
voluntas
,
more
then
a
will
:
and
in
doing
good
,
bona
voluntas
is
minus
quam
voluntas
,
lesse
then
a
will
,
it
deserves
not
to
be
called
a
will
;
it
is
a
volo
,
nolo
,
I
will
,
and
I
will
not
,
therefore
it
is
expedient
,
yea
necessary
to
make
vows
thereby
to
settle
and
stablish
our
wills
from
starting
back
,
to
strengthen
our
hearts
in
good
,
and
to
confirm
them
against
evil
.
Saint
Augustine
confutes
those
that
think
a
man
ought
to
do
any
thing
upon
a
vow
,
because
a
thing
vowed
becomes
necessary
,
whereby
the
person
vowing
is
bound
to
perform
,
and
so
the
thing
deserves
lesse
thanks
;
but
he
answers
it
well
.
It
is
true
indeed
,
if
it
were
an
outward
necessity
imposed
by
others
,
and
not
assumed
by
our selves
,
it
were
something
they
said
,
but
concerning
such
a
necessity
as
this
,
he
saith
,
foelix
necessitas
,
quae
compellit
3.
As
vows
do
strengthen
and
establish
us
in
good
,
so
they
make
our
deeds
the
more
acceptable
to
God
;
for
what
we
do
by
a
vow
is
become
a
sacrifice
,
in
pledging
it
to
God
;
and
not
onely
so
,
but
besides
the
vow
it self
,
which
is
acceptable
to
God
,
and
the
act
or
thing
we
vow
,
which
though
it
be
of
common
or
of
civil
use
in
it self
,
yet
by
vowing
it
becomes
sacred
to
God
:
besides
this
,
there
is
a
sacrifice
made
to
God
of
our
freedom
and
liberty
too
;
yea
,
of
our
very
power
,
which
rests
not
any
more
in
a
mans
self
,
so
as
to
do
those
acts
which
he
pleases
;
for
he
hath
made
over
his
liberty
and
power
to
God
,
binding
himself
by
his
vow
.
It
is
certain
,
that
before
a
man
vows
,
he
hath
freedom
and
liberty
,
as
appears
in
Deuteronomy
23.
22.
so
that
if
he
do
not
vow
he
sinneth
not
,
but
after
he
hath
vowed
,
he
hath
bound
himself
,
so
that
he
sins
,
if
he
perform
it
not
.
And
this
is
the
property
of
good
natures
,
to
limit
themselves
,
for
pauciora
licent
illis
,
quam
ullis
,
quibus
licent
omnia
;
their
liberty
is
lesse
then
any
other
mens
,
that
have
liberty
to
do
as
they
list
:
therefore
the
servants
of
God
,
where
they
are
let
loose
or
at
liberty
,
therein
they
restrain
themselves
;
and
this
,
being
in
Gods
service
,
and
for
their
own
good
,
is
judged
perfect
liberty
.
And
this
is
done
in
vows
which
are
not
to
be
imposed
on
us
by
others
,
for
that
were
contrary
to
the
nature
of
a
vow
,
but
to
be
freely
assumed
by
our selves
.
And
therefore
,
if
any
think
,
that
because
it
is
a
matter
of
liberty
to
be
free
from
vows
,
that
therefore
Christians
are
now
exempted
from
them
,
he
is
cleerly
confuted
by
these
placcs
,
in
Esay
19.
21.
and
Nahum
1.
15.
where
it
is
foretold
,
that
the
people
Having
seen
the
use
of
a
vow
,
let
us
likewise
see
what
things
God
best
accepts
in
a
vow
.
And
here
we
finde
by
the
examples
of
Gods
servants
recorded
in
Scripture
,
that
a
man
may
vow
,
1.
se
,
himself
,
2.
suos
,
his
children
,
3.
sua
,
his
substance
,
or
things
in
his
power
.
And
first
the
servants
of
God
did
vow
themselves
to
God
in
two
cases
.
1.
For
humiliation
after
sin
committed
,
we
make
a
vow
and
a
binding
oath
to
2.
For
preparation
,
and
fitting
the
soul
for
Gods
service
;
or
to
enter
upon
a
special
calling
or
businesse
,
as
the
Nazarites
did
keep
themselves
to
a
more
strict
rule
2.
We
finde
a
man
may
vow
,
not
onely
se
,
but
suos
,
not
himselself
onely
,
as
in
the
former
instances
,
but
his
children
to
God
also
,
as
Hannah
vowed
Samuel
to
3.
There
is
votum
reale
,
when
a
man
vows
sua
,
his
goods
or
estate
,
or
what
is
his
;
so
we
may
vow
things
real
,
which
are
either
1.
Fractus
labiorum
the
fruit
of
the
lips
,
as
David
did
,
when
he
sung
praises
to
the
name
of
God
,
that
he
might
daily
perform
his
vows
.
He
saith
the
vows
of
God
were
upon
him
,
that
is
,
he
had
enjoyned
Thus
we
see
what
it
is
to
vow
;
but
now
as
we
vow
,
so
we
must
reddere
,
perform
our
vows
.
Nothing
is
more
easie
then
to
vow
,
but
it
s
not
so
easie
to
perform
;
To
our
vows
then
must
be
added
performances
,
and
because
the
purpose
of
performance
1.
For
the
person
that
vows
,
he
must
be
sui
juris
,
a
person
free
in
that
he
vows
from
the
authority
of
another
,
one
that
hath
power
in
himself
to
make
and
perform
a
vow
.
A
child
under
the
power
of
a
father
,
a
servant
under
the
power
of
a
master
,
Continen
〈◊〉
et
alia
(
saith
Saint
Augustine
)
vovenda
non
sunt
a
conjugatis
nisi
ex
consensu
&
voluntate
communi
.
Et
si
praepropere
factum
fuerit
,
magis
est
corrigenda
temeritas
,
quam
〈◊〉
promissio
.
And
Periculose
promittitur
(
saith
Saint
Jerom
)
quod
adhuc
in
alterius
potestate
est
.
Continency
and
such
like
things
are
not
to
be
vowed
by
married
persons
but
by
common
consent
of
both
;
and
if
any
thing
be
over
hastily
done
in
this
kinde
,
2.
The
vow
it self
must
be
possibile
,
possible
to
be
performed
.
As
was
said
before
of
a
promissory
oath
,
so
in
regard
of
the
affinity
we
may
say
of
a
vow
,
for
the
matter
of
it
,
it
must
be
possibilie
and
licitum
,
1.
possible
for
us
,
and
within
our
power
.
Now
what
is
possibile
,
and
what
impossibile
,
may
make
a
hard
matter
to
define
.
And
hence
some
disallow
the
vows
made
in
former
ages
,
as
not
possible
to
be
kept
,
as
to
vow
single
life
,
of
which
we
may
say
,
that
to
say
all
may
do
it
,
is
dangerous
;
so
to
say
that
none
may
do
it
,
is
no
lesse
dangerous
.
We
must
therefore
take
heed
,
that
the
Heathen
man
rise
not
up
in
judgement
against
us
,
who
said
,
that
Nolle
in
causa
est
,
cum
non
posse
pretenditur
,
the
true
cause
is
,
we
will
not
,
when
we
pretend
we
cannot
;
we
say
,
we
have
not
the
gift
,
when
as
indeed
we
want
another
gift
,
the
gift
of
abstinence
in
meats
and
drinks
,
which
they
had
in
former
ages
,
and
thence
came
a
general
possibility
for
them
to
vow
.
But
now
in
our
dayes
Tertullians
saying
may
be
verified
,
that
multivorantia
&
multinubentia
must
go
together
:
because
there
are
many
feastings
and
drinkings
there
must
be
many
marriages
.
The
Heathen
man
said
,
that
libido
est
spuma
ingluviei
,
lust
is
the
froth
of
gluttony
.
Therefore
men
must
learn
to
abstain
,
and
then
they
cannot
say
they
are
unable
to
make
this
vow
.
3.
Again
,
the
thing
we
vow
must
be
licitum
,
an
unlawful
thing
is
not
to
be
voverinon
debet
quod
Deo
〈◊〉
,
we
must
not
vow
that
which
is
displeasing
to
God
;
for
if
God
will
not
have
it
paid
,
he
would
not
have
it
vowed
.
Therefore
Saint
Isidore
saith
to
such
votaries
,
In
malis
promissis
rescinde
fidem
,
in
turpi
voto
muta
〈◊〉
;
and
Saint
Jerom
,
in
vovendo
suit
stultus
;
qui
discretionem
non
Quod
incaute
vovisti
,
ne
facias
;
that
is
,
if
the
thing
be
sinful
;
if
it
be
onely
against
thy
profit
,
thou
hast
tied
thy self
to
perform
it
.
And
Saint
Augustine
Injusta
vincula
rumpit
justitia
,
for
it
is
impia
promissio
quae
scelere
impletur
,
it
s
a
wicked
vow
,
that
ends
and
is
performed
in
wickednes
.
4.
It
must
also
be
Deo
dignum
,
a
thing
worthy
of
Gods
acceptance
.
It
must
be
no
frivolous
thing
that
we
vow
,
but
such
as
may
tend
to
his
honour
,
and
our
own
good
.
We
must
promise
rem
gratam
,
a
thing
acceptable
to
God
,
els
he
will
not
vouchsafe
to
looke
upon
it
,
no
such
frivolous
thing
,
as
he
that
vowed
the
5.
For
the
time
of
vowing
,
it
may
be
either
in
trouble
or
affliction
,
or
in
tranquillo
,
before
deliverance
,
or
after
;
before
deliverance
,
thereby
the
better
to
obtain
it
,
after
,
to
shew
our
thankfulnes
for
what
we
have
received
;
examples
we
have
of
both
,
approved
by
God
;
of
the
first
in
David
,
I
will
pay
my
vows
,
which
I
6.
As
before
we
shewed
,
the
vow
must
be
performed
,
so
it
must
be
performed
presently
without
delay
.
The
vouendum
must
be
with
a
reddendum
&
solvendum
:
for
as
we
vow
,
so
we
must
be
careful
to
perform
with
God
what
we
vow
.
Saint
Bernard
saith
Juste
exigitur
ad
solvendum
,
qui
non
cogitur
ad
vovendum
.
Vovete
,
I
will
onely
adde
one
thing
;
we
must
not
come
short
in
our
payment
.
God
CHAP.
V.
Of
glorifying
Gods
name
from
the
heart
.
The
means
of
glorifying
it
.
The
signes
.
Of
causing
others
to
glorifie
it
.
The
second
part
of
this
precept
,
the
Commination
.
Reasons
why
such
a
threatening
is
here
denounced
.
Gods
punishing
the
breach
of
this
Commandment
by
visible
judgements
.
God
is
jealous
of
his
name
.
WE
come
now
from
the
things
commanded
and
forbidden
in
this
precept
,
and
the
Homogeneall
duties
,
which
are
included
in
the
first
and
second
rule
of
expounding
the
Law
,
〈◊〉
the
other
rules
,
which
here
also
take
place
.
For
the
third
rule
,
that
the
Law
is
spiritually
to
be
understood
,
so
this
Law
of
hallowing
Gods
name
must
be
expounded
,
we
must
do
all
from
the
heart
.
Though
the
name
be
the
object
of
speech
,
yet
all
our
vsing
of
Gods
name
,
by
swearing
,
vowing
,
praising
,
or
speaking
of
it
,
must
come
from
the
heart
;
otherwise
we
are
all
in
the
number
of
those
that
draw
neer
to
God
with
their
lips
,
but
their
hearts
are
far
off
;
by
this
means
perverting
the
order
in
Gods
worship
.
where
the
heart
must
come
first
,
and
the
lips
attend
it
.
Saint
Augustine
in
his
confessions
saith
Flete
mecum
fratres
,
&
flete
pro
me
,
weep
with
me
,
brethren
,
and
weep
for
me
.
Now
what
was
it
for
which
he
desires
them
to
weep
?
in
the
same
place
he
declares
,
that
in
singing
Psalms
in
the
Church
,
Animus
magis
erat
ad
cantum
,
quam
adid
quod
〈◊〉
,
his
minde
was
more
upon
the
tune
,
then
upon
the
matter
;
which
he
confesleth
to
be
a
great
sinne
.
For
holy
exercises
performed
to
God
with
the
mouth
,
and
without
the
heart
,
when
there
is
nothing
but
a
noise
,
are
but
as
the
crackling
of
thorns
under
a
pot
,
which
make
a
noise
;
but
heat
little
:
neverthelesse
he
approved
not
this
infirmity
in
himself
;
for
as
he
saith
further
,
it
a
saepe
facio
non
sentiens
,
sed
postquam
feci
sentio
,
I
do
so
often
,
and
perceive
it
not
,
but
after
I
have
done
it
,
I
perceive
and
feel
it
.
And
it
were
to
be
wished
,
that
we
could
have
the
like
feeling
and
sence
of
our
failings
in
this
kinde
;
this
would
be
a
good
step
to
amendment
,
According
to
the
fourth
rule
,
the
means
are
to
be
considered
of
glorifying
2.
A
second
means
is
to
keep
a
catalogue
of
the
famous
acts
of
God
,
both
of
judgments
and
mercies
whereby
we
may
be
stirred
up
to
glorifie
his
name
.
Those
that
were
done
before
our
times
,
we
either
doubt
of
them
,
or
think
they
belong
not
to
us
,
or
that
God
had
glory
and
praise
enough
in
those
dayes
,
and
that
they
are
of
little
use
to
us
.
Therefore
the
counsel
of
devout
men
hath
been
,
that
is
,
the
men
of
God
of
old
,
Nathan
,
Gad
,
and
other
children
of
the
Prophets
,
every
one
had
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
verba
dierum
,
their
Chronicles
or
Annals
,
or
Diaries
from
the
beginning
of
their
times
,
wherein
for
their
own
remembrance
,
they
kept
catalogues
of
the
visible
judgements
of
God
upon
his
enemies
,
and
of
his
mercies
towards
his
children
;
that
so
they
might
the
morereverence
him
:
so
should
we
keep
memorials
of
the
remarkable
passages
of
his
providence
to
our selves
and
others
,
of
his
judgments
and
mercies
,
thereby
to
stir
us
up
to
glorifie
his
name
the
better
;
and
that
by
comparing
one
with
another
,
one
shall
not
be
an
impediment
to
another
,
neither
those
that
were
before
us
shall
seem
incredible
,
when
we
see
the
like
done
in
our
dayes
;
nor
those
in
our
dayes
seem
strange
,
because
the
like
was
done
before
.
3.
A
third
is
,
to
use
thatart
and
dexterity
which
was
in
Christ
and
his
servants
,
whereby
they
invred
themselves
to
take
occasion
from
every
action
or
creature
they
saw
,
to
raise
matter
of
glory
to
God
;
that
nothing
could
be
done
,
or
spoken
;
or
heard
of
but
they
would
make
use
of
it
,
thereby
to
return
glory
to
God
:
a
Christ
,
upon
occasion
of
the
brightnes
of
the
Sun
,
when
he
was
early
in
the
Temple
,
took
occasion
to
fall
into
a
discourse
of
the
spiritual
light
of
the
world
,
viz.
himself
,
and
the
natural
darknes
of
man
;
and
upon
enquirie
of
his
followers
,
how
S.
Luke
,
where
at
one
dinner
,
he
takes
occasion
,
1.
from
the
striving
of
the
guests
for
the
upper
places
.
2.
From
their
inviting
rich
men
rather
then
the
poor
.
3.
From
one
at
the
table
that
said
,
blessed
is
he
that
eateth
bread
in
the
kingdom
of
God
;
he
takes
occasion
,
I
say
,
to
enter
into
three
very
〈◊〉
exhortations
and
admonitions
tending
much
to
the
glory
of
God
.
So
the
Prophet
Esay
going
down
to
the
vineyards
,
Jeremie
going
into
the
potters
shop
,
Saint
Paul
from
the
altar
at
Athens
set
up
to
the
unknown
God
;
they
take
occasion
,
the
Prophets
to
convince
the
Jews
,
and
Saint
Paul
to
convert
the
Gentiles
.
Thus
when
we
shall
studie
to
atain
to
this
art
,
by
daily
practise
we
may
come
to
that
aptnes
,
that
nothing
can
be
offered
,
but
some
wholsome
meditation
may
be
drawn
from
it
,
whereby
God
may
be
daily
glorified
.
4.
A
fourth
means
to
glorifie
his
name
,
is
a
reverend
vsage
not
onely
of
his
name
,
but
of
his
word
,
which
he
hath
given
us
as
a
means
to
glorifie
his
name
,
for
therefore
is
his
word
called
his
name
,
as
when
Saint
Paul
is
said
to
carry
the
name
of
Christ
before
the
Gentiles
,
that
is
,
in
the
judgement
of
the
best
expositors
,
According
to
the
fifth
rule
,
the
signes
of
glorifying
Gods
name
,
come
in
the
next
in
necessariis
;
in
case
of
necessity
,
by
an
oath
,
but
when
our
necessity
is
not
urged
but
Gods
glory
,
then
we
take
it
up
as
a
Banner
or
standard
;
and
so
by
the
behaviour
of
men
towards
that
,
we
may
know
,
whether
we
stand
rightly
affected
towards
Gods
name
.
1.
In
the
Host
,
they
followed
the
standard
,
they
stood
still
when
it
stood
,
and
moved
when
it
moved
:
so
here
,
if
we
make
Gods
name
and
glory
our
standard
,
we
stand
affected
,
in
our
actions
,
meditations
,
and
enterprises
,
to
go
so
far
as
Gods
glory
calls
,
and
no
further
;
to
be
lead
by
it
,
to
go
when
it
goes
,
and
to
stand
when
it
stands
;
and
this
when
flesh
and
blood
,
and
worldly
powers
and
reasons
would
allure
us
to
the
contrary
.
If
his
glory
commands
all
our
actions
,
it
s
a
good
signe
we
ayme
at
the
glory
of
his
name
,
whereas
many
,
when
Gods
glory
bids
stand
,
they
go
and
when
that
calls
back
,
go
further
;
and
when
it
calls
on
them
to
go
,
they
sit
still
.
2.
It
was
a
part
of
the
Roman
and
Graecian
discipline
among
the
souldiers
,
when
they
entered
into
the
camp
,
they
sware
,
Pugnabo
&
solus
,
et
cum
aliis
,
they
would
fight
for
their
banner
alone
,
and
with
company
:
now
this
applied
shews
,
that
the
greatest
part
of
the
world
doth
not
seek
his
glory
,
for
it
is
cum
aliis
,
that
gets
God
the
glory
,
a
solis
he
shall
have
little
.
If
the
rest
shrink
away
,
there
are
few
that
will
keep
that
part
of
the
oath
to
stand
soil
by
the
standard
,
when
the
Realm
shall
run
to
Apostacie
.
3.
Thirdly
whosoever
belonged
to
our
standard
,
and
had
once
professed
himself
of
that
band
,
it
was
present
death
,
if
he
had
either
in
his
mouth
hostile
symbolum
,
or
about
him
hostilem
〈◊〉
,
if
he
had
either
the
enemies
watch-word
or
the
enemies
badg
,
it
was
death
.
Now
if
we
apply
this
,
we
may
see
there
are
many
among
us
,
that
in
their
outwad
carriage
professe
to
fight
under
Christs
banner
,
yet
their
actions
,
their
apparel
&c.
are
T
〈◊〉
〈◊〉
,
badges
of
the
enemie
,
and
their
speeches
are
the
right
watch-word
of
the
Devil
,
worldly
speeches
,
and
worldly
signs
,
which
we
daily
wear
,
do
prove
,
that
we
do
carni
et
sanguini
militari
,
fight
for
flesh
and
blood
,
and
not
for
Gods
glory
.
4.
The
fourth
signe
is
the
perishing
of
a
righteous
man
in
his
righteousnes
to
die
for
the
name
of
God
.
It
was
the
manner
of
the
Lacedemonians
at
the
delivery
of
the
standard
to
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
either
bring
this
home
,
or
be
brought
home
upon
it
.
So
when
Gods
gives
us
his
name
,
we
must
fight
for
it
,
and
either
bring
it
home
,
or
be
brought
home
upon
it
;
we
must
confesse
the
name
of
Christ
,
and
either
bring
this
shield
of
faith
sound
to
God
,
or
die
for
it
,
rather
then
lose
it
,
as
Saint
Paul
was
resolved
,
who
said
,
he
was
ready
not
onely
to
be
bound
at
Ierusalem
,
but
to
die
for
the
name
of
Jesus
.
The
sixt
rule
requires
,
that
not
onely
we
gloryfie
his
name
our selves
,
but
that
we
procure
others
to
do
it
,
our
speech
must
be
such
,
as
may
minister
grace
to
the
hearers
,
such
for
which
they
may
glorifie
God
,
and
not
our
speech
onely
,
but
our
works
too
as
our
Saviour
exhorts
,
that
when
men
see
our
good
works
,
they
may
glorify
our
father
which
is
in
heaven
,
otherwise
if
our
lives
be
unreformed
,
we
cause
the
name
of
God
to
be
evil
spoken
of
and
blasphemed
,
we
open
the
mouthes
of
wicked
men
,
and
make
them
say
,
the
words
we
professe
hath
no
power
,
our
religion
is
a
doctrine
of
licentiousnes
,
in
which
the
power
of
Godlines
doth
not
appear
.
And
thus
much
for
the
first
part
of
this
commandment
,
The
Prohibition
.
The
second
part
of
this
precept
is
the
Commination
,
or
penalty
threatened
,
God
will
not
hold
him
guiltlesse
&c.
And
here
in
the
last
place
comes
the
penalty
,
or
commination
,
for
breach
of
this
As
in
the
second
commandment
God
addes
a
threatening
to
the
children
as
well
as
to
the
parents
,
to
the
third
and
fourth
generation
,
to
meet
with
that
argument
which
some
men
might
have
for
falling
down
before
an
Idol
,
when
it
is
commanded
by
authority
,
they
will
rather
change
their
religion
,
then
run
a
hazzard
of
undoing
themselves
and
their
children
,
and
bringing
them
to
beggery
,
God
meets
with
them
,
and
tells
them
,
neither
they
nor
their
children
shall
save
any
thing
that
way
,
but
fare
the
worse
,
for
I
will
visit
saith
he
,
this
sinne
upon
the
third
and
fourth
generation
:
so
here
inthis
commandment
he
annexes
a
penalty
to
meet
with
the
sinne
,
because
some
men
may
think
they
may
get
some
great
gain
,
or
profit
somtimes
by
swearing
falsly
,
therefore
God
sets
a
great
penalty
upon
this
sinne
,
to
let
them
know
,
they
shall
gain
nothing
by
the
bargain
.
Here
is
a
Frustra
quod
non
erit
frustra
,
a
taking
of
Gods
name
in
vain
,
which
will
not
prove
in
vain
,
for
he
will
come
in
judgement
against
them
,
when
men
think
to
save
themselves
from
some
danger
by
taking
Gods
name
in
vain
,
they
shall
finde
,
that
that
shall
be
their
destruction
,
which
they
thought
would
preserve
them
.
2.
Again
vbi
lapsus
est
in
proclivi
,
where
one
is
apt
to
fall
,
as
here
because
the
tongue
,
as
Saint
Augustine
saith
,
〈◊〉
est
in
vdo
,
is
placed
in
a
glib
or
slippery
place
,
therefore
God
sets
a
lock
upon
our
lips
,
to
keep
the
door
of
our
mouth
,
Thou
shalt
not
be
held
guiltlesse
,
If
we
take
his
name
in
vain
,
that
is
,
If
we
take
upon
us
the
name
of
Christians
,
and
have
onely
a
bare
profession
,
we
frustrate
Gods
name
,
for
every
one
that
calls
upon
the
name
of
Christ
,
must
depart
from
iniquity
;
otherwise
it
may
be
said
to
us
,
as
the
Psalmist
speaks
I
said
unto
the
fools
deal
not
so
madly
,
and
to
the
ungodly
set
not
up
your
horns
on
high
.
If
you
take
upon
you
any
other
name
;
if
you
defend
not
his
word
,
or
defend
any
thing
opposite
to
it
;
if
in
disputations
you
maintain
false
doctrine
;
if
in
your
speech
you
bury
the
name
of
God
,
not
making
mention
of
it
;
or
if
you
talk
of
it
foolishly
and
vainly
without
fear
and
reverence
;
if
in
your
talk
you
forget
God
,
or
speak
evil
of
his
name
,
by
murmuring
at
his
judgements
on
your selves
,
or
envying
his
mercies
upon
others
;
if
when
you
should
blesse
his
name
,
you
take
it
and
apply
it
to
witchcraft
and
sorceries
,
or
to
prophane
jesting
and
scoffing
;
if
when
you
should
blesse
others
,
you
make
use
of
it
to
curse
them
by
it
;
if
in
swearing
you
take
it
in
vain
;
if
you
vow
to
him
and
perform
not
;
if
by
any
of
these
wayes
you
pollute
his
name
;
Consider
what
follows
,
God
will
not
hold
you
guiltlesse
.
3.
And
it
is
he
or
none
that
must
punish
this
sin
,
God
will
not
hold
you
guiltlesse
,
for
the
world
will
hold
you
guiltlesse
,
little
or
no
punishment
is
inflicted
by
men
for
taking
Gods
name
.
If
any
impair
another
mans
name
,
he
may
have
better
remedie
for
it
,
then
if
the
name
of
God
be
blasphemed
;
therefore
because
Gods
name
is
not
so
much
regarded
by
mans
Law
,
God
himself
providing
for
it
,
you
shall
not
go
scot-free
,
if
you
abuse
my
name
.
The
Lord
will
take
the
matter
into
his
own
hands
,
because
men
regard
it
so
little
.
Not
to
be
held
guiltlesse
is
the
threatning
.
But
who
is
he
there
that
shall
not
fall
into
intollerable
and
endlesse
trouble
,
if
God
hold
him
not
guiltlesse
,
for
every
man
is
guilty
before
God
:
but
wheras
for
sins
of
infirmity
and
ignorance
,
though
a
man
be
guilty
,
and
contract
a
guilt
upon
him
,
yet
God
holds
him
not
guilty
,
but
pardons
it
upon
a
general
repentance
;
for
this
sin
of
taking
Gods
name
in
vain
,
he
will
not
remit
the
guilt
,
but
he
will
hold
him
guilty
;
for
other
sins
the
guilt
is
more
easily
taken
away
:
hic
est
totus
fructus
,
ut
auferatur
peccatum
,
this
is
all
the
fruit
,
the
taking
away
of
sin
;
as
the
Prophet
speaks
,
else
we
were
of
all
men
most
miserable
;
but
by
this
sinne
there
is
a
special
guilt
contracted
which
is
not
easily
taken
off
.
God
will
not
hold
him
guiltlesse
,
he
will
punish
him
both
in
this
life
,
and
in
the
The
Blasphemer
was
to
be
stoned
by
Gods
appointment
under
the
Law
.
And
in
another
place
,
a
curse
was
laid
upon
the
perjured
woman
,
which
would
make
her
thigh
to
rot
,
and
her
belly
to
swell
.
In
the
Prophet
,
there
is
a
flying
book
against
false
swearers
,
and
their
houses
to
consume
,
the
posts
,
timber
,
stones
and
all
.
Neither
hath
God
punished
onely
private
persons
,
but
whole
nations
for
this
sin
.
Saul
for
not
calling
on
the
name
of
God
,
but
consulting
with
witches
,
was
suffered
Sennacherib
for
blaspheming
the
name
of
the
living
God
,
after
his
army
was
Ahab
,
Jezabel
,
Baals
Prophets
(
blasphemers
under
pretence
of
Religion
)
slain
When
Zedekiah
brake
his
oath
,
by
rebelling
against
Nebuchadnezzar
,
though
a
Shall
he
escape
?
shall
he
prosper
that
doth
these
things
?
shall
he
break
the
Covenant
and
be
delivered
?
Thou
shalt
destroy
them
that
speak
lies
,
much
more
those
that
swear
falsly
.
And
indeed
a
mans
own
mouth
that
lyeth
,
slayeth
his
soul
:
and
that
is
the
worst
punishment
,
the
punishment
And
the
reason
that
God
is
so
severe
an
Avenger
of
the
breach
of
this
Commandment
,
is
the
jealousie
of
his
name
.
For
if
a
private
man
be
careful
to
preserve
his
good
name
and
reputation
,
God
is
much
more
,
because
his
name
is
a
more
glorious
name
,
then
any
mans
can
be
.
We
use
to
say
,
what
is
a
man
but
his
good
name
?
Crudelis
est
sibi
homo
qui
famam
negligit
,
vel
inultam
sinit
,
He
is
cruel
to
himself
,
that
is
negligent
of
his
good
name
,
or
will
not
vindicate
it
.
Solius
laesae
famae
duellum
est
permittendum
,
quia
pari
passu
ambulat
cum
vitae
,
duels
may
be
permitted
(
say
some
Casuists
)
for
the
vindication
of
ones
name
,
because
when
a
mans
reputation
is
lost
,
he
is
as
good
as
dead
.
If
it
be
so
with
men
,
and
that
they
will
defend
their
good
name
to
the
death
;
yea
,
the
name
of
a
friend
,
or
any
that
we
receive
benefit
by
;
God
is
not
then
to
be
accused
,
if
he
punish
those
that
abuse
his
name
.
So
then
to
conclude
,
if
Gods
name
be
,
(
as
most
certainly
it
is
)
most
glorious
in
it self
;
How
glorious
is
thy
name
in
all
the
world
?
And
as
it
is
glorious
,
so
is
it
holy
Holy
and
reverend
is
his
name
,
saith
the
Psalmist
:
Then
it
must
be
Pharaoh
,
I
will
harden
〈◊〉
heart
,
and
I
will
get
me
honour
upon
Pharaoh
,
and
all
his
host
.
Exod
14.
4.
God
saith
of
Israel
,
Thou
art
a
holy
people
to
the
Lord
.
Deut.
14.
2.
We
must
be
as
Israel
,
or
as
Pharaoh
;
If
we
glorifie
him
not
with
Israel
,
he
will
glorifie
it
upon
us
with
Pharaoh
:
for
the
Lord
will
not
hold
him
guiltlesse
,
that
taketh
his
name
in
vain
.
THE
EXPOSITION
OF
THE
Fourth
Commandement
.
The
Fourth
Commandment
.
Remember
the
Sabbath-day
to
keep
it
Holy
,
&c.
CHAP.
I.
The
excellent
order
of
the
Commandments
.
Why
God
himself
appointed
a
set
time
for
publick
worship
.
Why
this
Commandment
is
larger
then
the
rest
.
Six
special
things
to
be
observed
in
this
Commandment
,
which
are
not
in
the
rest
.
The
general
parts
of
it
.
1.
The
precept
.
2.
The
reasons
.
In
the
precept
.
1.
The
affirmative
part
what
is
meant
by
Sabbath
:
what
by
sanctifying
?
How
things
sanctifyed
differ
from
other
things
.
God
sanctified
it
not
for
himself
,
but
for
us
.
We
must
sanctifie
it
.
1.
In
our
estimation
of
it
.
2.
In
our
use
of
it
.
AS
Gods
order
in
all
his
works
is
most
excellent
(
for
he
is
the
God
of
Now
in
this
fourth
Precept
(
because
men
should
not
be
left
at
liberty
,
when
or
at
what
time
to
perform
these
duties
)
God
hath
taken
order
for
a
set
and
certain
Holy
Assembly
;
or
Holy
Convocation
:
that
all
men
together
may
set
forth
,
and
make
publick
professions
of
their
worship
of
him
in
fear
,
and
give
him
honour
,
praise
and
glory
.
As
also
to
learn
and
be
instructed
in
what
hath
past
in
former
times
,
and
how
to
behave
themselves
for
the
time
to
come
,
by
laying
the
foundations
of
Religion
:
and
lastly
,
to
acknowledge
as
well
the
great
goodnesse
of
God
,
and
his
benefits
to
us
,
as
our
duty
and
service
to
him
.
It
is
true
which
we
usually
say
,
and
which
the
Heathen
man
did
well
see
,
that
Publicorum
cura
minor
,
the
care
of
publick
matters
is
the
least
of
all
other
:
for
commonly
,
that
which
ought
to
be
regarded
by
all
,
is
regarded
by
few
or
none
.
And
so
no
doubt
men
would
have
dealt
with
God
for
publick
worship
,
had
he
not
provided
a
particular
day
for
himself
,
and
setled
it
by
a
special
Commandment
;
as
we
see
in
those
that
talk
of
a
perpetual
Sabbath
,
who
come
at
length
to
keep
no
day
at
all
.
And
therefore
(
God
knowing
our
innate
negligence
in
his
service
,
which
of
right
ought
to
be
every
ones
care
)
did
(
by
enacting
this
law
)
provide
for
a
particular
,
and
set
time
for
it
.
This
Commandment
being
of
as
large
,
or
larger
extent
,
and
more
copcious
in
words
then
the
second
,
should
work
in
us
no
lesse
regard
,
and
consideration
of
this
,
Non
occides
,
Thou
shalt
not
kill
.
Non
moechaberis
,
Thou
shalt
not
commit
adultery
.
Non
furaberis
,
Thou
shalt
not
steal
.
Non
falsum
testimonium
feres
,
Thou
shalt
not
bear
false
witnesse
.
And
the
reason
is
,
because
civil
honesty
,
and
the
writings
of
Heathen
Philosophers
,
(
who
were
chiefly
guided
by
the
light
of
Nature
)
and
civil
Laws
urge
the
observing
of
them
:
and
our
Bars
,
and
judgement
seats
condemn
sins
therein
forbidden
:
but
the
fifth
Commandment
(
because
God
foresaw
our
stiffenecked
humours
,
that
we
would
not
willingly
,
or
easily
be
brought
under
subjection
)
God
thought
it
necessary
to
fence
it
with
a
reason
.
So
likewise
in
the
tenth
there
is
great
particularity
used
,
because
men
are
apt
to
conceive
that
their
thoughts
are
free
,
and
that
they
shall
not
come
to
judgement
for
using
their
liberty
in
them
.
In
the
first
Table
,
every
Commandment
hath
its
particular
reason
;
but
this
fourth
Precept
hath
more
then
any
.
It
hath
six
particular
respects
,
not
to
be
found
in
any
-
1.
Whereas
the
rest
run
either
barely
in
the
affirmative
,
as
the
fifth
,
or
barely
in
the
negative
,
as
the
other
:
in
this
both
parts
are
expressed
.
The
affirmative
in
these
words
,
Remember
thou
keep
holy
,
&c.
and
the
negative
in
these
,
Thou
shalt
do
no
manner
of
work
,
&c.
so
that
a
mans
inclination
to
the
breach
of
this
Commandment
,
is
both
wayes
met
withall
.
-
2.
In
this
,
This
precept
is
not
onely
given
to
our selves
,
but
to
all
others
that
belong
to
us
,
God
proceeds
here
to
a
wonderful
kinde
of
particularity
,
by
a
particular
enumeration
,
comprehendeth
all
that
with
us
,
and
by
us
may
be
violaters
of
this
Commandment
,
naming
all
which
he
doth
not
in
any
of
the
other
.
-
3.
The
other
Commandments
are
imperative
onely
,
and
run
in
a
peremptory
way
of
command
:
whereas
the
word
here
used
,
though
it
be
of
the
Imperative
mood
,
yet
it
rather
intreats
then
commands
,
Remember
:
and
may
serve
as
a
note
of
separation
from
the
other
.
Imperat
&
suadet
,
it
both
commands
and
intreats
.
-
4.
And
whereas
the
reasons
of
the
former
Commandments
are
terrible
,
fearful
,
and
threatning
;
in
this
they
are
easy
and
reasonable
;
the
main
reason
of
this
being
,
that
no
more
is
required
to
be
done
by
us
,
then
was
done
by
God
himself
,
we
ought
to
do
it
,
because
God
hath
done
it
.
-
5.
Whereas
none
of
the
rest
have
above
one
reason
,
to
perswade
and
move
us
to
the
duty
,
this
hath
,
besides
one
principal
,
tria
statumina
,
three
other
props
or
reasons
,
so
that
it
exceeds
them
all
,
in
the
multitude
of
reasons
to
perswade
us
to
the
observance
of
it
.
-
6.
Lastly
,
to
move
and
stir
up
our
regard
to
this
Commandment
,
in
a
more
especial
manner
,
and
that
it
might
not
be
thought
a
light
matter
,
either
to
break
or
keep
it
,
as
we
are
apt
to
think
,
God
hath
in
the
very
〈◊〉
of
it
set
,
notas
non
leves
,
no
slight
notes
:
Recordare
,
remember
;
and
observa
keep
it
.
We
must
have
a
special
care
of
the
keeping
of
it
,
and
to
that
end
we
must
remember
it
.
The
Commandment
hath
two
parts
.
1.
A
Precept
.
2.
The
Aetimologie
,
that
is
,
The
Precept
contains
in
it
,
an
affirmative
part
and
a
negative
.
The
affirmative
in
Remember
the
sabbath
day
to
keep
it
〈◊〉
,
The
Negative
in
the
ninth
and
tenth
verses
:
in
it
thou
shalt
do
no
manner
&c.
For
the
first
,
that
we
may
understand
it
the
better
,
we
must
know
,
what
is
meant
by
sabbath
,
and
what
by
sanctifying
.
1.
Sabbath
in
the
original
signifieth
rest
,
and
such
a
rest
which
some
labour
hath
gone
before
,
a
rest
after
labour
〈◊〉
,
a
ceasing
,
or
intermission
from
labour
.
Such
a
rest
is
described
in
the
law
.
When
2.
The
word
[
Sanctifie
]
is
twice
used
in
this
commandment
,
in
the
beginning
,
and
in
the
end
,
and
is
applied
to
two
.
1.
To
God
in
the
end
(
verse
11.
)
The
Lord
blessed
and
sanctified
it
.
2.
To
man
(
vers.
8.
)
remember
the
sabbath
to
sanctifie
it
.
Now
it
is
a
rule
in
divinity
,
that
when
any
word
is
given
to
God
,
and
man
both
,
it
is
to
be
applied
in
a
different
respect
,
and
so
here
this
word
ascribed
to
God
,
is
to
be
understood
,
sub
modo
destinandi
by
way
of
appointing
it
so
to
be
:
and
to
man
sub
〈◊〉
〈◊〉
,
by
way
of
applying
it
to
that
it
was
appointed
.
So
when
God
appointeth
any
thing
to
an
holy
vse
,
he
is
said
to
sanctifie
it
,
and
when
man
applieth
it
to
the
use
to
which
God
hath
so
appointed
it
,
he
is
said
also
to
sanctifie
it
.
As
it
is
sure
,
that
by
nature
all
men
are
alike
before
God
,
and
differ
not
by
nature
,
I
have
separated
you
from
other
people
,
that
you
should
be
mine
.
When
God
setteth
man
a
part
that
he
should
be
his
,
either
as
a
minister
in
the
Church
,
or
as
a
Magistrate
in
the
commonwealth
,
then
this
his
separation
,
or
putting
a
part
,
is
the
beginning
of
his
sanctifying
.
So
water
,
which
is
separated
from
common
uses
,
and
destinated
to
〈◊〉
,
and
the
Creatures
of
Bread
and
wine
,
in
the
administration
of
the
Lords
supper
,
there
is
naturally
no
more
in
them
,
then
in
the
other
of
the
like
kinde
,
till
they
be
so
separated
and
set
apart
from
the
other
,
and
appropriated
to
God
,
and
holy
vses
.
So
may
we
likewise
say
of
dayes
;
naturally
there
is
no
more
holines
in
one
then
in
another
:
onely
Gods
ordinance
,
by
separating
one
day
from
another
for
himself
,
makes
it
to
be
more
holy
then
the
rest
.
Now
it
is
the
nature
of
such
things
,
whether
it
be
man
or
beast
,
so
separated
from
common
vse
,
and
thereby
sanctified
to
the
Lord
,
that
they
must
continue
so
,
and
be
the
Tabernacle
and
whatsoever
was
vsed
in
it
about
the
service
of
God
,
must
be
put
to
no
other
use
,
the
fire-pans
,
flesh-hooks
,
〈◊〉
made
for
the
sacrifice
,
yea
the
basest
instruments
to
stir
the
fire
,
and
the
meat
in
the
caldron
,
whereof
a
libamen
the
pots
on
no
other
fire
nor
the
snuffers
to
any
other
lamp
but
to
these
in
the
Tabernacle
.
So
this
is
the
nature
of
a
thing
sanctified
,
and
it
therein
differeth
from
other
things
,
that
what
is
sanctified
or
separate
for
God
,
must
not
be
converted
or
applied
to
any
other
use
,
and
so
for
dayes
,
such
as
are
sanctified
or
set
apart
for
God
,
must
be
applied
to
no
other
use
,
unlesse
God
himself
or
his
church
by
authority
from
him
and
that
upon
grounds
warranted
by
God
,
dispence
therein
in
some
special
cases
.
Other
things
may
bedone
in
part
upon
other
dayes
,
but
not
upon
this
.
The
Psalmist
(
as
before
)
saith
,
he
will
meditate
every
day
and
night
;
and
every
day
he
wil
praise
God
and
give
thanks
to
him
:
and
in
the
evening
,
morning
and
at
noon
day
,
(
thrice
a
day
)
he
will
pray
.
Nay
seven
times
a
day
he
will
praise
God
:
yet
all
these
are
but
on
part
of
the
day
for
in
the
six
dayes
other
things
may
be
joyntly
done
,
with
those
holy
exercises
,
and
may
lawfully
take
up
a
part
of
the
day
:
but
this
day
being
a
most
holy
day
,
as
separated
to
Gods
use
and
service
,
must
be
sanctified
,
not
in
part
,
or
joyntly
with
other
imployments
,
but
must
solely
be
kept
to
his
service
and
use
.
Now
a
question
may
arise
,
whether
God
sanctified
this
day
to
himself
,
or
to
omnia
munda
mundis
,
all
things
are
cleane
to
the
clean
:
and
God
is
most
pure
and
holy
,
and
therefore
needs
nothing
to
be
sanctified
to
him
therefore
this
sanctifying
must
needs
be
for
us
.
And
the
same
Apostle
this
is
the
will
of
God
even
your
(
not
his
)
sanctification
,
for
without
holines
none
shall
see
God
:
and
therefore
to
the
end
that
we
might
be
holy
,
did
he
sanctifie
this
day
,
his
word
and
other
things
&c.
And
so
by
the
second
part
of
sanctification
he
blessed
it
and
made
it
holy
,
as
in
the
Sacrament
of
the
Eucharist
he
blessed
the
bread
(
and
his
dicere
)
is
facere
he
gave
it
power
to
increase
holines
in
us
.
And
as
to
the
bread
there
,
so
to
this
day
here
,
he
hath
annexed
a
special
blessing
,
whereby
it
is
sanctified
to
us
,
and
that
in
a
twofold
respect
.
1.
Relative
,
as
applied
to
the
means
of
holines
,
prayer
,
word
,
&c.
As
a
thing
may
be
said
to
be
holy
,
as
the
place
where
Moses
stood
,
as
also
,
all
that
belonged
Sanctificamini
et
sancti
estote
.
Be
sanctified
and
be
holy
.
So
that
all
which
hath
bin
said
,
amounteth
to
thus
much
.
God
hath
set
apart
or
sanctified
this
day
,
to
the
end
that
it
may
be
applied
wholly
,
either
to
the
means
of
sanctification
,
as
hearing
the
word
,
prayer
,
meditation
,
and
other
religious
duties
;
or
to
the
practize
of
sanctification
,
by
these
means
wrought
in
us
.
And
he
sanctified
it
or
gave
it
a
blessing
,
that
what
means
we
use
this
day
of
sanctification
,
shall
be
two
fold
blessed
,
and
of
more
effect
and
force
to
us
,
then
what
we
do
upon
another
day
,
not
sanctified
and
set
apart
as
this
is
.
Now
seeing
God
hath
so
sanctified
it
,
it
is
our
duties
,
that
as
he
hath
sanctified
it
,
with
is
blessing
,
we
must
do
the
like
,
and
sanctifie
it
too
,
which
consists
in
two
things
.
1.
In
our
estimation
and
accompt
of
it
,
which
is
for
our
judgement
.
2.
Secondly
in
the
use
of
it
,
which
is
for
our
Practize
.
1.
We
must
account
of
it
in
our
judgement
as
a
day
holy
unto
God
,
not
as
a
common
day
:
but
as
a
Prince
is
sacred
among
men
,
so
this
is
to
be
reputed
holy
among
S.
Peter
must
be
our
Rule
,
What
God
hath
sanctified
,
make
not
thou
common
.
2.
For
use
,
that
we
so
use
it
.
This
use
is
well
set
down
by
the
Prophet
.
We
must
not
do
our
own
work
.
No
common
thoughts
are
to
exercise
our
brains
:
and
as
our
thoughts
must
be
taken
up
with
common
affairs
,
so
neither
must
our
communication
If
that
which
is
sanctified
touch
that
which
is
common
,
it
imparteth
not
holines
to
the
thing
prophane
or
common
;
but
the
common
polluteth
the
thing
which
is
sanctified
:
look
upon
her
to
lust
after
her
:
so
though
holy
things
remain
holy
in
themselves
,
yet
we
may
pollute
them
,
and
make
them
unholy
,
(
as
much
as
in
us
lieth
)
by
our
polluted
actions
.
CHAP.
II.
What
is
commanded
here
.
1.
A
rest
.
2.
Sanctification
.
Rest
is
required
not
for
it self
,
but
for
the
duties
of
sanctification
.
Reasons
that
the
Sabbath
is
not
wholly
nor
principally
ceremonial
.
Addition
21.
out
of
the
Authors
other
works
declaring
his
meaning
in
two
things
.
1.
That
the
Lords
day
is
jure
divino
.
2.
That
the
〈◊〉
Sabbath
is
abolisht
by
Christs
death
,
proved
by
him
at
large
,
out
of
Scriptures
,
and
Antiquity
,
in
his
speech
against
Trask
in
Star-Chamber
.
NOw
here
are
two
things
,
and
both
commanded
,
but
not
alike
or
equally
,
but
the
one
for
the
other
.
1.
The
first
is
Sanctification
which
is
the
last
end
and
drift
of
God
in
this
commandment
,
and
that
which
is
required
for
it self
.
2.
The
other
To
make
it
plain
.
The
heathen
by
the
light
of
nature
could
see
,
that
every
thing
is
then
best
ordered
,
when
it
hath
but
one
Office
,
and
is
ordained
to
do
but
one
thing
at
once
,
for
whatsoever
would
be
throughly
done
would
be
done
alone
:
the
reason
is
,
because
we
are
res
〈◊〉
,
〈◊〉
creatures
,
and
if
two
things
be
done
at
once
,
and
together
,
one
will
be
done
imperfectly
,
because
our
thoughts
will
be
distracted
between
both
,
for
part
of
our
thoughts
will
be
taken
of
,
when
they
are
set
upon
several
objects
.
so
that
we
cannot
wholly
intend
two
things
at
once
.
It
was
Adams
case
in
the
state
of
Inno
cency
:
for
he
having
a
natural
soul
and
finite
,
was
not
able
to
intend
the
dressing
of
the
garden
commanded
him
,
and
the
sanctification
blessed
the
seventh
day
to
be
bestowed
in
his
worship
.
And
this
Now
if
Adam
in
that
estate
could
not
be
free
from
distraction
,
much
more
have
we
need
of
remedy
against
it
.
And
therefore
is
this
rest
and
ceasing
from
servile
work
commanded
,
to
free
us
from
it
,
and
to
further
our
sanctification
:
and
thus
cometh
in
this
rest
,
because
this
total
sanctification
cannot
be
performed
without
ceasing
from
labour
and
doing
our
own
works
:
for
without
rest
we
cannot
sanctifie
:
and
if
our
rest
should
hinder
our
sanctification
it
ought
to
be
taken
away
and
omitted
.
And
indeed
our
Saviour
Christ
acknowledgeth
,
that
man
was
not
made
for
the
rest
,
but
for
sanctification
.
Sanctification
was
his
end
,
and
man
was
created
and
made
for
that
.
Rest
is
but
a
subordinate
end
,
and
man
was
not
made
for
it
,
but
rather
rest
was
made
for
man
.
Rest
is
but
the
means
to
attain
to
sanctification
which
is
mans
end
,
and
that
for
which
he
was
made
.
For
as
the
Apostle
saith
of
bodily
exercise
,
it
profiteth
〈◊〉
,
so
it
may
be
said
of
bodily
rest
,
that
bodily
rest
profiteth
little
,
or
indeed
nothing
at
all
,
except
it
be
applied
to
sanctification
which
is
the
end
:
nor
doth
God
approve
of
it
without
this
but
wholly
disliketh
it
.
The
scope
of
this
reverend
Author
,
is
not
here
to
prove
,
that
the
command
of
the
Heb.
4.
And
as
it
signified
a
rest
from
the
Egyptian
servitude
,
Deut.
5.
That
in
these
respects
it
was
ceremonial
,
and
is
abolisht
.
And
although
his
opinion
seems
to
be
,
that
the
Lords
day
which
we
observe
,
instead
of
the
sabbath
,
is
jure
divino
,
(
in
which
point
learned
men
do
differ
,
and
of
which
we
shall
speak
something
hereafter
)
yet
,
that
the
〈◊〉
sabbath
,
which
as
it
concerned
the
jews
in
a
perculiar
manner
,
is
litterally
injoyned
by
the
fourth
Commandment
,
is
abolisht
by
the
death
of
Christ
,
is
his
opinion
clearly
expressed
elswhere
.
Of
the
〈◊〉
he
speaks
in
one
of
his
sermons
of
the
resurrection
,
on
1
Cor.
11.
16.
where
page
529.
〈◊〉
.
1.
10.
labouring
to
prove
the
feast
of
Easter
to
be
as
ancient
as
the
Apostles
,
among
other
arguments
he
brings
one
from
the
Lords
day
,
in
these
words
.
But
we
have
a
more
sure
ground
then
all
these
.
The
Lords
day
hath
testimony
in
Scripture
:
I
insist
upon
that
that
Easter
day
must
needs
be
as
ancient
as
it
.
For
how
came
it
to
be
the
Lords
day
,
but
that
as
it
is
in
the
Psalm
,
The
Lord
made
it
?
And
why
made
he
it
?
but
because
the
(
that
is
Christ
)
was
made
the
head
of
the
corner
?
that
is
,
because
then
the
Lord
rose
,
because
his
resurrection
fell
upon
it
.
Where
he
plainly
affirmes
,
the
Lords
day
to
be
so
made
,
by
the
Lord
himself
and
that
because
Christ
rose
upon
that
day
.
Now
for
the
other
point
,
that
the
jews
sabbath
was
ceremonial
,
and
abrogated
by
Christs
death
,
is
proved
at
large
by
his
speech
in
star-chamber
against
Trask
,
published
inter
opera
posthuma
,
where
among
other
things
he
speaks
〈◊〉
.
The
Apostle
(
inter
alia
)
reckoning
up
diverse
others
concludes
with
the
sabbath
,
and
immediately
upon
it
addes
;
Which
all
are
but
shadows
of
things
to
come
,
(
Sabbath
and
all
)
but
the
body
is
Christ
.
The
body
had
,
the
shadow
to
vanish
;
that
which
was
to
come
,
when
it
is
come
,
to
what
end
any
figure
of
it
?
it
ceaseth
too
.
That
to
hold
the
shadow
of
the
Sabbath
is
to
continue
,
is
to
hold
Christ
the
bodie
is
not
yet
come
.
It
hath
been
ever
the
Churches
doctrine
,
That
Christ
made
an
end
of
all
Sabbaths
by
his
Sabbath
in
the
grave
.
That
Sabbath
was
the
last
of
them
,
and
that
the
Lords
day
came
presently
in
place
of
it
.
Dominicus
dies
Christi
resurrectione
declaratus
est
Christianis
,
&
ex
illo
caepit
habere
festivitatem
suam
,
saith
Augustine
,
The
Lords
day
was
by
the
resurrection
of
Christ
declared
to
be
the
Christians
day
,
and
from
that
very
time
(
of
Christs
resurrection
)
it
began
to
be
celebrated
as
the
Christian
mans
festival
.
For
the
Sabbath
had
reference
to
the
old
creation
,
but
in
Christ
we
are
a
new
Creature
,
a
new
creation
by
him
,
and
so
to
have
a
new
Sabbath
,
and
vetera
transierunt
,
no
By
whom
he
made
the
world
(
saith
the
Apostle
)
of
Christ
.
So
two
worlds
there
were
.
The
first
that
ended
at
Christs
Passion
(
saith
Athanasius
)
It
is
diduced
plainly
.
The
Gospels
keep
one
word
all
four
,
and
tell
us
Christ
arose
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
una
sabbatorum
,
(
that
is
,
after
the
Hebrew
phrase
)
the
first
day
of
the
week
.
The
Apostles
,
they
kept
their
meetings
on
that
day
,
and
S.
Luke
keeps
the
very
same
word
exactly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
to
exclude
all
errour
)
on
that
day
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
that
is
,
held
their
synaxes
,
their
solemn
assemblies
,
to
preach
,
to
pray
,
to
break
bread
,
to
celebrate
the
Lords
supper
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Lords
supper
on
the
Lords
day
:
for
these
two
onely
(
the
day
and
the
supper
)
have
the
Epithet
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Dominicum
,
in
the
scriptures
to
shew
,
that
Dominicum
is
alike
to
be
taken
in
both
.
This
for
the
practise
then
.
If
you
will
have
it
in
precept
.
The
Apostle
gives
it
(
and
in
the
same
word
still
)
the
day
of
their
assembly
,
every
one
should
lay
apart
,
what
God
should
move
him
to
offer
to
the
collection
of
the
Saints
,
and
then
offer
it
.
which
was
so
ever
in
use
:
that
the
day
of
oblations
:
so
have
we
it
in
practise
and
〈◊〉
both
,
even
till
Socrates
time
,
who
keeps
the
same
word
still
.
〈◊〉
.
5.
cap.
22.
This
day
,
this
〈◊〉
〈◊〉
,
came
to
have
the
name
of
Dies
Dominicus
in
the
Apostles
times
,
and
is
so
expressely
called
then
,
by
Saint
John
in
the
Revelation
.
Revel.
1.
10.
And
that
name
from
that
day
to
this
hath
holden
still
,
which
continuance
of
it
from
the
Apostles
age
,
may
be
deduced
down
from
father
to
father
,
even
to
the
Council
of
Nice
and
lower
I
trust
,
we
need
not
to
follow
it
,
no
doubt
is
made
of
it
since
then
,
by
any
that
hath
read
any
thing
.
I
should
hold
you
to
long
too
cite
them
in
particular
,
I
avow
it
on
my
credit
,
there
is
not
any
ecclesiastical
writer
,
in
whom
it
is
not
to
be
found
.
Ignatius
,
[
a
](A25404-e118770-b)
a
Ad
〈◊〉
.
whom
I
would
not
name
,
but
that
I
finde
his
words
in
Nazianzen
,
[
b
](A25404-e118790-b)
b
1
Tom.
〈◊〉
.
in
patrem
.
Justin.
Martyr
[
c
](A25404-e118800-b)
c
〈◊〉
.
3.
,
Dion
,
sius
Bishop
of
Corinth
,
[
d
](A25404-e118810-b)
d
Euseb.
l.
4.
in
Euseb.
lib.
4.
Irenaeus
[
e
](A25404-e118830-b)
e
Justin.
1.
115
,
Clemens
.
Alexandr
[
f
](A25404-e118840-b)
f
Strom.
7.
.
Tertull
[
g
](A25404-e118850-b)
g
De
Idol
.
.
Origen
[
h
](A25404-e118870-b)
h
Con.
Celsum
.
,
Cyprian
[
i
](A25404-e118890-b)
i
Epist.
33.
,
every
one
.
And
that
we
may
put
it
past
all
question
,
Justine
Martyr
,
who
lived
in
the
very
next
age
to
the
Apostles
,
and
Tertullian
who
lived
the
next
age
to
him
,
both
say
directly
,
〈◊〉
solemn
assemblies
of
the
Christians
were
that
day
ever
,
on
Sunday
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
Justine
,
die
solis
,
saith
〈◊〉
,
and
leave
the
〈◊〉
to
their
Saturn
:
(
either
in
Justine
made
two
,
in
his
second
:
Tertullian
but
one
,
the
sixteenth
chapter
of
his
:
that
of
the
true
day
there
can
be
no
manner
of
doubt
.
A
thing
so
〈◊〉
,
so
well
known
,
even
to
the
Heathen
themselves
,
as
it
was
(
in
the
Acts
of
the
Martyrs
)
ever
an
usual
question
of
theirs
(
even
of
course
)
in
their
examining
.
What
?
Dominicum
servasti
?
Hold
you
the
Sunday
?
and
their
answer
known
;
they
all
aver
it
.
Christianus
sum
,
intermittere
non
possum
,
I
am
a
Christian
,
I
cannot
intermit
it
,
not
the
Lords
day
in
any
wise
.
These
are
examples
enough
,
I
will
adde
but
an
authority
and
a
censure
,
and
so
end
.
The
authority
I
will
refer
you
to
,
is
of
the
great
Athanasius
,
great
for
his
learning
,
for
his
vertue
,
for
his
labour
,
and
for
his
sufferings
,
but
above
all
,
great
for
his
Creed
.
Tertullian
had
written
a
book
de
cibis
Judaicis
,
(
which
we
have
)
so
another
de
〈◊〉
Judaico
,
which
we
have
lost
,
but
it
is
supplied
by
Athanasius
his
book
de
sabbato
&
circumcisione
(
for
he
puts
them
,
and
so
they
must
go
together
,
Circumcision
and
the
Sabbath
)
In
which
he
is
so
clear
and
so
full
,
for
the
abolishing
of
the
〈◊〉
day
,
and
the
succeeding
of
the
Lords
day
in
place
of
it
,
as
no
man
can
wish
more
,
and
the
treatise
is
no
long
one
neither
.
Now
as
in
the
other
of
meats
,
so
in
this
will
I
end
with
censure
.
It
is
of
the
Councel
of
Laodicea
(
more
ancient
then
the
first
of
Nice
)
and
of
so
special
account
,
as
we
finde
it
cited
by
S.
Basil
:
nay
,
as
we
finde
four
of
the
Canons
made
in
this
Council
,
taken
out
of
it
,
and
transferd
and
made
four
of
the
Canons
of
the
great
Council
of
Nice
,
such
was
the
Authority
it
was
had
in
.
It
is
in
the
twenty
ninth
Canon
,
and
of
the
authentical
great
book
acknowledged
in
that
of
〈◊〉
the
133.
Thus
it
is
,
That
Christen
men
may
not
〈◊〉
,
or
grow
〈◊〉
,
that
is
,
not
make
the
Sabbath
or
Saturday
their
day
of
rest
,
but
they
are
to
work
that
day
(
this
comes
home
)
giving
their
honour
of
celebration
to
the
Lords
day
.
And
if
any
in
this
point
be
found
to
〈◊〉
,
let
them
be
Anathema
a
Deo
&
christo
,
to
God
and
Christ
both
.
Thus
far
this
learned
〈◊〉
;
by
which
discourse
made
and
penned
in
his
latter
years
,
it
appears
fully
what
his
opinion
was
in
this
point
of
the
Sabbath
,
and
how
his
meaning
is
to
be
expounded
in
this
point
of
the
morality
of
the
day
.
See
more
of
this
subject
in
the
third
Chapter
,
per
totum
.
There
is
here
besides
in
the
Commandment
another
word
[
Remember
]
which
because
it
is
properly
of
a
thing
past
,
it
referreth
us
to
some
time
or
place
before
:
and
there
is
no
mention
of
the
sabbath
but
in
two
places
before
:
the
one
of
them
is
in
Exodus
,
but
that
is
not
the
place
here
meant
:
for
God
in
the
end
of
the
Commandment
adding
[
God
〈◊〉
it
,
&c.
]
referreth
us
to
that
other
place
where
those
words
are
;
namely
to
,
Genesis
2.
3.
And
by
this
occasion
falleth
in
that
first
question
about
the
morality
of
the
day
:
many
think
the
sabbath
is
meerly
a
ceremony
,
and
are
perswaded
that
it
is
so
,
and
therefore
hold
,
that
men
are
not
bound
to
sanctifie
it
since
Christs
time
,
it
being
abrogated
by
him
.
In
answer
whereto
we
are
to
follow
our
Saviours
rule
,
who
in
the
case
of
Polygamie
,
bids
us
inquire
how
it
was
ab
initio
,
from
the
beginning
,
to
call
it
to
the
first
institution
:
for
the
first
institution
is
that
which
will
inform
our
judgements
best
,
and
the
first
end
which
appears
by
the
institution
is
the
true
end
.
A
thing
is
not
said
to
be
meerly
ceremonial
,
if
a
ceremonial
use
or
end
be
annexed
to
it
,
for
then
scarce
any
of
the
ten
Commandments
but
should
be
ceremonial
,
for
they
have
many
of
them
some
ceremony
annexed
to
them
.
But
that
is
to
be
accounted
ceremonial
whose
first
and
principal
end
is
to
be
a
ceremony
,
and
to
type
out
something
,
which
this
day
of
rest
cannot
be
said
to
do
.
The
reason
is
,
because
Paradise
and
mans
perfection
cannot
consist
with
ceremonies
,
a
ceremony
cannot
agree
to
the
state
of
mans
innocency
.
This
is
to
be
understood
of
such
Ceremonies
as
had
reference
to
Christ
as
a
Redeemer
,
and
so
the
ensuing
words
expound
these
,
for
otherwise
ceremonies
which
have
a
moral
signification
,
or
were
instituted
for
other
ends
might
stand
with
mans
estate
in
Paradise
,
for
what
was
the
tree
of
life
but
a
ceremony
.
And
the
reason
of
that
is
,
because
that
before
there
was
a
Saviour
,
there
could
not
be
a
type
of
a
Saviour
,
as
ceremonies
were
;
and
before
there
was
sin
,
there
needed
no
Saviour
:
and
so
consequently
needing
no
Saviour
,
there
needed
no
ceremony
,
and
needing
no
Saviour
,
nor
ceremony
,
it
could
not
be
ceremonial
.
But
this
was
it
,
that
Adam
(
having
in
the
six
dayes
a
natural
use
in
his
body
of
the
creatures
)
should
for
the
glory
of
God
on
the
seventh
day
have
a
spiritual
use
and
consideration
of
them
in
a
more
special
manner
.
And
although
there
might
be
a
worship
performed
to
God
on
other
dayes
,
yet
that
it
might
be
more
solemn
,
publick
,
and
universal
,
and
the
heart
of
man
more
free
from
distraction
,
and
wordly
avocations
,
God
therefore
would
have
a
speciall
day
dedicated
to
his
honour
and
service
,
wherein
the
Creature
should
solemnly
performe
his
homage
to
the
Creator
,
and
this
was
the
first
generall
end
,
though
other
ends
were
after
added
:
as
in
Deuteronomie
it
pleased
God
to
adde
this
reason
,
that
the
People
should
remember
their
Delivery
out
of
Egypt
,
but
this
was
but
finis
posterior
,
a
particular
and
after
end
,
and
accessory
.
And
it
were
well
if
we
might
adde
to
our
dayes
of
rest
the
memory
of
benefits
received
.
And
in
Exodus
God
yieldeth
a
reason
taken
from
a
politick
end
,
that
our
family
and
cattel
may
rest
,
and
return
more
fresh
to
their
labour
.
And
if
any
will
say
,
that
besides
these
ends
,
there
was
prefigured
by
this
rest
,
that
rest
we
shall
have
from
sin
;
It
s
true
,
but
yet
that
is
but
an
accessory
end
.
As
in
the
Sacraments
of
Circumcision
and
Passeover
,
besides
the
general
ends
of
their
institution
,
which
were
to
seal
and
signify
Gods
preventing
and
following
grace
,
there
were
other
ends
typical
and
accessory
:
as
that
of
Circumcision
did
signifie
the
Circumcision
of
the
heart
,
and
the
Passover
the
sacrifice
of
Christ
offered
upon
the
cross
.
In
which
respects
,
though
those
two
Sacraments
are
abolisht
,
yet
the
Sacrament
of
initiation
,
and
another
of
our
confirmation
in
grace
are
still
continued
,
to
wit
,
Baptism
and
the
Lords
supper
,
according
to
the
general
ends
of
the
two
former
Sacraments
,
which
ends
do
still
remain
.
So
though
the
Sabbath
or
seventh
day
from
the
Creation
be
ceased
,
yet
there
is
another
day
still
remaining
,
because
the
end
of
keeping
a
day
is
immutable
from
the
beginning
,
to
wit
,
that
God
might
be
honoured
by
a
solemne
and
publick
worship
.
This
reason
of
it self
is
so
forcible
and
plain
,
that
without
bringing
in
a
manifest
absurdity
it
cannot
be
denyed
and
avoided
.
When
they
see
these
ends
carry
us
to
the
Institution
,
and
that
in
Paradise
where
no
type
or
Ceremony
was
,
they
seek
to
avoid
it
by
saying
,
It
s
true
,
that
God
sanctified
it
in
Paradise
,
but
Adam
never
kept
it
,
neither
was
it
kept
till
immediately
before
the
Law
was
given
:
which
may
seem
to
be
a
very
absurd
thing
,
that
God
should
sanctifie
a
thing
two
thousand
years
before
it
was
to
be
put
in
practise
.
This
is
like
to
that
assertion
of
those
Hereticks
,
that
held
,
the
materia
prima
to
be
made
by
God
many
years
before
the
world
it self
,
and
that
it
abode
by
him
,
till
the
world
was
made
.
But
they
are
confuted
by
the
Fathers
thus
,
That
no
wise
man
will
make
any
thing
to
be
many
years
by
him
,
before
he
shall
have
occasion
to
put
it
to
any
use
.
And
therefore
much
lesse
would
God
bless
this
day
before
there
should
be
any
use
of
it
:
to
make
rem
ante
usum
.
1.
We
must
understand
,
that
God
in
Deuteronomy
seemeth
to
make
a
distinction
between
Ceremonies
and
the
Moral
Law
,
Deuteronomy
4.
13
,
14.
as
,
that
the
one
proceeded
from
himself
immediately
:
the
other
by
the
ministery
of
Moses
,
so
also
Deuteronomie
5.
31.
2.
Again
it
breeds
confusion
,
and
breaks
order
(
a
thing
which
God
misliketh
)
if
any
thing
meerly
ceremonial
and
not
in
some
sort
moral
should
be
placed
among
the
ten
Commandments
.
One
of
the
Fathers
upon
the
words
[
Nunquid
&
Saul
〈◊〉
inter
Prophetas
?
Is
Saul
also
among
the
Prophets
?
]
saith
,
that
Saul
being
no
Prophet
by
profession
,
est
heterogeneus
,
of
another
kinde
,
and
an
irregular
person
among
the
Prophets
:
so
it
will
fall
out
to
be
against
order
,
for
a
meer
ceremonial
Precept
,
to
stand
in
the
midst
of
moral
Commandments
.
For
every
ceremony
or
type
of
the
Law
,
is
as
it
was
a
foretelling
of
something
in
the
Gospel
;
so
it
must
be
referred
to
the
Gospel
,
as
the
shadow
to
the
body
.
And
indeed
no
typical
ceremonies
are
in
their
own
nature
,
for
the
type
or
ceremony
is
to
cease
when
the
substance
comes
,
as
the
shadow
when
the
body
appears
.
But
this
Commandment
for
the
substance
of
it
,
continues
in
the
time
of
the
Gospel
.
3.
Thirdly
,
this
being
a
principle
,
that
the
Law
of
Moses
(
expressed
in
the
Decalogue
)
is
nothing
but
the
Law
of
nature
revived
,
and
the
Law
of
nature
being
a
resemblance
of
Gods
image
.
If
we
say
this
precept
is
in
its
substance
ceremonial
,
then
we
must
also
say
,
that
in
the
image
of
God
something
is
ceremonial
,
not
to
abide
,
but
for
a
time
onely
:
but
all
things
in
him
,
and
in
his
image
are
eternal
according
to
his
Nature
.
4.
In
the
Law
of
grace
,
Christ
delivering
the
sum
of
the
ten
Commandments
to
the
Scribes
and
Pharisees
,
Thou
shalt
love
the
Lord
,
&c.
there
s
no
question
,
but
that
it
is
the
sum
of
the
Decalogue
,
and
therefore
therein
is
included
the
religious
observation
of
the
Sabbath
,
and
so
it
will
be
for
the
substance
moral
,
as
the
love
of
God
is
,
in
which
it
is
contained
,
or
else
our
Saviour
had
delivered
an
imperfect
sum
.
5.
Again
,
it
is
dangerous
to
hold
,
that
any
precept
in
the
Decalogue
is
ceremonial
:
for
by
this
the
Papists
(
as
Parisius
and
Politianus
)
will
bring
another
of
them
to
be
so
,
and
will
say
,
that
the
second
Commandment
concerning
images
is
ceremonial
,
and
then
why
not
three
as
well
as
two
,
and
so
four
and
five
,
and
all
.
The
best
way
therefore
to
hold
the
duties
eternall
,
and
to
keep
them
without
blemish
is
to
deny
that
any
of
these
ten
precepts
is
ceremonial
in
the
substance
or
nature
of
the
Commandment
,
but
that
they
are
plainly
moral
.
6.
To
come
to
the
time
of
the
Gospel
.
We
hold
that
all
typical
ceremonies
of
the
law
are
ended
and
abrogated
by
Christs
death
.
Then
if
the
day
of
rest
be
not
abrogated
by
his
death
,
it
is
not
a
meer
Ceremony
or
ceremonial
.
And
that
it
is
not
,
is
plain
by
our
Saviour
himself
for
his
denouncing
the
destruction
of
Jerusalem
bids
them
pray
that
their
calamity
fall
not
in
the
winter
,
nor
on
the
Sabbath
day
:
Now
we
know
that
Jerusalem
was
destroyed
many
years
after
Christs
death
,
when
all
ceremonies
were
ended
.
Therefore
if
Christ
knew
that
the
Sabbath
as
a
ceremony
should
be
wholly
abrogated
by
his
death
,
his
counsel
might
well
have
bin
spared
,
that
they
should
pray
that
their
flight
might
not
be
on
the
Sabbath
day
,
Matth.
24.
20.
which
if
it
had
been
quite
abolished
,
should
have
been
no
day
.
Again
in
things
meerly
ceremonia
'
,
there
is
not
commutatio
,
a
change
,
but
abrogatio
,
an
abrogating
of
them
wholly
:
but
we
see
in
this
matter
of
the
Sabbath
,
there
is
commutatio
,
not
abrogatio
,
the
Lords
day
is
appointed
instead
of
the
Sabbath
;
but
no
total
abrogation
of
the
Sabbath
.
Thus
the
seals
of
the
Covenant
though
they
had
something
typical
,
yet
being
in
their
general
nature
moral
,
therefore
they
are
changed
,
but
not
quite
abrogated
,
whereas
in
things
meerly
typical
,
there
s
no
maner
of
commutation
,
but
they
are
clean
taken
away
:
for
Christ
having
broken
down
the
partition
wall
,
Ephes.
2.
14
,
15.
hath
wholly
taken
away
the
law
of
ordinances
,
&c.
But
it
is
manifest
,
that
instead
of
the
Jews
seventh
day
,
another
seventh
day
was
ordained
in
the
Apostles
dayes
;
therefore
as
the
ministery
and
seals
of
the
Covenant
,
and
the
chief
place
of
it
,
to
wit
the
Temple
,
were
not
abolished
but
changed
,
as
having
a
moral
〈◊〉
in
them
;
so
also
was
the
day
of
the
Covenant
;
for
we
read
.
Acts
20.
7.
that
the
〈◊〉
and
Disciples
came
together
on
the
first
day
of
the
week
,
to
hear
the
word
,
and
to
break
bread
,
and
in
1
Corin.
16.
2.
the
Apostle
wills
them
in
their
meetings
on
the
first
day
of
the
week
to
lay
aside
for
the
poor
,
and
Revel.
1.
10.
it
is
plainly
called
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Lords
day
.
So
that
we
see
in
the
whole
time
of
the
Apostles
it
was
not
taken
away
,
but
changed
by
them
,
and
therefore
cannot
be
a
meere
ceremonie
,
nor
of
the
nature
of
the
types
of
the
Law
.
But
when
the
old
Covenant
ceased
,
then
ceased
the
Ministery
thereof
:
the
Priesthood
of
Levi
was
changed
,
and
given
to
choice
men
of
all
Tribes
,
and
instead
of
it
is
our
Ministery
.
And
as
the
seals
of
the
Covenant
ceased
as
of
Circumcision
and
the
Paschal
lamb
,
and
in
place
thereof
came
our
Sacraments
of
Baptism
and
the
Lords
supper
:
so
the
day
of
the
old
Covenant
is
taken
away
,
and
instead
thereof
is
put
the
Lords
day
,
none
of
them
in
the
first
end
being
ceremonial
,
but
having
a
continual
use
,
and
to
last
as
long
as
the
Church
militant
.
The
reasons
which
might
seem
to
have
moved
the
Apostles
to
change
this
day
may
be
fitly
taken
from
the
Institution
of
the
Sabbath
in
the
time
of
the
law
.
For
as
then
nothing
was
more
memorable
then
the
day
of
the
creation
:
so
when
it
pleased
God
that
old
things
should
cease
,
and
that
there
should
be
a
new
creation
,
and
that
there
was
a
benefit
,
that
did
overshadow
the
former
,
the
benefit
of
redemption
;
therefore
when
that
was
accomplished
by
Christs
resurrection
,
from
that
day
we
celebrate
the
memorial
of
it
on
the
first
day
of
the
week
,
and
whereas
that
other
great
work
of
the
sending
the
holy
Ghost
,
which
was
fifty
dayes
after
,
concurd
on
the
same
day
,
whereby
that
inestimable
benefit
of
sanctification
and
speaking
with
strange
tongues
was
conferred
upon
the
Church
,
and
because
the
memory
of
the
benefit
of
the
creation
may
also
be
kept
on
the
first
day
of
the
week
,
as
well
as
on
the
last
.
Hence
we
may
see
upon
what
great
reasons
this
day
is
establisht
,
wherein
do
concur
the
three
special
works
and
benefits
of
the
three
persons
to
be
for
ever
thankfully
remembred
,
viz.
that
of
Creation
by
the
Father
,
Redemption
by
the
Son
,
and
Sanctification
by
the
holy
Ghost
.
And
so
much
for
the
clearing
of
that
point
.
¶
CHAP.
III.
Additionall
considerations
upon
the
doctrine
of
the
Sabbath
,
laid
down
in
seven
conclusions
.
1.
It
is
certain
some
time
is
to
be
set
apart
for
publick
worship
,
〈◊〉
by
School-men
,
Canonists
,
and
reasons
.
2.
Certain
that
the
law
of
nature
doth
not
dictate
the
proportion
of
seven
or
any
other
in
particular
.
3.
It
is
most
probable
that
the
seventh
day
was
appointed
by
God
from
the
beginning
,
as
a
day
of
publick
worship
in
memory
of
the
creation
,
and
did
oblige
all
mankinde
:
though
the
symbolical
or
typical
rest
afterwards
was
enjoyned
to
the
Jews
onely
:
this
proved
from
Scripture
,
Fathers
,
Jewish
Doctors
,
late
Divines
,
reasons
,
&c.
How
the
Fathers
are
to
be
understood
that
deny
Sabbatizing
before
the
Mosaical
Law
.
4.
The
Lords
day
is
of
divine
institution
,
proved
by
Scripture
,
Fathers
,
publick
declarations
of
the
Church
,
Edicts
of
Princes
,
Canonists
some
School-men
,
late
Divines
.
5
The
fourth
Commandment
is
in
force
:
for
the
moral
equity
,
that
at
least
a
seventh
part
be
given
to
God
;
literally
it
requires
onely
the
seventh
day
from
the
creation
,
not
a
seventh
day
.
The
day
altered
by
the
Apostles
by
special
authority
.
6.
The
rest
of
the
Jewish
sabbath
partly
moral
,
which
continues
still
:
partly
symbolical
,
which
is
expir'd
.
How
the
rest
of
the
Lords
day
differs
from
the
rest
of
Iewish
sabbath
,
rest
from
ordinary
labours
forbidden
by
God
,
but
the
special
determination
left
to
the
Church
.
How
the
Lords
day
succeeds
the
sabbath
.
7.
The
sabbath
kept
with
the
Lords
day
by
the
Primitive
Christians
till
the
Council
of
Laodicea
was
not
in
a
Jewish
manner
.
The
whole
doctrine
of
the
sabbath
and
Lords
day
handled
in
seven
conclusions
.
FOr
the
more
cleare
understanding
of
this
point
of
the
sabbath
,
and
of
the
reasons
1.
It
is
certain
that
some
time
ought
to
be
set
apart
for
publick
worship
,
and
that
this
is
required
by
the
law
of
nature
,
which
dictates
to
every
one
,
that
as
Aquinas
,
secunda
secundae
q.
112.
It
is
moral
,
that
every
man
depute
some
time
for
religious
duties
;
and
with
him
joyntly
agree
all
the
rest
of
the
Schoolmen
,
modern
divines
and
2.
I
conceive
it
to
be
likewise
certain
,
that
the
law
of
nature
doth
not
in
particular
dictate
,
what
day
or
time
ought
to
be
set
apart
for
publick
worship
,
but
that
the
determination
of
the
time
or
dayes
in
special
,
is
from
positive
laws
,
either
of
God
or
men
,
and
therefore
that
the
limitation
of
a
seventh
day
,
or
the
7th
day
from
the
creation
,
or
any
other
particular
proportion
cannot
be
deduced
necessarily
from
any
natural
principle
,
but
must
be
referrd
to
some
positive
law
either
divine
or
humane
.
This
appears
in
that
there
can
no
natural
reason
be
given
,
why
one
day
more
then
another
,
or
why
a
seventh
rather
then
a
sixth
,
or
eighth
,
should
necessarily
be
consecrated
to
God
,
all
dayes
being
in
themselves
alike
,
and
none
in
themselves
more
excellent
then
others
,
those
things
which
are
natural
,
and
simply
or
purely
moral
,
are
evident
to
all
by
the
light
of
nature
,
or
may
by
necessary
consequence
be
deduced
from
some
principle
which
is
evident
,
such
laws
concern
things
good
or
evil
in
themselves
;
and
therefore
do
immutably
binde
all
persons
in
all
places
alike
:
but
the
limitation
of
a
special
day
is
not
,
it
is
neither
a
principle
evident
in
it self
,
nor
can
by
necessary
consequence
be
derived
from
any
such
principle
,
and
therefore
cannot
be
referred
to
any
natural
law
or
dictate
of
reason
.
Therefore
not
only
the
schoolmen
generally
(
nemine
contradicente
)
with
the
Casuists
and
Canonists
,
but
the
most
modern
divines
,
some
few
excepted
,
do
generally
agree
in
this
,
as
well
as
in
the
former
conclusion
;
and
though
some
make
the
observation
of
the
Lords
day
under
the
Gospel
to
be
unchangable
,
and
so
in
some
sort
moral
,
as
the
sabbath
was
under
the
law
;
yet
this
they
ground
not
upon
any
natural
law
,
but
upon
positive
divine
Law
:
and
those
that
seem
to
make
it
a
dictate
Filencius
tract.
27.
cap.
1.
n.
4.
Ex
Thom.
1.
2.
q.
100.
a.
7.
&
2.
2.
q.
122.
a.
4.
ad
.
3.
Bonavent
.
Richard
.
&
aliis
in
3.
Sent.
Dist.
37.
and
before
them
S.
Chrysost.
saith
,
that
the
Sabbath
is
a
precept
not
made
known
to
us
by
our
Consciences
,
as
the
other
precepts
are
,
and
that
God
therefore
gives
reasons
of
this
,
as
because
he
rested
the
seventh
day
,
and
because
they
were
servants
in
Egypt
,
&c.
whereas
in
those
that
are
purely
moral
,
as
,
Thou
shalt
do
no
murther
,
&c.
he
gives
the
Precept
barely
without
any
reason
at
all
,
and
that
because
our
consciences
had
taught
us
this
before
,
and
because
he
speaks
to
those
that
knew
reason
sufficient
.
Tom.
6.
p.
542.
Edit.
Savil.
3.
It
is
probable
that
the
seventh
day
was
appointed
by
positive
divine
law
,
from
the
begining
,
as
the
day
for
publick
worship
to
praise
God
for
the
creation
of
the
world
,
&c.
and
so
did
oblige
all
mankinde
;
though
as
a
Sabbath
or
day
of
symbolical
rest
,
it
was
afterward
particularly
given
to
the
Jews
by
Moses
.
For
it
is
the
opinion
not
only
of
some
Jewish
Doctors
,
but
of
learned
men
among
our selves
,
that
in
the
4ʰ
Commandment
,
the
sanctifying
of
the
seventh
day
,
and
the
rest
then
commanded
,
are
several
distinct
things
,
and
that
the
first
refer
to
the
creation
of
the
world
,
as
the
cause
;
the
other
to
the
Egyptian
bondage
out
of
which
they
were
delivered
,
and
that
therefore
the
one
belonged
to
all
men
,
the
other
onely
to
the
Jews
,
for
which
cause
the
Sabbath
is
said
to
be
a
signe
between
God
and
them
,
Exod.
31.
13.
of
which
opinion
seem
to
be
Irenaeus
lib.
4.
cap.
30.
and
Euseb.
hist.
1.
cap
4.
And
thus
that
of
Genesis
2.
of
Gods
blessing
and
sanctifying
the
seventh
day
,
may
be
expounded
cleerly
and
litterally
without
any
forced
interpretation
,
that
God
did
then
sanctifie
and
appoint
that
day
to
be
kept
holy
by
a
joyful
remembrance
of
the
creation
,
and
by
other
holy
duties
solemnly
to
be
performed
to
him
as
Creator
of
all
,
that
being
the
birth
day
of
the
world
,
[
†
](A25404-e120210-b)
†
Phil.
de
mund
〈◊〉
.
and
from
him
Reginald
.
prax
.
which
God
the
Lord
of
all
would
have
observed
;
as
Princes
,
who
appoint
the
birth-day
of
their
sons
to
be
kept
by
their
subjects
.
For
though
I
know
diverse
learned
men
[
*
](A25404-e120230-b)
*
Abulensis
Parerius
,
Lorinus
,
panlus
Burgen
.
Vatab.
in
Genes.
Musculus
,
Galatinus
.
&c.
Brerewood
,
Bp
White
.
Dr
Dowe
,
and
others
.
,
both
ancient
and
modern
do
otherwise
Moses
,
Deuter.
5.
12.
seem
to
relate
:
when
after
the
Commandment
of
sanctifying
the
Sabbath
day
,
he
addes
,
As
the
Lord
thy
God
hath
commanded
thee
,
to
wit
,
long
before
from
the
beginning
of
the
world
,
and
in
Exod.
20.
10
I
take
the
same
to
be
the
meaning
of
the
words
(
the
seventh
day
is
the
sabbath
of
the
Lord
thy
God
)
that
is
,
the
day
consecrated
to
God
from
the
beginning
.
Therefore
where
wast
thou
when
I
laid
the
foundations
of
the
earth
when
the
morning
stars
sung
together
and
all
the
sons
of
God
shouted
for
joy
?
that
upon
the
seventh
day
when
the
world
was
finisht
,
the
Angels
,
who
who
are
stiled
the
sons
of
God
kept
the
sabbath
.
And
though
I
will
not
peremptorily
affirme
that
the
Angels
kept
it
,
yet
I
take
it
to
be
very
probable
,
that
the
people
of
God
,
the
Patriarches
and
other
holy
men
as
they
had
publick
sacrifices
and
forms
of
worship
,
so
they
had
some
set
times
for
the
ordinary
performance
thereof
,
which
is
most
likely
to
have
been
on
this
day
,
it
is
hardly
credible
that
in
the
time
of
Enoch
men
should
separate
themselves
from
the
sons
of
Cain
,
by
calling
upon
the
name
of
the
Lord
(
that
is
by
some
publick
worship
,
and
as
learned
Drusius
thinks
by
some
publick
forms
or
liturgies
)
without
some
set
and
solemn
time
for
Clem.
Strom.
5.
Euseb.
praepar
l.
13.
c.
12.
who
out
of
Hesiod
,
mencions
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
lux
septuma
sancta
10
Septius
Adv.
Appi.
l.
2.
circa
finem
&
Philo
de
die
septimo
,
shew
that
there
was
no
nation
so
barbarous
but
that
they
honoured
the
seventh
day
,
and
that
it
was
the
holy
day
not
for
one
nation
but
for
all
the
world
.
The
same
is
gathered
from
Homer
and
Callimachus
by
Clem.
Alex.
Strom.
5.
The
like
we
finde
in
Theophilus
Ant.
lib.
2.
ad
Autolicum
,
Suetonius
in
Tiberio
32.
Philostratus
l.
3.
c.
13.
Dion
.
Carthus
.
l.
33.
Lucian
,
Tibullus
,
and
others
.
And
wheras
Iustine
Martyr
,
Tertullian
,
and
others
of
the
fathers
say
often
that
before
the
law
holy
men
pleased
God
without
keeping
the
sabbath
;
they
understand
by
sabbatizing
,
not
the
publick
praise
and
worship
of
God
,
but
the
Jewish
rest
upon
the
sabbath
,
which
its
true
was
proper
to
them
and
symbolical
,
and
was
not
observed
by
the
Patriarchs
.
And
that
they
mean
this
may
gathered
from
Tertull.
l.
4.
contra
Marcion
.
Hoc
priviliigium
donatum
sabbato
a
primordio
,
quo
dies
ipse
compertus
est
,
veniam
jeiunii
dico
,
where
we
see
he
derives
the
sabbath
as
a
day
of
rejoycing
from
the
beginning
of
the
world
,
and
thereupon
grounds
the
custom
of
not
fasting
on
that
day
:
and
yet
the
same
man
denies
,
that
the
Patriarchs
kept
the
sabbath
,
that
is
,
the
Jewish
symbolical
〈◊〉
.
4.
The
fourth
conclusion
,
which
I
shall
propound
likewise
as
probable
at
least
is
,
that
the
Lords
day
which
the
Christian
Church
observes
instead
of
the
sabbath
is
of
divine
institution
,
that
as
the
seventh
day
from
the
Creation
was
instituted
by
God
himself
,
by
a
positive
law
obliging
all
the
world
,
so
the
Lords
day
is
by
positive
Law
obliging
all
Christians
to
the
end
of
all
the
world
,
instituted
by
authority
from
Christ
,
who
changed
the
day
by
his
resurrection
from
the
seventh
to
the
first
day
of
the
week
,
and
that
the
Apostles
published
and
ordained
it
,
not
as
ordinary
rulers
and
gouernours
of
the
Church
,
but
as
speciall
extraordinary
legates
of
Christ
,
by
order
from
him
;
and
therefore
the
Church
now
hath
no
power
to
alter
this
day
.
This
assertion
follows
upon
the
former
;
for
if
the
sabbath
was
instituted
by
God
before
the
Law
,
and
did
oblige
all
mankinde
,
as
we
have
shewed
already
for
the
essential
part
of
it
,
as
a
day
of
publick
worship
and
praise
to
the
honour
of
the
Creator
and
that
the
ceremonial
and
symbolical
part
by
a
typicall
rest
from
labour
was
that
'
which
properly
concerned
the
Jews
,
then
it
wil
necessarily
follow
,
that
the
sabbath
onely
in
this
latter
respect
expired
at
the
death
of
Christ
;
and
that
the
other
part
,
which
was
the
observation
of
the
seventh
day
as
a
day
of
publick
praise
in
honour
of
the
Creatour
of
all
,
having
no
reference
to
Christ
,
(
for
wherein
did
the
observation
of
a
certain
day
for
divine
worship
typifie
Christ
or
his
benefits
?
)
but
being
grounded
upon
moral
reasons
,
and
not
given
onely
to
the
Jews
,
ought
to
continue
still
,
unlesse
it
were
altered
by
the
same
authority
,
to
wit
,
divine
:
and
therefore
the
day
being
altered
de
facto
,
as
appears
by
the
perpetual
practise
of
the
Christian
Church
,
to
the
first
day
of
the
week
,
it
will
clearly
follow
,
that
this
could
be
done
by
no
lesse
then
divine
authority
,
and
so
the
observation
of
the
Lords
day
may
be
truely
said
to
be
Jure
divino
,
as
enjoyned
by
him
who
is
Lord
of
the
sabbath
,
and
therefore
had
power
to
alter
the
day
;
which
he
did
by
his
Apostles
.
Neither
is
it
needful
(
which
some
vrge
)
that
a
cleere
precept
of
Christ
should
be
brought
for
this
out
of
the
new
testament
.
It
is
sufficient
,
if
by
necessary
consequence
it
can
be
deduced
from
scripture
:
and
though
in
matters
of
faith
,
which
are
of
absolute
necessity
to
salvation
for
all
to
know
,
it
may
be
granted
,
that
they
are
all
expressed
in
scripture
;
yet
for
other
matters
that
concern
the
discipline
,
order
and
government
,
of
the
Church
,
it
was
not
necessary
to
have
them
expressed
in
writing
(
though
many
of
them
be
occasionally
mentioned
)
it
was
sufficient
,
that
they
might
be
known
by
the
daily
practise
of
the
Church
,
wherein
every
one
might
read
them
written
in
large
and
Capital
letters
:
which
universal
practise
and
traditio
of
That
text
of
Psal.
118
,
24.
This
is
the
day
which
the
Lord
hath
made
let
us
reioyce
and
beglad
in
it
,
is
generally
by
the
fathers
applied
to
the
Lords
day
,
as
made
or
instituted
by
the
Lord
;
so
among
others
,
Athanasius
,
Ambrose
,
Chrysostom
,
Augustine
,
expound
it
.
Justin
Martyr
in
2
,
Aponl
.
Antonim
.
saith
Apostolus
a
Christo
〈◊〉
Hom.
de
semente
,
and
in
the
forementioned
Hom.
upon
these
words
,
all
things
are
delivered
to
me
by
my
father
,
Infers
the
Lords
day
to
be
of
divine
institution
Cyrill
l.
12
in
John
Cap.
58.
speaking
of
the
apparitions
of
Christ
upon
this
day
,
saith
,
that
Christ
thereby
sanctified
this
day
for
solemne
assemblies
.
Chrysostom
on
Gen.
2.
3.
saith
,
here
God
from
the
beginning
intimates
this
doctrine
to
us
,
to
lay
aside
and
separate
one
day
in
every
week
for
spiritual
exercises
.
Saint
Augustine
Epist.
119.
seems
to
say
the
same
,
that
the
Lords
day
was
declared
by
the
resurrection
of
Christ
,
&
ab
illo
not
ab
illa
,
caepit
habere
〈◊〉
〈◊〉
,
from
him
(
that
is
,
from
Christ
)
it
began
to
be
made
a
festival
.
Lactantius
and
others
tell
us
,
that
the
primitive
Christians
expected
Christs
returne
to
judgement
on
that
day
by
general
tradition
,
which
shews
,
they
thought
it
unalterable
,
and
so
no
humane
constitution
.
Besides
particular
testimonies
we
have
the
publick
testimony
of
the
Church
in
her
canons
generally
received
in
the
the
Christian
world
.
Cap.
〈◊〉
Feriis
,
where
it
is
,
said
,
tam
veteris
quam
〈◊〉
testamenti
pagina
septimum
diem
〈◊〉
〈◊〉
〈◊〉
,
that
both
the
old
and
new
Testament
have
appointed
the
seventh
day
for
mans
rest
.
In
that
famous
constitution
of
Leo
the
Emperor
&
〈◊〉
.
54.
for
the
keeping
of
the
Lords
day
,
it
is
said
,
we
ought
not
to
encroach
upon
that
one
day
which
God
hath
chosen
for
his
own
honour
.
Among
the
canonists
some
of
the
chief
are
expressly
for
the
divine
right
of
the
Lords
day
;
as
Abbas
Panormit
.
in
c.
3
,
de
Feriis
Anchor
.
and
others
:
and
of
the
latter
canonists
,
〈◊〉
at
large
proves
the
festivtiy
of
the
Lords
day
ab
Apostolis
divina
institutione
edoctis
〈◊〉
fuisse
,
that
it
was
appointed
by
the
〈◊〉
instructed
therein
by
divine
institution
Variar
〈◊〉
.
l.
4.
c.
19.
n.
5.
and
that
to
make
it
a
humane
institution
were
nimis
indecorum
,
wch
he
makes
to
be
the
opinion
of
some
men
,
and
not
generally
received
.
And
though
most
of
the
Schoolmen
following
Aquinas
herein
make
it
onely
an
ecclesiastical
constitution
of
the
Apostles
,
(
which
they
do
upon
this
ground
,
that
Christ
gave
no
special
precepts
but
onely
about
faith
and
the
sacraments
,
which
if
it
could
be
here
insisted
upon
might
ealsiy
be
proved
false
)
yet
even
of
them
some
are
for
the
divine
right
,
as
Augr.
l
de
verbo
Feri
.
e.
ss.
3.
and
Sylvest.
verb.
Dominica
,
who
affirmes
it
to
be
the
common
opinon
in
his
time
and
for
the
rest
who
are
for
the
jus
ecclesiasticum
,
diverse
of
them
say
,
that
though
the
day
be
absolutely
alterable
,
yet
morally
and
practically
it
is
immutable
,
because
this
change
can
never
be
put
in
practise
,
as
Suarez
saith
,
and
that
it
is
so
fixed
and
deeply
rooted
,
and
so
agreeable
to
right
reason
,
that
it
can
never
be
changed
ob
defectum
causae
,
because
there
be
no
such
cause
to
change
it
,
as
there
was
to
fix
it
on
this
day
,
and
that
therfore
the
holy
Ghost
would
never
permit
the
Church
to
change
it
,
because
such
a
change
could
not
be
for
edification
,
so
Fileucius
tract
.
'
3.
cap.
2.
n.
16.
17.
and
Ballarmine
saith
,
〈◊〉
divinum
requirebat
,
ut
〈◊〉
dies
Hebdomadis
dicaretur
cultui
divino
,
that
by
divine
right
one
day
of
the
week
ought
to
be
consecrated
to
divine
worship
.
Decultu
sanct.
lib.
3.
cap.
11.
de
die
Dominico
.
If
we
come
lower
down
,
divers
eminent
divines
of
the
reformed
Churches
go
this
way
,
(
though
its
true
,
that
both
of
Luthers
and
Calvins
followers
some
seeme
to
encline
to
the
other
opinion
)
as
Peter
Martyr
loco
citato
,
Junius
in
his
notes
upon
〈◊〉
,
in
cap.
16.
Apol.
And
in
his
lectures
on
Gen
23.
Piscator
in
Apoc.
1.
10.
Tylnus
syntag.
loc.
44.
p.
276.
to
whom
diverse
others
may
be
added
.
If
we
come
to
our
own
church
The
homily
of
the
time
and
place
of
prayer
is
full
and
copious
,
expressely
affirming
and
that
often
,
that
God
hath
commanded
the
observation
of
the
Sunday
,
or
Lords
day
:
which
being
the
publike
voice
of
the
Church
ought
in
points
doubtful
to
have
so
much
weight
with
every
son
of
the
Church
,
as
to
turn
the
scale
,
when
it
hangs
in
aequilibrio
;
to
which
we
may
adde
our
learned
Author
,
that
great
light
of
this
Church
,
in
the
places
forequoted
,
and
that
judicious
and
〈◊〉
Hooker
,
that
Malleus
Schismatieorum
,
who
is
very
peremptory
in
the
point
,
as
having
studied
it
throughly
,
Eccles.
Polit.
lib.
5.
n.
17.
to
whom
may
be
added
,
Doctor
Fullk
on
Revelation
1.
Doctor
Hackwell
:
〈◊〉
,
with
many
others
of
great
learning
and
judgement
;
not
to
mention
that
Rabble
of
our
disaffected
Clergie
,
whose
Schismatical
and
factious
practises
,
together
with
that
ignorance
and
pride
,
which
is
generally
seen
in
most
of
them
,
and
their
Jewish
principles
,
which
they
go
upon
,
may
justly
render
their
judgements
suspected
,
so
that
their
authority
can
be
of
little
weight
with
judicious
,
pious
,
and
peaceable
men
;
and
therefore
I
should
suspect
this
opinion
,
if
it
were
not
〈◊〉
by
better
reasons
and
authority
then
these
men
bring
.
Now
to
these
reasons
and
testimonies
,
if
we
adde
,
How
Christ
honoured
that
day
with
his
resurrection
,
his
apparitions
to
his
Disciples
after
:
and
sending
the
Holy
Ghost
on
that
day
:
the
practise
of
the
Apostles
and
the
first
Christians
,
having
their
religious
meetings
on
that
day
,
the
title
of
the
Lords
day
,
which
it
had
given
in
S.
Johns
time
,
together
with
those
high
titles
and
encomiums
of
the
day
,
given
by
Ignatius
,
Chrysostome
,
Athanasius
,
〈◊〉
,
S.
Augustine
,
Leo
,
and
others
of
the
Fathers
,
calling
it
the
Queen
and
Princesse
of
dayes
,
the
Royal
day
,
the
most
holy
Festival
,
the
first
and
chief
of
all
dayes
,
the
venerable
day
,
&c.
we
may
well
conclude
,
both
that
it
was
the
will
of
Christ
,
that
day
should
be
kept
holy
to
him
,
and
that
the
Church
esteemed
it
no
lesse
then
divine
,
not
a
humane
constitution
.
5.
Fiftly
,
concerning
the
fourth
Commandment
,
whether
it
be
in
force
,
or
what
we
are
tied
to
,
by
vertue
of
the
fourth
Commandment
,
I
answer
.
1.
It
is
certain
,
there
is
a
moral
equity
in
the
fourth
Commandment
,
which
extends
to
us
under
the
Gospel
,
viz.
that
some
time
be
set
apart
for
publick
worship
,
and
that
not
lesse
then
a
seventh
part
;
for
if
God
thought
it
fit
in
his
wisdom
to
require
a
seventh
part
before
Christs
coming
,
in
all
reason
,
we
that
live
now
after
his
coming
,
ought
to
give
him
as
much
at
least
,
we
having
received
greater
benefits
then
they
that
lived
before
Christ
by
Christ
now
exhibited
;
and
having
better
and
clearer
promises
with
a
greater
measure
of
the
〈◊〉
.
now
ordinarily
given
,
so
that
a
greater
measure
of
mortification
to
the
world
is
now
required
,
and
therefore
we
ought
as
little
,
or
rather
far
lesse
then
they
to
minde
worldly
affairs
,
and
to
have
our
thoughts
more
raised
up
to
heavenly
things
.
In
regard
of
which
moral
equity
,
this
precept
extends
to
all
times
and
persons
,
and
is
therefore
put
among
the
other
Commandements
which
are
purely
moral
,
and
so
retaines
its
power
of
obligation
,
and
therefore
the
Church
hath
just
cause
to
retain
it
in
the
Liturgie
,
and
by
that
usuall
Antiphona
at
the
end
of
this
Commandment
,
as
well
as
of
the
rest
;
to
pray
,
Lord
have
mercy
upon
us
,
and
encline
our
hearts
to
keep
this
Law
.
2.
Secondly
,
in
regard
of
the
particular
day
litterally
enjoyned
by
this
Commandment
:
it
is
certain
it
doth
not
oblige
any
since
Christ
,
for
the
special
day
here
required
,
is
the
seventh
from
the
Creation
,
not
a
seventh
day
in
general
,
(
as
some
without
any
ground
affirme
)
but
that
seventh
day
in
special
which
was
then
observed
,
which
was
no
other
then
the
seventh
from
the
Creation
,
for
though
the
first
part
of
the
Commandement
specifies
not
the
day
,
but
requires
onely
to
sanctifie
the
Sabbath
,
yet
the
reason
added
doth
plainly
limit
the
day
to
the
seventh
day
from
the
Creation
,
and
cannot
be
extended
to
the
Lords
day
without
manifest
absurdity
,
for
who
would
not
think
this
reason
ridiculous
,
God
made
heaven
and
earth
in
six
dayes
,
and
rested
on
the
seventh
,
therefore
we
ought
,
in
imitation
of
him
,
to
rest
on
the
first
day
when
he
began
to
work
,
besides
that
the
text
saith
expressely
,
that
the
Lord
blessed
the
seventh
day
and
hallowed
it
,
that
is
,
not
a
seventh
day
,
but
that
seventh
day
,
viz.
the
seventh
from
the
Creation
.
And
therefore
those
who
would
ground
the
Lords
day
upon
the
letter
of
the
fourth
Commandment
,
must
of
necessity
fall
into
Judaisme
,
and
observe
the
Saturday
Sabbath
,
which
was
the
errour
of
Brabourn
and
〈◊〉
who
were
censured
,
the
one
in
the
high
Commission
;
the
other
in
Star-chamber
,
and
were
learnedly
confuted
by
two
learned
Bishops
,
of
Winchester
,
and
Eli
,
the
one
in
a
speech
in
Star-Chamber
,
now
extant
;
the
other
in
a
full
tract
of
this
subject
.
But
though
the
day
be
altered
from
the
last
to
the
first
day
of
the
week
,
yet
I
do
not
therefore
say
,
that
the
seventh
day
from
the
Creation
was
ceremonial
,
or
expired
as
a
ceremony
at
Christs
death
,
as
is
commonly
said
by
some
Divines
,
for
wherein
could
the
keeping
of
a
seventh
day
typifie
Christ
or
his
benefits
,
but
it
was
observed
as
a
positive
Law
,
yet
of
divine
institution
;
and
being
no
natural
Law
,
but
depending
upon
Gods
will
and
pleasure
,
might
therefore
by
the
same
authority
,
when
the
new
creation
was
finished
by
Christs
resurrection
,
(
which
overshadowed
the
first
creation
)
be
altered
to
another
day
in
memory
of
that
greater
benefit
,
and
so
accordingly
it
was
.
6.
Concerning
the
rest
observed
by
the
Jews
,
it
is
certain
t
was
partly
moral
,
and
partly
ceremonial
;
moral
in
regard
that
the
duties
of
publick
worship
,
cannot
be
performed
without
a
cessation
from
other
labours
;
and
ceremonial
as
it
looked
S.
Augustine
faith
,
and
of
the
eternal
rest
in
heaven
,
〈◊〉
4.
Besides
all
which
,
it
was
also
a
signe
to
distinguish
them
from
other
people
,
Exodus
20.
12.
Now
for
the
rest
required
of
us
on
the
Lords
day
,
it
is
not
the
same
with
that
of
the
Iews
,
but
differs
.
1.
Because
rest
is
now
required
onely
in
reference
to
the
holy
duties
,
which
cannot
otherwise
be
performed
,
not
for
it self
,
as
if
it
were
pleasing
to
God
,
or
the
works
of
mens
callings
unlawfull
,
but
that
they
might
give
way
to
works
of
a
higher
nature
,
to
sacred
duties
,
which
if
they
be
not
performed
,
the
rest
is
a
meere
mockery
,
Sabbatum
asinorum
:
whereas
the
rest
of
the
Iewish
2.
Another
difference
which
follows
from
the
former
is
,
that
because
the
rest
now
is
not
required
for
it self
,
but
as
it
may
further
holy
duties
:
therefore
it
is
not
so
strictly
required
of
us
as
of
them
.
They
might
not
do
some
works
,
which
were
neither
against
〈◊〉
or
charity
,
they
might
not
kindle
a
fire
,
or
dresse
meat
,
or
bury
the
dead
on
that
day
,
which
no
doubt
are
now
lawful
;
and
the
reason
is
,
because
their
rest
was
symbolical
and
figurative
,
and
therefore
that
it
might
the
more
exactly
Now
if
any
shall
ask
what
labours
and
works
we
must
abstain
from
,
and
how
long
seeing
to
rest
onely
in
the
time
of
publick
worship
may
seem
to
be
enough
in
reference
to
the
performance
of
holy
duties
.
I
conceive
it
the
most
probable
answer
,
that
herein
we
must
be
directed
in
particular
,
by
the
Laws
,
Canons
,
and
Customes
of
the
Church
wherein
we
live
,
and
that
by
divine
Law
,
as
the
sanctifying
of
the
day
is
required
in
general
,
so
the
resting
from
our
ordinary
labours
in
reference
to
that
end
,
is
onely
required
in
general
by
the
Law
of
God
,
but
the
particular
determination
,
of
what
works
,
and
how
long
,
and
in
what
manner
with
〈◊〉
circumstances
,
of
which
no
general
Law
could
be
so
fitly
given
,
is
left
to
the
Bishops
and
Pastors
of
the
Church
,
for
as
God
hath
commanded
publique
worship
,
by
prayer
,
and
praises
,
&c
in
general
,
but
the
modification
of
it
,
for
form
,
order
,
time
and
manner
of
performance
,
hath
been
left
to
the
Church
,
who
hath
alwayes
ordered
these
things
,
and
altered
them
as
there
was
occasion
:
so
for
the
abstinence
from
labours
,
what
rest
may
be
necessary
not
onely
in
the
time
of
publick
duties
,
but
before
and
after
,
as
preparatives
thereto
,
and
means
of
better
profiting
thereby
,
by
meditations
and
other
exercises
;
and
for
the
more
solemnity
of
the
day
,
for
these
,
and
the
like
,
I
do
not
finde
that
Christ
hath
given
any
particular
rules
,
but
that
every
one
is
herein
to
submit
to
the
Canons
,
and
orders
of
the
Church
,
and
to
conform
himself
thereto
,
and
that
this
conformity
in
obedience
to
God
,
who
requires
us
to
hear
the
Church
,
and
obey
our
Pastors
,
is
acceptable
to
God
:
and
therefore
those
that
will
not
rest
herein
,
but
look
for
particular
directions
out
of
Scripture
for
every
thing
,
which
indeed
they
cannot
finde
,
by
writing
what
ever
they
finde
about
the
Sabbath
,
and
applying
it
to
the
Lords
day
,
do
unawares
sall
into
Judaisme
,
and
perplex
mens
consciences
into
inextricable
Laborynths
;
as
daily
experience
shews
;
whereas
the
constant
practise
of
the
Church
of
Christ
in
all
ages
shews
,
that
in
these
things
she
did
use
that
authority
which
Christ
hath
given
her
,
as
appears
by
the
several
constitutions
both
Ecclesiastical
and
Civil
;
sometimes
enlarging
,
and
sometimes
restraining
the
liberty
of
people
in
these
matters
.
And
hence
it
is
,
that
though
the
Fathers
usually
say
,
that
all
the
glory
of
the
Sabbath
is
transferred
to
the
Lords
day
;
and
though
it
be
commonly
said
,
that
the
Lords
day
succeeds
the
Sabbath
,
yet
the
truth
is
,
that
it
succeeds
not
properly
,
as
the
Heir
doth
his
Father
;
at
least
it
is
not
Heres
ex
asse
,
as
Civilians
speak
,
but
as
the
light
follows
darknes
,
and
the
substance
the
shadow
;
in
regard
that
the
rest
of
the
Jews
Sabbath
,
as
it
was
symbolical
is
expired
,
and
onely
what
was
grounded
upon
moral
equity
in
it
,
is
continued
in
the
Lords
day
,
in
which
for
the
particular
manner
of
observing
we
must
look
to
the
canons
and
customs
of
the
Church
,
which
are
of
such
force
in
these
things
,
that
though
by
the
common
Canon-law
all
festivals
are
from
evening
to
evening
.
Cap.
1.
&
2.
de
Feriis
.
〈◊〉
.
cap.
13.
n.
5.
Covar
.
in
4.
variar.
resol
.
cap.
19.
n.
9.
yet
where
the
custom
is
to
observe
them
from
midnight
to
midnight
,
or
from
morning
to
morning
:
such
custom
ought
to
be
kept
,
if
there
be
lawful
prescription
for
it
,
7.
Before
we
conclude
this
observation
about
the
Sabbath
,
it
may
be
fit
to
consider
,
why
it
was
so
long
observed
after
our
Saviour
,
together
with
the
Lords
day
;
for
we
finde
,
that
for
many
years
after
the
Apostles
times
,
the
Sabbath
was
kept
,
as
well
as
the
Lords
day
,
until
the
Councel
of
Laodicea
,
which
was
not
long
before
the
Councel
of
Nice
,
and
that
it
is
still
observed
among
the
Abyssines
:
and
that
Balsam
.
saith
,
that
the
holy
Fathers
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
did
in
a
manner
equall
the
Sabbath
with
the
Lords
day
.
Gregory
Nyssen
.
calls
those
two
dayes
,
fratres
,
brethren
.
Clem.
constit
.
l.
7.
cap.
24.
Diem
Sabbati
,
&
Diem
Dominicam
festas
habete
,
quoniam
illa
creationis
,
altera
resurrectionis
memoria
dicata
est
,
observe
those
two
festivals
,
the
sabbath
and
the
Lords
day
,
the
one
in
memory
of
the
creation
,
the
other
of
the
resurrection
;
hence
was
that
old
Custome
of
not
fasting
upon
the
sabbath
,
or
Saturday
,
because
it
was
a
day
of
rejoycing
,
and
therefore
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
festival
dayes
in
the
53
Canon
of
the
Apostles
,
are
expounded
by
Zonaras
to
be
the
Sabbath
or
Saturday
,
and
the
Lords
day
;
and
in
the
65
Canon
,
it
is
prohibited
to
fast
either
on
the
Sabbath
or
Lords
day
,
〈◊〉
onely
the
Sabbath
before
Easter
;
Ignatius
in
Epist.
ad
Philadelph
.
saith
,
If
any
fast
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
on
the
Lords
day
or
on
the
Sabbath
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
is
a
murderer
of
Christ
.
Tertul
:
de
jejuniis
saith
,
Sabbatum
nunquam
nisi
in
Pascha
jejunandum
est
,
none
must
fast
on
the
Sabbath
or
Saturday
,
save
before
Easter
.
And
from
this
cause
it
was
,
that
Constantine
(
whose
Edict
we
may
read
in
Eusebius
for
the
free
exercise
of
Christian
Religion
)
forbids
,
that
they
should
be
impleaded
on
the
Sabbath
or
Saturday
,
as
well
as
on
the
Sunday
;
because
both
dayes
were
observed
with
publick
meetings
.
And
in
the
Synod
of
Laodicea
,
it
was
appointed
,
that
besides
the
Law
,
(
which
was
anciently
read
upon
the
Saturdayes
)
the
Gospel
should
be
also
read
on
that
day
.
By
all
which
it
may
seem
,
that
the
Jewish
Sabbath
,
and
the
Lords
day
,
are
both
to
be
kept
;
and
by
some
learned
men
it
is
hence
urged
,
that
the
sunday
doth
not
succeed
the
〈◊〉
,
but
wassuperadded
to
the
sabbath
.
But
to
this
I
answer
,
1.
That
the
sabbath
was
for
some
time
used
as
a
thing
indifferent
,
as
were
some
other
legal
rites
in
favour
of
the
Jews
,
and
that
they
might
be
the
lesse
offended
,
and
more
easily
gained
to
the
Christian
Church
:
as
S.
Paul
circumcised
timothy
,
and
S.
Peter
abstained
from
some
meats
,
&c.
not
as
things
necessary
but
〈◊〉
.
2.
That
though
the
legal
rites
were
void
at
〈◊〉
death
,
and
then
expired
,
yet
as
S.
Augustine
saith
,
some
time
was
required
for
their
decent
burial
.
3.
That
though
holy
duties
were
performed
in
public
on
the
Saturday
,
for
many
years
,
yet
the
symbolical
and
typical
rest
,
which
was
proper
to
the
Jewish
sabbath
,
was
not
allowed
,
or
practised
in
the
Church
,
and
therefore
when
some
began
to
〈◊〉
on
the
Saturday
,
by
resting
on
that
day
,
it
was
forbid
by
several
Councels
,
as
that
of
Laodicea
cap.
29.
the
Councel
of
Lyons
in
cap.
1.
de
consecr.
d.
3.
and
the
Sabbatarians
were
generally
condemned
for
Hereticks
.
And
therfore
the
observing
of
Saturday
as
a
half
holy
day
,
as
it
is
still
in
a
manner
kept
in
many
places
with
us
,
was
not
with
reference
to
the
Jewish
sabbath
,
but
for
the
more
honour
of
the
Lords
day
,
as
a
preparative
to
that
great
festival
:
and
therefore
though
the
Church
did
allow
some
publick
meetings
on
that
day
in
the
Church
,
yet
we
never
finde
that
the
symbolical
rest
,
which
is
the
proper
and
characteristical
difference
of
the
Jewish
sabbath
from
Christian
festivals
was
ever
allowed
,
but
generally
condemned
.
And
thus
I
have
done
with
these
observations
and
positions
which
I
conceived
necessary
to
insert
concerning
the
〈◊〉
,
to
give
some
light
,
if
possible
,
to
this
so
much
agitated
question
,
submitting
all
to
the
judgement
of
my
superiours
in
the
Church
,
and
ready
to
yield
to
what
any
judicious
and
learned
man
shall
upon
better
reasons
propound
.
CHAP.
IIII.
Reasons
of
this
Commandment
.
1.
Gods
liberality
in
allowing
〈◊〉
six
dayes
,
and
requiring
but
one
for
himself
.
2
The
seventh
is
his
own
proper
day
.
Who
are
comprehended
in
the
prohibition
.
1.
The
Master
of
the
family
.
2.
Children
.
3.
Servants
.
4.
Cattel
.
5
Srangers
.
The
general
reasons
of
this
precept
.
1.
Gods
rest
from
the
creation
.
Addition
22.
Moral
reasons
sometimes
given
of
a
ceremonial
precept
.
The
reason
why
a
rest
,
and
why
on
this
day
,
are
different
things
:
out
of
Maimon
,
Abenezra
.
2.
Reason
,
the
benefit
coming
to
mankinde
by
the
creation
.
3.
Reason
God
blessed
the
seventh
day
.
IN
the
three
next
verses
(
namely
the
ninth
,
tenth
and
eleventh
)
God
first
explaineth
Six
dayes
shalt
thou
labour
,
&c.
verse
9.
Secondly
for
persons
,
Thou
and
thy
son
,
&c.
verse
10.
And
again
in
the
same
verses
there
is
,
1.
An
Affirmative
,
Six
dayes
thou
shalt
labour
,
&c.
verse
9.
and
2.
secondly
,
A
Negative
,
Thou
shalt
do
no
manner
of
work
,
&c.
verse
10.
Again
,
there
is
1.
a
Permission
.
Six
dayes
God
hath
given
thee
wherein
thou
mayest
labour
,
and
do
all
that
thou
hast
to
do
.
2.
And
secondly
an
Opposition
or
Antithesis
,
But
the
seventh
day
he
hath
reserved
to
himself
.
Six
dayes
are
thine
,
but
the
seventh
his
.
He
hath
bestowed
six
dayes
on
thee
,
but
the
seventh
he
hath
reserved
to
himself
.
In
the
six
dayes
thou
shalt
do
all
,
but
on
the
seventh
no
manner
of
work
.
Now
in
the
opposition
there
are
two
by-reasons
included
(
for
the
main
reason
is
for
in
six
dayes
,
&c.
]
The
first
is
,
That
because
God
hath
dealt
so
liberally
with
us
,
as
to
give
us
six
dayes
for
our selves
,
and
to
reserve
onely
one
to
himself
,
therefore
we
should
be
the
more
ready
to
give
him
that
day
,
for
by
right
of
Creation
,
we
and
all
ours
are
the
Lords
,
(
for
he
made
us
of
nothing
)
and
in
that
regard
he
might
justly
challenge
〈◊〉
and
our
service
all
our
dayes
,
and
we
(
being
but
his
Creatures
)
could
not
justly
challenge
to
our selves
one
day
;
In
so
much
as
if
it
had
pleased
God
to
have
given
us
but
one
day
and
reserved
the
other
six
to
himself
,
we
should
have
had
no
just
cause
of
complaint
)
if
he
had
given
us
day
for
day
,
we
could
not
onely
have
no
iust
cause
of
murmuring
but
also
ought
to
have
opened
our
mouthes
to
praise
him
for
it
.
But
seeing
he
hath
dealt
so
liberally
with
us
,
in
granting
us
six
dayes
for
our
own
〈◊〉
,
and
to
do
our
work
,
and
reserving
but
one
to
himself
,
we
must
acknowledge
it
to
be
a
liberal
proportion
and
so
it
is
〈◊〉
judice
;
and
therefore
,
if
we
be
not
clean
void
of
good
nature
,
it
cannot
but
content
us
,
and
keep
us
from
〈◊〉
.
We
see
in
Adams
case
that
when
God
had
finished
the
Creation
and
put
him
in
Paradise
,
notwithstanding
Gods
bounty
to
him
in
granting
him
all
the
trees
in
This
should
draw
from
us
an
answer
like
to
that
of
Joseph
to
his
Mistris
.
My
Master
hath
kept
nothing
from
me
but
thee
,
how
then
can
I
do
this
great
wickednesse
,
and
sinne
against
God
?
All
the
dayes
of
the
week
hath
God
granted
me
,
onely
one
opus
servile
servile
work
,
we
are
worthy
to
〈◊〉
1000.
deathes
,
and
God
being
so
liberal
,
and
dealing
with
us
in
so
unequal
proportion
to
himself
,
as
6.
to
us
,
for
one
to
him
,
taking
of
us
but
one
for
six
:
if
we
do
not
his
work
on
that
day
,
we
are
to
be
taxed
of
extream
injustice
and
ingratitude
.
This
is
the
meaning
of
those
words
(
and
do
all
thy
worke
)
that
whereas
God
might
have
imployed
us
in
his
worke
,
and
musing
on
his
will
all
the
dayes
of
our
life
:
but
he
is
content
to
forbeare
and
spare
us
the
rest
of
the
week
,
that
in
that
time
all
our
own
affaires
might
be
dispatched
,
and
none
left
undone
,
or
to
be
done
on
this
day
.
God
might
say
to
us
,
as
Nathan
said
to
David
.
All
this
have
I
given
thee
and
more
I
would
have
given
thee
,
if
that
had
not
been
enough
:
but
certain
it
is
,
2.
The
second
reason
implyed
,
is
in
these
words
.
(
But
the
seventh
day
is
the
sabbath
of
the
Lord
thy
God
)
which
contain
the
second
opposition
,
and
intimate
to
us
,
that
the
seventh
day
is
Gods
own
proper
day
with
which
we
have
nothing
to
do
to
imploy
it
as
we
please
,
and
that
it
is
plain
theft
and
sacriledge
to
rob
God
of
this
part
of
time
which
he
hath
reserved
to
himself
.
For
if
God
had
thought
fit
to
have
given
us
the
seventh
day
too
,
then
might
we
have
wrought
on
that
day
also
,
but
seeing
he
hath
reserved
it
to
himself
we
cannot
without
plain
theft
,
or
robbery
,
breake
in
upon
this
day
to
which
we
have
no
right
,
by
doing
our
own
worke
upon
it
.
Render
therefore
unto
God
that
which
is
Gods
,
for
it
cannot
be
withheld
In
it
thou
shalt
do
no
manner
of
worke
.
Those
who
are
comprehended
within
the
Prohibition
stand
in
five
ranks
.
1.
Thou
,
secondly
.
Thy
son
and
thy
daughter
.
thirdly
.
Thy
man
〈◊〉
and
maid-servant
.
4.
Thy
cattel
.
5.
The
stranger
that
is
within
thy
gates
.
1.
First
for
the
Paterfamilias
,
the
master
of
the
family
.
It
is
reputed
to
be
an
especial
preferment
to
be
set
over
the
family
by
the
Lord
of
the
family
.
And
as
it
is
honos
,
an
honour
,
so
it
is
onus
too
,
a
charge
for
Cui
plus
datur
,
ab
eo
plus
petetur
,
to
whom
much
is
given
,
of
him
shall
be
much
required
.
and
therefore
the
first
charge
In
reference
whereto
,
when
Christ
had
converted
Zacheus
,
he
said
.
This
day
2.
The
second
is
concerning
children
.
Saint
Augustines
argument
is
good
upon
that
in
Deut.
20.
Where
if
a
man
had
new
built
an
house
the
manner
was
to
consecrate
it
.
That
if
a
man
that
hath
built
a
house
be
carefull
to
consecrate
it
,
being
but
the
fruit
of
his
hands
,
then
much
more
lieth
the
care
upon
him
of
consecrateing
the
fruit
of
his
loins
.
We
see
this
careful
affection
in
Abraham
,
that
he
would
curare
〈◊〉
,
to
take
care
for
their
childrens
good
as
well
as
their
own
,
and
that
for
their
souls
as
well
as
their
bodies
.
3.
In
the
third
place
,
Servants
are
prohibited
from
work
on
that
day
.
We
see
in
the
4.
So
likewise
of
〈◊〉
.
Gods
mercy
,
care
and
providence
extends
likewise
Thou
Lord
(
saith
the
psalmist
)
shalt
save
both
man
and
beast
,
how
excellent
is
thy
mercy
O
God
?
it
extendeth
to
the
bodies
and
lives
of
them
,
for
A
righteous
man
regardeth
the
life
of
his
beast
,
saith
Solomon
.
God
therefore
here
takes
order
that
the
beast
be
not
overtired
.
He
hath
also
charged
,
that
the
earth
shall
have
its
sabbath
:
if
it
have
not
,
it
will
cry
against
us
,
and
the
furrows
there
of
will
complain
,
Another
end
is
,
that
by
beholding
the
beasts
to
rest
,
we
might
be
the
more
5.
The
last
is
,
the
stranger
within
thy
gates
.
Now
the
gates
of
a
house
or
of
a
city
,
〈◊〉
case
of
jurisdiction
,
Nehemiah
as
long
as
he
had
hope
to
reclaime
the
men
〈◊〉
〈◊〉
and
Ashdod
,
〈◊〉
them
to
come
within
the
gates
of
Jerusalem
with
their
〈◊〉
first
,
which
is
the
general
and
main
reason
is
[
for
in
six
dayes
the
Lord
〈◊〉
heaven
and
earth
&c.
]
the
rule
(
as
we
said
before
)
of
〈◊〉
precepts
is
.
〈◊〉
be
observed
,
that
a
moral
reason
is
often
given
of
a
ceremonial
precept
,
〈◊〉
〈◊〉
in
ceremonies
there
is
a
general
moral
equity
:
〈◊〉
instances
,
may
be
Besides
,
it
is
observed
by
Maimonides
and
others
,
that
the
cause
why
a
rest
is
enjoyned
,
and
the
cause
why
it
was
upon
this
day
,
are
two
different
things
.
The
first
〈◊〉
was
the
true
and
original
cause
of
the
rest
,
is
expressed
Deut.
5.
because
of
their
deliverance
from
the
Egyptian
bondage
,
to
keep
a
memorial
of
it
.
The
other
is
expressed
here
,
for
whereas
any
other
day
might
have
been
chosen
for
this
rest
,
yet
God
thought
fit
to
pitch
upon
this
day
,
because
it
had
been
consecrated
for
a
day
of
joy
and
praise
from
the
beginning
,
by
a
greatful
remembrance
of
〈◊〉
creation
,
and
because
on
that
day
God
gave
over
and
finished
his
work
So
Aben-Ezra
,
presat
.
in
Decal
.
Isaac
.
Arania
and
others
,
and
hence
it
was
called
the
sabbath
.
But
yet
though
it
were
granted
,
that
Gods
rest
from
the
creation
was
the
principal
and
immediate
reason
of
this
precept
,
yet
this
makes
it
not
so
simply
moral
or
immutable
,
as
〈◊〉
law
of
nature
,
for
〈◊〉
〈◊〉
still
a
positive
precept
,
jure
divino
positivo
,
which
may
be
changed
by
the
same
authority
that
made
it
,
and
soits
certain
,
that
the
day
is
de
facto
changed
,
and
〈◊〉
it
was
by
divine
authority
is
most
probable
,
as
is
formerly
proved
in
the
〈◊〉
observations
.
〈◊〉
immutabilis
precepti
,
facit
preceptum
immutabile
.
If
the
reason
of
the
commandment
be
immutable
(
as
this
is
)
then
it
makes
the
commandment
unchangeable
for
the
substance
of
it
.
Because
I
have
rested
(
saith
God
)
therefore
shalt
thou
rest
in
honour
of
me
.
Creator
imitandus
a
creatura
,
the
Creator
is
to
be
imitated
by
the
creature
,
is
a
firme
reason
and
immutable
.
2.
Another
reason
may
be
gathered
out
of
the
same
words
,
namely
,
the
benefit
that
〈◊〉
to
mankinde
by
that
which
the
Lord
did
in
these
six
〈◊〉
.
Other
reasons
Augustine
treating
upon
the
Creation
,
saith
,
it
is
true
that
God
might
have
been
3.
The
last
reason
is
.
Because
the
Lord
blessed
the
seventh
day
.
He
did
not
onely
rest
on
that
day
,
but
he
consecrated
it
also
.
Besides
exemplum
,
his
example
,
there
is
institutio
,
he
hath
solemnly
instituted
it
.
So
that
it
shall
be
to
us
〈◊〉
animae
,
the
Market
day
of
the
soul
,
for
our
amendment
in
that
we
〈◊〉
amisse
in
the
foregoing
week
,
and
for
the
regulating
of
us
in
the
week
following
.
But
this
is
not
all
:
the
force
of
this
last
reason
is
in
this
.
God
saith
,
because
have
blessed
and
hallowed
it
,
seeing
I
have
appointed
it
,
see
you
do
not
resist
me
,
butsubmit
your selves
to
my
ordinance
.
He
that
keepeth
it
not
,
and
resisteth
Gods
ordinance
,
resisteth
God
himself
,
and
they
that
do
so
receive
to
themselves
damnation
.
We
see
the
reasons
why
this
rest
is
to
be
kept
,
let
us
now
see
how
far
it
is
to
be
kept
,
and
what
is
required
to
the
sanctification
of
it
.
CHAP.
V.
How
far
this
rest
is
to
be
kept
.
Why
this
word
Remember
is
prefixed
.
Such
works
to
be
fortorn
,
which
may
be
done
before
or
after
.
Necessity
of
a
vacation
from
other
works
that
we
may
attend
Holy
duties
.
Mans
opposition
to
God
,
when
he
bids
rest
,
then
we
labour
,
〈◊〉
contra
.
six
works
in
particular
forbidenthe
Jews
.
Whether
the
same
〈◊〉
absolutely
now
forbidden
the
Christians
.
Rest
necessary
onely
for
the
means
of
sanctification
,
or
the
practise
of
it
,
as
in
works
of
mercy
or
necessity
,
sabbatum
boum
&
Asinorum
.
Sabbatum
aurei
vituli
.
Sabbatum
〈◊〉
.
Sabbatum
Satane
.
THe
substance
of
this
fourth
Commandment
consisteth
especially
in
these
two
things
.
1.
In
the
outward
rest
of
the
body
,
otium
.
2.
In
the
holy
duties
which
are
the
end
to
sanctifie
it
.
Sanctificatio
.
1.
As
before
we
are
willed
to
remember
,
it
both
in
the
week
before
the
day
come
,
And
in
as
much
as
we
are
to
esteem
of
the
sabbath
as
Deliciae
Domini
,
the
delight
That
which
we
are
to
remember
is
.
[
1
](A25404-e123940-b)
1
Otium
.
A
day
of
rest
:
and
[
2
](A25404-e123950-b)
2
Sanctum
.
to
sanctifie
it
.
Augustine
comprehends
them
both
in
two
words
,
otium
sanctum
,
a
holy
rest
.
1.
A
ceasing
from
labour
:
and
if
we
ask
from
what
labour
?
It
is
as
an
ancient
Canon
of
the
Church
sheweth
,
Ab
eo
quod
antea
fieri
poterat
,
aut
quod
postea
fieri
poterit
,
from
that
which
might
have
been
done
before
,
and
from
that
which
may
be
done
afterward
.
And
whatsoever
is
meant
by
the
labour
and
work
of
the
week
day
,
that
must
be
forborn
on
this
day
,
with
this
proviso
,
That
,
Ab
eo
quod
nec
antea
fieri
poterat
,
nec
postea
poterit
,
non
est
abstinendum
;
such
works
of
necessity
,
which
cannot
be
de
done
either
before
or
after
,
are
not
to
be
forborn
.
The
grounds
are
laid
by
[
‖
](A25404-e124020-b)
‖
Ep.
157
ad
Optat.
Augustine
and
[
†
](A25404-e124040-b)
†
In
Ezek.
20.
Jerome
thus
.
There
is
nothing
(
as
the
Preacher
saith
)
but
must
have
its
time
:
As
we
destinate
a
set
time
for
our
bodies
repast
,
sleep
,
and
the
like
:
in
〈◊〉
time
we
usually
take
order
,
that
we
be
not
interrupted
,
S.
Augustine
,
that
we
may
be
more
ready
for
divine
worship
,
when
we
have
no
lets
or
impediments
to
hinder
us
.
And
this
is
so
plain
,
as
that
we
see
even
the
Councel
of
Trent
(
taking
order
for
observing
of
holy
dayes
)
hath
set
down
concerning
the
holy
duties
which
are
to
be
performed
on
those
dayes
,
that
they
are
such
,
Quae
ab
his
qui
ab
humanarum
occupationum
negotio
detinentur
,
omnino
praestari
non
possunt
,
which
cannot
be
performed
by
those
that
are
busied
with
worldly
or
secular
affairs
.
So
many
of
the
Fathers
that
write
upon
this
place
[
vacate
&
videte
,
quia
ego
Now
Otium
,
Rest
,
being
the
first
part
,
it
is
a
very
strange
thing
that
the
nature
of
man
should
be
altogether
so
averse
from
Gods
will
,
that
when
the
Precept
is
difficult
and
laborious
,
requiring
some
pains
and
travail
,
then
they
will
be
idle
:
and
where
this
precept
is
not
laborious
but
easy
,
as
this
to
rest
,
they
will
(
rather
then
not
break
the
Commandment
)
take
pains
:
that
is
,
they
will
even
against
their
nature
,
make
themselvs
businesse
,
and
pick
out
that
day
of
all
the
dayes
of
the
week
that
he
hath
chosen
,
so
that
it
shall
be
a
kinde
of
policy
,
to
make
advantage
of
that
day
,
and
to
finde
out
some
labour
on
that
day
,
on
which
he
hath
forbid
us
to
labour
.
And
so
much
for
the
easinesse
of
the
Commandment
and
the
perversenesse
of
man
.
We
finde
in
Scripture
six
several
kindes
of
prohibitions
from
working
on
this
day
.
-
1.
Before
the
Law
given
,
when
the
people
departed
from
Elim
,
and
came
to
the
wildernesse
of
Sin
,
there
was
a
prohibition
from
gathering
Manna
,
there
was
-
2.
A
second
is
,
As
there
must
be
no
gathering
of
Manna
,
nor
going
out
to
gather
it
that
day
,
so
there
must
be
no
buying
of
it
,
though
it
should
be
brought
to
us
.
-
3.
A
third
is
that
which
the
Prophet
Jerem.
mentions
,
that
is
the
carrying
of
burthens
verse
ult
.
-
4.
Another
thing
prohibited
by
the
Law
,
is
working
in
harvest
time
,
because
the
inning
of
harvest
,
and
gathering
of
grapes
might
seem
to
be
a
matter
of
great
necessity
.
-
5.
A
fifth
thing
prohibited
is
Travailing
or
Journeying
on
the
Sabbath
day
.
Cras
erit
Sabbatum
jehovae
,
maneat
quisque
in
loco
suo
,
neque
egrediatur
quisquam
die
septimo
:
-
6.
The
last
is
above
the
rest
.
For
whereas
God
(
in
the
three
Chapters
before
)
had
given
Moses
a
platform
for
the
building
of
a
Tabernacle
,
and
taken
order
that
he
should
go
presently
in
hand
with
it
:
yet
in
the
31
Chapter
,
he
saith
notwithstanding
,
Verily
my
Sabbaths
ye
shall
keep
,
whosever
worketh
on
that
day
,
the
same
And
the
Lord
tells
the
people
,
that
if
they
pollute
the
Sabbath
by
bearing
burdens
,
he
would
kindle
such
a
fire
in
the
gates
of
Jerusalem
,
that
should
devour
the
The
Prophets
generally
urge
the
observation
of
this
Commandment
above
the
rest
.
And
we
may
observe
,
that
there
hath
seldom
been
any
strange
visitation
by
fire
,
but
where
there
hath
some
notorious
prophanation
of
the
Sabbath
gone
before
.
So
that
when
it
shall
please
God
to
visit
us
with
the
like
judgement
,
we
may
conjecture
what
hath
been
the
cause
of
it
.
Concerning
the
rest
now
required
on
the
Lords
day
,
and
the
difference
thereof
from
the
Jewish
symbolical
rest
,
which
was
therefore
more
strict
,
see
the
former
Additional
observation
,
observation
6.
Therefore
to
conclude
this
point
,
let
them
that
go
out
to
gather
Manna
,
carry
burdens
,
buy
and
sell
,
gather
harvest
,
journey
and
travail
up
and
down
,
or
do
any
The
Councel
of
Mentz
(
held
in
the
time
of
Charlemain
Anno
Dom.
813
)
hath
this
Canon
.
Omnes
〈◊〉
Dominicos
cum
omni
veneratione
decrevimus
observari
,
held
anno
582
)
severe
punishments
were
to
be
inflicted
upon
those
that
should
not
Now
here
will
arise
some
questions
.
Whether
the
strict
Commandment
given
To
this
we
answer
Negatively
,
for
this
was
Ceremonial
,
and
belonged
onely
to
the
Jews
,
For
it
is
a
general
rule
,
that
every
moral
or
eternal
dutie
of
the
Law
,
may
be
performed
by
all
men
at
all
times
.
But
they
which
inhabit
under
the
North-pole
(
as
it
is
well
known
)
cannot
be
without
fire
one
day
;
and
to
let
it
go
out
were
to
their
utter
destruction
and
so
they
that
dwell
under
the
burning
Zone
,
under
the
Equinoctial
,
cannot
well
keep
their
meat
above
one
day
:
so
that
this
being
Ceremonial
,
the
Christian
is
exempted
from
the
observing
of
it
,
as
being
a
thing
not
observable
through
the
whole
world
,
though
it
might
have
been
observed
by
the
Jews
:
and
therefore
was
it
a
peculiar
precept
to
them
onely
,
because
they
had
no
obstacle
,
but
might
have
kept
it
.
2.
The
second
question
is
:
Whether
the
six
several
works
formerly
prohibited
For
answer
to
this
,
we
will
go
no
further
then
the
Precept
it self
.
The
Sabbath
must
be
remembred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Our
rest
must
be
ad
sanctificandum
,
to
sanctifie
it
:
the
outward
rest
is
destinate
sanctificationi
to
sanctity
:
ideo
quiescimus
,
ut
sanctificemus
,
we
therefore
rest
,
because
we
should
sanctifie
:
so
that
where
our
rest
is
not
destinata
sanctificationi
,
applied
to
sanctification
,
it
is
not
required
,
and
where
sanctification
cannot
be
sine
quiete
without
rest
,
there
a
rest
is
required
.
Certain
it
is
that
a
man
may
rest
and
not
sanctifie
;
so
likewise
,
he
may
sanctifie
and
not
rest
:
and
therefore
in
the
first
case
,
it
is
said
,
there
are
many
resters
,
and
but
few
sanctifiers
.
Now
sanctification
consists
either
,
1.
In
the
means
of
sanctification
.
Or
2.
in
declaring
our
inward
sanctification
by
the
practise
and
works
of
it
in
our
lives
.
And
where
the
rest
is
not
necessary
for
one
of
these
,
or
not
destinated
to
them
,
(
it
being
a
subordinate
thing
)
it
may
be
forborn
.
The
rule
in
Logick
is
,
tantum
destinati
sumendum
est
,
quantum
prodest
ad
finem
:
we
must
take
so
much
of
that
which
is
appointed
for
the
end
,
as
conduceth
to
the
attaining
of
that
end
.
As
in
the
case
of
Medicine
,
so
much
is
to
be
taken
,
as
will
serve
to
the
end
for
which
it
is
taken
.
Again
,
for
the
means
of
sanctification
,
Christ
defending
his
Disciples
against
the
Acts
of
the
Apostles
of
a
Sabbath
But
this
is
lesse
acceptable
to
God
then
the
other
part
which
is
the
practise
of
sanctification
,
for
this
is
the
end
,
the
other
but
the
means
:
and
therefore
our
Saviour
being
reproved
by
the
Pharisees
for
a
work
of
healing
upon
the
Sabbath
,
tells
them
,
that
if
they
had
known
what
this
meaneth
(
which
he
citeth
out
of
the
Prophet
periculum
vitae
pellit
Sabbatum
;
the
danger
of
life
excludes
the
Sabbath
.
For
as
God
will
be
glorified
on
this
day
for
the
works
of
his
Creation
,
the
memorial
whereof
was
a
cause
of
the
institution
of
this
day
from
the
beginning
:
so
no
lesse
is
he
glorified
in
the
preservation
of
his
creatures
.
We
read
And
indeed
Necessitas
facit
legem
exlegem
,
Necessity
makes
law
an
Outlaw
.
In
the
Law
it
is
said
,
Thou
shalt
not
see
thy
brothers
Asse
or
his
Ox
fall
down
by
the
way
,
and
hide
thy self
from
them
,
but
thou
shalt
surely
help
to
lift
them
up
again
.
Nay
Save
that
which
every
man
must
eat
,
that
may
be
done
of
you
.
And
in
the
Gospel
our
Saviour
tells
the
But
we
must
take
this
caution
by
the
way
,
that
we
use
not
this
liberty
according
to
the
flesh
,
nor
as
a
cloak
,
as
the
Apostles
speak
,
and
that
these
works
of
Mercy
presente
non
imminente
necessitate
,
in
case
of
present
not
imminent
necessity
.
As
when
any
present
danger
appears
against
my
life
,
I
am
to
defend
my self
:
for
in
presenti
necessitate
quisque
Magistratus
est
,
&
quisque
personam
Dei
habet
,
ut
potius
occidat
,
quam
occidatur
:
in
urgent
,
and
present
necessity
every
one
is
a
Magistrate
,
and
representeth
the
person
of
God
,
to
kill
rather
then
to
be
killed
.
But
if
the
danger
be
not
present
but
onely
imminent
,
as
,
one
tells
me
,
there
is
wait
laid
to
kill
me
,
I
must
then
repair
to
the
Magistrate
:
so
that
for
present
necessity
or
peril
,
there
is
an
exemption
,
the
Lord
hath
resigned
his
right
into
our
hands
,
but
not
upon
an
imminent
peril
or
necessity
,
which
may
be
prevented
or
avoided
.
On
the
other
side
,
we
are
to
observe
another
Proviso
.
We
must
be
careful
that
(
because
God
seeth
the
heart
,
and
we
are
to
deal
with
him
)
we
be
sure
the
danger
could
not
be
prevented
,
nor
the
work
be
deferred
,
but
that
present
danger
and
necessity
enforceth
us
to
it
.
For
we
must
not
draw
a
necessity
upon
our selves
,
or
pretend
a
necessity
when
there
is
none
,
because
God
will
not
be
mocked
,
though
we
may
delude
the
eyes
of
men
.
This
is
to
be
remembred
,
because
of
the
practise
of
some
who
Inne
their
harvest
on
the
Sunday
,
pretending
that
it
is
not
Gods
will
,
that
any
of
his
creatures
should
perish
,
which
is
true
,
and
might
lessen
the
offence
,
if
they
did
it
onely
for
preserving
the
creature
,
and
not
for
their
own
gain
and
profit
,
which
if
they
pretend
,
let
them
know
,
that
God
sees
their
hearts
and
knows
their
intentions
.
Therefore
for
tryal
of
men
in
this
case
,
it
were
good
if
to
put
a
dfference
between
their
works
on
that
day
,
and
upon
other
dayes
,
they
would
do
as
they
did
1
Cor.
16.
2.
lay
up
on
the
first
day
of
the
week
,
whatsoever
they
gain
or
save
by
their
work
on
that
day
,
and
give
it
to
the
poor
;
by
this
means
it
would
appear
with
what
hearts
they
wrought
on
this
day
,
whether
onely
to
save
the
Creature
,
or
out
of
a
desire
of
lucre
and
gain
.
Thus
we
see
what
rest
is
commanded
,
and
how
these
cases
may
be
resolved
.
3.
But
here
ariseth
another
question
.
When
we
have
rested
is
that
all
,
we
are
to
do
?
Surely
no.
It
is
not
sufficient
that
we
rest
,
if
we
do
not
sanctifie
too
.
Leo
Besides
these
Idle
sabbath
keepers
,
there
are
two
other
sorts
of
people
,
that
are
1.
Of
the
first
sort
Augustine
speaks
,
and
they
were
either
1.
such
as
did
vacare
vacare
chartis
,
rationibus
,
&
commessationibus
,
passed
the
day
in
playing
at
Cards
,
and
in
revelling
:
and
so
addicted
were
Exodus
Cras
observabimus
〈◊〉
Jebovae
.
To
morrow
shall
be
a
sabbath
to
the
For
as
we
may
not
keep
open
markets
,
go
to
plough
or
to
Law
on
that
day
,
so
neither
should
we
spend
the
time
in
hunting
,
nor
yet
in
dancing
and
sporting
.
Nor
spend
our
time
ordained
for
sanctification
in
beholding
sights
,
stageplaies
and
the
like
.
Not
because
these
are
in
themselves
evil
or
unlawful
,
but
in
that
they
hinder
our
sanctification
against
such
prophanation
of
this
day
,
severe
order
was
taken
by
diverse
councels
,
as
Concil.
Gangr
.
5.
Can.
8.
Concil.
Agath
.
38.
Can.
1.
Some
christians
in
the
primitive
times
were
so
far
from
this
,
that
they
would
sit
in
the
oratory
all
the
Lords
day
,
praying
and
hearing
,
without
eating
or
drinking
:
insomuch
as
by
their
long
fasting
diverse
diseases
grew
among
them
:
wherupon
the
same
council
of
Gangra
in
Paphlagonia
held
〈◊〉
.
Dom.
327.
Was
1.
The
other
sort
are
they
that
spend
their
time
this
day
in
gluttony
,
Lust
,
drunkennesse
,
CHAP.
VI.
The
second
thing
commanded
,
is
sanctification
,
which
is
the
end
of
the
〈◊〉
.
The
kindes
of
sanctification
,
publick
and
private
.
How
the
holy
Ghost
works
in
〈◊〉
sanctification
.
The
special
acts
wherein
the
sanctification
of
the
day
consists
.
1.
prayer
.
2.
The
word
read
,
and
preached
.
3.
Meditation
of
what
we
have
heard
,
and
upon
the
works
of
God
out
of
Psal.
92.
4.
Conference
.
5.
Praise
.
6.
Sacraments
and
discipline
at
special
times
.
The
end
of
these
means
,
our
sanctification
and
Gods
glory
.
TO
what
end
then
must
this
rest
be
?
why
,
to
holines
:
we
must
apply
it
to
Deliciae
〈◊〉
,
the
delight
of
the
Lord
,
wherein
he
taketh
pleasure
:
and
that
is
truly
observed
,
when
we
not
onely
cease
from
our
Sabbatum
〈◊〉
a
sabbath
the
delight
of
the
Lord
:
to
make
it
a
day
,
honour
God
and
to
learn
Gods
wil
,
and
having
learnt
it
to
practise
it
,
whereby
he
may
blesse
us
,
and
bring
us
to
the
inheritance
of
our
heavenly
rest
.
Whereas
on
the
contrary
,
if
the
high-wayes
of
Sion
〈◊〉
〈◊〉
〈◊〉
nostrarum
,
he
will
cast
dong
upun
our
faces
,
even
the
dung
of
our
solemne
feasts
,
that
is
,
he
will
make
them
as
odious
to
us
as
dung
,
and
we
shall
loath
them
.
Or
(
as
it
is
in
another
The
next
thing
is
the
kinds
of
sanctification
viz
publick
and
private
.
1.
It
must
be
sanctified
in
the
publick
assembly
there
must
be
Sacra
Synaxis
a
holy
The
heathen
man
could
say
,
that
a
good
thing
done
and
performed
dy
one
,
is
well
,
but
better
if
by
many
:
by
a
whole
parish
or
City
together
publickly
.
The
reason
is
1.
in
respect
of
God
,
that
he
might
haue
the
more
glory
,
when
he
is
praised
in
the
great
congregation
and
publickly
acknowledged
before
all
the
world
,
which
was
the
chief
end
of
the
〈◊〉
institution
of
this
day
,
by
such
publick
meetings
the
day
is
sanctified
to
God
for
to
sanctifie
a
day
:
and
to
call
a
solemn
assembly
,
are
all
one
as
we
may
see
in
Joel
.
1.
13
and
2.
15.
2.
In
respect
the
church
that
all
may
be
known
to
professe
the
same
faith
and
to
be
in
one
bond
of
obedience
when
they
all
meet
in
one
place
,
at
the
same
time
on
the
same
day
to
glorifie
God
.
2.
That
the
means
of
sanctification
as
prayer
may
be
the
more
effectual
,
for
vis
〈◊〉
fortior
.
If
the
prayers
of
one
just
man
be
so
effectual
and
prevalent
with
God
,
much
more
when
many
meet
together
,
their
prayers
offer
a
holy
violence
to
God
,
and
as
it
were
besiege
heaven
.
3.
in
respect
of
the
common-wealth
,
the
heathen
could
〈◊〉
,
that
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
meeting
together
in
one
place
was
the
means
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
maintained
amity
.
And
the
refore
they
which
bring
in
tyranny
seek
to
divide
and
separate
men
and
forbid
all
meetings
,
and
assemblies
by
that
means
,
to
cause
them
to
be
disjoynted
(
as
it
were
)
in
their
affections
.
But
God
in
his
service
will
have
men
to
meet
together
,
There
is
also
private
sanctification
.
From
those
publick
meetings
which
are
nundinae
commeatum
〈◊〉
provision
for
his
soul
,
for
the
informing
his
understanding
,
reforming
his
will
,
and
regulating
his
affections
,
and
in
this
we
must
do
,
as
men
do
at
a
market
,
provide
for
our
use
all
the
week
following
.
And
being
thus
stored
,
and
provided
,
that
And
as
the
chief
end
of
this
day
,
is
,
that
God
may
be
sanctified
,
that
is
,
magnified
so
the
subordinate
end
is
,
that
we
may
be
sanctified
,
by
the
duties
which
we
must
Now
for
the
means
of
sanctification
,
it
is
plain
,
that
we
are
sanctified
by
the
holy
Ghost
and
this
sanctifying
hath
a
resemblance
to
that
of
the
Levitical
sanctifying
,
where
nothing
could
be
sanctified
,
but
it
must
have
unctionem
,
be
anoynted
with
oyle
,
a
figure
of
the
spiritual
unction
,
which
is
nothing
else
but
the
spiritual
working
of
the
holy
Ghost
in
our
hearts
so
that
we
must
first
looke
whether
we
have
this
unction
in
us
,
that
is
,
whether
we
have
the
holy
Ghost
,
by
〈◊〉
we
must
be
sanctified
,
which
as
it
is
the
gift
of
God
(
we
have
it
not
of
our selves
)
so
God
denyes
it
not
to
those
that
ask
it
,
as
our
Saviour
speaks
,
we
must
be
fitted
to
receive
it
.
For
the
means
to
sanctification
the
special
duties
and
acts
wherein
the
sanctification
Sain
Paul
attributeth
sanctification
of
every
thing
to
prayer
premised
:
and
1.
Now
for
the
times
of
this
exercise
of
prayer
on
the
Lords
day
,
they
are
two
1.
Before
the
other
publick
duties
;
and
2
,
After
.
1.
That
before
is
either
private
as
of
a
master
and
his
family
.
2.
Or
else
in
the
congregation
,
which
is
publick
.
Both
which
the
psalmist
comprehendeth
in
one
verse
.
I
will
give
thanks
to
the
Lord
with
my
whole
heart
,
secretly
among
the
faithful
,
there
s
the
first
.
And
in
the
congregation
there
s
the
last
.
1.
Concerning
the
first
,
we
see
in
the
place
Again
prayer
is
to
be
vsed
after
.
For
as
we
are
not
fit
to
receive
any
spiritual
2.
The
second
is
the
word
,
which
is
magnified
or
sanctified
by
God
for
our
1.
For
the
first
,
the
Church
in
great
wisdome
alwayes
thought
it
most
convenient
and
necessary
,
that
reading
should
precede
preaching
,
that
when
it
should
be
preached
it
might
not
seem
strange
to
them
that
heard
it
.
But
as
that
is
thought
a
thing
fit
by
the
Church
,
so
would
it
be
no
lesse
expedient
,
that
before
we
come
to
church
we
would
meditate
on
it
,
yet
such
is
our
wretchlessenesse
in
matters
spiritual
,
that
we
think
we
have
done
enough
if
we
can
apprehend
it
,
when
it
is
read
whereas
if
we
would
meditate
on
it
before
hand
,
we
might
make
the
better
〈◊〉
of
it
when
it
is
read
,
and
be
the
better
confirmed
in
what
we
hear
preached
.
The
Jews
had
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
preparation
to
the
sabbath
,
and
about
the
ninth
houre
of
it
(
which
is
our
three
of
the
clock
in
the
after-noon
)
they
usually
met
,
and
spent
their
time
in
reading
of
the
scriptures
,
that
they
might
be
the
better
fitted
against
the
sabbath
.
The
publick
reading
of
the
word
in
the
congregation
on
the
sabbath
day
is
warranted
by
diverse
passages
in
holy
writ
:
as
by
that
in
the
Acts
of
the
Apostles
,
where
it
is
said
,
that
when
Paul
and
his
company
came
into
the
synagogue
at
Antioch
on
the
sabbath
day
,
the
rulers
of
the
Synagogue
after
the
〈◊〉
of
the
Law
and
the
Prophets
,
sent
to
them
saying
,
ye
men
and
brethren
,
if
ye
have
any
word
There
is
a
vse
also
of
private
reading
,
and
that
of
great
consequence
,
for
Christ
saith
There
are
other
vses
also
in
reading
.
In
the
Revelation
there
is
a
blessing
pronounced
to
those
that
read
or
heare
the
words
of
that
prophecy
,
because
it
might
verba
〈◊〉
or
Chronicl
es
of
Nathan
,
Gad
,
Shemaiah
,
&c.
these
they
permitted
in
a
holy
use
to
be
privately
read
:
that
seeing
his
promises
and
his
threatning
,
denounced
in
them
to
have
been
fulfilled
men
might
the
better
be
stirred
up
to
the
praise
and
fear
of
God
.
2.
Another
use
was
,
the
understanding
of
hard
places
in
the
Scripture
.
It
is
recorded
2.
Another
Means
to
sanctification
,
is
the
word
preached
,
of
which
the
Apostle
speaks
to
the
Romans
,
how
shall
they
hear
without
a
preacher
,
and
this
is
one
of
the
The
〈◊〉
Custome
therefore
of
the
Church
was
,
and
so
continued
in
the
Apostles
times
,
that
after
the
reading
the
of
Law
and
the
Prophets
,
some
that
were
learned
in
Gods
Law
and
sent
by
him
to
that
purpose
,
stood
up
,
and
expounded
to
the
people
some
text
of
that
which
was
read
.
We
may
see
this
plainly
in
the
And
the
Apostle
S.
James
puts
the
Jews
in
minde
that
Moses
was
preached
in
the
Synagogues
on
the
Sabbath
day
.
This
practise
continued
(
as
I
said
)
even
in
the
3.
A
third
duty
is
the
pondering
of
that
which
we
have
heard
read
or
preached
.
This
Besides
the
meditation
of
the
Word
that
we
shall
hear
read
,
or
preached
,
the
92
Psalm
(
which
was
a
Psalm
peculiarly
made
for
the
Sabbath
and
was
usually
-
1.
The
first
is
in
the
fourth
verse
(
which
indeed
is
that
which
God
here
expressely
-
2.
A
second
is
(
in
the
seventh
verse
)
a
meditation
of
the
judgements
of
God
.
-
3.
The
third
is
(
at
the
tenth
and
twelfth
verses
)
a
Meditation
of
Gods
benefits
And
as
we
see
the
other
Creatures
of
God
,
as
the
wilde
asses
,
sparrows
,
cranes
,
lilies
,
pismires
,
&c.
yield
matter
of
Meditation
,
thereby
to
stir
us
up
to
praise
the
Creator
.
Upon
which
we
may
frame
an
argument
,
a
minore
ad
majus
,
from
the
lesse
to
the
greater
.
If
God
have
made
them
thus
,
how
much
more
are
we
bound
to
be
thankful
to
him
,
for
whom
he
hath
done
infinitely
more
?
So
the
Apostle
setteth
forth
Gods
judgements
to
provoke
us
to
repentance
,
4.
The
fourth
duty
of
this
day
,
is
not
to
be
contented
onely
with
meditating
1.
The
first
is
with
them
that
have
taught
us
,
if
we
doubt
of
any
thing
we
are
to
Now
because
there
are
now
adayes
no
doubts
,
no
putting
of
questions
,
it
is
a
signe
.
that
fear
of
God
is
utterly
extinguisht
in
mens
hearts
:
and
if
there
be
any
doubts
at
all
,
they
are
not
propounded
with
that
heart
which
they
did
it
,
that
said
,
Men
and
brethren
,
what
shall
we
do
?
or
what
shall
we
leave
undone
?
but
onely
for
some
sinister
ends
.
2.
The
second
is
between
the
hearers
themselves
,
and
that
,
1.
either
among
equalls
,
as
S.
Paul
with
S.
Peter
;
and
Elias
and
Elizens
who
communed
together
;
And
this
was
Gods
Commandement
to
the
Israelites
concerning
his
Law
,
they
were
to
teach
their
children
,
and
to
whet
it
upon
them
as
the
word
imports
.
5.
The
fift
and
last
duty
for
sanctifying
the
day
(
not
to
be
passed
over
)
is
Besides
all
these
mentioned
,
the
Sacraments
,
and
Discipline
are
parts
of
the
sanctification
of
the
day
,
but
are
not
for
every
day
,
but
to
be
performed
sanctificatus
est
,
sanctificetur
adhuc
;
he
that
is
holy
let
him
be
holy
still
.
There
is
a
necessity
of
continuing
in
these
means
of
sanctification
,
every
sabbath
day
.
For
,
as
our
knowledge
is
but
in
part
,
and
our
prophesying
but
in
part
,
(
as
the
Apostle
speaks
)
And
thus
much
for
the
several
duties
,
wherein
the
sanctifying
of
the
day
consists
.
Now
the
means
are
for
the
end
,
which
is
the
fruit
of
them
,
Nemo
mediis
utitur
propter
media
,
no
man
ever
useth
means
,
onely
for
the
means
,
but
for
some
end
.
And
therefore
he
that
planteth
a
vineyard
,
and
he
that
tilleth
and
soweth
his
ground
,
hoc
est
ultimum
,
fructus
;
that
which
he
aimeth
at
,
is
the
fruit
,
and
harvest
.
This
is
the
fruit
that
God
expects
,
the
great
end
of
this
Commandment
,
that
his
Name
may
be
sanctified
in
and
by
us
.
We
have
the
very
phrase
of
speech
in
the
book
of
Numbers
.
Sanctificate
&
sancti
estote
,
sanctifie
your selves
and
be
ye
holy
.
Such
words
And
therefore
it
is
,
that
these
words
,
[
Sanctification
,
Glorification
,
&c.
]
have
a
double
sense
.
1.
First
,
to
signifie
a
making
holy
,
&c.
and
that
by
means
:
in
which
respect
sanctification
is
a
making
holy
.
2.
in
regard
of
others
,
a
declaring
of
this
sanctification
so
made
.
By
the
first
(
according
to
S.
Peter
)
we
make
sure
to
our selves
S.
James
.
Whereby
it
falleth
out
,
that
because
good
works
have
this
operation
to
stir
up
others
to
glorifie
God
,
that
our
Saviour
saith
,
That
a
good
CHAP.
VII
.
Works
of
Mercy
proper
for
the
Lords
day
.
They
are
of
two
sorts
.
1.
First
Corporeal
,
feeding
the
hungry
,
&c.
Burying
of
the
dead
a
work
of
mercy
.
Such
works
proper
for
a
festival
.
Objections
answered
.
2.
Spirituals
.
1.
To
Instruct
,
Counsel
and
exhort
.
2.
Comfort
.
3.
Reproofe
.
4.
Forgiving
.
5.
Bearing
with
the
weak
.
6.
Prayer
.
7.
Reconciling
those
that
are
at
odds
.
BUt
because
the
day
was
chiefly
instituted
for
a
memorial
of
Gods
great
mercies
:
Let
us
compare
this
,
with
the
Ritual
sanctification
in
the
Law
.
As
anoynting
was
the
first
part
of
typical
sanctifying
,
of
which
we
spake
formerly
,
so
was
there
also
a
second
,
If
it
were
a
Person
,
his
hand
was
filled
by
Aaron
,
Implevit
And
likewise
every
third
yeer
besides
the
ordinary
tythes
,
they
were
to
bring
the
tythe
of
the
remainder
to
the
Tabernacle
,
for
the
use
of
the
Levite
,
the
poor
,
the
fatherlesse
and
stranger
,
that
they
might
rejoyce
together
,
&c.
Now
mercy
as
misery
is
two
fold
.
1.
Corporeal
,
and
2.
Spiritual
.
Either
outward
and
such
as
are
for
the
good
of
the
body
of
him
that
is
in
misery
;
or
inward
,
and
such
as
concerne
his
soul
or
spirit
.
1.
For
the
first
of
these
,
our
Saviour
himself
mentions
six
works
of
mercy
in
2
verses
2.
Giving
drink
to
the
thirsty
.
3.
Merciful
dealing
with
,
and
entertaining
the
stranger
.
That
the
works
of
mercy
are
most
requisite
(
and
especially
upon
our
feasts
)
appears
by
that
which
is
related
of
David
,
who
upon
his
sacrifice
on
a
festival
day
dealt
to
everyman
and
woman
(
the
poorer
sort
no
doubt
)
a
loaf
of
bread
,
and
a
good
But
it
is
an
easy
matter
for
flesh
and
blood
to
finde
objections
,
against
performing
To
this
we
answer
with
the
fathers
,
potius
est
occurrere
necessitati
,
quam
succurvere
.
2.
And
as
there
were
in
their
time
some
,
so
are
there
now
more
,
that
plead
their
Our
answer
to
this
must
be
as
theirs
was
,
si
〈◊〉
non
sufficient
restuae
ad
〈◊〉
obtulit
,
quae
parum
sibi
reliquit
,
she
offered
much
,
that
left
but
little
to
her self
.
Lastly
,
there
were
some
then
,
as
there
are
now
,
that
having
given
Almes
on
the
Sunday
,
would
recover
it
the
other
dayes
of
the
week
,
either
by
oppressing
,
and
dealing
hardly
with
the
poor
,
or
by
undermining
those
they
dealt
with
.
Therefore
the
last
caution
must
be
out
of
the
Prophet
.
The
Lord
of
hosts
shall
be
exalted
in
Now
concerning
the
spiritual
part
of
the
works
of
mercy
,
which
is
to
be
done
to
S.
Augustine
saith
,
Est
quaedam
charitas
quae
de
sacculo
Spirituales
Elemozynae
or
misericordiae
,
spiritual
Almes
,
which
are
so
much
more
excellent
then
the
other
,
as
they
do
mederi
miseriae
principalioris
partis
,
take
order
for
the
relief
of
the
more
principal
part
of
man
,
the
soul.
And
there
are
seven
of
this
kinde
.
1.
The
first
concernes
the
good
which
is
to
be
performed
,
to
draw
him
to
it
,
and
it
consists
of
three
branches
1.
The
instruction
of
the
young
,
and
others
that
are
ignorant
;
the
Prophet
describes
the
reward
of
such
.
They
that
turne
many
to
righteousnes
shall
shine
as
the
stars
for
ever
.
2.
The
second
branch
is
,
the
giving
of
good
2.
Another
is
Comforting
them
that
are
in
distresse
,
Saint
Paul
calleth
this
comforting
3.
A
third
is
that
work
of
spiritual
mercy
which
our
Saviour
made
a
part
of
A
〈◊〉
is
,
the
pardoning
of
those
that
offend
us
,
according
to
our
Saviours
Rule
,
we
must
first
be
reconciled
to
our
brother
,
before
we
offer
our
gift
at
the
AlAltar
,
and
if
he
will
not
be
reconciled
,
then
pray
for
him
.
It
was
aswell
Christs
Qui
dat
et
non
dimittit
he
that
giveth
and
forgiveth
not
,
doth
a
5.
Another
is
in
Rom.
15.
1.
we
that
are
strong
ought
to
bear
the
infirmities
of
the
weak
.
Alter
alterius
onera
portate
,
beare
ye
one
anothers
burden
Gal.
6.
2.
1
Thess.
5.
14.
6.
The
sixth
is
taken
out
of
Saint
James
.
Praying
for
one
another
.
even
for
our
enemies
,
it
was
Christs
counsel
Matthew
5.
44.
and
his
practise
Luk.
23.
34.
And
this
Causaberis
〈◊〉
te
non
possedocere
,
you
may
perhaps
cavil
and
say
,
thou
canst
not
teach
:
some
are
as
forward
to
advise
you
,
as
you
them
:
and
that
you
have
not
the
gift
of
comforting
:
or
if
you
rebuke
them
for
their
faults
,
they
will
despise
you
.
But
for
this
,
and
the
two
last
works
of
mercy
,
there
can
be
no
excuse
,
nunquid
dices
,
non
possum
dimittere
〈◊〉
,
to
forgive
one
that
hath
offended
thee
,
to
bear
with
him
,
to
pray
for
him
,
these
things
may
be
alwayes
done
,
ut
malitia
ignoscatur
nulla
excellentia
,
nulla
sapientia
,
nullis
divitiis
opus
est
.
To
pardon
wrong
done
to
us
,
(
and
so
to
beare
with
the
weak
,
and
to
pray
for
any
)
there
is
neither
excellency
nor
wisdom
,
nor
riches
requisite
or
necessary
.
7.
The
last
is
,
the
reconciling
of
them
that
be
at
variance
,
or
the
making
peace
CHAP.
VIII
.
The
second
rule
of
homogenea
.
Fasting
,
reduced
hither
.
Commanded
under
the
Gospel
.
1.
Publick
fasts
for
averting
of
evil
of
punishment
which
is
either
malum
grastans
or
impendens
,
or
of
sinne
,
for
procureing
of
good
.
2.
Private
fasts
,
and
the
〈◊〉
of
them
.
The
parts
of
a
fast
.
1.
External
abstinence
from
meat
,
sleep
,
costly
apparrel
,
pleasure
,
servile
work
,
almes
then
to
be
given
.
Secondly
,
internal
humiliation
for
sinne
,
promise
of
reformation
.
The
third
rule
,
our
fast
and
observation
of
the
Lords
day
must
be
spiritual
.
Thus
far
we
have
proceeded
according
to
the
first
rule
of
extension
,
that
where
any
thing
is
commanded
the
contrary
is
forbidden
,
and
e
contra
.
Come
we
now
,
as
in
the
former
,
to
the
rule
of
Homogenea
that
is
,
where
any
thing
&
〈◊〉
,
by
the
sacrifice
of
a
troubled
and
humbled
spirit
,
his
reason
is
,
〈◊〉
bonum
perfecte
ut
volumns
non
possumus
,
because
we
cannot
performe
any
good
And
though
some
doubt
of
the
morality
of
the
sabbath
,
yet
that
〈◊〉
is
a
moral
duty
there
can
be
no
doubt
.
The
reason
is
;
because
whatsoever
was
a
meer
ceremony
might
not
be
vsed
at
any
other
time
,
or
in
any
other
place
or
order
,
then
was
prescribed
by
God
in
the
book
of
Ceremonies
;
but
this
of
fasting
hath
been
otherwise
,
for
upon
extraordinary
occasions
they
had
special
fasts
as
in
the
fist
,
and
seventh
and
tenth
moneth
,
none
of
which
were
prescribed
by
the
law
,
and
had
not
bin
lawful
,
if
fasting
were
a
ceremony
,
for
ceremonies
in
the
time
of
the
law
,
were
tyed
to
certain
times
and
places
.
Again
,
though
our
Saviour
gave
a
reason
why
his
disciples
should
not
then
fast
,
yet
he
shewed
plainly
,
that
after
the
And
we
see
,
it
was
the
practise
of
the
Church
,
,
at
the
sending
forth
of
Paul
and
The
day
of
humiliation
,
or
day
of
fast
,
receiveth
a
division
of
publick
and
private
.
1.
For
the
first
,
it
was
lawful
to
blow
the
Trumpet
at
it
.
And
secondly
for
the
second
,
it
was
to
be
kept
as
privately
as
might
be
,
none
must
know
of
it
:
but
the
ends
and
parts
of
both
were
alike
.
Now
the
reasons
of
the
publick
fast
were
these
.
1.
Either
for
the
averting
of
some
evil
.
2.
Or
for
procuring
some
good
.
And
because
malum
est
aut
poenae
aut
culpae
evil
is
either
of
punishment
or
of
sinne
;
this
duty
was
performed
against
both
these
:
but
especially
against
punishment
,
either
of
our selves
or
others
.
And
in
both
it
is
either
present
,
which
is
Malum
grassans
,
or
hanging
over
heads
which
is
impendens
.
1.
A
present
evill
is
,
when
the
Church
or
commonwealth
hath
any
of
the
Lords
arrows
or
shafts
sticking
in
their
sides
(
as
Chrysostom
saith
well
on
Jos.
7.
6.
)
As
2.
When
as
yet
the
judgement
of
God
was
not
come
upon
them
,
but
was
onely
imminent
,
a
fast
was
proclaimed
by
Jehosaphat
upon
the
Ammonites
and
Moabites
So
when
this
punishment
lieth
not
upon
our selves
,
but
upon
the
Churches
about
us
,
the
like
duty
is
to
be
performed
.
We
have
an
example
in
this
〈◊〉
,
for
the
Jews
dispersed
through
Babylon
and
Chaldea
,
in
the
Prophet
Zachary
.
2.
To
come
to
malum
culpae
,
the
evil
of
sinne
,
In
regard
of
our
offences
against
God
;
and
that
they
deserve
to
be
punished
,
we
are
to
performe
this
duty
,
obtain
pardon
,
and
to
pacifie
his
wrath
,
We
see
,
that
the
Jews
having
offended
God
by
taking
wives
of
the
Gentiles
,
though
there
was
yet
no
visitation
〈◊〉
them
,
yet
Esra
,
2.
As
it
is
a
dutie
necessary
to
the
averting
of
evil
,
so
is
it
for
the
procuring
of
some
good
.
For
which
purpose
we
finde
several
fasts
kept
in
the
Apostles
times
,
Now
in
this
duty
of
fasting
,
if
we
looke
at
the
punishments
and
visitation
of
God
onely
,
which
are
variously
sent
,
it
is
hard
to
make
Jejunium
statum
,
to
observe
any
set
and
fixed
time
of
〈◊〉
,
but
as
the
occasion
is
special
and
extraordinary
,
so
must
the
fast
be
;
but
if
we
look
at
the
sins
we
daily
fall
into
,
and
our
own
backwardnes
to
any
thing
that
is
good
,
and
consider
that
fasting
is
a
great
help
in
the
dayly
progresse
of
mortification
and
sanctification
.
As
under
the
law
,
they
had
their
set
dayes
of
expiation
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
wherein
they
did
afflict
their
souls
&
expiare
〈◊〉
sua
jejunio
and
expiate
their
sinnes
with
fasting
,
so
no
question
〈◊〉
that
now
(
we
having
the
like
daily
occasions
of
fasting
)
set
times
of
fasting
may
be
appointed
by
the
Church
,
and
that
it
is
very
expedient
it
should
be
so
,
and
that
every
true
member
of
the
Church
ought
to
observe
the
same
.
And
as
upon
these
publick
causes
and
calamities
the
whole
people
ought
to
make
a
solemne
day
of
fasting
,
wherein
every
one
is
to
beare
a
part
:
so
when
the
same
causes
concern
any
private
person
,
he
ought
to
keep
a
private
fast
and
humiliation
;
which
brings
in
the
second
part
of
a
fast
.
Namely
the
private
.
2.
The
causes
of
a
private
fast
are
the
same
with
those
of
the
publick
.
1.
Either
for
It
is
not
thanks
〈◊〉
in
sicknes
and
affliction
to
refrain
our
meat
:
it
is
but
Mary
Magdalen
and
betake
our selves
to
weeping
and
to
fast
before
the
〈◊〉
come
,
to
take
up
our
own
crosse
,
and
to
〈◊〉
our selves
,
this
is
an
act
worthy
a
true
Christian.
Again
,
when
the
affliction
lieth
not
upon
our selves
,
but
upon
others
,
it
may
be
lawfully
〈◊〉
.
David
relateth
〈◊〉
himself
,
that
when
others
were
sick
,
he
put
on
2.
To
prevent
the
evil
of
sinne
,
either
propter
languorem
boni
,
when
we
grow
Lastly
,
as
the
publick
〈◊〉
,
so
also
the
private
,
is
not
only
for
the
averting
of
evil
,
but
for
procuring
of
good
:
and
that
,
either
in
general
,
as
Cornelius
the
Centurions
fasting
proved
a
preparative
to
his
calling
to
become
a
Christian
:
or
Now
as
of
the
other
Sabbath
,
so
also
of
this
,
there
are
two
parts
.
First
External
,
which
is
Abstinence
.
Secondly
,
internal
sorrow
,
mourning
,
or
Humiliation
.
1.
In
the
outward
fast
is
required
a
whole
dayes
Abstinence
,
from
,
even
to
even
,
2.
An
abridgment
or
breaking
off
the
ordinary
course
of
our
sleep
.
We
must
3.
We
must
lay
by
our
best
apparel
,
and
put
on
more
vile
clothes
,
which
in
Nehemiah
4.
We
must
separate
our selves
from
all
that
is
delightful
to
the
senses
,
and
from
all
5.
And
as
all
these
are
〈◊〉
,
so
is
labour
and
servile
work
also
.
6.
Lastly
,
we
must
give
alms
and
relieve
the
poor
on
the
day
of
our
fast
.
The
But
as
we
said
before
,
that
bodily
rest
profiteth
nothing
,
so
we
may
say
of
bodily
abstinence
,
it
availeth
little
,
it
is
not
an
outward
abstinence
will
serve
the
turn
(
for
the
the
kingdom
of
God
is
not
in
meat
and
drink
)
if
we
stay
there
and
go
no
further
:
2.
A
desire
of
amendment
for
the
future
,
which
must
shew
it self
by
a
more
strict
care
that
we
offend
him
no
more
:
and
this
care
must
be
expressed
by
zeal
,
and
if
we
relapse
or
go
amisse
,
that
then
we
be
ready
to
punish
our selves
for
it
.
In
a
word
the
fruit
of
But
after
all
these
,
unlesse
there
be
a
binding
of
our selves
by
a
vow
and
promise
of
reformation
andnew
obedience
(
which
must
be
the
〈◊〉
of
our
fasting
and
humiliation
)
The
third
rule
tells
us
according
to
our
former
method
,
that
the
love
of
God
is
S.
Peter
requires
,
1
Pet.
3.
15
and
so
we
shall
sanctifie
the
day
to
him
in
an
acceptable
manner
.
CHAP.
IX
.
The
fourth
rule
of
the
means
and
helps
to
keep
this
Commandment
,
viz.
1.
Places
.
2.
Persons
.
3.
Maintenance
.
1
Of
publick
places
for
divine
worship
.
The
place
as
well
as
the
time
holy
,
and
both
to
be
reverenced
.
Add.
25.
out
of
the
Authors
other
works
,
concerning
the
Adorning
of
Gods
house
,
and
against
sacriledge
in
prophaning
it
.
Addition
26.
Further
Additions
concerning
Churches
,
or
places
of
Gods
worship
:
set
places
used
from
the
beginning
:
the
necessity
of
them
from
natural
instinct
.
Their
dedication
and
the
use
of
it
.
God
is
sole
proprietor
,
as
of
places
,
so
of
all
the
Churches
patrimony
.
All
humane
propriety
extinct
by
dedication
:
the
Clergy
have
onely
usum
,
ac
fructum
;
no
fee-simple
by
the
Law
Civil
or
municipal
in
any
man
;
but
a
quasi
feudum
onely
.
IN
the
next
place
(
according
to
the
former
rules
of
exposition
)
we
are
to
proceed
Now
whereas
the
solemn
duties
of
this
day
cannot
be
performed
in
a
publick
manner
,
without
a
place
set
apart
,
and
persons
enabled
to
perform
such
high
and
sacred
actions
:
and
because
those
persons
must
be
trained
up
,
that
they
may
be
fit
for
such
great
and
weighty
imployments
,
and
not
taken
up
ex
〈◊〉
grege
,
out
of
the
common
rout
,
which
cannot
be
without
cost
and
charge
.
Therefore
both
places
and
persons
sanctified
to
these
purposes
,
and
maintenance
also
for
the
persons
,
and
for
the
universities
and
schools
of
learning
,
when
they
are
to
be
prepared
for
the
work
,
are
commanded
by
God
,
and
included
in
this
precept
;
and
so
of
these
we
are
to
speak
in
the
next
place
,
viz
of
1.
Places
.
2.
Persons
.
3.
Maintenance
.
1.
For
the
place
,
we
finde
it
joyned
with
the
day
in
several
places
,
Ye
shall
keep
The
day
is
the
day
of
rest
,
and
when
we
hallow
it
,
it
is
called
the
Lords
rest
;
and
the
same
name
is
given
by
God
himself
to
the
place
,
when
it
is
consecrated
to
him
,
This
is
my
rest
for
ever
,
here
will
I
dwell
,
for
I
have
a
delight
therein
,
saith
God
of
Sion
:
concerning
which
,
as
the
Apostles
took
order
,
that
the
exteriour
part
of
Gods
worship
whereby
they
despised
the
Church
of
God
,
[
*
](A25404-e130910-b)
*
That
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Church
,
is
there
meant
,
not
the
persons
,
but
the
place
,
is
the
opinion
of
most
of
the
Fathers
.
Have
ye
not
houses
to
eat
and
drink
in
?
or
despise
〈◊〉
the
Church
of
God
?
But
if
he
had
lived
in
these
times
,
what
would
he
have
said
,
to
see
the
〈◊〉
of
God
,
and
places
of
worship
so
highly
prophaned
and
abused
,
and
so
homely
and
poorly
kept
,
that
the
Table
of
the
Lord
,
where
(
as
S.
Chrysostome
saith
)
Tremenda
Dei
mysteria
,
the
dreadful
mysteries
of
God
are
celebrated
,
looks
more
like
an
oyster
board
,
or
a
table
to
eat
oysters
on
,
then
the
holy
Table
fit
for
Gods
Sanctuary
.
This
is
so
far
from
Pompa
outward
pomp
(
which
is
the
extream
that
some
men
pretend
to
be
against
)
that
it
comes
far
short
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
decency
which
is
required
in
Gods
house
.
This
is
a
thing
to
be
thought
on
,
and
though
it
may
seem
to
some
not
to
be
inter
graviora
legis
,
yet
I
am
sure
it
is
not
to
be
neglected
,
as
we
see
it
is
now
adayes
:
for
as
by
travelling
,
working
,
&c.
we
shew
that
we
esteem
not
the
day
,
so
the
very
walls
and
windows
,
and
other
parts
neglected
,
shew
we
esteem
not
Gods
sanctuary
.
Concerning
the
adorning
of
the
house
of
God
,
the
Author
(
as
here
briefly
)
so
more
Mark
14
4
,
5
,
6.
page
295.
If
oyntment
might
be
spent
on
Aarons
head
under
the
Law
,
seeing
a
greater
then
Aaron
is
here
,
why
not
on
his
too
?
I
finde
that
neither
under
the
Law
,
he
liked
of
their
motion
,
What
should
the
Temple
do
with
Cedar
?
neither
under
the
Gospel
of
theirs
,
What
should
Christs
head
do
with
Nardus
?
but
that
to
his
praise
it
is
recorded
in
the
old
Testament
that
said
,
Shall
I
dwell
in
my
cieled
house
,
and
the
Ark
of
God
remain
and
she
in
the
new
,
that
thought
not
her
best
ointment
too
good
for
Christs
head
?
Surely
they
in
Egypt
had
their
service
of
God
,
it
may
be
in
a
barn
,
or
in
some
other
corner
of
an
house
,
yet
when
Moses
moved
a
costly
Tabernacle
,
no
man
was
found
that
once
said
,
our
Fathers
served
God
well
enough
without
one
,
ut
quid
perditio
haec
?
After
that
many
Prophets
and
righteous
men
were
well
when
they
might
worship
before
the
Ark
;
yet
when
Solomon
moved
a
stately
Temple
,
never
was
any
found
that
would
grudge
and
say
,
Why
,
the
Ark
is
enough
,
I
pray
God
we
serve
God
no
worse
then
they
that
knew
nothing
but
a
tent
,
Ut
quid
perditio
haec
?
Onely
in
the
dayes
of
the
Gospel
(
which
of
all
others
least
should
)
there
steps
up
Judas
,
and
dareth
to
lay
that
against
Christs
Church
,
that
no
man
durst
ever
either
against
Moses
Tent
,
or
Solomons
Temple
,
&c.
In
the
same
sermon
a
little
before
,
viz.
page
294
,
The
Scripures
record
(
as
a
good
work
)
that
that
was
laid
down
at
the
Apostles
feet
,
no
lesse
then
this
that
was
laid
on
Christs
own
head
.
And
in
them
Ananias
a
Church
robber
,
and
Judas
a
Christ
robber
both
in
one
case
.
Satan
is
said
to
have
filled
their
hearts
in
that
Act.
And
the
like
end
came
to
both
,
and
both
are
good
remembrances
for
them
that
seek
and
say
,
as
thy
did
:
yea
,
that
would
not
be
content
to
detain
a
part
(
Ananias
and
Judas
went
further
)
but
would
seize
on
all
gladly
,
if
a
gracious
Lady
[
*
](A25404-e131170-b)
*
Q.
Elizab.
did
not
say
,
sinite
.
In
another
Sermon
on
John
2.
19.
page
483.
To
reform
Churches
,
and
then
seek
to
dissolve
them
,
will
be
counted
among
the
errours
of
our
age
.
Christ
was
far
from
it
;
he
that
would
not
see
it
abused
,
would
never
endure
to
have
it
destroyed
,
when
he
had
reformed
the
abuses
.
After
in
the
same
Sermon
,
page
485.
Solvite
Templum
,
is
no
Commandment
(
be
sure
)
in
no
sence
.
He
commands
not
any
Temple
,
not
that
they
themselves
meant
to
be
destroyed
.
It
were
sacriledge
,
that
,
and
no
better
:
and
sacriledge
the
Apostle
ranks
with
Idolatry
,
as
being
full
out
as
evil
,
if
not
worse
then
it
.
But
indeed
worse
;
for
what
Idolatry
but
pollutes
,
sacriledge
pulls
quite
down
;
and
easier
it
is
to
new
hallow
a
Temple
polluted
,
then
to
build
a
new
one
out
of
a
heap
of
stones
.
And
if
to
spoil
a
Church
be
sacriledge
,
(
as
it
is
granted
)
yet
that
leaves
somewhat
,
at
least
the
walls
and
roof
(
so
it
be
not
lead
)
to
leave
nothing
,
but
down
with
it
,
is
the
cry
of
Edom
,
the
worst
cry
,
the
worst
sacriledge
of
all
,
and
never
given
in
Charge
to
any
(
we
may
be
sure
.
)
For
God
himself
said
to
David
with
his
own
mouth
,
Whereas
it
was
in
thine
heart
to
build
me
a
house
,
thou
didst
well
,
that
thou
wast
so
minded
.
Didst
well
?
well
done
to
think
of
building
?
then
e
sensu
contrario
,
evil
done
to
think
of
dissolving
,
and
that
which
is
evil
,
Christ
will
never
enjoyn
.
Against
destroying
of
Churches
much
more
may
be
read
in
that
Sermon
,
where
he
〈◊〉
,
that
it
is
the
proper
work
of
a
Pharisee
to
destroy
Temples
,
for
to
them
it
was
spoken
,
John
2.
19.
and
that
to
destroy
the
Temple
is
to
kill
Christ
,
and
that
Christ
(
comparing
his
body
to
the
Temple
)
his
meaning
was
to
shew
,
he
would
have
us
to
make
account
of
the
Temple
,
and
so
to
use
it
,
as
we
would
his
own
To
erect
and
set
up
certain
places
for
the
exercise
of
the
rites
of
Religion
,
is
derived
from
the
instinct
of
nature
,
and
approved
by
God
from
the
beginning
.
It
begun
not
(
as
a
learned
man
saith
)
with
that
Tabernacle
or
ambulatory
Temple
,
which
Moses
caused
to
be
made
by
Gods
appointment
at
Mount
Sinai
,
but
was
much
more
ancient
.
Noah
built
an
Altar
as
soon
as
he
came
out
of
the
Ark.
Abraham
,
〈◊〉
,
and
Jacob
,
(
wheresoever
they
came
to
pitch
their
tents
)
erected
places
for
divine
worship
(
that
is
Altars
with
their
septs
and
enclosures
)
without
any
special
appointing
from
God
.
To
this
purpose
that
profound
and
judicious
Hooker
,
Polit.
lib.
5.
sect.
11.
saith
;
That
solemn
duties
of
publick
service
to
be
done
unto
God
,
must
have
their
places
set
and
prepared
in
such
sort
,
as
beseemeth
actions
of
such
regard
.
Adam
even
during
the
space
of
his
small
continuance
in
Paradise
,
You
shall
seek
that
place
which
the
Lord
your
God
shall
chuse
.
Sect.
11
,
12
,
13
,
14
,
15
,
16
,
17.
The
solemn
dedication
of
Churches
serves
not
onely
to
make
them
publick
,
but
further
to
surrender
up
that
right
which
otherwise
the
founders
might
have
in
them
,
and
to
make
God
himself
the
owner
,
as
that
learned
Author
speaks
,
Sect.
12.
p.
204.
I
may
adde
,
that
hence
it
is
,
that
not
onely
the
Civil
and
Canon
Laws
,
but
euen
our
Common
Laws
do
account
such
places
together
with
the
Churches
Patrimony
,
and
whatsoever
is
dedicated
to
God
,
to
be
Gods
right
,
and
that
he
is
the
sole
Proprietor
,
all
humane
propriety
being
extinguished
by
the
consecration
,
and
that
all
that
the
Clergie
have
is
usum
fructuum
,
as
Administrators
or
Trustees
from
God
,
who
hath
given
them
the
use
,
reserving
the
Dominion
and
right
in
himself
.
And
therefore
our
Lawyers
resolve
,
that
there
is
no
Fee
simple
of
a
Church
,
either
in
the
Bishop
,
Patron
,
or
Incumbent
(
though
all
other
lands
are
resolved
into
a
Fee
simple
,
which
is
in
some
or
other
)
but
there
is
a
Quasi
feudum
in
the
Incumbent
during
life
,
the
Law
gives
him
something
like
a
Fee
for
life
,
whereby
he
may
sue
for
the
rights
of
the
Church
,
but
a
proper
Fee
is
in
none
but
in
God
alone
.
Those
that
would
see
more
of
this
subject
,
may
read
among
many
other
,
two
learned
Tracts
,
by
two
reverend
and
learned
men
of
this
Church
.
The
one
an
answer
to
a
letter
written
at
Oxford
to
Samuel
Turner
concerning
the
Church
,
and
the
Revenues
thereof
.
The
other
entituled
,
CHURCH
LANDS
NOT
TO
BE
SOLD
.
Among
the
Schoolmen
,
Thom.
2.
2.
q.
91.
and
the
Commentators
on
him
.
The
Canonists
in
cap.
sacrilegium
17.
q.
4.
The
Summists
verb.
Sacrilegium
.
Especially
Suarez
de
Religione
,
lib.
de
Sacrilegio
per
totum
.
Thus
briefly
for
the
Places
:
now
for
the
Person
.
CHAP.
X.
Of
persons
set
apart
for
Gods
service
,
The
mission
,
choice
,
the
reverence
due
to
them
.
The
benefit
received
by
them
,
spiritual
,
and
temporal
.
Preservers
of
kingdoms
.
Humane
laws
and
policies
not
sufficient
,
without
a
teaching
priest
&c.
examples
in
diverse
monarchies
and
kingdoms
.
COncerning
whom
we
know
,
that
God
hath
said
of
him
,
that
he
is
the
messenger
〈◊〉
as
in
former
times
,
wicked
Princes
thought
meanly
of
them
,
as
that
to
Therefore
God
himself
takes
order
for
procuring
the
more
honour
to
the
calling
(
and
that
for
the
peoples
good
)
that
they
shall
not
onely
teach
and
instruct
the
people
set
Jacob
to
school
,
and
learn
Israel
his
lesson
,
but
they
shall
teach
even
Kirjath-Sepher
,
‖
Ramoth-Sophim
,
and
†
Naioth
.
Nor
were
they
to
do
Gods
work
till
they
were
well
studied
and
able
,
to
give
reasons
for
that
they
did
or
said
:
by
Gods
own
order
they
were
under
the
law
to
be
from
thirty
years
old
and
upward
to
do
the
And
as
good
care
was
to
be
taken
in
the
choice
of
them
,
so
ought
there
be
as
Besides
(
which
is
worst
of
all
)
if
we
disesteem
of
them
and
despise
them
,
God
will
take
it
as
an
affront
done
to
himself
.
He
that
despiseth
you
(
saith
Christ
)
despiseth
Miriam
(
Moses
own
sister
)
was
made
a
Leper
for
the
like
offence
,
we
see
what
became
of
them
that
But
it
is
objected
,
what
if
the
minister
be
of
bad
life
and
conversation
?
we
finde
Indeed
it
cannot
be
〈◊〉
that
Gods
intent
was
to
have
them
all
lights
,
all
1.
They
are
to
stand
between
the
Lord
and
his
people
to
,
shew
them
his
word
and
what
he
required
them
to
do
.
2.
They
are
not
onely
to
read
it
,
but
to
instruct
them
in
it
,
to
make
men
wise
3.
They
are
to
blesse
the
people
in
the
name
of
the
Lord
.
4.
They
are
to
offer
prayers
to
God
for
them
upon
all
occasions
,
as
1.
In
5.
They
wereto
be
instead
of
Captains
,
to
encourage
the
people
(
their
souldiers
)
Now
(
as
the
Apostle
speaks
)
who
is
sufficient
for
these
things
?
surely
if
he
that
was
so
plentifully
endued
with
the
spirit
of
God
doubted
of
his
own
sufficiency
,
what
may
we
in
these
times
?
when
many
take
liberty
(
without
the
emission
the
Apostle
had
)
to
themselves
unsent
to
undertake
this
high
calling
,
certainly
great
care
ought
to
be
taken
by
those
in
authority
,
especially
by
the
Church
governours
that
none
should
performe
this
office
of
themselves
,
and
that
they
who
are
ordained
be
able
to
undergo
so
great
a
work
.
For
if
they
that
fight
against
us
were
onely
bodily
enemies
as
French
and
Spaniards
,
there
were
no
such
great
need
of
such
men
:
but
seeing
that
(
as
the
Apostle
tells
us
)
we
are
to
fight
a
spiritual
combat
,
servare
gregem
ab
interitu
,
preserve
the
people
from
perishing
.
And
where
there
is
no
vision
,
Again
,
looke
into
the
〈◊〉
monarchy
,
and
you
shall
see
,
that
Idlenes
,
neglect
of
tillage
,
mechanick
arts
and
merchandise
(
every
one
thereby
becoming
〈◊〉
a
gentleman
)
caused
the
ruin
of
that
Empire
.
Nor
did
the
Grecian
Monarchy
come
to
its
period
,
till
Alexander
for
want
of
knowing
God
,
would
himself
be
reputed
a
God
,
and
till
his
successours
fell
to
covetousnesse
;
whereby
a
needles
dearth
fell
upon
it
,
and
the
greater
began
to
oppresse
the
inferiour
,
and
the
Prince
to
burthen
his
subjects
.
And
Lastly
,
the
Roman
,
Monarchy
came
to
that
we
see
it
is
at
this
day
,
from
the
most
flourishing
of
all
the
former
,
by
their
own
pride
,
envy
,
emulation
,
and
heart-burning
.
And
these
miseries
befel
al
these
four
Monarchies
by
reason
of
these
vices
,
which
the
laws
of
God
would
not
have
suffered
,
if
there
had
been
any
to
teach
them
,
and
the
laws
of
the
Heathen
could
not
correct
.
If
we
come
to
our
own
nation
in
the
time
of
the
Brittains
,
the
often
and
frequent
wrongs
and
injuries
of
great
persons
,
the
perverting
of
the
Laws
,
which
were
made
to
be
Cobwebs
to
catch
onely
the
small
flies
,
while
the
great
ones
break
through
.
The
Corruptions
of
Lawyers
,
maintaining
causes
and
suits
for
their
fee
,
by
which
the
land
was
overrun
with
oppression
,
(
Gods
law
being
not
heard
in
the
mean
time
)
brought
destruction
upon
the
land
.
Nor
is
it
possible
by
any
Act
of
Parliament
,
Law
or
Statute
,
to
provide
or
take
,
order
that
a
man
shall
not
be
covetous
,
or
that
there
be
no
Idlenesse
,
Ryot
,
Pride
,
Envy
,
or
the
like
sins
in
the
soul
,
though
these
(
as
is
said
)
were
the
chief
causes
that
these
Monarchies
and
other
Countryes
came
to
destruction
.
For
Sobriety
and
all
vertues
must
be
begotten
in
the
minde
,
and
that
by
such
persons
,
as
shall
be
able
to
reach
and
instill
them
out
of
the
Law
of
God
,
otherwise
politick
justice
will
never
continue
among
men
.
Civil
Acts
are
of
no
force
,
except
Religion
be
joyned
with
them
.
We
read
,
that
in
the
time
of
the
Judges
,
every
man
did
that
which
was
good
In
the
time
of
the
kings
of
Israel
,
when
that
kingdome
had
been
diverse
years
CHAP.
XI
.
Of
maintenance
for
such
as
attend
at
the
altar
.
Schools
and
Colledges
,
seminaries
of
the
Church
.
The
ancient
use
of
them
among
the
Jews
,
when
they
were
in
Egypt
,
and
afterward
in
Canaan
.
In
the
primitive
Church
.
care
to
be
taken
against
admitting
novices
or
young
men
into
the
sacred
calling
.
Maintenance
due
by
the
ordinance
of
Christ
is
.
1.
〈◊〉
.
Reasons
that
the
tenth
is
still
due
under
the
Gospel
,
to
the
priesthood
of
Christ
.
Addition
27.
About
tythes
.
That
the
tenth
part
was
sacred
to
God
from
the
beginning
by
positive
divine
law
obliging
all
mankinde
,
and
still
in
force
.
The
law
of
nature
dictates
not
the
proportion
.
Humane
laws
and
customs
about
the
modus
decimandi
to
be
followed
,
provided
that
they
give
not
lesse
then
the
true
value
of
the
tenth
,
if
otherwise
they
are
void
.
2.
oblations
alwayes
in
use
in
the
Church
.
Addition
28.
About
〈◊〉
,
some
may
be
due
and
limited
,
by
law
,
customs
,
contract
,
or
necessity
of
the
Church
,
others
voluntary
and
free
.
No
power
in
the
Magistrate
to
alienate
things
dedicated
to
God
.
The
last
is
,
that
sufficient
means
may
be
appointed
for
the
maintenance
of
such
Heman
,
Chalcol
,
and
Darda
,
Heman
,
Chalcol
and
Darda
.
Now
we
may
read
in
〈◊〉
Cron.
2.
5.
that
those
four
were
the
sons
of
Zerah
,
one
of
the
sons
of
〈◊〉
Kiriath
Sepher
,
civitas
〈◊〉
,
the
city
of
learning
;
the
Chaldee
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
bibliothecarum
,
the
citie
of
books
or
libraries
:
Zenophon
makes
it
a
Gymnasium
,
or
Academie
of
the
Phaenicians
.
In
after
times
we
finde
that
there
were
studies
and
chambers
about
the
Sanctuary
,
for
those
that
were
educated
for
the
work
of
the
Sanctuary
;
such
a
place
had
Samuel
in
Elies
time
;
Samuel
himself
also
was
such
a
friend
to
them
,
that
he
built
Naioth
in
Ramah
Philo
Judeus
relateth
)
there
were
Schools
at
Alexandria
Tyrannus
,
Acts
19.
9.
Such
places
then
have
alwayes
been
,
and
that
not
onely
for
the
studie
of
Religion
and
the
Laws
of
God
;
but
also
of
humanity
and
the
liberal
Arts.
And
as
there
were
Schools
,
so
no
doubt
there
were
Guides
,
such
as
should
instruct
them
.
In
the
time
of
the
Gospel
Gamaliel
was
a
Doctor
of
the
Law
.
And
Nor
is
it
fit
that
young
men
should
leave
their
studies
,
as
soon
as
they
be
a
little
initiated
in
Divinity
(
as
many
now
adayes
do
)
but
rather
stay
till
they
have
years
and
be
well
grounded
.
God
(
as
is
said
before
)
would
have
none
admitted
to
serve
in
the
Tabernacle
of
the
Congregation
,
but
from
thirty
years
old
and
upward
.
And
S.
Paul
exhorts
Timothy
not
to
admit
young
novices
to
Now
as
there
must
be
Schools
of
learning
to
fit
men
for
this
sacred
calling
,
so
there
ought
to
be
maintenance
provided
for
them
,
for
the
Apostle
saith
,
that
as
the
Priests
that
served
at
the
Altar
,
lived
of
the
Altar
;
so
they
that
the
mouth
of
the
ox
must
not
be
muzled
that
treadeth
out
the
corn
:
he
proves
further
from
men
of
secular
callings
,
whether
in
time
of
war
or
peace
.
The
souldier
goes
not
to
warfare
at
his
own
charge
,
nor
doth
the
husbandman
feed
his
flock
,
or
plant
,
or
sowe
,
but
in
hope
to
reap
the
fruit
of
his
pains
;
from
whence
he
infers
,
that
the
spiritual
husbandman
that
soweth
spiritual
things
to
others
,
ought
to
partake
of
their
harvest
in
temporall
things
for
whose
good
he
labours
.
Now
this
maintenance
if
any
ask
what
it
is
,
I
answer
,
that
now
as
alwayes
heretofore
from
the
beginning
,
it
consisted
of
something
certain
,
and
something
free
and
voluntary
.
The
certain
maintenance
is
tythes
.
The
voluntary
,
oblations
:
we
finde
in
Nehemiah
,
when
they
entred
into
a
vow
and
Covenant
to
keep
the
For
tythes
,
as
the
seventh
part
of
our
time
,
so
at
least
the
tenth
part
of
our
increase
is
due
to
God
.
Reasons
.
1.
From
the
annexing
of
tythes
to
the
Priesthood
of
Christ
,
typified
by
Melchizedech
,
to
whom
Abraham
paid
tythes
after
his
victory
over
the
kings
.
Gen.
14.
20.
for
he
is
a
Priest
for
ever
after
the
order
of
Melchizedech
:
and
from
Melchizedechs
receiving
tythes
of
Abraham
,
the
Apostle
infers
the
excellency
of
Christs
Priesthood
above
the
Levitical
,
both
because
Abraham
himself
,
from
whom
Levi
〈◊〉
,
paid
him
tythes
,
and
was
blessed
by
him
,
and
because
the
Levitical
Priests
that
received
tythes
were
subject
to
death
,
but
here
a
high
Priest
receives
tythes
,
who
lives
for
ever
.
In
all
which
discourse
it
is
supposed
and
taken
for
granted
,
that
tythes
are
annexed
to
Christs
Priesthood
,
otherwise
the
whole
reasoning
were
impertinent
and
to
no
purpose
.
Now
if
they
be
due
to
our
high
Priest
who
lives
for
ever
,
no
question
but
the
Priests
and
ministers
of
the
Gospel
,
whom
he
hath
made
his
Stewards
,
and
whom
he
hath
sent
as
his
father
sent
him
,
ought
in
his
right
to
receive
,
and
to
them
the
people
ought
to
pay
their
tythes
,
as
to
Christ
,
to
whom
they
belong
:
for
Christ
having
ordained
a
maintenance
for
the
Ministers
2.
Jacobs
promise
long
before
the
law
,
to
give
tythes
to
God
of
all
he
possest
,
compared
with
Abrahams
practise
before
,
and
the
Apostles
rule
,
that
the
labourer
3.
The
chief
and
principal
reason
why
God
reserved
the
tenth
for
himself
,
and
gave
it
to
those
that
served
at
the
Altar
,
is
moral
and
perpetual
;
For
he
reserved
the
tenth
to
himself
,
in
signum
universalis
Dominii
,
as
an
acknowledgement
of
that
4.
Lastly
,
by
Christs
speech
to
the
Scribes
and
Pharisees
,
about
tything
mint
and
cummin
,
and
leaving
the
weightier
matters
of
the
Law
,
when
he
tells
them
,
The
first
ought
to
be
done
,
and
the
other
not
left
undone
.
And
the
Apostles
rule
,
that
he
which
is
taught
in
the
word
must
communicate
unto
him
that
teacheth
him
in
all
good
things
;
As
I
said
before
of
the
time
of
publick
worship
,
that
it
is
probable
the
seventh
day
was
Jupiter
,
&c.
The
like
Theophanus
reports
of
the
Egyptians
,
and
Herodotus
of
the
Persians
,
Plutarch
of
others
;
which
practise
came
no
doubt
from
the
universal
tradition
derived
from
the
beginning
,
not
wholly
obliterated
,
though
much
corrupted
;
as
all
divine
institutions
,
which
were
positive
and
not
meerly
flowing
from
the
light
of
nature
,
were
among
them
.
For
as
was
said
before
of
the
time
,
so
it
may
be
said
of
the
maintenance
for
Gods
worship
,
though
natural
reason
dictates
,
that
a
proportion
must
be
allowed
,
and
that
this
proportion
of
the
tenth
is
very
congruous
and
reasonable
,
yet
there
can
no
necessary
reason
from
meer
natural
principles
be
given
,
why
a
seventh
part
of
our
time
,
or
a
tenth
of
our
estate
,
and
no
other
proportion
should
be
limited
:
and
therefore
those
that
have
laboured
to
urge
either
of
them
as
a
precept
or
dictate
of
nature
,
have
thereby
wronged
the
cause
they
undertook
,
and
given
occasion
to
some
to
make
all
〈◊〉
arbitrary
,
when
they
finde
their
reasons
not
to
be
concluding
;
whereas
both
may
be
jure
divino
positivo
,
and
so
may
binde
as
firmly
,
as
if
they
were
jure
naturali
,
Gods
positive
law
binding
as
well
as
the
laws
of
nature
:
besides
that
,
this
proportion
being
once
consecrated
to
God
,
as
this
hath
been
by
all
Christian
Churches
and
Levit.
27.
30.
it
is
said
,
The
tenth
of
all
is
this
is
not
meant
,
that
it
came
so
by
a
Law
then
made
,
but
that
it
was
the
Lords
by
ancient
Law
and
custom
long
before
,
and
so
refers
to
some
Law
made
at
the
beginning
:
yet
then
,
its
true
,
God
transferred
his
right
to
the
Tribe
of
Levi
,
on
whom
the
Sir
Henr.
Spelmans
larger
work
of
tythes
,
which
is
sufficient
alone
to
resolve
any
judicious
conscientious
man
in
this
matter
.
The
second
sacred
thing
is
Oblations
,
That
is
,
when
any
man
freely
and
voluntarily
Though
oblations
seem
in
the
general
to
be
free
and
voluntary
,
yet
we
must
know
,
But
may
not
this
which
is
thus
given
be
taken
away
by
the
Magistrate
?
No
,
we
If
they
be
taken
or
alienated
by
any
,
the
Wise
man
tells
us
,
Laqueus
est
devorare
[
*
](A25404-e134510-b)
*
See
a
learned
〈◊〉
ad
Clerum
of
the
authors
upon
this
subject
,
inter
opera
posthuma
pro
gradu
Doctoris
.
If
others
suffer
not
in
so
high
a
measure
,
yet
it
will
bring
a
curse
upon
the
rest
of
their
estate
.
Ye
looked
for
much
,
and
lo
it
came
to
little
;
and
when
you
brought
it
home
,
I
did
blow
upon
it
;
saith
God
by
the
Prophet
in
another
case
,
which
may
be
applied
to
this
.
It
will
be
like
Zacharies
book
,
which
should
enter
into
the
house
of
the
Thief
,
and
consume
it
with
the
timber
and
stones
of
it
.
But
if
they
be
reserved
to
the
right
use
,
then
a
blessing
follows
.
God
gives
good
encouragement
,
and
his
promises
never
fail
.
Bring
ye
al
the
tithes
into
the
store-house
,
CHAP.
XII
.
The
two
last
rules
.
1.
The
signes
of
keeping
the
day
.
2.
Of
procuring
the
observation
by
others
.
The
Conclusion
.
THus
much
for
the
fourth
rule
concerning
the
means
of
keeping
this
Commandment
.
There
are
two
things
more
which
are
required
by
the
two
last
Rules
.
1.
The
signes
that
the
Sabbath
hath
been
rightly
kept
.
2.
The
procuring
of
the
obsertion
of
it
in
others
,
of
which
very
briefly
.
1.
Of
the
signes
we
need
say
little
,
having
already
shewed
in
what
duties
the
from
moneth
to
moneth
,
and
from
Sabbath
to
Sabbath
,
shall
all
flesh
come
and
worship
before
me
,
saith
the
Lord
.
2.
Our
private
sanctifying
the
day
in
holy
duties
if
every
city
be
like
mount
Sion
,
every
house
〈◊〉
templi
,
like
a
Temple
,
and
every
man
instar
〈◊〉
,
like
a
priest
,
offering
up
the
spiritual
sacrifice
of
〈◊〉
and
praises
to
God
.
2.
The
last
rule
is
for
procuring
the
keeping
of
the
sabbath
by
others
.
This
is
Plainly
expressed
in
the
letter
of
the
commandment
,
Thou
and
thy
son
and
they
daughter
Nehemiah
commanded
his
servants
and
the
Levits
,
that
no
burdens
should
be
Now
to
conclude
,
when
a
man
hath
observed
all
these
rules
concerning
the
sabbath
,
by
his
own
practise
,
and
his
care
over
them
that
belong
to
him
,
he
may
in
humble
manner
(
with
Nehemiah
after
his
care
herein
)
say
to
God
.
Remember
Yet
let
us
not
be
proud
of
that
we
have
done
,
for
at
the
best
we
are
but
unprofitable
in
hoc
in
this
thing
,
if
we
have
done
well
but
withal
we
must
say
spare
me
in
this
,
and
that
offence
committed
by
me
and
in
the
defects
that
are
in
my
best
performances
;
spare
me
in
thy
goodnes
,
spare
me
in
the
greatnes
of
thy
mercy
,
spare
me
for
the
merits
of
our
Saviour
.
That
which
is
here
added
in
the
former
edition
,
concerning
some
sins
forbidden
in
this
precept
,
is
〈◊〉
here
inserted
,
contrary
to
the
Authors
method
,
and
the
same
things
are
formerly
handled
more
fully
in
their
proper
places
according
to
the
first
rule
of
extension
,
that
the
negative
is
included
in
the
affirmative
Finis
precepti
quarti
:
THE
EXPOSITION
OF
THE
Fifth
Commandement
.
Honour
thy
Father
and
thy
Mother
&c.
CHAP.
I.
Of
the
sum
of
the
second
table
.
The
love
of
our
neighbour
.
How
the
second
table
is
like
the
first
.
1.
Of
the
Act
,
love
.
How
christian
love
differs
from
other
love
.
The
fruits
of
it
.
The
parts
of
it
.
2.
The
obiect
,
our
neighbour
.
Who
is
our
neighbour
.
Degrees
of
proximity
,
and
order
in
love
.
3.
The
manner
of
love
,
as
thy self
.
This
must
appear
in
1.
The
end
.
2.
The
means
.
3.
The
manner
.
4.
The
order
.
THis
fifth
Commandement
beginneth
the
second
Table
.
It
is
called
by
some
the
Table
of
justice
.
As
the
other
taught
us
the
love
and
duty
of
man
to
God
,
so
this
the
love
and
duty
of
one
man
to
another
:
which
gives
us
a
Testimony
of
Gods
love
towards
us
:
that
he
made
man
after
his
own
image
,
like
to
himself
,
and
allows
him
a
Table
for
his
good
,
and
that
with
more
precepts
then
that
of
his
own
.
The
sum
or
contents
of
this
Table
is
delivered
Mat.
22.
39
out
of
Levit
19.
18.
Thou
shalt
love
thy
neighbour
as
thy self
.
In
which
place
of
Saint
Mat.
Our
Saviour
saith
,
that
the
second
is
like
the
first
,
for
indeed
when
we
come
to
the
second
Table
,
we
depart
not
from
the
love
and
honour
of
God
,
it
being
no
lesse
in
the
second
,
then
in
the
first
nay
rather
somewhat
more
.
The
similitude
mentioned
by
our
Saviour
consisteth
in
this
,
that
whereas
he
hath
taken
order
for
his
〈◊〉
love
in
the
first
,
so
he
hath
taken
order
for
the
love
of
man
for
〈◊〉
in
the
second
,
and
though
it
come
not
so
directly
to
God
,
yet
indirectly
it
doth
,
for
our
love
to
man
must
be
grounded
uponour
love
of
God
,
we
must
love
him
in
and
for
God
,
therefore
the
Schoolmen
make
but
one
Theological
vertue
of
love
to
God
and
man
.
Tho.
2.
2.
q.
23.
&c.
Saint
Augustine
exemplifieth
it
by
the
love
and
care
a
man
beareth
to
the
ungratious
2.
And
further
this
second
is
like
the
former
,
because
the
love
of
our
neighbour
commanded
in
the
second
is
a
signe
of
our
love
of
God
commanded
in
the
first
that
if
any
〈◊〉
say
,
that
he
loves
God
,
and
hates
his
brother
,
he
is
a
lyer
,
for
how
can
he
love
God
whom
he
〈◊〉
not
seen
,
that
loveth
not
his
brother
whom
he
hath
seen
:
and
hence
it
is
,
that
Saint
〈◊〉
and
Saint
all
the
law
is
fulfilled
in
this
one
Commandment
,
thou
shalt
love
thy
neighbour
as
thy self
,
not
properly
and
formally
,
but
ratione
〈◊〉
,
as
the
signe
or
effect
argues
the
〈◊〉
,
because
the
love
of
our
brother
is
a
signe
of
our
love
to
God
which
is
the
cause
of
our
obedience
to
all
the
other
commandments
,
for
Saint
Johns
argument
stands
thus
.
Things
that
are
seen
,
may
sooner
be
beloved
then
those
that
are
not
seen
.
If
then
our
brethren
cannot
finde
such
favour
at
our
hands
as
to
beloved
,
having
seen
them
,
how
shall
we
love
God
,
whom
we
never
saw
.
For
as
it
is
true
downward
,
whosoever
loveth
God
,
must
love
his
worke
,
and
the
best
of
his
work
,
and
therefore
man
:
so
upward
too
,
it
is
necessary
.
Whosoever
loveth
man
;
of
whom
he
oft
times
receives
injuries
,
must
needs
love
God
from
whom
he
receiveth
nothing
but
benefits
.
Saint
Gregory
puts
them
both
together
.
Per
〈◊〉
Dei
amor
proximi
gignitur
:
&
per
〈◊〉
proximi
amor
Dei
〈◊〉
.
The
love
of
a
man
to
his
neighbour
is
begotten
by
mans
love
to
God
,
and
the
love
of
man
to
God
is
nourished
by
his
love
to
his
neighbour
?
and
Amor
Dei
amorem
proximi
generat
&
amorproximi
cale
facit
amorem
Dei
,
which
is
all
one
with
the
other
in
effect
and
with
that
of
Saint
Augustine
Diligendo
proximum
purgas
oculum
ad
videndu
〈◊〉
Deum
,
by
loving
thy
neighbour
thou
makest
thy
sight
the
clearer
to
see
God
.
3.
Again
this
similitude
holds
in
regard
of
the
punishment
or
reward
for
keeping
or
neglecting
of
this
second
which
is
no
lesse
then
for
that
of
the
first
.
Inasmuch
as
ye
did
it
not
(
faith
our
Saviour
)
to
one
of
these
,
ye
did
it
not
to
me
and
econtra
;
where
And
thus
we
see
the
reason
why
Christ
saith
the
second
Commandment
,
or
second
table
,
is
like
the
unto
the
first
,
and
withal
the
first
end
or
scope
of
it
,
viz.
That
God
might
be
loved
not
onely
in
and
for
himself
but
also
in
our
brother
who
is
to
be
loved
for
his
sake
.
Another
end
of
the
second
table
is
,
that
as
the
first
is
the
foundation
and
ground
of
all
religious
society
,
as
we
are
the
Church
of
God
,
and
is
therefore
called
the
great
Commandment
,
so
in
the
second
should
be
laid
the
ground
and
foundation
of
all
Common-wealths
and
Civil
societies
of
men
,
as
the
first
doth
perducere
nos
ad
Deum
,
as
S.
Augustine
saith
,
unite
and
bring
us
to
God
,
so
the
second
unites
one
man
to
another
by
the
matual
duties
they
owe
one
to
another
this
is
a
second
end
of
this
table
and
it
is
gathered
from
the
creation
of
man
at
the
first
Gen.
2.
18.
Where
it
is
said
,
that
it
is
not
good
for
man
to
be
alone
,
and
therefore
he
must
have
a
helper
.
This
second
table
therefore
respects
the
perfecting
of
Gods
purpose
in
the
work
of
his
creation
,
that
one
man
be
an
helpe
to
another
.
The
words
[
Love
thy
neighbour
as
thy self
]
contain
three
things
.
-
1.
The
duty
or
act
Commanded
;
Love
.
-
2.
The
object
of
this
Love
;
Thy
neighbour
.
-
3.
The
manner
of
this
Love
〈◊〉
diligendi
,
As
thy self
.
In
the
duty
Commanded
which
is
the
sum
of
the
second
table
,
we
must
know
first
what
is
the
sence
of
the
words
.
As
there
are
in
Latine
,
so
in
Greek
and
Hebrew
〈◊〉
words
that
signifie
to
us
the
affection
of
love
.
1.
The
general
word
is
[
Amor
]
in
latine
it
〈◊〉
an
affection
that
extends
it self
aswel
to
things
unreasonable
as
reasonable
,
whether
it
be
Amor
concupiscentiae
or
Amor
amicitiae
,
howsoever
it
be
it
comes
under
amor
.
And
in
this
respect
we
love
al
the
creatures
of
God
:
that
is
,
we
desire
to
have
them
preserved
,
which
is
,
to
be
in
the
state
wherein
God
created
them
;
and
thus
we
love
not
the
Devil
(
as
Saint
Augustine
saith
)
and
his
Angels
but
〈◊〉
Dei
judicium
in
〈◊〉
,
his
just
judgement
upon
them
in
placing
them
in
that
estate
and
that
they
should
continue
in
it
.
2.
The
second
word
to
expresse
love
is
benevolentia
,
good
will
,
whereby
we
desire
and
seek
the
good
of
him
we
love
,
and
this
is
onely
in
reasonable
creatures
,
whereas
that
of
〈◊〉
may
be
in
all
creatures
,
yet
this
is
many
times
rash
and
accompanied
with
errour
,
and
not
grounded
upon
sound
judgement
.
3.
The
third
is
Dilectio
,
which
is
without
errour
,
grounded
upon
judgement
,
and
upon
a
good
and
sufficient
cause
,
and
that
is
when
we
love
another
in
and
for
God
.
for
this
distinguishes
Christian
love
,
from
all
other
love
.
Saint
Augustine
saith
that
he
that
will
be
vetus
amator
,
a
true
lover
,
must
be
verus
〈◊〉
astimator
one
that
hath
and
can
give
a
true
estimate
of
things
,
〈◊〉
as
Saint
Ambrose
saith
,
quando
errat
judicium
perit
&
〈◊〉
,
every
good
act
is
out
of
square
,
and
indeed
is
lost
,
when
our
judgement
〈◊〉
.
Now
in
Christian
love
,
God
is
the
ground
,
for
our
love
will
propter
Deum
for
Gods
sake
.
This
makes
our
love
extends
even
to
our
enemies
whom
we
ought
to
love
for
God
,
for
though
we
be
hated
of
those
we
love
,
yet
are
we
in
no
other
case
then
Christ
himself
was
who
yet
loved
his
enemies
,
even
Judas
,
who
betrayed
him
.
Therefore
it
pleased
God
to
recommend
unto
us
,
under
the
name
of
proximus
,
neighbour
,
all
mankinde
,
even
strangers
and
enemies
,
as
our
Saviour
shewes
in
the
parable
of
the
Samaritan
,
and
the
man
that
fell
among
theevs
,
and
this
is
to
love
with
judgement
when
though
there
is
no
other
motive
of
love
in
the
party
.
yet
we
love
him
propter
〈◊〉
,
for
God
,
for
when
a
man
loveth
a
friend
,
he
loveth
him
propter
aliud
quam
Deum
,
for
some
other
cause
then
for
God
alone
:
but
when
he
loveth
his
enemy
,
there
is
no
other
cause
but
propter
Deum
,
for
God
onely
.
Again
when
our
love
is
ad
〈◊〉
onely
to
our
friend
it
is
debilis
〈◊〉
weak
and
slight
work
,
for
as
Christ
saith
,
if
we
love
them
that
love
us
,
what
great
matis
this
,
the
Heathnes
and
publicans
do
the
like
,
therefore
God
would
have
our
love
to
be
like
his
,
stretcht
out
usque
ad
〈◊〉
,
to
those
that
are
fardest
from
us
,
to
our
very
enemies
,
as
he
doth
when
he
causes
the
sun
to
shine
,
and
the
raine
to
fall
upon
the
good
and
bad
.
And
this
is
no
such
hard
matter
as
flesh
and
blood
would
make
it
.
Saint
Augustine
saith
,
Dices
non
possum
vigilare
,
non
possum
jejunare
,
numquid
dices
non
possum
〈◊〉
?
perhaps
thou
wilt
say
,
I
cannot
watch
,
nor
I
cannot
fast
:
but
wilt
thou
say
,
I
cannot
love
.
And
this
indeed
is
a
point
of
special
consideration
,
because
it
makes
a
difference
betwixt
the
love
of
Christians
,
and
the
love
of
Heathen
,
for
our
love
to
men
must
flow
from
the
fountain
of
our
love
to
God
.
Take
away
propter
Deum
,
and
then
as
Saint
〈◊〉
saith
our
Christian
vertues
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
common
and
vulgar
,
such
as
were
in
the
Heathen
,
our
fortitude
nothing
but
the
fortitude
of
Socrates
.
and
so
of
other
vertues
,
wherin
ours
and
theirs
differ
in
nothing
but
in
this
propter
Deum
,
for
God
.
And
therefore
our
〈◊〉
rule
must
be
according
to
Saint
Gregories
excellent
direction
〈◊〉
rinus
justitiae
〈◊〉
de
〈◊〉
pietatis
The
river
of
our
righteousnesse
towards
men
must
have
〈◊〉
original
from
the
fountain
of
piety
to
God
,
that
is
,
that
our
love
to
our
brother
must
arise
from
our
love
to
God
,
and
though
we
see
how
our
love
must
be
guided
by
our
judgement
in
the
cause
or
ground
of
it
,
propter
Deum
for
God
.
And
as
our
judgement
must
be
rectified
that
we
are
not
in
the
cause
,
so
consequently
our
affection
which
followes
the
understanding
must
be
right
,
and
herein
though
we
are
not
tyed
to
that
high
measure
which
was
in
Saint
Paul
who
1.
The
first
is
Joy
.
That
as
we
wish
our
neighbours
good
,
so
when
any
good
in
bono
alieno
magno
magis
quam
in
proprio
parvo
,
rejoyce
〈◊〉
in
the
greater
good
of
our
neighbour
,
then
in
the
lesser
good
of
our
own
.
Opposite
to
this
is
,
if
either
we
repine
,
that
any
should
come
to
the
participation
of
the
same
good
which
〈◊〉
pestiferum
est
〈◊〉
,
〈◊〉
in
diabali
conditionem
&
in
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
〈◊〉
is
a
most
pestilent
evil
,
it
turnes
and
transformes
a
man
into
the
nature
of
a
most
cruel
devil
.
By
it
came
〈◊〉
into
the
world
:
for
it
was
Abel
stain
.
It
was
the
envy
of
〈◊〉
toman
,
which
made
him
seek
〈◊〉
fall
,
because
he
would
have
〈◊〉
in
better
estate
then
himself
.
And
in
this
respect
it
is
that
S.
Augustine
said
,
Invidia
vitium
Diabolicum
,
quo
solo
Diabolus
reus
est
,
&
inexpiabiliter
reus
.
Non
〈◊〉
Diabolo
dicitur
,
〈◊〉
damnetur
,
adulterium
commisisti
,
furtum
fecisti
,
villam
alienam
rapuisti
:
sed
homini
stanti
invidisti
:
Envy
is
a
Devillish
vice
;
of
which
onely
the
Devil
is
guilty
,
and
〈◊〉
without
expiation
:
for
it
is
not
said
to
the
Devils
damnation
,
Thou
〈◊〉
committed
adultery
,
or
thou
hast
stollen
,
or
thou
hast
violently
seized
on
anothers
possessions
:
but
this
is
objected
to
him
,
Thou
hast
envied
man
in
his
Innocency
.
2.
The
next
is
Peace
,
a
desire
of
agreement
with
our
Neighbour
,
plainly
prescribed
Have
peace
with
all
men
.
And
if
at
any
time
there
happen
a
breach
,
we
should
not
pertinaciter
aggredi
,
obstinately
set
upon
one
another
:
for
this
is
the
badge
of
Sathans
Disciples
,
as
S.
Gregory
saith
;
Si
Dei
〈◊〉
filii
qui
pacem
faciunt
,
procul
dubio
Satanae
sunt
silii
qui
pacem
confundunt
;
If
they
which
are
the
Authors
of
peace
be
called
the
sons
of
God
,
without
question
they
are
the
Devils
children
which
disturb
it
.
When
Christ
came
into
the
world
the
Angels
sung
at
his
birth
,
Glory
to
God
,
and
peace
on
earth
,
and
yet
himself
saith
,
I
came
not
to
send
peace
,
but
a
sword
.
To
reconcile
which
places
we
must
conceive
it
to
be
,
discordia
in
〈◊〉
,
war
against
that
which
is
evil
,
which
Christ
speaks
of
in
that
place
:
for
as
Melior
est
talis
pugna
,
quae
Deo
proximum
facit
,
quam
pax
illa
,
quae
separat
a
Deo
:
that
dissention
is
better
which
makes
a
man
come
〈◊〉
to
God
,
then
that
peace
which
separates
him
from
God
.
Therefore
as
a
Father
saith
,
As
there
is
nothing
more
to
be
wished
for
then
concordia
in
bono
,
agreement
in
that
which
is
good
,
and
nothing
more
to
be
laboured
against
then
discordia
in
bono
,
disagreement
in
the
〈◊〉
;
so
nothing
more
to
be
desired
,
then
disagreement
in
evil
,
and
nothing
more
abominable
then
agreement
in
that
which
is
bad
.
And
as
our
Saviour
pronounceth
them
blessed
that
are
Peace-makers
in
good
,
so
are
they
no
lesse
blessed
that
are
Peace-breakers
in
evil
,
that
make
discord
in
evil
,
and
they
are
no
less
the
children
of
God
then
the
unity
of
the
spirit
be
kept
in
the
bond
of
peace
.
For
as
S.
Gregory
saith
,
Sancta
Ecclesia
consistit
in
unitate
fidelium
,
sicut
corpus
in
unitate
membrorum
;
the
holy
Church
consists
in
the
unity
and
agreement
of
the
faithful
,
as
the
body
in
the
unity
of
the
members
.
And
so
that
this
unity
and
peace
be
kept
in
the
main
matters
,
liberty
of
opinion
may
be
allowed
in
other
things
.
For
as
S.
Augustine
saith
,
a
man
may
sometimes
,
〈◊〉
sapere
,
quam
res
se
habet
,
think
otherwise
then
the
truth
is
;
for
men
are
not
Angels
to
see
all
truth
here
,
for
we
know
but
in
part
,
and
therefore
to
〈◊〉
in
some
things
,
which
concern
not
the
foundation
is
not
to
be
accounted
discordia
in
bono
,
such
differences
and
disputations
are
the
way
to
finde
out
the
truth
,
mens
wits
being
hereby
sharpened
,
as
Iron
sharpeneth
iron
,
as
Solomon
saith
.
The
third
effect
or
fruit
of
love
is
care
not
to
offend
or
hurt
the
party
loved
,
either
Thou
shalt
not
curse
the
deaf
,
nor
put
a
stumbling
block
before
the
blinde
,
saith
God
;
that
is
,
we
must
not
cause
him
to
stumble
bodily
;
much
lesse
must
we
by
any
scandalous
action
lay
a
stumbling
block
to
his
soul
:
For
though
it
be
necessary
that
offences
come
,
yet
Christ
denounces
a
woe
against
that
man
by
whom
they
come
,
that
shall
give
occasionem
mali
,
any
occasion
of
offence
or
stumbling
to
another
,
to
make
him
fall
.
And
as
our
love
requires
,
that
we
give
no
offence
,
so
also
it
requires
,
that
if
offence
be
given
by
any
to
another
,
whereby
he
is
led
out
of
the
way
,
we
must
be
ready
〈◊〉
correptionem
fraternam
,
to
use
brotherly
reproof
,
and
so
to
bring
him
into
the
way
again
.
For
this
is
expressely
required
,
as
a
fruit
of
love
,
Thou
shalt
not
hate
thy
brother
,
nor
suffer
sin
to
rest
upon
him
,
but
shalt
plainly
reprove
him
;
where
we
see
the
neglect
of
reproof
is
made
an
effect
of
hatred
;
and
then
by
consequence
the
duty
it self
must
be
Thus
much
of
that
generalis
dilectio
,
the
general
nature
of
that
love
,
which
is
due
cuilibet
proximo
,
to
every
neighbour
.
Now
the
parts
of
this
love
are
these
.
1.
To
do
no
injury
at
all
to
any
man
,
either
faciendo
malum
,
by
inflicting
evil
upon
,
or
towards
him
,
or
〈◊〉
bonum
,
by
withholding
or
detaining
any
good
from
him
.
And
again
,
that
having
received
evil
from
any
man
,
we
recompence
him
not
that
evil
with
the
like
.
It
is
against
the
Apostles
rule
;
for
he
saith
,
Recompence
no
man
evil
for
evil
.
And
we
are
to
follow
his
counsel
,
lest
as
S.
Augustine
hath
it
,
Cito
parcendum
est
injuranti
,
ne
veniae
viam
tibi
intercludas
,
〈◊〉
must
be
ready
to
forgive
him
that
doth
us
injury
,
lest
we
shut
up
the
way
of
pardon
to
our selves
:
and
S.
Chrysostome
saith
,
frustra
propitiari
sibi
Deum
quaerit
,
qui
cito
〈◊〉
in
proximum
negligit
,
he
seeks
in
vain
to
be
reconciled
to
God
,
that
takes
no
care
speedily
to
be
pacified
with
his
neighbour
.
2.
And
secondly
,
as
we
must
do
no
evil
to
any
,
so
there
is
a
necessity
of
doing
good
to
all
men
,
as
far
as
we
may
;
and
because
it
is
impossible
to
have
〈◊〉
motum
,
a
particular
affection
to
love
every
particular
man
,
to
rejoyce
at
his
good
,
or
to
have
a
care
of
him
,
our
nature
and
estate
being
finite
,
and
not
sufficient
for
it
:
therefore
for
our
actions
we
are
onely
enjoyned
to
these
towards
all
.
1.
First
,
the
duty
of
prayer
,
even
for
our
enemies
,
this
is
like
to
the
Sun
beams
,
that
radius
adimere
〈◊〉
multa
non
necessaria
,
take
from
our
own
all
that
is
not
necessary
,
S.
John
:
〈◊〉
hath
this
worlds
good
,
and
seeth
his
brother
hath
need
,
and
〈◊〉
up
his
bowels
of
compassion
from
him
,
how
dwelleth
the
love
of
God
in
him
?
Now
by
the
worlds
good
is
meant
sufficiency
,
or
abundance
with
superfluity
,
and
his
need
not
without
extremity
.
The
secound
Councel
of
Arelat.
sets
down
,
Quae
quis
salvo
statu
〈◊〉
〈◊〉
,
pro
superfluis
haberi
debent
concurrente
fratris
necessitate
:
those
things
which
a
man
may
bestow
,
saving
his
estate
or
condition
of
life
,
are
to
be
accounted
as
things
superfluous
,
if
his
brothers
necessity
be
present
.
And
〈◊〉
under
this
is
comprehended
also
the
charitable
performing
of
the
works
of
our
vocation
for
the
good
of
all
that
are
in
necessity
.
As
the
Lawyer
is
not
to
deny
his
counsel
to
any
one
that
shall
ask
it
:
nor
the
Physitian
his
help
to
any
that
shall
requirè
it
in
case
of
necessity
.
And
a
further
injunction
then
prayer
and
parting
with
our
superfluity
,
is
commanded
by
the
conjunction
copulative
in
the
three
first
verses
of
the
Gospel
:
where
a
man
is
charged
,
if
his
cloak
be
taken
from
him
,
to
part
with
his
coat
too
;
and
if
he
be
struck
on
the
one
cheek
,
to
offer
the
other
:
which
is
nothing
,
but
1.
The
habitual
patience
of
the
minde
,
whereby
a
man
should
be
ready
to
part
with
such
things
,
and
bear
such
injuries
,
if
the
glory
of
God
require
it
,
otherwise
he
is
not
bound
.
And
2.
rather
to
suffer
more
wrong
then
to
seek
revenge
or
return
evil
for
evil
.
2.
The
second
thing
proposed
is
the
object
of
this
Love
,
which
is
our
Neighbour
.
Of
which
word
[
Neighbour
]
in
our
Saviours
time
there
was
a
strict
acception
,
it
was
reduced
to
a
narrow
room
.
For
the
Pharisees
counted
none
Neighbours
,
but
their
Friends
,
and
those
of
their
own
Countrey
and
kinred
,
and
so
they
expounded
the
Law
,
Thou
〈◊〉
thy
Neighbour
,
by
restraing
it
to
such
:
but
our
Qui
est
proximo
〈◊〉
,
that
is
neer
to
another
in
works
of
mercy
,
and
therefore
it
is
not
cognatio
〈◊〉
〈◊〉
,
kindred
or
cohabitation
,
but
Mercy
that
〈◊〉
a
man
to
be
a
Neighbour
,
and
seeing
every
man
,
even
an
enemy
,
may
be
an
object
of
mercy
,
therefore
every
man
,
even
an
enemy
is
a
Neighbour
.
And
it
is
not
Christs
exposition
onely
,
He
that
is
the
object
of
our
love
is
expressed
in
Scripture
by
three
words
,
which
are
distinguisht
in
the
Hebrew
,
as
well
as
in
the
Latine
.
1.
Amicus
,
a
friend
or
fellow
.
2.
Proximus
,
a
neighbour
.
3.
Frater
,
a
brother
;
which
is
used
by
S.
John
constantly
in
his
first
Epistle
.
In
all
which
are
motives
and
grounds
of
love
.
For
,
1.
In
brethren
there
is
identitas
naturae
,
&c.
identity
of
nature
,
which
makes
all
creatures
love
one
another
;
one
beast
delighting
in
another
of
the
same
kinde
,
and
little
children
delighting
in
their
image
in
the
glasse
,
shew
this
.
2.
Now
as
this
similitude
is
a
〈◊〉
of
love
,
so
is
identitas
originis
,
identity
of
beginning
;
therefore
it
is
a
natural
thing
,
for
brethren
born
to
love
one
another
,
because
they
have
the
same
original
;
and
nothing
so
unnatural
,
as
one
brother
not
to
love
another
.
2.
Between
Friends
,
love
is
the
cause
of
love
,
for
it
will
be
mutual
and
reciprocal
.
〈◊〉
amoris
magnes
,
love
is
a
loadstone
to
love
.
Our
Saviour
knew
this
well
,
and
therefore
in
the
Commandment
of
love
,
he
expresseth
it
is
thus
,
That
ye
love
one
another
;
it
must
be
amor
mutuus
,
mutual
love
.
Another
ground
of
love
among
friends
,
is
societas
periculi
,
&
〈◊〉
,
when
men
partake
of
the
same
danger
or
deliverance
,
as
Captives
under
the
Turk
delivered
by
the
same
ransom
.
This
ground
of
love
we
have
,
who
being
all
in
danger
of
hell
,
and
become
captives
of
Sathan
,
are
delivered
by
the
same
ransome
,
by
Christ
.
This
makes
friendship
,
and
causeth
love
in
men
that
never
saw
one
another
before
.
3.
Now
for
proximus
,
it
is
defined
ab
usn
,
of
the
use
and
benefit
that
one
hath
by
another
.
God
hath
not
given
to
any
man
such
gifts
,
but
that
he
needeth
the
gifts
of
his
brother
.
God
hath
not
given
all
his
gifts
to
any
one
,
and
therefore
there
is
none
but
hath
need
of
another
:
and
therefore
〈◊〉
&
utilitas
,
use
and
utility
,
are
the
grounds
of
propinquity
,
and
make
men
become
proximi
,
neighbours
.
4.
Lastly
,
there
is
〈◊〉
instituti
;
both
amongst
〈◊〉
,
friends
and
neighbours
,
all
do
tendere
ad
idem
,
tend
to
one
and
the
same
end
;
that
is
,
to
be
partakers
of
the
blessednesse
,
which
the
angels
of
God
enjoy
:
for
this
is
institutum
〈◊〉
,
&
proximi
〈◊〉
,
&
amici
,
&
nostrum
omnium
,
the
end
and
scope
of
my
brother
,
neighbour
,
friend
,
and
my self
,
and
of
all
of
us
.
These
then
are
the
reasons
of
Gods
using
those
words
,
and
the
reasons
also
of
our
love
.
Now
in
this
object
of
our
love
,
proximus
,
our
neighbour
,
there
are
two
things
to
be
〈◊〉
.
1.
That
we
must
beware
,
we
take
not
the
sin
of
our
neighbour
,
for
our
neighbour
;
for
that
which
hath
interposed
it self
,
and
indeed
is
not
de
〈◊〉
,
is
sin
,
and
〈◊〉
proximus
,
a
sinner
.
It
is
sure
that
,
Omnis
peccator
,
quatenus
peccator
,
odio
habendus
est
,
every
sinner
,
as
he
is
a
sinner
,
is
to
be
hated
;
and
omnis
〈◊〉
,
quatenus
〈◊〉
,
diligendus
,
every
man
as
he
is
a
man
is
to
be
beloved
.
Therefore
,
Sic
homines
diligendi
,
ut
non
errores
diligamus
,
diligendi
quia
facti
sunt
,
non
quia
fecerunt
;
we
are
to
love
men
so
,
as
not
to
love
their
errours
,
and
so
to
love
them
that
are
made
,
as
that
we
love
not
that
they
do
;
so
to
love
that
which
God
made
them
,
as
not
to
love
what
by
sin
they
made
themselves
.
The
reason
is
,
because
we
have
all
one
〈◊〉
,
or
end
:
we
do
therefore
love
one
another
,
because
we
shall
be
partakers
of
the
same
soveraign
good
of
eternal
happinesse
;
and
sin
being
an
hindrance
or
obstacle
to
that
end
,
how
can
we
love
that
which
hindreth
from
that
,
whereto
we
tend
?
He
that
loveth
iniquity
,
hateth
his
own
soul.
And
so
we
may
say
,
he
that
loveth
the
sin
of
his
2.
We
must
know
,
that
in
proximitate
,
neighbourhood
.
there
are
degrees
of
neernesse
,
whereby
one
is
neerer
then
another
.
In
which
respect
that
affection
which
causeth
us
to
remember
some
before
others
in
our
prayers
,
is
not
from
any
corruption
of
our
nature
,
because
omission
of
duty
to
one
is
a
greater
sin
then
to
another
;
for
the
duty
to
a
father
,
is
greater
then
to
a
stranger
.
But
as
in
natural
things
there
is
major
〈◊〉
,
a
stronger
motion
,
where
there
is
major
〈◊〉
,
a
stronger
inclination
;
so
where
there
is
a
greater
duty
owing
,
there
God
will
have
a
greater
affection
.
Because
the
earth
is
to
come
〈◊〉
to
the
Center
then
the
water
,
therefore
it
hath
majorem
gravitatem
,
a
greater
degree
of
〈◊〉
,
to
draw
it
thither
;
and
so
where
the
greater
actions
or
duties
are
required
,
there
greater
affections
,
or
a
greater
measure
of
love
,
which
is
a
weight
pressing
to
the
〈◊〉
,
is
necessary
:
not
onely
charitas
,
but
also
ordo
charitatis
cadit
sub
〈◊〉
,
as
the
〈◊〉
determine
.
As
therefore
the
affection
of
love
is
required
,
so
our
love
must
be
ordered
,
〈◊〉
principio
,
〈◊〉
to
it
,
is
〈◊〉
first
,
and
so
consequently
there
is
an
order
,
and
so
every
thing
,
as
it
is
〈◊〉
or
〈◊〉
off
,
must
first
or
latter
be
intended
.
Now
there
are
two
causes
or
principles
of
Love
;
God
,
and
our selves
,
and
therefore
the
neerer
any
are
to
these
principles
,
(
as
some
men
are
neerer
to
our selves
,
as
Fathers
,
Mothers
,
&c.
so
are
neerer
to
God
by
grace
)
the
more
they
are
to
be
loved
.
Let
us
see
then
this
order
in
our
charity
,
that
it
may
be
ordinata
charitas
,
charity
well
ordered
.
To
which
purpose
it
must
stand
thus
.
1.
God
.
2.
Our
own
souls
.
3.
Our
brothers
soul.
4.
Our
bodies
.
5
The
body
of
our
neighbour
or
brother
.
1.
God
is
to
be
loved
especially
,
and
in
the
first
place
,
because
he
is
that
chiefest
good
,
by
the
communication
whereof
we
are
all
made
good
.
So
saith
S.
Augustine
,
〈◊〉
vera
&
summa
vita
,
in
quo
,
a
quo
,
&
per
quem
,
bona
sunt
omnia
,
〈◊〉
bona
sunt
,
Cum
〈◊〉
Deum
〈◊〉
in
ipso
〈◊〉
,
by
loving
God
we
finde
all
propter
salutem
universi
,
for
the
good
of
the
universe
,
as
that
ne
detur
〈◊〉
:
so
in
Religion
,
God
and
our
love
to
him
,
〈◊〉
dilectionis
in
〈◊〉
,
doth
overcome
and
drown
all
other
loves
to
our selves
,
or
any
other
particular
object
;
as
wesee
it
did
in
S.
Paul
,
who
out
of
his
love
to
God
(
that
he
might
be
glorified
in
the
salvation
of
the
Jews
)
〈◊〉
to
be
separated
from
Christ
,
if
it
had
been
possible
,
and
not
incompatible
with
his
love
to
God
,
which
was
as
a
motion
against
a
particular
nature
,
for
the
good
of
the
general
or
universe
.
2.
The
next
is
our selves
,
and
our selves
before
our
brethren
.
The
reason
is
because
in
the
one
there
is
an
unity
,
in
the
other
,
at
the
most
is
but
an
union
:
and
major
〈◊〉
habenda
est
unitatis
,
quam
〈◊〉
,
there
is
a
greater
regard
to
be
had
of
the
〈◊〉
,
then
of
the
latter
.
And
again
,
seeing
it
is
not
lawful
for
any
to
commit
a
sin
to
prevent
his
brother
〈◊〉
sinning
,
nay
not
to
save
the
whole
world
,
it
shews
plainly
,
we
are
to
prefer
the
love
of
our selves
before
our
brother
,
and
in
our selves
our
own
souls
before
our
brothers
soul.
Now
in
the
case
between
the
health
or
good
of
our
own
body
,
and
of
our
brothers
soul
,
it
thus
stands
.
There
can
come
no
participation
of
the
glory
of
God
to
our
bodies
,
nisi
per
redundantiam
,
as
it
were
by
an
overflowing
,
when
the
soul
being
full
communicates
it
to
the
body
.
But
the
soul
of
our
brother
is
capable
of
divine
glory
,
and
the
universal
good
,
immediately
by
it self
,
and
therefore
ought
to
be
preferred
before
the
body
of
any
which
participates
onely
per
redundantiam
,
by
the
overflowing
of
the
soul
,
and
so
at
the
second
hand
as
it
were
;
besides
one
soul
is
worth
all
bodily
creatures
in
the
world
:
a
man
therefore
may
endanger
his
body
,
for
the
saving
his
brothers
soul.
3.
Then
in
the
next
place
we
are
to
seek
the
good
of
our
neighbours
body
:
and
of
neighbours
,
1.
〈◊〉
est
omnibus
,
we
are
generally
to
love
,
and
succour
all
that
need
,
any
whomsoever
,
if
they
be
in
extrema
necessitate
,
in
extream
necessity
.
2.
And
in
the
next
place
,
of
those
that
be
in
need
,
maxime
〈◊〉
,
especially
we
are
to
do
good
to
them
that
are
of
the
houshold
of
faith
,
as
the
Apostle
directs
,
that
are
of
the
same
Religion
with
us
,
we
are
to
relieve
such
before
others
,
if
we
cannot
relieve
both
,
beleevers
before
infidels
.
3.
And
thirdly
,
among
the
faithful
,
to
them
that
are
of
our
own
countrey
,
before
the
children
of
strangers
.
4.
Fourthly
among
those
of
our
own
countrey
,
〈◊〉
,
to
our
own
,
to
those
that
Now
for
strangers
,
or
those
that
are
not
nostri
,
ours
;
either
they
be
rich
,
or
poor
,
of
which
the
poor
are
rather
to
be
regarded
then
the
rich
;
and
for
the
rich
,
they
are
either
such
as
we
have
received
benefits
from
,
or
to
whom
we
have
done
good
;
and
because
〈◊〉
est
〈◊〉
&
maximum
〈◊〉
〈◊〉
,
the
work
is
the
chief
〈◊〉
of
the
〈◊〉
of
any
thing
,
and
bestowing
of
good
is
,
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
which
makes
〈◊〉
vertue
〈◊〉
〈◊〉
visible
;
and
in
that
respect
it
is
,
that
a
man
is
apt
to
love
his
own
work
,
or
his
own
creature
,
as
we
say
;
yet
we
ought
to
prefer
him
of
whom
we
have
received
benefits
,
before
him
on
whom
we
have
bestowed
any
,
because
a
benefactor
is
more
like
a
〈◊〉
to
us
,
then
the
other
like
a
son
.
T
〈◊〉
2.
2.
q.
26.
a.
12
,
Ex.
Arist.
9.
Eth.
But
if
(
as
Saint
〈◊〉
〈◊〉
it
)
there
are
two
persons
,
who
in
all
respects
are
equal
,
and
we
have
something
that
would
help
either
of
them
,
and
that
it
cannot
be
divided
.
What
is
then
to
be
done
?
there
being
nothing
in
the
one
why
I
should
pleasure
him
more
then
the
other
,
quid
〈◊〉
sorte
eligerim
,
nothing
,
but
to
chose
one
by
lot
.
the
same
may
be
the
case
of
every
man
that
is
to
do
good
to
another
,
who
in
〈◊〉
all
are
of
finite
nature
,
and
therefore
are
not
able
to
do
good
to
all
,
or
to
satisfie
all
,
therefore
when
we
are
joyned
in
the
like
relation
to
us
,
or
the
degree
of
〈◊〉
or
propinquity
,
if
we
must
help
both
,
there
remains
nothing
but
〈◊〉
,
to
〈◊〉
it
by
〈◊〉
.
Further
we
are
to
know
,
that
in
love
there
is
a
double
respect
.
1.
Of
the
object
or
party
loved
.
2.
of
the
subject
,
or
party
that
loves
.
1.
〈◊〉
dilecti
,
in
〈◊〉
of
the
〈◊〉
loved
,
we
are
to
respect
〈◊〉
〈◊〉
,
and
to
love
him
more
in
whom
the
more
excellent
gifts
ofgrace
appear
,
so
as
to
take
more
complacency
in
him
,
and
to
wish
him
the
more
excellent
good
,
as
the
greater
degree
of
glory
;
because
the
more
excellent
any
thing
is
,
the
neerer
it
〈◊〉
objecti
,
in
respect
of
the
object
.
2.
Ratione
〈◊〉
,
〈◊〉
of
the
〈◊〉
loving
,
and
here
natural
and
〈◊〉
propinquity
or
conjunction
may
be
preferred
before
spiritual
,
as
founded
in
nature
,
and
therefore
more
firme
and
immutable
:
and
hence
it
is
,
that
in
temporal
things
,
de
ordine
〈◊〉
,
of
the
order
of
our
love
.
The
third
general
proposed
is
,
The
〈◊〉
of
this
love
,
〈◊〉
〈◊〉
.
As
thyself
.
This
is
sicut
te
,
as
thy self
;
not
〈◊〉
te
,
as
〈◊〉
as
thy self
,
it
signifieth
a
respect
,
but
not
a
quantity
.
The
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
not
〈◊〉
but
〈◊〉
,
as
Job
12.
3.
for
as
we
said
before
,
every
man
ought
to
have
a
greater
regard
to
his
own
soul
,
then
to
his
brothers
.
Now
this
〈◊〉
or
manner
of
love
must
appear
in
four
things
.
1.
The
end
.
2.
The
means
.
3.
The
manner
.
4.
The
order
.
1.
The
first
in
〈◊〉
te
〈◊〉
,
is
in
respect
of
the
end
,
for
which
thou
lovest
thy self
,
or
for
the
same
cause
,
And
thou
lovest
thy self
,
because
thou
lovest
God
,
and
so
consequently
,
all
〈◊〉
〈◊〉
Dei
,
that
are
Gods
;
because
thou
thy self
art
aliquid
Dei
,
something
of
God
;
therefore
thou
lovest
thy self
,
and
so
consequently
thou
must
love
they
neighbour
propter
〈◊〉
for
God
;
and
〈◊〉
for
this
cause
thou
lovest
thy
brother
,
thou
〈◊〉
him
as
thy self
,
in
respect
of
the
end
.
So
also
and
in
this
〈◊〉
thou
must
love
thy
brother
.
2.
The
second
is
the
〈◊〉
,
the
applying
this
love
to
that
end
.
And
that
is
,
that
in
asmuch
as
I
love
my self
,
I
wish
my self
good
,
and
that
not
in
my
〈◊〉
but
best
part
,
which
is
my
reasonable
soul
:
and
therefore
I
wish
more
especially
the
chiefest
good
of
it
,
〈◊〉
bonum
〈◊〉
〈◊〉
,
which
is
,
eternal
blessednes
and
this
is
it
which
I
must
look
to
in
my
brother
.
If
I
love
him
as
my self
,
I
must
love
him
ad
〈◊〉
〈◊〉
partis
,
for
the
good
of
his
better
part
,
and
that
is
in
〈◊〉
Dei
in
the
sight
and
fruition
of
God
.
But
because
none
can
come
to
this
except
the
impediments
be
removed
,
which
is
sinne
;
Saint
Augustine
〈◊〉
,
〈◊〉
〈◊〉
diligit
proximum
hoc
cum
〈◊〉
debet
〈◊〉
,
〈◊〉
〈◊〉
ipse
〈◊〉
toto
corde
〈◊〉
〈◊〉
,
〈◊〉
that
truly
〈◊〉
his
〈◊〉
,
must
work
upon
him
so
,
〈◊〉
he
also
love
God
with
all
his
heart
.
Take
care
to
remove
his
sinnes
,
and
as
for
a
mans
self
,
〈◊〉
his
will
do
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
him
to
some
sin
,
non
〈◊〉
〈◊〉
,
be
must
〈◊〉
〈◊〉
,
because
it
would
hinder
〈◊〉
〈◊〉
the
〈◊〉
good
,
so
ought
he
to
love
his
neghbour
,
as
not
to
consent
to
the
evil
will
of
his
neighbour
in
any
bad
action
,
because
that
would
hinder
his
chief
good
.
The
Scripture
speaks
of
things
not
alwayes
as
they
are
,
but
as
they
ought
to
be
,
and
so
requiring
us
to
love
others
as
our selves
,
it
is
not
meant
of
our self
love
,
〈◊〉
it
is
corrupt
,
but
as
we
ought
to
love
our selves
specimen
naturae
capiendum
ex
optima
natura
,
a
pattern
in
nature
must
be
taken
from
nature
pure
and
〈◊〉
in
its
integrity
;
so
that
a
man
ought
not
to
love
his
neighbour
as
he
doth
himself
,
but
as
he
should
love
himself
.
For
Saint
Augustine
saith
,
when
I
love
my self
,
either
I
love
my self
because
I
am
or
should
be
blessed
:
the
very
same
rule
we
should
observe
in
our
brother
:
I
must
love
him
,
aut
quia
est
〈◊〉
ut
sit
,
either
because
he
is
,
or
because
he
should
be
good
.
Which
I
cannot
do
,
unlesse
I
win
him
ab
impedimentis
,
from
the
impediments
,
and
set
him
in
via
in
〈◊〉
right
way
:
for
as
Saint
Augustine
saith
,
Non
〈◊〉
proximum
tanquam
seipsum
si
non
ad
id
〈◊〉
ad
quod
ipse
tendis
,
And
he
saith
in
another
place
,
〈◊〉
est
regula
〈◊〉
,
it
is
the
onely
rule
of
love
,
ut
〈◊〉
sibi
〈◊〉
bona
pervenire
,
&
illi
velit
,
that
he
would
have
the
same
good
come
to
his
neighbour
,
that
he
wisheth
to
himself
.
3.
The
third
is
the
manner
.
In
loving
any
thing
that
is
good
there
are
two
motives
first
,
Either
it
is
for
the
sole
and
alone
good
of
him
that
loves
it
or
2.
Secondly
,
for
the
good
of
the
thing
it self
,
that
is
loved
He
that
loves
any
thing
,
not
for
it self
,
but
for
himself
,
doth
not
love
it
,
as
himself
,
this
is
not
diligere
〈◊〉
seipsum
,
but
propter
seipsum
;
this
is
not
,
ut
faciat
bonum
,
sed
ut
potiatur
quis
bono
,
not
to
seek
his
good
whom
we
love
,
but
to
make
use
of
what
good
is
in
him
for
our selves
,
as
men
love
their
instruments
,
meerly
for
the
use
they
have
of
them
and
not
otherwise
;
thus
a
man
loves
his
shooing
horn
,
to
make
use
of
it
,
to
serve
his
turn
in
the
morning
,
and
casts
it
away
all
the
day
after
:
but
our
love
to
our
neighbour
should
be
gratuitus
,
without
hope
of
recompence
,
and
that
he
that
we
love
may
have
the
sole
good
by
it
.
Otherwise
if
we
love
him
not
as
our selves
,
for
no
man
loves
himself
,
ut
se
potiatur
,
that
he
may
make
use
of
himself
,
as
he
loves
meat
drink
,
&c.
and
therefore
must
he
love
his
neighbour
,
not
to
make
use
of
him
for
his
own
ends
,
but
propter
seipsum
,
for
himself
,
seeking
and
desiring
his
good
.
4.
The
last
is
the
order
.
It
is
sicut
teipsum
,
not
sicut
〈◊〉
,
as
our selves
,
not
as
we
love
God
;
we
must
beware
of
loving
him
so
,
for
we
must
love
our selves
infra
Deum
,
in
a
pitch
below
God
;
and
by
consequence
we
must
love
our
neighbour
infra
Deum
,
after
God
.
Therefore
we
must
not
〈◊〉
the
will
of
any
man
,
be
he
of
never
so
great
excellency
,
before
the
will
of
God
.
Gods
will
must
not
give
place
to
ours
.
God
is
not
so
unwise
,
as
to
bring
in
the
second
Table
to
overthrow
the
first
,
but
his
scope
in
it
was
,
that
it
should
be
a
table
to
direct
and
help
us
in
performing
the
duties
of
the
first
.
1.
So
that
if
our
love
to
our
neighbour
,
in
the
first
place
be
for
God
alone
,
then
it
is
Sancta
dilectio
.
2.
If
it
be
to
bring
him
to
that
end
we
aim
at
our
〈◊〉
,
then
it
is
amor
justus
,
a
just
love
.
3.
If
it
be
meerly
for
our
neighbours
,
without
respect
to
our selves
then
it
is
verus
amor
true
love
.
4.
and
lastly
if
we
prefer
the
love
of
God
in
the
first
place
then
it
is
ordinata
dilectio
well
ordered
love
.
Now
God
in
both
these
tables
proceedeth
further
then
earthly
priuces
he
taketh
order
for
the
regulating
of
the
heart
and
soul
even
for
restraint
of
concupisence
that
there
be
no
entertainment
of
sin
within
us
and
that
we
conceive
no
delight
in
it
.
And
this
is
the
internal
obedience
of
the
second
table
,
to
entertain
no
concupiscence
prejudicial
to
our
neighbour
,
and
it
is
the
sum
or
substance
of
the
tenth
Commandment
,
which
God
hath
placed
last
,
not
first
that
those
two
the
first
Commandment
and
the
last
,
the
one
concerning
the
inward
worship
of
God
,
the
other
the
inward
love
and
duty
to
our
neighbour
,
might
be
the
bounds
of
his
law
.
Thus
far
for
the
second
table
in
general
.
Now
for
the
fift
Commandment
being
the
first
of
the
second
table
.
CHAP.
II.
The
division
of
the
commandments
of
the
second
table
.
Why
this
is
set
here
between
the
first
and
second
table
.
The
parts
of
it
,
1.
A
precept
.
2.
A
promise
.
In
the
precept
.
1.
The
duty
.
Honour
.
2.
The
obiect
,
father
and
mother
.
The
ground
of
〈◊〉
.
1.
Excellency
.
2.
Conjunction
.
The
order
of
honouring
.
differs
from
that
of
love
.
Why
God
did
not
make
all
men
excellent
,
and
fit
to
be
superiours
.
All
paternity
is
originally
and
properly
in
God
.
In
man
onely
instrumentally
.
The
Hebrue
and
Greek
words
translated
(
Honour
)
what
they
properly
〈◊〉
.
The
necessity
,
and
original
of
Honouring
superiours
,
government
a
divine
ordinance
.
Power
,
Principality
,
and
excellency
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
how
they
differ
.
Honour
due
to
them
all
.
To
natural
parents
.
〈◊〉
the
Country
where
we
live
.
To
Princes
.
To
spiritual
fathers
.
To
Magistrates
.
In
respect
of
excellnecy
of
gifts
.
honour
due
.
First
in
respect
of
years
.
Secondly
of
the
gifts
of
the
minde
.
Thirdly
of
outward
estate
.
Fourthly
of
benefits
received
.
HOnour
thy
father
and
mother
.
The
last
commandment
is
the
fountain
from
whence
all
the
rest
of
the
second
table
do
proceed
,
as
streames
from
the
conduite
head
,
for
as
the
first
commandment
contains
the
inward
love
and
worship
of
God
,
from
whence
all
the
other
duties
of
the
second
table
arise
,
so
the
last
contains
the
inward
love
and
dutie
of
the
heart
which
we
ow
to
our
neighbour
,
from
whence
all
other
duties
to
our
neighbour
do
spring
,
so
that
the
tenth
commandement
is
the
fountain
,
and
the
other
five
are
the
streams
.
And
the
streams
receive
a
second
division
thus
,
for
either
they
do
equally
,
and
alike
concern
al
men
,
in
general
as
the
6.
7.
8.
9.
Or
else
they
have
special
respect
to
some
as
the
fifth
.
The
general
duties
in
the
6.
7.
8.
and
9.
Commandments
are
subdivided
into
such
as
either
concerne
our
neighbour
in
his
person
,
or
in
the
exteriour
gifts
,
of
wealth
,
credit
,
and
good
name
&c.
And
those
which
respect
〈◊〉
person
are
either
as
he
is
considered
in
himself
in
regard
of
his
essence
,
in
the
sixth
commandment
or
as
he
is
in
neer
〈◊〉
with
another
by
marriage
,
which
makes
of
two
one
flesh
,
in
the
seventh
commandment
.
Those
that
concerne
him
in
his
exteriour
gifts
,
respect
either
his
substance
,
or
estate
,
which
is
provided
for
in
the
eight
;
or
his
credit
and
good
name
,
in
the
ninth
commandment
.
Or
if
we
take
them
all
four
together
,
There
is
a
restraint
in
them
all
.
In
the
sixth
a
restraint
of
,
wrath
malice
&c.
and
the
effects
thereof
,
for
the
preservation
of
the
lives
of
the
members
of
the
commonwealth
;
and
in
respect
In
the
seventh
a
restraint
〈◊〉
lust
,
concupiscentia
carnis
,
which
is
prejudicial
to
In
the
eighth
a
restraint
of
covetousnes
which
is
concupiscentia
oculorum
,
the
lust
of
the
eyes
,
which
in
respect
of
man
is
an
offence
against
the
politick
state
,
by
doing
wrong
to
another
in
his
goods
,
and
in
respect
of
God
perverts
the
rule
of
justice
prescribed
by
him
.
In
the
ninth
a
restraint
of
the
spirit
of
lying
and
detraction
,
which
our
nature
lusteth
after
,
whereas
the
provision
of
the
good
name
of
our
brother
is
required
,
and
in
respect
of
God
here
is
order
taken
for
the
preserving
of
truth
.
As
the
other
commandements
respect
all
men
in
general
,
so
the
fifth
respects
some
in
special
,
viz.
inferiours
and
superiours
,
and
other
mutual
duties
.
This
fifth
commandment
being
placed
in
the
front
of
the
second
table
hath
an
eye
also
to
the
first
commandment
of
the
first
table
.
The
one
commanded
the
honour
of
God
;
the
other
of
his
vicegerents
.
It
containeth
a
precept
,
and
a
promise
.
-
1.
The
precept
is
,
Honour
thy
father
and
thy
mother
.
-
2.
The
promise
,
that
thy
dayes
may
be
long
&c.
Some
think
the
first
words
contain
the
duty
of
the
inferiour
and
the
last
words
(
that
thy
dayes
&c.
)
contain
the
duty
of
the
superiour
,
because
it
is
the
duty
of
parents
by
providing
for
their
children
,
and
praying
for
them
,
to
〈◊〉
their
dayes
,
and
so
they
are
joyned
Deut.
5.
16.
But
because
Saint
Paul
makes
it
a
promise
,
Ephesians
6.
1.
and
a
precept
and
a
promise
are
two
different
things
,
therefore
it
is
better
to
divide
the
words
into
a
precept
and
a
promise
.
As
God
in
his
infinite
wisdom
disposeth
all
things
in
due
order
,
so
here
he
〈◊〉
his
wisdom
more
particularly
known
to
us
in
the
disposition
of
these
commandments
:
for
by
setting
this
in
the
first
place
of
the
second
table
,
he
would
have
us
take
notice
,
that
after
he
hath
taken
order
for
his
own
honour
in
the
first
table
,
his
principall
and
first
care
is
for
honour
to
parents
,
from
whom
next
under
himself
we
receive
our
being
:
and
therefore
Philo
saith
,
the
honour
due
to
parents
confinio
,
in
the
confines
of
a
mortal
and
eternal
nature
,
it
is
set
in
the
middle
,
betweenh
the
duties
to
God
and
man
,
because
this
commandment
is
the
preserver
bot
of
the
first
and
second
table
;
for
take
away
honour
and
obedience
to
superiours
,
and
all
duties
to
God
and
man
are
neglected
,
and
fal
to
the
ground
.
Besides
we
may
observe
that
God
delighteth
in
his
charge
to
us
,
to
knit
up
whatsoever
he
especially
commandeth
in
a
short
and
narrow
compasse
;
pressing
more
especially
in
every
commandment
some
one
more
remarkable
word
in
the
commandments
negative
,
he
maketh
choice
of
the
most
ugly
and
deformed
word
of
that
sinne
,
which
he
〈◊〉
,
to
terrifie
us
even
from
the
very
handmayds
and
dependants
of
it
.
And
in
this
affimative
commandment
he
makes
choice
of
the
best
words
he
can
,
as
father
,
and
mother
,
for
the
object
,
and
of
honour
,
to
set
out
the
duty
unto
us
.
Now
as
we
said
before
of
the
love
of
our
neighbour
,
so
here
we
may
say
concerning
honour
,
there
are
two
grounds
of
either
.
-
1.
Excellency
and
neernes
of
the
person
in
respect
of
God
.
-
2.
Conjunction
or
〈◊〉
to
our selves
.
In
the
ordering
of
our
love
,
we
shewed
,
how
that
we
are
to
respect
the
conjunction
by
nature
or
grace
in
the
duties
of
love
which
we
freely
performe
,
and
that
we
owe
not
so
much
to
those
persons
with
whom
we
have
no
such
conjunction
thus
we
should
prefer
a
faithful
man
before
an
infidel
,
because
in
the
one
there
is
onely
the
image
of
God
by
nature
,
it
is
both
by
creation
and
regeneration
,
and
as
Saint
Ambrose
saith
,
with
the
faithful
semper
futuri
sumus
we
shall
live
for
ever
.
And
among
the
faithful
,
we
should
rather
do
good
to
those
of
our
own
country
,
〈◊〉
to
strangers
;
because
beside
the
bonds
of
religion
,
there
is
also
a
second
bond
of
proximityan
〈◊〉
〈◊〉
.
And
among
them
to
our
acquaintance
before
those
that
are
unknown
to
us
,
because
we
have
an
〈◊〉
entrance
unto
them
to
do
them
good
by
perswasion
&c.
And
among
such
,
to
our
kindred
and
alliance
before
others
not
〈◊〉
;
because
we
are
joyned
and
bound
together
as
soon
as
we
are
born
,
and
this
bond
cannot
be
dissolved
as
long
as
we
live
.
And
among
strangers
we
should
respect
rather
the
poor
then
the
rich
,
&c.
This
we
shewed
was
the
order
of
love
in
respect
of
neernesse
of
conjunction
with
us
.
But
now
in
respect
of
excellency
,
and
the
Honour
which
is
therefore
due
to
any
,
it
is
otherwise
:
for
in
some
cases
the
person
of
greater
excellency
must
be
preferred
before
such
as
be
of
neer
relation
to
us
.
S.
Paul
honoured
Nero
an
Infidel
appealing
Now
such
persons
as
are
to
be
honoured
,
in
respect
of
their
excellent
gifts
,
and
of
their
neernesse
to
God
,
which
we
ought
to
esteem
and
honour
above
all
neernesse
to
our selves
,
by
any
relations
to
us
,
and
that
not
onely
for
it self
,
but
also
our
honour
and
respect
being
the
reward
which
God
hath
appointed
to
such
gifts
,
although
in
respect
of
our selves
also
we
are
to
regard
them
,
they
being
of
great
use
and
profit
to
us
by
their
guifts
.
The
Heathen
man
said
,
that
every
one
made
more
account
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
then
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
of
his
own
things
,
then
of
Gods
,
and
the
Apostle
complains
of
such
their
own
things
,
and
not
the
things
of
Christ
;
but
if
we
look
at
the
〈◊〉
of
any
,
we
must
not
chiefly
look
at
our selves
,
but
to
honour
God
in
his
guifts
,
for
we
must
consider
them
in
a
double
respect
.
1.
As
they
are
useful
and
beneficial
to
us
,
and
so
the
duty
is
diliges
,
thou
shalt
love
them
.
2.
As
they
are
neer
to
God
,
by
that
excellency
which
he
hath
given
them
:
and
so
we
must
do
more
then
love
them
,
we
must
honour
them
.
If
it
be
here
demanded
,
Why
did
not
God
make
all
men
excellent
alike
,
and
fit
to
an
helper
to
the
man
.
Besides
seeing
men
grow
in
wisdom
and
abilities
for
several
〈◊〉
according
to
their
finite
capacities
,
industry
,
and
education
,
necessarily
it
follows
,
that
as
the
stars
〈◊〉
each
from
other
in
glory
,
so
one
man
doth
elder
brother
,
having
as
dignity
of
primogeniture
,
so
more
maturity
of
years
and
reason
,
was
appointed
by
God
to
rule
over
the
rest
We
come
now
to
the
words
of
the
Precept
,
and
shall
consider
.
1.
The
object
,
father
and
mother
:
and
2.
The
duty
,
Honour
.
1.
The
object
,
for
as
Chrysostome
saith
,
they
must
first
(
be
)
〈◊〉
,
before
they
can
be
honoured
.
Our
Saviour
saith
,
call
none
father
on
earth
,
for
ye
have
but
one
father
in
heaven
.
the
instruments
of
generation
under
God
,
and
therefore
paternity
being
〈◊〉
to
God
and
man
,
it
is
in
God
originally
and
properly
,
in
man
derivatively
and
instrumentally
,
as
we
see
in
the
words
of
the
Apostle
,
who
makes
God
the
first
father
of
whom
the
whole
family
in
heaven
and
earth
is
named
:
and
as
he
is
the
first
,
so
for
when
my
father
and
mother
forsake
me
,
the
Lord
taketh
me
up
,
Now
if
all
paternity
or
fatherhood
be
derived
from
God
to
men
and
they
be
〈◊〉
his
instruments
:
and
so
be
fathers
by
participation
,
their
duty
or
office
signified
〈◊〉
the
name
[
father
]
must
be
drawn
from
God
,
as
he
is
a
father
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
father
,
is
derived
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
will
and
desire
,
because
of
that
〈◊〉
and
ready
will
〈◊〉
parents
to
take
care
and
do
good
for
their
children
,
and
so
Job
calls
himself
pater
〈◊〉
,
a
father
of
the
poor
,
because
of
the
care
he
had
to
do
them
good
;
and
hence
causa
existendi
,
the
cause
of
our
being
,
for
this
also
is
implyed
in
the
Hebr.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
first
author
or
inventor
of
any
thing
,
and
so
it
is
given
that
a
good
Ruler
or
Governour
differs
nothing
from
a
father
.
So
then
,
whomsoever
God
hath
placed
in
a
state
of
excellency
above
us
,
to
be
a
cause
of
〈◊〉
being
,
or
well
being
,
or
an
assistant
therein
,
these
are
commended
to
us
by
the
names
of
father
and
mother
.
2.
Concerning
the
duty
Honour
,
the
Heb.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
translated
,
to
Honour
,
doth
first
signifie
to
be
heavy
,
on
to
make
heavy
,
grave
esse
,
or
aggravari
:
this
is
the
proper
and
original
signification
of
the
word
,
and
indeed
naturally
it
hath
no
other
;
for
by
Metaphor
onely
it
is
drawn
to
signifie
honour
,
because
things
that
are
sold
by
weight
,
and
those
things
which
are
precious
by
nature
,
as
gold
and
silver
,
&c.
the
weightier
they
are
,
the
more
precious
they
be
,
and
are
the
more
esteemed
;
whence
it
comes
that
the
weight
of
a
thing
adds
a
price
or
estimation
to
it
,
or
as
we
call
it
,
〈◊〉
Honour
:
and
thus
superiours
or
persons
in
authority
,
are
to
be
esteemed
and
accounted
of
,
as
things
weighty
and
precious
,
and
so
to
be
honoured
.
It
is
true
,
a
magistrate
considered
in
his
natural
capacity
as
he
is
a
man
,
is
no
heavier
then
another
man
,
but
when
God
hath
clothed
him
with
part
of
his
own
authority
,
or
excellency
,
whereby
he
represents
his
person
,
then
he
becomes
more
heavy
and
precious
,
and
therefore
is
to
be
esteemed
and
honoured
by
us
,
and
not
to
be
set
light
,
or
accounted
light
in
our
eyes
,
but
we
are
to
adde
as
much
weight
to
the
person
as
we
can
by
our
high
esteem
of
him
.
And
because
of
this
weight
and
high
esteem
of
such
persons
,
it
is
little
lesse
then
a
miracle
(
which
the
very
Heathen
wondered
at
)
to
consider
and
see
whole
nations
to
be
at
the
beck
of
one
man
,
that
men
should
so
readily
lay
their
heads
on
the
block
,
or
put
their
necks
into
the
halter
,
at
the
command
of
one
person
;
and
of
one
sometimes
unwise
,
as
Rehoboam
was
;
nay
sometimes
a
woman
,
or
a
childe
:
which
plainly
sheweth
,
that
in
persons
vested
with
authority
,
there
is
something
more
then
man
,
which
draws
this
respect
and
reverence
to
them
,
to
wit
,
a
ray
or
glimpse
of
divine
〈◊〉
,
whereby
they
〈◊〉
God
upon
earth
,
who
can
over-rule
the
hearts
and
actions
of
people
,
and
draw
them
to
an
humble
〈◊〉
to
his
Vicegerent
.
The
same
signification
hath
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
weigh
,
prize
and
the
price
of
a
thing
,
or
the
value
of
it
:
and
hence
is
this
word
,
and
the
latine
Honor
used
to
expresse
the
duty
of
Subjects
and
inferiours
to
their
superiours
,
as
by
Solon
in
his
laws
,
〈◊〉
,
and
the
Roman
writers
,
and
all
that
write
of
laws
,
and
of
the
obedience
due
to
them
;
and
hence
also
in
a
special
peculiar
manner
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
used
to
signifie
power
and
authority
,
by
Aristotle
,
with
whom
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
That
we
may
shew
the
necessity
,
and
withal
the
original
of
this
Honour
,
which
is
due
to
superiours
,
we
must
consider
what
the
Apostle
speaks
,
All
things
are
for
your
sakes
,
that
is
,
for
the
Churches
sake
.
The
Church
and
its
good
is
the
end
of
all
Gods
works
and
dispensations
there
below
;
for
〈◊〉
est
propter
Ecclesiam
,
the
state
or
common-wealth
is
for
the
Church
,
and
for
its
good
,
as
may
be
gathered
from
the
Apostles
discourse
in
1.
Tim.
2.
2.
where
he
goes
thus
to
work
;
first
,
he
that
they
come
to
the
knowledge
of
the
truth
;
for
men
cannot
live
Godly
till
they
be
taught
to
live
so
.
And
both
these
do
necessarily
require
outward
peace
,
rest
,
and
tranquillity
,
that
they
may
intend
this
knowledge
the
better
,
and
learn
how
to
live
godly
,
(
for
in
wars
and
tumults
there
is
nothing
rightly
administred
,
no
〈◊〉
teaching
or
instruction
)
and
therefore
he
adds
,
that
it
is
good
and
acceptable
,
and
very
expedient
,
that
they
live
in
peace
and
quiet
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
peaceable
life
,
in
regard
of
outward
invasions
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
quiet
life
,
in
regard
of
inward
tumults
,
and
intestine
troubles
.
Now
if
the
natural
father
and
mother
could
perform
this
alone
,
as
they
did
for
some
time
,
in
the
infancy
of
the
world
,
and
a
little
after
the
flood
before
mankinde
multiplied
and
increased
to
greater
numbers
,
there
should
have
needed
no
other
office
to
be
instituted
for
the
attaining
of
these
ends
.
But
shortly
after
the
flood
,
there
comes
one
Nimrod
,
with
a
company
of
hounds
at
his
tail
,
(
for
the
Metaphor
Obey
those
that
have
the
rule
over
you
,
(
that
is
your
spiritual
governours
)
and
submit
your selves
,
for
they
watch
for
your
souls
,
&c.
and
for
this
that
we
pray
for
kings
and
all
that
are
in
authority
,
that
we
may
lead
a
peaceable
and
quiet
life
under
them
.
Thus
God
not
onely
allowed
,
but
also
instituted
outward
government
for
resisting
of
outward
enemies
,
and
suppressing
of
inward
tumults
;
for
the
Apostle
saith
,
that
every
soul
must
be
subject
or
subordinate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
higher
and
supereminent
powers
,
because
there
is
no
power
but
from
God
,
the
powers
that
be
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
are
ordained
by
God
,
or
set
in
their
order
and
rank
under
God
,
He
being
above
all
,
and
the
rest
put
in
their
rank
under
him
.
So
that
we
see
,
though
mans
necessity
required
such
a
power
for
his
defence
,
yet
the
power
itself
,
whereby
men
are
bound
and
united
together
into
one
society
is
from
God
,
and
so
ought
to
be
accounted
of
us
,
not
as
a
humane
invention
,
found
out
by
men
for
their
own
necessity
,
but
a
divine
ordinance
instituted
by
God
for
the
good
of
humane
society
,
and
therefore
it
said
verse
4.
that
God
,
not
the
people
,
nor
multitude
by
their
own
inherent
power
,
hath
put
the
sword
into
his
hand
,
that
he
might
be
vindex
malorum
,
an
avenger
to
execute
wrath
upon
him
that
doth
evil
.
That
disturbs
the
publick
peace
,
without
which
men
cannot
so
well
intend
to
learn
,
nor
others
to
teach
the
way
to
live
godly
and
honestly
,
and
so
to
attain
salvation
,
and
by
consequent
that
he
might
be
a
cherisher
of
good
men
,
and
of
such
as
desire
to
live
a
godly
and
honest
life
in
peace
and
quietnesse
.
And
for
this
end
,
is
the
civil
government
compared
in
Daniel
to
a
great
huge
tree
,
which
spreadeth
its
branches
far
and
neer
,
the
beasts
of
the
field
had
shadow
under
it
,
and
the
fowls
of
the
heaven
dwelt
in
the
boughs
thereof
,
and
all
flesh
was
fed
of
it
,
to
shew
the
benefit
that
men
receive
by
government
,
for
protection
,
and
peaceable
enjoying
their
own
,
when
every
one
sits
under
his
own
vine
,
and
under
his
own
fig-tree
:
and
the
Prophet
Esay
compares
a
king
to
a
great
rock
,
which
is
a
hiding
place
from
the
windes
,
and
a
cover
from
the
tempest
,
as
rivers
of
water
in
a
dry
place
,
and
the
shadow
of
a
great
rock
in
a
weary
land
.
Therefore
is
every
man
bound
to
establish
authority
and
government
,
because
of
the
weight
that
hangs
upon
it
;
quia
in
pace
ejus
est
pax
nostra
,
because
our
peace
rests
thereupon
,
as
the
Prophet
Jer.
reasons
who
for
this
cause
bids
from
God
,
to
pray
for
the
prosperity
of
the
City
,
whither
they
were
carried
captives
,
and
for
the
peace
thereof
;
for
in
the
peace
thereof
they
should
have
peace
.
There
are
three
words
in
the
Greek
to
expresse
this
authority
.
-
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
arising
from
some
gift
which
one
hath
above
another
.
-
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Power
.
-
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Principality
.
There
is
an
affinity
between
these
three
,
and
an
order
whereby
they
do
follow
upon
one
another
.
For
the
first
,
God
gives
a
man
some
gift
,
whereby
he
is
excellent
above
others
,
then
he
gives
him
power
and
authority
,
the
sword
;
and
lastly
some
particular
place
of
government
,
wherein
to
exercise
his
gift
,
and
to
use
his
power
;
and
in
this
order
we
must
observe
,
that
though
the
two
last
cannot
be
severed
,
at
least
potentially
or
in
the
habit
;
for
where
God
gives
to
any
power
,
he
assignes
him
a
place
where
to
use
it
,
(
though
sometimes
he
cannot
actually
exercise
it
,
being
hindred
by
〈◊〉
or
〈◊〉
;
)
yet
the
former
,
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
excellencie
,
may
be
without
the
other
two
;
God
gives
gifts
and
excellency
to
some
men
,
who
have
no
power
or
principality
conferd
on
them
,
to
the
end
that
there
may
be
choyce
,
as
in
elective
kingdoms
;
and
that
those
who
have
maximam
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
most
excellent
gifts
,
may
be
called
up
to
exercise
their
gifts
,
and
withal
,
that
by
their
gifts
they
may
do
good
in
private
,
though
they
be
not
called
to
any
publick
place
of
government
,
as
when
it
pleases
God
for
the
sins
of
a
people
to
curse
the
government
to
them
.
1.
In
this
order
,
the
government
is
,
first
that
of
pater
naturalis
,
the
natural
father
,
in
a
family
,
where
he
exercises
a
threefold
government
,
over
the
wife
,
children
,
and
servants
:
of
the
two
first
it
is
plain
,
because
he
is
pater-familias
,
the
father
of
the
family
,
and
they
are
parts
of
it
;
and
of
the
servants
likewise
by
the
same
reason
:
whereupon
〈◊〉
servants
called
him
by
the
name
of
father
,
Father
if
the
Prophet
had
commanded
thee
a
great
thing
,
&c.
2.
If
we
go
out
of
the
family
,
we
come
in
patriam
.
There
we
shall
finde
an
honour
due
to
our
countrey
,
and
people
among
whom
we
were
born
and
brought
up
.
Therefore
the
woman
of
Abel
tells
Joab
,
that
the
city
wherein
she
dwelt
had
been
a
mother
in
Israel
:
and
we
see
that
Abraham
honoured
the
people
where
he
lived
,
for
he
stood
up
,
and
bowed
himself
before
the
people
of
the
land
of
the
Hittites
.
Thus
Now
this
power
which
resides
in
the
fathers
of
several
families
,
where
it
comes
to
be
united
in
one
,
He
becomes
a
Monarch
or
King
,
whom
S.
Peter
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
humane
creature
,
not
because
the
power
and
authority
is
from
men
,
for
though
sometimes
they
choose
the
person
,
yet
it
is
God
that
confers
the
power
,
and
though
men
by
natural
light
are
led
to
this
government
,
yet
it
is
God
that
gives
this
light
to
direct
them
;
but
to
distinguish
it
from
that
other
power
,
the
spiritual
government
exercised
by
the
fathers
of
our
souls
,
which
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Gods
creature
,
in
a
more
special
manner
:
for
though
both
temporal
and
spiritual
authority
are
from
God
,
yet
this
latter
is
more
immediately
and
purely
divine
then
the
other
;
and
therefore
the
other
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
humane
creature
,
comparatively
in
respect
of
this
,
which
is
Gods
creature
,
or
a
divine
ordinance
depending
〈◊〉
upon
divine
institution
,
and
therefore
is
this
to
be
honoured
in
respect
of
this
spiritual
fatherhood
:
and
this
〈◊〉
by
the
contrary
in
the
words
of
our
Saviour
,
when
he
〈◊〉
,
speaking
against
the
contempt
of
his
messengers
and
servants
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
that
〈◊〉
you
,
despiseth
me
,
or
as
the
abrogate
,
disanull
,
or
abolish
and
make
void
,
that
which
I
have
ordained
and
enacted
,
he
seeks
to
abrogate
and
disanull
me
;
which
words
imply
that
this
calling
is
specially
ordained
,
and
made
by
Christ
,
and
that
to
go
about
to
abrogate
and
disanul
his
ordinance
herein
,
is
to
abrogate
Christs
own
office
and
function
.
This
divine
creature
then
,
or
this
office
and
dignity
of
Gods
immediate
making
,
as
it
hath
received
fatherhood
from
God
,
so
there
is
a
special
honour
due
to
it
.
Though
you
have
a
thousand
instructors
in
Christ
,
yet
have
ye
not
many
fathers
,
for
in
Christ
Jesus
I
have
begotten
you
through
the
Gospel
.
We
see
the
Apostle
takes
to
himself
the
title
of
father
,
yea
the
very
idolaters
counted
their
priests
,
fathers
,
as
appears
by
Micah
Levite
,
Dwell
with
me
,
and
be
to
me
a
father
,
and
a
priest
.
And
because
to
this
ordinance
of
God
,
there
is
another
calling
subordinate
,
To
govern
the
schooles
of
the
Prophets
,
and
to
instruct
and
fit
men
for
the
Church
,
therefore
to
such
is
the
title
of
father
given
.
When
Saul
prophecied
among
the
4.
Come
we
to
the
Magistrate
.
Moses
by
Gods
special
appointment
,
appoints
some
to
be
rulers
over
1000.
&c.
And
gives
rules
of
direction
to
the
people
,
what
a
father
to
Pharoah
,
and
Lord
of
all
his
house
,
Hence
Deborah
is
called
a
mother
in
Israel
.
〈◊〉
〈◊〉
,
the
general
of
the
army
may
be
called
the
father
of
the
Camp
,
and
whosoever
hath
any
authority
in
any
society
derived
from
the
king
,
is
thereby
become
a
father
,
and
all
honour
belongs
to
him
.
5.
Lastly
,
if
we
come
to
that
which
we
called
excellency
of
gifts
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
when
this
is
alone
,
without
the
other
two
,
though
there
be
neither
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
nor
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
principality
nor
power
,
yet
there
is
an
honour
due
,
and
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
excellency
is
of
four
sorts
.
-
1.
Ratione
〈◊〉
,
in
regard
of
years
or
age
,
and
an
honour
is
due
in
this
respect
,
rebuke
not
an
elder
(
saith
the
Apostle
)
but
intreate
him
as
a
father
,
the
elder
-
2.
In
regard
of
the
gifts
of
the
minde
,
as
wisdom
and
counsel
,
whereby
one
is
able
to
direct
and
advise
others
,
or
to
invent
some
things
needful
and
conducing
to
the
publick
good
:
thus
Jabal
is
called
the
father
of
such
as
dwell
in
〈◊〉
,
and
of
such
as
have
cattle
,
and
Jubal
the
father
of
such
as
〈◊〉
the
〈◊〉
and
the
organ
-
3.
In
respect
of
outward
estate
and
wealth
,
for
money
is
nervus
politiae
,
the
sinnew
of
the
commonwealth
;
therefore
rich
and
wealthy
men
are
esteemed
in
a
common-wealth
and
called
to
publick
assemblies
before
others
,
because
if
it
be
in
need
,
they
are
most
able
to
help
.
Thus
Nabal
though
a
man
of
no
other
gifts
,
yet
because
God
had
enriched
him
,
David
doth
implicitey
call
him
father
,
by
〈◊〉
himself
his
son
,
give
I
pray
thee
whatsoever
cometh
to
thy
hand
,
to
thy
servants
,
and
to
thy
son
〈◊〉
.
-
4.
In
respect
of
benefits
which
any
have
〈◊〉
upon
us
.
Thus
Job
by
shewing
mercy
to
the
poor
,
had
the
title
of
father
.
I
was
a
father
to
the
poor
,
and
the
cause
knew
not
I
searched
out
.
And
thus
for
the
meaning
of
these
words
,
Honour
thy
father
and
mother
.
We
come
now
to
the
duties
here
required
under
this
word
Honour
.
Honour
thy
father
and
Mother
.
CHAP.
III.
The
mutual
or
reciprocal
duties
of
superiours
and
inferiours
.
1
Loue
.
2.
To
wish
well
and
pray
for
one
another
.
The
duties
of
inferiours
.
1.
Honour
.
Inward
,
and
〈◊〉
,
2.
fear
.
3.
subjection
and
obedience
,
active
and
passive
.
4.
The
protestation
of
our
subjection
,
by
honouring
them
with
our
estates
.
The
manner
how
this
〈◊〉
〈◊〉
be
performed
.
THese
duties
are
to
be
handled
.
1.
In
general
which
concerne
all
superiours
and
inferiours
.
And
secondly
in
special
,
such
as
concern
special
ranks
and
orders
of
superiours
,
and
inferiours
,
as
in
the
family
,
the
Church
,
and
the
common-wealth
,
Every
duty
consists
in
two
things
.
1.
The
action
,
and
2.
The
manner
of
performance
,
and
both
are
to
be
handled
.
And
because
there
are
some
duties
reciprocal
,
which
are
mutually
to
be
performed
both
by
superiours
and
inferiours
towards
each
other
,
to
avoyd
needlesse
repetition
,
it
shall
be
good
to
speak
of
them
generally
in
the
first
place
.
The
duties
which
are
reciprocal
or
mutual
are
.
-
1.
First
love
but
in
an
higher
degree
then
ordinary
,
which
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
〈◊〉
affection
,
of
a
higher
degree
then
that
which
we
owe
to
every
one
,
such
as
either
ascends
from
the
son
to
the
father
or
descends
from
the
father
to
the
son
,
and
it
is
either
naturaland
proper
,
between
natural
parents
and
their
children
,
or
by
analogie
and
proportion
,
between
others
to
whom
the
names
of
fathers
and
children
are
communicated
,
as
spiritual
fathers
in
the
Church
,
and
those
that
are
begotten
by
them
unto
Christ
,
of
whom
the
Apostle
speaking
,
expresses
the
special
love
due
to
such
fathers
by
a
special
emphatical
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
have
such
in
reputation
,
or
highly
honour
them
,
Phil.
2.
〈◊〉
.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
esteem
them
very
highly
in
love
for
their
works
sake
,
there
is
a
particular
love
which
we
beare
to
our
friends
,
and
that
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
aboundant
love
:
but
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
superabundant
and
extraordinary
,
in
a
more
special
and
high
degree
:
the
want
of
this
natural
affection
is
imputed
as
a
great
crime
,
a
signe
of
men
given
up
to
a
reprobate
sense
.
Rom.
1.
29.
And
it
is
a
prophecie
-
2.
The
second
mutual
duty
followes
from
the
first
,
and
is
the
chief
property
of
love
,
to
wish
well
to
him
we
love
;
and
because
Christianum
votum
est
〈◊〉
;
prayer
is
the
Christians
wish
,
therefore
it
is
that
we
comprehend
prayer
among
the
mutual
duties
of
inferiours
and
superiours
;
it
must
both
ascend
and
descend
;
for
we
are
exhorted
So
much
for
the
duties
reciprocal
.
Come
we
now
to
the
several
duties
of
inferiours
and
superiours
,
and
first
we
shall
speak
of
Honour
,
which
is
the
dutie
of
inferiours
to
their
superiours
.
In
the
strict
sense
whereof
if
we
take
it
,
as
our
Saviour
said
of
father
,
there
is
but
one
father
which
is
in
heaven
;
so
may
it
as
truly
be
said
of
honouer
,
if
we
speak
exactly
and
it
belongeth
onely
to
God
.
But
God
himself
no
man
takes
this
honour
upon
him
,
but
he
that
is
called
of
God
as
Aaron
.
Now
God
calls
men
,
when
The
scripture
,
as
was
shewed
before
,
vseth
three
words
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
excellency
,
power
,
and
principalitie
.
Now
unto
excellency
honour
properly
belongeth
,
and
that
is
of
two
sorts
.
Inward
and
outward
.
Inward
honour
is
,
when
we
have
honestam
opinionem
a
good
opinion
of
a
man
,
in
regard
of
some
〈◊〉
he
hath
above
us
;
for
this
good
opinion
,
is
Testimonium
excellentiae
,
a
testimony
of
that
excellency
which
we
acknowledge
in
him
above
our selves
:
of
this
Solomon
speaks
,
when
〈◊〉
adviseth
not
to
meddle
with
a
strang
woman
,
lest
we
lose
our
honour
,
that
is
,
lest
we
lose
the
good
reputation
and
esteeme
we
The
〈◊〉
will
make
this
more
plain
.
In
the
case
of
Corah
and
his
company
;
All
men
are
〈◊〉
〈◊〉
to
the
Lord
,
and
therefore
Moses
and
Aaron
,
had
no
more
excellency
then
the
rest
of
the
congregation
.
But
we
see
how
God
by
a
special
miracle
confuted
their
position
,
for
the
example
of
all
that
in
future
times
should
exalt
themselves
against
their
superiours
.
The
contrary
to
this
sinne
of
theirs
,
is
when
men
do
acknowledge
and
confesse
that
there
is
not
an
equality
,
but
that
some
do
excel
them
,
and
that
this
excellency
above
them
is
not
,
as
the
Poet
speaks
,
by
chance
,
but
by
the
appointment
of
God
;
that
as
in
creation
,
and
generation
he
is
the
special
father
that
gives
us
being
so
for
our
well
by
government
,
that
he
is
our
special
governour
,
and
that
those
above
us
are
his
instruments
appointed
for
our
preservation
when
we
acknowledge
this
exellency
in
others
,
and
that
it
comes
from
God
,
who
hath
imparted
his
gifts
to
them
.
This
is
the
first
,
and
the
inward
part
of
honour
.
But
now
as
God
told
Samuel
concerning
〈◊〉
,
God
and
man
look
several
waves
,
God
looks
on
the
〈◊〉
which
man
cannot
see
,
it
is
onely
the
excellency
which
outwardly
apears
which
we
can
take
notice
of
,
and
honour
,
and
so
likewise
the
inward
honour
of
the
heart
,
of
which
we
have
spoken
,
is
seen
onely
by
God
,
man
cannot
behold
it
,
and
therefore
besides
the
inward
esteeme
,
or
estimate
of
anothers
excellency
,
there
must
be
also
some
exteriour
signe
or
testimony
,
whereby
we
acknowledge
it
to
be
others
,
and
this
makes
the
second
part
of
honour
,
〈◊〉
honour
.
Such
was
that
which
〈◊〉
desired
of
Samuel
,
though
the
kingdom
honour
me
(
saith
he
)
before
the
Elders
of
the
people
and
before
〈◊〉
&c.
And
such
was
that
which
the
〈◊〉
looked
after
viz.
The
〈◊〉
places
at
〈◊〉
,
the
uppermost
〈◊〉
and
greeting
in
the
market
place
.
This
is
the
second
part
of
honour
.
What
this
exteriour
honour
is
,
and
after
what
manner
it
is
to
be
exhibited
in
particular
,
is
best
known
by
the
manner
of
the
countrey
where
men
live
,
because
it
is
not
alike
in
all
places
,
every
countrey
hath
not
the
same
signes
of
honour
.
Holy
men
in
scripture
have
exhibited
outward
honour
by
several
gestures
,
or
ceremonies
,
which
may
be
reduced
to
these
seven
heads
.
1.
To
rise
up
when
a
person
of
excellency
,
which
either
by
nature
or
analogie
,
and
proportion
,
is
our
〈◊〉
in
presence
,
Job
accounted
it
as
an
honour
done
to
the
aged
arose
and
stood
up
,
when
he
was
in
presence
.
And
Solomon
a
king
Bathsheba
by
rising
up
to
her
when
she
came
before
him
.
2.
The
uncovering
or
making
the
head
bear
was
accounted
a
token
of
honour
3.
The
bowing
of
the
knee
,
or
all
or
part
of
the
body
.
When
〈◊〉
would
have
〈◊〉
honoured
he
thought
no
way
better
for
the
people
to
expresse
it
,
then
4.
A
fourth
expression
is
standing
up
;
not
onely
to
rise
before
them
we
prefer
in
excellency
,
but
to
stand
up
too
,
we
see
the
practize
of
it
in
the
people
of
Moses
〈◊〉
as
a
judge
among
〈◊〉
,
but
it
is
said
,
that
the
people
stood
by
him
from
morning
till
evening
.
And
〈◊〉
the
〈◊〉
mayd
when
she
went
to
attend
5.
The
next
is
to
be
silent
,
in
the
presence
of
them
we
account
our
betters
.
Job
tells
us
,
that
when
he
was
in
prosperity
,
the
Princes
refrained
talking
(
in
his
presence
)
and
laid
their
hand
upon
their
mouth
.
Ths
Nobles
held
their
peace
.
&c.
And
in
the
same
Chapter
he
saith
,
unto
me
men
gave
eare
,
and
waited
and
kept
〈◊〉
at
my
6.
The
sixth
is
,
that
when
of
necessity
we
are
to
speak
,
we
use
words
of
submission
.
〈◊〉
it
not
displease
my
Lord
that
I
cannot
rise
up
before
thee
.
And
of
Josephs
brethren
(
for
inferiours
to
men
in
authority
)
Thy
7.
The
last
is
dispersed
throughout
the
scriptures
,
and
comprehended
under
the
word
ministrare
,
to
minister
and
wait
Luc.
17.
7.
And
it
comprehendeth
all
such
other
duties
of
outward
honour
,
as
are
to
be
vsed
by
servants
to
their
masters
.
As
our
Saviour
expresseth
one
in
the
masters
command
to
his
servant
to
make
ready
that
he
may
sup
.
And
the
maid
waited
on
Naamans
'
wife
.
And
so
king
Davids
2.
But
now
when
the
second
thing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
power
is
added
to
excellency
,
then
there
is
another
duty
required
in
inferiours
.
viz
fear
:
for
as
our
Saviour
speaks
,
there
is
no
power
but
from
God
,
it
must
be
given
from
above
,
and
therefore
by
consequence
there
The
honour
given
in
this
respect
consists
of
the
duty
of
fear
.
This
is
a
reverent
awe
and
standing
in
fear
of
them
that
are
placed
in
power
over
Peter
,
servants
be
subject
to
your
masters
,
with
all
fear
,
this
is
for
masters
.
Job
saith
that
the
people
stood
in
such
awe
of
him
;
that
when
they
saw
him
come
forth
they
would
convey
themselves
out
of
his
presence
,
as
if
they
had
done
something
not
beseeming
them
;
the
young
men
saw
me
and
hid
themselves
.
This
fear
also
is
due
to
the
king
.
The
people
of
Israel
feared
king
Solomon
:
3.
The
third
thing
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
government
,
to
which
,
besides
the
former
duties
of
honour
and
fear
,
a
third
duty
belongs
viz.
Obedience
,
which
the
Apostle
expresses
,
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
under
a
yoke
.
That
is
,
when
governours
command
this
or
that
to
be
done
(
except
in
things
evidently
contrary
to
the
will
of
God
)
we
be
content
without
disputing
,
to
put
our
necks
under
the
yoak
of
their
commands
.
verus
obediens
〈◊〉
〈◊〉
quale
sit
quod
〈◊〉
,
hoc
solo
contentus
,
quia
praecipitur
.
He
that
is
truly
obedient
regardeth
not
what
is
commanded
,
being
content
onely
with
this
,
that
it
is
commanded
.
In
the
case
of
parents
,
the
Apostle
gives
this
rule
,
children
obey
your
parents
〈◊〉
the
Lord
,
(
his
reason
)
for
this
is
right
.
servants
obey
your
masters
&c.
And
he
commands
Titus
to
put
subjects
in
minde
to
obey
magistrates
.
The
like
charge
of
obedience
he
gives
to
Bishops
and
Governours
in
the
Church
obey
them
that
have
the
rule
〈◊〉
you
.
We
have
examples
of
dutiful
children
in
this
duty
.
Of
Isaac
that
obeyed
his
father
even
to
the
death
.
Now
for
the
protestation
of
our
obedience
,
wherein
we
expresse
the
truth
of
it
,
order
is
taken
for
giving
honour
to
our
governours
,
by
imparting
our
substance
,
by
way
of
grateful
retaliation
,
for
their
care
and
pains
,
for
our
good
,
Honour
the
Lord
,
with
thy
substance
and
goods
,
&c.
and
so
by
consequent
,
this
kinde
of
honour
is
due
to
those
,
to
whom
God
hath
given
the
government
over
us
;
we
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
the
Stork
;
and
our
Saviour
makes
this
a
part
of
the
honour
due
to
father
and
mother
,
when
he
reproves
those
that
taught
the
people
,
that
by
consecrating
their
goods
to
the
Temple
,
they
were
free
from
the
obligation
of
this
law
,
their
dues
,
tribute
,
and
custome
,
to
shew
that
our selves
are
not
onely
ready
in
our
persons
,
but
our
goods
too
,
at
their
commands
.
The
last
part
of
obedience
is
to
the
other
part
of
the
Law
;
for
the
Law
hath
two
parts
,
the
one
directive
,
and
the
other
coercive
or
corrective
:
so
that
if
we
deny
our
obedience
,
we
must
submit
to
correction
,
and
yet
with
reverence
,
as
the
Apostle
The
second
thing
to
be
considered
,
is
the
manner
how
all
these
duties
must
be
performed
;
and
this
consists
in
three
things
.
1.
They
must
be
done
in
conscience
,
and
from
the
heart
,
not
with
eye-service
as
unto
men
,
but
with
singlenesse
of
heart
,
as
fearing
God
,
as
the
Apostle
speaks
.
2.
They
must
be
done
alacriter
,
cheerfully
,
and
readily
,
not
with
grudging
,
murmuring
,
3.
They
must
be
done
perseveranter
,
with
continuance
and
perseverance
,
yea
,
though
we
suffer
unjustly
by
them
:
for
this
,
saith
S.
Peter
,
is
thank
worthy
,
if
a
man
for
conscience
towards
God
,
endure
grief
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
he
endure
and
hold
out
,
though
And
because
we
are
not
naturally
given
to
perform
these
duties
of
obedience
and
subjection
,
especially
in
this
manner
,
therefore
expositors
yield
6
reasons
drawn
from
the
duty
,
as
it
is
expressed
and
inforced
in
Scripture
,
to
induce
men
thereunto
.
1.
Because
God
hath
placed
this
Commandment
before
that
of
our
goods
,
yea
,
and
of
our
life
:
to
shew
that
the
maintaining
of
authority
ought
to
be
dearer
to
us
then
goods
,
or
life
it self
.
2.
Because
the
name
of
father
and
mother
,
is
full
of
love
and
reverence
,
insomuch
as
some
unreasonable
beasts
perform
this
duty
more
exactly
then
many
men
.
Therefore
God
includes
all
superiours
here
,
as
Kings
,
Lords
,
Masters
,
&c.
under
these
amiable
names
of
father
and
mother
.
3.
In
regard
of
the
long
life
annexed
to
the
true
performance
of
this
dutie
,
long
life
being
a
thing
desirable
,
and
death
a
thing
most
repugnant
to
the
nature
of
man
.
To
live
long
,
and
to
prosper
,
is
all
that
men
desire
upon
earth
.
Therefore
the
Apostle
urges
this
Commandment
from
the
promise
specially
annexed
to
it
above
the
rest
.
That
it
may
be
well
with
thee
,
and
that
thou
mayst
live
long
on
the
earth
.
4.
Because
(
as
the
Apostle
tells
us
)
it
is
a
thing
good
and
acceptable
to
God
;
and
it
is
well
pleasing
to
God
;
he
is
especially
delighted
,
and
highly
well
pleasing
unto
God
.
What
can
we
desire
more
,
then
to
be
good
,
acceptable
,
and
well
pleasing
to
God
in
our
actions
.
5.
The
Apostle
goes
further
,
and
saith
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
just
thing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
due
by
the
rule
of
justice
to
superiours
,
so
that
it
cannot
be
forborn
without
injurie
Reddite
Caesari
,
quae
sunt
Caesaris
;
render
unto
Caesar
,
the
things
which
are
Caesars
.
He
uses
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
reddite
,
render
,
or
restore
,
to
shew
,
that
it
is
his
own
:
God
hath
imparted
it
,
if
you
keep
it
back
,
if
you
give
it
him
not
,
you
do
injustice
,
and
wrong
to
him
.
6.
The
last
is
,
in
regard
of
the
expedience
of
it
,
for
your
own
good
,
expedit
vobis
,
it
stands
you
in
hand
so
to
do
.
The
Apostle
saith
,
They
watch
over
your
souls
.
Now
where
honour
is
detracted
and
withheld
,
there
the
care
of
preservation
is
This
dothargue
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
giant
like
nature
,
such
as
was
in
them
that
would
build
a
tower
,
whose
top
might
reach
to
heaven
:
such
do
indicere
bellum
Deo
,
bid
defiance
to
God
:
and
therefore
the
Apostle
saith
expressely
,
that
such
as
resist
lawful
powers
,
do
resist
the
ordinance
of
God
,
and
so
do
fight
against
God
himself
,
and
CHAP.
IIII.
The
duties
of
superiours
in
four
things
.
Addition
29.
Of
the
end
of
government
,
and
whether
the
people
be
above
their
governours
?
The
manner
how
they
must
govern
.
whether
honour
be
due
to
one
that
is
evil
?
Whether
he
must
be
obeyed
in
malo
?
Of
disobeying
the
unlawful
commands
of
a
Superiour
.
Add.
30.
Of
Obedience
in
things
doubtful
.
WE
will
now
handle
the
duties
of
superiours
in
general
.
These
two
things
are
alwayes
joyned
together
in
Gods
Law
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
have
worth
,
and
to
be
honoured
or
esteemed
worthy
;
and
therefore
S.
Chrysostome
makes
it
an
axiome
upon
that
place
1
Tim.
5.
17.
They
that
rule
well
are
worthy
of
double
honour
.
The
Honour
,
as
he
saith
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
reward
of
the
service
,
they
perform
.
Therefore
that
honour
may
be
due
to
them
,
they
must
mereri
,
be
worthy
,
and
deserving
men
;
and
worthy
they
are
,
if
they
perform
the
part
of
fathers
and
mothers
.
The
neernesse
of
the
two
significations
of
the
word
in
the
original
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cabed
,
which
signifieth
both
weight
and
heavinesse
,
and
honour
;
and
of
the
Greek
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
honor
,
and
〈◊〉
or
múlct
;
and
of
the
Latine
word
honoro
and
〈◊〉
,
to
honour
and
lay
a
burden
,
sheweth
,
that
God
would
not
that
any
should
have
honour
,
unlesse
they
have
meritum
,
desert
;
nor
this
meritum
,
desert
,
without
a
charge
;
therefore
they
must
have
meritum
,
and
by
consequent
,
honour
may
be
justly
required
by
them
at
our
hands
.
1.
They
are
to
know
that
they
are
Gods
ministers
;
for
so
S.
Paul
calls
them
;
and
S.
Peter
saith
,
They
are
sent
by
God
.
And
that
as
they
are
his
Ministers
,
and
that
he
imparted
for
the
Lord
,
and
that
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ministers
of
God
.
And
therefore
David
saith
,
Tibi
canam
Jehovah
,
I
will
sing
unto
the
Lord
of
mercy
and
judgement
:
Domini
,
the
Lords
people
,
as
they
are
his
Vicegerents
.
They
must
follow
the
rule
which
Jehosaphat
made
for
his
Judges
:
Take
heed
what
ye
do
,
for
ye
judge
not
for
man
,
but
for
the
Lord
.
Therefore
whatsoever
they
do
must
not
be
for
their
own
will
and
ends
,
but
in
and
for
the
Lord
.
We
must
not
be
of
Jezebels
opinion
,
that
Ahab
could
not
be
a
king
,
if
he
could
not
command
and
have
what
he
should
desire
,
semen
omnium
〈◊〉
,
the
seed
of
all
evil
.
Nor
of
Ahabs
that
hated
Michaiah
,
the
son
of
Imlah
,
the
Prophet
,
becavse
he
prophecied
nothing
good
concerning
him
,
though
it
were
the
will
of
for
God
,
but
blot
that
out
,
and
look
onely
at
their
own
will
,
then
breaks
in
all
injustice
.
But
they
must
know
,
that
God
is
not
so
unwise
,
as
to
give
them
authoritie
against
himself
;
and
therefore
they
must
not
have
an
eye
to
their
own
,
but
to
Gods
will
;
for
they
are
but
his
Ministers
.
2.
Superiours
must
know
,
that
one
end
of
their
authority
is
the
good
and
benefit
of
those
that
are
under
them
:
as
they
are
first
to
look
to
God
and
his
honor
whose
Ministers
they
are
,
so
in
the
next
place
,
they
must
look
to
the
good
of
those
over
whom
God
hath
set
them
.
Their
honour
is
conferred
upon
them
,
not
meerly
for
themselves
,
and
their
own
benefit
;
but
also
for
those
that
are
under
them
,
not
onely
〈◊〉
praesint
,
but
ut
prosint
;
to
profit
them
that
are
under
them
,
as
well
as
to
be
over
and
above
them
:
and
this
is
it
that
makes
their
place
the
more
weighty
.
King
David
ad
pascendum
Israel
,
that
he
might
feed
and
govern
(
the
word
imports
both
)
Jacob
his
people
,
and
Israel
his
inheritance
.
So
children
are
not
for
parents
,
but
parents
for
their
children
.
The
Heathen
,
by
the
light
of
nature
onely
,
saw
this
:
that
superiority
was
〈◊〉
for
inferiority
,
and
the
Prince
for
the
benefit
of
the
people
.
For
God
at
the
first
,
considering
that
children
were
unable
to
help
themselves
,
by
reason
of
their
inability
and
defects
when
they
are
young
,
and
the
danger
that
might
befall
them
,
not
onely
in
their
infancy
,
but
even
before
they
are
born
,
ordained
a
duty
to
be
shown
,
and
an
office
to
be
done
for
them
,
even
before
they
are
born
;
there
is
a
care
of
them
to
be
taken
by
parents
when
they
are
in
the
womb
,
before
they
are
able
to
give
them
honour
;
and
for
this
care
of
parents
,
they
are
afterwards
to
exhibit
honour
to
them
,
when
they
are
able
.
And
under
this
head
is
that
the
Apostle
mentioneth
,
They
must
nourish
and
cherish
,
Moses
who
carried
the
people
in
his
bosom
as
a
nurse
,
and
made
their
welfare
his
scope
:
and
as
our
Saviour
snews
the
example
of
an
hen
who
gathereth
her
chickens
under
her
wings
,
to
defend
them
from
ravening
and
strong
fowls
.
And
this
loving
,
nourishing
,
and
defending
,
are
special
ends
why
superiours
were
ordained
.
And
therefore
the
reason
is
added
to
the
Commandment
in
Exodus
20.
and
enlarged
in
Deuter.
5.
16.
That
thy
dayes
may
be
prolonged
,
&c.
and
that
it
may
go
well
with
thee
;
which
,
as
was
mentioned
before
is
expounded
by
some
,
not
as
a
promise
,
but
as
the
duty
,
and
end
of
superiours
,
viz.
That
they
under
God
prolong
mens
dayes
,
and
are
or
ought
to
be
means
,
that
it
may
go
well
with
them
.
This
is
one
end
of
their
superiority
.
They
are
not
set
over
the
people
colligere
auream
messem
,
to
scrape
gold
and
silver
for
themselves
;
their
own
profit
and
ease
is
not
the
end
of
their
authority
,
though
many
times
rulers
look
at
nothing
else
.
It
was
the
sin
of
the
Princes
in
Ezekiels
time
,
They
accounted
the
city
as
a
cauldron
,
and
the
people
the
flesh
to
be
sod
in
.
Evil
Rulers
take
their
own
ease
and
security
,
while
the
profit
of
the
people
and
inferiours
is
no
whit
regarded
.
Therefore
not
without
cause
are
the
two
heads
before
named
,
of
defending
and
nourishing
inferiours
,
special
duties
of
superiours
towards
them
.
This
which
is
commonly
affirmed
,
that
the
end
of
government
is
the
good
of
the
his
Ministers
,
Rom.
13.
so
that
the
principal
end
of
their
government
is
the
advancement
of
Gods
honour
,
who
is
the
supream
King
and
Lord
of
all
the
world
:
and
therefore
if
they
fail
in
performance
of
this
trust
,
they
are
accountable
onely
to
him
,
who
intrusted
them
,
and
not
to
the
people
whom
he
hath
put
under
them
,
and
whom
he
never
authorized
to
call
them
to
account
,
but
to
appeal
onely
to
him
.
2.
It
is
not
generally
true
,
that
all
government
is
onely
for
the
benefit
of
those
that
are
governed
:
for
some
government
there
is
,
meerly
for
the
benefit
3.
Although
it
be
true
,
that
in
some
kingdoms
,
especially
elective
,
the
benefit
of
the
people
is
principally
regarded
;
and
as
Cicero
saith
,
Fruendae
justitiae
causa
Reges
conftituti
,
that
kings
are
appointed
for
administring
of
justice
,
yet
it
follows
not
hence
,
that
the
people
are
above
their
king
;
for
the
Tutor
or
Guardian
is
for
the
good
of
the
Pupil
,
and
yet
the
Guardian
or
Tutor
hath
power
and
authority
over
the
Pupil
:
and
if
any
say
that
the
Guardian
may
be
removed
if
he
fail
in
his
trust
,
and
therefore
the
same
may
be
done
in
Princes
;
L
answer
,
that
this
holds
in
Guardians
,
because
they
have
some
above
them
;
but
in
kingdoms
because
there
cannot
be
a
progresse
in
infinitum
,
there
must
of
necessity
be
a
stop
in
some
,
who
,
because
they
have
no
superior
,
must
if
they
offend
be
lest
only
to
God
,
who
will
either
punish
them
,
if
he
see
it
needful
,
or
else
suffer
them
for
the
punishment
and
tryal
of
his
people
:
for
as
Tacitus
saith
,
as
we
bear
with
the
barrennes
of
the
earth
,
or
intemperate
seasons
,
and
the
like
natural
accidents
,
which
cannot
be
avoyded
,
so
must
they
bear
with
the
avarice
and
lust
of
rulers
.
Vitia
erunt
donec
homines
,
sed
nec
haec
continua
,
&
meliorum
interventu
pensantur
;
there
will
be
faults
in
government
,
so
long
as
there
are
men
:
but
they
are
not
alwayes
nor
lasting
;
and
besides
they
are
ballanced
by
the
change
of
good
〈◊〉
intervening
.
And
therefore
M.
Aurelius
said
,
that
as
Magistrates
are
to
judge
of
private
persons
,
so
are
Princes
to
judge
of
Magistrates
,
and
God
alone
of
Princes
.
To
which
purpose
is
that
speech
of
a
French
Bishop
to
their
King
,
mentioned
in
Greg.
Turon
.
Si
quis
de
nobis
,
O
Rex
,
justitiae
tramites
transcendere
voluerit
,
a
te
corripi
potest
,
si
tu
vero
excesseris
,
quis
te
corripiet
?
loquimur
enim
tili
,
sed
si
volueris
,
audis
;
si
autem
nolueris
,
quis
te
damnabit
,
nisi
quise
pronunciavit
esse
justitiam
?
If
any
of
us
offend
,
O
King
,
thou
mayest
correct
us
,
but
if
thou
shalt
exceed
,
who
shall
correct
thee
?
we
may
speak
unto
thee
,
and
if
thou
wilt
,
thou
mayst
hear
us
,
but
if
thou
wilt
not
,
none
can
condemn
thee
,
but
he
who
is
justice
it self
?
And
that
of
Cujus
jussu
nascuntur
homines
,
hujus
jussu
&
Reges
〈◊〉
;
by
whose
command
or
appointment
they
are
born
men
,
by
his
appointment
are
Kings
constituted
.
Nor
doth
it
make
against
this
,
that
the
people
are
sometimes
punished
for
the
sins
of
their
Princes
,
as
1
Kings
4.
16.
&
2
Kings
10.
17.
for
this
was
not
because
the
people
did
not
punish
or
restrain
the
exorbitances
of
their
Kings
,
but
because
by
tacite
consent
,
or
otherwise
,
they
did
communicate
in
their
sins
;
and
besides
,
God
having
supream
dominion
over
the
lives
of
all
,
may
make
use
of
it
,
thereby
to
punish
Kings
by
taking
away
their
Subjects
.
3.
Because
God
hath
made
by
his
Commandment
a
distinction
and
〈◊〉
of
degrees
,
as
some
to
be
parents
;
some
children
,
some
superiours
,
and
some
inferiours
;
Superiours
must
take
heed
that
none
〈◊〉
this
order
,
nor
suffer
a
parity
or
equality
,
or
to
submit
to
those
whom
God
hath
placed
in
a
lower
rank
.
But
why
did
not
the
Prophet
Nathan
keep
this
order
in
his
speech
to
King
David
,
Nathan
knew
well
enough
in
what
order
to
place
him
.
But
the
businesse
brought
the
heir
of
all
in
his
minority
,
or
during
his
fathers
life
,
differeth
little
from
a
servant
,
though
in
possibility
to
be
Lord
of
all
.
Superiours
must
therefore
keep
that
authority
which
God
hath
given
them
,
and
not
pervert
that
order
which
God
hath
set
,
as
some
do
by
their
sloth
and
negligence
,
suffering
their
inferiours
to
be
their
equals
;
and
others
by
their
wickednesse
,
whereby
they
become
vile
in
the
peoples
eyes
,
and
so
as
a
just
punishment
from
God
,
lose
that
authority
and
reverence
,
which
the
people
ought
to
give
them
.
For
thus
God
tells
the
prophets
in
Malachy
,
that
he
had
made
them
despised
and
vile
before
all
the
people
,
the
reason
〈◊〉
is
given
in
the
next
words
,
because
they
kept
not
his
words
,
but
had
been
partial
in
his
law
.
And
for
the
same
cause
God
threatens
Eli
,
because
he
honoured
his
sons
before
God
,
whereas
〈◊〉
should
have
honoured
him
,
he
honoured
those
that
honour
me
saith
God
,
I
will
honour
,
and
they
that
despise
me
shall
be
lightly
esteemed
.
And
we
see
also
in
another
place
,
that
God
tells
the
people
by
his
Prophet
that
he
will
give
children
to
be
their
Princes
and
babes
to
rule
over
them
;
the
reason
is
exprest
in
the
next
verse
,
the
child
shall
behave
himself
proudly
against
the
innocent
,
and
the
base
against
the
honorable
.
4.
As
this
order
established
by
God
must
be
maintained
,
so
must
it
not
be
a
bare
resemblance
of
authority
,
without
execution
,
superiours
must
not
be
like
dumb
idols
,
that
have
eyes
but
see
not
,
mouthes
and
speak
not
,
&c.
But
they
must
use
and
exercise
their
authority
,
they
must
take
care
with
Saint
Paul
,
that
they
which
are
under
them
study
to
be
quiet
,
and
to
do
their
own
busines
.
And
if
any
under
propter
vindictam
malorum
.
to
be
a
revenger
of
Gods
wrath
against
them
that
do
with
an
euge
serve
bone
,
well
done
good
and
faithful
servant
.
The
wise
man
tells
us
,
that
a
king
that
sitteth
in
judgement
(
is
not
like
an
idol
but
)
scattereth
away
all
evil
with
his
eyes
,
his
very
looks
must
expel
evil
.
That
men
may
know
he
sits
there
,
for
encouraging
of
the
good
,
and
discouraging
of
strength
to
the
upright
man
,
but
fear
shall
be
to
the
workers
of
iniquity
.
Fear
is
proper
for
them
,
they
ought
to
fear
,
but
some
do
not
fear
,
because
an
idol
is
in
place
,
this
is
a
shame
to
a
ruler
,
when
he
is
not
terror
male
agenti
but
much
worse
it
is
,
if
he
be
terror
bene
agenti
,
a
terrour
to
him
that
doth
well
,
if
he
persecute
such
above
others
.
In
this
case
we
must
know
,
that
potestas
non
datur
〈◊〉
adversus
〈◊〉
,
contra
quae
homines
nolunt
esse
potentes
,
no
power
is
given
from
God
but
to
correct
These
are
the
foure
general
duties
which
concerne
superiours
.
1.
The
manner
of
government
of
a
superiour
is
,
first
that
he
be
an
example
to
inferiours
in
himself
King
David
shewed
it
I
will
walk
(
saith
he
)
with
a
perfect
heart
;
2.
The
next
is
(
〈◊〉
he
hath
thus
gifted
himself
)
to
govern
others
with
moderation
.
It
was
Gods
rule
in
the
law
to
superiours
,
thou
shalt
not
rule
with
rigour
tanquam
leo
rugiens
,
as
a
roaing
lion
over
the
people
:
and
the
son
of
Syracides
advise
is
,
Be
not
a
lion
in
thy
〈◊〉
nor
frantick
among
thy
servants
.
The
Prophet
compares
evil
rulers
to
roaring
Summum
in
regibus
bonum
est
,
in
subjectos
non
saevire
,
It
is
the
chief
commendation
of
a
governour
not
to
be
sharp
towards
his
subjects
.
The
third
〈◊〉
is
,
he
must
not
like
Saul
begin
well
,
and
ena
ill
.
It
is
said
of
Saul
king
of
Israel
,
that
he
had
raigned
two
years
over
Israel
,
when
he
had
raigned
far
more
,
because
the
〈◊〉
two
years
he
raigned
well
,
and
after
did
degenerate
,
and
so
now
,
usually
governours
are
careful
to
rule
well
at
the
first
entrance
into
their
government
,
but
afterwards
post
〈◊〉
〈◊〉
,
after
Neros
five
years
,
like
Ezekiel
,
that
account
the
city
as
a
Caldron
.
and
the
people
as
flesh
in
the
midst
of
it
.
Now
for
the
better
enforcing
the
observation
of
these
four
rules
upon
superiours
,
and
that
as
it
is
in
Daniel
,
they
may
know
that
the
most
high
ruleth
in
the
kinndoms
of
1.
The
〈◊〉
is
verse
.
1.
God
stands
among
them
,
he
stands
in
the
congregation
of
the
mighty
,
and
judgeth
among
the
gods
:
from
whence
he
infers
the
〈◊〉
vers.
2.
How
long
wil
you
give
wrong
judgement
,
and
accept
the
persons
of
the
is
a
judge
among
you
,
and
will
exact
an
account
of
vou
.
2.
The
second
reason
(
in
the
next
two
uerses
)
is
grounded
upon
the
end
,
why
this
power
is
committed
to
them
.
To
defend
the
poor
and
fatherlesse
,
them
that
be
in
need
,
the
poor
and
weak
:
and
not
to
oppresse
them
,
their
power
is
contra
〈◊〉
non
contra
〈◊〉
,
not
against
men
,
but
sin
.
3.
The
third
is
from
the
evil
consequences
that
will
follow
if
they
do
not
execute
justice
.
In
the
fift
verse
he
tells
them
,
well
,
chuse
you
,
if
you
will
be
willfully
ignorant
in
tenebris
ambulare
walk
in
darknes
,
do
so
.
But
this
will
follow
by
your
ignorance
,
all
the
foundations
of
the
earth
wil
be
out
of
course
,
concutientur
omnia
fundamenta
,
all
things
will
go
to
wrack
,
you
will
bring
all
out
of
order
by
it
.
4.
The
fourth
is
because
their
power
is
not
absolute
,
but
onely
delegate
verse
6.
I
have
said
you
are
gods
,
indeed
you
are
none
.
The
meaning
of
this
place
is
expounded
by
Christ
himself
,
John
10.
35.
They
are
called
gods
,
because
the
word
of
God
came
to
them
,
that
is
,
they
had
commission
from
God
;
there
came
a
commission
from
God
to
you
,
it
was
but
a
delegate
power
,
therefore
you
are
not
to
rule
absolutely
and
simply
,
but
by
commission
,
for
you
have
a
superiour
,
and
God
will
have
an
account
from
you
.
5.
And
for
abusing
that
commission
,
you
shall
die
like
men
,
there
shall
be
no
difference
in
your
death
from
other
,
but
(
he
straitway
correcteth
himself
)
you
shall
fal
like
Princes
,
you
shall
not
die
like
ordinary
men
,
as
it
is
in
the
book
of
Wisdom
.
potentes
potenter
punientur
,
mighty
men
shall
be
mightily
tormented
.
6.
Lastly
,
because
they
have
sought
themselves
by
this
honour
which
God
had
bestowed
upon
them
,
therefore
God
will
arise
and
take
his
inheritance
into
his
own
hands
,
(
which
they
have
neglected
)
and
he
will
judge
the
earth
himself
,
as
it
is
vets
.
8.
which
is
more
fully
expressed
by
the
Prophet
〈◊〉
,
they
have
〈◊〉
the
fat
,
and
clothed
themselves
with
the
wool
,
they
killed
them
that
are
fed
,
but
they
themselves
fed
not
the
〈◊〉
,
that
is
,
they
have
bin
content
to
receive
the
honour
,
God
will
arise
and
take
his
inheritance
into
his
own
hands
:
he
willdischarge
the
duty
himself
.
There
are
two
questionss
concerning
obedience
to
superiour
to
be
resolved
,
before
we
enter
upon
the
particular
duties
,
necessary
for
the
right
understanding
of
that
which
follows
:
because
in
the
handling
of
those
particulars
we
shall
have
occasion
to
treate
of
obedience
.
1.
Whether
inferiours
owe
any
honour
to
one
that
is
evil
.
The
resolution
of
which
must
be
affirmative
,
according
to
that
of
the
〈◊〉
to
the
Romans
,
where
That
the
unfaithfulnes
of
man
cannot
frustrate
the
promise
of
God
:
and
so
it
must
be
said
in
this
case
,
that
the
wickednes
of
man
cannot
for
the
powers
that
be
,
are
ordained
of
God
as
the
Apostle
speaks
.
Therefore
it
is
not
the
evil
of
the
person
that
can
make
voyd
his
ordiuance
.
Now
evill
is
taken
two
wayes
,
it
is
either
Culpae
or
Poenae
of
sin
or
punishment
,
and
so
superiours
may
be
evil
in
both
respects
,
and
yet
obedience
is
due
.
1.
For
the
penal
evil
;
as
when
they
are
rough
and
froward
.
Saint
Peter
chargeth
servants
to
be
subject
to
〈◊〉
masters
,
not
onely
to
them
that
are
good
,
but
to
the
〈◊〉
.
Hagar
Sarahs
maid
.
It
is
said
,
that
Sarah
dealt
his
heart
smote
him
for
cutting
the
lap
of
his
garment
,
and
as
it
is
in
Psalm
120.
8.
He
〈◊〉
for
peace
when
his
enemies
were
for
war
.
2.
For
the
other
of
fault
.
As
the
froward
and
curst
Magistrate
is
to
be
honoured
,
we
have
no
king
,
because
we
feared
not
the
Lord
,
what
should
a
king
do
unto
us
,
so
it
is
he
that
in
his
anger
giveth
a
king
,
as
he
professeth
by
his
prophet
.
And
many
times
the
fault
is
in
the
people
if
the
king
be
bad
,
It
is
for
their
They
have
set
up
a
king
but
not
by
me
,
they
have
made
Princes
,
and
I
knew
it
not
,
because
Ephraim
〈◊〉
made
many
altars
to
〈◊〉
,
altars
shall
be
unto
him
to
sin
:
so
God
saith
concerning
wicked
rulers
,
seeing
people
will
have
such
,
God
will
plague
them
with
the
same
;
people
must
therefore
be
subject
to
evil
rulers
,
because
by
their
sinnes
they
have
brought
them
upon
themselves
.
And
besides
though
they
be
evil
yet
as
Solomon
saith
,
The
heart
,
of
the
king
is
in
the
hand
of
God
,
who
can
guide
it
as
he
pleaseth
,
as
the
river
of
〈◊〉
,
God
hath
given
him
the
kingdomes
,
and
it
was
his
will
the
nations
should
serve
him
.
And
the
king
of
Assur
is
called
the
〈◊〉
of
Gods
wrath
,
as
purposely
But
this
must
be
added
out
of
Chrysostome
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
whatsoever
honour
we
attribute
to
such
evil
Princes
,
is
not
to
them
as
men
;
but
to
God
himself
,
and
in
reverence
and
obedience
to
his
ordinance
,
not
barely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
person
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
vizard
that
God
hath
put
upon
him
:
or
if
to
the
person
(
as
it
cannot
well
be
conceived
otherwise
,
for
the
person
and
office
must
not
be
severed
)
yet
not
to
the
person
barely
for
it self
,
but
to
such
a
person
as
it
is
vested
and
clothed
with
authority
from
God
.
We
may
see
this
in
the
case
of
Mordecai
,
when
Haman
advised
the
king
,
what
should
be
done
to
the
man
whom
the
king
would
honour
,
which
was
to
Gods
robes
,
and
Gods
crown
,
for
which
onely
we
are
to
give
honour
to
the
person
.
The
heathen
embleme
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
An
Asse
loaden
with
the
Image
of
the
Goddesse
Isis
,
to
which
the
people
fell
down
and
did
reverence
;
but
the
inscription
was
,
non
tibi
,
sed
religioni
,
not
to
the
Asse
,
but
to
the
Goddesse
.
To
this
we
may
adde
in
thelast
place
,
that
be
a
government
never
so
bad
,
yet
it
is
far
better
then
to
have
none
at
all
:
as
,
Tyrannie
is
better
then
Anarchy
,
where
there
is
no
ruler
at
all
.
And
better
it
is
to
live
under
one
Tyrant
,
then
under
many
,
under
an
Oligarchie
then
in
Anarchy
;
God
gave
his
people
a
king
in
his
anger
,
yet
he
took
him
away
,
and
left
them
no
head
or
ruler
,
how
?
in
his
wrath
or
fury
,
which
is
the
extremity
of
anger
.
The
punishment
is
greater
to
that
land
,
where
there
is
no
king
at
all
,
then
where
there
is
a
bad
one
.
The
second
question
goes
a
degree
further
,
and
that
is
,
〈◊〉
malo
,
in
malo
,
〈◊〉
ad
malum
sit
obediendum
,
whether
a
man
is
to
obey
an
evil
man
in
an
evil
thing
,
or
whether
a
man
oweth
absolute
obedience
(
as
they
call
it
)
to
an
evil
superiour
?
The
answer
to
this
is
negative
;
for
that
which
they
call
absolute
obedience
is
due
to
to
God
onely
.
For
the
clearing
of
this
point
,
it
is
first
to
be
considered
,
whether
he
that
commands
be
nobis
Rex
:
for
every
one
is
not
a
Ruler
:
the
robes
qualifie
him
not
so
far
,
but
as
he
is
our
king
,
and
no
farther
,
then
quatenus
nobis
imperat
,
as
he
rules
over
us
,
or
hath
right
to
command
us
.
1.
For
the
first
entrance
into
this
question
,
we
are
to
embrace
the
rule
of
the
fathers
.
They
say
,
that
lex
charitatis
the
law
of
Ghrist
did
not
abrogate
legem
〈◊〉
the
law
of
nature
,
and
therefore
it
is
good
reason
,
that
the
law
of
nature
,
upon
which
the
authority
of
fathers
and
mothers
is
grounded
,
should
not
weaken
;
but
strengthen
the
law
of
God
.
We
cannot
say
,
when
we
do
evil
,
that
the
law
of
nature
is
the
cause
,
or
that
the
law
of
nature
which
requires
obedience
to
parents
,
can
warrant
our
disobedience
to
the
law
of
God
.
2.
The
second
thing
is
this
.
That
because
,
as
we
shewed
before
,
Princes
are
called
Gods
,
because
the
word
of
God
came
to
them
,
Joh.
10
35.
〈◊〉
their
per
quod
,
per
me
Reges
regnant
,
by
me
kings
raigne
:
now
id
per
quod
res
est
,
that
is
the
essence
of
it
;
so
every
superiour
hath
somewhat
that
giveth
the
essence
to
him
,
as
he
is
a
superiour
,
and
that
is
the
word
which
gives
him
commission
.
Now
as
in
the
case
of
Saul
,
Samuel
tells
him
,
because
thou
hast
rejected
the
word
of
the
Lord
,
the
Lord
hath
rejected
thee
.
When
a
Magistrate
wholly
casteth
aside
the
word
of
God
,
if
it
be
cleere
and
evident
,
that
his
command
is
contrary
to
his
commission
,
he
ceaseth
in
that
particular
command
to
be
our
superiour
,
〈◊〉
his
commission
extends
not
to
command
against
God
:
and
therefore
though
in
other
things
he
must
be
obeyed
still
,
and
his
commission
continues
in
force
for
other
matters
,
yet
in
that
wherein
he
acts
without
or
against
his
commission
,
he
must
not
be
obeyed
.
Now
for
the
better
and
more
prospicuous
handling
of
this
,
we
shall
do
well
to
take
notice
of
the
word
in
the
original
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Shelabim
,
which
signifies
degrees
,
and
in
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
order
.
3.
In
order
there
are
two
things
:
there
is
summum
or
〈◊〉
,
the
topp
,
in
respect
of
which
all
the
rest
are
but
as
steps
or
stayers
.
So
that
step
is
better
which
is
neereer
to
the
top
:
and
then
there
is
a
series
a
line
coming
down
from
the
top
,
wherein
every
one
is
placed
in
their
〈◊〉
order
or
rank
,
according
to
their
calling
,
as
on
several
steps
or
stayers
,
one
under
another
,
God
being
the
highest
,
and
on
the
next
step
under
him
kings
and
Princes
,
and
so
others
in
their
order
;
and
in
this
series
there
are
bounds
to
limit
all
persons
,
beyond
which
if
they
exceed
,
they
transgresse
.
(
For
God
onely
is
without
bounds
being
infinite
and
superiour
to
all
.
)
Now
these
may
be
referred
to
two
.
1.
When
a
mangoeth
aside
from
that
summum
principium
,
the
top
,
and
that
is
,
when
he
doth
accedere
or
recedere
,
go
〈◊〉
neerer
to
it
,
or
down
further
from
it
,
then
his
rank
,
then
he
breaks
the
〈◊〉
or
order
,
and
exceeds
his
limits
,
in
which
respect
we
are
still
to
keep
our
station
,
and
rest
in
our
places
,
and
so
we
shal
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
as
keep
order
,
though
the
Superiour
do
not
.
2.
Because
every
step
hath
a
certain
breadth
or
latitude
,
set
and
lmited
by
bounds
on
both
sides
,
then
he
transcends
the
nature
of
a
Superiour
,
that
prescribes
any
thing
beyond
those
bounds
:
as
if
the
Prince
of
this
land
shall
command
any
thing
to
be
done
in
those
countreys
,
where
he
hath
nothing
to
do
.
Or
if
I
be
bound
to
obey
a
man
,
whose
power
is
onely
in
spiritual
things
,
I
am
not
by
the
same
reason
to
obey
him
in
temporals
,
whereof
he
hath
no
cognizance
,
he
is
not
to
command
out
of
his
series
,
he
must
not
recedere
a
principio
.
But
if
a
king
or
ruler
observe
these
two
points
of
order
,
that
he
do
not
leave
his
series
,
nor
recedere
a
principio
,
we
are
absolutely
to
obey
him
.
It
is
said
in
the
Gospel
.
No
man
can
serve
two
masters
,
God
and
Mammon
;
because
Dominus
&
servus
,
God
and
the
Prince
his
minister
,
are
but
one
Agent
;
because
there
is
a
subordination
.
In
this
case
there
is
but
one
master
,
till
the
Prince
break
the
order
himself
,
and
be
a
master
against
order
,
and
do
erigere
altare
contra
altare
,
erect
one
altar
against
another
.
For
it
is
in
order
as
it
is
in
nature
.
The
Prince
is
the
chief
mover
and
Commander
,
others
command
under
him
.
Now
in
nature
heavy
things
descend
:
and
if
on
any
occasion
ad
conservationem
universi
,
they
do
break
their
natural
course
and
ascend
,
this
is
out
of
order
,
yet
is
requisite
for
a
greater
good
of
the
universe
.
So
is
it
in
matters
of
the
Commonwealth
.
If
the
inferiour
Magistrate
command
one
thing
,
I
must
not
obey
him
,
if
a
superiour
Magistrate
command
another
,
for
a
greater
good
of
the
whole
land
.
Some
are
of
more
honourable
estate
then
other
,
and
the
higher
place
any
one
hath
,
the
more
honour
he
hath
,
and
in
that
respect
the
greater
duty
belongs
to
him
.
Festus
was
honourable
,
yet
Nero
more
honourable
,
and
if
S.
Paul
Our
Saviour
in
another
place
saith
,
Be
not
afraid
of
them
that
kill
the
body
.
In
fear
them
not
,
but
him
that
after
the
body
is
killed
,
hath
power
to
cast
the
body
into
hell
,
which
is
God
;
otherwise
the
caveat
were
needlesse
.
And
the
conclusion
in
this
point
is
,
to
say
with
S.
Peter
and
S.
John
,
when
the
Priests
commanded
them
to
preach
no
more
in
the
name
of
Jesus
,
Whether
it
be
right
in
the
sight
of
God
,
to
hearken
to
you
more
then
unto
God
,
judge
ye
.
And
when
they
would
not
take
this
for
an
answer
,
but
urged
them
as
before
,
they
plainly
told
them
,
Deo
potius
〈◊〉
hominibus
,
we
ought
to
obey
God
rather
then
men
.
The
reason
of
this
standeth
thus
.
God
hath
taken
order
for
the
inaugurating
of
every
son
of
his
,
into
his
politia
or
government
;
for
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
conversation
must
be
in
heaven
;
as
the
Apostle
speaks
:
and
in
another
place
,
we
should
be
fellow
Citizens
withthe
saints
.
A
childe
is
no
sooner
born
,
but
fertur
ad
baptismum
,
he
is
carried
to
baptism
,
so
that
he
is
no
sooner
in
the
world
,
but
he
is
presently
sent
out
again
:
for
there
he
renounceth
the
world
,
and
giveth
it
over
,
and
consequently
he
is
to
receive
his
laws
from
heaven
,
his
first
oath
being
sacramentum
militare
,
to
fight
against
the
world
,
flesh
and
Devil
.
And
in
this
respect
it
is
,
that
men
cannot
recede
or
go
backward
from
their
first
vow
.
If
therefore
a
superiour
command
extra
seriem
suam
,
out
of
his
order
.
we
must
remember
our
first
vow
,
and
disobey
him
;
but
in
regard
of
that
which
hath
been
said
,
that
God
and
he
are
but
one
Agent
,
in
whatsoever
lawfully
he
commands
,
we
must
give
him
chief
and
especial
honour
and
obedience
.
Let
him
command
out
of
his
line
,
then
God
and
he
are
two
Masters
:
and
God
of
the
two
is
to
be
preferred
.
We
have
examples
in
this
kinde
.
For
the
first
Commandment
which
requires
the
love
of
God
before
and
above
all
others
,
if
father
or
mother
,
or
any
superiour
command
any
thing
contrary
to
our
love
we
owe
to
God
,
we
are
not
to
obey
;
for
our
Saviour
saith
,
He
that
cometh
to
me
,
and
hateth
not
father
and
mother
,
is
not
worthy
of
me
.
He
expounds
himselfe
elsewhere
by
plusquam
me
;
he
that
〈◊〉
father
or
mother
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
above
me
,
&c.
they
are
to
be
loved
,
but
〈◊〉
〈◊〉
,
a
lesser
evil
,
is
called
good
in
respect
of
a
greater
,
so
minor
dilectio
,
a
lesser
love
,
is
called
hatred
,
in
respect
of
major
dilectio
,
a
greater
love
:
for
bonum
quod
impedit
majus
bonum
,
in
〈◊〉
minus
est
diligendum
,
that
good
which
hinders
a
greater
good
,
is
lesse
to
be
loved
:
and
so
is
superiours
prove
a
hindrance
to
keep
us
from
God
,
our
love
to
them
must
give
place
to
our
love
to
God
.
2.
For
the
second
Commandment
.
God
the
great
superiour
took
order
,
men
in
order
,
when
things
are
commanded
in
order
;
and
Nebuchaednezzar
had
transgressed
that
order
.
Darius
also
signed
a
decree
out
of
order
.
For
God
commands
that
prayer
should
be
made
to
him
,
and
Darius
commands
,
that
no
prayer
be
made
to
God
for
thirty
dayes
space
.
Daniel
(
contrary
to
the
kings
decree
)
prayeth
to
God
:
the
king
brake
order
,
and
Daniel
did
not
.
This
was
not
disobedience
in
Daniel
,
but
obedience
to
the
second
commandment
,
the
disobedience
was
in
Darius
.
3.
In
the
case
of
the
third
Commandment
.
The
Gibeonites
obtain
(
though
craftily
)
4.
For
the
fourth
Commandment
.
God
commanded
the
Jews
to
sanctifie
the
sabbath
.
Antiochus
commandeth
the
prophaning
of
it
.
〈◊〉
and
others
disobey
5.
This
fifth
Commandment
enjoyns
honouring
of
father
and
mother
,
yet
we
see
,
because
Maacha
mother
of
Asa
had
gone
out
of
her
order
,
usurping
the
crown
,
which
of
right
did
not
belong
to
her
,
he
,
taking
occasion
from
her
idolatry
,
deposed
if
he
offer
to
the
Corban
,
he
shall
be
excused
:
6.
In
the
sixth
Commandment
God
saith
,
Thou
shal
s
not
kill
.
The
〈◊〉
of
Egypt
midwives
to
kill
.
They
disobey
and
are
rewarded
by
God
.
〈◊〉
commands
to
cast
their
males
into
the
river
,
but
Moses
parents
keep
him
by
But
on
the
other
side
in
obeying
them
out
of
order
;
we
see
that
〈◊〉
is
condemned
S.
Paul
contrary
7.
To
the
seventh
Commandment
.
David
having
gotten
〈◊〉
with
childe
,
8.
In
the
case
of
the
eigth
;
we
see
no
blame
or
imputation
laid
upon
Naboth
for
9.
In
the
ninth
it
is
plainly
recorded
to
posterity
for
a
grievous
sin
in
the
Elders
and
Nobles
that
obeyed
〈◊〉
in
〈◊〉
case
,
in
bearing
false
witnesse
,
or
procuring
We
will
add
one
example
more
.
We
see
may
the
practise
of
〈◊〉
God
before
Parents
in
our
Saviour
,
who
most
perfectly
fulfilled
the
Law
.
And
that
in
two
answers
Why
hast
thou
so
〈◊〉
with
us
?
His
answer
was
,
Wote
you
not
that
I
must
be
about
my
fathers
businesse
?
not
meaning
〈◊〉
,
but
Gods
:
he
was
to
prefer
his
first
,
and
then
theirs
.
Vbi
〈◊〉
impediunt
,
ibi
conveniens
est
,
sed
quando
impediunt
,
cave
ne
,
&c.
when
our
earthly
fathers
and
governours
be
not
our
hindrance
in
executing
Gods
commands
,
then
it
is
but
meet
and
convenient
to
do
theirs
:
but
when
they
shall
hinder
us
from
doing
them
,
take
heed
how
you
neglect
one
to
do
the
other
.
In
this
case
obedience
is
disobedience
.
His
second
answer
was
to
his
mother
alone
,
when
he
being
with
her
at
a
marriage
,
Woman
what
have
I
to
do
with
thee
?
which
as
S.
Augustine
saith
,
at
the
first
sight
may
seem
to
be
harsh
;
but
making
this
objection
to
himself
,
〈◊〉
venerat
ad
nuptias
〈◊〉
doceret
matres
contemnere
?
Did
our
Saviour
come
to
the
wedding
to
teach
children
to
despise
their
mothers
?
He
answers
himself
by
another
question
.
What
did
Christ
take
of
his
mother
Marie
?
wherein
was
he
〈◊〉
to
her
?
he
took
from
her
his
flesh
,
and
she
would
have
him
do
a
miracle
;
could
he
have
wrought
a
miracle
by
his
humane
nature
?
No
,
but
as
he
addeth
,
Miraculum
facturus
non
〈◊〉
〈◊〉
secundum
infirmitatem
〈◊〉
,
sed
secundum
majestatem
divinam
,
being
to
work
a
miracle
,
he
could
not
do
it
according
to
the
infirmity
of
his
humane
nature
,
but
according
to
his
divine
majestie
,
and
that
was
out
of
her
latitude
.
And
therefore
goeth
on
,
quod
in
me
tu
genuisti
non
potest
facere
〈◊〉
,
a
miracle
could
not
be
done
by
vertue
of
any
thing
I
had
from
thee
:
yet
afterwards
when
he
suffered
on
the
crosse
,
he
acknowledged
her
to
be
his
mother
,
as
he
was
man
,
and
so
provides
for
her
.
To
conclude
this
point
out
of
that
which
hath
been
said
,
We
must
submit
to
our
Superious
,
as
S.
Peter
saith
,
how
?
for
the
Lords
sake
:
and
in
that
which
is
right
and
just
.
We
must
not
prefer
our
honour
or
duty
to
them
,
before
religion
S.
〈◊〉
saith
(
upon
the
words
of
our
Saviour
)
He
that
loveth
father
or
mother
more
then
me
,
is
not
worthy
of
me
.
Ne
quis
〈◊〉
Religioni
〈◊〉
,
&c.
lest
any
man
should
prefer
love
before
religion
,
Christ
addeth
,
He
that
loveth
father
,
&c.
Order
is
necessary
in
all
our
affections
.
After
God
,
love
thy
father
,
thy
mother
,
thy
children
.
But
if
there
comes
a
necessity
that
the
love
of
parents
or
children
come
in
competition
with
the
love
God
,
and
both
cannot
be
observed
,
we
are
to
prefer
the
love
of
God
before
the
rest
:
and
concludes
,
Honorandus
generator
,
sed
praeponendus
Creator
,
our
parents
are
to
be
honoured
,
but
our
Creator
is
to
be
preferred
,
&c.
But
withall
,
lest
we
go
too
far
on
the
one
side
,
it
is
very
necessary
that
we
search
not
too
narrowly
,
or
inquire
too
precisely
into
the
commands
of
our
Superiours
,
but
Again
in
matters
unjustly
commanded
,
if
they
be
not
expressely
against
the
will
of
God
,
there
may
be
a
just
obedience
.
We
see
it
in
our
Saviours
own
case
.
The
tribute
gatherers
demand
tribute
of
him
,
though
of
the
linage
of
David
,
and
in
that
respect
exempted
.
He
asketh
Peter
,
Do
they
use
to
receive
tribute
of
strangers
,
or
of
their
own
children
?
when
Peter
had
answered
him
,
that
they
used
to
receive
it
of
then
are
we
free
:
but
lest
we
offend
them
,
go
and
cast
thy
angle
,
&c.
and
pay
for
thee
and
me
.
So
when
men
will
take
from
us
,
it
is
better
to
yield
,
and
to
redeem
our
peace
(
as
he
did
)
with
yielding
just
obedience
to
an
unjust
command
,
Vt
illum
reum
faciat
(
saith
S.
Augustine
)
iniquitas
imperandi
,
me
〈◊〉
〈◊〉
〈◊〉
parendi
;
my
readinesse
to
obey
,
makes
me
innocent
,
when
his
〈◊〉
comands
make
him
guilty
.
Concerning
this
point
of
obedience
to
superiours
,
the
resolution
of
all
Casuists
and
Cajet.
ibid.
The
Summists
in
verb.
Obedientia
.
Cessius
de
justitia
&
jure
lib.
2.
cap.
6.
dub.
4
,
5
,
6.
Valent.
2.
2.
disput.
7.
q.
3.
p.
2
,
&c.
whence
it
follows
,
that
the
highest
power
under
God
being
in
Kings
and
Princes
,
therefore
Obedience
is
due
to
them
in
all
things
which
are
not
evidently
forbidden
by
God
.
So
that
Subjects
are
not
to
busie
themselves
about
the
thing
commanded
,
to
know
particular
reasons
for
the
lawfulnesse
,
but
,
if
after
moral
diligence
fit
to
be
used
in
all
actions
of
weight
,
it
appear
not
unlawful
or
forbidden
by
God
,
they
ought
to
obey
;
and
the
reason
is
evident
;
because
the
Superiour
hath
his
commission
from
God
,
and
so
his
commands
are
to
be
looked
upon
as
proceeding
from
God
whose
Deputy
he
is
;
and
therefore
they
are
sufficient
ground
and
warrant
for
our
obedience
(
God
having
commanded
us
,
so
frequently
in
Scripture
to
obey
our
King
)
unlesse
it
appear
cleerly
that
he
exceeds
his
commission
,
and
that
his
commands
I
say
cleerly
and
evidently
,
because
in
things
doubtful
we
ought
to
obey
(
the
command
of
a
superiour
being
a
determining
of
the
doubt
)
for
though
its
true
that
no
man
ought
to
do
any
thing
with
a
doubting
conscience
,
for
whatsoever
is
not
of
faith
is
sin
,
Rom.
14.
yet
the
Command
of
a
Superiour
is
sufficient
cause
to
remove
the
doubt
,
he
being
Gods
deputy
to
resolve
us
in
doubtful
cases
,
so
that
his
command
is
a
resolving
of
the
doubt
,
after
which
we
ought
no
longer
to
doubt
.
For
as
S.
Bern.
saith
,
Ipsum
quem
pro
Deo
habemus
,
And
S.
Augustine
saith
,
that
a
man
may
justly
obey
an
unjust
Prince
commanding
a
thing
doubtful
,
(
he
instances
in
war
)
si
quod
jubetur
vel
non
esse
contra
praeceptum
certum
sit
,
vel
utrum
sit
,
certum
non
est
,
if
either
it
be
certain
that
his
command
doth
not
crosse
any
command
of
God
,
or
uncertain
that
it
doth
.
For
herein
we
more
certainly
obey
God
himself
,
when
we
obey
the
certain
commands
of
his
Deputy
,
whereas
,
obeying
a
doubtful
command
of
God
,
we
certainly
disobey
his
Deputy
,
and
by
consequent
God
himself
;
and
therefore
according
to
that
rule
,
in
dubiis
pars
tutior
eligenda
est
,
in
doubtful
things
its
best
to
go
the
safest
way
.
It
s
more
safe
to
obey
then
disobey
,
for
it
is
certain
,
the
thing
is
commanded
by
Gods
Deputie
,
and
uncertain
that
God
hath
forbidden
it
(
as
is
supposed
in
all
doubtful
cases
)
and
so
by
disobeying
we
run
into
a
certain
sin
of
disobedience
to
God
in
his
Deputy
,
to
avoid
an
uncertain
sin
against
God
immediately
.
Besides
,
in
dubiis
melior
est
conditio
possidentis
,
possession
is
a
good
plea
when
the
case
is
doubtful
,
and
therefore
the
superiour
being
in
possession
of
his
authority
ought
to
be
obyed
,
in
what
he
commands
,
though
it
seem
doubtful
to
us
;
for
Quisque
praesumitur
esse
bonus
,
donec
constet
de
contrario
,
and
so
the
commands
of
superiours
must
be
presumed
to
be
lawful
,
till
the
contrary
plainly
appear
:
he
that
is
not
against
us
,
is
for
us
,
Luke
9.
10.
So
that
they
take
a
wrong
course
and
perplex
their
consciences
that
say
,
this
is
unlawful
,
for
where
is
it
commanded
in
Scripture
;
when
as
they
ought
to
say
,
this
is
lawful
being
commanded
by
my
superiour
,
for
where
is
it
forbidden
in
Scripture
.
For
though
the
command
of
a
Superiour
cannot
make
that
lawful
in
it self
,
which
is
forbidden
by
God
,
yet
it
may
enable
me
in
a
doubtful
case
to
do
that
lawfully
,
and
acceptably
,
which
without
such
a
command
had
been
sinful
and
lyable
to
punishment
.
Conscience
indeed
is
a
judge
immediately
under
God
,
yet
as
Alex.
Halen
saith
,
it
is
so
onely
in
such
things
as
are
immediately
commanded
or
forbidden
by
God
,
but
in
other
things
which
God
hath
left
to
authority
,
it
must
be
guided
and
regulated
by
authority
:
and
this
doctrine
is
so
necessary
in
praxi
,
as
Suarez
well
notes
,
for
the
preserving
of
government
,
and
preventing
of
sedition
,
that
publick
peace
cannot
otherwise
be
maintained
.
Neither
let
any
say
It
is
against
my
Conscience
;
for
what
is
onely
doubtful
,
is
no
more
against
the
Conscience
,
then
with
it
,
and
when
the
scale
hangs
even
,
as
in
doubtful
cases
,
if
the
weight
of
authority
will
not
turn
the
scale
,
either
the
authority
is
made
very
light
,
or
there
is
some
fault
in
the
beam
,
as
one
saith
.
Nay
suppose
they
do
not
well
in
commanding
,
yet
so
long
as
there
appears
no
sin
in
obeying
,
Tolle
quod
tuum
est
,
&
vade
,
(
as
S.
Bernard
saith
)
take
what
is
thine
,
and
go
thy
wayes
,
thou
shalt
not
be
accountable
for
the
evil
that
follows
.
The
excellency
of
Obedience
is
to
look
at
Gods
will
represented
to
us
in
his
substitute
,
which
may
make
the
same
act
,
which
it
may
be
was
sinful
in
him
that
commands
,
become
an
act
acceptable
and
rewarded
by
God
in
him
that
obeyes
.
CHAP.
V.
The
first
Combination
,
between
man
and
wife
.
The
special
end
of
Matrimony
,
implied
in
three
words
.
1.
Conjugium
.
2.
Matrimonium
.
3.
Nuptiae
.
The
office
of
the
husband
.
1.
Knowledge
to
govern
his
wife
.
2.
Conjugal
love
.
3.
To
provide
for
her
and
the
family
.
The
wives
duties
answerable
to
these
,
officia
resultantia
,
Duties
arising
from
these
.
The
duties
of
Parents
and
children
.
The
duties
of
Masters
and
servants
.
Now
concerning
particular
duties
between
superiours
and
inferiours
,
first
we
shall
handle
the
duties
of
those
which
constitute
a
family
,
and
then
of
others
,
where
in
the
family
both
Heathen
and
Christians
make
three
relations
or
combinations
.
1.
Of
the
husband
and
the
wife
.
2.
Of
the
Parent
and
the
child
.
3.
Of
the
Master
and
the
servant
.
1.
The
husband
and
wife
stand
first
in
order
.
1.
because
the
husband
is
paterfamilias
,
the
father
of
the
family
,
and
the
wife
materfamilias
the
mother
of
the
family
.
2.
because
God
kept
this
order
in
the
Creation
,
he
made
man
and
wife
before
sons
and
daughters
.
3.
Because
not
onely
children
and
servants
,
but
Magistrates
and
al
other
superiours
arise
from
this
primitive
combination
between
man
and
wife
,
and
the
first
subjection
or
subordination
of
an
inferiour
to
a
superiour
(
from
to
submit
or
be
subordinate
to
the
husband
in
the
Lord
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c
Let
them
be
subordinate
to
their
own
husbands
.
4.
Because
though
there
be
a
natural
relation
or
conjunction
between
father
and
son
;
yet
there
is
a
neerer
between
man
and
wife
,
she
was
made
of
his
rib
,
and
God
hath
commanded
a
man
to
leave
father
and
mother
and
cleave
to
his
wife
:
therefore
we
shall
give
to
this
the
first
place
.
And
because
,
as
the
Ethnick
said
well
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
we
must
first
learn
when
we
are
yong
what
we
must
practise
when
we
become
men
:
therefore
though
we
be
not
now
in
the
state
of
marriage
,
yet
the
knowledge
of
these
duties
may
And
before
we
speak
of
this
combination
between
man
and
wife
,
it
will
be
needful
first
to
consider
the
special
ends
of
Conjugal
society
,
which
are
two
.
The
first
concern
God
,
the
other
the
parties
themselves
.
1.
The
first
is
,
that
1.
Seeing
God
made
a
promise
to
Abraham
that
in
his
seed
all
the
families
of
the
earth
should
be
blessed
;
every
paterfamilias
,
father
of
a
family
ought
to
ayme
at
this
,
that
his
family
may
partake
of
this
blessing
.
And
secondly
,
that
he
do
monstrare
pietatem
,
shew
piety
at
home
,
and
labour
to
make
his
family
2.
The
secondary
ends
,
which
concern
the
parties
themselves
,
may
be
gathered
from
three
words
in
Latine
which
the
bond
of
wedlock
is
expressed
by
.
1.
Conjugium
.
2.
Matrimonium
.
3.
Nuptiae
:
whereof
two
signifie
what
was
before
sinne
came
into
the
world
:
and
the
last
,
what
did
follow
after
sinne
;
and
in
these
ends
are
some
mutual
duties
implied
also
,
which
concerne
both
.
1.
The
first
is
Conjugium
,
which
is
the
fellowship
of
one
yoke
,
when
two
draw
one
yoke
together
,
Hence
it
appears
,
that
mutuum
auxilium
.
The
mutual
help
,
benefit
and
comfort
,
which
the
one
ought
to
have
by
society
with
the
other
,
is
the
first
end
of
this
conjunction
,
that
they
might
be
better
,
then
if
they
were
alone
.
And
therefore
(
as
you
may
see
)
it
was
Gods
purpose
before
copulation
Help
for
Adam
.
And
hence
it
is
,
that
the
word
maritare
to
marry
,
or
to
joyn
a
woman
to
a
man
,
came
to
signifie
the
setting
of
vines
to
elmes
or
other
trees
,
to
make
them
grow
and
thrive
better
.
Now
we
must
not
conceive
,
that
God
in
this
first
institution
accounted
solitude
to
be
a
sin
,
for
then
there
was
no
sin
;
but
because
it
was
a
lesse
felicity
,
a
lesse
blessed
estate
then
society
,
therefore
he
thought
fit
to
make
sociam
a
fellow
to
Adam
,
and
in
that
respect
he
saith
.
it
is
not
bonum
not
good
for
man
to
be
alone
,
as
also
having
regard
to
the
time
,
when
the
world
was
yet
empty
:
whereas
in
these
times
,
when
the
world
is
so
well
filled
;
and
in
some
places
over
full
,
society
is
not
so
needful
.
In
which
respect
the
Apostle
seems
to
set
down
the
plain
opposite
conclusion
to
this
.
Bonum
est
〈◊〉
non
tangere
,
it
is
good
for
a
man
not
to
touch
a
woman
;
which
is
to
be
understood
yoke
fellow
.
And
therefore
it
is
that
God
saith
,
that
a
man
should
for
sake
father
and
mother
,
and
cleave
to
his
wife
,
and
they
shall
be
one
〈◊〉
.
which
shews
the
necessity
,
as
well
as
the
neernes
of
this
conjunction
:
and
hence
the
Prophet
termes
the
wife
a
companion
and
wife
of
the
covenant
.
There
is
a
league
between
them
,
wherein
they
promise
mutual
help
.
This
conjunction
,
and
the
indissolubility
of
it
,
our
Saviour
Now
if
they
ought
to
be
helpful
to
one
another
in
the
things
of
this
life
,
we
may
hence
argue
a
minori
ad
majus
,
that
matches
ought
not
to
be
made
with
Idolaters
and
unbeleevers
,
because
they
will
be
rather
hindrances
,
then
helpers
in
the
best
things
,
which
concerne
the
soul
;
and
therefore
the
Apostle
exhorts
,
not
to
be
unequally
yoked
with
unbeleevers
,
but
to
marry
onely
in
the
Lord
;
not
but
that
such
marriages
being
made
,
are
valid
,
for
as
the
same
Apostle
saith
,
the
unbeleeving
wife
is
sanctified
by
the
beleeving
husband
,
and
the
beleeving
man
may
save
his
wife
,
and
so
e
contra
;
and
therefore
the
same
Apostle
saith
,
that
the
beleeving
husband
ought
not
to
put
away
the
unbeleeving
wife
,
nor
the
beleeving
wife
to
leave
her
unbeleeving
husband
,
but
when
they
are
free
and
at
liberty
to
chuse
,
they
should
avoyd
such
unequal
yokes
:
for
multa
fieri
non
debent
,
quae
facta
valent
,
many
things
ought
not
to
be
done
,
which
yet
being
done
,
are
not
void
,
or
null
,
but
are
valid
and
firme
.
2.
The
second
is
Matrimonium
,
which
imports
another
end
of
marriage
viz
that
foemina
fiat
mater
,
the
woman
may
become
a
mother
.
This
was
part
of
Gods
institution
before
Adams
fall
:
for
he
saith
,
Crescite
&
multiplicamini
,
be
fruitful
and
multiply
,
and
have
dominion
over
the
Creatures
,
yet
the
end
is
not
barely
propagation
,
as
of
other
things
,
to
replenish
the
world
,
but
there
was
a
higher
end
aymed
at
,
to
wit
,
the
propagation
of
a
holy
seed
for
the
enlarging
of
the
Church
,
that
there
might
be
semen
sanctum
,
and
for
this
cause
God
made
but
one
woman
,
though
he
could
have
created
more
(
as
the
Prophet
speaks
)
by
the
plenty
of
spirit
he
could
have
made
more
helps
then
one
,
but
he
made
but
one
,
that
he
might
raise
up
to
himself
a
godly
seed
.
And
this
is
one
especial
end
of
matrimony
;
not
to
fill
the
world
,
and
therefore
the
Apostle
speaking
of
the
woman
,
and
shewing
semen
sanctum
,
a
holy
seed
,
and
even
that
sanctification
shall
result
to
her
benefit
,
as
an
under
means
:
and
so
not
onely
the
increase
,
populi
,
but
populi
sancti
,
the
enlarging
3.
The
last
is
nuptiae
,
which
imports
something
which
came
aster
sin
had
entred
into
the
world
.
For
S.
Ambrose
saith
,
that
nubo
in
the
first
signification
hath
no
other
sense
,
but
tegere
,
to
cover
,
as
it
is
plain
in
obnubo
,
and
the
rest
of
its
compounds
;
or
it
denotes
to
us
,
that
there
is
aliquid
tegendum
&
celandum
,
some
what
to
be
concealed
and
covered
;
and
there
was
some
cause
of
shamefastnes
,
when
the
fig-leaves
were
sowed
together
.
The
cause
is
,
that
after
they
had
sinned
,
the
inferiour
parts
,
as
the
appetite
,
grew
to
be
irregular
and
unruly
.
Whereupon
,
as
the
Apostle
speaks
,
the
devil
takes
occasion
to
tempt
to
〈◊〉
,
and
therefore
he
advises
,
that
to
avoyd
fornication
,
every
man
have
his
own
wife
,
and
every
woman
her
own
husband
,
that
Thorum
immaculatum
,
the
bed
undefiled
.
This
Solomon
calls
the
avoyding
of
a
strange
woman
,
which
he
accounts
a
special
part
of
wisdom
;
and
so
this
end
includes
that
duty
of
fidelity
,
which
the
one
owes
to
the
other
;
for
unlesse
Mutuum
auxilium
,
mutual
help
denoted
by
conjugium
;
secondly
,
Proles
yssue
,
signified
by
Matrimonium
;
thirdly
,
The
avoyding
of
〈◊〉
,
implied
in
Nuptiae
,
which
includes
fides
〈◊〉
to
each
other
,
specified
by
Nuptiae
.
This
for
the
general
ends
;
Now
for
the
particular
duties
of
man
and
wife
.
1.
Now
for
the
particular
duties
,
the
first
duty
of
the
husband
to
the
wife
is
expressed
in
these
word
by
Saint
Peter
,
to
live
with
her
according
to
knowledge
,
he
must
know
how
to
govern
her
.
Because
as
we
see
in
the
case
of
the
first
wife
,
she
that
her
desire
should
be
subject
to
her
husband
,
and
that
he
should
have
the
government
and
rule
over
her
:
therefore
she
must
never
follow
her
own
will
hereafter
,
but
must
be
subiect
to
her
husband
.
His
duty
therefore
is
to
govern
her
.
yet
so
,
that
he
must
〈◊〉
with
her
,
being
the
weaker
vessel
,
and
not
to
be
bitter
to
her
,
as
being
heire
with
him
of
the
grace
of
life
,
that
their
prayers
be
not
hindred
,
and
that
thereby
he
may
enjoy
his
own
peace
;
for
who
would
trouble
his
own
flesh
.
That
he
may
rule
and
govern
,
he
must
be
able
to
instruct
her
:
for
when
the
Apostle
saith
,
that
if
the
wives
would
learn
any
thing
,
let
them
ask
their
husbands
at
home
,
Am
not
I
better
to
thee
then
ten
sons
:
withal
he
must
so
strengthen
himself
,
that
he
be
not
seduced
as
Adam
was
by
Eve
,
nor
be
too
credulous
of
her
reports
,
as
Potiphar
was
when
he
put
Joseph
in
prison
upon
a
And
as
in
the
first
place
government
with
knowledge
is
required
in
the
〈◊〉
,
so
submission
consequently
belongeth
to
the
wife
,
not
to
stand
upon
her
own
wil
or
wit
,
but
to
submit
her self
to
her
husband
.
For
seeing
by
her
own
confession
she
was
not
wife
enough
to
resist
the
serpent
,
but
was
first
in
the
transgression
,
therefore
justly
was
it
laid
upon
her
,
that
she
should
not
stand
upon
her
own
will
hereafter
,
but
should
be
subject
to
her
husband
:
and
be
governed
and
advised
by
him
.
This
the
Apostle
Saint
Peter
calls
subjection
,
and
Saint
Paul
submission
;
which
as
to
the
Lord
:
and
in
the
same
chapter
he
calls
it
fear
,
let
the
wife
fear
or
reverence
her
husband
,
which
shews
,
that
as
he
hath
the
government
,
so
he
God
is
head
of
Christ
,
and
Christ
the
head
of
the
man
,
so
man
is
the
head
of
the
wife
.
Whereupon
Saint
Augustine
saith
,
that
as
the
sense
of
seeing
is
by
the
head
,
so
a
woman
ought
to
seeby
her
husband
,
who
is
her
head
;
yet
withal
he
is
to
remember
,
that
as
she
was
not
taken
out
of
his
head
,
because
she
must
not
be
above
him
,
as
his
master
;
so
neither
out
of
his
feet
;
because
she
is
not
to
be
his
servant
;
but
out
of
his
side
,
a
latere
,
that
she
might
be
semper
illi
a
latere
,
as
his
fellow
and
companion
,
almost
his
equal
.
The
Heathen
king
Ahasuerus
and
his
counsellers
saw
this
duty
of
wives
by
the
light
of
nature
,
when
for
〈◊〉
disobedience
she
should
be
put
from
her
royal
estate
,
and
see
the
kings
face
no
more
,
and
that
her
〈◊〉
should
be
given
to
another
,
and
that
no
woman
should
presume
to
do
the
like
,
al
this
should
be
published
by
a
royal
decree
,
and
that
every
man
should
beare
rule
in
his
own
house
&c.
This
for
the
first
duty
.
2.
The
second
duty
,
though
it
concur
with
the
general
affection
of
love
,
and
be
in
effect
nothing
else
,
yet
it
hath
a
peculiar
respect
whereby
it
differeth
from
all
other
love
,
and
therfore
is
to
be
specially
mentioned
.
It
is
described
in
Gen.
by
for
this
cause
shall
a
man
leave
father
and
mother
.
2.
That
as
they
must
leave
all
others
,
so
they
must
constantly
cleave
,
and
adhere
to
one
another
,
as
is
expressed
by
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
aahasit
,
conglutinatus
est
,
to
cleave
,
or
be
glued
together
3.
This
adhering
must
be
such
a
neare
union
as
makes
them
one
,
yea
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
one
flesh
of
two
;
so
that
the
love
and
affection
appropriate
to
this
conjunction
must
exceed
all
other
.
In
all
love
there
is
a
kinde
of
union
,
but
all
other
union
must
give
way
to
this
,
none
so
neer
as
this
.
Neither
must
this
love
be
onley
carnal
and
outward
;
of
which
Solomon
speaks
:
Rejoyce
with
the
wife
of
thy
youth
,
let
her
be
as
the
loving
hind
and
pleasant
Roe
,
let
her
breasts
satisfie
thee
at
all
times
,
and
be
thou
ever
ravisht
with
her
love
,
but
also
spiritual
,
according
to
the
Apostles
rule
,
to
love
her
as
By
which
he
made
it
without
spot
or
wrinckle
;
and
so
the
husbands
chief
care
sine
macula
&
ruga
,
without
spot
or
sinne
in
the
sight
of
God
.
And
as
this
is
required
on
the
mans
part
,
so
the
woman
,
to
make
her self
amiable
,
Many
daughters
have
done
vertuously
,
but
thou
excellest
them
all
;
for
favour
is
deceitful
,
and
beauty
is
vain
but
a
woman
that
feareth
the
Lord
she
shall
be
praised
.
This
commendation
had
Lydia
,
whom
the
Apostle
sets
forth
for
a
pattern
to
other
women
;
that
she
was
feared
and
worshipped
God
,
whose
heart
God
opened
to
attend
to
the
things
spoken
by
Paul
.
This
makes
a
woman
truly
amiable
:
for
as
there
must
be
love
in
the
husband
,
so
there
must
be
Amibilitas
,
amiablenes
on
her
part
,
thereby
to
draw
love
which
consists
in
modesty
and
other
vertues
,
for
as
Salomon
saith
,
A
gracious
(
or
as
some
read
it
)
a
modest
woman
obtaineth
honour
:
for
beauty
or
favour
without
S.
Peter
requires
,
that
their
adorning
be
not
in
plaiting
the
haire
,
or
wearing
gold
&c.
but
in
the
hidden
man
of
the
heart
,
in
that
which
is
not
corruptible
,
even
the
ornament
3.
The
third
duty
of
the
husband
or
Paterfamilias
is
oeconomical
.
To
provide
for
his
wife
and
them
of
his
family
,
which
if
he
do
not
,
he
is
worse
then
an
infidel
,
as
the
per
〈◊〉
oeconomicam
by
oeconomical
prudence
,
to
provide
sufficient
maintenance
for
his
wife
and
family
.
It
was
the
Patriarch
Jacobs
care
,
as
we
may
see
in
his
conference
with
Laban
;
for
when
Laban
vrged
him
to
tarry
still
with
him
,
his
answer
was
,
that
he
had
done
sufficiently
for
him
already
,
he
had
by
Gods
blessing
encreased
fontes
〈◊〉
deriventur
foras
,
let
thy
〈◊〉
be
aisper
sed
abroad
:
and
to
this
end
in
the
next
chapter
he
urgeth
the
example
of
the
Auts
wisdome
in
laying
that
gathereth
in
Summer
,
that
is
,
while
he
hath
time
.
We
have
an
example
of
it
,
allowed
by
God
and
rewarded
by
man
in
the
Patriarch
Joseph
,
who
laid
Solomon
,
The
blessing
of
the
Lord
maketh
rich
,
and
he
addeth
no
sorrow
with
it
,
viz.
no
inward
grief
of
〈◊〉
,
but
rather
peace
and
comfort
.
And
for
the
wives
duty
it
is
answerable
to
that
of
the
husband
.
The
Apostle
saith
,
that
he
would
have
her
guide
the
house
;
not
so
much
to
to
gather
up
that
which
remaineth
,
that
nothing
be
lost
,
he
loved
her
well
.
And
it
is
well
said
by
a
Father
:
Foelixest
domus
ubi
de
Martha
Maria
conqueritur
,
sed
none
converso
,
ubi
Martha
de
Maria
;
that
house
is
happy
,
where
Marie
complains
of
Martha
,
but
it
is
not
so
on
the
other
side
,
where
Martha
findes
fault
with
Maric
.
The
Wise
man
at
large
describeth
the
several
duties
in
one
〈◊〉
〈◊〉
he
that
shall
finde
such
a
vertuous
woman
is
happy
,
for
her
price
is
far
above
rubies
.
And
to
the
same
purpose
doth
the
Apostle
advise
women
,
and
in
the
midst
of
his
lessons
to
them
,
as
a
special
means
to
observe
the
rest
,
he
bids
them
to
be
as
snails
〈◊〉
,
domi-portae
,
kcepers
at
home
.
In
tent
door
.
4.
The
last
thing
is
,
There
must
be
from
each
of
these
duties
,
officia
resultantia
,
duties
resulting
and
arising
,
to
be
performed
to
others
,
viz.
to
each
others
kinred
;
for
by
reason
of
this
conjunction
between
the
parties
themselvs
,
there
is
mutual
love
and
honour
to
be
given
to
each
others
kinred
.
We
see
the
example
on
the
mans
part
for
this
duty
in
the
man
of
God
,
Moses
;
who
when
his
wives
father
Jethro
came
to
him
;
and
made
obeysance
to
him
,
and
entertained
him
and
Aaron
,
and
all
the
Elders
of
Israel
.
And
at
another
time
,
we
finde
what
kindnesse
he
offered
to
Hobab
,
his
wives
brother
,
that
if
he
would
go
with
him
into
the
land
of
promise
,
be
should
partake
of
what
good
soever
the
Lord
should
do
to
him
.
Come
with
us
,
and
we
will
do
thee
good
.
And
for
the
womans
part
,
we
have
an
excellent
example
in
Ruth
toward
her
mother
in
law
,
Naomi
,
that
by
no
means
would
be
perswaded
to
leave
her
,
but
would
accompany
her
into
her
countrey
;
professing
,
that
she
would
not
forsake
her
till
death
.
And
for
the
shame
of
those
that
shall
neglect
this
duty
,
we
have
an
example
of
Caiaphas
,
who
(
though
he
were
a
wicked
man
,
yet
)
honored
his
father
in
law
,
giving
him
the
preheminence
in
examining
our
Saviour
first
,
though
he
were
the
high
Priest
.
The
second
combination
is
between
the
father
and
the
son
,
the
parent
and
the
child
.
generatio
prolis
,
the
begetting
of
yssue
,
so
the
first
end
of
it
is
for
the
propagation
of
Gods
church
,
that
there
may
be
semen
sanctum
,
an
holy
seed
,
a
constant
succession
of
Godly
posterity
,
to
praise
and
glorifie
God
;
for
as
the
Psalmist
saith
,
God
appointed
his
laws
in
Israel
,
that
the
fathers
might
make
them
known
to
their
children
,
that
the
generations
to
come
might
know
them
,
even
the
children
that
should
be
born
,
and
that
they
also
arise
and
declare
them
to
their
children
.
A
second
and
subordinate
end
the
wise
man
describes
,
that
children
might
be
,
corona
senum
&
gloria
patrum
,
the
crown
of
their
age
,
and
the
glory
of
their
fathers
,
that
they
may
have
the
nurture
and
bringing
them
up
in
the
fear
of
the
Lord
;
for
there
are
other
generations
mentioned
by
Solomon
,
Now
for
the
duty
of
children
answering
this
,
they
cannot
paralel
that
of
the
parents
in
this
point
:
for
the
father
begets
the
son
,
the
son
cannot
beget
the
father
,
quoniam
nisi
per
eos
non
fuissent
,
because
they
had
not
had
their
being
,
but
for
their
fathers
.
Hearken
to
the
instruction
of
thy
father
,
and
〈◊〉
not
the
law
of
thy
mother
;
and
by
honouring
them
tanquam
〈◊〉
.
The
father
must
be
honoured
in
what
low
condition
or
estate
obedient
and
dutiful
he
had
been
to
his
father
bowed
himself
on
his
face
to
the
ground
:
and
King
Solomon
rose
up
and
bowed
to
his
mother
.
And
the
reason
why
they
are
to
perform
the
greatest
honour
to
them
(
next
after
God
)
is
,
because
the
greatest
part
of
excellency
esse
causam
,
to
be
a
cause
of
our
being
.
Now
if
any
shall
be
so
far
gone
as
to
reject
his
parents
,
as
ashamed
at
them
,
or
The
ravens
of
the
valley
shall
pick
out
his
eyes
,
and
the
young
eagles
shall
eat
them
.
We
may
see
this
in
the
heavy
punishment
of
Cham
for
deriding
his
father
Noah
,
a
great
curse
was
laid
upon
him
.
The
curse
reached
not
onely
to
himself
,
but
to
all
his
posterity
,
being
cast
out
of
Gods
favour
,
If
any
shall
go
further
,
and
give
evil
language
,
and
reproach
or
curse
them
,
His
lamp
shall
be
put
out
in
obscure
darknesse
,
that
is
,
he
is
filius
mortis
,
but
a
dead
man
.
that
smites
father
or
mother
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
such
a
person
was
accounted
by
the
very
Heathen
to
be
a
greater
malefactor
then
a
murderer
of
others
.
2.
The
second
duty
of
parents
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
nourish
them
continually
as
the
word
signifies
,
and
not
as
beasts
,
for
a
moneths
space
.
They
are
not
onely
to
take
heed
of
expositio
,
an
exposing
of
the
childe
to
the
world
,
which
Hagar
was
when
they
ask
them
bread
,
to
give
them
a
stone
,
which
our
Saviour
counted
an
unnatural
thing
.
Not
is
this
nourishment
all
that
is
required
of
them
,
but
they
must
also
provide
for
them
for
the
future
,
according
to
that
of
the
Apostle
,
Children
lay
not
up
for
the
parents
,
but
parents
for
the
children
.
There
is
an
inheritance
mentioned
under
S.
Augustine
saith
)
is
all
one
with
an
inheritance
.
The
duty
of
a
childe
answerable
to
this
,
is
remuneratio
,
requital
of
benefits
.
This
the
Apostle
〈◊〉
requires
,
that
children
shew
piety
at
home
,
and
requite
their
parents
,
affirming
that
it
is
good
and
acceptable
before
God
:
and
for
those
that
requite
evil
for
good
.
〈◊〉
Wise
man
saith
,
That
evil
shall
not
depart
from
their
house
.
This
requital
non
subtrahendo
,
by
not
making
away
,
wasting
or
pilfering
their
fathers
goods
(
which
is
condemned
as
a
great
fault
)
such
a
son
,
saith
Solomon
,
causeth
shame
and
reproach
,
and
is
a
companion
of
a
destroyer
;
but
by
aiding
them
,
if
they
want
ability
,
for
so
the
Apostle
requires
,
to
requite
their
parents
,
and
as
it
follows
to
take
order
to
relieve
them
,
that
the
Church
be
not
charged
,
that
so
it
may
relieve
those
that
are
widows
indeed
,
viz.
which
have
no
children
able
to
maintain
them
.
Our
Saviour
would
rather
have
the
Corban
go
without
,
then
the
father
should
want
.
And
the
This
the
very
Heathen
saw
to
be
a
duty
by
the
light
of
nature
;
for
at
Athens
,
Children
after
they
came
to
be
thirty
years
of
age
,
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Cherishers
of
their
parents
in
their
old
age
:
and
they
had
laws
which
were
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Stork
laws
;
and
the
story
tells
us
,
that
it
was
taken
from
the
Storks
,
which
(
as
writers
testifie
of
them
)
bring
every
morning
and
evening
meat
to
the
old
storks
,
when
by
agethey
are
not
able
to
flie
;
and
they
young
ones
(
when
the
old
would
drink
)
take
them
on
their
backs
,
and
carry
them
to
a
river
.
And
the
neglecters
of
this
duty
in
their
laws
,
are
called
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
not
capable
of
honour
;
and
were
pronounced
short
lived
:
Homer
gives
the
reason
of
one
that
died
suddenly
,
that
he
did
not
nourish
his
parents
.
To
this
may
be
added
the
duty
which
the
godly
have
performed
to
their
parents
in
their
sicknesse
,
and
at
their
funerals
.
An
example
we
have
in
Joseph
,
who
,
though
solemn
funerals
.
And
we
may
see
it
even
in
the
ungodly
;
for
though
Ishmael
and
Esau
were
wicked
sons
,
yet
they
thought
it
so
great
a
piaculum
3.
The
third
duty
of
parents
,
is
to
bring
up
their
children
in
the
fear
of
God
;
in
the
fear
and
nurture
of
the
Lord
,
as
the
Apostle
speaks
.
The
former
dutie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
nourish
their
bodies
,
most
parents
are
careful
enough
of
,
but
this
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
concerns
their
souls
,
they
are
carelesse
in
.
Men
are
apt
enough
with
the
mother
of
Zebedees
children
,
to
take
care
for
their
preferment
,
children
are
not
holy
.
2.
After
their
initiating
followeth
their
instruction
:
because
that
non
recedat
ab
co
cum
senex
〈◊〉
,
quod
didicit
juvenis
,
he
will
not
depart
when
he
is
old
,
from
that
he
learned
when
he
was
young
.
And
this
instruction
must
not
be
curious
or
〈◊〉
,
but
after
a
familiar
sort
,
and
in
a
plain
way
,
that
may
〈◊〉
them
with
the
principles
of
religion
before
they
come
to
be
auditors
in
the
Church
;
lest
otherwise
that
which
they
hear
〈◊〉
may
seem
strange
to
them
:
wherein
they
have
the
examples
Timothy
knew
the
holy
Scriptures
from
a
childe
,
as
S.
Paul
testified
of
him
.
1.
The
best
way
to
make
instruction
profitable
is
example
:
for
as
one
saith
very
Validiora
sunt
exempla
quam
verba
,
&
plenius
opere
dicetur
quam
voce
;
examples
are
more
prevalent
then
words
,
and
a
man
may
speak
more
by
his
action
,
then
his
voice
.
I
saw
and
considered
it
well
,
and
looked
upon
it
,
saith
the
Wise
man
,
and
so
I
received
instruction
.
Therefore
parents
example
must
not
be
repugnant
to
what
they
teach
;
for
then
,
armatur
natura
exemplo
:
corrupt
nature
is
armed
and
strengthened
by
example
:
if
their
example
be
repugnant
to
that
they
teach
,
little
profit
will
arise
by
instruction
.
When
the
parents
set
the
children
a
good
example
,
and
say
,
Go
thou
,
and
do
likewise
;
or
learn
of
me
,
(
as
Christ
to
his
hearers
)
their
speech
and
pattern
together
,
will
be
very
prevalent
with
their
children
.
2.
Another
way
to
help
instruction
is
by
Discipline
,
which
the
Wise
man
calleth
the
rod
and
reproof
.
And
this
it
is
which
puts
wisdom
into
the
soul
,
which
is
kept
out
by
folly
:
which
as
it
ariseth
by
impunity
,
which
the
Rabbines
call
,
Magna
venefica
a
great
the
rod
of
correction
shall
drive
it
away
.
Solomon
answereth
one
objection
in
this
point
,
which
is
,
I
cannot
love
and
correct
too
.
That
is
not
so
,
saith
he
,
He
that
spareth
his
rod
,
hateth
his
son
;
hut
he
that
loveth
him
,
chasteneth
him
betimes
.
If
you
correct
him
not
,
you
love
him
not
.
And
indeed
,
in
another
place
he
scoffs
at
the
Withhold
not
correction
from
thy
child
;
for
if
thou
beat
him
with
the
rod
,
he
shall
not
die
:
there
is
no
fear
of
that
,
but
assurance
of
liberare
animam
ab
inferno
,
it
shall
deliver
his
soul
from
hell
.
And
2.
Afferre
soiatium
animo
patris
,
bring
joy
and
comfort
to
the
fathers
heart
.
But
with
this
caveat
,
that
it
be
done
dum
spes
est
,
while
there
is
hope
,
〈◊〉
the
twig
will
grow
so
great
,
that
it
will
break
before
it
bend
.
S.
Augustine
proving
out
of
our
Saviours
words
to
the
Jews
,
that
we
must
do
the
Omnis
qui
trucidat
filiorùm
voluptates
,
tale
sacrificium
offert
Deo
,
quale
Abraham
:
he
that
kills
pleasure
in
his
children
,
offers
such
a
sacrifice
to
God
as
Abraham
did
.
If
he
kill
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
the
Apostle
speaks
of
,
those
lusts
which
bud
and
spring
up
in
young
men
:
this
will
prove
an
acceptable
sacrifice
.
It
is
recorded
as
a
blemish
to
David
,
that
he
never
displeased
Adonijah
,
1
Kings
1.
6.
To
conclude
this
point
,
the
last
part
of
his
duty
towards
them
,
is
prayer
,
and
that
particular
kinde
of
prayer
,
which
we
call
benedictio
,
blessing
them
,
which
makes
the
rest
effectual
and
〈◊〉
;
else
God
will
curse
them
.
We
see
the
practise
of
getting
The
childrens
duty
answerable
to
this
,
is
to
obey
and
hearken
to
the
instructions
of
their
parents
:
for
as
the
Heathen
saith
,
Pudor
est
,
pudorem
esse
ei
&c.
it
is
a
shame
that
we
should
be
a
shame
to
them
,
to
whom
we
ought
to
be
a
comfort
:
and
seeing
that
the
children
should
be
a
crown
to
their
parents
,
it
were
a
great
shame
a
crown
of
thorns
to
them
.
The
Wise
man
saith
,
that
a
wise
son
maketh
a
glad
a
foolish
son
is
a
grief
to
his
father
,
and
bitternesse
to
her
that
bare
him
.
And
he
that
begetteth
a
fool
,
doth
it
to
his
sorrow
,
and
the
father
of
a
fool
hath
no
joy
.
And
therefore
he
would
have
this
precept
laid
as
a
foundation
My
son
keep
thy
fathers
commandment
,
and
forsake
not
the
law
of
thy
mother
:
and
perswades
children
,
to
receive
instruction
and
knowledge
,
preferring
it
before
silver
and
gold
.
This
is
the
first
part
answerable
to
the
fathers
.
The
next
is
,
they
are
to
imitate
the
fathers
example
being
good
.
It
is
said
of
Solomon
,
that
he
walked
in
the
steps
of
his
father
David
:
and
the
Prophet
Esay
〈◊〉
to
take
Abraham
for
a
pattern
.
And
in
the
last
place
,
that
they
subject
themselves
to
discipline
,
according
to
that
of
we
have
had
fathers
in
the
flesh
,
which
corrected
us
,
and
we
gave
them
reverence
:
this
is
it
which
puts
a
difference
between
a
natural
son
and
a
bastard
.
This
also
we
are
to
take
by
the
way
,
that
as
the
regarding
of
that
we
are
taught
is
one
part
of
our
duty
;
so
another
is
obedience
in
the
practise
of
it
;
not
in
regard
of
that
which
the
law
of
God
expressely
commandeth
,
for
that
is
not
thanks-worthy
:
but
in
matters
also
of
indifferency
.
The
Rechabites
were
forbidden
by
their
〈◊〉
referimus
actiones
nostras
ad
arbitrium
parentum
,
when
we
refer
and
submit
our
actions
to
their
will
and
disposal
.
This
is
therefore
a
special
part
of
childrens
duty
to
their
parents
,
as
when
they
take
their
essent
,
in
the
〈◊〉
to
a
vocation
,
or
in
not
marrying
without
their
approbation
.
For
if
a
vow
of
a
childe
must
not
be
made
in
the
fathers
Now
against
disobedient
children
,
there
was
a
law
enacted
by
God
worth
the
observation
:
〈◊〉
if
a
man
have
a
stubborn
and
rebellious
son
,
that
neither
by
fair
nor
foul
means
would
be
reclaimed
,
his
parents
were
to
accuse
him
before
the
Elders
,
and
their
accusation
must
be
,
This
our
son
is
stubborn
and
rebellious
,
&c.
and
is
a
〈◊〉
,
or
a
drunkard
,
or
hunter
of
〈◊〉
.
Then
follows
the
judgement
and
execution
,
that
he
shall
be
stoned
.
And
there
was
little
lesse
favour
to
such
in
the
laws
of
the
Heathen
:
for
the
father
of
such
a
person
was
to
bring
his
son
to
the
judge
of
the
〈◊〉
,
who
was
not
to
give
what
sentence
he
pleased
in
favour
of
the
accused
,
but
dicturus
erat
〈◊〉
quam
pater
voluerat
,
he
was
to
pronounce
such
a
sentence
as
should
please
the
father
.
Solon
being
demanded
,
why
he
left
out
of
his
laws
,
a
law
against
disobedient
children
,
answered
,
because
he
thought
there
would
be
no
such
;
yet
(
saith
he
)
I
confesse
I
found
〈◊〉
of
that
kinde
,
but
by
diligent
search
I
discovered
that
they
were
but
Supposititii
,
not
true
sons
but
changelings
,
and
I
thought
that
no
true
son
would
be
a
〈◊〉
in
that
kind
.
And
the
Philosophers
were
of
opinion
,
that
every
father
had
his
〈◊〉
,
a
fury
of
hel
to
torment
his
son
that
should
be
disobedient
.
There
is
a
notable
example
of
Gods
veangence
(
I
am
sure
)
against
Ells
two
sons
Now
besides
the
duties
between
natural
parents
and
children
,
there
are
others
like
those
officia
resultantia
,
of
which
we
spake
,
to
which
the
father
and
son
respectively
are
bound
:
and
first
of
the
father
.
1
,
Because
God
oftimes
takes
away
the
father
from
the
son
,
that
chief
duty
can
no
longer
be
performed
by
him
,
therefore
God
taketh
order
,
that
there
be
officia
〈◊〉
,
performed
by
others
to
them
,
in
the
stead
and
place
of
fathers
.
And
in
this
respect
it
was
,
that
Laban
called
the
children
of
Jacob
,
his
sons
and
daughters
.
and
this
as
he
was
their
Grandfather
,
and
if
Jacob
had
died
,
the
care
of
their
education
In
the
law
it
is
more
plain
,
for
God
there
giveth
charge
,
that
if
any
one
for
poverty
vindex
sanguinis
,
the
〈◊〉
of
blood
and
so
to
be
concerned
in
case
of
death
;
much
more
are
the
next
of
kin
concerned
in
case
of
life
.
We
have
an
example
of
the
care
of
kinred
to
the
children
of
the
deceased
departing
out
of
Caldea
into
the
land
of
〈◊〉
,
thought
it
his
duty
not
onely
to
take
his
own
son
Abraham
and
Sarah
his
wife
along
with
him
,
but
his
Nephew
Lot
also
.
The
like
did
Abraham
;
for
his
father
Terah
being
Sarah
and
Lot
his
fathers
brothers
son
,
and
brought
him
into
the
land
of
Canaan
.
The
same
care
tooke
Mardocheus
of
Esther
,
who
though
she
was
but
the
daughter
of
〈◊〉
the
uncle
of
〈◊〉
,
yet
her
father
being
dead
,
he
took
her
for
his
daughter
.
And
for
default
of
kindred
,
where
there
was
none
to
take
care
,
God
took
order
under
the
Law
,
appointing
every
third
year
,
the
remainder
should
be
tithed
over
again
,
there
must
be
a
tenth
for
the
fatherlesse
and
widow
,
that
they
may
eat
and
be
satisfied
.
This
is
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
2.
In
the
next
place
,
as
there
is
a
duty
in
fathers
to
the
children
of
their
kindred
,
so
likewise
is
there
a
duty
of
children
to
the
kindred
of
their
father
,
and
their
elders
.
We
see
this
most
excellently
described
in
the
story
of
Ruth
;
who
though
Naomi
were
but
her
mother
in
law
,
yet
she
would
not
forsake
her
,
but
accompanied
her
into
her
own
country
,
and
there
was
very
careful
to
relieve
her
.
Thus
the
Hobab
,
Moses
his
father
in
law
,
dealt
friendly
with
the
Israelits
,
3.
And
yet
there
is
one
rule
more
concerning
this
duty
;
which
not
onely
should
And
thus
much
for
the
duties
of
Parents
and
children
.
3.
The
third
Combination
is
between
the
Master
and
the
servant
,
the
master
being
in
the
family
,
as
the
magistrate
and
superiour
is
in
the
Civilbody
;
onely
here
the
institution
was
from
man
,
but
the
approbation
was
from
God
,
whereas
the
institution
of
the
supreme
Civil
power
in
kings
was
from
God
.
And
the
warrant
of
calling
a
master
father
(
and
so
honouring
him
)
is
cleere
from
that
place
,
where
Naamans
The
scope
and
especial
point
to
be
aymed
at
in
this
Combination
is
.
1.
That
all
masters
are
to
have
respect
to
the
chiefest
good
;
that
salvation
,
as
with
Zaeheus
,
should
Cornelius
,
Act.
10.
27.
With
the
Iayler
,
Act.
16.
33.
And
with
Rahab
.
〈◊〉
.
2.
13.
2.
That
the
master
do
dominari
in
bano
,
govern
his
family
for
their
good
and
his
mutually
;
not
as
he
,
of
which
the
Preacher
took
notice
,
that
ruled
over
another
to
his
own
hurt
.
For
the
first
institution
of
this
relation
,
we
read
of
no
servants
at
the
beginning
,
for
if
man
had
continued
in
his
innocency
,
there
should
have
been
none
:
and
there
were
none
,
we
read
of
,
till
the
time
of
Cham
,
who
for
dishonouring
his
father
,
propter
〈◊〉
or
maledictionem
,
by
sin
it
was
Servitude
is
of
three
kinds
or
sorts
.
First
by
nature
.
Secondly
by
war
.
Thirdly
by
Covenant
.
1.
The
first
way
is
depressione
〈◊〉
,
by
a
defect
in
nature
,
want
of
gifts
of
the
mind
.
And
men
of
this
condition
are
ever
fit
to
be
imployed
rather
in
the
execution
of
other
mens
commands
,
then
to
command
others
of
themselves
,
and
are
more
meet
to
be
ruled
,
then
to
rule
.
And
this
was
Solomons
opinion
of
natures
order
,
〈◊〉
erit
servus
sapientis
,
the
fool
shall
be
servant
to
the
wise
.
And
indeed
he
cannot
be
better
sped
then
so
to
be
,
We
see
this
in
the
Gibeonites
,
which
became
servile
,
and
found
safety
and
ease
by
it
,
and
that
service
was
good
for
them
:
there
was
in
them
depressio
intellectus
a
defect
in
understanding
and
knowledg
of
God
,
and
his
service
,
and
therfore
they
should
be
the
fitter
to
serve
in
mean
works
,
and
to
be
Jssachar
that
he
should
couch
down
and
submit
himself
to
the
burden
,
and
finde
ease
by
it
,
he
sheweth
,
that
in
that
son
,
and
in
that
Tribe
there
would
be
depressio
intellectus
,
above
als
the
rest
,
and
consequently
that
he
was
fit
to
be
a
servant
And
the
Heathen
man
considering
this
point
dominari
to
beare
rule
.
And
this
is
the
first
way
,
whereby
servitude
came
in
,
defect
of
natural
parts
.
2.
The
second
way
was
by
force
or
war
.
Thus
the
Posterity
of
Cham
were
hunters
of
men
:
and
which
is
strange
,
though
the
curse
of
God
was
upon
him
and
servitus
belli
,
service
of
necessity
;
necessity
being
that
which
dat
legem
legi
,
imposeth
a
law
upon
the
law
:
as
in
the
case
of
Joseph
,
3.
The
last
way
is
servitus
Pacti
,
servitude
by
Covenant
;
and
this
came
upon
the
necessity
which
the
other
brought
with
it
.
For
because
men
were
desirous
to
be
freed
from
the
cruelty
of
the
Soveraignty
of
tyrants
,
they
willingly
gave
themselves
to
such
as
would
use
them
well
,
and
were
able
to
defend
them
from
the
tyranny
of
others
.
And
the
Jews
say
,
that
the
great
number
of
servants
that
Abraham
had
,
came
to
him
by
this
means
:
for
they
seeing
the
equity
of
his
government
,
and
comparing
it
with
the
harsh
dealing
of
those
Lords
they
were
subject
to
,
came
willingly
to
him
,
and
became
of
his
family
.
And
this
proved
to
be
a
great
benefit
to
them
:
for
when
he
himself
had
received
the
seal
of
the
covenant
,
the
Sacrament
of
Circumcision
,
the
very
same
day
he
made
all
his
servants
partakers
of
it
.
So
that
though
their
bodies
were
in
subjection
,
their
sculs
were
made
free
,
and
were
set
at
liberty
by
it
;
and
therefore
it
was
a
good
exchange
for
them
.
And
in
this
respect
it
was
,
that
it
was
prohibited
the
Jews
,
to
take
any
bond-servants
of
the
Isiaelites
,
but
out
of
the
heathen
,
that
thereby
more
might
be
brought
into
Gods
covenant
.
Afterwards
this
kinde
of
service
was
established
upon
other
respects
,
which
drew
Godly
men
to
it
,
and
made
it
,
lawful
:
for
though
that
other
servitude
by
war
,
whereby
one
is
forced
to
be
a
servant
,
may
be
unjust
,
so
that
such
servants
,
if
they
can
escape
,
they
may
with
a
safe
conscience
,
especially
when
they
are
taken
in
an
unjust
war
,
and
have
not
bound
themselves
by
a
free
promise
,
as
those
that
are
slaves
to
the
Turkes
;
yet
no
doubt
but
a
man
may
by
his
voluntary
Covenant
make
himself
a
servant
,
and
this
Covenant
binds
him
,
as
Jacob
was
by
covenant
to
serve
Laban
seven
years
for
his
wife
,
and
seven
years
for
sheep
and
cattel
.
Thus
in
〈◊〉
of
poverty
a
man
may
make
himself
a
servant
,
that
he
may
have
a
subsistence
,
and
in
case
of
ignorance
he
may
serve
to
learne
an
art
or
trade
(
it
being
all
one
as
was
said
before
to
have
an
art
,
and
to
have
a
portion
)
and
thus
did
God
allow
servants
among
the
Jews
,
even
And
thus
came
service
into
the
world
,
first
by
the
justice
of
God
;
as
a
punishment
of
sinne
,
though
afterwards
this
〈◊〉
〈◊〉
is
by
Gods
goodnes
become
a
benefit
,
and
vseful
for
mankinde
,
and
therefore
God
hath
taken
order
for
duties
to
be
performed
both
by
Masters
and
Servants
.
In
general
the
Apostle
speaking
of
servants
,
requires
every
man
to
abide
in
that
vocation
wherein
he
is
called
;
and
at
the
21.
Verse
he
comes
to
speak
of
servants
,
and
gives
this
rule
,
art
thou
called
being
a
servant
?
care
not
for
it
,
but
if
thou
mayest
be
made
free
,
vse
it
rather
;
yet
let
it
not
trouble
thee
,
be
willing
to
heare
the
yoke
of
this
service
.
A
servant
if
he
be
a
Christian
is
the
Lords
freeman
.
1.
Cor.
7.
22.
And
Jew
and
Gentile
,
bond
and
free
are
all
one
in
Christ
.
Gal
3.
28.
They
that
do
service
to
their
masters
in
the
Lord
,
therein
serve
the
Lord
who
hath
placed
them
in
that
calling
,
yea
though
the
masters
were
not
beleeving
,
yet
they
must
think
them
worthy
of
all
honour
and
obedience
.
Yet
in
to
receive
him
now
,
not
as
a
servant
,
〈◊〉
above
a
servant
,
as
a
brother
beloved
&c.
Shewing
,
the
unfitnes
and
inequality
of
that
servitude
(
introduced
at
first
by
war
)
among
beleevers
;
and
hence
it
was
,
that
as
the
Gospel
prevailed
in
any
kingdom
,
because
Christians
were
all
brethren
,
and
among
the
Jews
none
were
forced
to
be
bondmen
to
their
brethren
;
therefore
this
state
of
bondmen
began
to
weare
out
and
vanish
among
Christians
,
though
the
other
two
services
,
by
nature
,
and
covenant
,
still
remained
.
Now
for
the
particular
duties
of
master
and
servant
,
and
first
of
the
Master
.
1.
The
first
is
,
that
he
have
artem
〈◊〉
Skill
in
governing
,
art
to
enjoyne
1.
They
must
be
lawful
,
according
to
the
will
of
God
,
as
the
Apostle
speaks
.
No
obedience
must
be
commanded
preposterous
:
for
as
there
is
Pater
in
Coelis
,
as
well
as
in
terris
,
a
Heavenly
,
and
an
Earthly
father
,
so
ther
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Masters
according
to
the
flesh
,
and
according
to
the
spirit
,
as
Saint
Paul
distinguishes
,
a
master
in
Heaven
as
well
as
masters
on
earth
,
a
spiritual
as
a
temporal
master
:
and
the
last
ought
not
to
command
any
thing
derogatory
to
the
first
;
for
if
he
depart
out
of
his
line
,
his
series
,
therein
he
is
not
to
be
obeyed
,
we
have
an
example
of
this
in
Joseph
,
who
refused
to
performe
the
command
of
his
Mistris
How
can
I
do
this
and
sin
against
God
?
not
against
〈◊〉
,
but
against
God
.
And
therefore
Davids
conditions
with
his
servants
were
,
that
they
that
were
to
be
his
servants
must
lead
a
godly
life
,
and
walk
in
a
perfect
way
.
This
is
to
be
observed
,
for
we
see
,
that
in
the
worship
of
God
,
the
fourth
Commandment
requires
obedience
from
the
master
as
well
as
the
servant
;
2.
Their
Commandments
must
not
onely
be
lawful
,
but
possible
too
.
A
thing
may
be
lawful
,
yet
not
possible
for
a
servant
to
effect
.
The
command
of
Abraham
to
his
servant
to
get
a
wife
for
his
son
,
was
lawful
,
but
the
servant
wisely
objected
to
his
master
,
how
if
she
will
not
come
?
and
therefore
Abraham
in
that
case
acquits
If
the
woman
will
not
be
willing
to
follow
thee
,
then
thou
shalt
be
cleare
of
this
oath
.
3
,
Their
commands
ought
to
be
profitable
or
useful
,
not
vain
and
impertinent
.
It
is
longed
for
water
in
Bethlehem
,
4.
They
must
be
proportionable
;
that
nothing
be
commanded
above
his
servants
strength
,
above
that
which
they
are
able
to
do
;
nor
any
thing
that
is
prejudicial
to
their
health
,
or
at
unseasonable
times
.
It
was
a
great
fault
in
Pharoah
and
his
The
〈◊〉
duty
answerable
to
this
,
consists
of
two
parts
.
1.
fide
,
in
faith
or
fidelity
.
2.
Prudentia
,
discretion
.
Both
these
vertues
are
joyned
together
by
our
Saviour
,
in
that
question
,
who
is
a
faithful
and
wise
servant
,
whom
his
master
may
make
1.
The
command
of
the
master
is
to
be
performed
faithfully
,
the
servant
must
frame
himself
thereto
.
The
Heathen
man
could
say
,
that
he
which
is
a
servant
is
totus
alterius
,
wholly
his
whom
he
serveth
.
Whatsoever
he
is
able
to
do
,
he
must
do
it
for
his
masters
good
.
The
fathers
upon
the
words
of
our
Saviour
[
No
man
can
serve
to
masters
]
give
this
for
one
reason
of
that
speech
,
Quia
servi
officium
est
infinitum
,
Because
the
servants
duty
is
infinite
.
It
is
as
much
as
he
can
do
to
serve
one
master
,
as
he
should
;
and
he
is
totus
heri
,
wholly
that
masters
whom
he
serves
,
also
his
time
,
all
his
strength
is
his
masters
,
and
he
cannot
divide
it
to
another
.
He
shall
work
all
day
in
the
field
,
and
at
night
his
service
is
not
ended
:
the
master
saith
not
to
the
servant
,
gird
thy self
,
and
dresse
thine
own
supper
,
but
gird
thy self
and
make
ready
my
supper
,
and
serve
me
:
according
to
the
example
of
Abrahams
1.
Saint
Bernard
saith
,
De
Domini
substantia
ne
〈◊〉
a
〈◊〉
,
sed
transeant
per
te
.
ne
aliquid
haereat
in
digitis
.
Let
not
thy
masters
goods
passe
from
,
but
by
thee
,
left
something
stick
to
thy
fingers
.
This
purloyning
is
utterly
condemned
by
the
Apostle
.
2.
The
other
opposite
is
lying
,
We
see
that
the
false
suggestion
of
Ziba
was
very
prejudic
al
to
his
Master
Mephibosheth
.
and
though
the
first
lie
of
Gehazi
,
which
that
God
will
destroy
all
them
that
speak
leazing
.
And
therefore
he
would
keep
no
servant
in
his
house
that
should
tell
lies
.
There
are
three
other
opposites
,
from
which
the
Apostles
S.
Paul
and
S.
Peter
would
have
servants
free
.
1.
Slothfulnesse
,
2.
unwillingnesse
,
3.
eye-service
.
1.
And
the
first
of
these
is
a
part
of
the
first
[
unfaithfulnesse
;
]
〈◊〉
he
that
is
idle
,
not
faithful
in
using
all
his
strength
,
and
mispending
his
time
is
a
kinde
of
robbery
.
And
therefore
it
is
,
that
S.
Paul
counsels
men
,
not
to
be
slothful
in
businesse
.
The
Heathen
man
would
not
have
a
servant
to
be
glis
,
a
〈◊〉
;
but
acurate
agere
,
to
do
their
work
accuratcly
,
as
the
word
in
Hebrew
imports
:
they
must
follow
Jacobs
example
The
sleep
departed
from
his
eyes
,
he
could
not
sleep
for
the
lets
not
her
candle
go
out
,
that
is
,
she
sits
up
late
upon
action
to
do
her
Master
service
.
And
therefore
we
know
,
that
the
Master
called
that
servant
evil
and
flothfull
,
that
used
not
his
talent
well
.
To
〈◊〉
up
this
,
take
the
Wise
mans
judgement
upon
both
diligent
and
slothful
:
The
hand
of
the
diligent
shall
bear
rule
;
but
the
slothful
shall
be
under
tribute
.
2.
The
second
thing
that
a
servant
should
be
free
from
is
,
an
unwillingnesse
to
do
his
duty
.
For
there
are
some
that
serve
indeed
,
but
how
?
they
serve
with
an
ill
will
,
and
so
do
their
work
by
halves
.
And
in
so
doing
they
do
very
unwisely
;
for
seeing
that
serve
they
must
,
(
it
bing
not
every
mans
〈◊〉
to
be
a
Master
)
they
were
better
to
do
it
cheerfully
,
then
to
be
forced
to
it
,
and
so
lose
their
just
reward
and
commendation
.
Therefore
it
ought
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
a
cheerful
will
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
the
heart
,
as
the
Apostle
counselleth
,
as
if
they
served
the
Lord
,
not
being
responsores
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
answerers
again
,
or
replying
,
or
giving
word
for
word
;
but
be
like
the
Centurions
do
this
,
and
he
did
it
.
3.
The
last
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
eye-service
,
or
a
deceitful
diligence
,
which
must
be
far
from
servants
.
Not
to
do
their
work
,
but
while
their
master
stands
over
them
,
and
no
longer
:
assoon
as
their
Masters
back
is
turned
,
then
to
give
over
.
This
the
Apostle
calls
eye-service
,
and
condemns
it
,
exhorting
servants
to
obey
with
singlenesse
of
heart
,
〈◊〉
fearing
God
:
and
he
gives
diverse
reasons
for
it
,
as
that
they
shall
by
this
means
adorn
the
Gospel
;
and
that
they
shall
receive
from
the
Lord
according
to
what
they
do
,
whether
they
be
bond
or
free
,
and
lastly
,
that
besides
their
reward
by
〈◊〉
with
their
Master
,
they
shall
by
their
hearty
service
receive
the
reward
of
an
inheritance
in
heaven
.
So
much
of
their
sidelity
.
Now
to
their
discretion
.
2.
The
Philosopher
makes
a
distinction
of
two
sorts
of
servants
:
one
that
can
do
nothing
but
what
his
Master
dictates
him
,
can
go
no
further
then
he
is
directed
;
and
the
other
that
hath
forecast
in
himself
,
to
know
what
is
to
be
done
,
and
can
prevent
his
Masters
commandments
.
The
first
are
but
as
lippi
oculi
,
blear
eyes
,
and
but
that
they
must
see
by
them
,
their
Masters
had
as
good
be
without
such
as
have
them
.
The
other
are
such
as
the
Psalmist
speaks
of
,
their
eyes
are
upon
their
Masters
hands
,
And
though
he
have
this
wit
,
yet
if
either
with
him
that
had
the
Talent
,
and
knew
his
Masters
humour
he
neglecteth
to
do
his
businesse
,
or
with
the
wicked
Steward
,
with
discretion
.
It
is
said
of
Joseph
,
that
all
he
did
prospered
under
his
hands
.
〈◊〉
intelligentia
,
he
did
all
with
prudence
and
wisdom
,
and
so
all
prospered
;
for
of
wisdom
comes
prospering
:
and
therefore
the
same
word
signifies
both
.
2.
The
2d
rule
or
duty
of
the
Master
is
,
not
to
govern
aspere
,
〈◊〉
,
or
rigerously
:
but
according
to
justice
and
equity
.
It
was
Gods
command
under
the
law
Thou
shalt
not
rule
over
thy
servants
with
rigour
;
and
the
Apostle
adviseth
to
deal
justly
and
equally
with
them
:
and
his
reason
is
,
because
they
are
conservi
,
fellow-servants
of
God
with
their
Master
.
The
Master
hath
a
Lord
too
:
and
Gods
reason
in
the
law
was
,
because
Masters
themselves
had
been
servants
in
Egypt
,
quod
tibi
non
vis
fieri
,
alteri
ne
feceris
;
do
as
you
would
be
done
by
:
or
as
you
would
have
other
men
do
to
your
children
,
when
they
happen
to
become
servants
.
It
reflects
upon
the
general
before
mentioned
,
Diliges
proximum
sicut
te
ipsum
,
thou
shalt
love
thy
neighbour
as
thy self
.
Yet
a
Master
is
not
so
restrain'd
hereby
,
as
that
he
may
not
use
his
power
of
correction
upon
servants
that
shall
offend
:
for
the
Wise
man
saith
,
there
is
a
servant
that
will
not
be
corrected
by
words
,
for
,
though
he
understand
,
he
will
not
answer
:
for
such
a
one
stripes
are
needful
.
For
there
are
three
things
needful
for
a
servant
,
Cibus
,
opus
,
disciplina
,
meat
,
work
,
and
correction
when
he
is
negligent
;
and
this
last
is
as
necessary
as
the
other
.
For
as
S.
Bernard
saith
,
Impunitas
est
incuriae
soboles
,
insolentiae
mater
,
〈◊〉
nutrix
;
want
of
punishment
breeds
negligence
,
is
the
mother
of
insolence
,
and
the
nurse
of
offence
.
And
the
Wise
man
saith
,
that
he
that
bringeth
up
his
servant
delicately
(
that
is
without
〈◊〉
)
shall
have
him
become
his
son
at
Length
,
yea
,
and
his
stripes
are
for
the
back
of
fools
:
they
that
are
to
be
corrected
;
and
qui
blando
verbo
〈◊〉
,
non
corrigitur
,
acrius
necesse
est
ut
arguatur
,
saith
Isidore
;
he
that
amends
not
by
fair
means
,
must
of
necessity
be
forced
in
a
sharper
way
.
Now
in
this
point
of
discipline
three
respects
are
to
be
had
:
one
to
amend
those
which
are
disobedient
;
the
second
to
preserve
the
dignity
of
the
Master
,
lest
the
conniving
at
offences
cause
or
breed
contempt
in
the
servant
towards
him
;
and
the
last
is
for
examples
sake
,
that
others
by
fear
of
punishment
may
be
terrified
from
the
like
disobedience
.
And
no
Wise
Master
(
saith
Seneca
)
punit
quia
peccatum
est
,
sed
ne
peccetur
,
punisheth
onely
because
a
servant
hath
offended
,
but
〈◊〉
he
offend
again
.
He
therefore
that
thinks
he
loves
his
servant
when
he
corrects
him
not
for
his
faults
,
is
much
deceived
.
For
S.
Augustines
rule
is
,
〈◊〉
putes
te
〈◊〉
servum
,
quando
non
caedis
,
non
est
ista
charitas
:
be
not
of
opinion
,
that
thou
lovest
thy
servant
,
when
thou
sparest
him
.
for
it
is
not
love
.
But
take
this
caution
by
the
way
,
which
we
mentioned
before
.
Be
not
too
rigid
or
severe
in
thy
Discipline
,
but
according
to
S.
Gregory
Regat
disciplinae
virga
mansuetudinem
,
&
〈◊〉
rigorem
,
sic
〈◊〉
commendetur
ex
altero
,
ut
nec
sit
rigor
rigidus
,
nec
mansuetudo
dissoluta
:
let
the
rod
of
discipline
govern
thy
mildnesse
,
and
thy
mildnesse
moderate
thy
rigour
,
so
one
shall
be
commended
by
the
other
,
that
neither
thy
severity
be
rigid
,
nor
thy
mildnesse
too
dissolute
.
Rather
offend
in
the
best
part
,
and
deal
as
gently
as
thou
mayest
;
for
〈◊〉
castigatus
exhibet
reverentiam
castiganti
,
asperitate
nimiae
increpationis
offensus
,
nec
increpationem
recipit
,
nec
salutem
,
Prosper
lib.
2.
de
vi
contemplat
.
he
that
is
gently
corrected
will
reverence
the
correctour
,
but
if
a
man
be
exasperated
with
two
much
severity
,
he
will
neither
receive
more
correction
,
nor
be
〈◊〉
by
it
.
3.
The
third
duty
of
〈◊〉
is
,
to
provide
food
and
apparel
,
things
necessary
and
he
is
to
pay
him
his
wages
duely
and
truely
,
according
to
the
law
of
God
.
Besides
,
if
he
have
been
〈◊〉
〈◊〉
cum
filiis
,
give
him
part
of
the
inheritance
with
his
children
at
his
〈◊〉
,
in
some
cases
.
The
duty
answerable
to
this
is
,
that
the
servant
must
return
a
thankful
acknowledgement
to
his
Master
,
for
his
education
,
instruction
,
and
whatsoever
good
he
hath
done
unto
him
,
and
that
after
he
shall
be
〈◊〉
,
for
then
〈◊〉
this
duty
cleaves
to
him
,
and
he
cannot
think
himself
free
from
〈◊〉
,
though
from
service
.
Some
servants
being
made
free
forget
all
,
for
as
he
said
,
a
servant
made
free
is
a
burdensome
thing
:
and
Solomon
makes
this
one
of
those
things
which
disquiet
the
earth
.
A
servant
when
he
raigneth
,
and
a
fool
when
he
is
〈◊〉
with
meat
,
&c.
Therefore
〈◊〉
.
He
that
delicately
brings
up
his
servant
from
his
youth
,
shall
have
him
become
his
son
at
length
.
This
speech
CHAP.
VI.
Of
Tutors
or
Schoolmasters
,
and
their
Scholars
or
Pupils
.
The
original
of
schools
and
Vniversities
.
Mutual
duties
of
Teacher
and
Scholar
,
as
the
choice
of
such
as
are
fit
and
capeable
.
The
particular
qualifications
of
a
Scholar
:
Solertia
,
Docilitas
,
Diligentia
.
2.
About
instruction
.
Instruction
helps
the
natural
and
infused
light
,
so
doth
prayer
and
reading
the
word
,
&c.
The
Scholars
duties
answerable
to
these
.
The
particular
duties
of
a
Teacher
.
The
duties
of
those
that
are
to
be
taught
.
The
resultant
duties
of
both
.
SO
much
for
the
duties
of
those
within
the
familie
:
now
for
those
extra
familiam
,
out
of
the
family
:
whereof
some
concern
the
spiritual
,
some
the
civil
ordering
and
regulating
of
men
.
The
first
whereof
we
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
a
divine
ordinance
,
because
it
immediately
concerns
the
soul
;
the
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
humane
ordinance
,
as
looking
properly
at
the
things
of
this
life
.
For
the
former
,
there
are
two
callings
especially
appointed
,
and
in
them
their
duties
to
be
handled
.
1.
The
Tutor
or
Schoolmaster
.
2.
The
Pastor
or
Minister
.
And
they
which
are
to
answer
reciprocal
duties
to
these
,
are
,
1.
The
Scholar
.
2.
The
people
in
general
.
The
first
of
these
is
preparatory
to
the
other
:
for
schools
and
universities
are
the
seminaries
both
of
the
Church
and
Common-wealth
;
and
in
that
regard
are
compared
to
the
optick
nerve
,
which
conveys
spirits
,
and
therewith
sight
to
both
the
eyes
,
for
they
give
sight
,
both
to
the
right
eye
of
the
Church
,
and
to
the
left
eye
of
the
Common-wealth
.
And
therefore
before
we
speak
of
the
duties
of
those
that
govern
in
either
of
those
societies
,
we
must
first
speak
of
those
that
govern
and
teach
in
schools
and
universities
,
and
of
the
honour
due
to
them
.
1.
That
the
first
sort
come
within
this
Commandment
appears
out
of
that
Chapter
〈◊〉
,
Master
:
and
that
a
Master
should
be
a
Father
,
it
is
in
the
same
Chapter
confirmed
:
for
Elisha
called
Elijah
,
My
father
,
my
father
,
&c.
The
very
like
to
which
we
finde
among
the
Heathen
;
who
had
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Physitians
,
and
the
sons
of
the
Physitians
;
their
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
Philosophers
,
and
their
sons
of
the
Philosophers
,
answerable
to
the
Prophets
,
and
the
sons
of
the
Prophets
.
And
as
Elisha
a
Prophet
calls
Elias
,
father
;
so
〈◊〉
a
Prince
,
brought
up
under
Elisha
,
calls
Elisha
,
father
,
because
And
therefore
to
justifie
Colledge
livings
,
and
their
other
endowments
,
we
finde
,
the
first
fruits
which
belonged
ordinarily
to
the
Levites
,
bestowd
upon
Elisha
and
the
And
the
principal
scope
of
God
in
this
was
,
1.
That
the
Law
(
as
the
Prophet
might
be
sealed
among
the
disciples
,
that
so
it
might
be
kept
among
them
sacred
and
inviolate
:
though
some
among
them
,
sometimes
by
negligence
of
Rulers
,
will
S.
Peter
speaks
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unlearned
men
sometimes
pervert
the
law
:
and
among
the
learned
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unstable
men
,
that
is
,
floating
shallow
headed
Scholars
,
who
are
not
grounded
and
setled
,
though
learn'd
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
do
pervert
the
law
and
break
the
seal
:
against
both
these
,
viz.
men
unleardned
,
and
floating
unstable
grounded
Scholars
,
that
it
might
not
be
perverted
.
2.
And
secondly
,
that
men
hereby
might
be
fitted
for
publick
employment
in
the
Church
and
Commonwealth
.
The
Scripture
expresses
it
by
carving
and
polishing
〈◊〉
per
Prophetas
,
I
have
carved
them
,
(
which
is
improperly
translated
,
I
have
hewen
them
)
by
the
Prophets
,
as
a
piece
of
wood
,
or
stone
is
carved
and
polished
by
the
hand
of
the
Artificer
.
For
there
is
naturally
in
men
caecitas
cordis
;
as
the
Apostle
clausis
oculis
,
blinde
in
understanding
(
as
all
men
are
)
brutish
in
knowledge
(
as
the
Proph.
〈◊〉
hath
it
)
but
audiendo
verbum
,
by
hearing
the
word
,
he
came
to
knowledge
,
and
so
ad
visionem
,
to
have
his
eyes
a
little
opened
,
and
then
he
was
〈◊〉
oculatior
,
somewhat
better
sighted
.
And
hereupon
it
was
,
that
they
which
were
afterwards
called
Prophets
,
were
at
first
called
Seers
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
speculantes
,
seers
in
a
glasse
;
from
which
wise
men
came
,
because
such
could
see
afar
off
;
and
plainly
it
is
said
of
some
when
they
prophesied
,
mutabantur
in
alium
virum
,
they
were
changed
into
other
men
,
as
it
is
said
of
Saul
,
when
the
spirit
of
God
came
upon
him
,
and
he
prophesied
.
It
makes
a
man
wiser
then
when
he
was
born
,
and
fit
for
church
or
Common-wealth
.
For
the
institution
of
this
,
we
finde
about
the
time
when
the
law
was
given
,
that
God
appointed
not
onely
Moses
,
but
the
seventy
Elders
to
be
placed
about
the
Tabernacle
,
to
be
taught
by
Moses
(
for
that
is
meant
by
taking
of
the
spirit
of
Moses
,
and
foretelling
things
to
come
onely
;
for
neither
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nor
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
do
〈◊〉
signifie
more
then
to
teach
,
and
instruct
,
or
declare
to
others
.
As
it
is
in
the
Prophet
,
I
create
the
fruit
of
the
lips
,
peace
,
that
〈◊〉
,
by
having
learning
,
to
bring
peace
.
For
,
as
he
saith
,
God
gave
him
the
tongue
of
the
learned
,
that
he
might
know
how
to
speak
a
word
in
season
to
the
weary
,
Esay
50.
4.
And
as
the
Wise
man
,
The
mouth
of
the
just
shall
prophesie
,
that
is
,
shall
bring
forth
sorcerers
,
sooth-sayers
,
and
Augurs
,
&c.
among
the
Heathen
,
and
was
extraordinary
.
And
it
is
plain
by
that
of
the
Apostle
,
that
prophecie
at
the
first
was
taken
for
teaching
.
He
that
prophesyeth
,
speaketh
unto
men
,
to
edification
,
exhortation
,
and
comfort
:
and
if
by
prophesying
were
meant
onely
foretelling
or
prediction
,
then
we
were
in
an
ill
case
now
,
(
having
none
that
can
foretel
things
to
come
)
seeing
the
Wise
man
saith
,
Dempta
prophetia
perit
populus
,
where
there
is
no
prophecie
the
people
perish
.
When
the
Elders
were
thus
placed
about
the
Tabernacle
,
the
Levites
,
and
certain
That
he
departed
not
out
of
the
Tabernacle
.
Being
come
into
the
land
of
promise
,
they
sound
a
City
well
situated
which
was
Kirjath-Sepher
,
a
city
of
books
,
which
Joshua
,
that
it
might
not
be
thought
they
came
Mizpeh
,
Bethel
,
and
Gilgal
.
As
also
Gibeah
Elohim
,
(
i.
c.
)
mons
Dei
,
1
Sam.
10.
where
two
things
may
be
observed
.
1.
That
the
land
was
called
the
land
of
Tsuph
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
speculatores
,
or
Seers
,
of
which
we
spake
before
,
which
the
Thargum
expousds
to
be
Ramah
Prophetarum
.
And
2.
that
when
Saul
prophesied
,
being
not
brought
up
in
the
schools
of
the
Prophets
,
that
Saul
was
become
a
Prophet
upon
the
sudden
:
knowing
that
the
ordinary
way
to
become
a
Prophet
,
was
to
come
and
study
there
,
for
some
time
,
unlesse
God
would
raise
up
some
,
and
make
them
Prophets
extraordinarily
.
When
Samuel
afterwards
was
dismissed
from
governing
,
he
returned
to
his
calling
which
himself
best
liked
,
and
at
Ramah
he
built
a
Colledge
,
whereof
he
was
Master
himself
.
And
thus
stood
the
state
of
this
profession
till
neer
the
end
of
the
kings
,
though
sometimes
encreasing
,
sometimes
decreasing
.
For
in
Josiahs
time
,
not
long
Huldah
the
Prophetesse
dwelt
in
the
Colledge
or
Schoole
at
Jerusalem
.
After
the
people
were
led
into
captivity
,
they
had
a
Nehar-Deang
neere
the
river
Euphrates
,
in
which
Daniel
was
educated
with
other
,
〈◊〉
whence
(
the
Jews
report
)
that
Selon
and
the
wisemen
of
Greece
derived
their
knowledge
.
And
when
they
returned
(
that
were
left
)
out
of
captivity
,
they
had
divers
schooles
of
exposition
;
such
as
were
not
not
to
be
found
,
neither
in
Greece
,
nor
at
Rome
,
nor
Scholers
or
disciples
,
and
saith
,
that
they
are
his
brothers
and
sisters
,
and
that
his
father
had
great
glory
that
his
disciples
bare
much
〈◊〉
,
and
that
be
which
gave
a
cup
of
cold
water
to
them
in
the
name
of
a
scholler
or
disciple
should
not
lose
his
reward
.
After
Christs
ascension
it
appears
by
the
Apostle
,
that
they
had
vse
of
books
and
forms
or
〈◊〉
of
divine
learning
,
like
In
labours
,
in
watchings
,
in
fastings
,
by
purenes
,
by
knowledge
,
by
long
suffering
,
by
kindnes
,
by
the
holy
Ghost
,
by
love
unfained
.
That
so
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
his
profitting
may
appeare
unto
all
men
.
And
though
the
Apostle
confesseth
of
himself
Vntil
the
death
of
Saint
Stephen
the
Colledges
or
Schools
remained
at
Jerusalem
,
but
afterward
they
were
translated
to
Antioch
,
wherein
were
diverse
learned
men
,
as
Paul
and
Barnabas
.
But
when
the
persecution
came
upon
all
Jury
,
they
removed
to
Alexandria
in
Egypt
,
and
there
Saint
Mark
began
,
Paulinus
and
〈◊〉
succeeded
and
others
,
who
were
famous
men
even
among
the
heathen
.
Since
which
time
was
the
law
sealed
among
the
disciples
and
children
of
the
prophets
in
Schooles
,
Monasteries
,
and
Vniversities
.
So
much
for
the
historical
part
.
Now
we
come
to
the
duties
of
Teachers
and
learners
.
And
first
for
their
qualification
.
They
must
be
〈◊〉
squared
and
fitted
.
Every
piece
of
wood
is
not
fit
for
this
employment
.
And
they
must
be
dotati
too
,
men
that
have
gifts
〈◊〉
for
teaching
and
instructing
youth
.
And
the
first
thing
required
in
a
teacher
,
which
must
be
laid
as
the
ground
work
for
all
his
other
duties
,
is
to
choose
fit
persons
for
his
Scholers
,
by
judgeing
of
their
disposition
,
whether
they
be
meet
for
publick
imployments
in
Church
or
state
;
we
see
,
when
there
were
three
offered
themselves
to
follow
our
Saviour
,
he
perceiving
their
indoles
and
disposition
and
that
some
of
them
were
not
fit
to
endure
persecution
,
or
to
leave
the
world
,
chose
onely
one
of
them
,
and
rejected
the
other
two
.
And
though
he
had
many
Disciples
,
yet
knowing
all
of
them
not
to
several
orders
and
ranks
,
as
the
Netophathites
,
Korathites
,
Meiarites
&c.
Now
in
the
choice
which
our
Saviour
made
helooked
partly
at
the
Indoles
and
natural
aptitude
of
his
Scholers
,
for
the
employments
which
he
intended
for
them
:
as
we
see
in
Saint
Peter
,
whom
he
made
chief
among
the
Apostles
,
there
were
in
him
three
signes
by
which
the
brethren
would
have
wits
to
be
chosen
;
as
first
,
Constancy
and
unweariednes
in
taking
paines
,
wherupon
Christ
when
he
beheld
〈◊〉
a
stone
;
secondly
,
love
to
his
master
,
as
appears
both
by
his
counsel
he
gave
him
,
to
save
himself
,
which
argued
his
affection
,
and
his
offering
himself
to
die
for
him
;
and
lastly
,
his
indoles
mansueta
,
his
gentle
tractable
nature
,
being
willing
to
heare
of
his
faults
,
though
it
were
by
his
inferiour
,
as
when
he
was
reproved
by
Paul
.
So
in
the
choice
of
the
sons
of
Zebedee
;
unus
inter
mille
,
one
of
a
As
there
must
be
a
choice
in
the
teacher
,
so
the
duty
lies
upon
him
that
offers
himself
to
be
taught
,
if
he
know
himself
naturally
unfit
,
he
ought
not
to
offer
himself
for
those
high
callings
,
nor
aspire
to
them
,
when
he
is
naturally
fitted
onely
for
inferiour
employments
.
The
Prophet
saith
,
that
though
in
his
time
many
that
were
unfit
would
needs
be
Prophets
,
yet
in
the
times
of
the
Gospel
he
foretells
,
they
should
acknowledge
their
infirmities
,
and
say
,
I
am
no
prophet
,
but
an
husbandman
,
and
therein
have
〈◊〉
brought
up
from
a
youth
,
intimating
,
that
such
as
were
fitted
and
brought
up
for
other
callings
,
should
not
seek
to
be
prophets
&c.
The
wiseman
asketh
the
question
,
why
fools
should
have
a
price
in
their
hands
to
get
wisdom
,
seeing
they
have
no
heart
to
it
.
It
is
but
time
and
mony
spent
in
vain
.
And
in
another
place
he
compareth
a
parable
in
a
fooles
mouth
,
to
a
man
with
lame
legges
,
set
plumbeia
ingenia
,
leaden
heavy
wits
.
And
Esay
asketh
the
question
,
Quem
docebit
〈◊〉
,
whom
shall
he
teach
knowledge
?
It
is
not
those
As
the
teacher
then
must
examine
the
disposition
of
the
schollers
,
so
the
schollers
must
interrogare
seipsos
ask
themselves
,
whether
they
be
able
to
uudertake
this
;
and
if
not
,
to
take
another
course
of
life
.
It
was
the
opinion
of
the
fathers
of
the
primitive
Church
,
that
in
making
this
choice
of
men
in
their
schooles
,
that
were
annexed
to
their
principal
Churches
,
that
a
man
ought
rather
to
be
too
strict
,
then
too
loose
;
and
their
reason
was
.
It
were
〈◊〉
that
a
wiseman
should
be
in
a
calling
without
the
Church
,
then
a
foole
within
it
:
better
to
spare
the
one
then
to
take
the
other
.
The
neglect
of
this
,
by
taking
into
the
Church
all
commers
,
was
the
cause
,
that
as
the
Prophet
complained
,
the
,
Sun
was
gone
down
upon
their
Prophets
,
that
they
Bardi
,
such
stupid
,
blinde
guids
,
which
caused
the
people
to
erre
,
and
brought
such
darknes
into
the
Church
,
that
as
the
Prophets
〈◊〉
and
The
people
perished
because
prophecy
failed
.
As
the
first
and
fundamental
duty
must
be
performed
by
making
a
fit
choice
,
so
the
particular
vertues
and
qualifications
which
teachers
must
look
to
in
their
choice
are
three
,
Solertia
,
Docilitas
,
diligentia
.
The
wiseman
speaking
of
the
Ant
,
besides
her
industry
saith
,
that
she
hath
a
Solertia
naturalis
,
a
natural
〈◊〉
,
or
ability
of
nature
,
which
ought
to
be
in
them
,
that
are
intended
to
be
leaders
of
others
.
And
this
ability
is
by
the
active
part
of
the
understanding
,
the
intellectus
agens
,
whereby
they
are
apt
to
dilate
and
enlarge
what
they
heare
,
and
to
work
upon
what
they
are
taught
,
and
thereby
become
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
able
to
learn
of
themselves
,
by
improving
those
principles
they
have
received
from
others
.
This
appeared
in
Saint
Augustine
,
Erasmus
,
and
others
,
who
in
many
things
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
without
help
of
teachers
in
those
things
became
excellent
.
2.
Then
they
are
to
have
possibilem
intellectum
,
ability
to
conceive
what
is
taught
,
which
is
that
we
call
〈◊〉
,
and
is
termed
in
holy
writ
cor
latum
,
a
large
heart
,
such
a
one
as
God
gave
to
king
Solomon
,
whereby
the
active
part
of
the
understanding
by
that
Solertia
we
spake
of
,
may
have
matter
to
worke
upon
,
3.
To
these
the
wiseman
addeth
a
third
;
they
must
instanter
operari
,
by
working
diligently
and
instantly
.
Saint
Paul
by
labouring
more
abundantly
then
the
other
solertiam
naturalem
,
n.
tural
understanding
,
and
possibilitatem
intellectus
a
large
heart
to
conceive
,
and
lastly
〈◊〉
operari
,
diligent
working
,
to
sowe
in
the
morning
,
at
noon
,
and
in
the
evening
,
(
as
the
preacher
speaks
)
and
never
to
let
the
hand
rest
,
there
is
hope
of
such
persons
,
that
they
may
prove
profitable
instruments
in
the
Church
or
Common-wealth
;
and
therefore
such
persons
,
and
so
qualified
are
principally
to
be
chosen
.
Thus
it
must
be
presupposed
,
that
the
choice
is
rightly
made
,
els
difficultas
〈◊〉
argeet
errorem
〈◊〉
anitio
,
the
hardnes
in
proceeding
between
Master
and
Scholler
will
argue
,
that
there
was
a
fault
in
choosing
at
the
first
,
and
then
no
instruction
will
amend
it
,
as
in
physick
,
if
there
be
a
fault
in
the
first
concoction
,
the
second
cannot
help
it
.
2.
Now
the
choice
being
rightly
made
,
in
the
second
place
we
come
to
the
instruction
it self
:
of
which
we
are
to
conceive
,
that
as
we
see
in
other
things
,
diverse
things
are
effected
by
an
exteriour
agent
,
as
things
artificial
,
and
some
things
must
have
interius
principium
a
foundation
within
,
as
things
natural
have
their
principle
within
them
,
and
in
some
things
there
must
be
both
,
as
in
Physick
.
For
though
in
a
body
ill
affected
,
sometimes
the
strength
of
nature
alone
of
it self
is
able
to
concoct
the
humour
,
and
make
digestion
,
and
so
many
times
it
falleth
out
,
that
some
become
extraordinarily
learned
without
paines
taking
,
as
〈◊〉
,
yet
in
some
bodies
to
help
concoction
,
Physick
is
to
be
applied
,
something
must
be
given
from
without
,
to
comfort
and
help
nature
.
So
we
must
conceive
in
teaching
,
every
one
hath
not
thos
enatural
parts
which
are
sufficient
,
nor
is
every
mans
supernaturally
and
extraordinarily
inspired
and
qualified
by
God
,
but
must
have
teaching
and
instruction
by
the
ministrie
of
man
from
without
,
every
man
must
not
look
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
taught
immediatly
of
God
,
but
must
in
ordinary
course
have
a
teacher
which
doth
not
adde
any
thing
to
the
soul
,
but
minister
to
it
,
and
help
it
;
as
Physick
doth
not
adde
to
nature
,
but
ministers
to
it
,
to
comfort
and
strengthen
it
,
though
indeed
they
that
are
instructed
by
men
,
may
be
said
to
be
taught
of
God
,
as
they
are
said
to
be
healed
of
any
infirmity
by
him
,
which
are
cured
by
Physick
.
And
in
this
we
say
,
that
the
natural
light
workes
,
which
is
lume
n
naturale
,
and
that
lumen
This
being
premised
,
we
will
come
to
mutual
duties
or
qualities
of
teacher
and
hearer
.
1.
The
first
is
,
they
must
be
perswaded
,
as
Saint
James
saith
,
That
every
good
gift
is
from
above
,
and
cometh
down
from
the
father
of
lights
,
and
therefore
that
this
John
Baptist
told
his
schollers
.
A
man
can
receive
nothing
,
except
it
be
given
him
from
heaven
.
Neither
That
all
the
light
we
can
have
,
is
from
Gods
light
,
as
in
thy
light
we
shall
see
light
;
we
have
no
light
of
our
own
,
but
as
the
Apostle
speaks
,
God
who
commanded
the
light
to
shine
out
of
darknes
hath
shined
in
〈◊〉
hearts
to
give
the
light
of
knowledge
:
and
by
this
light
being
1.
The
first
means
to
attain
to
this
light
,
is
by
prayer
.
To
pray
to
God
(
as
the
Apostle
directs
)
to
enlighten
the
eyes
of
our
understanding
.
King
David
by
praying
to
in
skill
and
knowledge
,
that
he
professed
himselfto
have
more
understanding
then
all
his
teachers
.
2.
Another
means
to
come
to
this
light
is
,
to
attend
to
the
word
and
statutes
of
God
,
which
as
the
psalmist
saith
,
giveth
light
to
the
eyes
.
Hereby
he
professeth
christian
Church
.
The
greatest
lights
that
ever
were
in
the
world
for
all
learning
divine
and
humane
have
been
christian
Bishops
,
and
the
truth
is
,
there
is
no
excellent
thing
worthy
to
be
known
,
to
be
found
in
any
Heathen
Authors
,
but
the
same
or
something
more
excellent
may
be
had
from
the
word
of
God
.
3.
The
third
means
is
to
follow
the
Apostles
counsel
.
Awake
thou
that
sleepest
,
and
arise
from
the
dead
,
and
Christ
shall
give
thee
light
.
And
what
this
sleeping
is
in
malevolo
intellectu
sapientia
〈◊〉
habitabit
,
wisdom
will
not
enter
nor
dwell
in
a
malicious
soule
.
Sinne
must
be
removed
.
Having
thus
shewen
the
mutual
duties
that
concern
both
Teacher
and
Scholar
,
for
attaining
of
knowledge
,
we
are
to
proceed
to
that
first
duty
of
instruction
already
mentioned
,
as
it
concerns
the
Teacher
alone
,
and
the
manner
how
he
must
instruct
,
which
may
be
gathered
out
of
Solomons
words
,
Have
I
not
written
to
thee
three
times
,
in
counsels
and
knowledge
,
that
I
might
make
them
know
the
certainty
of
the
words
of
truth
.
Where
we
see
he
made
all
known
to
them
,
that
is
,
by
reading
to
them
,
and
not
onely
so
,
but
also
did
write
the
same
for
them
,
and
that
not
once
,
but
often
,
and
not
onely
declared
unto
them
what
they
must
learn
,
but
counselled
them
also
,
that
is
,
gave
direction
how
to
profit
by
hearing
and
reading
:
so
that
the
Teacher
must
both
read
to
his
scholers
,
and
write
,
and
give
counsail
and
direction
how
to
learn
.
More
particularly
in
his
manner
of
teaching
three
things
are
to
be
observed
.
1.
Facilitas
,
to
explain
and
make
easie
to
them
what
he
delivers
.
Thus
our
Saviour
that
his
doctrine
might
be
better
understood
taught
by
parables
.
And
being
thus
prepared
,
that
as
Saint
Augustine
saith
,
Magister
sit
intus
,
our
master
is
within
us
,
we
shall
heare
a
voice
behinde
us
(
as
the
prophet
speakes
)
saying
,
This
being
done
,
we
shall
know
that
it
is
not
the
teachers
labour
alone
,
his
dabit
in
somno
,
he
will
give
it
in
sleep
.
In
the
first
place
therefore
,
(
as
we
said
before
)
we
must
pray
,
and
that
instantly
,
that
he
will
vouchsafe
this
lumen
infusum
,
that
he
will
enlighten
us
.
1.
Our
Saviour
taught
by
parables
(
which
practise
had
been
〈◊〉
from
Balaams
that
he
began
with
Moses
and
the
Prophets
,
and
so
deduced
the
Prophecies
in
order
to
his
time
,
to
confirm
his
doctrine
:
and
the
same
Evang.
himself
taught
the
principles
,
and
laid
the
foundation
of
faith
and
repentance
,
and
then
proceeded
by
steps
and
degrees
to
other
doctrines
.
3.
The
third
thing
is
,
proportio
to
proportion
the
doctrine
to
the
capacity
of
the
hearer
,
which
requires
judgement
and
discretion
in
the
Teacher
.
Thus
we
may
observe
this
in
Christ
,
who
having
taught
his
Disciples
many
things
,
and
yet
had
many
more
to
because
they
were
not
able
to
bear
them
.
These
three
are
good
rules
for
a
Teacher
.
1.
To
help
the
lumen
infusum
by
sensible
things
.
2.
In
a
good
method
and
order
:
3.
and
that
in
a
good
proportion
with
discretion
and
wisdom
.
And
whereas
there
be
four
wayes
,
as
we
toucht
before
,
by
which
a
man
may
be
By
precept
.
Doce
me
mandata
tua
,
teach
me
thy
statutes
,
saith
David
.
Thou
hast
made
and
fashioned
me
,
to
what
end
?
that
I
might
learn
thy
Commandments
.
By
example
.
Exemplo
didici
〈◊〉
,
I
looked
on
it
,
saith
the
Wise
man
,
and
received
instruction
:
and
I
have
given
you
an
example
,
saith
our
Saviour
,
that
ye
should
do
as
I
have
done
.
3.
By
experience
.
Experimento
didici
,
were
the
words
of
Jacob
,
I
have
learned
by
experience
,
&c.
4.
By
discipline
.
Christ
himself
learned
Obedience
(
saith
the
Apostle
)
by
the
things
which
he
sufferd
:
and
it
is
a
common
correction
gives
instruction
.
The
teacher
must
instruct
by
all
these
wayes
,
as
Christ
the
perfect
pattern
of
a
teacher
did
.
1.
By
precept
;
it
is
said
,
that
Christ
did
never
teach
any
thing
by
parable
in
publick
,
2.
By
example
.
Christ
saith
,
Exemplum
dedi
vobis
,
I
have
given
you
an
example
how
you
should
do
.
That
in
all
things
they
should
do
as
he
had
done
before
them
.
There
was
no
exercise
to
be
done
,
no
way
to
be
followed
,
but
he
had
set
them
a
patern
for
it
.
3.
By
praectise
.
Christ
after
he
had
taught
,
examined
,
and
questioned
his
Disciples
,
casting
out
unclean
spirits
,
so
in
disputing
,
chief
builders
,
and
4.
For
teaching
by
discipline
,
we
shall
finde
that
Christ
was
not
defective
in
this
neither
,
but
that
by
reproof
he
taught
his
Disciples
many
things
.
In
S.
Matth.
Gospel
that
having
been
so
often
taught
,
they
were
not
able
to
understand
.
And
in
another
place
he
reproveth
them
for
not
understanding
by
the
leaven
of
the
Pharisees
.
And
soon
after
he
giveth
S.
Peter
a
bitter
check
,
saying
,
Get
thee
behinde
me
Sathan
,
for
dissuading
him
from
his
passion
,
telling
him
,
that
he
savoured
not
the
things
that
were
of
God
,
but
of
men
.
As
also
when
his
Disciples
could
not
cast
out
the
Devil
,
he
calls
them
a
faithlesse
and
perverse
generation
.
Lastly
,
when
they
would
not
suffer
little
children
to
come
to
him
,
he
was
offended
with
them
.
So
the
saying
of
the
Wise
man
was
verified
in
them
;
Reproof
entreth
more
into
a
wise
man
,
then
an
hundred
stripes
into
a
fool
.
And
our
Saviour
when
the
house
of
God
was
turned
into
a
den
of
theeves
.
So
is
it
with
those
that
mispend
their
friends
maintenance
,
and
their
time
,
a
theft
in
time
and
in
studie
,
in
not
labouring
,
as
well
as
in
not
paying
;
and
Colledges
and
houses
erected
for
learning
are
houses
of
God
also
.
And
certainly
if
Christ
were
again
here
on
earth
,
he
would
scourge
and
whip
these
loyterers
and
theeves
,
out
of
these
houses
.
So
much
for
the
Teacher
.
We
will
now
come
to
the
duties
of
them
that
are
to
be
taught
.
The
Wise
man
giveth
a
Tuigitur
to
the
Hearer
.
I
have
made
known
to
thee
this
day
,
thou
therefore
,
take
heed
that
you
observe
,
it
is
your
part
to
give
regard
to
it
.
The
duty
of
a
scholar
may
best
be
learned
of
Christ
,
who
when
he
was
in
the
state
of
a
scholar
,
loved
to
hear
what
others
said
,
he
would
not
let
one
wise
sentence
ready
to
hear
and
to
ask
questions
:
which
two
qualities
are
to
be
in
every
learner
.
1.
For
the
first
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
the
opposite
to
this
is
dulnesse
in
hearing
,
either
not
to
hear
at
all
,
or
having
heard
,
not
to
regard
what
they
have
heard
.
he
effect
of
this
is
that
which
Christ
taxed
his
Disciples
with
,
O
amentes
,
&
tardi
corde
,
O
fools
and
slow
of
heart
.
Therefore
the
learner
must
be
studious
in
hearing
,
that
so
what
he
hears
may
come
into
his
heart
,
according
to
that
of
the
Wise
man
,
Inclina
aurem
tuam
,
&
oppone
cor
tuum
,
encline
thine
ear
,
and
lay
it
to
heart
.
It
must
come
in
at
the
ear
,
And
because
the
memory
of
man
is
brittle
,
it
must
be
supplyed
by
writing
:
the
greatest
scholars
were
called
scribae
,
scribes
.
They
must
first
write
what
they
hear
in
Tables
,
and
then
by
often
reading
and
meditation
,
bring
it
into
the
tables
of
their
2.
And
for
enquiring
or
asking
questions
,
it
hath
been
a
perpetual
practise
.
In
the
Law
,
children
were
to
ask
their
fathers
,
and
they
to
answer
about
the
observation
Ask
thy
father
and
he
will
shew
thee
,
thy
Elders
,
and
they
will
tell
〈◊〉
.
And
this
was
Jobs
counsel
,
to
ask
of
their
fathers
,
and
enquire
of
the
former
age
.
We
〈◊〉
see
it
also
under
the
Gospel
.
The
Disciples
not
understanding
why
he
spake
to
the
people
in
parables
.
And
his
Disciples
to
declare
the
parable
of
the
tares
.
Again
,
Christ
speaking
of
John
Baptist.
they
make
an
objection
to
him
,
Why
then
say
the
scribes
,
that
Elias
must
first
come
?
And
in
the
same
Chapter
,
they
asked
,
why
they
could
not
cast
out
to
go
to
a
man
of
understanding
,
and
that
not
once
or
They
were
went
in
old
time
toenquire
or
ask
counsel
at
Abel
(
which
some
think
had
been
of
old
a
place
of
learning
)
whereby
she
intimates
,
that
learners
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
as
ask
questions
.
3.
The
third
duty
is
Conference
with
his
fellow-hearers
.
And
this
the
Wise
man
compares
to
the
whetting
of
two
pieces
of
iron
,
whereby
the
one
〈◊〉
the
2.
Another
duty
of
the
Teacher
is
,
according
to
S.
Augustines
rule
,
in
the
instruction
of
a
son
,
〈◊〉
ut
doceas
filium
meum
〈◊〉
vitia
morum
,
magis
quam
sermonum
&
verborum
,
he
would
have
his
sons
tutor
to
teach
him
to
avoid
〈◊〉
in
〈◊〉
rather
then
in
speech
and
words
.
And
Quintilians
rule
is
〈◊〉
Schools
,
potior
mihi
ratio
〈◊〉
vivendi
,
quam
vel
optime
dicendi
habetur
;
it
is
better
to
live
well
,
then
to
be
able
to
speak
well
.
When
our
Saviour
had
given
his
Disciples
power
to
cast
out
not
to
rejoyce
so
much
in
that
power
,
as
that
their
names
were
written
in
heaven
.
And
the
Apostle
confesseth
;
that
though
he
were
never
so
learned
,
yet
if
he
wanted
charity
,
which
is
the
soul
and
life
of
a
Christian
,
all
would
not
be
available
to
him
.
Our
Saviour
also
saith
,
Si
scitis
hac
,
if
ye
know
these
things
,
happy
are
ye
if
ye
do
them
.
Your
blessednesse
consists
not
in
the
knowing
of
them
,
but
in
doing
them
.
So
that
knowledge
in
its
self
brings
no
blessednesse
,
but
practise
of
that
we
know
.
And
S.
John
saith
,
I
have
no
greater
joy
,
then
that
my
children
walk
in
the
1.
The
Scholars
duty
proportionable
to
this
is
that
which
the
Prophet
mentioneth
,
It
is
good
for
a
man
that
he
bearthe
yoke
in
his
youth
.
To
lose
no
time
,
but
if
he
do
,
to
to
redeem
it
.
S.
Bernard
laith
to
his
scholars
,
Nemo
〈◊〉
parvi
〈◊〉
tempus
,
quod
in
verbis
consumitur
〈◊〉
,
volat
verbum
irrevocabile
,
〈◊〉
tempus
irremediabile
;
let
none
of
you
lightly
osteem
the
time
,
whichyou
〈◊〉
spend
in
words
,
for
words
are
irrevocable
,
and
time
is
not
to
be
recalled
.
And
withal
,
because
it
is
necessary
that
all
things
be
done
in
time
,
he
is
to
be
perswaded
,
that
as
there
was
a
time
prefixed
before
consecration
of
a
Nazarite
,
in
which
that
had
accompanied
with
them
all
the
time
that
the
Lord
Jesus
went
in
and
out
among
them
,
beginning
from
the
baptism
of
John
:
and
S.
Paul
saith
,
that
a
novice
must
not
be
permitted
to
step
into
the
Teachers
chair
;
for
the
fathers
say
,
that
those
Scioli
,
those
smatterres
were
they
that
into
temptation
.
2.
They
are
to
be
at
the
direction
of
their
Teachers
.
They
must
follow
when
he
commands
;
this
makes
them
Disciples
,
when
they
do
sequi
,
follow
their
Teacher
,
permitte
mihi
,
give
me
leave
to
bid
my
friends
3.
They
must
live
soberly
and
honestly
;
according
to
the
Apostles
rule
,
fly
youthful
sober
and
of
good
behaviour
,
as
the
same
Apostle
.
Not
onely
sober
ebriet
as
a
vino
,
drunkennesse
with
wine
,
without
wine
,
as
the
Prophet
tells
us
;
Hear
thisthou
miserable
and
drunken
,
but
not
with
wine
;
but
also
not
drunk
with
pride
,
or
self
conceit
of
our
own
abiliti
s.
The
Be
sober
minded
;
and
of
the
other
the
Wise
man
speaks
,
Be
not
among
wine-bibbers
for
the
drunkard
and
the
glutton
shall
be
poor
,
and
the
sleeper
shall
be
covered
with
rags
.
Nunquam
fapit
amator
〈◊〉
,
he
that
loveth
wine
shall
never
be
wise
.
And
for
those
which
Esay
mentioneth
,
Drunken
but
not
with
wine
,
as
when
a
man
is
drunk
with
conceit
of
himself
(
which
commonly
is
in
them
that
know
least
)
such
a
man
hath
a
fume
risen
up
in
his
head
,
and
thinketh
(
〈◊〉
as
a
drunken
man
)
that
he
can
overcome
all
the
world
.
And
these
are
they
of
which
the
Wise
man
tells
us
,
There
is
a
generation
(
saith
he
)
that
are
pure
in
their
own
eyes
,
There
is
a
generation
,
O
how
lofty
are
their
eyes
!
and
their
eye-lids
are
lifted
up
,
very
supercilious
.
But
as
the
Wise
man
tells
,
it
is
not
with
these
proud
men
,
but
with
the
lowly
,
that
wisdom
inhabits
.
And
our
Saviour
saith
,
Discite
a
me
,
learn
of
me
,
for
I
am
〈◊〉
and
lowly
,
(
which
S.
Augustine
observed
to
be
The
servant
is
not
greater
then
his
master
,
saith
Christ
elswhere
;
and
calcitrare
kick
against
their
Masters
or
Tutors
.
If
two
Scholars
be
taught
together
,
the
one
conceited
of
himself
,
the
other
a
fool
,
There
is
more
hope
of
the
fool
then
of
him
that
is
too
highly
conceited
of
his
own
learning
.
Multos
hoc
decipit
,
qui
ante
tempus
sapientes
videri
volunt
,
ut
jam
〈◊〉
〈◊〉
quod
non
sunt
,
&
quid
sunt
erubescere
,
saith
one
,
many
are
deceived
by
this
,
that
they
would
willingly
be
accounted
wise
before
their
time
,
and
begin
to
counterfeit
what
they
are
not
;
and
are
ashamed
of
what
they
are
.
The
conclusion
of
this
point
is
,
that
because
,
as
the
Preacher
tells
us
,
There
is
a
time
to
keep
silence
,
and
a
time
to
speak
:
and
in
that
he
placeth
silence
before
speaking
,
asking
questions
;
and
both
before
he
taught
himself
.
He
that
doth
not
take
this
course
,
will
in
the
end
be
forced
to
take
up
this
complaint
.
How
have
I
hated
instruction
,
and
my
heart
despised
reproof
?
And
have
not
obeyed
the
voice
of
my
teachers
,
nor
inclined
mine
ear
to
them
that
instructed
me
.
3.
A
third
duty
of
the
teacher
is
,
Tueri
to
defend
his
pupils
,
according
to
the
sense
of
the
word
,
their
name
Tutores
〈◊〉
being
derived
from
tueri
.
It
was
our
Saviours
1.
The
first
duty
of
the
Scholar
answerable
to
this
is
,
according
to
the
law
of
the
Nazarite
.
He
must
bring
his
offering
,
as
〈◊〉
is
able
.
So
did
Hannah
when
she
dedicated
to
finde
the
fourth
〈◊〉
of
a
〈◊〉
to
give
him
.
Shall
we
come
to
the
Prophet
and
bring
him
〈◊〉
?
And
Levi
made
a
feast
for
our
Saviour
.
In
a
Council
the
Fratricelli
were
condemned
for
holding
one
opinion
(
among
2.
Another
duty
is
to
minister
to
his
〈◊〉
,
as
〈◊〉
Samuel
did
to
Eli.
And
we
read
poured
water
on
Elias
hands
.
We
John
Baptist
sent
two
of
his
Disciples
on
an
〈◊〉
to
Christ
.
And
our
Saviour
Disciples
to
make
ready
the
passeover
.
At
another
time
he
commanded
to
provide
a
ship
for
him
.
He
also
sent
two
of
his
Disciples
to
provide
an
asse
for
him
.
Lastly
,
he
sent
them
to
provide
victuals
to
eat
.
So
that
the
duty
of
ministring
belongs
to
a
Scholar
.
3.
The
last
is
〈◊〉
officium
.
Our
Saviour
being
towards
his
end
,
giveth
charge
to
maintain
his
mother
.
And
not
odours
to
embalm
him
.
Some
bestowed
a
Tombe
upon
him
,
and
some
buried
his
body
.
So
did
the
Disciples
of
John
Baptist
,
They
buried
his
body
.
And
yet
here
ended
not
this
〈◊〉
officium
,
for
after
Christs
burial
the
Apostle
;
forgate
not
his
memory
,
but
spuke
honourably
of
him
.
Jesus
of
Nazareth
was
a
Prophet
mighty
indeed
and
word
before
God
and
all
the
people
.
:
shewing
that
death
takes
not
this
duty
away
from
the
Scholar
to
his
Tutor
,
he
ought
to
speak
honourably
of
him
after
death
.
Besides
all
this
,
there
is
a
duty
which
all
Scholars
owe
to
Teachers
,
though
they
be
not
under
their
charge
.
If
they
be
of
that
calling
they
are
to
honour
them
.
Sauls
Samuel
an
honourable
man
,
and
Gamaliel
was
honourable
among
all
all
the
people
honoured
him
.
These
things
being
performed
,
that
will
come
to
passe
which
the
Apostle
aims
at
,
we
shall
have
men
faithful
,
such
as
shall
be
able
to
teach
others
,
and
the
Universitie
shall
breed
such
as
shall
be
fit
to
serve
the
Church
and
Common-wealth
.
And
indeed
this
was
the
end
of
the
erection
of
schools
and
universities
.
1.
To
bring
forth
men
able
to
teach
in
the
Church
.
2.
Men
fit
to
govern
the
Common-wealth
.
Of
which
we
are
now
to
speak
.
CHAP.
VII
.
Of
honouring
spiritual
fathers
in
the
Church
.
The
excellency
and
necessity
of
their
calling
.
Four
sorts
of
ministers
in
the
Church
.
1.
The
thief
.
2.
The
〈◊〉
.
3.
The
wolfe
.
4.
The
good
shepherd
,
whose
duties
are
.
1.
To
be
an
example
to
his
〈◊〉
1.
In
himself
.
2.
In
his
family
.
The
peoples
duty
answerable
to
this
.
2.
To
use
his
talent
for
their
good
.
Rules
for
doctrine
,
and
conversation
.
The
peoples
duty
.
1.
To
know
their
own
shepherd
.
2.
To
obey
and
follow
him
.
3.
To
give
him
double
〈◊〉
1.
〈◊〉
.
2.
of
maintenante
.
ANd
first
,
of
those
that
are
to
instruct
and
govern
the
Church
.
These
are
called
a
father
And
so
they
are
called
not
onely
father
and
a
priest
.
The
Idolatrous
Tribe
of
Dan
use
the
very
same
words
,
they
bid
the
Levite
to
come
and
be
their
father
.
And
because
,
as
was
said
before
,
all
paternity
is
originally
in
God
,
and
from
him
communicated
to
Christ
,
whose
fatherhood
towards
the
Church
is
no
other
but
as
he
is
the
onely
priest
and
prophet
of
the
new
Testament
,
and
because
God
is
fons
omnis
boni
,
the
fountain
of
all
good
,
therefore
he
must
needs
have
this
property
that
coestial
city
or
corporation
,
where
they
shall
be
partakers
of
all
that
goodnes
and
glory
,
which
is
in
God
.
And
God
having
purposed
to
create
the
world
for
their
purpose
,
made
it
with
three
divisions
,
or
distinct
places
.
1.
Heaven
to
be
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
place
of
reward
.
2.
Earth
to
be
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
worke
house
.
And
thirdly
Hell
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
prison
.
To
the
end
that
men
exercising
themselves
here
in
this
world
,
which
is
the
worke
house
,
according
to
the
grace
received
.
and
the
talent
given
them
,
might
either
be
rewarded
with
eternal
felitity
in
Heaven
,
or
punisht
with
eternal
misery
in
Hell
.
So
that
the
earth
being
made
for
a
place
of
exercise
,
and
Heaven
for
a
place
of
reward
,
the
world
was
made
for
the
Church
,
and
consequently
all
those
〈◊〉
〈◊〉
the
natural
to
beget
a
holy
seed
;
and
the
〈◊〉
also
for
education
,
and
this
last
,
the
fatherhood
of
the
Prophets
and
teachers
in
schools
and
universities
,
are
all
of
them
ordained
to
prepare
and
fit
men
for
this
fatherhood
in
the
Church
,
and
for
the
furthering
of
their
paternal
power
in
the
work
of
the
ministry
,
this
being
the
principal
paternity
,
and
other
fathers
being
but
as
pales
and
rayles
to
the
〈◊〉
,
to
keep
all
within
their
due
!
bounds
,
thereby
to
set
this
worke
the
better
forward
.
For
we
may
see
,
that
the
Apostle
setteth
them
in
this
order
,
〈◊〉
that
Christ
did
by
to
gather
together
the
Saints
;
which
was
to
be
〈◊〉
.
Secondly
by
the
work
of
the
ministry
,
by
which
they
being
gathered
,
then
cometh
the
third
thing
,
which
is
,
to
build
them
up
by
faith
,
knowledge
and
vertue
,
as
in
verse
13.
they
being
as
S.
Peter
calls
them
,
living
stones
,
the
growth
or
increase
till
they
Thus
we
seethe
institution
,
ordination
,
and
(
withall
)
the
end
of
those
which
be
lawfully
called
to
become
fathers
in
the
Church
,
and
what
account
we
are
to
make
of
this
work
,
seeing
that
families
,
schooles
,
and
commonwealths
were
established
,
yea
the
whole
world
created
for
this
which
is
effected
by
the
worke
of
the
ministery
,
the
building
up
of
the
Church
.
And
it
is
the
want
of
due
consideration
herein
that
hath
brought
that
confusion
and
disturbance
into
the
world
,
which
we
daily
see
.
For
whereas
this
ought
to
be
the
thing
〈◊〉
which
we
ought
all
anhelare
,
to
breath
after
;
and
the
Prophet
sayes
,
that
Regeserunt
nutritii
&
Reginae
nutrices
〈◊〉
,
Kings
shall
be
thy
nursing
fathers
,
and
Queens
thy
nursing
mothers
,
that
is
,
of
the
Church
,
and
that
their
duty
is
nutrire
,
whereby
the
churches
estate
might
be
the
more
glorious
.
Some
according
to
Ezeckiels
Princes
,
think
,
that
when
they
are
〈◊〉
pacem
in
〈◊〉
suis
,
peace
in
their
dayes
,
and
that
outward
peace
,
bonum
sensibile
,
their
bellies
,
tables
,
furniture
for
their
houses
&c.
set
their
affections
(
in
the
Apostles
phrase
)
on
earthly
things
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
And
because
they
look
onely
at
the
〈◊〉
sensibile
,
hence
is
their
base
account
they
hold
of
this
ministery
,
and
that
because
of
the
outward
appearance
by
which
they
judge
:
we
see
,
that
after
Saint
Paul
had
given
forth
great
words
concerning
there
was
no
beauty
in
him
that
he
should
be
desired
,
in
〈◊〉
of
the
outward
appearance
.
We
see
how
he
But
in
this
point
the
comfort
is
,
there
is
a
good
distinction
observed
by
David
,
We
will
now
come
to
the
particular
duties
of
the
minister
.
The
Apostl
,
e
when
he
speaks
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
things
appertaining
to
God
,
he
shews
the
end
of
the
ministerie
or
priesthood
of
the
Gospel
,
viz.
That
he
is
to
stand
and
appear
for
us
in
the
things
which
concern
God
,
or
when
we
have
to
The
duties
of
the
ministers
of
the
Gospel
we
shall
finde
set
down
in
several
places
of
Scripture
,
as
John
10.
1.
Tim.
3.
Tit.
1.
from
which
we
shall
deduce
them
.
In
the
tenth
of
Saint
John
we
finde
four
sorts
of
shepherds
mentioned
,
three
1.
They
are
distinguished
by
our
Saviour
.
1.
By
their
calling
,
which
is
either
lawful
or
unlawful
.
The
thief
hath
no
lawful
calling
,
as
the
second
and
third
have
,
for
he
hath
no
lawful
entrance
,
he
wants
his
inward
calling
,
when
he
wants
his
talent
to
enable
him
,
and
then
being
admitted
by
savour
of
reward
,
he
hath
no
outward
calling
,
he
comes
in
by
vsurpation
,
which
cannot
give
any
man
a
right
.
And
thus
he
that
comes
not
in
by
the
ordinary
way
setled
in
the
Church
,
comes
not
in
by
the
door
,
nor
according
to
Christs
institution
;
for
he
that
entreth
not
in
by
the
door
into
the
sheepfold
,
but
climbeth
another
way
,
the
same
is
a
thief
.
Of
this
sort
Gods
speaks
by
the
prophet
,
I
have
not
sent
them
,
yet
they
ran
;
I
have
not
There
〈◊〉
two
wayes
whereby
such
men
creep
in
.
First
per
gratiam
by
favour
.
Secondly
per
munus
,
by
gift
or
reward
,
both
mentioned
and
prohibited
in
one
verse
.
-
1.
Per
Gratiam
,
by
favour
,
is
when
a
man
is
admitted
either
at
the
suit
of
some
Jerome
;
when
by
affection
or
alliance
we
look
on
men
,
we
are
forced
to
do
many
things
〈◊〉
.
But
if
we
will
follow
Saint
Chrysostomes
rule
,
Qui
vult
alterum
ad
officium
sacerdotale
pertrahere
suf
ficere
non
judico
testimonium
quod
opinione
collegerit
,
sed
ut
ejus
〈◊〉
qui
eligitur
,
noscat
diligenter
,
he
that
will
make
a
minister
,
must
not
only
go
by
opinion
,
but
his
knowledge
of
him
.
And
the
reason
he
gives
is
,
Qui
ordinat
indignos
eisdem
〈◊〉
poenis
,
quibus
illi
qui
indigne
〈◊〉
ordinati
,
he
that
ordains
unworthy
ministers
,
is
liable
to
such
punishment
as
the
party
is
subject
to
which
is
unworthily
ordained
.
-
2.
Per
munus
,
by
reward
is
the
other
.
The
first
must
be
the
fault
but
of
one
that
is
,
the
admitter
,
this
is
the
fault
of
two
,
of
him
that
admits
,
and
him
that
is
admitted
.
1.
The
Bishop
that
by
or
for
reward
lets
in
any
such
,
that
ordaines
such
as
have
not
the
gifts
of
the
minde
,
but
the
gifts
of
the
hand
.
2.
To
such
as
attempt
to
come
in
that
way
,
Saint
Ambrose
denounceth
this
curse
,
Lepram
cum
Giezi
a
sancto
se
suscepisse
credant
Elizeiore
,
qui
gradum
sacerdotalem
se
〈◊〉
pecuniis
comparare
,
let
them
be
sure
to
have
taken
the
leprosie
of
Gehazi
from
the
mouth
of
holy
Elisha
,
that
think
to
obtain
the
Priesthood
by
money
.
Therefore
it
behoveth
Bishops
,
according
to
S.
Pauls
〈◊〉
to
Timothy
,
to
take
heed
of
cita
impositio
,
lay
hands
suddenly
on
no
man
,
neither
be
partaker
of
other
mens
sinnes
:
for
(
as
is
〈◊〉
malo
〈◊〉
principto
,
difficile
bono
perficiuntur
exitu
,
whatsoever
hath
an
ill
beginning
can
very
hardly
have
a
good
end
.
God
never
blesseth
the
labours
of
such
as
come
not
in
at
the
door
.
And
Saint
Augustine
hath
this
observation
;
Diligendus
est
Pastor
,
tolerandus
est
mercenarius
,
sed
cavendus
est
latro
.
The
good
shepherd
is
to
be
beloved
,
the
hireling
to
be
tolerated
,
but
the
thief
is
to
be
taken
〈◊〉
of
.
2.
They
are
distinguished
by
another
mark
,
which
puts
a
difference
between
the
other
two
,
the
hireling
and
the
wolfe
,
and
the
true
shepherd
:
for
though
they
come
in
right
,
yet
they
want
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
purpose
and
intention
when
they
enter
,
which
was
in
the
Apostle
,
and
is
in
every
true
shepherd
,
thou
knowest
(
saith
the
Apostle
)
my
manner
of
life
,
and
my
purpose
&c.
Which
is
well
〈◊〉
a
natural
care
of
the
〈◊〉
,
as
if
there
were
some
that
had
spuriam
curam
,
a
bastard
care
.
They
that
have
not
this
purpose
of
heart
,
〈◊〉
pastoris
stul
i
,
the
instruments
of
a
soolish
shepherd
,
which
the
fathers
forcipes
&
muletrum
,
a
paire
of
sizers
for
the
fleece
,
and
a
payle
for
the
milk
.
And
therefore
when
the
flock
is
in
any
danger
,
they
regard
it
not
,
but
if
there
be
the
least
danger
of
the
milk
or
wooll
,
then
they
bestir
themselves
with
the
instruments
of
a
foolish
shepherd
.
The
Jews
call
them
such
as
draw
neer
to
the
Ark
for
the
Corban
,
for
the
offering
box
;
they
cared
not
what
became
of
the
law
,
so
the
corban
sped
well
.
It
was
prophecied
of
the
stock
of
Eli
,
that
4.
The
good
shepherd
is
the
last
sort
,
who
as
he
comes
in
the
right
way
,
Math.
22.
12.
So
he
is
not
to
abuse
his
place
after
he
is
entred
,
as
the
evil
shepherd
doth
,
but
to
perform
the
duties
of
it
,
which
duties
are
.
1.
To
shew
his
flock
a
good
example
.
2.
To
employ
his
talent
for
their
good
.
3.
To
converse
with
them
,
as
he
ought
.
1
He
must
be
an
example
.
He
must
lead
the
flock
,
as
our
Saviour
expresseth
it
after
the
manner
of
the
Easterne
countries
,
who
drave
not
their
sheep
before
them
,
but
the
sheep
followed
them
.
The
Apostle
describeth
it
more
plainly
by
the
word
virga
〈◊〉
a
fruit
bearing
rod
,
to
shew
,
that
the
priest
,
when
he
uses
the
pastoral
rod
for
government
and
discipline
,
must
not
be
unfruitful
himself
,
but
must
be
an
example
in
holy
life
,
and
good
works
,
which
are
the
fruits
of
the
spirit
.
So
was
it
in
Christ
our
Prototype
,
as
Saint
Luke
speaks
,
Cepit
〈◊〉
〈◊〉
&
docere
,
〈◊〉
began
both
to
do
and
to
teach
;
to
do
first
,
typus
,
a
pattern
or
example
,
he
must
do
,
and
then
teach
.
This
example
he
may
be
two
wayes
.
1.
In
himself
,
which
is
as
you
see
before
in
S.
Pauls
direction
to
Timothy
,
and
Titus
,
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
spot
;
which
hath
relation
to
that
in
the
law
,
No
man
that
bath
a
blemish
,
or
is
mishapen
in
his
body
,
of
the
seed
of
Aaron
the
Priest
,
was
to
come
nigh
to
offer
the
Lords
offering
.
This
was
required
under
the
Law
,
to
preserve
the
outward
honour
and
dignity
of
the
Priesthood
the
better
,
and
though
in
that
regard
it
may
be
of
moral
use
,
yet
withal
hereby
was
typified
,
that
innocency
and
freedom
from
all
spiritual
blemishes
of
sin
which
should
be
in
the
Ministers
of
the
gospel
.
They
should
be
free
from
all
spot
,
because
no
offence
should
be
given
;
that
no
scandal
should
be
given
to
the
weak
brother
within
,
nor
to
the
adversary
without
.
This
made
the
Apostle
so
careful
to
avoid
not
onely
scandal
,
but
all
occasion
of
scandal
,
provide
things
honest
,
not
onely
in
the
sight
of
God
,
but
before
men
also
,
and
that
the
adversarie
might
have
no
occasion
to
speak
evil
.
Therefore
the
Disciples
marvelled
,
when
they
found
Christ
talking
with
a
woman
alone
,
because
it
was
not
his
custom
to
do
any
thing
which
might
cause
slander
or
suspicion
.
Thus
much
for
the
ge
〈◊〉
.
We
will
now
set
the
four
vertues
which
the
Apostle
requires
to
be
in
him
,
and
the
four
spots
which
are
opposit
.
-
1.
The
first
is
,
that
he
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
temperans
or
continens
,
temperate
and
chast
,
not
to
be
content
with
one
Wife
;
so
continency
or
single
life
is
the
vertue
:
incontinency
or
polygamie
the
thing
forbidden
.
-
2.
The
second
is
,
that
he
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vigilant
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
given
to
wine
.
The
opposite
is
in
the
next
verse
,
one
given
to
wine
,
transiens
ad
vinum
,
a
tavernhunter
:
for
the
lust
of
the
body
,
and
the
pleasure
of
the
taste
,
must
both
be
qualified
in
him
.
-
3.
The
next
is
,
he
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sober
:
which
Chrysostome
distinguishes
from
the
-
4.
Lastly
,
he
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
grave
and
modest
,
of
good
behaviour
;
which
the
Councils
refer
to
habitum
,
his
apparel
,
gestum
,
his
gesture
,
incessum
,
his
gate
,
he
not
to
fly
youthful
lusts
he
may
have
a
good
report
of
them
that
that
are
Without
;
for
it
is
not
enough
to
be
commended
by
those
of
his
own
profession
or
religion
,
by
birds
of
his
own
feather
;
but
so
,
that
his
very
enemies
may
say
,
He
is
a
man
fit
for
this
sacred
calling
,
and
may
be
converted
by
his
example
.
2.
He
must
be
an
example
in
his
houshold
by
his
example
;
for
according
to
S.
Paul
,
he
must
rulewell
his
own
house
:
which
must
be
in
3
points
.
1.
They
must
be
brought
up
by
him
in
the
true
faith
.
2.
He
must
keep
them
in
subjection
,
that
they
be
not
unruly
,
but
obedient
;
for
if
he
be
not
able
to
keep
his
own
under
,
but
that
they
will
be
refractory
,
it
argueth
,
that
he
is
either
negligent
,
or
remisse
and
fainthearted
,
and
therefore
unfit
to
rule
the
Church
.
3.
Lastly
,
he
must
make
them
examples
of
reverence
,
gravity
,
sobriety
,
and
modesty
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
they
be
not
accused
of
riot
,
surfet
,
and
excesse
.
And
in
these
two
respects
the
Pastor
must
be
exemplum
gregis
.
The
duty
of
the
people
must
be
conformable
and
answerable
to
that
of
the
Pastor
.
If
it
be
his
duty
to
be
Typus
gregis
,
a
pattern
to
the
flock
;
it
is
the
flocks
duty
to
be
antitypus
pastoris
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Pastors
antitype
,
by
following
his
good
example
,
as
the
iron
that
gives
the
stamp
,
and
the
coyn
stamped
,
have
the
same
figure
.
They
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
become
imitators
of
them
,
as
the
Apostle
adviseth
,
Remember
them
that
have
the
rule
over
you
,
Whose
faith
follow
,
&c.
Have
an
eye
to
them
that
teach
,
and
ut
domus
presbyteri
sit
Magistra
disciplinae
publicae
,
that
the
house
of
the
Priest
be
the
rule
of
publick
discipline
.
2.
The
next
duty
of
the
Minister
,
is
the
employing
his
talent
,
or
the
use
of
those
gifts
which
he
hath
gotten
in
the
schools
;
for
Nemo
accipit
dona
propter
se
,
no
man
hath
any
gifts
for
himself
onely
;
but
to
use
them
,
as
〈◊〉
by
the
Parable
of
the
talents
.
1.
He
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
able
to
teach
docere
,
to
teach
,
governeth
two
accusative
cases
:
as
in
the
Prophet
,
Quem
doccbit
scientiam
?
Whom
shall
he
teach
quem
,
whom
they
shall
teach
,
and
a
quid
,
what
they
shall
teach
.
For
there
are
many
in
these
times
,
that
have
the
quem
,
a
people
to
teach
,
but
not
scientiam
;
many
are
Teachers
,
but
want
the
knowledge
to
teach
:
these
were
never
sent
by
God
.
It
is
strange
what
hatred
God
did
beare
to
the
Asse
.
He
would
have
the
〈◊〉
born
of
all
creatures
to
be
offered
,
but
the
foal
of
the
asse
might
not
come
within
the
Sanctuary
,
but
the
neck
of
it
was
to
be
broken
.
Hesychius
and
others
,
interpret
illiteratum
,
the
illiterate
man
,
and
surely
he
that
is
such
ought
not
to
come
into
the
Lords
Sanctuary
.
The
Prophet
saith
in
the
person
of
God
to
such
,
Because
thou
hast
rejected
knowledge
,
I
will
also
reject
thee
,
that
thou
shalt
be
no
Priest
to
me
.
And
Moses
saith
of
the
Levites
,
They
shall
teach
Jacob
thy
judgements
and
Israel
thy
Law
.
And
the
Prophet
saith
,
the
Priests
lips
should
preserve
knowledge
,
that
competentem
,
&
eminentem
scientiam
,
competent
and
eminent
knowledge
,
and
resolve
that
a
Pastor
must
have
competentem
scientiam
at
least
,
though
not
eminentem
.
Now
what
this
competens
scientia
is
,
the
Apostle
determines
in
one
place
,
Tit.
1.
9.
viz.
He
must
be
able
to
hold
fast
the
true
doctrine
,
when
any
Heretick
shall
seek
to
take
it
from
him
:
and
this
he
must
do
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
learning
.
2.
He
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
able
to
exhort
and
comfort
.
3
He
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
able
to
confute
and
convince
all
gain-sayers
,
and
opposers
of
the
truth
,
and
this
is
the
Comment
on
that
place
,
as
I
take
it
.
Now
unto
this
is
opposite
a
Novice
.
He
must
not
be
a
Novice
that
enters
into
this
he
must
be
nourished
up
in
the
words
of
faith
and
good
doctrine
:
and
after
his
ordination
he
must
not
rest
there
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
proficere
,
study
more
and
more
,
and
stir
up
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
till
they
burn
brighter
,
stir
up
the
gift
of
God
which
is
in
him
.
And
the
practise
of
this
is
that
which
getteth
him
honour
:
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
that
labour
,
are
worthy
of
double
honour
,
by
putting
He
must
preach
the
word
in
season
,
and
out
of
season
;
and
that
upon
vae
mihi
nisi
evangelizavero
,
woe
unto
me
if
1
preach
not
the
Gospel
:
yet
we
must
know
that
the
Apostles
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
be
instant
in
season
and
out
of
season
,
is
not
meant
,
as
people
would
have
it
,
as
if
a
Minister
must
preach
continually
,
or
when
soever
the
people
will
:
but
as
in
season
is
upon
ordinary
dayes
and
occasions
,
so
out
of
season
is
upon
extraordinary
occasions
,
when
the
necessity
of
the
Church
requires
:
when
either
some
great
calamity
,
oraflliction
,
or
benefit
calls
upon
us
;
not
(
as
some
would
have
it
)
to
make
the
duty
of
the
Pastor
infinite
;
for
it
is
one
thing
to
be
instant
,
and
another
thing
to
preach
:
a
man
may
be
instant
,
and
yet
not
preach
alwayes
.
2.
Concerning
the
manner
of
doctrine
,
there
were
three
faults
(
mentioned
by
the
Desire
of
novelties
or
fables
,
which
ariseth
about
questions
of
no
profit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
will
have
high
points
or
unprofitable
handled
,
in
which
they
are
so
intangled
,
that
they
cannot
get
out
,
and
neglect
practical
points
.
3.
The
last
is
pruritus
aurium
,
itching
ears
,
a
desire
to
hear
a
they
teach
sound
doctrine
that
cannot
be
condemned
.
It
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sound
and
sincere
,
not
corrupt
with
fables
or
false
doctrine
,
and
they
must
not
sound
and
true
,
so
he
must
teach
those
things
,
Qua
sunt
bona
&
utilia
hominibus
,
good
and
profitable
unto
men
.
3.
Against
that
〈◊〉
he
were
rude
in
speech
,
yet
not
in
knowledge
.
2
,
And
for
keeping
of
his
Auditors
together
〈◊〉
vetera
&
nova
,
both
new
and
old
,
not
new
doctrine
,
but
new
wayes
of
expression
:
the
doctrine
may
be
al
one
,
yet
the
manner
of
delivery
may
be
diverse
,
he
must
have
new
parables
,
new
arguments
.
3.
He
must
have
a
perspicuous
and
methodical
way
,
an
orderly
delivery
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
like
a
cunning
workman
,
rightly
dividing
the
word
,
which
as
the
Apostle
saith
,
is
like
a
two
edged
sword
.
Preaching
must
S.
Augustine
,
against
Preachers
of
his
time
,
their
preaching
had
but
one
edge
,
and
the
back
did
as
much
harm
as
the
edge
did
good
;
they
meet
not
with
two
extreams
,
as
when
they
speak
of
obedience
,
they
so
speak
of
it
,
as
that
they
would
have
a
man
never
to
disobey
:
and
when
they
speak
of
peace
,
they
seem
to
take
away
all
differences
,
though
the
cause
be
just
,
and
necessary
,
as
if
we
must
be
at
peace
with
the
wicked
.
4
Lastly
,
he
must
deliver
authority
,
gravity
,
and
modesty
,
knowing
that
the
word
is
not
his
own
,
but
the
everlasting
truth
of
God
.
2.
The
next
point
after
doctrine
is
exhortation
.
And
in
this
there
is
a
common
〈◊〉
,
that
teachers
are
impatient
of
their
hearers
amendment
,
if
they
tell
them
of
their
〈◊〉
twice
,
and
they
amend
not
,
they
give
over
,
whereas
the
Apostles
counsel
is
,
to
exhort
with
al
long-suffering
and
doctrine
.
They
are
to
convince
the
judgment
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
doctrine
,
and
then
with
long-suffering
to
expect
their
conversion
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
waiting
if
God
at
any
time
will
give
them
repentance
.
3.
They
must
first
arguere
,
prove
the
fault
,
and
then
redarguere
,
reprove
the
person
;
not
as
the
common
fashion
is
,
first
reprove
,
and
then
prove
.
Now
in
〈◊〉
of
the
persons
to
be
reproved
,
these
rules
are
to
be
observed
.
-
1.
If
the
person
be
onely
drawn
into
a
fault
by
infirmity
,
then
to
reprove
in
meeknesse
and
humility
.
Galat.
6.
1.
-
2.
If
it
be
done
in
contempt
,
then
to
rebuke
him
,
(
as
the
Apostle
directs
)
with
all
-
3.
If
he
be
slow
of
nature
:
then
to
rebuke
him
sharply
and
roundly
.
-
4.
If
he
sin
openly
,
if
a
publick
sault
be
commited
,
then
rebuke
him
openly
,
that
others
may
fear
.
4.
For
disproving
or
confuting
the
adversary
,
in
which
there
are
4
ends
to
be
aimed
at
1.
To
convince
him
,
and
so
stop
his
mouth
if
it
may
be
.
2.
If
that
cannot
be
done
,
The
Application
of
all
this
may
be
gathered
from
what
we
finde
in
Ezekiel
and
Zacharie
S.
Paul
requireth
in
a
true
shepherd
,
and
from
all
of
them
we
may
gather
weak
spirited
,
these
must
be
comforted
;
some
are
broken
hearted
,
and
these
he
must
binde
up
;
some
he
calleth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
weak
persons
;
novices
that
have
not
〈◊〉
overcome
their
corruptions
,
these
must
be
upholden
and
borne
withall
;
some
are
depulsi
,
strayed
away
,
which
are
either
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unruly
men
,
and
these
must
be
admonished
,
that
they
may
hear
of
it
;
or
such
as
are
led
away
into
heresies
and
〈◊〉
,
and
these
must
be
sought
out
and
reclaimed
.
5.
The
next
point
is
concerning
his
conversation
with
other
men
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
herein
likewise
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
communication
of
spiritual
things
,
which
people
have
hospitalis
,
given
to
hospitality
.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
very
friendly
to
all
that
are
well
given
.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
just
dealer
towards
all
;
and
because
summum
jus
,
rigour
of
justice
in
holding
or
exacting
his
own
,
therefore
no
brawler
,
and
consequently
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
patient
,
or
rather
one
that
is
equitable
,
and
stands
not
upon
strict
right
;
the
opposite
to
which
is
forbidden
by
the
Apostle
,
who
saith
,
he
must
not
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
self-willed
or
obstinate
,
that
will
not
remit
a
lover
of
money
,
so
as
to
intangle
1.
Now
the
duties
of
the
people
to
the
Pastor
,
are
.
1.
They
must
be
(
according
to
the
mark
of
true
sheep
,
set
down
by
our
Saviour
)
as
sheep
knowing
their
own
shepherd
,
and
able
to
discern
him
from
a
stranger
.
And
thus
knowing
him
,
to
keep
within
his
fold
,
and
not
to
wander
after
other
shepherds
.
They
must
(
as
the
Apostle
speaks
)
know
them
which
labour
among
them
.
For
it
is
a
great
disheartning
to
a
Minister
,
that
〈◊〉
lingua
〈◊〉
,
hath
a
voluble
〈◊〉
,
though
he
have
onely
〈◊〉
verborum
,
the
froth
of
seeming
good
〈◊〉
,
and
little
substance
,
yet
the
last
shall
be
preferred
,
and
they
will
〈◊〉
their
own
and
follow
the
other
.
They
must
not
give
〈◊〉
to
〈◊〉
and
〈◊〉
,
and
be
seduced
by
them
to
the
by-paths
of
errour
.
2.
The
second
duty
is
obedience
to
their
Pastor
,
whether
it
be
by
following
him
,
The
sheep
follow
him
;
or
by
being
perswaded
by
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
as
the
word
〈◊〉
)
which
is
,
when
they
professe
submit
or
give
place
,
though
they
be
not
perswaded
,
till
they
be
better
perswaded
;
when
they
will
suspend
their
own
judgement
,
till
they
be
better
informed
;
for
without
this
the
other
is
but
〈◊〉
obedience
.
For
he
that
said
he
would
not
go
,
and
yet
afterward
went
,
did
hisfather
more
honour
,
then
he
that
made
as
ifhe
would
go
,
but
did
not
.
To
follow
a
Pastor
therefore
is
another
thing
,
then
to
professe
and
say
we
will
follow
him
;
there
is
more
required
,
viz.
to
follow
him
in
our
practise
,
and
to
submit
our
judgement
to
his
,
knowing
that
he
is
〈◊〉
over
〈◊〉
by
God
,
to
direct
and
guide
us
in
matters
of
our
souls
:
Discentem
opotet
〈◊〉
;
it
is
true
in
all
arts
and
sciences
:
and
if
we
will
be
scholars
in
Christs
school
,
we
must
not
〈◊〉
our
judgement
to
the
judgement
of
the
Church
,
but
submit
thereto
,
and
to
our
own
Pastor
in
special
,
unlesse
it
appear
evidently
that
he
is
in
an
errour
,
(
which
may
〈◊〉
be
known
)
〈◊〉
without
this
,
we
can
〈◊〉
obey
or
follow
in
our
〈◊〉
.
It
is
most
true
which
S.
Augustine
saith
,
Pertinet
ad
nos
cura
,
ad
vos
obedientia
,
ad
nos
vigilantia
pastoralis
,
ad
vos
humilitas
gregis
;
The
care
belongs
to
us
,
and
obedience
to
you
,
pastoral
watching
is
ours
,
the
humility
of
the
flock
is
〈◊〉
.
When
〈◊〉
was
〈◊〉
in
Moses
his
room
,
he
was
to
come
to
Eleazar
the
Priest
:
and
at
his
word
he
must
go
out
,
and
at
his
word
he
must
come
in
,
for
Eleazar
must
ask
〈◊〉
of
God
for
him
.
This
was
Gods
order
which
was
never
〈◊〉
.
though
now
it
be
neglected
:
and
though
men
ask
the
counsel
of
the
Lawyer
for
their
〈◊〉
,
and
of
the
Physitian
for
their
bodie
,
and
follow
their
directions
,
yet
the
Minister
is
not
thought
fit
to
〈◊〉
them
for
their
fouls
,
but
here
every
one
can
give
counsel
as
well
as
the
Minister
.
3.
They
must
give
the
Minister
honour
,
double
honour
.
They
which
labour
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
take
extraordinary
pains
in
the
word
and
doctrine
(
for
the
emphasis
lies
in
that
word
)
let
them
be
counted
worthy
of
double
honour
,
〈◊〉
the
Apostle
.
1.
The
honour
of
reverence
,
which
extends
both
to
our
judgement
and
〈◊〉
.
In
our
judgement
,
by
having
a
reverent
〈◊〉
of
them
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Phil.
2.
29.
honour
them
highly
;
and
then
in
our
affection
,
a
singular
degree
of
love
is
due
to
them
,
The
Apostle
saith
,
they
must
be
〈◊〉
highly
in
love
.
We
beseech
you
brethren
to
know
them
which
labour
among
you
,
and
are
over
you
in
the
Lord
,
and
〈◊〉
you
,
and
to
esteem
them
very
highly
for
their
works
sake
.
2.
The
honour
of
maintenance
.
Let
him
that
is
taught
in
the
word
communicate
to
him
that
teacheth
in
all
good
things
,
faith
the
Apostle
.
God
threatens
in
Zachary
,
that
whereas
he
had
broken
one
staff
,
if
the
〈◊〉
wages
were
not
〈◊〉
,
he
would
break
both
,
and
what
can
then
follow
in
the
Church
,
but
Barbarifine
and
Ignorance
,
and
by
consequence
Epicurisnie
and
Atheisme
.
When
men
are
sick
,
they
can
send
for
the
Minister
to
comfort
them
,
then
they
think
of
Heaven
,
when
they
must
leave
the
Earth
,
but
when
they
are
recovered
,
there
is
no
〈◊〉
use
of
him
,
or
when
they
are
in
health
,
they
regard
him
not
.
It
is
well
expressed
by
the
Prophet
,
when
there
were
great
droughts
or
rains
,
or
〈◊〉
weather
,
they
remembred
God
and
called
to
him
,
but
when
they
had
what
they
desired
,
when
they
had
got
in
their
corn
&
wine
,
they
rebelled
against
him
But
God
protests
against
this
dealing
,
he
wil
not
be
so
mocked
Remember
me
in
the
dayes
of
thy
youth
,
and
in
thy
wealth
els
〈◊〉
shalt
have
no
answer
of
me
,
when
the
evil
dayes
come
.
S.
Augustine
commenting
upon
the
words
before
recited
[
they
which
labour
in
the
word
and
doctrine
,
let
them
be
counted
worthy
of
double
〈◊〉
]
saith
,
Scilicet
〈◊〉
〈◊〉
〈◊〉
obediant
,
&
exteriora
〈◊〉
〈◊〉
,
〈…〉
sed
et
terr.
〈…〉
.
This
double
honour
is
not
onely
to
obey
in
spiritual
things
,
〈◊〉
〈◊〉
to
them
in
temporals
.
For
good
〈◊〉
of
the
word
ought
not
to
be
〈◊〉
with
high
honour
onely
,
but
with
earthly
〈◊〉
too
.
that
〈◊〉
may
not
be
〈◊〉
Concerning
the
difference
of
Bishops
and
〈◊〉
,
that
they
are
〈◊〉
orders
,
and
that
the
Bishop
is
superiour
not
〈◊〉
〈◊〉
,
but
〈◊〉
,
and
that
by
divine
right
,
the
reverend
author
hath
fully
proved
it
in
his
〈◊〉
to
〈◊〉
〈◊〉
first
in
latine
,
and
lately
translated
into
English
,
wherein
any
〈◊〉
man
may
finde
full
satisfaction
.
And
〈◊〉
the
power
of
the
Priest
or
Minister
of
the
Gospel
in
binding
and
loosing
,
read
a
learned
sermon
made
〈◊〉
the
Author
on
this
subject
,
on
John
20.
23.
published
among
his
other
sermons
.
CHAP.
VIII
.
Of
fathers
of
our
country
,
Magistrates
.
The
dutie
of
all
towards
their
own
country
.
God
the
first
magistrate
.
Magistracy
Gods
〈◊〉
.
Power
of
life
and
death
givento
kings
by
〈◊〉
,
not
by
the
people
.
Addition
.
31.
That
regal
power
is
〈◊〉
from
God
,
proved
out
of
the
authors
other
writings
.
The
〈◊〉
of
magistracy
.
〈◊〉
To
preserve
true
religion
.
2.
To
maintain
outward
〈◊〉
.
Magistrates
〈◊〉
to
shepherds
in
three
respects
.
The
〈◊〉
of
the
〈◊〉
power
,
via
of
kings
,
and
of
inferiour
officers
.
The
duties
ofsubjects
to
their
Prince
.
AFter
the
fatherhood
of
the
Church
,
order
requireth
,
〈◊〉
〈◊〉
〈◊〉
of
those
,
whom
even
nature
and
the
Heathen
by
the
light
of
〈◊〉
have
reputed
Patres
〈◊〉
,
fathers
of
the
country
;
which
are
〈◊〉
.
〈◊〉
Pater
〈◊〉
,
God
hath
commended
the
countries
care
especially
to
every
〈◊〉
.
For
this
end
it
was
,
that
when
God
commanded
〈◊〉
to
leave
his
fathers
Horatius
Cocles
,
that
to
save
Rome
from
Porsennas
Now
concerning
Magistracy
it self
,
we
finde
it
to
be
properly
and
originally
in
God
,
and
that
he
exercised
it
by
himself
at
first
immediately
,
as
we
may
see
in
three
several
cases
.
1.
In
judgeing
the
Angels
that
kept
not
their
first
state
.
2.
In
sentencing
Adam
,
When
Cain
had
been
censured
by
God
for
his
cruel
fratricide
,
and
(
as
the
text
saith
)
went
out
〈◊〉
the
presence
of
the
Lord
(
his
native
country
)
and
began
to
encrease
in
his
〈◊〉
,
he
built
a
City
,
and
the
first
that
we
read
of
,
and
his
posterity
encreasing
and
inventing
Arts
,
they
began
to
〈◊〉
common-wealth
in
it
.
Lamech
,
by
reason
that
his
sons
Jubal
and
Tubal
were
inventers
of
arts
useful
for
the
common-wealth
,
grew
to
that
insolency
,
that
he
would
beare
no
injury
at
any
mans
hands
,
but
would
be
his
own
judge
,
and
oppresse
others
at
his
pleasure
.
This
city
of
Cains
,
where
Lamech
and
his
sons
lived
,
made
the
godly
first
to
band
themselves
together
,
and
to
take
order
for
their
defence
;
for
after
Enos
Seths
son
,
when
Seth
also
began
to
be
generative
,
and
to
encrease
,
they
made
open
profession
of
the
name
of
God
,
being
a
distinct
body
by
themselves
;
so
that
here
was
City
against
City
,
and
this
was
the
first
occasion
of
civil
government
.
And
indeed
〈◊〉
potestas
the
〈◊〉
power
had
been
sufficient
to
have
governed
the
whole
world
;
but
that
(
as
the
Prophet
speaks
)
some
men
in
processe
of
time
were
like
the
horse
and
mule
,
whose
mouthes
must
be
held
in
with
bit
and
〈◊〉
est
Dominus
〈◊〉
〈◊〉
,
no
man
hath
power
over
his
own
life
,
and
therefore
none
can
give
that
to
another
,
which
he
hath
not
in
himself
;
therefore
it
is
,
that
God
,
who
hath
absolute
dominion
and
power
of
life
and
death
,
put
the
sword
into
the
hand
of
the
supreame
Magistrate
,
and
appointed
that
the
people
should
be
subject
to
him
;
which
was
wel
liked
by
al
upon
this
ground
,
〈◊〉
timere
unum
quam
multos
,
It
is
better
to
feare
one
,
then
many
.
Better
one
wolf
then
many
,
to
put
mans
life
in
continual
hazzard
.
And
now
came
in
magistracy
with
power
of
life
and
death
,
to
be
Gods
own
〈◊〉
.
For
when
after
the
flood
people
began
to
multiply
,
and
that
God
foresaw
that
wickednes
would
encrease
among
men
,
even
to
cruelty
,
he
made
an
This
power
of
life
and
death
,
manifestly
proves
,
that
〈◊〉
never
had
nor
could
By
me
Kings
raign
P.
933.
&c.
Which
is
nothing
else
but
a
large
tract
upon
this
subject
.
Among
other
things
he
speaks
thus
.
Per
me
regnant
,
and
that
is
not
per
se
regnant
,
another
person
it
is
besides
themselves
,
one
different
from
them
.
And
who
is
that
other
person
?
Let
me
tell
you
first
,
it
is
but
one
person
,
not
many
,
per
me
,
is
the
singular
number
,
it
not
per
nos
,
so
it
is
not
a
plurality
,
no
multitude
they
hold
by
.
That
claime
is
one
by
per
me
,
one
single
person
it
is
,
per
quem
.
The
other
a
per
me
,
any
grant
into
the
peoples
hands
to
bestow
,
we
finde
not
.
This
per
me
,
will
bear
no
per
alium
,
besides
;
he
that
must
say
,
per
me
reges
,
must
say
per
me
coelum
&
terra
.
After
he
saith
.
There
is
a
per
of
permission
,
as
we
say
in
the
Latine
,
per
me
,
but
you
may
for
all
me
;
but
this
per
we
utterly
reject
,
for
though
the
latum
per
may
beare
this
sence
,
yet
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Heb.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
will
by
no
means
,
the
phrase
,
the
Idiom
of
the
tongue
will
in
no
wise
endure
it
.
How
take
we
per
then
?
what
need
we
stand
long
about
it
,
having
another
per
,
and
of
the
same
person
to
pattern
it
by
.
Omnia
per
ipsum
facta
sunt
,
saith
Saint
John
,
and
the
same
saith
Solomon
by
and
Per
ipsum
,
then
,
and
if
per
ipsum
,
per
〈◊〉
,
quia
ipse
est
verbum
.
For
how
were
they
the
creatures
made
?
Dixit
&
facta
sunt
,
by
the
word
,
by
him
.
And
how
these
Kings
?
by
the
same
—
Expressed
by
his
word
:
his
word
onely
〈◊〉
nay
his
deed
too
,
his
best
deed
,
his
gift
,
Dedi
vobis
Regem
:
gift
of
grace
,
as
even
they
acknowledge
in
their
stiles
,
that
gratia
Given
by
him
,
sent
by
him
,
placed
in
their
thrones
by
him
,
vested
per
●m
,
so
by
him
as
—
By
him
,
nay
more
then
by
him
—
There
is
not
by
in
the
Hebrew
,
and
yet
the
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
that
in
true
and
exact
propriety
rendred
is
not
by
me
,
but
in
me
.
The
meaning
is
,
that
they
are
first
in
him
,
and
so
come
from
him
.
And
yet
so
from
him
as
still
they
be
in
him
,
both
Corona
Regis
,
saith
Esay
,
and
Cor
Regis
,
saith
—
Now
I
weigh
the
word
Reges
,
what
?
any
by
him
?
any
in
grosse
qualification
?
what
without
any
regard
of
religion
at
all
?
sure
if
none
but
true
professors
had
been
here
〈◊〉
,
it
must
have
been
but
per
me
Rex
,
for
none
but
one
,
but
this
Solomon
,
was
then
such
,
of
all
the
Kings
of
the
earth
;
but
in
that
it
is
Reges
,
the
holy
Ghosts
meaning
is
,
to
take
in
all
the
rest
.
Hiram
,
and
Pharoah
,
and
Hadad
,
they
are
in
too
,
in
this
Reges
:
for
where
the
Scripture
distinguishes
not
,
no
more
do
we
,
be
their
religion
what
it
will
,
by
him
they
are
.
But
what
if
they
take
too
much
upon
them
,
(
Corahs
exception
)
Then
it
is
Dedi
saith
God
by
the
Prophet
.
Angry
I
was
when
I
gave
him
,
but
per
me
still
.
But
this
onus
principis
,
say
they
in
the
Prophet
,
how
may
we
be
rid
of
it
?
is
there
any
other
per
me
to
go
unto
,
to
deprive
or
depose
them
?
sure
where
the
worst
is
reckoned
that
can
be
of
them
,
Clamabunt
ad
Dominum
,
is
all
I
finde
.
No
per
to
do
it
but
he
.
By
him
,
and
by
none
but
him
these
be
;
by
him
,
and
by
none
but
him
,
they
cease
to
abstuli
〈◊〉
,
in
the
latter
;
so
both
pertain
to
him
.
Dominus
dedit
,
Dominus
abstulit
;
per
me
,
we
argue
from
the
text
.
He
makes
no
King
we
know
,
and
as
he
makes
none
,
so
he
can
unmake
none
.
—
It
is
〈◊〉
true
,
that
the
main
frame
of
government
,
the
first
raising
of
it
,
could
be
by
none
but
this
per
me
.
But
I
〈◊〉
upon
particulars
rather
;
wherein
any
that
shall
but
weigh
,
what
difficulties
,
what
oppositions
be
raised
,
what
plots
and
practises
to
keep
Reges
from
Regnant
,
those
from
it
whose
of
right
it
is
,
shall
be
forced
to
confesse
,
that
even
by
him
they
have
their
first
entrance
.
Take
him
,
〈◊〉
next
〈◊〉
Solomon
,
and
he
that
shall
mark
Adonijahs
plot
,
drawing
the
high
Priest
,
Abiathar
,
and
the
general
of
the
field
Joab
,
into
a
strong
faction
against
him
,
shall
finde
,
Solomon
was
bound
to
acknowledge
.
that
per
me
,
he
came
〈◊〉
if
he
will
not
,
Adonijah
himself
will
,
he
was
forced
to
do
it
.
That
the
kingdom
was
turned
from
him
,
and
was
his
brothers
,
for
it
came
unto
him
(
even
per
me
,
)
by
the
Lord
.
This
confession
of
his
is
upon
record
.
1.
King
2.
15.
—
If
per
me
Reges
be
from
Christ
,
from
whom
is
the
other
Per
me
Rebelles
,
Per
me
Regicidae
,
from
whom
they
?
If
by
me
Kings
raigne
,
be
Christs
?
by
me
Kings
He
out
of
his
〈◊〉
against
per
me
,
can
neither
endure
Reges
nor
Regnant
,
but
stirs
up
enemies
against
them
both
,
both
Reges
and
Regnant
.
Against
〈◊〉
,
Regicidas
,
to
assault
their
persons
:
against
Regnant
,
Rebelles
,
to
subvert
their
〈◊〉
.
This
and
much
more
to
this
purpose
we
may
read
,
learnedly
,
and
elegantly
,
in
that
sermon
,
The
like
we
may
finde
in
his
other
sermons
,
as
in
that
on
1
Chr.
16.
27.
Touch
not
mine
Anointed
.
P.
800
:
801.
&c.
807.
And
in
many
other
places
.
As
we
have
shewed
the
original
of
Magistracie
,
so
we
shall
adde
somewhat
briefly
1.
The
chief
end
of
〈◊〉
is
,
to
preserve
religion
and
the
true
worship
of
one
of
the
country
,
chose
rather
by
divine
warrant
to
leave
his
country
and
kinred
,
and
sojourn
in
a
strange
land
.
And
this
end
is
intimated
,
when
Israel
,
being
under
a
Heathen
King
in
Egypt
,
one
that
knew
not
Jehovah
,
desired
to
leave
Egypt
,
and
2.
After
this
comes
in
a
second
end
,
outward
peace
and
〈◊〉
,
That
as
the
Apostle
speaks
,
we
may
lead
a
peaceable
and
quiet
life
.
Hence
is
the
Magistrate
called
Now
this
〈◊〉
implies
three
things
required
in
the
Magistrates
office
.
1.
To
gather
and
keep
the
sheep
together
,
for
their
〈◊〉
safety
against
wolves
,
2.
Because
there
may
be
dissention
among
the
sheep
,
and
as
the
Prophet
speaks
,
there
are
fat
and
lean
cattel
,
and
the
fat
do
thrust
with
the
side
,
and
push
the
diseased
,
and
having
fed
and
drunk
themselves
,
do
trample
the
grasse
,
and
trouble
the
water
,
that
the
lean
sheep
can
neither
eat
nor
drink
quietly
,
therefore
the
shepherd
must
judge
between
them
.
I
will
set
up
a
shepherd
over
them
,
and
〈◊〉
shall
feed
them
,
even
my
servant
David
.
So
that
,
to
keep
the
fat
from
hurting
and
oppressing
the
lean
within
the
fold
,
that
all
may
feed
quietly
,
is
the
second
part
of
the
Shepherds
office
.
3.
Because
there
is
a
wolf
without
the
fold
,
an
outward
enemy
,
therefore
the
must
watch
and
protect
the
sheep
against
the
wolf
,
as
well
as
against
the
great
goat
;
that
is
the
third
part
.
All
these
are
to
be
in
the
Magistrate
,
and
they
depend
〈◊〉
follow
upon
one
another
.
-
1.
Princes
and
Rulers
must
feed
the
flock
and
not
themselves
onely
,
they
are
〈◊〉
〈◊〉
,
nourishers
of
the
Church
.
-
2.
They
must
procure
peace
at
home
,
by
protecting
the
weak
against
the
strong
,
administring
justice
equally
.
-
3.
They
must
keep
out
forreign
invasion
,
protect
them
against
forreign
enemies
,
as
appears
in
the
example
,
regis
non
boni
,
of
none
of
the
best
kings
,
Saul
;
He
takes
〈◊〉
quid
sit
populo
quod
fleat
,
that
the
people
have
no
cause
to
weep
,
that
they
be
be
not
di
quieted
by
Nahash
the
Ammonite
,
&c.
Thus
we
see
the
ends
of
Magistracie
.
Now
for
the
duties
.
Of
the
duties
of
Subjects
to
their
Princes
,
read
a
learned
discourse
of
the
Author
in
his
sermon
on
Proverbs
24.
21
,
22
,
23.
Fear
God
and
the
king
,
&c.
as
also
what
Caesars
right
is
,
which
is
due
from
the
people
,
on
Matth.
22.
21.
Give
unto
Caesar
the
things
that
are
Caesars
,
&c.
And
for
the
excellency
of
Regal
government
,
and
how
great
a
blessing
it
is
to
the
Church
,
and
what
miseries
and
confusions
follow
where
it
is
wanting
,
see
the
Authors
sermon
on
〈◊〉
.
17.
6.
In
those
dayes
there
was
no
king
in
Israel
,
&c.
1.
As
there
was
〈◊〉
in
the
Ministery
,
by
unlawful
entrance
and
intrusion
that
they
lived
carelesse
,
because
they
had
no
Magistrate
.
Therefore
the
Danites
fell
I
am
the
door
:
so
in
the
case
of
Magistracy
he
saith
,
Per
me
Reges
regnant
,
by
me
Kings
reign
,
and
Princes
decree
justice
.
If
once
it
come
to
that
which
God
speaketh
by
the
Prophet
,
Regnaverunt
,
sed
non
per
me
,
they
have
set
up
Kings
,
but
not
by
me
;
they
have
made
Princes
,
and
I
knew
it
not
:
If
once
God
be
not
of
their
counsel
,
and
they
assume
this
honour
to
themselves
,
not
being
called
of
God
take
to
themselves
horns
,
[
that
is
power
]
by
their
own
strength
,
these
are
usurpers
,
not
lawful
Magistrates
.
An
example
we
have
of
an
usurper
in
Abimelech
,
and
of
his
practises
to
get
a
kingdom
.
1.
He
hireth
lewd
and
vain
persons
,
2.
maketh
himself
popular
,
and
3.
committeth
murder
,
even
upon
his
brethren
:
And
those
that
had
right
to
it
,
he
either
took
to
come
in
by
a
just
and
right
title
,
not
to
usurp
.
2.
In
the
next
place
,
being
rightly
setled
in
charge
by
God
,
we
must
consider
the
division
which
S.
Peter
makes
,
into
1.
either
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
king
,
whom
he
calls
〈◊〉
:
or
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
are
under
officers
appointed
by
him
,
as
Captains
in
time
Moses
,
Because
one
man
is
not
able
to
bear
the
〈◊〉
alone
.
And
the
very
same
reason
Now
concerning
under
Officers
,
this
rule
must
be
observed
;
that
there
be
no
more
of
them
then
is
necessary
;
that
the
〈◊〉
of
them
exceed
not
so
,
as
that
they
be
a
1.
The
peoples
duty
about
the
election
of
the
king
or
supreme
Magistrate
(
where
he
is
elective
and
not
by
succession
)
must
be
such
,
as
Quem
Dominus
Deus
〈◊〉
elegerit
:
thou
shalt
choose
whom
the
Lord
thy
God
shall
choose
.
According
to
the
same
rule
must
be
the
〈◊〉
of
inferiour
officers
:
if
the
choice
be
made
otherwise
,
it
is
vitious
for
the
manner
,
but
not
void
;
Multa
tueri
non
debent
,
quae
facta
valent
.
2.
The
next
rule
is
,
the
person
to
〈◊〉
chosen
king
,
or
an
officer
of
a
king
,
is
to
be
For
the
particular
and
proper
duties
and
qualifications
in
a
Prince
,
they
are
these
.
sound
in
Religion
.
2.
Not
given
to
pleasures
,
especially
the
pleasures
of
wine
or
women
.
Solomons
many
wives
made
him
lay
many
burdens
and
charges
on
the
Jews
,
which
when
they
could
not
perswade
Rehoboam
to
lighten
,
they
rebelled
against
their
king
first
,
and
against
God
afterward
;
and
at
length
were
captivated
.
3.
Nor
a
〈◊〉
of
silver
and
gold
,
in
the
same
verse
in
Deuteronomie
,
not
covetous
;
onely
he
must
be
〈◊〉
careful
as
the
Heathen
directs
,
to
lay
so
much
together
,
〈◊〉
amicos
beneficiis
obstringere
,
ac
indigentibus
suppeditare
,
bene
merentibus
remunerare
,
&
inimicos
jure
〈◊〉
:
by
good
turns
to
binde
his
friends
to
him
,
to
relieve
them
that
are
in
want
,
to
reward
the
well-deserving
,
and
revenge
himself
upon
his
enemies
.
4.
Which
is
first
to
be
done
,
because
it
includes
all
the
rest
,
assoon
as
he
is
setled
in
his
throne
,
he
must
provide
a
copy
of
the
law
;
out
of
which
he
must
learn
.
1.
To
fear
God
.
2.
And
to
see
it
practised
,
first
by
himself
,
and
then
in
his
Court
,
and
lastly
,
by
all
the
countrey
.
3.
He
must
learn
to
be
humble
.
4.
To
do
justice
to
the
people
,
and
then
his
throne
shall
be
established
for
ever
.
Saul
being
made
king
had
another
heart
given
him
.
1
Samuel
10.
6.
This
God
gave
him
when
he
came
among
the
Prophets
.
Gods
counsel
to
kings
is
,
Be
wise
now
,
O
ye
kings
.
This
Wisdom
religion
teacheth
,
and
it
prevents
honours
,
and
riches
,
and
pleasures
,
from
drawing
aside
the
hearts
of
Princes
.
He
that
is
thus
qualified
is
meet
for
a
kingdom
.
1.
Being
thus
elected
and
qualified
,
and
placed
in
his
〈◊〉
,
he
is
to
know
,
that
he
is
not
there
by
his
own
power
,
but
as
we
see
the
stile
runneth
,
Caesar
Dei
gratia
,
&
permissione
〈◊〉
,
by
Gods
favour
and
permission
.
And
whereas
the
law
makes
this
potestas
arbitraria
,
an
absolute
power
,
and
potestas
delegata
,
a
power
delegated
by
another
,
he
is
to
acknowledge
,
that
〈◊〉
hath
onely
〈◊〉
delegatam
from
God
,
the
other
is
invested
in
God
alone
:
he
is
the
King
of
kings
,
Lord
Paramount
.
Per
me
reges
regnant
,
by
me
kings
reign
,
saith
〈◊〉
.
The
king
mustconfesse
with
the
Centurion
;
I
am
a
man
under
authority
,
though
I
say
unto
one
go
,
Claudius
Lysias
,
he
under
Foelix
,
Foelix
under
the
Emperour
,
and
God
over
rules
us
all
.
And
this
even
the
Heathen
did
see
.
Regum
in
proprios
,
reges
in
〈◊〉
imperium
〈◊〉
Jovis
;
the
government
over
the
people
is
in
Kings
,
and
over
Kings
themselves
in
God
alone
.
I
have
said
,
ye
are
Gods
,
saith
God
by
King
David
,
in
respect
of
the
government
The
peoples
duty
answerable
to
this
,
is
to
acknowledge
,
that
a
King
is
Gods
Deputy
,
Caesar
,
〈◊〉
〈◊〉
,
spirits
of
opposition
.
And
secondly
,
there
were
spiritus
aulici
too
,
Herodians
,
that
would
have
〈◊〉
to
have
all
,
even
the
things
that
were
Gods
.
And
these
men
came
to
Christ
,
with
the
Scribes
to
tempt
him
.
Is
it
lawful
to
give
tribute
to
Caesar
,
or
not
?
They
would
try
which
side
Christ
would
joyn
to
;
but
he
goes
in
a
middle
way
:
He
condemns
Omnia
sunt
Caesaris
,
all
things
belong
to
Caesar
:
but
Caesar
hath
his
Quae
,
and
God
hath
his
Quae
;
so
he
goes
from
Theudas
,
but
not
to
the
〈◊〉
,
but
stayes
at
Obedience
,
which
is
in
medio
.
2.
The
second
duty
of
kings
is
,
because
God
hath
been
so
liberal
to
Caesar
,
as
to
make
him
his
〈◊〉
,
(
for
quicquid
〈◊〉
de
Deo
,
&
creaturis
,
derivatur
a
〈◊〉
ad
creaturas
,
whatsoever
is
spoken
of
God
and
his
creatures
,
is
derived
from
God
to
〈◊〉
treatures
,
and
so
that
Supremacy
which
is
in
kings
,
is
derived
from
God
,
who
is
supreme
over
all
;
he
was
able
to
have
done
all
alone
,
and
if
〈◊〉
had
followed
the
course
of
the
world
,
conceiving
that
author
alienae
potentiae
aufert
de
〈◊〉
,
or
perdit
suam
,
he
that
is
author
of
another
mans
power
takes
from
,
or
loseth
his
own
)
He
would
not
have
bestowed
any
part
of
his
dignity
upon
another
,
as
we
see
he
hath
imparted
to
Caesar.
Now
Caesar
must
not
〈◊〉
him
,
by
breaking
into
the
pale
of
Gods
power
,
which
he
hath
reserved
to
himself
:
for
(
as
we
see
)
there
is
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
division
:
Christ
makes
a
distinction
between
quae
Caesaris
,
and
quae
Dei
;
therefore
he
must
be
careful
to
leave
God
his
own
:
he
must
not
dominari
〈◊〉
,
〈◊〉
〈◊〉
over
the
conscience
,
for
none
keeps
court
in
the
conscience
but
God
alone
.
Therefore
he
must
not
command
any
against
his
allegiance
to
God
,
sealed
in
〈◊〉
;
He
must
not
command
any
thing
against
the
word
:
for
as
S.
Jerome
saith
,
what
〈◊〉
〈◊〉
paid
to
Caesar
against
the
word
,
is
not
not
Caesaris
vectigal
,
Caesars
tribute
,
but
〈◊〉
,
the
Devils
.
He
knowing
Gods
glory
to
be
his
end
,
must
onely
be
custos
leg
is
,
the
keeper
of
the
law
,
that
〈◊〉
,
of
all
the
works
commanded
in
the
law
,
by
prohibiting
outward
violence
against
the
law
of
God
.
The
Minister
can
but
exhort
and
perswade
;
and
do
he
what
he
can
,
some
will
use
outward
violence
;
to
restrain
which
is
the
proper
work
of
the
Magistrate
.
When
there
was
no
king
in
Israel
,
every
man
did
what
was
good
in
his
own
eyes
;
which
is
proved
by
Micha's
attempt
,
making
a
Teraphim
,
and
by
the
robberie
of
the
Danites
,
Chap.
18.
and
the
ravishing
of
the
maids
by
the
Benjamites
,
Chap.
19.
Therefore
for
defending
from
external
injuries
,
he
must
be
custos
〈◊〉
tabulae
,
keeper
of
both
tables
.
S.
Augustine
saith
,
Reges
si
in
suo
regno
quae
bona
sunt
jubent
,
&
mala
prohibent
,
faciunt
,
non
solum
quae
ad
humanam
societatem
attinent
,
sed
ad
divinam
religionem
:
If
Kings
command
their
Subjects
good
things
,
and
forbid
them
evil
,
they
do
not
onely
that
which
belongs
to
the
preservation
of
humane
society
,
but
Gods
service
also
.
And
again
,
In
hoc
sciunt
reges
a
Deo
praecipi
,
〈◊〉
Deo
inserviant
,
in
quantum
Reges
:
Kings
must
know
,
they
are
to
serve
God
as
they
are
kings
.
They
are
then
to
be
Gods
servants
,
as
they
are
kings
,
but
not
to
exceed
the
power
given
them
by
God
:
their
supremacy
must
not
extend
to
what
God
either
reserved
to
himself
,
or
committed
peculiarly
to
the
Priests
.
Vzziah
took
removed
not
the
high
places
.
He
did
Compellite
ut
introeant
,
compell
them
to
come
in
:
there
must
be
foris
necessit
as
,
ut
sit
〈◊〉
voluntas
;
a
necessity
abroad
,
to
make
a
will
within
.
In
S.
Augustines
time
there
were
divers
Donatists
that
by
compulsion
were
converted
,
and
thanked
the
Emperour
for
compelling
them
.
3.
Another
part
of
the
duty
of
a
Prince
is
,
(
as
he
is
the
head
of
the
People
)
to
be
careful
to
feed
them
.
The
Tribes
of
Israel
tell
King
David
,
that
the
Lord
told
him
,
That
he
should
feed
his
people
;
Hot
histriones
,
or
canes
,
but
great
oppressours
:
and
the
Prophet
,
evening
wolves
(
not
Pastors
)
and
roaring
lions
.
He
must
not
be
of
their
mindes
,
but
like
Aristides
of
Athens
,
who
was
so
careful
of
the
Common-wealth
,
that
he
used
to
wish
,
that
either
his
house
were
the
Common-wealth
,
or
the
Common-wealth
his
houshold
.
So
was
it
with
Joshua
,
his
care
was
,
in
the
first
place
to
divide
portions
for
the
Tribes
,
and
afterwards
had
his
Now
this
provision
must
begin
with
care
for
the
soul
;
as
Jehoshaphat
did
,
who
2.
The
next
care
must
be
for
the
body
.
Pharaoh
laid
up
corn
against
a
time
of
dearth
.
Lastly
,
to
preserve
them
from
forreign
invasions
,
he
must
(
with
the
same
King
)
1.
The
first
duty
of
the
people
,
answering
to
these
is
,
as
the
Wise
man
counselleth
,
Fear
God
and
the
King
.
2.
Not
to
meddle
with
those
that
are
given
to
change
,
that
is
,
with
rebels
and
seditious
persons
,
who
would
change
Laws
,
Religion
,
and
Government
.
There
are
divers
shires
and
corporations
in
the
kingdom
,
and
every
of
them
have
their
several
Magistrates
,
and
〈◊〉
over
them
,
but
they
are
all
under
one
Prince
;
like
as
the
Kings
of
the
earth
,
are
as
so
many
justices
of
peace
in
several
kingdoms
,
all
constituted
by
one
God
,
who
is
over
all
.
Now
if
any
of
these
subordinate
Magistrates
rebell
against
their
Prince
,
he
is
a
Rebel
both
to
the
Prince
,
and
to
God
,
and
so
are
all
that
hearken
to
him
,
or
joyn
with
him
.
Therefore
as
we
must
not
obey
Kings
against
God
,
so
must
we
not
obey
any
inferiour
Magistrate
against
ut
omnia
cooperentur
in
bonum
,
that
all
things
may
work
together
for
good
,
as
the
Apostle
speaks
.
2.
In
regard
of
their
care
over
us
,
we
are
to
follow
Christs
example
in
obedience
.
and
to
know
,
that
we
are
according
to
the
right
sence
of
his
words
,
not
dare
,
but
reddere
〈◊〉
,
quae
sunt
Caesaris
;
to
render
(
not
to
give
)
to
render
his
due
;
for
we
know
,
it
is
the
rule
of
Justice
,
〈◊〉
reddendum
quod
suum
est
,
to
render
every
one
his
own
.
We
have
〈◊〉
of
theirs
in
〈◊〉
hands
,
and
〈◊〉
illicita
〈◊〉
,
dummodo
quae
sunt
requirit
,
it
is
no
unjust
demand
in
any
man
when
he
requires
but
his
own
.
As
in
regard
that
he
secures
out
tillage
he
must
vectigal
,
custome
;
and
in
time
of
necessity
and
wars
,
he
must
have
subsidies
.
Besides
that
which
Nehemiah
calls
the
governours
bread
,
〈◊〉
.
3.
The
third
duty
of
the
Prince
is
in
cases
of
appeale
called
Canon
Regis
,
or
Regni
,
to
do
justice
to
all
.
It
is
justice
that
establisheth
the
Throne
.
Saint
〈◊〉
saith
,
just
〈◊〉
Regis
pax
est
〈◊〉
,
tutamen
〈◊〉
&c.
The
justice
of
a
King
is
the
peace
of
the
people
,
and
〈◊〉
of
the
kingdom
.
And
Saint
〈◊〉
sine
justitia
magna
〈◊〉
nibil
aliud
sunt
quammagna
〈◊〉
,
without
justice
great
kingdoms
are
nothing
els
but
great
dens
of
theeves
.
And
in
the
administration
of
justice
he
must
be
careful
,
ut
osejus
non
〈◊〉
in
〈◊〉
,
that
his
mouth
transgresse
not
in
judgement
:
and
in
so
doing
his
kingdome
The
peoples
duty
in
regard
of
this
Justice
,
is
to
feare
him
;
we
must
fear
him
if
we
4.
The
fourth
and
last
duty
of
Kings
,
which
procureth
both
fear
and
honour
is
,
their
humble
and
meek
behaviour
in
government
,
and
using
their
power
.
Not
bragging
of
their
power
as
Saul
.
Cannot
I
give
to
every
of
you
fields
and
vineyards
,
and
make
you
captains
&c.
Nor
〈◊〉
of
their
power
as
Pilate
to
Christ
;
knowest
thou
The
Heathen
man
makes
this
distinction
between
a
Tyrant
and
a
good
King
.
The
good
king
will
say
,
I
am
to
do
this
,
I
pray
pardon
me
,
it
is
my
duty
.
The
Tyrant
saith
,
I
may
and
will
do
it
.
Therfore
his
counsel
is
,
that
though
they
may
do
it
all
〈◊〉
,
yet
it
will
be
prudence
in
them
,
to
take
others
along
with
them
,
that
thereby
their
authority
may
be
the
lesse
envied
,
and
that
they
do
sometimes
depart
from
their
right
,
and
not
urge
alwayes
〈◊〉
jus
.
For
as
the
Preacher
saith
,
better
is
a
poor
wise
child
,
then
an
old
foolish
king
,
that
will
take
no
counsel
.
Naaman
took
his
servants
counsel
.
2.
King
.
5.
14.
The
conclusion
of
both
is
panciora
licent
ei
,
quam
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
,
He
should
take
the
least
liberty
of
all
other
,
who
hath
liberty
to
do
what
he
lift
.
Thus
he
ought
to
think
,
and
thus
to
think
is
a
great
part
of
that
humility
and
meeknes
,
which
ought
to
be
in
Princes
:
otherwise
as
the
heathen
saith
,
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fear
,
may
bring
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
flattery
,
but
never
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hearty
good
will
to
him
.
1.
The
duties
to
answer
this
is
,
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
to
fear
him
so
much
,
as
to
be
afraid
of
him
,
lest
any
hurt
should
come
unto
him
.
The
〈◊〉
〈◊〉
not
let
David
adventure
himself
in
a
dangerous
war
against
his
rebellious
son
,
thou
art
worth
10000
of
us
.
So
again
in
the
war
with
the
Philistimes
,
they
sweare
Thou
shalt
no
more
go
out
with
us
,
and
why
?
they
esteemed
him
as
the
light
of
the
kingdom
,
and
say
,
that
thou
quench
not
the
light
of
Israel
:
if
he
should
miscarry
,
they
accounted
themselves
to
be
but
2.
Another
part
of
their
duty
is
,
to
beare
with
their
Princes
infirmities
;
if
they
fail
at
any
time
,
to
cover
their
failings
,
and
to
bury
them
in
silence
:
the
contrary
to
this
is
,
when
men
blaze
abroad
the
faults
of
their
governours
,
and
speak
evil
of
them
,
a
thing
severely
forbidden
in
scripture
,
which
counts
it
a
kinde
of
blasphemy
to
speak
evil
of
those
who
are
in
Gods
place
.
They
have
blasphemed
thee
,
and
standered
the
footsteps
of
thine
annoynted
,
saith
the
Psalmist
.
Thou
shalt
not
revile
the
Gods
,
nor
curse
the
ruler
of
thy
people
,
saith
God
.
And
Saint
Peter
notes
it
as
a
high
degree
of
wickednes
,
in
the
sectaries
and
〈◊〉
professors
of
his
time
,
that
they
despised
government
,
presumptuous
they
were
,
self-willed
,
and
It
is
true
,
Elias
,
when
Ahab
became
a
troubler
of
Israel
by
permitting
Jezabel
to
murder
Gods
prophets
,
and
set
up
the
worship
of
Baal
,
told
him
from
God
,
that
he
was
the
troubler
of
Israel
;
and
thereupon
this
extraordinary
prophet
convinced
the
kings
errour
,
put
to
death
the
〈◊〉
prophets
,
and
left
Ahab
to
Gods
judgements
,
if
he
amended
not
;
this
he
did
by
〈◊〉
and
immediate
commission
from
God
,
which
others
cannot
follow
,
unlesse
they
have
the
like
warrant
.
Now
for
under
officers
,
what
their
duties
are
.
The
duties
of
under
officers
are
.
1.
They
must
be
men
of
courage
,
able
men
,
not
drawn
by
favour
or
power
of
1.
If
he
be
not
couragious
,
he
will
be
scared
with
si
non
facias
,
non
es
〈◊〉
Caesaris
,
and
so
he
will
be
an
accepter
of
persons
.
So
2.
if
he
be
not
just
,
he
will
accept
he
that
respects
persons
will
transgresse
for
a
piece
of
bread
.
In
the
latter
,
he
that
receiveth
gifts
,
overthroweth
a
kingdom
.
CHAP.
IX
.
Of
fathers
by
excellency
of
gifts
.
The
honour
due
to
them
,
is
not
debitum
justitiae
,
as
the
former
,
but
debitum
honestatis
.
1.
Of
those
that
excel
in
gifts
of
the
minde
.
The
honour
due
to
them
.
1.
To
acknowledge
their
gifts
.
Not
to
〈◊〉
or
deny
them
.
Nor
to
extenuate
them
.
Nor
undervalue
them
:
Nor
tax
them
with
want
of
other
gifts
.
The
duty
of
the
person
gifted
.
2.
To
prefer
such
before
others
,
to
choose
them
for
their
gifts
.
Reasons
against
choice
of
ungifted
persons
.
The
duty
of
the
person
chosen
&c.
2.
Of
excellency
of
the
body
by
old
age
,
and
the
honour
due
to
the
aged
.
3.
Of
excellency
by
outward
gifts
,
as
riches
,
Nobility
&c.
Reasons
for
honouring
such
.
How
they
must
be
honoured
.
Fourthly
,
excellency
by
benefits
conferred
.
Benefactors
are
fathers
.
Rules
for
conferring
of
benefits
.
The
duties
of
the
receiver
.
WE
said
at
the
beginning
,
in
the
explication
of
this
precept
,
That
those
duties
which
belong
to
any
,
propter
rationem
〈◊〉
excellentiae
,
by
reason
of
any
special
excellency
,
may
be
referred
hither
;
and
we
did
distinguish
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
excellency
of
the
person
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
power
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
principality
and
government
,
for
the
former
may
be
without
the
other
two
:
there
may
be
excellency
of
gifts
in
some
,
who
yet
have
no
authority
nor
power
conferred
upon
them
,
nor
are
put
into
any
place
of
government
,
and
in
some
they
do
all
concur
,
as
in
good
princes
and
governours
.
Now
where
there
is
the
first
,
viz
excellency
of
gifts
,
though
they
have
not
power
or
principality
,
there
is
an
honour
due
to
such
,
by
vertue
of
this
commandment
;
for
honour
is
nothing
else
but
testimonium
excellentie
,
a
testimonie
of
that
excellencie
which
is
in
another
,
and
therefore
such
ought
to
be
honoured
,
though
they
want
the
other
two
.
Dignitas
sometimes
signifies
a
state
of
dignity
and
honour
,
and
sometimes
onely
the
merit
or
worth
of
the
person
,
whereby
he
deserves
honour
and
dignity
,
though
he
have
it
not
.
Of
the
former
we
have
hitherto
spoken
,
and
the
honour
due
to
persons
so
dignified
;
of
the
honour
due
to
such
,
as
have
onely
the
latter
,
we
are
now
to
speak
.
And
according
to
this
two
fold
consideration
of
dignity
,
there
are
two
degrees
of
debitnm
,
duty
to
be
performed
,
which
the
Casuists
and
schools
call
1.
debitum
legis
,
and
2.
debitum
〈◊〉
.
1.
A
legal
duty
,
or
that
which
is
required
by
law
,
which
cannot
be
denied
to
the
party
without
injustice
,
and
to
which
a
man
may
be
forced
:
such
is
the
duty
owing
to
parents
,
Masters
,
Tutours
,
Ministers
,
Princes
and
Magistrates
,
of
which
hitherto
.
2.
The
other
is
due
in
honesty
,
and
though
there
be
no
compulsion
,
to
perform
it
,
yet
if
we
would
be
such
as
we
ought
before
God
,
this
duty
must
not
be
neglected
:
such
is
the
duty
of
honour
which
we
owe
to
all
men
for
their
gifts
,
of
the
minde
,
body
,
or
fortune
&c.
This
being
premised
,
we
come
to
those
that
have
excellency
separated
from
dignity
,
who
yet
in
regard
of
their
excellency
are
to
be
honoured
.
And
here
according
to
the
threefold
good
,
there
is
a
threefold
excellency
.
-
1.
Of
Minde
,
as
knowledge
&c.
which
they
call
excellentiam
doni
,
excellency
of
gifts
.
-
2.
Of
the
body
,
as
old
age
.
-
3.
Of
fortune
or
outward
estate
,
as
Nobility
,
riches
&c.
-
4.
To
which
we
may
adde
,
the
applying
of
any
of
these
to
others
for
their
benefit
,
whereby
men
are
said
benefacere
,
to
do
good
,
or
become
benefactors
.
As
when
by
the
gifts
of
the
minde
,
from
those
that
are
gifted
,
or
from
rich
men
,
by
their
estate
,
or
aged
men
by
rules
of
experience
,
we
receive
good
,
they
become
then
benefactors
to
us
,
and
so
an
honour
is
due
to
them
from
us
,
co
nomine
,
for
that
cause
.
1.
For
the
gifts
of
the
minde
.
They
are
called
fathers
,
who
excelled
others
Gratiae
gratis
datae
,
graces
given
freely
by
the
spirit
of
God
.
And
upon
whom
these
〈◊〉
are
bestowed
,
they
are
to
be
reverenced
and
honoured
,
in
respect
of
the
giver
,
and
the
end
for
which
he
gives
them
,
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
profit
of
the
whole
body
.
And
though
these
gifts
be
in
some
that
want
the
true
love
of
God
,
(
which
is
that
gratia
gratum
faciens
,
the
grace
which
makes
a
man
accepted
of
God
as
a
son
)
and
that
the
most
able
and
sufficient
men
be
not
allwayes
the
most
religious
,
yet
there
may
be
use
made
of
his
gifts
,
and
his
〈◊〉
,
endowments
must
have
honour
;
for
vaspropter
donum
,
the
very
vessel
for
the
gift
must
have
respect
.
1.
The
reverence
to
any
such
is
:
first
freely
to
acknowledge
that
to
be
in
him
,
which
he
hath
,
and
commend
it
,
and
praise
God
for
bestowing
it
on
him
,
as
if
he
had
imparted
it
to
our selves
,
and
pray
that
God
would
increase
it
in
him
,
and
make
it
become
profitable
to
others
.
Not
to
think
it
a
derogation
to
our selves
to
honour
him
that
hath
it
,
not
to
be
of
their
minde
that
say
,
Qui
auget
〈◊〉
famam
,
detrahit
suae
,
that
he
which
honoureth
another
,
detracts
from
his
own
worth
.
It
was
not
Ezechiels
opinion
in
commending
Daniel
for
his
wisdom
,
as
in
that
speech
,
Art
thou
wiser
then
Daniel
?
nor
of
Saint
Peter
,
that
commended
James
,
John
,
and
Peter
,
he
calls
them
pillars
of
the
Church
.
Nor
of
Saint
John
Baptist
in
the
commendation
of
Christ
,
not
worthy
to
loose
the
latchet
of
his
shoes
.
The
contrary
to
this
is
.
1.
When
we
stand
affected
as
Saul
who
(
being
vexed
with
with
an
evil
spirit
)
was
much
moved
that
Davids
10000.
3.
When
men
can
neither
deny
the
gift
,
nor
extenuate
it
,
for
the
measure
wherein
it
is
:
then
they
will
under
value
the
gift
it self
,
and
vilifie
it
,
saying
,
it
is
but
a
meane
gift
,
little
profit
comes
by
it
,
either
to
the
Church
or
common-wealth
.
It
is
better
to
be
well
read
&c.
4.
When
the
gift
is
such
,
as
it
is
rare
and
excellent
in
the
view
and
approbation
of
all
men
,
that
we
our selves
cannot
but
confesse
as
much
,
then
we
either
taxe
and
upbraid
him
with
the
want
of
other
gifts
,
or
with
the
abusing
of
this
;
or
lastly
,
we
finde
some
fault
in
his
life
;
one
thing
or
other
stands
in
our
way
,
that
we
have
not
power
to
reverence
it
for
it
.
We
see
it
was
so
in
Christs
own
case
,
when
he
cast
out
a
devil
,
which
one
would
think
was
a
work
worthy
of
honour
,
yet
instead
of
that
the
Pharisees
told
the
people
,
he
wrought
this
miracle
by
the
Answerable
to
this
,
there
is
a
duty
also
required
in
him
that
hath
the
gift
.
1
That
he
acknowledge
whence
he
hath
it
,
and
say
with
Saint
James
;
It
is
desuper
Qui
sine
humilitate
virtutes
congregat
quasi
in
ventum
pulverem
portat
.
He
that
hath
graces
and
〈◊〉
without
humility
doth
as
it
were
carry
dust
in
a
great
winde
.
And
therfore
S.
Bernard
said
well
,
Magna
superbia
,
&
delictum
maximum
est
,
datis
uti
tanquam
innatis
,
it
is
a
great
arrogancy
,
and
the
greatest
offence
,
to
use
things
given
,
as
if
they
had
been
natural
.
Now
the
best
way
to
〈◊〉
our
humility
is
,
by
acknowledging
the
defect
of
S.
Paul
,
that
so
the
grace
or
gift
,
which
God
bestoweth
upon
us
be
not
in
vain
,
as
it
is
seen
in
many
.
For
it
may
be
in
vain
two
wayes
.
-
1.
In
respect
of
the
Church
:
for
it
is
many
times
seen
,
that
there
are
many
great
and
good
gifts
in
many
men
without
fruit
.
-
2.
In
regard
of
himself
:
A
man
may
have
gifts
and
never
do
good
to
himself
,
Preacher
to
others
,
and
yet
be
a
probate
.
A
mans
own
conceit
,
as
the
Wise
man
speaks
,
may
tear
his
soul
as
a
wilde
S.
Chrysostome
saith
,
there
are
some
,
who
fidem
praedicant
,
&
〈◊〉
agunt
;
pacem
aliis
dant
,
&
sibi
non
habent
:
that
preach
the
faith
,
and
their
actions
are
without
faith
;
they
give
peace
to
others
,
and
want
it
themselves
.
2.
The
second
duty
that
we
owe
to
men
of
gifts
is
,
praeferre
&
praeeligere
,
to
prefer
and
choose
such
before
others
;
yielding
most
honour
to
them
that
have
best
separate
men
by
their
gifts
,
and
wheresoever
God
hath
placed
to
cover
the
best
gifts
earnestly
;
and
why
the
best
gifts
?
that
by
them
you
may
profit
most
:
therefore
by
consequence
,
de
jure
&
lege
talionis
,
should
have
the
best
place
,
to
do
most
good
therein
;
and
so
for
mean
gifts
,
mean
places
.
Learning
is
to
be
preferred
before
silver
and
gold
;
yea
,
and
precious
stones
.
This
is
his
order
:
If
there
were
a
choice
to
be
made
of
gold
,
silver
,
precious
stones
,
and
learning
,
learning
(
saith
the
Wise
man
)
must
be
chosen
before
the
other
.
It
is
strange
,
that
the
first
point
in
Moral
Phylosophy
being
that
bonum
est
eligendum
,
malum
fugiendum
,
good
is
to
be
chosen
,
and
evil
avoided
;
and
the
2.
quod
melius
est
,
magis
eligendum
,
of
things
good
the
best
is
to
be
chosen
,
and
e
malis
minimum
,
the
least
of
evils
,
that
though
these
be
principles
in
Moral
Philosophy
,
and
received
grounds
,
yet
now
they
must
be
proved
,
and
when
they
are
proved
,
yet
they
are
not
followed
.
In
the
case
of
Rebellion
,
a
sort
of
men
,
and
they
rebels
,
met
and
cryed
,
The
counsel
of
Hushai
is
better
then
Achitophels
,
therefore
we
will
follow
it
.
In
the
case
of
Idolatry
,
he
that
will
make
an
image
will
take
the
best
wood
,
the
best
timber
he
can
They
that
founded
Churches
and
Colledges
had
this
reason
.
They
would
not
give
their
lands
to
their
kinred
,
lest
they
should
have
haeredes
promiscuos
,
they
knew
not
whether
their
heir
would
be
good
or
bad
:
but
in
Colledges
they
were
assured
they
should
have
haeredes
ex
optimis
,
the
best
heirs
in
the
whole
land
;
this
was
their
opinion
,
and
the
ground
of
their
institution
,
but
now
it
is
otherwise
.
But
the
neglect
of
this
choice
ex
haeredibus
optimis
,
(
in
Colledges
)
is
a
crossing
the
first
institution
,
and
a
breach
of
great
trust
;
for
they
as
they
left
their
lands
and
goods
to
so
pious
an
intent
,
so
they
made
their
statutes
for
the
most
part
imperative
,
and
that
they
should
be
observed
virtute
Sacramenti
:
This
is
summe
mandare
sub
virtute
Sacramenti
:
and
therefore
the
Canon
Law
saith
,
Clarissime
exponunt
Legislatores
,
se
summe
velle
,
quod
mandant
virtute
Sacramenti
;
that
which
is
enjoyned
by
vertue
of
an
oath
,
is
most
strictly
required
,
when
Founders
say
I
charge
you
by
your
oath
to
deal
faithfully
with
me
,
according
to
my
will
in
observing
these
statutes
;
and
therefore
it
is
a
grievous
sin
to
crosse
these
pious
intentions
,
and
not
praeponere
meliores
,
to
choose
the
best
first
.
There
is
an
ill
opinion
,
that
the
Electors
are
in
this
case
like
Potters
,
and
the
Scholars
like
Clay
in
their
hands
,
they
may
choose
what
they
will
out
of
the
same
Masse
,
without
any
distinction
in
the
person
,
and
make
vessels
of
honour
,
as
they
please
,
as
if
election
were
not
res
〈◊〉
,
matter
of
reward
,
for
those
that
deserve
best
,
but
that
election
is
ex
mera
gratia
,
meerly
out
of
their
good
will
,
without
any
desert
in
the
person
chosen
.
But
this
is
not
Gods
minde
,
for
he
,
in
appointing
men
for
any
office
or
imployment
,
〈◊〉
such
as
he
hath
fitted
by
gifts
.
The
Prophet
was
a
chosen
shaft
in
Gods
quiver
.
When
Saul
was
rejected
by
God
,
he
It
was
Jehu's
message
to
the
Rulers
of
〈◊〉
,
to
choose
the
best
of
Ahabs
to
a
better
then
she
.
because
there
is
none
so
discrect
and
wise
as
thou
art
.
Samuel
was
to
choose
a
King
;
at
first
he
was
overseen
in
choosing
Eliab
,
but
when
God
had
directed
him
not
to
regard
the
stature
,
neque
hunc
,
neque
hunc
,
neque
hos
,
nor
this
,
nor
this
,
nor
these
were
to
be
chosen
,
till
he
came
to
David
,
and
then
hic
est
ipse
,
this
is
he
.
1.
For
conclusion
of
this
point
.
If
right
choice
be
made
,
there
is
a
blessing
promised
.
And
if
election
be
made
of
those
in
whom
the
Lord
〈◊〉
not
,
there
is
a
fearful
curse
denounced
,
which
should
be
a
principal
reason
why
care
should
be
2.
A
second
reason
is
,
that
such
as
are
irregularly
chosen
prove
afterwards
vain
ventres
otiosi
,
meer
bellies
,
fit
for
nothing
.
God
never
blesseth
3.
It
is
a
Maxime
in
Divinity
,
Indignum
promovere
decipere
est
,
it
is
fraud
and
deceitful
dealing
to
promote
an
unworthy
person
.
It
is
a
breach
of
the
trust
which
the
founder
reposed
in
them
,
and
so
they
deceive
the
party
that
gave
his
estate
to
promote
those
that
are
worthy
.
They
deceive
the
world
too
,
for
they
make
alye
to
the
world
,
and
do
evidently
bear
false
〈◊〉
,
for
they
say
in
effect
,
This
man
is
fittest
.
They
deceive
the
Church
and
kingdom
:
if
any
should
come
to
a
temporal
Lord
,
and
commend
to
him
an
unprofitable
servant
,
promising
one
that
should
serve
his
turn
,
this
were
plain
deceit
;
and
such
treacherie
is
in
their
dealings
,
that
place
unprofitable
servants
in
the
service
of
God
,
or
the
Common-wealth
.
4.
By
this
means
they
do
ponere
sub
periculo
,
endanger
the
souls
of
those
committed
to
them
.
For
,
set
an
unfit
workman
about
any
thing
,
and
the
work
will
be
in
danger
to
marred
,
and
this
danger
is
four
fold
.
1.
Those
that
come
in
by
favour
,
know
they
are
like
clay
in
the
hand
of
the
Potter
,
and
their
〈◊〉
that
bring
them
in
,
and
therefore
consequently
must
be
servile
,
to
do
as
they
will
have
them
.
Like
to
the
Doctores
Bullati
,
the
Popes
Doctors
,
that
must
hold
this
rule
,
Quod
Papa
approbat
,
nemo
potest
improbare
:
what
the
Pope
approves
no
man
must
gainsay
.
Such
men
must
sow
pillows
under
their
Patrons
elbows
,
and
sooth
them
up
in
their
sins
.
2.
The
second
danger
is
,
that
they
have
not
both
the
accusative
cases
;
onely
the
quem
,
whom
to
〈◊〉
,
but
not
the
scientiam
,
knowledge
wherewith
;
so
all
that
are
committed
to
them
lose
both
time
and
expence
.
3.
There
can
be
nothing
well
done
,
when
the
place
where
they
are
,
is
ingluvies
onocratali
,
like
to
a
maw
,
where
there
is
sordes
&
nutrimentum
,
both
bad
and
good
we
know
that
to
have
one
good
and
one
bad
joyned
in
an
exercise
,
it
can
not
be
well
performed
.
4.
Lastly
,
the
danger
is
,
in
the
perpetuity
of
an
ill
condition
of
that
place
where
such
are
chosen
members
of
a
society
,
for
they
cannot
but
take
in
such
as
they
are
themselves
,
they
will
not
for
shame
choose
any
better
then
themselves
:
and
so
here
is
a
hazard
of
the
place
for
ever
.
Now
the
duty
of
the
elected
in
respect
of
his
place
is
,
to
be
humble
and
to
say
with
Saul
,
〈◊〉
not
I
a
Benjamite
of
the
smallest
of
the
Tribes
,
and
my
family
the
least
of
that
tribe
:
how
comes
it
that
I
am
preferred
to
this
place
,
I
deserve
it
not
:
and
with
David
,
What
am
I
,
&c.
We
see
here
is
both
appetitus
&
contemptus
honoris
,
a
desire
and
a
contempt
of
Honour
.
There
is
a
laudable
desire
of
honour
,
when
one
〈◊〉
nothing
against
it
〈◊〉
agendo
,
when
he
commits
not
that
evil
which
should
bar
him
from
〈◊〉
and
there
is
a
laudable
contempt
,
when
one
doth
nothing
that
is
evil
for
attaining
of
it
.
But
to
prefer
one
because
he
is
of
kin
,
or
neer
by
education
,
or
a
friend
,
or
spe
lucri
,
out
of
hope
of
gain
,
or
to
〈◊〉
one
that
is
good
and
fit
;
and
that
because
though
he
be
good
,
yet
he
will
not
be
good
for
our
turn
.
This
is
to
shoulder
out
the
gifts
which
should
onely
be
regarded
in
elections
.
2.
Being
in
place
,
he
must
not
think
he
is
fallen
into
the
pot
,
that
he
is
in
a
place
3.
The
third
duty
is
,
utendum
se
praebere
,
to
offer
himself
that
men
may
make
use
of
his
gifts
:
for
〈◊〉
accipit
donum
propter
se
,
no
man
hath
a
gift
for
his
〈◊〉
use
alone
:
but
he
must
say
,
as
the
Philosopher
to
Antisthenes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
live
to
this
end
to
be
used
by
others
.
The
Wise
man
saith
of
wisdom
,
that
she
sends
out
her
maids
,
and
crieth
her self
to
the
simple
,
Come
.
And
our
Saviour
(
when
The
duty
of
the
Inferiour
in
this
is
,
to
make
use
of
the
gifts
of
him
that
hath
more
or
better
then
himself
.
Eo
se
conferre
ubi
〈◊〉
est
,
to
resort
to
the
place
where
God
is
:
and
where
is
that
?
The
people
are
said
to
enquire
of
God
,
when
they
enquire
2.
We
come
now
to
bonum
corporis
,
the
excellency
of
the
body
.
Old
age
.
Canities
venerabilis
est
,
gray
hairs
are
to
be
had
in
reverence
.
There
is
an
〈◊〉
law
for
it
.
Thou
shalt
rise
up
before
the
hoary
head
,
and
honour
the
face
of
the
old
man
.
And
the
Prophet
joyneth
ancient
and
honourable
in
one
〈◊〉
.
And
we
may
see
that
it
was
Old
men
and
old
women
shall
dwell
in
thy
streets
.
And
it
made
Job
at
a
stand
,
he
knew
There
shall
not
be
〈◊〉
man
in
thy
house
.
The
Apostle
therefore
willeth
,
that
Elders
should
be
honoured
1.
When
ancient
men
are
in
place
to
be
〈◊〉
,
and
lay
their
hands
upon
their
mouth
,
Job
,
because
there
is
Wisdom
with
the
ancient
,
and
in
multitude
of
years
is
understanding
.
Elihu
being
a
young
man
,
Waited
till
Job
spake
:
and
gave
his
reason
,
I
am
young
and
ye
are
old
,
I
was
afraid
,
and
durst
not
shew
my
opinion
;
I
said
,
Dayes
should
speak
,
&c.
The
Philosophers
1.
Answerable
to
this
is
the
duty
of
the
aged
.
First
,
they
are
not
to
be
〈◊〉
centum
annorum
,
children
of
an
〈◊〉
years
old
.
S.
Jerome
translates
it
Elementarios
senes
,
Old
men
that
were
to
learn
their
A
B
C
:
as
they
have
canum
caput
,
a
gray
head
,
so
they
must
have
canum
intellectum
,
an
understanding
answerable
.
And
therefore
it
is
said
,
that
honourable
age
is
not
that
Which
standeth
in
length
of
time
,
nor
that
is
〈◊〉
with
number
of
years
,
but
wisdom
is
the
gray
hair
unto
men
:
and
in
another
place
,
O
how
comely
a
thing
is
judgement
for
gray
hairs
,
and
for
ancient
men
to
know
counsel
.
2.
The
second
is
assurgere
,
to
rise
up
before
them
,
in
signe
of
reverence
.
Thou
shalt
rise
up
before
the
〈◊〉
head
,
saith
the
Law
;
because
they
are
in
a
〈◊〉
manner
the
image
of
God
,
who
is
called
〈◊〉
dierum
,
the
ancient
of
dayes
,
their
〈◊〉
est
vestigium
〈◊〉
,
old
age
is
a
print
of
〈◊〉
.
There
is
〈◊〉
temporis
,
&
〈◊〉
meriti
,
an
age
of
time
,
and
an
age
of
merit
,
and
there
are
as
S.
Jude
speaks
,
arbores
〈◊〉
,
trees
that
begin
to
blossom
in
the
end
of
harvest
,
when
〈◊〉
fruit
should
be
gathered
:
such
are
true
representatives
of
an
old
man
without
understanding
;
but
yet
,
though
they
be
such
,
they
are
to
be
honoured
for
their
years
,
though
they
be
not
worthy
〈◊〉
pati
,
to
receive
this
honour
,
yet
it
is
meet
for
us
hoc
agere
,
to
give
it
to
them
.
They
must
not
be
such
trees
,
but
Davids
trees
,
bringing
more
fruit
in
their
age
;
the
older
the
more
wisdom
must
2.
Answerable
to
this
,
they
must
so
live
,
that
their
age
may
deserve
honour
.
The
Wise
man
tells
us
how
this
may
be
.
The
hoary
head
is
a
crown
of
glory
:
but
how
?
if
it
be
found
in
the
way
of
righteousnesse
:
and
then
(
as
he
speaks
in
another
place
)
The
beauty
of
old
men
is
their
gray
head
.
The
Apostle
describes
in
particular
six
qualities
Soundnesse
in
faith
.
5.
Charity
.
6.
Patience
.
3.
The
third
duty
is
to
provide
for
their
ease
,
for
age
brings
Weaknesse
,
therefore
young
boyes
must
not
sit
,
and
ancient
men
stand
.
God
provided
for
the
〈◊〉
of
the
〈◊〉
,
after
they
were
fifty
years
of
age
,
they
were
exempted
from
the
service
of
When
children
shall
presume
against
the
ancient
,
and
the
base
against
the
honourable
.
If
we
carry
our selves
thus
to
aged
persons
,
sic
fiet
nobis
,
so
it
shall
be
done
to
us
,
when
we
come
to
years
,
and
sic
fiet
nostris
,
so
shall
others
do
to
our
fathers
,
and
to
our
children
,
when
they
grow
old
.
Old
age
is
a
burden
,
but
young
men
should
help
to
make
this
burden
light
to
old
men
,
by
giving
them
reverence
,
which
if
they
do
they
shall
reap
a
blessing
,
by
their
blessings
and
prayers
,
which
are
in
a
special
manner
〈◊〉
with
God
:
as
on
the
other
side
by
neglect
of
this
duty
they
may
expect
a
curse
from
God
and
the
aged
;
for
the
blessings
or
curses
of
fathers
or
mothers
are
usually
heard
of
God
,
and
made
good
upon
obedient
or
disobedient
children
.
3.
We
come
now
to
the
third
kinde
of
excellency
,
consisting
in
bonis
fortunae
,
the
goods
of
fortune
,
as
they
are
called
;
or
in
outward
estate
,
as
in
Nobility
,
and
Riches
,
&c.
for
noble
men
,
and
rich
men
are
in
Scripture
〈◊〉
called
fathers
,
and
consequently
there
is
an
honour
due
to
them
.
Nabal
was
rich
,
and
David
in
his
message
to
him
implicitly
calls
him
father
;
Give
I
pray
thee
to
thy
servant
,
and
to
thy
son
David
,
whatsoever
cometh
to
thy
hand
:
and
Naaman
the
Syrian
was
an
honourable
man
,
and
his
servants
call
him
father
;
My
father
,
if
the
Prophet
had
commanded
thee
a
small
matter
,
&c.
The
reason
hereof
is
.
1.
Because
of
the
Common
good
,
that
they
may
bring
to
the
Common-wealth
in
times
of
peace
and
of
war
:
〈◊〉
rei-publicae
pecunia
,
money
is
the
〈◊〉
of
a
Common-Wealth
,
and
therefore
because
God
hath
blessed
them
above
others
in
their
〈◊〉
relation
,
the
Common-wealth
doth
prize
and
esteem
them
accordingly
,
and
prefers
them
above
others
,
setting
them
among
the
elders
in
the
gate
;
for
if
they
have
been
careful
in
their
own
house
,
it
is
like
they
will
be
so
also
in
the
Common-wealth
.
Their
duty
answerable
to
this
is
expressed
by
the
Apostle
,
to
communicate
their
〈◊〉
for
the
benefit
of
others
,
and
to
be
rich
in
good
works
.
Nehemiah
had
besides
of
all
the
mighty
men
of
wealth
,
of
each
man
fifty
shekels
of
silver
;
and
so
by
this
means
the
land
was
preserved
.
Thus
rich
men
are
,
and
ought
to
be
serviceable
for
the
publick
,
and
for
this
cause
they
are
to
be
honoured
.
2.
A
second
reason
is
,
because
men
that
are
rich
may
exercise
some
vertues
which
others
cannot
do
,
as
Magnificence
,
〈◊〉
erality
,
Alms
,
&c.
and
great
men
may
〈◊〉
and
help
forward
good
causes
,
and
therefore
there
is
reason
that
such
should
come
in
partem
honoris
,
to
have
part
of
the
honour
.
Examples
of
this
we
have
in
those
that
Answerable
to
this
,
the
care
of
rich
men
ought
to
be
,
as
well
good
,
as
great
;
when
〈◊〉
sought
to
pervert
Sergius
〈◊〉
the
Deputy
,
a
great
man
in
the
Countrey
,
S.
Paul
withstood
him
,
and
laboured
to
keep
the
Deputy
constant
in
the
faith
.
And
the
same
Apostle
,
after
many
lessons
to
Timothy
,
tells
him
,
that
the
love
of
money
is
the
root
of
all
evil
,
and
that
by
lusting
after
it
many
erre
from
the
faith
,
and
thereupon
bids
him
take
special
care
about
rich
men
,
intimating
the
danger
of
rich
men
,
and
the
special
care
he
should
take
about
such
,
that
they
may
be
instruments
of
good
to
others
.
The
Heathen
man
〈◊〉
,
if
he
were
to
make
Amphions
harp
,
he
would
take
greater
pains
about
it
,
then
in
making
a
harp
for
a
common
harper
.
Again
the
duty
of
the
rich
,
as
is
there
further
vrged
by
the
Apostle
,
is
not
to
be
high
minded
,
〈◊〉
trust
in
their
riches
.
The
wise
man
observed
,
that
they
count
their
And
hence
it
is
,
that
when
they
have
any
cause
or
controversie
with
another
,
though
they
have
no
right
,
yet
they
will
think
to
carry
all
by
their
wealth
,
none
must
oppose
them
.
Such
a
one
was
Nabal
,
so
proud
and
surly
,
that
no
body
could
the
rich
and
〈◊〉
meet
,
and
the
Lord
is
the
maker
of
both
;
this
should
make
them
humble
.
And
if
they
be
thus
towards
others
,
then
their
duty
is
like
David
,
to
account
themselves
their
sons
,
and
them
their
fathers
.
4.
The
last
kinde
of
excellency
,
for
which
men
are
to
be
honoured
,
is
Excellentia
〈◊〉
,
the
excellency
of
a
benefit
.
〈◊〉
are
called
fathers
.
Job
saith
.
He
was
a
〈◊〉
to
the
poor
:
and
whatsoever
is
sub
〈◊〉
beneficii
,
comes
within
the
compasse
of
this
Commandment
:
and
he
that
receives
a
benefit
,
is
bound
to
〈◊〉
them
from
whom
he
receives
it
There
are
three
duties
of
the
Benefactor
,
and
as
many
required
of
him
that
receives
a
benefit
.
1.
Rich
men
must
be
benefactors
,
they
must
do
good
to
some
or
other
.
It
s
true
,
they
are
not
bound
to
any
particular
person
,
none
can
challenge
any
thing
exdebito
,
from
them
:
for
this
is
the
difference
between
〈◊〉
&
beneficium
,
they
may
be
bound
to
particular
persons
in
〈◊〉
,
but
not
in
beneficio
,
for
here
they
may
make
their
choice
to
whom
,
but
they
must
do
good
wheresoever
they
are
.
They
must
not
mark
mens
〈◊〉
,
though
their
benefits
be
ill
bestowed
upon
such
,
for
as
the
Heathen
man
said
,
Melius
est
ut
〈◊〉
benefi
ium
〈◊〉
illum
,
〈◊〉
apud
te
,
It
is
better
thy
benefit
be
lost
in
his
hands
then
in
thine
.
A
benefit
must
be
freely
bestowed
,
though
the
party
deserve
it
not
;
we
must
not
look
at
his
〈◊〉
to
us
,
for
〈◊〉
est
decipi
,
〈◊〉
〈◊〉
cum
daret
,
he
is
worthy
to
be
deceived
,
that
when
he
gives
,
thinks
upon
receiving
again
.
Like
to
those
that
in
the
course
of
giving
benefits
,
look
not
,
〈◊〉
〈◊〉
but
〈◊〉
〈◊〉
,
not
where
they
may
place
them
upon
the
worthiest
and
most
deserving
,
but
upon
them
that
will
be
most
beneficiall
to
them
.
Such
a
benefactor
is
as
a
man
to
his
gelding
,
that
when
he
means
to
vse
him
in
a
journey
,
gives
him
so
much
provender
,
because
he
is
to
vse
him
,
and
he
will
not
otherwise
hold
out
in
his
journey
.
And
this
takes
away
the
honour
of
the
Physitian
and
Lawyer
,
that
saves
a
mans
life
,
or
his
estate
,
when
they
do
it
〈◊〉
〈◊〉
,
for
a
reward
.
〈◊〉
〈◊〉
〈◊〉
,
qui
dat
〈◊〉
〈◊〉
,
〈◊〉
loses
the
honour
of
the
benefit
,
that
looks
at
some
reward
.
It
s
true
,
he
cannot
sufficiently
be
recompenced
,
that
saveth
a
mans
life
,
but
if
he
prostitute
his
art
for
gain
,
he
doth
buy
and
sell
,
and
so
〈◊〉
his
honour
;
yet
this
is
the
course
of
the
world
,
that
it
may
be
feared
that
in
short
time
men
will
make
indentures
to
〈◊〉
mento
be
thankful
,
when
they
bestow
their
benefits
.
2.
Another
rule
is
,
they
must
do
it
speedily
.
It
must
not
stick
between
their
fingers
:
for
Ingratum
est
beneficium
quod
〈◊〉
inter
manus
〈◊〉
〈◊〉
;
〈◊〉
sunt
beneficia
parata
,
〈◊〉
,
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
a
〈◊〉
,
〈◊〉
in
〈◊〉
〈◊〉
;
it
is
a
benefit
little
worth
that
sticks
long
in
the
givers
hands
;
and
they
are
most
〈◊〉
,
that
are
most
ready
,
casie
to
be
obtained
,
and
where
there
was
nothing
hindred
them
,
but
the
modestie
and
bashfulnes
of
the
receiver
:
for
indeed
such
〈◊〉
,
are
not
onely
〈◊〉
,
but
costly
.
Nulla
res
〈◊〉
constat
,
quam
quae
precibus
emitur
,
there
s
nothing
cost
more
,
then
that
which
is
obtained
with
much
suit
and
petition
.
And
as
it
is
cruelty
to
prolong
the
death
of
a
condemned
person
,
and
a
kinde
of
〈◊〉
(
as
we
say
)
to
rid
him
quickly
out
of
his
pain
:
so
the
prolonging
of
a
benefit
,
tortures
a
man
between
hope
and
fear
.
And
therefore
Duplex
fit
bonitas
cum
accedit
celeritas
,
&
minus
decipitur
,
cui
negatur
celerius
,
that
benefit
is
worth
two
,
that
a
man
bestowes
speedily
,
and
his
expectation
is
lesse
frustrate
,
that
hath
a
quick
denial
.
Therefore
as
he
said
,
Apage
homines
quorum
lenta
sunt
beneficia
,
〈◊〉
〈◊〉
,
away
with
those
men
that
are
quick
to
do
one
an
injury
,
but
will
consider
on
it
before
they
will
do
you
〈◊〉
good
;
for
now
,
prosunde
odium
simul
,
&
instilla
beneficium
,
men
will
powre
out
their
hatred
all
at
once
,
but
a
benefit
must
not
be
had
but
by
degrees
.
They
must
weary
out
a
mans
patience
,
and
then
some
little
benefit
:
Seneca
saith
well
,
They
must
have
longum
spectaculum
potentiae
〈◊〉
,
Their
worships
and
Honours
pleasure
must
be
attended
,
and
at
length
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
gift
,
there
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
some
gratuity
returned
.
Thus
the
benefit
becomes
Lapidosus
〈◊〉
,
gravel
in
the
mouth
,
and
so
not
thanks-worthy
.
3.
The
third
duty
is
,
That
when
a
man
hath
done
a
good
turne
to
another
,
he
must
forget
it
,
and
not
publish
it
:
for
as
Seneca
saith
,
tacite
danda
sunt
beneficia
,
ut
not
a
sunt
solis
quibus
prosint
:
interdum
etiam
ipse
〈◊〉
juvatur
fallendus
est
,
〈◊〉
habeat
,
〈◊〉
a
quo
accepit
,
〈◊〉
,
benefits
are
to
be
bestowed
in
a
silent
way
,
that
they
onely
who
are
bettered
by
them
,
may
take
notice
of
them
;
nay
sometime
it
is
an
honest
deceit
to
keep
the
party
that
is
relieved
from
the
knowledge
of
his
benefactor
.
And
though
Seneca
were
but
a
heathen
,
without
the
true
knowledge
of
God
,
yet
herein
he
came
nigh
to
the
prescript
of
our
Saviour
in
the
distribution
of
Almes
.
For
indeed
that
is
true
liberality
,
when
a
man
conveighes
it
with
silence
,
blowes
not
the
trumpet
,
and
when
he
doth
works
of
mercy
,
not
by
way
of
ostentation
,
but
supplies
the
necessities
of
men
〈◊〉
,
in
a
secret
manner
,
that
the
mouth
of
the
poor
,
not
his
own
,
may
commend
him
.
He
that
bestowes
a
benefit
upon
one
,
ut
ducat
in
triumphum
,
to
make
him
the
object
of
his
vain
glory
deserves
no
thanks
for
it
.
To
these
we
may
adde
two
more
.
viz.
1.
That
he
not
onely
forget
it
,
but
that
he
upbrayde
not
the
receiver
:
and
why
?
Lacerat
animum
recipientis
&
premit
frequens
beneficiorum
〈◊〉
,
the
often
〈◊〉
a
man
in
minde
of
the
good
turns
he
hath
received
,
is
a
great
pressure
and
torture
to
an
ingenuous
receiver
.
And
indeed
it
comes
many
times
to
〈◊〉
,
that
by
this
means
good
turns
are
turned
into
bad
,
and
brought
in
contempt
,
that
it
repents
the
receiver
that
he
ever
made
suit
for
them
:
and
in
this
case
beneficium
accipere
est
libertatem
vendere
,
a
man
loseth
his
liberty
by
taking
benefits
.
2.
A
man
may
give
freely
,
readily
,
without
boasting
,
or
exprobation
,
and
yet
want
the
chief
,
which
is
the
affection
,
For
multum
interest
inter
materiam
beneficii
&
〈◊〉
:
Itaque
nec
aurum
,
〈◊〉
〈◊〉
,
nec
quicquam
eorum
〈◊〉
a
〈◊〉
〈◊〉
,
beneficium
est
.
sed
ipsa
tribuentis
voluntas
.
There
s
great
difference
between
a
benefit
and
the
matter
of
a
benefit
;
so
that
it
is
neither
gold
nor
silver
,
nor
any
thing
els
,
which
a
man
receives
,
that
may
be
called
a
benefit
,
but
it
is
the
minde
and
affection
of
him
that
giveth
it
.
Now
in
giving
there
are
also
certain
cautions
to
be
observed
.
1.
The
first
caution
is
Seneca's
.
〈◊〉
omni
〈◊〉
dare
debeas
,
tamen
in
beneficio
〈◊〉
sunt
mores
,
though
we
ought
to
give
to
every
one
that
asketh
and
hath
need
,
yet
in
bestowing
our
benefits
we
ought
also
to
consider
the
maners
of
them
that
〈◊〉
;
that
is
,
to
prefer
honest
and
well
conditioned
people
before
others
,
that
have
need
;
Beneficium
〈◊〉
dignis
das
,
omnes
obligas
,
A
man
obligeth
all
to
him
,
that
doth
good
to
them
that
are
worthy
of
it
.
2.
Another
is
,
that
our
liberality
keep
the
rule
of
proportion
.
Saint
Ambrose
saith
,
,
〈◊〉
〈◊〉
〈◊〉
est
,
〈◊〉
〈◊〉
benefacis
,
quotidie
〈◊〉
〈◊〉
.
We
are
to
keep
a
meane
in
our
liberality
,
to
do
well
to
day
,
that
we
may
do
well
to
morrow
also
:
his
reason
is
,
Deus
non
vult
simul
〈◊〉
,
sed
dispensari
,
God
would
not
have
us
powre
out
our
estate
at
once
,
but
(
like
good
stewards
)
〈◊〉
them
as
need
shall
require
.
Discretion
is
a
necessary
quality
in
a
giver
.
Therefore
we
must
take
heed
that
our
liberality
exceed
not
our
means
,
for
unjust
actions
alwayes
follow
such
bounty
.
1.
The
〈◊〉
duties
of
the
receiver
are
these
.
First
he
that
receiveth
a
benefit
oweth
a
recognition
or
acknowledgement
of
it
.
Seneca
(
out
of
whom
the
Fathers
have
most
of
that
they
write
upon
this
subject
,
and
certainly
but
for
some
stoical
tenets
his
books
de
〈◊〉
are
excellent
and
worth
the
reading
)
saith
;
〈◊〉
beneficii
inter
duos
lex
est
:
alter
oblivisci
statim
debet
〈◊〉
,
alter
〈◊〉
〈◊〉
;
quidedit
〈◊〉
,
〈◊〉
,
〈◊〉
qui
accepit
,
the
law
of
a
benefit
stands
thus
between
the
giver
and
the
receiver
:
the
first
should
presently
forget
what
he
gives
,
the
other
never
what
he
receives
;
he
that
gives
should
hold
his
peace
,
but
he
that
receives
should
not
be
tongue
tied
.
Therefore
the
receiver
is
to
acknowledge
that
such
a
one
was
Gods
instrument
to
conveigh
such
a
blessing
to
him
.
He
must
〈◊〉
〈◊〉
habere
accepti
beneficii
,
quae
fuit
petiti
,
have
the
same
cheerefulnes
after
the
receiving
of
a
benefit
,
which
was
at
the
asking
of
it
;
because
〈◊〉
doth
so
soone
senescere
,
a
good
turne
doth
so
soon
wax
old
,
therefore
a
mans
value
and
estimation
should
be
still
the
same
.
2.
There
must
not
onely
be
an
inward
acknowledgement
,
but
also
effusio
〈◊〉
-
〈◊〉
,
the
powring
out
of
the
affection
,
by
an
outward
acknowledgement
in
words
,
for
this
is
Testimonium
excellentiae
,
an
outward
testimony
of
the
excellency
of
such
a
one
,
whom
God
hath
exalted
to
be
a
benefactor
,
and
so
a
performing
of
this
duty
of
honour
to
him
.
If
he
remember
it
,
I
need
not
;
for
〈◊〉
est
satisfactio
pro
beneficio
,
he
is
satisfied
by
upbrayding
me
.
If
he
forget
it
,
I
must
not
,
but
tell
it
,
and
not
extenuate
it
,
but
be
benignus
interpres
,
a
candid
interpreter
of
his
affection
that
bestowed
it
:
as
that
it
was
a
great
benefit
,
or
at
least
that
it
was
great
to
me
;
or
lastly
,
that
his
affection
was
great
to
me
.
And
by
so
doing
he
shall
not
lose
,
but
benefit
himself
;
for
invitat
ad
〈◊〉
,
qui
〈◊〉
suscipit
modica
,
he
invites
a
benefactor
to
give
great
things
,
that
gratefully
entertaines
small
ones
.
3.
The
last
is
to
expresse
thy
thankfullnes
really
when
occasion
shall
be
〈◊〉
,
that
he
shall
have
the
like
need
of
thee
,
as
thou
now
hast
of
him
(
which
thou
must
not
desire
or
wish
)
and
in
the
meane
time
to
acknowledge
that
thou
canst
not
recompence
him
.
I
meane
this
〈◊〉
must
be
for
real
benefits
,
for
there
are
some
so
accounted
that
deserve
not
the
name
:
men
now
a
dayes
call
〈◊〉
injuriae
beneficium
,
they
think
they
do
a
benefit
,
when
they
give
over
doing
of
injury
;
and
it
is
a
policy
with
some
,
mergere
aliquos
ut
〈◊〉
,
to
throw
men
into
the
water
that
they
may
pull
them
out
,
and
when
they
have
pulled
them
out
,
they
think
they
are
beholding
to
them
;
such
are
not
worthy
the
name
of
benefits
,
nor
are
we
tied
to
gratitude
for
such
,
but
for
other
benefits
,
if
the
benefactor
stand
in
need
,
I
must
help
him
,
if
I
be
able
,
if
not
,
yet
my
diligence
about
him
,
and
the
best
counsel
I
can
give
,
he
must
not
want
;
I
must
alwayes
wish
him
well
and
acknowledge
that
I
am
never
able
to
recompence
him
:
otherwise
I
am
unthankful
,
and
unthankfulnes
is
a
great
vice
:
benficiorum
〈◊〉
,
siccans
fontem
pietatis
,
the
bane
of
liberality
,
and
a
dryer
up
of
the
fountain
of
goodnes
.
Therefore
if
we
can
,
we
must
rependere
majora
,
requite
them
with
greater
;
if
not
that
,
yet
par
pari
,
do
like
for
like
;
if
not
that
neither
,
then
we
must
transferre
ad
Deum
,
commend
them
over
to
God
by
our
prayers
,
and
desire
him
to
requite
them
.
Yet
(
by
the
way
)
we
are
to
take
notice
,
that
there
are
some
cases
,
wherein
a
man
is
not
to
be
said
to
be
unthankful
,
though
the
benefactor
so
account
him
.
1.
As
first
,
if
a
superiour
bestow
a
benefit
upon
an
inferiour
,
expecting
,
that
he
shall
like
what
the
other
loveth
,
and
mislike
as
he
misliketh
,
and
so
to
be
at
his
command
,
or
els
he
will
repute
him
as
an
unthankful
person
.
But
unthankfulnes
is
res
gratiae
,
non
officii
,
a
matter
of
grace
,
not
of
duty
,
and
therefore
t
is
no
unthankfulnes
not
to
follow
him
in
his
humour
.
2.
Secondly
,
If
he
require
any
thing
of
me
by
way
of
justice
or
duty
,
it
is
no
unthankfulnes
in
me
to
deny
it
:
for
as
in
his
benefits
,
there
was
a
licet
dare
,
〈◊〉
non
dare
,
it
was
lawful
for
him
either
to
give
,
or
not
give
;
so
in
matter
of
thankfulnes
,
there
is
a
licet
〈◊〉
aut
non
〈◊〉
,
a
lawfulnes
to
do
or
not
do
that
he
requires
;
if
he
require
it
in
re
〈◊〉
,
by
way
of
thanks
,
I
will
be
thankful
,
but
if
in
re
officii
,
by
the
way
of
duty
and
justice
,
or
for
that
he
hath
done
to
me
,
he
must
pardon
me
,
and
yet
I
am
out
of
the
marke
of
ingratitude
.
3.
Lastly
,
he
would
have
me
to
follow
his
appetite
,
and
do
an
unjust
act
,
and
I
refuse
to
consent
to
him
in
it
,
is
this
unthankfulnes
?
no
surely
.
For
the
rule
is
,
Quod
tibi
fieri
non
vis
,
alteri
ne
feceris
,
a
man
must
do
as
he
would
be
done
unto
:
that
love
he
beares
to
himself
,
must
be
the
square
of
his
love
to
his
neighbour
;
nor
is
it
required
,
that
I
should
do
any
more
for
my
neighbour
,
then
for
my self
.
If
any
appetite
then
should
leade
me
to
any
unjust
thing
,
should
I
consent
to
it
?
no
;
for
so
I
should
hurt
my self
in
consenting
to
sin
against
my
own
soul.
In
like
manner
,
if
my
neighbour
require
m
:
to
do
a
thing
unjust
,
I
must
not
consent
,
for
it
is
against
the
love
I
owe
to
my
own
soul
,
which
must
be
the
rule
of
my
love
to
him
.
And
so
,
for
the
pleasure
he
hath
done
to
me
,
he
would
have
me
do
my self
and
him
a
displeasure
,
by
my
consenting
to
do
evil
at
his
instigation
,
to
hurt
both
his
soul
and
mine
own
,
and
so
to
do
evil
for
good
.
There
may
be
in
this
case
species
ingratitudinis
,
a
shew
of
ingratitude
,
at
the
first
sight
,
which
a
good
man
may
be
taxed
withal
,
but
being
weighed
in
the
true
ballance
,
it
is
no
unthankfulnes
at
all
.
A
good
man
per
mediam
infamiam
bujus
ingratitudinis
,
will
tendere
ad
officium
;
this
reproach
of
unthankfulnesse
not
deserved
,
will
make
him
look
the
more
strictly
to
the
duty
of
true
gratitude
.
And
thus
much
for
the
special
duties
of
Inferiours
and
Superiours
required
in
this
Commandment
,
and
the
sinnes
forbidden
,
according
to
our
first
rule
for
expo
uning
the
Decalogue
.
CHAP.
X.
That
this
law
is
spiritual
.
The
〈◊〉
of
Superiours
and
Inferiours
must
proceed
from
the
heart
.
Special
means
conducing
to
the
keeping
of
this
commandment
.
Signes
of
the
true
keeping
of
it
.
FOr
the
second
rule
of
extension
,
that
where
anything
is
commanded
or
forbidden
,
3.
The
third
rule
tells
us
,
that
the
law
is
spiritual
,
and
reaches
to
the
heart
,
1.
For
the
superiour
.
We
see
that
David
fed
his
people
not
onely
intelligentia
〈◊〉
but
in
simplici
ate
cordis
,
with
a
faithful
and
true
heart
:
and
Saint
Peter
〈◊〉
animus
sub
rudi
〈◊〉
,
an
high
mind
under
a
beggers
cloak
;
some
are
like
the
bramble
in
the
Parable
2.
The
spiritual
duty
of
Inferiours
is
,
first
,
with
a
ready
and
willing
minde
to
obey
their
superiours
,
as
it
is
in
the
song
of
Barak
and
Deborah
,
the
people
came
servilis
spiritus
,
of
a
servile
and
base
spirit
.
To
avoid
both
extreams
,
we
must
obey
as
the
people
promised
to
obey
〈◊〉
.
All
that
thou
commandest
we
will
do
,
and
whither
soever
thou
sendest
us
we
will
go
;
tantum
si
〈◊〉
fuerit
tecum
(
as
some
read
the
words
)
onely
if
the
Lord
be
with
thee
,
so
long
as
thou
dost
not
depart
from
him
,
we
will
not
depart
from
thee
.
That
tantum
must
be
our
direction
,
we
must
obey
so
far
as
they
go
not
contrary
to
Gods
commands
;
if
they
command
contrary
,
we
may
disobey
,
and
yet
remain
good
Subjects
.
This
for
the
spiritual
part
of
this
Precept
.
4.
The
fourth
rule
requires
the
means
conducing
to
be
handled
,
and
these
also
have
been
partly
handled
before
,
and
therefore
may
be
passed
over
here
;
onely
some
more
means
we
may
observe
for
the
Superiour
in
his
duty
,
out
of
the
101
Psalm
.
1.
To
think
of
his
accompt
,
Quando
veniet
ad
me
?
When
will
God
come
?
This
ubi
est
grex
〈◊〉
?
Where
is
the
flock
that
was
given
to
thee
?
2.
The
next
is
in
the
same
verse
:
for
the
well
ordering
of
a
kingdom
he
will
begin
at
his
own
Court
;
if
a
king
,
if
a
Master
of
his
own
family
,
he
must
begin
at
himself
,
I
will
walk
in
my
house
with
a
perfect
heart
.
Our
Saviour
saith
,
Qui
〈◊〉
peccatum
,
servus
est
peccati
:
he
that
committeth
sin
is
the
servant
of
sin
,
and
he
is
not
〈◊〉
to
rule
over
others
,
that
is
under
the
bondage
of
that
,
from
which
he
should
deliver
others
.
3.
Thirdly
,
his
eyes
must
be
upon
such
as
are
faithful
in
the
land
:
he
must
pick
integri
,
wise
,
sound
,
and
〈◊〉
,
which
are
worthy
to
be
in
place
of
government
.
He
must
be
careful
to
know
such
as
are
〈◊〉
to
be
called
ad
〈◊〉
,
to
rule
under
him
,
that
so
when
there
is
occasion
he
may
employ
them
in
publick
service
.
4.
He
must
consider
what
they
be
which
he
ruleth
over
,
they
are
the
City
of
God
,
And
as
these
are
some
means
,
the
consideration
whereof
may
work
in
Governours
a
care
to
perform
the
duties
of
their
places
aright
;
so
again
,
there
are
means
to
keep
men
from
usurping
authority
,
and
affecting
,
without
lawful
title
,
power
over
others
,
or
aspiring
to
higher
places
then
they
are
fit
for
.
To
this
end
they
should
labour
a
dead
dog
,
a
flea
,
a
〈◊〉
and
no
man
.
And
seeing
the
defect
of
gifts
in
themselves
,
to
be
content
(
With
with
what
place
soever
they
are
called
to
;
and
with
David
to
say
,
Ecce
me
,
Behold
〈◊〉
am
I
,
let
God
do
with
me
what
seemeth
good
to
him
.
Thus
ought
a
man
to
Dominus
ingenii
&
lingue
,
have
wit
and
〈◊〉
at
command
,
yet
if
he
be
servus
peccati
,
a
servant
of
sin
,
there
is
matter
enough
to
humble
him
.
And
because
there
is
in
every
man
naturally
a
spirit
that
lusts
and
longs
after
honor
as
the
babe
longs
for
the
breast
;
therfore
with
David
,
he
should
ablactare
,
wean
himself
from
aspiring
thoughts
,
by
such
considerations
,
as
these
.
I
thought
to
have
promoted
thee
,
but
God
hath
kept
thee
from
honour
:
he
acknowledges
it
to
be
Gods
hand
to
keep
〈◊〉
from
preferment
,
God
disposes
of
honors
and
preferments
as
he
pleases
.
When
the
sons
of
Zebedee
would
needs
sit
one
on
the
right
,
the
other
on
the
left
hand
of
Christ
in
his
kingdom
,
Christ
tells
them
,
Those
places
must
be
for
them
,
for
whom
his
Father
〈◊〉
prepar'd
them
.
In
Ezekiel
it
is
said
,
the
Prophets
were
like
foxes
in
the
desert
:
and
so
in
the
taking
the
lowest
places
.
A
good
Steward
(
as
he
saith
)
will
give
to
every
one
in
the
house
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
portion
,
his
portion
,
requires
an
unjust
thing
of
the
Lords
Steward
.
5.
According
to
the
fifth
rule
we
are
to
speak
of
the
signes
of
the
performance
of
1.
For
Inferiours
.
The
signes
of
their
honouring
their
superiours
may
be
gathered
Nec
dicto
,
nec
facto
,
aut
〈◊〉
〈◊〉
,
I
have
not
neglected
my
duty
,
either
in
word
or
deed
,
or
by
so
much
as
an
ill
look
:
and
as
for
〈◊〉
,
the
common
saying
of
vultu
saepe
laeditur
pietas
,
shews
that
by
a
wry
countenance
,
a
man
may
break
this
precept
.
The
signes
(
in
the
next
place
)
when
inferiours
give
honour
to
their
superiours
may
be
these
;
and
a
man
may
be
honoured
or
dishonoured
,
Dicto
,
Facto
,
Vultu
,
for
these
three
wayes
laeditur
pietas
.
1.
Facto
.
We
must
shew
our
reverence
to
them
by
our
deeds
.
Our
outward
acts
ought
to
be
such
,
as
that
they
may
rejoyce
and
take
pleasure
in
their
government
,
and
not
griefe
,
as
the
Apostle
speaks
.
Davids
heart
smote
him
,
when
he
had
cut
off
his
heart
toucht
him
,
because
〈◊〉
toucht
his
garment
,
and
had
thereby
dishonoured
him
,
by
spoiling
his
garment
.
We
must
not
then
do
the
least
act
that
may
reflect
upon
our
superiours
,
but
〈◊〉
our
honour
by
all
acts
of
obedience
and
duty
;
yea
,
by
doing
more
then
we
are
bound
to
;
this
is
a
good
signe
that
we
do
truly
honour
them
,
if
we
do
not
barely
our
duty
,
but
abound
in
every
good
work
,
by
doing
more
or
oftener
then
law
requires
.
The
Apostle
speaking
of
a
duty
tells
the
Philippians
,
that
it
was
not
so
much
the
matter
the
fruit
abounding
,
that
should
be
accounted
as
an
overplus
at
the
day
of
reckoning
;
this
was
it
he
valued
.
By
this
means
we
shall
not
be
like
Simeon
and
Levi
,
that
made
their
father
stink
among
the
inhabitants
of
the
land
,
but
cast
a
comfortable
2.
Dicto
.
Honour
must
be
shewn
in
words
,
as
on
the
contrary
contempt
may
be
shewn
in
words
,
as
we
see
in
the
example
of
the
children
that
mocked
〈◊〉
,
and
were
destroyed
by
bears
;
and
of
the
Pharisees
that
derided
Christ
,
which
is
elegant
in
the
original
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
naso
suspendebant
,
they
took
it
in
snuff
,
and
expressed
their
derision
by
drawing
together
the
nose
,
they
made
noses
at
him
.
Therefore
blessed
is
he
that
speaketh
to
an
understanding
ear
;
an
obedient
ear
will
be
willing
to
hear
his
faults
3.
Lastly
vultu
,
for
the
countenance
.
Honour
as
well
as
contempt
may
appear
by
the
countenance
.
We
see
Cain
liking
not
his
brother
,
hanged
his
look
,
his
countenance
fell
.
Laban
upon
displeasure
taken
against
Jacob
,
altered
his
countenance
,
it
was
not
to
him
as
before
.
S.
Jerome
upon
the
16
verse
of
the
80
Psalm
,
saith
,
there
is
〈◊〉
increpationis
,
a
chiding
countenance
,
and
〈◊〉
detractationis
,
a
countenance
that
can
detract
,
which
is
,
as
the
Wise
man
saith
,
when
one
doth
harden
his
face
,
or
put
on
a
bold
face
when
he
is
rebuked
,
or
hath
,
as
David
saith
,
a
proud
look
,
whereby
〈◊〉
laedere
,
dishonour
him
by
his
looks
.
Elisha
saith
,
that
if
he
had
not
reverenced
the
face
of
the
king
of
Judah
,
he
would
not
once
have
looked
upon
Jehoram
;
intimating
that
to
Superiours
especially
being
godly
,
reverence
must
be
shewed
,
and
that
it
may
be
shewen
even
in
the
looks
.
For
Superiours
,
because
as
they
say
their
power
is
bottomlesse
,
so
their
abuses
are
bottomlesse
:
therefore
there
are
certain
signes
of
a
good
government
.
1.
The
Prophet
tells
us
,
that
in
a
good
government
,
the
eyes
of
them
that
see
,
shall
not
need
to
wink
,
and
the
mouth
of
them
that
can
speak
,
shall
not
need
to
be
silent
,
a
the
base
shall
not
be
called
liberal
,
nor
the
churl
bountiful
.
He
gives
us
to
understand
,
that
in
an
ill
government
a
man
must
see
and
not
see
,
as
the
Poet
said
,
Quod
scis
,
〈◊〉
.
We
may
see
this
in
the
examples
of
Esay
and
Amos.
Amos
lived
in
the
dayes
of
Vzziah
and
Jeroboam
,
and
he
tells
us
,
that
then
it
was
a
time
for
the
prudent
to
keep
silence
,
because
it
was
an
evil
Tace
,
hold
thy
peace
;
which
he
was
forced
to
do
S.
Paul
to
be
smitten
Shebna
,
Who
are
you
?
whence
come
you
?
and
God
deal
thus
and
thus
with
you
.
2.
A
second
signe
of
evil
government
is
,
when
men
cannot
have
justice
,
but
are
delayed
by
those
that
should
right
them
.
S.
Paul
notwithstanding
his
appeal
to
〈◊〉
,
could
get
no
justice
,
because
Nero
being
upheld
by
his
under
governours
,
must
also
uphold
them
.
Achish
could
confesse
that
David
was
upright
,
yet
he
for
fear
of
displeasing
the
Lords
of
the
Philistims
.
3.
Another
signe
is
by
their
speech
:
which
the
Heathen
observed
:
A
good
Governour
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
my
duty
,
and
I
must
do
it
.
An
evil
Governour
will
say
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
have
power
and
I
may
do
it
:
He
boasts
with
Saul
,
I
can
give
you
vineyards
,
&c.
and
with
Pilate
,
I
have
power
to
crucisie
thee
,
and
power
to
let
thee
go
.
4.
A
fourth
signe
is
out
of
Menander
,
when
their
eye-brows
swell
so
,
that
they
will
refuse
to
amend
what
is
amisse
.
If
there
be
any
fault
,
and
if
you
tell
them
not
of
it
,
they
will
say
,
Why
did
you
not
tell
me
of
it
?
and
if
you
do
,
they
will
say
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
will
consider
of
it
;
and
then
it
shall
be
as
much
amended
,
as
if
it
had
never
been
mentioned
:
and
also
you
shall
,
when
opportunity
serves
,
be
remembred
with
some
mark
of
displeasure
,
as
one
too
busy
or
pragmatical
.
When
one
told
Joah
of
Absaloms
hanging
in
a
tree
,
he
asked
him
,
why
he
did
not
kill
him
;
but
the
other
replied
,
that
considering
the
kings
strict
charge
to
the
contrary
,
Joah
himself
(
if
the
fact
had
been
done
by
another
)
would
have
been
ready
to
accuse
him
to
the
king
,
and
to
have
him
punished
.
5.
It
is
a
signe
of
ill
government
,
when
Religion
is
pretended
to
stop
justice
.
It
was
much
practised
in
the
primitive
times
,
and
oft
complained
of
by
the
Fathers
.
If
any
of
the
Rulers
or
Officers
had
wronged
a
Christian
Bishop
,
and
he
had
complained
to
the
Emperour
who
promised
justice
,
and
appointed
a
day
for
hearing
;
then
would
the
Deputy
come
and
say
,
This
man
is
a
Christian
;
he
ought
to
be
patient
,
and
to
6.
Lastly
,
The
thriving
of
the
righteous
is
a
good
signe
.
In
his
dayes
(
saith
the
Psalmist
)
shall
the
righteous
flourish
.
But
on
the
contrary
,
when
as
the
Heathen
observed
,
The
flatterer
is
chief
in
esteem
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
Sycophant
the
next
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
lewd
and
naughty
person
is
the
third
.
This
is
a
signe
of
ill
government
.
Such
a
Sycophant
was
Doeg
,
who
accused
David
to
Saul
,
and
made
him
pursue
Let
him
be
cursed
before
the
Lord
.
It
is
reported
,
sic
〈◊〉
non
〈◊〉
〈◊〉
〈◊〉
;
&
tamen
inquinaret
ornamenta
,
so
that
the
men
had
no
honor
by
them
,
but
dishonor
was
brought
upon
the
preferments
,
and
these
places
of
preferment
are
discredited
,
when
unworthy
men
as
Sycophants
and
lewd
persons
are
placed
in
them
by
governours
.
6.
The
sixt
rule
for
expounding
the
precepts
is
,
that
we
do
not
onely
observe
My
son
,
Fear
God
and
the
King
,
and
〈◊〉
not
with
those
that
are
given
to
change
,
&c
,
We
must
neither
be
principals
nor
accessories
in
any
rebellious
course
against
our
Soveraign
,
neither
do
any
thing
of
our selves
,
nor
draw
others
to
joyn
with
us
in
any
such
unlawful
course
.
An
example
we
for
who
(
saith
he
)
can
stretch
out
his
hand
against
the
Lords
anointed
,
and
be
innocent
?
And
as
they
contain
a
dehortation
from
disobedience
and
rebellion
,
so
e
contra
,
we
have
an
exhortation
for
obedience
and
subjection
.
Gedaliah
,
as
he
was
willing
to
submit
himself
to
the
Chaldees
,
so
he
exhorts
others
,
Let
us
serve
the
king
of
Babel
,
and
it
shall
be
well
with
us
.
When
any
shall
rise
in
the
gain-saying
of
Corah
,
against
Moses
or
Aaron
,
Moses
,
Depart
from
the
tents
of
these
wicked
men
,
and
touch
nothing
of
theirs
,
lest
ye
be
consumed
in
all
their
sins
.
But
on
the
other
side
,
if
they
require
things
directly
and
evidently
contrary
to
the
commands
of
God
,
Deo
potius
quam
hominibus
,
we
must
not
obey
them
our selves
;
nay
,
we
also
must
exhort
others
not
to
obey
them
:
if
their
authority
be
lawful
(
though
abused
)
we
must
rather
suffer
then
resist
:
but
if
it
be
usurped
,
and
without
any
colour
of
title
,
we
may
resist
them
,
if
we
be
able
;
for
〈◊〉
without
title
(
while
the
lawful
Governour
hath
not
〈◊〉
his
claim
)
are
to
be
accounted
as
publick
theeves
and
robbers
,
its
lawful
for
any
to
destroy
them
:
and
thus
we
may
say
with
David
,
Quis
consurget
mecum
,
who
will
rise
up
with
me
against
the
evil
doers
?
We
must
get
as
many
as
we
can
to
joyn
with
us
,
to
deliver
us
from
the
oppression
of
such
as
〈◊〉
or
invade
the
authority
of
our
lawful
Soveraign
.
CHAP.
XI
.
The
second
part
of
this
Commandment
,
A
promise
of
long
life
.
Reasons
why
this
promise
is
annexed
to
this
Commandment
.
How
this
promise
is
made
good
.
Reasons
why
God
sometimes
shortens
the
dayes
of
the
godly
,
and
prolongs
the
dayes
of
the
wicked
.
WE
are
now
come
to
the
second
general
part
of
this
Commandment
,
which
is
the
Promise
,
That
thy
dayes
may
be
long
,
〈◊〉
.
a
prolongation
of
dayes
.
In
the
second
Commandment
,
there
is
a
general
promise
,
to
them
that
love
God
and
keep
his
Commandments
.
In
this
there
is
a
particular
promise
for
them
that
observe
this
Commandment
;
and
therefore
its
true
which
the
Apostle
observed
,
Now
the
reasons
why
God
adds
a
promise
and
reason
to
this
Commandment
may
be
these
.
1.
Because
(
according
to
the
proverb
)
Adorant
plures
〈◊〉
solem
,
quam
occidentem
,
there
are
more
that
worship
the
rising
,
then
the
setting
Sun
:
and
old
men
are
compared
to
the
sun
going
down
.
Job
saith
,
that
a
man
towards
his
end
is
like
a
candle
burning
within
the
socket
,
or
a
lamp
despised
.
So
consequently
our
fathers
having
one
2.
Secondly
,
here
is
a
convenient
proportion
between
the
promise
and
the
duty
,
which
is
most
〈◊〉
.
The
Heathen
man
saith
,
Si
acceperis
〈◊〉
gratis
,
tuere
;
if
thou
hast
received
a
benefit
,
preserve
it
.
We
received
a
benefit
in
our
birth
from
our
parents
,
that
is
our
life
:
be
thankful
to
them
,
and
so
maintain
it
;
for
God
then
will
have
our
life
preserved
by
them
from
whom
we
had
it
,
and
that
is
,
by
their
benediction
if
we
shall
continue
in
our
honour
to
them
.
Pietas
,
saith
S.
Ambrose
,
in
parentes
grata
Deo
,
merces
〈◊〉
,
〈◊〉
〈◊〉
;
this
piety
towards
parents
is
acceptable
to
God
,
and
is
the
just
reward
from
children
to
parents
,
&c.
And
S.
Paul
saith
,
it
hath
not
onely
the
promise
of
this
life
,
but
of
〈◊〉
to
come
.
And
therefore
this
second
ut
bent
〈◊〉
sit
,
that
it
may
〈◊〉
well
with
us
.
For
,
as
it
is
said
,
that
if
all
the
Adverbs
,
as
diu
,
&c.
were
linked
together
,
and
bene
and
male
were
left
out
,
they
were
nothing
worth
.
And
therefore
God
makes
a
comment
upon
this
Commandment
,
after
he
hath
said
[
that
thy
dayes
may
be
prolonged
]
he
adds
,
that
it
may
〈◊〉
bene
well
with
〈◊〉
:
ut
non
〈◊〉
〈◊〉
sit
longa
,
sed
〈◊〉
;
that
thy
life
be
not
onely
long
,
but
happy
.
Now
parents
blessing
much
conduceth
unto
this
,
that
by
their
blessing
we
may
in
〈◊〉
terra
,
be
enlarged
and
dwell
in
This
blessing
of
the
parents
is
effectual
,
because
it
is
a
fruit
of
faith
,
as
the
Apostle
tells
us
,
in
the
case
of
Isaac
blessing
Jacob
,
and
of
Jacob
blessing
the
sons
of
Joseph
;
and
as
their
blessings
,
so
their
curses
are
effectual
;
we
see
it
in
the
story
So
likewise
in
Jacobs
blessing
of
Ephraim
the
younger
before
Manasses
the
elder
,
Before
we
leave
this
a
question
must
be
answered
.
How
is
this
promise
fulfilled
,
since
we
see
by
daily
experience
,
the
contrary
,
we
see
1.
We
say
,
that
riches
honour
,
long
life
,
and
other
outward
things
are
but
gifts
of
Gods
left
hand
,
and
are
common
alike
to
all
,
as
well
to
the
bad
as
to
the
good
.
Isaac
in
his
blessing
gave
the
fat
of
the
earth
to
Jacob
,
and
after
,
verse
39.
He
gives
it
to
his
brother
〈◊〉
;
and
prosperity
is
the
lot
of
the
wicked
aswell
ne
boni
nimis
cupide
prosequerentur
,
lest
the
good
should
be
set
too
eagerly
upon
it
;
and
adversity
is
common
to
the
godly
,
aswell
as
the
wicked
,
ne
〈◊〉
turpiter
effugiatur
,
lest
the
godly
should
〈◊〉
it
basely
.
2.
Again
,
the
reason
why
adversity
is
common
to
both
is
,
because
if
it
should
fall
upon
all
the
wicked
in
this
life
,
question
would
be
made
,
where
is
that
judgment
we
look
for
?
And
if
wholly
upon
the
godly
,
we
should
be
apt
to
say
,
〈◊〉
non
respicit
But
how
then
shall
we
acquit
God
of
injustice
,
and
how
is
his
promise
of
long
life
,
to
them
that
honour
their
superiours
performed
?
1.
The
distinction
of
bene
and
male
,
will
acquit
him
.
A
promise
must
carry
a
benefit
1.
In
regard
of
the
evil
times
.
〈◊〉
was
a
good
king
,
but
the
times
began
to
be
evil
,
Jerusalem
was
〈◊〉
long
to
be
destroyed
.
Therefore
Huldah
the
prophetesse
sends
him
word
,
that
God
would
gather
him
to
his
fathers
,
and
that
he
should
go
to
his
grave
in
peace
,
and
his
eyes
should
not
see
the
evil
that
God
2.
In
regard
of
himself
;
lest
he
should
be
corrupted
.
The
righteous
is
taken
away
raptus
a
facie
malitiae
,
taken
away
from
seeing
wickednes
,
lest
either
he
should
have
been
infected
or
grieved
at
it
:
and
so
the
pleasure
of
his
long
life
here
,
would
have
been
a
displeasure
to
him
,
by
the
danger
of
eternal
death
.
2.
The
second
answer
is
,
to
that
which
is
secondly
objected
[
that
though
God
takes
them
out
of
this
life
in
these
respects
,
yet
the
compensation
is
more
then
equivalent
]
he
makes
them
amends
,
and
that
fully
.
For
as
when
〈◊〉
promised
3.
But
the
〈◊〉
and
most
sufficient
answer
is
this
.
There
is
no
temporal
thing
,
that
doth
cadere
in
promissum
Dei
,
come
within
Gods
promise
further
then
it
shall
be
conducing
to
the
life
to
come
:
for
this
life
is
but
via
ad
vitam
,
the
way
to
the
other
,
and
better
life
.
And
therefore
whatsoever
God
promiseth
in
the
way
it
is
but
as
it
furthereth
to
the
end
.
〈◊〉
pars
perfectae
〈◊〉
est
〈◊〉
foelicitas
,
earthly
felicity
is
no
happines
,
unlesse
it
dispose
us
to
eternal
felicity
:
because
(
as
it
was
said
before
)
all
things
must
〈◊〉
in
〈◊〉
,
work
together
for
good
;
〈◊〉
it
a
disponatur
de
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
,
that
the
lesse
blessings
ne
periculum
fiat
de
maximo
,
the
greatest
good
may
not
be
hazarded
by
it
.
And
in
this
respect
it
is
certain
,
that
as
it
is
not
prejudicial
to
the
life
to
come
,
God
keepeth
his
promise
.
Therefore
(
as
one
saith
)
our
lives
may
be
ventured
pro
Rege
,
lege
,
&
grege
,
for
the
King
,
the
law
,
the
flock
.
1.
Pro
Rege
,
for
the
king
.
Thus
when
David
was
in
danger
of
being
stain
by
〈◊〉
-
Benob
one
of
the
sons
of
the
Giants
,
〈◊〉
hazarded
his
own
life
,
to
save
2.
Pro
lege
,
for
religion
.
For
thy
sake
(
saith
the
prophet
)
we
are
killed
all
3.
Pro
grege
.
As
the
prophets
were
examples
,
so
must
we
.
In
these
cases
,
if
a
man
should
be
desirous
of
life
,
he
may
live
,
but
this
life
will
prove
derogatory
to
the
life
to
come
.
But
if
in
the
same
cases
we
shall
lose
our
lives
,
God
doth
not
onely
reward
us
with
〈◊〉
the
life
of
glory
in
the
other
world
,
but
with
vita
memoriae
,
we
shall
have
an
everlasting
memory
and
honour
in
this
world
.
The
righteous
shall
be
had
in
everlasting
remembrance
,
saith
the
father
,
and
the
memory
of
the
just
is
blessed
,
saith
the
son
:
and
men
shall
say
,
Praised
Now
〈◊〉
are
some
reasons
also
,
why
God
prolongeth
the
lives
of
the
ungodly
,
and
though
they
cannot
expect
it
by
vertue
of
his
promise
as
the
godly
may
,
for
no
promise
is
made
to
the
wicked
.
1.
To
give
them
time
to
repent
,
that
they
may
recover
themselves
out
of
the
snare
of
the
devil
,
as
the
Apostle
speaks
.
And
this
we
see
in
Saint
Paul
by
his
2.
Secondly
,
God
hath
thereby
a
respect
to
the
progenie
of
the
wicked
;
If
3.
Thirdly
,
〈◊〉
〈◊〉
wicked
〈◊〉
to
live
,
that
they
may
be
rods
and
scouges
for
the
exercise
and
〈◊〉
of
his
Church
.
The
prophet
in
the
person
of
God
calls
4.
The
last
reason
may
serve
as
an
universal
〈◊〉
.
God
〈◊〉
such
men
to
live
long
,
to
〈◊〉
〈◊〉
long
suffering
,
by
his
patience
and
long
suffering
.
The
Apostle
〈◊〉
the
same
,
when
he
saith
,
what
if
God
willing
to
shew
his
wrath
,
and
to
make
his
power
known
,
endured
with
much
long-suffering
the
vessels
of
wrath
.
But
as
the
Prophet
tells
them
,
God
will
not
suffer
them
to
escape
1.
The
godly
shall
come
out
and
look
upon
their
carkasses
,
and
in
the
meane
2.
As
the
Prophet
Esay
hath
it
in
the
forenamed
verse
,
〈◊〉
〈◊〉
non
〈◊〉
,
their
worm
shall
not
die
,
Conscientia
ipsorum
paena
,
their
very
conscience
shall
3.
The
third
is
out
of
the
same
verse
,
ignis
〈◊〉
non
extinguetur
.
Their
fire
shal
never
be
quenched
.
Their
misery
shall
never
have
end
.
4.
And
lastly
(
there
too
)
they
shall
be
an
abhorring
to
all
flesh
.
They
shall
be
odious
And
though
God
take
away
the
righteous
betimes
,
yet
in
the
way
of
righteousnes
is
life
,
and
in
the
path-way
thereof
there
is
no
death
,
as
the
wiseman
speaks
.
And
to
conclude
with
the
words
of
the
Preacher
,
though
the
dayes
of
the
wicked
be
prolonged
,
yet
it
shall
go
well
with
them
that
fear
the
Lord
:
But
it
THE
EXPOSITION
OF
THE
Sixth
Commandement
.
CHAP.
I.
Why
〈◊〉
commandment
is
placed
in
this
order
.
How
it
coheres
with
the
rest
.
Of
unjust
anger
,
the
first
step
to
〈◊〉
,
how
it
differs
from
other
affections
.
Of
lawful
anger
.
unlawful
anger
how
prohibited
.
The
degrees
and
fruits
of
it
.
The
affirmative
part
of
the
precept
,
to
preserve
the
life
of
〈◊〉
.
The
life
of
the
body
,
and
the
degrees
of
it
.
The
life
of
the
soul
,
and
the
sinnes
against
it
.
The
scope
of
this
commandment
.
Non
occides
.
Thou
shalt
do
no
murther
,
or
Thou
shalt
not
kill
.
WE
have
seen
,
that
whatsoever
duty
was
between
men
,
as
Superiours
,
and
Inferiours
,
pertained
to
the
fift
Commandment
,
which
hath
been
handled
at
large
.
Now
the
duties
that
are
called
〈◊〉
,
which
are
common
to
all
,
follow
in
the
four
next
commandments
.
This
sixth
concerneth
the
life
of
man
,
and
the
preservation
thereof
.
The
seventh
respects
chastity
,
and
the
preservation
of
it
in
wedlock
,
and
out
of
wedlock
.
The
eighth
takes
care
of
meum
&
tunm
,
the
goods
,
propriety
,
and
estates
of
men
.
And
the
ninth
concernes
the
reputation
and
good
name
of
a
man
.
This
commandment
conducing
so
much
to
publick
and
private
peace
,
is
rightly
and
in
its
due
order
placed
next
to
the
〈◊〉
whereby
authority
and
government
is
established
with
due
respect
and
honour
.
And
the
lawgiver
considering
the
frailty
of
mans
memory
,
hath
in
his
infinite
wisdom
under
one
word
[
murder
]
comprehended
a
whole
catalogue
of
sinnes
,
and
made
choice
of
this
word
,
which
signifies
the
highest
degree
of
sinnes
of
this
nature
,
to
shew
how
odious
the
other
degrees
are
,
and
that
those
affections
of
unjust
anger
,
hatred
&c.
Are
murder
in
his
sight
,
which
otherwise
would
not
perhaps
have
seemed
so
haynous
to
man
,
if
they
had
not
been
expressed
by
that
word
.
This
commandment
is
expounded
in
the
law
by
Moses
,
where
not
onely
murder
itself
is
forbidden
,
but
all
the
degrees
and
causes
〈◊〉
men
come
to
it
,
as
Be
angry
and
sinne
not
,
neither
give
place
to
the
Devil
;
for
hereby
is
way
made
for
strife
and
debate
(
the
proper
S.
James
speaks
.
For
the
order
and
dependance
of
this
Commandment
upon
the
former
,
it
is
very
exact
.
For
,
1.
First
,
the
fifth
was
concerning
parents
,
the
beginners
and
Authors
of
our
life
,
therefore
no
object
cometh
better
to
be
treated
on
in
the
next
place
,
then
life
it self
;
which
floweth
as
an
effect
from
the
former
,
and
every
man
ought
to
prize
and
esteem
it
both
in
himself
and
others
.
And
as
it
ought
to
follow
the
fifth
,
so
ought
it
to
go
before
the
rest
;
for
we
must
first
have
life
and
being
before
we
can
partake
of
wedlock
,
goods
,
or
good
name
,
〈◊〉
do
all
depend
upon
life
,
and
therefore
the
Commandment
for
preserving
of
it
ought
to
stand
before
these
.
2.
The
ground
of
the
fifth
Commandment
was
self
conceit
;
to
restrain
that
conceit
which
men
have
of
their
own
excellency
,
whereby
they
assume
honour
to
themselves
,
and
are
unwilling
to
give
honour
to
whom
it
is
due
.
Hence
men
are
apt
to
hate
those
that
are
better
and
more
honoured
then
themselves
;
for
omnis
iniquitas
mentitur
sibi
,
all
iniquity
deceives
it self
,
and
we
may
observe
that
the
first
murder
came
from
his
brothers
works
were
good
,
and
his
own
evil
.
So
was
Esau's
anger
kindled
against
It
is
true
,
as
diverse
have
well
observed
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
fervour
of
spirit
or
animosity
,
proceedeth
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
desire
,
and
our
affections
are
hence
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
violent
and
earnest
.
We
see
in
natural
things
,
fire
,
whose
natural
place
is
to
be
above
,
desireth
to
be
there
,
and
therefore
it
hath
the
quality
of
lightnesse
given
to
it
,
whereby
it
is
apt
to
ascend
,
and
if
it
be
hindred
in
its
course
,
it
hath
another
quality
,
viz.
hear
,
to
burn
through
and
make
way
,
whereby
it
will
search
,
and
by
its
own
strength
〈◊〉
to
remove
the
impediment
.
Such
a
thing
is
in
the
soul
of
man
;
for
God
having
given
us
light
to
know
what
we
have
to
do
,
giveth
also
a
desire
to
do
it
,
&
so
we
make
toward
it
,
we
go
up
;
for
therefore
hath
he
given
us
that
part
of
the
minde
which
we
call
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
answerable
to
the
lightnesse
in
the
fire
:
and
then
answerable
to
calor
heat
,
he
hath
given
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
by
the
zeal
of
it
we
remove
all
impediments
in
our
course
.
1.
Now
the
first
step
or
motive
to
murder
is
anger
,
which
is
vindex
laesae
concupiscentiae
,
the
revenger
of
our
desire
impaired
;
this
being
not
satisfied
,
there
naturally
follows
ebullitio
sanguinis
,
a
boyling
of
the
blood
,
for
we
commonly
say
,
when
a
man
is
crossed
in
that
he
desires
,
His
blood
riseth
,
upon
which
follows
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
anger
,
and
a
desire
of
removing
the
impediment
.
But
this
we
are
to
understand
,
that
anger
is
not
of
the
same
quality
with
some
other
affections
,
as
namely
that
of
envy
,
that
doth
sound
ill
,
assoon
as
it
is
named
,
for
it
implies
a
grief
at
the
good
of
another
,
which
is
simply
and
altogether
sinful
,
as
being
directly
contrary
to
the
vertue
of
love
:
but
anger
is
not
simply
evil
in
regard
of
the
act
or
object
,
but
when
it
fails
either
in
the
cause
,
or
the
quantity
,
or
measure
,
then
our
Anger
may
be
faulty
.
Be
angry
,
saith
S.
Paul
,
but
sin
not
.
To
be
moved
with
indignation
,
in
Gods
cause
,
or
for
the
publick
good
,
is
a
vertue
,
and
it
is
called
Nemesis
,
indignation
,
as
when
a
man
doth
see
a
thing
committed
against
Gods
glory
,
that
ought
not
to
be
done
,
or
a
thing
that
ought
to
be
done
,
not
done
to
the
glory
of
God
,
or
the
good
of
the
Church
and
Common-wealth
.
This
is
ira
per
zelum
,
a
zealous
anger
,
and
is
called
Ira
spiritus
sancti
,
a
holy
anger
.
Such
an
anger
was
that
of
our
Saviour
against
them
that
prophaned
the
Temple
.
And
that
of
Elias
when
he
saw
the
worship
of
Baal
set
The
other
is
ira
per
vitium
,
a
faulty
anger
,
or
ira
〈◊〉
,
a
fleshly
anger
,
and
that
without
a
cause
;
or
when
it
is
extra
modum
,
beyond
all
rules
of
moderation
;
when
a
man
gives
place
to
wrath
,
and
lets
it
run
out
of
all
compasse
,
contrary
to
the
Apostles
rule
,
who
bids
us
,
resist
anger
,
and
not
give
place
to
it
.
S.
Gregory
gives
us
a
rule
for
this
kinde
of
anger
;
Ira
cum
delinquentium
Now
this
sinful
wrath
,
which
is
the
spawn
of
those
sins
which
S.
James
reckoneth
up
,
is
either
the
first
motion
rising
in
us
,
or
else
it
is
suppuratio
vitii
,
an
impostume
,
or
inward
ranckling
of
it
:
and
this
,
if
it
be
against
a
Superiour
,
it
is
called
a
grudge
;
if
against
an
equal
,
〈◊〉
;
if
towards
an
inferiour
,
it
is
termed
disdain
;
and
this
grudge
if
it
continue
longer
,
will
grow
into
an
impostume
of
envy
,
and
so
will
rancour
into
hatred
,
and
disdain
into
contempt
.
After
which
they
usually
break
out
,
and
have
two
issues
.
1.
In
the
tongue
.
2.
In
the
Countenance
.
If
it
breaks
out
1.
in
the
tongue
,
it
is
called
spuma
vitii
,
the
〈◊〉
or
froth
of
the
vice
,
which
being
against
Superiours
is
called
〈◊〉
,
whispering
or
detraction
:
of
such
S.
Bernard
〈◊〉
portant
in
ling
〈◊〉
,
they
carry
the
Devil
in
their
tongue
.
And
when
it
is
against
equals
,
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
contentious
railing
and
brawling
:
and
lastly
,
against
Inferiours
it
is
scoffing
and
reproaching
:
or
else
2.
it
breaks
out
in
the
countenance
,
which
is
called
,
Icterus
vitii
the
jaundice
of
sin
,
we
shall
know
it
if
it
be
against
Superiours
,
per
obliquos
〈◊〉
,
by
the
crooked
and
learing
eye
;
if
to
an
3.
Besides
these
it
breaks
out
in
actum
&
〈◊〉
,
into
execution
,
into
the
hands
and
feet
,
and
then
it
is
called
Lepra
peccati
,
the
leprousie
of
sin
,
and
produceth
fighting
and
bloodshedding
:
which
Leprousie
stayes
not
within
our selves
,
but
infects
others
also
,
Come
let
us
smite
him
with
the
tongue
.
These
are
all
a
kin
to
murder
.
And
as
in
this
Commandment
,
there
is
a
prohibition
of
murder
and
its
kindred
,
so
is
there
also
an
injunction
in
general
to
do
all
things
that
may
conduce
to
the
preservation
of
our
Neighbours
life
:
of
which
also
we
shall
speak
hereafter
.
The
Hebrews
have
a
saying
,
that
every
man
ought
to
be
lignum
vitae
〈◊〉
,
a
tree
of
life
to
his
Neighbour
.
What
it
is
to
be
〈◊〉
vitae
,
a
tree
of
life
to
our
Neighbour
,
the
Wise
man
tells
us
in
sundry
places
:
fructus
justi
,
the
fruit
of
the
righteous
is
a
tree
of
life
,
to
deal
justly
with
him
,
and
offer
him
no
wrong
;
and
in
Desiderium
expletum
,
a
desire
fulfilled
is
a
tree
of
life
,
that
is
,
by
〈◊〉
〈◊〉
〈◊〉
,
a
gentle
tongue
,
which
gives
gentle
speeches
.
These
are
ligna
vitae
,
trees
of
〈◊〉
,
for
by
these
we
make
our
cor
sanum
,
a
〈◊〉
,
or
joyful
heart
,
which
is
indeed
the
life
of
the
flesh
,
as
he
tells
in
another
place
;
for
without
this
,
this
life
is
,
as
the
Heathen
said
,
life
without
life
.
It
is
a
foolish
opinion
of
some
that
think
,
that
the
body
and
senses
are
the
best
things
they
possesse
,
and
thereupon
infer
that
murder
hath
onely
〈◊〉
to
the
body
:
but
the
truth
is
,
there
is
a
murder
of
the
soul
as
well
as
of
the
body
.
So
that
murder
is
referred
to
two
lives
.
1.
The
life
present
.
And
2.
the
life
to
come
.
The
world
and
the
Common
law
account
it
an
offence
,
if
the
body
,
or
good
estate
of
it
be
endammaged
.
The
good
estate
of
the
body
is
called
incolumit
as
corporis
,
the
good
plight
and
habit
of
the
body
:
and
this
consisteth
in
3
things
(
which
are
all
included
in
murder
,
as
degrees
to
it
.
)
-
1.
〈◊〉
integritate
corporis
,
in
the
perfectnesse
of
each
member
of
the
body
.
The
body
therefore
is
not
onely
prejudiced
,
when
life
is
taken
away
totally
,
but
when
the
body
loseth
an
arm
,
or
a
leg
.
A
maim
will
〈◊〉
a
good
action
.
-
2.
In
incolumitate
sensus
,
in
the
soundnesse
of
the
senses
of
our
bodies
,
when
we
are
at
ease
,
without
pain
,
and
therefore
when
a
man
is
wounded
,
hurt
,
or
stricken
,
though
no
limb
be
taken
away
.
This
bears
an
action
of
Battery
.
-
3.
In
libertate
motus
,
in
freedom
to
go
whither
we
will
.
When
a
man
is
unjustly
committed
to
prison
,
and
there
wrongfully
detained
.
The
law
in
this
case
allows
the
party
so
restrained
,
his
action
against
the
person
that
deprives
him
of
this
liberty
.
Now
as
there
is
inconlumitas
corporis
,
soundnesse
of
body
:
so
there
is
of
the
soul
too
,
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
tranquility
of
the
soul
,
and
this
may
also
be
endammaged
.
The
good
estate
of
the
soul
consists
also
in
three
things
.
-
1.
In
dilectione
,
in
love
;
against
which
cometh
in
odium
,
hatred
,
with
its
crue
-
2.
In
〈◊〉
,
joy
.
Against
this
cometh
that
,
which
so
handleth
a
man
,
that
he
falleth
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
Torporem
〈◊〉
,
a
sloth
or
drousinesse
of
soul
,
so
that
he
taketh
〈◊〉
delight
in
any
good
thing
,
or
if
he
fall
into
envy
.
-
3.
In
pace
.
Peace
is
the
last
,
which
is
twofold
.
1.
Either
within
a
mans
〈◊〉
,
quiet
thoughts
,
against
which
cometh
scandalum
,
scandal
given
:
or
2.
without
,
between
him
and
others
,
and
the
opposer
of
this
is
discord
and
contention
.
So
that
not
onely
offences
against
the
body
,
or
the
incolumity
and
good
thereof
,
but
offenders
contra
animam
,
against
the
soul
,
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
good
plight
thereof
,
When
Esau
against
the
will
of
his
parents
had
matched
himself
with
strange
women
,
She
was
weary
of
her
life
,
and
this
wearinesse
of
life
Job
calleth
amaritudinem
anima
,
the
bitternesse
〈◊〉
animam
,
to
kill
the
soul
,
and
the
English
have
the
like
,
to
kill
the
heart
:
and
the
Wise
man
hath
one
neer
to
it
:
Spiritus
tristis
exsiccat
ossa
,
a
broken
spirit
drieth
the
bones
;
for
grief
is
a
cause
of
diminishing
the
natural
heat
,
so
that
he
that
ministreth
this
occasion
to
any
man
,
doth
what
he
can
to
shorten
his
life
,
and
is
within
compasse
of
breach
of
this
Commandment
;
for
whatsoever
is
contrary
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
life
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
well-being
,
is
forbidden
by
this
Commandment
,
Thou
shalt
not
The
scope
of
this
Commandment
,
is
not
any
private
benefit
,
but
the
publick
good
,
as
was
said
before
of
the
Law
in
general
;
for
the
sin
forbidden
here
is
,
1.
In
respect
Tutela
singulorum
,
the
safety
of
every
private
person
,
who
as
he
hath
received
life
from
God
,
so
he
hath
received
reason
,
by
the
use
whereof
he
is
to
preserve
it
.
For
as
the
Psalmist
saith
,
God
is
the
fountain
of
life
,
from
whom
life
is
derived
to
every
man
,
and
it
is
he
that
hath
given
man
,
nobilem
rationis
usum
,
whereby
he
may
procure
himself
both
incolumitatem
corporis
,
the
good
plight
of
body
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
good
habit
or
tranquillity
of
soul
:
and
with
this
he
hath
fenced
him
round
.
So
much
in
general
.
Now
for
the
particulars
.
CHAP.
II.
Of
murther
in
general
.
The
slaughter
of
beasts
not
prohibited
,
but
in
two
cases
.
Of
killing
a
mans
self
,
diverse
reasons
against
it
.
Of
killing
another
:
many
reasons
to
shew
the
greatnesse
of
this
sin
.
The
aggravations
of
this
sin
from
the
person
murthered
.
THe
Manichees
held
a
fond
opinion
,
that
because
it
is
said
,
Non
occides
,
Thou
shalt
not
kill
,
that
a
man
ought
not
to
kill
a
beast
or
〈◊〉
,
or
cut
down
a
tree
,
or
〈◊〉
up
an
herb
,
because
there
is
life
in
it
.
But
this
errour
may
be
confuted
,
even
from
the
Creation
,
for
before
the
flood
,
God
saith
,
Behold
I
have
given
you
every
herb
bearing
seed
,
and
every
tree
,
&c.
to
be
to
you
for
meat
;
he
gave
all
things
for
the
use
of
man
,
as
alter
the
flood
,
Every
moving
thing
that
liveth
,
&c.
And
under
the
Gospel
we
see
S.
Paul
tells
the
Corinthians
,
that
whatsoever
is
sold
in
the
shambles
,
1.
The
reasons
are
evident
.
First
,
where
there
is
not
〈◊〉
societatis
,
right
of
society
,
there
cannot
be
societas
juris
,
not
participation
of
right
:
but
they
have
no
right
of
society
with
us
,
because
they
want
reason
:
and
therefore
it
can
be
no
injurie
to
them
to
kill
them
;
for
where
there
is
no
right
no
jui
,
there
cannot
be
injuria
,
wrong
.
2.
To
use
a
thing
to
that
end
for
which
it
is
ordained
,
is
no
sin
;
but
the
lesse
perfect
was
made
for
the
more
perfect
,
therefore
herbs
were
ordained
for
beasts
,
and
both
for
the
use
of
man
.
1.
Yet
in
two
cases
we
are
prohibited
the
killing
of
beasts
;
first
when
it
turneth
to
the
detriment
of
our
neighbour
.
It
is
not
the
killing
of
the
beast
,
but
the
wrong
2.
If
we
kill
it
in
the
〈◊〉
of
our
wrath
,
exacting
or
seeming
to
〈◊〉
from
it
that
power
of
understanding
,
of
which
it
is
not
capable
.
S.
Augustine
describing
the
impotencie
,
or
rather
〈◊〉
of
the
passion
of
anger
,
saith
,
〈◊〉
est
,
cum
〈◊〉
opinio
turbulent
.
appetitus
〈◊〉ed
,
〈◊〉
facilitatem
actionis
〈◊〉
,
〈◊〉
;
non
〈◊〉
tantum
,
sed
〈◊〉
irascimur
in
scribendo
,
〈◊〉
;
〈◊〉
&
frangimus
,
aleatores
〈◊〉
,
〈◊〉
penicillo
,
&c.
this
passion
so
diverts
a
mans
iudgement
:
that
we
are
not
onely
angry
with
men
,
but
the
writer
with
his
〈◊〉
,
in
dashing
and
breaking
it
,
Gamesters
with
their
〈◊〉
,
Painters
with
their
〈◊〉
,
&c.
when
they
do
not
please
them
;
when
they
have
not
that
facilitatem
〈◊〉
.
And
this
is
contrary
to
Gods
〈◊〉
,
for
he
saves
both
man
and
〈◊〉
:
and
so
do
the
godly
;
The
righteous
man
regardeth
the
life
of
his
beast
,
〈◊〉
the
〈◊〉
man
,
that
is
,
exacts
not
Come
we
now
to
man-killing
,
which
is
murder
here
specified
.
There
are
two
sorts
of
slaughter
prohibited
by
this
Commandment
.
1.
Sui
,
of
a
mans
self
.
2.
Alterius
,
of
another
.
1.
For
the
〈◊〉
,
though
the
Heathen
we
read
of
(
as
〈◊〉
,
Seneca
,
Cato
,
and
others
)
thought
it
a
〈◊〉
sin
to
kill
another
;
yet
they
〈◊〉
lay
violent
hands
upon
themselves
,
and
thought
it
lawful
,
and
were
held
in
great
〈◊〉
for
it
.
But
Christian
religion
tells
us
,
that
it
is
an
unlawful
act
,
and
that
no
man
hath
power
over
his
own
life
,
for
these
〈◊〉
.
1.
First
,
we
must
needs
grant
,
that
under
the
〈◊〉
〈◊〉
of
〈◊〉
occides
,
is
comprehended
,
Non
occides
〈◊〉
.
Because
,
as
〈◊〉
〈◊〉
before
,
the
〈◊〉
rule
of
this
Law
is
,
〈◊〉
teipsum
,
thou
shalt
love
thy
Neighbour
as
thy self
,
then
non
〈◊〉
alium
,
〈◊〉
non
occides
〈◊〉
,
thou
shalt
not
kill
another
,
as
thou
〈◊〉
not
kill
thy self
;
and
therefore
the
prohibition
of
killing
another
,
includes
a
prohibition
of
killing
ones
〈◊〉
;
the
one
is
against
the
law
of
charity
and
of
〈◊〉
,
as
well
as
the
〈◊〉
for
we
are
by
nature
most
neerly
linked
and
united
to
ourselves
,
and
nature
provides
for
self-preservation
before
the
preservation
of
others
;
for
it
first
provides
alimentum
〈◊〉
,
by
〈◊〉
of
meat
in
the
stomack
,
before
it
gives
propaginem
〈◊〉
,
propagation
of
the
kinde
,
for
the
〈◊〉
is
of
that
which
remains
after
the
〈◊〉
of
the
〈◊〉
.
2.
Every
man
that
live
〈◊〉
in
a
society
or
common-wealth
is
a
part
thereof
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
at
his
own
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
,
of
the
society
or
Common-wealth
where
he
lives
,
and
〈◊〉
cannot
〈◊〉
or
〈◊〉
〈◊〉
without
detriment
to
the
whole
.
And
therefore
it
was
,
that
the
〈◊〉
〈◊〉
〈◊〉
their
goods
to
their
〈◊〉
,
as
it
is
with
〈◊〉
,
because
the
state
being
injured
by
them
in
the
losse
of
a
subject
will
be
in
some
〈◊〉
〈◊〉
,
by
depriving
them
of
power
to
dispole
of
their
〈◊〉
.
3.
Our
life
is
the
gift
of
God
(
as
〈◊〉
〈◊〉
it
in
her
long
)
〈…〉
,
〈◊〉
〈◊〉
that
gives
life
,
and
we
ought
not
to
dispose
of
any
gift
of
God
without
the
〈◊〉
,
or
〈◊〉
to
the
will
of
the
donour
.
And
the
〈◊〉
because
we
〈◊〉
〈◊〉
with
a
〈◊〉
〈◊〉
qui
interficis
〈◊〉
〈◊〉
?
who
〈◊〉
thou
that
〈◊〉
〈◊〉
〈◊〉
servant
?
It
is
worse
then
brutish
to
kill
,
drown
,
or
bring
upon
our selves
〈◊〉
〈◊〉
death
.
The
very
swine
would
not
have
run
into
the
sea
,
but
that
they
〈◊〉
〈◊〉
〈◊〉
And
therfore
Saint
〈◊〉
〈◊〉
the
act
of
〈◊〉
,
that
〈◊〉
violent
hands
upon
himself
rather
then
he
would
fall
into
the
hands
of
〈◊〉
〈◊〉
.
It
is
a
great
errour
for
any
man
so
hold
,
that
a
man
may
kill
himself
,
〈◊〉
1.
〈◊〉
〈◊〉
incidere
in
〈◊〉
,
fall
into
those
that
are
eternal
or
2.
ut
〈◊〉
〈◊〉
〈◊〉
,
to
hinder
another
mans
〈◊〉
,
when
he
shall
thereby
〈◊〉
in
〈◊〉
〈◊〉
,
fall
into
a
grievous
sinne
of
his
own
or
3.
〈◊〉
〈◊〉
〈◊〉
,
for
his
own
sinne
,
desperately
,
as
〈◊〉
did
,
there
being
a
way
to
〈◊〉
out
by
〈◊〉
:
upon
which
act
of
his
Leo
〈◊〉
thus
;
〈◊〉
〈◊〉
,
O
〈◊〉
&
〈◊〉
〈◊〉
,
quem
non
〈◊〉
〈◊〉
ad
〈◊〉
,
sed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
O
〈◊〉
,
thou
wert
more
wicked
and
unhappy
then
all
men
,
that
wouldst
not
be
led
by
repentance
to
God
,
but
〈◊〉
by
〈◊〉
to
hang
thy
〈◊〉
.
〈◊〉
lastly
,
〈◊〉
〈◊〉
;
that
they
may
not
〈◊〉
like
〈◊〉
,
that
〈◊〉
her self
,
and
the
women
in
the
primitive
times
,
that
drowned
themselves
,
lest
they
should
be
〈◊〉
:
for
by
this
meanes
〈◊〉
in
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
,
They
〈◊〉
into
certain
sinne
,
to
avoid
an
uncertain
.
So
much
for
sui
,
the
killing
a
mans
self
.
Concerning
killing
of
another
.
2.
Now
for
〈◊〉
,
the
killing
of
another
,
the
reasons
against
it
are
〈◊〉
.
The
two
first
are
general
,
and
were
applied
in
the
〈◊〉
of
Sui
.
1.
Diliges
〈◊〉
〈◊〉
〈◊〉
,
Thou
〈◊〉
〈◊〉
thy
neighbour
as
thy self
:
and
the
rule
is
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vis
,
〈◊〉
〈◊〉
,
do
as
thou
〈◊〉
be
done
unto
.
2.
Thy
neighbour
is
Gods
image
,
and
thou
must
not
〈◊〉
it
〈◊〉
as
〈◊〉
cum
〈◊〉
〈◊〉
〈◊〉
.
The
particular
reasons
are
.
1.
We
are
all
one
〈◊〉
,
as
the
〈◊〉
speaks
.
And
the
same
prophet
〈◊〉
No
man
never
〈◊〉
〈◊〉
own
flesh
,
saith
the
same
Apostle
:
2.
This
sinne
will
make
a
man
become
〈◊〉
〈◊〉
,
the
devils
first
born
,
for
he
was
(
as
our
Saviour
told
the
Jews
that
sought
to
kill
him
)
a
〈◊〉
〈◊〉
〈◊〉
,
ye
shall
not
die
at
all
,
he
3.
Murther
is
〈◊〉
〈◊〉
one
,
of
the
crying
sinnes
,
and
will
not
cease
,
till
God
take
revenge
for
it
;
as
in
Abels
case
,
the
〈◊〉
of
〈◊〉
comes
up
4.
It
is
a
sin
that
God
will
have
diligently
searched
after
,
as
we
may
see
in
the
case
of
an
uncertain
murther
;
when
God
appointed
,
that
the
judges
and
〈◊〉
of
the
city
shall
come
,
and
wash
their
hands
in
the
blood
of
an
heyfer
over
the
〈◊〉
5.
It
is
a
cursed
sinne
,
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
Cain
,
saith
God
,
and
accursed
6.
God
sets
a
special
mark
upon
him
for
it
,
which
the
best
expositors
say
,
7.
Cain
himself
passed
sentence
of
death
for
his
bloody
act
against
himself
.
Blood
for
blood
,
according
to
that
of
the
heathen
.
Homicida
quod
secit
〈◊〉
.
Let
the
murtherer
look
for
the
〈◊〉
that
〈◊〉
hath
done
to
another
.
Cains
fear
was
,
that
whosoever
should
finde
him
,
would
kill
him
,
and
accordingly
it
falls
out
,
that
〈◊〉
〈◊〉
,
〈◊〉
of
blood
,
〈◊〉
〈◊〉
dies
.
〈◊〉
,
shall
not
live
out
half
their
〈◊〉
,
a
man
slayer
may
expect
that
measure
from
others
,
which
he
hath
meted
out
to
others
.
8.
God
himself
so
approves
of
Cains
sentence
,
that
though
the
hornes
of
the
Altar
were
a
sanctuary
for
other
sins
,
yet
a
murtherer
〈◊〉
he
fled
thither
,
was
to
be
9.
Nay
God
will
require
the
blood
of
a
man
even
at
the
hands
of
a
beast
:
much
10.
Lastly
,
Gods
speech
to
〈◊〉
is
very
remarkable
;
the
voice
of
the
blood
of
thy
brother
〈◊〉
to
me
from
the
ground
:
the
very
earth
,
which
is
senselesse
Now
an
homicides
fact
is
augmented
by
circumstances
,
for
the
person
who
is
slain
,
is
either
publick
or
private
.
1.
This
sin
committed
upon
〈◊〉
publick
person
,
is
the
more
greivous
of
the
two
,
because
it
is
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
against
many
:
the
offendor
doth
what
he
can
to
quench
〈◊〉
light
of
Israel
.
To
murther
a
King
or
Prince
,
is
of
so
horrid
a
nature
,
2.
If
upon
a
private
person
.
1.
He
is
either
〈◊〉
to
us
in
kindred
.
2.
Or
els
he
〈◊〉
〈◊〉
,
a
stranger
.
1.
To
shed
the
blood
of
them
that
are
of
our
〈◊〉
,
or
allied
to
us
,
is
a
most
haynous
sinne
,
because
super
〈◊〉
respectus
,
here
〈◊〉
a
double
respect
.
1.
As
he
is
a
man
;
so
it
is
〈◊〉
〈◊〉
.
2.
He
is
either
father
,
and
then
it
is
〈◊〉
;
or
a
brother
〈◊〉
mortem
〈◊〉
〈◊〉
,
a
〈◊〉
and
an
ugly
death
.
And
if
any
man
have
but
one
brother
,
or
son
&c.
As
the
women
of
〈◊〉
said
to
David
,
it
is
worse
to
kill
him
,
then
if
there
were
more
,
because
there
was
but
one
2.
Of
those
that
are
〈◊〉
,
strangers
,
that
are
removed
from
us
;
1.
they
are
either
of
strength
to
〈◊〉
themselves
,
or
els
,
2.
Weak
and
impotent
,
as
the
Orphan
,
widow
,
stranger
&c.
For
the
last
sort
of
these
;
it
is
a
more
〈◊〉
sin
to
kill
one
that
is
impotent
,
then
him
that
is
our
match
(
as
we
say
)
and
is
able
to
resist
.
God
himself
takes
especial
care
of
these
in
the
law
,
that
they
be
not
〈◊〉
vexed
or
oppressed
,
much
lesse
their
lives
and
blood
spilt
.
This
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cruelty
,
the
Qui
〈◊〉
〈◊〉
〈◊〉
,
He
that
shall
offend
one
of
those
weak
or
little
ones
&c.
better
it
were
a
〈◊〉
were
hanged
about
his
neck
,
and
that
he
were
thrown
into
the
〈◊〉
.
Among
those
that
are
able
to
withstand
us
,
it
is
far
worse
to
lay
hands
upon
a
good
and
innocent
man
,
then
on
a
wicked
:
for
by
spilling
the
blood
of
a
good
man
,
we
not
onely
sinne
against
the
rule
of
charity
,
but
against
〈◊〉
also
,
he
being
unworthy
of
death
.
We
do
〈◊〉
most
wrong
to
him
,
to
whom
we
owe
the
most
good
.
We
sin
also
against
the
common-wealth
by
such
an
act
:
for
a
good
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
the
Heathen
man
said
,
a
common
good
.
And
lastly
,
we
sin
against
God
himself
.
If
any
man
offer
violence
to
them
,
he
doth
it
to
God
;
for
he
that
〈◊〉
them
,
〈◊〉
the
〈◊〉
of
his
〈◊〉
.
CHAP.
III.
The
〈◊〉
of
this
Commandment
.
1.
That
Kings
and
princes
may
lawfully
put
〈◊〉
to
death
.
That
herein
they
are
Gods
ministers
.
Three
rules
to
qe
by
them
observed
.
Their
judgement
must
not
be
.
1.
perversum
,
nor
.
2.
Vsurpatum
,
nor
.
3.
Temerarium
.
2.
That
in
some
cases
they
may
lawfully
make
war.
In
a
lawful
war
is
required
.
1.
Lawful
authority
.
2.
A
just
cause
.
3.
A
just
end
And.
4.
A
right
manner
.
Addition
32.
Of
the
causes
of
a
just
war
.
Some
other
cases
wherein
a
man
may
kill
and
not
break
this
Commandment
.
First
,
for
defence
of
his
life
against
sudden
assaults
.
Inculpata
tutela
.
Secondly
,
by
chance
and
without
his
intention
.
How
a
King
may
put
offenders
to
death
.
YEt
we
must
understand
that
kings
and
princes
are
in
some
cases
exempted
from
this
Commandment
,
and
commanded
to
kill
,
and
that
upon
pain
of
grievous
punishment
;
(
and
therefore
here
falls
in
the
rule
of
〈◊〉
,
the
rest
belonging
to
the
rules
of
extent
)
for
this
law
onely
prohibits
private
persons
from
killing
upon
their
own
authority
.
And
a
lawful
Prince
may
lawfully
do
it
two
wayes
.
-
1.
When
he
puts
to
death
in
a
legal
way
those
that
are
guilty
of
haynous
crimes
.
-
2.
When
for
the
just
defence
of
himself
and
his
subjects
,
or
otherwise
,
he
undertakes
a
just
and
necessary
war
.
1.
For
the
first
,
there
is
an
objection
of
some
,
that
no
man
is
to
kill
,
or
be
a
〈◊〉
to
the
evil
,
for
they
beare
not
the
sword
in
vain
;
but
have
it
given
to
them
,
to
execute
vengeance
upon
malefactors
,
and
may
by
Gods
own
immediate
warrant
put
an
〈◊〉
to
death
.
Thou
〈◊〉
not
suffer
a
witch
to
live
,
saith
God
.
And
a
wise
king
(
saith
Solomon
)
scattereth
the
wicked
,
and
bringeth
the
wheele
over
them
.
Thine
eye
shall
not
pitty
but
life
shall
go
for
life
&c.
For
the
nature
of
man
is
so
perverse
,
as
〈◊〉
〈◊〉
〈◊〉
,
ne
sanguit
〈◊〉
.
that
blood
should
be
shed
,
to
Prevent
a
further
shedding
of
blood
.
As
in
the
body
,
the
Physitian
prescribes
,
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
,
an
incision
must
be
made
,
to
prevent
an
excision
or
cutting
off
the
member
;
and
in
curing
of
some
diseases
of
the
eyes
,
the
sight
must
be
as
it
were
〈◊〉
up
for
some
dayes
,
and
the
eye
covered
that
it
cannot
see
,
that
so
the
sight
may
be
preserved
,
and
the
eye
may
see
better
afterward
.
So
here
the
shedding
of
nocent
blood
by
kings
and
those
that
have
authority
from
them
(
for
to
such
and
none
else
hath
God
given
the
sword
of
justice
)
is
the
way
to
prevent
the
shedding
of
innocent
blood
.
In
the
beginning
Government
was
establisht
upon
this
ground
,
Optabilius
est
timere
unum
quam
multos
,
it
is
beter
to
fear
one
then
many
;
and
therefore
more
fit
it
was
for
one
to
have
power
to
kill
,
then
for
all
to
have
this
power
.
And
he
that
hath
this
power
may
lawfully
use
it
,
and
cut
off
some
thereby
to
preserve
the
whole
body
.
For
as
in
the
natural
body
,
if
any
member
become
so
infected
,
as
that
without
cutting
it
off
,
the
whole
body
will
be
endangered
,
(
as
in
the
case
of
a
gangrene
)
the
rule
is
,
melius
est
utpereat
unus
,
quam
unitas
,
better
to
cut
off
that
member
,
then
the
whole
body
perish
,
so
it
is
in
the
Civil
body
,
better
one
offender
be
cut
off
then
the
whole
land
endangered
.
And
as
in
a
common
fire
,
when
one
house
is
on
fire
,
if
water
will
not
quench
it
,
the
best
way
to
prevent
the
rest
from
taking
fire
is
by
pulling
it
down
.
Extinguit
incendium
〈◊〉
,
by
the
ruin
of
that
they
stay
the
fire
from
doing
more
harm
:
so
in
the
Civil
state
they
stay
further
mischief
by
one
mans
ruin
.
And
therefore
God
commands
,
Tollere
homicidam
,
ut
malum
tollatur
ex
Israele
,
to
take
a
way
the
manslayer
that
evil
may
be
taken
away
from
Israel
.
And
this
malum
to
be
taken
away
is
two
fold
.
1.
The
wrath
of
God
against
the
whole
land
,
which
is
defiled
so
long
as
innocent
blood
is
shed
and
not
punished
.
2.
Liberty
of
offending
further
,
(
which
arises
by
impunity
)
by
doing
justice
on
the
offender
is
prevented
:
for
,
as
God
saith
,
those
that
remain
,
shall
heare
and
fear
and
shall
henceforth
commit
no
more
such
evil
.
Thus
we
see
that
blood
may
by
shed
without
pollution
of
our
hands
,
nay
it
is
so
far
from
that
,
that
Moses
calleth
it
〈◊〉
themselves
to
put
some
to
death
by
lawful
authority
;
so
that
Tamnecesse
est
homines
habere
,
qui
accent
alios
ab
〈◊〉
,
quam
oculis
habere
palpebras
,
it
is
as
necessary
to
have
men
to
keep
others
from
exorbitancies
,
as
for
the
eyes
to
have
lids
,
for
they
keep
out
outward
injuries
,
and
that
which
would
hurt
the
eyes
;
yea
they
keep
and
preserve
the
sight
from
hurting
it self
,
which
without
eye
lids
would
disperse
it self
with
continual
beholding
the
object
.
Therefore
the
Prophet
David
saith
,
that
it
should
how
to
scatter
the
wicked
,
and
to
make
the
wheel
to
go
over
them
.
It
was
found
at
first
when
Ezechiel
,
〈◊〉
at
the
leane
sheep
with
their
borns
:
and
therefore
that
blood
may
be
shed
to
prevent
he
that
sheddeth
mans
blood
,
by
man
shall
his
blood
be
shed
,
and
he
that
taketh
the
sword
shall
perish
by
the
sword
.
Now
it
is
properly
God
and
not
man
that
sheds
the
blood
of
wicked
persons
,
for
he
is
〈◊〉
Dei
,
the
miuister
of
God
,
to
whom
God
hath
given
the
sword
,
and
he
must
not
beare
it
in
vain
.
Now
as
we
do
not
impute
the
death
of
a
man
slain
to
the
sword
,
but
to
him
that
striketh
with
it
,
so
must
not
we
〈◊〉
the
death
of
a
malefactor
to
the
judge
or
king
,
but
to
God
,
whose
minister
he
is
.
For
Quod
organon
〈◊〉
vtenti
,
id
minister
est
iubenti
,
the
minister
is
no
more
to
him
that
commands
then
the
instrument
to
him
that
useth
it
.
Now
jubens
est
Deus
,
the
Commander
is
God
,
for
as
we
look
not
at
the
sword
,
so
neither
must
we
to
man
the
minister
,
but
to
God
,
whose
delegates
Princes
are
,
when
they
cut
off
evil
doers
.
Now
as
the
Sheriffe
may
not
execute
any
man
,
but
,
ex
praescripto
〈◊〉
,
by
warrant
of
the
kings
writ
,
so
may
not
the
prince
or
magistrate
do
any
thing
in
this
behalf
,
but
ex
praescripto
Dei
,
by
warrant
of
Gods
writ
,
and
his
prescript
is
onely
he
that
justifieth
the
wicked
,
and
he
that
conde
mneth
the
just
,
even
they
both
are
abomination
to
the
Lord
,
1.
For
the
acquitting
and
sparing
the
guilty
.
Saul
by
Gods
command
and
prescript
because
thou
hast
rejected
the
word
of
the
Lord
,
he
hath
rejected
thee
from
being
King
.
Again
,
God
gave
Benhadad
the
King
of
Syria
into
the
hands
of
King
〈◊〉
:
whom
he
let
go
contrary
to
Gods
prescript
.
And
what
followed
?
You
shall
hear
the
words
of
the
Prophet
:
Because
thou
hast
let
go
out
of
thy
hand
a
man
whom
I
appointed
for
utter
destruction
;
therefore
thy
life
shall
go
for
his
life
.
A
heavie
sentence
.
2.
For
putting
the
innocent
to
death
,
we
see
〈◊〉
condemned
of
murder
for
We
have
seen
by
this
time
,
that
a
Magistrate
may
(
without
breach
of
this
Commandment
)
put
malefactors
to
death
,
with
the
reasons
for
it
,
and
the
evils
ensuing
upon
the
neglect
of
it
,
he
keeping
himself
within
the
bounds
prescribed
by
God
.
Now
we
must
see
what
rules
must
be
observed
in
putting
an
offender
to
death
.
And
they
be
three
.
1.
That
it
be
not
judicio
perverso
,
it
must
be
a
right
judgement
.
As
the
nocent
must
not
be
spared
,
so
the
innocent
must
not
be
put
to
death
,
his
very
hairs
must
be
preserved
:
of
which
we
have
spoken
before
.
2.
Nor
judicio
usurpato
,
by
an
usurped
judgement
;
every
judge
is
to
keep
his
own
limits
:
Quis
es
tu
,
qui
judicas
alienum
servum
?
saith
the
Apostle
,
Who
art
thou
that
judgest
another
mans
servant
?
If
beyond
jus
gentium
,
the
law
of
nations
,
any
Prince
put
another
mans
subject
to
death
,
it
is
usurpation
.
3.
Lastly
,
not
judicio
temerario
,
rashly
without
lawful
tryal
.
The
Judges
(
saith
What
accusation
bring
you
against
this
man
,
saith
Pilate
,
in
the
case
of
our
Saviour
.
And
in
S.
Pauls
,
Foelix
the
he
would
hear
him
when
his
accusers
were
come
.
Lastly
,
Festus
pronounced
it
to
be
against
the
custom
of
the
Romans
to
deliver
any
man
to
die
,
before
he
should
answer
his
accusers
face
to
face
.
And
S.
Ambrose
saith
,
Judicis
non
est
,
ita
maleficum
interfecerit
,
homicida
judicabitur
,
saith
S.
Augustine
,
he
shall
be
accounted
no
better
then
a
murtherer
.
Of
the
Lawfulnesse
of
war
in
some
cases
.
2.
The
second
case
wherein
a
Prince
or
Magistrate
may
lawfully
shed
blood
is
,
in
undertaking
a
lawful
war
,
either
abroad
against
the
enemie
,
or
at
home
against
Rebels
.
For
as
he
hath
a
sword
to
govern
the
people
of
his
kingdom
,
his
own
subjects
,
so
hath
he
gladium
exteriorem
,
a
sword
to
defend
them
from
the
enemy
abroad
.
Certainly
had
not
war
been
lawful
,
God
would
not
have
had
a
whole
Chapter
written
David
,
My
lord
fighteth
the
battels
of
the
Lord
.
So
that
the
Lord
hath
his
battels
as
well
as
peace
.
And
S.
Augustine
,
Noli
existimare
neminem
Deo
placere
posse
qui
armis
bellicis
〈◊〉
,
in
his
erat
sanctus
David
,
cui
Dominus
It
is
true
,
S.
Paul
counselleth
us
to
be
peaceable
and
quiet
.
If
it
be
possible
,
as
much
as
lieth
in
you
,
have
peace
with
all
men
:
yet
it
is
with
a
si
fieri
〈◊〉
,
and
quantum
in
〈◊〉
est
.
If
we
have
labored
to
obtain
peace
and
cannot
,
then
the
Apostle
〈◊〉
,
the
Magistrate
bears
not
the
sword
in
vain
.
〈◊〉
here
is
〈◊〉
to
him
,
this
〈◊〉
gladii
,
to
force
peace
from
the
unquiet
.
Suscipienda
bella
,
ut
in
pace
sine
injuria
vivatur
,
war
must
be
undertaken
,
that
〈◊〉
may
live
in
peace
without
suffering
wrong
.
You
shall
hear
S.
Augustine
justifying
the
lawfulnesse
of
it
.
Nemo
bella
per
Mosen
gest
a
miretur
aut
horreat
,
&c.
Let
no
man
either
marvel
or
tremble
at
the
wars
undertaken
by
Moses
,
because
in
them
he
was
not
cruel
,
but
obedient
to
Gods
command
:
nor
was
God
cruel
in
commanding
,
but
just
in
retributing
to
the
good
,
and
terrifying
the
wicked
.
For
what
is
there
to
be
blamed
in
war
?
Is
it
because
some
die
therein
(
that
have
a
time
to
die
)
that
the
rest
may
live
in
peace
?
To
reprove
this
,
is
not
the
part
of
a
religious
,
but
a
fearful
man
.
It
is
the
desire
of
hurt
,
cruelty
in
revenge
,
an
unplacable
minde
,
fiercenesse
in
rebelling
,
lust
to
rule
,
and
the
like
,
which
are
worthily
to
be
blamed
in
war
.
And
therefore
wars
begun
at
Gods
,
or
his
Deputies
command
are
lawful
and
good
.
Else
John
Baptist
would
have
said
to
the
souldiers
that
asked
him
a
question
concerning
their
salvation
,
Arma
abjicite
,
militiam
deserite
,
neminem
percutite
,
〈◊〉
,
〈◊〉
;
cast
away
your
arms
,
forsake
the
wars
,
strike
,
wound
,
kill
no
〈◊〉
:
but
because
he
knew
,
〈◊〉
they
by
being
souldiers
,
were
no
murtherers
,
but
ministers
〈◊〉
justice
,
not
revengers
of
their
own
injuries
,
but
defenders
of
the
publick
safety
,
he
answers
them
,
Do
no
〈◊〉
,
〈◊〉
no
man
,
be
content
with
your
wages
.
So
that
he
teacheth
them
their
duty
in
war
,
but
S.
〈◊〉
knew
,
that
the
Manichees
were
apt
to
〈◊〉
S.
John
,
he
bids
them
to
mark
what
our
Saviours
opinion
was
in
this
point
.
Reddite
〈◊〉
,
&c.
Give
unto
〈◊〉
that
which
is
〈◊〉
,
and
what
was
meant
at
that
time
by
1.
It
must
be
ex
justa
〈◊〉
,
by
lawful
authority
from
the
King
,
to
whom
S.
Augustine
saith
,
Ordo
naturalis
mortalium
〈◊〉
accomodatus
〈◊〉
poscit
,
ut
suscipiendi
belli
authoritas
atque
consilium
sit
penes
principes
:
not
onely
Christian
religion
,
but
even
the
Law
of
nature
requires
,
that
the
authority
and
command
for
war
,
be
from
the
Prince
.
And
therefore
it
stands
all
others
upon
,
to
consider
what
they
do
,
when
they
〈◊〉
any
war
,
without
the
Authority
or
〈◊〉
of
their
Princes
,
much
more
if
it
be
against
him
:
for
let
the
cause
be
never
so
good
or
specious
,
though
it
be
for
religion
,
or
for
God
,
yet
without
his
authority
to
whom
God
hath
committed
the
sword
,
all
the
blood
they
shed
,
be
the
persons
never
so
wicked
,
is
murder
,
and
they
murderers
.
Let
them
consider
further
what
the
Heathen
man
could
see
,
That
omne
bellum
sumi
facile
,
〈◊〉
aegerrime
desinere
,
nec
in
ejusdem
potestate
initium
&
〈◊〉
esse
;
It
is
an
easy
thing
to
begin
,
but
a
hard
matter
2.
It
must
be
also
in
justa
causa
,
upon
a
just
occasion
,
and
then
it
is
like
to
speed
the
nov.
mil.
better
.
Si
bona
fuerit
causa
〈◊〉
,
〈◊〉
exit
〈◊〉
malus
esse
non
potest
,
saith
S.
Bernard
,
If
the
cause
of
battel
be
good
,
the
event
seldom
proves
amisse
(
supposing
withall
lawful
authority
to
warrant
it
.
)
The
causes
of
a
just
war
are
the
same
with
the
causes
of
a
just
action
in
Law
;
for
where
courts
of
justice
end
,
war
begins
.
They
are
generally
made
three
.
1.
〈◊〉
defence
against
invasion
.
2.
Recovery
of
what
is
unjustly
taken
from
us
.
3.
The
punishing
of
some
great
injurie
and
wrong
,
All
which
are
mentioned
in
that
〈◊〉
of
〈◊〉
against
the
〈◊〉
,
Omnia
〈◊〉
defendi
,
a
war
for
recovery
of
Lot
,
in
whom
an
injury
and
wrong
was
offered
to
himself
.
But
here
it
must
not
be
every
light
and
small
injurie
,
for
which
war
may
be
undertaken
,
but
great
and
notable
,
or
a
continued
course
of
injuries
.
And
even
when
there
is
just
cause
,
yet
until
necessity
inforces
,
war
must
be
avoided
:
for
as
S.
Augustine
,
〈◊〉
evil
men
count
it
a
happinesse
Seneca
could
say
,
Non
〈◊〉
homini
homine
prodige
utendum
,
one
man
ought
not
to
be
prodigal
of
another
.
Though
David
fought
the
Lords
battels
,
yet
God
would
not
let
him
build
his
Temple
,
because
he
had
shed
much
blood
.
The
Heathen
Greeks
thought
some
expiation
necessary
even
for
them
that
had
shed
blood
upon
a
just
cause
.
And
in
the
Greek
Church
,
that
ancient
Canon
was
long
observed
,
which
for
some
time
restrained
them
from
the
Eucharist
,
that
had
born
arms
even
in
the
justest
war
.
3.
It
must
be
ad
〈◊〉
justum
.
There
must
be
a
just
end
proposed
before
a
war
be
undertaken
.
There
must
not
be
cupiditas
nocendi
,
a
desire
to
destroy
,
or
libido
dominandi
,
a
lust
to
reign
over
others
.
But
the
main
end
must
be
the
glory
of
God
,
and
the
next
,
〈◊〉
in
pace
sine
injuria
vivatur
,
war
must
be
taken
in
hand
that
we
may
4.
And
lastly
,
It
must
be
〈◊〉
debito
,
in
a
right
manner
;
according
to
that
rule
given
by
God
to
his
people
:
When
thou
goest
out
to
war
with
thine
host
against
thine
enemies
,
keep
thee
from
all
wickednesse
.
How
can
men
expect
good
successe
in
fighting
against
men
,
when
by
their
sins
they
war
against
God
.
Abigail
said
of
David
,
that
he
fought
the
battels
of
the
Lord
,
and
evil
had
not
been
found
in
him
all
his
dayes
,
the
blood
of
war
was
upon
his
girdle
,
and
in
his
nostri
,
for
our
people
,
and
the
cities
of
our
God
.
There
are
other
cases
,
wherein
a
man
may
kill
,
and
yet
not
sin
against
this
Commandment
.
1.
The
first
is
,
when
a
man
is
suddenly
assaulted
,
either
upon
the
high-way
,
or
elswhere
,
where
he
cannot
make
use
of
the
power
of
the
magistrate
.
In
this
case
when
the
necessity
is
extream
,
he
may
cum
moderamine
inculpatae
tutelae
,
for
saving
his
own
life
,
kill
him
that
would
take
it
away
,
that
is
,
when
he
cannot
otherwise
preserve
his
own
life
.
In
this
case
necessitas
is
not
onely
exlex
,
without
the
Law
,
but
legem
dicit
legi
,
prescribes
a
Law
even
to
the
Law
it self
.
But
necessity
must
be
taken
as
it
ought
,
that
is
,
not
onely
pro
imminenti
necessitate
,
a
necessity
neer
,
but
pro
termino
indivisibili
,
when
at
the
Instant
a
man
must
defend
himself
,
or
his
life
is
lost
;
in
this
case
every
man
is
a
Magistrate
.
This
may
be
confirmed
out
of
the
Law
,
〈◊〉
S.
Augustine
saith
)
that
gladius
Petri
,
S.
Peters
sword
may
be
〈◊〉
,
in
〈◊〉
,
to
terrifie
men
from
offering
violence
,
and
to
preserve
one
from
danger
.
And
seeing
the
Law
allows
a
man
to
carry
his
sword
about
him
for
his
own
defence
,
it
is
not
for
nothing
,
but
implies
that
he
may
vse
it
in
some
cases
,
otherwise
it
were
in
vain
to
wear
it
.
But
when
the
terminus
is
divisibilis
,
that
the
necessity
is
not
without
a
latitude
,
nor
the
danger
present
,
〈◊〉
we
are
to
follow
S.
Pauls
example
,
who
when
some
inculpata
〈◊〉
,
a
lawful
defence
,
which
is
,
when
there
is
no
purpose
of
shedding
blood
,
but
onely
to
preserve
a
〈◊〉
own
life
,
in
order
to
which
if
blood
be
shed
,
this
is
onely
per
accidens
,
and
not
intended
;
for
every
one
ought
by
all
law
,
plus
favere
vitae
〈◊〉
quam
〈◊〉
,
have
more
respect
to
his
own
life
,
then
the
life
of
another
.
2.
Another
division
is
here
to
be
considered
,
a
man
may
be
slain
either
ex
〈◊〉
,
or
praeter
〈◊〉
,
either
of
purpose
,
or
besides
it
.
In
natural
things
,
we
do
not
〈◊〉
that
〈◊〉
to
nature
,
which
is
onely
per
〈◊〉
,
by
accident
,
and
not
per
se.
Now
answerable
to
this
distinction
of
per
se
,
and
per
accidens
in
things
〈◊〉
,
is
that
of
ex
〈◊〉
,
〈◊〉
praeter
〈◊〉
,
in
things
Moral
;
and
therefore
if
blood
be
shed
praeter
〈◊〉
,
without
any
purpose
of
shedding
it
,
this
is
not
to
be
accounted
murder
.
For
God
himself
appointed
Sanctuaries
to
be
built
for
them
to
fly
unto
that
shed
blood
praeter
〈◊〉
,
and
God
would
not
build
Sanctuaries
for
any
sin
.
If
one
be
hewing
a
tree
in
the
wood
,
and
his
hatchet
fall
,
and
by
chance
the
〈◊〉
must
deliver
him
from
the
avenger
of
blood
,
and
restore
him
to
the
city
of
refuge
.
S.
Augustine
God
〈◊〉
,
when
they
are
kept
for
another
end
.
Yet
to
make
a
man
innocent
in
this
case
,
that
kills
〈◊〉
praeter
〈◊〉
,
besides
his
intention
,
there
must
be
two
qualifications
.
1.
He
must
have
been
imployed
in
re
licita
,
in
a
lawful
businesse
,
otherwise
he
is
not
to
be
excused
.
If
men
strive
(
saith
the
law
)
and
hurt
a
woman
with
res
〈◊〉
,
an
unlawful
act
.
The
like
may
be
〈◊〉
in
gaming
,
〈◊〉
,
and
the
like
.
2.
There
must
be
debit
a
〈◊〉
,
a
due
and
just
care
taken
,
to
have
〈◊〉
his
death
,
as
in
casting
timber
,
stone
or
tile
from
a
house
,
to
give
warning
:
the
case
is
set
down
in
Exodus
,
of
a
man
opening
or
digging
a
pit
,
and
not
covering
it
again
,
CHAP.
IIII.
The
extent
of
this
commandment
.
Murther
committed
1.
Directly
.
2.
Indirectly
.
A
man
may
be
accessory
to
anothers
death
six
〈◊〉
.
A
man
may
be
accessory
to
his
own
death
diverse
wayes
.
Of
preserving
life
.
THus
much
for
the
restraint
of
the
Commandment
,
and
in
what
cases
the
death
of
a
man
comes
not
within
the
compasse
of
murther
:
Now
for
the
extent
of
it
.
There
are
diverse
cases
wherein
a
man
is
guilty
of
wilful
murder
,
and
that
either
1.
Directly
,
2.
or
Indirectly
.
A
man
may
commit
this
sin
,
1.
Directly
,
as
Joab
killed
Abner
and
Amasa
.
If
one
man
smite
another
with
any
2.
Indirectly
,
and
this
is
of
three
sorts
.
1.
When
it
is
not
openly
〈◊〉
or
〈◊〉
,
〈◊〉
in
some
colourable
way
:
as
1.
by
poyson
,
as
they
in
Jeremy
,
Mittamus
lignum
in
panem
ejus
,
let
us
put
some
poysoned
wood
into
〈◊〉
meat
[
*
](A25404-e194310-b)
*
So
the
vulgar
Latine
reads
it
,
which
the
Author
follows
.
.
2.
By
〈◊〉
and
〈◊〉
,
〈◊〉
under
the
Law
.
3.
By
killing
children
in
the
womb
,
by
medicamenta
〈◊〉
,
a
grievous
murther
,
Cooperator
,
Accessorie
:
as
1.
Judas
was
accessory
to
Christs
death
,
by
betraying
him
with
a
kisse
:
he
coloured
the
〈◊〉
with
a
kisse
.
So
did
Joab
Amasa
;
He
tooke
Amasa
by
the
beard
,
and
kissed
him
and
then
smote
him
under
the
fist
〈◊〉
.
2.
By
bringing
one
into
danger
,
as
〈◊〉
did
David
,
my
〈◊〉
shall
not
be
upon
him
,
but
the
hand
of
the
〈◊〉
shall
be
upon
him
.
As
Saul
dealt
with
Joab
,
to
set
〈◊〉
in
the
forefront
:
for
though
the
enemies
slew
him
,
yet
it
was
Davias
murther
.
〈◊〉
hast
〈◊〉
Vriah
the
Hittite
,
saith
Nathan
.
3.
By
bearing
false
witnesse
,
as
those
that
testified
against
Naboth
.
4.
By
advising
of
Christ
.
6.
By
consenting
to
the
death
of
another
;
as
〈◊〉
did
to
the
death
of
Steven
.
7.
By
not
hindring
,
when
a
man
is
in
authority
,
and
may
and
ought
to
hinder
2.
A
man
is
indirectly
guilty
,
by
unnecessary
exposing
himself
to
danger
,
when
he
may
by
ordinay
means
prevent
it
,
in
this
case
he
that
doth
the
first
an
〈◊〉
〈◊〉
Qui
amat
periculum
,
periculo
〈◊〉
,
3.
By
neglecting
the
means
which
God
hath
given
for
the
preservation
of
life
,
as
Diet
,
Physick
,
moderate
labour
,
and
recreation
.
When
a
man
is
sick
,
the
Son
of
〈◊〉
gives
good
counsel
,
In
thy
sicknes
be
not
negligent
:
why
what
must
a
By
〈◊〉
into
excesse
,
as
into
surfetting
,
and
drunkennesse
,
a
man
may
shorten
his
life
,
〈◊〉
Saint
Hilary
saith
,
that
this
doth
〈◊〉
〈◊〉
adimere
,
&
mortem
〈◊〉
〈◊〉
,
it
not
onely
takes
away
a
mans
reason
,
but
life
too
.
And
〈◊〉
saith
,
that
〈◊〉
&
naturalem
〈◊〉
enervat
,
〈◊〉
generat
,
mortem
intempestivam
So
in
those
things
which
the
Physitians
call
non
naturalia
,
a
man
by
the
undue
vse
of
them
may
shorten
his
life
,
and
by
the
moderate
use
of
them
lengthen
it
.
Therefore
the
〈◊〉
exhorts
,
that
having
food
and
raiment
,
let
us
be
therewith
make
not
provision
for
the
flesh
,
to
fulfil
the
lusts
thereof
.
So
likewise
in
the
case
from
rest
,
and
release
of
affairs
.
Our
Saviour
took
the
Apostles
with
it
is
but
losti
labour
to
hast
to
rise
up
early
,
and
take
late
rest
,
and
eat
the
bread
of
carefulnesse
:
for
a
man
may
by
the
〈◊〉
much
bending
of
his
minde
to
A
broken
spirit
doth
but
dry
up
the
bones
,
and
cause
him
to
die
before
his
time
.
Tristitia
mundi
,
worldly
sorrow
brings
death
,
saith
the
Apostle
.
Now
as
there
must
be
no
neglect
in
us
in
respect
of
preserving
our
own
lives
,
so
neither
must
there
be
in
regard
of
our
neighbours
.
God
commanded
the
builder
to
not
with-hold
our
hand
from
doing
good
,
we
wust
not
forbear
to
deliver
them
that
are
drawne
to
death
,
then
Pasce
〈◊〉
〈◊〉
,
saith
saint
Ambrose
.
Non
pavisti
?
occidisti
,
feed
that
sheep
which
is
ready
to
〈◊〉
,
if
thou
feedest
it
not
,
thou
killest
it
.
Hence
is
the
use
of
Physick
necessary
,
and
those
that
are
skilful
,
are
bound
to
use
their
skill
,
to
preserve
the
life
of
their
brother
.
Is
there
no
Balm
in
Gilead
,
is
there
no
Physitian
,
that
the
people
be
not
healed
,
?
saith
the
prophet
:
which
speech
implies
and
supposes
the
use
of
physick
.
The
prophet
Ezekiel
saith
,
that
God
hath
ordained
plants
for
mans
use
,
The
fruit
for
meate
,
and
the
leaves
thereof
for
〈◊〉
.
And
under
the
law
〈◊〉
inferre
〈◊〉
,
offer
violence
and
wound
his
neighbour
,
be
should
pay
for
his
healing
:
by
which
places
is
implied
the
lawful
use
of
physick
,
and
the
duty
of
the
physitian
;
which
is
,
to
preserve
the
life
of
his
neighbour
;
whereas
now
by
the
negligence
of
physitians
,
many
patients
are
like
the
woman
which
had
a
bloody
〈◊〉
in
the
Gospel
,
who
had
spent
her
whole
estate
Syrach
say
,
He
that
〈◊〉
before
his
maker
,
let
him
fall
into
the
the
hands
of
the
But
now
as
we
must
preserve
the
life
of
the
body
,
so
also
〈◊〉
corporis
,
the
good
plight
and
integrity
of
it
,
as
we
said
before
.
If
the
least
part
of
the
body
be
〈◊〉
me
?
why
smiteth
thou
me
?
Neither
the
whole
nor
any
part
must
be
hurt
.
The
law
forbad
,
the
causing
of
any
blemish
〈◊〉
partis
,
a
dismembring
of
any
one
part
,
it
is
〈◊〉
ad
mortem
〈◊〉
,
it
reflects
upon
the
whole
body
.
And
therefore
the
law
requires
eye
for
eye
,
tooth
for
tooth
,
hand
for
hand
,
foot
for
foot
,
burning
〈◊〉
integritatem
,
against
the
integrity
and
perfection
of
the
body
,
contra
〈◊〉
,
against
the
motion
of
the
body
.
David
repeated
it
at
Abners
burial
as
a
great
honour
,
that
his
hands
had
not
been
bound
,
nor
his
feet
put
into
fetters
,
he
died
not
as
a
malefactor
;
for
these
also
are
accounted
as
injuries
done
〈◊〉
corporis
,
the
preservation
of
the
body
in
its
integrity
and
perfection
,
is
to
be
regarded
.
CHAP.
V.
Of
the
murther
of
the
soul.
Several
signes
against
the
life
of
the
soul.
How
a
man
may
be
accessory
to
the
death
of
his
soul.
This
sin
may
be
committed
both
by
them
that
have
charge
of
souls
,
and
by
private
persons
.
That
this
law
is
spiritual
,
according
to
the
third
rule
.
Of
the
murther
of
the
soul.
〈◊〉
come
now
to
the
murther
of
the
soul
,
which
is
forbidden
,
aswell
as
the
murther
of
the
body
.
And
indeed
the
murther
of
this
is
so
much
the
more
grievous
by
how
much
the
image
of
God
is
more
in
it
,
then
in
the
body
:
and
therefore
if
the
blood
of
the
body
cry
to
God
for
vengeance
,
it
is
certain
that
Now
the
life
of
the
soul
may
be
said
to
be
taken
away
.
1.
In
respect
of
the
present
:
2.
Of
the
life
to
come
.
1.
If
a
man
live
not
here
with
a
contented
minde
,
if
his
soul
be
not
filled
with
good
,
an
untimely
birth
is
better
then
he
;
that
is
,
he
had
as
good
never
to
have
been
born
:
now
he
that
ministers
occasion
to
discourage
(
as
the
Apostle
)
or
to
discontent
another
,
and
so
makes
his
life
odious
to
him
,
he
offends
This
killing
of
the
spirit
cometh
three
wayes
,
in
opposition
to
those
three
things
,
wherein
the
life
of
the
soul
consists
,
of
which
we
spake
before
,
〈◊〉
.
1.
Joy
.
2.
Peace
.
3.
love
.
Against
the
first
is
,
when
men
grieve
others
,
as
the
Egyptians
did
the
〈◊〉
,
when
they
brought
them
in
amaritudinem
spiritus
,
into
〈◊〉
of
spirit
.
spiritus
,
into
anguish
of
soul
,
so
that
they
would
not
hearker
.
to
Moses
,
when
he
brought
a
message
from
God
;
when
the
heart
is
broken
with
sorrow
,
the
inward
peace
and
harmony
is
disturbed
:
for
heavines
in
the
heart
makes
it
stoope
as
〈◊〉
to
grieve
the
soul
of
a
righteous
Lot
,
for
by
this
means
we
bring
him
to
the
first
death
,
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
dulnes
and
deadnes
of
spirit
,
whereby
he
is
not
fit
to
go
about
2.
The
soul
also
may
be
murthered
in
respect
of
the
life
to
come
;
especially
by
him
,
to
whom
the
cure
of
it
is
committed
.
And
this
may
be
done
diverse
wayes
;
as
sometimes
by
him
that
hath
the
cure
,
as
.
1.
By
causing
men
to
stumble
at
the
law
,
〈◊〉
in
lege
,
〈◊〉
the
Prophet
:
2.
Indirectly
,
and
by
negligence
,
in
not
doing
his
duty
.
The
prophet
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
&c.
That
is
to
say
,
if
thou
shalt
not
tell
a
man
of
his
faults
,
that
he
may
be
converted
and
live
,
I
will
condemn
thee
into
everlasting
fire
,
that
hast
not
rebuked
him
,
who
by
reason
of
thy
silence
hath
sinned
.
Saint
〈◊〉
saith
,
Omnis
qui
male
vivit
〈…〉
,
〈◊〉
in
〈◊〉
〈◊〉
,
〈◊〉
,
&
forte
qui
〈◊〉
,
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
;
〈…〉
,
〈◊〉
〈◊〉
.
He
that
liveth
ill
in
the
sight
of
those
over
whom
he
is
set
,
as
much
as
in
him
lies
,
kills
them
,
and
perhaps
he
that
followes
his
example
,
dies
,
and
he
that
follows
not
,
lives
,
yet
in
respect
of
his
cure
,
they
both
die
.
And
therefore
it
is
,
that
Prosper
tells
them
,
〈◊〉
〈◊〉
〈◊〉
A
minister
ought
to
live
piously
for
examples
sake
,
and
to
teach
so
in
regard
of
the
performance
of
his
duty
,
being
assured
,
that
justice
will
not
favour
him
,
from
whose
hands
the
soul
of
him
that
perisheth
,
is
exacted
.
And
Saint
〈◊〉
,
Penset
ergo
sacerdos
,
qui
2.
Though
one
have
not
the
charge
of
souls
,
yet
as
a
private
person
he
may
be
guilty
of
the
spiritual
death
of
anothers
soul
,
if
either
by
counsel
,
or
otherwise
,
〈◊〉
,
or
〈◊〉
,
by
word
,
or
deed
,
by
example
&c.
He
cause
his
brother
to
fall
;
a
scandal
to
Christ
,
and
would
have
prevented
his
suffering
,
(
if
Christ
could
have
been
disswaded
)
and
so
the
great
work
of
mans
redemption
That
it
had
been
better
for
them
that
a
milstone
were
hanged
about
their
necks
,
and
that
they
were
thrown
into
the
sea
.
And
in
the
case
of
the
souls
murther
,
a
man
may
be
accessory
to
the
death
of
his
own
soul
;
as
he
may
to
the
murther
of
his
body
.
1
By
neglecting
the
meanes
of
his
salvation
:
for
all
must
not
lie
on
the
minister
,
2.
By
seeking
after
worldly
things
too
much
.
The
same
Apostle
tells
us
in
the
3
By
giving
himself
over
to
sin
,
without
sense
,
and
working
uncleannes
with
greedines
,
4.
By
deferring
repentance
from
time
to
time
,
till
he
finde
no
place
for
it
,
it
Cum
in
gravi
〈◊〉
miser
homo
labitur
,
suadet
ei
〈◊〉
ne
〈◊〉
,
ne
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
corde
〈◊〉
;
misericordiam
〈◊〉
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
〈◊〉
in
〈◊〉
When
a
wretched
man
falls
into
grievous
sinne
,
the
devil
disswades
him
from
repentance
,
from
confessing
his
sinne
,
then
tells
him
it
is
a
small
sinne
,
then
preacheth
mercy
to
him
,
and
promiseth
him
long
life
,
and
vrgeth
him
to
continue
in
his
sin
,
till
at
last
he
brings
him
into
Gods
displeasure
and
desperation
with
himself
,
and
so
he
perisheth
.
And
this
is
by
deferring
repentance
.
3.
The
third
rule
for
expounding
the
law
is
,
that
it
reaches
to
the
heart
,
for
Gods
law
is
spiritual
;
and
so
this
law
reacheth
not
onely
to
outward
murther
,
in
in
regard
of
the
act
,
but
to
murther
in
the
heart
.
The
Pharisees
counted
it
not
murther
,
unlesse
blood
were
shed
,
and
the
life
taken
away
,
but
Christs
teaches
us
,
that
the
law
goes
further
,
it
restraines
not
onely
the
arme
,
and
the
blow
that
is
〈◊〉
〈◊〉
the
fruits
of
unjust
anger
,
which
is
that
〈◊〉
of
bitternes
CHAP.
VI.
The
fourth
rule
of
〈◊〉
the
causes
of
the
sins
here
forbidden
.
Of
unjust
anger
,
and
the
fruits
of
it
.
It
consists
of
,
1.
Grief
.
2.
Desire
of
Revenge
.
The
effects
and
fruits
of
it
.
1.
Towards
Superiours
.
Envy
.
The
causes
of
envy
:
the
greatnesse
of
this
sin
.
2.
Towards
Equals
.
3.
Towards
Inferiburs
.
The
sappuration
or
breaking
out
of
anger
against
Superiours
.
1.
By
the
eyes
and
face
.
2.
By
the
tongue
,
1.
By
murmuring
,
2.
tale-bearing
,
3.
backbiting
.
Against
Equals
,
by
1.
dissention
,
2.
brawling
,
3.
rayling
.
The
fruits
of
anger
in
Superiours
.
1.
Threatning
.
2.
Scornfulnesse
.
The
last
fruit
of
anger
,
viz.
murther
of
the
hand
.
THe
fourth
rule
teaches
us
,
that
all
the
means
or
causes
,
which
concur
,
or
conduce
to
any
act
forbidden
or
commanded
,
are
likewise
forbidden
or
commanded
.
Here
come
in
all
those
sins
formerly
mentioned
,
which
are
occasions
,
or
provocations
to
murther
,
as
unjust
anger
,
and
all
the
fruits
of
it
.
As
it
was
said
at
the
beginning
when
we
entred
upon
this
Commandment
,
that
pride
is
the
〈◊〉
of
all
the
breaches
of
this
Commandment
;
so
we
say
now
that
it
is
the
fountain
of
unjust
anger
,
and
of
all
those
sins
that
arise
there
from
.
Onely
by
pride
,
saith
the
Wise
man
,
cometh
contention
and
wrath
:
and
the
Apostle
dehorting
from
provocation
and
envy
,
mentions
vain
glory
or
pride
first
,
as
the
cause
of
both
;
Be
not
desirous
of
vain
glory
(
saith
he
)
provoking
one
another
,
envying
one
another
.
That
he
is
good
,
and
therefore
whosoever
loveth
him
doth
his
duty
:
as
on
the
other
side
,
whosoever
hurts
or
injuris
him
,
is
necessarily
evil
,
and
one
against
whom
he
may
justly
conceive
anger
;
for
omnis
〈◊〉
〈◊〉
〈◊〉
just
a
,
each
froward
man
thinks
his
anger
just
,
according
as
we
said
before
,
omnis
iniquus
mentitur
sibi
,
every
wicked
man
deceives
himself
.
And
from
this
proud
conceit
of
a
mans
self
,
arises
unjust
anger
against
all
such
as
do
any
way
offend
him
.
This
anger
is
compounded
of
two
things
.
1.
Grief
for
some
indignity
offered
to
us
.
2.
Desire
to
requite
it
.
1.
In
the
first
is
,
〈◊〉
animi
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
animosity
or
inward
boyling
of
the
blood
,
or
fretting
,
from
which
through
pride
we
condemn
the
party
that
injured
us
,
as
evil
;
to
put
away
all
anger
,
and
wrath
,
and
clamour
,
he
adds
,
with
all
malice
,
because
this
makes
us
condemn
all
his
actions
as
evil
:
for
hereby
we
busie
in
other
mens
matters
,
full
of
evil
surmises
,
and
judices
malarum
cogitationum
,
judges
of
evil
thoughts
:
and
thus
we
come
to
have
an
evil
opinion
of
him
that
offends
us
.
2.
Then
follows
the
second
thing
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
desire
of
revenge
,
James
and
John
〈◊〉
in
Christs
companie
,
and
perceiving
the
Samaritans
not
willing
to
receive
them
,
would
Now
if
this
anger
be
towards
Superiours
,
or
men
in
high
place
,
dignity
and
estate
,
or
eminent
for
vertue
,
then
it
produces
envy
,
which
is
odium
〈◊〉
〈◊〉
respectu
superiorum
,
quia
eis
non
〈◊〉
,
a
hatred
of
another
mans
felicity
in
respect
a
spirit
in
us
that
lusteth
after
envy
;
and
as
Elihu
saith
in
〈◊〉
,
Envy
flayeth
the
inferiour
,
(
as
some
read
it
)
because
that
inferiours
are
apt
to
〈◊〉
those
rubigo
〈◊〉
,
the
rust
and
canker
of
the
soul
,
which
is
a
fearful
thing
,
and
worse
then
anger
;
for
anger
is
cruel
,
and
wrath
raging
,
but
who
can
stand
before
envy
?
saith
the
Wise
man
,
this
usually
produces
murther
.
Pilate
saw
that
it
was
out
of
envy
,
that
the
Jews
delivered
Christ
to
be
put
to
death
.
Therefore
Seneca
saith
,
that
is
casier
for
a
poor
man
to
escape
contempt
,
then
a
rich
man
envy
.
We
see
it
in
Cain
that
envied
Abels
acceptance
.
In
Rachel
that
envied
Leahs
fruitfulnefse
,
and
Saul
Davids
happinesse
.
1.
The
occasion
of
this
sin
is
grounded
especially
.
1.
Upon
the
merits
,
and
wel-deserving
of
others
,
we
envy
them
,
because
they
are
〈◊〉
then
our selves
.
S.
John
his
own
works
were
evil
,
and
his
brothers
righteous
.
For
every
man
desiring
his
own
excellency
,
thinketh
that
he
which
is
more
excellent
then
himself
,
doth
offuscare
lumen
ejus
,
darken
and
eclypse
his
light
,
stand
in
his
way
,
and
if
that
man
were
〈◊〉
,
he
should
be
more
esteemed
:
therefore
by
this
envie
,
he
seeks
to
bring
him
under
water
,
that
he
alone
may
swim
above
.
This
we
may
see
in
the
Princes
against
Daniel
,
because
Darius
had
preferred
him
there
came
an
evil
spirit
upon
him
;
for
there
are
none
that
the
Devil
can
so
easily
fasten
upon
,
as
upon
such
.
The
making
of
a
better
coat
for
Joseph
,
and
a
little
more
love
of
Jacob
to
him
then
to
the
rest
,
was
a
marvellous
moat
in
the
eyes
of
his
brethren
;
and
it
is
true
that
Jacob
said
,
though
in
another
an
evil
or
cruel
beast
hath
devoured
him
:
for
envy
is
fera
〈◊〉
pessima
,
the
worst
of
all
wilde
beasts
.
S.
Basil
saith
,
Canes
〈◊〉
cicurantur
,
&
cultu
mansuescunt
〈◊〉
,
invidi
vero
ad
obsequium
efferantur
:
dogs
become
tame
by
feeding
,
The
greatnesse
of
this
sin
,
as
one
saith
,
is
such
,
that
propter
magnitudinem
sceleris
futura
paena
non
sufficit
,
ergo
&
hic
plectitur
,
so
heynous
it
is
,
that
hell
alone
is
not
a
sufficient
torment
for
it
,
and
therefore
it
is
punished
here
also
:
it
is
a
punishment
to
it self
;
for
as
the
Wise
man
saith
,
envy
is
putredo
ossium
,
rottennesse
to
the
bones
.
The
Saints
and
Servants
of
God
are
not
envious
.
Moses
when
〈◊〉
brought
him
word
that
Eldad
and
Medad
〈◊〉
,
answered
him
,
Enviest
thou
them
for
my
sake
,
would
God
that
all
the
people
of
the
Lord
did
prophecie
,
and
that
the
Lord
would
poure
out
his
spirit
upon
them
.
He
would
not
be
of
Pompeyes
minde
that
could
endure
no
equal
.
He
was
so
far
from
enuying
the
number
and
increase
of
the
People
,
that
he
wishes
,
the
Lord
would
make
them
a
thousand
times
more
.
The
Saints
can
be
Let
me
be
a
handmaid
rather
,
to
wash
the
feet
of
my
Lords
servants
:
so
2.
The
second
branch
is
against
equals
.
And
in
this
case
,
if
our
arm
have
strength
,
he
shall
feel
presently
what
we
can
do
.
The
Wise
man
giveth
the
envious
three
servants
,
Pride
,
Fury
,
Scorn
.
Proud
and
haughty
scorner
is
his
name
,
who
dealeth
in
proud
wrath
.
But
if
he
be
so
our
equal
,
that
we
cannot
presently
meet
with
him
,
then
we
play
Absaloms
part
,
when
he
was
angry
with
Ammon
,
he
said
nothing
for
the
present
,
sed
manet
alta
mente
repostum
,
but
kept
it
in
minde
,
which
Ammon
afterward
〈◊〉
at
a
sheepshearing
,
and
so
should
David
himself
,
if
he
had
gone
down
to
the
feast
:
for
as
the
Wife
man
observed
,
The
wicked
dissembleth
his
wrath
,
and
Burning
lips
,
and
a
wicked
heart
ar
〈◊〉
a
potsheard
covered
with
silver
drosse
,
for
he
that
hateth
dissembleth
with
his
lips
,
and
〈◊〉
up
deceit
within
him
.
This
we
see
in
〈◊〉
,
who
Why
come
ye
to
me
,
saith
he
,
seeing
that
you
hate
me
,
and
have
put
me
away
from
you
:
yet
they
would
have
a
league
with
him
till
they
could
have
an
opportunity
〈◊〉
revenge
.
And
so
we
see
it
is
a
great
part
of
worldly
policy
to
keep
league
with
one
we
hate
,
till
we
can
〈◊〉
perfundere
,
be
revenged
on
him
.
Thus
it
proves
true
,
S.
John
saith
,
Qui
odit
〈◊〉
Homicida
est
;
He
that
hates
his
brother
is
a
murtherer
:
for
where
there
is
hatred
,
it
〈◊〉
seeks
〈◊〉
,
or
such
revenge
,
as
proceeds
to
murther
.
3.
If
he
be
our
inferiour
against
whom
our
anger
is
set
,
we
look
upon
him
with
When
the
wicked
cometh
,
then
cometh
contempt
,
although
the
contempt
of
an
inferiour
,
is
a
reproaching
of
his
Maker
,
as
Rabshek
〈◊〉
sends
a
scornful
message
to
〈◊〉
:
〈◊〉
and
his
men
of
war
2.
Anger
as
we
shewed
before
,
after
it
hath
rankled
inwardly
,
and
comes
ad
suppurationem
,
to
an
impostume
,
appears
or
breaks
out
in
the
countenance
,
which
we
called
icterum
peccati
,
the
〈◊〉
of
this
sin
:
of
which
we
are
now
to
speak
.
Anger
appears
by
the
eye
,
and
there
is
a
wound
given
by
the
eye
;
〈◊〉
〈◊〉
ictu
oculi
tui
,
thou
hast
wounded
me
with
thine
eye
,
saith
Solomen
in
the
〈◊〉
,
speaking
of
the
〈◊〉
of
the
eye
in
another
sence
.
And
among
those
six
things
which
God
especially
hates
,
he
reckons
a
haughty
or
a
〈◊〉
eye
.
It
appeared
in
Sauls
eyes
when
oculus
nequam
,
invidus
,
obliquus
,
〈◊〉
evil
,
envious
,
〈◊〉
〈◊〉
,
which
discovers
the
disposition
of
the
heart
.
As
envy
,
so
anger
and
malice
appear
in
the
face
,
and
by
other
outward
signes
.
The
froward
man
winketh
with
his
eyes
,
speaketh
with
his
feet
,
and
teacheth
with
his
fingers
,
that
is
,
when
he
doth
bend
his
fist
,
and
stamp
with
his
feet
,
supplodere
〈◊〉
,
when
he
he
that
winks
with
his
eyes
causeth
sorrow
.
So
to
bite
the
lip
,
to
look
on
one
,
as
if
he
would
look
through
him
,
is
a
signe
of
anger
.
The
ungodly
looketh
upon
the
just
,
and
〈◊〉
at
him
with
his
teeth
.
An
example
of
spuma
,
the
foaming
of
the
mouth
,
and
then
the
angry
man
is
like
him
that
was
possessed
with
a
Devil
.
It
appears
likewise
by
the
tongue
,
which
is
therefore
compared
to
a
sword
that
wounds
deep
,
to
sharp
arrows
that
stick
fast
,
to
Juniper
coats
,
that
will
burn
a
long
time
.
Of
such
the
Psalmist
complained
,
that
had
war
in
their
hearts
,
and
though
their
words
seemed
smooth
as
butter
and
oyl
,
yet
they
proved
gladii
acuti
,
sharp
swords
,
and
cut
like
a
raisor
.
And
here
come
in
those
〈◊〉
〈◊〉
,
fruits
of
anger
,
which
proceed
from
the
tongue
,
which
shall
be
handled
in
the
ninth
Commandment
,
as
they
hurt
a
mans
name
:
but
here
as
they
are
breaches
of
this
Commandment
.
As
1.
Murmuring
,
which
is
chiefly
against
superiours
,
a
sin
forbidden
by
the
Apostle
,
Be
not
murmurers
,
as
some
of
them
murmured
,
and
were
destroyed
of
the
destroyer
.
Do
all
things
without
murmuring
.
Judas
was
Ad
quid
〈◊〉
〈◊〉
?
to
what
end
is
this
wast
?
he
thought
the
money
would
have
been
better
in
the
bag
which
he
bore
.
So
were
the
Israelites
when
they
murmured
against
2.
Whispering
and
tale-bearing
,
〈◊〉
;
this
is
when
the
party
is
so
great
,
that
the
angry
man
cannot
deal
with
him
,
or
if
he
should
speak
openly
of
him
he
should
not
be
credited
,
then
he
carries
tales
,
a
thing
severely
forbidden
.
Thou
shalt
not
go
up
and
down
as
a
tale-bearer
among
thy
people
.
And
the
Apostle
speaks
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whisperings
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whisperers
,
and
condemns
both
.
〈◊〉
Wise
man
without
tale-bearers
strife
and
contention
would
quickly
cease
.
〈◊〉
.
26
20.
His
words
are
as
wounds
,
he
speaks
with
〈◊〉
,
and
seeming
grief
,
but
they
go
down
into
the
uttermost
parts
of
the
belly
.
There
are
six
things
which
God
hates
,
and
the
seventh
is
an
〈◊〉
to
him
,
and
that
is
,
a
whisperer
or
tale-bearer
,
that
soweth
contention
among
brethren
.
3.
Backbiting
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
detractio
,
a
sin
frequently
forbidden
,
and
condemned
,
such
a
sowre
countenance
drives
them
away
,
as
the
north
winde
doth
rain
.
The
reason
may
be
taken
from
that
in
Leviticus
,
〈◊〉
shalt
not
curse
the
4.
When
men
are
hindred
,
that
they
cannot
be
avenged
this
way
,
by
detraction
,
then
they
will
wreak
themselves
by
cursing
.
This
is
a
〈◊〉
of
anger
,
which
appears
in
the
〈◊〉
,
which
(
as
S.
James
saith
)
is
full
of
deadly
poyson
;
what
that
with
this
curse
we
men
,
who
are
made
after
the
similitude
of
God
.
This
is
that
poison
,
the
practise
of
it
is
forbidden
.
They
that
are
thus
cursed
And
as
these
fruits
of
anger
appear
chiefly
against
superiours
,
so
there
are
other
fruits
which
are
seen
chiefly
towards
equals
.
1.
Wrath
the
first
begotten
(
as
the
Heathen
said
)
is
no
barren
Gentlewoman
,
she
hath
a
daughter
like
her self
,
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
dissention
,
which
if
it
be
in
the
〈◊〉
acrimonia
,
an
unseemly
bitternesse
,
taking
of
parts
.
The
Apostle
speaking
of
the
Heathen
,
full
of
debate
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
debates
,
and
variance
and
dissentions
,
and
exhorts
them
to
live
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
in
strife
.
S.
James
condemns
it
,
as
against
the
royal
law
of
Christ
,
and
S.
Paul
the
Churches
of
God
have
no
such
custome
.
It
is
the
Churches
honour
to
cease
from
strife
,
and
it
is
said
that
he
endured
much
contradiction
of
sinners
.
But
now
when
we
speak
against
discord
,
we
〈◊〉
onely
in
〈◊〉
,
in
things
that
are
good
,
not
in
malis
,
in
evil
things
;
for
as
nothing
is
more
to
be
wished
then
peace
in
good
things
,
so
nothing
is
more
to
be
wished
then
〈◊〉
in
malis
,
for
this
is
as
necessary
as
concordia
in
bonis
,
agreement
in
good
.
When
S.
Paul
knew
that
one
he
was
judged
for
the
resurrection
of
the
dead
,
and
so
set
them
together
,
and
escaped
himself
,
this
was
not
unlawful
.
And
not
onely
S.
Paul
,
but
Christ
himself
saith
,
that
he
came
to
set
discord
and
dissention
in
the
earth
.
2.
Besides
this
we
finde
another
,
Ephesians
4.
31.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
envying
or
brawling
:
This
the
Lord
complains
of
by
the
Prophet
,
He
came
down
and
looked
for
judgement
and
justice
,
but
there
was
crying
and
roaring
.
It
was
said
of
Christ
,
non
〈◊〉
,
non
〈◊〉
,
His
voice
shall
not
be
heard
in
the
street
:
and
such
disposition
as
was
in
S.
Paul
said
,
God
had
sent
him
to
the
〈◊〉
)
made
a
〈◊〉
,
and
rent
their
garments
,
and
threw
dust
in
the
ayre
,
&c.
3.
If
〈◊〉
must
not
be
,
〈◊〉
lefse
the
third
which
is
contumelia
,
railing
,
and
yet
this
taketh
hold
on
most
men
soonest
;
for
as
the
Heathen
man
said
,
Promptissima
〈◊〉
contumelia
,
railing
is
the
most
ready
and
most
easy
revenge
.
To
this
may
be
referred
that
of
our
Saviour
,
to
say
〈◊〉
to
a
brother
,
or
to
say
,
〈◊〉
fool
,
or
when
a
man
shall
debase
the
gift
of
another
,
or
speak
ad
contristandum
,
togrieve
him
.
We
finde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
despightful
persons
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
revilers
,
condemned
by
the
Apostle
.
Such
he
was
railed
upon
and
reviled
.
Jeremy
he
was
railed
at
on
every
side
.
S.
Paul
saith
,
that
at
Philippi
they
were
shamefully
〈◊〉
,
yet
they
went
on
and
preached
the
Gospel
at
Thessalonica
notwithstanding
.
And
in
these
consists
chiefly
the
murther
of
the
tongue
.
Besides
there
are
two
other
fruits
of
anger
,
especially
seen
in
Superiours
,
and
proceeding
from
contempt
.
1.
Threatning
.
Saul
armed
with
authority
,
breathed
out
threatnings
against
the
My
father
chastised
you
with
rods
;
but
I
will
scourge
you
with
scorpions
,
my
little
finger
shall
be
heavier
then
my
fathers
loins
;
for
as
Solomon
saith
,
a
〈◊〉
,
(
viz.
in
government
)
profundit
spiritum
suum
,
sheweth
all
his
power
at
once
,
and
therefore
,
as
was
said
before
,
government
must
not
be
committed
to
a
〈◊〉
person
,
for
such
a
one
is
like
a
fool
that
stones
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
,
〈…〉
both
,
and
that
it
is
〈◊〉
to
meet
a
〈◊〉
robbed
of
〈◊〉
〈◊〉
then
a
furious
man
.
Saint
Peter
saith
2.
〈◊〉
,
which
is
the
proper
fruit
of
contempt
.
The
faithful
have
complained
,
that
their
soul
was
filled
with
the
〈◊〉
〈◊〉
of
the
〈◊〉
.
〈◊〉
counted
the
reproach
of
his
enemy
worse
then
death
,
and
therefore
he
desired
his
lest
the
〈◊〉
should
fall
upon
him
and
〈◊〉
him
.
Therefore
the
wise
mans
counsel
was
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
the
〈◊〉
,
and
〈◊〉
〈◊〉
cease
.
We
finde
it
condemned
in
several
places
,
it
is
a
special
meanes
to
that
they
〈◊〉
the
〈◊〉
.
It
was
a
great
part
of
our
Saviours
High
priests
,
and
all
that
went
〈◊〉
,
as
we
3.
After
this
in
the
third
place
(
as
was
shewen
before
)
comes
〈◊〉
〈◊〉
,
the
murther
of
the
hand
,
whereby
the
life
or
limmes
of
another
are
taken
away
:
wherein
if
many
joyne
it
is
a
〈◊〉
,
and
such
are
called
by
the
Apostle
,
CHAP.
VII
.
Of
the
〈◊〉
against
anger
.
How
to
prevent
〈◊〉
in
others
.
How
in
our selves
.
Anger
must
be
,
1.
Just
in
regard
of
the
〈◊〉
.
2.
〈◊〉
,
for
the
〈◊〉
.
3.
We
must
labour
for
gravity
.
4.
For
love
without
〈◊〉
.
The
vertues
opposite
to
〈◊〉
anger
.
1.
〈◊〉
.
2.
Charity
.
In
the
first
,
there
is
1.
The
〈◊〉
against
anger
,
which
consists
in
three
things
.
2.
The
remedy
in
three
〈◊〉
.
How
charity
prevents
anger
.
The
fruit
of
charity
,
〈◊〉
.
1.
To
the
dead
,
by
〈◊〉
〈◊〉
〈◊〉
.
To
the
living
.
And
that
first
,
generally
to
all
.
Secondly
,
specially
to
the
faithful
.
Thirdly
,
〈◊〉
the
poor
by
works
of
mercy
.
Fourthly
〈◊〉
to
our
〈◊〉
.
We
come
now
to
the
meanes
against
anger
.
TO
prevent
anger
in
others
,
we
must
forbeare
irritation
,
or
provocation
.
Solemon
speaks
of
some
that
will
〈◊〉
and
be
angry
when
no
cause
is
given
,
〈◊〉
〈◊〉
,
when
they
went
up
yearly
to
the
house
of
the
Lord
and
〈◊〉
her
with
her
〈◊〉
,
whereby
she
continually
〈◊〉
her
foul
,
the
wise
man
saith
,
that
as
churning
〈◊〉
forth
butter
,
so
is
provocation
the
ordinary
meanes
of
wrath
.
Therefore
he
condemnes
such
as
do
〈◊〉
〈◊〉
They
〈◊〉
him
so
that
〈◊〉
〈◊〉
〈◊〉
with
his
lips
;
take
away
provocations
,
and
anger
will
〈◊〉
.
The
badge
of
an
〈◊〉
〈◊〉
〈◊〉
to
stir
up
,
or
provoke
men
to
strife
,
as
we
may
see
in
diverse
places
of
the
proverbs
.
-
1.
To
prevent
unjust
anger
,
in
our selves
,
there
are
divers
〈◊〉
to
be
laboured
for
.
1.
Just
anger
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
indignation
or
anger
〈◊〉
,
on
a
just
cause
,
for
onely
unjust
anger
is
here
condemned
,
just
anger
is
a
vertue
commanded
.
Beangry
,
saith
the
magnus
〈◊〉
〈◊〉
,
as
Solomon
speaks
,
which
is
a
fruit
of
justice
.
Our
Saviour
forbids
〈◊〉
〈◊〉
,
foolish
〈◊〉
,
and
the
fathers
upon
Luke
10.
40.
say
of
those
〈◊〉
those
many
things
that
〈◊〉
was
troubled
withal
,
this
was
one
,
the
untowardnes
of
the
servants
of
the
house
.
-
2.
As
our
anger
must
be
just
in
respect
of
the
cause
,
so
for
the
measure
,
it
must
be
moderated
,
that
it
〈◊〉
not
when
there
is
just
cause
,
and
to
this
end
that
vertue
of
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
〈◊〉
is
requisite
,
for
it
moderates
anger
both
towards
those
that
are
under
us
,
and
all
others
we
converse
with
,
so
that
al
are
the
better
for
it
.
It
beginneth
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
humblenes
of
minde
:
therefore
the
with
all
〈◊〉
and
〈◊〉
;
and
put
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
minde
,
〈◊〉
&c.
These
vertues
and
others
of
like
nature
he
frequently
exhorts
to
,
-
3.
A
third
vertue
,
is
gravity
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Apostle
exhorts
to
follow
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
,
〈◊〉
things
are
grave
,
or
venerable
,
This
is
a
special
vertue
,
and
therefore
he
puts
in
the
first
〈◊〉
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whatsoever
things
are
venerable
,
and
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
whatsoever
things
are
,
just
,
pure
,
or
lovely
&c
But
of
this
more
hereafter
,
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
vertue
specially
belonging
to
the
last
commandment
.
-
4.
A
fourth
vertue
is
mentioned
by
Saint
James
,
when
he
tells
us
that
the
let
love
be
without
dissimulation
,
our
love
must
not
have
a
shew
of
love
,
zeale
,
&c.
and
be
frozen
in
effect
,
as
Absoloms
courtesie
,
which
was
not
hearty
but
affected
,
and
that
of
the
Pharisees
to
Christ
,
who
made
a
fair
shew
,
and
calld
him
Rabbi
,
and
said
that
he
was
a
man
sent
from
God
,
and
taught
the
truth
without
respect
of
persons
,
but
all
this
was
affected
and
hypocritical
;
so
had
〈◊〉
,
so
had
〈◊〉
,
so
had
the
devil
(
take
them
together
)
their
〈◊〉
;
the
devil
told
the
woman
(
very
honestly
)
he
was
sorry
God
had
dealt
so
hardly
with
them
,
as
to
forbid
them
the
tree
of
knowledge
&c.
As
if
he
had
been
greatly
moved
with
their
condition
,
but
it
was
affected
,
and
when
this
affecting
is
,
saith
Solomon
,
he
will
meet
you
early
in
the
morning
,
and
salute
and
blesse
you
,
but
I
had
as
leive
(
saith
he
)
he
should
curse
me
.
And
thus
much
for
unjust
wrath
,
and
the
means
against
Besides
these
there
are
two
other
vertues
opposite
to
unjust
wrath
,
1.
Innocency
2.
Charity
.
-
1.
Innocency
takes
order
that
we
hurt
no
body
.
And
2.
Charity
takes
order
to
do
them
all
the
good
we
can
;
both
for
soul
and
body
.
The
first
hath
two
parts
.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
preservative
,
or
the
〈◊〉
,
and
the
sanative
,
or
the
medicine
.
The
first
consists
in
three
things
.
-
-
1.
In
Avoyding
of
offences
,
endeavouring
to
have
peace
with
all
men
,
as
-
2.
Not
onely
this
,
but
also
in
looking
back
,
and
when
any
evil
is
done
to
us
,
to
take
it
in
the
best
sence
.
The
Apostle
speaks
of
a
good
and
right
interpretation
of
things
as
they
are
meant
,
we
must
beleeve
well
,
interpret
all
in
the
best
,
and
so
leave
no
place
for
suspicion
.
Saint
James
cal
such
anger
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
without
partiality
,
not
standing
upon
his
own
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
discretion
,
,
he
stands
not
doubting
what
his
meaning
might
be
,
but
doth
Candide
interpretari
construe
it
fairely
.
-
3.
The
third
is
a
willingnes
sometimes
to
depart
from
ones
right
for
peace
and
-
2.
But
now
for
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
healing
,
after
the
wound
is
made
,
there
are
3.
other
rules
prescribed
by
the
Apostles
and
prophets
.
-
-
1.
To
support
,
or
to
bear
with
one
another
,
for
though
anger
may
come
into
it
rests
onely
in
the
bosom
of
fools
;
-
2.
We
must
not
keep
in
minde
any
injuries
done
,
but
labour
to
forget
-
3.
If
we
have
done
the
wrong
,
we
must
seek
for
reconciliation
,
as
our
Saviour
commands
,
and
this
must
be
partly
with
good
words
,
for
a
soft
answer
〈◊〉
away
wrath
,
and
partly
with
gifts
,
for
a
gift
in
secret
pacifieth
anger
,
and
a
-
2.
The
second
vertue
opposite
to
anger
,
is
charity
,
the
fruits
and
effects
whereof
,
are
opposite
to
the
several
parts
and
branches
of
unlawful
anger
.
-
-
1.
Against
the
inward
boyling
of
anger
in
the
heart
.
Charity
makes
us
lie
down
in
peace
and
sleepe
,
as
the
Psalmist
speaks
,
and
it
keeps
the
vnity
of
the
spirit
in
-
2.
Against
the
icterus
peccati
,
the
outward
iaundise
appearing
in
the
face
&c.
-
3.
Against
the
outward
act
of
murther
,
charity
produces
Beneficence
,
which
is
the
-
-
1.
There
is
beneficence
to
the
dead
,
By
burying
them
,
by
shewing
love
and
-
2.
There
is
beneficence
to
the
living
,
and
that
either
1.
general
to
all
men
,
After
these
,
we
come
to
another
sort
of
people
,
to
whom
beneficence
must
be
Now
this
consists
in
diverse
things
,
as
in
rejoycing
with
them
,
suffering
with
Lastly
,
this
part
of
Christian
charity
must
be
extended
even
to
our
enemies
,
whereby
all
these
duties
now
mencioned
〈◊〉
illustriora
,
become
the
more
illustrious
Thus
we
see
the
vertues
opposite
to
anger
,
which
must
be
laboured
for
as
means
to
prevent
and
suppresse
this
passion
.
CHAP.
VIII
.
Rules
for
the
eradication
of
unjust
anger
.
1.
To
keepe
the
passion
from
rising
,
4.
Rules
.
2.
After
it
is
risen
,
to
suppresse
it
.
How
to
carry
our selves
towards
those
that
are
angry
with
us
.
1.
To
give
place
.
2.
To
looke
up
to
God
.
3.
To
see
the
devil
〈◊〉
of
the
second
thing
in
anger
viz.
Revenge
.
Reasons
against
it
.
If
our
anger
have
broken
out
.
Rules
what
we
must
do
.
Of
the
act
,
viz.
requiting
one
injury
with
another
.
Rules
in
going
to
law
.
The
sixth
rule
of
〈◊〉
others
to
keep
this
Commandment
.
THere
remaines
something
more
to
be
said
about
the
eradication
or
takeing
away
the
root
of
unjust
anger
,
and
this
may
also
be
referred
to
the
meanes
.
1.
First
,
to
keep
this
passion
from
rising
in
us
,
we
must
observe
these
rules
.
1.
We
must
not
have
〈◊〉
〈◊〉
,
we
must
be
voyd
of
prejudice
against
we
are
subject
to
the
like
temptations
,
and
men
in
their
anger
,
become
corrupt
in
judgement
for
holding
this
principle
that
those
that
offend
us
are
evil
,
we
are
consequently
perswaded
that
we
our selves
are
good
,
and
therefore
we
will
shew
our
power
on
those
that
provoke
us
,
therefore
every
man
must
know
,
that
he
hath
to
deale
with
men
of
like
infirmities
with
himself
.
2.
It
is
expedient
not
to
joyne
friendship
with
an
angry
man
,
such
an
one
as
3.
Reject
the
tale-bearer
.
For
where
no
wood
is
,
the
fire
goes
out
,
and
where
4.
Strive
not
with
a
man
without
cause
,
it
he
have
done
thee
no
harme
,
But
now
after
it
is
risen
,
we
must
take
care
to
keep
it
in
,
that
it
break
not
out
,
a
wise
man
will
defer
his
anger
,
for
as
Solomon
saith
,
the
spirit
of
a
man
will
beare
his
infirmity
,
and
more
plainly
.
The
discretion
of
a
man
deferreth
his
anger
,
S.
James
exhorts
us
to
be
tardi
ad
iram
,
slow
to
wrath
;
and
he
gives
a
very
good
this
supersluity
of
mans
wrath
,
doth
never
operari
〈◊〉
Dei
,
work
the
〈◊〉
of
God
.
For
as
the
Wise
man
saith
,
the
beginning
of
strife
,
is
as
when
one
letteth
out
water
.
As
when
one
cuts
a
bank
,
it
is
easie
Now
this
anger
of
which
we
speak
,
must
be
understood
,
either
of
our selves
towards
others
,
or
of
others
towards
us
.
Of
the
first
we
have
hitherto
spoken
,
and
of
our
anger
against
others
,
and
the
rule
in
general
was
,
Resistite
,
resist
it
.
Of
the
other
we
are
to
speak
,
when
others
are
angry
with
us
,
and
here
.
1.
The
first
rule
is
,
Cede
,
Give
place
.
It
is
the
Apostles
counsel
,
Give
place
unto
momentane
a
insania
,
a
momentany
madnesle
.
And
this
may
be
done
,
if
we
think
not
too
much
of
it
;
for
cogitatio
iram
auget
,
anger
increases
the
more
we
think
of
it
:
and
therefore
the
Philosophers
rule
was
,
that
this
affection
must
be
smothered
with
another
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
of
joy
,
fear
or
the
like
.
But
there
is
another
rule
which
the
holy
Ghost
gives
,
which
is
,
in
our
anger
to
see
1.
God
.
2.
The
Devil
.
Job
ascribeth
the
taking
away
of
his
goods
to
God
:
though
the
Let
him
alone
,
and
let
him
curse
;
for
the
Lord
hath
bidden
him
.
So
also
the
Devil
may
be
seen
in
our
anger
,
as
the
Apostle
intimates
in
that
speech
,
Be
angry
,
and
sin
not
,
neither
give
place
to
the
Devil
,
because
wicked
men
,
when
they
provoke
us
,
are
but
the
Devils
instruments
herein
.
Therefore
Chrysostome
saith
,
It
is
a
foolish
thing
in
a
dog
to
run
after
the
stone
that
is
cast
at
him
,
and
to
bite
that
,
leaving
him
that
threw
it
;
or
when
one
is
soundly
beaten
with
a
〈◊〉
,
to
demand
that
,
to
break
it
,
and
not
turn
upon
him
that
gave
the
blow
:
and
it
is
sure
that
wicked
men
are
nothing
else
,
but
the
Devils
stones
and
staves
:
our
part
therefore
is
to
oppose
the
Devil
,
and
we
cannot
scourge
him
worse
,
then
by
this
vertue
of
patience
;
for
this
is
one
of
those
bona
opera
,
good
works
,
which
as
we
said
before
,
are
flagella
Daemonum
,
whips
for
the
Devil
.
Thus
much
for
repressing
the
inward
motion
of
this
passion
,
either
by
keeping
it
from
rising
,
or
after
it
hath
risen
,
to
keep
it
from
breaking
out
.
Now
for
the
outward
act
which
consists
in
revenge
,
whereby
we
think
to
do
to
our
adversarie
,
as
he
hath
done
to
us
,
we
must
labour
to
restrain
it
,
by
considering
who
when
he
was
reviled
,
reviled
not
again
;
when
he
suffered
,
he
threatned
not
,
but
committed
it
to
him
that
judgeth
righteously
;
and
look
to
Vengeance
is
mine
,
and
I
will
repay
.
We
must
be
so
far
from
assuming
not
rejoyce
when
our
enemy
falleth
,
nor
must
our
heart
be
glad
when
he
stumbleth
,
lest
the
Lord
see
it
,
and
it
displease
him
and
he
turn
his
wrath
from
him
to
us
.
Job
gives
us
a
pattern
for
this
;
He
rejoyced
not
at
the
destruction
of
him
that
hated
him
.
But
the
most
are
here
like
the
king
of
Israel
,
who
when
the
Syrians
were
brought
into
Samaria
by
the
Prophet
,
so
that
he
had
them
at
an
advantage
;
he
asks
the
Prophet
,
My
father
shall
I
smite
them
?
So
if
we
have
an
advantage
of
our
enemy
,
we
are
readie
to
smite
them
.
But
Davids
practise
was
better
,
which
we
should
the
rather
follow
,
when
he
had
Saul
at
an
advantage
in
the
Cave
,
so
that
he
might
have
efudissent
e
renibus
ejus
〈◊〉
,
they
would
have
let
out
the
best
blood
in
his
body
.
This
should
be
far
from
us
,
for
we
may
observe
that
this
desire
of
revenge
is
most
incident
to
the
weakest
creatures
:
we
see
the
least
are
soonest
angry
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
habet
&
musca
splenem
,
there
is
the
Ants
anger
,
and
the
Flies
anger
,
and
women
more
angry
then
men
,
and
among
men
,
those
that
are
old
,
sick
,
and
weak
,
&
quo
infirmiores
,
〈◊〉
is
iracundi
;
the
weaker
,
the
more
angry
ever
.
but
he
that
is
magnarum
virium
the
ablest
is
least
subject
to
this
passion
,
he
doth
not
sentire
se
percussum
,
not
resent
a
blow
.
Now
if
this
anger
cannot
be
prevented
that
it
break
not
out
,
it
is
to
be
sorrowed
for
and
repented
,
and
we
mnst
labour
to
stop
it
in
regard
of
the
measure
,
we
must
look
to
the
suppuration
or
〈◊〉
,
to
have
it
healed
and
dried
up
.
A
man
may
sometime
be
angry
,
but
he
must
not
requiescere
in
ira
,
(
as
is
said
before
:
)
S.
Paul
setteth
us
the
The
charge
of
this
is
set
down
negative
and
affirmative
by
S.
Matthew
from
our
Saviours
mouth
,
〈◊〉
shew
the
necessity
of
it
.
If
ye
forgive
men
their
trespasses
,
your
heavenly
Father
will
also
forgive
you
:
but
if
ye
forgive
not
,
neither
will
your
father
forgive
your
trespasses
.
And
if
we
number
our
remissions
or
forgivings
,
then
ours
shall
be
numbred
to
us
by
tally
;
if
we
forgive
sine
fine
&
numero
,
we
shall
be
forgiven
in
the
like
manner
.
So
much
for
Suppuratio
.
Now
for
spuma
,
the
foaming
of
it
out
by
the
tongue
.
He
that
doth
this
,
disquieteth
his
friends
.
And
yet
we
are
to
consider
,
that
we
have
to
do
with
men
,
and
such
men
?
It
is
an
unruly
member
,
no
man
can
tame
it
.
David
in
All
men
are
lyars
,
Samuel
and
all
,
because
God
had
deferred
that
surdus
,
to
be
as
it
were
deaf
,
and
give
no
regard
to
what
we
hear
spoken
in
anger
;
not
to
be
deaf
,
but
tunquam
surdus
,
as
one
deaf
,
is
good
in
this
case
:
for
when
one
hath
heard
evil
〈◊〉
words
,
they
are
as
the
son
of
Syrach
speaks
,
like
a
coal
of
fire
,
which
if
one
blow
on
it
,
it
will
kindle
,
if
he
spit
upon
it
,
it
will
go
out
.
The
Injicio
pulverem
vomitui
tuo
,
I
throw
dust
to
cover
thy
vomit
;
and
indeed
it
is
nothing
〈◊〉
,
but
vomitus
bilis
,
a
〈◊〉
of
choler
.
Solomon
saith
,
He
that
answers
such
a
one
,
whether
he
be
in
〈◊〉
,
or
in
earnest
,
he
shall
go
by
the
worst
.
If
he
be
wise
,
thou
art
yet
wiser
by
forbearing
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
wiser
for
not
returning
word
for
word
.
Therefore
he
would
not
have
a
fool
answered
,
magnum
remedium
negligentia
,
the
best
course
is
to
neglect
them
:
so
that
sometimes
he
must
not
be
answered
,
lest
we
make
e
stulto
〈◊〉
,
of
a
fool
a
mad
man
;
and
yet
again
,
sometimes
he
must
be
answered
,
when
he
is
among
such
as
himself
,
that
think
well
of
him
,
〈◊〉
he
seem
wise
;
but
if
he
be
among
wise
men
,
answer
him
not
,
for
they
will
regard
rather
,
quid
tu
taceas
,
quam
quid
ille
dicat
,
thy
wisdom
in
silence
,
then
his
〈◊〉
in
speaking
.
The
last
thing
in
anger
is
the
Act
it self
,
or
requiting
of
one
injury
with
another
.
Now
though
this
be
no
way
lawful
,
neither
is
revenge
allowed
under
the
〈◊〉
by
our
Saviour
,
though
under
the
Law
they
were
allowed
,
eye
for
eye
,
and
tooth
for
tooth
,
Strive
for
the
truth
(
saith
the
Wise
man
)
and
that
unto
death
,
and
this
is
〈◊〉
far
from
the
sin
of
anger
,
that
it
is
accounted
a
vertue
called
Lot
,
Let
there
be
no
strife
between
me
and
thee
,
Abraham
for
〈◊〉
departed
something
from
his
right
.
But
because
by
so
doing
we
many
times
pluck
upon
us
a
more
grievous
burthen
then
we
are
able
to
bear
,
and
therby
give
occasion
to
men
to
work
upon
our
good
and
quiet
nature
,
we
are
warranted
to
have
recourse
to
the
Magistrate
to
relieve
us
by
Law
.
And
for
this
purpose
were
Magistrates
appointed
,
and
Laws
made
,
〈◊〉
earum
Yet
there
are
some
rules
to
be
observed
in
our
going
to
Law
.
1.
It
must
be
for
some
considerable
matter
,
not
for
every
trifle
.
Not
quod
opus
est
,
but
quod
necesse
,
not
for
that
we
may
do
,
but
for
that
necessity
drives
us
to
:
not
every
trivial
action
,
but
such
,
as
if
it
be
not
remedied
,
will
breed
an
inconvenience
,
2.
Before
we
bring
it
into
forum
civile
,
before
the
Magistrate
,
we
must
endeavour
to
have
it
ended
by
Good
Men
(
as
we
call
them
)
some
wise
and
understanding
men
3.
Our
Saviour
being
required
to
deal
between
two
brethren
in
the
case
of
an
inheritance
,
saith
,
Who
made
me
a
judge
?
And
in
the
next
verse
adds
,
Beware
of
covetousnesse
:
4.
We
must
not
by
presuming
upon
our
wealth
,
savour
,
or
〈◊〉
with
the
Judge
,
enter
upon
a
suit
,
and
endeavour
to
take
away
the
right
from
the
poor
,
that
every
mans
suum
may
be
〈◊〉
must
not
go
to
Law
with
a
corrupt
minde
,
as
the
Heathen
5.
Our
Prosecution
of
a
suit
must
not
savour
of
gall
:
we
are
to
preserve
charity
,
keep
a
charitable
minde
with
our
adversarie
.
6.
The
last
rule
is
prescribed
by
Solomon
.
Strive
not
hastily
:
his
reason
is
,
lest
thou
know
not
the
end
.
For
many
have
repented
of
going
to
Law
when
they
have
come
to
the
end
.
Abigail
,
when
David
was
angry
with
Nabal
,
used
this
very
argument
to
stop
his
fury
;
My
Lord
will
never
〈◊〉
himself
,
that
he
hath
not
shed
blood
causelesly
.
〈◊〉
a
man
sometimes
bear
injury
,
and
refrain
from
evil
words
,
he
shall
never
repent
of
it
,
or
unwish
it
;
if
not
,
he
may
often
repent
it
.
For
the
sixth
rule
,
the
procuring
of
this
Commandment
to
be
kept
by
others
,
we
Blessed
are
the
peace-makers
,
for
they
shall
be
called
the
children
〈◊〉
God
.
THE
EXPOSITION
OF
THE
Seventh
Commandement
.
Thou
shalt
not
commit
Adultery
.
CHAP.
I.
The
scope
and
order
of
this
Commandment
.
Of
Marriage
.
The
institution
and
ends
of
it
,
explicated
out
of
Genesis
2.
22
,
23
,
24.
Married
persons
are
,
1.
to
leave
all
others
,
2.
to
cleave
to
〈◊〉
another
.
Rules
for
those
that
are
to
marry
.
Duties
of
those
that
are
married
,
general
and
special
.
THE
scope
of
this
Commandment
is
to
preserve
Chastity
,
and
to
hinder
all
kinde
of
pollution
and
uncleannesse
.
The
order
of
ranking
this
Precept
in
this
place
is
this
.
The
former
Commandment
provided
for
a
mans
self
,
this
for
the
neerest
and
dearest
thing
to
himself
,
next
to
body
and
life
,
in
respect
Erunt
duo
in
carne
una
;
they
two
shall
be
one
flesh
,
saith
God
.
Before
we
come
to
treat
of
the
sin
prohibited
by
this
Commandment
,
we
will
take
a
view
of
one
chief
cause
,
upon
which
this
prohibition
is
grounded
:
which
is
Marriage
.
1.
And
first
of
the
thing
it self
,
Conjugium
or
Matrimonium
,
what
it
is
.
Wedlock
or
Matrimony
is
a
Covenant
and
conjunction
of
Man
and
Woman
,
taken
and
agreed
on
with
mutual
consent
,
for
the
propagation
of
mankinde
,
and
the
mutual
good
of
both
,
instituted
in
the
beginning
by
God
himself
in
Paradise
,
between
Adam
and
This
may
be
easily
gathered
out
of
the
story
,
which
contains
,
a
prophecy
,
a
gratulation
,
a
consent
in
Adam
and
Eve
,
and
a
law
for
the
future
.
-
1.
The
prophecy
.
Adam
first
speaks
illative
by
inference
de
〈◊〉
.
This
is
now
bone
of
my
bone
,
&c.
He
had
been
asleep
when
the
rib
was
taken
from
him
,
and
yet
could
tell
that
the
woman
which
was
not
before
,
was
taken
out
of
him
,
as
perfectly
as
if
he
had
been
awake
at
the
Anatomy
.
And
secondly
de
futuro
,
for
the
time
to
come
,
that
a
man
,
to
cleave
to
his
wife
,
should
leave
father
and
mother
.
This
should
be
the
practise
of
posterity
:
for
he
had
neither
father
nor
mother
,
and
therefore
could
not
speak
it
of
himself
.
-
2.
His
gratulation
.
Leah
being
fruitful
after
a
long
barrennesse
saith
,
Now
will
I
praise
the
Lord
.
So
Adam
seems
to
say
,
God
brought
to
me
,
so
many
thousands
of
creatures
,
I
awake
,
and
rightly
understanding
all
,
yet
found
I
no
helper
like
or
meet
for
me
,
but
they
were
all
either
brutish
,
dumb
,
hairy
,
or
the
like
.
But
now
at
this
time
God
hath
brought
me
one
that
is
bone
of
my
bone
,
and
flesh
of
my
flesh
,
and
though
sleeping
,
yet
I
have
found
one
meet
and
like
;
so
like
,
as
almost
the
same
with
me
.
-
3.
His
consent
,
which
though
it
be
tacite
in
Eve
,
yet
he
expresseth
it
,
by
acknowledging
,
This
is
now
bone
of
my
bone
,
and
will
hereafter
be
flesh
of
my
flesh
.
-
4.
In
the
words
[
Erunt
,
they
two
shall
be
one
flesh
,
]
there
is
an
〈◊〉
or
statute
in
Heaven
and
earth
touching
mariage
and
therefore
not
to
to
be
repealed
.
Prima
〈◊〉
perpetua
regula
.
The
first
institution
,
shall
be
a
perpetual
rule
;
when
God
by
Erunt
&c.
And
this
sheweth
it
to
be
juris
divini
.
2.
The
next
is
,
that
mariage
is
an
honourable
estate
:
not
onely
tolerable
,
allowable
,
or
commendable
,
but
honorable
;
and
so
it
was
ever
reputed
in
all
ages
,
by
3.
The
causes
or
reasons
why
mariage
was
instituted
,
are
generally
or
principally
two
.
1.
First
,
the
〈◊〉
and
propagation
of
mankinde
.
2.
That
mans
life
might
be
more
comfortable
,
and
delightful
to
him
,
but
these
causes
may
more
especially
be
enlarged
to
three
.
-
1.
God
in
the
beginning
said
,
It
is
not
good
that
man
should
be
alone
,
I
will
make
a
help
meet
for
him
.
The
first
cause
therfore
was
the
benefit
and
commodity
of
man
.
For
God
thought
that
Adam
could
not
live
pleasantly
and
well
,
unlesse
he
gave
him
a
wife
.
And
therefore
a
wife
is
not
to
be
accounted
a
necessary
evil
,
as
some
phrase
it
,
but
as
a
help
.
Whosoever
then
hath
not
,
nor
ever
had
wife
or
children
,
is
ignorant
of
a
double
blessing
.
And
this
the
very
heathen
did
acknowledge
.
He
that
wants
a
wife
,
is
in
as
ill
case
as
he
that
wants
a
hand
,
an
arme
,
a
foot
,
or
an
eye
.
But
besides
the
blessing
by
procreation
〈◊〉
children
,
this
cohabitat
on
or
living
in
society
with
a
wife
is
most
profitable
and
comfortable
.
Her
company
gives
a
man
refreshment
after
labour
,
and
maketh
him
to
forget
sorrow
and
〈◊〉
.
Nothing
so
greivous
,
nothing
so
burthensome
,
but
a
man
and
wife
,
living
lovingly
together
,
can
well
overcome
it
.
-
2.
The
second
cause
why
matrimony
was
instituted
,
was
the
procreation
of
children
,
and
education
of
them
,
in
the
feare
of
God
.
That
there
might
be
semen
and
Eve
,
with
〈◊〉
&
multiplicamini
,
be
fruitful
and
multiply
and
〈◊〉
the
earth
.
-
3.
The
third
cause
was
to
avoid
fornication
.
Let
every
man
(
for
that
cause
saith
Saint
have
his
own
wife
,
and
let
every
woman
have
her
own
husband
To
keep
the
bed
〈◊〉
.
And
it
is
better
to
marry
then
〈◊〉
,
as
he
saith
elsewhere
.
Therefore
marriage
is
not
to
be
accounted
either
a
sinne
,
or
an
act
of
uncleannes
but
rather
concubitus
cumpropria
〈◊〉
,
est
castitas
,
lawful
mariage
is
chastity
.
If
thou
takest
a
Non
est
〈◊〉
,
it
is
not
good
,
saith
God
,
it
was
not
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
not
good
for
me
:
but
non
homini
,
not
for
man
.
Gods
decrees
are
ever
for
our
good
.
-
1.
Solitude
is
not
good
.
Society
is
good
.
Homo
est
animal
sociale
,
man
is
a
sociable
creature
.
It
is
good
to
strengthen
one
,
lest
a
man
fall
:
and
to
help
if
he
do
fall
.
Two
are
better
then
one
(
saith
the
Preacher
.
)
And
if
two
lie
together
,
they
have
heat
,
but
how
can
one
be
warm
alone
.
-
2.
Solitude
is
unpleasant
.
1.
In
regard
of
God
,
for
his
purpose
and
intent
is
to
communicate
his
goodnesse
with
many
,
and
not
to
restrain
it
to
one
.
2.
In
regard
of
it self
:
for
〈◊〉
est
sui
〈◊〉
,
goodnesse
is
no
niggard
,
or
close
handed
and
therefore
-
3.
In
regard
of
the
world
,
not
perpetuando
,
for
perpetuity
,
sed
〈◊〉
,
for
the
cause
of
increase
.
But
this
〈◊〉
was
necessary
,
may
some
say
,
when
there
was
but
one
man
in
the
Yes
it
is
still
bonum
,
good
to
the
worlds
end
,
and
necessary
.
For
though
Moses
saith
it
is
good
to
marry
,
and
Saint
Paul
to
abstayne
.
Yet
if
we
distinguish
the
persons
,
It
is
true
,
that
there
are
some
persons
exempt
:
as
〈◊〉
,
and
every
man
that
There
are
also
times
offorbearing
;
a
time
to
refrain
imbracing
,
as
the
Preacher
Therefore
for
the
avoyding
of
the
inconvenience
of
solitarines
,
God
thought
to
dwell
in
the
wildernes
then
with
her
,
a
contentious
and
angry
one
.
Nor
an
unprofitable
one
,
a
gadder
.
But
one
that
should
be
able
to
do
In
pietate
,
a
woman
that
feareth
the
Lord
,
In
prole
,
the
In
〈◊〉
,
to
help
him
,
in
guiding
and
ordering
Lastly
,
God
did
not
think
every
help
meet
for
man
.
1.
Not
beasts
,
they
are
jumenta
helps
:
but
they
are
too
low
,
under
our
feet
.
2.
Nor
Angels
,
and
they
are
helps
too
,
but
too
high
,
above
our
heads
.
3.
But
a
woman
in
the
mid
way
,
collateral
,
a
latere
out
of
the
side
.
Like
,
conformable
,
in
shape
,
speech
and
reason
,
quasi
alter
ipse
,
image
ipsius
,
as
another
himself
,
his
own
image
.
And
all
this
is
a
we
are
members
of
his
body
,
〈◊〉
,
and
bones
,
we
are
joyned
to
him
.
Saul
was
told
that
his
There
are
in
this
law
two
words
which
every
man
is
bound
to
observe
.
First
relinquet
,
he
shall
leave
;
whom
must
he
leave
.
And
secondly
,
〈◊〉
,
to
whom
he
must
〈◊〉
.
1.
Relinquet
he
must
leave
all
for
his
wife
.
This
seemes
to
be
somewhat
unnatural
:
Yet
this
relinquet
transcends
all
,
breaks
all
.
We
commonly
leave
not
a
thing
,
but
for
that
we
love
better
.
Now
if
father
and
mother
,
or
children
&c.
come
in
competition
with
the
wife
,
or
the
husband
,
the
first
must
be
waived
as
a
thing
not
so
〈◊〉
in
conjunction
,
for
the
last
.
And
indeed
it
is
a
thing
〈◊〉
〈◊〉
,
Hadad
,
〈◊〉
,
〈◊〉
thou
lacked
with
me
?
where
〈◊〉
wanted
nothing
,
should
〈◊〉
relinquere
,
leave
them
,
to
go
to
one
that
was
known
but
the
day
〈◊〉
,
into
another
country
,
and
as
the
daughter
of
Jethro
did
,
to
go
from
him
into
Egypt
with
Moses
.
But
it
is
not
to
be
understood
by
that
we
have
said
,
that
God
doth
〈◊〉
utterly
extinguish
our
love
to
parents
,
he
is
so
far
from
that
,
that
he
doth
〈◊〉
ordain
and
command
children
to
love
them
also
:
as
he
said
.
But
this
bond
or
vnion
hath
this
priviledge
and
prerogative
,
that
if
it
fall
out
,
that
we
cannot
do
both
,
then
there
is
no
portion
for
us
in
our
fathers
house
,
and
we
must
doe
as
Michal
-
1.
The
reasons
are
,
because
this
〈◊〉
the
〈◊〉
conjunction
conjux
qute
〈◊〉
,
that
of
the
wife
was
before
that
of
the
father
.
So
that
the
parent
is
in
the
degree
of
love
with
and
of
our
neighbour
,
the
wife
in
that
degree
of
love
wherewith
we
love
our selves
individually
.
-
2.
And
children
are
aliquid
〈◊〉
,
some
〈◊〉
of
a
mans
self
,
the
Apostle
makes
the
he
that
loveth
his
wife
(
saith
the
Apostle
)
loveth
himself
,
Thirdly
,
children
are
of
seed
and
blood
,
and
will
be
flesh
and
bone
,
but
are
not
,
The
wife
is
bone
of
his
bones
,
and
flesh
of
his
flesh
〈◊〉
.
4.
They
are
of
the
loynes
and
womb
;
she
of
the
side
neerer
his
heart
.
So
much
of
〈◊〉
,
now
of
adhaerebit
.
2.
Adhaerebit
,
he
shall
cleave
&c.
Relinquet
,
to
leave
,
is
one
degree
,
and
associabit
to
live
and
keep
company
with
her
is
another
:
but
adhaerebit
to
cleave
to
her
is
the
neerest
conjunction
that
can
be
.
Relinquet
is
animi
consensus
,
the
consent
of
the
minde
.
Adhaerebit
is
animi
&
corporis
copula
,
the
conjunction
of
the
minde
flesh
of
my
flesh
.
This
is
that
gluton
amoris
,
that
glew
or
soder
of
love
In
〈◊〉
or
〈◊〉
,
living
together
sine
〈◊〉
,
without
〈◊〉
inseparabilis
,
an
unseparable
sticking
to
.
3.
In
reciprocatione
In
fidelitate
,
in
true
〈◊〉
each
to
other
,
keeping
In
perpetuitate
,
not
departing
from
each
other
,
till
God
severs
pro
〈◊〉
;
〈◊〉
,
for
every
trifle
,
but
first
,
either
pro
adulterio
,
for
adultery
,
secondly
,
pro
inquietatione
,
for
unquietnes
.
If
otherwise
it
is
〈◊〉
〈◊〉
〈◊〉
,
conjugium
a
Deo
divorttum
a
〈◊〉
〈◊〉
,
God
makes
mariages
,
and
the
devil
divorces
To
avoyd
therefore
this
unsodering
,
two
things
are
to
be
observed
.
First
,
to
be
cautelous
in
our
choyce
before
it
come
to
〈◊〉
.
Secondly
,
to
observe
and
performe
the
duties
mutually
belonging
to
each
of
them
,
when
they
come
to
be
in
〈◊〉
.
-
1.
The
cautions
are
many
.
Negative
and
affirmative
.
First
,
for
the
negative
part
,
plures
in
〈◊〉
〈◊〉
many
in
one
flesh
,
〈◊〉
〈◊〉
fecit
unam
〈◊〉
,
one
rib
made
but
one
flesh
.
Let
every
man
have
his
own
wife
,
and
every
woman
her
own
husband
;
-
2.
We
must
not
desire
another
mans
wife
:
she
must
be
a
rib
from
our
own
〈◊〉
〈◊〉
:
it
is
a
breach
of
a
covenant
.
〈◊〉
carnes
,
due
corpora
is
flat
adultery
.
-
3.
We
must
not
desire
a
wife
of
our
own
kindred
,
not
〈◊〉
patris
,
neither
Non
e
lumbis
,
sed
e
-
4.
Seeing
mariage
is
〈◊〉
divini
,
of
Gods
institution
,
and
that
oeconomia
is
propter
-
5.
Nor
must
we
marry
to
satisfie
our
lust
,
that
is
Deus
ventris
,
and
it
provoked
God
to
wrath
:
nor
for
greedinesse
of
dowry
,
that
is
Deus
mundi
.
-
6.
There
must
be
no
disparity
,
either
in
condition
,
nature
,
or
yeares
.
The
Heathen
man
could
give
a
rule
for
this
,
tuae
sortis
uxorem
ducito
,
marry
a
〈◊〉
of
thy
own
condition
.
-
7.
Nor
must
we
marry
hastily
.
God
said
not
〈◊〉
,
let
it
be
done
hand
over
head
:
-
8.
Nor
must
it
be
done
without
consent
.
1.
Of
parents
;
Abrahams
approbation
-
9
〈◊〉
,
this
work
must
not
be
attempted
without
prayer
,
we
must
not
trust
We
have
seen
the
negative
cautions
,
what
to
avoid
in
our
choice
,
now
see
what
in
the
affirmative
we
are
to
take
.
The
best
rule
is
in
the
general
to
follow
Gods
course
;
he
brought
Adam
a
meet
one
.
Now
there
are
but
three
allurements
,
to
perswade
with
a
man
in
the
choyce
of
a
wise
.
1.
Pleasure
in
regard
of
beauty
.
2.
Profit
in
respect
of
dowry
.
3.
Vertue
in
relation
to
good
qualities
:
of
which
the
last
is
the
chief
,
(
howsoever
it
is
made
the
least
now
adayes
.
)
Such
a
one
and
Favour
is
deceitful
,
and
beauty
is
vain
,
but
a
woman
that
feareth
the
Lord
,
she
shall
be
praised
,
saith
Solomon
.
The
ornament
of
a
meek
and
quiet
spirit
,
is
of
great
price
in
the
sight
of
God
:
saith
Peter
She
that
openeth
her
mouth
with
wisdom
,
and
in
whose
tongue
is
the
law
of
Such
a
one
being
found
,
we
must
not
presently
adhinnire
,
〈◊〉
after
her
,
like
Jeremies
fedd
horses
,
there
must
not
be
conjunxit
before
adduxit
(
which
was
Shechems
Now
for
the
duties
general
and
mutual
between
them
:
they
consist
in
two
things
.
-
1.
In
fidelity
and
loyalty
.
They
must
possesse
their
vessels
,
in
holines
and
purity
,
-
2.
Love
.
She
was
made
of
a
bone
meet
to
the
heart
,
and
that
was
coupled
with
a
fellow
,
therefore
their
love
must
be
hearty
.
He
must
love
her
as
a
part
of
tanquam
〈◊〉
,
non
〈◊〉
,
as
a
vine
and
1.
Now
severally
concerning
their
duties
.
The
man
must
dwell
with
the
woman
with
knowledge
to
direct
her
.
Provide
and
take
care
for
his
house
and
family
.
He
must
cherish
her
,
he
must
delight
in
her
,
rejoyce
with
the
wife
of
his
youth
.
Isaac
sported
with
Rebekah
.
Suffer
and
bear
with
her
infirmities
,
and
not
be
bitter
to
her
.
To
end
this
,
2.
The
woman
,
in
respect
that
she
was
not
made
first
,
but
Adam
,
and
that
she
a
help
to
him
.
She
is
a
bone
,
part
of
a
coupling
or
rafter
in
a
building
,
she
must
gird
her
loyns
with
strength
,
she
must
not
be
trouble
some
;
for
it
were
better
for
her
husband
to
dwell
in
the
wildernesse
then
with
her
,
if
she
be
a
contentious
woman
.
Nor
must
she
Abigail
,
gracious
and
milde
.
Not
like
Michal
Davids
wife
,
a
〈◊〉
or
taunter
;
charitable
and
vertuous
.
Not
like
Jezabel
,
haughty
and
cruel
;
CHAP.
II.
The
dependance
of
this
commandment
upon
the
former
.
The
ends
,
for
wich
it
was
given
.
The
object
of
this
Commandment
,
concupiscence
or
lust
of
the
flesh
.
The
several
branches
and
degrees
of
the
sin
here
forbidden
.
Diverse
reasons
against
the
sin
of
uncleannesse
.
Non
Maechaberis
THis
Precept
is
as
the
former
,
in
words
very
brief
,
and
under
the
name
of
Adultery
,
forbids
all
degrees
of
uncleannesse
,
and
all
those
acts
that
dispose
thereto
,
thereby
to
shew
what
reckoning
God
makes
of
lust
,
and
all
those
acts
that
tend
to
Adultery
,
and
of
all
the
lesser
degrees
of
this
sin
,
viz.
that
they
are
all
〈◊〉
in
his
sight
,
as
rash
and
unjust
anger
is
murder
before
him
,
as
we
shewed
in
the
last
.
Now
Adultery
implies
not
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
uncleannesse
,
but
injustice
too
,
and
that
in
a
high
degree
,
by
communicating
that
to
many
which
is
proper
to
one
;
for
the
husband
hath
not
power
over
his
own
body
,
but
the
wife
;
and
econtra
:
and
therefore
The
Commandment
itself
is
expounded
Leviticus
20.
10.
in
the
law
:
and
in
the
Gospel
by
Christ
,
in
the
fifth
of
S.
Matthew
,
vers.
27
,
28.
&c.
And
by
the
Apostle
1
Corinthians
5.
and
6.
15.
and
throughout
the
whole
seventh
chapter
of
the
same
Epistle
.
The
order
and
dependance
is
this
.
The
principal
cause
why
murder
was
prohibited
was
,
because
man
is
the
image
of
God
:
now
the
image
of
God
consists
especially
in
purenesse
and
chastity
,
as
one
of
the
Heathen
Poets
could
tells
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saw
themselves
naked
,
being
ashamed
to
see
their
nakednesse
,
they
got
figleaves
to
cover
their
shame
,
which
argued
that
the
purenesse
The
ends
of
this
Commandment
are
four
.
-
1.
In
respect
of
God
,
who
is
of
purer
eyes
then
to
behold
evil
:
therefore
we
must
possesse
our
bodies
also
(
our
vessels
)
in
holinesse
and
sanctification
,
not
in
the
lusts
of
〈◊〉
,
as
the
Heathen
that
know
not
God
.
-
2.
In
respect
of
the
Church
,
and
the
good
of
it
.
God
by
the
Prophet
saith
,
that
he
Who
takes
the
members
of
Christ
,
and
makes
them
the
members
of
a
harlot
.
-
3.
For
the
good
of
the
Common-wealth
;
wedlock
being
〈◊〉
parens
,
the
Parent
of
the
Common-wealth
,
the
〈◊〉
of
cities
and
kingdoms
.
And
in
that
respect
it
is
,
that
the
Wise
man
in
diverse
places
counselleth
us
to
refrain
from
strange
women
.
it
defiled
the
land
,
and
would
be
a
cause
that
they
should
be
〈◊〉
out
of
it
.
Lastly
,
S.
〈◊〉
tells
us
,
that
Sodom
and
Gomorrah
,
and
the
cities
about
them
,
for
giving
were
set
forth
for
an
example
,
suffering
the
vengeance
of
eternal
fire
.
-
4.
For
the
particular
good
of
private
persons
,
and
that
two
wayes
.
-
-
1.
That
every
one
may
enjoy
that
,
whereof
he
is
Proprietary
,
and
chief
Lord
,
and
that
wholly
to
himself
.
And
this
is
occulta
lex
〈◊〉
,
the
secret
law
of
nature
.
Therefore
if
another
partake
or
share
with
him
,
or
be
but
suspected
so
to
do
,
it
drives
the
rage
of
a
man
,
and
he
accounts
it
such
an
injury
,
as
cannot
be
satisfied
with
any
ransom
.
-
2.
That
his
name
may
be
perpetuated
by
legitimate
children
of
his
own
.
We
see
that
God
would
have
no
bastard
enter
into
his
congregation
.
And
by
this
also
a
Now
for
the
affection
it self
and
ground
of
the
Commandment
,
as
it
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
heat
,
in
the
other
Commandment
;
so
here
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
concupiscence
,
that
this
dealeth
withall
:
not
that
every
concupiscence
is
evil
,
for
the
Apostle
tells
us
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
evil
concupiscence
,
to
intimate
,
that
there
is
some
Concupiscence
or
desire
,
not
to
have
providence
,
and
care
of
the
flesh
,
to
fulfil
the
lusts
of
it
:
implying
that
there
is
a
lawful
care
of
the
flesh
to
More
plainly
;
there
is
in
man
,
as
in
all
other
creatures
,
a
desire
,
first
to
preserve
himself
in
〈◊〉
,
and
secondly
,
in
specie
.
And
therefore
in
respect
that
these
are
most
necessary
,
it
pleased
God
to
〈◊〉
a
bait
for
both
,
that
men
might
be
allured
to
them
;
for
as
there
is
a
pleasure
in
eating
and
drinking
for
the
one
,
so
is
there
for
the
other
in
the
act
of
generation
.
And
there
is
a
rule
,
in
maxime
〈◊〉
,
maxima
〈◊〉
as
maxime
allicit
;
in
things
most
necessary
the
greatest
pleasure
allureth
most
.
And
another
,
quod
maxime
allicit
,
maxime
corrumpit
,
that
which
allureth
most
,
corrupts
most
.
And
the
reason
is
,
quia
appetitus
tendit
ultra
modum
,
the
appetite
exceeds
the
due
measure
.
For
we
perswade
our selves
,
that
if
the
doing
of
it
once
be
good
,
the
doing
of
it
often
will
be
better
,
and
so
we
come
at
last
to
do
it
too
much
,
because
the
appetite
knows
not
what
is
enough
,
and
so
it
falleth
into
corrupt
custom
.
For
the
course
of
our
nature
is
,
when
it
avoids
any
evil
,
it
avoideth
it
so
vehemently
,
that
sometime
,
if
there
be
any
good
with
it
,
it
putteth
out
the
good
too
:
and
if
〈◊〉
desire
any
good
,
it
desireth
the
evil
too
that
sticketh
to
it
.
Therefore
moderation
and
temperance
is
to
be
used
;
for
vertue
stands
in
medio
,
between
two
〈◊〉
:
yet
temperance
is
magis
in
〈◊〉
,
more
in
the
want
then
in
the
excesse
,
as
〈◊〉
is
magis
in
〈◊〉
,
more
in
the
excesse
then
in
the
want
.
This
Concupiscence
of
the
flesh
,
as
it
is
in
us
,
so
it
is
in
beasts
,
and
therefore
it
hath
the
lowest
place
:
and
is
,
as
Plato
saith
,
alligata
ventri
,
tyed
to
the
belly
,
as
a
man
would
〈◊〉
a
horse
or
an
asse
to
the
manger
.
Now
being
thus
in
the
lowest
place
,
yet
being
of
necessary
use
,
the
rule
is
,
In
maxime
necessariis
〈◊〉
est
maxime
necessarius
,
in
things
necessary
,
order
is
most
necessary
,
and
this
order
is
that
the
lower
desires
should
not
take
up
a
man
wholly
;
when
the
lower
is
most
vehement
,
the
higher
is
most
hindered
:
but
the
lower
faculties
are
to
give
place
to
the
superiour
,
and
not
to
take
up
the
whole
man
.
Chrysostome
saith
,
Dedit
Deus
corpus
〈◊〉
,
〈◊〉
illud
in
〈◊〉
〈◊〉
,
&
non
dedit
animam
corpori
,
ut
illam
in
terram
deprimeret
;
God
gave
the
body
to
the
soul
,
to
lift
it
up
to
the
〈◊〉
of
heaven
and
heavenly
things
,
and
not
the
soul
to
the
body
,
to
presse
it
down
to
the
earth
.
Therefore
Gods
intent
was
,
that
as
we
may
have
a
lawful
Concupiscence
for
the
maintenance
of
our
life
,
and
for
propagation
;
so
we
should
use
them
no
further
then
this
necessity
requires
.
And
this
Concupiscence
hath
its
purity
.
Now
that
is
called
purum
,
pure
,
that
hath
〈◊〉
alieni
admixtum
,
no
mixture
of
any
thing
with
it
.
But
because
in
this
life
there
will
be
some
mixture
,
as
the
Prophet
tells
them
,
their
wine
was
mixt
with
water
:
we
must
be
The
Prophet
saith
,
that
there
was
a
time
when
man
was
in
honor
,
but
certainly
he
is
lost
his
understanding
,
and
is
become
like
to
the
beasts
that
perish
;
for
he
serveth
his
lust
,
riches
,
and
pleasures
.
For
this
cause
it
is
,
that
another
Prophet
saith
of
the
people
of
his
time
,
that
they
were
〈◊〉
addicted
to
this
evil
concupiscence
of
the
flesh
,
that
they
were
like
〈◊〉
admissariis
;
to
fed
horses
,
every
one
neighed
after
his
neighbours
wife
.
Therefore
,
as
the
Apostle
speaks
of
the
Law
in
general
,
so
we
may
of
this
Commandment
,
that
it
is
Poedagogus
,
how
sweet
〈◊〉
stoln
waters
are
,
yet
the
end
of
them
is
bitter
and
deadly
.
And
that
we
should
not
use
our
liberty
for
an
occasion
to
the
flesh
,
like
brute
beasts
;
but
as
knowing
that
we
were
created
for
greater
things
:
and
that
we
should
have
our
mindes
lifted
up
to
overrule
our
bodies
,
and
not
use
our
liberty
,
as
if
we
had
no
rule
to
walk
by
.
Having
spoken
of
the
ground
of
this
commandment
,
we
come
now
to
the
fountain
from
whence
this
sin
arises
,
and
then
we
shall
speak
of
the
means
or
occasions
that
draw
us
to
it
.
1.
For
the
first
,
the
Apostle
reckons
up
the
fruits
of
the
flesh
,
Gal.
5.
19.
Adultery
,
fornication
,
uncle
annesse
,
〈◊〉
,
&c.
which
our
Saviour
saith
proceed
from
the
heart
,
where
they
be
considered
,
either
as
they
are
ipsum
venenum
,
the
very
poison
of
our
nature
,
which
the
Apostle
calls
Concupiscentia
carnis
,
the
lust
of
the
boyling
of
the
pot
with
the
scum
in
it
,
as
the
Prophet
calls
it
.
2.
The
means
that
draw
us
to
this
sin
.
1.
The
first
is
subactum
solum
,
when
we
make
our selves
meet
and
apt
ground
to
receive
this
vice
.
The
Physitians
call
it
〈◊〉
,
when
a
man
is
disposed
by
evil
humours
tending
to
diseases
:
as
those
that
are
Plethorique
have
their
bodies
still
fed
with
some
bad
humour
.
Now
this
humour
of
wicked
lust
is
fed
by
two
means
.
-
1
Pergulam
,
By
intemperance
,
surcharging
the
stomach
,
which
is
called
crapula
,
when
it
is
with
meat
,
and
vinolentia
,
when
it
is
with
drink
.
-
2.
Per
desidiam
,
or
otium
,
By
idlenesse
,
which
is
either
in
excesse
of
sleeping
,
or
else
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
defect
of
labour
and
exercise
.
-
2.
Secondly
,
after
the
subactum
solum
,
there
is
another
thing
which
is
called
Irrigatio
〈◊〉
,
the
watering
of
the
seed
in
the
ground
so
fitted
.
It
is
as
when
a
man
is
sick
,
and
will
not
withstanding
give
himself
to
those
things
which
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
evil
for
his
disease
:
as
when
he
that
hath
an
ague
will
drink
wine
,
or
he
that
is
troubled
with
the
〈◊〉
,
the
Ptisick
will
not
for
〈◊〉
sharp
things
,
or
he
that
hath
the
Colick
will
eat
hony
.
Such
a
thing
is
in
our
Concupiscence
.
Solomon
calleth
it
illecebram
concupiscentia
,
Lascivia
,
wantonnesse
,
or
immodestia
,
immodesty
.
And
this
is
either
in
the
body
,
or
from
without
.
1.
In
the
body
,
it
is
either
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
platting
of
the
hair
,
and
fucus
colouring
of
the
face
:
or
in
the
apparel
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
in
the
gesture
,
either
some
common
gate
used
generally
,
or
a
certain
kinde
of
particular
gate
,
or
gesture
,
which
by
a
peculiar
name
is
called
Dancing
.
2.
From
without
,
our
lust
is
watered
,
either
by
corrupt
company
,
or
by
reading
lascivious
books
,
or
by
beholding
lascivious
pictures
,
as
〈◊〉
in
Terence
,
or
such
playes
and
spectacles
as
contain
matter
of
unchast
love
,
and
are
apt
to
breed
this
sin
in
us
,
or
by
giving
ear
to
wanton
tales
,
or
histories
,
or
songs
,
that
nourish
the
humour
of
lust
.
And
thus
for
the
means
.
3.
For
the
signes
we
will
use
no
other
then
them
we
had
before
.
The
jaundise
of
it
is
in
the
eyes
too
,
and
it
hath
its
foam
in
sermone
〈◊〉
,
in
filthy
language
.
And
not
onely
that
,
but
in
frequenting
such
places
,
using
such
actions
,
and
at
such
times
,
as
may
justly
be
suspected
.
Now
for
the
outward
act
it self
,
we
have
first
,
the
dispositions
to
this
sin
,
such
as
in
Physick
,
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
grudgings
before
an
Ague
,
such
as
were
in
the
oscula
,
unchast
kisses
.
2.
Wanton
imbracing
the
bosom
of
a
stranger
.
3.
Going
about
The
act
it self
one
may
be
guilty
of
two
wayes
,
as
S.
Augustine
saith
,
1.
Either
〈◊〉
〈◊〉
,
by
ones
own
motion
and
inclination
:
or
2.
〈◊〉
〈◊〉
,
by
the
perswasion
of
another
,
and
they
both
come
to
one
and
the
same
.
Again
it
is
practised
,
either
with
a
mans
own
self
,
corpus
〈◊〉
secum
,
which
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
or
〈◊〉
;
or
with
another
:
and
if
with
another
,
it
is
that
which
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
abomination
not
to
be
named
,
with
beast
or
mankinde
.
And
with
mankinde
,
it
is
either
willingly
,
or
unwillingly
.
The
party
patient
not
consenting
,
it
is
called
〈◊〉
,
a
rape
,
which
may
be
with
either
sex
,
for
there
may
be
a
rape
in
both
:
or
else
agreeing
;
and
this
either
with
male
or
female
:
with
male
,
such
an
one
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
that
defiles
himself
with
mankinde
.
1
Cor.
6.
9.
1
Tim.
1.
10.
and
this
sin
is
commonly
called
Sodomy
,
or
the
sin
of
Sodom
.
With
female
,
either
with
one
or
more
:
with
more
,
if
there
be
a
pretence
of
Mariage
,
it
is
Polygamie
;
if
without
any
pretence
thereof
,
it
is
〈◊〉
,
whoredome
.
If
with
one
,
it
is
either
in
wedlock
,
and
then
it
called
〈◊〉
,
excesse
of
lust
.
For
there
is
a
fault
even
in
Matrimony
,
as
S.
Ambrose
saith
,
〈◊〉
amator
〈◊〉
proprie
est
adulter
,
a
man
may
commit
adultery
with
his
own
wife
;
or
it
is
out
of
Matrimony
,
either
with
a
party
allyed
,
which
is
incest
;
or
with
a
stranger
,
not
allied
;
and
then
we
consider
her
,
either
as
〈◊〉
,
married
to
another
,
or
as
〈◊〉
,
free
;
if
married
,
or
〈◊〉
,
betrothed
(
for
all
is
one
)
then
it
is
Adultery
.
And
this
is
-
1.
When
both
are
married
,
which
is
worst
of
all
.
-
2.
When
the
woman
onely
is
married
,
and
the
man
single
.
-
3.
When
the
man
onely
is
married
,
and
the
woman
single
.
The
second
is
a
greater
evil
then
the
third
,
because
in
it
there
is
,
corruptio
prolis
,
an
adulterating
of
the
〈◊〉
begotten
.
If
one
be
free
and
unmarried
,
either
he
retains
one
peculiar
to
himself
,
and
then
she
is
not
a
common
〈◊〉
,
but
a
〈◊〉
;
or
else
there
is
not
this
continual
keeping
;
and
then
if
she
be
not
common
,
it
is
,
stuprum
,
〈◊〉
,
whether
she
be
a
virgin
or
a
widow
,
especially
if
she
be
a
virgin
;
if
she
be
common
,
it
is
fornication
properly
,
though
that
name
be
given
to
all
.
Besides
these
,
the
act
is
either
once
committed
or
often
iterated
;
and
then
for
distinction
sake
,
we
may
call
it
luxuriam
,
lechery
in
the
habit
;
and
the
party
a
〈◊〉
,
when
he
sets
himself
after
it
:
or
that
(
which
is
beyond
this
)
as
there
was
〈◊〉
〈◊〉
,
so
there
〈◊〉
〈◊〉
〈◊〉
,
the
cry
of
adultery
,
when
they
dare
impudently
defend
it
.
Last
of
all
,
there
is
〈◊〉
,
and
that
is
either
private
,
of
a
particular
person
for
his
daughter
or
〈◊〉
,
or
any
of
his
kinred
,
which
is
called
Prostitution
:
or
else
publick
,
of
a
〈◊〉
,
in
permitting
and
tolerating
stews
,
as
at
Rome
,
and
other
places
.
These
are
the
〈◊〉
branches
of
the
sin
prohibited
in
this
Commandment
.
Before
we
proceed
in
the
handling
of
these
〈◊〉
,
let
us
take
a
view
of
some
reasons
against
this
sin
of
〈◊〉
,
why
it
ought
to
be
odious
to
man
,
as
it
is
to
God
.
1.
It
is
of
all
sins
the
most
brutish
,
and
makes
a
man
come
nearest
to
the
condition
of
beasts
,
making
him
to
lose
the
nobility
and
excellency
of
his
nature
.
And
therefore
it
is
that
the
Prophet
compares
Adulterers
to
〈◊〉
〈◊〉
horses
,
〈◊〉
exen
going
to
the
slaughter
.
God
himself
saith
,
〈◊〉
shalt
not
bring
the
hire
of
a
〈◊〉
,
or
the
price
of
a
dog
into
the
house
of
the
Lord
.
The
learned
observe
upon
this
place
that
a
whore
is
compared
to
a
bitch
,
that
hath
many
〈◊〉
following
after
her
.
2.
The
second
hath
a
dependance
upon
the
first
,
yet
it
hath
a
peculiar
consideration
.
auferre
〈◊〉
,
take
away
the
heart
;
for
〈◊〉
,
it
swallows
up
the
reason
and
understanding
:
and
by
this
(
as
the
Apostle
speaks
of
the
heathen
,
that
committed
all
〈◊〉
with
greedines
.
)
their
understandings
were
darkened
,
and
their
hearts
blinded
.
It
is
one
of
the
Epithets
they
give
to
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
steales
away
the
understanding
.
We
have
experience
of
it
in
Solomon
;
we
see
what
fottishnes
he
grew
into
after
this
sinne
had
taken
hold
of
him
,
even
to
fall
down
to
every
block
and
stock
.
〈◊〉
by
this
fell
into
murder
,
and
to
cover
one
sinne
with
another
.
And
it
is
just
it
should
be
so
,
for
the
light
of
our
Actions
coming
〈◊〉
God
,
and
our
annoynting
coming
〈◊〉
〈◊〉
〈◊〉
,
as
〈◊〉
faith
,
from
Gods
annoynting
,
he
will
not
commit
this
oyntment
to
such
a
stinking
box
.
They
are
like
swine
that
trample
this
3.
The
third
is
〈◊〉
.
Of
all
sinnes
this
is
most
inexcusable
;
because
other
sins
may
have
some
colour
or
excuse
,
but
this
hath
none
,
because
God
having
ordained
a
remedy
for
this
,
which
is
marriage
,
he
that
will
not
use
that
remedy
is
4.
The
fourth
is
,
that
whereas
God
hath
been
pleased
,
to
make
marriage
a
holy
institution
,
and
a
holy
resemblance
of
the
union
betwixt
Christ
and
his
Church
,
it
is
a
manifest
contempt
of
the
ordinance
of
God
;
and
not
onely
that
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
genus
〈◊〉
,
sacrilegious
breakers
of
wedlock
,
and
trespassers
against
mankinde
;
for
not
onely
the
world
〈◊〉
the
worse
for
these
courses
which
would
soon
bring
it
〈◊〉
an
end
;
but
also
it
takes
away
the
resemblance
between
Christ
and
his
Church
in
holy
mariage
.
5.
It
is
against
a
mans
own
body
.
For
as
Saint
Paul
argueth
,
every
sinne
which
a
man
〈◊〉
,
〈◊〉
without
the
body
;
but
he
that
committs
fornication
,
〈◊〉
against
his
own
body
;
and
that
both
by
defiling
it
,
so
that
as
Saint
〈◊〉
saith
,
the
garments
are
spotted
by
the
flesh
,
as
also
by
weakning
and
decaying
it
:
for
as
the
Physitians
say
,
the
〈◊〉
of
the
〈◊〉
humor
,
the
generative
〈◊〉
is
a
〈◊〉
〈◊〉
,
whereby
the
〈◊〉
〈◊〉
,
the
radical
moysture
,
is
consumed
,
and
the
life
shortned
,
then
this
sinne
:
besides
that
,
it
brings
rottennes
to
the
bones
,
and
breeds
many
〈◊〉
diseases
,
as
daily
experience
shewes
,
like
that
water
of
jelousy
under
the
law
,
or
cursed
water
,
6.
And
it
is
not
onely
against
a
mans
own
body
,
but
against
others
also
:
for
it
hath
this
peculiar
to
it
,
that
whereas
in
other
sinnes
a
man
may
〈◊〉
solus
,
perish
alone
,
in
this
he
must
have
one
to
perish
with
him
for
company
.
There
is
duplex
〈◊〉
,
a
double
murther
committed
by
this
one
finne
.
7.
It
is
injurious
to
Christ
two
wayes
.
1.
He
hath
bought
us
,
and
paid
a
price
〈◊〉
in
〈◊〉
est
,
as
much
as
we
can
,
bring
Christ
to
be
the
head
of
a
〈◊〉
?
8.
Lastly
,
if
all
these
will
not
move
us
,
then
let
us
consider
the
punishment
of
it
.
Shall
I
not
visit
(
saith
God
by
the
prophet
)
for
these
things
?
yes
surely
he
will
〈◊〉
-
1.
It
is
a
punishment
it self
,
for
as
Solomon
saith
,
those
whom
God
hates
shall
fall
into
this
sinne
;
such
as
he
hath
ordained
for
punishment
,
shall
be
punished
with
this
sinne
.
-
2.
It
is
maxime
probrosum
peccatum
,
a
sin
that
makes
a
man
most
infamous
,
it
brings
-
3.
It
brings
a
man
to
beggery
;
for
by
a
whorish
woman
a
man
is
brought
to
a
morsel
of
bread
:
yea
the
adulteresse
will
hunt
for
the
precious
life
,
and
Job
saith
,
-
4.
Beyond
all
these
,
whereas
every
punishment
should
exceed
,
that
whereof
it
is
a
punishment
,
the
Apostle
tells
us
,
that
those
uncleane
lusts
,
which
the
heathens
where
given
up
to
,
were
punishments
for
their
Idolatry
;
〈◊〉
that
this
sinn
seems
By
these
reasons
well
weighed
,
we
may
in
part
conceive
,
what
account
God
makes
of
this
sinne
.
We
come
now
to
the
particular
branches
referring
to
this
sin
already
mentioned
.
CHAP.
III.
Of
the
degrees
of
this
sinne
.
1.
The
first
motions
,
or
cogitationes
ascendentes
.
2.
Suppuratio
,
the
festering
of
it
inwardly
.
3.
subactum
solum
,
the
fitting
of
the
soyle
,
which
is
.
1.
By
excesse
.
2.
By
Idlenes
.
Exc
esse
is
.
1.
by
gluttony
.
the
effects
of
it
.
Opposite
to
which
is
the
vertue
of
temperance
,
which
consists
in
modo
,
in
measure
,
which
respects
.
1.
The
necessity
,
of
life
.
2.
Of
our
calling
.
3.
Of
pleasure
and
delight
,
wherein
are
.
5.
Rules
.
1.
For
the
substance
of
our
meat
.
2.
For
the
quantity
.
3.
For
the
quality
.
4.
Not
to
eate
too
greedily
.
5.
Not
too
often
.
2.
Of
excesse
in
drinking
,
in
what
cases
wine
is
allowed
.
ANd
first
for
the
inward
cause
,
the
malignant
vapours
arising
in
the
heart
which
we
called
the
poyson
of
our
nature
,
that
inbred
concupiscence
,
and
those
first
motions
,
and
the
〈◊〉
ascendentes
,
we
shall
forbeare
to
speak
of
them
,
till
we
come
to
the
tenth
commandment
:
and
here
we
will
speak
in
the
cor
ejus
loquitur
perversa
,
his
heart
uttereth
perverse
things
,
though
outwardly
he
saith
nothing
.
Saint
Augustine
saith
,
Ego
domine
〈◊〉
〈◊〉
,
cum
cogitationes
meaenon
〈◊〉
,
Lord
,
I
oftentimes
hold
my
peace
,
when
my
thoughts
within
me
are
not
silent
.
And
so
when
the
oven
waxeth
hotter
and
hotter
,
then
cometh
consensus
consent
:
and
then
he
saith
,
O
vtinam
a
desire
followeth
,
and
〈◊〉
qui
facturus
est
jam
secit
,
he
that
goeth
about
a
wicked
action
,
hath
already
acted
it
in
his
heart
.
Therefore
we
are
to
strive
against
this
Cardiacal
passion
.
In
the
next
place
come
we
to
the
solum
subactum
,
the
soyle
fitted
for
this
sin
.
And
this
(
as
we
shewed
before
)
is
done
by
gluttony
and
idlenes
.
Gluttony
we
said
was
in
meat
or
drink
.
In
meat
,
it
was
〈◊〉
too
much
feeding
;
gula
vestibulum
luxuriae
,
the
throate
is
the
porch
wherby
lechery
enters
.
And
that
by
reason
that
the
faculties
〈◊〉
the
body
are
sod
sposed
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
nutritive
faculty
is
the
shop
of
the
generative
;
and
that
being
well
looked
to
,
there
s
hope
,
that
the
other
may
be
better
dealt
withal
.
The
Apostle
tells
us
,
that
one
of
the
ftruits
of
the
flesh
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
uncleannes
,
to
which
he
adds
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
banketting
or
revelling
,
as
a
cause
of
it
.
Fulnes
of
bread
was
one
of
〈◊〉
sin
of
Sodom
.
Vpon
which
place
This
excesse
is
injurious
to
God
in
destroying
his
creatures
,
whereas
Christ
appointed
And
indeed
it
is
gentile
vitium
,
our
national
sinne
;
there
are
too
many
graves
of
lust
in
this
kingdom
.
When
we
are
sick
,
we
call
for
sanitatem
health
,
and
having
it
,
we
become
soon
afterwards
by
〈◊〉
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
betrayers
of
our
health
by
surfetting
.
Besides
the
ill
effects
it
works
in
the
body
,
it
doth
much
hurt
to
the
soul
too
;
for
it
maketh
all
sermons
,
and
other
exercises
of
Godlines
unfruitful
,
choaking
the
good
seed
like
the
thorns
.
Nolte
gravari
,
saith
our
Saviour
to
his
disciples
,
Besides
this
,
there
is
first
,
hebetudo
mentu
dulnes
of
the
minde
;
and
then
follows
durities
cordis
,
hardnes
of
the
heart
;
when
men
drink
wine
in
bowles
,
they
are
not
grieved
at
the
afflictions
of
Joseph
,
there
s
no
sympathy
between
them
and
those
that
want
.
Besides
,
as
Moses
said
it
was
with
Jeshurun
,
〈◊〉
recalcitravit
,
being
made
fat
he
began
to
kick
;
so
it
will
be
with
the
body
,
which
will
be
like
Solomons
servant
〈◊〉
〈◊〉
To
avoyd
these
inordinate
lusts
,
we
are
to
follow
Saint
Pauls
example
,
castigare
corpus
,
to
keep
our
body
under
:
and
one
way
to
chasten
it
is
castigatio
per
〈◊〉
jumentorum
,
to
keep
under
labouring
beasts
,
as
when
we
would
take
down
a
pampered
horse
,
the
way
is
,
to
abate
him
of
his
provender
.
This
in
effect
is
temperance
,
which
the
Philosopher
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
promum
virtutum
,
the
butler
of
all
vertues
.
Nature
cries
out
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
the
voyce
of
the
flesh
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
let
me
not
be
hungry
,
let
me
not
be
thirsty
,
let
me
not
be
cold
.
〈◊〉
when
he
was
an
hungry
,
desired
Jacobs
pottage
lentis
edulium
,
pottage
of
lentiles
,
it
seemed
savory
to
him
:
and
the
Philosopher
saith
,
〈◊〉
non
〈◊〉
aurea
pocula
,
thirst
cares
not
for
drinking
in
gold
:
but
under
the
colour
of
supplying
nature
,
it
commonly
falls
out
that
nulli
defiderio
resistimus
,
we
give
way
to
every
thing
we
desire
,
and
therefore
we
grow
wanton
,
when
we
will
not
have
it
in
this
dish
,
or
not
have
it
unlesse
thus
drest
,
and
then
venter
est
molestus
cliens
,
the
belly
is
a
troublesome
client
;
whereas
of
this
temper
ought
we
to
be
,
that
having
food
and
rayment
,
we
should
be
We
know
that
we
are
debtors
to
the
flesh
,
but
not
to
live
after
the
flesh
,
and
that
let
us
eat
and
drink
,
for
to
morrow
we
shall
die
:
nor
live
in
pleasure
,
and
nourish
our
hearts
,
Now
temperance
consists
in
modo
,
in
measure
,
and
that
modus
is
in
medio
,
measure
is
in
the
meane
or
middle
,
which
is
known
by
per
regulam
,
by
rule
.
And
the
rule
of
temperance
is
three
fold
.
-
1.
The
first
is
〈◊〉
vitae
,
the
necessity
of
our
life
,
and
our
life
necessarily
requires
but
convenient
food
and
rayment
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
Apostle
,
having
food
and
rayment
,
let
us
be
therwith
content
.
-
2.
The
second
is
necessitas
officii
,
the
necessity
of
our
calling
.
The
Apostle
tells
-
3.
The
last
is
voluptas
,
quae
neutrum
horum
impedit
,
so
much
pleasure
,
as
will
hinder
neither
of
these
.
Moderate
pleasure
may
be
used
in
eating
and
drinking
,
so
that
it
neither
endanger
our
health
,
nor
make
us
unfit
for
the
duties
of
our
callings
,
but
if
it
prove
hurtful
,
or
prejudicial
to
either
of
these
,
if
this
voluptas
,
this
〈◊〉
in
meats
and
drinks
,
be
either
against
life
,
or
our
duty
,
it
is
peccatum
,
a
sin
.
According
to
these
rules
,
we
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bridle
our
desires
,
we
must
make
temperance
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
our
coachman
,
and
give
her
the
bridle
,
that
she
may
aswell
constringere
as
relaxare
,
bridle
as
let
loose
,
as
occasion
shall
be
offered
.
Saint
Augustine
saith
,
Temperantia
froenos
gutturis
〈◊〉
&
relaxat
,
temperance
both
restraineth
and
giveth
liberty
to
the
appetite
:
and
the
Heathen
man
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Venus
waits
on
plenty
and
fulnesse
.
And
that
we
may
the
better
know
how
-
-
1.
For
the
substance
;
we
must
not
fare
every
day
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
splendide
,
delicately
,
-
2.
For
the
quantity
.
They
that
have
taken
measure
of
our
throat
,
and
other
parts
of
our
bodies
,
say
,
that
the
throat
is
lesse
in
man
,
then
in
any
other
creature
of
answerable
proportion
,
to
teach
us
temperance
,
and
to
beware
of
superfluity
,
either
.
-
-
1.
By
surcharging
our
nature
or
disabling
our selves
for
the
duties
of
our
calling
,
like
those
〈◊〉
whom
the
Prophet
speaks
,
that
make
themselves
sick
with
〈◊〉
;
-
2.
Or
by
exceeding
our
estate
:
which
was
Nabals
fault
,
who
was
too
-
3.
For
the
quality
:
stand
not
upon
curiosity
,
or
exquisitenesse
;
it
was
in
part
Marthas
fault
,
but
Christ
gave
her
a
gentle
reprehension
for
it
.
And
the
Apostle
be
consumed
,
and
whatsoever
we
put
into
it
,
and
therefore
it
is
folly
to
make
that
our
God
.
This
in
regard
of
the
meat
.
Now
there
are
2
rules
more
in
regard
of
our selves
.
-
1.
That
we
eat
not
too
greedily
.
For
this
is
os
porci
habere
,
to
have
a
hoggish
or
swinish
appetite
.
And
this
made
the
Devil
(
as
S.
Jerome
observes
)
to
make
choice
of
the
heard
of
swine
to
enter
into
,
because
of
their
greedinesse
.
They
were
like
S.
Jerome
saith
,
Vbi
satietas
est
,
ibi
Daemones
agunt
choreas
,
where
this
greedinesse
and
fulnesse
is
,
there
the
Devils
dance
.
S.
Augustine
saith
,
that
it
was
Esau's
fault
:
Ardenter
comedit
,
quia
ardenter
desideravit
;
he
must
needs
eat
greedily
,
that
longed
after
it
so
earnestly
,
that
he
sold
his
birth-right
for
it
.
S.
Jude
calls
this
,
vesci
sine
timore
,
to
feed
without
fear
.
Therefore
the
son
of
Syrach
If
thou
sit
at
a
bountiful
table
,
be
not
greedy
upon
it
.
-
2.
That
we
eat
not
too
often
.
And
in
this
rule
we
must
have
recourse
to
the
former
,
of
〈◊〉
&
〈◊〉
,
of
our
life
and
calling
:
not
so
often
as
to
hinder
our
health
,
not
so
often
as
to
hinder
our
calling
.
Not
too
early
.
Wo
to
thee
,
O
land
(
saith
the
when
thy
Princes
eat
in
the
morning
.
Not
too
late
.
Wo
to
them
(
saith
the
that
rise
up
early
,
that
they
may
follow
strong
drink
,
that
continve
till
night
,
till
the
wine
enflame
them
.
This
assiduitas
,
continuance
in
eating
,
he
compares
to
greedinesse
of
dogs
,
which
never
can
have
enough
;
when
men
say
,
to
〈◊〉
shall
be
as
this
day
,
and
much
more
abundant
.
Their
mindes
are
continually
occupied
in
thoughts
of
eating
.
All
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
comessations
,
mencioned
by
the
Apostle
,
are
forbidden
;
as
also
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
drinkings
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vinolentia
,
mentioned
S.
Peter
:
these
,
though
some
of
them
are
lesse
grievous
then
the
other
,
because
avorsatio
a
fine
,
a
direct
aversion
from
the
end
;
others
do
but
in
some
sort
,
aberrare
a
fine
,
come
some
what
wide
of
the
end
,
yet
all
are
forbidden
.
vinolentia
,
drinking
too
much
,
as
well
as
crapula
,
gluttony
;
having
regard
no
doubt
to
those
secundae
mensae
,
second
courses
,
banquets
,
comessations
and
drinkings
,
such
as
are
now
in
use
.
S.
Augustine
in
his
confessions
,
upon
our
Saviours
caveat
against
surfetting
and
drunkennesse
hath
this
passage
;
Domine
,
ebrietas
longe
est
a
me
,
fac
quaeso
,
ne
unquam
appropinquet
mihi
;
crapula
autem
nonnunquam
obrepit
servo
tuo
,
fac
quaeso
,
ut
longe
absit
a
me
:
&
quis
est
qui
non
rapiatur
aliquantulum
extra
met
as
necessitatis
?
quisquis
est
magnus
,
magnificet
nomen
tuum
,
ego
autem
non
sum
,
quia
homo
peccator
sum
.
Sed
tamen
ego
in
his
positus
tentationibus
,
certo
quotidie
cum
cupiditatibus
:
Lord
I
am
far
from
drunkennesse
,
grant
I
pray
thee
that
it
may
never
come
neer
me
:
but
gluttony
hath
often
stole
upon
thy
servant
,
grant
I
beseech
thee
,
that
it
may
be
far
from
me
:
and
who
is
there
that
is
not
sometime
carried
beyond
the
bounds
of
necessity
?
whosoever
is
perfect
shall
magnifie
thy
name
,
such
a
one
I
am
not
,
because
a
sinful
man
;
yet
being
in
the
midst
of
these
〈◊〉
,
I
strive
daily
with
my
concupiscence
.
And
this
I
do
further
,
1.
for
unnecessary
refections
,
I
have
clean
cut
them
off
.
2.
I
follow
Solomons
counsel
.
Be
not
amonst
wine-bibbers
,
amongst
riotous
eaters
of
flesh
.
Cras
erit
ut
hodie
,
&
amplius
;
to
morrow
shall
be
as
to
day
,
and
much
more
abundant
.
This
saith
he
I
do
;
and
then
he
cometh
to
this
exhortation
,
fratres
〈◊〉
,
quam
lenissime
sed
tamen
instantissime
vos
rogo
,
brethren
,
though
but
gently
,
yet
most
instantly
I
beseech
you
,
do
you
the
like
.
2.
As
gluttony
or
excesse
of
meat
is
here
forbidden
,
of
which
we
have
spoken
;
so
also
drunkennesse
,
or
excesse
of
drink
.
The
Apostle
dehorting
from
drunkennesse
saith
,
luxury
or
lust
,
be
not
drunken
with
wine
,
wherein
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
it
inclines
to
unclean
lusts
.
And
the
same
saith
Solomon
,
Look
not
upon
the
Wine
,
when
it
is
red
,
and
sheweth
his
colour
in
the
cup
,
or
goeth
down
pleasantly
,
and
why
?
Thine
eyes
shall
look
upon
strange
women
.
And
therefore
S.
Peter
doth
not
onely
forbid
the
drunkard
and
the
glutton
shall
come
to
poverty
;
but
also
because
it
disposes
a
man
to
they
are
like
to
a
man
sleeping
in
the
midst
of
the
sea
,
when
they
are
awaked
,
they
return
to
it
again
.
For
it
is
such
a
vice
,
that
a
man
having
gotten
a
habit
of
it
,
can
hardly
leave
it
off
.
Yet
are
we
not
altogether
prohibited
the
drinking
of
wine
,
but
in
some
cases
it
is
allowed
,
as
these
,
and
the
like
.
-
1.
For
bodily
infirmities
,
according
to
the
Apostles
counsel
to
Timothie
.
In
this
-
2.
In
heavinesse
of
minde
,
whether
natural
or
accidental
.
Give
wine
to
those
that
are
of
heavy
heart
.
-
3.
Upon
some
publick
benefit
of
the
Church
or
Common-wealth
,
there
may
be
a
publick
gratulation
,
and
therein
a
more
free
use
of
the
Creatures
,
and
whatsoever
doth
not
hinder
or
oppose
Temperance
,
may
be
lawfully
used
to
solemnize
a
day
of
publick
joy
.
When
the
people
were
ready
to
mourn
,
Nehemiah
forbids
it
,
and
instead
eat
the
fat
,
and
drink
the
sweet
,
and
testifie
their
joy
by
the
lawsul
use
of
the
Creatures
,
for
the
benefit
which
God
had
vouchsafed
to
his
Church
.
This
is
the
third
.
But
ont
of
these
or
the
like
cases
it
must
not
be
used
:
as
they
did
,
of
whom
the
Prophet
speaketh
.
When
God
called
to
mourning
and
weeping
,
they
fell
to
joy
and
gladnesse
,
to
slaying
of
Oxen
,
and
killing
of
sheep
,
to
eating
flesh
,
and
drinking
wine
.
And
there
be
still
some
men
that
can
take
hold
of
the
Apostles
counsel
to
drink
wine
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
of
that
part
of
it
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
little
,
)
they
take
no
notice
at
all
.
The
sum
of
all
is
,
there
must
not
be
Redundantia
,
excesse
.
It
was
accounted
an
They
drank
wine
in
bowls
,
&c.
The
five
rules
above
mentioned
you
may
apply
to
prevent
this
sin
,
and
to
govern
your self
in
the
use
of
wine
or
strong
drink
.
Both
these
vices
are
salved
by
one
vertue
,
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
temperance
,
a
vertue
here
commanded
.
S.
Paul
makes
it
a
special
fruit
of
the
spirit
,
and
exhorts
Titus
to
preach
it
,
and
exhort
young
men
especially
to
it
,
and
such
as
bend
their
mindes
to
knowledge
,
and
studie
of
learning
:
and
therefore
S.
Peter
exhorts
,
as
to
adde
to
vertue
knowledge
,
so
to
joyn
to
knowledge
temperance
;
for
scientia
est
cum
abstinentia
,
temperance
is
the
way
to
knowledge
.
CHAP.
IIII.
Of
idlenesse
:
the
second
thing
which
fits
the
soyl
for
this
sin
.
Diverse
reasons
against
it
.
It
consists
in
two
things
:
1.
too
much
sleep
,
2.
want
of
exercise
when
we
are
〈◊〉
.
Against
sleepinesse
.
Rules
,
for
1.
the
quantity
:
2.
the
manner
.
Of
idlenesse
in
our
callings
.
The
remedy
against
sleep
and
idlenesse
.
THe
second
thing
which
makes
solum
subactum
,
fits
the
soyl
for
this
sin
of
lust
,
is
idlenesse
.
For
as
fulnesse
of
bread
,
so
abundance
of
idlenesse
,
was
one
of
the
the
passion
of
an
idle
minde
.
And
this
is
a
sin
highly
displeasing
to
God
in
many
respects
.
1.
Evertit
consilium
Dei
,
&
finem
hominis
:
it
doth
what
may
be
to
overthrow
Gods
purpose
,
and
the
end
whereto
man
was
created
.
For
God
in
the
very
beginning
created
man
to
labour
.
He
put
man
into
the
garden
of
Eden
to
dresse
it
:
not
onely
ut
coleret
eum
to
serve
him
;
but
ut
coleret
terram
,
to
till
the
earth
,
neither
without
the
other
.
Afterwards
when
he
had
transgressed
Gods
command
,
this
labour
was
enjoyned
him
as
a
perpetual
penance
for
his
offence
.
In
sorrow
shalt
thou
eat
all
the
dayes
of
thy
life
:
and
in
the
sweat
of
thy
face
shalt
thou
eat
bread
.
Nor
doth
the
Gospel
shew
it self
more
favourable
in
dispensing
with
this
law
.
Why
stand
ye
idle
?
saith
our
Saviour
.
that
there
were
some
that
wrought
not
at
all
.
Nor
shall
it
ever
be
abrogated
.
Man
,
saith
David
,
goeth
forth
to
his
work
,
and
to
his
labour
till
the
evening
.
Therefore
is
it
that
Solomon
sends
the
idle
slothful
man
to
the
filth
of
a
2.
In
regard
of
the
losse
of
time
,
a
thing
〈◊〉
precious
,
that
the
Apostle
exhorts
us
3.
In
regard
of
the
breach
of
the
next
Commandment
which
forbids
stealing
.
For
he
that
consumes
his
dayes
in
idlenesse
,
maketh
use
of
the
creatures
,
to
which
he
hath
no
right
.
The
Apostle
saith
,
He
that
doth
not
work
,
should
not
eat
.
The
Heathen
call
an
unnecessary
burden
.
The
Scriptures
compare
them
to
Locusts
that
devour
all
where
they
come
;
and
the
Fathers
term
them
unprofitable
and
superfluous
Creatures
.
The
Apostle
(
alluding
to
this
)
saith
,
Let
him
that
stole
,
steal
no
more
,
but
rather
let
him
labour
.
4.
In
regard
of
the
breach
of
the
sixth
Commandment
forbidding
〈◊〉
.
For
idlenesse
is
the
mother
of
many
diseases
.
For
as
there
are
none
of
Gods
creatures
but
putrifie
without
motion
,
as
the
air
and
water
,
stagnantes
〈◊〉
stantes
aque
,
nec
dulces
nec
salubres
,
(
〈◊〉
Seneca
)
standing
waters
,
are
neither
sweet
nor
wholsom
;
so
ease
in
the
body
bringeth
forth
〈◊〉
,
the
gout
,
and
other
diseases
.
Computrescit
in
the
seed
rots
under
the
clod
.
And
it
were
to
be
wisht
,
that
not
onely
the
losse
of
time
,
wasting
the
creatures
,
and
the
hurt
of
the
body
were
all
the
prejudice
that
came
by
idlenesse
,
so
that
the
soul
might
be
kept
untainted
by
it
;
but
that
also
is
subject
to
detriment
by
it
:
for
from
nihil
agere
,
doing
nothing
,
male
agere
,
doing
ill
.
Idlenesse
teacheth
much
evil
,
saith
the
son
of
Syrach
,
and
by
this
comes
the
disease
which
S.
Basil
calls
podagram
animi
,
the
gowt
of
the
soul.
Now
idlenesse
consists
in
two
things
.
Either
1.
in
too
much
sleep
:
or
2.
in
not
being
exercised
(
when
we
are
awake
)
in
the
works
of
our
calling
.
-
1.
For
the
first
,
of
too
much
sleeping
.
After
the
Apostle
had
told
the
Romans
it
was
high
time
to
awake
out
of
sleep
,
he
gives
them
a
caveat
,
to
walk
honestly
,
as
in
the
day
;
not
in
gluttony
vnd
drunkennesse
,
nor
in
chambering
and
wantonnesse
:
after
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lying
long
in
bed
;
and
there
is
joyned
with
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wantonnesse
,
the
companion
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
beginning
of
concupiscence
.
The
Prophet
〈◊〉
stretching
themselves
upon
their
beds
,
and
not
without
cause
,
for
another
Prophet
tells
us
,
that
by
it
men
begin
〈◊〉
nequam
,
to
devise
iniquity
,
Love
not
sleep
,
lest
thou
come
to
poverty
,
open
thine
eyes
,
and
thou
〈◊〉
be
satisfied
with
bread
;
for
having
spoken
verse
11.
of
young
men
,
that
by
their
actions
they
may
be
known
,
whether
their
work
be
pure
,
and
whether
it
be
right
,
and
in
the
12.
verse
,
that
they
may
be
known
by
this
,
whether
they
apply
their
ears
and
eyes
to
knowledge
,
as
God
created
them
,
he
〈◊〉
in
the
13.
verse
,
that
otherwise
if
they
love
sleep
,
these
effects
of
it
shall
come
upon
them
.
For
remedy
hereof
two
things
are
to
be
observed
in
sleep
.
1.
The
Quantitie
.
2.
The
manner
.
-
-
1.
For
the
quantitie
.
Our
sleep
must
not
be
too
long
.
Vsque
quo
dormis
?
How
long
wilt
thou
sleep
,
O
sluggard
?
ultra
horam
,
beyond
the
hour
:
there
is
an
hour
when
to
the
hour
is
at
hand
,
or
as
we
read
it
,
it
is
now
high
time
to
awake
out
of
sleep
:
but
the
sluggard
when
the
hour
cometh
,
when
he
should
arise
,
lies
still
in
his
bed
,
and
is
as
a
dore
which
turneth
alwayes
upon
the
hinges
,
-
2.
For
the
manner
of
our
sleep
.
It
must
not
be
like
that
of
Ionah
who
was
in
a
S.
Jerome
calls
it
)
sepultura
suffocati
,
as
the
burial
of
one
without
breath
,
but
requies
lassi
,
the
rest
of
one
that
is
weary
.
to
be
given
up
to
the
spirit
of
slumber
,
which
is
true
of
all
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
drowsinesse
of
the
body
,
as
well
as
the
soul.
And
as
Ionah
was
in
the
midst
of
the
tempest
when
he
slept
soundly
,
so
these
are
under
Gods
visitation
,
who
are
possest
with
this
spirit
of
slumber
.
-
2.
The
second
point
of
idlenesse
is
,
when
we
are
not
exercised
in
the
duties
of
our
calling
,
but
give
our selves
to
ease
.
Desidiae
est
somnium
vigilantis
,
sloth
is
the
the
hanging
down
of
the
hands
,
and
the
feeble
knees
,
of
which
the
Apostle
speaks
,
and
so
become
fit
for
no
good
thing
.
For
as
all
other
creatures
of
God
by
standing
still
grow
corrupt
,
as
we
see
in
standing
water
,
which
putrifies
,
and
being
putrified
,
ingenders
toads
and
such
venemous
creatures
;
so
in
man
,
ease
brings
discases
both
in
body
and
soul
it
produces
in
the
body
podagram
,
the
gout
,
and
it
brings
forth
the
like
indisposition
in
the
soul
,
which
made
S.
Basil
call
it
podagram
animi
,
the
gout
of
the
soul.
And
therefore
S.
Ambrose
calls
idle
persons
,
creaturas
Dei
superfluas
,
superfluous
creatures
of
God
,
which
do
no
way
profit
the
body
politick
,
where
they
live
,
but
are
as
the
Heathen
man
saith
of
the
〈◊〉
,
such
qui
animam
pro
sale
S.
Paul
measureth
not
idlenesse
onely
by
doing
nothing
,
but
also
by
not
doing
not
working
at
all
,
then
they
become
busie
bodies
:
and
if
women
be
idle
,
then
wil
they
be
pratlers
,
or
tatlers
,
upon
which
cometh
tale-carrying
,
lying
,
〈◊〉
and
forging
,
whereby
they
disquiet
others
.
And
not
onely
so
,
but
they
are
busie
bodies
,
medling
out
of
their
callings
,
where
they
have
nothing
to
do
.
These
are
to
be
restrained
.
And
because
hereby
groweth
a
disposition
from
the
body
,
for
evil
motions
in
the
soul
;
therefore
S.
Peter
enjoyns
the
vertue
of
abstinence
,
and
commands
us
to
abstain
from
such
fleshly
lusts
,
as
do
militare
contra
animam
,
〈◊〉
against
the
soul.
The
remedy
against
sleep
is
that
which
the
Apostle
calleth
sobriety
,
properly
be
sober
,
be
vigilant
,
saith
he
in
another
place
:
for
sleep
and
drunkennesse
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
works
of
the
night
,
and
we
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
children
of
light
,
and
of
the
day
;
our
desires
therefore
ought
to
be
after
the
works
of
the
light
and
of
the
day
,
and
we
must
walk
accordingly
.
2.
The
remedie
against
idlenesse
the
Apostle
gives
us
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
set
our
selves
to
do
our
own
businesse
,
and
the
works
of
our
calling
.
And
blessed
shall
he
be
whom
the
Lord
when
he
cometh
shall
finde
so
doing
.
We
said
before
,
that
in
this
sin
there
is
suppuratio
,
the
festering
of
it
within
;
and
after
that
there
is
subactum
solum
,
the
soyl
fitted
by
feeding
the
evil
〈◊〉
,
by
gluttony
and
idlenesse
,
of
which
we
have
now
spoken
.
CHAP.
V.
The
fourth
〈◊〉
.
Irrigatio
soli
,
the
watering
of
the
soyl
by
incentives
and
allurements
to
this
sin
,
which
are
either
.
1.
In
or
about
our selves
,
or
2.
In
others
.
Of
the
first
sort
are
,
1.
Painting
.
2.
Strange
wanton
apparel
.
3.
Lascivious
gestures
.
Of
the
second
sort
are
,
1
,
Lewd
company
,
and
obscene
books
.
2.
Obscene
pictures
,
and
wanton
dancings
.
Of
modesty
the
vertue
opposite
.
THe
next
thing
is
irrigatio
soli
,
watering
of
the
soyl
,
of
which
we
are
to
beware
.
For
as
we
must
keep
our selves
from
being
meet
or
fit
ground
for
the
Devil
to
cast
in
this
seed
of
lust
or
evil
concupiscence
,
by
meats
of
provocation
,
drinks
and
dyet
,
or
idle
living
;
so
must
we
also
take
heed
of
such
objects
and
allurements
,
as
may
irrigare
solum
,
water
the
ground
,
foment
and
dispose
the
soul
to
this
sin
.
And
these
allurements
or
〈◊〉
we
consider
,
as
they
are
in
our selves
,
or
as
1.
As
the
using
of
〈◊〉
,
painting
the
face
,
which
was
the
sin
of
Iezabel
,
she
painted
her
face
,
and
tyred
her
head
.
Of
this
one
saith
,
that
it
is
not
facies
,
but
larva
;
they
have
not
a
face
,
but
a
vizard
.
But
the
Prophet
tells
such
,
In
vain
shalt
thou
〈◊〉
thy self
fair
,
for
thy
lovers
shall
despise
thee
,
thou
that
rentest
thy
face
(
or
eyes
)
with
painting
,
alluding
to
the
custom
of
women
then
,
of
〈◊〉
their
eye
brows
with
stibium
or
〈◊〉
,
as
some
learned
think
.
2.
The
strange
〈◊〉
our selves
in
apparel
,
which
is
condemned
even
in
women
who
are
rather
to
be
tolerated
herein
then
men
,
because
it
is
mundus
muliebris
,
-
1.
The
platting
and
wreathing
of
the
haire
.
-
2.
The
adding
of
gold
and
silver
to
adorne
them
.
-
3.
Rare
and
strange
,
or
costly
apparel
:
such
as
our
Saviour
implicitely
〈◊〉
〈◊〉
in
studio
vestium
〈◊〉
deesse
;
let
no
man
conceive
or
〈◊〉
himself
that
he
can
be
free
from
sinne
,
that
takes
too
much
care
about
apparel
.
As
for
vestitus
peregrinus
,
strange
apparel
,
God
by
the
Prophet
threatens
〈◊〉
corporis
Sarah
&c.
Therefore
follow
their
examples
.
3.
Another
allurement
is
,
the
gesture
;
a
proud
allureing
gate
.
God
threatens
that
he
will
devise
evil
against
such
as
go
haughtily
.
Esay
describes
the
particulars
,
erectum
guttar
,
stretched
out
necks
.
3.
They
have
〈◊〉
antes
oculos
,
rowling
and
wanton
eyes
,
looking
wantonly
.
4.
minutos
passus
,
a
mincing
or
tripping
gate
:
they
go
as
if
they
were
〈◊〉
,
shackled
.
And
the
Prophet
for
these
thundereth
against
the
daughters
of
Sion
,
but
much
more
would
he
have
Now
we
come
to
the
watering
of
our
lust
by
those
provcations
and
incentives
1.
The
kingly
Prophet
tells
us
of
some
which
have
consortium
cum
adulteris
,
are
partakers
,
or
keep
company
with
adulterers
.
The
wiseman
(
speaking
of
a
yong
man
that
had
entered
into
the
company
and
communication
with
a
harlot
)
saith
,
he
goeth
after
her
,
as
an
oxe
to
the
slaughter
,
or
a
fool
to
the
stocks
,
or
a
bird
to
the
pitfall
,
and
feeles
it
not
,
till
the
dart
strike
through
his
And
indeed
lewd
company
is
very
dangerous
for
this
sinne
,
as
we
see
by
that
the
Apostle
tells
us
,
modicum
fermenti
corrumpit
totam
massam
,
a
little
leaven
〈◊〉
the
whole
lump
.
Which
though
it
may
be
applyed
to
any
vice
,
yet
Saint
Paul
〈◊〉
〈◊〉
,
before
Vnder
bad
company
,
come
bad
books
,
that
speak
broadly
of
filthy
and
obscene
matters
.
The
heathen
man
called
his
books
comites
,
his
companions
.
Though
he
were
solus
alone
,
yet
as
long
as
he
had
his
books
to
beare
him
company
,
he
was
nunquamminus
solus
,
quam
cum
solus
,
never
lesse
alone
,
then
when
he
was
alone
.
2.
To
ill
company
and
bad
books
may
be
added
such
things
,
as
by
the
eye
and
the
eare
make
the
same
impression
in
the
soul
:
as
namely
,
imagines
obscaenae
,
obscene
and
filthy
pictures
,
such
as
that
of
Baal-Peor
:
which
they
carried
about
for
publike
view
,
to
stir
up
lustful
thoughts
;
〈◊〉
longed
to
look
on
it
,
and
as
it
is
in
the
psalme
,
they
joyned
themselves
to
Baal-Peor
,
and
eat
the
offerings
of
the
dead
.
It
was
Choreae
〈◊〉
,
wanton
dancings
,
as
that
of
Herodias
,
Ludi
Theatrici
,
1.
Because
our
eyes
thereby
behold
much
vanity
.
2.
Because
a
man
cannot
go
upon
So
that
by
what
meanes
soever
the
concupiscence
and
spirit
of
fornication
is
watered
,
Now
the
vertue
of
modestie
is
proper
to
restrain
these
,
the
object
whereof
is
honestum
:
There
are
two
sorts
of
likers
.
-
1.
There
is
a
sort
of
men
,
to
whom
if
we
do
not
conforme
our selves
in
the
-
2.
There
is
another
sort
of
likers
mentioned
by
the
Psalmist
,
I
will
wait
on
thy
name
,
for
thy
saints
like
it
well
.
That
is
decent
and
meet
,
which
the
Saints
like
of
;
and
so
we
must
judge
,
quid
〈◊〉
,
&
quid
offendat
sanctos
,
what
is
liked
or
disliked
by
the
Saints
,
and
therfore
the
Saints
go
all
by
this
rule
,
quid
deceat
,
ne
quid
〈◊〉
〈◊〉
,
that
they
do
nothing
to
offend
Christs
little
ones
.
CHAP.
VI.
The
fith
degree
,
the
breaking
out
of
this
sinne
.
1.
The
eye
.
Secondly
,
in
the
speech
.
Thirdl
by
the
symptomes
〈◊〉
the
act
.
The
vertue
opposite
is
.
〈◊〉
.
Of
the
outward
acts
of
uncleannes
.
1.
Self
polution
or
nocturna
pollutio
,
whether
alwayes
a
sinne
.
2.
Bestiality
.
3.
Sodomy
.
4.
Whoredom
,
scortatio
.
5.
Polygamy
.
whether
lawful
.
How
this
sinne
of
uncleannes
may
be
committed
in
matrimony
,
some
rules
about
marriage
.
How
out
of
matrimony
.
1.
With
one
allied
,
which
is
incest
.
2.
With
a
stranger
too
us
,
but
married
to
another
,
which
is
adultery
.
Many
aggravations
of
this
sinne
.
3.
With
such
as
are
not
married
〈◊〉
.
1.
By
keeping
a
concubine
.
2.
By
deflouring
.
3.
By
〈◊〉
and
wandring
lust
.
4.
By
prostitution
.
The
highest
pitch
of
this
sin
,
is
to
defend
it
.
THe
son
of
Syrach
speaks
of
some
men
,
who
may
be
know
what
they
are
,
-
1.
For
the
eye
,
our
Saviour
saith
,
he
that
looks
upon
a
woman
to
lust
after
her
,
-
2.
For
the
speech
;
which
is
the
froth
or
some
of
this
sinne
,
it
is
forbidden
Adam
cognovit
,
Adam
knew
Eve
his
wife
:
and
it
ceased
Now
as
it
is
sure
,
that
impudicus
〈◊〉
〈◊〉
est
impudici
animi
,
a
wanton
eye
is
the
discoverer
of
an
unchast
minde
:
and
impudicum
labium
signum
impudici
cordis
,
an
unchast
tongue
a
signe
of
a
wanton
heart
;
so
it
is
as
sure
,
that
to
speak
broadly
stollen
waters
are
sweet
,
he
prevents
them
,
saying
,
Let
no
man
seduce
you
with
vain
words
,
for
,
for
these
things
comes
the
wrath
of
God
upon
the
children
of
disobedience
.
Before
we
come
to
the
outward
act
,
we
are
to
consider
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
they
in
Conatu
;
the
endeavour
,
or
attempt
,
as
first
,
by
Sorcery
and
Witchcraft
to
provoke
lust
,
when
they
are
past
the
〈◊〉
:
〈◊〉
cals
them
〈◊〉
.
2.
By
laying
adulterous
woman
,
as
Solomon
saith
,
hath
cast
down
many
wounded
,
and
many
strong
ones
have
been
slain
by
her
.
Or
else
Praeludia
,
Previous
actions
,
that
bring
on
the
outward
act
:
As
1.
Amplexus
impudicus
,
Immodest
imbraces
,
imbracing
the
bosom
impurum
osculum
,
an
unchaste
kisse
.
The
Harlot
(
in
the
Proverbs
)
had
a
stronge
or
impudent
face
,
she
caught
him
(
the
young
man
)
and
kissed
him
.
2.
Touching
with
the
hands
those
parts
that
ought
to
be
kept
secret
;
the
woman
was
to
be
put
to
death
,
that
puts
forth
her
hand
,
&c.
though
it
were
to
deliver
her
Husband
from
those
that
strove
with
him
.
3.
By
making
them
drunk
,
that
they
of
which
it
is
a
shame
even
to
speak
.
Against
these
is
opposed
the
vertue
called
〈◊〉
,
shamefastnesse
.
The
Apostle
God
hath
not
called
us
unto
uncleannesse
,
but
ad
sanctimoniam
,
to
purity
and
holinesse
;
in
sanctification
and
honour
;
and
instead
of
giving
our selves
to
those
things
,
we
ought
to
think
upon
honest
and
pure
:
For
as
S.
James
tels
us
,
The
wisdom
which
is
from
above
,
is
pure
in
the
first
place
;
and
therefore
God
took
order
under
the
Law
,
that
such
unseemly
parts
might
not
be
seen
;
which
Cham
seeing
and
not
turning
away
had
a
curse
pronounced
against
him
.
We
come
now
to
speak
of
the
act
it self
.
Within
the
act
of
incontinency
are
1.
That
with
ones
self
,
which
the
Apostle
cals
〈◊〉
,
or
self
pollution
or
defiling
this
defiling
of
the
flesh
,
2
Cor.
7.
1.
1
Thess.
4.
5.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
lust
of
uncleannesse
,
which
includes
the
act
;
for
the
act
of
this
sin
is
nothing
else
the
lust
of
uncleannesse
,
or
the
desire
of
polluting
:
with
which
,
Jude
Sopiti
inquinant
carnem
,
these
filthy
Dreamers
defile
the
flesh
,
and
not
onely
their
flesh
,
but
their
garments
are
polluted
also
;
and
such
hatred
he
would
have
against
this
sin
,
that
we
should
not
onely
hate
the
sin
,
but
even
the
garment
spotted
and
defiled
with
it
.
For
besides
the
diseases
and
weaknesse
which
it
brings
upon
the
body
,
it
likewise
,
by
polluting
the
body
,
is
opposite
to
our
Baptisme
,
in
which
there
is
an
outward
washing
of
the
body
,
as
well
as
an
inward
of
the
soul.
Now
because
of
these
words
of
S.
Iude
,
here
falleth
in
this
particular
,
Nocturna
pollutio
,
nightly
pollutions
.
If
it
be
therefore
,
1.
By
reason
of
infirmity
and
weaknesse
of
nature
.
2.
Or
Ex
〈◊〉
vasorum
,
from
the
fulnesse
of
the
spermatick
vessels
.
3.
Or
upon
the
laxitas
partium
,
loosenesse
or
dissolution
of
those
parts
upon
violent
exercise
,
or
heat
,
by
hard
riding
,
&c.
and
not
proceeding
from
lust
;
in
these
and
the
like
cases
,
it
is
no
sin
:
yet
with
this
proviso
,
that
(
though
it
proceed
from
some
or
all
of
these
causes
)
there
be
ingrata
recordatio
,
a
regret
and
sorrow
in
remembring
it
:
otherwise
it
will
be
imputed
as
a
sin
;
but
if
(
it
being
not
in
his
thought
)
seed
passe
from
him
against
his
will
,
and
without
his
knowledge
,
if
he
be
grieved
at
it
,
when
he
feeleth
or
knoweth
of
it
,
in
that
case
it
is
no
sin
.
But
on
the
other
side
,
if
a
man
be
given
to
drunkennesse
,
or
other
excesse
,
and
by
reason
thereof
it
issue
from
him
,
though
it
be
not
sin
ratione
actus
〈◊〉
,
by
reason
of
the
act
subsequent
,
which
is
involuntary
,
there
being
no
purpose
to
commit
the
sin
,
yet
it
is
a
sin
,
and
liable
to
punishment
,
ratione
actus
praecedentis
,
by
reason
of
the
precedent
act
,
that
is
,
drunkennesse
;
for
that
which
is
not
voluntary
in
the
act
,
may
yet
be
voluntary
,
and
therefore
sinful
in
the
cause
;
and
thus
if
from
surfetting
there
come
〈◊〉
seminis
,
this
is
a
sin
:
or
if
by
often
rolling
of
wanton
cogitations
in
the
day
time
,
it
be
procured
in
the
night
;
or
that
willingly
by
day
〈◊〉
night
he
spill
his
seed
,
as
Onan
did
,
it
is
a
great
offence
in
Gods
sight
.
The
Apostle
2.
If
it
be
cum
alio
,
with
another
,
then
comes
Bestiality
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
abomination
3.
If
it
be
with
mankinde
,
it
is
either
with
consent
of
both
parties
,
and
then
it
is
a
sin
in
both
;
or
if
either
party
,
whether
male
or
female
be
forced
by
violence
,
4.
Of
those
that
yield
consent
,
they
are
either
males
or
females
:
for
so
strong
-
1.
It
is
an
unfruitful
worke
of
darknesse
,
and
contra
bonum
prolis
,
against
the
benefit
of
procreation
,
which
is
one
of
the
principal
ends
of
matrimonie
.
-
2.
It
is
also
against
nature
,
altogether
unnatural
,
the
natural
use
being
in
the
other
Mare
mortuum
,
the
dead
sea
,
because
it
nourisheth
no
living
thing
in
it
:
and
it
is
also
called
Lacus
Asphaltites
,
of
the
unfruitfulnesse
of
it
,
answerable
to
the
sterility
of
this
sin
.
5.
With
the
female
this
sin
is
committed
,
and
that
either
with
more
then
one
,
or
Scortatio
,
Whoring
:
and
this
is
not
only
forbidden
,
but
in
the
For
the
punishment
of
it
;
by
the
light
of
Nature
it
was
punisht
with
Death
,
the
and
adulterers
God
will
judge
:
yea
,
God
will
judge
it
both
in
the
world
to
come
,
for
the
whoremongers
are
〈◊〉
among
those
that
shall
have
their
portion
in
the
fiery
Lake
;
and
also
in
this
life
,
with
strange
and
extraordinary
judgements
,
as
Lue
Gallica
,
with
the
French
Pox
,
an
abominable
and
filthy
disease
,
not
heard
of
in
former
Ages
.
6.
Under
colour
of
law
,
or
pretext
of
mariage
comes
Poligamy
,
a
fault
wherewith
This
is
plain
even
from
the
Creation
,
where
it
is
said
,
male
and
female
created
he
them
:
And
they
twain
shall
be
one
:
flesh
;
where
we
whosoever
shall
put
away
his
wife
and
marry
another
,
committeth
adultery
.
In
the
Law
it
is
forbidden
;
Thou
shalt
not
take
one
wife
to
another
,
or
take
a
wife
to
her
sister
.
The
terms
of
brother
lest
thou
vex
her
]
is
sufficient
.
The
very
vexation
and
trouble
in
the
house
.
This
what
it
was
,
we
see
in
Abrahams
house
,
But
it
is
objected
,
that
it
was
lawful
at
the
first
,
for
the
increase
of
〈◊〉
,
and
In
answer
whereof
we
say
.
That
indeed
,
if
ever
it
had
been
lawful
or
allowed
,
it
ab
〈◊〉
〈◊〉
〈◊〉
sic
,
from
the
beginning
it
was
not
so
;
and
that
God
having
plenty
of
Spirit
and
power
Adam
:
and
wherefore
one
?
because
he
sought
a
godly
seed
.
And
therefore
Polygamie
was
unlawful
from
the
beginning
,
and
much
more
in
all
ages
that
should
follow
〈◊〉
.
Again
,
the
first
that
the
holy
Ghost
noteth
to
have
had
two
wives
was
wicked
〈◊〉
Aram
among
the
Idolaters
.
The
Prophets
therefore
having
spoken
against
it
,
and
Christ
also
.
And
the
Apostle
directing
,
let
every
woman
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
own
〈◊〉
,
and
〈◊〉
husband
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
his
own
wife
:
whatsoever
〈◊〉
and
〈◊〉
have
been
devised
to
defend
it
,
it
is
utterly
unlawful
.
In
Matrimony
this
sin
is
committed
uxore
propria
,
with
ones
own
wife
,
for
we
〈◊〉
to
not
left
to
our selves
in
Matrimony
,
to
use
our
liberty
as
we
please
.
〈◊〉
.
〈◊〉
.
Ambrose
and
〈◊〉
est
〈◊〉
uxor
is
suae
ferventior
,
〈◊〉
man
may
commit
adultery
by
too
much
〈◊〉
of
love
to
his
in
〈◊〉
,
no
,
not
to
a
mans
own
〈◊〉
,
if
it
were
,
both
parties
were
to
be
cut
off
from
among
the
people
.
But
because
here
we
may
fall
into
infinite
questions
about
marriage
,
and
not
very
pertinent
to
this
place
.
we
will
therefore
here
content
our selves
onely
with
these
few
considerations
,
because
we
have
spoken
of
them
more
largely
already
.
-
1.
We
must
have
Abrahams
care
,
not
to
match
with
the
Canaanites
,
with
the
wicked
,
S.
Paul
directeth
in
Domino
,
in
the
Lord
.
-
2.
Secondly
,
consent
of
parents
must
be
had
.
Speak
to
the
King
,
saith
Tamar
to
Ammon
,
for
he
will
not
withhold
me
from
thee
:
〈◊〉
thereby
that
she
had
not
-
3
As
God
brought
Eve
to
Adam
,
and
gave
her
to
him
,
so
must
we
desire
that
our
-
4.
Which
more
neerly
concerns
this
place
.
In
marriage
we
must
so
behave
our
selvs
,
-
5.
We
must
not
depart
or
divorce
our selves
,
but
onely
in
case
of
Adultery
,
according
-
6.
After
we
are
divided
by
the
death
of
one
party
,
so
to
abide
if
we
can
:
or
at
least
Out
of
matrimony
we
commit
this
sin
,
1.
Either
with
one
allyed
to
us
.
Or
2.
with
a
stranger
.
-
1.
If
she
be
allyed
to
us
,
either
by
father
or
mother
,
as
agnata
or
cognata
,
it
is
called
incest
,
and
is
forbidden
by
the
Law
,
and
punished
with
death
.
It
is
set
down
as
a
principle
,
Thou
shalt
not
discover
the
shame
of
thy
mother
,
because
she
is
thy
mother
;
nor
of
thy
sister
,
because
she
is
thy
sister
:
as
though
by
the
light
of
nature
,
the
very
Levi.
Possesse
your
vessels
(
saith
the
Apostle
)
in
〈◊〉
and
honour
.
Now
the
honour
we
are
to
give
to
them
of
our
own
flesh
,
is
,
that
-
-
1.
The
neernesse
of
education
,
of
those
that
are
our
〈◊〉
,
or
joyned
in
consanguinity
with
us
,
is
such
,
that
it
would
prove
a
great
〈◊〉
of
〈◊〉
,
and
a
great
occasion
of
this
sin
,
if
such
marriages
were
allowed
with
those
that
usually
live
together
in
the
same
house
,
as
parents
and
children
,
brothers
and
sisters
,
&c.
usually
do
.
-
2.
Because
not
onely
a
family
within
it self
,
but
also
one
family
with
another
,
should
have
friendship
and
〈◊〉
,
which
is
most
especially
procured
by
marriage
.
Now
if
〈◊〉
should
be
made
within
the
same
family
,
every
house
would
be
a
common-wealth
within
it self
;
whereas
by
marriages
abroad
,
there
is
unity
and
familiarity
contracted
between
one
family
and
another
.
It
is
true
,
the
consideration
of
Adams
children
,
who
could
marry
with
no
other
,
makes
〈◊〉
〈◊〉
to
decide
,
how
far
that
consanguinity
or
〈◊〉
extends
,
wherein
marriage
is
prohibited
;
yet
this
is
agreed
upon
by
all
,
that
in
the
right
line
it
was
never
permitted
nor
allowed
in
any
case
;
as
for
the
collateral
it
may
be
said
as
before
of
〈◊〉
,
and
divorces
,
they
were
winked
at
for
a
time
,
but
never
allowed
as
〈◊〉
.
God
saith
,
that
for
this
sin
of
incest
,
or
marrying
within
the
degrees
prohibited
,
the
〈◊〉
〈◊〉
〈◊〉
the
〈◊〉
,
the
〈◊〉
,
because
of
such
〈◊〉
〈◊〉
was
punished
for
〈◊〉
,
as
we
shewed
before
:
and
for
the
〈◊〉
,
〈◊〉
〈◊〉
stood
to
it
,
and
〈◊〉
in
the
quarrel
,
that
Herod
〈…〉
wife
.
And
the
Apostle
saith
,
that
one
should
have
his
fathers
not
〈◊〉
named
among
the
Gentiles
.
And
the
Prophet
saith
,
that
a
〈◊〉
and
his
father
〈◊〉
go
in
to
one
maid
,
is
a
〈◊〉
to
the
holy
name
of
God
,
and
that
he
will
not
spare
them
.
So
though
for
necessity
it
were
tolerated
in
the
beginning
,
yet
of
it self
it
is
unlawful
.
-
2.
Come
〈◊〉
to
those
that
〈◊〉
strangers
and
not
allyed
〈◊〉
us
,
and
they
are
either
,
1.
married
:
〈◊〉
or
free
and
〈◊〉
.
-
-
1.
If
married
or
〈◊〉
(
which
is
all
one
)
it
is
adultery
,
and
forbidden
by
the
law
,
&
contra
,
from
the
parents
to
the
children
.
Besides
this
,
such
children
shall
not
take
deep
root
,
they
shall
be
rooted
out
at
the
In
which
soever
of
them
the
fault
be
,
there
is
a
sin
against
the
rest
of
the
children
;
yea
,
and
a
sin
against
one
that
is
not
,
namely
against
him
that
is
to
be
begotten
:
for
he
shall
be
born
a
Bastard
:
and
consequently
such
an
one
as
shall
not
be
accounted
or
reputed
one
of
the
congregation
of
the
Lord
,
to
the
tenth
generation
.
It
is
also
against
the
state
of
the
Common-wealth
,
for
it
polluteth
the
Land
,
so
Lex
Iulia
:
the
ground
of
which
Law
is
,
because
the
adulteresse
living
with
the
lawful
wife
,
hath
opportunity
to
mingle
poyson
with
her
meats
:
and
therefore
every
Common-wealth
hath
cause
to
make
it
capital
.
David
after
adultery
fals
to
murther
:
and
Herodias
,
because
John
Baptist
reprehended
it
,
could
not
abide
him
,
and
never
left
till
he
had
got
his
head
off
.
Whereas
a
good
wife
is
a
possession
above
pearls
,
the
heart
of
her
Husband
may
safely
trust
in
her
,
as
the
Besides
this
,
two
mischiefs
more
attend
this
crime
.
1.
Incest
,
where
the
fault
is
kept
close
;
for
by
this
means
,
those
that
marry
,
not
knowing
how
they
are
allied
,
nor
who
is
of
their
race
or
lineage
,
it
fals
out
,
that
sometimes
they
may
joyn
themselves
with
those
they
are
near
unto
,
and
so
commit
incest
,
2.
Frequent
divorces
,
or
separations
,
when
one
party
knows
or
suspects
the
incontinency
of
the
other
,
from
whence
hatred
and
debate
usually
arise
;
and
it
is
plain
by
the
whole
course
of
prophane
Histories
,
that
the
greatest
Wars
both
foraign
and
domestick
in
many
Nations
have
from
hence
had
their
original
,
because
there
commonly
followeth
an
extream
hatred
of
each
other
upon
this
occasion
;
as
Ammou
hated
Tamar
exceedingly
:
To
this
we
may
adde
the
breach
of
the
ninth
Commandement
;
Persidiam
,
unfaithfulnesse
,
and
of
the
third
,
Perjurium
,
perjury
:
For
at
the
solemnization
of
mariage
,
there
〈◊〉
a
mutual
and
solemn
Oath
,
and
vow
unto
God
in
the
presence
of
the
Congregation
,
to
keep
the
mariage-bed
undefiled
.
Besides
,
God
by
the
Apostle
tels
us
,
that
this
sin
shall
darken
the
understanding
Aufert
cor
,
it
takes
away
the
heart
of
the
strong
,
as
it
did
in
By
all
which
we
see
,
that
this
vice
is
prejudicial
to
the
Common-wealth
;
for
the
curse
of
God
for
it
,
is
not
onely
against
the
parties
offending
,
but
upon
the
Common-wealth
too
.
God
saith
,
They
shall
commit
adultery
,
but
shall
not
increase
;
and
Adulterers
were
burnt
with
fire
,
as
may
be
gathered
by
that
threatning
of
the
Prophet
against
Ahab
and
Zedekiah
,
that
for
committing
the
king
of
Babylon
should
rost
them
in
the
fire
.
And
the
comparison
made
by
Solomon
sheweth
,
that
Adultery
is
worse
then
-
2.
Of
them
that
are
solutae
,
free
and
unmarried
,
either
the
party
continueth
with
Agar
,
Cast
out
the
bondwoman
and
her
son
.
Then
in
Jacob
,
she
began
to
play
the
whore
.
Saul
was
punished
in
his
Concubine
Rizpah
,
to
In
the
next
place
the
act
is
committed
,
either
once
only
,
or
often
.
Once
only
is
called
stuprum
,
deflouring
,
which
may
be
done
,
either
to
a
widow
,
or
to
a
virgin
.
This
The
act
often
committed
is
called
fornication
:
which
word
,
though
it
be
many
times
used
for
the
general
sin
,
yet
it
is
more
properly
called
vaga
〈◊〉
,
a
wandering
They
that
enter
into
it
,
shall
hardly
return
again
:
and
at
last
,
he
that
useth
it
shall
wonder
at
himself
,
and
say
,
how
have
I
been
deceived
?
The
falling
into
this
sin
,
is
like
to
the
falling
into
a
deep
narrow
pit
,
where
a
man
cannot
help
himself
,
and
therefore
shall
hardly
get
out
.
The
harlots
guests
are
in
the
grave
,
they
that
are
buried
in
the
grave
,
can
never
rise
again
by
any
ordinary
power
;
and
so
they
that
are
given
over
to
this
sin
,
can
never
return
,
without
special
and
extraordinary
grace
;
nay
,
her
guests
are
not
onely
in
the
grave
,
but
even
in
the
bottom
of
hell
,
whence
there
is
nulla
redemptio
,
no
redemption
;
she
strikes
a
man
into
so
deep
a
pit
,
that
he
can
hardly
ever
get
out
again
without
the
special
grace
of
God
,
as
Solomon
did
,
who
spake
this
out
of
his
own
experience
.
Beyond
all
these
,
there
is
prostitution
,
which
is
either
of
private
persons
,
which
is
The
last
pitch
of
this
sin
is
defensio
,
defending
it
,
as
we
know
some
have
done
by
publick
writings
.
And
this
maketh
it
a
crying
sin
.
The
cry
of
Sodom
and
Gomorrah
,
is
great
,
saith
God
,
because
their
sin
is
very
grievous
.
The
Sodomites
〈◊〉
out
upon
I
have
done
no
frous
meretricis
,
a
whores
forehead
.
That
glory
in
their
shame
.
CHAP.
VII
.
The
remedies
of
this
sinne
.
1.
Chastity
of
a
single
life
.
2.
Matrimonial
chastity
.
The
means
to
preserve
us
from
this
sinne
.
Of
drawing
others
to
keep
this
Commandment
.
NOw
against
these
vices
there
are
two
vertues
opposed
as
remedies
.
1.
Castitas
coelibatus
,
chastity
of
a
single
life
.
2.
castitas
conjugalis
,
matrimonial
1.
For
the
first
,
there
s
no
doubt
but
it
is
beter
then
the
other
,
either
,
if
we
take
Besides
;
the
married
must
neither
watch
,
nor
fast
,
nor
pray
without
each
others
consent
,
which
the
unmarried
may
do
freely
,
at
their
own
will
,
without
the
consent
of
another
.
Besides
,
he
that
is
single
may
better
provide
for
himself
,
and
shall
not
need
to
be
chargeable
to
others
,
which
was
one
of
the
Apostles
motives
to
preach
the
Gospel
freely
,
that
he
might
not
be
burdensome
,
hereby
also
a
man
may
live
more
free
from
covetousnesse
,
and
exercise
the
vertue
of
liberality
the
better
.
And
lastly
,
as
the
Apostle
urges
,
the
unmarried
may
the
better
attend
upon
the
Lord
without
distraction
.
They
may
be
more
constant
in
adhering
to
Christ
,
and
suffering
for
his
cause
,
more
willing
to
die
and
to
follow
Christ
,
Minus
mali
metuit
,
qui
minus
delicias
gustavit
,
he
feares
the
evil
of
affliction
the
lesse
,
who
hath
had
a
least
tast
of
the
delights
and
pleasures
of
the
world
,
whereas
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
natural
affections
of
parents
,
and
married
persons
,
beget
in
them
a
greater
care
of
res
familiares
,
their
domestical
affaires
,
that
they
may
provide
for
their
children
&c.
Whereby
they
are
more
wedded
to
the
world
,
and
more
distracted
in
their
devotions
,
and
easilier
drawn
from
God
and
from
Christ
.
For
these
reasons
chastity
of
single
life
is
chiefly
to
be
desired
.
But
if
we
cannot
attain
to
the
first
,
to
castitas
coelibatus
,
then
we
must
flie
to
the
second
,
which
is
castitas
conjugalis
,
conjugal
chastity
,
which
is
the
remedy
provided
against
concupiscence
.
Now
the
means
of
preserving
our selves
from
this
sin
of
concupiscence
,
we
thus
consider
.
1.
To
know
,
that
it
is
not
tentari
,
to
be
tempted
,
but
uri
,
to
burne
,
that
the
Apostle
speaks
against
.
Not
to
be
tempted
,
but
to
be
set
into
a
heate
,
and
inflamed
.
His
meaning
is
not
,
that
the
gift
of
continency
includes
within
it
naturalem
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
privationem
〈◊〉
,
privation
of
natural
sense
,
but
the
motions
of
the
flesh
,
he
shall
have
do
what
he
can
.
The
inward
boyling
,
〈◊〉
,
a
man
may
examine
thus
.
1.
Whether
it
be
in
him
,
as
a
punishment
for
sinne
or
,
onely
as
a
temptation
(
for
Saint
Paul
observes
,
that
when
the
heathen
Romans
grew
so
proud
,
as
to
think
2.
Again
,
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
sadnes
or
heavinesse
in
man
concerning
spiritual
things
,
importunitas
mentis
,
an
importunity
of
the
minde
,
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
desire
;
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
opportunity
;
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
petulantia
;
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
final
destruction
.
2.
If
it
be
a
Tentation
onely
,
it
proceeds
from
a
cause
,
either
withour
,
or
within
.
Be
not
among
evil
persons
:
Modicum
fermentum
,
A
little
leaven
leaveneth
the
whole
lump
.
A
man
must
riotous
persons
.
2.
Pleasing
Objects
;
as
the
allurements
of
the
eye
.
In
this
case
the
Wise
man
adviseth
Come
not
neer
the
door
of
her
house
:
we
must
do
as
Job
did
,
Make
a
covenant
with
our
eyes
.
Impera
Evae
&
cave
serpentem
,
&
tutus
eris
:
sed
tutior
si
lignum
non
aspexeris
.
Command
Eve
,
and
take
heed
of
the
Serpent
,
and
you
shall
be
safe
,
but
more
safe
you
shall
be
if
you
come
not
neer
the
tree
to
look
upon
it
.
By
the
eye
,
men
begin
to
love
what
they
see
,
and
that
love
which
at
first
is
pretended
to
be
chaste
and
lawful
,
proves
afterward
lust
;
such
begin
in
the
spirit
,
but
end
in
the
flesh
.
Therefore
the
Apostle
exhorts
to
admonish
the
elder
women
as
mothers
,
the
younger
as
sisters
,
In
omni
castitate
,
in
all
chastity
:
and
S.
Peter
would
have
love
to
you
will
:
But
a
man
must
watch
over
himself
,
&
vereri
omnia
opera
sua
,
be
jealous
of
all
his
works
,
because
it
is
most
certain
,
that
naturally
we
are
subactum
solum
,
fit
soyle
to
receive
the
seeds
of
this
sin
.
Within
.
Either
from
the
Body
or
the
Soul
,
1.
For
the
body
,
as
by
the
eye
first
,
for
by
this
member
concupiscence
receives
its
S.
John
calls
it
it
the
lust
of
the
eyes
.
And
our
Saviour
saith
,
Whosoever
looketh
upon
a
woman
to
lust
after
her
,
hath
committed
adultery
already
.
S.
Peter
eyes
full
of
adultery
.
So
also
we
see
,
that
by
the
eyes
men
have
Wo
to
him
,
saith
the
Prophet
,
that
giveth
his
neighbour
drink
to
look
upon
his
nakednesse
.
The
Devil
,
when
he
would
work
mankinde
a
mischief
,
used
this
argument
to
our
first
parents
to
transgresse
Gods
commandment
,
that
their
eyes
should
be
opened
.
But
ut
claudantur
,
to
close
them
up
:
because
that
whatsoever
passeth
the
eye
,
affecteth
the
heart
.
It
is
the
broker
of
lust
;
and
therfore
let
no
man
say
,
Quid
nocet
vidisse
?
what
harm
doth
it
to
see
?
or
as
they
did
in
the
Psalm
,
concerning
Domini
oculorum
,
our
eyes
are
our
own
,
who
shall
〈◊〉
mine
eyes
desired
,
I
kept
not
from
them
.
Qui
innocens
aspicit
,
aspectu
fit
nocens
;
though
a
man
be
innocent
when
he
looks
upon
an
ill
object
,
it
is
rare
,
if
he
become
not
an
offendour
by
it
.
And
non
libet
inspicere
,
quod
non
licet
concupiscere
,
it
is
not
lawful
to
look
on
that
,
which
is
not
lawful
to
desire
.
But
we
ought
rather
to
pray
with
David
,
Averte
oculos
,
turn
away
mine
eyes
from
beholding
vanity
;
Job
,
make
a
Covenant
with
our
eyes
.
Can
a
man
take
fire
in
his
bosome
,
And
as
we
ought
to
keep
our
own
eyes
from
this
sinful
looking
upon
others
,
so
are
we
also
not
to
draw
the
eyes
of
others
to
such
unlawful
looking
upon
our selves
.
For
it
is
Ejusdem
libidinis
videri
&
videre
to
see
and
to
be
seen
,
proceed
from
the
same
lusts
.
It
is
all
one
,
Emittere
suos
,
and
admittere
alienos
,
To
glance
with
our
own
eyes
,
or
draw
others
to
look
upon
us
.
Now
by
the
Rules
of
Logick
,
if
the
eyes
are
to
be
restrained
,
no
lesse
are
the
other
parts
of
the
body
,
as
the
hands
,
feet
,
mouth
.
Touch
not
,
taste
not
,
handle
not
,
saith
the
If
thine
eye
offend
,
pluck
it
out
:
So
in
the
Law
,
The
hand
that
offended
in
touching
the
secret
parts
was
to
be
cut
off
.
It
was
with
the
Pactum
facere
,
make
a
covenant
with
all
our
members
.
As
with
the
eye
and
the
hand
,
so
with
the
mouth
and
feet
,
and
ears
:
For
the
tongue
and
ears
,
There
is
(
as
the
Apostle
saith
)
uncleannesse
not
to
be
named
,
neither
to
be
spoken
nor
heard
.
And
let
no
corrupt
〈◊〉
proceed
out
of
your
mouth
.
The
feet
are
offenders
also
in
this
kinde
in
passing
to
the
house
of
a
strange
woman
,
so
also
may
the
whole
body
,
if
it
be
too
much
pampered
,
for
〈◊〉
〈◊〉
〈◊〉
when
it
waxeth
sat
,
it
is
apt
2.
If
it
be
from
the
soul
;
flee
fornication
,
and
youthful
lusts
.
Saint
Ambroses
rule
vide
ne
ingrediaris
conflictum
,
stand
not
resisting
or
combating
,
but
flie
,
and
withdraw
And
together
with
this
,
because
it
hath
pleased
God
,
to
make
his
word
as
a
tree
of
life
,
and
the
leaves
thereof
as
medicines
for
those
that
are
soul-sick
;
the
reading
of
Gods
word
will
be
profitable
for
us
in
this
case
,
especially
if
we
read
and
meditate
upon
such
places
,
as
do
ex
diametro
pugnare
,
flatly
oppose
this
vice
.
delectat
in
momentum
,
cruciat
tamen
in
aeternum
,
it
is
delightfull
for
a
small
time
,
but
will
torment
a
man
for
ever
.
Besides
all
these
,
we
must
use
prayer
.
It
is
an
especial
signe
of
wisdom
,
to
keep
Simon
〈◊〉
did
to
Peter
,
pray
ye
to
the
Lord
for
me
,
and
as
Vae
soli
,
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
in
hoc
vitio
,
wo
to
him
that
is
alone
,
but
most
of
all
,
if
he
be
tempted
to
this
And
if
all
this
will
not
help
,
but
that
there
still
remaines
〈◊〉
,
a
〈◊〉
,
then
there
is
a
remedy
provided
for
it
,
he
must
know
that
he
is
called
to
enter
into
the
state
of
matrimonie
,
which
is
an
holy
estate
,
instituted
by
God
in
Paradise
.
And
this
〈◊〉
〈◊〉
,
Chastity
in
a
single
life
,
or
per
〈◊〉
conjugalem
,
chastity
in
a
married
estate
,
we
may
performe
this
commandment
.
The
last
rule
is
,
that
as
first
,
we
ought
to
give
no
eare
to
them
that
perswade
us
to
this
vice
,
but
oppose
them
with
all
our
might
,
for
therefore
the
Israelites
did
by
Tamar
Ammon
.
Do
not
so
,
for
no
huch
thing
THE
EXPOSITION
OF
THE
Eighth
Commandement
.
CHAP.
I.
The
coherence
,
and
dependance
of
this
commandment
,
upon
the
〈◊〉
.
The
object
of
it
;
the
desire
of
riches
.
The
scope
of
the
lawgiver
,
in
respect
of
.
1.
Himself
.
2.
The
〈◊〉
.
3.
The
common-wealth
4.
Private
persons
.
Of
right
and
propriety
.
How
meum
&
tuum
came
in
.
Of
right
by
first
occupancy
,
and
prescription
Reasons
.
for
propriety
.
Of
propriety
,
jure
belli
,
four
things
〈◊〉
in
propriety
.
Thou
shalt
not
steale
.
QVo
〈◊〉
e
carne
transitur
in
mundum
,
By
which
commandment
we
passe
〈◊〉
the
flesh
to
the
world
;
from
the
heat
concupiscentia
〈◊〉
,
the
lust
of
the
eyes
,
as
of
the
former
commandment
,
the
lust
of
the
flesh
.
The
larger
expsition
of
this
commandment
you
may
finde
in
Levit.
19.
11.
13.
Let
him
that
stole
,
steale
no
more
;
but
rather
let
him
labour
&c.
And
in
another
place
,
after
he
had
expounded
the
seventh
commandment
,
he
cometh
to
this
.
Let
no
man
go
beyond
,
〈◊〉
,
oppresse
,
or
overreach
his
brother
.
So
that
from
these
places
and
the
like
,
a
general
equity
of
what
shall
be
handled
in
this
commandment
is
drawn
.
But
we
are
to
remember
withal
,
what
was
said
in
the
beginning
,
that
it
is
not
the
outward
act
it self
alone
,
not
the
civil
theft
of
the
hand
contrectatio
rei
alienae
the
touching
of
other
mens
goods
,
which
is
meant
here
,
but
it
is
the
minde
also
that
God
dealeth
with
.
〈◊〉
cor
interrogat
,
non
manum
,
God
examines
the
heart
,
not
the
hand
onely
,
for
as
there
is
not
onely
manus
adultera
,
sed
cor
adulterum
,
an
adulterous
hand
,
but
an
adulterous
heart
too
;
so
there
is
not
onely
manus
fur
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
also
,
as
the
heathen
man
saith
,
the
heart
is
a
thief
aswel
as
the
hand
.
The
dependance
of
this
commandment
upon
the
former
two
is
very
exact
:
for
in
the
two
former
commandments
order
was
taken
for
the
actions
of
that
part
of
the
soule
,
which
is
exercised
about
nutrition
and
generation
,
or
the
desires
that
all
men
naturally
have
of
meat
,
drink
,
and
apparrel
for
the
preservation
of
themselves
,
in
individno
,
and
to
encrease
and
propagate
in
the
world
,
for
the
preservation
of
their
species
or
kinde
,
for
when
there
is
a
desire
stird
up
by
hunger
,
desiderium
〈◊〉
motum
,
that
desire
sets
a
man
a
worke
,
and
because
for
the
preservation
of
life
,
we
need
food
and
raiment
,
and
therefore
we
fall
into
that
question
,
What
shall
we
eat
?
or
what
shall
we
drink
?
or
where
with
shall
we
be
clothed
?
And
when
we
have
children
propter
os
suum
,
for
his
own
mouth
,
as
the
Preacher
speaks
;
or
else
(
as
the
Apostle
)
to
lay
up
for
his
children
.
Now
from
hence
ariseth
this
worldly
concupiscence
,
which
is
the
Object
of
this
Commandment
,
and
so
the
ordering
of
this
worldly
desire
very
fitly
follows
the
former
.
The
end
of
this
Commandment
is
to
moderate
that
desire
of
Riches
,
which
of
it
insaniam
,
madnesse
:
so
here
in
this
,
there
〈◊〉
first
a
desire
of
that
which
is
〈◊〉
,
and
then
we
come
reduplicare
desiderium
,
to
double
that
〈◊〉
,
and
to
covet
for
our
vanities
and
pleasures
,
and
from
thence
to
double
again
,
and
to
have
for
our
〈◊〉
desires
and
lusts
,
and
so
we
see
how
men
come
from
fleshlinesse
to
worldlines
,
and
withall
,
how
this
Commandment
hangs
upon
the
former
.
In
the
book
of
Wisdom
,
mans
life
is
divided
into
two
parts
.
1.
The
first
part
is
Ludus
,
sport
,
or
pastime
;
They
counted
(
saith
he
)
our
life
a
pastime
,
and
this
part
is
acted
by
young
men
,
whose
zeal
is
for
pleasure
and
mirth
,
&c.
2.
The
second
is
Nundinae
,
a
fair
,
or
a
market
,
as
it
follows
,
Our
time
here
is
as
a
market
for
gain
;
for
say
they
,
we
must
be
getting
every
way
,
though
it
be
by
evil
means
:
and
this
part
is
acted
by
men
,
when
they
grow
in
years
;
for
then
their
zeal
for
pleasure
is
gone
,
and
their
zeal
is
wholly
for
the
world
,
then
their
life
is
a
〈◊〉
for
gain
,
and
as
the
Apostle
saith
,
they
account
godlinesse
to
be
nothing
but
gain
.
Now
then
as
at
first
a
mans
appetite
hath
relation
to
the
first
of
these
,
the
pleasures
and
lusts
of
the
sed
argentum
respondet
omnibus
,
but
money
answereth
all
things
;
which
,
as
the
Philosopher
saith
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fidejussor
pro
omnibus
,
undersuerty
for
every
thing
;
therefore
from
this
second
affection
ariseth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
love
of
money
;
and
then
,
if
they
have
money
,
they
promise
to
themselves
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
all
sufficiency
,
that
they
shall
want
nothing
.
And
therefore
the
Poet
Menander
sheweth
,
that
the
cornu
Amaltheae
,
of
which
the
Poets
feigned
so
much
,
was
nothing
else
but
money
:
for
if
that
be
once
had
,
there
is
no
fear
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
friends
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
helpers
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
witnesses
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
company
to
dwell
with
〈◊〉
,
and
all
will
be
supplied
abundantly
.
And
this
perswasion
of
self-sufficiency
,
being
thought
a
great
part
of
felicity
,
is
that
which
in
the
first
place
makes
men
so
dote
upon
money
:
and
then
secondly
,
there
is
a
power
and
grandour
joyned
with
it
,
as
it
is
said
of
Ismael
and
his
sons
.
Hereby
an
high
wall
,
and
a
strong
tower
of
defence
.
〈◊〉
growing
rich
,
made
Abimelech
fear
that
he
〈◊〉
grow
mightier
then
himself
,
and
therefore
entreated
him
to
be
gone
.
This
then
is
that
which
setteth
men
so
forward
in
this
course
,
because
they
look
to
covetousnesse
,
and
desire
of
more
:
and
as
the
heathen
man
observed
,
when
they
have
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
then
they
must
have
another
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
beyond
that
,
and
another
beyond
that
,
and
so
it
still
proveth
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
For
this
is
the
suggestion
of
the
Devil
,
If
you
had
more
it
would
be
better
for
you
,
and
the
reason
that
you
are
in
no
better
case
,
is
,
because
you
have
too
little
.
And
so
man
goes
forward
by
degrees
,
till
he
come
to
that
which
the
Preacher
speaks
of
,
He
that
loveth
silver
shall
not
be
satisfied
with
silver
:
and
to
be
like
the
〈◊〉
of
the
Give
,
〈◊〉
:
and
thus
he
either
goeth
on
in
infinitum
,
Ede
,
bibe
,
lude
,
Soul
,
eat
,
drink
,
and
take
thine
ease
,
thou
hast
enough
,
and
so
redit
〈◊〉
in
circulo
,
he
returns
as
it
were
in
a
circle
.
And
thus
we
see
,
that
the
gathering
of
riches
,
hath
either
a
monstrous
end
,
when
they
are
gathered
for
no
end
,
or
else
they
return
to
their
natural
end
,
to
satisfy
the
desires
of
the
flesh
.
Now
the
scope
and
aim
that
God
the
Lawgiver
had
in
giving
in
this
〈◊〉
,
1.
In
respect
of
himself
,
that
we
might
be
like
him
,
in
shewing
mercy
and
doing
good
to
others
,
that
we
may
be
able
to
communicate
to
the
necessities
of
our
neighbours
,
Be
ye
merciful
(
saith
Christ
)
as
your
heavenly
father
is
merciful
.
S.
Paul
chargeth
Timothy
,
servare
depositum
,
to
keep
that
which
was
committed
to
his
trust
.
Chrysostome
saith
,
that
not
onely
Timothy
,
but
every
man
hath
one
depositum
3.
In
respect
of
the
Common-wealth
,
that
outward
peace
may
be
preserved
,
They
that
sowe
to
us
spiritual
things
,
must
reap
our
carnal
things
.
4.
Lastly
,
in
respect
of
every
private
person
,
this
law
is
the
fence
of
his
possessions
;
〈◊〉
the
labour
of
his
hands
,
while
he
lives
;
and
when
he
dies
,
he
may
dispose
of
it
to
his
children
.
Before
we
come
to
the
things
forbidden
and
commanded
in
this
Precept
,
we
must
jus
〈◊〉
,
and
also
of
Alienation
,
called
jus
〈◊〉
,
right
of
transferring
of
that
a
man
possesses
to
another
Res
alienae
&
nostrae
,
of
what
belongs
to
another
man
,
and
what
to
us
,
is
the
ground
of
the
prohibition
of
this
Commandment
,
and
the
unjust
taking
and
detaining
of
that
which
is
not
our
own
is
the
matter
of
this
Commandment
,
comprehended
under
this
word
steal
,
and
the
object
of
the
desire
here
moderated
,
is
〈◊〉
&
〈◊〉
,
Mine
and
thine
.
1.
We
must
know
the
meaning
of
the
word
furtum
,
stealth
.
The
Civil
Lawyers
define
furtum
,
stealth
,
or
furari
,
to
steal
,
to
be
rem
alienam
〈◊〉
,
to
lay
hands
〈◊〉
on
that
which
is
another
mans
.
Divines
go
further
,
and
say
that
it
is
theft
,
Consentire
fraudulosae
〈◊〉
〈◊〉
;
to
consent
to
the
fraudulent
laying
hands
on
that
which
is
another
mans
:
and
in
the
handling
of
the
tenth
commandment
,
we
shall
see
,
that
concupiscere
rem
〈◊〉
,
est
furari
,
even
to
covet
another
mans
goods
,
is
to
steal
.
Res
mea
&
〈◊〉
,
mine
and
thine
,
or
a
propriety
of
goods
in
one
and
not
in
another
.
the
earth
is
〈◊〉
Lords
(
as
the
Psalmist
speaks
.
)
And
the
land
is
mine
(
as
he
every
beast
of
the
forrest
is
his
.
All
the
World
and
the
Creatures
in
it
are
the
Lords
;
he
is
Lord
Paramount
:
and
withall
the
〈◊〉
tells
us
,
how
men
came
to
have
propriety
in
things
;
for
after
God
had
Caelum
Caelorum
Domino
,
terram
vero
dedit
〈◊〉
,
hominum
,
The
heaven
of
heavens
is
the
Lords
,
he
reserves
that
for
himself
,
for
there
his
throne
is
placed
:
but
the
earth
he
gave
to
the
children
of
men
;
so
that
there
God
gives
over
his
right
to
the
earth
,
to
the
sons
of
men
,
that
is
,
he
communicates
and
derives
a
secondary
right
to
man
,
whereby
he
is
not
onely
usu
fructuarius
,
but
also
〈◊〉
,
he
hath
not
onely
the
use
of
the
world
and
the
things
therein
,
but
also
a
right
,
so
that
he
is
truely
Lord
and
Owner
,
but
yet
God
hath
the
original
right
〈◊〉
in
himself
,
he
remains
Lord
Paramount
,
even
of
what
he
hath
given
to
the
sons
of
men
.
The
earth
then
,
God
hath
given
to
the
Children
of
men
:
not
onely
ut
replerent
terram
,
to
replenish
to
〈◊〉
it
also
,
and
rule
over
it
,
dominari
,
and
over
the
Creatures
that
are
therein
,
as
we
see
his
first
Charter
made
to
Adam
;
and
after
man
had
forfeited
this
Charter
,
God
renewed
it
after
the
flood
to
Noah
and
his
sons
.
This
in
the
general
.
Now
more
〈◊〉
for
the
division
of
what
God
had
thus
given
,
and
for
the
built
a
City
,
and
called
it
after
his
sons
name
.
This
act
of
his
gave
occasion
to
the
Fathers
and
Patriarchs
,
hereby
seeing
After
the
flood
,
when
all
the
world
was
common
again
,
and
all
private
interest
was
destroyed
,
Noah
having
all
the
world
before
him
,
had
all
jure
primae
occupationis
,
by
right
of
the
first
possession
,
or
first
seizure
,
and
his
sons
from
him
:
and
whether
by
Noahs
allotment
of
the
chief
parts
of
the
world
to
his
three
sons
;
Africa
to
Cham
,
Asia
to
Sem
,
and
Europe
to
Japhet
;
or
whether
it
were
by
mutual
agreement
among
themselves
,
its
plain
,
they
had
all
by
this
right
of
prima
occupatio
:
and
thus
propriety
came
in
presently
after
the
flood
.
Other
examples
we
finde
afterward
,
when
Terah
came
out
of
Ur
of
the
Chaldees
with
Abraham
and
Lot
,
&c.
they
came
to
Haran
in
Canaan
,
where
they
dwelt
by
right
of
first
occupancy
:
and
afterwards
,
when
Abraham
and
Lot
came
out
of
Egypt
into
Canaan
,
where
they
lived
together
,
a
while
in
common
,
upon
occasion
of
their
herd-mens
strife
,
they
agreed
to
part
the
countrey
between
them
;
and
Lot
,
though
he
were
younger
,
had
the
choice
:
thus
we
see
how
things
stood
at
the
first
.
Epictetus
sheweth
it
by
a
familiar
similitude
,
when
a
dish
is
brought
to
the
Table
,
before
it
is
cut
up
,
it
is
common
to
all
that
sit
at
the
Table
;
but
after
it
is
cut
up
,
and
every
man
hath
taken
his
share
,
then
quam
quisque
occupavit
partem
,
what
part
soever
a
man
hath
taken
to
himself
,
that
is
proper
to
him
and
not
common
to
the
rest
,
so
that
it
were
neither
justice
,
nor
civility
to
take
it
off
his
trencher
.
Thus
at
the
first
all
the
earth
was
common
to
mankinde
,
but
then
by
the
first
Omnem
locum
quem
calcaverit
pes
vestra
,
every
place
whereon
the
souls
of
your
feet
shall
tread
(
saith
God
)
I
give
unto
you
,
it
shall
be
yours
.
So
that
it
was
pedis
occupatio
,
or
calcatio
,
the
treading
of
the
foot
,
or
first
occupation
,
that
entituled
every
man
to
his
first
right
.
Thus
if
a
people
possesseth
a
countrey
,
either
not
inhabited
before
,
or
which
is
terra
derelicta
,
a
countrey
forsaken
by
the
former
inhabitants
,
primus
Occupator
,
the
first
possessor
or
discoverer
hath
the
right
to
it
:
as
we
read
that
the
posterity
of
Simeon
,
entred
into
the
land
of
Gedor
,
seeking
pasture
for
their
flocks
;
and
they
found
pasture
fat
and
good
,
and
the
land
was
wide
and
quiet
,
and
peaceable
,
for
they
of
Ham
had
dwelt
there
of
old
.
So
that
now
the
land
being
uninhabited
,
they
took
possession
of
it
,
and
that
lawfully
.
The
rule
is
,
Immobilium
est
〈◊〉
,
mobilium
usurpatio
.
Prescription
carrieth
things
immoveable
,
and
usurpation
moveable
.
And
there
is
good
reason
for
it
.
1.
Because
it
much
concerns
the
Common-wealth
to
look
after
terrenam
pacem
,
〈◊〉
lites
oriantur
in
insinitum
;
that
controversies
arise
not
perpetually
to
the
disturbance
of
the
publick
peace
.
Therefore
to
prevent
such
inconveniences
,
we
must
have
〈◊〉
to
Prescription
and
possession
.
And
this
jus
praescriptionis
is
no
new
thing
.
In
the
treaty
between
the
Amorites
and
Jephthah
,
they
claim
restitution
of
certain
lands
which
the
Israelites
had
taken
,
as
they
passed
from
Egypt
to
Canaan
.
Jephthah
That
they
had
enjoyed
them
300
years
,
and
asks
them
,
wherefore
did
you
not
recover
those
lands
within
that
time
?
And
having
this
right
of
prescription
kept
them
.
2.
Another
maxime
,
and
which
hath
more
shew
,
is
Interest
Rei-publicae
,
ut
re
sua
quisque
bene
utatur
;
it
concerns
the
Common-wealth
to
take
care
,
that
every
one
use
his
own
well
.
For
if
an
Owner
neglect
his
possessions
,
unlesse
the
Common-wealth
look
after
them
much
detriment
may
arise
;
and
therefore
it
takes
order
to
punish
such
for
their
negligence
,
by
depriving
them
of
all
claim
.
And
thus
if
one
leave
his
ground
untilled
and
unmamanured
so
many
years
,
or
such
a
prescript
time
,
he
shall
lose
it
.
And
upon
these
reasons
it
is
,
that
men
have
right
by
prescription
and
possession
.
And
in
these
forenamed
cases
of
right
either
in
communi
or
proprio
,
because
men
are
thus
lawfully
vested
in
that
they
possesse
,
it
is
a
sin
to
put
any
out
of
possession
invito
domino
,
without
the
owners
consent
.
The
Law
saith
,
Thou
shalt
not
remove
thy
neighbours
land
mark
,
which
they
of
old
time
have
set
in
thine
inheritance
.
And
under
the
S.
Paul
tells
Philemon
,
that
without
his
minde
he
would
do
nothing
to
his
prejudice
.
Now
that
it
was
Gods
will
,
that
the
earth
should
be
thus
divided
,
appears
plainly
The
most
High
divided
to
the
nations
their
inheritance
,
when
he
separated
the
sons
of
Adam
,
and
set
bounds
to
the
people
:
and
after
the
flood
,
it
is
said
,
That
God
scattered
the
people
over
the
face
of
the
earth
,
and
S.
Paul
saith
,
That
God
determined
the
bounds
of
the
habitations
of
mankinde
.
And
that
private
propriety
,
is
agreeable
to
his
will
,
may
appear
both
out
of
the
Old
We
see
that
Abel
(
the
son
of
the
first
proprietary
)
offered
Sacrifice
of
the
firstlings
of
his
own
flock
.
Of
Abraham
the
Scripture
reporteth
,
that
he
was
rich
in
flocks
and
cattel
,
silver
and
gold
.
His
servant
reported
the
like
of
him
to
Laban
;
The
Lord
hath
blessed
my
Master
greatly
,
and
he
is
become
very
great
:
and
he
hath
given
him
flocks
and
herds
,
and
silver
and
gold
,
&c.
which
he
possessing
proprietatis
jure
,
by
the
right
of
propriety
,
left
to
his
son
Isaac
,
and
he
to
Jacob.
So
that
the
Patriarchs
before
the
Law
,
had
goods
of
their
own
.
Again
we
finde
,
that
when
God
had
brought
the
people
into
the
land
of
promise
,
Drink
waters
of
thine
own
〈◊〉
,
and
running
waters
out
of
thine
own
well
.
And
in
Ezekiel
,
The
Prince
himself
was
not
to
thrust
the
people
out
of
their
Now
these
places
and
the
like
,
though
they
shew
the
lawfulnesse
of
propriety
,
yet
the
Anabaptists
are
not
satisfied
in
that
,
because
they
are
not
out
of
the
New
Testament
,
and
so
not
binding
to
us
Christians
.
But
in
that
also
we
may
finde
testimonies
sufficient
to
confirm
this
point
.
S.
John
had
a
house
of
his
own
,
from
that
hour
that
Disciple
took
her
to
his
own
home
.
So
had
Mary
the
Mother
It
is
true
that
we
read
in
the
Acts
of
the
Apostles
,
(
the
place
chiefly
urged
by
them
)
That
all
that
beleeved
were
together
,
and
had
all
things
common
:
but
in
the
S.
Luke
tells
us
what
kinde
of
Communion
this
was
.
Neither
said
any
of
them
that
ought
of
the
things
which
he
possessed
was
his
own
.
By
which
we
may
collect
that
the
Christians
of
the
Primitive
Church
possessed
houses
,
lands
,
and
goods
of
their
own
,
yet
so
that
in
the
use
they
were
common
to
others
,
and
though
the
propriety
Ananias
,
While
it
remained
,
was
it
not
thine
own
.
And
as
they
had
propriety
in
lands
and
possessions
,
so
in
goods
too
,
which
we
In
the
Acts
we
read
of
many
that
had
the
disposing
and
use
of
their
own
estates
,
Besides
those
original
wayes
of
propriety
,
there
is
also
a
propriety
,
by
the
right
of
war
,
or
law
of
Armes
,
because
the
Magistrate
hath
power
and
authority
,
in
diverse
cases
to
use
his
sword
abroad
aswel
as
at
home
,
and
may
punish
a
forrain
enemy
in
some
cases
,
even
by
expelling
him
his
land
.
It
is
true
,
that
the
Apostle
counselleth
,
if
it
be
possible
,
as
much
as
lyeth
in
you
,
have
peace
with
all
And
in
this
Jus
proprium
,
Right
of
propriety
,
or
having
a
thing
thus
proper
to
ones
-
1.
He
hath
not
onely
Dominium
,
the
Lordship
and
dominion
over
it
,
but
〈◊〉
,
the
use
also
:
As
a
Man
may
use
his
Horse
to
ride
on
,
or
the
like
.
-
2.
He
hath
Fructum
,
the
fruit
and
profit
of
it
,
as
in
goods
,
so
in
lands
.
The
〈◊〉
having
left
her
house
and
land
,
because
of
Elisha's
prediction
to
her
of
a
Famine
,
at
her
return
was
not
onely
restored
to
it
by
the
King
,
but
to
the
mean
proffits
-
3.
Next
he
hath
Consumptionem
,
the
right
of
spending
that
he
possesseth
.
The
Preacher
saith
,
It
is
good
,
&c.
to
eat
and
drink
,
and
enjoy
the
good
of
all
his
labour
,
&c.
for
it
is
his
portion
.
And
we
see
in
the
Gospel
,
the
woman
spent
all
that
she
had
to
recover
her
health
,
thus
a
Man
may
kill
his
Horse
or
any
other
Beast
.
-
4.
Lastly
,
he
hath
Alienationem
,
right
of
alienation
,
as
by
selling
,
or
giving
it
away
,
he
may
either
retinere
keep
it
,
or
transferre
,
dispose
of
it
to
another
,
and
that
either
licet
quod
libet
facere
,
it
is
lawful
for
me
to
do
transferre
in
posteros
,
leave
it
to
his
posterity
.
The
same
Prophet
tells
us
,
That
if
the
Prince
endow
a
man
with
possessions
,
the
inheritance
thereof
shall
be
his
sons
,
it
shall
be
their
possession
by
inheritance
.
And
to
that
purpose
it
was
,
that
God
prescribed
rules
for
it
.
The
father
in
the
Gospel
tells
his
eldest
son
,
(
after
he
had
given
his
youngest
a
portion
)
son
all
that
I
have
is
thine
.
And
this
is
either
liberal
and
free
,
as
just
gift
,
or
illiberal
,
as
to
let
out
a
thing
to
hire
for
a
time
.
It
is
also
,
either
a
translation
of
the
whole
,
aswel
the
use
,
as
the
propriety
and
thing
:
or
onely
of
〈◊〉
fructum
,
the
use
and
profit
thereof
,
and
that
either
for
a
time
,
or
for
ever
.
See
it
in
particulars
.
CHAP.
II.
Of
alienation
and
the
several
sorts
of
it
.
Of
free
al
〈◊〉
.
Illiberal
,
by
contracts
,
which
are
of
three
sorts
.
1.
Do
ut
des
.
2.
do
ut
facias
.
3.
facio
ut
des
.
Of
contracts
by
stipulation
,
promise
,
writings
.
Reall
contracts
,
by
caution
,
pledge
,
&c.
Personal
,
by
suerties
,
hostages
&c.
TO
alienate
the
propriety
,
with
the
use
for
ever
,
without
any
consideration
,
is
called
Now
if
the
thing
it self
be
translated
liberally
or
freely
,
but
for
a
time
,
there
it
is
called
mutuum
,
a
loane
which
is
free
and
without
consideration
.
But
if
not
the
thing
it self
be
transferred
,
but
the
use
of
it
onely
,
then
it
is
properly
called
commodatum
,
when
a
thing
is
borrowed
freely
,
to
be
used
,
though
this
is
commonly
taken
for
that
which
is
lent
for
some
particular
use
,
when
the
end
is
named
.
And
these
are
the
〈◊〉
of
free
alienation
.
2.
Illiberal
〈◊〉
is
,
when
a
thing
is
put
out
upon
consideration
,
and
is
usually
called
contractus
〈◊〉
.
This
is
of
three
sorts
,
and
is
usuall
with
us
.
-
1.
The
first
is
Do
,
ut
des
,
I
give
,
but
you
must
give
〈◊〉
;
as
when
a
man
lets
a
farme
,
with
〈◊〉
that
his
tenant
shall
husband
it
and
pay
him
a
rent
,
which
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
-
2.
The
second
is
,
Do
,
ut
facias
.
I
give
,
but
you
must
do
something
for
it
,
as
Homage
,
fealty
,
or
service
.
-
3.
The
last
is
,
Facio
ut
des
,
I
do
for
you
,
that
you
may
pay
me
for
my
pains
,
as
in
work
and
wages
,
and
this
they
call
contractum
servilem
,
a
servile
contract
.
1.
Do
,
ut
des
.
And
this
giving
in
liew
,
is
either
First
,
Rei
pro
re
,
of
one
thing
for
another
,
or
Secondly
,
Rei
pro
pretio
,
of
some
thing
at
a
price
.
-
1.
When
it
is
,
thing
for
thing
,
it
is
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Commutatio
,
or
Permutatio
,
Exchanging
,
and
this
was
the
first
brood
,
after
men
grew
weary
of
〈◊〉
.
If
Bartering
.
Ahab
would
have
bartred
in
this
kinde
with
Naboth
for
his
vineyard
.
-
2.
When
a
thing
is
for
a
price
,
if
it
be
pecunia
pro
Re
,
mony
for
goods
&c.
then
Besides
the
Alienation
of
the
thing
it self
,
there
is
alienation
of
the
use
onely
,
and
not
of
the
property
,
which
if
it
be
usus
rei
pro
pecunia
,
use
of
a
thing
for
mony
,
it
is
locatio
,
letting
.
If
〈◊〉
pro
usu
rei
,
mony
for
the
use
of
the
thing
,
it
is
conductio
,
hireing
.
2.
Do
,
ut
〈◊〉
.
To
give
,
that
one
may
do
something
in
liew
of
the
gift
,
as
Homage
,
fealty
,
or
service
.
Thus
we
may
see
of
old
there
have
been
〈◊〉
ex
jure
Regio
,
kings
have
created
them
,
when
they
gave
lands
to
be
held
upon
some
service
.
Joseph
on
〈◊〉
behalf
,
when
he
had
bought
the
Egyptians
lands
,
restored
them
again
,
upon
condition
of
a
fift
part
of
the
increase
to
be
payed
into
the
kings
exchequer
.
3.
Facio
,
ut
des
,
to
do
something
for
which
a
man
looks
to
be
paid
,
or
to
receive
something
for
it
.
And
this
is
1.
either
〈◊〉
,
pro
opera
,
one
worke
for
another
.
〈◊〉
Now
in
the
cases
of
Alienation
of
property
before
mentioned
,
because
sometimes
we
suffer
one
to
have
the
use
,
but
dare
not
trust
him
with
the
property
,
there
arise
contracts
of
diverse
natures
,
as
by
words
,
by
writing
,
by
pawns
,
pledges
and
suertiships
&c.
At
the
first
,
we
see
they
durst
trust
one
another
up
on
their
bare
word
.
This
in
him
After
,
〈◊〉
their
contracts
were
by
writings
(
which
with
the
other
kinds
hereafter
mentioned
are
proles
humanae
〈◊〉
,
the
issue
of
mens
breach
of
promise
)
〈◊〉
the
one
Besides
these
assurances
by
words
and
writings
,
there
are
others
which
are
either
If
it
be
personal
,
it
is
either
in
war
,
and
then
called
Obses
an
Hostage
:
such
as
Jehoash
king
of
〈◊〉
took
of
Amaziah
king
of
Judah
,
when
he
had
over
come
him
,
and
taken
Jerusalem
;
or
in
peace
,
and
this
is
either
for
a
publick
receivers
who
CHAP.
III.
Of
the
desire
of
〈◊〉
.
For
regulating
whereof
we
must
consider
.
1.
The
order
,
in
respect
of
.
1.
The
end
.
2.
The
meanes
.
2.
The
measure
of
our
appetite
which
must
be
guided
by
four
rules
.
Of
the
suppuration
of
this
sinne
,
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
love
of
mony
,
the
branches
of
it
.
Of
subactum
solum
,
the
soyle
fitted
.
Icterus
the
iaundice
af
it
.
1.
In
the
eye
.
The
foaming
at
the
mouth
.
The
〈◊〉
of
theft
here
forbidden
committed
.
1.
In
getting
.
2.
In
the
use
of
riches
.
NOw
that
we
have
seen
the
object
of
the
desire
which
is
here
moderated
,
consisting
-
1.
For
the
order
.
Whereas
there
are
two
things
that
a
mans
desire
is
carried
unto
1.
The
enjoying
of
the
end
it self
.
2.
The
means
which
tend
to
the
enjoying
〈◊〉
that
end
there
must
be
therefore
(
laith
Aristotle
)
a
division
of
the
faculty
,
a
double
desire
,
a
double
love
,
or
a
double
concupiscence
,
because
there
are
two
things
,
of
which
,
one
is
greater
then
another
:
the
first
is
the
end
,
viz.
God
and
eternal
happines
in
him
,
of
which
we
desire
,
the
〈◊〉
.
The
second
is
the
meanes
,
which
we
do
appetere
,
desire
as
they
may
further
us
to
the
end
.
Therefore
the
end
being
the
greater
of
the
two
,
the
love
of
that
must
be
Prior
&
Major
first
and
greater
then
the
love
of
the
means
,
to
wit
,
the
things
of
this
life
,
which
must
be
desired
in
the
second
place
,
and
in
ordine
ad
spiritualia
,
〈◊〉
in
order
to
our
spiritual
and
eternal
good
.
-
2.
For
the
measure
.
As
in
Physical
administring
of
medicines
to
the
Body
,
there
is
a
certain
quantity
and
measure
prescribed
,
which
if
it
be
lessened
,
it
purgeth
not
all
the
peccant
humour
;
if
it
be
more
,
it
not
onely
purgeth
that
humour
,
but
somewhat
which
it
should
not
purge
;
so
in
the
affections
and
appetite
of
the
soul
:
there
is
in
some
,
a
desire
of
these
things
,
which
is
defective
,
and
too
carelesse
,
as
in
idle
persons
,
or
such
as
〈◊〉
of
a
superstitious
conceit
,
or
otherwise
,
count
it
unlawful
to
desire
them
,
or
look
after
them
.
And
in
some
other
there
is
such
an
immoderate
and
excessive
desire
,
and
affection
to
worldly
things
,
more
then
there
should
be
,
that
they
will
forget
their
duty
to
God
,
rather
then
neglect
them
;
such
are
called
prophane
persons
in
scripture
,
and
likened
to
Esau
,
who
would
forgoe
his
birthright
,
his
blessing
which
God
did
bestow
upon
him
,
for
a
messe
of
pottage
.
Therefore
it
is
very
expedient
,
that
we
take
the
measure
first
,
what
we
may
desire
.
And
that
we
may
do
after
this
order
.
1.
Remember
that
which
the
Apostle
directs
us
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
haveing
〈◊〉
benignitatis
,
the
reward
of
their
〈◊〉
,
so
the
poor
might
have
mercedem
patientiae
,
the
recompence
of
their
patience
,
as
Saint
Ambrose
saith
;
and
so
as
Solomon
saith
,
the
rich
and
poor
meet
together
,
for
the
Lord
is
the
maker
of
them
both
.
Therefore
every
man
is
to
rest
contented
,
if
God
shall
call
him
no
higher
,
nor
bestow
more
upon
him
,
he
must
avoyd
distracting
cares
,
which
breed
noysome
lusts
,
when
he
sees
Gods
will
and
pleasure
,
and
thus
he
must
stand
,
then
,
as
the
Apostle
alludes
to
the
gathering
of
Manna
,
he
that
gathereth
much
shall
have
nothing
over
,
and
he
that
2.
Though
we
must
be
contented
with
our
estate
,
yet
is
it
lawful
to
gather
in
3.
A
man
may
〈◊〉
more
,
and
take
care
for
those
that
belong
to
him
,
and
thus
when
he
seeth
his
houshold
encrease
,
his
care
in
providing
for
it
ought
to
be
the
more
provided
;
that
his
desires
be
still
limited
with
the
former
conditions
.
He
must
provide
for
his
houshold
with
Jacob
,
that
so
he
and
they
may
drink
out
〈◊〉
habeat
〈◊〉
4.
Lastly
,
a
man
may
lawfully
desire
to
have
,
not
onely
for
himself
,
and
his
Thus
far
if
lawful
means
be
vsed
,
and
a
sober
minde
kept
,
the
measure
is
kept
.
But
if
we
go
〈◊〉
this
,
then
we
come
to
that
which
the
Apostle
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
love
of
mony
,
which
is
the
root
of
all
evil
,
from
which
root
,
these
branches
spring
.
1.
〈◊〉
,
that
others
are
in
better
condition
then
our selves
.
As
the
〈◊〉
,
when
they
wisht
they
had
tarried
in
Egypt
,
they
preferred
the
life
in
Egypt
,
before
that
in
deserto
in
the
wildernesse
.
The
flesh
pots
of
Egypt
before
the
Manna
,
that
God
gave
them
from
Heaven
.
2.
〈◊〉
and
overcaring
,
and
Quid
comedam
?
quid
edam
?
quid
〈◊〉
?
what
shall
I
eat
?
what
shall
I
drink
?
wherewith
shall
I
be
clothed
?
This
distracting
care
,
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
divides
the
soul
is
incident
to
rich
men
,
when
they
have
much
.
The
rich
〈◊〉
in
the
Gospel
,
thought
within
himself
,
what
shall
I
do
?
3.
It
breeds
a
nest
of
Horse-leeches
〈◊〉
bisulcam
,
a
cloven
or
forked
tongue
,
that
cry
give
,
give
:
and
unde
habeant
nihil
refert
,
sed
oportet
habere
;
it
skills
not
how
we
have
it
,
but
have
it
we
must
:
and
in
this
there
consists
that
Suppuratio
Concupiscentiae
,
a
festering
of
the
desire
.
Now
,
in
the
next
place
for
the
making
of
〈◊〉
solum
,
the
soyl
〈◊〉
,
the
way
is
,
Come
with
us
,
let
us
lay
wait
for
〈◊〉
,
let
us
lurk
privily
for
the
innocent
without
cause
;
〈◊〉
us
swallow
them
up
alive
as
the
grave
&c.
We
shall
finde
precious
substance
,
we
shall
fill
our
houses
with
spoil
,
&c.
The
〈◊〉
or
Jaundise
of
this
vice
is
likewise
discovered
by
the
eye
.
Ahab
saw
For
the
foaming
of
it
at
the
mouth
,
there
be
many
of
the
speaches
of
such
men
,
Wisdom
of
Solomon
.
They
say
wisdom
is
good
,
but
with
an
inheritance
;
and
as
wisdom
,
so
money
is
a
defence
,
&c.
Concerning
the
act
it self
of
theft
,
forbidden
in
this
Commandment
.
The
several
wayes
whereby
men
become
guilty
thereof
,
we
may
conceive
by
those
several
uses
of
wealth
,
which
we
said
were
lawful
;
which
are
by
Lawyers
and
Divines
reduced
to
those
two
.
1.
The
attaining
or
getting
of
riches
.
2.
The
use
of
them
.
In
the
first
,
respect
is
to
be
had
to
justice
:
in
the
second
both
to
justice
and
charity
,
for
as
we
said
before
,
they
are
given
us
,
not
onely
for
our selves
,
but
as
the
Apostle
saith
,
for
the
exercise
of
our
liberality
towards
those
that
want
;
and
so
we
finde
in
Stranger
,
Widow
,
and
Poor
,
should
have
their
portion
.
Thest
therefore
is
committed
1.
Either
in
the
attaining
and
getting
of
wealth
and
riches
,
from
whence
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
acquisitio
,
possessio
.
2.
Or
in
the
use
and
dispensation
of
that
we
have
gotten
,
which
is
〈◊〉
,
usus
.
For
he
is
fur
〈◊〉
,
qui
male
acquirit
,
a
thief
to
another
mans
estate
,
that
gets
an
estate
unjustly
:
and
he
is
fur
sui
qui
male
〈◊〉
,
a
thief
to
his
own
that
useth
it
〈◊〉
.
And
therefore
in
the
getting
there
must
be
a
respect
of
justice
:
and
in
the
use
and
dispensation
,
there
must
be
regard
both
of
justice
and
charity
.
CHAP.
IIII.
Of
unjust
getting
in
general
.
The
kindes
of
unjust
getting
.
1.
By
rapine
and
violence
,
2.
By
fraud
.
The
first
is
either
under
pretence
of
authority
,
or
without
any
pretence
.
The
former
is
.
1.
For
a
mans
own
benefit
.
In
times
of
war
,
or
in
times
of
peace
:
and
this
is
either
by
power
or
authoritie
,
or
by
pretence
of
Law
.
2.
For
his
Neighbours
detriment
.
Vnjust
getting
without
any
pretence
of
authoritie
or
Law
,
is
either
Piracie
by
sea
,
or
Robberie
by
land
.
The
affirmative
part.
1
That
every
one
have
a
lawful
calling
.
2.
That
he
labour
in
it
.
Of
Theft
committed
in
getting
Wealth
,
in
acquisitione
.
Men
do
not
despise
a
thief
,
if
he
steal
to
satisfie
his
soul
,
when
he
is
hungry
:
and
the
law
saith
,
When
thou
comest
into
thine
neighbours
vineyard
,
thou
〈◊〉
eat
grapes
thy
fill
,
at
thine
own
pleasure
,
but
thou
shalt
not
put
any
into
thy
vessel
.
In
of
extream
necessity
,
a
man
might
make
bold
with
his
Neighbours
corn
field
or
vineyard
for
his
present
necessity
,
so
he
carried
none
away
.
And
we
see
still
that
in
all
positive
Laws
,
whereby
propriety
is
distinguished
,
there
is
none
of
them
that
hold
in
case
of
extream
necessity
.
And
there
is
a
right
which
every
man
hath
in
things
which
remain
common
to
this
day
;
as
in
feris
Naturae
,
wilde
beasts
,
appropriate
to
no
man
;
fowl
and
fish
,
and
in
such
things
which
are
found
on
the
sea
shore
,
as
Pearls
,
Gems
,
&c.
concerning
which
the
rule
is
jus
occupanti
,
the
propriety
is
invested
in
them
that
finde
them
;
because
part
of
the
possession
of
every
countrey
is
alloted
to
remain
to
the
benefit
of
the
poor
.
Afterwards
,
for
the
proprieties
which
arise
by
publick
right
,
we
laid
down
four
,
viz.
1.
Seizing
on
a
countrey
uninhabited
;
2.
on
those
things
which
were
left
and
forsaken
by
the
owners
,
which
are
res
derelictae
,
things
given
over
;
3.
Pre.
scription
;
4.
the
right
got
by
the
bow
and
sword
,
or
the
right
of
war
.
And
for
private
right
,
there
are
liberal
and
free
,
and
illiberal
alienations
,
of
which
we
have
spoken
;
and
in
all
these
there
is
justa
acquisitio
,
a
just
way
of
getting
.
Contrary
to
which
are
the
unjust
wayes
of
getting
,
whereby
theft
is
committed
,
which
may
be
reduced
to
three
heads
.
1.
The
first
two
we
may
finde
in
Leviticus
,
Non
extorquebis
,
neque
fraudabis
proximum
tuum
,
Thou
shalt
not
rob
thy
Neighbour
,
neither
defraud
him
.
The
first
is
rapina
,
robbery
.
which
is
extorquere
per
vim
,
domino
invito
,
to
extort
any
thing
by
force
,
the
owner
being
unwilling
.
The
other
is
furtum
,
theft
,
which
is
fraudare
,
inscio
domino
,
to
deceive
any
man
without
his
knowledge
;
both
are
set
down
also
in
one
verse
by
parcitas
,
Parsimony
or
Niggardlinesse
,
of
which
afterwards
.
The
Genus
to
these
is
briefly
set
down
by
the
Prophet
;
Congregare
non
sua
,
to
gather
or
encrease
that
which
is
not
his
.
And
our
Saviour
mentioning
this
Commandment
,
Do
not
steal
,
presently
adds
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Defraud
not
;
for
stealing
and
defrauding
are
very
neer
of
kin
.
And
it
is
certain
,
that
they
which
desire
riches
,
fall
into
many
temptaetions
:
and
as
the
Heathen
man
saith
,
Qui
vult
dives
fieri
,
vult
cito
Now
that
which
is
gotten
by
any
of
these
wayes
,
is
not
without
a
curse
:
as
1.
Of
that
which
is
got
by
Rapine
,
Force
,
and
Extortion
,
God
saith
by
the
Wise
That
it
stayeth
not
with
them
that
get
it
,
but
semper
erunt
in
〈◊〉
,
poverty
ever
attends
them
.
And
the
Prophet
saith
,
Vae
tibi
qui
spolias
,
nam
tu
ipse
spoliabere
;
We
to
thee
that
spoilest
,
for
thou
shalt
be
spoiled
.
2.
For
the
deceitful
man
that
gets
his
wealth
Non
dimidiabit
dies
suos
,
he
shall
not
live
out
half
his
he
that
putreth
his
confidence
in
riches
shall
fall
.
But
howsoever
it
fareth
with
them
in
this
world
,
they
shall
have
a
great
curse
they
shall
never
inherit
the
kingdom
of
Heaven
.
In
the
mean
time
the
brethren
of
the
Church
,
for
he
prohibits
us
from
keeping
company
or
eating
with
them
.
And
this
for
the
sin
in
general
.
In
particular
,
the
sin
of
unjust
getting
by
force
or
violence
may
receive
this
division
.
1.
Them
that
do
it
for
their
own
benefit
,
we
may
consider
thus
.
1.
They
do
it
,
1.
They
which
do
it
cum
pretextu
,
under
colour
of
authority
,
do
it
either
.
1.
In
For
mens
own
benefit
.
〈◊〉
,
in
War
,
2.
or
in
Pace
,
in
time
of
Peace
.
-
1.
In
time
of
war
,
if
a
man
spoil
or
make
havock
〈◊〉
all
he
meeteth
,
he
is
called
Praedo
,
a
robber
.
And
this
is
that
which
John
Baptist
counselleth
the
souldiers
to
beware
Do
〈◊〉
to
no
man
.
-
2.
In
time
of
peace
,
there
are
diverse
that
commit
this
sin
,
and
that
diverse
wayes
.
Some
do
it
1.
partly
by
their
authority
and
power
:
and
2.
partly
under
colour
of
1.
The
Prophet
tells
us
that
there
are
Principes
socii
furum
,
some
Princes
that
are
like
wolves
ravening
for
their
roaring
lyons
.
These
are
they
that
say
with
Laban
,
It
is
in
my
power
to
do
you
hurt
:
and
with
Pilate
to
our
Saviour
,
Knowest
thou
not
,
that
I
have
power
to
crucifie
thee
,
and
have
power
to
loose
thee
?
They
have
power
take
away
from
others
,
that
which
is
not
theirs
,
by
force
and
violence
.
Dost
thou
govern
the
kingdom
of
Israel
?
Naboth
?
Elies
sons
could
execute
and
make
use
of
their
power
,
And
these
unjust
acts
some
do
exercise
by
usurpdtion
,
as
the
children
of
Dan
,
who
Others
by
extortion
,
when
they
are
no
usurpers
,
but
rightly
possessed
of
their
places
,
yet
by
colour
of
their
offices
and
places
exact
upon
others
.
This
was
the
fault
of
Shebna
:
and
of
this
the
Psalmist
speaketh
,
when
men
do
ponere
molestiam
praeter
statutum
,
vex
and
oppresse
beyond
law
,
exact
〈◊〉
no
statute
will
warrant
:
against
such
the
Prophet
pronounces
a
woe
,
Wo
be
to
them
that
decree
wicked
decrees
,
and
write
grievous
things
which
they
have
prescribed
.
So
did
the
Servants
bear
rule
over
the
people
,
besides
the
governours
,
whereby
they
were
exceedingly
oppressed
,
and
unjustly
took
Require
no
more
then
that
which
is
appointed
unto
And
in
this
place
we
speak
not
onely
of
Princes
and
Magistrates
,
but
also
of
petty
Lords
and
Gentlemen
,
of
whom
as
S.
Augustine
saith
,
that
magna
regna
,
great
kingdoms
,
so
he
might
have
added
magna
latifundia
vel
dominia
,
great
lordships
or
possessions
,
remota
justitia
,
magna
latrocinia
sunt
,
without
justice
are
but
great
robberies
.
The
answer
that
the
Pyrate
made
to
Alexander
the
great
,
taxing
him
for
his
pyracy
,
is
worth
the
observation
;
Thou
robbest
whole
countreys
and
nations
(
saith
he
)
with
a
great
army
,
and
I
onely
some
few
passengers
with
one
ship
,
and
a
small
company
of
Seamen
.
And
the
Lawyer
made
this
difference
between
these
great
and
little
Thieves
to
be
onely
this
,
that
the
one
wears
a
Chain
of
Iron
,
and
the
other
a
Chain
of
gold
.
The
like
may
be
said
of
Noblemen
,
Gentlemen
,
and
hard
Landlords
in
respect
of
The
spoyl
of
the
poor
is
in
their
houses
:
and
that
they
beat
the
people
to
pieces
,
and
grinde
the
faces
of
the
poor
.
And
They
pluckt
off
their
skins
,
brake
their
bones
,
and
chopt
their
flesh
as
small
as
hearbs
to
the
pot
.
The
meaning
whereof
is
,
that
they
binde
their
poor
Tenants
to
such
hard
Covenants
,
as
neither
by
justice
they
ought
,
nor
can
their
estates
bear
;
and
then
when
they
come
to
be
indebted
to
them
,
they
use
them
,
as
that
evil
servant
did
his
fellow
servant
,
whom
he
took
by
the
throat
,
and
bid
him
pay
what
he
ought
,
and
because
he
could
not
,
he
cast
him
into
prison
;
which
practise
we
see
is
condemned
by
our
Saviour
in
that
parable
.
And
in
the
Law
,
If
a
man
lent
any
thing
to
his
brother
,
he
must
not
go
into
his
house
to
fetch
a
pledge
(
as
if
he
were
Lord
of
the
house
)
but
he
must
stand
without
till
the
other
bring
him
a
pledge
,
and
if
he
were
poor
,
he
must
not
sleep
with
his
pledge
.
But
by
oppression
and
exaction
,
men
become
such
as
Esay
speaketh
of
,
that
joyn
house
to
house
,
and
field
to
field
,
till
there
be
no
place
;
that
they
may
be
placed
soli
,
by
themselves
in
the
midst
of
the
Earth
.
Soli
they
will
be
,
they
will
dwell
alone
,
by
Enclosures
and
Depopulations
.
Lords
alone
.
Rulers
and
Magistrates
they
will
be
alone
,
and
have
the
sale
of
things
alone
.
Monopolizers
also
they
will
be
,
and
will
sell
all
things
alone
themselves
,
and
at
their
pleasure
and
price
;
especially
if
they
can
fortifie
and
arm
themselves
by
authority
:
when
things
come
to
this
passe
,
it
goes
hard
with
the
Common-wealth
in
general
,
but
chiefly
with
the
poor
.
2.
The
other
sort
are
they
which
oppresse
their
Neighbours
under
colour
of
Law
,
Do
not
the
rich
oppresse
you
by
tyranny
,
and
do
they
not
draw
you
before
the
judgement
seats
?
saith
the
Apostle
.
And
the
frame
mischief
as
a
law
.
The
Preacher
tells
us
,
that
wickednesse
in
the
judgement
seat
;
Ye
have
turned
judgement
into
gall
,
[
by
corruption
]
and
the
fruit
of
righteousnesse
into
wormwood
,
[
by
protraction
]
〈◊〉
the
Prophet
.
They
keep
the
poor
from
justice
,
making
a
prey
of
the
widow
,
and
spoyling
the
fatherlesse
.
The
same
Prophet
tells
us
the
reason
,
why
men
fall
into
this
〈◊〉
:
Every
one
loveth
gifts
,
and
followeth
rewards
,
which
hindereth
them
from
judging
the
fatherlesse
,
nor
doth
the
widows
cause
come
before
them
.
Of
the
same
minde
is
the
Prophet
Amos
,
They
afflict
the
just
,
and
oppresse
the
poor
:
and
what
is
the
reason
?
they
take
bribes
or
rewards
.
And
therefore
,
when
Moses
directed
the
people
to
choose
them
Judges
,
he
forbids
for
a
reward
(
saith
he
)
blindeth
the
eyes
of
the
wise
,
and
perverteth
the
words
of
the
just
.
We
see
the
experience
of
it
in
the
sons
of
Samuel
,
after
they
were
made
Judges
;
They
took
rewards
and
〈◊〉
Now
these
sins
,
as
by
the
very
light
of
nature
they
were
odious
,
so
by
the
law
of
God
were
they
to
be
punished
severely
,
being
crying
sins
.
If
you
oppresse
a
stranger
(
saith
or
vex
and
trouble
the
widow
or
fatherlesse
,
that
they
crie
to
me
,
I
will
surely
hear
their
cry
,
and
my
wrath
will
be
kindled
,
and
I
will
kill
you
,
&c.
And
holy
Job
reckoneth
up
a
catalogue
of
these
sins
,
and
in
the
end
of
that
Chapter
,
tells
what
punishment
〈◊〉
ver.
2.
ad
9.
shall
fall
upon
the
transgressours
.
1.
Their
portion
shall
be
cursed
in
the
earth
.
2.
The
grave
and
the
worms
shall
consume
them
.
3.
The
pitiful
man
shall
forget
them
.
4.
Their
remembrance
shall
be
extinguished
.
5.
They
shall
be
broken
like
a
tree
.
6.
And
though
they
be
exalted
for
a
time
,
yet
they
shall
be
brought
low
,
destroyed
,
and
cut
off
,
as
the
top
of
an
ear
of
corn
.
Nathan
the
Prophet
representing
Davids
sins
in
a
parable
of
a
rich
should
surely
die
.
And
his
son
Solomon
gives
this
precept
:
Robbe
not
the
poor
,
because
he
is
poor
,
nor
oppresse
the
afflicted
in
judgement
.
for
the
Lord
will
plead
their
cause
,
and
spoil
the
soul
of
those
that
spoil
them
.
So
much
for
those
that
spoil
their
neighbours
in
〈◊〉
commodum
,
to
their
own
benefit
.
There
are
a
second
sort
that
do
mischief
,
in
detrimentum
&
damnum
proximi
,
to
the
that
offend
of
malicious
wickednesse
.
As
they
that
turn
cattel
into
another
mans
field
or
vineyard
,
that
out
of
malice
,
spoyl
other
mens
corn
,
to
their
great
hurt
,
and
for
no
good
to
themselves
.
As
also
they
that
set
their
neighbours
Come
we
now
to
the
other
sort
,
that
commit
this
sin
sine
pretextu
,
without
any
right
.
O
trust
not
in
wrong
and
robbery
,
saith
David
:
for
this
is
not
a
course
to
live
by
.
For
Robbery
,
it
is
either
upon
the
sea
,
and
then
it
is
called
Piracy
:
or
upon
the
Latrones
,
such
as
rob
on
the
high
way
,
of
which
〈◊〉
,
such
as
commit
Burglary
,
by
breaking
houses
open
.
These
are
capital
sins
,
O
my
soul
come
not
thou
into
their
secrets
:
they
make
the
wayes
unoccupied
,
and
travellers
viz.
by
rapine
or
force
,
we
come
now
to
the
second
,
which
is
per
fraudem
,
by
fraud
.
Non
fraudabis
,
thou
shalt
not
defraud
.
And
in
this
,
as
in
the
other
,
the
theft
is
furtum
manifestum
,
manifest
〈◊〉
,
or
occultum
,
close
;
and
herein
those
men
that
are
called
receptores
,
receivers
,
or
sacularii
,
are
guilty
as
well
as
the
actors
,
for
as
the
proverb
is
,
It
is
all
one
to
hold
the
sack
,
and
to
〈◊〉
it
,
the
receiver
and
concealer
Now
because
the
Apostle
setting
down
the
Affirmative
part
of
this
precept
,
requireth
two
things
in
every
man
.
1.
A
calling
.
2.
And
secondly
,
to
labour
in
that
calling
;
Let
every
man
labour
and
work
with
his
hands
,
the
thing
which
is
-
1.
The
first
are
,
Quibus
nulla
vocatio
,
they
that
have
no
calling
at
all
,
such
as
-
2.
The
second
are
Quibus
vocatio
mala
,
that
have
an
unlawful
calling
,
and
do
that
which
is
either
altogether
evil
,
such
was
〈◊〉
the
silver
smith
,
who
made
Dianas
-
3.
The
next
are
Quibus
incerta
vocatio
.
They
that
have
an
uncertain
calling
,
that
are
so
fickle
,
that
no
calling
will
please
them
long
.
They
are
like
a
wheel
,
ever
Let
every
man
walk
in
the
same
vocation
wherein
he
was
called
,
and
let
him
meddle
with
his
own
busines
,
for
while
he
cannot
settle
himself
,
and
follow
constantly
that
vocation
whereunto
God
hath
called
him
,
and
wherein
he
may
live
chearfully
,
and
serve
God
faithfully
,
he
falls
into
poverty
,
God
not
giving
a
blessing
to
such
inconstant
people
;
but
(
as
the
Psalmist
saith
)
they
become
as
stubble
before
the
winde
,
and
as
it
is
in
our
proverb
,
they
-
4.
The
last
are
they
,
Quibus
est
vocatio
,
sed
in
illa
otiose
vivitur
;
That
have
a
calling
,
but
live
idlely
in
it
;
Quibus
〈◊〉
〈◊〉
,
whose
labour
is
in
play
and
idlenes
,
that
sleep
in
harvest
,
these
are
opposite
to
the
state
of
mankinde
both
in
and
And
as
at
the
first
,
the
Lord
appointed
,
that
man
should
be
a
labourer
,
so
at
the
last
,
when
he
shall
give
his
hire
and
reward
,
he
will
say
to
his
steward
voca
operarios
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
call
the
labourers
,
and
give
them
their
hire
;
so
when
he
cometh
to
punish
,
servum
〈◊〉
,
the
wicked
servant
,
but
also
,
servum
〈◊〉
&
〈◊〉
id
est
,
superfluam
creaturam
,
the
idle
and
unprofitable
servant
,
that
superfluous
creature
,
and
cast
him
into
utter
darknes
.
CHAP.
V.
The
second
way
of
unjust
getting
.
viz
by
fraud
,
or
close
thest.
the
lawful
wayes
of
acquiring
.
1.
By
gift
.
2.
By
inheritance
.
3.
By
industry
wherein
are
to
be
valewed
.
1.
Labour
.
2.
Hazzard
.
3.
Charges
.
Of
right
,
by
damage
.
Of
mony
,
the
measure
of
contracts
,
.
Close
theft
is
.
1.
In
contracts
.
2.
Out
of
contracts
.
In
contracts
,
is
1.
By
selling
that
which
cannot
be
sold
,
as
,
the
gifts
of
the
spirit
,
things
annexed
to
spiritual
offices
,
things
consecrated
to
God
benefits
,
as
loane
of
〈◊〉
&c.
2.
When
there
is
not
a
proportion
between
labour
and
praemium
.
3.
About
buying
and
selling
,
in
respect
of
.
1.
The
measure
.
2.
The
commodity
.
3.
The
price
.
WE
are
now
to
come
to
the
second
part
of
unjust
getting
,
which
is
by
fraud
,
or
close
theft
,
which
is
properly
and
usually
called
Furtum
,
theft
.
But
first
we
must
shew
the
lawful
wayes
of
acquiring
,
to
which
theft
is
contrary
.
1.
A
man
may
come
to
have
a
right
,
Donatione
,
by
donation
or
gift
.
Nunquid
dabitis
mihi
de
substantia
vestra
?
Will
you
give
me
of
your
substance
?
saith
Job
,
and
this
2.
By
inheritance
,
Haereditate
:
as
may
be
gathered
,
by
Abrahams
reasoning
,
when
Ecce
servus
meus
haeres
erit
,
Lo
my
servant
shall
be
my
heir
.
And
God
took
order
in
the
law
,
that
a
mans
estate
should
descend
to
his
children
,
both
sons
and
Daughters
;
so
that
the
Lex
salica
,
the
Salique
law
in
France
is
a
foolish
law
,
and
against
both
the
law
of
God
,
and
the
law
of
Nature
:
and
when
our
Saviour
I
have
set
you
to
reap
where
you
have
not
laboured
,
he
sheweth
that
there
is
power
to
convey
,
not
onely
our
lands
,
but
also
our
labours
to
others
,
who
may
hold
them
by
a
good
tenure
.
1.
Donatione
.
2.
Haereditate
.
1.
By
gift
.
And
2.
By
inheritance
.
3.
By
industry
and
pains
,
a
man
may
have
a
right
to
those
things
which
he
hath
-
1.
In
respect
of
his
labour
.
Therefore
Laban
told
Jacob
;
It
was
no
reason
,
he
tell
me
what
shall
be
thy
wages
.
Whereby
it
plainly
appears
,
that
labour
requires
,
Compensationem
,
a
recompence
.
Our
Saviour
saith
,
Dignus
est
operarius
mercede
,
The
labourer
is
worthy
of
his
hire
.
There
is
a
rule
of
equality
to
be
observed
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
Apostle
,
that
there
may
be
an
equality
.
So
the
wages
of
the
labourer
be
not
detained
,
and
if
it
be
detained
,
it
is
peccatum
clamans
,
a
crying
sin
.
So
that
he
is
a
thief
,
who
detains
the
reward
of
him
that
takes
pains
for
him
.
-
2.
In
respect
of
his
peril
and
hazard
,
which
may
be
estimated
,
and
so
ought
to
Kiriath
Sepher
(
which
was
should
be
rewarded
,
and
when
Othniel
won
〈◊〉
be
my
son
in
law
,
and
shall
marry
my
daughter
,
&c.
and
when
David
slew
the
Philistim
,
he
had
Sauls
daughter
.
The
like
we
finde
about
Jebus
,
which
held
out
against
David
;
He
that
getteth
Jebus
,
shall
be
Captain
of
the
host
,
whereupon
Joab
went
up
〈◊〉
,
and
-
3.
In
respect
of
his
cost
and
charges
.
Thus
Joseph
having
been
at
charges
,
in
laying
multiplicem
usuram
,
a
multiplied
usury
;
and
so
we
finde
God
,
allotted
to
Cyrus
,
when
he
all
the
kingdoms
of
the
earth
,
that
which
they
call
,
usum
preciosum
,
a
most
rich
reward
.
Besides
these
three
which
arise
from
Industria
,
industry
and
pains
,
there
are
two
more
.
1.
Damnum
or
Detrimentum
,
dammage
or
losse
.
For
if
a
mans
beast
feed
in
another
mans
field
or
vineyard
,
he
shall
make
satisfaction
.
2.
Money
,
which
is
praetium
money
answereth
all
things
,
and
so
God
appointed
that
it
should
be
These
things
premised
,
we
come
to
that
in
which
is
Furtum
occultum
,
close
theft
,
1.
In
contracts
of
the
first
sort
a
man
may
commit
theft
.
When
that
is
sold
which
cannot
be
sold
,
because
it
cannot
be
valued
,
being
of
a
higher
nature
then
gold
or
silver
,
as
the
grace
of
God
,
or
gifts
of
the
Spirit
.
Simon
Magus
would
have
bought
the
gift
of
the
holy
Ghost
,
s.
Peter
(
abhorring
his
motion
)
said
,
Thy
money
〈◊〉
with
thee
:
this
ever
since
had
the
denomination
of
Simonie
from
him
.
2.
Of
the
like
nature
to
spiritual
things
(
which
cannot
be
valued
for
money
,
and
therefore
cannot
be
sold
)
are
also
those
which
are
annexed
to
spiritual
things
,
and
therefore
cannot
be
transferred
but
to
those
which
have
those
spiritual
things
,
as
cure
of
souls
,
right
of
receiving
tithes
,
&c.
which
are
annexed
to
the
order
of
Priesthood
,
and
therefore
cannot
be
sold.
To
this
Head
may
be
referred
the
converting
of
things
to
a
common
or
〈◊〉
use
,
for
gain
,
&c.
which
are
consecrated
and
appropriated
to
sacred
and
spiritual
uses
.
Such
theft
was
committed
by
them
that
bought
and
sold
in
the
Temple
(
a
place
appointed
for
prayer
and
divine
worship
)
whom
our
Saviour
drove
out
of
the
Temple
,
and
tels
them
,
they
made
the
house
of
God
a
den
of
theeves
.
For
though
it
were
lawful
for
some
to
sell
,
and
others
to
buy
what
they
needed
for
sacrifices
or
offerings
in
the
Temple
,
yet
to
buy
and
sell
in
that
place
,
consecrated
to
God
(
which
they
did
,
thereby
to
get
the
greater
price
)
was
unlawful
,
and
therefore
Christ
cals
it
theft
.
And
as
Simonie
is
committed
thus
,
in
re
sacra
,
in
selling
of
holy
things
,
so
there
is
a
kinde
of
Simonie
in
selling
of
Justice
,
which
is
a
sacred
thing
:
and
therefore
s.
Augustine
and
s.
Ambrose
say
,
that
Quid
dabitis
mihi
,
ut
faciam
justitiam
?
what
will
you
give
me
to
do
justice
?
is
all
one
with
Quid
dabis
mihi
ut
vendam
tibi
Deum
?
what
that
justifie
the
wicked
for
a
reward
,
and
against
Judges
that
ask
reward
.
And
we
see
Foelix
hoped
for
monie
from
S.
Paul
,
to
acquit
him
.
A
third
thing
to
be
comprehended
under
,
Selling
that
which
cannot
be
sold
,
is
the
selling
of
gratuita
beneficentia
,
what
ought
to
be
freely
and
liberally
given
without
reward
.
Thus
for
an
Usurer
to
sell
the
loan
of
money
,
is
Vitiosus
contractus
,
an
unlawful
to
lend
freely
,
and
our
Saviour
bids
us
lend
freely
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
looking
for
nothing
again
;
and
that
we
may
your
reward
shall
be
great
,
and
ye
shall
be
the
children
of
the
highest
.
Gratuitum
&
mutuum
,
loan
,
and
no
hope
of
recompence
,
must
go
together
.
Hee
that
doth
inscribere
pretium
liberalitati
,
set
a
price
upon
his
liberality
,
corrupts
the
vertue
.
For
as
Donatio
liberalis
est
alienatio
,
sine
omni
mercede
in
aeternum
;
Giving
is
a
free
alienation
of
our
right
to
a
thing
for
ever
,
without
recompence
:
so
Mutuatio
est
liberalis
alienatio
,
sine
omni
mercede
ad
tempus
,
Lending
is
a
free
alienation
of
a
thing
for
a
time
without
any
recompence
:
both
lending
and
A
good
man
is
merciful
,
and
lendeth
.
If
his
lending
be
with
expectance
of
reward
,
the
vertue
of
mercy
is
utterly
lost
.
2.
In
things
that
may
be
bought
and
sold
,
because
two
things
are
required
in
contracts
.
Labor
&
merces
,
the
labour
and
the
reward
.
2.
In
others
Res
〈◊〉
&
pretium
,
the
thing
prized
,
and
the
price
:
therefore
there
may
be
theft
committed
in
all
these
.
1.
About
the
labour
and
reward
,
when
either
of
these
is
wanting
,
or
where
an
equality
between
them
is
not
observed
.
The
Magistrate
hath
tribute
paid
him
for
his
care
of
the
publick
,
and
the
Levites
portion
is
due
for
his
service
at
the
Altar
.
Now
if
they
kill
the
fat
,
and
cloath
themselves
with
the
wooll
,
and
instead
of
feeding
the
flock
,
care
onely
for
feeding
themselves
,
they
are
Companions
of
theeves
and
robbers
:
Fures
officii
,
theeves
in
their
office
.
So
when
a
Scholar
hath
Pretium
sapientiae
,
the
price
of
wisdom
,
the
reward
of
for
the
labourer
is
worthie
of
his
hire
:
yea
,
the
labourer
in
Gods
Vineyard
must
have
Decorum
pretium
,
a
furnisht
liberally
at
his
departure
:
and
if
for
bodily
service
such
a
free
and
liberal
reward
be
due
,
much
more
for
the
service
of
mens
souls
:
to
defraud
such
therefore
of
their
reward
,
or
to
pinch
them
in
it
,
is
theft
.
2.
As
theft
may
be
committed
in
those
contracts
,
where
there
is
Labor
&
praemium
,
labour
and
reward
;
so
in
those
other
,
where
there
is
praecium
&
res
appreciata
,
-
1.
For
the
measure
,
if
we
thereby
understand
,
that
which
is
the
measure
of
all
commodities
viz.
Money
.
Here
may
be
a
kinde
of
theft
,
either
bycorrupting
the
measure
,
when
men
do
〈◊〉
pecuniam
,
counterfeit
money
,
or
mingle
a
baser
substance
with
the
mettal
,
whereby
as
the
Prophet
complained
,
The
silver
is
become
Ephron
,
He
weighed
him
400
〈◊〉
of
silver
,
currant
money
with
the
Merchant
.
Or
by
clipping
and
lessening
it
in
the
weight
or
quantity
;
for
God
appointed
under
the
law
,
that
the
shekel
should
be
of
just
weight
,
containing
20
Gerahs
.
Whosoever
therefore
do
adulterate
money
in
the
quality
or
goodnesse
,
or
lessen
it
in
the
weight
or
quantity
,
make
a
general
disproportion
in
all
contracts
,
and
bring
in
an
universal
confusion
,
commit
theft
,
and
in
civil
societies
are
punisht
Vt
〈◊〉
majestatis
reos
,
as
men
guilty
of
treason
.
Again
,
if
by
measure
,
we
understand
that
standard
whereby
the
commodity
to
be
sold
is
to
be
measured
,
to
lessen
or
falsifie
,
this
is
theft
;
and
therefore
the
law
commands
a
just
weight
and
ballance
:
and
the
Scripture
saith
,
that
false
ballances
,
and
diverse
weights
or
measures
,
are
abomination
to
God
.
But
this
properly
comes
under
the
next
branch
,
when
the
buyer
is
couzned
,
in
the
quantity
of
the
commodity
which
is
sold.
-
2.
For
the
Merx
,
the
commodity
sold
,
theft
may
be
here
divers
wayes
committed
.
-
-
1.
In
the
substance
of
it
,
if
it
be
false
or
counterfeit
,
or
mingled
and
mixt
with
other
quisquilias
frugum
,
the
refuge
of
wheat
;
and
Esay
speaks
of
wine
mixt
with
water
.
Thus
the
wares
may
be
corrupted
-
2.
In
the
quantity
,
it
is
plain
theft
,
when
a
false
weight
,
or
a
deceitful
ballance
is
abomination
to
the
Lord
.
-
3.
In
the
quality
,
when
there
is
some
fault
in
the
commodity
,
which
the
seller
turpe
lucrum
,
filthie
lucre
,
and
forbidden
by
God
himself
,
under
the
name
of
deceit
,
or
false
dealing
,
Levit.
19.
11.
Ye
shall
not
steal
,
or
deal
falsly
,
&c.
-
4.
Lastly
in
the
manner
of
uttering
it
.
When
the
seller
takes
advantage
of
the
ignorance
Take
double
monie
with
you
,
and
carrie
it
again
in
your
sacks
,
perhaps
it
was
an
oversight
.
The
Prophet
reproves
those
that
devised
how
they
See
that
no
man
go
beyond
or
defraud
another
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
and
he
gives
a
〈◊〉
reason
,
for
God
is
the
avenger
of
all
such
;
though
they
may
deceive
men
,
yet
they
cannot
deceive
God
.
This
is
all
Stellionatus
,
grosse
couzening
,
such
as
Zacheus
had
been
guilty
of
,
and
〈◊〉
at
his
conversion
,
promising
to
make
four
fold
restitution
,
as
knowing
else
he
could
not
be
forgiven
by
God
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
If
I
have
overreached
or
couzened
any
,
I
restore
him
four
fold
.
-
3.
For
the
price
;
herein
also
theft
is
committed
,
when
the
price
is
not
given
,
but
that
sell
the
needie
for
shooes
;
which
is
by
Expositors
said
to
be
,
When
men
being
in
need
,
so
that
they
must
have
mony
upon
any
tearms
,
the
buyer
will
wring
them
so
hard
,
that
they
shall
have
life
or
nothing
for
the
ware
.
This
the
Prophet
Micah
cals
Hunting
our
brother
with
a
net
.
Such
frauds
as
these
are
to
make
restitution
,
and
to
adde
a
fifth
part
in
the
day
of
his
trespasse
offering
.
The
Psalmist
tels
us
,
None
shall
be
admitted
to
stand
in
Gods
holy
place
,
who
hath
sworn
deceitfully
.
Nay
so
far
we
must
be
from
this
,
that
if
any
swear
to
his
own
hurt
,
he
must
not
change
:
And
s.
Peter
makes
it
a
note
of
our
new
birth
,
to
lay
aside
all
guile
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Laying
aside
all
guile
,
&c.
CHAP.
VI.
Of
theft
out
of
contracts
.
This
is
1.
In
the
family
,
by
1.
Purloyning
.
2.
Mispending
.
3.
Idlenesse
.
4.
Withdrawing
ones
self
from
service
.
2.
Without
the
family
,
is
1.
Of
things
consecratea
:
by
Sacriledge
.
2.
Of
things
common
,
and
those
either
publick
or
private
.
Of
theft
personal
and
real
.
The
aggravation
of
theft
,
in
regard
of
the
poor
,
&c.
Against
enclosing
of
Commons
.
The
conclusion
,
about
unlawful
getting
.
NOw
of
thefts
that
are
without
contract
,
these
are
either
Domestica
,
within
the
family
,
or
forinseca
,
without
.
1.
The
first
,
of
,
or
within
the
family
;
as
a
bad
servant
.
For
Fur
domesticus
,
fur
maximus
est
,
the
domestick
thief
is
ever
the
greatest
thief
;
and
the
reason
is
,
because
of
the
trust
he
receives
.
And
such
an
one
may
be
a
thief
,
these
four
wayes
.
-
1.
Intervertendo
,
by
purloining
their
masters
goods
,
or
(
according
to
the
sense
of
-
2.
Dissipando
,
by
wasting
and
mis-spending
his
goods
,
in
drunkennesse
,
riot
,
and
to
eat
,
and
drink
,
and
to
be
drunken
.
And
the
prodigal
son
,
that
spent
his
-
3.
Torpendo
,
by
consuming
his
estate
by
idlenesse
:
this
is
Fur
laboris
,
one
that
steals
eye
service
only
,
or
that
which
they
are
commanded
alone
,
for
that
is
not
thank-worthy
;
but
labour
faithfully
,
and
be
as
provident
for
their
Masters
,
as
they
should
be
for
themselves
.
But
if
instead
of
doing
faithful
service
,
they
grow
negligent
and
idle
,
they
are
within
the
compasse
of
the
breach
of
this
Commandement
.
The
Wife
He
that
is
slothful
in
his
work
,
is
even
the
brother
of
him
that
is
a
great
Thou
wicked
and
slothful
servant
,
&c.
Cast
that
unprofitable
servant
into
utter
darknesse
,
&c.
-
4.
Lastly
,
Subtrahendo
se
per
fugam
,
by
withdrawing
himself
from
his
Masters
service
,
and
becoming
a
fugitive
,
robbing
his
Master
of
his
service
;
for
a
servant
is
part
humble
her self
.
And
though
s.
Paul
could
have
been
contented
to
have
retained
Onesimus
,
yet
because
he
was
Philemons
returned
him
back
.
Theft
without
the
family
is
either
of
things
consecrated
to
God
,
and
this
is
called
1.
For
the
first
;
there
was
a
Law
for
it
,
That
if
any
should
by
ignorance
take
away
things
consecrated
or
holy
to
God
,
he
should
bring
a
trespasse
offering
.
The
Apostle
matches
it
with
idolatry
,
Thou
that
abhorrest
idols
dost
thou
commit
sacriledge
.
God
with
death
,
and
that
a
sudden
death
,
giving
no
time
for
repentance
;
thereby
to
shew
how
he
hated
this
sinne
,
and
what
a
severe
avenger
he
is
of
it
.
It
is
noted
of
Abimelech
(
though
a
King
)
that
hee
took
seventy
out
of
the
temple
of
an
Idol
,
his
god
Baal-Berith
;
and
what
followed
appeares
in
the
same
Chapter
,
Hee
was
slaine
by
a
woman
with
a
piece
of
milstone
which
broke
his
scull
.
Athaliah
the
Queen
,
with
her
sonnes
,
had
broken
up
the
house
of
the
Lord
,
and
took
the
things
that
were
dedicated
to
God
,
and
gave
them
to
〈◊〉
;
she
was
drawn
out
of
the
Temple
,
(
the
place
she
had
that
the
Kingdome
was
translated
to
the
Medes
and
Persians
,
which
hapned
presently
after
,
for
he
was
〈◊〉
that
same
2.
Theft
of
things
prophane
or
common
,
is
either
,
1.
Of
such
things
as
are
publick
.
1.
Publick
,
when
things
belonging
to
the
Publick
State
or
Common-wealth
,
are
|
personale
,
of
living
things
,
as
1
Men
,
2
Beasts
.
|
2.
Private
theft
is
either
Furtum
|
reale
,
of
things
inanimate
.
|
1.
The
stealing
of
men
,
is
called
Plagium
,
and
such
theeves
Plagiarii
.
This
sin
was
punished
with
death
,
by
the
Law
,
He
that
stealeth
a
man
and
killeth
him
,
shall
dye
the
death
;
yea
,
if
he
were
onely
about
such
a
thing
,
he
was
to
dye
for
Whoremongers
,
Buggerers
,
Perjured
persons
,
and
other
the
most
grievous
sinners
.
This
was
part
of
Judas
his
sin
,
who
sold
his
Master
for
thirty
pieces
of
silver
,
though
2.
The
stealing
of
beasts
is
called
Abiegatus
,
and
the
men
Abigei
,
stealers
of
cattel
;
such
were
the
Sabeans
and
〈◊〉
that
took
away
Jobs
Oxen
,
his
Asses
,
and
Camels
.
2.
Reall
theft
,
is
the
stealing
of
things
inanimate
,
that
have
no
life
,
as
of
Thus
we
see
the
several
sorts
of
theft
.
Now
all
these
are
aggravated
,
in
regard
If
they
cry
unto
me
(
saith
God
)
I
will
surely
hear
them
.
Therefore
there
is
a
special
prohibition
against
taking
a
〈◊〉
drive
away
the
asse
of
the
fatherlesse
,
and
take
the
widows
oxe
for
a
pledge
.
And
Solomonn
advises
,
Not
to
enter
into
the
field
of
the
fatherlesse
,
for
their
Redeemer
is
mighty
,
and
he
will
pleade
their
cause
with
thee
.
And
here
,
partly
under
this
Head
,
and
partly
before
,
cometh
in
the
Enclosures
of
Commons
,
which
may
well
be
reckoned
among
those
peccata
clamantia
,
crying
sinnes
:
For
this
theft
is
aggravated
by
this
circumstance
,
that
it
is
against
the
poor
.
For
as
when
Countreys
were
first
seized
upon
,
and
possest
,
and
the
first
partition
was
made
,
〈◊〉
man
had
his
own
peculiar
,
distinct
from
other
mens
;
(
as
Caleb
had
Hebron
allotted
him
by
Joshua
,
)
which
became
their
inheritance
.
So
there
was
ancient
Land
marks
should
not
bee
removed
,
which
they
of
old
time
had
set
:
and
there
is
good
reason
for
it
,
because
all
the
parties
therein
concerned
cannot
at
once
be
pretent
,
and
therefore
the
right
cannot
be
alienated
;
for
all
the
poor
from
the
beginning
to
the
end
,
are
interested
herein
;
and
those
that
are
not
born
cannot
consent
to
any
such
act
.
Hence
God
appointed
(
to
shew
the
greater
detestation
of
this
sinne
,
and
to
deter
the
people
the
more
from
attempting
any
such
matter
)
that
the
curse
should
proceed
out
of
their
own
mouthes
.
All
the
congregation
was
to
curse
them
that
did
any
such
thing
.
Solomons
censure
himself
will
pleade
the
cause
with
them
.
The
Prophet
Hosea
when
hee
would
set
forth
wicked
Princes
by
as
odious
a
comparison
as
hee
could
,
saith
,
they
are
like
those
that
remove
the
land-marks
.
How
odious
this
was
,
may
appear
by
the
setting
up
every
where
Metas
terminicas
,
upon
the
borders
;
and
the
imprecations
against
them
that
should
remove
them
.
The
Prophet
Micah
threatens
it
as
a
great
judgement
upon
a
people
,
and
which
should
bring
doleful
lamentation
upon
them
,
that
the
portion
of
the
people
should
be
changed
,
and
their
fields
divided
,
&c.
And
Job
though
without
the
Law
,
yet
saw
so
much
,
that
he
reckons
this
among
the
practises
of
wicked
men
,
to
remove
the
land
mark
And
thus
much
for
the
wayes
of
unjust
getting
,
and
the
several
sinnes
committed
therein
.
When
we
begun
to
speak
of
the
act
of
theft
,
we
shewed
that
it
might
be
either
in
the
unlawful
getting
of
riches
,
or
in
the
unlawful
use
of
them
;
and
the
several
wayes
of
lawful
getting
we
reduced
to
two
heads
.
1.
Furtum
,
theft
,
which
is
getting
by
deceit
.
2.
Rapina
,
which
is
by
violence
.
They
are
distinguished
by
Nazianzen
thus
;
in
the
one
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
manus
injecta
,
the
laying
on
of
hands
,
whereby
a
thing
is
taken
by
violence
,
In
the
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
compassing
by
〈◊〉
or
deceipt
.
Now
whatsoever
is
got
either
way
,
is
not
to
bee
accounted
as
a
〈◊〉
from
God
:
And
therefore
Chrysostome
upon
that
petition
in
the
Lords
Prayer
for
temporal
things
,
(
Give
us
our
daily
bread
)
saith
,
Habere
convenit
etiam
malis
,
habere
autem
de
manu
Dei
,
sanctis
tantum
,
the
wicked
may
have
these
outward
things
,
but
to
receive
them
from
the
hands
of
God
,
as
blessings
from
him
,
is
peculiar
to
the
Saints
;
for
Deus
parare
non
vetat
,
sed
cum
peccato
parare
,
qui
enim
cum
peccato
parat
,
ei
diabolus
dat
quod
manducat
,
non
〈◊〉
:
God
forbids
us
not
to
get
them
,
but
to
attaine
them
with
sinne
;
for
what
any
attains
by
sinful
means
,
he
receives
it
as
a
gift
from
the
Devil
,
not
as
a
gift
from
God
,
nor
can
he
justly
make
this
petition
to
God
;
and
he
that
thus
receives
his
daily
bread
,
receives
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
pledge
of
some
judgement
that
shall
〈◊〉
him
.
CHAP.
VII
.
Of
the
vertues
opposite
.
1.
Just
getting
.
2.
Restitution
,
commanded
both
in
the
Law
and
Gospel
.
That
we
must
make
restitution
,
not
onely
of
what
is
unlawfully
got
,
but
of
some
things
lawfully
got
.
As
1.
Of
what
belongs
to
another
by
gift
.
2.
Of
things
deposited
.
3.
Of
things
found
.
4.
Of
things
lent
.
5.
Of
what
will
prejudice
the
publick
,
if
it
be
detained
for
our
private
benefit
.
OPposite
to
this
vice
of
unlawful
getting
,
is
the
vertue
of
just
getting
:
A
little
which
the
righteous
hath
,
(
viz.
which
is
got
by
lawful
meanes
)
is
better
then
the
great
revenues
of
the
wicked
The
Apostle
sets
both
down
together
in
one
place
,
where
speaking
of
covetous
men
of
corrupt
mindes
,
and
destitute
of
truth
,
and
gives
the
reason
,
because
this
is
their
position
,
that
gain
is
godlinesse
:
gain
got
by
any
means
they
count
lawful
,
let
men
say
what
they
will
,
they
applaud
themselves
in
their
unjust
gains
;
like
the
Heathen
that
said
,
Let
me
have
the
money
in
my
bag
,
and
let
the
people
call
me
piller
and
poller
,
or
what
they
will
.
But
in
the
next
verse
he
shews
the
practice
of
just
getting
,
when
a
man
can
invert
the
proposition
,
and
say
,
that
〈◊〉
is
gain
;
accounting
onely
that
the
true
gain
,
which
is
got
in
the
way
of
godlinesse
.
This
is
indeed
the
true
gain
,
which
is
got
according
to
Gods
prescript
,
not
by
mans
over-reaching
;
when
a
man
can
say
Now
though
to
this
vertue
of
just
getting
,
it
belongs
,
to
keep
and
preserve
It
is
one
of
the
most
frequent
and
principal
common
places
throughout
the
Fathers
.
saint
Augustine
sets
down
this
for
a
Canon
,
Non
remittitur
peccatum
,
nisi
restituatur
ablatum
,
the
sin
of
an
unlawful
purchase
,
or
getting
,
is
never
pardoned
,
unlesse
restitution
be
made
of
what
is
unjustly
got
.
The
ground
of
this
is
laid
both
in
the
Old
Testament
,
and
in
the
New
.
In
the
Old
,
God
appointed
,
that
he
that
had
trespassed
against
his
neighbour
,
should
confesse
his
sin
and
make
recompence
,
adding
a
fifth
part
more
.
Agreeable
to
which
is
He
shall
restore
his
labour
and
devour
no
more
,
according
to
his
substance
shall
his
restitution
be
,
&c.
The
reason
is
added
in
the
next
verse
,
For
he
hath
undone
many
,
and
spoiled
houses
that
he
never
built
.
And
as
this
was
known
before
the
Law
,
so
we
finde
it
practised
under
the
Law
.
For
after
the
return
from
Babylon
,
when
divers
had
oppressed
their
poor
brethren
by
usury
,
&c.
Nehemiah
gave
order
,
That
they
should
restore
their
lands
,
and
vineyards
,
and
houses
,
and
the
hundred
part
of
the
money
,
the
wine
and
the
oil
which
they
exacted
of
them
.
And
they
said
,
We
will
restore
and
take
nothing
of
them
:
Whereupon
he
called
the
Priests
and
took
an
oath
of
them
,
that
they
should
do
according
to
this
promise
.
And
Nehemiah
shook
his
lap
,
and
said
,
God
shake
every
man
from
his
house
and
from
his
labour
,
that
performs
not
this
promise
,
&c.
to
which
all
the
congregation
said
,
Amen
.
If
we
come
to
the
Gospel
,
S.
Paul
gives
a
general
rule
,
to
render
to
every
man
his
〈◊〉
if
he
had
wronged
any
man
by
couzenage
,
forgery
,
or
falsehood
,
he
would
restore
him
four
fold
.
And
as
restitution
must
be
of
goods
〈◊〉
gotten
,
so
also
there
is
a
restitution
to
be
made
of
some
things
,
which
are
got
by
a
lawful
contract
.
1.
As
first
of
things
which
belong
to
another
,
by
donation
or
free
gift
,
they
must
be
restored
,
God
takes
order
,
that
the
inheritance
shall
be
given
to
the
first
born
,
though
by
a
wife
not
beloved
,
because
of
right
it
belongs
to
him
.
2.
Of
things
which
are
committed
to
our
trust
,
the
Depositum
must
be
restored
.
So
under
the
Law
,
If
any
man
did
deliver
money
to
his
neighbour
to
keep
,
or
Ox
,
or
Asse
,
&c.
he
must
make
restitution
to
the
right
owner
,
or
else
there
is
a
violation
of
Justice
.
And
with
these
Depositarii
to
whom
things
are
committed
in
trust
,
are
likewise
to
be
reckoned
,
Fiduciarii
(
as
the
Civil
Law
cals
them
)
Trustees
,
such
as
are
put
in
trust
with
children
and
their
〈◊〉
,
while
their
parents
are
living
,
or
Tutors
and
Guardians
after
they
are
dead
.
They
must
make
account
for
the
Depositum
,
the
thing
committed
to
their
charge
.
For
the
latter
,
we
have
the
example
of
Mordecai
,
entrusted
with
Hester
,
his
Uncles
daughter
,
the
text
saith
,
he
brought
excellent
things
in
Counsel
and
knowledge
,
&c.
They
must
diligently
read
to
them
,
and
instruct
them
,
and
give
a
true
account
to
their
parents
of
what
they
receive
for
their
use
,
and
not
with
the
unjust
Steward
write
down
50
for
80.
The
same
also
belongs
to
Executors
,
〈◊〉
such
as
are
put
in
trust
with
administration
of
the
goods
of
the
dead
,
and
to
Feoffees
entrusted
with
conveyance
of
lands
,
or
disposing
of
them
to
pious
uses
.
David
was
entrusted
by
Jonathan
with
his
posterity
,
not
to
cut
off
his
kindnesse
from
his
house
for
ever
,
which
trust
we
finde
,
he
accordingly
performed
,
when
after
the
death
of
Saul
and
Jonathan
,
he
enquired
This
is
the
Heir
,
come
let
us
kill
him
,
〈◊〉
the
inheritance
shall
be
ours
,
for
which
we
see
how
grievously
they
are
threatned
,
and
what
a
woe
the
Lord
of
the
vineyard
denounces
against
them
.
3.
With
those
things
which
go
,
sub
ratione
〈◊〉
,
under
the
name
of
trust
,
are
joyned
such
things
as
go
sub
ratione
inventi
,
as
strayes
,
of
which
the
law
is
,
If
thou
meet
thine
enemies
ox
or
his
asse
going
astray
,
thou
shalt
surely
bring
it
back
to
him
again
;
thou
must
keep
it
,
till
he
seek
after
it
,
and
then
restore
it
;
and
if
the
owner
never
come
for
it
,
either
by
ignorance
,
not
knowing
where
it
is
,
or
by
〈◊〉
,
not
requiring
it
,
we
must
not
convert
it
to
our
own
use
,
but
restore
it
to
his
kinred
,
or
if
he
have
no
kinred
,
then
it
must
be
given
to
the
Lord
,
to
be
imployed
in
pios
usus
,
for
pious
and
charitable
uses
.
4.
To
these
may
be
added
those
things
which
are
lent
.
As
,
1.
those
things
the
use
whereof
is
freely
given
us
for
a
time
,
these
must
also
be
restored
;
for
as
S.
Augustine
saith
,
tametsi
benigne
dimittitur
,
tamen
non
injuste
repetitur
,
although
it
were
freely
lent
,
yet
it
may
be
〈◊〉
demanded
again
;
and
therefore
he
that
restores
not
what
is
lent
,
is
unjust
:
God
took
order
under
the
law
,
that
it
should
not
onely
be
restored
,
but
also
,
if
any
hurt
befall
it
,
it
shall
be
made
good
,
and
if
it
perish
,
another
shall
be
given
for
it
.
2.
For
those
things
that
are
hired
,
and
not
freely
lent
,
order
is
also
taken
for
their
restitution
;
It
shall
be
restored
if
it
perish
not
,
and
if
the
owner
be
by
,
it
shall
not
be
made
good
,
for
it
is
a
hired
thing
,
it
came
for
the
hire
.
And
because
the
unfaithfulnesse
and
breach
of
trust
in
men
hath
brought
in
writings
,
as
Bills
,
Obligations
,
Pledges
,
Sureties
,
&c.
therefore
even
for
them
also
hath
God
taken
order
in
his
word
,
that
every
one
must
perform
,
what
he
hath
once
undertaken
.
The
Psalmist
makes
it
a
note
of
a
good
man
,
not
to
change
if
he
have
once
sworn
,
though
it
be
to
his
own
losse
and
hinderance
;
and
for
restoring
the
pledge
,
both
the
Law
and
the
Prophets
insist
upon
it
;
he
that
restores
the
pledge
.
&c.
shall
live
,
he
shall
〈◊〉
die
:
and
e
contra
,
for
the
surety
,
the
Law
was
strict
,
he
must
not
〈◊〉
spared
,
and
the
world
was
take
the
garment
of
him
that
was
surety
,
and
let
the
other
go
free
;
therefore
Solomon
advises
him
that
is
surety
,
not
to
rest
,
till
he
hath
5.
Lastly
,
in
regard
of
the
Commonwealth
,
there
is
an
unjust
detaining
,
when
a
man
for
his
own
private
benefit
,
keeps
back
any
thing
to
the
detriment
of
the
publick
,
in
〈◊〉
case
restitution
is
also
to
be
made
;
therefore
Solomon
saith
,
that
he
that
withholdeth
corn
,
the
people
shall
curse
him
,
&c.
And
thus
much
for
the
several
branches
of
this
Vertue
of
restitution
.
The
Casuists
,
who
are
very
copious
upon
this
subject
,
and
have
involved
the
matter
by
many
intricate
and
needles
questions
,
have
yet
well
reduced
all
to
certain
heads
,
comprized
in
a
Distich
,
Quis
,
quid
restituit
,
cui
,
quantum
,
quomodo
,
quando
,
Quo
ordine
,
quove
loco
,
quae
causa
,
excuset
iniquum
.
We
shall
first
premise
a
few
things
,
for
the
better
understanding
of
what
follows
.
1.
By
restitution
is
meant
,
an
act
of
commutative
justice
,
whereby
equal
compensation
is
rendred
,
or
satisfaction
given
to
him
from
whom
any
thing
is
unjustly
taken
or
detained
,
or
who
is
unjustly
damnified
by
another
.
2.
The
necessity
appears
by
the
〈◊〉
of
Scripture
already
mentioned
,
wherein
3.
If
any
ask
the
〈◊〉
why
it
is
so
little
urged
by
our
Writers
,
and
Preachers
,
and
the
practise
of
it
become
such
a
stranger
to
us
,
seeing
't
is
so
necessary
;
I
answer
,
that
among
many
reasons
that
may
be
rendred
,
these
two
are
apparent
.
-
1.
The
abuse
and
mistakes
about
the
doctrine
of
free
justification
,
and
about
the
-
2.
The
neglect
and
〈◊〉
of
peoples
examining
themselves
,
and
advising
with
their
Pastors
concerning
the
estate
of
their
souls
before
they
come
to
the
holy
Eucharist
,
few
take
their
counsel
and
directions
concerning
their
actions
in
particular
,
but
content
themselves
to
hear
them
in
the
pulpit
,
where
they
speak
onely
in
general
:
hence
people
go
on
headlong
in
unjust
courses
without
check
of
Conscience
,
and
no
restitution
is
made
,
but
what
Law
enforces
;
whereas
,
if
the
Priest
knew
the
state
of
his
flock
,
restitution
would
be
made
,
without
any
noise
or
breach
of
charity
,
or
multiplicity
of
Law
suits
;
and
hence
it
is
,
that
the
Lawyer
hath
got
this
part
of
the
Priests
office
,
and
all
matters
of
restitution
are
removed
from
the
court
of
conscience
,
forum
conscientiae
,
where
the
Priest
as
Gods
Delegate
might
determine
things
of
this
nature
without
trouble
or
charge
to
any
,
to
the
forum
Civile
,
the
courts
at
Westminst.
where
,
by
those
Pests
of
the
Common-wealth
,
unconscionable
Lawyers
,
suits
and
quarrels
are
maintained
,
to
the
shame
of
Christianity
,
and
the
great
hazzard
of
peoples
souls
.
Now
for
the
particulars
above
mentioned
,
we
shall
resolve
them
briefly
.
1.
Quis
,
who
is
bound
to
restore
?
The
answer
is
,
1.
He
that
hath
any
thing
of
Jussio
,
consilium
,
〈◊〉
,
palpo
,
recursus
,
〈◊〉
mutus
,
non
obstans
,
non
manifestans
.
Here
are
nine
sorts
of
persons
included
as
participating
,
some
by
words
onely
,
as
Qui
〈◊〉
〈◊〉
dedit
,
damnum
dedisse
〈◊〉
.
2.
Quid
,
what
must
be
restored
?
whatsoever
of
right
belongs
to
another
,
or
if
3.
Cui
to
whom
?
To
the
party
〈◊〉
,
as
the
former
places
shew
:
but
yet
in
4.
Quantum
,
how
much
?
The
whole
damage
,
if
it
be
certainly
known
,
if
it
be
doubtful
,
then
as
it
shall
be
valued
by
honest
and
indifferent
men
.
5.
Quomodo
,
in
what
manner
?
It
may
be
either
a
by
mans
self
,
or
by
another
,
who
is
known
to
be
honest
and
faithful
;
otherwise
,
if
he
〈◊〉
in
his
trust
,
this
excuses
not
the
party
.
2.
If
the
damage
be
secret
,
one
may
provide
for
his
credit
,
by
using
a
〈◊〉
to
restore
it
,
for
he
is
not
bound
to
open
restitution
,
if
he
can
do
it
otherwise
.
3.
If
6.
Quando
,
when
?
presently
without
delay
,
for
otherwise
the
sin
is
continued
and
increased
,
so
long
as
restitution
is
deferred
:
the
negative
precept
(
of
not
keeping
that
which
is
another
mans
)
included
in
the
affirmative
,
bindes
semper
,
&
ad
semper
.
Say
not
to
thy
neighbour
come
again
to
morrow
,
saith
Solomon
.
If
it
be
meant
of
the
a
fortiori
,
when
any
thing
is
due
ex
debito
justitiae
.
7.
Quo
ordine
,
in
what
order
?
Where
a
man
is
able
to
satisfie
all
,
he
is
not
tyed
to
any
order
?
otherwise
he
must
follow
the
Laws
under
which
he
lives
.
8.
Quo
loco
,
in
what
place
?
This
is
not
much
material
,
when
any
question
arises
about
this
,
the
positive
Laws
determine
it
.
9.
Quae
causae
excusant
,
what
causes
free
a
man
from
restoring
?
-
1.
The
disability
of
the
party
;
for
as
God
in
this
case
accepts
of
a
willing
minde
,
-
2.
The
cession
,
or
giving
up
of
all
his
estate
to
satisfie
his
Creditors
,
this
frees
him
-
3.
The
expresse
or
tacit
consent
of
the
Creditor
,
provided
that
this
forgiving
be
,
1.
by
him
that
hath
lawful
authority
:
2.
that
it
be
free
and
not
extorted
.
-
4.
When
the
present
restitution
might
endanger
a
mans
life
,
or
damnifie
him
more
then
the
other
should
have
benefit
thereby
:
this
for
a
time
may
be
a
just
cause
to
defer
restitution
.
-
5.
Ignorance
,
not
of
the
Law
of
restitution
,
for
this
noman
ought
to
be
ignorant
of
,
and
if
he
be
,
he
ought
not
to
take
advantage
by
his
own
negligence
,
but
of
the
fact
,
when
a
man
knows
not
that
he
hath
damnified
another
,
provided
,
it
be
not
grosse
,
〈◊〉
wilful
and
affected
ignorance
.
-
6.
If
there
be
a
compensation
made
to
the
party
wronged
some
other
way
,
either
by
moneys
,
commodities
in
trading
,
&c.
or
by
something
equivalent
to
the
damage
;
this
frees
him
in
foro
conscientiae
.
The
larger
explication
of
these
particulars
must
be
had
from
the
[
*
](A25404-e239870-b)
*
See
Thom.
2.
2.
q.
62.
Cajet.
Valent.
&
reliq.
ibidem
.
Summist
.
verb.
〈◊〉
.
Scholastici
in
Sent.
4.
dist.
15.
Soto
de
Just.
&
jure
lib.
4.
q.
6
,
7.
Lessius
de
Just.
&
jure
lib.
2.
cap
7.
Azor.
to
.
3.
lib.
4.
Molin
.
tract.
2
Disp.
714
,
&c.
Navar.
Enchirid.
cap.
17.
Covar
.
ad
Reg.
peccatum
.
2
Par.
n.
5.
Casuists
.
CHAP.
VIII
.
Of
the
second
general
,
viz.
unjust
keeping
.
The
right
use
of
riches
is
,
1.
in
respect
of
a
mans
self
:
the
sins
opposite
,
1.
Parsimony
,
2.
prodigality
;
two
degrees
of
it
,
1.
to
spend
unreasonably
,
2.
Above
ones
means
.
2.
In
respect
of
others
,
viz.
the
poor
,
where
we
are
to
know
two
things
:
1.
How
we
hold
our
riches
,
or
by
what
tenure
:
2.
What
we
are
to
conceive
of
the
poor
.
A
threefold
necessity
,
1.
of
nature
,
2.
of
our
person
,
3.
of
our
estate
and
condition
.
Several
motives
to
communicate
to
the
poor
.
HItherto
we
have
spoken
of
the
right
getting
of
riches
,
which
is
,
when
we
have
not
encreased
our
estate
,
either
by
detaining
from
others
,
that
which
is
none
of
ours
,
or
by
taking
away
from
others
,
that
which
they
have
right
to
,
but
want
power
to
retain
,
or
by
that
which
they
call
generatio
pecuniae
,
the
encrease
of
money
,
by
usury
;
when
our
gettings
are
by
none
of
these
wayes
,
then
are
we
just
Lords
and
owners
of
what
we
have
.
It
is
well
said
,
〈◊〉
justitia
est
condus
,
ibi
Christus
est
Dominus
,
where
justice
is
the
layerup
,
there
Christ
is
Lord
of
those
goods
,
and
of
such
we
have
a
good
tenure
,
but
the
devil
is
the
Lord
of
what
is
got
otherwise
;
S.
Augustine
non
〈◊〉
sine
laesione
,
is
not
gathered
without
danger
of
〈◊〉
,
it
may
run
into
ones
hands
,
and
hereupon
comes
that
proverb
,
Omnis
dives
iniquus
,
aut
haeres
iniqui
,
every
rich
man
is
either
an
unjust
man
,
or
the
heir
of
an
unjust
man
.
But
now
,
when
a
mans
estate
is
justly
got
,
then
in
the
next
place
,
he
is
to
take
care
This
use
respects
,
either
a
mans
self
,
or
others
.
Of
the
first
the
Wise
man
speaks
,
that
all
the
labour
of
a
man
is
for
his
mouth
,
(
that
is
,
for
his
own
necessities
:
)
Of
the
second
the
Apostle
,
when
he
exhorts
the
Corinthians
to
be
rich
in
liberality
,
by
considering
the
necessities
of
others
.
He
offends
against
the
first
,
who
when
God
hath
given
him
riches
,
wealth
,
and
honour
,
so
that
he
wants
nothing
for
his
soul
of
all
that
he
desireth
,
yet
God
gives
him
not
the
power
to
rule
thereof
,
but
a
stranger
eateth
it
:
this
is
vanity
and
an
evil
disease
.
And
he
offends
against
the
second
,
who
looks
onely
at
himself
,
and
wants
bowels
of
compassion
to
wards
others
.
These
two
uses
are
both
comprehended
by
Solomon
in
two
verses
,
Drink
waters
of
thy
own
cistern
there
is
our
own
use
;
and
then
what
follows
,
let
thy
fountains
be
dispersed
abroad
,
and
rivers
of
waters
in
the
street
,
here
is
the
use
of
others
.
The
Apostle
speaks
of
a
double
sowing
,
answerable
to
this
two
fold
use
of
riches
,
a
sowing
to
the
sowing
to
the
spirit
,
whether
it
be
propter
piosusus
ecclesiasticos
,
for
pious
uses
that
concern
the
Church
,
and
the
Ministery
,
or
propter
usus
civiles
,
for
pious
uses
which
concern
the
Common-wealth
,
as
the
relief
of
the
poor
,
&c.
Both
uses
may
be
best
and
plainlyest
seen
in
Christs
practise
,
who
when
he
bade
Judas
dispatch
,
the
For
the
first
use
which
concerns
our selves
,
we
must
know
,
that
here
is
a
double
-
1.
Niggardlinesse
,
or
parsimony
.
-
2.
Profusenesse
,
or
prodigality
.
1.
For
the
first
of
these
.
As
a
man
may
kill
himself
,
and
thereby
become
felo
de
se
,
and
in
se
,
theft
against
a
mans
self
;
for
as
the
Preacher
saith
,
there
is
one
alone
,
&c.
for
whom
do
I
labour
,
and
bereave
or
defraud
my self
of
good
,
quare
defraudo
animam
meam
?
〈◊〉
is
a
fraud
and
theft
committed
against
a
mans
self
.
S.
James
tells
such
men
their
doom
.
Their
rust
shall
be
a
witnesse
against
them
,
and
shall
eat
their
flesh
,
as
it
were
fire
:
upon
which
place
S.
Ambrose
saith
,
Esurentium
est
cibus
&c.
it
is
the
bread
of
the
hungry
that
grows
mouldy
by
thee
,
and
the
drink
of
the
thirsty
that
sowres
by
thee
;
so
that
he
is
guilty
of
a
double
theft
,
against
himself
,
and
against
the
poor
.
Of
this
man
,
by
the
consent
of
Interpreters
,
〈◊〉
the
Prophet
Hosea
,
when
he
saith
,
that
he
soweth
to
the
winde
,
and
reaps
the
whirlwinde
,
the
stranger
shall
reap
the
fruit
of
his
labours
.
The
common
plague
of
this
sin
,
as
the
Heathen
man
observed
,
is
,
that
Quod
profunda
hausit
avaritia
,
when
the
prosound
avarice
of
one
,
hath
gathered
much
together
,
there
shall
come
another
,
qui
luxu
pejore
retundet
,
whose
profuse
vanity
shall
scatter
it
.
And
the
hand
of
the
Lord
is
often
upon
such
men
,
by
disappointing
them
of
their
ends
;
for
wherea
,
their
sparing
is
,
either
1.
that
they
may
enjoy
their
riches
in
their
latter
dayes
,
when
they
are
old
,
as
the
rich
fool
in
the
Gospel
,
who
said
,
Soul
,
take
thine
ease
,
eat
drink
,
and
be
merry
,
thou
hast
much
goods
laid
up
for
many
years
,
&c.
God
disappoints
them
,
(
as
it
is
in
the
next
verse
,
this
night
they
shall
take
away
thy
soul
,
and
then
whose
shall
all
these
things
be
,
&c.
or
2.
that
they
may
be
kept
therewith
in
the
day
of
sicknesse
:
here
likewise
they
fail
of
their
ends
,
when
they
are
in
sponda
languoris
,
upon
their
sick
bed
,
they
can
have
no
comfort
in
their
Their
Children
shall
seek
to
please
the
Poore
:
they
shall
be
〈◊〉
,
as
we
see
by
common
experience
,
that
a
prodigal
son
is
usually
the
heir
to
a
niggardly
father
.
2.
The
other
extream
,
is
profusenesse
or
prodigality
.
He
that
rightly
uses
his
riches
,
a
steward
,
and
his
work
a
dispensation
,
but
he
that
runs
into
this
extream
is
a
prodigal
,
and
his
work
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
wasting
,
he
flings
his
money
from
him
,
as
if
he
cared
not
for
it
,
or
were
angry
with
it
;
as
Seneca
saith
,
Ita
se
gerit
,
ac
si
iratus
esset
pecuniae
,
he
behaves
himself
,
as
if
he
were
fallen
out
with
his
money
.
As
the
inordinate
desire
of
riches
,
began
from
that
other
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
lust
mentioned
in
the
foregoing
Commandment
,
so
lightly
it
ends
in
the
same
,
when
men
spend
what
is
unjustly
got
,
in
lusts
and
pleasures
,
vain
and
sinful
,
and
sometimes
monstrous
and
unnatural
.
And
herein
the
prodigal
,
as
well
as
the
covetous
,
is
fur
sui
,
a
thief
of
his
own
;
for
being
profuse
and
prodigal
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
where
he
needs
not
,
he
steals
from
himself
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
what
he
may
need
,
he
wastes
and
consumes
himself
in
superfluities
,
so
that
at
last
he
wants
such
things
as
are
necessary
.
The
Philosopher
observed
,
that
they
which
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quick
and
eager
in
such
things
as
concern
themselves
,
and
the
satisfying
their
own
lusts
and
pleasures
,
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
dull
and
heavy
in
any
thing
that
is
good
;
when
any
charitable
or
good
work
is
offered
to
them
,
as
the
redeeming
a
captive
,
&c.
they
are
very
sparing
and
backward
,
though
profuse
and
prodigal
in
other
matters
,
as
in
a
riotous
supper
.
But
as
we
must
remember
,
that
as
justice
,
justice
must
be
our
condus
,
our
layer
up
,
so
we
must
have
a
promus
,
a
layer
out
too
,
and
who
that
is
,
the
Heathen
man
tells
us
in
that
speech
of
his
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Temperance
be
thou
my
steward
.
And
that
to
avoid
this
extream
of
prodigality
,
we
must
avoid
that
which
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
whetstone
of
ryot
,
which
is
nothing
else
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vain
glory
,
which
if
one
can
take
away
,
he
may
know
the
Compasse
of
his
own
〈◊〉
,
and
so
shall
never
fall
into
this
sin
.
And
although
it
be
true
which
some
may
say
,
that
how
much
soever
they
spend
,
yet
they
have
enough
,
they
are
able
to
do
it
,
though
they
do
with
the
rich
man
in
the
Gospel
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fare
deliciously
every
day
,
yet
their
abundance
will
not
And
if
this
be
a
sinne
,
in
those
that
abound
and
have
〈◊〉
,
much
more
grievous
is
the
sin
of
them
that
spend
above
their
ability
,
whereby
they
spend
that
which
is
another
mans
,
and
run
themselves
into
debt
,
to
the
ruine
of
themselves
,
and
those
that
depend
upon
them
.
Now
of
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
prodigality
and
excesse
there
are
two
degrees
.
-
1.
When
they
spend
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
unseasonably
,
upon
no
just
occasion
,
dayly
,
or
oftener
then
needs
,
as
the
rich
Glutton
,
who
fared
deliciously
every
day
.
-
2.
When
they
spend
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
above
their
strength
,
which
is
,
either
above
their
means
and
faculties
,
further
then
their
estate
will
beare
,
or
else
above
their
condition
,
(
though
their
estate
will
beare
it
)
of
the
former
we
have
an
instance
in
him
that
began
to
build
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
tower
,
which
he
was
not
able
to
finish
,
of
the
other
shall
〈◊〉
at
the
last
,
when
the
flesh
,
and
their
body
is
consumed
,
weet
in
the
mouth
,
and
the
covetous
hide
it
under
his
tongue
:
though
it
bee
Though
he
swallow
down
riches
,
yet
he
shall
vomit
them
up
again
,
God
shall
cast
them
out
of
his
belly
,
&c.
And
thus
much
for
the
first
use
of
riches
,
which
concerns
our selves
.
2.
Come
we
now
to
the
second
use
of
our
outward
estate
,
viz.
That
which
drink
out
of
our
own
Well
,
so
we
must
let
our
Fountain
run
abroad
.
Now
a
dayes
men
sow
onely
to
the
flesh
;
though
as
we
shewed
before
,
this
ground
brings
forth
nothing
but
rottennesse
and
corruption
;
meat
is
for
the
belly
,
and
the
belly
for
meat
,
but
God
will
destroy
both
the
belly
and
it
.
But
we
must
sow
to
the
spirit
,
if
we
Beatuis
est
dare
quam
accipere
,
it
is
a
more
blessed
thing
to
give
then
to
receive
;
and
this
it
seems
was
his
common
saying
.
Those
that
are
in
want
count
it
a
blessed
thing
to
receive
,
but
he
tells
us
,
it
is
a
more
blessed
thing
to
give
;
and
the
Apostle
makes
men
rich
by
giving
,
Being
enriched
in
every
thing
to
all
bountifulnesse
.
To
stir
us
up
the
better
to
this
duty
,
it
is
expedient
for
us
to
know
:
-
1.
How
we
hold
our
riches
,
or
how
we
come
by
them
.
-
2.
What
we
are
to
think
of
the
poor
.
1.
For
the
first
,
we
may
see
in
Deuteronomy
26.
that
men
may
know
that
all
they
A
Syrian
ready
to
perish
was
my
father
,
&c.
He
must
acknowledge
that
God
brought
him
out
of
Egypt
into
that
fruitful
land
,
and
that
there
was
nothing
in
him
or
his
progenitors
,
why
God
should
deal
so
bountifully
with
him
or
them
,
and
that
in
acknowledgement
that
he
holds
all
he
hath
of
God
as
Lord
Paramount
,
he
brings
his
first
tenths
as
a
token
of
his
homage
.
2.
Having
brought
his
basket
before
the
Lords
he
must
say
,
Sustuli
quod
sanctum
I
have
taken
out
that
which
is
hallowed
(
viz.
the
fruits
and
first-fruits
,
&c.
)
out
of
my
substance
,
I
have
not
spent
it
upon
my self
,
but
have
taken
it
out
,
and
given
it
,
ad
usus
Ecclesiasticos
,
for
the
Levite
;
and
ad
usus
civiles
,
For
the
stranger
,
the
fatherlesse
,
and
poor
,
and
that
not
as
an
arbitrary
thing
done
of
his
own
accord
,
but
by
necessity
of
duty
,
for
he
must
say
,
he
did
it
according
to
Gods
commandement
.
So
that
we
see
here
,
every
man
must
confesse
,
1.
that
all
he
hath
is
held
of
God
,
ex
libera
elemosyna
,
as
free
alms
from
his
hands
.
2.
That
there
is
a
rent
,
a
duty
to
be
paid
,
which
is
a
tenth
at
least
,
for
holy
uses
,
for
the
priest
and
Levite
,
and
the
service
of
the
Altar
,
and
after
that
a
second
tenth
for
the
poor
,
and
3.
that
both
are
due
by
God
command
.
2.
For
the
second
point
,
what
we
are
to
conceive
of
the
poor
,
the
Psalmist
saith
,
man
is
blessed
that
judgeth
wisely
of
the
poor
,
men
are
apt
to
erre
in
their
judgement
of
them
,
for
the
common
conceit
of
them
is
,
as
of
persons
there
shall
ever
be
some
poor
in
the
land
;
and
there
I
command
thee
(
saith
God
)
(
it
is
not
counsel
or
advice
)
that
thou
open
thy
hand
to
thy
brother
,
and
to
thy
poor
,
and
to
thy
needy
in
the
land
:
so
that
the
poor
are
appropriated
to
us
,
they
are
made
nostri
,
ours
:
we
cannot
shake
off
this
affixum
,
this
hanger
on
,
which
God
hath
fastned
upon
us
:
and
consequently
he
hath
given
strict
precepts
for
their
relief
,
1.
Negative
,
Non
obsirmabis
cor
,
thou
shalt
not
harden
thy
heart
against
them
,
and
nec
claudes
manus
,
nor
shalt
thou
shut
thine
hand
:
we
must
neither
be
hard
hearted
,
nor
close
fisted
towards
them
,
evil
thought
in
our
heart
against
them
,
〈◊〉
they
cry
unto
the
Lord
against
us
,
and
it
be
sin
to
us
,
the
wages
whereof
is
death
,
as
the
Thou
shalt
open
thy
hand
wide
unto
him
,
and
shalt
surely
lend
him
sufficient
for
his
need
in
that
he
wanteth
.
There
is
a
double
estate
of
the
poor
,
some
are
so
,
that
if
any
thing
be
lent
,
they
can
imploy
it
so
that
they
can
live
thereby
and
pay
it
again
.
Others
are
so
impotent
,
that
lending
will
not
help
them
;
therefore
God
takes
order
for
both
,
we
must
lend
to
the
first
,
and
give
freely
to
the
other
.
Our
Saviour
joyneth
both
together
,
Give
to
him
that
asketh
,
and
from
him
that
would
borrow
turn
thou
not
away
.
Again
,
s.
Augustines
counsel
is
,
if
we
would
have
the
word
to
fructifie
in
us
,
not
to
let
thorns
grow
among
the
seed
,
but
to
〈◊〉
the
seed
with
a
hedge
of
thorns
,
which
is
the
proper
use
of
them
,
and
this
is
,
when
our
riches
are
bestowed
in
works
of
mercy
,
or
else
we
must
inserere
verbum
spinis
,
〈◊〉
upon
these
thorns
,
by
relieving
our
poor
brother
.
Here
is
a
science
to
be
〈◊〉
,
we
must
open
our
hand
and
lend
him
,
or
if
that
will
not
serve
,
we
must
give
him
.
Thus
we
must
graft
,
and
then
we
may
look
for
fruit
in
abundance
.
Christ
tells
us
,
that
God
hath
given
us
our
talents
to
this
purpose
.
Negotiamini
of
the
hungry
,
the
naked
,
and
the
sick
,
if
wee
expect
the
blessed
reward
from
him
:
this
is
the
best
way
of
increase
,
and
the
surest
way
to
binde
him
to
reward
us
:
For
hee
hath
to
this
purpose
made
a
new
promise
in
the
Gospel
,
that
what
shall
be
done
to
the
least
of
these
his
brethren
,
he
will
account
it
as
done
to
himself
.
As
for
those
that
the
Wiseman
speaks
of
,
which
have
viscera
crudelia
,
cruel
bowels
(
the
mercies
of
the
wicked
are
cruel
,
)
or
as
the
Apostle
speaks
,
〈◊〉
viscera
,
no
bowels
.
or
Viscera
clausa
,
close
bowels
shut
up
,
so
that
no
fruit
of
Under
the
Law
God
took
special
order
to
meet
with
this
sin
;
six
years
they
they
must
let
it
lye
,
that
the
poor
of
the
people
may
eat
;
and
so
they
were
to
do
for
the
Vineyards
and
Olives
.
And
when
they
did
reap
their
but
must
leave
them
for
the
poor
and
stranger
.
And
by
an
a
comparatis
we
may
gather
,
that
if
when
a
man
saw
his
brothers
Asse
go
astray
,
or
any
harm
befall
him
,
he
must
not
passe
by
,
but
help
him
,
much
more
must
he
help
his
brother
,
if
any
weaknesse
befal
him
.
Nor
because
our
own
necessities
must
be
regarded
in
the
first
place
,
for
our
direction
-
1.
Necessitas
naturae
,
the
necessity
of
nature
;
thus
every
man
is
to
provide
for
-
2.
Necessitas
personae
,
personal
necessity
,
which
extends
not
onely
to
our selves
,
but
to
those
also
of
our
houshold
,
for
which
if
a
man
provide
not
,
the
Apostle
saith
,
he
is
worse
then
an
Infidel
.
-
3.
The
third
is
necessitas
status
&
conditionis
.
When
besides
the
former
,
we
would
have
wherewithal
to
live
according
to
our
state
and
condition
,
and
this
consists
not
in
indivisibili
,
in
an
indivisible
point
,
but
admits
a
great
latitude
according
to
the
several
ranks
,
callings
,
and
conditions
of
men
.
Thus
if
a
man
have
300
l.
he
hath
as
much
as
will
serve
him
in
his
condition
,
and
yet
if
another
hath
3000
l.
he
hath
no
more
then
will
serve
him
in
another
condition
.
Now
when
a
man
hath
what
is
necessary
in
the
two
〈◊〉
respects
,
then
he
must
prefer
the
necessities
of
the
poor
,
before
his
own
in
the
third
respect
;
for
then
that
precept
of
Christ
takes
place
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
give
almes
as
much
as
yeu
are
able
.
[
*
](A25404-e242270-b)
*
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
quod
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
quantum
potestis
maximè
,
it
a
respondet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
That
is
,
when
the
two
first
necessities
are
served
:
for
if
there
be
necessity
either
of
our
nature
or
person
,
we
are
not
then
bound
to
give
,
but
of
the
surplusage
,
which
we
have
over
and
above
,
unlesse
it
be
in
case
of
extream
necessity
of
our
brother
,
or
of
the
publick
necessities
of
the
Church
,
(
our
own
necessity
not
being
present
or
extream
)
as
those
Corinths
commended
by
the
Apostle
,
who
though
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
deep
poverty
,
yet
they
gave
to
their
beyond
their
ability
.
Chrysostome
gives
this
reason
why
we
should
part
with
cur
money
,
in
works
of
mercy
,
because
else
,
saith
he
,
we
do
not
love
it
:
For
though
covetousnesse
be
the
love
of
money
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
they
which
are
most
covetous
,
have
the
most
close
bowels
,
and
are
most
loth
to
part
with
it
,
yet
he
proves
that
they
do
not
love
it
aright
;
for
the
true
love
of
a
thing
is
not
amor
concupiscentiae
,
to
desire
a
thing
for
our
own
use
,
as
a
man
loves
meats
and
drinks
,
but
amor
benevolentiae
,
when
we
love
a
thing
for
it self
,
desiring
its
good
:
for
the
true
act
of
love
,
is
Velle
ejus
bonum
,
quod
,
vel
quem
amamus
,
to
wish
the
good
of
that
thing
or
person
which
we
love
;
and
therefore
if
a
man
love
his
money
,
he
wishes
well
to
it
,
Vt
bene
sit
ei
.
Now
the
well-being
of
every
thing
is
,
when
it
is
so
,
as
God
hath
appointed
;
for
the
bene
esse
,
the
well
being
of
every
thing
in
the
world
is
,
Ita
esse
ut
Deus
ordinavit
.
Therefore
if
any
man
do
wish
an
esse
to
his
money
,
in
that
order
which
God
hath
ordained
,
then
he
wisheth
the
good
of
it
,
and
consequently
loves
it
;
otherwise
he
wisheth
the
evil
of
it
,
and
consequently
loves
it
not
.
Now
Gods
ordinance
is
,
that
every
thing
that
is
good
,
should
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
sui
diffusivum
,
of
a
communicative
nature
,
diffusive
of
itself
,
and
the
end
of
money
in
special
,
is
to
be
communicated
,
and
so
if
we
communicate
it
in
a
right
manner
,
it
attains
the
end
for
which
it
was
ordained
,
and
so
we
〈◊〉
that
we
love
it
.
〈◊〉
a
miserable
case
were
we
in
,
if
the
Sun
should
not
communicate
his
heat
and
light
to
us
,
but
should
keep
it
to
it self
;
or
if
the
Earth
should
keep
in
her
fruits
,
and
not
yeeld
the
same
to
us
;
we
should
say
,
this
were
contrary
to
their
nature
,
and
to
the
end
for
which
they
were
made
,
and
contrary
to
their
well-being
,
as
well
as
ours
:
and
so
it
is
contrary
to
the
nature
and
end
of
money
,
to
keep
it
to
our selves
,
and
not
to
communicate
it
to
others
.
Among
many
notes
and
signes
of
the
Church
,
it
hath
pleased
God
to
make
choice
of
this
one
,
as
an
infallible
signe
that
we
are
true
members
of
it
,
If
we
communicate
to
the
Saints
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saith
the
Apostle
,
communicating
to
the
necessities
of
the
Saints
.
Here
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
fellowship
and
communion
.
Again
,
this
vertue
is
called
do
ut
des
,
or
do
ut
facias
,
is
in
use
,
men
give
to
those
that
shall
give
to
them
,
or
they
give
to
them
that
shall
do
something
for
them
,
but
this
is
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
free
gift
,
which
the
Apostle
requires
:
and
〈◊〉
he
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
blessing
;
because
by
doing
thus
,
this
fruit
shall
come
,
the
poor
Again
,
this
use
of
communicating
to
others
appears
,
in
that
good
works
are
compared
sowing
.
He
that
sows
to
the
spirit
,
shall
of
the
spirit
reap
life
everlasting
,
saith
the
Apostle
.
And
sow
in
righteousnesse
and
reap
in
mercy
,
saith
the
prophet
.
〈◊〉
parce
seminat
,
parce
metet
,
&
qui
seminat
in
multis
benedictionibus
,
metet
in
multis
benedictionibus
;
He
that
sows
sparingly
,
shall
reap
sparingly
,
and
he
that
sows
bountifully
,
shall
reap
bountifully
.
A
man
may
so
love
his
seed
,
that
for
pure
love
he
lets
it
lye
in
his
Barn
,
till
Worms
breed
in
it
,
and
consume
it
;
and
then
he
doth
amando
perdere
,
by
loving
lose
it
:
Therefore
he
doth
truly
love
his
seed
,
that
doth
projicere
semen
,
cast
his
seed
into
the
ground
,
which
returns
him
fruit
an
hundred
fold
:
this
is
truly
amare
semen
,
to
love
his
seed
.
Thus
we
see
if
the
temporal
blessings
of
God
be
seed
(
as
in
truth
they
are
)
there
must
be
a
casting
of
them
away
and
a
scattering
of
them
,
that
we
may
receive
them
again
with
increase
.
And
yet
in
this
casting
them
we
do
not
lose
them
,
nor
our
right
and
interest
in
them
,
for
when
a
man
hath
sowen
an
Acre
of
ground
,
if
one
ask
him
,
whose
is
that
seed
,
he
will
not
say
it
is
the
grounds
,
but
his
that
sowed
it
:
so
if
a
man
could
be
brought
to
this
perswasion
,
that
semen
est
serentis
,
non
recipientis
,
that
what
is
sowen
in
works
of
mercy
,
is
his
that
sowes
it
,
and
not
the
grounds
on
which
he
sowes
it
,
he
would
not
sowe
sparingly
.
Thus
we
see
the
true
state
of
riches
,
they
are
seed
which
must
be
sowen
.
Now
as
the
Husbandman
doth
credere
illud
quod
non
〈◊〉
,
beleeve
that
which
he
sees
not
,
that
when
he
casts
in
one
grain
,
and
sees
it
rot
,
and
though
many
showres
and
suns
do
fall
upon
it
,
yet
at
last
he
beleeves
an
Autumn
will
come
,
and
that
he
shall
reap
an
ear
for
a
〈◊〉
;
so
if
God
enlighten
our
eyes
,
and
give
us
hearts
credere
quod
non
videmus
,
to
beleeve
what
we
do
not
yet
see
,
we
shall
reap
the
fruit
thereof
,
which
shall
be
videre
quod
credimus
,
to
see
and
enjoy
what
we
beleeved
;
and
so
we
shall
finde
,
that
this
seed
of
good
works
,
though
at
present
it
seem
to
be
lost
,
and
cast
away
,
yet
it
is
serentis
,
it
belongs
still
to
the
sower
,
and
that
an
Autumn
or
harvest
will
come
,
when
it
will
return
an
hundred
fold
.
And
thus
we
see
the
wayes
of
just
getting
,
by
lawful
means
,
without
deceit
or
violence
;
and
when
things
are
unjustly
got
,
the
necessity
of
restitution
.
We
have
seen
also
the
right
use
of
riches
,
both
in
regard
of
our selves
,
against
prodigality
and
covetousnesse
,
the
two
extreams
;
and
also
in
respect
of
others
,
by
bounty
and
liberality
,
and
so
we
see
what
is
forbidden
or
commanded
in
this
Commandment
.
CHAP.
IX
.
That
this
Commandment
is
spiritual
.
Of
Covetousnesse
:
diverse
reasons
against
it
.
The
means
to
keep
this
Commandment
.
1.
Contentation
.
2.
To
walk
in
our
wayes
,
which
that
we
may
do
.
1.
We
must
have
a
lawful
calling
.
2.
We
must
be
perswaded
that
riches
are
Gods
gift
.
3.
We
must
live
according
to
our
means
.
4.
Observe
the
rules
for
getting
and
using
of
riches
.
ACcording
to
our
former
method
,
we
must
now
show
,
as
the
third
rule
of
extent
thefts
,
covetousnesse
,
deceits
,
&c.
come
from
the
heart
;
and
so
all
unjust
gettings
men
account
gain
godlinesse
.
If
man
had
continued
in
the
state
of
innocency
,
his
desires
both
natural
and
oeconomical
appetere
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
desire
fulnesse
and
〈◊〉
.
The
belly
hath
an
appetite
beyond
that
wich
is
sufficient
for
it
:
and
so
by
the
corruption
of
the
minde
,
the
appetite
is
unruly
,
whereby
we
are
disquieted
by
continual
craving
.
This
within
us
,
like
the
daughters
of
the
Horseleech
,
cryes
still
,
give
give
,
bring
bring
,
&c.
Against
which
there
must
be
one
within
us
,
that
saith
,
there
is
enough
:
to
which
end
there
must
be
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
self-sufficiency
,
or
contentednesse
of
minde
;
for
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
luxury
or
excesse
,
is
the
corruption
of
our
nature
,
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
contentednesse
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
riches
of
our
nature
.
But
now
where
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
covetousnesse
,
or
a
desire
of
more
,
the
Apostle
that
quod
volumus
,
valde
volumus
,
whatsoever
we
desire
,
we
do
earnestly
desire
and
long
after
it
,
in
so
much
that
as
Solomon
observed
,
even
the
slothful
covet
greedily
all
the
day
long
,
and
Wise
man
saith
,
He
that
makes
haste
to
be
rich
,
shall
not
be
innocent
:
and
an
heritage
though
it
be
quickly
got
at
the
beginning
,
yet
the
end
of
it
is
not
blessed
.
2.
That
because
of
this
greedy
desire
,
they
fall
into
diverse
temptations
:
the
Devil
sets
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
temptation
,
some
round
sum
,
or
great
gain
which
he
offers
them
,
and
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
snare
,
wherein
they
are
caught
.
He
requires
some
small
thing
of
them
,
nothing
but
a
false
asseveration
,
a
few
words
,
or
a
false
oath
,
or
with
the
unjust
3.
That
God
seeing
them
thus
resolved
and
willing
to
be
catcht
,
he
〈◊〉
them
fall
into
the
snare
,
in
his
just
judgement
,
as
a
punishment
of
their
inordinate
desire
of
〈◊〉
,
and
〈◊〉
inflicts
further
punishments
,
as
that
of
the
Preacher
,
He
that
loves
money
,
shall
not
be
satisfied
with
it
;
the
reason
whereof
is
,
because
the
minde
cannot
be
for
when
goods
increase
,
they
are
increased
that
eat
them
,
and
what
good
comes
to
the
owners
thereof
,
but
the
beholding
of
it
with
their
eyes
;
so
that
as
his
desires
encrease
,
so
do
his
cares
,
as
we
see
in
the
rich
fool
,
Quid
edam
?
quid
bibam
?
quid
induam
?
What
shall
I
eat
?
What
shall
I
〈◊〉
?
what
shall
I
put
on
?
Or
if
he
be
rich
,
then
his
care
is
,
quid
faciam
?
what
shall
I
do
?
I
have
not
barns
enough
;
rich
,
but
not
rich
to
use
it
.
4.
Besides
this
,
he
adds
,
that
(
being
thus
distracted
with
worldly
cares
)
such
men
shall
erre
from
the
faith
,
not
onely
by
falling
into
damnable
errours
,
but
by
not
beleeving
,
nor
regarding
either
the
promises
or
threatnings
,
or
the
Commandments
of
God
.
This
was
the
punishment
of
Judas
,
who
because
he
was
covetous
and
defrauded
his
Master
,
for
,
fur
erat
&
loculos
〈◊〉
,
〈◊〉
was
a
thief
and
bore
the
bag
,
therefore
,
5.
And
from
this
which
is
very
heavy
,
such
men
fall
further
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
destruction
and
perdition
.
1.
Into
destruction
of
the
substance
they
have
got
.
The
Prophet
Zachary
speaks
of
a
flying
book
,
wherein
were
written
the
curses
of
which
should
enter
into
the
house
of
the
thief
,
and
the
swearer
that
swears
falsly
,
and
should
consume
the
Houses
with
the
timber
and
stones
thereof
,
so
that
no
good
〈◊〉
shall
come
of
what
is
unjustly
gotten
.
And
therefore
the
〈◊〉
man
could
say
,
If
you
would
have
your
chest
full
of
〈◊〉
,
and
would
have
them
to
continue
with
you
,
see
that
you
get
them
well
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
whatsoever
is
unjustly
brought
into
the
house
,
hath
no
safety
or
sure
footing
,
either
God
will
take
it
from
them
,
and
as
Zophar
saith
,
they
shall
vomit
it
up
again
;
or
else
he
will
Non
dimidiabunt
dies
suos
,
they
shall
not
live
out
half
their
dayes
.
Dies
Deiveniet
tanquam
fur
,
nulli
autem
ita
〈◊〉
fur
,
ut
furi
,
the
〈◊〉
of
the
Lord
will
come
suddenly
as
a
thief
,
but
to
none
so
like
a
thief
,
as
to
the
thief
.
But
this
is
not
all
,
for
2.
they
shall
fall
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
perdition
of
the
soul
Go
ye
cursed
into
everlasting
〈◊〉
,
&c.
non
dedist
is
,
you
have
not
given
to
me
,
saith
Christ
,
because
you
gave
not
to
my
brethren
:
but
for
〈◊〉
,
such
as
taken
from
others
,
by
fraud
or
violence
,
there
is
no
question
made
of
them
.
〈◊〉
they
shall
〈◊〉
that
true
which
the
Prophet
speaks
,
They
have
〈◊〉
themselves
for
an
〈◊〉
of
barley
,
and
a
piece
of
bread
:
they
have
gained
a
handful
to
win
the
whole
world
,
and
to
lose
their
souls
.
And
because
the
〈◊〉
man
compare
,
the
〈◊〉
mans
desires
to
hell
,
as
if
they
were
insatiable
no
thief
,
nor
covetous
man
,
nor
〈◊〉
〈◊〉
〈◊〉
the
kingdom
of
God
.
We
come
now
according
to
the
fourth
rule
,
to
the
means
and
helps
we
must
use
for
And
because
Covetousnesse
,
which
is
the
root
of
all
,
is
in
the
heart
,
therefore
to
〈◊〉
it
and
pluck
it
up
by
the
roots
,
1.
We
must
labour
for
a
contented
minde
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
let
your
conversation
be
〈◊〉
〈◊〉
;
how
is
that
?
in
the
next
words
it
follows
,
and
be
content
with
those
things
you
have
,
that
is
,
when
a
man
,
for
his
personal
and
natural
necessity
,
hath
medium
,
in
indivisibili
,
consists
not
in
an
indivisible
point
,
he
must
〈◊〉
trouble
himself
with
anxious
cares
,
but
must
cast
himself
upon
God
;
yet
he
may
lawfully
take
what
God
in
his
ordinary
providence
shall
cast
upon
him
by
lawful
means
:
but
if
he
have
not
this
,
if
he
have
what
is
necessary
in
the
former
respects
,
he
must
be
content
.
When
a
man
is
not
contented
,
there
comes
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
dividing
and
disquieting
of
the
soul
,
and
then
he
distrusts
the
Providence
of
God
,
whereas
,
S.
Peter
out
of
the
the
righteous
cast
their
care
upon
him
,
because
he
careth
for
them
:
that
the
very
lions
shall
rather
want
then
they
.
It
is
true
,
providence
and
industry
,
for
procuring
necessaries
for
their
nature
and
person
,
and
they
that
want
this
care
,
he
saith
are
worse
then
infidels
,
and
have
denied
the
faith
.
But
there
is
a
difference
between
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
providence
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
anxious
care
,
for
the
one
doth
not
possesse
and
take
up
the
soul
,
but
leaves
the
heart
wholly
to
God
,
and
may
consist
with
prayer
to
him
;
but
the
other
takes
up
all
,
or
most
of
the
heart
,
so
that
one
cannot
attend
to
prayer
,
and
other
duties
of
Gods
worship
,
as
we
see
in
Ezekiels
hearers
,
who
when
worldly
cares
took
up
their
hearts
,
regarded
not
the
exercises
of
Religion
,
as
the
word
preached
to
them
;
insomuch
,
that
the
Prophet
taxes
them
,
that
with
their
mouths
they
made
feasts
,
but
their
heart
ran
after
covetousnesse
,
so
that
do
what
he
could
,
he
could
not
draw
them
from
it
.
The
Prophet
Hosea
saith
of
such
,
that
cor
eorum
〈◊〉
est
,
their
heart
〈◊〉
divided
,
viz.
between
God
and
the
world
,
so
that
through
their
worldly
desires
and
cares
,
joyned
with
distrust
of
God
,
when
they
come
to
present
themselves
before
God
,
he
cannot
have
it
whole
and
entire
,
nay
,
many
times
the
world
takes
it
up
wholly
,
so
that
God
can
have
no
part
:
therefore
to
prevent
and
avoid
this
,
Contentednesse
,
resting
upon
Gods
providence
,
not
excluding
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
the
first
thing
.
2.
The
second
thing
is
laid
down
by
the
Psalmist
.
Blessed
is
the
man
that
feareth
the
Lord
,
and
walketh
in
his
wayes
.
This
is
when
a
man
so
looks
up
to
God
,
that
he
-
1.
He
must
set
himself
in
a
lawful
calling
,
he
must
eat
his
bread
,
either
in
the
care
and
live
altogether
out
of
order
,
and
such
he
would
-
2.
Being
setled
in
a
lawful
calling
,
he
must
stand
thus
resolved
:
first
,
he
must
〈◊〉
chargeable
to
others
;
and
secondly
,
not
onely
so
,
but
also
to
be
helpful
and
beneficial
to
others
,
if
God
please
to
enable
him
.
Now
to
attain
this
,
he
must
be
perswaded
,
that
as
God
will
have
some
to
be
poor
,
so
it
is
he
that
maketh
rich
,
and
that
whosoever
would
have
divitias
sine
verme
,
riches
Those
that
keep
to
this
rule
,
we
shall
finde
that
God
hath
extraordinarily
blest
them
,
we
may
see
it
in
Isaac
,
God
blest
him
strangely
,
so
that
he
made
him
feared
of
he
increased
exceedingly
in
cattel
and
servants
.
with
his
staff
he
came
over
Jordan
,
yet
God
had
increased
him
to
two
great
bands
,
&c.
Thus
God
will
have
some
rich
,
and
these
are
Divites
Dei
,
Gods
rich
men
,
rich
indeed
,
such
as
use
onely
lawful
means
.
And
there
are
others
that
shall
not
grow
up
,
God
will
have
them
poor
,
they
shall
not
have
Isaacs
increase
,
but
their
labours
shall
be
〈◊〉
no
further
then
God
sees
needful
for
them
.
Again
,
there
are
some
evil
men
that
grow
rich
,
but
withall
God
adds
sorrows
with
their
riches
.
But
Benedictio
Dei
ditat
,
saith
Solomon
,
the
blessing
of
the
Lord
makes
rich
,
and
he
adds
no
sorrow
with
it
.
This
is
the
difference
between
those
that
are
Gods
rich
got
by
violence
,
and
such
as
are
the
gift
of
God
,
and
he
saith
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
as
come
by
the
gift
of
God
are
far
the
better
.
There
are
some
that
would
come
by
them
by
evil
means
:
and
though
they
use
what
means
they
can
,
as
Balaam
did
,
yet
Here
I
am
,
let
him
do
what
seemeth
good
in
his
own
eyes
:
S.
Paul
,
he
must
learn
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
content
in
every
condition
,
he
had
learned
to
suffer
need
,
&c.
and
to
be
content
therewith
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
abound
,
and
in
every
condition
to
behave
himself
,
as
one
submitting
to
the
will
of
God
.
This
indifferency
every
one
must
labour
for
,
and
to
stand
so
affected
,
that
acknowledging
riches
are
〈◊〉
God
,
and
that
both
states
and
conditions
,
viz.
of
Riches
and
Poverty
,
are
from
God
,
he
can
be
content
with
either
.
If
God
exalt
him
,
he
will
blesse
him
:
if
he
will
not
,
he
can
say
,
I
can
suffer
want
.
And
he
that
is
not
thus
perswaded
,
and
resolved
,
God
usually
punishes
him
,
either
by
letting
him
fall
into
covetousnesse
,
and
then
,
dum
semper
metuit
ne
indigeat
,
indiget
,
whilst
he
is
continually
afraid
he
should
want
,
he
is
in
want
,
and
so
is
punisht
with
the
evil
he
fears
:
or
else
,
as
the
Wise
man
strangers
are
filled
with
his
wealth
:
and
this
strange
judgement
God
brings
upon
it
,
that
it
thrives
not
with
him
,
it
decayes
and
melts
away
,
no
man
knows
how
,
nor
can
any
give
a
reason
of
it
,
and
sometimes
when
his
bags
are
full
,
and
his
barns
too
,
he
dieth
,
and
cannot
enjoy
what
he
hath
so
carefully
〈◊〉
up
.
3.
In
the
next
place
,
being
setled
in
a
calling
,
and
brought
to
this
resolution
,
he
S.
Paul
exhorts
,
he
must
live
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
and
justly
.
First
he
must
keep
within
his
measure
and
scantling
,
by
living
soberly
,
and
then
he
shall
live
justly
;
for
justice
is
alwayes
wrackt
and
stretcht
,
if
sobriety
be
broken
.
If
a
man
be
brought
under
the
power
of
his
〈◊〉
,
that
he
must
have
such
meat
,
and
such
apparel
,
then
he
must
have
money
to
provide
such
things
,
and
if
it
cannot
be
gotten
by
direct
means
,
then
justice
must
be
wracked
to
obtain
it
by
indirect
;
and
〈◊〉
this
is
another
rule
which
he
must
set
down
,
he
must
sobrie
〈◊〉
,
live
soberly
,
that
he
may
live
〈◊〉
,
righteously
,
he
must
be
a
note
too
low
rather
then
a
note
too
high
.
CHAP.
X.
Rules
to
be
observed
,
1.
in
just
getting
:
1.
By
Donation
.
2.
By
Industry
.
3.
By
Contracts
,
wherein
must
be
considered
,
1.
The
need
we
have
of
the
thing
sold.
2.
The
use
.
Three
degrees
of
a
just
price
.
1.
Pium.
2.
Moderatum
.
3.
Rigidum
.
2.
In
just
using
,
wherein
are
rules
.
1.
Concerning
our selves
,
1.
For
preserving
our
estate
.
2.
For
laying
it
out
.
2.
Concerning
others
,
giving
1.
to
God
,
from
whom
we
receive
all
.
2.
to
the
poor
.
Rules
for
the
measure
and
manner
of
giving
.
Motives
to
stir
〈◊〉
up
to
give
to
the
poor
.
Of
procuring
the
keeping
of
this
Commandment
by
others
.
WHen
a
man
is
thus
affected
and
prepared
,
then
there
are
other
rules
to
be
1.
For
getting
by
gift
or
donation
,
as
〈◊〉
,
gifts
,
or
inheritances
,
the
rule
of
the
world
is
,
I
will
take
what
I
can
get
,
or
what
any
will
give
;
but
this
is
an
evil
rule
:
for
I
must
not
desire
to
take
of
every
man
,
but
〈◊〉
mercedem
,
or
debitum
;
S.
Paul
,
because
he
had
a
good
〈◊〉
of
the
Philippians
,
received
a
gift
of
them
,
but
of
no
If
ye
have
judged
me
to
be
faithful
,
come
into
my
That
open
their
mouth
like
a
town
cryer
,
to
day
they
〈◊〉
,
and
to
morrow
they
will
ask
it
again
.
2.
For
getting
by
Industry
.
1.
A
man
must
be
faithful
in
that
he
undertakes
,
when
S.
John
gives
〈◊〉
a
good
Commendation
,
for
dealing
faithfully
;
and
of
Jacob
it
is
said
,
that
he
did
his
service
faithfully
with
all
to
be
content
with
ones
wages
,
as
S.
John
the
Baptist
answered
the
souldiers
;
he
must
not
be
like
him
in
the
Parable
,
whose
eye
was
evil
,
that
was
discontented
,
because
he
had
not
more
then
another
labourer
.
He
that
repines
,
and
thinks
he
hath
not
enough
,
will
be
unfaithful
in
his
work
,
and
not
go
on
with
it
;
like
those
murmuring
Israelites
,
that
3.
For
getting
by
Contracts
.
We
laid
down
diverse
rules
before
,
concerning
the
-
1.
〈◊〉
need
of
the
thing
,
for
it
is
not
onely
the
intrinsecal
worth
,
but
the
need
of
S.
Augustine
saith
,
unus
panis
,
one
loaf
of
bread
is
worth
twenty
flyes
and
one
field
better
then
a
great
company
of
mice
,
not
in
respect
of
their
nature
by
creation
,
for
living
creatures
are
more
noble
and
of
more
worth
then
things
inanimate
but
in
regard
of
the
need
we
have
of
them
;
for
thus
sometimes
a
good
horse
is
more
esteemed
,
then
an
unprofitable
man
,
because
there
is
more
need
of
the
one
,
then
of
the
other
.
-
2.
To
the
need
they
adde
the
use
,
for
if
a
thing
be
fit
for
our
purpose
,
if
it
be
durable
,
Now
,
because
the
want
of
things
is
varied
many
wayes
,
therefore
the
price
is
varied
accordingly
.
As
in
regard
of
the
place
,
thus
in
the
middle
of
the
land
,
sea
fish
is
dearer
,
then
neer
the
sea
.
So
in
regard
of
the
time
,
as
corn
presently
before
harvest
is
dearer
,
because
every
man
is
to
look
to
the
getting
in
of
his
corn
;
and
the
longer
from
harvest
,
the
cheaper
it
is
.
So
also
the
scarcity
of
a
thing
may
increase
the
price
,
because
there
are
but
few
that
have
it
to
sell
;
as
also
utentium
inopia
,
the
scarcity
of
such
as
use
it
,
when
there
are
but
few
that
will
use
it
,
and
great
pains
is
taken
to
make
it
,
this
makes
the
price
uncertain
.
The
need
of
a
thing
being
uncertain
,
makes
the
price
uncertain
,
so
that
it
consists
not
in
termino
indivisibli
,
in
an
indivisible
point
.
And
then
further
,
a
mans
charges
which
he
is
at
,
and
the
damage
he
sustains
for
the
getting
of
it
,
and
his
care
for
the
keeping
of
it
,
and
his
labour
to
polish
and
trim
it
,
and
the
danger
he
passes
thorow
in
attaining
it
,
these
are
all
valuable
:
but
now
,
what
a
mans
pains
is
,
and
what
cost
he
is
at
,
is
not
easily
known
.
And
therefore
because
this
justitia
contractuum
,
this
justice
and
equity
in
bargaining
cannot
easily
be
brought
under
certain
rules
,
because
men
will
take
too
much
liberty
for
their
own
gain
and
profit
,
we
must
avoid
the
extreams
,
and
labour
to
〈◊〉
the
medium
,
or
the
mean
price
,
and
here
it
is
best
sumere
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
take
the
mean
or
middle
,
with
some
breadth
or
latitude
;
so
if
a
man
in
bargaining
,
set
himself
to
come
just
to
the
middle
point
(
for
the
price
)
though
he
misse
a
little
,
he
is
not
therefore
unjust
.
If
he
decline
the
extream
,
before
he
attain
the
medium
,
the
point
he
argues
at
,
till
he
be
better
informed
,
or
have
learned
otherwise
,
he
is
not
therefore
to
be
censured
,
as
unjust
.
This
medium
,
is
that
which
they
call
justum
pretium
,
a
just
price
or
value
,
which
-
1.
Pium
pretium
,
an
easy
rate
,
as
when
for
publick
uses
either
Civil
or
Ecclesiasticall
,
-
2.
Moderatum
,
the
moderate
price
,
when
there
is
a
moderate
proportion
between
-
3.
Rigidum
,
the
rigorous
price
,
when
the
utmost
value
is
stood
upon
;
as
one
would
And
for
our
better
direction
herein
,
all
circumstances
are
to
be
considered
,
as
we
〈◊〉
partem
,
a
fifth
part
more
for
the
gain
.
And
before
that
,
under
the
Law
of
Nature
,
we
see
,
that
when
Joseph
bought
all
the
lands
of
the
Egyptians
,
4.
For
restitution
there
need
no
more
to
be
added
,
then
is
said
before
.
If
any
we
must
not
sleep
till
it
be
paid
,
or
if
we
cannot
presently
pay
it
,
we
must
say
with
Have
patience
with
me
,
and
get
a
longer
day
,
If
the
thing
we
2.
In
the
next
place
,
these
rules
are
to
be
considered
which
are
for
the
use
of
it
,
both
1.
For
the
preserving
of
it
,
Solomons
rule
is
,
that
every
man
should
know
his
own
estate
,
and
the
estate
of
his
cattel
,
&c.
and
that
he
should
not
commit
all
to
the
trust
of
others
;
for
as
they
say
,
the
Masters
eye
makes
the
horse
fat
,
and
his
steps
〈◊〉
non
sunt
〈◊〉
,
riches
are
not
for
ever
,
as
they
will
not
fly
into
a
mans
mouth
,
so
if
he
look
〈◊〉
to
them
,
they
will
fly
away
.
And
as
he
must
take
care
himself
,
so
secondly
,
he
must
not
by
superfluous
courses
diminish
them
;
but
remember
that
rule
of
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
buy
what
is
Esau
,
to
sell
a
birthright
for
a
messe
of
pottage
,
he
might
have
taught
his
belly
better
manners
.
2.
For
the
use
in
laying
out
our
riches
.
1.
Concerning
our selves
:
this
is
Christs
Gather
all
that
is
left
,
that
nothing
be
lost
,
there
must
be
nothing
wasted
.
Under
the
Law
,
when
they
came
before
the
Lord
,
after
the
third
years
tithe
paid
,
they
Bake
what
you
will
bake
to
day
,
and
seeth
what
you
will
seeth
,
and
what
〈◊〉
,
keep
till
the
morning
.
As
there
must
be
a
Sanctus
Bonifacius
,
a
Saint
Getter
,
so
there
must
be
a
Sanctus
Servatius
,
a
Saint
Saver
:
there
must
be
a
good
Saver
,
a
good
Getter
,
and
a
good
Keeper
.
If
you
have
bonum
Servatium
,
a
good
Saver
,
you
shall
have
bonum
Bonifacium
,
a
good
Getter
.
They
are
the
words
of
Luther
,
on
those
words
,
Look
what
you
left
of
what
was
baked
on
the
sixth
day
,
lay
up
for
the
seventh
.
The
Rabbins
say
,
that
if
a
man
do
not
gather
in
vespere
Sabbati
,
on
the
evening
of
the
Sabbath
,
he
shall
esurire
in
Sabbato
,
be
hungry
on
the
Sabbath
day
.
And
when
we
have
thus
done
,
we
must
observe
that
other
rule
mentioned
by
2.
For
that
other
use
in
laying
out
,
which
concerns
others
,
we
see
,
that
a
man
must
judge
wisely
of
the
poor
,
and
that
some
poor
are
appropriated
to
us
,
and
that
we
negotiatores
,
Stewards
that
must
give
account
of
them
.
juxt
a
benedictionem
Domini
,
as
the
Lord
hath
blessed
us
,
and
by
acknowledging
We
must
remember
that
Charity
doth
not
onely
not
seek
her
own
,
but
giveth
to
others
,
and
is
bountiful
;
and
the
Apostle
makes
an
opposition
between
stealing
,
and
labouring
to
have
wherewith
to
give
to
others
that
need
,
to
shew
that
the
poor
must
David
speaking
of
the
materials
for
the
temple
,
saith
to
God
,
Quod
de
manu
tua
accepimus
,
damus
tibi
,
What
we
have
received
of
thy
hand
,
we
do
return
to
thee
again
:
Judas
,
Ad
quid
perditio
hac
?
to
what
end
is
this
wast
.
We
honour
God
with
our
substance
,
and
with
the
first
fruits
of
all
our
increase
.
On
the
contrary
,
if
a
man
detain
any
thing
due
to
God
,
God
calls
it
a
spoyling
or
robbing
of
him
,
and
saith
,
that
such
are
cursed
with
a
Curse
.
Therefore
S.
Augustine
Date
,
&
Dabitur
,
Give
,
and
it
shall
be
given
you
,
are
Brethren
.
In
particular
the
rules
of
giving
to
the
poor
.
1.
Because
,
as
we
shewed
formerly
,
it
is
a
sin
not
to
give
,
therefore
every
one
must
give
,
except
he
himself
be
in
extream
necessity
;
out
of
which
case
every
man
must
give
somewhat
,
according
to
his
ability
.
The
reason
is
given
by
the
Apostle
,
Every
man
shall
be
accepted
according
to
that
which
he
hath
,
and
not
according
to
that
which
he
hath
not
.
The
Widows
two
mites
are
accepted
,
and
she
greatly
cup
of
cold
water
in
Christs
name
:
shall
not
want
his
reward
.
Giving
in
some
cases
,
and
lending
in
other
,
are
both
enjoyned
by
our
Saviour
:
Acts
,
gave
to
every
one
,
as
they
had
need
,
they
had
respect
to
the
necessity
of
the
party
;
they
were
not
like
the
prodigal
,
of
whom
the
Heathen
said
,
that
he
fared
the
worse
for
his
luxury
.
Alms
should
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
chast
virgins
;
but
they
become
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
harlots
,
when
they
are
prostituted
without
regard
to
the
person
.
Neither
as
the
Apostle
saith
,
must
men
so
give
,
that
others
may
have
,
and
themselves
want
,
that
others
may
finde
case
,
2.
As
for
the
measure
,
so
also
for
the
manner
God
gives
rules
;
as
,
that
we
give
freely
,
God
doth
not
love
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
one
that
gives
of
necessitie
,
but
a
cheerful
giver
:
Charity
must
not
be
wrung
out
of
us
.
As
we
must
not
give
promiscuously
,
but
use
discretion
,
so
we
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
search
too
curiously
after
the
party
,
nor
〈◊〉
or
weigh
too
much
their
worthinesse
;
for
as
the
Heathen
said
,
we
must
give
not
homini
,
to
this
man
,
but
humanitati
,
to
mankinde
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
fellow
feeling
compassion
is
due
to
nature
,
and
to
the
Law
we
must
give
our
approbation
.
2.
Another
rule
is
given
by
the
Wise
man
,
Say
not
to
thy
Neighbour
,
go
and
come
again
,
and
to
morrow
I
will
give
thee
,
when
thou
hast
it
by
thee
:
we
must
give
presently
,
lest
we
be
like
him
that
S.
Ambrose
reproves
,
Qui
pauperi
dabit
potum
cum
acidum
,
panem
cum
mucidum
,
who
will
give
the
poor
his
drink
when
it
is
sowre
,
and
his
bread
,
when
it
is
musty
.
These
are
the
rules
〈◊〉
which
we
must
be
guided
in
giving
,
and
by
thus
doing
,
as
the
Psalmist
saith
,
a
man
shall
be
sure
to
eat
the
Labour
of
his
hands
.
The
Lord
will
keep
him
in
his
sicknesse
,
he
will
be
his
Physitian
,
and
his
seed
shall
not
want
.
Neither
shall
he
receive
onely
Corporal
blessings
,
but
by
this
means
he
shall
abrumpere
peccata
,
break
off
his
sins
.
For
when
a
man
findes
his
bowels
open
to
the
poor
,
it
is
a
good
signe
and
symptome
Give
alms
and
all
things
shall
be
clean
〈◊〉
you
,
S.
James
saith
,
this
is
a
part
of
that
moral
purity
required
under
the
Gospel
,
for
pure
religion
and
undefiled
before
God
,
is
to
visit
the
fatherlesse
and
widows
in
adversity
,
&c.
Besides
all
this
,
we
shall
hereby
as
the
Apostle
saith
,
lay
up
a
good
foundation
against
the
time
to
come
,
when
we
shall
be
called
to
give
an
account
of
our
stewardship
;
for
this
is
that
which
will
come
in
rationem
,
to
be
accounted
for
at
the
last
day
,
the
relieving
I
was
hungry
,
and
ye
fed
me
,
or
fed
me
not
,
saith
Christ
.
In
the
〈◊〉
of
the
talents
,
the
Lord
asks
the
unprofitable
servant
,
why
he
gave
not
his
money
to
the
exchangers
.
S.
Ambrose
on
that
place
,
asks
who
be
those
〈◊〉
,
those
money
changers
?
and
he
findes
at
last
,
that
Pauperes
are
Campsores
,
the
poor
be
those
money
changers
.
And
therefore
he
saith
,
If
a
man
be
to
go
into
another
countrey
,
where
he
shall
need
money
,
if
he
be
in
danger
of
thieves
and
robbers
by
the
way
,
or
if
his
money
will
not
be
currant
in
the
place
whither
he
is
to
go
,
he
goes
to
the
exchanger
,
delivers
him
his
money
,
and
takes
a
bill
of
his
hand
,
which
he
carries
with
him
,
and
so
he
fears
neither
robbers
by
the
way
,
who
he
is
sure
will
not
rob
him
of
a
piece
of
paper
,
nor
that
he
shall
want
currant
money
in
the
place
he
goes
to
:
so
saith
he
,
is
the
case
of
every
man
in
this
life
,
he
is
travelling
to
his
heavenly
Countrey
,
and
therefore
he
should
do
like
a
Traveller
,
who
will
neither
load
himself
with
that
which
may
endanger
his
life
,
nor
will
passe
for
currant
in
the
place
to
which
he
goes
,
but
will
so
lay
it
out
here
,
that
he
may
receive
it
there
.
Now
,
as
Job
speaks
,
We
came
naked
out
of
our
mothers
womb
:
and
as
the
Apostle
We
brought
nothing
into
this
world
,
and
it
is
certain
we
can
carry
nothing
out
of
it
,
The
proud
are
robbed
,
saith
the
Psalmist
,
they
have
slept
their
sleep
,
and
when
they
awake
in
the
morning
,
they
finde
nothing
in
their
hands
.
And
then
secondly
,
if
a
man
could
carry
any
thing
in
his
hand
,
yet
it
is
not
gold
and
silver
that
will
serve
there
,
it
will
not
be
currant
in
an
other
dives
in
libro
sigillato
,
rich
in
the
sealed
book
;
as
〈◊〉
was
,
whose
alms
came
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
Gods
book
of
remembrance
.
This
is
the
committing
of
our
wealth
here
to
Christs
factors
and
exchangers
,
the
poor
,
for
whom
he
himself
is
surety
:
what
ye
do
to
them
,
saith
Christ
,
ye
do
to
me
,
I
will
make
it
good
:
he
gives
us
his
bill
for
it
,
which
is
the
very
gospel
,
the
word
of
God
,
which
cannot
fail
,
wherein
he
hath
promised
,
that
not
a
cup
of
cold
water
,
but
shall
be
returned
.
This
is
our
warrant
for
delivering
here
,
and
receiving
it
there
.
The
Heathen
man
said
,
that
works
of
mercy
do
swim
out
with
us
;
and
the
Scripture
saith
,
that
the
just
,
when
they
rest
from
their
labours
,
opera
eorum
〈◊〉
〈◊〉
,
their
works
shall
follow
them
;
for
when
as
others
are
like
him
that
dreams
of
a
great
dinner
,
Come
ye
blessed
of
my
father
,
&c.
〈◊〉
conclude
,
he
that
follows
after
righteousnesse
,
by
just
dealing
,
both
in
getting
and
restoring
,
and
after
mercy
,
in
using
of
his
〈◊〉
,
He
shall
finde
life
,
and
righteousnesse
,
and
honour
and
〈◊〉
hereafter
in
the
world
to
come
.
The
last
thing
to
be
touched
is
according
to
the
sixth
rule
,
to
procure
the
keeping
currere
cumfure
,
to
run
with
a
thief
;
and
Solomon
saith
,
That
he
that
is
partner
with
a
thief
,
destroyeth
his
own
soul
,
therefore
we
must
not
communicate
with
others
in
this
sin
.
And
not
onely
must
we
observe
this
in
the
Negative
part
,
but
also
in
the
Affirmative
,
we
must
draw
others
from
the
breach
of
the
precept
,
as
the
Psalmist
,
who
exhorts
others
,
not
to
trust
in
oppression
and
robbery
,
and
if
riches
increase
,
that
they
set
not
their
hearts
upon
them
.
The
like
doth
Solomon
,
when
he
saith
,
that
bread
of
deceit
is
sweet
to
a
man
,
but
afterward
his
mouth
is
filled
with
gravel
,
and
therefore
he
warneth
every
one
,
not
to
let
mercy
and
truth
forsake
him
,
so
he
shall
have
favour
in
the
sight
of
God
and
man
.
Thus
to
avoid
this
sin
of
theft
both
in
themselves
and
others
,
hath
been
the
practise
and
endeavour
of
the
Saints
in
all
Ages
.
THE
EXPOSITION
OF
THE
Ninth
Commandement
.
CHAP.
I.
The
words
expounded
.
What
is
meant
by
(
Non
respondebis
)
in
the
Original
.
Addit
.
about
the
meaning
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
respondere
.
What
by
(
witnesse
.
)
Four
witnesses
.
1.
God
.
2.
The
conscience
.
3.
Men
and
Angels
.
4.
The
Creatures
.
What
is
meant
by
(
false
,
)
what
by
(
contra
,
against
)
what
by
proximum
,
Neighbour
.
)
The
coherence
and
dependance
of
this
Commandement
.
The
scope
and
use
of
it
.
1.
In
respect
of
God
.
2.
Of
the
Church
.
3.
Of
the
Common
wealth
.
4.
Of
private
persons
.
Exod.
20.
16.
Thou
shalt
not
bear
false
witnesse
against
thy
Neighbour
.
FOr
the
exposition
of
this
Commandement
we
must
have
recourse
to
those
places
of
Scripture
,
where
the
sin
here
forbidden
is
prohibited
,
and
the
duties
here
implyed
,
are
commanded
,
as
in
the
Ye
shall
not
lye
one
to
another
:
and
,
Thou
shalt
not
go
up
and
down
as
a
tale
bearer
among
thy
people
.
And
,
Thou
shalt
not
hate
thy
brother
in
thy
heart
,
&c.
And
to
Zach.
8.
16
,
17.
Speak
ye
every
man
the
truth
to
his
Neighbour
:
And
,
Love
no
false
oath
.
And
in
the
New
Testament
,
to
Matth.
12.
34
,
35
,
36.
Out
of
the
abundance
of
the
heart
the
mouth
speaketh
,
for
a
good
man
out
of
the
good
treasures
of
his
heart
bringeth
forth
good
things
,
&c.
and
to
Ephes.
4.
25.
where
we
have
Cast
off
lying
;
Speak
every
man
the
truth
to
his
Neighbour
.
First
,
to
make
plain
the
words
,
and
the
meaning
of
them
.
This
Commandement
The
words
non
respondebis
,
thou
〈◊〉
not
answer
,
must
be
understood
according
Jesus
answered
and
said
,
though
no
man
spake
to
him
,
nor
demanded
any
thing
of
him
.
So
that
by
answering
to
speak
or
utter
ones
minde
,
and
therefore
we
finde
it
used
to
expresse
singing
,
as
in
Exod.
32.
18.
where
Moses
saith
he
heard
vocem
cantantium
,
the
voice
of
them
that
sung
,
〈◊〉
the
same
word
is
used
,
so
that
it
signifies
to
speak
,
either
by
way
of
question
,
or
answer
,
or
otherwise
.
Although
it
be
true
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
signifie
generally
to
speak
,
and
so
is
often
rendred
If
a
soul
sin
and
hear
the
voyce
of
swearing
,
and
be
a
witnesse
,
&c
,
And
〈◊〉
the
voyce
of
one
adjuring
,
&c.
as
referring
to
the
adjuration
of
the
Judge
,
to
which
the
〈◊〉
was
to
answer
.
So
also
guilty
persons
or
such
as
were
accused
,
were
wont
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
〈◊〉
,
as
we
see
in
the
example
of
Achan
adjured
by
Joshua
,
and
of
our
Saviour
adjured
by
the
High
Priest
.
The
form
of
such
adjurations
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Give
glory
to
God
,
as
in
that
place
of
Josh.
and
John
9.
24.
or
in
other
words
equivalent
,
I
adjure
thee
to
speak
the
truth
to
me
in
the
name
of
the
Lord
,
1
Kings
22.
16.
The
next
word
is
,
witnesse
.
Thou
shalt
not
bear
false
witnesse
,
&c.
which
we
1.
To
the
great
and
chief
witnesse
,
God
himself
.
When
〈◊〉
was
〈◊〉
accused
Ecce
testis
meus
est
in
Coel.
s
,
〈◊〉
my
witnesse
is
in
heaven
;
and
S.
John
saith
,
There
are
three
that
bear
witnesse
in
heaven
,
the
〈◊〉
,
the
Word
,
and
the
Spirit
,
every
person
in
the
Deity
is
a
〈◊〉
of
the
truth
,
and
〈◊〉
witnesses
we
have
of
our
thoughts
,
words
,
and
〈◊〉
,
whether
they
be
〈◊〉
or
evil
.
These
are
true
and
faithful
〈◊〉
,
God
is
often
stiled
the
God
of
true
and
faithful
witnesse
,
yea
,
truth
it
〈◊〉
;
and
the
Spiritus
veritatis
,
the
Spirit
of
truth
.
These
are
the
witnesses
,
with
our
praise
is
not
of
men
,
but
of
God
,
who
onely
can
judge
of
the
sincerity
〈◊〉
our
〈◊〉
.
Wo
be
to
you
,
saith
Christ
,
when
all
men
shall
〈◊〉
well
of
you
.
Qui
He
that
is
praised
by
men
when
God
abhors
him
,
shall
not
be
saved
by
men
when
God
condemns
inwardly
.
whose
praise
is
not
of
〈◊〉
,
but
of
God
.
Therefore
the
Apostle
,
when
the
〈◊〉
past
rash
〈◊〉
pro
minimo
〈◊〉
,
&c.
It
is
a
small
matter
for
me
to
be
judged
of
you
,
〈◊〉
that
〈◊〉
me
is
the
Lord
.
2.
Now
〈◊〉
this
great
witnesse
,
in
the
second
place
cometh
〈◊〉
witnesse
which
Attestante
ipsis
conscientia
,
Their
conscience
bearing
them
witnesse
:
and
Rom.
9.
1.
I
〈◊〉
the
truth
in
Christ
,
my
conscience
also
bearing
me
〈◊〉
.
Of
〈◊〉
the
Heathen
man
said
that
it
is
〈◊〉
testis
,
as
a
thousand
witnesses
,
Miserum
,
miserable
,
Qui
contemnit
〈◊〉
testem
,
that
despiseth
this
witnesse
:
For
〈◊〉
that
regards
not
the
testimony
of
his
own
conscience
,
will
not
〈◊〉
〈◊〉
of
this
Commandement
,
in
bearing
〈◊〉
witnesse
against
his
brother
;
and
when
men
〈◊〉
not
to
the
voice
of
their
conscience
,
it
is
the
beginning
of
all
apostasie
both
in
faith
and
practice
;
and
therefore
the
Apostle
saith
,
that
the
wrath
of
God
is
〈◊〉
from
Heaven
against
all
such
as
suppresse
or
smother
the
truth
in
unrightcousnesse
.
〈◊〉
when
men
have
a
wicked
affection
or
inclination
to
any
sinful
act
,
and
though
their
consciences
speak
unto
them
and
tell
them
,
this
they
ought
not
to
do
,
and
they
will
not
hearken
unto
it
,
then
they
detain
the
truth
in
unrighteousnesse
,
for
they
suppresse
and
keep
down
the
truth
as
a
prisoner
,
which
would
shine
forth
in
their
hearts
:
For
〈◊〉
the
Heathen
man
said
,
the
foundation
of
Gods
justice
begins
here
,
when
he
speaks
in
the
hearts
and
consciences
of
men
,
and
they
will
notwithstanding
do
the
contrary
,
for
this
moves
God
to
leave
them
to
themselves
;
and
as
to
give
them
over
to
strong
delusions
,
that
they
may
believe
lies
.
And
though
this
witnesse
be
great
,
yet
God
is
greater
then
our
consciences
,
as
s.
Paul
S.
Paul
saith
,
that
though
our
hearts
acquit
us
,
yet
are
That
though
he
knew
nothing
by
himself
,
yet
was
he
not
thereby
justified
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
For
he
that
judgeth
me
(
saith
he
)
is
the
Lord
.
〈◊〉
we
give
to
Conscience
the
second
place
.
3.
Because
God
doth
not
now
speak
from
heaven
,
and
a
mans
conscience
may
be
seared
,
that
it
will
not
speak
,
and
when
it
speaks
,
it
speaks
onely
to
a
mans
self
,
and
cannot
be
heard
by
others
:
therefore
a
third
witnesse
is
requisite
,
which
is
,
that
one
man
bear
witnesse
to
another
.
Vos
est
is
mihi
testes
,
saith
Joshua
to
the
people
,
Ye
are
my
witnesses
,
that
ye
have
chosen
the
Lord
to
serve
him
,
and
they
said
,
Sumus
testes
,
we
are
witnesses
.
And
concerning
this
kinde
of
testimony
is
this
Commandement
specially
given
,
that
the
truth
may
be
established
by
witnesses
,
〈◊〉
which
this
in
the
mouth
of
two
or
three
witnesses
,
every
truth
should
be
established
;
4.
〈◊〉
all
these
,
there
is
a
fourth
witnesse
,
viz.
the
dumb
and
livelesse
creature
.
Behold
this
stone
shall
be
a
witnesse
unto
us
,
&c.
there
is
the
witnesse
of
a
stone
:
and
the
prophet
〈◊〉
saith
,
That
the
stone
in
the
wall
shall
cry
out
,
and
the
beam
out
of
the
timber
shall
answer
it
,
and
shall
testifie
against
men
for
their
covetousnesse
and
oppression
;
here
is
the
witnesse
of
a
piece
of
wood
.
s.
James
saith
,
The
rust
and
canker
of
their
gold
and
silver
shall
be
a
witnesse
against
the
rich
men
of
those
times
:
Here
gold
and
silver
bear
witnesse
.
All
which
shew
,
that
because
man
is
unfaithful
,
therefore
recourse
must
be
had
to
other
creatures
to
be
witnesses
against
him
.
Thus
Moses
begins
his
Song
,
and
Esay
his
prophesie
,
with
Hear
O
Heavens
,
and
give
ear
O
Earth
,
&c.
And
the
Prophet
Micah
,
his
plea
with
the
people
,
Hear
O
mountains
the
Lords
controversie
;
and
this
counsel
was
taken
,
either
because
no
men
There
is
not
onely
vox
linguae
,
a
voice
or
testimony
of
the
tongue
,
but
also
,
vox
operis
,
a
voice
and
testimony
of
the
work
:
Iob
saith
,
That
the
wrinckles
of
his
face
,
and
his
leannesse
,
did
bear
witnesse
against
him
.
And
so
there
is
Falsum
testimonium
facti
,
a
false
〈◊〉
in
fact
,
as
in
Hypocrisie
;
as
well
as
falsum
testimonium
dicti
,
a
false
testimony
in
word
.
Now
of
these
four
witnesses
the
two
former
belong
to
the
first
Table
,
the
two
latter
to
this
Commandement
.
The
third
word
to
be
explained
is
(
False
,
)
Thou
shalt
not
bear
false
witnesse
,
The
word
in
the
Original
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
three
significations
,
whereof
the
Latine
word
(
Falsum
)
will
bear
but
one
,
for
it
signifies
,
1.
Falsum
,
a
falsehood
.
2.
Mendacium
,
alye
.
3.
Vanum
,
a
vain
thing
.
-
1.
Falsum
,
falsehood
,
is
to
speak
,
aliter
quam
se
res
habet
,
otherwise
then
the
thing
it self
is
,
when
sermo
non
est
adaequatus
〈◊〉
,
when
the
speech
is
not
agreeable
and
consonant
to
the
truth
of
the
things
.
-
2.
〈◊〉
,
to
lye
,
is
,
(
as
the
common
derivation
is
)
ire
contra
mentem
to
go
contrary
to
our
own
minde
,
which
is
,
when
a
man
speaks
,
aliter
quam
ipse
sentit
,
otherwise
then
himself
thinks
,
the
contrary
of
which
,
is
that
which
David
requires
,
to
speak
the
truth
from
the
heart
.
-
3.
Vanum
,
a
vain
speech
,
is
such
as
makes
not
for
the
end
of
speech
.
Now
speech
was
ordained
for
two
necessary
uses
;
whereof
the
one
concerns
the
life
to
come
,
the
other
this
present
life
.
The
first
end
,
is
to
build
men
up
in
faith
and
piety
towards
God
,
the
other
to
maintain
justice
and
charity
among
men
:
whatsoever
speech
therefore
conduces
not
to
one
of
these
two
ends
,
is
vain
,
because
it
is
signum
mendax
,
a
false
or
lying
signe
,
for
it
wants
the
signatum
,
the
thing
signified
.
And
therefore
all
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
foolish
talking
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
filthy
or
unsavoury
speech
,
condemned
by
the
Apostle
,
The
next
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
socium
tuum
,
which
we
render
(
against
thy
Neighbor
)
To
lye
〈◊〉
our
neighbour
is
apparently
unlawful
,
the
very
〈◊〉
have
condemned
it
:
But
the
law
of
God
,
and
Christian
charity
condemn
it
,
when
it
is
for
him
,
even
to
help
him
It
were
good
in
〈◊〉
,
that
the
interpreter
would
observe
this
rule
,
to
let
the
words
stand
in
as
large
and
broad
a
sense
as
they
will
bear
,
for
so
if
need
be
they
may
be
restrained
by
other
places
;
but
if
they
be
rendred
in
too
narrow
or
strict
a
sence
,
as
here
,
pro
or
contra
,
for
or
against
,
the
ignorant
and
unstable
will
take
occasion
to
wrest
them
,
as
here
to
exclude
from
the
prohibition
,
whatsoever
is
not
against
our
neighbour
.
Therefore
the
words
here
may
be
best
rendred
,
(
concerning
thy
neighbour
,
)
which
may
signifie
and
include
both
,
(
against
)
&
(
with
)
our
neighbour
.
For
as
the
word
signifieth
(
against
)
so
also
it
signifies
(
with
)
,
and
is
so
rendred
in
Genesis
30.
33.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
my
righteousnesse
shall
answer
(
for
me
)
and
so
the
proposition
may
have
a
general
sense
including
both
.
Lastly
,
here
is
(
Neighbour
)
mentioned
,
to
parallel
this
Commandement
with
the
our
Neighbour
.
For
as
there
we
are
forbidden
to
use
our
tongue
in
any
way
which
may
be
derogatory
to
God
,
by
the
unhallowing
of
his
Name
;
so
here
we
are
forbidden
to
use
it
against
our
neighbour
,
in
any
way
which
may
bring
damage
,
or
be
prejudicial
to
him
.
Thus
far
〈◊〉
the
explication
of
the
words
.
For
the
coherence
of
this
with
the
foregoing
Commandement
,
and
the
dependance
Where
a
lye
must
be
made
,
let
it
be
made
:
And
where
must
a
lye
be
made
?
he
answers
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
when
any
gain
is
to
be
got
by
it
.
Therefore
to
meet
with
this
common
〈◊〉
of
men
,
God
restrains
all
lying
and
false
testimony
in
this
Commandement
.
And
this
reason
of
the
dependance
hath
some
shew
in
it
.
〈◊〉
conceive
,
that
as
God
establisht
authority
in
the
fifth
Commandement
,
for
the
good
of
humane
society
,
and
in
the
three
next
gave
order
for
promiscuous
duties
,
which
are
common
to
all
,
so
here
in
this
,
if
there
should
be
any
breach
of
those
three
last
,
whereby
men
must
have
〈◊〉
to
Judges
,
and
make
use
of
their
authority
,
Others
,
upon
the
comparison
which
the
holy
Ghost
makes
between
credit
or
good
name
,
and
wealth
,
preferring
that
before
this
;
and
because
that
honesta
fama
,
an
honest
report
,
or
good
name
,
is
alterum
patrimonium
,
another
patrimony
,
therefore
they
give
this
reason
of
the
coherence
;
that
because
order
was
taken
for
other
patrimonies
in
the
next
before
this
,
therefore
here
he
takes
order
for
the
preserving
of
a
good
name
,
which
is
that
secundum
or
alterum
patrimonium
,
a
second
patrimony
.
But
the
second
opinion
is
most
probable
,
to
which
the
best
Expositors
incline
.
For
the
Prophet
Esay
reproving
the
people
for
departing
from
God
,
by
lying
,
and
uttering
words
of
falsehood
,
addes
,
that
judgement
was
turned
backward
,
and
justice
stood
afar
off
,
because
this
was
Germanus
effectus
,
the
proper
and
natural
effect
of
false
witnesse
,
to
pervert
justice
and
judgement
;
and
therefore
it
is
,
that
false
testimony
is
abomination
to
God
,
For
lying
lips
(
saith
the
Wiseman
)
are
an
abomination
to
the
Lord
.
And
therefore
God
took
order
,
that
if
a
false
witnesse
should
arise
against
any
man
,
to
testifie
falsely
concerning
the
breach
of
any
of
the
other
Commandements
,
the
Judges
should
enquire
and
punish
him
Now
for
the
scope
and
purpose
of
the
Lawgiver
:
in
this
precept
it
is
four
-
1.
In
respect
of
himself
,
his
own
glory
,
which
is
manifested
by
truth
;
for
in
himself
God
is
truth
,
and
his
Spirit
is
the
spirit
of
truth
,
his
Mercy
,
Justice
,
and
other
Attributes
are
manifested
by
his
truth
and
fidelity
;
God
therefore
would
have
truth
preserved
;
truth
in
Religion
makes
for
his
glory
:
Therefore
Christ
For
this
cause
he
was
born
,
to
bear
witnesse
of
the
truth
,
and
so
by
proportion
it
is
the
end
for
which
every
man
is
born
,
to
bee
a
witnesse
to
Gods
truth
:
If
any
shall
speak
or
preach
any
falsehood
or
untruth
as
from
God
,
they
dishonour
him
,
and
therefore
the
Apostle
saith
,
that
if
Christ
were
not
risen
from
the
dead
,
himself
and
others
would
be
found
false
witnesses
against
God
,
by
preaching
an
untruth
.
And
not
by
truth
in
matters
of
Religion
,
but
also
in
civil
-
2.
In
respect
of
the
Church
,
saint
Peter
speaks
of
some
,
(
as
he
cals
them
,
)
-
3.
In
respect
of
the
Common-wealth
,
that
〈◊〉
and
Peace
might
bee
preserved
Beerjheba
,
the
Well
of
the
Oath
,
and
that
he
might
peaceably
enjoy
it
,
gave
Abimelech
seven
Lambs
,
to
witnesse
that
the
Well
was
his
:
and
that
Cumulus
testimonii
,
that
heap
of
witnesse
,
was
a
heap
of
stones
placed
,
as
a
witnesse
of
the
covenant
between
-
4.
In
respect
of
every
private
man
,
this
Commandement
is
the
fence
of
every
a
good
name
fastneth
a
mans
bones
,
saith
the
Wiseman
:
It
doth
him
much
good
within
,
and
so
it
doth
to
a
sweet
ointment
poured
forth
;
and
if
it
come
to
be
prized
,
it
passeth
gold
and
silver
,
For
a
good
name
is
rather
to
be
chosen
then
great
riches
,
and
loving
favour
rather
then
silver
and
gold
,
as
Solomon
saith
.
And
indeed
it
is
the
cause
of
both
,
especially
of
the
latter
;
for
a
good
name
or
credit
brings
favour
,
and
withall
riches
.
Gamaliel
being
a
man
of
note
,
and
of
credit
,
all
gave
ear
to
him
.
Men
CHAP.
II.
The
necessity
of
a
good
name
.
The
sinne
forbidden
in
general
.
Wherein
.
1.
The
root
of
it
.
2.
The
Suppuration
or
rankling
of
it
inwardly
,
by
false
surmises
and
suspicions
.
3.
The
fitting
of
the
soyl
,
by
readinesse
to
hear
false
reports
.
4.
The
watering
of
the
soyl
,
by
busying
our selves
in
other
mens
affairs
.
NOw
for
an
entrance
into
that
which
follows
;
it
will
be
needful
to
shew
the
Let
his
light
shine
before
men
,
that
they
may
see
his
good
works
,
and
glorifie
his
Father
which
is
in
Heaven
.
And
therefore
howsoever
in
respect
of
God
,
and
our
duty
to
him
,
setting
scandalum
〈◊〉
,
and
scandalum
〈◊〉
aside
,
we
〈◊〉
stand
resolved
,
as
the
Apostle
It
is
true
,
a
man
must
regard
the
testimony
of
God
,
and
his
approbation
before
the
testimony
of
his
own
conscience
,
and
the
testimony
of
his
conscience
,
before
the
witnesse
of
men
;
he
must
say
with
the
Philosopher
,
Malo
viri
boni
famam
,
〈◊〉
conscientiam
perdere
,
I
had
rather
lose
the
name
and
report
of
a
good
man
among
men
,
then
hazard
the
losse
of
my
conscience
;
but
yet
where
all
these
can
〈◊〉
together
,
a
man
should
desire
them
all
,
because
by
this
means
his
gifts
wil
be
useful
,
for
the
enlarging
the
Kingdom
of
Christ
,
and
edifying
of
his
Church
;
and
therefore
the
care
of
the
Apostles
was
,
though
they
were
counted
deceivers
,
yet
they
were
true
,
and
would
give
no
〈◊〉
of
offence
;
and
the
reason
is
given
,
that
their
ministery
might
not
be
blamed
,
and
so
by
that
means
they
should
be
the
lesse
able
to
do
good
.
Besides
,
in
regard
of
a
mans
owne
self
:
A
good
name
should
ever
bee
carefully
regarded
,
because
whilest
a
man
hath
it
,
hee
will
bee
the
more
wary
and
circumspect
over
his
wayes
,
that
so
hee
may
keepe
it
:
Whereas
stops
his
ear
against
all
admonition
.
In
all
these
respects
and
considerations
therefore
,
it
is
a
sin
for
a
man
to
neglect
his
good
name
.
The
Heathen
man
so
esteemed
of
it
,
that
he
said
,
Excepto
probro
,
reliqua
omnia
maledicta
nihil
existimo
,
Except
slander
and
reproach
(
which
reflected
upon
his
good
name
)
he
would
endure
all
other
railings
;
for
the
wound
made
by
a
slander
will
hardly
bee
so
〈◊〉
but
that
some
scar
will
remain
.
For
in
this
case
,
he
that
is
slandered
is
disabled
from
doing
that
good
which
otherwise
he
might
;
good
men
will
be
suspitious
of
him
,
and
evill
men
will
never
speak
well
of
him
,
and
therefore
every
man
should
be
very
careful
of
his
good
name
.
We
proceed
now
to
the
offence
it self
,
or
the
sin
here
forbidden
,
(
False
witnessing
.
)
And
this
our
Saviour
tells
us
,
proceeds
from
the
〈◊〉
,
For
Out
of
the
〈◊〉
proceed
evil
thoughts
,
&c.
and
among
other
things
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
False
Foolish
speaking
.
So
that
the
root
of
this
sinne
is
in
the
heart
,
where
there
is
(
as
we
shewed
in
the
former
Commandements
)
a
natural
inclination
,
Grassari
ad
famam
,
to
rob
a
man
of
his
good
name
,
thinking
thereby
to
be
better
thought
of
our selves
,
and
by
casting
dirt
upon
other
mens
faces
;
to
make
our
own
seem
the
fairer
.
But
in
the
next
place
,
when
men
come
to
that
which
Esay
speaks
of
,
to
dig
deep
,
to
hide
their
counsel
;
or
with
those
in
Ieremy
,
To
consult
and
devise
devices
against
their
neighbour
,
how
they
may
smite
him
with
the
tongue
,
and
slander
And
from
this
saint
Iames
saith
,
that
men
proceed
further
,
viz.
From
viz.
To
judge
and
condemne
:
And
not
onely
to
give
wrong
judgement
upon
their
brother
,
but
to
judge
before
the
time
,
as
saint
Paul
saith
,
and
so
Iohn
Baptist
:
Of
whom
the
one
,
for
not
eating
,
but
abstaining
,
was
said
to
have
a
melancholy
a
wine-bibber
,
a
friend
of
Publicans
and
Sinners
.
And
thus
,
whereas
some
outward
things
may
be
done
to
good
or
bad
ends
,
they
judge
hastily
De
rebus
seriis
,
of
the
most
weighty
matters
,
not
regarding
,
〈◊〉
,
or
consequentia
,
what
went
before
,
or
follows
after
;
with
other
circumstances
which
may
often
vary
the
nature
of
outward
actions
.
Now
this
test
is
repentinus
,
this
sudden
witnesse
,
nunquam
vere
judicat
,
never
that
he
was
a
murtherer
.
Thus
men
give
sudden
judgement
:
whereas
they
ought
as
the
Apostle
speaks
,
With
meeknesse
to
instruct
them
;
waiting
,
if
God
at
any
time
will
give
them
repentance
.
That
some
mens
sinnes
are
open
beforehand
,
going
before
to
judgement
,
and
some
follow
after
:
men
give
judgement
presently
without
distinction
.
No
sooner
is
a
Viper
seen
upon
the
hand
,
but
they
passe
the
verdict
.
And
whereas
GOD
takes
order
,
that
Vbi
malum
contingit
,
ibi
moriatur
,
that
private
faults
should
bee
privately
buried
:
Contrary
to
this
,
〈◊〉
discover
the
secret
sinnes
of
others
,
whereby
they
become
slanderers
,
though
they
speak
the
truth
.
The
Wiseman
condemns
him
that
revealeth
secrets
;
and
it
was
make
her
a
〈◊〉
example
,
but
was
minded
to
put
her
away
privily
.
Neither
do
〈◊〉
onely
discover
the
private
faults
of
their
brethren
,
but
amplifie
them
,
and
make
them
greater
then
they
are
,
as
he
that
brought
news
to
David
,
That
Absolom
had
slain
all
the
Kings
sons
,
there
was
not
one
of
them
〈◊〉
,
when
onely
Ammon
By
repeating
a
matter
they
separate
very
3.
In
the
third
place
we
proceed
(
as
in
the
former
Commandement
)
to
subactum
a
willing
hearer
,
or
one
that
gives
ear
to
a
naughty
tongue
:
For
,
as
we
say
,
if
there
were
In
some
men
,
there
is
first
a
delight
to
hear
of
mens
imperfections
,
and
secondly
,
a
credulity
or
readinesse
to
believe
,
as
we
see
in
Potiphar
.
No
sooner
was
the
word
4
In
the
fourth
place
followes
,
Irrigatio
soli
,
the
watering
of
the
soyl
being
thus
Cur
aspicis
?
why
spiest
thou
a
mote
in
thy
brothers
eye
?
not
cur
vides
?
why
seest
thou
?
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
espie
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
look
or
see
other
mens
〈◊〉
,
to
enquire
after
them
what
they
say
or
do
,
which
makes
men
breakers
of
this
Commandement
.
This
arises
partly
from
idlenesse
,
as
the
Apostle
shews
(
of
which
we
spoke
formerly
)
for
when
men
begin
to
be
idle
,
they
become
A
perfect
resemblance
of
this
vice
we
have
in
Ahimaaz
,
who
was
so
earnest
to
carry
the
news
to
David
,
that
many
would
not
have
sued
so
earnestly
for
the
best
Office
in
all
Iury
,
as
he
did
to
carry
tydings
.
It
is
noted
as
the
vice
the
Athenians
Jerome
saith
,
Qui
sua
non
〈◊〉
,
aliena
carpunt
,
they
that
are
carelesse
of
〈◊〉
,
are
alwayes
observing
other
mens
carriage
,
they
are
still
noting
other
mens
practises
.
They
are
ready
to
ask
questions
concerning
others
,
as
Saint
Peter
did
concerning
Saint
〈◊〉
,
What
shall
this
man
do
?
to
whom
Christ
answers
,
What
is
that
to
thee
?
follow
thou
me
.
〈◊〉
do
his
own
businesse
,
he
must
CHAP.
III.
The
outward
act
,
of
which
two
branches
.
1.
False
words
.
2.
Idle
and
vain
words
.
Of
false
speaking
in
general
;
this
is
two
fold
.
1.
In
judgement
.
2.
Out
of
judgement
.
In
judgement
,
by
false
witnesse
.
Of
lies
in
general
.
Six
persons
in
every
judgement
,
who
may
be
guilty
of
false
witnessing
.
1.
The
Judge
.
1.
By
cherishing
Law
suits
.
2.
By
deferring
justice
.
3.
If
his
judgement
be
,
1.
〈◊〉
,
2.
rash
,
3.
perverse
.
2.
The
Register
by
making
false
records
.
3.
The
Accuser
,
1.
By
accusing
falsly
,
2.
upon
uncertain
grounds
.
3.
by
prevaricating
.
4.
The
Defendant
,
1.
by
not
confessing
the
truth
,
2.
by
appealing
without
cause
,
3.
by
not
submitting
to
the
sentence
.
5.
The
〈◊〉
.
1.
by
not
declaring
all
the
truth
,
when
〈◊〉
is
lawfully
called
.
2.
by
not
delivering
the
innocent
,
though
he
be
not
called
,
3.
by
delivering
the
wicked
by
false
testimony
.
6.
The
Advocate
,
1.
by
undertaking
an
evil
cause
,
2.
by
perverting
the
Law
.
Of
giving
false
testimony
in
Elections
.
THE
Act
of
this
sin
consists
specially
in
words
,
which
are
,
as
our
Saviour
speaks
,
according
to
the
treasure
of
our
hearts
.
Now
there
is
not
onely
an
evil
treasure
of
the
heart
,
out
of
which
a
man
brings
〈◊〉
evil
things
,
but
also
an
idle
treasure
,
out
viz.
idle
words
,
for
which
a
man
must
give
an
account
.
Under
these
two
heads
we
may
comprehend
the
branches
of
this
sin
,
which
may
admit
this
division
,
of
1.
false
words
,
and
2.
vain
or
idle
words
.
1.
False
words
are
,
either
when
our
words
disagree
from
the
truth
and
essence
of
found
false
witnesses
against
God
.
False
doctrine
is
here
included
,
as
opposite
to
true
doctrine
,
but
not
as
it
is
in
the
third
Commandment
;
for
there
it
is
forbidden
,
as
contrary
to
Gods
glory
,
here
,
as
hurtful
to
our
brethren
,
and
their
spiritual
good
.
We
must
not
adde
to
his
word
,
nor
take
from
it
,
nor
change
it
,
by
making
any
other
way
of
salvation
,
as
those
false
teachers
did
among
the
Galatians
,
that
preached
another
gospel
,
which
,
as
the
Apostle
saith
,
S.
Basil
;
not
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
onely
all
lies
and
falshoods
,
but
also
all
turnings
and
wrestings
of
Scripture
are
condemned
,
as
among
others
,
he
specially
instances
in
one
,
viz.
the
making
of
the
litteral
sence
typical
,
or
turning
the
Scripture
into
allegories
,
and
from
thence
inferring
doctrines
which
the
Holy
Ghost
never
intended
.
This
gives
occasion
to
all
Heresies
,
when
men
choose
what
opinions
,
they
themselves
please
,
and
make
the
Scripture
a
nose
of
wax
to
patronize
them
.
As
to
make
Adam
the
reasonable
part
of
the
soul
,
and
Eve
the
seniual
,
and
thereupon
to
infer
this
as
a
positive
doctrine
,
That
if
reason
command
sense
,
we
shall
avoid
the
temptation
of
the
serpent
;
but
if
the
sensual
part
prevail
against
reason
,
we
shall
be
overcome
by
the
Tempter
,
as
Adam
was
by
hearkning
to
Eve
;
this
is
to
pervert
the
Scripture
:
we
may
indeed
〈◊〉
to
such
things
in
Scripture
,
as
the
Apostle
doth
to
Sarah
and
Hagar
;
but
to
say
,
this
or
that
is
meant
by
such
texts
,
is
to
make
the
Scripture
like
a
〈◊〉
mans
hose
,
or
Cothurnum
,
a
〈◊〉
,
that
will
serve
either
leg
,
and
makes
all
Religion
uncertain
.
Ezekiel
makes
it
an
〈◊〉
to
God
,
to
say
,
In
obscuris
〈◊〉
,
I
have
written
to
you
in
dark
or
doubtful
speeches
;
but
by
this
means
all
is
made
doubtful
,
so
that
people
shall
be
doubtful
what
to
hold
in
any
point
.
We
come
now
to
false
speaking
in
particular
,
and
here
we
must
consider
,
1.
false
-
1
In
judgment
.
-
2.
Out
of
judgement
.
testimony
which
is
given
in
judgement
:
and
2
falshood
uttered
out
of
judgement
.
This
distinction
is
intimated
by
Solomon
,
Proverbs
19.
5.
where
he
saith
,
A
false
witnesse
shall
not
be
unpunished
,
and
he
that
speaketh
lies
shall
not
escape
:
where
we
Thou
shalt
not
bear
false
witnesse
against
thy
neighbour
,
that
is
in
judgement
:
this
〈◊〉
,
that
there
may
be
also
falsum
testimonium
,
false
witnesse
that
is
not
contra
proximum
,
against
our
Neighbour
.
Before
we
speak
of
these
in
particular
,
we
shall
onely
say
this
briefly
in
who
was
a
lyar
from
the
beginning
;
for
the
first
word
that
ever
he
spake
was
a
lye
;
those
then
that
utter
lyes
they
speak
lies
from
the
very
womb
.
And
that
this
is
no
small
sin
,
appears
Perdes
omnes
,
qui
loquuntur
mendacia
,
〈◊〉
shalt
destroy
all
〈◊〉
that
speak
lies
.
All
lies
,
whether
they
concern
our selves
,
every
one
that
loveth
or
maketh
a
lye
,
he
that
either
loves
to
hear
it
,
or
that
speak
it
,
so
that
lies
are
condemned
,
both
actively
and
passively
,
if
we
make
them
,
or
love
to
hear
them
.
Come
we
now
to
him
that
speaks
false
in
judgement
.
And
for
this
false
witnesse
,
Solomon
gives
us
a
good
comparison
,
for
he
saith
,
A
man
that
beareth
false
witnesse
,
is
a
hammer
,
a
sword
,
and
a
sharp
arrow
.
Now
thus
he
is
compared
,
partly
because
his
a
whores
forehead
,
S.
Bernard
speaks
,
there
are
three
parties
,
who
are
〈◊〉
by
him
at
once
,
by
one
and
the
same
tongue
.
-
1.
Judici
est
Malleus
,
He
is
a
hammer
or
maul
to
the
Judge
,
whose
judgement
-
2.
To
the
party
that
hired
him
,
he
is
gladius
,
a
sword
;
for
,
though
he
speak
for
-
3.
He
is
a
sharp
arrow
to
him
against
whom
he
witnesseth
,
though
he
hath
the
Now
this
bearing
of
false
witnesse
,
is
not
to
be
referred
to
the
witnesse
alone
,
but
it
takes
hold
of
all
〈◊〉
persons
that
have
to
do
in
judgement
,
either
as
parties
,
or
others
that
act
in
it
.
〈◊〉
Accuser
is
called
a
witnesse
,
If
a
false
witnesse
rise
up
against
any
man
,
&c.
and
so
by
like
reason
,
may
also
the
Defendant
,
reus
,
the
party
accused
,
be
called
a
false
witnesse
.
The
Actor
,
or
Accuser
by
an
untrue
accusation
,
and
the
other
by
an
untrue
defence
,
may
bear
false
witnesse
.
And
so
may
the
Judge
,
by
a
wrong
determination
:
and
the
Notary
or
Register
,
by
recording
the
sentence
,
otherwise
then
it
is
pronounced
,
or
by
leaving
out
,
or
inserting
any
thing
into
it
:
And
so
may
the
〈◊〉
,
by
pleading
for
a
bad
cause
:
for
in
every
judgement
there
are
these
six
.
1.
The
Judge
.
2.
The
Register
.
3.
The
Plantiffe
.
4.
The
Defendant
.
5.
The
-
1.
The
Judge
:
it
is
not
perilous
on
his
side
,
if
he
give
wrong
Judgement
.
He
judicium
est
〈◊〉
,
the
judgement
is
God
into
the
Devil
.
-
2.
For
the
Notary
or
Register
,
he
is
guilty
by
making
false
records
,
or
decrees
.
-
3.
For
the
Plantiffe
or
Accuser
,
there
was
order
taken
under
the
Law
,
that
he
must
what
he
hath
seen
or
known
,
not
any
thing
false
or
uncertain
,
and
if
he
do
not
-
4.
For
the
Defendant
,
he
must
confesse
what
he
hath
done
,
being
required
in
due
-
5.
For
the
Advocates
,
They
must
follow
,
as
the
Law
saith
,
that
which
is
altogether
-
6.
Lastly
for
Witnesses
,
God
took
order
,
that
if
any
did
accuse
another
,
and
did
To
go
over
these
more
particularly
.
1.
For
the
Judge
.
He
may
be
guilty
of
the
breach
of
this
Commandment
diverse
-
1.
By
cherishing
Law
suits
,
whereby
untruth
is
uttered
in
the
judgement
seat
.
The
Apostle
said
,
that
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
fault
for
brethren
to
go
to
Law
one
with
another
,
meaning
S.
Pauls
advise
is
,
that
Law
suits
should
be
diminished
and
lessened
,
as
much
as
may
be
,
and
that
there
should
be
no
suit
,
but
when
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
defraudation
,
or
hurt
,
or
wrong
done
that
cannot
be
borne
.
The
cherishing
therefore
of
Law
suits
by
a
Prince
or
a
Judge
,
is
the
way
to
open
a
wide
window
to
breaking
of
this
Commandment
.
And
therefore
to
prevent
this
mischief
,
which
is
a
judgement
upon
this
land
,
now
since
the
Reformation
,
it
were
good
that
some
order
were
taken
herein
:
as
,
-
1.
That
there
might
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Examiners
and
Inquisitors
of
all
causes
,
as
there
were
in
Greece
,
such
as
were
to
approve
or
allow
of
quarrels
and
suits
,
and
to
judge
whether
they
were
fit
to
be
prosecuted
or
no.
-
2.
Or
else
as
they
had
in
Rome
,
that
men
should
contend
ex
sacramento
,
each
man
should
lay
down
his
pawn
when
he
went
to
law
,
in
manum
Pontific
is
ad
sacros
usus
,
in
the
hands
of
the
High
Priest
for
sacred
uses
,
and
if
his
cause
or
quarrel
proved
not
good
,
it
was
to
go
to
the
repairing
or
adorning
of
the
Temple
.
If
some
such
courses
be
not
taken
,
Law
cases
will
multiply
,
there
will
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
2.
The
Judge
may
〈◊〉
by
delaying
justice
;
he
ought
to
give
quick
dispatch
,
to
from
morning
till
night
.
How
absurd
then
is
it
for
causes
to
depend
from
yeer
to
yeer
?
This
that
thou
doest
is
not
well
,
said
Jethro
,
that
the
people
should
wait
thus
,
and
verse
23.
he
tells
him
,
if
this
which
he
advises
be
done
,
the
people
might
go
home
quickly
.
This
would
be
the
benefit
of
quickdispatch
.
As
multitude
of
suits
,
are
causes
of
much
falshood
,
and
false
witnesse
;
so
also
is
the
long
depending
of
suits
,
by
non-suits
,
dilatory
pleas
,
and
other
shifts
,
to
delay
justice
.
3.
The
Judge
may
offend
,
if
his
judgement
be
,
as
we
shewed
before
in
the
fifth
Vsurpatum
,
usurped
.
2.
or
Temerarium
,
rash
and
hasty
,
or
3.
Perversum
,
perverse
and
wrong
.
-
1.
Judgement
is
usurped
,
if
he
give
judgement
in
a
cause
of
which
he
hath
no
cognizance
,
or
upon
one
,
over
whom
he
hath
no
jurisdiction
.
To
such
may
be
said
,
what
the
Apostle
saith
in
another
case
,
who
art
thou
that
judgest
another
mans
servant
?
to
his
own
Master
he
stands
or
falls
.
-
2.
His
judgement
is
rash
,
either
when
it
is
suddainly
given
in
a
hard
case
,
or
before
It
was
not
the
custom
of
the
Romans
to
condemn
any
,
before
he
have
his
accusers
brought
face
to
face
,
and
be
heard
speak
for
himself
,
Solomon
gives
the
reason
,
He
that
is
first
in
his
own
cause
seems
just
,
but
his
neighbour
cometh
and
searcheth
him
.
Therefore
this
is
one
step
to
rash
judgement
,
to
give
credit
to
the
party
that
speaks
first
;
by
this
means
Ziba
so
far
prevailed
,
that
though
〈◊〉
prove
all
the
lands
to
be
his
,
yet
he
must
be
content
with
one
half
.
-
3.
He
ought
not
to
give
perverse
judgement
,
but
must
say
,
All
the
words
of
my
mouth
are
righteousnesse
,
there
is
nothing
froward
or
perverse
in
them
.
The
Law
is
expresse
,
Thou
shalt
not
pervert
judgement
.
Now
judgement
may
be
perverted
,
either
He
that
justifies
the
unjust
,
or
unjustifies
the
just
,
&c.
because
it
is
all
one
in
case
of
justice
,
to
affirm
a
thing
to
be
,
and
to
make
it
so
.
He
must
not
in
some
cases
,
release
the
guilty
upon
any
pretence
:
under
the
Law
,
no
satisfaction
was
to
be
taken
for
the
life
of
a
murtherer
,
but
he
must
die
;
for
blood
cannot
be
2.
For
the
Notaries
or
Registers
.
The
Prophet
saith
,
That
as
some
decree
wicked
there
are
some
that
write
grievous
things
,
which
may
woe
is
denounced
against
both
;
for
the
Register
many
times
,
makes
the
record
more
grievous
then
the
decree
,
which
if
it
go
not
exactly
,
according
to
the
sentence
pronounced
,
it
is
a
false
record
.
And
to
such
as
do
thus
,
it
may
be
said
,
Quando
justitia
revertitur
ad
judicium
,
when
righteousnesse
shall
return
to
judgement
,
when
Christ
the
true
righteousnesse
shall
come
to
judgement
,
they
〈◊〉
answer
for
it
.
3.
For
the
Accuser
,
he
may
be
guilty
of
the
breach
of
this
Commandment
three
-
1.
〈◊〉
,
by
slandering
,
when
he
brings
a
false
Accusation
,
as
Haman
,
who
that
they
were
not
observers
of
the
Kings
Laws
,
upon
which
false
accusation
,
the
King
gave
temerarium
judicium
,
rash
judgement
against
the
Jewes
.
-
2.
When
he
accuses
any
upon
uncertain
grounds
,
as
those
that
accused
S.
Paul
,
and
-
3.
By
prevaricating
,
〈◊〉
;
when
there
is
collusion
used
in
pleading
,
so
that
he
which
accuses
pleads
faintly
against
another
,
being
reconciled
to
him
underhand
.
It
is
a
Metaphore
taken
from
those
that
were
(
vari
)
such
as
had
crooked
legs
,
bending
inward
〈◊〉
the
knees
,
the
feet
being
〈◊〉
asunder
,
who
by
wearing
long
garments
down
to
their
feet
(
as
was
the
use
of
old
〈◊〉
some
Common-wealths
)
might
easily
deceive
those
that
looked
upon
them
,
the
garment
covering
their
deformity
,
as
if
their
knees
had
been
as
far
asunder
,
as
their
feet
.
Hence
those
that
did
contend
,
and
strive
together
in
publick
,
and
yet
were
friends
privily
,
were
called
pravaricatores
,
prevaricators
;
thus
when
a
man
seems
to
accuse
,
and
yet
is
friends
with
him
whom
he
accuses
,
he
prevaricates
,
and
is
a
meere
mockery
of
the
place
of
judgement
.
And
as
the
Plantiffe
himself
,
so
he
that
is
Advocatus
Actoris
,
the
Advocate
for
the
Plantiffe
,
is
guilty
in
like
manner
of
prevarication
,
when
he
〈◊〉
the
cause
of
the
〈◊〉
whom
he
represents
,
by
weak
proofs
and
grounds
.
We
read
in
Ezra
,
that
4.
For
the
〈◊〉
,
or
the
party
accused
,
he
may
be
guilty
three
wayes
.
-
1.
If
being
demanded
or
required
to
answer
in
due
form
of
law
,
he
use
excuses
,
or
〈◊〉
to
avoid
the
matter
objected
against
him
,
though
it
be
true
,
or
which
is
as
old
,
if
he
seek
to
excuse
〈◊〉
by
accusing
others
.
This
was
Adams
fault
tergiversari
,
to
use
tergiversation
.
The
question
was
,
whether
he
had
eaten
or
The
woman
which
thou
gavest
me
,
she
geve
me
of
the
fruit
,
&c.
Job
therefore
makes
it
part
of
his
〈◊〉
,
that
he
had
not
hid
his
sin
,
as
Adam
did
,
concealing
iniquity
in
his
bosom
.
But
yet
a
man
is
not
bound
to
accuse
himself
,
when
he
is
not
lawfully
proceeded
against
,
nor
before
a
competent
Judge
:
when
the
High
Priest
interrogated
Christ
-
2.
Whereas
the
benefit
of
appeal
is
granted
,
for
a
remedy
of
those
that
are
oppressed
,
if
any
shall
use
appeals
meerly
to
protract
the
cause
,
and
avoid
a
just
sentence
,
this
is
a
second
fault
in
the
Defendant
;
for
this
is
to
delay
〈◊〉
,
contrary
to
Jethro's
advise
,
who
would
not
have
people
wait
long
for
justice
,
but
to
be
dispatcht
,
that
-
-
1.
The
Defendant
offends
,
if
when
sentence
is
given
,
he
do
not
submit
to
it
;
Qui
resistit
,
Dei
ordinationi
resistit
,
he
that
resisteth
,
resisteth
the
ordinance
of
God
.
5.
For
the
witnesse
,
he
may
likewise
〈◊〉
guilty
diverse
wayes
.
-
1.
If
being
lawfully
required
by
a
Superiour
,
demanding
his
testimony
,
and
asking
him
nothing
that
is
〈◊〉
to
the
matter
in
question
,
if
he
do
not
declare
all
that
if
he
〈◊〉
not
utter
〈◊〉
he
〈◊〉
seen
and
known
shall
bear
his
〈◊〉
.
-
2.
Though
one
be
not
required
by
a
Superiour
,
yet
if
it
be
to
〈◊〉
an
Innocent
man
in
danger
,
he
is
bound
to
bear
witnesse
,
and
he
〈◊〉
,
if
he
be
silent
.
Solomon
makes
it
no
small
sin
not
to
give
testimony
,
for
the
preservation
of
an
innocent
person
,
If
thou
forbear
to
deliver
them
that
are
drawn
to
death
,
and
those
that
are
ready
to
be
slain
;
if
thou
〈◊〉
,
behold
I
knew
it
not
,
doth
not
he
that
〈◊〉
the
heart
consider
,
and
shall
not
be
render
to
every
one
according
to
his
works
.
But
out
of
these
cases
,
if
one
not
be
called
to
witnesse
by
a
Superiour
,
or
if
an
innocent
person
be
not
〈◊〉
by
his
silence
,
and
if
he
be
not
examined
about
other
things
which
belong
not
to
the
matter
in
question
,
he
is
not
〈◊〉
to
answer
.
-
3.
Besides
these
,
Solomon
intimates
another
way
,
whereby
a
witnesse
may
offend
,
for
though
〈◊〉
〈◊〉
hand
,
yet
shall
not
the
wicked
escape
unpunished
.
The
Greeks
have
a
Proverb
,
Da
〈◊〉
〈◊〉
jusjurandum
,
lend
me
an
oath
.
This
lending
an
oath
is
that
which
Solomon
calls
,
a
joyning
of
hand
in
hand
,
and
he
saith
plainly
,
that
though
they
may
escape
the
hands
of
men
,
yet
shall
they
not
escape
unpunished
,
that
is
,
God
will
be
sure
to
punish
them
.
6.
Sixtly
and
lastly
,
for
the
Advocate
,
he
may
offend
two
wayes
.
-
1.
If
he
undertake
an
evil
cause
,
knowing
it
so
to
be
.
This
is
a
great
sin
.
God
Put
not
thy
hand
unto
the
wicked
,
to
be
an
unrighteous
witnesse
:
now
he
that
pleads
〈◊〉
a
bad
cause
,
puts
his
hand
to
the
wicked
.
And
in
the
third
verse
,
it
s
added
,
Thou
shalt
not
countenance
a
poor
man
in
his
cause
,
viz.
if
his
cause
be
bad
.
If
a
man
might
plead
for
any
in
a
bad
cause
,
surely
it
might
be
for
a
poor
man
,
but
even
for
a
poor
man
he
must
not
.
Jehu
said
to
Jehosaphat
,
Wilt
thou
help
the
wicked
,
and
love
them
that
hate
the
Lord
?
therefore
is
wrath
upon
thee
from
the
Lord
.
And
the
Apostle
saith
,
that
not
onely
the
doers
of
evil
things
are
worthy
of
death
,
but
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
that
take
pleasure
in
them
,
or
consent
to
them
,
such
are
they
that
plead
for
them
,
they
give
their
placet
,
as
we
use
to
do
,
at
congregations
in
the
Universitie
.
Greeks
used
the
same
words
;
and
gave
their
suffrages
,
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
pleaseth
me
,
and
therefore
whosoever
pleads
for
the
wicked
,
cryes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
am
pleased
with
it
,
he
helps
him
,
and
is
partaker
of
his
sin
with
him
.
-
2.
Another
way
is
by
the
Wise
man
,
when
a
man
for
defence
of
a
cause
in
difference
,
The
wicked
(
〈◊〉
he
)
takes
a
gift
out
of
the
bosome
to
wrest
the
wayes
of
judgement
.
As
it
is
evil
to
joyn
with
the
wicked
to
help
an
evil
cause
(
for
he
that
saith
to
the
wicked
,
thou
art
just
,
him
shall
the
people
curse
)
so
to
bolster
any
cause
by
wrong
means
,
and
thereby
to
pervert
the
course
of
judgement
,
is
wicked
.
And
because
judgement
is
not
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
on
the
bench
,
but
also
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
rectitudo
in
affectu
,
impressa
a
recta
ratione
,
a
rectitude
stamped
upon
the
affections
,
by
right
reason
,
and
as
electio
dicit
excellentiam
,
so
excellentia
dicit
magis
aut
plus
,
as
Election
or
choyce
imports
excellency
in
the
party
elected
,
so
excellency
imports
the
best
,
or
most
eminent
:
now
that
in
our
choyce
the
best
is
alwayes
to
be
chosen
,
is
the
second
rule
in
moral
Philosophy
,
which
he
that
follows
not
,
goes
against
the
truth
and
so
justice
is
broken
.
CHAP.
IIII.
Of
false
witnessing
out
of
judgement
.
Four
things
to
which
the
tongue
may
do
harme
.
The
branches
of
this
kinde
of
false
witnessing
.
1.
Contumelious
speaking
.
2.
Taunting
.
3.
Backbiting
.
Which
is
,
1.
By
words
.
2.
By
letters
.
3.
By
deeds
.
4.
In
all
these
a
man
may
be
a
false
witnesse
.
〈◊〉
he
speak
the
truth
.
AND
thus
we
have
done
with
false
testimony
given
in
judgement
.
Now
for
that
Ego
sum
Dominus
linguae
meae
,
my
tongue
is
my
own
,
I
may
Be
not
a
witnesse
against
thy
〈◊〉
without
cause
;
which
speech
implies
,
that
a
man
being
not
called
,
may
be
a
false
witnesse
against
his
neighbour
,
when
there
is
no
cause
.
How
can
this
be
?
In
common
ordinary
talk
,
when
a
man
speaks
evil
of
his
neighbour
,
he
bears
false
witnesse
against
him
,
though
he
be
not
before
any
Judge
.
Therefore
he
advises
to
put
far
from
us
,
proter
vitatem
oris
,
&
labiorum
,
a
froward
mouth
,
and
perverse
That
we
may
understand
this
,
we
must
know
,
that
there
are
four
things
to
which
the
tongue
may
do
harm
.
For
1.
a
man
hath
favor
or
good
esteem
among
men
,
this
is
in
the
minde
.
2.
A
good
report
,
which
consists
in
speaking
well
of
him
.
3.
Friendship
with
friends
,
&c.
4.
A
state
or
dignity
,
as
a
Superiour
.
And
as
all
these
may
be
hurt
by
the
tongue
;
so
may
the
faults
of
the
tongue
,
extra
judicium
,
be
distinguished
.
Of
the
first
and
second
Solomon
speaks
,
when
he
saith
,
A
good
name
is
〈◊〉
to
be
chosen
then
great
riches
,
and
loving
favour
rather
then
silver
and
gold
.
Of
the
third
a
faithful
friend
is
an
unknown
treasure
[
*
](A25404-e256110-b)
*
So
the
vulgar
Latin
reads
the
words
,
which
our
Author
follows
.
.
Against
the
fourth
,
we
have
an
example
in
Rabshekah
,
who
reproached
and
blasphemed
King
Hezekiah
,
and
in
him
God
himself
.
Against
these
,
there
are
diverse
faults
of
the
tongue
,
which
we
are
now
to
1.
Contumely
and
disgrace
,
which
is
against
the
〈◊〉
(
credit
and
favour
)
and
is
2.
If
it
be
per
sales
,
oblique
,
glauncingly
by
jeasts
,
it
is
called
subsannatio
,
taunting
,
4.
This
was
Sauls
reason
why
he
would
have
his
harnessebearer
to
kill
him
,
he
3.
As
two
are
when
one
is
present
,
so
there
is
a
third
,
who
hurts
a
good
Mus
nominis
,
a
Mouse
(
that
is
the
Gnawer
or
eater
up
)
of
ones
good
name
.
But
Saint
Paul
calleth
him
by
his
true
Name
,
Diabolus
,
the
Devil
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
lingua
,
a
Devil
in
the
Tongue
,
that
is
a
false
accuser
or
detractor
;
first
he
speaks
against
sowes
discord
and
dissention
between
Princes
,
and
so
between
whole
Realms
.
This
sin
,
when
it
is
contra
bonum
aestimationis
,
against
a
mans
credit
and
estimation
,
This
sin
,
as
it
may
be
by
words
,
so
by
letters
also
;
Sanballat
sent
a
letter
to
Nehemiah
Any
of
these
,
whether
done
directly
,
or
indirectly
come
under
the
name
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
foolish
talking
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
jesting
,
and
such
as
use
it
,
are
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
jesters
,
which
is
the
common
name
given
them
of
curtesie
,
when
as
indeed
they
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
foolish
talkers
.
In
all
these
kindes
a
man
may
be
guilty
of
bearing
false
witnesse
,
though
he
speak
love
delighteth
in
truth
,
so
the
truth
must
be
spoken
in
love
(
which
is
the
affirmative
part
of
this
Commandment
.
)
And
therefore
though
one
speaketh
truth
,
yet
if
it
be
not
in
love
,
he
is
a
slanderer
.
His
tongue
did
cut
as
a
sharp
razor
,
for
it
cut
all
the
throats
of
the
Priests
.
Some
go
further
,
and
cover
their
malice
under
a
veyl
of
love
;
they
are
like
those
false
brethren
the
Apostle
speaks
of
,
that
were
unawares
brought
in
,
of
whom
S.
Jerome
gives
the
reason
whether
they
might
pay
tribute
to
Caesar
or
no
:
Magister
bone
,
Good
Master
,
say
they
,
we
know
thou
speakest
the
truth
,
(
this
is
the
oyl
:
)
but
here
is
the
sword
,
shall
we
pay
tribute
to
Caesar
?
If
he
answer
one
way
,
he
offends
the
people
,
who
would
be
ready
to
stone
him
,
if
the
other
,
he
offends
Caesar
,
and
off
goes
his
head
.
Thus
whether
a
tale-bearer
speak
to
bring
a
man
into
danger
,
or
to
take
away
his
credit
,
His
words
(
as
the
Wise
man
speak
)
are
as
wounds
,
and
they
go
down
into
the
〈◊〉
parts
of
the
belly
.
S.
Bernard
upon
the
Canticles
,
describes
such
an
one
well
;
Vide
magna
praemitti
suspiria
,
dolenti
animo
,
quam
malitioso
,
with
a
mourning
rather
then
a
malitious
mind
,
he
saith
,
vehementer
doleo
,
quia
vehementer
diligo
,
I
am
heartily
sorrow
for
him
,
because
I
heartily
love
him
,
and
then
he
saith
,
compertus
jam
est
,
it
is
now
known
,
otherwise
I
would
never
have
spoken
of
it
,
but
seeing
it
is
known
,
I
must
needs
say
,
it
is
so
;
and
thus
he
breaks
out
his
cursed
speeches
.
This
is
one
extream
.
CHAP.
V.
Of
reproof
or
fraternal
correption
,
the
vertue
opposite
to
flattery
.
Of
flattery
,
which
is
1.
In
things
uncertain
.
2.
In
things
certain
,
and
those
either
good
or
evil
.
Of
boasting
and
vaunting
a
mans
self
,
and
its
extream
.
THe
other
extream
opposite
to
slandering
and
detraction
,
is
flattery
,
of
which
,
In
many
things
we
offend
all
:
therefore
God
took
order
in
his
law
,
that
as
we
should
not
slander
or
speak
evil
of
our
brother
,
so
we
should
admonish
and
reprove
him
when
he
〈◊〉
.
Thou
shalt
not
hate
thy
brother
in
thy
heart
.
Thou
shalt
in
any
wise
rebuke
thy
neighbour
,
and
not
suffer
sin
to
rest
upon
him
.
This
is
as
much
to
say
,
that
cum
opus
est
contristari
amicum
,
when
there
is
then
to
reprove
him
in
the
spirit
of
meeknesse
;
but
if
it
be
otherwise
,
to
reprove
him
sharply
and
roundly
;
if
it
be
an
open
fault
,
then
openly
and
before
all
;
if
secret
,
then
privately
in
the
ear
,
with
this
caveat
,
except
it
redound
to
the
damage
and
detriment
of
another
,
for
then
it
must
be
declared
to
the
party
whom
it
concerns
.
So
we
see
as
S.
Augustine
saith
,
that
there
is
a
double
truth
.
-
1.
Dulcis
,
quae
fovet
,
a
sweet
truth
,
which
cherishes
when
we
do
well
.
-
2.
Amara
,
quae
curat
,
a
truth
which
is
bitter
,
yet
cures
us
when
we
have
done
amisse
.
And
therefore
the
Apostle
writes
to
the
Corinths
,
Though
I
made
you
sory
,
yet
I
repent
it
not
,
though
the
example
of
the
person
punisht
,
made
you
sorry
for
a
〈◊〉
:
Rather
I
do
now
rejoyce
,
not
for
the
act
of
punishment
inflicted
upon
the
offendor
,
as
for
your
amendment
by
that
act
.
Thus
we
see
reproof
is
a
way
to
bring
men
to
repentance
;
and
therefore
we
are
to
perform
this
duty
,
that
thereby
we
may
bring
men
to
repentance
,
and
so
having
performed
it
,
we
shall
never
repent
us
of
it
.
And
this
is
the
reason
of
that
speech
,
Non
amo
quenquam
nisi
〈◊〉
,
I
love
not
any
till
I
have
made
him
sad
:
which
is
to
be
thus
understood
,
that
by
making
him
sad
,
we
bring
him
to
repentance
,
and
so
we
testifie
our
love
to
him
.
There
are
some
such
as
the
Philosopher
saith
,
who
having
done
evil
,
if
a
man
come
to
deal
with
them
,
he
must
either
〈◊〉
veritatem
,
or
prodere
amicitiam
,
betray
the
truth
,
or
lose
their
friendship
,
they
cannot
abide
this
〈◊〉
.
But
though
they
be
such
,
yet
we
must
not
fear
openly
to
rebuke
them
;
for
as
Solomon
saith
,
Open
rebuke
is
better
then
secret
love
;
and
vulnera
diligentis
,
the
wounds
of
a
friend
,
are
better
then
oscula
blandientis
,
the
kisses
of
a
flatterer
:
as
in
Physick
we
know
,
Amarum
salubre
,
a
bitter
thing
whlosome
,
is
better
then
perniciosum
dulce
,
an
un
wholsome
thing
,
though
sweet
.
This
duty
must
not
be
neglected
,
though
we
shall
be
sure
to
meet
with
such
as
the
Prophet
Amos
mentions
,
who
will
hate
him
that
reproves
them
:
For
this
was
seen
by
the
Heathen
,
as
appears
by
that
speech
;
Veritas
odium
parit
,
truth
brings
forth
hatred
.
There
are
tres
optimae
matres
trium
filiarum
pessimarum
,
three
very
good
Mothers
which
have
three
most
wicked
Daughters
;
the
first
of
which
mothers
is
Truth
,
quae
parit
odium
,
which
brings
forth
Hatred
,
so
there
is
mater
optima
,
&
filia
pessima
,
an
exceeding
good
mother
,
and
a
most
naughty
daughter
.
Neverthelesse
we
must
resolve
Shall
I
speak
truth
,
or
what
will
please
you
?
If
I
speak
truth
,
you
will
not
like
it
,
and
yet
Non
poteris
uti
me
&
amico
&
adulatore
,
I
cannot
be
both
a
friend
and
a
flatterer
,
therefore
I
will
speak
truth
,
for
though
it
be
not
to
your
liking
,
yet
it
may
be
for
your
good
.
The
vice
opposite
to
this
duty
of
fraternal
reproof
,
is
flattery
,
which
Hierom
calls
Natale
malum
,
our
native
evil
,
for
natali
ducimur
malo
philantiae
,
we
are
all
transported
with
〈◊〉
〈◊〉
and
inbred
evil
of
self-love
;
and
hence
it
is
,
as
Plutarch
observed
,
that
every
one
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
own
chief
and
greatest
flatterer
.
And
because
we
love
our selves
,
therefore
we
think
we
are
good
,
and
that
he
that
loves
us
doth
his
duty
,
and
is
therefore
good
ipso
facto
in
so
doing
.
And
therefore
he
that
speaketh
in
commendation
of
what
we
do
,
we
thereupon
think
him
to
be
a
good
man
,
〈◊〉
that
he
doth
but
his
duty
,
and
for
this
cause
we
love
him
.
On
the
contrary
,
he
that
grieveth
us
,
we
think
him
to
be
evil
,
and
consequently
hate
him
.
This
〈◊〉
〈◊〉
,
this
native
evil
,
and
that
good
〈◊〉
which
we
have
of
our selves
,
makes
us
,
〈◊〉
we
do
cito
nobis
〈◊〉
,
〈◊〉
please
our selves
,
if
any
good
be
spoken
of
us
;
as
if
any
will
say
we
are
〈◊〉
,
presently
we
believe
him
,
and
willingly
hear
him
,
for
ubi
propitia
mens
est
,
where
the
minde
is
favourable
,
propitiae
aures
,
the
ears
will
stand
wide
open
to
receive
any
thing
that
is
said
.
Nay
further
,
as
〈◊〉
saith
,
when
men
will
deny
what
the
flatterer
saith
,
and
say
it
is
not
so
with
them
,
they
deserve
no
such
praise
,
yet
etiam
blanditiae
cum
excluduntur
placent
,
flatteries
do
please
men
,
though
they
be
not
believed
or
received
.
And
hence
it
is
,
that
a
man
having
this
good
perswasion
of
himself
,
is
〈◊〉
to
say
,
as
those
in
Esay
,
Prophecy
not
to
us
true
things
,
but
prophecy
pleasing
things
,
such
things
He
that
would
prophecy
of
such
things
,
as
they
delighted
in
,
as
of
wine
or
strong
drink
,
should
be
Prophet
for
that
people
.
And
hence
it
is
,
that
as
S.
Hierom
saith
,
Qui
nescit
adulari
,
he
that
cannot
〈◊〉
,
nor
apply
himself
to
the
humours
of
others
,
is
thought
to
be
either
superbus
,
or
invidus
,
proud
,
or
envious
,
all
which
ariseth
from
this
,
that
men
like
those
that
do
sooth
them
up
.
Now
this
vice
of
flattery
is
two
fold
,
for
it
is
either
in
things
uncertain
,
or
certain
.
-
1.
In
things
uncertain
,
as
when
we
commend
a
man
before
we
be
certain
he
deserves
it
;
this
is
〈◊〉
laus
,
〈◊〉
praise
,
when
a
man
is
praised
at
first
sight
,
or
when
he
begins
to
do
well
,
for
some
will
then
so
highly
commend
him
,
as
to
make
him
think
he
hath
done
enough
,
and
answered
all
expectation
;
whereas
it
is
not
the
puting
on
of
the
armour
,
but
the
putting
of
it
off
,
which
shews
what
praise
a
man
deserves
.
It
is
not
stadium
,
a
part
of
the
race
well
run
,
but
the
whole
race
that
deserves
the
Garland
.
Praeclarum
stadium
,
sed
metno
[
*
](A25404-e258120-b)
*
Dolichus
,
signifies
a
double
stadium
,
or
16
furlongs
.
dolichum
,
the
entrance
of
the
race
is
excellent
,
and
I
like
it
well
,
but
I
am
afraid
of
the
length
and
continuance
of
it
;
many
begin
well
,
who
fall
short
and
faint
before
they
come
to
the
goal
.
Therefore
whilest
things
are
uncertain
,
we
ought
not
to
be
liberal
in
commending
,
nor
prodigal
in
our
〈◊〉
.
-
2.
In
things
certain
,
and
those
either
evil
or
good
.
1.
In
evil
things
,
which
are
by
God
condemned
,
Laudatur
male
qui
〈◊〉
ob
malum
,
or
de
malo
,
it
is
a
very
sorry
commendation
to
be
praised
or
cried
up
in
evil
,
He
that
saith
to
the
wicked
thou
art
righteous
,
him
shall
the
people
curse
,
nations
shall
〈◊〉
him
And
the
Psalmist
speaking
of
a
wicked
man
,
saith
,
That
he
speaketh
well
of
the
covetous
whom
God
〈◊〉
.
The
Prophet
Esay
denounceth
a
woe
as
call
evill
good
,
or
good
evill
,
that
call
light
darknesse
,
and
darknesse
light
.
〈◊〉
writes
of
Cambyses
,
that
he
having
a
minde
to
an
incestuous
mariage
,
moved
the
question
to
those
about
him
,
〈◊〉
he
might
marry
such
an
one
,
they
told
him
,
that
they
could
not
well
answer
in
general
,
for
that
the
action
seemed
not
good
,
but
they
found
this
in
particular
,
that
whatsoever
the
King
would
do
,
he
might
do
it
.
This
〈◊〉
was
abominable
,
and
to
be
hated
of
all
good
men
.
The
build
a
wall
with
〈◊〉
morter
,
which
cannot
therefore
stand
:
For
as
it
followes
,
when
the
wall
is
fallen
,
it
shall
be
said
unto
them
,
where
is
the
daubing
where
with
ye
have
daubed
it
?
These
are
Caementarii
〈◊〉
,
sow
pillows
under
mens
elbows
,
for
he
would
have
men
that
are
asleep
in
sin
,
to
sleep
with
as
little
ease
as
may
be
,
without
pillows
or
curtains
,
that
so
they
may
wake
the
sooner
,
but
flatterers
,
by
sowing
pillows
〈◊〉
them
,
make
them
sleep
the
more
secure
.
2.
In
good
things
one
may
be
guilty
of
flattery
,
by
praising
them
above
measure
;
〈◊〉
brings
men
into
an
errour
of
thinking
otherwise
then
it
is
;
whereas
the
Apostle
〈◊〉
not
have
any
to
think
of
him
,
above
that
which
was
in
him
.
Thus
praise
above
a
〈◊〉
〈◊〉
,
is
〈◊〉
sine
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
beyond
proportion
;
this
breeds
in
men
a
better
〈◊〉
of
themselves
then
they
deserve
;
and
whereas
they
ought
to
strive
and
endeavour
to
go
on
,
and
to
attain
more
perfection
,
they
stand
still
and
rest
in
what
they
have
attained
.
Such
flatterers
though
they
pretend
great
love
,
yet
usually
there
is
no
such
affection
in
their
heart
:
and
therefore
Solomon
saith
of
〈◊〉
,
that
〈◊〉
that
〈◊〉
his
friend
with
a
loud
voice
rising
early
in
the
morning
,
it
shall
be
counted
a
〈◊〉
to
him
.
Yea
,
it
may
be
sometime
he
hath
a
〈◊〉
affection
,
he
hates
him
whom
he
slatters
,
and
therefore
the
same
Solomon
saith
,
Though
he
〈◊〉
favourably
,
believe
him
not
,
for
there
are
seven
〈◊〉
in
his
heart
.
〈◊〉
such
men
did
truly
love
those
they
praise
,
they
would
speak
no
more
then
truth
of
them
,
for
love
〈◊〉
in
truth
,
as
truth
ought
to
be
in
love
.
If
the
one
be
without
the
other
,
if
either
love
be
without
Thus
whether
it
be
upon
uncertainties
that
we
praise
men
,
or
if
upon
〈◊〉
,
yet
in
evil
things
,
or
if
in
good
things
,
yet
if
it
be
too
much
,
or
too
high
,
or
without
affection
or
love
,
it
is
flattery
in
them
all
,
and
here
〈◊〉
.
The
lips
that
utter
such
flatteries
,
the
Psalmist
〈◊〉
,
and
wishes
that
such
men
might
be
liplesse
,
and
that
they
might
be
rooted
〈◊〉
,
that
〈◊〉
they
might
not
utter
poyson
which
is
conveyed
〈◊〉
smooth
words
.
It
is
true
,
there
is
a
pleasing
of
men
,
which
is
lawful
,
sin
being
set
aside
,
and
the
truth
preserved
,
and
the
heart
first
wrought
upon
truly
to
affect
them
and
desire
their
good
.
Thus
s.
Paul
laboured
to
become
all
things
to
all
men
;
but
without
these
conditions
,
To
avoid
this
plague
of
flattery
,
we
must
not
countenance
such
persons
,
nor
open
〈◊〉
〈◊〉
to
them
,
lest
we
be
like
those
spoken
off
by
the
Prophet
,
that
make
falsehood
〈◊〉
〈◊〉
,
and
love
to
be
well
spoken
off
,
rather
then
to
deserve
well
:
Or
〈◊〉
that
of
Menander
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
that
flatters
most
shall
fare
best
,
when
as
the
Prophet
speaks
,
they
bend
their
tongue
〈◊〉
a
bow
for
lies
,
and
take
pains
to
do
Ne
〈◊〉
〈◊〉
〈◊〉
caput
meum
,
that
his
head
may
not
be
〈◊〉
with
the
oyl
of
wicked
men
;
that
is
,
with
their
words
which
are
smooth
as
oyl
,
that
his
senses
may
not
be
so
bewitched
with
their
flatteries
,
that
his
heart
might
be
perverted
.
And
as
we
must
not
suffer
our selves
to
be
flattered
,
so
we
must
not
flatter
others
,
but
reprove
them
rather
,
for
we
may
be
assured
,
that
if
he
〈◊〉
wise
whom
we
reprove
,
he
will
make
use
of
it
;
〈◊〉
a
wise
man
,
and
he
will
love
thee
:
If
he
do
not
,
He
that
rebuketh
a
man
,
shall
at
last
finde
more
favour
,
then
he
that
flattereth
with
his
lips
.
We
have
done
with
flattery
,
as
it
〈◊〉
others
;
we
come
now
to
that
which
they
it
was
not
expedient
for
him
to
boast
;
and
therefore
lest
he
had
one
sent
to
buffet
him
,
that
he
might
not
be
exalted
above
measure
.
He
bore
witnesse
of
himself
;
for
ordinarily
it
is
true
,
he
that
witnesseth
of
himself
must
have
another
witnesse
,
but
Christ
being
truth
it self
,
needed
not
any
other
witnesse
,
for
the
truth
may
bear
witnesse
of
it self
:
but
otherwise
,
as
the
Wiseman
advises
,
Laudet
te
os
alienum
,
Let
another
mans
mouth
praise
thee
,
and
not
thine
own
,
lest
we
fall
into
Moabs
sin
,
and
partake
of
the
punishment
threatned
,
Jer.
48.
29
,
30.
And
as
this
is
every
where
to
be
avoided
,
so
especially
in
this
place
when
we
utter
the
word
of
God
.
The
Prophet
that
telleth
lyes
is
the
tail
of
the
people
,
the
most
vile
and
abject
of
all
others
.
God
hath
no
need
of
our
lyes
,
as
Job
saith
:
what
we
speak
〈◊〉
,
and
nay
,
true
and
false
,
but
onely
〈◊〉
.
The
Apostle
would
any
of
those
things
which
Christ
had
not
wrought
by
him
.
It
is
vain
arrogancy
And
as
it
is
a
sin
for
a
man
to
boast
of
what
he
hath
not
,
so
also
to
take
that
fault
Mendax
humilitas
,
〈◊〉
〈◊〉
,
a
lying
humility
,
and
unadvised
.
And
s.
Augustine
saith
,
He
that
uttereth
an
untruth
of
himself
,
out
of
modesty
or
humility
,
though
he
had
not
sinned
before
,
yet
peccator
〈◊〉
mentiendo
,
he
sins
now
by
lying
.
Therefore
S.
Hieroms
rule
is
,
Ne
ita
caveatur
arrogantia
ut
caveatur
veritas
,
not
so
to
shun
arrogancy
,
as
to
deny
the
truth
.
It
s
true
in
the
〈◊〉
,
a
man
may
affirm
,
minus
de
se
,
〈◊〉
of
himself
,
because
in
majore
est
minus
,
the
greater
doth
contain
the
lesse
;
but
otherwise
,
where
there
is
a
necessity
of
answering
concerning
himself
,
he
must
stand
on
the
negative
,
not
to
deny
any
truth
of
himself
.
Again
,
on
the
other
side
,
a
man
is
not
bound
praedicare
peccatum
suum
,
to
〈◊〉
that
declared
their
sin
as
Sodom
:
yet
being
Having
done
with
this
actus
reflexus
,
we
come
to
that
which
is
false
witnesse
directly
,
viz.
Mendacium
,
a
lye
.
These
we
have
already
spoken
of
,
are
〈◊〉
perniciosa
,
mendacia
serpentis
,
pernicious
lyes
,
the
lyes
of
the
Serpent
;
whose
first
word
was
,
Nequaquam
〈◊〉
,
ye
shall
in
no
wise
dye
.
Besides
these
,
there
is
a
lye
they
call
Innocuum
,
a
harmlesse
lye
,
of
which
cometh
no
hurt
or
losse
.
But
s.
Augustine
saith
,
they
that
say
so
,
that
there
is
mendacium
innocuum
,
an
innocent
lye
,
are
not
innocui
innocent
themselves
.
And
though
men
account
nothing
to
be
losse
,
but
losse
of
name
,
goods
,
life
,
and
such
like
,
yet
there
is
no
lye
wherein
there
is
not
losse
of
truth
,
which
is
more
worth
then
all
these
.
CHAP.
VI.
Of
a
rash
lye
,
an
officious
lye
,
a
merry
lye
.
Four
cases
wherein
a
man
seems
to
speak
contrary
to
the
truth
,
but
doth
not
.
Of
Mendacium
Facti
,
the
Real
Lye
,
by
simulation
.
NOw
a
lye
in
this
sence
may
be
two
wayes
.
a
rash
lye
.
-
1.
To
speak
contra
quam
se
res
habet
,
otherwise
then
the
thing
is
,
though
he
that
speaks
is
perswaded
in
his
minde
that
it
is
true
;
and
such
an
one
as
S.
Augustine
saith
,
Non
tam
mendacii
〈◊〉
temeritatis
accusandus
est
,
is
not
so
much
guilty
of
a
lye
,
as
of
〈◊〉
and
temerity
;
such
,
as
the
same
Father
saith
,
should
learn
their
S.
Jude
,
to
speak
of
things
they
know
not
.
-
2.
To
speak
contra
quam
se
animus
habet
,
otherwise
then
a
man
thinks
;
and
this
Now
for
the
former
of
these
,
the
officious
lye
,
which
is
for
our
neighbours
profit
,
S.
Augustine
confesses
,
that
these
mendacia
compensativa
did
somewhat
trouble
him
.
As
if
a
man
lying
sick
,
his
only
son
should
dye
,
of
which
if
I
should
tell
him
,
it
would
kill
him
.
In
this
case
saith
he
,
what
shall
I
answer
,
if
he
should
ask
me
?
I
must
either
say
,
he
is
alive
,
or
he
is
dead
,
or
I
cannot
tell
;
if
I
say
he
is
alive
,
or
I
cannot
tell
,
a
lye
is
made
;
if
I
say
he
is
dead
,
it
kils
the
father
;
so
that
on
the
one
hand
here
is
〈◊〉
mendacium
,
a
saving
lye
,
on
the
other
hand
,
here
is
Homicida
veritas
,
a
killing
truth
.
What
should
a
man
do
in
this
case
?
He
answers
:
When
I
am
in
this
case
,
I
cannot
tell
what
to
say
,
and
yet
when
I
am
out
of
it
,
me
thinkes
I
can
answer
well
enough
.
For
I
see
Saint
Paul
saith
,
Nihil
possumus
〈◊〉
〈◊〉
,
We
〈◊〉
do
nothing
against
the
truth
.
I
see
David
saith
,
〈◊〉
omnes
qui
〈◊〉
mendacium
,
Thou
shalt
destroy
all
those
that
speak
lies
:
I
see
that
God
is
truth
;
and
I
see
that
as
Christ
is
the
truth
,
who
is
the
first-begotten
and
onely
begotten
Son
of
God
;
so
a
lye
is
of
the
Devil
,
and
that
a
lyer
is
the
first-born
of
the
Devil
:
and
I
see
that
if
I
grant
〈◊〉
mendacia
,
some
lyes
to
be
lawful
,
I
must
also
grant
aliqua
〈◊〉
,
some
sinnes
to
be
lawful
.
And
further
,
if
I
may
lye
to
save
a
mans
life
;
or
with
the
Priscillianists
,
to
bring
another
to
Christian
Religion
,
then
a
man
may
commit
adultery
to
save
ones
life
.
I
put
the
case
to
stand
thus
;
There
is
a
woman
so
fondly
enamour'd
on
a
man
,
that
except
that
unlawful
act
be
committed
,
she
would
dye
,
whether
this
may
be
〈◊〉
adulterium
or
no
?
It
is
certain
no
man
in
the
world
would
defend
it
.
Therefore
neither
can
the
other
salubre
〈◊〉
be
good
.
So
his
conclusion
is
,
that
neither
for
safeguard
of
bodily
life
,
or
for
the
soul
,
must
a
lye
be
spoken
.
And
this
〈◊〉
hath
been
generally
held
since
by
the
Fathers
,
and
by
the
most
and
best
of
late
Writers
.
This
is
called
the
Midwives
lye
,
but
improperly
;
for
I
like
not
the
racking
of
places
of
Scripture
,
to
make
more
faults
in
the
Fathers
and
others
then
they
were
guilty
of
.
All
the
Midwives
say
,
is
,
that
the
Hebrew
women
were
so
strong
,
that
they
were
delivered
before
the
Midwife
came
,
which
is
likely
to
be
true
of
many
of
them
,
as
we
see
there
are
divers
such
among
us
.
That
they
spake
then
,
may
be
said
to
be
onely
occultatio
veritatis
,
the
concealing
of
some
truth
,
rather
then
the
uttering
of
an
untruth
.
This
kind
of
lye
may
more
fitly
be
called
Rahabs
lye
,
Who
hid
the
Spies
,
and
yet
said
they
were
gone
:
for
in
her
,
as
S.
Augustine
saith
,
there
was
rather
virtutis
indoles
,
a
good
disposition
,
then
〈◊〉
virtus
,
perfect
〈◊〉
,
as
appeared
by
this
act
.
For
that
other
which
they
call
Jocosum
,
a
merry
lye
;
the
Prophet
makes
it
a
fault
to
make
the
King
merry
with
lyes
:
and
if
a
man
may
not
speak
the
truth
to
please
men
,
as
S.
Aug.
saith
,
it
is
no
good
argument
to
say
this
is
good
,
because
the
other
is
worse
,
no
more
then
it
is
to
say
,
because
one
man
is
worse
then
another
,
therefore
the
other
is
good
.
Therefore
he
condemns
all
three
as
evil
:
and
though
these
two
last
are
without
any
great
fault
,
yet
not
without
any
sault
.
But
though
we
must
in
no
case
speak
〈◊〉
to
the
truth
,
yet
there
are
some
cases
wherein
we
seem
to
go
against
,
but
do
not
.
1.
When
things
are
spoken
in
parabolical
and
figural
speeches
,
as
where
in
Jothams
the
trees
are
said
to
go
and
choose
a
King
.
So
when
our
Saviour
taught
by
parables
,
such
speeches
are
not
lyes
,
nor
here
prohibited
:
for
what
in
them
is
propounded
,
is
not
res
,
sed
figura
rei
,
not
as
a
real
truth
,
but
onely
as
a
figure
of
some
thing
that
is
true
.
This
is
lawful
in
speech
,
as
painting
is
lawful
to
represent
things
the
better
to
the
〈◊〉
:
and
thus
hyperbolical
speeches
are
lawful
;
because
2.
When
part
of
the
truth
is
concealed
,
but
no
untruth
uttered
.
As
when
〈◊〉
3.
When
a
question
may
have
two
sences
or
meanings
,
and
the
answer
is
true
in
the
one
,
but
not
in
the
other
;
a
man
may
answer
it
in
his
own
sence
which
is
true
,
though
it
be
false
in
another
sence
.
As
when
Christ
was
asked
by
〈◊〉
,
Whether
he
were
a
King
?
he
answered
that
he
was
,
and
that
truly
,
viz.
A
spiritual
Isaac
,
that
he
was
his
eldest
son
,
in
one
sence
,
viz.
because
hee
bought
his
brothers
birth-right
,
though
otherwise
hee
were
not
.
So
our
SAVIOUR
expounds
that
prophesie
of
Malachy
concerning
Elias
,
that
Elias
was
then
come
,
meaning
not
Elias
in
his
own
person
,
but
one
in
the
power
and
spirit
of
Elias
.
4.
When
the
thing
is
changed
in
circumstances
,
a
man
may
〈◊〉
contrary
to
what
he
said
,
and
yet
not
be
guilty
of
an
untruth
;
the
Angels
said
to
Lot
,
they
would
not
〈◊〉
in
,
but
would
lodge
in
the
streets
:
s.
Peter
said
,
Christ
should
not
wash
his
〈◊〉
,
and
s.
〈◊〉
〈◊〉
to
come
to
〈◊〉
:
and
yet
the
Angels
came
and
lodged
in
Lots
house
;
Peter
suffered
Christ
to
wash
his
feet
,
and
S.
Paul
did
not
come
;
yet
none
of
them
were
guilty
of
a
lye
,
because
the
circumstances
were
changed
.
The
Angels
had
not
come
in
,
if
Lot
had
not
importuned
them
,
S.
Peter
would
not
have
had
his
feet
washed
,
if
he
had
not
been
better
informed
;
and
Paul
would
have
gone
to
Corinth
if
Satan
had
not
hindred
him
.
All
these
speeches
were
to
be
understood
〈◊〉
sic
stantibus
;
but
not
if
there
were
an
alteration
in
the
circumstances
〈◊〉
often
change
moral
actions
;
besides
that
,
the
promises
of
a
good
man
in
moral
matters
ought
to
be
conditional
.
In
these
〈◊〉
both
the
elder
Church
and
〈◊〉
Schoolmen
have
resolved
,
there
is
nothing
against
the
truth
.
Having
spoken
of
〈◊〉
〈◊〉
,
a
lye
in
words
we
are
now
to
proceed
to
mendacium
〈◊〉
,
a
〈◊〉
in
our
actions
;
for
as
S.
Augustine
saith
,
Non
refert
utrum
quis
dicto
〈◊〉
aut
facto
,
it
is
all
one
to
lye
in
our
actions
,
and
in
our
words
.
For
truth
is
nothing
else
but
an
evennesse
,
or
an
equality
,
1.
Between
the
thing
in
its
nature
,
and
the
imagination
we
have
of
it
in
our
heart
;
and
if
they
be
even
,
then
there
is
〈◊〉
〈◊〉
.
2.
Between
the
conceit
we
have
in
our
mindes
,
and
the
expression
of
it
by
our
words
or
deeds
.
If
the
tongue
and
heart
agree
,
then
there
is
〈◊〉
oris
,
truth
in
our
speech
;
and
if
our
actions
agree
with
both
,
then
there
is
〈◊〉
facti
,
truth
in
our
actions
:
for
that
Facta
,
deeds
or
facts
may
be
signes
,
as
well
as
words
,
appears
by
that
of
our
Saviour
,
when
he
saith
,
that
men
shall
be
knowne
by
their
fruits
,
that
is
,
by
the
actions
,
as
fignes
of
what
is
in
their
who
〈◊〉
of
him
a
signe
,
that
is
,
some
act
to
testifie
his
greatnesse
and
power
;
as
also
for
that
,
as
good
is
done
to
edification
,
and
hurt
to
give
offence
by
words
or
precepts
;
so
good
or
evil
is
done
by
fact
or
example
:
for
which
cause
God
hath
taken
order
,
that
both
by
our
deeds
,
and
by
our
words
,
the
truth
should
be
confirmed
;
and
that
there
Yet
as
we
said
before
,
a
man
may
conceal
some
part
of
the
truth
in
words
,
and
is
not
bound
to
utter
all
he
knows
;
so
here
in
his
actions
,
he
is
not
bound
to
signifie
or
declare
all
his
minde
,
but
that
onely
which
without
sin
cannot
be
kept
close
.
God
he
made
shew
of
flying
before
the
men
of
〈◊〉
:
So
Christ
made
as
if
he
would
have
gone
further
,
in
Luke
24.
S.
Paul
wished
,
That
〈◊〉
were
with
the
Galatians
,
having
his
voyce
〈◊〉
,
(
that
so
they
might
not
know
him
)
to
the
end
that
he
might
see
and
〈◊〉
them
〈◊〉
better
.
Here
fals
in
,
as
a
principal
part
of
this
simulation
or
counterfeyting
,
the
sin
of
Hypocrisie
,
which
is
an
outward
resemblance
of
Holinesse
and
Religion
,
when
there
is
none
in
the
heart
;
but
because
we
have
spoken
of
this
before
[
*
](A25404-e260840-b)
*
〈◊〉
.
1.
Cap.
ult.
,
we
shall
pretermit
it
here
.
CHAP.
VII
.
The
second
〈◊〉
branch
,
of
the
sinne
forbidden
,
viz
,
Vain
speech
.
Three
ends
of
speech
.
1.
Edification
.
2.
Profit
.
3.
Grace
and
delight
.
Of
the
means
whereby
this
Commandement
may
be
kept
.
Of
Suspition
.
Rules
about
it
.
1.
For
the
manner
.
WE
come
now
to
the
second
general
branch
of
the
sin
prohibited
,
viz.
Vain
He
〈◊〉
not
kept
company
with
vain
persons
,
nor
had
fellowship
with
the
deceitful
:
For
as
in
the
seventh
Commandement
is
prohibited
not
onely
fornication
,
but
also
〈◊〉
;
so
here
is
forbidden
not
onely
lying
and
〈◊〉
,
but
also
vain
and
foolish
speaking
.
Our
Saviour
in
Mark
7.
22.
sets
down
three
heads
of
sin
against
this
Commandement
.
of
every
idle
word
there
must
an
account
be
given
.
So
that
to
the
former
sinnes
already
handled
,
we
must
also
adde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
foolish
talk
,
which
Saint
Paul
doth
not
distinguish
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
makes
them
all
one
;
though
the
world-abusing
tearms
,
calls
it
Vrbanitas
,
Urbanity
,
such
as
is
in
men
full
of
pleasant
conceits
and
witty
jests
;
CHRIST
calls
such
words
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
idle
words
;
and
Job
,
Words
of
no
value
.
The
Prophet
denounceth
a
woe
,
against
them
that
draw
iniquity
with
cords
of
vanity
;
and
the
prayer
of
Agur
was
,
Remove
from
me
vanity
and
lyes
.
By
which
places
we
may
gather
,
that
vain
and
The
Prophet
David
makes
vain
speech
,
an
essential
mark
of
a
wicked
man
,
(
whose
mouth
talketh
of
vanity
,
&c.
)
And
the
Prophet
Esay
saith
,
that
in
vanity
they
corrupt
judgement
and
justice
.
Therefore
David
glorieth
in
this
,
that
he
〈◊〉
not
accompanied
vain
men
.
And
Solomon
condemns
vanity
tossed
to
and
fro
among
That
hee
had
not
walked
in
vanities
,
neither
of
speech
nor
action
.
Saint
Chrysostome
on
Ephes.
4.
saith
,
What
Workman
is
there
,
that
hath
any
tool
,
which
is
vain
,
and
serves
to
no
purpose
;
there
is
no
Instrument
but
at
one
time
or
other
hath
its
use
,
and
the
Workman
knows
what
use
to
put
it
to
.
And
therefore
in
this
ars
animarum
,
the
art
of
saving
a
mans
soul
,
which
is
ars
artium
,
the
art
of
all
arts
,
no
man
ought
to
have
any
thing
about
him
which
is
in
vain
,
or
without
some
end
and
use
,
therefore
the
tongue
must
not
be
a
vain
Instrument
,
or
imployed
to
vanity
;
and
so
he
concludes
,
that
Quicquidest
otiosum
est
criminosum
,
whatsoever
is
idle
is
criminous
.
And
for
this
cause
it
is
,
that
the
Apostle
bids
Titus
avoid
Foolish
and
idle
questions
about
genealogies
,
and
vain
janglings
about
the
Law
,
for
which
he
useth
no
other
reason
but
this
,
that
they
are
vain
and
unprofitable
;
for
if
a
man
will
draw
the
Apostles
discourse
into
a
syllogisme
,
he
must
make
this
the
major
,
whatsoever
is
vain
is
to
be
avoided
,
but
such
foolish
questions
are
vain
,
Ergo
,
avoid
them
.
This
sin
we
should
be
〈◊〉
careful
to
avoid
,
because
that
man
is
,
as
it
is
in
Job
,
Tanquam
pullus
onagri
,
Like
the
wilde
Asse
colt
,
vain
and
foolish
from
his
birth
;
S.
Peter
saith
,
we
are
brought
up
among
men
,
in
whom
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
vain
conversation
,
so
that
we
receive
it
by
tradition
;
and
therefore
it
is
one
(
ye
all
forge
lyes
.
)
Hence
the
Apostle
exhorts
us
,
Not
to
walk
as
the
Gentiles
did
,
in
the
vanity
of
their
mindes
;
and
the
Psalmist
,
not
to
lift
up
our
hearts
to
vanity
.
The
Apostle
tels
us
what
this
vain
speech
is
,
Ephes.
4.
29.
he
saith
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
corrupt
communication
;
and
in
the
same
place
he
sets
down
what
our
speech
should
-
1.
Edification
.
-
2.
Profit
.
-
3.
Grace
and
delight
.
be
,
viz.
It
must
either
be
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
edification
:
or
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
profit
:
or
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
grace
to
the
hearer
.
It
is
no
doubt
,
but
the
Apostle
as
he
was
in
his
Epistles
,
which
are
verba
scripta
,
written
words
,
so
he
was
in
his
communication
.
Now
his
Epistles
tend
chiefly
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
edification
in
Religion
and
Vertue
;
but
when
he
advises
Timothy
to
drink
a
little
wine
for
his
stomack
,
this
belongs
not
properly
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
edification
,
useful
and
profitable
.
And
when
he
bids
him
remember
to
bring
his
cloak
,
but
especially
the
book
and
parchments
,
it
must
be
referred
was
at
Corinth
,
and
Trophimus
he
had
left
at
Miletum
,
this
tended
not
onely
to
edification
,
but
yet
was
useful
,
such
things
as
may
be
of
good
use
in
common
life
,
may
be
fit
matter
of
our
speech
.
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
,
〈◊〉
,
and
delight
to
the
hearer
,
all
his
salutations
may
be
〈◊〉
poudred
speech
which
the
Apostle
requires
,
which
is
that
which
is
properly
called
urbanity
,
when
our
speech
is
poudred
,
not
as
one
saith
,
atro
sale
momi
,
with
Salt-peter
,
but
candido
sale
Mercurii
,
with
Wit
,
which
may
delight
and
refresh
the
minde
,
being
wearied
with
grave
and
weighty
affairs
.
The
Apostle
writing
to
the
Corinths
saith
,
I
have
not
been
troublesome
to
you
;
have
I
wronged
you
or
done
you
injury
in
this
〈◊〉
I
pray
you
forgive
me
this
.
Here
was
no
need
to
ask
them
forgivenesse
,
for
it
was
no
injury
to
them
that
he
was
not
troublesome
to
them
;
but
here
was
speech
poudred
with
salt
,
here
was
salt
to
make
his
speech
profit
,
and
pierce
the
more
into
their
hearts
,
as
the
Fathers
observe
,
which
it
would
not
have
done
so
much
,
if
he
had
spoken
directly
,
or
in
plain
tearms
.
And
yet
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
grace
and
favour
,
may
stand
well
with
edification
too
;
and
therefore
the
Apostle
of
the
concision
,
for
we
are
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
circumcision
(
the
true
circumcision
)
which
worship
God
in
spirit
.
And
as
he
would
have
〈◊〉
avoid
all
foolish
and
vain
talking
,
so
he
exhorts
to
use
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thanksgiving
,
as
opposite
thereto
.
It
was
the
error
of
the
〈◊〉
,
that
because
s.
Paul
would
have
no
speech
but
thanksgiving
,
therefore
to
whatsoever
was
spoken
in
common
talk
,
their
answer
was
,
Laudate
〈◊〉
,
Let
Christ
be
praised
:
But
the
elder
Church
understood
it
better
,
when
they
expounded
the
words
per
〈◊〉
effecti
,
i.
e.
That
we
should
speak
something
that
was
thankworthy
,
or
which
deserved
thanks
;
that
is
,
〈◊〉
as
tended
to
edification
,
or
some
necessary
use
,
or
to
grace
and
delight
,
and
to
procure
love
and
favour
to
him
that
speaks
it
.
That
speech
then
which
may
be
referred
to
some
of
these
things
,
is
good
,
and
to
be
allowed
among
Christians
,
but
yet
though
these
ends
be
all
lawful
,
we
ought
to
aim
at
the
best
:
and
seeing
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
edification
,
is
the
best
end
of
speech
,
therefore
this
we
must
chiefly
affect
.
And
for
the
last
,
though
these
terrenae
〈◊〉
,
these
earthly
petty
consolations
be
lawful
,
yet
that
rejoycing
in
Psulmis
,
Hymnis
,
&c.
in
Psalms
and
Hymns
,
and
spiritual
songs
,
is
better
,
and
chiefly
to
be
used
,
although
the
other
may
be
lawful
,
and
sometimes
expedient
,
especially
for
those
that
are
Novices
,
and
not
come
to
a
perfect
age
in
Christ
.
And
thus
we
have
done
with
the
act
of
this
sin
,
and
the
several
branches
of
it
〈◊〉
in
this
Comandement
.
We
come
now
according
to
the
former
rules
,
to
the
means
of
keeping
this
Commandement
.
First
,
we
must
avoid
groundlesse
suspitions
,
which
are
the
first
cause
of
〈◊〉
speeches
lighter
then
vanity
it self
,
and
therefore
the
Apostle
exhorts
to
be
stedfast
in
minde
,
grounded
in
the
truth
.
For
if
we
be
not
stedfast
in
minde
,
we
shall
be
This
suspicion
is
one
of
the
fruits
of
that
concupiscence
wherewith
our
nature
is
nimium
timidus
quam
parum
prudens
,
a
little
too
timid
,
rather
then
a
little
improvident
.
This
we
see
in
S.
Pauls
practice
,
when
the
Mariners
said
,
they
Vnlesse
these
abide
in
the
ship
,
ye
cannot
be
saved
.
Now
when
such
affections
as
are
,
given
for
our
own
good
,
are
converted
to
the
hurt
and
prejudice
of
other
,
this
is
an
abuse
;
yet
in
this
case
it
is
so
common
in
the
world
,
that
not
the
godly
themselves
are
free
from
it
,
but
there
is
a
difference
between
suspitions
arising
in
them
and
in
the
wicked
:
When
Christ
〈◊〉
to
〈◊〉
,
what
thou
doest
,
〈◊〉
quickly
;
presently
suspitions
arose
in
the
hearts
of
the
Apostles
;
one
thought
,
that
〈◊〉
would
have
him
to
buy
what
they
needed
against
the
feast
;
others
,
that
it
was
about
giving
somewhat
to
the
poor
.
Suspitions
will
arise
,
but
in
evil
men
they
are
e
suspicione
judicium
,
a
judgement
upon
a
bare
suspicion
,
〈◊〉
is
as
S.
Hierome
saith
to
make
trabeme
〈◊〉
,
a
beam
of
a
mote
:
and
not
onely
〈◊〉
,
but
they
proceed
further
,
to
resolve
in
their
minde
what
to
do
hereupon
against
the
party
suspected
,
and
sometime
they
proceed
to
act
accordingly
.
Now
for
a
man
to
keep
himself
from
rash
judging
upon
suspicions
,
he
must
consider
two
things
.
-
1.
That
such
thoughts
and
affections
as
arise
in
himself
,
the
same
he
thinks
to
arise
-
2.
As
a
mans
affections
are
,
so
are
his
suspicions
:
If
he
be
ill
affected
to
any
,
every
small
suspicion
makesa
conclusion
.
When
the
minde
of
the
Disciples
ran
upon
bread
,
the
Leaven
of
the
Pharisees
was
a
Loaf
,
they
understood
Christ
of
Loaves
,
when
he
There
are
six
things
to
be
observed
,
to
keep
our
suspicions
from
growing
into
conclusions
,
and
they
may
be
reduced
to
two
,
for
they
concern
either
the
ground
,
or
the
object
.
-
1.
The
ground
whereupon
they
rise
.
Suspicions
naturally
rise
from
slender
S.
Peter
,
that
John
should
not
die
;
some
in
evil
,
as
when
they
concluded
,
that
because
Peter
was
of
Galilee
,
as
his
speech
shewed
,
therefore
he
was
one
of
Christs
-
2.
The
object
,
which
is
either
God
,
or
man
.
1.
About
God
.
Mens
suspicions
will
rise
about
many
things
which
belong
onely
1.
The
knowledge
of
the
heart
is
Gods
Prerogative
,
yet
how
common
is
it
,
for
Quis
es
tu
,
&c.
who
art
thou
that
judgest
another
mans
servant
?
saith
,
My
heart
is
none
of
your
servant
,
onely
God
must
judge
it
.
Suspicion
must
never
go
to
amans
thoughts
.
2.
We
must
not
raise
suspitions
upon
the
acts
of
Gods
Providence
,
or
draw
conclusions
happen
alike
to
all
,
as
the
Wise
man
speaks
:
and
therefore
saith
Nazianzen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
thus
if
a
man
be
born
blinde
,
either
he
or
his
parents
have
〈◊〉
.
Thus
they
concluded
against
Gods
Providence
,
that
the
children
suffered
for
their
parents
sins
.
The
fathers
have
eaten
sowre
grapes
,
and
the
childrens
teeth
are
set
on
edge
,
when
as
his
Providence
is
a
great
deep
,
which
cannot
be
searched
out
.
So
they
in
Malachy
conclude
,
that
it
is
in
vain
to
serve
the
Lord
,
because
John
Baptist
lose
his
head
,
or
S.
Paul
his
life
,
some
will
say
,
this
they
have
for
the
service
of
God
.
3.
About
future
things
;
men
are
apt
to
pronounce
judgement
,
when
as
God
onely
edormire
〈◊〉
:
but
the
Apostle
teaches
otherwise
,
he
would
have
us
wait
,
if
God
will
at
any
time
give
them
repentance
.
Multi
sunt
intus
2.
Concerning
〈◊〉
;
wherein
men
judge
amisse
,
either
of
the
actions
,
or
the
persons
of
others
.
1.
Of
the
actions
,
Men
often
judge
amisse
;
and
in
this
case
,
when
a
man
doth
Judicare
2.
Of
the
person
;
men
by
judging
amisse
may
wrong
the
person
whom
they
judge
,
hereby
they
make
him
contemptible
and
odious
;
as
on
the
contrary
,
error
in
singularibus
,
and
the
〈◊〉
way
,
for
the
Apostle
saith
,
that
Charity
is
not
suspitious
,
nor
thinketh
evil
.
2.
If
there
be
no
determination
,
but
a
presupposing
,
the
rule
is
,
a
man
may
suppose
that
though
many
beleeved
on
his
name
,
yet
he
would
not
commit
himself
to
them
,
because
he
knew
what
is
in
man
:
but
we
must
not
,
because
we
know
not
what
is
in
man
.
It
is
good
to
suppose
the
worst
,
for
the
prevention
of
sin
.
Now
further
,
in
our
determinations
we
are
to
consider
,
that
either
the
case
is
plain
,
dubia
in
meliorem
partem
interpretanda
,
doubtful
things
must
be
taken
in
the
best
sence
.
The
last
rule
in
this
case
is
,
that
we
must
not
be
too
hasty
or
rash
in
Judgement
,
for
praecipitatio
noverca
justitiae
,
rashnesse
is
the
stepmother
to
justice
.
God
teaches
the
contrary
by
his
own
example
,
though
he
knew
the
matter
before
,
yet
he
proceeds
judicially
,
Vbies
Adam
?
Adam
where
art
〈◊〉
and
in
the
case
of
Sodom
,
though
&
videbo
,
I
will
go
down
and
see
whether
they
have
done
according
to
the
cry
.
Though
God
needed
no
information
,
yet
he
thus
speaks
for
our
example
and
imitation
.
Now
for
the
action
,
upon
a
suspition
;
it
is
utterly
unlawful
to
act
against
any
upon
Sundry
other
rules
may
be
given
,
concerning
our selves
and
our
own
actions
,
in
relation
1.
When
we
are
to
speak
the
truth
of
our selves
,
knowing
our
own
imperfections
,
S.
Matthew
did
,
who
being
to
tell
his
own
story
,
calls
himself
by
the
worst
Matthew
the
Publican
,
whereas
the
other
Evangelists
call
him
Matthew
the
son
of
Alpheus
or
Levi
,
he
leaves
out
also
his
own
feast
,
which
he
made
for
Christ
,
S.
Luke
sets
it
out
:
so
the
same
S.
Luke
speaking
of
S.
Peters
denyal
mentions
it
gently
,
as
that
he
said
,
Woman
I
know
not
the
man
,
and
Man
I
know
him
not
:
but
in
S.
Marks
Gospel
,
(
which
was
thought
by
the
Primitive
Church
to
be
writtten
by
S.
Peter
)
he
saith
,
that
he
began
to
curse
and
swear
that
he
knew
him
not
.
Thus
he
spares
not
his
own
credit
in
speaking
of
himself
.
2.
For
hearing
such
as
speak
evil
of
others
,
〈◊〉
we
must
give
them
an
angry
look
,
an
angry
〈◊〉
drives
away
a
slanderer
,
as
the
North-winde
doth
rain
.
And
secondly
a
deaf
ear
,
we
must
stop
our
ears
against
them
.
It
were
a
happy
thing
,
3.
We
must
not
in
our
reports
of
any
,
augere
rem
,
make
the
matter
greater
then
it
is
,
Abimelech
gave
him
〈◊〉
,
as
if
he
had
been
furnished
with
a
great
deal
.
And
the
Spies
that
disheartned
the
people
,
by
reporting
the
Canaanites
to
be
far
stronger
then
they
were
,
and
not
to
be
conquered
;
whereas
the
other
Spies
told
them
the
they
should
not
fear
〈◊〉
.
4.
Against
flattery
,
this
mellea
stranguratio
,
this
sweet
and
pleasant
choaking
,
the
they
that
forsake
the
Law
,
praise
the
wicked
,
&c.
And
against
flattery
by
others
,
that
we
Abab
,
He
hated
Michaiah
,
because
he
did
not
prophecie
good
to
him
,
he
did
not
please
him
by
flatteries
.
But
we
must
say
,
we
hate
the
flatterer
,
because
he
speaks
onely
placentia
,
pleasing
things
.
And
again
,
judge
our selves
,
as
the
Apostle
exhorts
,
we
should
not
hearken
to
flatterers
,
when
we
see
our
own
defects
,
we
would
say
as
he
did
,
Vatem
me
quoque
dicunt
,
—
pastores
—
sed
non
ego
credulus
illis
,
they
would
make
me
this
and
that
,
but
I
believe
them
not
.
5.
How
to
behave
our selves
in
reproaches
.
The
Prophet
directs
us
,
Fear
not
their
reproaches
,
nor
be
afraid
of
their
rebukes
.
We
must
esteem
the
witnesse
within
1.
Sometimes
a
man
is
reproached
with
a
matter
known
,
and
of
which
he
is
convicted
;
here
,
1.
he
must
take
heed
of
frons
meretricia
,
a
whorish
forehead
.
If
the
word
of
God
,
and
the
censures
of
the
Church
will
not
prevail
,
it
is
not
their
civil
censures
that
will
work
any
thing
:
and
2.
he
must
not
onely
have
the
shame
in
his
countenance
,
but
also
confusion
inwardly
,
that
he
may
be
able
to
say
,
This
shame
I
willingly
bear
,
onely
I
wish
,
that
I
may
amend
my
fault
,
and
recover
the
favour
of
God
,
and
be
in
credit
with
his
servants
.
2.
Sometimes
a
man
is
reproached
for
a
thing
not
known
,
nor
is
he
convicted
of
it
,
yet
he
knows
himself
to
be
guilty
;
here
he
is
not
bound
retegere
peccatum
,
to
uncover
his
sin
,
nisi
sine
peccato
tegere
non
potest
,
except
without
sin
,
he
cannot
keep
it
close
;
yet
he
must
confesse
it
to
God
,
and
say
with
David
,
Tibi
soli
peccavi
,
against
thee
have
I
sinned
,
and
done
this
evil
in
thy
sight
,
thou
knowest
of
it
,
though
I
cannot
be
convicted
of
it
before
men
.
Now
in
this
case
,
either
a
man
hath
given
some
occasion
,
by
carrying
himself
so
,
as
may
give
some
suspition
of
such
a
sin
,
though
he
never
acted
it
,
and
then
,
because
he
hath
offended
in
not
avoiding
all
appearance
of
evil
,
he
must
know
God
hath
by
this
means
dealt
lovingly
with
him
,
to
make
him
more
wary
to
avoid
all
appearance
of
evil
for
the
future
,
and
to
keep
him
from
wandring
and
pleasing
imaginations
of
the
sin
in
his
heart
,
for
it
is
sure
,
sin
cannot
be
long
in
the
heart
,
before
it
will
come
into
action
.
3.
Sometimes
a
man
is
charged
with
that
,
which
he
ever
〈◊〉
in
his
heart
,
yet
in
this
case
he
may
make
use
of
an
unjust
reproach
;
for
by
this
means
,
he
may
be
stirred
up
to
prayer
,
to
be
still
kept
from
that
sin
,
which
he
may
fall
into
afterwards
,
though
as
yet
he
be
free
from
it
,
for
many
have
fallen
so
;
there
he
should
take
this
as
a
warning
from
God
,
to
take
heed
that
he
fall
not
into
the
just
reproach
,
as
Solomon
blessed
is
the
man
that
seareth
alwayes
.
And
in
this
case
,
it
is
the
advise
of
the
Fathers
and
Doctors
,
that
when
a
man
falleth
into
unjust
reproach
,
by
lyes
and
slanders
,
he
should
examine
himself
,
whether
he
have
not
lyed
unto
God
,
and
so
deserved
this
lying
report
from
men
,
whether
he
have
not
made
many
promises
of
amendment
to
God
,
in
the
day
of
his
affliction
,
which
afterwards
he
hath
forgotten
;
like
the
Israelites
in
distresse
,
who
prayed
the
that
he
would
but
deliver
them
that
day
,
and
then
he
should
do
as
it
should
please
him
;
or
as
those
in
Hosea
,
that
cried
not
with
their
hearts
,
when
they
howled
upon
their
beds
,
but
were
like
them
in
the
Psalm
,
that
lyed
with
their
mouths
and
dissembled
with
him
in
their
hearts
.
This
lying
to
God
,
when
men
make
fair
promises
in
their
sicknesse
,
or
other
distresse
,
which
they
have
no
care
to
perform
,
may
justly
cause
God
to
give
them
over
to
the
lying
tongues
of
men
:
and
for
this
cause
it
is
,
as
with
them
in
Hosea
,
that
vinea
mentitur
nobis
,
the
floor
and
the
winepresse
fails
us
;
we
shall
have
fair
and
forward
springs
,
but
God
sends
such
weather
as
shall
deceive
our
hopes
.
And
as
it
is
said
,
that
the
house
of
Achshib
,
should
be
a
lie
to
the
kings
of
Israel
;
so
The
last
rule
,
according
to
our
former
method
,
requires
,
that
we
procure
the
keeping
veraces
terrae
,
the
faithful
in
the
land
;
so
effectually
would
he
work
,
that
no
deceitful
person
,
nor
any
that
telleth
lies
should
tarry
in
his
sight
.
The
one
should
be
his
Companions
,
but
the
other
should
not
come
neer
him
.
And
thus
much
for
this