A
SERMON
PREACHED
At
the
Earl
of
Bridgewaters
house
in
London
at
the
mariage
of
his
daughter
,
the
Lady
Mary
,
to
the
eldest
sonne
of
the
L.
Herbert
of
Castle-iland
,
Novemb.
19.
1627.
The
Prayer
before
the
Sermon
.
O
Eternall
,
and
most
gracious
God
,
who
hast
promised
to
hearken
to
the
prayers
of
thy
people
,
when
they
pray
towards
thy
house
,
though
they
be
absent
from
it
,
worke
more
effectually
upon
us
,
who
are
personally
met
in
this
thy
house
,
in
this
place
consecrated
to
thy
worship
.
Enable
us
,
O
Lord
,
so
to
see
thee
,
in
all
thy
Glasses
,
in
all
thy
representations
of
thy selfe
to
us
here
,
as
that
hereafter
we
may
see
thee
face
to
face
,
and
as
thou
art
in
thy self
,
in
thy
kingdome
of
glory
.
Of
which
Glasses
wherein
we
may
see
thee
,
Thee
in
thine
Unity
,
as
thou
art
One
God
;
Thee
in
thy
Plurality
,
as
thou
art
More
Persons
,
we
receive
this
thy
Institution
of
Mariage
to
be
one
.
In
thy
first
work
,
the
Creation
,
the
last
seale
of
thy
whole
work
was
a
Mariage
.
In
thy
Sonnes
great
work
,
the
Redemption
,
the
first
seale
of
that
whole
work
,
was
a
miracle
at
a
Mariage
.
In
the
work
of
thy
blessed
Spirit
,
our
Sanctification
,
he
refreshes
to
us
,
that
promise
in
one
Prophet
,
That
thou
wilt
mary
thy selfe
to
us
for
ever
:
and
more
in
another
,
That
thou
hast
maryed
thy selfe
unto
us
from
the
beginning
.
Thou
hast
maryed
Mercy
and
Iustice
in
thy selfe
,
maryed
God
and
Man
in
thy
Sonne
,
maryed
Increpation
and
Consolation
in
the
Holy
Ghost
,
mary
in
us
also
,
O
Lord
,
a
Love
and
a
Fear
of
thee
.
And
as
thou
hast
maryed
in
us
two
natures
,
mortall
and
immortall
,
mary
in
us
also
,
the
knowledge
,
and
the
practise
of
all
duties
belonging
to
both
conditions
,
that
so
this
world
may
be
our
Gallery
to
the
next
;
And
mary
in
us
,
the
Spirit
of
Thankfulnesse
,
for
all
thy
benefits
already
bestowed
upon
us
,
and
the
Spirit
of
prayer
for
the
continuance
,
and
enlargement
of
them
.
Continue
,
and
enlarge
them
,
O'God
,
upon
thine
universall
Church
,
&c.
SERM.
I.
MATTH.
22.
30.
For
,
in
the
Resurrection
,
they
neither
mary
nor
are
given
in
Mariage
,
but
are
as
the
Angels
of
God
in
heaven
.
OF
all
Commentaries
upon
the
Scriptures
,
Good
Examples
are
the
best
and
the
livelyest
;
and
of
all
Examples
those
that
are
nearest
,
and
most
present
,
and
most
familiar
unto
us
;
and
our
most
familiar
Examples
,
are
those
of
our
owne
families
;
and
in
families
,
the
Masters
of
families
,
the
fathers
of
families
,
are
most
conspicuous
,
most
appliable
,
most
considerable
.
Now
,
in
exercises
upon
such
occasions
as
this
,
ordinarily
,
the
instruction
is
to
bee
directed
especially
upon
those
persons
,
who
especially
give
the
occasion
of
the
exercise
;
that
is
,
upon
the
persons
to
bee
united
in
holy
wedlock
:
for
,
as
that
's
a
difference
betweene
Sermons
and
Lectures
,
that
a
Sermon
intends
Exhortation
principally
and
Edification
,
and
a
holy
stirring
of
religious
affections
,
and
then
matters
of
Doctrine
,
and
points
of
Divinity
,
occasionally
,
secondarily
,
as
the
words
of
the
text
may
invite
them
;
But
Lectures
intend
principally
Doctrinall
points
,
and
matter
of
Divinity
,
and
matter
of
Exhortation
but
occasionally
,
and
as
in
a
second
place
:
so
that
's
a
difference
between
Christening
sermons
,
and
Mariage
sermons
,
that
the
first
,
at
Christnings
,
are
especially
directed
upon
the
Congregation
,
and
not
upon
the
persons
who
are
to
be
christened
;
and
these
,
at
mariages
,
especially
upon
the
parties
that
are
to
be
united
;
and
upon
the
congregation
,
but
by
reflexion
.
When
therefore
to
these
persons
of
noble
extraction
,
I
am
to
say
something
of
the
Duties
,
and
something
of
the
Blessing
,
of
Mariage
,
what
God
Commands
,
and
what
God
promises
in
that
state
,
in
his
Scriptures
,
I
lay
open
to
them
,
the
best
exposition
,
the
best
Commentaries
upon
those
Scriptures
,
that
is
,
Example
,
and
the
neerest
example
,
that
is
,
example
in
their
own
family
,
when
,
with
the
Prophet
Esay
,
I
direct
them
,
To
look
upon
the
Rock
,
whence
they
are
hewen
,
to
propose
to
themselves
their
own
parents
,
and
to
consider
there
the
performance
of
the
duties
of
mariage
imposed
by
God
in
S.
Paul
,
and
the
blessings
proposed
by
God
in
David
,
Thy
Wife
shall
be
a
fruitfull
Vine
by
the
sides
of
thy
children
like
olive
plants
round
about
the
table
;
For
,
to
this
purpose
of
edifying
children
by
example
,
such
as
are
truly
religious
fathers
in
families
,
are
therein
truly
learned
fathers
of
the
Church
;
A
good
father
at
home
,
is
a
S
●ugustin
,
and
a
S.
Ambrose
in
himself
;
and
such
a
Thomas
may
have
governed
a
〈◊〉
,
as
shall
,
〈◊〉
Chancellor
grandfathe●
to
the
Brid●
.
by
way
of
example
,
teach
children
,
and
childrens
children
more
to
this
purpose
,
then
any
Thomas
Aquinas
can
.
Since
therefore
these
noble
persons
have
so
good
a
glasse
to
dresse
themselves
in
,
the
usefull
,
as
the
powerfull
example
of
Parents
,
I
shall
the
lesse
need
to
apply
my selfe
to
them
,
for
their
particular
instructions
,
but
may
have
leave
to
extend
my selfe
upon
considerations
more
general
,
and
such
as
may
be
applyable
to
all
,
who
have
,
or
shall
embrace
that
honourable
state
,
or
shall
any
way
assist
at
the
solemnizing
thereof
;
that
they
may
all
make
this
union
of
Mariage
,
a
Type
,
or
a
remembrancer
of
their
union
with
God
in
Heaven
.
That
as
our
Genesis
is
our
Exodus
,
(
our
proceeding
into
the
world
,
is
a
step
out
of
the
world
)
so
every
Gospell
may
be
a
Revelation
unto
us
:
All
good
tydings
(
which
is
the
name
of
Gospel
)
all
that
ministers
any
joy
to
us
here
,
may
reveal
,
and
manifest
to
us
,
an
Interest
in
the
joy
and
glory
of
heaven
,
and
that
our
admission
to
a
Mariage
here
,
may
be
our
invitation
to
the
Mariage
Supper
of
the
Lamb
there
,
where
in
the
Resurrection
,
we
shall
neither
mary
,
nor
be
given
in
mariage
,
but
shall
be
as
the
Angels
of
God
in
heaven
.
These
words
our
blessed
Saviour
spake
to
the
Sadduces
;
whose
wife
,
of
those
seven
should
she
be
in
the
Resurrection
?
they
would
needs
suppose
,
and
prefume
,
that
there
could
be
no
Resurrection
of
the
body
,
but
that
there
must
be
to
all
purposes
,
a
Bodily
use
of
the
Body
too
,
and
then
the
question
had
been
pertinent
,
whose
wife
of
the
seven
shall
she
be
?
But
Christ
shews
them
their
errour
,
in
the
weaknesse
of
the
foundation
,
she
shall
be
none
of
their
wives
,
for
,
In
the
Resurrection
,
they
neither
mary
,
&c.
The
words
give
us
this
latitude
,
when
Christ
sayes
,
In
the
Resurrection
they
mary
not
,
&c.
The
words
give
us
this
latitude
,
when
Christ
sayes
,
In
the
Resurrection
they
mary
not
,
&c.
from
thence
flowes
out
this
concession
,
this
proposition
too
;
Till
the
Resurrection
they
shall
mary
,
and
be
given
in
mariage
;
no
inhibition
to
be
laid
upon
persons
,
no
imputation
,
no
aspersion
upon
the
state
of
mariage
.
And
when
Christ
saies
,
Then
they
are
as
the
Angels
of
God
in
heaven
,
from
this
flowes
this
concession
,
this
proposition
also
,
Till
then
we
must
not
look
for
this
Angelicall
state
,
but
,
as
in
all
other
states
and
conditions
of
life
,
so
in
all
mariages
there
will
be
some
encumbrances
,
betwixt
all
maried
persons
,
there
will
arise
some
unkindnesses
,
some
mis-interpretations
;
or
some
too
quick
interpretations
may
sometimes
sprinkle
a
little
sournesse
,
and
spread
a
little
,
a
thin
,
a
dilute
and
washy
cloud
upon
them
;
Then
they
mary
not
,
till
then
they
may
;
then
their
state
shall
be
perfect
as
the
Angels
,
till
then
it
shall
not
;
These
are
our
branches
,
and
the
fruits
that
grow
upon
them
,
we
shall
pull
in
passing
,
and
present
them
as
we
gather
them
.
First
then
,
Christ
establishes
a
Resurrection
,
A
Resurrection
there
shall
be
,
for
,
that
makes
up
Gods
circle
.
Body
of
man
againe
in
the
glorification
thereof
in
the
Resurrection
.
God
is
Alpha
and
Omega
,
first
,
and
last
:
And
his
Alpha
and
Omega
,
his
first
,
and
last
work
is
the
Body
of
man
too
.
Of
the
Immortality
of
the
soule
,
there
is
not
an
expresse
article
of
the
Creed
:
for
,
that
last
article
of
The
life
everlasting
,
is
rather
de
proemio
,
&
poena
,
what
the
soule
shall
suffer
,
or
what
the
soule
shall
enjoy
,
being
presumed
to
be
Immortall
,
then
that
it
is
said
to
be
Immortall
in
that
article
;
That
article
may
,
and
does
presuppose
an
Immortality
,
but
it
does
not
constitute
an
Immortality
in
our
soule
,
for
there
would
be
a
life
everlasting
in
heaven
,
and
we
were
bound
to
beleeve
it
,
as
we
were
bound
to
beleeve
a
God
in
heaven
,
though
our
soules
were
not
immortall
.
There
are
so
many
evidences
of
the
immortality
of
the
soule
,
even
to
a
naturall
mans
reason
,
that
it
required
not
an
Article
of
the
Creed
,
to
fix
this
notion
of
the
Immortality
of
the
soule
.
But
the
Resurrection
of
the
Body
is
discernible
by
no
other
light
,
but
that
of
Faith
,
nor
could
be
fixed
by
any
lesse
assurance
then
an
Article
of
the
Creed
.
Where
be
all
the
splinters
of
that
Bone
,
which
a
shot
hath
shivered
and
scattered
in
the
Ayre
?
Where
be
all
the
Atoms
of
that
flesh
,
which
a
Corrasive
hath
eat
away
,
or
a
Consumption
hath
breath'd
,
and
exhal'd
away
from
our
arms
,
and
other
Limbs
?
In
what
wrinkle
,
in
what
furrow
,
in
what
bowel
of
the
earth
,
ly
all
the
graines
of
the
ashes
of
a
body
burnt
a
thousand
years
since
?
In
what
corner
,
in
what
ventricle
of
the
sea
,
lies
all
the
jelly
of
a
Body
drowned
in
the
generall
flood
?
What
cohaerence
,
what
sympathy
,
what
dependence
maintaines
any
relation
,
any
correspondence
,
between
that
arm
that
was
lost
in
Europe
,
and
that
legge
that
was
lost
in
Afrique
or
Asia
,
scores
of
yeers
between
?
One
humour
of
our
dead
body
produces
worms
,
and
those
worms
suck
and
exhaust
all
other
humour
,
and
then
all
dies
,
and
all
dries
,
and
molders
into
dust
,
and
that
dust
is
blowen
into
the
River
,
&
that
puddled
water
tumbled
into
the
sea
,
and
that
ebs
and
flows
in
infinite
revolutions
,
and
still
,
still
God
knows
in
what
Cabinet
every
seed-Pearle
lies
,
Let
every
thing
that
hath
breath
praise
the
Lord
;
ye
,
saies
he
,
ye
that
have
breath
,
praise
ye
the
Lord
,
and
that
ends
the
book
:
But
,
that
my
Dead
body
should
come
to
praise
the
Lord
,
this
is
that
New
Song
,
which
I
shall
learne
,
and
sing
in
heaven
;
when
,
not
onely
my
soule
shall
magnify
the
Lord
,
and
my
Spirit
rejoyce
in
God
my
Saviour
;
but
I
shall
have
mine
old
eies
,
and
eares
,
and
tongue
,
and
knees
,
and
receive
such
glory
in
my
body
my selfe
,
as
that
,
in
that
body
,
so
glorifyed
by
God
,
I
also
shall
glorify
him
.
So
very
a
body
,
so
perfectly
a
body
shall
we
have
there
,
as
that
Mahomet
,
and
his
followers
,
could
not
consist
in
those
heavenly
functions
of
the
body
,
in
glorifying
God
,
but
mis-imagine
a
feasting
and
banqueting
,
and
all
carnall
pleasures
of
the
body
in
heaven
too
.
But
there
Christ
stoppes
;
A
Resurrection
there
shall
be
,
but
,
in
the
Resurrection
we
shall
not
mary
,
&c.
They
shall
not
mary
,
because
they
shall
have
none
of
the
uses
of
mariage
;
mutuall
helpe
of
one
another
;
for
God
himself
shall
be
intirely
in
every
soul
;
And
what
can
that
soul
lack
,
that
hath
all
God
?
Not
as
mariage
is
a
second
and
a
suppletory
eternity
,
in
the
continuation
and
propagation
of
Children
;
for
they
shall
have
the
first
Eternity
,
individuall
eternity
in
themselves
.
Therefore
does
S.
Luke
assigne
that
reason
why
they
shall
not
mary
,
Because
they
cannot
dy
.
Because
they
have
an
eternity
in
themselves
,
they
need
not
supply
any
defect
,
by
a
propagation
of
children
.
But
yet
,
though
Christ
exclude
that
,
of
which
there
is
clearely
no
use
in
Heaven
,
Mariage
,
(
because
they
need
no
physick
,
no
mutuall
help
,
no
supply
of
children
,
yet
he
excludes
,
not
our
knowing
,
or
our
loving
of
one
another
upon
former
knowledge
in
this
world
,
in
the
next
;
Christ
does
not
say
expressely
we
shall
,
yet
neither
does
he
say
,
that
we
shall
not
,
know
one
another
there
.
Neither
can
we
say
,
we
shall
not
,
because
we
know
not
how
we
should
.
Adam
,
who
was
asleep
when
Eve
was
made
,
and
neither
saw
,
nor
felt
any
thing
that
God
had
done
,
bone
of
his
bone
,
flesh
of
his
flesh
.
By
what
light
knew
he
this
?
And
in
the
transfiguration
of
Christ
,
Peter
,
and
James
,
and
John
knew
Moses
and
Elias
,
and
by
what
light
knew
they
them
,
whom
they
had
never
seen
?
Nor
can
we
,
or
they
,
or
any
,
be
imagined
to
have
any
degree
of
knowledge
of
persons
,
or
actions
,
though
but
occasionally
,
and
transeuntly
,
in
this
life
,
which
we
shall
not
have
inherently
,
and
permanently
in
the
next
.
In
the
Types
of
the
generall
Resurrection
,
which
were
particular
Resuscitations
of
the
dead
in
this
world
,
the
Dead
were
restored
to
the
knowledge
of
their
friends
:
when
Christ
raised
the
sonne
of
the
widow
of
Naim
,
Abraham
,
Ibis
ad
patres
,
thou
shalt
goe
to
thy
fathers
;
he
should
know
that
they
were
his
fathers
:
so
to
Moses
,
Iungeris
populis
tuis
,
Iohn
Baptist
had
a
knowledge
of
Christ
,
though
they
were
both
in
their
mothers
wombes
;
and
Dives
of
Lazarus
,
Now
from
this
,
In
the
Resurrection
they
mary
not
,
flows
this
also
,
Till
the
Resurrection
they
doe
,
they
may
,
they
shall
mary
.
Nay
,
in
Gods
first
purpose
and
institution
,
They
must
:
For
God
said
,
It
is
not
good
that
the
man
should
be
alone
.
Action
of
wast
in
their
souls
,
as
they
shal
feel
it
before
in
their
bodies
which
they
have
wasted
.
They
that
mary
not
,
do
not
keep
the
world
in
reparation
;
And
the
common
law
,
the
law
of
nature
,
and
the
generall
law
of
God
bindes
man
in
generall
to
that
reparation
of
the
world
,
to
Mariage
:
for
Continency
is
Privilegtum
,
a
Privilege
;
that
is
,
Privata
lex
;
when
it
is
given
,
it
becomes
a
law
too
;
for
he
to
whom
God
gives
the
gift
of
Continency
,
is
bound
by
it
:
it
is
Privata
lex
,
a
Law
,
an
Obligation
upon
that
particular
man
;
And
then
Privilegium
,
is
Privatio
Legis
,
it
is
a
dispensation
upon
that
Law
,
which
without
that
privilege
,
and
dispensation
would
binde
him
;
so
that
all
those
,
who
have
not
this
privilege
,
this
dispensation
,
this
continency
,
by
immediate
gift
from
God
,
or
other
medicinall
Disciplines
,
and
Mortifications
,
(
which
Disciplines
and
Mortifications
,
every
state
and
condition
of
life
is
not
bound
to
exercise
,
because
such
Mortifications
as
would
overcome
their
Concupiscences
,
would
also
overcome
all
their
naturall
strength
,
and
make
them
unable
to
doe
the
works
of
their
callings
)
all
such
are
bound
by
the
generall
law
to
mary
.
For
,
from
Nature
,
and
her
Law
,
we
have
that
voice
,
ut
gignamus
geniti
;
Man
is
borne
into
the
world
,
that
others
might
be
born
from
him
:
And
from
Gods
generall
Law
,
we
have
that
voice
,
Crescite
&
Multiplicamini
:
Therefore
God
plac'd
man
here
,
that
he
might
repair
and
furnish
the
world
.
He
is
gone
at
Common
Law
,
that
maries
not
:
Not
but
that
he
may
have
reliefe
;
but
it
is
onely
in
Conscience
,
and
by
way
of
Equity
,
and
as
in
Chancery
;
that
is
,
If
in
a
rectified
Conscience
he
know
,
that
he
should
be
the
lesse
disposed
to
religious
Offices
,
for
mariage
,
he
does
well
to
abstaine
:
otherwise
he
must
remember
that
the
world
is
one
Body
,
and
Mariage
the
aliment
,
that
the
world
is
one
Building
,
and
Mariage
the
Reparation
.
Therefore
the
Emperor
Augustus
did
not
onely
encrease
the
rewards
,
and
privileges
which
former
Laws
had
given
to
maried
persons
,
but
he
laid
particular
penalties
upon
them
,
that
liv'd
unmaryed
.
And
though
that
State
seem
to
have
countenanced
single
life
,
because
they
afforded
dignities
to
certaine
Vestall
Virgins
,
yet
the
number
of
those
Vestals
was
small
,
not
above
six
,
and
then
the
dignities
and
privileges
,
which
those
Vestals
had
,
were
no
other
,
but
that
they
were
made
equall
in
the
state
to
maryed
Wives
;
They
were
preferred
before
all
that
liv'd
unmaryed
,
but
not
before
maryed
persons
.
This
fortification
and
rampart
of
the
World
,
Mariage
,
hath
the
Devill
battered
with
most
artillery
,
opposed
with
most
instruments
:
for
,
as
an
Army
composed
of
many
Nations
,
more
sects
of
Heretiks
have
concurr'd
in
the
condemning
of
Mariage
,
then
in
any
one
Heresie
.
The
Adamites
,
the
Tatians
,
and
those
whom
Irenaeus
cals
the
Encratites
;
all
within
two
thousand
years
after
Christ
;
and
more
after
.
And
yet
God
kept
such
a
hook
in
the
nostril
of
this
Leviathan
,
such
a
bridle
in
the
jaws
of
these
sects
of
Heretiks
,
as
that
never
any
of
them
so
opposed
Mariage
,
as
that
they
justifyed
Incontinency
,
or
various
lust
,
or
Indifferency
,
or
Community
in
that
kinde
.
Now
as
in
the
Pelagian
Heresie
,
those
that
came
to
modify
and
mollify
that
Heresie
,
and
to
be
Semi-Pelagians
,
were
in
some
points
worse
then
those
that
were
full
Pelagians
,
(
as
truly
,
in
many
Cases
,
the
half-papist
may
doe
more
harme
,
and
be
more
dangerous
,
then
the
whole
Papist
that
declares
himself
)
so
the
Semi-Adamites
,
the
Semi-Tatians
,
and
Semi-Encratites
of
the
Romane
Church
,
who
,
though
they
doe
not
as
those
whole
Heretiks
did
,
condemn
mariage
intirely
,
yet
they
condemn
it
in
Certaine
persons
,
and
in
so
many
as
constitute
a
great
part
of
the
Body
of
mankinde
,
that
is
,
in
all
their
Clergy
,
exceed
those
very
heretiks
,
in
favour
of
incontinency
,
and
fornication
,
and
various
lusts
,
which
those
Heretiks
who
absolutely
condemned
Mariage
,
condemned
too
,
as
absolutely
;
whereas
in
the
Roman
Church
a
Jesuit
tels
us
;
that
there
are
divers
Catholiks
of
that
opinion
,
it
is
not
Heresie
to
say
,
that
Fornication
is
no
deadly
sinne
:
And
yet
it
is
Heresie
to
say
,
that
Mariage
in
some
persons
,
(
onely
disabled
by
their
Canons
)
is
not
deadly
sinne
.
And
when
they
erect
and
justify
their
Academies
of
Incontinency
,
and
various
lust
,
(
various
even
in
the
sex
)
if
some
Authors
among
themselves
have
not
injur'd
them
)
when
they
maintaine
publik
stews
,
and
maintaine
their
dignity
by
them
,
and
make
that
a
part
of
the
Revenue
of
the
Church
,
what
Advocate
of
theirs
can
deny
,
but
that
these
Semi-Adamites
,
Semi-Tatians
,
Semi-Encratites
,
are
worse
then
those
Heretiks
themselves
,
that
did
absolutely
oppose
Mariage
?
We
depart
absolutely
from
those
old
Heretiks
,
Primitive
Church
,
who
found
some
necessities
in
their
times
,
to
speak
so
very
highly
in
praise
of
Continency
and
Chastity
,
as
reflected
somewhat
upon
mariage
it selfe
,
and
may
seem
to
emply
some
under-valuation
of
that
.
Many
such
things
were
so
said
by
Tertullian
,
many
by
S.
Hierome
,
as
being
crudely
,
and
nudely
taken
,
not
decocted
and
boyl'd
up
with
the
circumstances
of
those
times
,
not
invested
with
the
knowledge
of
those
persons
,
to
whom
they
were
written
,
might
diminish
and
dishonor
mariage
.
But
Tertullian
in
his
most
vehement
perswasion
of
Continency
,
writes
to
his
own
wife
,
and
S.
Hierome
,
for
the
most
part
,
to
those
Ladies
,
whom
he
had
taken
into
his
own
discipline
,
and
with
one
of
which
,
he
had
so
near
a
conversation
,
as
that
(
as
himself
saies
)
the
world
was
scandaliz'd
with
it
.
and
that
the
world
thought
him
fit
to
have
been
made
Pope
,
but
for
that
misconstruction
which
had
been
made
of
that
his
conversation
with
that
Lady
.
Tertullian
writing
to
his
Wife
,
S.
Hierome
to
those
Ladies
,
may
either
have
had
particular
reasons
of
this
vehement
proceeding
of
theirs
in
advancing
Continency
,
or
they
may
have
conceived
that
way
of
persuasion
of
continency
to
those
persons
,
to
have
been
a
fit
way
to
convey
down
to
posterity
the
love
thereof
.
As
Dionysius
the
Areopagite
sayes
,
That
the
Church
in
those
times
at
funerals
,
did
convey
their
thankes
to
God
,
for
the
party
deceased
,
by
way
of
Prayer
:
they
seemed
to
pray
that
those
dead
persons
might
be
sav'd
;
and
,
indeed
,
they
did
but
praise
God
,
that
they
were
sav'd
.
So
Tertullian
and
S.
Hierome
,
when
they
seem
to
perswade
Continency
to
those
persons
,
they
do
but
tell
us
,
how
continent
those
persons
were
.
But
howsoever
it
be
for
that
,
no
such
magnifying
of
Virginity
before
,
as
should
diminish
the
honour
and
dignity
of
Mariage
,
no
such
magnifying
of
Continency
after
,
as
should
frustrate
the
purpose
of
Mariage
after
,
or
the
returning
to
a
second
Mariage
after
a
true
dissolution
of
the
first
,
can
subvert
,
or
contract
the
Apostles
Nubant
in
Domino
,
Let
them
mary
in
the
Lord
;
where
the
In
Domino
,
in
the
Lord
,
is
not
to
mary
for
matter
of
Title
and
place
;
nor
,
In
Domino
,
In
the
Lord
,
is
not
to
mary
for
matter
of
Lordships
,
and
possessions
,
and
worldly
preferment
;
nor
,
In
Domino
,
In
the
Lord
,
is
not
in
hope
to
exercise
a
Dominion
and
a
Lordship
over
the
other
party
:
but
In
the
Lord
,
is
in
the
feare
of
the
Lord
,
In
the
love
of
the
Lord
,
In
the
Law
,
that
is
,
in
the
true
Religion
of
the
Lord
;
for
this
is
that
that
makes
the
mariages
of
Christians
,
Contracts
of
another
kinde
,
then
the
mariages
of
other
people
are
;
with
all
people
of
the
world
,
mariage
is
as
fully
the
same
Reall
,
and
Civill
,
and
Morall
Contract
,
as
with
us
Christians
.
The
same
Obligations
of
mutuall
help
,
of
fidelity
and
loyalty
to
one
another
,
and
of
communication
of
all
their
possessions
,
lies
upon
mariage
in
Turky
,
Sacramentum
hoc
magnum
est
,
saies
the
Apostle
,
This
is
a
great
secret
,
a
great
mystery
.
Not
that
it
is
therefore
a
Sacrament
,
as
Baptisme
,
and
the
Lords
Supper
are
Sacraments
.
For
,
if
they
will
make
mariage
such
a
sacrament
,
because
it
is
expressed
there
in
that
word
,
Magnum
sacramentum
,
I
will
tell
thee
,
saies
the
Angel
,
Sacramentum
mulieris
,
the
Sacrament
of
Babylon
.
Now
if
all
the
mysteries
and
secrets
of
Antichrist
,
all
the
confused
practises
of
that
Babylon
,
all
the
emergent
and
occasionall
articles
of
that
Church
,
and
that
State-religion
,
shall
become
Sacraments
,
we
shall
have
a
Sacrament
of
Equivocation
,
a
Sacrament
of
Invasion
,
a
Sacrament
of
Powder
,
a
Sacrament
of
dissolving
allegeance
,
sacraments
in
the
Element
of
Baptism
,
in
the
water
,
in
navies
,
and
Sacraments
in
the
Elements
of
the
Eucharist
,
in
Blood
,
in
the
sacred
blood
of
Kings
.
But
Mariage
amongst
Christians
,
is
herein
Magnum
mysterium
,
A
Sacrament
in
such
a
sense
;
a
mysterious
signification
of
the
union
of
the
soule
with
Christ
,
when
both
persons
professe
the
Christian
Religion
,
in
generall
,
there
arises
some
signification
of
that
spirituall
union
:
But
when
they
both
professe
Christ
in
one
forme
,
in
one
Church
,
in
one
Religion
,
and
that
,
the
right
;
then
,
as
by
the
Civill
Contract
,
there
is
an
union
of
their
estates
,
and
persons
,
so
,
as
that
they
two
are
made
one
,
so
by
this
Sacramentall
,
this
mysterious
union
,
these
two
,
thus
made
one
,
between
themselves
,
are
also
made
one
with
Christ
himself
;
by
the
Civill
union
,
common
to
all
people
,
they
are
made
Eadem
caro
;
The
same
flesh
with
one
another
,
By
this
mysterious
,
this
Sacramentall
,
this
significative
union
,
they
are
made
Idem
Spiritus
cum
Domino
;
The
same
Spirit
with
the
Lord
.
And
therefore
,
though
in
the
Resurrection
,
they
shall
not
mary
,
because
then
all
the
severall
uses
of
mariage
cease
,
yet
till
the
Resurrection
;
that
is
,
as
long
as
this
world
lasts
,
for
the
sustentation
of
the
world
,
which
is
one
Body
,
and
Mariage
the
food
,
and
aliment
thereof
;
for
the
reparation
of
the
world
,
which
is
one
Building
,
and
Mariage
the
supply
thereof
,
to
maintaine
a
second
eternity
,
in
the
succession
of
children
,
and
to
illustrate
this
union
of
our
soules
to
Christ
;
we
may
,
and
in
some
Cases
,
must
marry
.
We
are
come
,
in
our
order
proposed
at
first
,
to
our
second
Part
,
Erimus
sicut
Angeli
,
we
shall
be
as
the
Angels
of
God
in
heaven
;
in
what
that
Comparison
lies
,
wherein
we
shall
be
like
those
Angels
;
And
lastly
,
the
Proposition
that
flowes
out
of
this
proposition
,
In
the
Resurrection
we
shall
be
like
them
,
Till
the
Resurrection
we
shall
not
,
and
therefore
,
in
the
meane
time
,
we
must
not
looke
for
Angelicall
perfections
,
but
beare
with
one
anothers
infirmities
.
nine
orders
,
which
S.
Denis
the
Areopagite
had
given
before
,
in
placing
of
those
nine
,
and
Athanasius
addes
more
to
those
nine
,
)
we
know
not
;
But
we
are
content
to
say
with
S.
Augustine
,
Esse
firmissimè
credo
,
quaenam
sint
nescio
;
that
there
are
distinct
orders
of
Angels
,
assuredly
I
beleeve
;
but
what
they
are
,
I
cannot
tell
;
Dicant
qui
possunt
;
si
tamen
probare
possunt
quod
dicunt
,
saies
that
Father
,
Let
them
tell
you
that
can
,
so
they
be
able
to
prove
,
that
they
tell
you
true
.
They
are
Creatures
,
that
have
not
so
much
of
a
Body
as
flesh
is
,
as
froth
is
,
as
a
vapor
is
,
as
a
sigh
is
,
and
yet
with
a
touch
they
shall
molder
a
rocke
into
lesse
Atomes
,
then
the
sand
that
it
stands
upon
;
and
a
milstone
into
smaller
flower
,
then
it
grinds
.
They
are
Creatures
made
,
and
yet
not
a
minute
elder
now
,
then
when
they
were
first
made
,
if
they
were
made
before
all
measure
of
time
began
;
nor
,
if
they
were
made
in
the
beginning
of
Time
,
and
be
now
six
thousand
yeares
old
,
have
they
one
wrinckle
of
Age
in
their
face
,
or
one
sobbe
of
wearinesse
in
their
lungs
.
They
are
primogeniti
Dei
,
Gods
eldest
sonnes
;
They
are
super-elementary
meteors
,
they
hang
between
the
nature
of
God
,
and
the
nature
of
man
,
and
are
of
middle
Condition
;
And
,
(
if
we
may
offencelessely
expresse
it
so
)
they
are
anigmata
Divina
,
The
Riddles
of
Heaven
,
and
the
perplexities
of
speculation
.
But
this
is
but
till
the
Resurrection
;
Then
we
shall
be
like
them
,
and
know
them
by
that
assimilation
.
We
end
this
branch
with
this
consideration
,
If
by
being
like
the
Angels
,
we
shall
know
the
Angels
,
we
are
more
then
like
ourselves
,
we
are
our selves
,
why
doe
we
not
know
our selves
?
Why
did
not
Adam
know
,
that
he
had
a
Body
,
that
might
have
been
preserved
in
an
immortality
,
and
yet
submitted
his
body
,
and
mine
,
and
thine
,
and
theirs
,
who
by
this
union
are
to
be
made
one
,
and
all
,
that
by
Gods
goodnesse
shall
be
derived
from
them
,
to
certaine
,
to
inevitable
Death
?
Why
doe
not
we
know
our
owne
Immortality
,
that
dwells
in
us
still
,
for
all
Adams
fall
,
and
ours
in
him
;
that
immortality
which
we
cannot
devest
,
but
must
live
for
ever
,
whether
we
will
or
no
?
To
know
this
immortality
,
is
to
make
this
immortality
,
which
otherwise
is
the
heaviest
part
of
our
Curse
,
a
Blessing
unto
us
,
by
providing
to
live
in
Immortall
happinesse
:
whereas
now
,
we
doe
so
little
know
our selves
,
as
that
if
my
soule
could
aske
one
of
those
Wormes
which
my
dead
body
shall
produce
,
Will
you
change
with
me
?
that
worme
would
say
,
No
;
for
you
are
like
to
live
eternally
in
torment
;
for
my
part
,
I
can
live
no
longer
,
then
the
putrid
moisture
of
your
body
will
give
me
leave
,
and
therefore
I
will
not
change
;
nay
,
would
the
Devill
himselfe
change
with
a
damned
soule
?
I
cannot
tell
;
As
we
argue
conveniently
,
that
the
Devil
is
tormented
more
then
man
,
because
the
Devill
fel
from
God
,
without
any
other
Tempter
,
then
himselfe
,
but
man
had
a
Tempter
,
so
may
it
be
not
inconveniently
argued
too
,
that
man
may
be
more
tormented
then
he
,
because
man
continued
and
relapsed
,
in
his
rebellions
to
God
,
after
so
many
pardons
offered
and
accepted
,
which
the
Devill
never
had
.
Howsoever
,
otherwise
their
torments
may
be
equall
,
as
the
Devill
is
a
Spirit
,
and
a
condemned
soule
a
spirit
,
yet
that
soule
shall
have
a
Body
too
,
to
be
tormented
with
it
,
which
the
Devill
shall
not
.
How
little
we
know
our selves
,
which
is
the
end
of
all
knowledge
!
But
we
hast
to
the
next
branch
,
In
the
Resurrection
we
shall
be
like
to
the
Angels
of
God
in
Heaven
;
But
in
what
lies
this
likenesse
?
In
how
many
other
things
soever
this
likenesse
may
ly
,
they
shall
not
mary
.
But
did
Angels
never
mary
,
or
,
as
good
,
or
,
at
least
,
as
ill
,
as
mary
?
How
many
of
the
ancients
take
those
words
,
That
the
sonnes
of
God
saw
the
daughters
of
Men
that
they
were
faire
,
and
they
tooke
them
wives
of
all
which
they
chose
,
to
be
intended
of
Angels
?
They
offer
to
tell
us
how
many
these
maried
Angels
were
;
Origen
saies
,
sixty
,
or
seventy
.
They
offer
to
tell
us
some
of
their
names
;
Aza
,
was
one
of
these
maried
Angels
,
and
Azael
was
another
.
But
then
all
those
,
who
doe
understand
these
words
,
The
sonnes
of
God
,
to
be
intended
of
Angels
,
who
being
sent
downe
,
to
protect
Men
,
fell
in
love
with
Women
,
and
maried
them
,
all
,
I
say
,
agree
,
that
those
Angels
that
did
so
,
never
returned
to
God
againe
,
but
fell
,
with
the
first
fallen
,
under
everlasting
Condemnation
.
So
that
still
,
the
Angels
of
God
in
Heaven
,
those
Angels
to
whom
we
shall
be
like
in
the
Resurrection
,
doe
not
mary
,
not
so
much
as
in
any
such
mistaking
;
they
doe
not
,
because
they
need
not
;
they
need
not
,
because
they
need
no
second
Eternity
,
by
the
continuation
of
children
;
for
,
says
S.
Luke
,
they
cannot
die
.
Adams
first
immortality
was
but
this
,
Posse
non
mori
,
that
he
needed
not
to
have
died
,
he
should
not
have
died
;
The
Angels
immortality
,
and
ours
,
when
we
shall
be
like
them
,
in
the
Resurrection
,
is
,
Non
posse
mori
,
that
we
cannot
die
,
for
,
whosoever
dies
,
is
Homicida
sui
,
sayes
Tertullian
;
he
kills
himselfe
,
and
sinne
is
his
sword
:
In
heaven
there
shall
no
such
sword
be
drawn
;
we
need
not
say
,
that
the
Angels
in
heaven
have
,
that
we
when
we
shall
be
like
them
,
in
the
Resurrection
,
shall
so
invest
an
immortality
in
our
nature
,
as
that
God
could
not
inflict
Death
upon
them
,
or
us
there
,
if
we
sinned
:
But
because
no
sinne
shall
enter
there
,
no
Death
shall
enter
there
neither
,
for
,
Death
is
the
wages
of
sinne
.
Not
that
no
sinne
could
enter
there
,
if
we
were
left
to
our selves
;
for
,
in
that
place
,
Angels
did
sinne
;
(
And
,
fatendum
est
Angelos
natura
mutabiles
,
saies
S.
Augustine
,
Howsoever
Angels
be
changed
in
their
Condition
,
they
retaine
still
the
same
nature
,
and
by
nature
they
are
mutable
)
But
that
God
hath
added
another
prerogative
,
by
way
of
Confirmation
,
to
that
state
;
so
,
as
that
that
Grace
which
he
gives
us
here
,
which
is
,
that
nothing
shall
put
a
necessity
of
sinning
upon
us
,
or
that
we
must
needs
sinne
,
God
multiplies
upon
us
so
there
,
as
that
we
can
conceive
no
inclination
to
sinne
.
Therein
we
shall
be
like
the
Angels
,
that
we
cannot
die
;
And
the
nearer
we
come
to
that
state
in
this
life
,
the
liker
we
are
to
those
Angels
here
.
Now
,
beloved
,
onely
he
that
is
Dead
already
,
cannot
die
.
He
that
in
a
holy
mortification
is
Dead
the
Death
of
the
righteous
,
dead
to
sinne
,
he
lives
,
(
shall
we
dare
to
say
so
?
yes
,
we
may
)
he
lives
a
blessed
Death
,
for
such
a
Death
is
true
life
:
And
by
such
a
heavenly
Death
,
Death
of
the
righteous
,
Death
to
sinne
,
he
is
in
possession
of
a
heavenly
life
here
,
in
an
inchoation
,
though
the
consummation
,
and
perfection
be
reserved
for
the
next
world
;
which
is
our
last
circumstance
,
and
the
Conclusion
of
all
,
At
the
Resurrection
we
shall
be
like
the
Angels
;
Till
then
we
shall
not
;
and
therefore
must
not
looke
for
Angelicall
perfections
here
,
but
beare
one
anothers
infirmities
.
It
is
as
yet
but
in
Petition
,
fiat
voluntas
,
Thy
will
be
done
in
Earth
,
as
it
is
in
Heaven
:
And
as
long
as
there
is
an
Earth
it
will
be
but
in
Petition
;
His
will
will
not
be
done
in
Earth
as
it
is
in
Heaven
;
when
all
is
Heaven
,
to
his
Saints
,
all
will
be
well
;
but
not
all
till
then
.
In
the
meane
time
,
remember
all
,
(
especially
you
,
whose
Sacramentall
,
that
is
,
Mysterious
,
and
significative
union
now
is
a
Type
of
your
union
with
God
in
as
neare
,
and
as
fast
a
band
,
as
that
of
Angels
,
for
,
you
shall
be
as
the
Angels
of
God
in
Heaven
)
That
the
office
of
the
Angels
in
this
world
,
is
to
Assist
,
and
to
supply
Defects
.
You
are
both
of
noble
extraction
;
there
's
no
defect
in
that
;
you
need
not
supply
one
another
with
Honour
:
you
are
both
of
religious
Education
;
there
's
no
defect
in
that
;
you
need
not
supply
one
another
with
fundamentall
instructions
.
Both
have
your
parts
in
that
testimony
which
S.
Gregory
gave
of
your
Nation
,
at
Rome
,
Angli
Angeli
,
you
have
a
lovelinesse
fit
for
one
another
.
But
,
though
I
cannot
Name
,
no
nor
Thinke
any
thing
,
wherein
I
should
wish
that
Angelicall
disposition
of
supporting
,
or
supplying
defects
,
yet
,
when
I
consider
,
that
even
he
that
said
Ego
&
pater
unum
sumus
,
I
and
the
Father
are
one
,
yet
had
a
time
to
say
,
utquid
dereliquisti
?
My
God
,
my
God
why
hast
thou
forsaken
me
?
I
consider
thereby
,
that
no
two
can
be
so
made
one
in
this
world
,
but
that
that
unity
may
be
,
though
not
Dissolved
,
no
nor
Rent
,
no
nor
Endangered
,
yet
shaked
sometimes
by
domestique
occasions
,
by
Matrimoniall
encumbrances
,
by
perversnesse
of
servants
,
by
impertinencies
of
Children
,
by
private
whisperings
,
and
calumnies
of
Strangers
.
And
therefore
,
to
speake
not
Prophetically
,
that
any
such
thing
shall
fall
,
but
Provisionally
,
if
any
such
thing
should
fall
,
my
love
,
and
my
duty
,
and
my
Text
,
bids
me
tell
you
,
that
perfect
happinesse
is
to
be
staid
for
,
till
you
be
as
the
Angels
of
God
in
heaven
;
here
,
it
is
a
faire
portion
of
that
Angelicall
happinesse
,
if
you
be
alwaies
ready
to
support
,
and
supply
one
another
in
any
such
occasionall
weaknesses
.
The
God
of
Heaven
multiply
the
present
joy
of
your
parents
,
by
that
way
,
of
making
you
joyfull
parents
also
;
and
recompense
your
obedience
to
parents
,
by
that
way
,
of
giving
you
obedient
Children
too
.
The
God
of
heaven
so
joine
you
now
,
as
that
you
may
be
glad
of
one
another
all
your
life
;
and
when
he
who
hath
joined
you
,
shall
separate
you
againe
,
establish
you
with
an
assurance
,
that
he
hath
but
borrowed
one
of
you
,
for
a
time
,
to
make
both
your
joies
the
more
perfect
in
the
Resurrection
.
The
God
of
Heaven
make
you
alwaies
of
one
will
,
and
that
will
alwaies
conformable
to
his
;
conserve
you
in
the
sincere
truth
of
his
Religion
;
feast
you
with
the
best
feast
,
Peace
of
conscience
;
and
carry
you
through
the
good
opinion
,
and
love
of
his
Saints
in
this
world
,
to
the
association
of
his
Saints
,
and
Angels
,
and
one
another
,
in
the
Resurrection
,
and
everlasting
possession
of
that
kingdome
,
which
his
Sonne
,
our
Saviour
,
Christ
Jesus
hath
purchased
for
us
,
with
the
inestimable
price
of
his
incorruptible
Blood
,
Amen
.
SERMON
II.
Preached
at
a
Mariage
.
GEN.
2.
18.
And
the
Lord
God
said
,
It
is
not
good
,
that
the
man
should
be
alone
;
I
will
make
him
a
Helpe
,
meet
for
him
.
IN
the
Creation
of
the
world
,
when
God
stocked
the
Earth
,
and
the
Sea
,
with
those
creatures
,
which
were
to
be
the
seminary
,
and
foundation
and
roote
of
all
that
should
ever
be
propagated
in
either
of
those
elements
,
and
when
he
had
made
man
,
to
rule
over
them
,
he
●●oke
to
man
,
and
to
other
creatures
,
in
one
and
the
same
phrase
,
and
forme
of
speech
,
Crescite
,
&
Multiplicamini
,
Be
fruitfull
and
multiply
;
and
thereby
imprinted
in
man
,
and
in
other
creatures
,
a
naturall
desire
to
conserve
,
and
propagate
their
kinde
by
way
of
Generation
.
But
after
God
had
thus
imprinted
in
man
,
the
same
naturall
desire
of
propagation
,
which
he
had
infused
into
other
creatures
too
,
after
he
had
communicated
to
him
that
blessing
,
God
blessed
them
,
and
said
,
Be
fruitfull
,
and
multiply
)
till
an
ability
and
a
desire
of
propagating
their
kinde
,
was
infused
into
the
creature
,
there
is
no
mention
of
any
blessing
in
the
creation
;
after
God
had
made
men
partakers
of
that
blessing
,
that
naturall
desire
of
propagation
,
he
takes
a
farther
care
of
man
,
in
giving
him
a
proper
and
peculiar
blessing
,
in
contracting
and
limiting
that
naturall
desire
of
his
:
He
leaves
all
other
creatures
to
the●
generall
use
and
execution
of
that
Commission
,
Crescite
et
multiplicamini
,
the
Male
was
to
take
the
Female
when
and
where
their
naturall
desire
provoked
them
;
but
,
for
man
,
God
brought
the
woman
to
the
man
:
and
so
this
conjunction
,
this
desire
of
propagation
,
though
it
be
naturall
in
man
,
as
in
other
creatures
,
by
his
creation
,
yet
it
is
limited
by
God
himselfe
,
to
be
exercised
onely
between
such
persons
,
as
God
hath
brought
together
in
mariage
,
according
to
his
Institution
,
and
Ordinance
.
Though
then
societies
of
men
doe
grow
up
,
and
spread
themselves
into
Townes
,
and
into
Cities
,
and
into
Kingdomes
,
yet
the
root
of
all
societies
is
in
families
,
in
the
relation
between
man
and
wife
,
parents
and
children
,
masters
and
servants
:
so
though
the
state
of
the
children
of
God
,
in
this
world
be
dignified
by
the
name
of
a
Kingdome
,
(
for
,
so
we
pray
by
Christs
owne
institution
,
Thy
kingdome
come
,
and
so
Christ
saies
,
Ecce
Regnum
,
The
kingdome
of
God
is
amongst
you
)
and
though
the
state
of
Gods
children
here
,
be
called
a
City
,
a
new
Ierusalem
,
comming
downe
from
heaven
,
and
in
David
,
yet
for
all
these
glorious
titles
of
City
and
Kingdome
,
a
family
too●
The
Houshold
of
the
faithfull
:
And
so
the
Apostle
says
,
in
preferring
Christ
before
Moses
,
That
Christ
as
the
sonne
was
over
Gods
house
,
whose
house
we
are
.
And
the
Lord
God
said
,
It
is
not
good
&c.
If
we
should
employ
this
exercise
onely
upon
these
two
generall
considerations
,
first
,
that
God
puts
even
his
care
and
his
study
to
finde
out
what
is
good
for
man
,
and
secondly
,
that
God
doth
provide
and
furnish
whatsoever
he
findes
to
be
necessary
,
faciam
,
I
will
make
him
a
Helper
,
though
they
be
common
places
we
are
bound
to
thanke
God
that
they
are
so
;
that
it
is
a
common
place
to
good
,
that
he
ever
does
it
towards
us
,
that
it
is
a
common
place
to
us
,
that
we
ever
acknowledge
it
in
him
.
But
you
may
be
pleased
to
admit
a
more
particular
distribution
.
For
,
upon
the
first
,
will
be
grounded
this
consideration
,
that
in
regard
of
the
publique
good
,
God
pretermits
private
,
and
particular
respects
;
for
,
God
doth
not
say
,
Non
bonum
homini
,
it
is
not
good
for
man
to
be
alone
,
man
might
have
done
well
enough
so
;
nor
God
does
not
say
,
non
bonum
hunc
hominem
,
it
is
not
good
for
this
,
or
that
particular
man
to
be
alone
;
but
non
bonum
,
Hominem
,
it
is
not
good
in
the
generall
,
for
the
whole
frame
of
the
world
,
that
man
should
be
alone
,
because
then
both
Gods
purposes
had
been
frustrated
,
of
being
glorified
by
man
here
,
in
this
world
,
and
of
glorifying
man
,
in
the
world
to
come
;
for
neither
of
these
could
have
been
done
,
without
a
succession
,
and
propagation
of
man
;
and
therefore
,
non
bonum
hominem
,
it
was
not
good
,
that
man
should
be
alone
.
And
then
upon
the
second
consideration
,
will
arise
these
branches
;
first
,
that
whatsoever
the
defect
be
,
there
is
no
remedy
,
but
from
God
;
for
it
is
,
faciam
,
I
will
doe
it
.
Secondly
,
that
even
the
workes
of
God
,
are
not
equally
excellent
;
this
is
but
faciam
,
it
is
not
faciamus
;
in
the
creation
●f
man
,
there
is
intimated
a
Consultation
,
a
Deliberation
of
the
whole
Trinity
;
in
the
making
of
women
,
it
is
not
expressed
so
;
it
is
but
faciam
.
And
then
,
that
that
is
made
here
,
is
but
Adjutorium
,
but
an
accessory
,
not
a
principall
;
but
a
Helper●
First
the
wife
must
be
so
much
,
she
must
Helpe
;
and
then
she
must
be
no
more
,
she
must
not
Governe
.
But
she
cannot
be
that
,
except
she
have
that
quality
,
which
God
intended
in
the
first
woman
,
Adjutoriam
simile
sibi
,
a
helper
fit
for
him
:
for
otherwise
he
will
ever
returne
,
to
the
bonum
esse
solum
,
it
had
been
better
for
him
,
to
have
been
alone
,
then
in
the
likenesse
of
a
Helper
,
to
have
had
a
wife
unfit
for
him
.
First
then
,
publique
good
,
God
pretermits
private
respects
,
if
we
take
examples
upon
that
stage
,
upon
that
scene
,
the
face
of
Nature
,
we
see
that
for
the
conservation
of
the
whole
,
God
hath
imprinted
in
the
particulars
,
a
disposition
to
depart
from
their
owne
nature
:
water
will
clamber
up
hills
,
and
ayre
will
sinke
down
into
vaults
,
rather
then
admit
Vacuity
.
But
take
the
example
nearer
,
in
Gods
bosome
,
and
there
we
see
,
that
for
the
publique
,
for
the
redemption
of
the
whole
world
,
God
hath
(
shall
we
say
,
pretermitted
?
)
derelicted
,
forsaken
,
abandoned
,
his
own
,
and
onely
Sonne
.
Do
you
so
too
?
Regnum
Dei
intra
nos
;
the
kingdome
of
God
is
within
you
;
planted
in
your
election
;
watred
in
your
Baptisme
;
fatned
with
the
blood
of
Christ
Jesus
,
ploughed
up
with
many
calamities
,
and
tribulations
;
weeded
with
often
repentances
of
particular
sins
;
The
kingdome
of
God
is
within
you
;
and
will
ye
not
depart
from
private
affections
,
from
Ambition
and
Covetousnesse
,
from
Excesse
,
and
voluptuousnesse
,
from
chambring
and
wantonnesse
,
in
which
the
kingdome
of
God
doth
not
consist
,
for
the
conservation
of
this
kingdome
?
will
ye
not
pray
for
this
kigdome
,
in
your
private
,
and
publique
devotions
?
will
ye
not
fast
for
this
kingdome
,
in
cutting
off
superfluities
?
will
ye
not
fight
for
this
kingdome
,
in
resisting
suggestions
?
will
ye
not
take
Counsaile
for
this
kingdome
,
in
consulting
with
religious
friends
?
will
ye
not
give
subsidies
for
this
kingdome
,
in
relieving
their
necessities
,
for
whom
God
hath
made
you
his
stewards
?
weigh
and
measure
your selves
,
and
spend
that
,
be
negligent
of
that
,
which
is
least
,
and
worst
in
you
.
Is
your
soule
lesse
then
your
body
,
because
it
is
in
it
?
How
easily
lies
a
letter
in
a
Boxe
,
which
if
it
were
unfolded
,
would
cover
that
Boxe
?
unfold
your
soule
,
and
you
shall
see
,
that
it
reaches
to
heaven
;
from
thence
it
came
,
and
thither
it
should
pretend
;
whereas
the
body
is
but
from
that
earth
,
and
for
that
earth
,
upon
which
it
is
now
;
which
is
but
a
short
,
and
an
inglorious
progresse
.
To
contract
this
,
the
soule
is
larger
then
the
body
,
and
the
glory
,
and
the
joyes
of
heaven
,
larger
then
the
honours
,
and
the
pleasures
of
this
world
:
what
are
seventy
years
,
to
that
latitude
,
of
continuing
as
long
as
the
Ancient
of
dayes
?
what
is
it
,
to
have
spent
our
time
,
with
the
great
ones
of
this
time
;
when
,
when
the
Angels
shall
come
and
say
,
that
Time
shall
be
no
more
,
we
shall
have
no
beeing
with
him
,
who
is
yesterday
,
and
to
day
,
and
the
same
for
ever
?
we
see
how
ordinarily
ships
goe
many
leagues
out
of
their
direct
way
,
to
fetch
the
winde
.
Spiritus
spirat
ubi
vult
,
sayes
Christ
;
the
spirit
blowes
where
he
will
;
and
,
as
the
Angel
took
Habakk●k
by
the
haire
,
and
placed
him
where
he
would
,
this
winde
,
the
spirit
of
God
,
can
take
thee
at
last
,
by
thy
gray
haires
,
and
place
thee
in
a
good
station
then
.
Spirat
ubi
vult
,
he
blowes
where
he
will
,
and
spirat
ubi
vis
,
he
blowes
where
thou
wilt
too
,
if
thou
beest
appliable
to
his
inspirations
.
They
are
but
hollow
places
that
returne
Ecchoes
;
last
syllables
:
It
is
but
a
hollownesse
of
heart
,
to
answer
God
at
last
.
Be
but
as
liberall
of
thy
body
in
thy
mortifications
as
in
thy
excesse
,
and
licentiousnesse
,
and
thou
shalt
in
some
measure
,
have
followed
Gods
example
,
for
the
publique
to
pretermit
the
private
,
for
the
larger
,
and
better
,
to
leave
the
narrower
,
and
worser
respects
.
To
proceed
,
when
we
made
that
observation
,
pretermitted
the
private
for
the
publique
,
we
noted
,
that
God
did
not
say
,
non
bonum
Homini
,
It
was
not
good
for
man
to
be
alone
;
man
might
have
done
well
enough
in
that
state
,
so
,
as
his
solitarinesse
might
have
been
supplied
with
a
farther
creation
of
more
men
.
In
making
the
inventaries
of
those
goods
which
man
possesseth
in
the
world
,
Study
that
enemy
,
as
Observe
that
friend
.
As
David
says
,
propitius
fuisti
,
&
ulciscens
,
Thou
heardst
them
ô
Lord
our
God
,
and
wast
favour
able
unto
them
,
and
didst
punish
all
their
inventions
:
it
was
part
of
his
mercy
,
part
of
his
favour
,
that
he
did
correct
them
.
So
we
may
say
to
our
enemy
,
I
owe
you
my
watchfulnesse
upon
my selfe
,
and
you
have
given
me
all
the
goodnesse
that
I
have
;
for
you
have
calumniated
all
my
indifferent
actions
,
and
that
kept
me
;
from
committing
enormous
ill
ones
.
And
if
then
our
enemies
be
in
possessionibus
,
to
be
inventaried
amongst
our
goods
,
might
not
man
have
been
abundantly
rich
in
friends
,
without
this
addition
of
a
woman
?
Quanto
congruentius
,
says
S.
Augustine
;
how
much
more
conveniently
might
two
friends
live
together
,
then
a
man
and
a
woman
?
God
doth
not
then
say
,
non
bonum
homini
,
man
got
not
so
much
by
the
bargaine
,
(
especially
if
we
consider
how
that
wife
carried
her selfe
towards
him
)
but
that
for
his
particular
,
he
had
been
better
alone●
nor
he
does
not
say
now
,
non
bonum
hunc
hominem
esse
solum
,
It
is
not
good
for
any
man
to
be
alone
;
for
,
Qui
potest
capere
capiat
,
says
Christ
:
he
that
is
able
to
receive
it
,
let
him
receive
it
.
What
?
That
some
make
themselves
Eunuchs
for
the
kingdome
of
heaven
:
that
is
,
the
better
to
un-entangle
themselves
from
those
impediments
,
which
hinder
them
in
the
way
to
heaven
,
they
abstaine
from
mariage
;
and
let
them
that
can
receive
it
,
receive
it
.
Now
certainly
few
try
whether
they
can
receive
this
,
or
no.
Few
strive
,
few
fast
,
few
pray
for
the
gift
of
continency
;
few
are
content
with
that
incontinency
which
they
have
,
but
are
sorry
they
can
expresse
no
more
incontinency
.
There
is
a
use
of
mariage
now
,
which
God
never
thought
of
in
the
first
institution
of
mariage
;
that
it
is
a
remedy
against
burning
.
The
two
maine
uses
of
mariage
,
which
are
propagation
of
Children
,
and
mutuall
assistance
,
were
intended
by
God
,
at
the
present
,
at
first
;
but
the
third
,
is
a
remedy
against
that
,
which
was
not
then
;
for
then
there
was
no
inordinatenesse
,
no
irregularity
in
the
affections
of
man
.
And
experience
hath
taught
us
now
,
that
those
climates
which
are
in
reputation
,
hottest
,
are
not
uninhabitable
;
they
may
be
dwelt
in
for
all
their
heat
.
Even
now
,
in
the
corruption
of
our
nature
,
the
clime
is
not
so
hot
,
as
that
every
one
must
of
necessity
,
mary
.
There
may
be
fire
in
the
house
,
and
yet
the
house
not
on
fire
:
there
may
be
a
distemper
of
heate
,
and
yet
no
necessity
to
let
blood
.
The
Roman
Church
injures
us
,
when
they
say
,
that
we
prefer
mariage
before
virginity
:
and
they
injure
the
whole
state
of
Christianity
,
when
they
oppose
mariage
and
chastity
,
as
though
they
were
incompatible
,
and
might
not
consist
together
.
mariage
is
honourable
,
and
the
bed
undefiled
;
and
therefore
it
may
be
so
.
S.
Augustine
observes
in
mariage
,
Bonuam
fidei
,
a
triall
of
one
anothers
truth
;
and
that
's
good
;
And
bonum
prolis
,
a
lawfull
meanes
of
propagation
;
and
that
's
good
;
and
bonum
Sacramenti
,
a
mysticall
representation
of
that
union
of
two
natures
in
Christ
,
and
of
him
to
us
,
and
to
his
Church
;
and
that
's
good
too
.
So
that
there
are
divers
degrees
of
good
in
mariage
.
But
yet
for
all
these
goodnesses
,
God
does
not
say
,
non
bonum
,
it
is
not
good
for
any
man
to
be
alone
,
but
Qui
capere
potest
capiat
;
according
to
Christs
comment
,
upon
his
Fathers
text
,
He
that
can
containe
and
continue
alone
,
let
him
doe
so
.
But
though
God
do
not
say
,
non
homini
,
It
is
not
good
for
the
man
,
that
he
be
alone
,
nor
quemvis
hominem
,
it
is
not
good
for
every
man
to
be
alone
,
yet
,
considering
his
generall
purpose
upon
all
the
world
,
by
man
,
he
sayes
non
bonum
;
for
that
end
,
it
is
not
good
,
that
man
should
be
alone
,
because
those
purposes
of
God
could
not
consist
with
that
solitude
of
man
.
In
that
production
,
and
in
that
survay
,
which
God
made
of
all
that
he
had
made
,
still
he
gives
the
testimony
,
that
he
saw
all
was
good
,
excepting
onely
in
his
Second
dayes
worke
,
and
in
his
making
of
Man
.
He
forbore
it
in
the
making
of
the
firmament
,
because
the
firmament
was
to
divide
between
waters
and
waters
;
it
was
an
embleme
of
division
,
of
disunion
.
He
forbore
it
also
in
the
making
of
man
,
because
though
man
was
to
be
an
embleme
of
Gods
union
to
his
Church
,
yet
because
this
embleme
,
and
this
representation
,
could
not
be
in
man
alone
,
till
the
woman
were
made
too
,
God
does
not
pronounce
upon
the
making
of
man
,
that
the
work
was
good
:
but
upon
Gods
contemplation
,
that
it
was
not
good
,
that
man
should
be
alone
,
there
arose
a
goodnesse
,
in
having
a
companion
.
And
from
that
time
,
if
we
seeke
bonum
,
quia
licitum
,
if
we
will
call
that
good
,
which
is
lawfull
,
mariage
is
that
,
If
thou
takest
a
wife
thou
sinnest
not
,
sayes
God
by
the
Apostle
.
good
witness
,
good
testimony
,
mariage
is
that
;
Christ
was
present
at
a
mariage
,
What
God
hath
joined
,
let
no
man
put
as
under
.
If
we
seek
such
a
goodnesse
,
as
no
man
,
(
that
is
,
no
sort
nor
degree
of
men
)
is
the
worse
for
having
accepted
,
we
see
the
holiecst
of
all
,
the
High
Priest
,
in
the
old
Testament
is
onely
limited
,
what
woman
he
shall
not
mary
,
but
not
that
he
shall
not
mary
;
and
the
Bishop
in
the
new
Testament
what
kinde
of
husband
he
must
have
been
,
but
not
that
he
must
have
been
no
husband
.
To
contract
this
,
as
mariage
in
good
,
in
having
the
best
author
,
God
,
the
best
witnesse
,
Christ
,
the
logest
terme
,
Life
,
the
largest
extent
,
even
to
the
highest
persons
,
Priests
,
and
Bishops
;
as
it
is
,
all
these
wayes
,
Positively
good
,
so
it
is
good
in
Comparison
of
that
,
which
justly
seemes
the
best
state
,
that
is
,
Virginity
,
in
S.
Augustines
opinion
,
Non
impar
meritum
Iohannis
&
Abrahae
:
If
we
could
consider
merit
in
man
,
the
merit
of
Abraham
,
the
father
of
nations
,
and
the
merit
of
Iohn
,
who
was
no
father
at
all
,
is
equall
.
But
that
wherein
we
consider
the
goodnesse
of
it
here
,
is
,
that
God
proposed
this
way
,
to
receive
glory
from
the
sonnes
of
men
here
upon
earth
,
and
to
give
glory
to
the
sonnes
of
men
in
heaven
.
But
what
glory
can
God
receive
from
man
,
that
he
should
be
so
carefull
of
his
propagation
?
what
glory
more
from
man
,
then
from
the
Sunne
,
and
Moon
,
and
Stars
,
which
have
no
propagation
?
why
this
,
that
S.
Augustine
observes
;
Musca
Soli
praeferenda
,
quia
vivit
,
A
Fly
is
a
nobler
creature
then
the
Sunne
,
because
a
fly
hath
life
,
and
the
Sunne
hath
not
;
for
the
degrees
of
dignity
in
the
creature
are
esse
,
vivere
,
and
intelligere
:
to
have
a
beeing
,
to
have
life
,
and
to
have
understanding
:
and
therefore
man
,
who
hath
all
three
,
is
much
more
able
to
glorify
God
,
then
any
other
creature
is
,
because
he
onely
can
chuse
whether
he
will
glorify
God
or
no
;
the
glory
that
the
others
give
,
they
must
give
,
reasonable
sacrifice
.
When
ye
were
Gentiles
,
saies
the
Apostle
,
ye
were
caryed
away
unto
dumb
Idols
,
even
as
ye
were
led
.
This
is
reasonable
service
,
out
of
Reason
to
understand
,
and
out
of
our
willingnesse
to
doe
God
service
.
Now
,
when
God
had
spent
infinite
millions
of
millions
of
generations
,
from
all
un-imaginable
eternity
,
in
contemplating
one
another
in
the
Trinity
,
and
then
(
to
speake
humanly
of
God
,
which
God
in
his
Scriptures
abhors
not
)
out
of
a
satiety
in
that
contemplation
would
create
a
world
for
his
glory
,
and
when
he
had
wrought
the
first
day
,
and
created
all
the
matter
,
and
substance
of
the
future
creatures
,
and
wrought
foure
dayes
after
,
and
a
great
part
of
the
sixth
,
and
yet
nothing
produced
,
which
could
give
him
any
glory
(
for
glory
is
rationabile
obsequium
,
reasonable
service
;
and
nothing
could
give
that
but
a
creature
that
understood
it
,
and
would
give
it
,
)
at
last
,
as
the
knot
of
all
,
created
man
;
then
,
to
perpetuate
his
glory
,
he
must
perpetuate
man
:
and
to
that
purpose
,
non
bonum
,
it
was
not
good
for
man
to
be
alone
;
as
without
man
God
could
not
have
been
glorified
,
so
without
woman
man
could
not
have
been
propagated
.
But
,
as
there
is
a
place
cited
by
S.
Paul
out
of
David
,
from
men
,
or
for
men
;
or
to
have
given
gifts
to
men
,
(
for
so
S.
Paul
hath
it
)
so
it
is
not
easse
for
us
to
discern
,
whether
God
had
a
care
to
propagate
man
,
that
he
might
receive
glory
from
man
,
or
that
he
might
give
glory
to
man
.
When
God
had
taken
it
into
his
purpose
to
people
heaven
again
,
depopulated
in
the
fall
of
Angels
,
by
the
substitution
of
man
in
their
places
,
when
God
had
a
purpose
to
spend
as
much
time
with
man
in
heaven
after
,
as
he
had
done
with
himself
before
,
(
for
our
perpetuity
after
the
Resurrection
,
shall
no
more
have
an
end
,
then
his
Eternity
before
the
Creation
had
a
beginning
:
)
And
when
God
to
prevent
that
time
of
the
Resurrection
,
as
it
were
to
make
sure
of
man
before
,
would
send
down
his
own
Son
to
assume
our
nature
here
;
and
,
as
not
sure
enough
so
,
would
take
us
up
to
him
,
and
set
us
,
in
his
Son
,
at
his
own
right
hand
,
whereas
he
never
did
,
nor
shall
say
to
any
of
the
Angels
,
Sit
thou
there
:
That
God
might
not
be
frustrated
of
this
great
,
and
gracious
,
and
glorious
purpose
of
his
,
non
bonum
,
it
was
not
good
that
man
should
be
alone
;
for
without
man
God
could
not
give
this
glory
,
and
without
woman
there
could
be
no
propagation
of
man
.
And
so
,
though
it
might
have
been
Bonum
homini
,
man
might
have
done
well
enough
alone
;
and
Bonum
hunc
hominem
,
some
men
may
doe
better
alone
,
yet
God
,
who
ever
,
for
our
example
,
prefers
the
publique
before
the
private
,
because
it
conduced
not
to
his
generall
end
,
of
Having
,
and
of
Giving
glory
,
saw
,
and
said
,
Non
bonum
hominem
,
it
was
not
good
that
man
should
be
alone
.
And
so
we
have
done
with
the
branches
of
our
first
part
.
We
are
come
now
to
our
second
generall
part
:
Plures
costae
Adae
,
nec
fatig
at
a
manus
Dei
:
Adam
had
more
ribs
then
one
,
neither
were
Gods
hands
wearied
with
making
one
;
and
yet
he
made
no
more
.
For
him
who
first
exceeded
that
,
Lamech
,
To
proceed
;
Though
God
always
provide
remedies
,
Creavit
Dit
,
Gods
created
,
as
though
more
Gods
were
employed
;
and
in
the
making
of
him
,
who
was
the
abridgement
of
all
,
of
man
,
it
is
faciamus
,
let
us
make
him
,
as
though
more
persons
were
employed
:
it
is
not
so
in
the
woman
,
for
though
the
first
Translation
of
the
Bible
that
ever
were
and
the
Translation
of
the
Roman
Church
have
it
in
the
plurall
,
yet
it
is
not
so
in
the
Originall
;
it
is
but
faci●m
.
I
presse
no
more
upon
this
,
but
one
lesson
to
our selves
,
That
if
God
exercise
us
with
temporall
afflictions
,
narrownesse
in
our
fortunes
,
infirmities
in
our
constitutions
,
or
with
spirituall
afflictions
,
ignorance
in
our
understandings
,
scruples
in
our
conscience
,
if
God
come
not
altogether
in
his
faciamus
,
to
powre
down
with
both
hands
abundance
of
his
worldly
●reafures
,
or
of
his
spirituall
light
and
clearnesse
,
let
us
content
our selves
with
one
hand
from
him
,
with
that
manner
and
that
measure
that
he
gives
,
and
that
time
and
that
leasure
which
he
takes
.
And
then
one
lesson
also
to
the
other
sexe
,
That
they
will
be
content
,
even
by
this
form
and
change
of
phrase
,
to
be
remembred
,
they
are
the
weaker
vessell
,
and
that
Adam
was
not
deceived
but
the
woman
was
.
For
whether
you
will
ease
that
with
Theodorets
exposition
,
Adam
was
not
deceived
first
,
but
the
woman
was
first
deceived
;
Or
with
Chrys●st●ms
exposition
,
Adam
was
not
deceived
by
a
Serpent
,
a
creature
loathsom
,
&
unacceptable
,
but
by
a
lovely
person
,
with
whom
he
was
transported
:
Or
with
Oecumenius
his
exposition
;
Adam
was
not
deceived
,
because
there
is
no
charge
laid
upon
him
in
the
Scriptures
,
no
mention
that
he
was
deceived
in
them
,
as
it
is
said
,
that
Melchisedek
had
no
Father
nor
Mother
,
because
there
is
no
record
of
his
pedegree
in
the
Scriptures
:
Or
in
Ambr●se
his
exposition
;
That
Adam
was
not
deceived
in
praevaricationem
,
not
so
deceived
as
that
he
deceived
any
body
else
:
Take
it
any
way
,
That
she
will
be
●ntent
to
learn
in
sitence
with
all
subjection●
That
as
she
is
not
a
servant
,
but
a
Mother
in
the
house
,
so
she
is
but
a
Daughter
,
and
not
a
Mother
of
the
Chur●h
.
This
is
presented
more
fully
in
the
next
,
Sapi●ns
judicio
am●t
,
non
affectu
,
Discretion
is
the
weight
of
love
in
a
wise
mans
hand
,
and
not
affection
.
S.
Hier●●●
cannot
stay
there
;
he
addes
thus
much
more
,
Nihil
foedius
,
quàm
uxorem
amare
〈◊〉
〈◊〉
adulteram
,
There
is
not
a
more
uncomely
,
a
poorer
thing
,
then
to
love
a
wife
lik●
a
Mistresse
.
S.
Augustine
makes
that
comparison
,
That
whensoever
the
Apostles
preached
,
they
were
glad
when
their
auditory
liked
their
preaching
,
Non
avidita●e
consequendae
laudis
,
sed
charitate
seminande
virtutis
;
not
that
they
affected
the
praise
of
the
people
,
but
that
thereby
they
saw
,
that
they
had
done
more
good
upon
the
people
.
And
in
another
place
he
makes
that
comparison
,
That
a
righteous
man
desires
to
be
dissolved
and
to
be
with
Christ
,
&
yet
this
righteous
man
dines
,
and
sups
,
takes
ordinary
refections
and
ordinary
recreations
:
So
,
for
mariage
,
says
he
,
in
temperate
men
,
officiosum
,
non
libidinesum
,
it
is
to
pay
a
debt
,
not
to
satisfie
appetite
;
lest
otherwise
she
prove
in
Ruinam
,
who
was
given
in
Adjutorium
,
and
he
be
put
to
the
first
mans
plea
,
Mulier
quam
dedisti
,
The
woman
whom
thou
gavest
me
,
gave
me
my
death
.
So
much
then
she
should
be
,
A
Helper
;
for
,
for
that
she
was
made
.
She
is
not
so
,
if
she
remember
not
those
duties
which
are
intimated
in
the
stipulation
and
contract
which
she
hath
made
.
Call
it
Conjugium
,
and
that
is
derived
a
Iuge
,
it
is
an
equall
patience
in
bearing
the
incommodities
of
this
life
.
Call
it
Nuptias
,
and
that
is
derived
à
Nube
,
a
vaile
,
a
covering
;
and
that
is
an
estranging
,
a
withdrawing
her self
from
all
such
conversation
as
may
violate
his
peace
,
or
her
honour
.
Call
it
Matrimonium
,
and
that
is
derived
from
a
Mother
,
and
that
implies
a
religious
education
of
her
children
.
De
latere
sumpta
,
nor-discedat
à
latere
,
says
A●g
.
Since
she
was
taken
out
of
his
side
,
let
her
not
depart
from
his
side
,
but
shew
her self
so
much
as
she
was
made
for
,
Adjutorium
,
a
Helper
.
But
she
must
be
no
more
;
If
she
think
her self
more
then
a
Helper
,
she
is
not
so
much
.
He
is
a
miserable
creature
,
whose
Creator
is
his
Wife
.
God
did
not
stay
to
joyn
her
in
Commission
with
Adam
,
so
far
as
to
give
names
to
the
creatures
;
much
lesse
to
give
essence
;
essence
to
the
man
,
essence
to
her
husband
.
When
the
wife
thinks
her
husband
owes
her
all
his
fortune
,
all
his
discretion
,
all
his
reputation
,
God
help
that
man
himself
,
for
he
hath
given
him
no
helper
yet
.
I
know
there
are
some
glasses
stronger
then
some
earthen
vessels
,
and
some
earthen
vessels
stronger
then
some
wooden
dishes
;
some
of
the
weaker
sexe
,
stronger
in
fortune
,
and
in
counsell
too
,
then
they
to
whom
God
hath
given
them
,
but
yet
let
them
not
impute
that
in
the
eye
nor
eare
of
the
world
,
nor
repeat
it
to
their
own
hearts
,
with
such
a
dignifying
of
themselves
,
as
exceeds
the
quality
of
a
Helper
.
S.
Hierome
shall
be
her
Remembrancer
,
She
was
not
taken
out
of
the
fo●t
;
to
be
troden
upon
,
nor
out
of
the
head
,
to
be
an
overseer
of
him
;
but
out
of
his
side
,
where
she
weakens
him
enough
,
and
therefore
should
do
all
she
can
,
to
be
a
Helper
.
To
be
so
,
so
much
,
and
no
more
,
she
must
be
as
God
made
Eve
,
fimilis
ei
,
meet
and
fit
for
her
husband
.
She
is
fit
for
any
if
she
have
those
vertues
,
which
always
make
the
person
that
hath
them
good
;
as
chastity
,
sobriety
,
taciturnity
,
verity
,
and
such
;
for
,
for
such
vertues
as
may
be
had
,
and
yet
the
possessor
not
the
better
for
them
,
as
wit
;
learning
,
eloquence
,
musick
,
memory
,
cunning
,
and
such
,
these
make
her
never
the
fitter
.
There
is
a
Harmony
of
dispositions
,
and
that
requires
particular
consideration
upon
emergent
occasions
;
but
the
fitnesse
that
goes
through
all
,
is
a
sober
continency
;
for
without
that
,
Matrimonium
jurata
fornicatio
,
Mariage
is
but
a
continuall
fornication
,
sealed
with
an
oath
:
And
mariage
was
not
instituted
to
prostitute
the
chastity
of
the
woman
to
one
man
,
but
to
preserve
her
chastity
from
the
tentations
of
more
men
.
Bathsheba
was
a
little
too
fit
for
David
,
when
he
had
tried
her
so
far
before
;
for
there
is
no
fitnesse
where
there
is
not
continency
.
To
end
all
,
there
is
a
Morall
fitnesse
,
consisting
in
those
morall
vertues
,
of
which
we
have
spoke
enough
;
And
there
is
a
Civill
fitnesse
,
consisting
in
Discretion
,
and
accommodating
her self
to
him
;
And
there
is
a
Spirituall
fitnesse
,
in
the
unanimity
of
Religion
,
that
they
be
not
of
repugnant
professions
that
way
.
Of
which
,
since
we
are
well
assured
in
both
these
,
who
are
to
be
joyned
now
,
I
am
not
sorry
,
if
either
the
houre
,
or
the
present
occasion
call
me
from
speaking
any
thing
at
all
,
because
it
is
a
subject
too
mis-interpretable
,
and
unseasonable
to
admit
an
enlarging
in
at
this
time
.
At
this
time
therefore
,
this
be
enough
,
for
the
explication
and
application
of
these
words
.
SERMON
III.
Preached
at
a
Mariage
.
HOSEA
2.
19.
And
I
will
mary
thee
unto
me
for
ever
.
THE
word
which
is
the
hinge
upon
which
all
this
Text
turns
,
is
Erash
,
and
Erash
signifies
not
onely
a
betrothing
,
as
our
later
Translation
hath
it
,
David
,
Deliver
me
my
wife
Michal
whom
I
maried
;
and
so
our
former
Translation
had
it
,
and
so
we
accept
it
,
and
so
shall
handle
it
,
I
will
mary
thee
unto
me
for
ever
.
The
first
mariage
that
was
made
,
God
made
,
and
he
made
it
in
Paradise
:
And
of
that
mariage
I
have
had
the
like
occasion
as
this
to
speak
before
,
in
the
presence
of
many
honourable
persons
in
this
company
.
The
last
mariage
which
shall
be
made
,
God
shall
make
too
,
and
in
Paradise
too
;
in
the
Kingdome
of
heaven
:
and
at
that
mariage
,
I
hope
in
him
that
shall
make
it
,
to
meet
,
not
some
,
but
all
this
company
.
The
mariage
in
this
Text
hath
relation
to
both
those
mariages
:
It
is
it self
the
spirituall
and
mysticall
mariage
of
Christ
Jesus
to
the
Church
,
and
to
every
mariageable
soule
in
the
Church
:
And
it
hath
a
retrospect
,
it
looks
back
to
the
first
mariage
;
for
to
that
the
first
word
carries
us
,
because
from
thence
God
takes
his
metaphor
,
and
comparison
,
sponsabo
,
I
will
mary
;
And
then
it
hath
a
prospect
to
the
last
mariage
,
for
to
that
we
are
carried
in
the
last
word
,
in
aeternum
,
I
will
mary
thee
unto
me
for
ever
.
Be
pleased
therefore
to
give
me
leave
in
this
exercise
,
to
shift
the
scene
thrice
,
and
to
present
to
your
religious
considerations
three
objects
,
three
subjects
:
first
,
a
secular
mariage
in
Paradise
;
secondly
,
a
spirituall
mariage
in
the
Church
;
and
thirdly
,
an
eternall
mariage
in
heaven
.
And
in
each
of
these
three
we
shall
present
three
circumstances
;
first
the
Persons
,
Me
and
Tibi
,
I
will
mary
thee
;
And
then
the
Action
,
Sponsabo
,
I
will
mary
thee
;
And
lastly
the
Term
,
In
aeternam
,
I
will
mary
thee
to
mee
for
ever
.
In
the
first
acceptation
then
,
We
lay
nothing
upon
you
but
things
necessary
,
so
we
call
nothing
necessary
but
that
which
is
commanded
by
God
.
If
in
heaven
I
may
have
the
place
of
a
man
that
hath
performed
the
Commandements
of
God
,
I
will
not
change
with
him
that
thinks
he
hath
done
more
then
the
Commandements
of
God
enjoyned
him
.
The
rule
of
marriage
for
degrees
and
distance
in
blood
,
is
the
Law
of
God
;
but
for
conditions
of
men
,
there
is
no
Rule
given
at
all
.
When
God
had
made
Adam
and
Eve
in
Paradise
,
God
did
not
place
Adam
in
a
Monastery
on
one
side
,
and
Eve
in
a
Nunnery
on
the
other
,
and
so
a
River
between
them
.
They
that
built
wals
and
cloysters
to
frustrate
Gods
institution
of
mariage
,
In
which
our
second
Consideration
is
the
Action
,
Sponsabe
;
I
will
mary
thee
,
is
,
I
will
be
maried
unto
thee
,
for
we
mary
not
our selves
.
They
are
somewhat
hard
driven
in
the
Roman
Church
,
Now
this
institution
of
mariage
had
three
objects
:
first
,
In
ustionem
,
In
prolem
,
for
propagation
,
for
children
;
And
lastly
,
In
adjutorium
,
for
mutuall
help
.
As
we
consider
it
the
first
way
,
In
ustionem
,
every
heating
is
not
a
burning
;
every
naturall
concupiscence
does
not
require
a
mariage
;
may
every
flaming
is
not
a
burning
;
though
a
man
continue
under
the
flame
of
carnall
tentation
,
as
long
as
S.
Paul
did
;
yet
it
needs
not
come
presently
to
a
Sponsabo
,
I
will
mary
.
God
gave
S.
Paul
other
Physick
,
Gratia
mea
sufficit
,
grace
to
stand
under
that
tentation
;
And
S.
Paul
gave
himself
other
Physick
,
Contundo
corpus
,
convenient
disciplines
to
tame
his
body
.
In
medicinam
,
but
as
his
Physick
,
yet
make
her
his
cordiall
Physick
,
take
her
to
his
heart
,
and
fill
his
heart
with
her
,
let
her
dwell
there
,
and
dwell
there
alone
,
and
so
they
will
be
mutuall
Antidotes
and
Preservatives
one
to
another
,
against
all
forein
tentations
.
And
with
this
blessing
,
blesse
thou
,
ô
Lord
,
these
whom
thou
hast
brought
hither
for
this
blessing
:
make
all
the
days
of
their
life
like
this
day
unto
them
;
and
as
thy
mercies
are
new
every
morning
,
make
them
so
to
one
another
;
And
if
they
may
not
die
together
,
sustain
thou
the
survivor
of
them
in
that
sad
hour
with
this
comfort
,
That
he
that
died
for
them
both
,
will
bring
them
together
again
in
his
everlastingnesse
.
The
second
use
of
mariage
was
In
prolificationem
,
I
will
doe
a
thing
in
Israel
,
says
God
there
,
at
which
every
mans
eares
that
heares
it
shall
single
:
And
it
was
executed
,
Eli
fell
down
and
broke
his
neck
.
We
have
also
a
consolation
to
women
for
children
,
She
shall
be
saved
in
Child-bearing
,
says
the
Apostle
;
but
as
Chrysostome
and
others
of
the
Ancients
observe
and
interpret
that
place
(
which
interpretation
arises
out
of
the
very
letter
)
it
is
,
Si
permanserint
,
not
if
she
,
but
if
they
,
if
the
children
continue
in
faith
,
in
charity
,
in
holinesse
,
and
sobriety
:
The
salvation
of
the
Parents
hath
so
much
relation
to
the
childrens
goodnesse
,
as
that
if
they
be
ill
by
the
Parents
example
,
or
indulgence
,
the
Parents
are
as
guilty
as
the
children
.
Art
thou
afraid
thy
childe
should
be
stung
with
a
Snake
,
and
wilt
thou
let
him
play
with
the
old
Serpent
,
in
opening
himself
to
all
tentations
?
Art
thou
afraid
to
let
him
walk
in
an
ill
aire
,
and
art
thou
content
to
let
him
stand
in
that
pestilent
aire
that
is
made
of
nothing
but
oaths
,
and
execrations
of
blasphemous
mouths
round
about
him
?
It
is
S.
Chrysostomes
complaint
,
Perditionem
magno
pretio
emunt
;
Salutem
nec
done
accipere
volunt
;
we
pay
dear
for
our
childrens
damnation
,
by
paying
at
first
for
all
their
childish
vanities
,
and
then
for
their
sinfull
insolencies
at
any
rate
;
and
we
might
have
them
saved
,
and
our selves
to
the
bargain
,
(
which
were
a
frugall
way
,
and
a
debt
well
hedg'd
in
)
for
much
lesse
then
ours
,
and
their
damnation
stands
us
in
.
If
you
have
a
desire
,
says
that
blessed
Father
,
to
leave
them
certainly
rich
,
Deumiis
relinque
Debitorem
,
Doe
some
such
thing
for
Gods
service
,
as
you
may
leave
God
in
their
debt
.
He
cannot
break
;
his
estate
is
inexhaustible
;
he
will
not
break
promise
,
nor
break
day
;
He
will
shew
mercy
unto
thousands
in
them
that
love
him
and
keep
his
Commandements
.
And
here
also
may
another
showre
of
his
benedictions
fall
upon
them
whom
he
hath
prepared
and
presented
here
;
Let
the
wife
be
as
a
fruitfull
Vine
,
and
their
children
like
Olive
plants
:
The
third
and
last
use
in
this
institution
of
secular
mariage
,
In
adjutorium
,
for
mutuall
help
.
There
is
no
state
,
no
man
in
any
state
,
that
needs
not
the
help
of
others
.
Subjects
need
Kings
,
and
if
Kings
doe
not
need
their
Subjects
,
they
need
alliances
abroad
,
and
they
need
Counsell
at
home
.
Even
in
Paradise
,
where
the
earth
produced
all
things
for
life
without
labour
,
and
the
beasts
submitted
themselves
to
man
,
so
that
he
had
no
outward
enemy
;
And
in
the
state
of
innocency
in
Paradise
,
where
in
man
all
the
affections
submitted
themselves
to
reason
,
so
that
he
had
no
inward
enemy
,
yet
God
in
this
abundant
Paradise
,
and
in
this
secure
innocency
of
Paradise
,
even
in
the
survey
of
his
own
work
,
saw
,
that
though
all
that
he
had
made
was
good
,
yet
he
had
not
made
all
good
;
he
found
thus
much
defect
in
his
own
work
,
that
man
lacked
a
helper
.
Every
body
needs
the
help
of
others
;
and
every
good
body
does
give
some
kinde
of
help
to
others
.
Even
into
the
Ark
it self
,
where
God
blessed
them
all
with
a
powerfull
and
an
immediate
protection
,
God
admitted
onely
such
as
were
fitted
to
help
one
another
,
couples
.
In
the
Ark
,
which
was
the
Type
of
our
best
condition
in
this
life
,
there
was
not
a
single
person
.
Christ
saved
once
one
theef
at
the
last
gasp
,
to
shew
that
there
may
be
late
repentances
;
but
in
the
Ark
he
saved
none
but
maried
persons
,
to
shew
,
that
he
eases
himself
in
making
them
helpers
to
one
another
.
And
therefore
when
we
come
to
the
P●sui
Deum
adjutorium
meum
,
to
rely
upon
God
primarily
for
our
Help
,
God
comes
to
the
faciam
tibi
adjutorium
,
I
will
make
thee
a
help
like
thy self
:
not
always
like
in
complexion
,
nor
like
in
years
,
nor
like
in
fortune
,
nor
like
in
birth
,
but
like
in
minde
,
like
in
disposition
,
like
in
the
love
of
God
,
and
of
one
another
or
else
there
is
no
helper
.
It
was
no
kinde
of
help
that
Davids
wife
gave
him
,
when
she
spoke
by
way
of
counsell
,
but
in
truth
,
in
scorn
and
derision
,
to
draw
him
from
a
religious
act
,
as
the
dancing
before
the
Ark
,
at
that
time
was
:
It
is
no
help
for
any
respect
,
to
slacken
the
husband
in
his
Religion
.
It
was
but
a
poor
help
that
Nabals
wife
was
fain
to
give
him
by
telling
David
,
Al
as
my
husband
is
but
a
foole
,
like
his
name
,
and
what
will
you
look
for
at
a
fools
hand
?
It
is
the
worst
help
of
all
to
raise
a
husband
by
dejecting
her self
,
to
help
her
husband
forward
in
this
world
,
by
forfeiting
sinfully
,
and
dishonourably
her
own
interest
in
the
next
.
The
husband
in
the
Helper
in
the
nature
of
a
foundation
,
to
sustain
and
uphold
all
;
The
wife
in
the
nature
of
the
roof
,
to
cover
imperfections
and
weaknesses
:
The
husband
in
the
nature
of
the
head
from
whom
all
the
sinews
flow
;
The
wife
in
the
nature
of
the
hands
into
which
those
sinews
flow
,
and
enable
them
to
doe
their
offices
.
The
husband
helps
as
legges
to
her
,
she
moves
by
his
motion
;
The
wife
helps
as
a
staffe
to
him
,
he
moves
the
better
by
her
assistance
.
And
let
this
mutuall
help
be
a
part
of
our
present
benediction
too
;
In
all
the
ways
of
fortune
let
his
industry
help
her
,
and
in
all
the
crosses
of
fortune
let
her
patience
help
him
;
and
in
all
emergent
occasions
and
dangers
spirituall
,
or
temporall
,
O
God
make
speed
to
save
them
,
O
Lord
,
make
haste
to
help
them
.
We
have
spoken
of
the
persons
,
I
will
mary
thee
for
ever
.
Now
though
there
be
properly
no
eternity
in
this
secular
mariage
,
nor
in
any
thing
in
this
world
,
(
for
eternity
is
that
onely
which
never
had
●eginning
,
nor
ever
shall
have
end
)
yet
we
may
consider
a
kind
of
eternity
,
a
kind
of
circle
without
beginning
,
without
end
,
even
in
this
secular
mariage
:
for
first
,
mariage
should
have
no
beginning
before
mariage
;
no
half-mariage
,
no
lending
away
of
the
minde
,
in
conditionall
precontracts
before
,
no
lending
away
of
the
body
in
unchaste
wantonnesse
before
.
The
body
is
the
temple
of
the
Holy
Ghost
;
and
when
two
bodies
,
by
mariage
are
to
be
made
one
temple
,
the
wife
is
not
as
the
Chancell
,
reserv'd
and
shut
up
,
and
the
man
as
the
walks
below
,
indifferent
and
at
liberty
for
every
passenger
.
God
in
his
Temple
looks
for
first
fruits
from
both
,
that
so
on
both
sides
,
mariage
should
have
such
a
degree
of
eternity
,
as
to
have
had
no
beginning
of
mariage
before
mariage
.
It
should
have
this
degree
of
eternity
too
,
this
quality
of
a
circle
to
have
no
interruption
,
no
breaking
in
the
way
by
unjust
suspitions
and
jealousies
.
Where
there
is
Spiritus
immunditei
,
as
S.
Paul
calls
it
,
a
spirit
of
uncleannesse
,
there
will
necessarily
be
Spiritus
zelotypiae
,
as
Moses
cals
it
,
a
spirit
of
jealousie
.
But
to
raise
the
Devill
in
the
power
of
the
Devill
,
to
call
up
one
spirit
by
another
spirit
,
by
the
spirit
of
jealousie
and
suspition
,
to
induce
the
spirit
of
uncleannesse
where
it
was
not
,
if
a
man
conjure
up
a
Devill
so
,
God
knows
who
shall
conjure
it
down
again
,
As
jealousie
is
a
care
and
not
a
suspition
,
God
is
not
ashamed
to
protest
of
himself
that
he
is
a
jealous
God
.
Thou
shalt
not
bow
down
to
a
graven
Image
;
and
before
he
accuses
any
man
to
have
bowed
down
to
a
graven
Image
,
before
any
Idolatry
was
committed
,
he
tells
them
that
he
is
a
jealous
God
;
God
is
jealous
before
there
is
any
harm
done
.
And
God
presents
it
as
a
curse
,
when
he
says
,
My
jealousie
shall
depart
from
thee
,
and
I
will
be
quiet
,
and
no
more
angry
;
that
is
,
I
will
heave
thee
to
thy self
,
and
take
no
more
care
of
thee
.
Jealousie
that
implies
care
,
and
honour
,
and
counsell
,
and
tendernesse
,
is
rooted
in
God
,
for
God
is
a
jealous
God
,
and
his
servants
are
jealous
servants
,
as
S.
Paul
professes
of
himself
,
I
am
jealous
over
you
with
a
gedly
jealousie
.
But
jealousie
that
implies
diffidence
and
suspition
,
and
accusation
,
is
rooted
in
the
Devil
,
for
he
is
the
Accuser
of
the
brethren
.
So
then
,
this
secular
mariage
should
be
in
aeternum
,
eternall
,
for
ever
,
as
to
have
no
beginning
before
,
and
so
too
,
as
to
have
no
jealous
interruption
by
the
way
;
for
it
is
so
eternall
,
as
that
it
can
have
no
end
in
this
life
:
Those
whom
God
hath
joyned
,
no
man
,
no
Devill
,
can
separate
so
,
as
that
it
shall
not
remain
a
mariage
so
far
,
as
that
if
those
separated
persons
will
live
together
again
,
yet
they
shall
not
be
new
maried
;
so
farre
,
certainly
,
the
band
of
mariage
continues
still
.
The
Devil
makes
no
mariages
;
He
may
have
a
hand
in
drawing
conveyances
;
in
the
temporall
conditios
there
may
be
practice
,
but
the
mariage
is
made
by
God
in
heaven
.
The
Devil
can
break
no
mariages
neither
,
though
he
can
by
sin
break
off
all
the
good
uses
,
and
take
away
all
the
comforts
of
mariage
.
I
pronounce
not
now
whether
Adultery
dissolves
mariage
or
no
;
It
is
S.
Augustines
wisdome
to
say
,
Where
the
Scripture
is
silent
,
let
me
be
silent
too
:
And
I
may
goe
lower
then
he
,
and
say
,
Where
the
Church
is
silent
,
let
me
be
silent
too
;
and
our
Church
is
so
far
silent
in
this
,
as
that
it
hath
not
said
,
That
Adultery
dissolves
mariage
.
Perchance
then
it
is
not
the
death
of
mariage
,
but
surely
it
is
a
deadly
wound
.
We
have
Authors
in
the
Romanc
Church
that
think
fornicationem
non
vagam
,
that
such
an
incontinent
life
as
is
limited
to
one
certain
person
,
is
no
deadly
sin
,
But
there
is
none
even
amongst
them
that
diminish
the
crime
of
Adultery
.
Habere
quasi
non
haberes
,
is
Christs
counsell
,
To
have
a
wife
as
though
thou
hadst
none
,
that
is
continency
,
and
temperance
,
and
forbearance
and
abstinency
upon
some
occasions
;
But
non
habere
quasi
haberes
,
is
not
so
;
not
to
have
a
wife
,
and
yet
have
her
,
to
have
her
,
that
is
anothers
,
that
is
the
Devils
counsell
.
That
falutation
of
the
Angle
to
the
blessed
Virgin
Mary
,
Blessed
art
thou
amongst
memen
,
we
may
make
even
this
interpretation
,
not
onely
that
she
was
blessed
amongst
women
,
that
is
,
above
women
,
but
that
she
was
Benedicta
,
blessed
amongst
women
,
that
all
women
blest
her
,
that
no
woman
had
occasion
to
curse
her
:
And
this
is
the
eternity
of
this
secular
mariage
as
far
as
this
world
admits
any
eternity
;
that
it
should
have
no
beginning
before
,
no
interruption
of
jealousie
in
the
way
,
no
such
approach
towards
dissolution
,
as
that
incontinency
,
in
all
opinions
,
and
in
all
Churches
is
agreed
to
be
.
And
here
also
without
any
scruple
of
fear
,
or
of
suspition
of
the
contrary
,
there
is
place
for
this
benediction
,
upon
this
couple
;
Build
,
ô
Lord
,
upon
thine
own
foundations
,
in
these
two
,
and
establish
thy
former
graces
with
future
;
that
no
person
ever
complain
of
either
of
them
,
nor
either
of
them
of
one
another
,
and
so
he
and
she
are
maried
in
aeternum
for
ever
.
We
are
now
come
in
our
order
proposed
at
first
,
to
our
second
Part
;
First
then
,
as
in
the
former
Part
,
the
secular
mariage
,
Germen
Iehovae
,
the
bud
and
blossome
,
the
fruit
and
off-spring
of
Jehovah
,
Jehovah
himself
,
and
my self
before
he
took
me
in
hand
,
to
be
,
not
a
Potters
vessell
of
earth
,
but
that
earth
of
which
the
Potter
might
make
a
vessel
if
he
would
,
and
break
it
if
he
would
when
he
had
made
it
:
When
I
consider
Christ
to
have
been
from
before
all
beginnings
,
and
to
be
still
the
Image
of
the
Father
,
the
same
stamp
upon
the
same
metall
,
and
my self
a
peece
of
rusty
copper
,
in
which
those
lines
of
the
Image
of
God
which
were
imprinted
in
me
in
my
Creation
are
defaced
and
worn
,
and
washed
and
burnt
,
and
ground
away
,
by
my
many
,
and
many
,
and
many
fins
:
When
I
consider
Christ
in
his
Circle
,
in
glory
with
his
Father
,
before
he
came
into
this
world
,
establishing
a
glorious
Church
when
he
was
in
this
world
,
and
glorifying
that
Church
with
that
glory
which
himself
had
before
,
when
he
went
out
of
this
world
;
and
then
consider
my self
in
my
circle
,
I
came
into
this
world
washed
in
my
own
tears
,
and
either
out
of
compunction
for
my self
or
compassion
for
others
,
I
passe
through
this
world
as
through
a
valley
of
tears
,
where
tears
settle
and
swell
,
and
when
I
passe
out
of
this
world
I
leave
their
eyes
whose
hands
close
mine
,
full
of
tears
too
,
can
these
persons
,
this
Image
of
God
,
this
God
himself
,
this
glorious
God
,
and
this
vessell
of
earth
,
this
earth
it self
,
this
inglorious
worm
of
the
earth
,
meet
without
disparagement
?
They
doe
meet
and
make
a
mariage
;
In
ustionem
,
a
remedy
against
burning
.
It
is
so
too
,
In
prolificationem
,
for
children
;
first
,
vae
soli
,
woe
unto
that
single
soul
that
is
not
maried
to
Christ
;
that
is
not
come
into
the
way
of
having
issue
by
him
,
that
is
not
incorporated
in
the
Christian
Church
,
and
in
the
true
Church
,
but
is
yet
in
the
wildernesse
of
Idolatry
amongst
the
Gentiles
,
or
in
the
Labyrinth
of
superstition
amongst
the
Papists
,
vae
soli
,
woe
unto
that
single
man
that
is
not
maried
unto
Christ
in
the
Sacraments
of
the
Church
;
and
vae
sterili
,
woe
unto
them
that
are
barren
after
this
spirituall
mariage
,
Ieremy
,
Scribe
virum
istum
sterilem
,
write
this
man
childlesse
,
that
implied
all
calamities
upon
him
;
And
assoon
as
Christ
had
laid
that
curse
upon
the
Fig-tree
,
Let
no
fruit
grow
upon
thee
for
ever
,
presently
the
whole
tree
withered
;
no
fruit
,
no
leafes
neither
,
nor
body
left
.
To
be
incorporated
in
the
body
of
Christ
Jesus
,
and
bring
forth
no
fruits
worthy
of
that
profession
,
is
a
wofull
state
too
.
Vae
soli
,
woe
unto
the
Gentiles
not
maried
unto
Christ
;
and
vae
sterili
,
woe
unto
inconsiderate
Christians
,
that
think
not
upon
their
calling
,
that
conceive
not
by
Christ
;
but
there
is
a
vae
praegnanti
too
,
in
ustionem
,
and
in
prolem
,
against
burning
,
and
for
children
;
but
can
he
have
any
use
of
me
,
in
adjutorium
,
for
a
helper
?
Surely
,
if
I
be
able
to
feed
him
,
and
clothe
him
,
and
harbour
him
,
(
and
Christ
would
not
condemne
men
at
the
last
day
for
not
doing
these
,
if
man
could
not
doe
them
)
I
am
able
to
help
him
too
.
Great
persons
can
help
him
over
sea
,
convey
the
name
of
Christ
where
it
hath
not
been
preached
yet
;
and
they
can
help
him
home
again
;
restore
his
name
,
and
his
truth
where
superstition
with
violence
hath
disseised
him
:
And
they
can
help
him
at
home
,
defend
his
truth
there
against
all
machinations
to
displant
and
dispossesse
him
.
Great
men
can
help
him
thus
;
and
every
man
can
help
him
to
a
better
place
in
his
own
heart
,
and
his
own
actions
,
then
he
hath
had
there
;
and
to
be
so
helped
in
me
and
helped
by
me
,
to
have
his
glory
thereby
advanced
,
Christ
hath
maried
my
soul
:
And
he
hath
maried
it
in
aeternum
,
for
ever
;
which
is
the
third
and
last
Circumstance
in
this
spirituall
,
as
it
was
in
the
secular
mariage
.
And
here
the
aeternum
is
enlarged
;
in
aeternum
,
for
ever
,
before
all
beginnings
,
and
in
aeternum
,
for
ever
,
without
any
interruptions
,
so
I
know
,
that
whom
he
loves
he
loves
to
the
end
,
and
that
he
hath
given
me
,
not
a
presumptuous
impossibility
,
but
a
modest
infallibility
,
that
no
sin
of
mine
shall
divorce
or
separate
me
from
him
,
for
,
that
which
ends
the
secular
mariage
,
ends
not
the
spirituall
:
not
death
,
for
my
death
does
not
take
me
from
that
husband
,
but
that
husband
being
by
his
Father
preferr'd
to
higher
titles
,
and
greater
glory
in
another
state
,
I
doe
but
goe
by
death
where
he
is
become
a
King
,
to
have
my
part
in
that
glory
,
and
in
those
additions
which
he
hath
received
there
.
And
this
hath
led
us
to
our
third
and
last
mariage
,
our
eternall
mariage
in
the
triumphant
Church
.
And
in
this
third
mariage
,
the
persons
are
,
d
Part.
Persons
.
Apoc.
19.
7
,
9.
Esay
53.
4.
the
Lamb
and
my
soul
;
The
mariage
of
the
Lamb
is
come
,
and
blessed
are
they
that
are
called
to
the
mariage
Supper
of
the
Lamb
,
says
S.
Iohn
speaking
of
our
state
in
the
generall
Resurrection
.
That
Lamb
that
was
brought
to
the
slaughter
and
opened
not
his
mouth
,
and
I
who
have
opened
my
mouth
and
poured
out
imprecations
and
curses
upon
men
,
and
execrations
and
blasphemies
against
God
upon
every
occasion
;
That
Lamb
who
was
slain
from
the
beginning
,
and
was
slain
by
him
who
was
a
murderer
from
the
beginning
;
That
Lamb
which
took
away
the
sins
of
the
world
,
and
I
who
brought
more
sins
into
the
world
,
then
any
sacrifice
but
the
blood
of
this
Lamb
could
take
away
:
This
Lamb
and
I
(
these
are
the
Persons
)
shall
meet
and
mary
;
there
is
the
Action
.
This
is
not
a
clandestine
mariage
,
In
aeternum
,
for
ever
,
which
is
our
last
circumstance
.
It
is
not
well
done
to
call
it
a
circumstance
,
In
aeternum
,
for
ever
.
The
Angels
were
not
maried
so
;
they
incurr'd
an
irreparable
Divorce
from
God
,
and
are
separated
for
ever
,
and
I
shall
be
maried
to
him
,
in
aeternum
,
for
ever
.
The
Angels
fell
in
love
,
when
there
was
no
object
presented
,
before
any
thing
was
created
;
when
there
was
nothing
but
God
and
themselves
,
they
fell
in
love
with
themselves
,
and
neglected
God
,
and
so
fell
in
aeternum
,
for
ever
.
I
shall
see
all
the
beauty
,
and
all
the
glory
of
all
the
Saints
of
God
,
and
love
them
all
,
and
know
that
the
Lamb
loves
them
too
,
without
jealousie
,
on
his
part
,
or
theirs
,
or
mine
,
and
so
be
maried
in
aeternum
,
for
ever
,
without
interruption
,
or
diminution
,
or
change
of
affections
.
I
shall
see
the
Sunne
black
as
sackcloth
of
hair
,
in
aeternum
,
for
ever
.
I
shall
see
an
end
of
faith
,
nothing
to
be
beleeved
that
I
doe
not
know
;
and
an
end
of
hope
,
nothing
to
be
wisht
that
I
doe
not
enjoy
,
but
no
end
of
that
love
in
which
I
am
maried
to
the
Lamb
for
ever
.
Yea
,
I
shall
see
an
end
of
some
of
the
offices
of
the
Lamb
himself
;
Christ
himself
shall
be
no
longer
a
Mediator
,
an
Intercessor
,
an
Advocate
,
and
yet
shall
continue
a
Husband
to
my
soul
for
ever
.
Where
I
shall
be
rich
enough
without
Joynture
,
for
my
Husband
cannot
die
;
and
wise
enough
without
experience
,
for
no
new
thing
can
happen
there
;
and
healthy
enough
without
Physick
,
for
no
sicknesse
can
enter
;
and
(
which
is
by
much
the
highest
of
all
)
safe
enough
without
grace
,
for
no
tentation
that
need
particular
grace
,
can
attempt
me
.
There
,
where
the
Angels
,
which
cannot
die
,
could
not
live
,
this
very
body
which
cannot
choose
but
die
,
shall
live
,
and
live
as
long
as
that
God
of
life
that
made
it
.
Lighten
our
darkness
,
we
beseech
thee
,
ô
Lord
,
that
in
thy
light
we
may
see
light
:
Illustrate
our
understandings
,
kindle
our
affections
,
pour
oyle
to
our
zeale
,
that
we
may
come
to
the
mariage
of
this
Lamb
,
and
that
this
Lamb
may
come
quickly
to
this
mariage
:
And
in
the
mean
time
bless
these
thy
servants
,
with
making
this
secular
mariage
a
type
of
the
spirituall
,
and
the
spirituall
an
earnest
of
that
eternall
,
which
they
and
we
,
by
thy
mercy
,
shall
have
in
the
Kingdome
which
thy
Son
our
Saviour
hath
purchased
with
the
inestimable
price
of
his
incorruptible
blood
.
To
whom
,
&c.
SERMON
IV.
Preached
at
a
Christning
.
REVEL.
7.
17.
For
the
Lamb
which
is
in
the
midst
of
the
Throns
,
shal●
g●vern
them
,
and
shall
leade
them
unto
the
lively
furnteins
of
maters
,
and
God
shall
wipe
away
all
teares
from
their
eyes
.
IF
our
conversation
be
in
heaven
,
a
doore-keeper
was
the
subject
of
a
great
Kings
ambition
;
if
our
conversation
be
there
,
even
there
,
there
cannot
be
better
company
met
,
then
we
may
see
and
converse
withall
in
this
Chapter
.
Upon
those
words
,
doth
the
Eagle
mount
up
at
the
Cominandement
,
make
his
nest
on
high
;
S.
Gregory
says
,
Videamus
aquilam
,
nidum
sibi
,
in
arduis
construentem
;
Then
we
say
an
Eagle
make
his
nest
on
high
,
when
we
heard
S.
Petter
say
so
,
Our
conversation
is
in
heaven
;
and
then
doth
an
Eagle
mount
up
at
our
commandement
,
when
our
soul
,
our
devotion
,
by
such
a
conversation
in
heaven
,
associates
itself
with
all
this
blessed
company
that
are
met
in
this
Chapter
,
that
our
fellow
ship
may
be
with
the
Father
,
and
with
his
Son
Iesus
Christ
,
command
year
Eagle
to
mount
up
,
and
to
build
his
nest
on
high
,
command
your
souls
to
have
their
conversation
in
heaven
by
meditation
of
this
Scripture
,
and
you
shall
meet
company
,
which
no
stranger
shall
interrupt
,
for
they
are
all
of
a
knot
,
and
such
a
knot
as
nothing
shall
unty
,
as
inseparably
united
to
one
another
,
as
that
God
,
with
whom
they
are
made
one
Spirit
,
is
inseparable
in
himself
.
Here
you
shall
see
the
Angell
that
comes
from
the
East
,
is
the
East
,
from
whence
all
beams
of
grace
and
glory
arise
,
for
so
the
Prophet
calls
Christ
Iesus
himself
,
Eccevir
,
Oriens
nomen
ejus
,
Behold
him
,
whose
name
is
the
East
)
you
shall
see
him
come
with
the
seal
of
the
living
God
,
and
hold
back
those
Angels
which
had
power
given
them
to
hurt
the
Sea
,
and
the
Earth
,
and
you
shall
her
him
say
,
Hurt
not
the
earth
,
nor
the
sea
,
nor
the
trees
,
till
we
have
sealed
the
servants
of
our
God
in
the
forecheads
.
And
as
you
shall
see
him
forward
,
so
you
shall
see
him
large
,
and
bountifull
in
imprinting
that
Seal
,
an
hundred
and
forty
four
thousand
of
the
Tribes
of
the
Children
of
Israel
,
and
you
shall
see
a
great
multitude
,
which
no
man
can
number
,
of
al
Nations
,
and
you
shall
see
all
the
Angels
stand
round
about
the
Throne
,
and
about
the
Elders
,
Amen
,
praise
,
and
glory
,
and
wisdome
,
and
thanks
,
and
honour
,
and
power
,
and
might
be
unto
our
God
,
for
evermore
,
Amen
.
And
this
is
good
company
,
and
good
Musique
.
And
lest
you
should
lose
any
of
the
Joy
of
this
conversation
,
of
this
society
,
by
ignorance
what
they
were
,
one
of
the
Elders
prevents
you
;
answers
you
,
saying
,
what
are
these
that
are
araid
in
white
?
he
answers
by
a
question
,
which
is
some
what
strange
;
but
he
answers
before
any
question
,
which
is
more
strange
:
but
God
fees
questions
in
our
hearts
before
he
hears
them
from
our
lips
;
and
as
soon
as
our
hearts
conceive
a
desire
to
be
informed
,
he
gives
a
full
and
a
present
satisfaction
;
he
answers
before
we
ask
;
but
yet
he
answers
by
a
question
,
that
thereby
he
may
give
us
occasion
of
farther
discourse
,
of
farther
questioning
with
him
.
There
,
this
Elder
shall
tell
thee
,
that
those
are
they
which
are
come
out
of
the
Tribulations
of
this
world
,
have
made
their
Robes
white
in
the
blood
of
the
Lamb
,
that
therefore
they
are
in
the
presence
of
the
Throne
of
God
,
that
they
serve
him
day
and
night
in
the
Temple
,
that
they
shall
hunger
no
more
,
thrist
no
more
,
nor
be
offended
with
heat
,
or
Sun
;
That
is
,
as
many
as
are
appointed
to
receive
this
Seal
of
the
living
God
upon
their
foreheads
,
though
they
be
not
actually
delivered
from
all
the
incommodities
of
this
life
,
yet
nothing
in
this
life
shall
deprive
them
of
the
next
.
For
as
you
see
the
Seal
given
in
this
Chapter
,
and
the
promise
of
all
these
blessings
annexed
to
it
,
so
you
see
in
this
Text
the
reason
of
all
this
,
for
the
Lamb
which
is
in
the
midst
of
the
Throne
shall
govern
them
,
and
shall
leade
them
unto
the
lively
fountains
of
waters
,
and
God
shall
wipe
away
all
teares
from
their
eyes
.
In
which
words
,
we
shall
consider
for
order
and
distincton
,
imprinting
or
the
Seal
of
the
living
God
in
the
forehead
of
the
Elect
,
washing
in
the
blood
of
the
Lamb
,
Sacrament
of
Baptisme
:
In
that
which
we
call
the
form
,
which
is
the
illustrating
of
this
,
we
shall
first
look
upon
the
great
benefits
and
blessings
which
these
servants
of
God
so
sealed
,
and
so
washed
,
are
made
partakers
of
;
for
those
blessings
which
are
mentioned
in
the
verses
before
,
are
rooted
and
enwrapped
in
this
particular
of
this
Text
,
Quoniam
,
for
;
they
are
blessed
;
for
the
Lamb
shall
dòe
this
and
this
for
them
;
And
then
we
shall
consider
what
that
is
which
this
Lamb
will
doe
for
them
;
first
,
Reget
illos
,
He
shall
govern
them
,
take
them
into
his
care
,
make
them
heirs
of
the
Covenant
,
breed
them
in
a
visible
Church
:
secondly
,
Deducet
eos
,
He
shall
lead
them
to
the
lively
fountains
of
waters
;
give
them
outward
and
visible
means
of
Sanctification
;
thirdly
,
Absterget
omnem
lachtymam
,
He
shall
wipe
away
all
tears
from
their
eyes
;
even
in
this
life
he
shall
settle
and
establish
a
heavenly
joy
in
the
faithfull
appreliension
of
the
joyes
of
heaven
here
.
First
then
to
speak
of
the
matter
,
made
their
long
Robes
white
in
the
blood
of
the
Lamb
;
in
their
own
blood
,
which
is
proper
to
Martyrs
,
but
in
the
blood
of
the
Lamb
,
which
is
communicated
to
all
that
participate
of
the
merit
of
Christ
,
the
words
seem
larger
then
so
,
and
not
to
be
restrained
onely
to
Martyrs
.
Others
have
enlarged
them
farther
then
so
,
beyond
Martyrs
:
but
yet
limit
them
to
the
Triumphant
Church
;
that
because
it
is
said
,
that
they
are
come
out
of
great
tribulation
,
and
that
they
are
in
the
presence
of
the
Throne
of
God
,
and
that
they
shall
hunger
no
more
,
they
see
no
way
of
admitting
these
perfections
,
in
this
life
.
But
S.
Paul
saw
a
way
,
when
he
said
of
the
Elect
,
even
in
this
life
,
God
which
is
rich
in
mercy
,
he
hath
quickned
us
,
he
hath
raised
us
,
he
hath
made
us
fit
together
in
the
heavenly
places
,
in
Christ
Iesus
:
That
is
,
as
he
is
our
Head
,
and
is
there
himself
,
and
we
with
Christ
Jesus
,
as
we
are
his
Members
;
we
are
with
him
there
too
.
In
the
same
place
where
the
Apostle
says
,
That
we
look
for
our
Saviour
from
heaven
,
our
conversation
is
in
heaven
,
there
is
our
present
,
our
actuall
possession
.
That
is
it
which
S.
Augustine
Dilexisti
me
Domine
plusquam
te
;
Lord
thou
hast
loved
me
more
then
thou
hast
loved
thy self
:
Not
onely
that
thou
gavest
thy self
for
me
,
that
thou
didst
neglect
thy self
to
consider
me
,
but
whereas
thou
hadst
a
glory
with
the
Father
,
before
the
world
was
made
,
thou
didst
admit
a
cloud
,
and
a
slumber
upon
that
glory
,
and
staiedst
for
thy
glory
till
thy
death
,
yet
thou
givest
us
,
(
naturally
inglorious
,
and
miserable
creatures
)
a
reall
possession
of
glory
,
and
of
inseparablenesse
from
thee
,
in
this
life
.
This
is
that
Copiosa
redemptio
,
plentifull
redemption
;
though
that
were
Matura
redemptio
,
a
seasonable
redemption
,
if
it
should
meet
me
upon
my
death-bed
,
and
that
the
Angels
then
should
receive
my
soul
,
to
lay
it
in
Abrahams
bosome
,
yet
this
is
my
Saviours
plentifull
redemption
,
that
my
soul
is
in
Abrahams
bosome
now
whilest
it
is
in
this
body
,
and
that
I
am
already
in
the
presence
of
his
Throne
,
now
when
I
am
in
your
sight
,
and
that
I
serve
him
already
day
and
night
in
his
Temple
,
now
when
I
meditate
,
or
execute
his
Commission
,
in
this
service
,
in
this
particular
Congregation
.
Those
words
are
not
then
necessarily
restrained
to
Martyrs
,
they
are
not
restrained
to
the
state
of
the
Triumphant
Church
,
they
are
spoken
to
all
the
Children
of
righteousnesse
,
and
of
godlines
;
and
godlinesse
hath
the
promises
of
the
life
present
,
and
that
,
that
is
to
come
.
God
shall
wipe
all
teares
from
their
eyes
,
those
words
,
that
clause
,
is
thrice
repeated
intirely
in
the
Scriptures
:
When
it
is
spoken
here
,
when
it
is
spoken
in
the
one
and
twentieth
Chapter
of
the
Revelation
,
and
at
the
fourth
verse
,
in
both
places
,
it
is
derived
from
the
Prophet
Esay
,
Eacharisticall
chapter
,
a
Chapter
of
thanksgiving
for
Gods
deliverance
of
his
children
,
even
in
this
world
,
from
the
afflictions
,
and
tribulations
thereof
,
and
therefore
this
text
belongs
also
to
this
world
.
This
imprinting
then
of
the
seale
in
the
forehead
,
this
washing
of
the
robes
in
the
bloud
of
the
Lambe
,
first
step
into
the
Church
,
nay
before
I
can
make
any
step
,
when
I
was
carried
in
anothers
armes
thither
,
even
in
the
beginning
of
this
life
;
and
so
do
divers
of
the
later
Men
,
and
of
those
whom
we
call
ours
,
understand
all
this
,
of
baptisme
;
because
if
we
consider
this
washing
away
of
teares
,
as
Saint
Cyprian
says
,
young
children
doe
most
of
all
need
this
mercy
of
God
and
this
assistance
of
Man
,
because
as
soone
as
they
come
into
this
world
Plorantes
,
ac
flentes
,
nihil
aliud
faciunt
,
quam
deprecantur
,
they
beg
with
teares
something
at
our
hands
,
and
therefore
need
this
abstersion
,
this
wiping
.
For
though
they
cannot
tell
us
,
what
they
aile
,
though
(
if
we
will
enter
into
curiosities
)
we
cannot
tell
them
what
they
aile
,
that
is
,
we
cannot
tell
them
what
properly
,
and
exactly
Originall
sin
is
,
yet
they
aile
something
,
which
naturally
disposes
them
,
to
weep
,
and
beg
,
that
something
might
be
done
,
for
the
wiping
away
of
teares
from
their
eyes
.
And
therefore
though
the
other
errors
of
the
Anabaptist
be
ancient
,
1000.
year
old
,
yet
the
denying
of
baptisme
to
children
,
was
never
heard
of
till
within
100.
years
,
and
lesse
.
The
Arrians
,
and
the
Donatists
did
rebapsize
those
who
were
baptized
by
the
true
Christians
,
whom
they
counted
Heretiques
;
but
yet
they
refused
not
to
baptize
children
:
The
Pelegians
denied
originall
sin
in
children
;
but
yet
they
baptized
them
.
All
Churches
,
Greek
,
and
Russian
,
and
Ethiopique
,
howsoever
they
differ
in
the
body
of
the
Church
,
yet
they
meet
,
they
agree
in
the
porch
,
in
Limine
Ecclesiae
,
in
the
Sacrament
of
baptisme
,
and
acknowledge
that
it
is
communicable
to
all
children
,
and
to
all
Men
;
from
the
child
new
borne
to
the
decrepit
old
Man
,
from
him
that
is
come
out
of
one
mothers
wombe
,
to
him
that
is
going
into
another
,
into
his
grave
,
Sicut
nullus
prohibendus
à
baptisme
,
it
a
nullus
est
qui
non
peccate
moritur
in
baptismo
,
As
baptisme
is
to
be
denied
to
none
,
so
neither
is
it
to
be
denied
,
that
all
,
that
are
rightly
baptized
,
are
washed
from
sin
.
Let
him
that
will
contentiously
say
,
that
there
are
some
children
,
that
take
no
profit
by
baptisme
,
shew
me
which
is
one
of
them
,
and
qui
testatur
de
scientia
,
testetur
de
mode
scientiae
;
If
he
say
he
knowes
it
,
let
him
tell
us
how
he
knowes
that
which
the
Church
of
God
doth
not
know
.
We
come
now
to
the
second
part
;
in
which
we
consider
first
,
this
firstword
,
eternall
decree
,
he
hath
prepared
for
this
sealing
and
this
washing
.
Those
blessings
,
which
are
immediately
before
the
text
,
are
,
that
in
Gods
purpose
,
they
are
already
come
out
of
great
tribulations
,
they
have
already
received
a
whitenes
by
the
bloud
of
the
Lambe
,
they
are
already
in
the
presence
of
the
threne
of
the
Lambe
,
they
have
already
overcome
all
hunger
,
and
thirst
,
and
heat
.
Those
particular
blessings
we
cannot
insist
upon
;
that
requires
rather
a
Comment
upon
the
Chapter
,
then
a
Sermon
upon
the
text
.
But
in
this
word
of
inference
,
for
,
we
onely
wil
observe
this
:
That
though
all
the
promises
of
God
in
him
,
are
Yea
,
and
Amen
,
Amen
,
(
Thus
saith
Amen
,
the
faithfull
and
true
witnesse
)
and
therefore
there
needs
no
better
security
,
his
word
,
for
all
those
blessings
,
yet
God
is
pleased
to
give
that
abundant
satisfaction
to
Man
,
as
that
his
reason
shall
have
something
to
build
upon
,
as
well
as
his
faith
,
he
shall
know
why
he
should
beleeve
all
these
blessings
to
belong
to
them
who
are
to
have
these
Seales
,
and
this
washing
.
For
God
requires
no
such
faith
,
nay
he
accepts
,
nay
he
excuses
no
such
faith
,
as
beleeves
without
reason
;
beleeves
he
knows
not
why
.
As
faith
witout
fruit
,
witout
works
,
is
no
faith
;
to
faith
without
a
roct
,
without
reason
,
is
no
faith
,
but
an
opinion
.
All
those
blessings
by
the
Sacrament
of
Baptism
,
&
all
Gods
other
promises
to
his
children
,
and
all
the
mysteries
of
Christrian
Religion
,
are
therefore
beleeved
by
us
,
becuase
they
are
grounded
in
the
Scriptures
of
God
;
we
beleeve
them
for
that
reason
;
and
then
it
is
not
a
worke
of
my
faith
primarily
,
but
it
is
a
worke
of
my
reason
,
that
assures
me
,
that
these
are
the
Scriptures
,
that
these
Scriptures
are
the
word
of
God
.
I
can
answer
other
Mens
reasons
,
that
argue
against
it
,
I
can
convince
other
men
by
reason
,
that
my
reasons
are
true
:
and
therefore
it
is
a
worke
of
reason
,
that
I
beleeve
these
to
be
Scriptures
.
To
prove
a
beginning
of
the
world
,
I
need
not
the
Scriptures
,
reason
will
evict
it
forceibly
enough
against
all
the
world
;
but
,
when
I
come
beyond
all
Philosophy
,
that
for
Adams
fault
six
thousand
year
agoe
,
I
should
be
condemned
now
,
because
that
fault
is
naturally
in
me
,
I
must
find
reason
,
before
I
beleeve
this
,
and
my
reason
is
,
because
I
find
it
in
the
Scrpiture
;
Nascimur
filii
Irae
,
and
therefore
,
nifi
renatus
,
we
are
borne
children
of
wrath
,
and
therefore
must
be
borne
againe
.
That
a
Messias
should
come
to
deliver
Mankind
from
this
sinne
,
and
all
other
fins
,
my
reason
is
,
the
Semen
mulieris
,
the
seed
of
the
woman
,
for
the
promise
,
and
the
Ecce
agnus
Dei
,
Behold
the
Lambe
of
God
,
for
the
performance
.
That
he
should
come
,
I
reft
in
that
,
The
seed
of
the
woman
shall
bruise
the
Serpents
head
;
And
that
he
is
come
,
I
rest
in
this
,
that
Iohn
Baptist
shewed
the
Lambs
of
God
that
taketh
away
the
sinnes
of
the
world
.
That
this
merit
of
his
should
be
applied
to
certaine
Men
,
my
reason
is
in
the
Semini
two
,
Gods
Covenant
,
to
Abraham
,
and
to
his
seed
;
That
we
are
of
that
number
,
included
in
that
Covenant
to
Abraham
,
my
reason
is
,
in
spiritu
adoptionis
,
the
spirit
of
adoption
hath
ingraffed
us
,
inserted
us
into
the
same
Covenant
.
When
my
reason
tells
me
that
the
Seale
of
that
Covenant
,
Circumcision
is
gone
,
(
I
am
not
circumcised
,
and
therefore
might
doubt
)
my
reason
tells
me
too
,
that
in
the
Scriptures
,
there
is
a
new
Seals
,
Baptisme
:
when
my
reason
tells
mee
,
that
after
that
regeneration
,
I
have
degenerated
againe
,
I
have
fallen
from
those
graces
which
I
received
in
Baptisme
,
my
reason
leades
mee
againe
to
those
places
of
Scripture
,
where
God
hath
established
a
Church
for
the
remession
and
absolution
of
sinnes
.
If
I
have
been
negligent
of
all
these
helpes
,
and
now
my
reason
beginnes
to
worke
to
my
prejudice
,
that
I
beginne
to
gather
and
heape
up
all
those
places
of
the
Law
,
and
Prophets
,
and
Gospell
,
which
threaten
certaine
condemnation
unto
such
sinners
,
as
I
find
my selfe
to
bee
,
yet
if
my
reason
can
see
light
at
the
Nolo
mortem
peccatoris
,
at
the
Quandocunque
resipiscct
;
That
God
would
not
the
death
of
any
sinner
,
That
no
time
is
unseasonable
for
repentance
:
That
scatters
the
clands
of
witnesses
againe
;
and
to
till
my
reason
can
tell
me
(
which
it
can
never
doe
)
that
it
hath
found
places
in
Scripture
,
of
a
measure
,
and
finitenesse
in
God
,
(
that
his
mercy
can
goe
no
farther
)
and
then
of
an
infinitenesse
in
Man
(
that
his
finne
can
goe
beyond
God
)
my
reason
will
defend
me
from
desperation
;
I
meane
the
reason
,
that
is
grounded
upon
the
Scripture
;
still
I
shall
find
there
,
that
Quia
,
which
David
delighted
in
so
much
,
as
that
he
repears
it
almost
thirty
times
,
in
one
Psalm
,
For
his
mercy
endureth
for
ever
.
God
leaves
no
way
of
satisfaction
unperformed
unto
us
;
sometimes
he
workes
upon
the
phantasie
of
Man
;
as
in
those
often
●isions
,
which
he
presented
to
his
Prophets
in
dreames
;
sometimes
he
workes
upon
the
senses
,
by
preparing
objects
for
them
;
So
he
filled
the
Mountaine
round
about
with
horses
,
Quia
,
a
reason
,
a
foundation
,
in
the
Scriptures
.
For
God
is
Logos
,
speech
and
reasone
He
declares
his
will
by
his
Word
,
and
he
proved
it
,
he
confirmes
it
,
he
is
Logos
,
and
he
proceeds
Logically
.
It
is
true
,
that
we
have
a
Sophistry
,
which
as
farre
as
concerns
our
owne
destruction
,
frustrates
his
Logique
;
If
Peter
make
a
Quia
,
a
reason
why
his
fellowes
could
not
bee
drunke
,
Because
it
was
but
nine
a
Clocke
,
Circumstantiall
christians
,
that
doe
sometimes
some
offices
of
religion
,
no
man
peecethan
old
garment
with
new
cloth
,
nor
puts
new
wine
into
old
vessells
,
yet
since
S.
Augustine
Carnalitas
vetustas
,
gratia
novitas
,
our
carnall
delights
,
are
our
old
garments
,
and
those
degrees
and
beames
of
grace
,
which
are
shed
upon
us
,
are
the
new
,
we
do
peece
this
old
with
this
new
,
that
is
,
long
habits
of
sin
,
with
short
repentances
;
flames
of
concupiscence
,
with
little
sparks
of
remorse
;
and
into
old
vessells
,
(
our
sin-worne
bodies
)
we
put
in
once
a
year
,
some
drops
,
of
new
wine
,
of
the
bloud
of
our
Saviour
Christ
Iesus
,
in
the
Sacrament
,
(
when
we
come
to
his
table
,
as
to
a
vintage
,
because
of
the
season
,
and
we
receive
by
the
Almanack
,
because
it
is
Easter
)
and
this
new
wine
so
taken
in
,
breakes
the
vessells
,
(
as
Christ
speakes
in
that
similitude
)
And
his
breaking
shall
be
,
breaking
of
a
Potters
pot
,
which
is
broken
without
pity
,
and
in
the
breaking
thereof
is
not
found
a
shard
,
to
take
fire
at
the
hearth
,
nor
to
take
water
out
of
the
pit
;
No
way
in
the
Church
of
God
,
to
repaire
that
Man
,
because
he
hath
made
either
a
Mockery
,
or
at
best
,
but
a
Civil
action
of
Gods
institution
in
the
Church
.
To
conclude
this
,
all
sin
is
but
fallacy
and
Sophistry
;
Religion
is
reason
and
Logique
;
The
devill
hides
,
and
deludes
,
Almighty
God
demonstrates
and
proves
:
That
fashion
of
his
goes
through
all
his
precepts
,
through
all
his
promises
,
which
is
in
Esay
,
Come
now
,
and
let
us
reason
together
;
that
which
was
in
Iob
,
That
he
did
not
contemne
the
judgment
of
his
servant
,
nor
of
his
maid
,
when
they
did
contend
with
him
.
Nec
decet
Dei
judicium
quicquid
habere
affine
tyrannidi
,
Now
much
of
the
strength
of
the
assurance
,
consists
in
the
person
,
Lambe
that
is
in
the
midst
of
the
throne
;
If
it
werethe
Lion
,
the
Lion
of
the
tribe
of
Iuda
,
is
able
to
perform
his
promises
:
but
there
are
more
then
Christ
,
out
of
this
world
,
that
beare
the
Lion
;
The
devill
is
a
Lion
too
,
that
seeketh
whom
he
may
devoure
:
but
he
never
seales
with
that
Lambe
,
with
any
impression
of
humility
;
to
a
Lambe
he
is
never
compared
;
in
the
likenesse
of
a
lambe
,
he
is
never
noted
to
have
appeared
,
in
all
the
Legends
.
It
is
the
Lambe
,
that
is
in
the
midst
,
thereby
disposed
to
shed
,
and
dispense
his
spirituall
benefits
on
all
sides
;
The
Lambe
is
not
immured
in
Rome
,
not
coffined
up
in
the
ruines
,
and
tubbidge
of
old
wals
,
nor
thrust
into
a
corner
in
Conventicles
.
The
Lambe
is
in
the
midst
;
&
he
is
in
the
midst
of
the
throne
;
though
al
his
great
,
&
glorious
company
be
round
about
him
,
one
hundred
and
forty
foure
thousand
Israelites
,
innumerable
multitudes
of
all
Nations
,
Angels
,
and
Elders
,
yet
it
is
the
Lambe
,
that
is
in
the
midst
of
them
,
and
not
they
that
are
about
him
,
that
sheds
down
these
blessings
upon
us
;
And
it
is
the
Lambe
,
that
is
there
still
,
in
the
midst
of
the
throne
;
not
kneaded
into
an
Agnus
Dei
,
of
wax
,
or
wafer
here
,
not
called
down
from
heaven
,
to
an
Altar
,
by
every
Priests
charme
,
to
be
a
witnesse
of
secrecy
in
the
Sacrament
,
for
every
bloudy
,
and
feditious
enterprise
,
that
they
undertake
;
It
is
Agnus
qui
est
in
medio
Throni
,
the
Lambe
that
is
there
,
and
shall
be
so
,
till
he
come
at
last
,
as
a
Lion
also
,
to
devoure
them
,
who
have
made
false
opinions
of
him
to
serve
their
mischievous
purposes
here
.
This
is
the
person
then
,
that
gives
the
assurance
,
that
all
these
blessings
belong
to
them
who
are
ordained
to
be
so
sealed
,
and
so
washed
;
this
is
he
that
assures
us
,
and
approves
to
us
,
that
all
this
shall
be
,
first
,
Quia
reget
,
because
he
shall
govern
them
,
secondly
,
Quia
deducet
,
because
he
shall
lead
them
to
the
fountaines
of
waters
;
thirdly
,
Quia
absterget
,
because
he
shall
wipe
all
teares
from
their
eyes
.
First
,
he
shall
govern
them
;
spiritual
Kingdome
for
them
in
this
world
;
for
to
govern
,
which
is
the
word
,
of
the
first
translation
,
and
to
feed
,
which
is
in
the
second
,
is
all
one
in
Scriptures
.
Dominabitur
gentium
,
he
shall
be
Lord
of
the
Gentiles
;
but
Rex
Israelis
,
he
shall
governe
his
people
Israel
,
as
a
King
,
by
a
certain
,
and
a
cleare
law
;
So
that
,
as
we
shal
have
interest
in
the
Covenant
,
as
well
as
the
Israclites
,
so
we
shal
have
interest
in
that
glorious
acclamation
of
theirs
;
Unto
what
nation
are
their
Gods
come
so
neare
unto
them
,
as
the
Lord
our
God
,
is
come
near
unto
us
;
what
nation
hath
Laws
,
and
ordinances
so
righteous
as
we
have
?
for
in
that
Paul
&
Barnabas
express
the
heaviest
indignation
of
God
upon
the
Gentiles
,
that
God
suffered
the
Gentiles
to
walke
in
their
own
ways
;
he
shewed
them
not
his
ways
,
he
setled
no
church
,
no
kingdome
,
amongst
them
,
he
did
not
govern
them
.
Except
one
of
those
Eight
persons
whom
God
preserved
in
the
Arke
,
were
here
to
tell
us
,
the
unexpressible
comfort
,
that
he
conceived
in
his
safety
,
when
he
saw
that
flood
wash
away
Princes
from
their
thrones
,
misers
from
their
bagges
,
lovers
from
their
embracements
,
Courtiers
from
their
wardrobes
,
no
man
is
able
to
expresse
that
true
comfort
,
which
a
Christian
is
to
take
,
even
in
this
,
That
God
hath
taken
him
into
his
Church
,
and
not
left
him
in
that
desperate
,
and
irremediable
inundation
of
Idolatry
,
and
paganisace
that
overflowes
all
the
world
beside
.
For
beloved
,
who
can
expresse
,
who
can
conceive
that
strange
confusion
,
which
shall
overtake
,
and
oppresse
those
infinite
multitudes
of
Soules
,
which
shall
be
changed
at
the
last
day
,
and
shall
meet
Christ
Jesus
in
the
clouds
,
and
shall
receive
an
irrevocable
judgment
,
of
everlasting
condemnation
,
dut
of
his
mouth
,
whose
name
they
never
heard
of
before
,
that
must
be
condemned
by
a
Judge
,
of
whom
they
knew
nothing
before
,
and
who
never
had
before
any
apprehension
of
torments
of
Hell
,
till
by
that
lamentable
experience
they
began
to
learn
it
?
What
blessed
meanes
of
preparation
against
that
fearfull
day
doth
he
afford
us
,
even
in
this
,
that
he
governes
us
by
his
law
,
delivered
in
his
Church
.
The
first
thing
,
that
the
housholder
in
the
parable
,
Sepe
circumdedit
,
he
hedged
it
in
.
That
,
God
hath
done
for
us
,
in
making
us
his
Church
;
But
he
that
breaketh
the
hedge
,
a
Serpent
shall
bite
him
,
he
that
breaketh
this
hedge
,
the
peace
of
the
Church
,
by
his
Schisme
,
the
old
Serpent
hath
bitten
,
and
poysoned
him
,
and
shall
bite
worse
hereafter
:
and
if
God
,
having
thus
severed
us
,
and
hedged
us
in
,
have
expected
grapes
,
and
we
bring
none
,
though
we
breake
no
hedge
here
amongst
our selves
,
that
is
,
no
Papist
breaks
in
upon
us
,
no
Separatist
breakes
out
from
us
,
we
enjoy
security
enough
,
yet
even
for
our
own
barrennes
,
Godwill
take
away
the
hedge
,
and
it
shall
be
eaten
up
,
he
will
breake
the
wall
,
and
it
shall
be
troden
down
.
Surely
,
says
the
Prohet
there
,
The
Vineyard
of
the
Lord
of
hosts
is
the
house
of
Israel
,
and
the
Men
of
Indah
are
his
pleasant
plans
:
Surely
we
are
the
Church
,
which
God
hath
hedged
in
;
but
yet
if
we
answer
not
his
expectation
,
certainly
the
confusion
of
the
Gentiles
,
at
the
last
day
,
(
when
they
shal
say
to
themselves
of
Christ
Nescivi
te
,
dost
thou
condemne
us
,
and
we
know
thee
not
?
)
shall
not
be
so
great
,
as
out
confusion
shall
be
,
when
we
shall
hear
Christ
say
to
us
,
whom
he
bred
in
his
Church
,
Nesiciovos
,
I
know
not
whence
you
are
.
Even
this
,
that
the
ill
use
of
this
mercy
of
having
been
bred
in
his
Church
,
shall
aggravate
our
condemnation
then
,
shewes
the
great
benefit
,
which
we
may
receive
now
by
this
Quod
regit
nos
,
that
he
takes
care
of
us
in
his
Church
;
for
how
many
in
the
world
would
have
lived
ten
times
more
christianly
then
we
do
,
if
they
had
but
halfe
that
knowledge
of
Christ
,
which
we
have
?
When
he
hath
then
brought
us
into
his
kingdome
,
visible
markes
in
Baptisme
:
yea
he
incorporates
us
more
inseparably
to
himself
,
then
that
which
they
imagine
to
be
done
in
the
Church
of
Rome
,
where
their
Canonists
,
say
;
that
a
Cardinall
is
to
incorporated
in
the
Pope
,
he
is
so
made
one
flesh
,
and
bloud
with
him
,
as
that
he
may
not
let
bloud
without
his
leave
,
because
he
bleeds
not
his
own
,
but
the
Popes
bloud
:
But
of
us
it
is
true
,
that
by
this
Sacramēs
we
are
so
incorporated
into
Christ
,
that
in
all
our
afflictions
after
we
fulfill
the
sufferings
of
Christ
in
our
flesh
,
and
in
all
afflictions
,
which
we
lay
upon
any
of
our
Christian
brethren
,
our
consciences
hear
Christ
crying
to
us
,
Quid
me
persequerts
?
why
persecutest
thou
me
?
Christs
body
is
wounded
in
us
,
when
we
suffer
,
Christs
body
is
wounded
by
us
,
when
we
violate
the
peace
of
the
Church
,
or
offend
the
particular
members
thereof
.
First
then
deducet
,
he
shall
lead
them
,
it
is
not
he
shall
force
them
,
he
shall
thrust
them
,
he
shall
compell
them
;
it
implies
a
gentle
,
and
yet
an
effectuall
way
,
he
shall
lead
them
.
Those
which
come
to
Christianity
,
from
Iudaisme
,
or
Gentisme
,
when
they
are
of
years
of
discreation
,
he
shall
lead
them
by
instruction
,
by
Catechisme
,
by
preaching
of
his
word
,
before
they
be
baptized
,
for
they
that
are
of
years
&
are
baptized
,
without
the
word
,
that
is
,
without
understanding
,
or
considering
the
institution
,
&
vertue
of
baptisime
,
expressed
in
Gods
word
,
and
so
receive
baptisme
onely
for
temporall
,
and
naturall
respects
,
they
are
not
led
to
the
waters
,
but
they
fall
into
them
:
and
so
,
as
a
Man
may
be
drowned
in
a
wholsome
bath
,
so
such
a
Man
,
may
perish
eternally
in
baptisme
,
if
he
take
it
,
for
satisfaction
of
the
State
,
or
any
other
by
respect
,
to
which
that
Sacrament
is
not
ordained
,
in
the
word
of
God
.
He
shall
lead
Men
of
years
,
by
Instruction
;
and
he
shall
lead
young
children
in
good
company
,
and
with
a
strong
guard
,
he
shall
lead
them
by
the
faith
of
his
Church
,
by
the
faith
of
their
Parents
,
by
the
faith
of
their
sureties
and
undertakers
.
He
shall
lead
them
;
and
then
,
when
he
hath
taken
them
into
his
government
;
for
first
it
is
Reget
,
he
shall
govern
them
,
and
then
Deducet
,
that
is
,
he
shall
lead
them
,
in
his
Church
;
and
therefore
they
that
are
led
to
baptisme
,
any
other
way
then
by
the
Church
,
they
are
misled
;
nay
they
are
miscarried
,
misdriven
,
Spiritu
vertiginis
,
Rome
,
baptisme
may
be
administred
,
Father
,
Sonne
,
and
holy
Ghost
,
and
the
virgin
Mary
)
they
follow
not
,
as
Christ
led
in
his
Church
,
Non
fuit
sic
ab
initio
,
it
was
not
so
from
the
beginning
:
for
quod
extra
hos
tres
est
,
totum
Conservum
est
;
though
much
dignity
belong
to
the
memory
of
the
Saints
of
God
,
yet
whosoever
is
none
of
the
three
Persons
,
above
staires
,
and
ours
below
,
his
in
the
triumphant
,
ours
in
the
militant
Church
,
Conservus
est
,
yet
he
,
or
she
,
is
in
that
respect
,
but
our
fellow-servant
,
and
not
Christs
fellow-redeemer
.
waters
of
bitternesse
,
that
we
bring
a
bitter
taste
,
of
those
institutions
of
the
Church
for
the
decency
,
and
signification
in
Sacramentall
things
,
things
belonging
to
Baptisme
,
if
we
bring
a
misinterpretation
of
them
,
an
indisposition
to
them
,
an
aversnesse
from
them
,
and
so
nourish
a
bitternes
,
and
uncharitablenesse
towards
one
another
,
for
these
Ceremonies
,
if
we
had
rather
crosse
one
another
,
and
crosse
the
Church
,
then
,
crosse
the
child
,
as
God
shewed
Moses
,
a
tree
,
which
made
those
waters
in
the
wildernesse
sweet
,
when
it
was
cast
in
,
so
remember
that
there
is
the
tree
of
life
,
the
crosse
of
Christ
Iesus
,
and
his
Merits
,
in
this
water
of
baptisme
,
&
when
we
all
agree
in
that
,
that
all
the
vertue
proceeds
from
the
crosse
of
Christ
,
the
God
of
unity
and
peace
and
concord
,
let
us
admit
any
representation
of
Christs
crosse
,
rather
then
admit
the
true
crosse
of
the
devill
,
which
is
a
bitter
and
schismaticall
crossing
of
Christ
in
his
Church
:
for
it
is
there
in
his
Church
,
that
he
leads
us
to
these
waters
.
Well
then
,
the
one
hundred
and
forty
foure
thousand
,
all
the
Innumerable
multitudes
of
all
Nations
Christ
leads
them
all
.
Baptized
every
one
of
you
,
in
the
name
of
Iesus
Christ
,
for
the
remission
of
sinnes
;
for
the
promise
is
made
unto
you
,
and
your
children
.
Now
all
promises
of
God
,
are
sealed
in
the
holy
Ghost
;
To
whom
soever
any
promise
of
God
belongs
,
he
hath
the
holy
Ghost
;
and
therefore
Nunquid
aquam
quis
prohibere
potest
?
Can
any
Man
forbid
water
,
that
these
should
not
be
baptized
,
which
havereceived
the
holy
Ghost
,
as
well
as
we
?
says
S.
Peter
.
And
therfore
the
Children
of
the
Covenant
which
have
the
promise
,
holy
Ghost
,
&
all
they
are
in
this
Regiment
,
Deducet
eos
,
Christ
shall
lead
them
all
.
But
whither
?
unto
the
lively
,
(
says
our
first
edition
)
unto
the
living
,
(
says
our
last
edition
)
fountaines
of
waters
;
In
the
originall
,
unto
the
fountaines
of
the
water
of
life
;
now
in
the
Scriptures
nothing
is
more
ordianry
,
then
by
the
name
of
waters
to
designe
and
meane
tribulations
:
so
,
amongst
many
other
,
God
says
of
the
City
of
Tyre
,
great
waters
should
cover
it
.
But
then
there
is
some
such
addition
,
as
leads
to
that
sense
;
either
they
are
called
Aqua
multae
,
great
waters
,
or
Profunda
aquarum
,
deep
waters
,
or
Absorbebit
aqua
,
whirlepooles
of
waters
,
or
Tempestas
aquae
,
tempestuous
waters
,
bath
mingled
gall
in
our
water
:
)
but
we
shall
never
read
fontes
aquarum
,
but
it
hath
a
gratious
sense
,
and
presents
Gods
benefits
.
So
,
they
have
forsaken
me
the
fountaine
of
living
waters
;
So
,
the
water
,
that
I
shall
give
,
shall
be
in
him
,
a
well
of
water
,
springing
up
unto
everlasting
life
;
and
so
,
every
where
else
,
when
we
are
brought
to
the
fountaines
,
to
this
water
,
in
the
fountaine
,
in
the
institution
,
howsover
we
puddle
it
with
impertinent
questions
in
disputation
,
however
we
soule
it
with
our
finnes
,
and
all
conversation
,
the
fountaine
is
pure
;
Baptisme
presents
,
and
offers
grace
,
and
remission
of
sinnes
to
all
.
Nay
not
onely
,
this
fountaine
of
water
,
but
the
greatest
water
of
all
,
the
flood
it selfe
,
Saint
Basil
Baptisme
was
a
figure
,
of
the
flood
,
and
the
Arke
,
Lord
sitseth
upon
the
flood
,
and
the
Lord
doth
remaine
King
for
ever
,
he
says
,
Baptismi
gratiam
Diluvium
nominat
,
nam
deles
&
purgat
;
David
calls
Baptisme
the
flood
,
because
it
destroyes
all
that
was
sinfull
in
us
;
and
so
also
he
referrs
to
Baptisme
,
those
words
,
(
when
David
had
confessed
his
sinnes
)
I
thought
I
would
confesse
against
my selfe
my
wickednesse
,
unto
the
Lord
;
and
when
it
is
added
,
Surely
in
the
flood
of
great
waters
,
they
shall
not
come
near
him
,
peccato
non
appropinquabunt
;
says
he
,
originall
sinne
shall
not
come
neare
him
,
that
is
truly
baptized
;
nay
all
the
actuall
sinnes
in
his
future
life
,
shall
be
drowned
in
this
baptisme
,
as
often
,
as
he
doth
religiously
,
and
repentantly
consider
,
that
in
Baptisme
,
when
the
merit
of
Christ
was
communicated
to
him
,
he
received
an
Antidote
against
all
poyson
,
against
all
sinne
,
if
he
applied
them
together
,
sinne
and
the
merit
of
Christ
;
for
so
also
he
says
,
of
that
place
,
God
will
subdue
all
our
iniquities
,
and
cast
our
sinnes
into
the
bottome
of
the
Sea
,
Hoc
est
,
in
mare
Baptismi
,
Sea
of
Baptisme
;
There
was
a
Brasen
Sea
in
the
Temple
;
golden
Sea
in
the
Church
of
Christ
,
which
is
Baptistrisum
,
the
font
,
the
Sea
,
into
which
God
flings
all
their
sinnes
,
who
rightly
,
and
effectually
receive
that
Sacrament
.
These
fountaines
of
waters
then
in
the
text
,
are
the
waters
of
baptisime
:
and
if
we
should
take
them
also
,
in
that
sense
,
that
waters
signifie
tribulations
,
and
afflictions
,
it
is
true
too
,
that
in
baptisme
,
(
that
is
,
in
the
profession
of
Christ
,
)
we
are
delivered
over
to
many
tribulations
;
chastiseth
all
;
The
example
,
the
precedent
is
peremptory
,
Opertuit
pati
,
Christ
ought
to
suffer
,
and
so
enter
into
glory
:
but
howsoever
waters
be
affictions
,
they
are
waters
of
life
,
too
,
says
the
text
;
Though
baptisme
imprint
a
crosse
upon
us
,
that
we
should
not
be
ashamed
of
Christ
crosse
,
that
we
should
not
be
afraid
of
our
owne
crosses
,
yet
by
all
these
waters
,
by
all
these
Crosse
ways
,
we
goe
directly
to
the
eternall
life
,
the
kingdome
of
heaven
,
for
they
are
lively
fountaines
,
fountaines
of
life
.
And
this
is
intended
,
and
promised
,
Absterget
omnem
Lachrymam
,
God
shall
wipe
all
teares
from
our
eyes
;
God
shall
give
us
a
joyfull
apprehension
of
heaven
,
here
in
his
Church
in
this
life
.
But
is
this
a
way
to
wipe
teares
from
the
childes
face
,
to
sprinkle
water
upon
it
.
Is
this
a
wiping
away
,
to
powre
more
on
?
It
is
the
powerfull
,
and
wonderfull
way
of
his
working
;
for
as
his
red
bloud
,
makes
our
red
soules
,
white
,
that
his
rednesse
,
gives
our
rednesse
a
candor
,
so
his
water
,
his
baptisime
,
and
the
powerfull
effect
thereof
;
shall
dry
up
,
and
wipe
away
Omnem
●achrymam
,
all
teares
from
our
Eyes
,
howsoever
occasioned
.
This
water
shall
dry
them
up
;
Christ
had
many
occassion
of
teares
;
we
have
more
;
some
of
our
owne
,
which
he
had
not
:
we
must
weep
because
we
are
not
so
good
,
as
we
should
be
:
we
cannot
performe
the
law
.
We
must
weepe
,
because
we
are
not
so
good
,
as
we
could
be
;
our
free
will
is
lost
;
but
yet
every
Man
findes
,
he
might
be
better
,
if
he
would
:
but
the
sharpest
,
and
saltest
,
and
smartest
occasion
of
our
teares
,
is
from
this
,
that
we
must
not
be
so
good
,
as
we
would
be
;
that
the
prosanenesse
of
the
Libertine
,
the
reproachfull
slanders
,
the
contumelious
scandalls
,
the
seornfull
names
,
that
the
wicked
lay
upon
those
,
who
in
their
measure
desire
to
expresse
their
zeale
to
Gods
glory
,
makes
us
afraid
,
to
professe
our selves
so
religious
as
we
could
find
in
our
hearts
to
be
,
and
could
truly
be
if
we
might
.
Christ
went
often
in
contemplation
of
others
;
foreseeing
the
calamities
of
Ierualem
,
he
wept
over
the
City
.
comming
to
the
grave
of
Lazarus
,
he
wept
with
them
,
but
in
his
owne
Agony
in
the
garden
,
it
is
not
said
that
he
weps
;
If
we
could
stop
the
stood
of
teares
,
in
our
afflictions
,
yet
there
belongs
an
excessive
griefe
to
this
,
that
the
ungodly
disposion
of
other
Men
,
is
slacking
of
our
godlinesse
,
of
our
sanctification
too
.
for
the
joy
that
was
set
before
him
endured
the
Crosse
;
we
for
the
joy
of
this
promise
,
that
God
will
wipe
all
teares
from
our
eyes
;
must
suffer
all
this
,
whether
they
be
teares
of
Compunction
,
or
teares
of
Compassion
,
teares
for
our selves
,
or
teares
for
others
;
whether
they
be
Magdalens
teares
,
or
Peters
teares
;
teares
for
sinnes
of
infirmity
of
the
flesh
,
or
teares
for
weaknesse
of
our
faith
;
whether
they
be
teares
for
thy
parents
;
because
they
are
improvident
towards
thee
,
or
teares
for
thy
children
,
because
they
are
disobedient
to
thee
,
whether
they
be
teares
for
Church
,
because
our
Sermons
,
or
our
Censures
pinch
you
,
or
teares
for
the
State
,
that
penall
laws
,
pecuniary
,
or
bloudy
,
lie
heavy
upon
you
,
Deus
absterget
omneni
lachryman
,
here
's
your
comfort
;
that
as
he
hath
promised
inestimable
blessings
to
them
,
that
are
sealed
,
and
washed
in
him
,
so
he
hath
given
you
security
,
that
these
blessings
belong
to
you
:
for
,
if
you
find
,
that
he
hath
govened
you
,
(
bred
you
in
his
visible
Church
)
and
led
you
to
his
fountaine
of
the
water
of
lifein
baptisme
,
you
may
be
sure
,
that
he
will
in
his
due
time
,
wipe
all
teares
from
your
eyes
,
establish
the
kingdome
of
heaven
upon
you
,
in
this
life
,
in
a
holy
,
and
modest
infallibility
.
SERMON
V.
Preached
at
a
Christning
.
EPHES.
5.
25
,
26
,
27.
Husbands
love
your
wives
,
even
as
Christ
loved
the
Church
,
and
gave
himselfe
for
it
,
that
he
might
sanctisie
it
,
and
cleanse
it
,
by
the
washing
of
water
,
through
the
Word
:
That
he
might
make
it
unto
himselfe
a
glorious
Church
,
not
having
spot
,
or
wrinkle
,
on
any
such
thing
;
but
that
it
should
be
holy
,
and
without
blame
.
ALmighty
God
ever
loved
unity
,
but
he
never
loved
singularity
;
God
was
always
alone
in
heaven
,
there
were
no
other
Gods
,
but
he
;
but
he
was
never
singular
,
there
was
never
any
time
,
when
there
were
not
three
persons
in
heaven
;
Pater
&
ego
unum
summi
;
The
father
and
I
are
one
,
says
Christ
:
one
in
Esseuct
,
and
one
in
Consent
;
our
substance
is
the
same
,
and
our
will
is
the
same
;
but
yet
,
Tecum
fui
ab
initio
,
says
Christ
,
in
the
person
of
Wisdome
,
I
was
with
thee
,
disposing
all
things
,
at
the
Creation
,
As
then
God
seemes
to
have
been
eternally
delighted
,
with
this
eternall
generation
,
(
with
persons
that
had
ever
a
relation
to
one
another
,
Father
,
and
Sonne
)
so
when
he
came
to
the
Creation
of
this
lower
world
,
he
came
presently
to
those
three
relations
,
of
which
the
whole
frame
of
this
world
consists
;
of
which
,
(
because
the
principall
foundation
,
and
preservation
of
all
States
that
are
to
continue
,
is
power
)
the
first
relation
was
between
Prince
and
Subject
,
Subjecite
&
dominamini
,
subdue
and
govern
all
Creatures
;
The
second
relation
was
between
husband
and
wife
,
This
now
is
house
of
my
bone
,
and
flesh
of
my
flesh
;
And
the
third
relation
was
between
parents
and
children
,
when
Eve
said
,
that
she
had
obtained
a
Man
by
the
Lord
,
that
by
the
plentifull
favour
of
God
,
Servant
,
Mans
and
Wife
,
Father
and
Children
,
have
been
,
and
ever
shall
be
the
materialls
,
and
the
elements
of
all
society
,
of
families
,
and
of
Cities
,
and
of
Kingdomes
.
And
therefore
it
is
a
large
,
and
a
subtill
philosophy
which
S.
Paul
professes
in
this
place
,
to
shew
all
the
qualities
,
and
properties
of
these
several
Elements
,
that
is
,
all
the
duties
of
these
severall
callings
;
but
in
this
text
,
he
handles
onely
the
mutuall
duties
of
the
second
couple
,
Man
,
and
Wife
,
and
in
that
consideration
,
shall
we
determine
this
exercise
,
because
a
great
part
of
that
concernes
the
education
of
Children
,
(
which
especially
occasions
our
meeting
now
.
)
The
generall
duty
,
that
goes
through
all
these
three
relations
,
Subditi
estate
invicevs
,
Submit
your selves
to
one
another
,
in
the
feare
of
God
;
for
God
hath
given
no
Master
such
imperiousnesse
,
no
husband
such
a
superiority
,
no
father
such
a
soverainty
,
but
that
there
lies
a
burden
upon
them
too
,
to
consider
with
a
compassionate
sensiblenesse
,
the
grievances
,
that
oppresse
the
other
part
,
which
is
coupled
to
them
.
For
if
the
servant
,
the
wife
,
the
sonne
be
oppressed
,
worne
out
,
annihilated
,
there
is
no
such
thing
left
as
a
Master
,
or
a
husband
,
or
a
father
;
They
depend
upon
one
another
,
and
therefore
he
that
hath
not
care
of
his
fellow
,
destroys
himselfe
.
The
wife
is
to
submit
herselfe
;
and
so
is
the
husband
too
:
They
have
a
burden
both
,
There
is
a
greater
subjection
lies
upon
her
,
then
upon
the
Man
,
in
respect
of
her
transgression
towards
her
husband
at
first
:
Eyen
before
there
was
any
Man
in
the
world
,
to
sollicite
,
or
tempt
her
chastity
,
she
could
finde
another
way
to
be
salfe
and
treacherous
to
her
husband
:
both
the
husband
,
and
the
wife
offended
against
God
,
but
the
husband
offended
not
towards
his
wife
,
but
rather
eate
the
Apple
,
Thy
desire
shall
be
subject
to
thy
husband
,
and
he
shall
rule
over
thee
,
But
if
she
had
not
committed
that
fault
,
yet
there
would
have
been
a
mutuall
subjection
between
them
;
as
there
is
even
in
Nature
,
between
both
the
other
couples
;
for
if
Man
had
continued
in
innocency
,
yet
it
is
most
probably
thought
,
that
as
there
would
certainly
have
been
Mariage
,
and
so
children
,
so
also
there
would
have
been
Magistracy
,
and
propriety
,
and
authority
,
and
so
a
mutuall
submitting
,
a
mutuall
assisting
of
one
another
,
in
all
these
three
relations
.
Now
,
that
submitting
,
of
which
the
Apostle
speakes
of
here
;
is
a
submitting
to
one
another
,
a
bearing
of
one
anothers
burthens
:
what
this
submission
is
on
the
wives
part
,
is
expressed
in
the
two
former
verses
;
And
I
forbeare
that
,
because
husbands
at
home
,
are
likely
enough
to
remember
them
of
it
;
but
in
the
duty
,
in
the
submitting
of
the
husband
,
we
shall
consider
first
,
what
that
submitting
is
,
and
that
is
love
,
Husbands
love
your
wives
;
Even
the
love
of
the
husband
to
the
wife
,
is
a
burthen
,
a
submitting
,
a
descent
;
and
secondly
,
the
patterne
and
example
of
this
love
,
Even
as
Christ
loved
his
Church
.
In
which
second
part
,
as
sometimes
the
accessory
is
greater
then
the
principall
,
the
Symptome
,
the
accident
,
is
greater
then
the
disease
,
so
that
from
which
the
comparison
is
drawn
in
this
place
,
is
greater
then
that
which
is
illustrated
by
it
;
the
love
of
Christ
to
his
Church
requires
more
consideration
,
then
the
love
of
the
husband
to
the
wife
;
and
therefore
it
will
become
us
to
spend
most
of
our
thoughts
upon
that
;
and
to
consider
in
that
,
Quod
factum
,
and
Quis
sinis
;
what
Christ
did
for
his
Church
;
and
that
was
,
a
bounty
,
which
could
not
be
exceeded
,
seipsum
tradidit
,
he
gave
,
he
delivered
himselfe
for
it
;
And
then
,
secondly
,
what
he
intended
that
should
worke
;
and
that
was
,
first
,
that
he
might
make
it
to
himselfe
a
glorious
Church
,
and
without
spot
and
wrinkle
,
in
the
Triumphant
state
of
the
Church
at
last
;
And
then
,
that
whilst
it
continues
in
a
Militant
state
upon
Earth
,
it
might
have
preparations
to
that
glory
,
by
being
sanctified
and
cleansed
by
the
washing
of
water
,
through
his
Word
;
he
provides
the
Church
meanes
of
sanctification
here
,
by
his
Word
,
and
Sacraments
.
First
then
De
Amoremaritali
,
waried
young
;
that
as
soon
as
his
years
endangered
him
,
formavit
animum
maritalem
,
nihil
de
concessu
atati
voluptatibus
admittens
:
he
was
content
to
be
a
husband
,
and
accepted
not
that
freedome
of
pleasure
,
which
his
years
might
have
excused
.
He
concludes
it
thus
,
Novum
jam
tum
miraculum
,
Iuvenis
●xorius
;
Behold
a
miracle
,
such
a
young
Man
,
limiting
his
affections
,
in
a
wife
.
At
first
the
heates
and
lusts
of
youth
overflow
all
,
as
the
waters
overflowed
all
at
the
beginning
;
and
when
they
did
so
,
the
Earth
was
not
onely
barren
,
(
there
were
no
Creatures
,
no
herbs
produced
in
that
)
but
even
the
waters
themselves
,
that
did
overflow
all
,
were
barren
too
;
there
were
no
fishes
,
no
fowls
produced
out
of
that
;
as
long
as
a
Mans
affections
are
scattered
,
there
is
nothing
but
accursed
barrennesse
;
but
when
God
says
,
and
is
heard
,
Let
the
waters
be
gathered
into
one
place
,
let
all
thy
affections
be
setled
upon
one
wife
,
then
the
earth
and
the
waters
became
fruitfull
,
then
God
gives
us
a
type
,
and
figure
of
the
eternity
of
the
joyes
of
heaven
,
in
the
succession
,
and
propagation
of
children
here
upon
the
earth
.
It
is
true
,
this
contracting
of
our
affections
is
a
burden
,
it
is
a
submitting
of
our selves
;
All
States
that
made
Lawes
,
and
proposed
rewards
for
maried
Men
,
conceived
it
so
;
that
naturally
they
would
be
loth
to
doe
it
.
God
maried
his
first
couple
,
as
soone
as
he
made
them
;
he
dignified
the
state
of
Mariage
,
by
so
many
Allegories
,
and
figures
,
to
which
he
compares
the
uniting
of
Christ
to
his
Church
,
and
the
uniting
of
our
soules
to
Christ
,
and
by
directing
the
first
Miracle
of
Christ
,
to
be
done
at
a
Mariage
.
Many
things
must
concurre
to
the
dignifying
of
Mariage
,
because
in
our
corrupt
nature
,
the
apprehension
is
generall
,
that
it
is
burdenous
,
and
a
submitting
,
and
a
descending
thing
,
to
mary
.
And
therefore
Saint
Hierome
argues
truly
out
of
these
words
,
Love
then
,
when
it
is
limited
by
a
law
,
is
a
subjection
,
but
it
is
a
subjection
commanded
by
God
;
Salvator
corporis
,
A
Saviour
of
his
body
,
of
the
Church
,
You
must
love
them
then
,
first
,
Quia
vestrae
,
because
they
are
yours
;
As
we
said
at
first
,
God
loves
Couples
;
He
suffers
not
our
body
to
be
alone
,
Be
not
deceived
,
(
as
though
we
were
co●sened
of
our
souls
)
Be
not
deceived
,
for
no
adulterer
shal
enter
into
the
kingdom
of
heaven
.
All
other
things
,
that
are
ours
,
we
may
be
the
better
for
leaving
;
Vade
&
vende
,
which
Christ
said
to
the
yong
Man
,
that
seemed
to
desire
perfection
,
reached
to
all
his
goods
;
Goe
and
sell
them
sayes
Christ
,
and
thou
shalt
follow
me
the
better
.
But
there
is
no
selling
,
nor
giving
,
nor
lending
,
nor
borrowing
of
wives
;
we
must
love
them
Quia
nostrae
,
because
they
are
ours
;
and
if
that
be
not
a
ty
,
and
obligation
strong
enough
,
that
they
are
Nostrae
,
ours
,
we
must
love
them
Quia
nos
,
because
they
are
our selves
;
his
own
flesh
.
We
must
love
them
then
,
Quia
nostrae
,
but
that
she
is
his
wife
.
Were
it
not
a
strange
distemper
,
if
upon
consideration
of
my
soule
,
finding
it
to
have
some
seeds
of
good
dispositions
in
it
,
some
compassion
of
the
miseries
of
others
,
some
inclination
of
the
glory
of
God
,
some
possibility
,
some
interest
in
the
kingdome
of
heaven
,
I
should
say
of
this
soule
,
that
I
would
fast
,
and
pray
,
and
give
,
and
suffer
any
thing
for
the
salvation
of
this
Soule
if
it
were
not
mine
own
soule
,
if
it
were
any
bodies
else
,
and
now
abandon
it
to
eternall
destruction
,
because
it
is
mine
own
?
If
no
Man
have
felt
this
barbarous
inhumanity
towards
his
owne
soul
,
I
pray
God
no
man
have
felt
it
towards
his
own
wife
neither
,
That
he
loves
her
the
lesse
,
for
being
his
own
wife
.
For
we
must
love
them
,
not
Quanquam
,
says
Saint
Paul
,
though
she
be
so
;
That
was
a
Caution
,
which
the
Apostle
never
thought
he
needed
,
but
Quia
,
because
in
the
sight
of
God
,
and
all
the
Triumphant
Church
,
we
have
bound
our selves
,
that
we
would
do
so
.
Here
Mariages
are
sometimes
clandestine
,
and
witnesses
dye
,
and
in
that
case
no
Man
can
bind
me
to
love
her●
Quia
ux●r
,
because
she
is
my
wife
,
because
it
lyes
not
in
proofe
,
that
she
is
so
;
Here
sometimes
things
come
to
light
,
which
were
concealed
before
,
and
a
Mariage
proves
no
Mariage
,
Decepta
est
Ecclesia
,
The
Church
was
deceived
,
and
the
poor
woman
loses
her
plea
,
Quia
ux●r
,
because
she
is
his
wife
,
for
it
fals
out
that
she
is
not
so
;
but
,
if
thou
have
maried
her
,
in
the
presence
of
God
,
and
all
the
Court
,
and
Quire
of
heaven
,
what
wilt
thou
doe
to
make
away
all
these
witnesses
?
who
shall
be
of
thy
Councell
to
assign
an
Error
in
Gods
judgement
?
whom
wilt
thoubribe
to
embezill
the
Records
of
heaven
?
It
is
much
that
thou
are
able
to
doe
in
heaven
;
Thou
art
able
,
by
thy
sins
,
to
blot
thy
name
out
of
the
book
of
life
,
but
thou
are
not
able
to
blot
thy
wifes
name
out
of
the
Records
of
heaven
,
but
there
remains
still
the
Quia
ux●r
,
because
she
is
thy
wife
.
And
this
Quia
ux●r
is
Qua●diu
ux●r
;
since
thou
art
bound
to
love
her
because
she
is
thy
wife
,
it
must
be
as
long
as
she
is
so
.
You
may
have
heard
of
that
quinqu●nnium
Neronis
;
The
worst
tyran
that
ever
was
,
was
the
best
Emperour
that
ever
was
for
five
years
;
the
most
corrupt
husbands
may
have
been
good
at
first
:
but
that
love
may
have
been
for
other
respects
:
satisfaction
of
parents
,
establishing
of
hopes
,
and
sometimes
Ignorance
of
evill
;
that
ill
company
had
not
taught
them
ill
conditions
;
it
comes
not
to
be
Quia
uxor
,
because
she
is
thy
wife
,
to
be
the
love
which
is
commanded
in
this
text
,
till
it
bring
some
subjection
,
some
burthen
.
Till
we
love
her
then
,
when
we
would
not
love
her
,
except
she
were
our
wife
,
we
are
not
sure
,
that
we
love
her
Quia
uxor
,
that
is
,
for
that
,
and
for
no
other
respect
.
How
long
that
is
,
how
long
she
is
thy
wife
,
never
ask
wrangling
Controverters
,
that
make
Gypsie-knots
of
Mariages
;
ask
thy
Conscience
,
and
that
will
tell
thee
that
thou
wast
maried
till
death
should
depart
you
.
If
thy
mariage
were
made
by
the
D●vill
(
upon
dishonest
Conditions
)
the
Devill
may
break
it
by
sin
;
if
it
were
made
by
God
,
Gods
way
of
breaking
of
Mariages
,
is
onely
by
death
.
It
is
then
a
Subjection
,
and
it
is
such
a
subjection
,
as
is
a
love
;
and
such
a
love
,
as
is
upon
a
Reason
,
(
for
love
is
not
alwayes
so
.
)
This
is
;
Quiauxor
,
because
our
wife
,
and
that
implies
these
three
uses
;
God
hath
given
Man
a
wife
,
Ad
adjutorium
,
ad
sobolem
,
ad
medicinam
;
for
a
Help
,
for
Children
,
and
for
a
Remedy
,
and
Physick
.
Now
the
first
,
Society
,
and
encrease
,
we
love
naturally
;
we
would
not
be
banish'd
,
we
would
not
be
robb'd
,
we
would
not
be
alone
,
we
would
not
be
poor
;
Society
and
encrease
,
every
Man
loves
;
but
doth
any
Man
love
Physick
?
he
takes
it
for
necessity
;
but
does
he
love
it
;
Husbands
therefore
are
to
love
wives
Ad
Sobolem
,
as
the
Mothers
of
their
Children
;
Ad
adjutorium
,
as
the
comforters
of
their
lives
;
but
for
that
,
which
is
Ad
medicinam
,
for
physick
,
to
avoid
burning
,
to
avoid
fornication
,
that
's
not
the
subject
of
our
love
,
our
love
is
not
to
be
placed
upon
that
;
for
so
it
is
a
love
,
Quia
mulier
,
because
she
is
a
woman
,
and
not
Quia
uxor
,
because
she
is
my
wife
.
A
Man
may
be
a
drunkard
at
home
,
with
his
own
wine
,
and
never
goe
out
to
Taverns
;
A
man
may
be
an
adul●erer
in
his
wives
bosome
,
though
he
seek
not
strange
women
.
We
come
now
to
the
other
part
,
as
our
Father
is
holy
,
and
pure
;
but
that
's
a
proportion
of
which
we
are
incapable
;
And
therefore
we
have
another
Commandement
,
from
Christ
,
Discite
à
me
,
learn
of
me
;
there
is
no
more
looked
for
,
but
that
we
should
still
be
Scholars
,
and
learners
how
to
love
;
we
can
never
love
so
much
as
he
hath
lov'd
:
It
is
still
Discite
;
still
something
to
be
learnt
,
and
added
;
and
this
something
is
,
Quia
mitis
,
learn
of
me
,
make
me
your
pattern
,
because
I
am
meek
,
and
gentle
;
not
suspitious
,
not
forward
,
not
hard
to
be
reconcil'd
;
not
apt
to
discomfort
my
spouse
,
my
Church
;
not
with
a
sullen
silence
,
for
I
speak
to
her
alwayes
in
my
Word
;
not
apt
to
leave
her
unprovided
of
apparell
,
and
decent
ornaments
,
for
I
have
allow'd
her
such
Ceremonies
,
as
conduce
to
edification
;
not
apt
to
pinch
her
in
her
diet
;
she
hath
her
two
Courses
,
the
first
,
and
the
second
Sacrament
:
And
whensoever
she
comes
to
a
spirituall
hunger
and
thirst
under
the
heat
,
and
weight
of
sin
,
she
knowes
how
,
and
where
there
is
plentifull
refreshing
and
satisfaction
to
be
had
,
in
the
absolution
of
sinne
.
Herein
consists
the
substance
of
the
Comparison
,
Husbands
love
your
wives
,
as
Christ
did
his
Church
:
that
is
,
expresse
your
loves
in
a
gentle
behaviour
towards
them
,
and
in
a
carefull
providence
of
Conveniencies
for
them
.
The
comparison
goes
no
farther
,
but
the
love
of
Christ
to
his
Church
goes
farther
.
In
which
we
consider
first
,
Quid
factum
,
what
Christ
did
for
his
spouse
,
for
his
Church
.
It
were
pity
to
make
too
much
hast
,
in
considering
so
delightfull
a
thing
,
Giving
himselfe
;
and
in
the
poor
exchange
that
he
took
,
a
few
Contrite
hearts
,
a
few
broken
spirits
,
a
few
lame
,
and
blind
,
and
leprous
sinners
,
to
make
to
himselfe
,
and
his
Spirit
a
Church
,
a
house
to
dwell
in
;
no
more
but
these
,
and
glad
if
he
can
get
these
.
First
then
,
Ille
dedit
,
Christ
,
Nescis
,
quia
potestatem
habc●
,
Knowest
not
thou
that
I
have
power
to
Crucifie
thee
,
and
have
power
to
loose
thee
?
If
Pilate
thought
that
his
power
extended
to
Christ
,
Pilat
,
Iud●s
had
delivered
Christ
;
and
there
arose
a
sect
of
Heretiques
,
Iudaists
,
Quod
facis
fac
citò
.
For
out
of
that
ground
in
the
Schooles
,
Missia
in
divinis
●st
mov●
operacio
in
Creatura
,
When
any
person
of
the
Trinity
,
That
the
Father
could
not
have
given
him
,
if
he
had
not
given
himselfe
.
We
consider
the
unexpressible
mercy
of
the
Father
,
in
that
he
would
accept
any
satisfaction
at
all
for
all
our
Sinnes
.
We
consider
the
unexpressible
working
of
the
Holy
Ghost
that
brings
this
satisfaction
and
our
soules
together
;
for
without
that
,
without
the
application
of
the
Holy
Ghost
,
we
are
as
far
from
Christ's
love
now
,
as
we
were
from
the
Father
's
before
Christ
suffered
.
But
the
unexpressible
and
unconceiveable
love
of
Christ
is
in
this
,
that
there
was
in
him
a
willingnesse
,
a
propensnesse
,
a
forwardnesse
to
give
himselfe
to
make
this
great
peace
and
reconciliation
,
between
God
and
Man
;
It
was
himselfe
that
gave
himselfe
;
Nothing
enclined
him
,
nothing
wrought
upon
him
,
but
his
own
goodnesse
.
It
was
then
his
Deed
;
and
it
was
his
gift
;
it
was
his
Deed
of
gift
:
and
it
hath
all
the
formalities
and
circumstances
that
belong
to
that
;
for
here
is
a
seale
in
his
blood
;
and
here
is
a
delivering
,
pregnantly
implied
in
this
word
,
which
is
not
onely
Dedit
,
Agnus
occisus
ab
origine
mundi
,
The
Lamb
slain
from
the
beginning
of
the
world
.
And
then
Tradidit
,
he
delivered
possession
of
himselfe
to
Death
,
and
to
all
humane
infirmities
,
when
he
took
our
Nature
upon
him
,
and
became
one
of
us
.
Yea
this
word
implies
a
further
operativenesse
,
and
working
upon
himself
,
then
all
this
;
for
the
word
which
the
Apostle
uses
here
,
for
Christ
giving
of
himselfe
,
is
the
same
word
,
which
the
Evangelists
use
still
,
for
Iudas
betraying
of
him
:
so
that
Christ
did
not
onely
give
himselfe
to
the
will
of
the
Father
,
in
the
eternall
Decree
;
nor
onely
deliver
himselfe
to
the
power
of
death
in
his
Incarnation
,
but
he
offered
,
he
exhibited
,
he
exposed
,
(
we
may
say
)
he
betrayed
himselfe
to
his
enemies
;
and
all
this
,
for
worse
enemies
;
to
the
Iewes
,
that
Crucified
him
once
,
for
us
,
that
make
finne
our
sport
,
and
so
make
the
Crucifying
of
the
Lord
of
life
a
Recreation
.
It
was
a
gift
then
,
free
,
and
absolute
;
Hee
keeps
us
not
in
fear
of
Resumption
;
I
am
with
you
,
sayes
he
,
to
the
end
of
the
world
.
To
particular
men
,
he
comes
,
&
he
knocks
,
and
he
enters
,
and
he
stays
,
and
hesups
,
and
yet
for
their
unworthinesse
goes
away
again
;
but
with
the
Church
he
is
usque
ad
consummationem
,
till
the
end
;
It
is
a
permanent
gift
;
Dedit
,
and
Dedit
seipsum
;
It
was
he
that
did
it
;
That
which
he
did
was
to
give
;
and
that
which
he
gave
,
was
himselfe
.
Now
since
the
Holy
Ghost
,
that
is
the
God
of
unity
and
peace
,
hath
told
us
at
once
,
that
the
satisfaction
for
our
sins
is
Christ
himselfe
,
and
hath
told
us
no
more
,
Christ
entirely
,
Christ
altogether
,
let
us
not
divide
and
mangle
Christ
,
or
tear
his
Church
in
pieces
,
by
froward
and
frivolous
difputations
,
whether
Christ
gave
his
divinity
for
us
,
or
his
humanity
;
whether
the
divine
Nature
,
or
the
humane
Nature
redeemed
us
;
for
neither
his
divinity
nor
his
humanity
,
is
Ipse
,
He
himselfe
,
and
Dedit
seipsum
,
He
gave
himselfe
:
Let
us
not
subdivide
him
into
lesse
pieces
,
then
those
,
God
,
and
Man
;
and
enquire
contentiously
,
whether
he
suffered
in
soul
,
as
well
as
in
body
,
the
pains
of
H●ll
,
as
well
as
the
sting
of
Death
;
the
Holy-Ghost
hath
presented
him
unite
,
and
knit
together
.
For
neither
soul
nor
body
was
Ipse
.
He
himselfe
,
and
Dedit
seipsum
,
He
gave
himselfe
;
let
us
least
of
all
shred
Christ
Iesus
into
lesse
scruples
and
atoms
then
these
,
Soul
,
and
body
;
and
dispute
whether
consisting
of
both
,
it
were
his
active
,
or
his
passive
obedience
that
redeemed
us
;
whether
it
were
his
death
and
passion
onely
,
or
his
innocency
,
and
fulfilling
of
the
Law
too
;
let
us
onely
take
Christ
,
himselfe
,
for
onely
that
is
said
,
he
gave
himselfe
,
It
must
be
an
Innocent
person
,
and
this
Innocent
person
must
die
for
us
;
seperate
the
Innocency
,
and
the
Death
,
and
it
is
not
Ipse
,
it
is
not
Christ
himselfe
:
and
Dedit
seipsum
,
it
was
himselfe
.
Let
us
abstain
from
all
such
curiosities
,
which
are
all
but
forc'd
dishes
of
hot
brains
,
and
not
sound
meat
,
that
is
,
from
all
perverse
wranglings
,
whether
God
,
or
Man
redeemed
us
;
and
then
,
whether
this
God
,
and
Man
suffered
in
soule
,
or
in
body
;
and
then
whether
this
person
,
consisting
of
soule
and
body
,
redeemed
us
,
by
his
action
,
or
by
his
passion
onely
;
for
as
there
are
spirituall
wickednesses
,
so
there
are
spirituall
wantonnesses
,
and
unlawfull
and
dangerous
dallyings
with
mysteries
of
Divinity
.
Money
that
is
changed
into
small
pieces
is
easily
lost
;
gold
that
is
beat
out
into
leaf-gold
,
cannot
be
coyned
,
nor
made
currant
money
:
we
know
the
Heathens
lost
the
true
God
,
in
a
thrust
;
they
made
so
many
false
gods
,
of
every
particular
quality
,
and
attribute
of
God
,
that
they
scattered
him
,
and
evacuated
him
,
to
an
utter
vanishing
;
so
doth
true
,
and
sound
,
and
nourishing
Divinity
vanish
away
,
in
those
impertinent
Questions
.
All
that
the
wit
of
Man
adds
to
the
Word
of
God
,
is
all
quicksilver
,
and
it
evaporates
easily
.
Beloved
,
Custodi
Depositum
,
sayes
the
Apostle
,
keep
that
which
God
hath
revealed
to
thee
;
for
that
God
himselfe
cals
thy
Talent
;
it
hath
weight
and
substance
in
it
.
Depart
not
from
thy
old
gold
;
leave
not
thy
Catechism-divinity
,
for
all
the
School-divinity
in
the
world
;
when
we
have
all
,
what
would
we
have
more
?
if
we
know
that
Christ
hath
given
himselfe
for
us
,
that
we
are
redeemed
,
and
not
redeemed
with
corruptible
things
but
with
the
precious
blood
of
Christ
Jesus
,
we
care
for
no
other
knowledge
but
that
,
Christ
,
and
Christ
crucified
for
us
;
for
this
is
another
,
and
a
more
peculiar
and
profitable
giving
of
himselfe
for
thee
,
when
he
gives
himselfe
to
thee
,
that
is
,
when
he
gives
thee
a
sense
,
and
apprehension
,
and
application
of
the
gift
,
to
thy self
,
that
Christ
hath
given
himselfe
,
to
thy selfe
.
We
are
come
now
to
his
exchange
;
a
Church
.
So
this
Apostle
,
which
in
this
place
,
writes
to
the
Ephesians
,
The
Church
is
that
Quam
acquisivit
sanguine
suo
,
which
he
purchased
with
his
bloud
.
Here
Christ
bought
a
Church
,
but
I
would
there
were
no
worse
Simony
then
this
.
Christ
received
no
profit
from
the
Church
,
and
yet
he
gave
himselfe
for
it
;
and
he
stayes
with
it
to
the
end
of
the
world
;
Here
is
no
such
Non-residency
,
as
that
the
Church
is
left
unserved
:
other
men
give
enough
for
their
Church
,
but
they
withraw
themselves
,
and
necessary
provision
;
And
if
we
consider
this
Church
that
Christ
bought
,
and
paid
so
dearly
for
,
it
was
rather
an
Hospitall
,
then
a
Church
:
A
place
where
the
blind
might
recover
sight
;
that
is
,
Men
borne
in
Paganisme
,
or
Superstition
,
might
see
the
true
God
,
truly
worshipped
:
and
where
the
lame
might
be
established
;
that
is
,
those
that
Halted
between
two
Religions
,
might
be
rectified
in
the
truth
:
where
the
Deaf
might
receive
so
quicke
a
hearing
,
as
that
they
might
discerne
Musique
in
his
Thunder
,
in
all
his
fearefull
threatnings
;
that
is
,
mercy
in
his
Judgments
,
which
are
still
accompanied
with
conditions
of
repentance
;
and
they
might
finde
Thunder
,
in
his
Musique
,
in
all
his
promises
;
that
is
,
threatnings
of
Judgements
,
in
our
misuse
of
his
mercies
.
Where
the
hereditary
Leper
,
the
new
borne
Child
,
into
whose
marrow
,
his
fathers
transgression
,
cleaves
in
originall
sinne
,
and
he
that
hath
enwrapped
Implicatos
morbos
,
one
disease
in
another
,
in
Actuall
sinnes
,
might
not
onely
come
,
if
he
would
but
be
intreated
to
come
,
yea
compelled
to
come
,
as
it
is
expressed
in
the
Gospell
,
when
the
Master
of
the
feast
sends
into
the
streets
,
and
to
the
hedges
to
compell
blind
and
lame
to
come
in
to
his
feast
.
Hoe
every
one
that
thirsteth
;
you
that
have
no
money
,
come
buy
Wine
,
and
Milke
without
money
:
eate
that
which
is
good
,
and
let
your
soules
delight
in
fatnesse
,
His
end
was
,
he
might
make
it
to
himselfe
a
glorious
Church
,
not
having
spot
,
or
wrinkle
;
forgive
us
our
Trespasses
,
the
Church
as
yet
is
not
without
spots
or
wrinkles
.
The
wrinkles
are
the
Testimonies
of
our
age
;
that
is
,
our
sinne
derived
from
Adam
;
and
the
spots
are
the
sinnes
,
which
we
contract
our selves
;
and
of
these
spots
,
and
wrinkles
,
we
cannot
be
delivered
in
this
world
.
And
therefore
the
Apostle
says
here
,
that
Christ
hath
bestowed
all
this
cost
on
this
purchase
,
ut
sisteret
sibi
Ecclesiam
,
that
he
might
setle
such
a
glorious
,
and
pure
Church
to
himselfe
:
first
,
ut
sisteret
,
that
he
might
setle
it
;
which
can
onely
be
done
in
heaven
;
for
here
in
Earth
,
the
Church
will
always
have
earthquakes
.
Opartet
haereses
esse
;
stormes
,
and
schismes
must
necessarily
be
;
the
Church
is
in
a
warfare
,
the
Church
is
in
a
pilgrimage
,
and
therefore
here
is
no
setling
.
And
then
he
doth
it
,
ut
sisteret
sibi
,
to
setle
it
to
himselfe
;
for
,
in
the
tyranny
of
Rome
,
the
Church
was
in
some
sort
setled
,
things
were
carried
quietly
enough
;
for
no
Man
durst
complaine
;
but
the
Church
was
setled
all
upon
the
Vicar
,
and
none
upon
the
Parson
:
the
glory
of
the
Bishop
of
Rome
,
had
eclipsed
,
and
extinguished
the
glory
of
Christ
Iesus
.
In
other
places
we
have
seen
the
Church
setled
,
so
as
that
no
man
hath
done
or
spoken
any
thing
against
the
government
thereof
;
but
,
this
may
have
been
a
setling
by
strong
hand
,
by
severed
discipline
,
and
heavy
Lawes
;
we
see
where
Princes
have
changed
the
Religion
,
the
Church
may
be
setled
upon
the
Prince
,
or
setled
upon
the
Prelates
,
that
is
,
be
serviceable
to
them
,
and
be
ready
to
promote
and
further
any
purpose
of
theirs
,
and
all
this
while
,
not
be
setled
upon
Christ
:
this
purpose
,
ut
sisteret
sibi
,
to
setle
such
a
glorious
Church
,
without
spot
,
or
wrinkle
,
holy
to
himselfe
,
is
reserved
for
the
Triumphant
time
when
she
shall
be
in
possession
of
that
beauty
,
which
Christ
foresaw
in
her
,
long
before
when
he
said
,
Thou
art
all
faire
my
love
,
and
there
is
no
spot
in
thee
;
because
the
Mariage
of
the
Lambe
is
come
,
and
his
wife
hath
made
her selfe
ready
;
mine
own
clothes
defile
me
againe
,
as
it
is
in
that
place
.
But
yet
,
Beloved
,
Christ
hath
not
made
so
improvident
a
bargaine
,
as
to
give
so
great
a
rate
,
himselfe
,
for
a
Church
,
so
farre
in
reversion
,
as
till
the
day
of
Judgement
:
That
he
should
enter
into
bonds
for
this
payment
,
from
all
eternity
,
even
in
the
eternall
decree
between
the
Father
,
and
him
,
that
he
should
really
pay
this
price
,
his
precious
bloud
,
for
this
Church
,
one
thousand
six
hundred
years
agoe
,
and
he
should
receive
no
glory
by
this
Church
till
the
next
world●
Here
was
a
long
lease
,
here
were
many
lives
;
the
lives
of
all
the
men
in
the
world
,
to
be
served
before
him
;
But
it
is
not
altogether
so
;
for
he
gave
himselfe
,
that
he
might
settle
such
a
Church
then
,
a
glorious
,
and
a
pure
Church
:
but
all
this
while
,
the
Church
is
building
in
heaven
,
by
continuall
accesse
of
holy
Soules
,
which
come
thither
,
and
all
the
way
he
workes
to
that
end
,
He
sanctifies
it
,
and
cleanses
it
,
by
the
washing
of
water
,
through
the
word
,
as
we
find
in
our
Text.
He
therefore
stays
not
so
long
,
for
our
Sanctification
,
but
that
we
have
meanes
of
being
sanctified
here
;
Christ
stays
not
so
long
for
his
glory
,
but
that
he
hath
here
a
glorious
Gospell
,
his
Word
,
and
mysterious
Sacraments
here
.
Here
then
is
the
writing
,
and
the
Seale
,
the
Word
,
and
the
Sacrament
;
and
he
hath
given
power
,
and
commandement
to
his
Ministers
to
deliver
both
writing
,
and
Seale
,
the
Word
and
Baptisme
to
his
children
.
This
Sacrament
of
Baptisme
is
the
first
;
It
is
the
Sacrament
of
inchoation
,
of
Initiation
;
The
Sacrament
of
the
Supper
,
is
not
given
but
to
them
,
who
are
instructed
and
presum'd
to
understand
all
Christian
duties
,
and
therefore
the
Word
,
(
if
we
understand
the
Word
,
for
the
Preaching
of
the
Word
)
may
seeme
more
necessary
at
the
administration
of
this
Sacrament
,
then
at
the
other
.
Some
such
thing
seems
to
be
intimated
in
the
institution
of
the
Sacraments
.
In
the
institution
of
the
Supper
,
it
is
onely
said
,
Take
,
and
eate
and
drinke
,
and
doe
that
in
remembrance
of
me
;
and
it
is
onely
said
that
they
sand
a
Pslame
,
and
s●
departed
.
In
the
institution
of
Baptisme
there
is
more
solemnity
,
All
power
is
given
unto
me
in
heaven
,
and
in
earth●
and
therefore
,
upon
that
title
he
gives
power
to
his
Apostles
,
to
joine
heaven
and
earth
by
preaching
,
and
by
baptisme
:
but
here
is
more
then
singing
of
a
Psalme
;
for
Christ
commands
them
first
to
teach
,
and
then
to
baptize
,
and
then
after
the
commandement
of
Baptisme
,
he
refreshes
that
commandement
againe
of
teaching
them
,
whom
they
baptized
,
to
observe
all
things
,
that
he
had
commanded
them
.
I
speake
not
this
,
as
though
Baptisme
were
uneffectuall
without
a
Sermon
;
S.
Angustines
words
,
Accedat
yerbum
,
&
fiat
Sacramentum
,
when
the
Word
is
joyned
to
the
element
,
or
to
the
Action
,
then
there
is
a
true
Sacrament
,
verbum
Conci●nat●riu●
,
not
the
word
of
Prayer
,
nor
the
word
of
preaching
,
but
verbum
Consecratorium
,
and
verbum
Sacramentale
,
that
very
phrase
,
and
forme
of
words
,
by
which
the
water
is
sanctified
,
and
enabled
of
it selfe
to
cleanse
our
Soules
;
and
secondly
,
these
words
are
ill
understood
by
them
,
who
had
rather
their
children
dyed
unbaptized
,
then
have
them
baptized
without
a
Sermon
;
whereas
the
use
of
preaching
at
baptisme
is
,
to
raise
the
whole
Congregation
,
to
a
consideration
,
what
they
promised
by
others
,
in
their
baptisme
;
and
to
raise
the
Father
and
the
Sureties
to
a
consideration
,
what
they
undertake
for
the
childe
,
whom
they
present
then
to
be
baptized
;
for
therefore
says
Saint
Augustine
,
Acoeda●
verbum
,
there
is
a
necessity
of
the
word
,
Non
qu●a
dicitur
,
sed
quia
creditur
,
not
because
the
word
is
pr●ached
,
but
because
it
is
beleeved
;
and
That
,
Beleese
,
faith
,
belongs
not
at
all
to
the
incapacity
of
the
child
,
but
to
the
disposition
of
the
rest
;
A
Sermon
is
usefull
for
the
congregation
,
not
necessary
for
the
child
,
and
the
accomplishment
of
the
Sacrament
.
From
hence
then
arises
a
convenience
,
little
lesse
,
then
necessary
,
(
in
a
kind
)
that
this
administration
of
the
Sacrament
be
accompanied
with
preaching
;
but
yet
they
that
would
evict
an
absolute
necessity
of
it
,
out
of
these
words
,
force
them
too
much
,
for
here
the
direct
meaning
of
the
Apostle
is
,
That
the
Church
is
cleansed
by
water
,
through
the
word
,
when
the
promises
of
God
expressed
in
his
word
,
are
sealed
to
us
by
this
Sacrament
of
Baptisme
:
for
so
Saint
Augustine
answers
himselfe
in
that
objection
,
which
he
makes
to
himselfe
,
Cum
per
Baptis●●●
fundati
sint
,
quare
sermoni
tribuit
radicem
.
He
answers
,
In
Sermone
intelligendus
Baptismus●
Quia
sine
Sermone
non
perficitur
.
It
is
rooted
,
it
is
grounded
in
the
word
;
and
therefore
true
Baptisme
,
though
it
be
administred
,
without
the
word
,
that
is
,
without
the
word
preached
,
yet
it
is
never
without
the
word
,
because
the
whole
Sacrament
,
and
the
power
thereof
is
rooted
in
the
word
,
in
the
Gospell
.
And
therefore
since
this
Sacrament
belongs
to
the
Church
,
as
it
is
said
here
(
that
Christ
doth
cleanse
his
Church
by
Baptisme
)
as
it
is
argued
with
a
strong
probability
,
That
because
the
Apostles
did
baptize
whole
families
,
therefore
they
did
baptize
some
children
,
so
we
argue
with
an
invincible
certainty
,
that
because
this
Sacrament
belongs
generally
to
the
Church
as
the
initiatory
Sacrament
,
it
belongs
to
children
,
who
are
a
part
,
and
for
the
most
part
,
the
most
innocent
part
of
the
Church
.
To
conclude
,
As
all
those
Virgins
which
were
beautifull
,
were
brought
into
Susan
,
Ad
domum
mulierum
,
to
be
anointed
,
Mariage
day
,
that
is
,
for
that
Church
which
he
will
settle
upon
himselfe
in
heaven
,
we
know
not
;
but
we
know
that
he
hath
not
promised
,
to
take
any
into
that
glory
,
but
those
upon
whom
he
hath
first
shed
these
fainter
beames
of
glory
,
and
sanctification
,
exhibited
in
this
Sacrament
:
Neither
hath
he
threatned
to
exclude
any
but
for
sinne
after
.
And
therefore
when
this
blessed
child
derived
from
faithfull
parents
,
and
presented
by
sureties
within
the
obedience
of
the
Church
,
shall
have
been
so
cleansed
,
by
the
washing
of
water
,
through
the
word
,
it
is
presently
sealed
to
the
possession
of
that
part
of
Christs
purchase
,
for
which
he
gave
himselfe
,
(
which
are
the
meanes
of
preparing
his
Church
in
this
life
)
with
a
faithfull
assurance
,
I
may
say
of
it
and
to
it
,
Iam
mundus
es
,
Now
you
are
clean●
.
through
the
word
,
himselfe
,
without
spot
,
or
wrinkle
;
which
was
the
principall
,
and
final
purpose
of
that
great
love
of
his
,
whereby
he
gave
himselfe
for
us
,
and
made
that
love
,
first
a
patterne
of
Mens
loves
to
their
wives
here
,
and
then
a
meanes
to
bring
Man
,
and
wife
,
and
child
,
to
the
kingdome
of
heaven
.
Amen
.
SERMON
VI.
Preached
at
a
Christning
.
1
JOHN
5.
7
,
8.
For
there
are
three
which
beare
record
in
heaven
;
The
Father
,
the
Word
,
and
the
Holy
Ghost
;
and
these
three
are
one
:
And
there
are
three
which
beare
record
in
the
Earth
;
The
Spirit
,
and
the
water
,
and
the
bloud
;
and
these
three
agree
in
one
.
IN
great
and
enormous
offences
,
we
find
that
the
law
,
in
a
well
governed
State
,
expressed
the
punishment
upon
such
a
delinquent
,
in
that
form
,
in
that
curse
,
Igni
&
aqua
interdicitor
;
let
him
have
no
use
of
fire
,
and
water
,
that
is
,
no
use
of
any
thing
,
necessary
for
the
sustentation
of
life
.
Beloved
,
such
is
the
miserable
condition
of
wretched
Man
,
as
that
we
come
all
into
the
world
under
the
burden
of
that
curse
;
Aqua
,
&
igni
interdicim●r
;
we
have
nothing
to
doe
,
naturally
,
with
the
spirituall
water
of
life
,
with
the
fiery
beames
of
the
holy
Ghost
,
till
he
that
hath
wrought
our
restitution
from
this
banishment
,
restore
us
to
this
water
,
by
powring
out
his
owne
bloud
,
and
to
this
lively
fire
,
by
laying
himselfe
a
cold
,
and
bloudlesse
carcasse
in
the
bowels
of
the
Earth
:
till
he
who
haptized
none
with
wa●er
,
direct
his
Church
to
doe
that
office
towards
us
;
and
he
without
whom
,
none
was
baptized
with
fire
,
perfect
that
Ministeriall
worke
of
his
Church
with
the
effectuall
seales
of
his
grace
;
for
this
is
his
testimony
,
the
witnesse
of
his
love
.
Yea
,
that
law
,
in
cases
of
such
great
offences
,
expressed
it selfe
in
another
Malediction
,
upon
such
offenders
,
appliable
also
to
us
,
Intestabiles
sunte
,
let
them
be
Intestable
.
Now
,
this
was
a
sentence
,
a
Condemnation
so
pregnant
,
so
full
of
so
many
heavy
afflictions
,
as
that
he
,
who
by
the
law
was
made
intestable
,
was
all
these
ways
intestable
:
First
,
he
was
able
to
make
no
Testament
of
his
owne
,
he
had
lost
all
his
interest
in
his
owne
estate
,
and
in
his
owne
will
;
Secondly
,
he
could
receive
no
profit
by
any
testament
of
any
other
Man
,
he
had
lost
all
the
effects
of
the
love
,
and
good
disposition
of
other
Men
to
him
;
Thirdly
,
he
was
Intestable
,
so
,
as
that
he
could
not
testifie
,
he
should
not
be
beleeved
in
the
behalfe
of
another
;
and
lastly
the
testimony
of
another
could
doe
him
no
good
,
no
Man
could
be
admitted
to
speake
for
him
.
After
that
first
,
and
heavy
curse
of
Almighty
God
upon
Man
,
Morte
morieris
,
If
thou
eate
,
thou
shalt
die
,
and
die
twice
,
thou
shall
die
a
bodily
,
thou
shalt
die
a
spirituall
death
(
a
punishment
which
no
sentence
of
any
law
,
or
law-maker
could
ever
equall
,
to
deterre
Men
from
offending
,
by
threatning
to
take
away
their
lives
twice
,
and
by
inflicting
a
spirituall
death
eternally
upon
the
Soule
,
)
after
we
have
all
incurred
that
malediction
,
Morte
moriemur
,
we
shall
die
both
death
,
we
cannot
thinke
to
scape
any
lesse
malediction
of
any
law
,
and
therefore
we
are
all
Intestabiles
we
are
all
intestable
,
in
all
these
senses
,
and
apprehensions
,
which
we
have
touched
upon
.
We
can
make
no
testament
of
our
owne
;
we
have
no
good
thing
in
us
to
dispose
;
we
have
no
good
inclination
,
no
good
disposition
,
in
our
Will
;
we
can
make
no
use
of
anothers
testament
;
not
of
the
double
testaments
of
Almighty
God
;
for
in
the
Old
testament
,
he
gives
promises
of
a
Messias
,
but
we
bring
into
the
world
no
Faith
,
to
apprehend
those
promises
;
and
in
the
New
testament
,
he
gives
a
performance
,
the
Messias
is
come
,
but
he
is
communicable
to
us
,
no
way
but
by
baptisme
,
and
we
cannot
baptize
our selves
;
we
can
profit
no
body
else
by
our
testimony
,
we
are
not
able
to
endure
persecution
,
for
the
testimony
of
Christ
,
to
the
edification
of
others
,
we
are
not
able
to
doe
such
workes
,
as
may
shine
before
Men
,
to
the
glorifying
of
our
God
.
Neither
doth
the
testimony
of
others
doe
us
any
good
;
for
neither
the
Martyrdome
of
so
many
Millions
,
in
the
primitive
Church
,
nor
the
execution
of
so
many
judgments
of
God
,
in
our
owne
times
,
doe
restifie
any
thing
to
our
Consciences
;
neither
at
the
last
day
,
when
those
Saints
of
God
,
whom
we
have
accompanied
in
the
outward
worship
of
God
here
in
the
visible
Church
,
shall
be
called
to
the
right
hand
,
and
we
detruded
to
the
left
,
shall
they
dare
to
open
their
mouthes
for
us
,
or
to
testifie
of
us
,
or
to
say
,
Why
Lord
,
these
Men
,
when
they
were
in
the
world
,
did
as
we
did
,
appeared
,
and
served
thee
in
thy
house
,
as
we
did
,
they
seem'd
to
goe
the
same
way
that
we
did
upon
Earth
,
why
goe
they
a
sinister
way
now
in
heaven
?
We
are
utterly
intestable
;
we
can
give
nothing
;
we
can
take
nothing
;
nothing
will
be
beleeved
from
us
,
who
are
all
falshood
it selfe
;
nor
can
we
be
releeved
by
any
thing
,
that
any
other
will
say
for
us
.
As
long
,
as
we
are
considered
under
the
penalty
of
that
law
,
this
is
our
case
;
Interdicti
,
intestabiles
,
we
are
accursed
,
and
so
,
as
that
we
are
intestable
.
Now
as
this
great
malediction
,
Morte
marieris
,
in
volves
all
other
punishments
,
(
upon
whom
that
falls
,
all
fall
)
so
when
our
Saviour
Christ
Jesus
hath
a
purpose
to
take
away
that
,
or
the
most
dangerous
part
of
that
,
the
spirituall
death
,
when
he
will
reverse
that
judgment
,
Aqua
&
igni
interdicitur
,
to
make
us
capable
of
his
water
,
and
his
fire
;
when
he
will
reverse
the
intestabiles
,
the
inte●●ability
,
and
make
us
able
to
receive
his
graces
by
faith
,
and
declare
them
by
works
;
then
,
as
he
that
will
reedifie
a
demolished
house
,
begins
not
at
the
top
but
at
the
bottome
,
so
Christ
Jesus
,
when
he
will
make
this
great
preparation
,
this
great
reedification
of
mankind
,
he
beginnes
at
the
lowest
step
,
which
is
,
that
we
may
have
use
of
the
testimony
of
others
,
in
our
behalfe
:
and
he
proceeds
strongly
,
and
effectually
;
he
produces
three
witnesses
from
heaven
,
so
powerfull
,
that
they
will
be
heard
,
they
will
be
beleeved
;
and
three
witnesses
on
earth
,
so
neare
us
,
so
familiar
so
domestique
as
that
they
will
not
be
denied
,
they
will
not
be
discredited
;
Three
are
three
that
beare
Record
in
heaven
,
and
three
that
beare
record
in
earth
.
Since
then
Christ
Jesus
makes
us
all
our
owne
Iury
,
able
to
conceive
,
and
judge
upon
the
Evidence
,
and
testimony
of
these
three
heavenly
,
and
three
earthly
witnesses
,
let
us
draw
neare
,
and
hearken
to
the
evidence
,
and
consider
three
things
;
Testimonium
esse
.
Quid
sit
,
and
Qui
testes
.
That
God
descends
to
meanes
proportionable
to
Man
;
I
will
speake
,
and
I
will
testifie
against
thee
;
I
am
God
,
The
Lord
testified
against
Israel
,
by
all
the
Prophets
and
by
all
the
Seers
.
First
then
,
that
which
a
sinner
must
be
brought
to
understand
,
and
beleeve
,
two
Natures
,
divine
,
and
humane
,
whereby
he
was
a
fit
,
and
a
full
satisfaction
for
all
our
sinnes
,
and
by
death
could
be
our
life
:
for
when
the
Apostle
writ
this
Epistle
,
it
seemes
there
had
been
a
schisme
,
not
about
the
Mysticall
body
of
Christ
,
the
Church
,
but
even
about
the
Naturall
;
that
is
to
say
,
in
the
person
of
Christ
,
there
had
been
a
schisme
,
a
separation
of
his
two
natures
:
for
,
as
we
see
certainly
before
the
death
of
this
Apostle
,
that
the
Heresie
of
Ebion
and
of
Cerinthus
,
(
which
denied
the
divine
nature
of
Christ
)
was
set
on
foot
,
(
for
against
them
purposely
was
the
Gospell
of
Saint
Iohn
written
)
so
by
Epiphanius
his
ranking
of
the
Heresies
,
as
they
arose
,
where
he
makes
Basilides
his
Heresie
,
(
which
denied
that
Christ
had
any
naturall
body
)
to
be
the
fourth
herefie
,
and
Ebions
,
to
be
the
tenth
,
it
seemes
,
that
they
denied
his
humanity
,
before
they
denied
his
Divinity
.
And
therefore
it
is
well
collected
,
that
this
Epistle
of
Saint
Iohn
,
being
written
long
before
his
Gospell
,
was
written
principally
,
and
purposely
against
the
opposers
of
Christs
humanity
,
but
occasionally
also
,
in
defence
of
his
divine
nature
too
.
Because
there
is
Solutio
Iesu
,
a
dissolving
of
Jesus
,
a
taking
of
Jesus
in
peeces
,
a
dividing
of
his
Natures
,
or
of
his
Offices
,
which
overthrowes
all
the
testimonies
of
these
six
great
witnesses
when
Christ
said
,
Solvite
templum
hoc
,
destroy
,
dissolve
this
temple
,
and
in
three
dayes
I
will
raise
it
,
he
spoke
that
but
of
his
naturall
body
;
there
was
Solutio
corporis
,
Christs
body
and
soule
were
parted
,
but
there
was
not
Solutio
Iesu
;
the
divine
nature
parted
not
from
the
humane
,
no
not
in
death
,
but
adhered
to
,
and
accompanied
the
soule
,
even
in
hell
,
and
accompanied
the
body
in
the
grave
.
And
therefore
,
says
the
Apostle
,
Omnis
spiritus
qui
solvit
Iesum
,
ex
deo
non
est
;
humane
nature
)
And
then
that
this
Jesus
is
the
sonne
of
God
;
divine
nature
:
)
he
that
separates
these
,
and
thereby
makes
him
not
able
,
or
not
willing
to
satisfie
for
Man
,
he
that
separates
his
Nature
,
or
he
that
separates
the
worke
of
the
Redemption
,
and
says
,
Christ
suffered
for
us
onely
as
Man
,
and
not
as
God
,
or
he
that
separates
the
manner
of
the
worke
,
and
says
that
the
passive
obedience
of
Christ
onely
redeemed
us
,
without
any
respect
at
all
,
to
his
active
obedience
,
onely
as
he
died
,
and
nothing
as
he
died
innocently
,
or
he
that
separates
the
perfection
,
and
consummation
of
the
worke
,
from
his
worke
,
and
findes
something
to
be
done
by
Man
himselfe
,
meritorious
to
salvation
,
or
he
that
separates
the
Prince
,
and
the
Subject
,
Christ
and
his
members
,
by
nourishing
Controversies
in
Religion
,
when
they
might
be
well
reconciled
,
or
he
that
separates
himselfe
from
the
body
of
the
Church
,
and
from
the
communion
of
Saints
,
for
the
fashion
of
the
garments
,
for
the
variety
of
indifferent
Ceremonies
,
all
these
do
Solvere
Iesum
,
they
slacken
,
they
dissolve
that
Jesus
,
whose
bones
God
provided
for
,
that
they
should
not
be
broken
,
whose
flesh
God
provided
for
,
that
it
should
not
see
Corruption
,
and
whose
garments
God
provided
,
that
they
should
not
bee
divided
.
There
are
other
luxations
,
other
dislocations
,
of
Jesus
,
when
we
displace
him
for
any
worldly
respect
,
and
prefer
preforment
before
him
;
there
are
other
woundings
of
Jesus
,
in
blasphemous
oathes
,
and
exerations
;
there
are
other
maimings
of
Jesus
,
in
pretending
to
serve
him
intirely
,
and
yet
retaine
one
particular
beloved
sinne
still
;
there
are
other
rackings
,
and
extendings
of
Jesus
when
we
delay
him
and
his
patience
to
our
death-bed
,
when
we
stretch
the
string
so
farre
,
that
it
cracks
there
,
that
is
,
appoint
him
to
come
then
,
and
he
comes
not
;
there
are
other
dissolutions
of
Jesus
,
when
men
will
melt
him
,
and
powre
him
out
,
and
mold
him
up
in
a
waser
Cake
,
or
a
peece
of
bread
;
there
are
other
annihilations
of
Jesus
when
Men
will
make
him
,
and
his
Sacraments
,
to
be
nothing
but
bare
signes
;
but
all
these
will
be
avoided
by
us
,
if
we
be
gained
by
the
testimony
of
these
six
witnesses
to
hold
fast
that
integrity
,
that
intirensse
of
Jesus
,
which
is
here
delivered
to
us
by
this
Apostle
.
In
which
we
beleeve
first
I●sum
,
a
Saviour
;
which
implies
his
love
,
and
his
will
to
save
us
;
and
then
we
beleeve
Christum
,
the
anointed
,
that
is
God
and
man
,
able
,
and
willing
to
doe
this
great
worke
,
and
that
he
is
anointed
,
and
sealed
for
that
purpose
;
and
this
implies
the
decree
,
the
contract
,
and
bargaine
,
of
acceptation
by
the
Father
,
that
Pactum
salis
,
that
eternall
covenant
which
seasons
all
,
by
which
,
that
which
he
meant
to
doe
,
as
he
was
Iesus
,
should
be
done
,
as
he
was
Christ
.
And
then
as
the
intirenesse
of
Jesus
is
expressed
,
in
the
verse
before
the
text
,
we
beleeve
,
Quod
venit
,
that
as
all
this
might
be
done
,
if
the
Father
and
Sonne
would
agree
,
as
all
this
must
be
done
,
because
they
had
agreed
it
,
so
all
this
was
done
,
Qu●a
venit
,
because
this
Jesus
is
already
come
;
and
that
,
for
the
father
intirenesse
,
for
the
perfection
,
and
consummation
,
and
declaration
of
all
,
venit
per
aquam
&
sanguinem
,
He
came
by
water
,
and
bloud
.
Which
words
Saint
Bernard
understands
to
imply
but
a
difference
between
the
comming
of
Christ
,
and
the
comming
of
Moses
;
bloudy
sacrifices
,
so
that
Mases
came
not
onely
by
water
.
Neither
was
the
first
Testament
ordained
without
bloud
.
Iohn
Baptist
,
and
Christ
:
because
Iohn
Baptist
is
still
said
to
baptize
with
water●
Because
he
should
be
declared
to
Israel
;
therefore
am
I
come
,
baptizing
with
water
:
Iohn
Baptists
baptisme
had
not
onely
a
relation
to
bloud
,
but
a
demonstration
of
it
,
when
still
he
pointed
to
the
Lambe
,
Ecce
Agnus
,
for
that
Lambe
was
sl●ine
from
the
beginning
of
the
world
.
So
that
Christ
,
which
was
this
Lambe
,
came
by
water
,
and
bloud
,
when
he
came
,
in
the
risuall
types
,
and
figures
of
Moses
;
and
when
he
came
in
the
baptisme
of
Iohn
:
for
in
the
Law
of
Moses
,
there
was
so
frequent
use
of
water
,
as
that
we
reckon
above
fifty
severall
Immunditi
as
uncleannesses
,
which
might
receive
their
expiation
by
washing
,
without
being
put
to
their
bloudy
sacrifies
for
them
:
And
then
there
was
so
frequent
use
of
bloud
,
that
almost
all
things
are
by
the
Law
purged
with
bloud
,
without
shedding
of
bloud
,
is
no
Remission
,
But
this
was
such
water
,
and
such
bloud
,
as
could
not
perfect
the
worke
,
but
therefore
was
to
be
renewed
every
day
.
The
water
that
Jesus
comes
by
,
is
such
a
water
,
as
he
that
arinketh
of
it
,
shall
thirst
no
more
;
nay
there
shall
spring
up
in
him
a
well
of
water
;
that
is
,
his
example
shall
worke
to
the
satisfaction
of
others
;
(
we
doe
not
say
to
a
satisfaction
for
others
.
)
And
then
this
is
that
bloud
,
that
perfected
the
whole
worke
at
once
,
By
his
own
bloud
entred
he
once
into
the
holy
place
,
So
that
Christ
came
by
water
,
and
bloud
,
(
according
to
the
old
ablutions
,
and
old
sacrifices
)
when
he
wept
,
when
he
sweat
,
when
he
powred
out
bloud
;
pretious
,
incorruptible
,
inestimable
bloud
,
at
so
many
channels
,
as
he
did
,
all
the
while
that
he
was
upon
the
altar
,
sacrificing
himselfe
in
his
passion
.
But
after
the
immolation
of
this
sacrifice
,
after
his
Consummatum
est
;
when
Christ
was
come
and
gone
for
so
much
as
belonged
to
the
accomplishing
of
the
types
of
the
old
law
,
then
Christ
came
againe
to
us
by
water
and
bloud
,
in
that
wound
,
which
he
received
upon
his
side
,
from
which
there
flowed
out
miraculously
true
water
,
&
true
bloud
.
This
wound
Saint
Augustine
calls
Ianuam
utriusque
Sacramenti
,
He
that
saw
it
bare
record
,
and
his
record
is
true
,
and
he
knoweth
that
he
saith
truth
,
that
yee
might
beleeve
it
.
Here
then
is
the
matter
which
these
six
witnesses
must
be
beleeved
in
,
here
is
Integritas
Iesu
,
quae
non
solvenda
,
the
intirenesse
of
Christ
Jesus
,
which
must
not
be
broken
,
That
a
Saviour
,
which
is
Iesus
,
appointed
to
that
office
,
that
is
Christ
,
figured
in
the
law
,
by
ablutions
of
water
,
and
sacrifices
of
bloud
,
is
come
,
and
hath
perfected
all
those
figures
in
water
,
and
bloud
too
;
and
then
,
that
he
remaines
still
with
us
in
water
,
and
bloud
,
by
meanes
instituted
in
his
Church
,
to
wash
away
our
uncleannesses
,
and
to
purge
away
our
iniquities
,
and
to
apply
his
worke
unto
our
Soules
;
this
is
Integritas
Iesu
,
Iesus
the
sonne
of
God
in
heaven
,
Jesus
the
Redeemer
of
man
,
upon
earth
,
Jesus
the
head
of
a
Church
to
apply
that
to
the
end
,
this
is
Integritas
Iesu
;
all
that
is
to
be
beleeved
of
him
.
Take
thus
much
more
,
that
when
thou
comest
to
hearken
what
these
witnesses
shall
say
to
this
purpose
,
thou
must
finde
something
in
their
testimony
,
to
prove
him
to
be
come
not
onely
into
the
world
,
but
into
thee
;
He
is
a
mighty
prince
,
and
hath
a
great
traine
;
millions
of
ministring
spirits
attend
him
,
and
the
whole
army
of
Martyrs
follow
the
Lambe
wheresoever
he
goes
:
Though
the
whole
world
be
his
Court
,
thy
soule
is
his
bedchamber
;
there
thou
maist
contract
him
,
there
thou
maist
lodge
,
and
entertaine
Integrum
Iesum
,
thy
whole
Saviour
.
And
never
trouble
thy selfe
,
how
another
shall
have
him
,
if
thou
have
him
all
;
leave
him
,
and
his
Church
to
that
;
make
thou
sure
thine
owne
salvation
.
When
he
comes
to
thee
,
he
comes
by
water
and
by
bloud
;
If
thy
heart
,
and
bowels
have
not
yet
melted
in
compassion
of
his
passion
for
thy
soule
,
if
thine
eyes
have
not
yet
melted
,
in
tears
of
repentanc●
and
contrition
,
he
is
not
yet
come
by
water
into
thee
;
If
thou
have
suffered
nothing
for
sinne
,
nor
found
in
thy selfe
a
chearfull
disposition
to
suffer
,
if
thou
have
found
no
wresting
in
thy selfe
,
no
resistance
of
Concupiscences
,
he
that
comes
not
to
set
peace
,
but
to
kindle
this
war
,
is
not
yet
come
into
thee
,
by
bloud
.
Christ
can
come
by
land
,
by
purchases
,
by
Revenues
,
by
temporall
blessings
,
for
so
he
did
still
convey
himselfe
to
the
Jewes
,
by
the
blessing
of
the
land
of
promise
,
but
here
he
comes
by
water
,
by
his
owne
passion
,
by
his
sacraments
,
by
thy
tears
:
Christ
can
come
in
a
mariage
and
in
Musique
,
for
so
he
delivers
himselfe
to
the
spouse
in
the
Canticles
;
but
here
he
comes
in
bloud
;
which
comming
in
water
,
and
bloud
(
that
is
,
in
meanes
for
the
salvation
of
our
soules
,
here
in
the
militant
Church
)
is
the
comming
that
he
stands
upon
and
which
includes
all
the
Christian
Religion
;
and
therefore
he
proves
that
comming
to
them
,
by
these
three
great
witnesses
in
heaven
,
and
three
in
earth
.
For
there
are
three
which
beare
record
in
heaven
.
The
Father
,
the
word
,
and
the
holy
Ghost
:
and
these
three
are
one
.
And
there
are
three
which
bear
record
in
the
earth
;
The
spirit
,
and
the
water
,
and
the
bloud
,
and
these
three
agree
in
one
.
By
the
mouth
of
two
,
or
three
witnesses
every
word
shall
be
confirmed
,
Duas
Classes
;
two
rankes
of
witnesses
;
and
the
fullest
number
of
each
,
not
two
,
but
three
in
heaven
,
and
three
in
earth
.
And
such
witnesses
upon
earth
,
as
are
omni
exceptione
majores
,
without
all
exception
.
It
is
not
the
testimony
of
earthly
men
;
for
when
Saint
Paul
produces
them
in
abundance
,
(
The
Patriarch
,
the
Iudges
,
the
Prophets
,
the
elders
of
the
old
times
;
of
whom
he
exhibits
an
exact
Catalogue
,
)
yet
he
calls
all
them
but
Nubes
testium
cloudes
of
witnesses
;
but
cloudes
;
some
darkenesse
mingled
in
them
,
some
controversies
arising
from
them
;
but
his
witnesses
here
,
are
Lux
inaccessibilis
,
that
light
,
that
no
eye
can
attaine
to
,
and
Pater
Luminum
,
the
father
of
lights
,
from
whom
all
these
testimonies
are
derived
.
When
God
imployed
a
man
,
to
be
the
witnesse
of
Christ
,
because
men
might
doubt
of
his
testimony
,
God
was
content
to
assigne
him
his
Compurgators
;
Iohn
Baptist
must
preach
,
that
the
kingdome
of
God
,
was
at
hand
,
God
fortifies
the
testimony
of
his
witnesse
,
then
,
Hic
enim
est
,
for
this
is
he
of
whom
that
is
spoken
by
the
prophet
Esay
;
the
prophets
.
Iohn
Baptist
might
be
thought
to
testifie
as
a
man
,
and
therefore
men
must
testifie
for
him
;
but
these
witnesses
are
of
a
higher
nature
;
these
of
heaven
are
the
Trinity
,
and
those
of
earth
,
are
the
sacraments
and
seales
of
the
Church
.
The
prophets
were
full
of
favor
with
God
,
Abraham
full
of
faith
,
Stephen
full
of
the
Holy
Ghost
,
many
full
of
grace
,
and
Iohn
Baptist
a
prophet
,
and
more
then
a
prophet
,
yet
never
any
prophet
,
never
any
man
,
how
much
soever
interessed
in
the
favor
of
Almighty
God
was
such
an
instrument
of
grace
,
as
a
sacrament
or
as
Gods
seales
and
institutions
in
his
Church
:
and
the
least
of
these
six
witnesses
,
is
of
that
nature
,
and
therefore
might
be
beleeved
without
more
witnesses
.
To
speake
then
first
of
the
three
first
,
the
Father
,
the
Word
,
and
the
Holy
Ghost
,
it
was
but
a
poore
plot
of
the
devill
,
to
goe
about
to
rob
us
,
of
their
testimony
;
for
as
long
as
we
have
the
three
last
,
the
spirit
,
the
water
,
and
bloud
,
we
have
testimony
enough
of
Christ
,
because
God
is
involved
in
his
ordinance
;
and
though
he
be
not
tyed
to
the
worke
of
the
Sacrament
,
yet
he
is
always
present
in
it
.
Yet
this
plot
,
the
devill
had
upon
the
Church
:
And
whereas
this
first
Epistle
of
Saint
Iohn
was
never
doubted
to
be
Canonicall
,
(
whereas
both
the
other
have
been
called
into
some
question
)
yet
in
this
first
Epistle
,
the
first
verse
of
this
text
,
was
for
a
long
time
removed
,
or
expung'd
,
whether
by
malice
of
Heretiques
,
or
negligence
of
transcribers
.
The
first
Translation
of
the
new
testament
,
(
which
was
into
Syriaque
)
hath
not
this
verse
;
That
which
was
first
called
Vulgata
editio
,
had
it
not
,
neither
hath
Luther
it
in
his
Germane
translation
:
very
many
of
the
Latine
Fathers
have
it
not
;
and
some
very
ancient
Greeke
Fathers
want
it
,
though
more
ancient
then
they
,
have
it
;
for
Athanasius
in
the
Councell
of
Nice
cites
it
,
and
makes
use
of
it
;
and
Cyprian
,
beheaded
before
that
Councell
,
hath
it
too
.
But
now
,
he
that
is
one
of
the
witnesses
himselfe
,
the
Holy
Ghost
hath
assured
the
Church
,
that
this
verse
belongs
to
the
Scripture
;
and
therefore
it
becomes
us
to
consider
thankfully
,
and
reverently
,
this
first
ranke
of
witnesses
,
the
Father
,
the
Word
,
and
the
Holy
Ghost
.
The
Father
then
hath
testified
De
integritate
Christi
,
of
this
intirenesse
,
Thou
shalt
call
his
name
Iesus
:
for
he
shall
save
his
people
from
sin
.
Well
;
how
shall
this
person
be
capable
to
doe
this
office
of
saving
his
people
from
sinne
?
Why
,
in
him
say
God
the
father
,
(
in
the
representation
of
an
Angell
)
A
virgin
shall
beare
a
Sonne
,
and
they
shall
call
his
name
Emanuel
,
which
is
by
interpretation
God
with
us
:
This
seemes
somewhat
an
incertaine
testimony
,
of
a
Man
,
with
an
Aliàs
dictus
,
with
two
names
.
God
says
he
shall
be
called
Iesus
,
that
the
prophecy
may
be
fulfilled
which
says
he
shall
be
called
Emanuel
:
but
therein
consists
,
Integritas
Christi
,
this
intirenesse
;
he
could
not
be
Jesus
,
not
a
Saviour
,
except
he
were
Emanuel
,
God
with
us
,
God
in
our
nature
.
Here
then
is
Jesus
,
a
Saviour
,
a
Saviour
that
is
God
,
and
Man
,
but
where
is
the
Testimony
De
Christo
;
that
he
was
anointed
,
and
prepared
for
this
sacrifice
;
that
this
worke
of
his
was
contracted
between
the
Father
,
and
him
,
and
acceptable
to
him
?
It
is
twice
testified
by
the
Father
;
both
in
Christs
act
of
humiliation
,
when
he
would
be
Baptized
by
Iohn
;
when
he
would
accept
an
ablution
,
who
had
no
uncleannesse
,
then
God
says
,
This
is
my
beloved
Sonne
,
in
whom
I
am
well
pleased
,
Heare
him
:
God
is
pleased
in
him
,
and
would
have
Men
pleased
in
him
too
.
He
testified
first
,
onely
for
Iosephs
sak
that
had
entertained
,
and
lodged
some
scrupulous
suspition
against
his
wife
,
the
Blessed
Virgine
;
His
second
testimony
at
the
baptisme
,
had
a
farther
extent
;
for
that
was
for
the
confirmation
of
Iohn
Baptist
,
of
the
preacher
himselfe
,
who
was
to
convey
his
doctrine
to
many
others
;
His
third
testimony
in
the
transfiguration
,
was
larger
then
the
Baptisme
;
for
that
satisfied
three
,
and
three
such
as
were
to
carry
it
farre
,
Peter
,
and
Iames
,
and
Iohn
:
All
which
no
doubt
made
the
same
use
of
his
testimony
,
as
we
see
Peter
did
,
who
preached
out
of
the
strength
of
his
manifestation
,
followed
not
deceivable
fables
,
but
with
our
owne
eyes
we
saw
his
Majesty
;
for
he
received
of
God
the
Father
,
honor
,
and
glory
,
when
there
came
such
a
voice
to
him
,
from
the
Excellent
glory
,
This
is
my
beloved
Sonne
,
in
whom
I
am
well
pleased
.
But
yet
the
Father
gave
a
more
free
,
a
more
liberall
testimony
of
him
,
then
this
,
at
his
Conception
,
or
Baptisme
,
or
Transfiguration
:
when
upon
Christs
prayer
,
Father
glorifie
thy
Name
,
there
came
a
voice
from
heaven
,
I
have
both
glorified
it
and
will
glorifie
it
againe
.
For
this
all
the
people
apprehended
;
some
imputed
it
to
Thunder
,
some
to
an
Angel
;
but
all
heard
it
;
and
all
heard
Christs
comment
upon
it
,
That
that
voice
came
not
for
him
,
but
for
their
sakes
;
so
that
when
the
Father
had
testified
of
a
Iesus
,
a
Saviour
,
and
a
Christ
,
a
Saviour
sent
to
that
purpose
,
and
a
Sonne
in
whom
he
is
pleased
,
and
whom
we
must
heare
,
when
it
is
said
of
him
,
moreover
,
Gratificavit
●●s
in
Dilect●
,
he
hath
made
us
accepted
in
his
beloved
,
The
second
witnesse
in
heaven
,
is
ver●um
,
The
Word
:
and
that
is
a
welcome
message
,
The
Lord
sent
a
word
unto
Iacob
,
and
it
lighted
upon
Israel●
there
the
word
is
a
judgement
,
and
an
execution
of
the
Judgement
:
for
that
word
,
that
signifies
,
2
word
there
,
in
the
same
letters
exactly
signifies
,
a
pestilence
,
a
Calamity
;
It
is
a
word
,
and
a
blow
;
but
the
word
here
,
is
verbum
cara
,
that
Word
which
for
our
sakes
was
made
our selves
.
The
word
then
in
this
place
,
is
the
second
person
in
the
Trinity
,
Christ
Iesus
,
who
in
this
Court
of
heaven
,
where
there
is
no
corruption
,
no
falsification
,
no
passion
,
but
fair
and
just
proceeding
,
is
admitted
to
be
a
witnesse
in
his
owne
cause
;
It
is
Iesus
,
that
testifies
for
Iesus
now
,
when
he
was
upon
earth
,
and
said
,
If
I
should
beare
witnesse
of
my selfe
,
my
witnesse
were
not
true
,
whether
we
take
those
words
to
be
spoken
,
per
Co●nlventiam
,
by
an
allowance
,
and
concession
,
(
It
is
not
true
,
that
is
,
I
am
content
that
you
should
not
beleeve
my
witnesse
of
my selfe
to
be
true
)
(
as
Saint
Cyrill
understand
them
)
or
whether
we
take
them
,
Humana
mare
,
that
Christ
as
a
man
,
acknowledged
truely
,
and
as
he
thought
,
that
inlegall
proceeding
a
mans
owne
testimony
ought
not
to
be
beleeved
in
his
owne
behalfe
,
(
as
Athan●●ius
and
Saint
Ambrose
understand
them
)
yet
Christ
might
safely
say
as
he
did
,
Though
I
beare
a
record
of
my selfe
,
yet
my
record
is
true
;
why
?
because
I
know
whence
I
come
,
and
whither
I
goe
.
Christ
could
not
be
Singularis
●●stis
,
a
single
witnesse●
He
was
alwayes
more
then
one
witnesse
,
because
he
had
alwayes
more
then
〈◊〉
;
God
and
man
;
and
therefore
Christ
instructing
Nicodemus
,
speakes
plurally
,
we
speake
,
that
〈◊〉
know
,
we
testifie
that
we
have
seene
,
and
you
receive
not
Testimoni●●
n●strum
,
our
witnesse●
he
does
not
say
my
witnesse
,
but
ours
,
because
although
a
singular
,
yet
he
was
a
plurall
person
too
.
His
testimony
then
was
credible
,
but
how
did
he
testifie
Integritatem
,
this
intirenesse
,
all
that
belonged
to
our
faith●
All
consists
in
this
,
that
he
was
Iesus
,
capable
in
his
nature
,
to
be
a
Saviour
,
that
he
was
Christus
,
ordained
,
and
sent
for
that
office
,
and
then
Quod
venit
,
that
be
was
come
,
and
come
,
in
aqus
&
sanguine
,
in
water
and
bloud
,
in
sacraments
,
which
might
apply
him
to
us
.
That
he
was
Iesus
a
person
capable
,
his
miracles
testified
aloud
and
frequently
:
that
he
was
Christ
,
anointed
,
and
sent
for
that
,
his
reference
of
all
his
actions
to
his
Father
testified
;
both
these
were
enwrapped
in
that
,
that
he
was
the
Sonne
of
God
;
and
that
he
professed
himselfe
upon
the
earth
to
be
so
;
for
so
it
appeares
plainely
,
that
he
had
plainely
done
:
We
have
a
law
,
Pilate
,
and
by
our
law
,
he
ought
to
die
,
because
he
made
himselfe
the
Sonne
of
God
.
And
for
the
last
part
,
that
he
came
In
aqua
&
sanguine
,
in
water
,
and
bloud
,
in
such
meanes
,
as
were
to
continue
in
the
Church
,
for
our
spirituall
reparation
,
and
sustentation
,
he
testified
that
,
in
preaching
so
piercing
Sermons
,
in
instituting
so
powerfull
Sacraments
,
in
assuring
us
,
that
the
love
of
God
expressed
to
mankind
in
him
,
extended
to
all
persons
,
God
so
loved
the
world
,
that
he
gave
his
onely
begotten
Sonne
,
that
whoseever
beleeveth
in
him
,
should
not
perish
,
but
have
life
everlasting
.
And
so
the
words
beare
record
,
De
Integritate
,
of
this
Intirenesse
,
of
the
whole
worke
of
our
Redemption
:
and
therefore
,
Christ
is
not
onely
truely
called
a
Martyr
,
in
that
sense
,
as
Martyr
signifies
a
witnesse
,
but
he
is
truly
called
a
Martyr
,
in
that
sense
,
as
we
use
the
word
ordinarily
;
for
he
testified
this
truth
,
and
suffered
for
the
testimony
of
it
:
and
therefore
he
is
called
Jesus
Christ
,
faithfull
witnesse
.
And
there
is
Martyrium
,
a
Martyrdome
attributed
to
him
,
where
it
is
said
,
Jesus
Christ
under
Pontius
Pilate
,
witnessed
a
good
confession
;
Now
for
the
third
witnesse
in
heaven
,
Child
of
the
holy
Ghost
:
which
(
if
we
take
it
,
as
Saint
Basil
,
and
divers
others
of
the
Fathers
doe
)
that
Ioseph
found
it
,
by
the
holy
Ghost
,
that
is
,
the
holy
Ghost
informed
him
of
it
,
then
here
the
holy
Ghost
was
a
witnesse
to
Ioseph
,
of
this
Conception
:
but
we
rather
take
it
(
as
it
is
most
ordinarily
taken
)
that
the
Angell
intimated
this
to
Ioseph
,
that
which
was
conceived
in
her
,
was
of
the
holy
Ghost
;
and
then
the
holy
Ghost
did
so
primarily
testifie
,
this
decree
of
God
,
to
send
a
Iesus
,
and
a
Christ
,
for
our
Redemption
,
that
himselfe
was
a
blessed
and
bountifull
actor
in
that
Conception
,
he
was
conceived
by
him
,
by
his
overshadowing
.
So
that
the
holy
Ghost
did
not
onely
testifie
his
comming
,
but
he
brought
him
:
And
then
,
for
his
comming
in
Aqua
&
sanguine
,
in
water
and
bloud
,
that
is
,
in
Sacraments
,
in
meanes
,
by
which
he
might
be
able
to
make
his
comming
usefull
,
and
appliable
to
us
,
first
the
holy
Ghost
,
was
a
pregnant
witnesse
of
that
,
at
his
Baptisme
;
for
the
holy
Ghost
had
told
Iohn
Baptist
before-hand
,
That
upon
whomsoever
he
should
descend
,
and
tarry
still
,
that
should
be
he
,
that
should
baptize
with
the
holy
Ghost
:
Christ
Iesus
,
in
his
baptisme
.
And
after
this
falling
upon
him
,
and
tarrying
upon
him
,
(
which
testified
his
power
)
in
all
his
life
,
expressed
in
his
doctrine
,
and
in
his
Sermons
,
after
his
death
,
and
Resurrection
,
and
Ascension
,
the
holy
Ghost
gave
a
new
testimony
,
when
he
fell
upon
the
Apostles
in
Cloventongues
,
and
made
them
spirituall
channells
,
in
which
this
water
and
bloud
,
the
meanes
of
applying
Christ
to
us
,
should
be
convey'd
to
all
Nations
;
and
thus
also
the
third
witnesse
in
heaven
,
testified
De
integritate
,
of
this
intirenesse
of
Iesus
.
Of
these
three
witnesses
then
,
That
these
three
are
one
;
that
is
,
not
onely
one
in
Consent
,
(
they
all
testifie
of
one
point
,
they
all
speake
to
one
Intergatory
;
Ad
integritatem
Christi
,
to
prove
this
intirenesse
of
Christ
;
)
but
they
are
Vnum
Essentia
,
The
Father
,
the
Sonne
,
and
the
holy
Ghost
are
all
one
Godhead
,
and
so
meant
and
intended
to
be
in
this
place
.
And
therefore
as
Saint
Hierome
complained
,
when
some
Copies
were
without
this
seventh
verse
,
that
thereby
we
had
lost
a
good
argument
for
the
unity
of
the
three
Persons
,
because
this
verse
said
plainely
that
the
three
witnesses
were
all
one
,
so
I
am
sorry
,
when
I
see
any
of
our
later
expositors
deny
,
that
in
this
place
,
there
is
any
proofe
,
of
such
an
unity
,
but
that
this
Vnum
sunt
,
(
They
are
one
)
is
onely
an
unity
of
consent
,
and
not
of
essence
.
It
is
an
unthrifty
prodigality
(
howsoever
we
be
abundantly
provided
with
arguments
,
from
other
places
of
Scriptures
,
to
prove
this
Vnity
in
Trinity
)
to
cast
away
so
strong
an
argument
,
against
Iew
,
and
Turke
,
as
is
in
these
words
,
for
that
,
and
for
the
consubstantiality
of
Christ
,
which
was
the
Tempest
,
and
the
Earthquake
of
the
Primitive
Church
,
raised
by
Arius
;
and
his
followers
then
,
and
(
God
knowes
)
not
extinguished
yet
.
Thus
much
I
adde
of
these
three
witnesses
,
that
though
they
be
in
heaven
,
their
testimony
is
upon
the
earth
;
for
they
need
not
to
testifie
to
one
another
,
this
matter
of
Jesus
:
The
Father
heares
of
it
every
day
,
by
the
continuall
intercession
of
Christ
Jesus
:
The
Sonne
feeles
it
every
day
;
in
his
new
crucifying
by
our
sinnes
,
and
in
the
perfecution
of
his
Mysticall
body
here
:
The
holy
Ghost
hath
a
bitter
sense
of
it
,
in
our
sinnes
against
the
holy
Ghost
,
and
he
hath
a
loving
sense
of
it
,
in
those
abundant
seas
of
graces
,
which
flow
continually
from
him
upon
us
;
They
need
no
witnesses
in
heaven
;
but
these
three
witnesses
testifie
all
this
,
to
our
Consciences
.
And
therefore
the
first
author
,
that
is
observed
to
have
read
,
and
made
use
of
this
seventh
verse
(
which
was
one
of
the
first
Bishops
of
Rome
)
he
reads
the
words
thus
,
Tres
in
nobis
,
there
are
three
in
us
,
which
beare
witnesse
in
heaven
;
they
testifie
for
our
sakes
,
and
to
establish
our
assurance
,
De
Integritate
Iesu
;
that
Jesus
is
come
,
and
come
with
meanes
,
to
save
the
world
,
and
to
save
us
.
And
therefore
upon
these
words
,
Saint
Bernard
collects
thus
much
more
,
There
are
,
tres
de
terra
,
three
upon
earth
too
.
The
first
of
these
three
upon
earth
,
is
the
Spirit
:
Augustine
,
Spiritus
,
The
spirit
,
that
is
anima
Christi
,
the
soule
of
Christ
,
did
testifie
De
integritate
Iesu
,
all
that
belonged
to
Jesus
,
as
he
was
God
,
and
as
he
was
Man
.
But
this
makes
the
witnesses
in
heaven
,
and
the
witnesses
in
earth
all
one
;
for
the
personall
testimony
of
Christs
preaching
,
and
living
,
and
dying
,
the
testimony
which
was
given
by
these
three
Persons
of
the
Trinity
,
was
all
involv'd
in
the
first
rank
of
witnesses
:
Those
three
which
are
in
heaven
.
Other
later
Men
understand
by
the
Spirit
here
the
Spirit
of
every
Regenerate
Man
;
and
that
in
the
other
heavenly
witnesses
,
the
spirit
is
Spiritus
sanctus
,
the
spirit
that
is
holy
in
it selfe
,
the
holy
Ghost
,
and
here
it
is
Spiritus
sanctificatus
,
that
spirit
of
Man
,
which
is
made
holy
by
the
holy
Ghost
,
The
same
spirit
,
beareth
witnesse
,
with
our
spirit
,
that
we
are
the
children
of
God
.
But
in
this
sense
,
it
is
too
particular
a
witnesse
,
too
singular
,
to
be
intended
here
;
for
that
speakes
but
to
one
Man
,
at
once
;
The
spirit
therefore
here
is
;
Spiritus
oris
,
the
word
of
God
,
the
Gospell
;
and
the
preaching
,
and
ministration
thereof
.
We
are
made
Ministers
of
the
New
testament
of
the
spirit
,
that
giveth
life
:
And
if
the
ministration
of
death
were
glorious
,
how
shall
not
the
ministration
of
the
spirit
,
be
more
glorious
?
It
is
not
therefore
the
Gospell
meerly
,
but
the
preaching
of
the
Gospell
,
that
is
this
spirit
.
Spiritus
sacerdotis
vehioulum
Spiritus
Dei
;
The
spirit
of
the
Minister
,
is
not
so
pure
,
as
the
spirit
of
God
,
but
it
is
the
chariot
,
the
meanes
,
by
which
God
will
enter
into
you
.
The
Gospell
is
the
Gospell
,
at
home
,
at
your
house
;
and
there
you
doe
well
to
read
it
,
and
reverence
it
,
as
the
Gospell
:
but
yet
it
is
not
Spiritus
,
it
is
not
this
Spirit
,
this
first
witnesse
upon
earth
,
but
onely
there
,
where
God
hath
blessed
it
with
his
institution
,
and
ordinance
,
that
is
,
in
the
preaching
thereof
.
The
stewardship
,
and
the
dispensation
of
the
graces
of
God
,
the
directing
of
his
threatnings
against
refractary
,
and
wilfull
sinners
,
the
directing
of
his
promises
to
simple
,
and
supple
,
and
con●rite
penitents
,
the
breaking
of
the
bread
,
the
applying
of
the
Gospell
according
to
their
particular
indigences
,
in
the
preaching
thereof
,
this
is
the
first
witnesse
.
The
second
witnesse
here
is
The
water
,
Saint
Ambrose
was
so
far
from
doubting
that
water
in
this
place
belonged
to
the
sacrament
,
that
he
applies
all
these
three
witnesses
to
the
Sacrament
of
Baptisme
:
Spiritus
mentem
renovat
,
All
this
is
done
in
Baptisme
,
says
he
;
The
Spirit
renewes
and
disposes
the
mind
;
Aqua
perficit
ad
Lavacrum
;
The
water
is
applied
to
cleanse
the
body
;
Sanguis
Spectat
ad
pre●lium
;
and
the
bloud
intimates
the
price
,
and
ransome
,
which
gives
force
,
and
virtue
to
this
sacrament
:
And
so
also
(
says
he
in
another
place
)
In
sanguine
mors
,
in
the
bloud
there
is
a
representation
of
death
,
in
the
water
,
of
our
buriall
,
and
in
the
spirit
,
of
our
owne
life
.
Some
will
have
none
of
these
witnesses
on
earth
to
belong
to
baptisme
,
not
the
water
;
and
Ambrose
will
have
all
,
spirit
,
and
water
,
and
bloud
to
belong
to
it
.
Now
both
Saint
Ambrose
,
who
applies
all
the
three
witnesses
to
Baptisme
,
and
those
later
men
which
deny
any
of
the
witnesses
to
belong
to
baptisme
,
doe
both
depart
from
the
generall
acceptation
of
these
words
,
that
water
here
,
and
onely
that
,
signifies
the
Sacrament
of
baptisme
.
For
as
in
the
first
creation
,
the
first
thing
,
that
the
spirit
of
God
,
is
noted
to
have
moved
upon
,
was
the
waters
,
so
the
first
creature
,
that
is
sanctified
by
Christs
institution
,
to
our
Salvation
,
is
this
element
of
water
.
The
first
thing
that
produced
any
living
sensible
creature
was
the
water
;
Primus
liquor
qnod
viveret
edidit
;
ne
mirum
sit
quod
in
Baptismo
,
aquae
a●nimare
noverunt
;
water
brought
forth
the
first
creatures
,
by
baptisme
:
for
though
the
Church
have
taken
knowledge
of
other
Baptismes
,
(
Baptisma
sanguinis
,
which
is
Martyrdome
,
and
Baptisma
Flaminis
,
which
is
a
religious
desire
to
be
baptized
when
no
meanes
can
be
got
)
yet
there
is
no
other
sacrament
of
Baptisme
,
but
Baptisma
Fluminis
,
the
Baptisme
of
water
;
for
the
rest
,
Conveniunt
in
causando
,
sed
non
in
significando
,
says
the
Schoole
;
that
is
,
God
doth
afford
a
plentifull
retribution
to
the
other
baptismes
Flaminis
and
Sanguinis
,
but
God
hath
not
ordained
them
,
to
be
outward
seales
,
and
significations
of
his
grace
,
and
to
be
witnesses
of
Iesus
his
comming
upon
earth
,
as
this
water
is
.
And
therefore
they
that
provide
not
duly
to
bring
their
children
to
this
water
of
life
,
(
not
to
speake
of
the
essentiall
necessity
thereof
)
they
take
from
them
one
of
the
witnesses
,
that
Iesus
is
come
into
them
;
and
(
as
much
as
they
can
)
they
shut
the
Church
dore
against
them
,
they
leave
them
out
of
the
Arke
,
and
for
want
of
this
water
,
cast
them
into
that
generall
water
,
which
overflowes
all
the
rest
of
the
world
,
which
are
not
brought
within
the
Covenant
,
by
this
water
of
baptisme
.
For
,
though
in
the
first
Translation
of
the
new
Testament
,
into
Syriaque
,
that
be
said
in
the
sixth
verse
,
that
Jesus
is
come
per
manus
aquarum
,
by
the
power
of
waters
,
many
waters
,
and
in
this
verse
,
this
witnesse
is
delivered
in
the
plurall
,
spirit
and
waters
,
(
and
so
,
waters
in
that
signification
,
(
which
signification
they
have
often
in
the
Scriptures
)
that
is
,
affliction
,
and
tribulation
,
be
good
testimonies
that
our
Lord
Jesus
doth
visit
us
)
though
the
waters
of
Co●trition
,
and
repentant
teares
be
another
good
testimony
of
that
too
,
yet
that
water
,
which
testifies
the
presence
of
Jesus
so
,
as
that
it
doth
always
infallibly
bring
Jesus
with
it
,
(
for
the
Sacraments
are
never
without
Grace
)
whether
it
be
accepted
or
no
,
there
it
is
)
●
That
water
which
is
made
equall
with
the
preaching
of
the
Word
,
(
so
farre
as
to
be
a
fellow-witnesse
with
the
Spirit
)
that
is
onely
the
Sacrament
of
baptisme
,
without
which
(
in
the
ordinary
dispensation
of
God
)
no
soule
can
be
surer
that
Jesus
is
come
to
him
,
then
if
he
had
never
heard
the
Word
preached
;
he
mistakes
the
spirit
,
the
first
witnesse
;
if
he
refuse
the
water
the
second
.
The
third
witnesse
upon
earth
,
Communion
of
the
body
,
and
bloud
of
Iesus
,
in
the
Lords
Supper
.
But
how
is
that
bloud
upon
earth
?
I
am
not
ashamed
to
confesse
,
that
I
know
not
how
,
but
the
bloud
of
Christ
is
a
witnesse
upon
earth
,
in
the
Sacrament
,
and
therefore
,
upon
the
earth
it
is
.
Now
this
Witnesse
being
made
equall
with
the
other
two
,
with
preaching
,
and
with
baptisme
,
it
is
as
necessary
,
that
he
that
will
have
an
assurance●
that
Iesus
is
come
into
him
,
doe
receive
this
Sacrament
,
as
that
he
doe
heare
Serm●n●
,
and
that
he
be
baptized
.
An
over
vehement
urging
of
this
necessity
,
brought
in
an
erroneous
custome
in
the
Primitive
Church
:
That
they
would
give
the
Sacrament
of
the
body
of
Christ
to
Children
,
as
soon
as
they
were
baptized
;
yea
,
and
to
dead
man
too
.
But
because
this
Sacrament
is
accompanied
with
precepts
,
which
can
belong
onely
to
Men
of
understanding
,
(
for
they
must
doe
it
in
Remembrance
,
and
they
must
discerne
the
Lords
body
)
therefore
the
necessity
lies
onely
upon
such
,
as
are
come
to
those
graces
,
and
to
that
understanding
.
For
they
that
take
it
,
and
doe
not
discerne
it
,
(
not
know
what
they
do
)
they
take
it
dangerously
.
But
else
,
for
them
,
to
whom
this
Sacrament
belongs
,
if
they
take
it
not
,
their
hearing
of
Sermons
,
and
their
baptisme
doth
them
no
good
;
for
what
good
can
they
have
done
them
,
if
they
have
not
prepared
themselves
for
it
?
And
therefore
,
as
the
Religion
of
the
Church
holds
a
stubborne
Recusant
at
the
table
,
at
the
Communion
bord
,
as
farre
from
her
,
as
a
Recusant
at
the
Pew
,
that
is
,
a
Non-communicant
as
ill
,
as
a
not
commer
,
or
a
not
hearer
,
so
I
doubt
not
but
the
wisdome
of
the
state
weighs
them
in
the
same
balance
;
For
these
three
agree
in
one
,
says
the
text
:
that
is
,
first
they
meet
in
one
Man
,
and
then
they
testifie
the
same
thing
,
that
is
,
Integritatem
Iesu
,
that
Iesus
is
come
to
him
in
outward
Meanes
,
to
save
his
soule
.
If
his
conscience
find
not
this
testimony
,
all
these
availe
him
nothing
.
If
we
remaine
vessells
of
anger
,
and
of
dishonour
still
,
we
are
under
the
Vae
v●bis
Hypocritis
:
woe
unto
you
Hypocrites
,
that
make
cleane
onely
the
outside
of
your
cuppes
and
Platters
.
Docuisti
in
plateis
,
we
have
heard
thee
preach
in
our
streets
,
Manducavimus
t●
,
we
have
eaten
thee
thy selfe
,
bloud
,
Preaching
,
and
Baptisme
and
Communion
,
we
shall
heare
that
fearfull
disclaiming
from
Christ
Jesus
,
Nescio
vos
,
I
know
not
whence
you
are
.
But
these
witnesses
,
he
will
always
heare
,
if
they
testifie
for
us
,
that
Jesus
is
come
unto
us
;
for
the
Gospell
,
and
the
preaching
thereof
,
is
as
the
deed
that
conveys
Iesus
unto
us
;
the
water
,
the
baptisme
,
is
as
the
Seale
,
that
assures
it
;
and
the
bloud
,
the
Sacrament
,
is
the
delivery
of
Christ
into
us
;
and
this
is
Integritas
Iesu
,
the
entire
,
and
full
possession
of
him
.
To
this
purpose
therefore
,
as
we
have
found
a
Trinity
in
heaven
,
and
a
Trinity
in
earth
,
so
we
must
make
it
up
a
Trinity
of
Trinities
,
and
finde
a
third
Trinity
in
our selves
.
God
created
one
Trinity
in
us
;
(
the
observation
,
and
the
enumeration
is
Saint
Bernards
)
which
are
those
three
faculties
of
our
soule
,
the
reason
,
the
memory
,
the
will
;
That
Trinity
in
us
,
by
another
Trinity
too
,
(
by
suggestion
towards
sin
,
by
delight
in
sinne
,
by
consent
to
sinne
)
is
fallen
into
a
third
Trinity
;
The
memory
into
a
weaknesse
,
that
that
comprehends
not
God
,
it
glorifies
him
not
for
benefits
received
;
The
reasen
to
a
blindnesse
,
that
that
discernes
not
what
is
true
;
and
the
will
to
a
perversnesse
,
that
that
wishes
not
what
's
good
;
But
the
goodnesse
of
God
,
by
these
three
witnesses
on
earth
regenerates
,
and
reestablishes
a
new
Trinity
in
us
,
faith
,
and
hope
,
and
charity
;
Thus
farre
that
devout
Man
carries
it
;
And
if
this
new
Trinity
,
faith
,
and
hope
,
and
charity
,
witnesse
to
us
Integritatem
Christi
,
all
the
worke
of
Christ
,
If
my
faith
testifie
to
me
,
that
Christ
is
sealed
to
my
soule
;
and
my
hope
,
testifie
,
that
at
the
Resurection
,
I
shall
have
a
perfect
fruition
in
soule
,
and
body
,
of
that
glory
which
he
purchased
for
every
beleever
;
and
my
charity
testifies
to
the
world
,
that
I
labour
to
make
sure
that
salvation
,
by
a
good
life
,
then
there
's
a
Trinity
of
Trinities
,
and
the
six
are
made
nine
witnesses
:
There
are
three
in
heaven
that
testifie
that
this
is
done
for
all
Mankinde
,
Three
in
the
Church
that
testifie
,
this
may
be
done
for
me
,
and
three
in
my
soule
,
that
testifie
,
that
all
this
is
applied
to
me
;
and
then
the
verdict
,
and
the
Judgement
must
necessarily
goe
for
me
.
And
beloved
,
this
Judgement
will
be
grounded
upon
this
intirenesse
of
Jesus
,
and
therefore
let
me
dismisse
you
with
this
note
,
That
Integritas
is
in
continuitate
,
not
in
contignitate
;
It
is
not
the
touching
upon
a
thing
,
nor
the
comming
neare
to
a
thing
,
that
makes
it
intire
;
a
fagot
,
where
the
sticks
touch
,
a
peece
of
cloth
,
where
the
threds
touch
,
is
not
intire
;
To
come
as
neare
Christ
as
we
can
conveniently
,
to
trie
how
neare
we
can
bring
two
Religions
together
,
this
is
not
to
preserve
Integritatem
Iesu
:
In
a
word
,
Intirenesse
excludes
deficiency
,
and
redundancy
,
and
discontinuance
;
we
preserve
not
intirenesse
,
if
we
preserve
not
the
dignity
of
Christ
,
in
his
Church
,
and
in
his
discipline
,
and
that
excludes
the
defective
Separatist
;
we
doe
not
preserve
that
entirenesse
if
we
admit
traditions
,
and
additions
of
Men
,
in
an
equality
to
the
word
of
God
,
and
that
excludes
the
redundant
Papist
;
neither
doe
we
preserve
the
entirenesse
,
if
we
admit
a
discontinuance
,
a
slumbring
of
our
Religion
for
a
time
,
and
that
excludes
the
temporisers
,
the
Statist
,
the
Politician
.
And
so
,
beloved
,
I
recommend
unto
you
Integritatem
Iesu
,
Jesus
,
and
his
truth
,
and
his
whole
truth
,
and
this
whole
Truth
,
in
your
whole
lives
.
SERMON
VII
.
Preached
at
a
Christning
.
GAL.
3.
27.
For
,
all
yee
that
are
baptized
into
Christ
,
have
put
on
Christ
.
THis
text
is
a
Reason
of
a
Reason
;
an
Argument
of
an
Argument
;
The
proposition
undertaken
by
the
Apostle
to
prove
,
is
,
That
after
faith
is
come
,
we
are
no
longer
under
the
Schoolmaster
,
For
yee
are
all
the
Sonnes
of
God
by
faith
,
in
Christ
Jesus
;
And
then
the
reason
of
that
,
is
this
text
,
for
all
yee
that
are
baptized
into
Christ
,
have
put
on
Christ
.
Here
then
is
the
progresse
of
a
sanctified
Man
,
and
here
is
his
standing
house
;
here
is
his
journey
,
and
his
Lodging
;
his
way
,
and
his
end
.
The
house
,
the
lodging
,
the
end
of
all
is
faith
;
for
whatsoever
is
not
of
faith
,
is
sinne
.
To
be
sure
that
you
are
in
the
right
way
to
that
,
you
must
find
your selves
to
be
the
Sonnes
of
God
;
And
you
can
prove
that
,
by
no
other
way
to
your selves
,
but
because
you
are
baptized
into
Christ
.
So
that
our
happinesse
is
now
at
that
height
,
and
so
much
are
we
preferred
before
the
Iews
,
that
whereas
the
chiefest
happinesse
of
the
Jews
was
to
have
the
law
,
(
for
without
the
law
they
could
not
have
known
sinne
,
and
the
law
was
their
Schoolmaster
to
find
out
Christ
)
we
are
admitted
to
that
degree
of
perfection
,
that
we
are
got
above
the
law
;
It
was
their
happinesse
to
have
had
the
law
,
but
it
is
ours
,
not
to
need
it
:
They
had
the
benefit
of
a
guide
,
to
direct
them
,
but
we
are
at
our
journies
end
;
They
had
a
schoolmaster
to
lead
them
to
Christ
;
but
we
have
proceeded
so
farre
,
as
that
we
are
in
possession
of
Christ
.
The
law
of
Moses
therefore
,
binds
us
not
at
all
,
as
it
is
his
Law
;
Whatsoever
binds
a
Christian
,
in
that
law
,
would
have
bound
him
,
though
there
had
been
no
law
given
to
Moses
.
The
Ceremoniall
part
of
that
law
,
which
was
in
the
institution
,
Mortale
,
(
it
was
mortall
,
It
might
die
)
and
by
Christs
determination
of
those
Typicall
things
,
Mortuum
,
(
It
did
die
)
is
now
also
Mortiferum
,
(
deadly
)
so
that
it
is
sinne
to
draw
any
part
of
that
law
,
into
a
necessity
of
observation
;
because
the
necessary
admission
of
any
Type
,
or
figure
,
implies
a
confession
,
that
that
which
was
signified
,
or
figured
,
is
not
yet
come
;
So
that
that
law
,
and
Christ
cannot
consist
together
.
The
Iudiciall
law
of
Moses
,
was
certainly
the
most
absolute
,
and
perfect
law
of
government
,
which
could
have
been
given
to
that
people
,
for
whom
it
was
given
;
but
yet
to
thinke
,
that
all
States
are
bound
to
observe
those
lawes
,
because
God
gave
them
,
hath
no
more
ground
,
then
that
all
Men
are
bound
to
goe
clothed
in
beasts
skinnes
,
because
God
apparelled
Adam
,
and
Eve
in
that
fashion
.
And
for
the
morall
part
of
that
law
,
and
the
abridgement
of
that
morall
part
,
the
decalogue
,
that
begunne
not
to
have
force
,
and
efficacy
then
,
when
God
writ
it
in
the
tables
;
but
was
always
,
and
always
shall
be
written
in
the
hearts
of
Men
;
And
though
God
of
his
goodnesse
,
was
pleased
to
give
that
declaration
of
it
,
and
that
provocation
to
it
,
by
so
writing
it
,
yet
if
he
had
not
written
it
,
or
if
(
which
is
impossible
)
that
writing
could
perish
,
yet
that
morall
law
,
those
commandements
,
would
bind
us
,
that
are
Christians
,
after
the
expiration
of
that
law
,
which
was
Moses
law
,
as
it
did
(
de
Iure
)
bind
all
those
which
lived
,
before
any
written
law
was
.
So
that
he
that
will
perfectly
understand
,
what
appertaines
to
his
duty
in
any
of
the
ten
Commandements
;
he
must
not
consider
that
law
,
with
any
limitation
,
as
it
was
given
to
the
Iews
,
but
consider
what
he
would
have
done
,
if
he
had
lived
before
the
Tables
had
been
written
.
For
certainely
,
even
in
the
Commandement
of
the
Sabbath
,
which
was
accompanied
with
so
many
Ceremonies
amongst
the
Iews
,
that
part
onely
is
morall
,
which
had
bound
us
,
though
that
Commandement
had
never
been
given
;
and
he
that
performes
that
part
,
keepes
the
Sabbath
;
the
Ceremoniall
part
of
it
,
is
not
onely
not
necessary
;
but
when
it
is
done
with
an
opinion
of
necessity
,
it
is
erroneous
,
and
sinfull
.
For
neither
that
Commandement
nor
any
other
of
the
ten
,
began
to
bind
them
,
when
they
were
written
,
nor
doth
bind
now
,
except
it
bound
before
that
.
Thus
far
then
we
are
directed
by
this
Text
,
(
which
is
as
far
,
as
we
can
goe
in
this
life
)
To
prove
to
our selves
,
that
we
have
faith
,
we
must
prove
,
that
wee
need
not
the
law
;
To
prove
that
emanecipation
,
and
liberty
,
we
must
prove
,
that
we
are
the
sonnes
of
God
;
To
prove
that
ingraffing
,
and
that
adoption
,
we
must
prove
,
that
we
have
put
on
Christ
Iesus
;
And
to
prove
that
apparelling
of
our selves
,
our
proofe
is
,
that
we
are
baptized
into
him
.
All
proofes
must
either
arrest
,
and
determine
in
some
things
confessed
,
and
agreed
upon
,
or
else
they
proceed
in
infinitum
.
That
which
the
Apostle
takes
to
be
that
which
is
granted
on
all
sides
,
and
which
none
can
deny
,
is
this
,
that
to
be
baptized
is
to
put
on
Christ
:
And
this
putting
on
of
Christ
,
doth
so
far
carry
us
to
that
Infinitissimum
,
to
God
himselfe
,
that
we
are
thereby
made
Semen
Dei
,
the
seed
of
God
;
The
field
is
the
world
,
good
seed
are
the
Children
of
the
kingdome
;
And
we
are
translated
even
into
the
nature
of
God
,
partakers
of
the
Divine
nature
;
yea
,
we
are
discharged
of
all
bodily
,
and
earthly
incombrances
,
and
we
are
made
all
spirit
,
He
that
is
joyned
to
the
Lord
,
is
one
spirit
with
him
.
All
this
we
have
,
if
we
doe
put
on
Christ
:
and
we
doe
put
on
Christ
,
if
we
be
baptized
into
him
.
These
then
are
the
two
actions
which
we
are
now
to
consider
:
Baptizari
,
To
be
washed
.
Induere
,
is
to
cover
so
far
,
as
that
Covering
can
reach
;
A
hat
covers
the
head
;
a
glove
the
hand
;
and
other
garments
,
more
;
But
Christ
,
when
he
is
put
on
,
Covers
us
all
.
If
we
have
weake
heads
,
shallow
brains
,
either
a
silexce
,
and
a
reservednes
,
which
make
the
foole
and
the
wise
equall
,
or
the
good
interpretation
of
friends
,
which
put
good
Constructions
upon
all
that
we
say
,
or
the
dignity
of
autority
,
and
some
great
place
,
which
we
hold
,
which
puts
an
opinion
in
the
people
,
that
we
are
wise
,
or
else
we
had
never
been
brought
thither
,
these
cover
our
heads
,
and
hide
any
defect
in
them
.
If
we
have
foule
hands
,
we
can
cover
them
,
with
excuses
;
If
they
be
foule
with
usurious
Extortion
,
we
can
put
on
a
glove
,
an
excuse
,
and
say
,
He
that
borrowed
my
money
,
got
more
by
it
,
then
I
that
lent
it
;
If
,
with
bribery
in
an
office
,
we
can
cover
it
and
say
,
He
that
knew
,
that
I
bought
my
office
,
will
be
content
to
let
me
be
a
saver
by
it
;
If
our
hands
be
foule
with
shedding
of
innocent
bloud
,
as
Saint
Hierome
sayes
that
Adam
eate
the
Apple
,
Ne
contristaretur
Delicias
suas
,
left
he
should
over
grieve
his
wife
,
by
refusing
it
,
Ne
contristaremur
Delicias
nostras
,
either
because
we
would
not
displease
another
,
or
because
our
beloved
sinne
,
to
which
we
had
maried
our selves
,
did
sollicite
us
to
it
.
Particular
excuses
cover
our
particular
defects
,
from
the
sight
of
men
,
but
to
put
on
Christ
,
covers
us
all
over
,
even
from
the
sight
of
God
himselfe
.
So
that
how
narrowly
so
ever
he
search
into
us
,
he
sees
nothing
but
the
whitenesse
of
his
Sonnes
innocency
,
and
the
rednesse
of
his
Sonnes
bloud
.
When
the
prodigall
child
returned
to
his
father
,
his
father
clothed
him
intirely
,
and
all
at
once
;
he
put
a
robe
upon
him
,
to
cover
all
his
defects
:
which
Robe
,
when
God
puts
upon
us
,
in
clothing
us
with
Christ
,
that
robe
is
not
onely
Dignitaes
quam
perdidit
Adam
,
as
Augustine
says
,
but
it
is
Amictus
sapientiae
,
cover
us
,
that
is
,
make
us
excusable
,
for
our
past
,
and
present
sinnes
,
but
it
indues
us
with
grace
;
and
wisdome
to
keep
that
robe
still
,
and
never
to
returne
to
our
former
foulnesses
,
and
deformities
.
Our
first
parents
Adam
and
Eve
were
naked
all
over
;
but
they
were
not
sensible
of
all
their
nakednesse
,
but
onely
of
those
parts
whereof
they
were
ashamed
.
Nothing
but
the
shame
of
the
world
makes
us
discerne
our
deformities
;
And
onely
for
those
faults
,
which
shame
makes
us
take
knowledge
of
,
we
goe
about
to
provide
;
And
we
provide
nothing
but
short
Aprons
,
as
that
word
signified
;
and
those
but
of
fig-leaves
;
That
which
comes
first
to
hand
,
and
that
which
is
withered
before
it
is
made
,
that
doe
we
take
for
an
excuse
,
for
an
aversion
of
our
owne
conscience
,
when
she
begins
to
cast
an
eye
,
or
to
examine
the
nakednesse
,
and
deformities
of
our
soules
.
But
when
God
came
to
cloath
them
,
their
short
aprons
were
extended
to
coates
,
And
so
perfect
effects
doth
this
garment
,
Christ
Iesus
,
work
upon
us
,
if
we
put
him
on
;
He
doth
not
onely
cover
Originall
sinnes
,
(
which
is
the
effect
of
those
disobedient
Members
,
which
derive
sinne
,
upon
us
,
in
the
sinfull
generation
of
our
parents
)
but
he
covers
all
our
actuall
sinnes
,
which
we
multiplie
every
day
:
and
not
onely
those
,
which
the
world
makes
us
ashamed
of
,
but
which
we
hide
from
the
world
;
yea
which
we
hide
from
our selfes
;
that
is
,
sinnes
,
which
by
a
long
custome
of
practise
,
we
commit
so
habitually
,
and
so
indifferently
,
as
that
we
have
forgot
,
that
they
are
sinnes
.
But
as
it
was
in
Adams
Clothing
there
,
so
must
it
be
in
our
spirituall
putting
on
of
Christ
.
The
word
used
there
,
Labash
,
doth
not
signifie
that
God
cloathed
Adam
,
nor
that
Adam
cloathed
himselfe
;
but
as
the
Grammarians
call
it
,
it
is
in
Hiphil
,
and
it
signified
Induere
fecit
eos
;
God
caused
them
to
be
cloathed
,
or
God
caused
them
to
cloath
themselves
;
which
is
also
intimated
,
nay
evidently
expressed
in
the
words
of
this
text
;
we
are
our selves
poore
,
and
impotent
creatures
,
we
cannot
make
our selves
ready
;
we
are
poore
and
beggerly
creatures
,
we
have
nothing
to
put
on
;
Christ
is
that
garment
;
and
then
Christ
is
the
very
life
,
by
which
we
stretch
out
our
armes
and
our
legs
,
to
put
on
that
garment
;
yea
he
puts
it
on
upon
us
,
he
doth
the
whole
worke
:
but
yet
he
doth
not
thrust
it
on
:
He
makes
us
Able
to
put
it
on
:
but
if
we
be
not
willing
,
then
he
puts
no
necessity
upon
our
will
:
but
we
remaine
naked
still
.
Induere
then
,
to
put
on
,
is
an
extension
,
a
dilatation
over
all
;
And
sometimes
it
signifies
an
abundant
,
and
overflowing
,
and
overwhelming
measure
of
Gods
judgements
upon
us
,
Princeps
Induetur
desolatione
,
The
prince
shal
be
〈◊〉
with
desolation
and
with
astonishment
:
But
most
commonly
,
the
rich
and
all-sufficient
proportion
of
his
mercies
and
spirituall
benefits
:
as
he
expressed
it
to
his
Apostles
,
at
his
ascension
,
Stay
you
in
the
Citty
,
quousque
Induamini
virtute
ex
alto
;
till
ye
be
indued
(
so
we
translate
it
)
that
is
,
cloathed
with
power
from
on
high
.
And
this
was
per
fidem
ei
innitends
,
per
opera
cum
declar
ando
,
says
Saint
Augustine
,
He
onely
hath
pat
on
Christ
,
which
hath
Christ
in
himselfe
by
faith
,
and
shewes
him
to
others
by
his
works
,
which
is
Lucern●
ardens
,
(
as
Christ
said
of
Iohn
Baptist
)
a
burning
lamp
,
and
a
shining
lamp
,
profitable
to
others
,
as
well
as
to
himselfe
.
There
is
a
degree
of
vanity
,
and
pride
,
whereby
some
Men
delight
to
weare
their
richest
clothes
innermost
,
and
most
out
of
sight
;
But
in
this
double
garment
of
a
Christian
,
it
is
necessarily
so
;
for
faith
is
the
richest
,
and
most
precious
part
of
this
garment
;
an
this
,
which
is
our
Holy-day
garment
,
is
worne
innermost
;
for
that
(
our
faith
)
is
onely
seen
by
God
;
but
our
outward
garment
,
of
workes
,
which
is
our
worky-day
garment
,
that
is
our
sanctification
is
seen
of
all
the
world
.
And
that
also
must
be
put
on
,
or
else
we
have
not
put
on
Christ
:
and
it
must
cover
us
all
over
;
that
is
,
our
sanctification
must
goe
through
our
whole
life
in
a
constant
,
and
an
even
perseverance
;
we
must
not
onely
be
Hospitale
,
and
feed
the
poore
at
Christmas
,
be
sober
,
and
abstinent
,
the
day
that
we
receive
,
repent
,
and
thinke
of
amendment
of
life
,
in
the
day
of
visitation
,
and
sicknesse
;
but
as
the
garment
,
which
Christ
wore
,
was
seamlesse
,
and
intire
,
so
this
garment
,
which
is
Christ
Iesus
,
that
is
,
our
sanctification
,
should
be
intire
,
and
uninterrupted
,
in
the
whole
course
of
our
lives
,
we
must
remember
,
that
at
the
Mariage
which
figured
the
kingdome
of
heaven
,
the
master
of
the
feast
reprehended
,
wedding
garment
,
but
Qu●modo
intrasti
,
says
he
,
how
camest
thou
in
not
having
on
thy
wedding
garment
?
So
that
(
if
it
could
be
possible
)
though
we
had
put
on
the
inside
of
this
garment
,
which
is
Christ
,
that
is
,
if
we
had
faith
,
yet
if
we
have
not
the
outside
too
,
that
is
sanctification
,
we
have
not
put
on
Christ
,
as
we
should
;
for
this
is
Indui
virtute
ex
alto
;
to
have
both
inside
,
faith
,
and
outside
,
sanctification
:
and
to
put
it
on
so
,
that
it
may
cover
us
all
over
,
that
is
all
our
life
;
because
it
is
not
in
our
power
,
if
we
put
it
off
,
by
new
sinnes
,
to
put
it
on
againe
,
when
we
will
.
I
have
put
off
my
coate
,
how
shall
I
put
it
on
,
As
then
this
word
,
Induere
,
to
put
on
,
to
be
clothed
,
signifies
a
largenesse
,
and
an
abundance
,
according
to
that
,
The
pastures
are
clothed
with
sheep
,
and
the
vallies
with
corne
:
Put
yee
on
the
Lord
Iesus
Christ
,
;
if
ye
have
put
on
that
,
you
are
clothed
,
and
armed
,
and
adorned
sufficiently
.
In
the
first
creation
,
in
the
Faciamus
hominem
ad
Imaginem
nostrûm
,
when
God
seems
to
have
held
a
consultation
about
the
making
of
Man
,
man
put
on
all
the
Trinity
,
all
God
;
&
in
the
redemption
God
put
on
all
Man
;
not
onely
all
the
nature
of
Mankind
in
generall
,
but
in
particular
,
every
Man
.
But
as
the
spirit
of
God
,
Spiritus
Domini
induit
Gedeon
,
the
spirit
of
the
Lord
,
clothed
,
or
put
on
Gedeon
,
when
he
selected
him
for
his
service
,
so
must
the
spirit
of
every
particular
Man
,
put
on
Christ
,
he
must
not
be
content
,
to
be
under
the
generall
cover
,
(
either
under
his
general
providence
,
because
he
is
a
Creature
,
or
a
member
of
his
Mysticall
body
,
because
he
adheres
to
a
visible
Church
)
he
must
not
say
,
I
am
as
warm
clothed
,
as
another
,
I
have
as
much
of
Christ
in
me
,
as
a
great
many
,
that
doe
well
enough
in
the
world
,
but
he
must
so
inwrap
himselfe
in
Christ
,
and
in
his
Merits
,
as
to
make
all
that
to
be
his
owne
.
No
man
may
take
the
frame
of
Christs
merit
in
peeces
;
no
Man
may
take
his
forty
days
fasting
and
put
on
that
,
and
say
,
Christ
hath
fasted
for
me
,
and
therefore
I
may
surfeit
;
No
man
may
take
his
Agony
,
and
pensivenesse
,
and
put
on
that
,
and
say
,
Christ
hath
been
sad
for
me
,
and
therefore
I
may
be
merry
.
He
that
puts
on
Christ
,
must
put
him
on
all●
and
not
onely
find
,
that
Christ
hath
dyed
,
nor
onely
that
he
hath
died
for
him
,
but
that
he
also
hath
died
in
Christ
,
and
that
whatsoever
Christ
suffered
,
he
suffered
in
Christ
.
For
,
as
Christs
merit
,
and
satisfaction
,
is
not
too
narrow
for
all
the
world
,
so
is
it
not
too
large
for
any
one
Man
;
Infinite
worlds
might
have
been
saved
by
it
,
if
infinite
worlds
had
been
created
;
And
,
if
there
were
no
more
Names
in
the
book
of
life
,
but
thine
,
all
the
Merit
of
Christ
were
but
enough
to
save
thy
one
sinfull
soule
,
which
could
not
have
been
redeemed
,
though
alone
,
at
any
lesse
price
,
then
his
death
.
All
that
Christ
did
,
and
suffered
,
he
did
and
suffered
for
thee
,
as
thee
;
not
onely
●s
Man
,
but
as
that
particular
Man
,
which
bears
such
,
or
such
a
name
;
and
rather
,
then
any
of
those
,
whom
he
loves
,
should
appeare
naked
before
his
Father
,
and
so
discover
to
his
confusion
,
those
scarres
,
and
deformities
,
which
his
sinnes
have
imprinted
upon
him
,
(
as
his
love
is
devoutly
,
and
plously
extended
by
the
Schooles
and
some
contemplative
Men
)
Christ
would
be
content
to
doe
,
and
suffer
,
as
much
as
he
hath
done
,
for
any
one
particular
Man
yet
:
But
beyond
Infinite
,
there
is
no
degree
:
and
his
merit
was
infinite
,
both
because
an
infinite
Majesty
resided
in
his
person
,
and
because
an
infinte
Majesty
accepted
his
sacrifice
for
infinite
.
But
this
act
of
Christ
,
this
redemption
makes
us
onely
servants
;
servi
à
servand●
,
we
are
servants
to
him
,
that
preserved
,
and
saved
us
,
is
the
derivation
of
the
Law
.
But
the
application
of
this
redemption
(
which
is
the
putting
on
of
Christ
,
)
makes
us
s●ns
;
for
we
are
not
to
put
on
Christ
,
onely
as
a
Livery
,
to
be
distinguished
by
externall
marks
of
Christianity
;
but
so
,
as
the
sonne
puts
on
his
father
;
that
we
may
be
of
the
same
nature
and
substance
as
he
;
and
that
God
may
be
in
us
,
Non
tanquam
in
denario
,
not
as
the
King
is
in
a
peece
of
coine
,
or
a
medall
,
but
tanquam
in
filio
,
as
he
is
in
his
sonne
,
in
whom
the
same
nature
both
humane
,
and
Royall
doth
reside
.
There
is
then
a
double
Induere
,
a
twofold
clothing
;
we
may
〈◊〉
1.
Vestem
,
put
on
a
garment
;
2.
Personam
,
put
on
a
person
.
We
may
put
on
Christ
so
,
as
we
shall
be
his
,
and
we
may
put
him
on
so
,
as
we
shall
be
He.
And
even
to
put
him
on
as
a
garment
is
also
twofold
;
The
first
is
to
take
onely
the
outward
name
,
and
profession
of
Christians
upon
us
;
yee
cloth
ye
,
but
are
not
warme
,
says
the
Prophet
,
of
this
kind
of
putting
on
of
Christ
.
For
this
may
be
done
onely
to
delude
others
;
The
Prophets
shall
not
weare
a
rough
garment
to
deceive
;
As
God
himselfe
cannot
be
deluded
,
so
for
the
encouragement
of
his
Church
,
he
will
take
off
this
garment
of
the
Hypocrite
,
and
discover
his
nakednesse
,
and
expose
him
to
the
open
shame
of
the
world
;
He
shall
not
weare
arough
garment
to
deceive
.
For
this
is
such
an
affront
and
scorne
to
Christ
,
as
Han●●
cutting
off
of
Davids
servants
clothes
at
the
middle
,
we
put
new
peeces
to
an
old
garment
;
and
to
that
habite
of
sinne
,
which
covers
us
as
a
garment
,
we
put
a
few
new
patches
of
Religion
,
a
few
flashes
of
repentance
,
a
few
shreds
of
a
Sermo●
,
but
we
put
not
on
,
that
intire
and
feamlesse
garment
Christ
Jesus
.
And
can
we
hope
,
that
these
disguises
,
these
halfe
coates
,
these
imperfect
services
will
be
acceptable
to
God
,
when
we
our selves
would
not
admit
this
,
at
our
children
,
or
at
our
servants
hands
?
It
is
the
argument
by
which
the
Prophet
convinces
the
Israelites
,
offer
this
now
unto
the
Prince
;
will
he
be
conte●t
with
thee
,
and
accept
thy
person
?
If
thou
shouldest
weare
the
princes
Livery
,
in
a
scantler
proportion
,
or
in
a
different
fashion
,
or
in
a
courset
stuffe
,
then
belongs
to
thy
place
,
would
he
accept
it
at
thy
hands
?
No
more
will
Christ
if
thou
put
him
on
,
(
that
is
,
take
his
profession
upon
thee
)
either
in
a
co●●ser
stuffe
,
(
Traditions
of
Men
,
in
stead
of
his
word
)
or
in
scantler
measure
,
(
not
to
be
always
a
Christian
,
but
then
,
when
thou
hast
use
of
being
one
)
or
in
a
different
fashion
,
(
to
be
singular
and
Schis●aticall
in
thy
opinion
)
for
this
is
one
,
but
an
ill
manner
of
putting
on
of
Christ
as
a
garment
.
The
second
,
and
the
good
way
is
,
to
put
on
his
righteousnesse
,
and
his
innocency
,
by
imitation
,
and
conforming
our selves
to
him
.
Now
when
we
goe
about
earnestly
to
make
our selves
Temples
,
and
Altars
,
and
to
dedicate
our selves
to
God
,
we
must
change
our
clothes
;
to
change
their
clothes
;
In
which
work
,
we
have
two
things
,
to
doe
;
first
,
we
must
put
off
those
clothes
which
we
had
;
and
appeare
naked
before
God
,
without
presenting
any
thing
of
our
owne
;
(
for
when
the
Spirit
of
God
came
upon
Saul
,
and
that
he
prophecyed
,
his
first
act
was
,
to
strip
himselfe
naked
:
And
then
s●condly
,
we
come
to
our
transfiguration
,
and
to
have
those
garments
of
Christ
communicated
to
us
which
were
as
white
,
as
the
light
;
and
we
shall
be
admitted
into
that
little
number
,
Thou
hast
a
few
Namees
in
Sardis
,
which
have
not
defiled
their
garments
,
and
they
shall
walke
with
●e
in
white
.
And
from
this
(
which
is
Induere
vestem
,
)
In●●ere
personam
,
put
on
hi●
,
his
person
;
That
is
,
we
shall
so
appeare
before
the
Father
,
as
that
he
shall
take
us
for
his
owne
Christ
;
we
shall
beare
his
name
and
person
;
and
we
shall
every
one
be
so
accepted
,
as
if
every
one
of
us
were
all
Mankind
;
yea
,
as
if
we
were
he
himselfe
.
He
shall
find
in
all
our
bodies
his
woundes
,
in
all
our
mindes
,
his
〈◊〉
;
in
all
our
hearts
,
and
actions
his
obedience
.
And
as
he
shall
doe
this
by
imp●tation
,
so
really
in
all
our
Agonies
,
he
shall
send
his
Angels
to
minister
unto
us
,
as
he
did
to
Eli●s
;
In
all
our
tentations
he
shall
furnish
us
with
his
Scriptures
to
confo●●d
the
Tempter
,
as
be
in
person
,
did
in
his
tentation
,
and
in
our
heaviest
tribulation
,
which
may
ex●●●●
from
us
the
voice
of
diffidence
,
My
God
,
My
God
,
why
hast
〈◊〉
forsaken
me
?
He
shall
give
us
the
assurance
to
say
,
In
manus
tuas
&
c●
Into
thy
●ands
O
Lord
have
I
co●●●●nded
my
spirit
,
and
there
I
am
safe
;
He
shall
use
us
in
all
things
,
as
his
sonne
;
and
we
shall
find
restored
in
us
,
the
Image
of
the
whole
Trinity
,
imprinted
at
our
creation
;
for
by
this
Regeneration
,
we
are
adopted
by
the
Father
in
the
bloud
of
the
Sonne
by
the
sanctification
of
the
holy
Ghost
.
Now
this
putting
on
of
Christ
,
between
both
,
as
a
seale
of
the
first
,
(
of
Election
)
and
as
an
instrument
,
and
conduit
of
the
second
,
Sanctification
.
Now
,
Abscendita
Domin●
,
Dea
nostro
,
quae
manifesta
su●s
nobis
;
let
no
Man
be
too
curiously
busie
,
to
search
what
God
does
in
his
hedchamber
;
we
have
all
enough
to
answer
,
for
that
,
which
we
have
done
in
our
bedchamber
.
For
Gods
eternall
decree
,
himselfe
is
master
of
those
Rolls
;
but
out
of
those
Rolls
he
doth
exemplifie
those
decrees
in
the
Sacrament
of
baptisme
;
by
which
Copy
,
and
exemplification
of
his
invisible
and
unsearchable
decree
,
we
plead
to
the
Church
,
that
we
are
Gods
children
,
we
plead
to
our
owne
consciences
,
that
we
have
the
Spirit
of
adoption
,
and
we
plead
to
God
himselfe
,
the
obligation
of
his
own
promise
,
that
we
have
a
right
to
this
garment
,
Christ
Iesus
,
and
to
those
graces
,
which
must
sanctifie
us
;
for
from
thence
comes
the
reason
of
this
text
,
for
all
ye●
that
are
baptized
into
Christ
,
have
put
on
Christ
.
As
we
cannot
see
the
Essence
of
God
,
but
must
see
him
in
his
glasses
,
in
his
Images
,
in
his
Creatures
,
so
we
cannot
see
the
decrees
of
God
,
but
must
see
them
in
their
duplicats
,
in
their
exemplification
,
in
the
sacraments
.
As
it
would
doe
him
no
good
,
that
were
condemned
of
treason
,
that
a
Bedchamber
man
should
come
to
the
Judge
,
and
swear
he
saw
the
king
signe
the
prisoners
pardon
,
except
he
had
it
to
pleade
:
so
what
assurance
soever
,
what
pri●y
marke
soever
,
those
men
,
which
pretend
to
be
so
well
acquainted
,
and
so
familiar
with
the
decrees
of
God
,
to
give
thee
to
know
,
that
thou
art
elect
to
eternall
salvation
,
yea
if
an
Angel
from
heaven
comedowne
and
tell
thee
,
that
he
saw
thy
name
in
the
booke
of
life
,
if
thou
have
not
this
Exemplification
of
the
decree
,
this
seale
,
this
Sacrament
,
if
thou
beest
not
baptized
,
never
delude
thy selfe
with
those
imaginary
assurances
.
This
Baptisme
then
is
so
necessary
,
that
first
,
as
Baptisme
(
in
a
large
acceptation
)
signifies
our
dying
,
and
buriall
with
Christ
,
and
all
the
acts
of
our
regeneration
,
so
in
that
large
sense
,
our
whole
life
is
a
baptisme
:
But
the
very
sacrament
of
Baptisme●
the
actuall
administration
,
and
receiving
thereof
,
was
held
so
necessary
,
that
even
for
legall
and
Civill
uses
,
(
as
in
the
law
,
that
child
,
that
dyed
without
circumcision
,
had
no
interest
in
the
family
,
no
participation
of
the
honor
,
nor
name
thereof
)
So
that
we
see
in
the
reckning
of
the
Genealogy
,
M●ses
law
,
in
the
Imperiall
law
,
by
which
law
,
a
posthume
child
,
borne
after
the
fathers
death
,
is
equall
with
the
rest
in
division
of
the
state
,
yet
if
that
child
dye
before
he
be
baptized
,
no
person
which
should
derive
a
right
from
him
,
(
as
the
mother
might
,
if
he
dyed
)
can
have
any
title
by
him
;
because
he
is
not
considered
to
have
been
at
all
,
if
he
dye
unbaptized
.
And
if
the
State
will
not
beleeve
him
to
be
a
full
Man
,
shall
the
Church
beleeve
him
to
be
a
full
Christian
,
before
baptisme
?
Yea
,
the
apprehension
of
the
necessity
of
this
Sacrament
,
was
so
common
,
and
so
generall
,
even
in
the
beginning
of
the
Christian
Church
,
that
out
of
an
excessive
advancing
of
that
trnth
,
they
came
also
to
a
falshood●
to
an
error
,
That
even
they
that
dyed
without
baptisme
,
might
have
the
benefit
of
baptisme
,
if
another
were
baptized
in
their
name
,
after
their
death●
And
so
,
out
of
a
mistaking
of
those
words
,
Else
what
shall
they
doe
,
Qui
baptizantur
pro
mortuis
(
which
is
,
that
are
ready
to
dye
,
when
they
are
baptized
)
the
Marcionites
induc'd
a
custome
,
to
lay
one
under
the
dead
bodyes
bed
,
that
he
,
in
the
name
of
the
dead
man
,
might
answer
to
all
the
questions
usually
asked
,
in
administring
of
Baptisme
.
But
this
was
a
corrupt
effect
of
pure
,
and
sincere
doctrine
,
which
doctrine
is
,
That
Baptisme
is
so
necessary
,
as
that
God
.
hath
placed
no
other
ordinary
scale
,
nor
conveyance
of
his
graces
in
his
Church
,
to
them
that
have
not
received
that
,
then
buptisme
.
And
they
,
who
doe
not
provide
duly
,
for
the
Baptisme
of
their
children
,
if
their
children
die
,
have
a
heavier
accompt
to
make
to
God
for
that
child
,
then
if
they
had
not
provided
a
Nurse
,
and
suffered
the
child
to
starve
.
God
can
preserve
the
child
without
Milke
;
and
he
can
save
the
child
without
a
sacrament
;
but
as
that
mother
that
throwes
out
,
and
forsakes
her
child
in
the
field
,
or
wood
,
is
guilty
before
God
of
the
Temporall
murder
of
that
child
,
though
the
child
die
not
,
so
are
those
parents
of
a
spirituall
murder
,
if
their
children
,
by
their
fault
die
unbaptized
,
though
God
preserve
that
child
out
of
his
abundant
,
and
miraculous
mercy
,
from
spirituall
destruction
.
When
the
custome
of
the
Christian
Church
was
to
baptize
but
twice
in
the
year
,
at
Easter
,
and
Whi●sontide
,
for
the
greater
solemnity
of
that
action
,
yea
when
that
ill
custome
was
grown
(
as
it
was
even
in
the
Primitive
Church
)
that
upon
an
opinion
,
that
all
sins
were
absolutely
forgiven
in
Baptisme
,
Men
did
defer
their
Baptisme
,
till
their
death-bed
,
(
as
we
see
the
Ecclesiasticall
histories
full
of
such
examples
,
even
in
some
of
the
Christian
Emperors
:
and
according
to
this
ill
custome
,
we
see
Tertullian
chides
away
young
children
for
comming
so
soon
to
Baptisme
,
quid
festinat
innocens
aetas
,
ad
rem●ssionem
peccatorum
,
why
should
this
child
,
that
as
yet
hath
done
no
sinne
,
make
such
hast
to
be
washed
from
sinnce
?
)
which
opinion
had
got
so
much
strength
,
that
Saint
Basil
was
faine
to
oppose
it
,
in
the
Easterne
Church
,
and
both
the
Gregories
,
Nazianzen
and
Nissen
,
and
Saint
Ambrose
in
the
Western
;
yet
,
in
the
height
of
both
their
customes
,
of
seldome
baptizing
,
and
of
late
baptizing
,
the
case
of
infants
,
that
might
be
in
danger
of
dying
without
baptisme
,
was
ever
excepted
,
So
that
none
of
those
old
customes
,
(
though
some
of
them
were
extreamly
ill
)
went
ever
so
farre
,
as
to
an
opinion
,
that
it
were
all
one
,
whether
the
child
were
baptized
or
no.
I
speake
not
this
,
as
though
the
state
of
children
that
died
without
baptisme
were
desperate
;
God
forbid
,
for
who
shall
shorten
the
Arme
of
the
Lord
?
God
is
able
to
raine
downe
Manna
and
Quailes
into
the
soules
of
these
children
,
though
negligent
parents
turne
them
out
into
the
wildernesse
,
and
put
God
to
that
extraordinary
work
.
They
may
have
Manna
,
and
Quailes
,
but
they
have
not
the
Milke
,
and
Hony
,
of
the
Land
of
promise
;
They
may
have
salvation
from
God
,
but
they
have
not
those
graces
,
so
sealed
,
and
so
testified
to
them
,
as
God
hath
promised
they
should
be
in
his
Sacraments
.
When
God
in
spirituall
offences
,
makes
Inquisition
of
bloud
,
he
proceeds
not
,
as
Man
proceeds
;
for
we
,
till
there
appear
a
Man
to
be
dead
,
never
inquire
who
killed
him
;
but
in
the
spirituall
Murder
,
of
an
unbaptized
child
,
though
there
be
no
child
spiritually
dead
,
(
though
Gods
mercy
have
preserved
the
child
from
that
)
yet
God
imputes
this
as
such
a
murder
to
them
,
who
endangered
the
child
,
as
farre
as
they
could
,
by
neglecting
his
ordinance
of
baptisme
.
This
is
then
the
necessity
of
this
Sacrament
;
not
absolutely
necessary
,
but
necessary
by
Gods
ordinary
institution
;
and
as
it
is
always
necessary
,
so
is
it
always
certaine
;
whosoever
is
baptized
according
to
Christs
institution
,
receives
the
Sacrament
of
baptisme
;
and
the
truth
is
always
infallibly
annexed
with
the
signe
;
Nec
fieri
potest
visio
hominis
,
ut
non
sit
Sacramentum
quod
figurat
;
Though
the
wicked
may
feele
no
working
by
the
Sacrament
,
yet
the
Sacrament
doth
offer
,
and
present
grace
as
well
to
the
unworthy
as
to
the
worthy
Receiver
:
them
no
good
;
but
that
the
Sacrament
,
become
no
Sacrament
,
or
that
God
should
be
false
in
his
promises
,
and
offer
no
grace
,
where
he
pretends
to
offer
it
,
this
the
wicked
cannot
doe
;
baptisme
doth
truly
,
and
without
collusion
,
offer
grace
to
all
;
and
nothing
but
baptisme
,
by
an
ordinary
institution
,
and
as
an
ordinary
meanes
,
doth
so
:
for
when
baptisme
is
called
a
figure
,
yet
both
that
figure
is
said
there
to
save
us
,
figure
that
now
saveth
us
,
baptisme
;
and
it
is
a
figure
of
the
Arke
;
it
hath
relation
to
it
,
to
that
Arke
which
did
save
the
world
,
when
it
is
called
a
figure
;
So
it
may
be
a
figure
;
but
if
we
speake
of
reall
salvation
by
it
,
baptisme
is
more
then
a
figure
.
Now
as
our
putting
on
of
Christ
was
double
,
by
faith
,
and
by
sanctification
,
so
by
this
Sacrament
also
,
we
are
baptized
in
Nomen
Christi
,
into
the
Name
of
Christ
,
and
in
mortem
Christi
,
into
the
death
of
Christ
:
we
are
not
therefore
baptized
into
his
Name
,
because
names
are
imposed
upon
us
in
our
baptisme
:
for
that
was
not
always
permanently
accustomed
,
in
the
Christian
Church
,
to
give
a
name
at
baptisme
.
To
men
who
were
of
years
,
and
well
known
in
the
world
already
by
their
name●
if
they
were
converted
to
the
Christian
faith
,
the
Church
did
not
use
to
give
new
names
at
their
baptisme
:
neither
to
Children
alwayes
;
but
sometimes
as
an
indifferent
thing
,
they
left
them
to
the
custome
of
that
country
,
or
of
that
family
,
from
which
they
were
derived
.
When
Saint
Augustine
sayes
,
that
he
came
to
Milan
,
to
S.
Ambrose
,
at
that
time
,
qu●
dari
nomina
oportuit
,
when
Names
were
to
be
given
,
it
is
true
,
that
he
speaks
of
a
time
,
when
Baptisme
was
to
be
administred
,
but
that
phrase
of
Giving
of
Names
,
was
not
a
receiving
of
Names
at
Baptisme
,
(
for
neither
Ambrose
,
nor
Augustine
,
received
any
new
name
at
their
Baptisme
)
but
it
was
a
giving
up
of
their
Names
,
a
Registring
,
a
Matriculating
of
their
Names
in
the
book
of
the
profession
of
the
Christian
Religion
,
and
a
publique
declaration
of
that
profession
.
To
be
baptized
therefore
into
the
name
of
Christ
,
is
to
be
translated
into
his
Family
,
by
this
spirituall
adoption
,
in
which
adoption
(
when
it
was
legall
)
as
they
that
were
adopted
,
had
also
the
name
of
the
family
into
which
they
were
adopted
,
as
of
octavius
Octavianus
,
and
the
rest
,
so
are
we
so
baptized
,
into
his
name
,
that
we
are
of
Christus
Christiani
;
and
therefore
to
become
truly
Christians
,
to
live
Christianly
,
this
is
truly
to
be
baptized
into
his
name
.
No
other
name
is
given
under
heaven
,
whereby
we
can
be
saved
;
nor
must
any
other
name
accompany
the
name
of
God
,
in
our
Baptisme
.
When
therefore
they
teach
in
the
Romane
Church
,
that
it
is
a
good
Baptisme
,
which
is
administred
in
this
forme
,
I
baptize
thee
in
the
name
of
the
Father
,
and
Sonne
,
and
holy
Ghost
,
and
the
virgin
Mary
,
if
he
which
baptizes
so
,
doe
not
meane
in
his
intention
,
that
the
virgin
Mary
is
equall
to
the
Trinity
,
but
onely
an
assistant
,
this
is
not
onely
an
impertinent
,
but
an
impious
addition
to
that
God
,
that
needs
no
assistant
.
And
as
in
our
baptisme
,
we
take
no
other
name
necessarily
,
but
the
name
of
Christ
:
So
in
our
Christian
life
,
we
accept
no
other
distinctions
of
Iesuits
,
or
Franciscans
;
but
onely
Christians
:
for
we
are
baptized
into
his
name
,
and
the
whole
life
of
a
regenerate
man
is
a
Baptisme
.
For
as
in
putting
on
Christ
,
sanctification
doth
accompany
faith
,
so
in
baptisme
,
the
imitation
of
his
death
(
that
is
,
mortification
)
and
the
application
of
his
passion
,
(
by
fulfilling
the
sufferings
of
Christ
in
our
flesh
)
is
that
baptisme
into
his
death
.
Which
doe
so
certainly
follow
one
another
,
(
that
he
that
is
truly
baptized
into
the
name
of
Christ
,
is
also
baptized
into
his
death
)
as
that
Saint
Paul
couples
them
together
,
Was
Paul
crucified
for
you
,
or
were
you
baptized
into
the
name
of
Pa●l
?
If
you
were
not
baptized
into
his
name
,
then
you
have
no
interest
,
no
benefit
by
his
death
,
nor
by
any
thing
which
he
suffered
,
that
his
merits
,
or
his
works
of
supereragation
should
be
applied
to
you
:
And
if
he
did
not
suffer
for
you
,
(
if
all
that
any
Paul
(
much
lesse
any
Ignatins
)
could
doe
,
were
but
enough
,
and
too
little
for
himselfe
)
then
you
are
not
baptized
into
his
name
,
nor
to
be
denominate
by
him
.
This
is
then
to
be
Baptized
into
Christs
death
,
Habere
,
&
reddere
testimonium
,
Christam
pro
me
mortuum
,
to
be
sure
that
Chirst
dyed
for
me
;
and
to
be
ready
to
dye
for
him
;
so
that
I
may
fulfill
his
sufferings
,
and
may
think
that
all
is
not
done
,
which
belongs
to
my
Redemption
,
except
I
finde
a
mortification
in
my selfe
.
Not
that
any
mortification
of
mine
,
works
any
thing
,
as
a
cause
of
my
redemption
,
but
as
an
assurance
and
testimony
of
it
;
〈◊〉
sit
pignus
&
sigillu●
redemptionis
;
It
is
a
pledge
,
and
it
is
a
Seale
,
of
my
redemption
.
Christ
calls
his
death
a
Baptisme
;
So
Saint
Augustine
calls
our
Baptisme
a
death
,
Quod
crux
Christo
,
&
Sep●lcr●m
,
id
nobis
Baptisma
;
Baptisme
to
us
,
says
he
,
is
our
Croffe
,
and
our
passion
,
and
our
buriall
;
that
is
,
in
that
,
we
are
conformed
to
Christ
as
he
suffered
,
dyed
,
and
was
buried
.
Because
if
we
be
so
baptized
into
his
Name
,
and
into
his
death
,
we
are
thereby
dead
to
sinne
,
and
have
dyed
the
death
of
the
righteous
.
Since
then
Baptisme
is
the
death
of
sinne
,
and
there
cannot
be
this
death
,
this
conquest
,
this
victory
over
sinne
,
without
faith
,
there
must
necessarily
faith
,
concurre
with
this
baptisme
;
for
if
there
be
not
faith
,
(
none
in
the
child
,
none
in
the
parents
,
none
in
the
sureties
,
none
in
the
Church
)
then
there
is
no
baptisme
performed
;
Now
,
in
the
Child
there
is
none
actually
;
In
the
sureties
,
we
are
not
sure
,
there
is
any
;
for
their
infidelity
cannot
impeach
the
sacrament
;
The
child
is
well
baptized
though
they
should
be
misbeleevers
;
for
,
when
the
Minister
shall
aske
them
,
Doest
thou
beleeve
in
God
?
dost
thou
renounce
the
Devill
?
perchance
they
may
ly
in
their
owne
behalfes
;
perchance
they
doe
not
beleeve
,
they
doe
not
renounce
,
but
they
speake
truth
in
the
behalfe
of
the
child
,
when
they
speake
in
the
voyce
of
the
Church
who
receives
this
child
for
her
childe
,
and
binds
her selfe
to
exhibit
,
and
reach
out
to
that
child
,
her
spirituall
paps
,
for
her
future
nourishment
thereof
.
How
comes
it
to
passe
,
says
Saint
Augustine
,
that
when
a
man
presents
another
mans
child
at
the
font
,
to
be
baptized
,
if
the
Minister
should
aske
him
,
Shall
this
man
child
be
a
valiant
man
,
or
a
wise
man
,
shall
this
woman
child
,
be
a
chast
,
and
a
continent
woman
?
the
surety
would
answer
,
I
cannot
tell
,
and
yet
,
if
he
be
ask'd
,
of
that
child
,
of
so
few
dayes
old
,
Doth
that
child
beleeve
in
God
now
,
will
he
renounce
the
Devill
hereafter
?
the
surety
answers
confidently
,
in
his
behalfe
,
for
the
beleefe
,
and
for
the
renouncing
:
How
comes
this
to
passe
,
says
Saint
Augustine
?
He
answers
to
this
,
that
as
Sacramentum
Corporis
Christi
,
est
secundum
modum
Corpus
Christi
,
so
Sacramentum
fidei
est
fides
;
As
the
Sacrament
of
the
body
,
and
bloud
of
Christ
is
,
in
some
sense
,
and
in
a
kinde
,
the
body
,
and
bloud
of
Christ
,
says
Augustine
,
so
in
the
sacrament
of
faith
,
says
he
,
(
that
is
,
Baptisme
)
there
is
some
kinde
of
faith
.
Here
is
a
child
borne
of
faithfull
parents
;
and
there
is
the
voyce
of
God
,
who
hath
sealed
a
Covenant
to
them
,
and
their
seed
;
Here
are
sureties
,
that
live
(
by
Gods
gratious
spirit
)
in
the
unity
,
and
in
the
bosome
of
the
Church
:
and
so
,
the
parents
present
it
to
them
,
they
present
it
to
the
Church
,
and
the
Church
takes
it
into
her
care
;
It
is
still
the
naturall
child
,
of
her
parents
,
who
begot
it
,
it
is
the
spirituall
child
of
the
Sureties
that
present
it
;
but
it
is
the
Christian
child
of
the
Church
,
who
in
the
sacrament
of
Baptisme
,
gives
it
a
new
inanimation
,
and
who
,
if
either
parents
,
or
sureties
,
should
neglect
their
parts
,
will
have
a
care
of
it
,
and
breed
it
up
to
a
perfection
,
and
full
growth
of
that
faith
,
whereof
it
hath
this
day
,
an
inchoation
and
beginning
.
As
then
we
have
said
,
that
Baptisme
is
a
death
,
a
death
of
sinne
,
and
as
we
said
before
,
sinne
dyes
not
without
faith
,
so
also
can
there
be
no
death
of
sinne
,
without
sorrow
,
and
contrition
,
which
onely
washes
away
sinne
:
as
therefore
we
see
the
Church
,
and
Christs
institution
,
furnishes
this
child
,
with
faith
,
which
it
hath
not
of
it selfe
,
so
let
us
bring
to
this
action
,
that
sorrow
and
that
condoling
,
that
we
produce
into
the
world
such
miserable
wretches
,
as
even
by
peccatum
involuntarium
,
by
that
sinne
,
to
which
no
act
,
nay
no
will
of
theirs
concurred
,
that
is
,
Originall
sinne
,
are
yet
put
into
the
state
of
damnation
.
But
let
us
also
rejoyce
,
in
our
owne
,
and
this
childes
behalfe
,
that
as
we
that
have
been
baptized
,
so
this
child
,
that
shall
be
,
have
,
and
shall
put
on
Christ
Jesus
in
Baptisme
.
SERMON
VIII
.
Preached
at
Essex
house
,
at
the
Churching
of
the
Lady
Doncaster
.
CANT.
5.
3.
I
have
washed
my
feet
,
how
shall
I
defile
them
?
ALL
things
desire
to
goe
to
their
owne
place
,
and
that
's
but
the
effect
of
Nature
;
But
if
Man
desires
to
goe
the
right
way
,
that
's
an
effect
of
grace
,
and
of
Religion
.
A
stone
will
fall
to
the
bottome
naturally
,
and
a
flame
will
goe
upwards
naturally
;
but
a
stone
cares
not
whether
it
fall
through
cleane
water
,
or
through
Mud
;
a
flame
cares
not
whether
it
passe
through
pure
aire
,
or
cloudy
;
but
a
Christian
,
whose
end
is
heaven
,
will
put
himselfe
into
a
faire
way
towards
it
,
and
according
to
this
measure
,
be
pure
as
his
father
in
heaven
is
pure
.
That
which
is
our
end
,
salvation
,
we
use
to
expresse
in
Schooles
by
these
two
termes
,
we
call
it
visionem
Dei
,
the
sight
of
God
,
and
we
call
it
unionem
,
an
union
with
God
;
we
shall
see
God
,
and
we
shall
be
united
to
God
:
for
our
seeing
,
we
shall
see
him
Sicuti
est
,
as
he
is
;
which
we
cannot
expresse
,
till
we
see
him
;
Cognoscam
ut
cognitus
,
I
shall
know
as
I
am
known
,
Posterior
a
,
Gods
hinder
parts
;
in
posterioribus
,
in
his
later
works
,
in
the
fulfilling
of
all
his
Prophecies
,
concerning
our
Redemption
,
how
he
hath
accomplished
in
novissimis
,
in
the
later
times
,
all
that
which
he
spake
ab
initio
,
by
the
mouth
of
his
Prophets
,
which
have
been
since
the
world
began
,
if
we
see
God
in
them
,
it
is
a
great
beame
of
that
visio
beatifica
,
that
beautificall
sight
of
God
in
heaven
;
for
herein
we
see
the
whole
way
of
our
salvation
,
to
be
in
Christ
Iesus
;
all
promise
,
all
performance
,
all
prophecy
,
all
history
concern
us
,
in
and
by
him
.
And
then
for
that
union
with
God
,
which
is
also
our
salvation
(
as
this
vision
is
)
when
we
shall
be
so
united
,
as
that
we
shall
follow
the
Lambe
whither
soever
he
goes
,
though
that
union
be
unexpressible
here
,
yet
here
,
there
is
an
union
with
God
,
which
represents
that
too
.
Such
an
union
,
as
that
the
Church
of
which
we
are
parts
,
is
his
spouse
,
and
that
's
Eadem
care
,
the
same
body
with
him
;
and
such
an
union
as
that
the
obedient
children
of
the
Church
,
are
Idem
spiritus
cum
Domin●
,
we
are
the
same
body
,
and
the
same
spirit
:
So
united
,
as
that
by
being
sowed
in
the
visible
Church
,
we
are
Semen
Dei
,
the
seed
of
God
,
every
good
soule
in
the
Church
to
him
)
is
the
subject
of
this
Song
of
songs
,
this
heavenly
Poeme
,
of
Solomons
;
and
our
baptisme
,
at
our
entrance
into
this
world
,
is
a
Seale
of
this
union
;
our
mariage
,
in
the
passage
of
this
world
,
is
a
Sacrament
of
this
union
;
and
that
which
seems
to
be
our
dissolution
,
(
our
death
)
is
the
strongest
●and
of
this
union
,
when
we
are
so
united
,
as
nothing
can
disunite
us
more
.
Now
,
for
uniting
things
in
this
world
,
we
are
always
put
to
imploy
baser
,
and
courser
stuffe
,
to
unite
them
together
,
then
they
themselves
;
If
we
lay
Marble
upon
Marble
,
how
well
soever
we
polish
the
Marble
,
yet
we
must
unite
them
with
morter
:
If
we
unite
riches
to
riches
,
we
temper
a
morter
(
for
the
most
part
)
of
our
owne
covetou●nesse
,
and
the
losse
,
and
opressing
of
some
other
Men
;
if
we
unite
honours
to
honours
,
titles
to
titles
,
we
temper
a
morter
,
(
for
the
most
part
)
of
our
owne
Ambition
,
and
the
supplanting
,
or
excluding
of
some
other
Men
;
But
in
the
uniting
of
a
Christian
soule
to
Christ
Jesus
,
here
is
no
morter
,
all
of
one
Nature
;
Nothing
but
spirit
,
and
spirit
,
and
spirit
,
the
soule
of
Man
to
the
Lord
Jesus
,
by
the
holy
Ghost
.
Worldly
unions
have
some
corrupt
foulnesses
in
them
,
but
for
this
spirituall
union
,
Lavi
pedes
,
I
have
washed
my
feet
,
how
shall
I
defile
them
?
Which
words
,
though
in
the
rigor
of
the
coherence
,
had
put
off
her
coate
,
and
was
loath
to
rise
to
put
it
on
,
that
she
had
washed
her
feet
,
and
was
loath
to
rise
,
and
foule
them
againe
,
yet
because
the
excuse
it selfe
,
(
if
it
were
an
excuse
)
hath
a
piety
,
and
a
Religious
care
in
it
,
the
Fathers
for
the
most
part
,
pretermit
that
weaknesse
that
produced
an
excuse
,
and
consider
in
their
expositions
,
the
care
that
the
soule
had
,
not
to
defile
her selfe
againe
,
being
once
washed
.
I
wash'd
my
feet
,
Quomod●
in
tenebr●sum
carcerem
reverterer
?
And
〈◊〉
I
returne
into
that
darke
,
and
durty
prison
,
againe
,
the
love
of
mine
owne
body●
〈◊〉
suing
therefore
their
pious
acceptation
of
these
words
,
we
have
in
them
,
two
festivalls
of
the
soule
,
a
Resurrection
,
and
an
ascension
of
it
;
This
soule
hath
raised
it selfe
,
from
the
durt
and
Mud
of
this
world
,
Lavit
pedes
,
she
hath
washed
her
feet
,
and
then
she
hath
ascended
to
a
resolution
,
of
keeping
herselfe
in
that
state
,
Quom●do
inquinab●eos
,
how
shall
I
defile
them
?
Call
these
two
parts
a
Gratulation
of
the
soule
,
and
an
Indignation
;
first
she
congratulates
with
her
good
,
and
gratious
God
,
that
she
is
cleansed
from
worldly
corruptions
,
Lavi
pedes
,
I
have
washed
my
feet●
and
then
she
conceives
a
Religious
scorne
and
indignation
,
of
setting
her
foot
in
the
same
foule
way
againe
.
Quom●do
,
how
,
how
is
it
possible
that
I
should
descend
,
to
so
low
a
disposition
,
as
to
foule
them
againe
?
This
Resurrection
then
of
the
soule
,
and
grat●lation
,
&
this
Ascension
of
the
soul
&
Indignation
,
will
be
our
two
parts
.
And
in
the
first
,
we
shal
stop
a
little
,
upon
every
one
of
these
five
branches
;
There
is
abluti●
necessaria
;
There
is
a
washing
,
that
is
necessary
to
all
;
for
we
enter
in
foulenesse
,
and
corruption
into
this
world
;
and
that
we
have
in
Baptisme
for
Originall
sinne
;
Secondly
,
there
is
abluti●
pedum
,
a
washing
of
our
feet
,
of
our
steps
,
and
walkes
in
this
world
,
and
that
's
by
repentance
,
sealed
in
the
other
Sacrament
,
and
properly
,
that
is
for
actuall
sinnes
;
Thirdly
,
in
this
ablution
,
there
is
an
Ego
lavi
,
there
is
a
washing
,
and
I
my selfe
doe
something
towards
this
cleansing
of
my selfe
;
And
fourthly
,
it
is
Lavi
,
it
is
,
I
have
washed
,
not
Lavabo
,
it
is
not
,
I
will
wash
;
it
is
already
done
,
it
is
not
put
off
to
mine
age
,
nor
to
my
death
bed
,
but
Lavi
,
I
have
washed
;
And
lastly
,
it
is
Pedes
meas
,
I
have
washed
mine
owne
feet
;
for
if
by
my
teaching
,
I
cleanse
others
,
and
remaine
,
by
my
bad
life
,
in
foule
ways
my selfe
,
I
am
not
within
this
text
,
Lavi
pedes
meos
;
I
have
not
washed
my
feet
;
But
if
we
have
sincerely
performed
the
first
part
,
we
shall
performe
the
other
too
,
Quomodo
,
we
shall
come
into
a
religious
detestation
,
and
indignation
of
falling
into
the
same
foulenesse
againe
.
To
passe
then
through
all
these
(
for
of
all
these
that
's
true
which
Saint
Basil
says
of
all
words
in
the
Scriptures
,
Habent
minutissime
particulae
suae
mysteria
,
seed
Pearle
is
as
medicinall
,
as
the
greatest
,
so
there
is
a
restorative
nature
in
every
word
of
the
Scriptures
,
and
in
every
word
,
the
soule
findes
a
rise
,
and
help
for
her
devotion
,
)
To
begin
with
the
first
,
the
necessity
of
washing
,
consider
us
in
our
first
beginning
,
can
any
Man
bring
a
cleane
thing
out
of
filthinesse
?
children
of
wrath
,
as
well
as
others
.
And
as
in
the
bringing
forth
,
and
bringing
up
,
of
the
best
,
and
most
precious
,
and
most
delicate
plants
,
Men
employ
most
dung
,
so
the
greatest
persons
,
where
the
spirit
and
grace
of
God
,
doth
not
allay
that
intemperance
,
which
naturally
arises
,
out
of
abundance
,
and
provocation
,
and
out
of
vanity
,
and
ambitious
glory
,
in
outward
oftentations
;
there
is
more
dung
,
more
uncleannesse
,
more
sinne
in
the
conception
,
and
birth
of
their
children
,
then
of
meaner
and
poorer
parents
;
It
is
a
degree
of
uncleannesse
,
to
fixe
our
thoughts
too
earnestly
upon
the
uncleannesse
of
our
conception
,
and
of
our
birth
:
when
wee
call
that
a
testimony
of
a
right
comming
,
if
we
come
into
the
world
with
our
head
forward
,
in
a
head-long
precipitation
;
and
when
we
take
no
other
testimony
of
our
being
alive
,
but
that
we
were
heard
cry
;
and
for
an
earnest
,
and
a
Prophecy
,
that
we
shall
be
viri
sanguinum
,
et
d●losi
,
bloudy
,
and
deceitfull
Men
,
false
and
treacherous
,
to
the
murdering
of
our
owne
soules
we
come
into
this
world
,
as
the
Egyptians
went
out
of
it
,
swallowed
,
and
smothered
in
a
red
sea
,
Pueri
sanguinum
,
&
infirmi
,
weake
,
and
bloudy
infants
at
our
birth
.
But
to
carry
our
thoughts
from
materiall
,
to
sptrituall
uncleannesses
,
In
peccat●
concepti
,
we
were
conceived
in
sinne
,
but
who
can
tell
us
how
?
That
flesh
in
our
mothers
wombe
,
which
we
are
,
having
no
sinne
in
it selfe
,
(
for
that
masse
of
flesh
could
not
be
damned
,
if
there
never
came
a
soule
into
it
)
and
that
soule
,
which
comes
into
that
flesh
from
God●
having
no
sinne
in
it
neither
,
(
for
God
creates
nothing
infected
with
sinne
,
neither
should
that
soule
be
damned
,
if
it
came
not
into
that
body
)
The
body
,
being
without
sinne
,
and
the
soule
being
without
sinne
,
yet
in
the
first
minute
,
that
this
body
and
soule
meet
,
and
are
united
,
we
become
in
that
instant
,
guilty
of
Adams
sinne
,
committed
six
thousand
years
before
.
Such
is
our
sinne
and
uncleannesse
,
in
Originall
sinne
,
as
the
subtillest
Man
in
the
Schooles
,
is
never
able
to
tell
us
,
how
,
or
when
we
contracted
that
sinne
,
but
all
have
it
;
And
therefore
if
there
be
any
,
any
any-where
,
of
that
generation
,
that
are
pure
in
their
owne
eyes
,
Originall
sinne
,
)
in
peccato
concepti
,
and
nas●imur
filii
ira●
,
wee
are
conceived
in
sinne
,
first
,
and
then
we
are
borne
the
children
of
wrath
.
But
where
's
our
remedy
?
Why
for
this
,
for
this
originall
uncleannesse
,
is
the
water
of
Baptisme
.
Op●rtet
nos
renasci
;
we
must
be
borne
againe
;
we
must
;
There
is
a
necessity
of
Baptisme
:
Ius
in
re
,
a
right
in
the
Covenant
,
and
all
the
benefits
thereof
,
all
the
promises
of
the
Gospell
:
we
are
sure
that
we
are
conceived
in
sinne
,
and
sure
that
we
are
borne
children
of
wrath
,
but
not
sure
that
we
are
cleansed
,
or
reconciled
to
God
,
by
any
other
meanes
then
that
,
which
he
hath
ordained
,
Baptisme
.
The
Spirit
of
God
moved
first
upon
the
water
;
and
the
spirit
of
life
grew
first
in
the
water
;
Primus
liquor
,
quod
viveret
edidit
:
spirituall
life
,
came
to
us
,
Mare
aeneum
,
a
brasen
sea
;
In
the
Church
there
is
Mare
aureum
,
a
golden
sea
,
which
is
Baptisterium
,
the
font
,
in
which
we
discharge
our selves
,
of
all
our
first
uncleannesses
,
of
all
the
guiltinesse
of
Originall
sinne
;
but
because
we
contract
new
uncleannesses
,
by
our
uncleane
ways
here
;
therefore
there
must
bee
Ablutio
pedum
,
a
washing
of
our
feet
,
of
our
ways
,
of
our
actions
,
which
is
our
second
branch
.
Cecidimus
in
lutum
,
heape
of
sharpe
stones
too
;
and
we
feel
those
wounds
,
and
those
bruises
,
all
our
lives
after
;
Impingimus
meridie
,
we
stumble
at
noone
day
;
In
the
brightest
light
of
the
Gospell
,
Natura
,
&
Cons●e●●do
;
we
stand
,
says
he
,
upon
two
feet
,
Nature
,
and
Custome
;
and
we
are
lame
of
one
foot
hereditarily
,
we
draw
a
corrupt
Nature
from
our
parents
;
and
we
have
lamed
the
other
foot
,
by
crooked
,
and
perverse
customes
.
Now
,
as
God
provided
a
liquor
in
his
Church
,
for
Originall
sinne
,
the
water
of
Baptisme
,
so
hath
he
provided
another
for
those
actuall
sinnes
;
that
is
,
the
bloud
of
his
owne
body
,
in
the
other
Sacrament
.
In
which
Sacrament
,
besides
the
naturall
union
,
(
that
Christ
hath
taken
our
Nature
,
)
and
the
Mysticall
union
,
(
that
Christ
hath
taken
us
into
the
body
of
his
Church
)
by
a
spirituall
union
,
when
we
apply
faithfully
his
Merits
to
our
soules
,
and
by
a
Sacramentall
union
,
when
we
receive
the
visible
seales
thereof
,
worthily
,
we
are
so
washed
in
his
bloud
,
as
that
we
stand
in
the
sight
of
his
Father
,
as
cleane
,
and
innocent
,
as
himselfe
,
both
because
he
and
we
are
thereby
become
one
body
,
and
because
the
garment
of
his
righteousnesse
covers
us
all
.
But
,
for
a
preparation
of
this
washing
in
the
bloud
of
Christ
,
in
that
Sacrament
,
Christ
commended
to
his
Apostles
,
and
in
them
,
to
all
the
world
,
by
his
practise
,
and
by
his
precept
too
,
ablutionem
pedam
,
a
washing
of
their
feet
;
before
they
came
to
that
Sacrament
he
washed
their
feet
;
powred
water
into
a
Bason
,
says
the
text
:
Aqua
spiritus
sanctus
,
pelvis
Ecclesia
,
;
These
preparatory
waters
are
the
gift
of
the
holy
Ghost
,
the
working
of
his
grace
in
repentance
;
but
pelvis
Ecclesia
,
the
bason
is
the
Church
;
that
is
,
these
graces
are
distributed
,
and
dispensed
to
us
,
in
his
institution
,
and
ordinance
in
the
Church
:
No
Man
can
wash
himselfe
at
first
,
by
Baptisme
;
no
Man
can
baptize
himselfe
;
no
Man
can
wash
in
the
second
liquor
,
no
Man
,
(
that
is
but
a
Man
)
can
administer
the
other
Sacrament
to
himselfe
:
Pelvis
ecclesia
,
the
Church
is
the
bason
,
and
Gods
Minister
in
the
Church
,
washes
in
both
these
cases
.
And
,
in
this
ablutione
pedum
,
in
the
preparatory
washing
of
our
feet
,
by
a
survey
of
all
our
sinfull
actions
and
repentance
of
them
,
no
Man
can
absolve
himselfe
,
but
pelvis
ecclesia
,
the
bason
of
this
water
of
absolution
,
is
in
the
Church
and
in
the
Minister
thereof
.
First
then
this
washing
of
the
feet
,
which
prepares
us
for
the
great
washing
,
in
the
bloud
of
Christ
,
requires
a
stripping
of
them
,
a
laying
of
them
naked
;
covering
of
the
feet
in
the
Scriptures
,
is
a
phrase
,
that
denotes
a
foule
,
and
an
uncleane
action
;
to
cover
his
feet
,
in
the
Cave
,
and
Eglon
was
said
to
cover
his
feet
in
his
Parler
;
and
we
know
the
uncleane
action
,
that
is
intended
here
:
but
for
this
cleane
action
,
for
washing
our
feet
,
we
must
discover
all
our
sinfull
steps
,
in
a
free
and
open
confession
to
almighty
God
.
This
may
be
that
which
Solomon
calls
,
sound
wisdome
;
My
sonne
keep
sound
wisdome
,
and
discretion
.
There
is
not
a
more
silly
folly
,
then
to
thinke
to
hide
any
sinfull
action
from
God
.
Nor
sounder
wisdome
then
to
discover
them
to
him
,
by
an
humble
,
and
penitent
confession
;
This
is
sound
wisdome
,
and
then
,
discretion
is
,
to
wash
,
and
discerne
,
and
debate
,
and
examine
all
our
future
actions
,
and
all
the
circumstances
,
that
by
this
spirit
of
discretion
we
may
see
,
where
the
sting
,
and
venome
of
every
particular
action
lies
:
My
sonne
keep
sound
wisdome
,
and
discretion
,
says
he
,
And
then
shalt
thou
walke
in
thy
way
safely
,
and
thy
foot
shall
not
stumble
;
If
thy
discretion
be
not
strong
enough
,
(
if
thou
canst
not
always
discerne
,
he
shall
give
his
Angells
charge
over
thee
,
that
thou
dash
not
thy
foot
against
a
stone
;
and
that
's
good
security
;
and
if
all
these
faile
,
though
thou
doe
fall
,
thou
shalt
not
be
utterly
cast
downe
,
the
Lord
shall
uphold
thee
with
his
hand
,
says
David
;
God
shall
give
that
Man
,
that
loves
this
found
wisdome
,
(
humble
confession
of
sinnes
past
)
this
spirituall
discretion
,
the
spirit
of
discerning
spirits
,
that
is
,
power
to
discerne
a
tentation
,
and
to
overcome
it
;
confesse
that
which
is
past
with
true
sorrow
,
that
is
sound
wisdome
,
and
God
shall
enlighten
thee
for
the
future
,
and
that
's
holy
discretion
.
The
washing
of
our
feet
then
,
being
a
cleane
,
and
pure
and
sincere
examination
of
all
our
actions
,
we
are
to
wash
all
the
instruments
of
our
actions
,
in
repentance
;
Lavanda
facies
,
our
bowels
,
which
should
melt
at
the
relation
,
and
contemplation
,
and
application
of
the
passion
of
our
Saviour
,
doe
melt
at
the
apprehension
,
or
expectation
,
or
fruition
of
any
sinfull
delight
,
wash
our
clothes
;
when
we
apparell
and
palliate
our
sinnes
with
excuses
,
of
our
owne
infirmity
,
or
of
the
example
of
greater
Men
,
these
clothes
must
be
washed
,
these
excuses
;
Lavanda
currus
&
arma
,
as
Ahabs
chariot
and
armour
were
washed
;
Martyrium
,
sine
sanguine
,
triplex
,
a
threefold
Martyrdome
,
&
all
without
bloud
;
and
that
is
,
Largitas
in
paupertate
,
a
bountifull
disposition
,
even
in
a
low
fortune
;
parcitas
in
ubertate
,
a
frugall
disposition
in
a
full
fortune
;
and
Castitas
in
Iuventute
,
a
pure
,
and
chaste
disposition
,
in
the
years
,
and
places
of
tentation
.
These
are
Martyrdomes
,
without
bloud
,
but
not
without
the
water
that
washes
our
feet
;
This
is
sound
wisdome
,
and
discretion
,
to
strip
,
and
lay
open
our
feet
,
our
sinfull
actions
,
by
Confession
;
To
cover
them
,
and
wrap
them
up
by
precaution
,
from
new
uncleannesse
;
and
then
to
tye
and
bind
up
all
safe
,
by
participation
of
the
bloud
of
Christ
Jesus
,
in
the
Sacrament
;
for
that
's
the
seale
of
all
;
And
Christ
in
the
washing
of
his
disciples
feet
,
tooke
a
towell
to
dry
them
,
as
well
,
as
water
to
wash
them
;
so
when
he
hath
brought
us
to
this
washing
of
our
feet
,
to
a
serious
consideration
of
our
actions
,
and
to
repentant
teares
,
for
them
,
Absterget
omnem
lachrymam
,
he
will
wipe
all
teares
from
our
eyes
;
all
teares
of
confusion
towards
Men
,
or
of
diffidence
towards
him
;
Absterget
omnem
lachrymam
,
and
deliver
us
over
to
a
setled
peace
of
conscience
.
There
is
a
washing
then
,
absolutely
,
generally
necessary
,
the
water
of
Baptisme
;
repentant
teares
,
in
opening
our selves
to
God
,
and
shutting
up
of
our selves
against
future
tentations
:
of
the
two
first
,
the
two
Sacraments
,
sons
in
Ecclesia
,
the
whole
spring
,
and
river
is
in
the
Church
,
there
is
no
baptisme
,
no
bloud
of
Christ
,
but
in
the
Church
;
And
of
this
later
,
which
is
most
properly
ablutio
pedum
,
the
washing
of
the
feet
,
that
is
,
teares
shed
in
repentance
of
our
sinfull
lives
,
of
this
water
,
there
is
Pelvis
in
Ecclesia
,
the
Bason
is
in
the
Church
;
for
our
best
repentance
(
though
this
repentance
be
at
home
in
our
owne
hearts
)
doth
yet
receive
a
Seale
,
from
the
absolution
of
Gods
Ministers
in
the
Church
.
But
yet
though
there
be
no
cleansing
,
but
from
the
spirit
of
God
,
no
ordinary
working
of
Gods
spirit
,
but
in
the
Church
,
and
his
ordinances
there
,
yet
we
our selves
are
not
so
left
out
,
in
this
work
,
but
that
the
spouse
here
,
and
every
carefull
soule
here
says
,
truly
,
Ego
lavi
,
I
my
selfe
have
washed
my
feet
;
which
is
our
third
branch
.
It
is
said
often
in
Philosophy
,
Nihil
in
intellectu
,
quod
non
prius
in
sensu
;
till
some
sense
apprehend
a
thing
,
the
Iudgment
cannot
debate
it
,
nor
discourse
it
;
It
may
well
be
said
in
Divinity
too
,
Nihil
in
gratia
,
quod
non
prius
in
natura
,
there
is
nothing
in
grace
,
that
was
not
first
in
nature
,
so
farre
,
as
that
grace
always
finds
nature
,
and
naturall
faculties
to
work
on
;
though
that
nature
be
not
disposed
to
the
receiving
of
grace
,
when
it
comes
,
yet
that
nature
,
and
those
faculties
,
which
may
be
so
disposed
by
grace
,
are
there
,
before
that
grace
comes
.
And
the
grace
of
God
doth
not
work
this
cleansing
,
but
where
there
is
a
sweet
,
and
souple
,
and
tractable
,
and
ductile
disposition
wrought
in
that
soule
.
This
disposition
is
no
cause
why
God
gives
his
grace
;
for
there
is
no
cause
,
but
his
own
meer
,
and
unmeasurable
goodnesse
;
But
yet
,
without
such
a
disposition
,
God
would
not
give
that
;
and
therefore
let
us
cleanse
our selves
from
all
filthinesse
,
says
the
Apostle
;
we
ourselves
may
doe
.
A
Man
that
had
powred
out
himselfe
in
a
vehement
,
and
corrupt
solicitation
of
the
chastity
of
any
woman
,
if
he
found
himselfe
surprized
by
the
presence
of
a
husband
,
or
a
father
,
he
could
give
over
in
the
midst
of
a
protestation
;
A
Man
that
had
set
one
foot
into
a
house
of
dangerous
provocations
,
if
he
saw
●
bill
of
the
plague
,
upon
the
doore
,
he
could
goe
backe
;
A
Man
that
had
drawne
his
sword
to
rob
a
passenger
,
if
he
saw
a
hue
and
cry
come
,
could
give
over
that
;
and
all
this
is
upon
the
Ego
lavi
,
I
have
washed
;
without
use
of
grace
,
his
owne
naturall
reason
declines
him
from
that
sinne
then
.
How
long
shall
we
make
this
bad
use
,
of
this
true
doctrine
,
that
,
because
we
cannot
doe
enough
,
for
our
salvation
,
therefore
we
will
doe
nothing
?
Shall
I
see
any
Man
shut
out
of
heaven
,
that
did
what
he
could
upon
earth
?
Thou
that
canst
mourne
for
any
worldly
losse
,
mourne
for
thy
sinne
;
Thou
that
lovest
meetings
of
company
for
society
,
and
conversation
,
love
the
meeting
of
the
Saints
of
God
,
in
the
Congregation
,
and
communion
of
Saints
;
Thou
that
lovest
the
Rhetorique
,
the
Musique
,
the
wit
,
the
sharpnesse
,
the
eloquence
,
the
elegancy
,
of
other
authors
,
love
even
those
things
in
the
Scriptures
,
in
the
word
of
God
,
where
they
abound
more
,
then
in
other
authors
.
Put
but
thy
affections
out
of
their
ordinary
sinfull
way
,
and
then
Lavasti
pedes
,
thou
hast
washed
thy
feet
;
and
God
will
take
thy
work
in
hand
,
and
raise
a
building
farre
beyond
the
compasse
,
and
comprehension
of
thy
foundation
;
that
which
the
soule
began
,
but
in
good
nature
,
shall
be
perfected
in
grace
.
But
doe
it
quickly
;
for
the
glory
of
this
soule
here
was
in
the
Lavi
;
It
is
not
Lavabo
;
that
she
had
already
;
not
that
she
would
wash
her
feet
;
washing
weeke
;
all
thy
sinnes
,
all
thy
repentance
,
to
Easter
,
and
the
Sacrament
then
;
There
may
be
a
washing
then
,
and
no
drying
;
thou
maist
come
to
weep
the
teares
of
desperation
,
to
seek
mercy
with
teares
,
and
not
find
it
;
teares
for
worldly
losses
,
teares
for
sinne
,
teares
for
bodily
anguish
,
may
overflow
thee
then
;
and
whereas
Gods
goodnesse
to
those
,
that
are
his
,
is
,
ut
abstergat
omnem
Lachrymam
,
to
wipe
all
teares
from
their
eyes
;
absterget
nullam
Lachrymam
,
he
may
leave
all
unwiped
upon
thee
,
he
may
leave
thy
soule
to
sinke
,
and
to
shipwracke
,
under
this
tempest
,
and
inundation
,
and
current
of
divers
tides
;
teares
of
all
kinds
,
and
ease
of
none
:
for
those
of
whom
it
is
said
,
Deus
absterget
omnem
lachrymam
,
God
shall
wipe
all
teares
from
their
eyes
,
are
they
Qui
laverunt
Stolas
,
(
as
we
see
there
)
who
have
already
washed
their
long
robes
,
and
made
them
white
in
the
bloud
of
the
Lambe
:
who
have
already
by
teares
of
repentance
,
become
worthy
receivers
of
the
seale
of
reconciliation
,
in
the
Sacrament
of
his
body
,
and
bloud
;
To
them
,
God
shall
wipe
all
teares
from
their
eyes
;
but
to
the
unrepentant
sinner
,
he
shall
multiply
teares
;
from
teares
,
for
the
losse
,
of
a
horse
,
or
of
a
house
,
to
teares
for
the
losse
of
a
soule
,
and
wipe
no
teare
from
his
eyes
.
But
yet
though
this
Lavi
,
exclude
the
Lavabo
,
as
it
is
dilatory
,
that
is
,
I
will
wash
,
but
not
yet
,
yet
it
excludes
not
the
Lavabo
,
I
will
wash
,
as
it
is
an
often
washing
;
I
must
come
to
that
,
Lavi
,
I
have
washed
,
but
yet
I
will
wash
againe
:
for
till
our
feet
be
so
washed
,
as
that
they
be
wrapped
up
in
our
last
linnen
,
and
so
raised
from
the
ground
,
as
that
they
be
laid
upon
other
Mens
shoulders
,
our
feet
will
touch
the
ground
againe
and
need
new
washing
.
When
Christ
washed
his
disciples
feet
,
there
is
agreat
difference
amongst
the
Fathers
,
where
he
beganne
,
whose
feet
he
washed
first
:
Saint
Augustine
,
and
Saint
Bernard
thinke
he
beganne
with
Peter
;
they
thinke
Christ
respected
the
dignity
of
his
person
:
origen
,
sinne
to
abound
,
that
grace
might
abound
,
what
Patient
shall
dare
to
appoint
,
that
Physitian
his
Dosis
,
or
his
times
;
whomsoever
he
washed
first
of
his
Apostles
,
he
washed
them
all
;
and
to
him
that
was
forwardest
ever
in
his
owne
strength
,
to
Peter
,
he
said
,
Non
habebis
partem
,
If
I
wash
thee
not
,
thou
shalt
have
no
part
with
me
;
If
we
come
not
to
this
washing
of
our
feet
,
this
preparatory
washing
by
teares
of
repentance
,
we
can
have
no
part
in
him
,
that
is
,
in
the
participation
of
his
body
,
and
his
bloud
;
but
when
he
hath
brought
us
to
this
Iordan
,
which
is
Fluvius
Iudicii
,
the
water
of
Judgment
,
and
that
we
have
judged
,
and
condemned
our selves
of
this
Leprosie
of
sinne
,
Lavemur
septies
,
let
us
often
call
our selves
to
account
,
implore
the
councell
often
,
often
accept
the
absolution
of
Gods
Minister
,
and
often
settle
our
soules
,
in
a
true
peace
,
by
a
worthy
receiving
of
the
seale
thereof
,
in
the
Sacrament
:
And
as
in
that
we
come
to
the
Lavi
,
(
a
peacefull
testimony
,
that
we
have
washed
our
consciences
)
so
let
us
pursue
it
with
a
Lavabo
,
with
an
humble
acknowledgment
,
that
we
fall
every
day
,
and
every
day
need
a
new
washing
;
for
as
from
poore
tenants
,
Landlords
are
not
content
to
receive
their
rent
at
the
years
end
,
but
quarterly
,
or
in
shorter
termes
,
so
from
such
beggerly
and
bankrupt
soules
as
ours
are
,
God
is
not
content
with
an
anniversary
repentance
once
a
yeare
,
at
Easter
;
but
we
shall
finde
our
rent
,
our
payment
heavy
enough
,
if
we
pay
every
day
,
and
wash
our
feet
every
night
,
for
the
uncleannesses
of
that
one
day
.
To
shut
up
this
part
then
;
This
washing
of
the
feet
,
is
the
spirit
of
discerning
,
my
actions
,
not
onely
,
or
not
principally
the
actions
of
other
Men
;
Quàm
speciosi
pedes
Evangelizantium
,
how
beautifull
are
the
feet
of
them
,
that
preach
peace
,
preach
peace
,
that
is
,
relieve
the
consciences
of
others
,
by
presenting
them
their
sinnes
,
speciosos
pedes
,
Gens
sancta
,
regale
Sarcerdotium
,
as
the
Apostle
joines
them
,
If
you
be
a
holy
people
,
you
are
also
a
royall
preisthood
;
If
you
be
all
Gods
Saints
,
Gods
Preists
;
and
if
you
be
his
preists
,
it
is
your
office
to
preach
too
;
as
we
by
words
,
you
by
your
holy
works
;
as
we
by
contemplation
,
you
by
conversation
;
as
we
by
our
doctrine
,
so
you
by
your
lives
,
are
appointed
by
God
to
preach
to
one
another
:
and
therefore
every
particular
Man
,
must
wash
his
owne
,
feet
,
looke
that
he
have
speciosos
pedes
,
that
his
example
may
preach
to
others
,
for
this
is
truly
Regale
Sacerdotium
,
a
regall
preisthood
,
not
to
work
upon
others
by
words
,
but
by
actions
.
If
we
love
one
another
,
as
Christ
loved
us
,
we
must
wash
one
anothers
feet
,
as
he
commanded
his
Apostles
;
There
is
a
preistly
duty
lies
upon
every
Man
,
brotherly
to
reprehend
a
brother
,
whom
he
sees
trampling
in
foule
ways
,
wallowing
in
foule
sinnes
;
but
I
may
preach
to
others
and
be
my selfe
a
reprobate●
(
as
Saint
Paul
speakes
with
terror
to
Men
of
our
coate
)
in
his
owne
person
,
I
may
bring
others
to
heaven
,
Man
should
not
steale
,
and
steale
,
That
a
Man
should
not
commit
adultery
,
and
commit
it
;
And
in
these
cases
,
Non
speciosi
pedes
,
abhor
Idols
,
and
yet
commit
sacriledge
,
that
is
,
reprehend
a
sinne
in
another
,
which
we
are
free
from
our selves
,
but
yet
are
guilty
our selves
,
of
another
sinne
as
great
,
here
's
no
cleane
feet
no
profitable
preaching
;
And
therefore
the
onely
way
to
doe
God
service
,
is
,
to
wash
and
to
censure
the
feet
,
(
that
is
,
particular
actions
)
but
principally
,
our
owne
feet
,
that
which
we
doe
our selves
.
There
remaines
yet
a
second
part
:
and
perchance
but
a
little
time
for
it
;
and
I
shall
proportion
,
and
fit
my selfe
to
it
.
It
is
,
That
as
this
soule
had
a
Resurrection
,
she
hath
an
●scension
;
As
she
had
vocem
gratulantis
,
a
thanksgiving
,
that
she
hath
washed
her
feet
,
so
she
hath
vocem
indignantis
,
a
religious
scorne
and
indignation
,
to
fall
into
those
foule
ways
againe
.
For
this
holy
indignation
,
is
one
linke
in
the
Apostles
chaine
of
Repentance
,
where
,
upon
Godly
sorrow
,
depends
care
,
and
upon
that
,
cleansing
of
our selves
,
and
upon
that
indignation
,
following
of
the
Lambe
wheresoever
he
goes
;
any
riches
of
this
world
,
to
that
riches
wherewith
the
poverty
of
Christ
Jesus
hath
made
us
rich
;
any
length
of
life
in
this
world
,
to
that
union
which
we
shall
have
,
to
the
Antient
of
dayes
;
where
even
the
everliving
God
,
shall
not
overlive
us
,
but
carry
out
our
days
to
the
unmeasured
measure
of
his
owne
,
to
eternity
.
This
indignation
,
this
soule
expresses
here
,
in
this
question
,
Quomodo
,
how
shall
I
defile
them
?
First
then
,
this
voice
of
indignation
,
hath
this
force
;
Quomodo
,
how
shall
I
defile
them
,
is
,
how
is
it
possible
,
that
I
should
defile
them
?
I
have
washed
my
feet
,
repented
my
sinnes
and
taken
the
seale
of
my
Reconciliation
,
the
Sacrament
,
Quomodo
inquinubo
?
How
shall
I
defile
them
?
The
difference
will
be
,
of
whom
thou
askest
this
question
:
If
thou
aske
the
world
,
the
world
will
tell
thee
,
well
enough
.
Quomodo
,
How
;
It
will
tell
thee
,
that
it
is
a
Melancholy
thing
,
to
sit
thinking
upon
thy
sinnes
;
That
it
is
an
unsociable
thing
,
to
seeke
him
,
who
cannot
be
seen
,
an
invisible
God
;
That
it
is
poore
company
,
to
passe
thy
time
with
a
Priest
;
Thou
maiest
defile
thy selfe
againe
,
by
forgetting
thy
sinnes
,
and
so
doing
them
over
againe
:
And
thou
maist
defile
thy selfe
againe
by
remembring
thy
sins
,
and
so
sinne
over
thy
sinnes
againe
,
in
a
sinfull
delight
of
thy
passed
sinnes
,
and
a
desire
that
thou
couldst
commit
them
againe
.
There
are
answers
enough
to
this
Quomodo
,
How
,
how
should
I
defile
them
,
if
thou
aske
the
world
:
but
aske
thy
Saviour
,
and
he
shall
tell
thee
,
That
whosoever
hath
this
water
,
shall
never
thirst
more
,
but
that
water
shall
be
in
him
an
everlasting
spring
;
that
is
,
he
shall
find
meanes
to
keep
himselfe
in
that
cleannesse
,
things
present
,
nor
things
to
come
shall
separate
him
from
the
love
of
God
.
Thus
the
voice
of
this
religious
indignation
,
Quomodo
,
is
,
how
is
it
possible
,
but
it
is
also
,
Quomodo
,
how
,
that
is
,
why
should
I
?
The
first
is
,
how
should
I
be
so
base
,
the
other
,
how
should
I
be
so
bold
?
Though
I
have
my
pardon
,
written
in
the
bloud
of
my
Saviour
;
sealed
to
me
in
his
Sacrament
,
brought
home
to
me
in
the
testimony
of
the
holy
Ghost
,
pleaded
for
me
,
at
the
tribunall
of
the
Father
,
yet
as
Princes
pardons
have
,
so
Gods
pardons
have
too
,
this
clause
,
It
a
quod
se
bene
gerat
;
He
that
is
pardoned
must
continue
of
good
behaviour
;
for
whensoever
he
breakes
the
peace
,
he
forfeits
his
pardon
;
When
I
returne
to
my
repented
sinnes
againe
,
I
am
under
the
burden
of
all
my
former
sinnes
,
and
my
very
repentance
,
contracts
the
nature
of
a
sinne
:
and
therefore
Quomodo
,
how
should
I
,
that
is
,
why
should
I
defile
them
?
To
restore
you
to
your
liberty
,
and
to
send
you
away
with
the
meditation
,
which
concernes
you
most
,
consider
,
what
an
astonishment
this
would
be
,
that
when
Christ
Jesus
shall
lay
open
the
great
volumes
of
all
your
sinnes
,
to
your
sight
,
who
had
forgot
them
,
and
to
their
sight
,
from
whom
you
had
disguised
them
,
at
the
last
judgement
,
when
you
shall
heare
all
the
wantonnesses
of
your
youth
,
all
the
Ambitions
of
your
middle
years
,
all
the
covetous
desires
of
your
age
,
published
in
that
presence
,
and
thinke
then
,
this
is
the
worst
that
can
be
said
,
or
laid
to
my
charge
,
this
is
the
last
indictment
,
and
the
last
evidence
,
there
shall
follow
your
very
repentances
in
the
list
of
your
sinnes
,
and
it
shall
be
told
you
,
and
all
the
world
then
,
Here
,
and
here
you
deluded
that
God
,
that
forbore
to
inflict
his
Judgements
,
upon
new
vowes
,
new
contracts
,
new
promises
,
between
you
and
him
;
even
your
repentances
shall
bind
up
that
booke
,
and
tye
your
old
sinnes
,
and
new
relapses
into
one
body
.
And
let
this
meditation
bring
you
ad
vocem
gratulantis
,
to
rejoyce
once
againe
in
this
Lavi
pedes
,
that
you
have
now
washed
your
feet
,
in
a
present
sorrow
,
and
ad
vocem
indignantis
,
to
a
stronger
indignation
,
and
faster
resolution
,
then
heretofore
you
have
had
,
never
to
defile
them
againe
.
SERMON
IX
.
Preached
at
a
Churching
.
MICAH
2.
10.
Arise
and
depart
,
for
this
is
not
your
Rest.
ALL
that
God
asks
of
us
,
is
,
that
we
love
him
with
all
our
heart
:
All
that
he
promises
us
,
is
,
that
he
will
give
us
rest
,
round
about
us
;
Judah
sought
the
Lord
with
a
whole
desire
,
and
he
gave
her
rest
,
round
about
her
.
Now
a
Man
might
think
himselfe
well
disposed
for
Rest
,
when
he
lies
down
,
I
will
lay
me
down
,
and
sleep
in
peace
,
sayes
David
;
but
it
is
otherwise
here
;
Arise
,
and
depart
;
for
here
,
(
that
is
,
in
lying
,
and
sleeping
)
is
not
your
Rest
,
sayes
this
Prophet
.
These
words
have
a
three-fold
acceptation
,
and
admit
a
three-fold
exposition
;
for
,
first
,
they
are
a
Commination
,
the
Prophet
threatens
the
Jewes
;
Secondly
,
they
are
a
Commonition
,
the
Prophet
instructs
all
future
ages
;
Thirdly
,
they
are●a
Consolation
,
which
hath
reference
to
the
Consummation
of
all
,
to
the
rising
at
the
generall
Judgement
.
First
,
he
foretels
the
Jewes
of
their
imminent
captivity
;
Howsoever
you
build
upon
the
pactum
salis
,
the
Covenant
of
salt
,
the
everlasting
Covenant
,
that
God
will
be
your
God
,
and
this
land
your
land
,
yet
since
that
confidence
sears
you
up
in
your
sins
,
Arise
and
depart
,
for
this
is
not
your
rest
,
your
Ierusalem
must
be
chang'd
into
Babylon
;
there
's
the
Commination
:
Secondly
,
he
warns
us
,
who
are
bedded
and
bedrid
in
our
sins
;
howsoever
you
say
to
your selves
,
Soule
take
thy
rest
,
enjoy
the
honors
,
the
pleasures
,
the
abundances
of
this
world
,
Tush
the
Lord
sees
it
not
,
The
Master
will
not
come
,
we
may
ly
still
safely
,
and
rest
in
the
fruition
of
this
Happinesse
,
yet
this
Rest
will
betray
you
,
this
rest
will
deliver
you
over
to
eternall
disquiet
:
And
therefore
arise
and
depart
,
for
this
is
not
your
Rest
,
and
that
's
the
Commonition
.
And
in
the
third
acceptation
of
the
words
as
they
may
have
relation
to
the
Resurrection
,
they
may
well
admit
a
little
inversion
;
Howsoever
you
feel
a
Resurrection
by
grace
from
the
works
of
death
,
and
darknesse
in
this
life
,
yet
in
this
life
,
there
is
no
assurednesse
,
that
he
that
is
risen
,
and
thinks
he
stands
,
shall
not
fall
;
here
you
arise
and
depart
,
that
is
,
rise
from
your
sins
,
and
depart
from
your
sinfull
purposes
,
but
you
arise
,
and
depart
so
too
,
that
you
fall
,
and
depart
again
into
your
sinfull
purposes
,
after
you
have
risen
;
and
therefore
Depart
and
arise
,
for
here
is
not
your
rest
;
till
you
depart
altogether
out
of
this
world
,
and
rise
to
Judgement
,
you
can
have
no
such
rest
,
as
can
admit
no
disquiet
no
perturbation
;
but
then
you
shall
;
and
that
's
the
Consolation
.
First
then
,
as
the
words
concern
the
Iewes
;
Here
is
first
an
increpation
,
your
Rest
;
In
which
also
the
Commination
is
yet
more
and
more
aggravated
;
first
,
in
that
they
lose
their
Rest
,
which
God
hath
sold
them
so
dearly
,
by
so
many
battailes
,
and
so
many
afflictions
,
and
which
God
had
sworn
to
them
so
solemnly
by
so
many
ratifications
;
they
must
lose
their
Rest
,
they
must
have
no
Rest
,
Here
;
not
there
;
not
in
the
Land
of
Promise
it selfe
;
And
then
lastly
,
as
they
are
denied
all
rest
there
;
There
,
where
was
the
wombe
,
and
Center
of
their
Rest
,
so
there
is
no
intimation
,
no
hope
given
,
that
they
should
have
rest
any
where
else
,
for
as
they
were
to
rise
,
onely
to
depart
,
so
they
were
to
depart
into
Captivity
.
The
first
is
an
increpation
,
they
were
fallen
;
but
from
whence
?
It
was
once
said
,
I
shall
say
to
corruption
,
Thou
art
my
father
,
and
to
the
worme
,
Thou
art
my
Mother
,
and
my
sister
;
I
will
mary
thee
for
ever
,
and
without
any
purpose
of
divorce
(
sponsabo
in
aeternum
,
)
of
this
nation
thus
assum'd
,
thus
contracted
,
thus
endowed
,
thus
assured
,
why
may
not
we
wonder
as
vehemently
,
as
the
Prophet
did
,
of
the
fallen
Angels
,
Quomodo
cecidisti
de
caelo
,
Lucifer
filius
Orientis
,
how
did
this
nation
fall
out
of
Gods
armes
,
out
of
Gods
bosome
?
Himselfe
tells
us
how
;
what
he
had
done
to
exalt
them
,
what
they
had
done
to
devest
his
favours
:
for
their
naturall
lownes
,
he
says
,
In
thy
nativity
when
thou
wast
born
,
thy
Navell
was
not
cut
,
thou
wast
not
washed
,
thou
wast
not
salted
,
thou
wast
not
swadled
;
No
eye
pitied
thee
,
but
thou
wast
cast
into
the
open
fields
in
contempt
,
I
passed
by
,
;
I
sware
unto
thee
,
and
entred
into
a
covenant
with
thee
,
and
thou
becamest
mine
;
I
washed
thee
,
anointed
thee
,
and
adorned
thee
:
and
thou
wast
perfect
through
my
beauty
,
which
I
set
upon
thee
;
well
then
,
in
this
state
,
Quomodo
cecidisti
de
caelo
;
how
fell
she
out
of
Gods
armes
,
out
of
his
bosome
?
thus
;
Thou
didst
trust
in
thine
owne
beauty
,
because
of
thy
renowne
,
and
so
playedst
the
harlor
.
When
that
nation
was
in
massa
damnata
,
a
loafe
of
Adams
dow
,
through
all
which
the
infectious
leaven
of
sin
had
passed
without
difference
,
when
that
nation
had
no
more
title
,
nor
pretence
to
Gods
mercy
,
then
any
of
their
fellow
wormes
,
when
God
had
heaped
,
and
accumulated
his
tempor
all
blessings
upon
them
,
and
above
all
,
dwelt
with
them
,
in
the
alliance
,
and
in
the
familiarity
of
a
particular
Religion
,
which
contracted
God
and
them
,
and
left
out
all
the
world
beside
,
when
God
had
imprinted
this
beauty
in
them
,
and
that
they
had
a
renowne
,
and
reputation
for
that
,
they
trusted
to
their
owne
beauty
,
(
to
worship
whom
they
would
,
and
how
they
would
)
they
followed
their
own
invention
;
yea
they
trusted
in
beauty
,
which
was
not
their
owne
,
in
borrowed
beauty
,
in
painted
beauty
,
and
so
tooke
in
,
and
applied
themselves
to
all
the
spirituall
fornications
,
to
all
the
Idolatries
of
the
nations
about
them
;
some
that
were
too
absurd
to
be
hearkned
to
;
some
too
obscene
,
and
foule
to
be
named
now
by
us
,
though
the
Prophets
,
(
to
their
farther
reproach
,
and
confusion
)
have
named
them
;
some
,
too
ridiculous
to
fall
into
any
Mans
consideration
,
that
could
seriously
thinke
of
a
Majesty
,
in
a
God
,
which
should
be
worshipped
;
yet
all
these
,
absurd
,
and
obscene
,
and
ridiculous
Idolatries
,
they
prostituted
them selves
unto
.
Take
them
in
their
lowness
,
for
any
disposition
towards
the
next
world
,
and
this
was
their
state
,
Their
navell
was
not
cut
;
that
is
,
they
were
still
incorporated
into
their
mother
,
to
earth
,
and
to
sinne
;
and
they
were
not
one
step
higher
,
then
all
the
world
beside
,
in
Iacobs
ladder
,
whose
top
is
in
heaven
.
Take
them
in
their
dignity
in
this
world
,
and
then
we
finde
them
in
Egypt
,
where
they
were
not
Personae
,
but
Res
,
they
were
not
their
Masters
Men
,
but
their
Masters
goods
;
they
were
their
cattell
,
to
vex
,
and
wear
out
,
with
their
labours
spent
upon
the
delights
of
others
;
They
must
goe
farre
for
straw
;
a
great
labour
,
for
a
little
matter
;
and
they
must
burne
it
,
when
they
had
brought
it
;
they
must
make
bricke
,
but
others
must
build
houses
,
with
their
materialls
,
and
they
perish
in
the
fields
;
they
must
beget
children
,
but
onely
for
the
slaughter
,
and
to
be
murdred
as
soone●●
they
were
borne
;
what
nation
,
what
Man
,
what
beast
,
what
worme
,
what
weed
,
if
it
could
have
understood
their
state
,
would
have
changed
with
them
then
?
This
was
their
dejection
,
their
exinanition
in
Egypt
,
if
we
shall
beginne
there
to
consider
,
what
he
did
for
them
:
As
after
,
in
the
Christian
Church
,
he
made
the
bloud
of
the
Martyrs
,
the
seed
of
the
Church
,
so
in
Egypt
,
he
propagated
,
and
multiplied
his
Children
,
in
the
midst
of
their
cruell
oppressions
,
and
slaughters
,
as
though
their
bloud
had
been
seed
to
encrease
by
;
under
the
weight
of
their
depressions
,
he
gave
them
growth
,
and
stature
,
and
strength
,
as
though
their
wounds
had
been
playsters
,
and
their
vexations
cordials
;
when
he
had
made
Egypt
as
a
Hell
,
by
kindling
all
his
plagues
,
in
her
bosome
,
yet
Non
dereliquit
in
Inferno
,
he
left
not
his
beloved
in
this
Hell
,
he
paled
in
a
Paradise
in
this
Hell
,
a
Goshen
in
Egypt
,
and
gave
his
servants
security
;
briefly
,
those
whom
the
sword
should
have
lessen'd
,
whom
labour
should
have
creepled
,
whom
contempt
should
have
begger'd
,
he
brought
out
,
numerous
,
and
in
multitudes
,
strong
,
and
in
courage
,
rich
,
and
in
abundance
;
and
he
opened
the
Red-sea
,
as
he
should
have
opened
the
booke
of
life
,
to
shew
them
their
Names
,
their
security
,
and
he
shut
the
sea
,
as
that
book
,
upon
the
Egyptians
,
to
shew
them
their
irrecoverable
exclusion
.
If
we
consider
,
what
he
did
for
them
,
what
he
suffered
from
them
,
in
their
way
,
the
battailes
,
that
he
fought
for
them
,
in
an
out-stretched
arm
,
the
battails
,
that
they
fought
against
him
,
in
the
stifnesse
of
their
necks
,
and
their
murmuring
,
we
must
,
to
their
confusion
,
acknowledge
,
that
at
a
great
deale
a
lesse
price
,
then
he
paid
for
them
,
he
might
have
gained
all
the
people
of
the
earth
;
all
the
Nations
of
the
earth
,
(
in
app●arance
)
would
have
come
in
to
his
subjection
,
upon
the
thousand
part
of
that
which
he
did
for
the
Israelites
in
their
way
.
But
for
that
which
he
did
for
them
,
at
home
,
when
he
had
planted
them
in
the
Land
of
Promise
,
as
it
were
an
ungratefull
thing
,
not
to
remember
those
blessings
,
so
it
is
some
degree
of
ingratitude
,
to
think
them
possible
to
be
numbred
.
Consider
the
narrownesse
of
the
Land
,
(
scarce
equall
to
three
of
our
shires
)
and
their
innumerable
armies
;
consider
the
barrennesse
of
many
parts
of
that
Countrey
,
and
their
innumerable
sacrifices
of
Cattell
;
consider
their
little
trade
,
in
respect
,
and
their
innumerable
treasures
;
but
consider
especially
,
what
God
had
done
for
their
soules
,
in
promising
,
and
ratifying
so
often
a
Messias
unto
them
,
and
giving
them
Law
and
Prophers
,
in
the
mean
time
,
and
there
you
see
their
true
height
;
and
then
consider
the
abominations
,
and
Idolatries
,
in
which
they
had
plung'd
,
and
buried
themselves
,
and
there
you
see
their
lownesse
,
how
far
they
were
fallen
.
This
then
was
their
descent
;
Saint
Paul
sayes
(
when
he
describes
this
descent
of
the
Jewes
,
into
all
manner
of
abominations
)
one
step
of
this
stayre
,
of
this
descent
,
is
,
unnaturall
affection
,
they
were
unnaturall
to
themselves
;
that
is
,
not
sensible
of
their
own
misery
,
but
were
proud
of
their
fall
,
and
thought
themselves
at
ease
in
their
ruine
;
and
another
stayre
in
this
fall
is
,
God
had
delivered
them
up
to
a
reprobate
mind
,
to
suffer
them
to
think
so
still
.
And
then
for
their
farther
vexation
,
God
would
take
from
them
,
even
that
false
,
that
imaginary
comfort
of
theirs
.
Surgite
,
sayes
God
,
since
you
have
made
that
perverse
shift
,
to
take
comfort
in
your
fall
,
Arise
from
that
,
from
that
security
,
from
that
stupidity
,
for
you
shall
not
chuse
but
see
your
misery
;
when
all
the
people
were
descended
to
that
basenesse
,
(
as
nothing
is
more
base
,
then
to
court
the
world
,
and
the
Devill
,
for
poore
and
wretched
delights
,
when
we
may
have
plentifull
,
and
rich
abundance
in
our
confidence
in
God
)
when
the
people
were
all
of
one
mind
,
and
one
voice
,
omnes
unius
labii
,
their
hearts
,
Civill
government
,
they
liked
the
form
of
government
amongst
their
neighbours
,
better
then
that
of
Iudges
,
which
God
had
established
for
them
then
;
They
were
descended
to
a
newfanglednesse
in
matter
of
Religion
,
to
the
embracing
of
a
foraine
,
and
a
frivolous
,
and
an
Idolatrous
worship
of
God
:
but
then
being
in
their
descent
,
when
they
delighted
in
it
,
as
Sea-sick
men
,
who
had
rather
be
troden
upon
,
then
rise
up
,
then
God
frustrate
that
false
joy
and
false
ease
of
theirs
,
he
rouses
them
from
all
that
,
which
they
had
proposed
to
themselves
,
Surgite
,
arise
,
arise
from
this
security
,
because
you
are
fallen
,
you
should
rise
,
but
because
you
love
your
misery
,
you
shall
rise
,
you
shall
come
to
a
sense
,
and
knowledge
of
it
,
you
shall
not
enjoy
the
ease
of
an
ignorance
.
But
he
raised
them
not
,
Ite
,
arise
and
depart
:
and
depart
into
captivity
.
If
we
compare
the
captivity
,
which
they
were
going
into
,
(
that
of
Babylon
)
with
the
other
bondage
,
which
they
had
been
delivered
from
,
(
that
of
Egypt
)
it
is
true
,
there
were
many
,
and
reall
,
and
important
differences
.
That
of
Egypt
was
Ergastulum
,
Onely
this
people
is
wise
,
and
of
understanding
,
and
a
great
nation
.
Now
wherein
?
In
that
which
followes
;
what
nation
is
so
great
,
as
to
have
the
Lord
come
so
neare
unto
them
;
so
great
,
as
to
have
Lawes
,
and
Ordinances
,
so
righteous
,
as
they
had
?
Now
this
peculiar
greatnesse
,
they
lost
in
this
captivity
;
whether
they
lost
absolutely
the
bookes
of
the
Law
,
or
not
,
and
that
they
were
reinspired
,
and
redictated
againe
by
the
holy
Ghost
to
Esdras
,
or
whether
Esdras
did
but
recollect
them
,
and
recompile
them
,
Saint
Hierome
will
not
determine
:
He
will
not
say
whether
Moses
,
or
Esdras
,
be
author
of
the
first
five
bookes
of
the
Bible
;
but
it
is
cleare
enough
,
that
they
were
out
of
that
ordinary
use
wherein
they
had
been
before
:
and
though
they
kept
their
Circumcision
,
and
their
Sabbaths
in
Babylon
,
yet
being
cast
thither
for
their
sinnes
,
they
had
lost
all
ordinary
expiations
of
their
sinnes
,
for
they
had
no
sacrifices
there
;
(
as
the
Iews
,
which
are
now
in
dispersion
,
are
everywhere
without
their
sacrifices
)
They
were
to
rise
,
but
not
to
stay
,
Arise
and
depart
;
And
they
were
to
depart
,
both
from
their
Imaginary
comforts
,
which
they
had
framed
,
and
proposed
to
themselves
(
when
they
were
fallen
from
God
,
they
should
be
deceived
in
their
trust
in
themselves
)
and
they
were
to
depart
even
with
the
law
,
and
ordinances
,
in
which
their
preheminence
,
and
prerogative
above
all
nations
consisted
:
when
Man
comes
to
be
content
with
this
world
,
God
will
take
this
world
from
him
:
when
Man
frames
to
himselfe
imaginary
pleasures
,
God
will
inflict
reall
punishments
;
when
he
would
lie
still
,
he
shall
not
sleep
;
but
God
will
take
him
and
raise
him
,
but
to
a
farther
vexation
.
And
this
vexation
hath
another
heavy
weight
upon
it
,
as
a
foole
to
the
stocks
,
when
he
hearkened
to
pleasant
sins
before
,
so
he
is
led
as
an
oxe
to
the
slaughters
,
when
he
hears
of
Gods
Judgements
now
;
his
own
Conscience
prevents
God
,
and
tels
him
,
there
is
a
for
,
a
reason
,
a
necessity
,
an
irrecoverablenesse
in
his
condemnation
.
God
had
iterated
,
and
multiplied
this
Quia
,
this
for
,
oftentimes
in
their
ears
:
This
Prophet
was
no
upstart
,
no
sodain
,
no
transitory
Man
,
to
passe
through
the
streets
with
a
Vae
,
Vae
,
Wo
,
wo
unto
this
City
,
and
no
more
;
but
he
prophecied
constantly
,
three
Kings
,
of
Iotham
,
Ahaz
,
and
Hezekiah
:
He
was
no
suspitious
Man
out
of
his
singularity
;
but
he
prophecied
jointly
with
Isaiah
,
without
separation
,
and
he
held
the
communion
of
his
fellow-Prophets
;
He
was
no
particular
man
,
(
as
many
Interpreters
have
taken
it
)
so
,
as
that
he
addressed
his
prophecies
upon
Iudah
onely
;
but
he
extended
it
to
all
,
to
all
the
Tribes
.
It
is
not
a
prophecy
limited
to
Idolatry
,
and
the
sins
against
the
first
Table
,
but
to
robbery
,
and
murder
,
and
fornication
,
and
oppression
,
and
the
sins
between
Man
,
and
Man
:
It
is
not
a
timorous
prophecy
,
directed
onely
to
persons
,
whom
a
low
fortune
,
and
a
miserable
estate
,
or
a
sense
of
sin
,
and
a
wounded
Conscience
,
had
depress'd
,
and
dejected
,
but
principally
bent
upon
rulers
and
Magistrates
,
and
great
persons
.
So
that
no
Man
hath
a
Quia
against
this
Quia
,
a
for
against
this
for
,
to
say
,
we
need
not
heed
him
,
for
he
is
an
upstart
,
a
singular
person
,
and
all
these
his
threatnings
are
rather
Satyricall
,
then
Propheticall
,
or
Theologicall
;
but
this
thunderbolt
,
this
Quia
,
this
reason
,
why
these
judgements
must
necessarily
fall
upon
them
,
fell
upon
them
with
so
much
violence
,
as
that
it
stupefied
with
the
weight
,
and
precluded
all
wayes
of
escape
.
These
be
the
heaviest
Texts
that
a
Man
can
light
upon
in
the
Scriptures
of
God
,
and
these
be
the
heaviest
Commentaries
,
that
a
Man
can
make
upon
these
Texts
,
that
when
God
wakens
him
and
raises
him
from
his
dream
,
and
bed
of
sin
,
and
pleasure
,
and
raises
him
with
the
voice
of
his
judgements
,
he
suffers
him
to
read
to
the
Quia
,
but
not
to
come
to
the
Tamen
;
He
comes
to
see
reason
why
that
Judgement
must
fall
,
but
not
to
see
any
remedy
.
His
inordinate
Melancholy
,
and
halfe
desperate
sadnesse
carries
his
eye
,
and
mind
upon
a
hundred
places
of
Commination
,
of
threatning
in
the
Prophets
,
and
in
them
all
he
finds
quickly
that
Quia
,
This
curse
must
fall
upon
me
,
for
I
am
faln
into
it
;
but
he
comes
not
to
the
Tamen
,
to
that
reliefe
,
yet
turn
to
the
Lord
,
and
he
will
turne
to
thee
.
This
was
a
particular
step
in
their
misery
,
that
when
they
were
awaked
,
and
risen
,
that
is
,
taken
away
from
all
tast
,
and
comfort
,
in
their
own
imaginations
,
and
pleasures
,
when
God
was
ready
to
give
fire
to
all
that
artillery
,
which
he
had
charged
against
them
,
in
the
service
of
all
the
Prophets
,
they
could
see
no
refuge
,
no
sanctuary
,
nothing
but
a
quia
,
an
irresistiblenesse
,
an
irremediablenesse
,
a
necessity
of
perishing
;
a
great
while
there
was
no
such
thing
,
as
Judgement
,
(
God
cannot
see
us
)
Now
,
there
is
no
such
thing
as
Mercy
,
(
God
will
not
see
us
.
)
What
then
is
this
heavy
Judgement
,
privative
calamities
are
heavy
Judgements
;
to
lose
that
Gospell
,
that
Religion
,
which
they
had
,
is
a
heavy
losse
;
Deprivations
are
heavy
Calamities
;
and
here
they
are
deprived
of
Rest
;
Here
is
not
your
Rest
:
Now
,
besides
that
betwixt
us
and
heaven
,
there
is
nothing
that
rests
,
(
all
the
Elements
,
all
the
planets
,
all
the
spheres
are
in
perpetuall
motion
,
and
vicisitude
)
and
so
the
Joyes
of
heaven
are
express'd
unto
us
,
in
that
name
of
Rest
;
Certainly
this
blessing
of
Rest
was
more
pretious
,
more
acceptable
to
the
Jewes
,
then
to
any
other
Nation
;
and
so
they
more
sensible
of
the
losse
of
it
,
then
any
other
.
For
as
Gods
first
promise
,
and
the
often
ratification
of
it
,
had
ever
accustom'd
them
to
a
longing
for
that
promis'd
rest
,
as
their
long
,
and
laborious
peregrinations
,
had
made
them
ambitious
,
and
hungry
of
that
Rest
,
so
had
they
(
which
no
other
Nation
had
but
they
)
a
particular
feast
of
a
Sabhath
,
appointed
for
them
,
both
for
a
●●all
cessation
and
rest
from
bodily
labours
,
and
for
a
figurative
expressing
of
the
eternall
Rest
,
their
imagination
,
their
understanding
,
their
faith
,
was
fill'd
with
this
apprehension
of
Rest.
When
the
contentment
and
satisfaction
,
which
God
took
in
〈◊〉
sacrifice
,
after
he
came
out
of
the
Ark
,
is
express'd
,
it
is
express'd
thus
,
The
Lord
〈◊〉
a
savor
of
Rest
;
Po●u●runt
ibi
●dorem
quieturn
suarum
,
they
placed
there
the
sweet
savors
of
their
own
Rest
;
not
of
Gods
Rest
,
(
his
true
Religion
)
but
their
own
Rest
,
a
Religion
,
which
they
,
for
collaterll
respects
,
rested
in
.
And
therefore
when
God
threatens
here
,
that
there
shall
be
no
rest
,
that
is
,
none
of
his
rest
,
he
would
take
from
them
their
Law
,
their
Sacrifices
,
their
Religion
,
in
which
he
was
pleas'd
,
and
rested
gratious
towards
them
,
he
will
change
their
Religion
:
And
when
he
sayes
,
Here
is
not
your
Rest
,
he
threatens
to
take
from
them
,
that
Rest
,
that
Peace
,
that
Quiet
which
they
had
propos'd
,
and
imagin'd
to
themselves
;
when
they
say
to
themselves
,
Why
,
't
is
no
great
matter
;
we
may
doe
well
enough
for
all
that
,
though
our
Religion
be
chang'd
;
he
will
impoverish
them
,
he
will
disarm
them
,
he
wil
infatuate
them
,
he
wil
make
them
a
prey
to
their
enemies
,
&
take
away
all
true
,
and
all
imaginary
rest
too
.
Briefly
,
Nemo
alii
nascitur
,
moriturus
sibi
,
It
is
no
reason
,
that
any
Man
should
think
himselfe
born
for
others
,
since
he
cannot
live
to
himselfe
,
or
to
labour
for
others
,
since
himselfe
cannot
enjoy
rest
,
yet
Tertullian
leaving
the
Epicures
,
that
placed
felicity
in
a
stupid
,
and
unsociable
retiring
,
sayes
in
his
own
person
,
and
in
his
own
opinion
,
almost
as
much
,
Vnicum
mihi
negotium
,
nec
aliud
curo
,
quam
ne
curem
,
All
that
I
care
for
,
is
that
I
might
care
for
nothing
;
and
so
,
even
Tertullian
,
in
his
Christian
Philosophy
,
places
happinesse
in
rest
;
Now
,
he
speaks
not
onely
of
the
things
of
this
world
,
they
must
necessarily
be
car'd
for
,
in
their
proportion
;
we
must
not
decline
the
businesses
of
this
life
,
and
the
offices
of
society
,
out
of
an
aëry
,
and
imaginary
affection
of
rest
:
our
principall
rest
is
,
in
the
testimony
of
our
Conscience
,
and
in
doing
that
which
we
were
sent
to
doe
;
And
to
have
a
Rest
,
and
peace
,
in
a
Conscience
of
having
done
that
religiously
,
and
acceptably
to
God
,
is
our
true
Rest
:
and
this
was
the
rest
,
which
the
Jewes
were
to
lose
in
this
place
,
the
testimony
of
their
consciences
,
that
they
had
perform'd
their
part
,
their
Conditions
,
so
,
that
they
might
rely
upon
Gods
promises
,
of
a
perpetuall
rest
in
the
Land
of
Canaan
;
and
that
rest
they
could
not
have
;
not
that
peacefull
testimony
of
their
Consciences
.
They
could
not
have
that
rest
,
his
rest
;
I
sware
they
should
not
enter
into
my
rest
;
So
that
,
rest
was
proper
to
this
Land
,
and
this
Land
was
proper
to
them
.
For
,
(
as
St.
Augustine
notes
well
)
though
God
recover'd
this
Land
for
them
,
and
reestablish'd
miraculously
their
possession
,
yet
they
came
but
in
their
Remitter
,
and
in
postliminio
,
the
inheritance
of
that
Land
,
was
theirs
before
:
for
,
Sem
the
son
of
Neah
,
was
in
possession
of
this
Land
;
and
the
sons
of
Cham
,
the
Canaanites
,
expel'd
his
race
out
of
it
;
and
Abraham
of
the
race
of
Sem
,
was
restor'd
unto
it
again
:
So
that
,
as
the
goodnesse
of
the
Land
promis'd
rest
,
so
the
goodnesse
of
the
title
promis'd
them
the
Land
;
and
yet
they
might
have
no
rest
there
.
They
had
a
better
title
then
that
;
Those
often
oathes
,
which
God
had
sworne
unto
them
,
that
that
land
should
be
theirs
forever
,
was
their
evidence
;
If
then
that
land
were
Requies
Domini
,
the
rest
of
the
Lord
,
that
is
,
the
best
,
and
the
safest
Rest
,
and
that
land
were
their
land
,
why
should
they
not
have
that
rest
here
,
when
the
Lord
had
sworne
they
should
?
Why
,
because
he
swore
the
contrary
after
;
but
will
God
sweare
contrary
things
?
I
sware
in
my
wrath
,
that
they
should
not
enter
into
my
rest
.
Those
Men
(
says
he
)
which
have
seen
my
glory
and
my
Miracles
,
and
have
tempted
me
tenne
times
,
and
not
obeyed
my
voyce
,
certainly
they
shall
not
see
the
land
whereof
I
sware
unto
their
fathers
;
Non
est
factum
,
but
he
pleads
conditions
performed
;
he
denies
not
that
he
swore
but
he
justifies
himselfe
,
that
he
had
done
as
much
as
he
promised
;
for
his
promise
was
conditionall
.
The
Apostle
seemes
to
assigne
but
one
reason
of
their
exclusion
,
from
this
Land
,
and
from
this
rest
,
and
yet
he
expresses
that
one
Reason
so
,
as
that
it
hath
two
branches
;
we
see
that
they
could
not
enter
,
because
of
unbeleef
and
yet
he
asks
the
question
;
To
whom
sware
he
,
that
they
should
not
enter
into
his
Rest
,
but
unto
them
,
that
obeyed
not
?
Vnbeleef
is
assigned
for
the
cause
,
and
yet
they
were
shut
out
for
disobedience
;
now
,
if
the
Apostle
make
it
all
one
,
whether
want
of
faith
,
or
want
of
works
,
exclude
us
from
the
Land
of
Rest
,
let
not
us
be
too
curious
enquirers
,
whether
faith
or
works
bring
us
thither
;
for
neither
faith
,
nor
works
bring
us
thither
,
as
a
full
cause
;
but
if
we
consider
mediate
causes
,
so
they
may
be
both
causes
;
faith
,
instrumentall
,
works
,
declaratory
;
faith
may
be
as
evidence
,
works
as
the
scale
of
it
;
but
the
cause
is
onely
,
the
free
election
of
God
.
Nor
ever
shall
we
come
thither
,
if
we
leave
out
either
;
we
shall
meet
as
many
Men
in
heaven
,
that
have
lived
without
faith
,
as
without
works
.
This
then
was
the
case
;
God
had
sworne
to
them
an
inheritance
permanently
there
,
but
upon
condition
of
their
obedience
;
If
they
had
not
had
a
privity
in
the
condition
,
if
they
had
not
had
a
possibility
to
perform
the
condition
,
their
exclusion
might
haveseemed
unjust
:
and
it
had
been
so
;
for
though
God
might
justly
have
forborne
the
promise
,
yet
he
could
not
justly
breake
the
promise
,
if
they
had
kept
the
conditions
;
therefore
he
expressed
the
condition
without
any
disguise
,
at
first
,
If
thy
heart
turne
away
,
●●pr●nounce
unto
you
this
day
that
you
shall
surely
perish●
you
shall
not
prolong
your
dayes
in
the
land
.
And
then
,
when
those
conditions
were
made
,
and
made
knowne
,
and
made
easie
,
and
accepted
,
when
they
so
rebelliously
broke
all
conditions
,
his
first
oath
lay
not
in
his
way
,
As
I
live
,
saith
the
Lord
,
I
will
surely
bring
mine
oath
that
they
have
broken
,
and
my
covenant
that
they
have
despised
upon
their
head
,
shall
they
breake
my
covenant
,
and
he
delivered
,
says
God
there
.
his
covenant
and
his
oath
,
but
the
breach
of
the
oath
,
and
covenant
,
was
theirs
,
and
not
his
.
He
expresses
his
promise
to
them
,
and
his
departing
from
them
together
,
in
another
Propher
;
God
says
to
the
Propher
,
Buy
thee
a
girdle
,
bury
it
in
the
ground
,
and
fetch
it
againe
;
And
then
it
was
rotten
,
and
good
for
nothing
:
for
says
he
,
as
the
girdle
cleaveth
to
the
loines
,
so
have
I
tyed
to
me
the
house
of
Israel
,
and
Iudah
,
that
they
might
be
my
people
,
that
they
might
have
a
name
and
a
praise
,
and
a
glory
,
but
they
would
not
heare
;
Therefore
,
say
unto
them
,
Every
bottle
shall
be
filled
with
wine
;
(
Here
was
a
promise
of
plenty
:
)
and
they
shall
say
unto
thee
,
Doe
not
we
know
,
that
every
bottle
shall
be
filled
with
wine●
(
that
God
is
bound
to
give
us
this
plenty
?
)
because
he
hath
tyed
himselfe
by
oath
,
and
covenunt
,
and
promise
.
)
But
behold
,
I
fill
all
the
inhabitants
with
drunkennesse
;
(
since
they
trust
in
their
plenty
,
that
shall
be
an
occasion
of
sinne
to
them
)
and
I
will
dash
them
against
one
another
,
even
the
father
,
and
sonnes
together
;
I
will
not
spare
,
I
will
not
pity
,
I
will
not
have
compassion
,
but
destroy
them
.
God
could
not
promise
more
,
then
he
did
in
this
place
at
first
;
he
could
not
depart
farther
from
that
promise
,
then
by
their
occasion
,
he
came
to
at
last
.
Gods
promise
goes
no
farther
with
Moses
himselfe
;
My
presence
shall
goe
with
thee
,
and
I
will
give
thee
rest
;
Receive
my
words
,
the
years
of
thy
life
shall
be
many
;
Trust
in
the
Lord
,
says
David
,
and
doe
good
,
(
performe
both
,
stand
upon
those
two
leggs
,
faith
,
and
works
;
not
that
they
are
alike
;
there
is
a
right
,
and
a
left
legge
:
but
stand
upon
both
;
upon
one
in
the
sight
of
God
;
upon
the
other
in
the
sight
of
Man
;
)
Trust
in
the
Lord
,
and
doe
good
,
and
then
shall
dwell
in
the
land
,
and
be
fed
assuredly
.
That
paradise
,
that
peace
of
Conscience
,
which
God
establishes
in
thee
,
by
faith
,
hath
a
condition
,
of
growth
,
and
encrease
,
from
faith
to
faith
;
heaven
it selfe
,
in
which
the
Angells
were
,
had
a
condition
;
they
might
,
they
did
fall
from
thence
;
The
land
of
Canaan
,
was
their
own
land
,
and
the
rest
of
that
land
,
their
Rest
by
Gods
oath
,
and
covenant
;
and
yet
here
was
not
their
rest
:
not
here
;
nor
for
any
thing
expressed
,
or
intimated
in
the
word
,
any
where
else
.
Here
was
a
Nunc
dimittis
,
but
not
in
pace
;
The
Lord
lets
them
depart
,
and
makes
them
depart
,
but
not
in
peace
,
for
their
eyes
saw
no
salvation
;
they
were
sent
away
to
a
heavy
captivity
.
Beloved
,
we
may
have
had
a
Canaan
,
an
inheritance
,
a
comfortable
assurance
in
our
bosomes
,
in
our
consciences
,
and
yet
heare
that
voice
after
,
that
here
is
not
our
rest
,
except
,
as
Gods
goodnesse
at
first
moved
him
to
make
one
oath
unto
us
,
of
a
conditionall
rest
,
as
our
sins
have
put
God
to
his
second
oath
,
that
he
sware
we
should
not
have
his
rest
,
so
our
repentance
bring
him
to
a
third
oath
,
as
I
live
I
would
not
the
death
of
a
sinner
,
that
so
he
doe
not
onely
make
a
new
contract
with
us
,
but
give
us
withall
an
ability
,
to
performe
the
conditions
,
which
he
requires
.
SERMON
X.
Preached
at
the
Churching
of
the
Countesse
of
Bridgewater
.
MICAH
2●
10.
[
second
Sermon
.
]
THus
far
we
have
proceeded
in
the
first
acceptation
of
these
words
,
according
to
their
principall
,
and
literall
sense
,
as
they
appertain'd
to
the
Iewes
,
and
their
sta●e
;
so
they
were
a
Commination
;
As
they
appertain
to
all
succeeding
Ages
,
and
to
us
,
so
they
are
a
Commonition
,
an
alarm
,
to
raise
us
from
the
sleep
,
and
death
of
sin
:
And
then
in
a
third
acceptation
,
they
are
a
Consolation
,
that
at
last
we
shall
have
a
rising
,
and
a
departing
into
such
a
state
,
in
the
Resurrection
,
as
we
shall
no
more
need
this
voice
,
Arise
,
and
depart
,
because
we
shall
be
no
more
in
danger
of
falling
,
no
more
in
danger
of
departing
from
the
presence
,
and
contemplation
;
and
service
,
and
fruition
of
God
;
And
in
both
these
latter
senses
,
the
words
admit
a
just
accommodation
to
this
present
occasion
,
God
having
rais'd
his
honorable
servant
,
and
hand-maid
here
present
,
to
a
sense
of
the
Curse
,
that
lyes
upon
women
,
for
the
transgression
of
the
first
woman
,
which
is
painfull
,
and
dangerous
Child-birth
;
and
given
her
also
,
a
sense
of
the
last
glorious
resurrection
,
in
having
rais'd
her
,
from
that
Bed
of
weaknesse
,
to
the
ability
of
coming
into
his
presence
,
here
in
his
house
.
First
then
to
consider
them
,
in
the
first
of
these
two
latter
senses
,
another
way
,
a
habit
of
Actions
,
contrary
to
our
former
Sins
.
And
then
,
all
this
is
press'd
,
and
urged
upon
us
,
by
a
Reason
;
The
Holy
Ghost
appears
not
like
a
ghost
in
one
sodain
glance
,
or
glimmering
,
but
he
testifies
his
presence
,
and
he
presses
the
businesse
,
that
he
comes
for
;
And
the
reason
that
he
uses
here
,
is
,
Quia
non
requies
,
because
otherwise
we
lose
the
Pondus
animae
,
the
weight
,
the
ballast
of
our
soule
,
rest
,
and
peace
of
Conscience
:
for
how●ever
there
may
be
some
rest
,
some
such
shew
of
Rest
,
as
may
serve
a
carnall
man
a
little
while
,
yet
,
sayes
our
Text
,
it
is
not
your
Rest
,
it
conduces
not
to
that
Rest
,
which
God
hath
ordained
for
you
,
whom
he
would
direct
to
a
better
Rest.
That
Rest
,
(
your
Rest
)
is
not
here
;
not
in
that
,
which
is
spoken
of
here
;
not
in
your
lying
still
,
you
must
rise
from
it
;
not
in
your
standing
still
,
you
must
depart
from
it
;
your
Rest
is
not
here
:
but
yet
,
since
God
sends
us
away
,
because
our
Rest
is
not
here
,
he
does
tacitly
direct
●s
thereby
,
where
there
is
Rest
;
And
that
will
be
the
third
acceptation
of
these
words
;
to
which
we
shall
come
anone
.
For
that
then
,
which
rises
first
;
the
increpation
of
our
fall
implied
in
the
word
,
Arise
,
sea
room
and
line
enough
,
&
a
dexterity
in
letting
out
that
line
,
he
that
hath
fixed
his
harping
Iron
,
in
the
Whale
,
endangers
himselfe
,
and
his
boate
;
God
hath
made
us
fishers
of
Men
;
and
when
we
have
struck
a
Whale
,
touch'd
the
conscience
of
any
person
,
which
thought
himselfe
above
rebuke
,
and
increpation
,
it
struggles
,
and
strives
,
and
as
much
as
it
can
,
endevours
to
draw
fishers
,
and
boate
,
the
Man
and
his
fortune
into
contempt
,
and
danger
.
But
if
God
tye
a
sicknesse
,
or
any
other
calamity
,
to
the
end
of
the
line
,
that
will
winde
up
this
Whale
againe
,
to
the
boate
,
bring
back
this
rebellious
sinner
better
advised
,
to
the
mouth
of
the
Minister
,
for
more
counsaile
,
and
to
a
better
souplenesse
,
and
inclinablenesse
to
conforme
himselfe
,
to
that
which
he
shall
after
receive
from
him
;
onely
calamity
makes
way
for
a
rebuke
to
enter
.
There
was
such
a
tendernesse
,
amongst
the
orators
,
which
were
used
to
speake
in
the
presence
of
the
people
,
to
the
Romane
Emperors
,
(
which
was
a
way
of
Civill
preaching
)
that
they
durst
not
tell
them
then
their
duties
,
nor
instruct
them
,
what
they
should
doe
,
any
other
way
then
by
saying
,
that
they
had
done
so
before
;
They
had
no
way
to
make
the
Prince
wise
,
and
just
,
and
temperate
,
but
by
a
false
praising
him
,
for
his
former
acts
of
wisedome
,
and
justice
,
and
temperance
,
which
he
had
never
done
;
and
that
served
to
make
the
people
beleeve
,
that
the
Princes
were
so
;
and
it
served
to
teach
the
Prince
,
that
he
ought
to
be
so
.
And
so
,
though
this
were
an
expresse
,
and
a
direct
flattery
,
yet
it
was
a
collaterall
increpation
too
;
And
on
the
other
side
,
our
later
times
have
seen
,
another
art
,
another
invention
,
another
workmanship
,
that
when
a
great
person
hath
so
abused
the
favour
of
his
Prince
,
that
he
hath
growne
subject
to
great
,
and
weighty
increpations
,
his
owne
friends
have
made
Libells
against
him
,
thereby
to
lay
some
light
aspersions
upon
him
,
that
the
Prince
might
thinke
,
that
this
comming
with
the
malice
of
a
Libell
,
was
the
worst
that
could
be
said
of
him
:
and
so
,
as
the
first
way
to
the
Emperors
,
though
it
were
a
direct
flattery
,
yet
it
was
a
collater
all
Increpation
too
,
so
this
way
,
though
it
were
a
direct
increpation
,
yet
it
was
a
collater
all
flattery
too
.
If
I
should
say
of
such
a
congregation
as
this
,
with
acclamations
and
showes
of
much
joy
,
Blessed
company
,
holy
congregation
,
in
which
there
is
no
pride
at
all
,
no
vanity
at
all
,
no
prevarication
at
all
,
I
could
be
thought
in
that
,
but
to
convey
an
increpation
,
and
a
rebuke
mannerly
,
in
a
wish
that
it
were
so
altogether
.
If
I
should
say
of
such
a
congregation
as
this
,
with
exclamations
and
show
of
much
bitternesse
,
that
they
were
sometimes
somewhat
too
worldly
in
their
owne
businesse
,
sometimes
somewhat
too
remisse
,
in
the
businesses
of
the
next
world
,
and
adde
no
more
to
it
,
this
were
but
as
a
plot
,
and
a
faint
libelling
,
a
publishing
of
small
sinnes
to
keep
greater
from
being
talk'd
of
:
slight
increpations
are
but
as
whisperings
,
and
work
no
farther
,
but
to
bring
men
to
say
,
Tush
,
no
body
hears
it
,
no
body
heeds
it
,
we
are
never
the
worse
,
nor
never
the
worse
thought
of
for
all
that
he
says
.
And
loud
and
bitter
increpations
,
are
as
a
trumpet
,
and
work
no
otherwise
,
but
to
bring
them
to
say
,
Since
he
hath
published
all
to
the
world
already
,
since
all
the
world
knowes
of
it
,
the
shame
is
past
,
and
we
may
goe
forward
in
our
ways
againe
:
Is
there
then
no
way
to
convey
an
increpation
profitably
?
David
could
find
no
way
;
Vidi
praevaricatores
&
tabescebam
,
says
he
,
I
saw
the
transgressors
,
;
he
could
not
mend
them
,
and
so
impaired
himselfe
with
his
compassion
:
but
God
hath
provided
a
way
here
,
to
convey
,
to
imprint
this
increpation
,
this
rebuke
,
sweetly
,
and
succesfully
;
that
is
,
by
way
of
counsaile
:
by
bidding
them
arise
,
he
chides
them
them
for
falling
,
by
presenting
the
exaltation
and
exultation
of
a
peacefull
conscience
,
he
brings
them
to
a
foresight
,
to
what
miserable
distractions
,
and
distortions
of
the
soule
,
a
habite
of
sinne
will
bring
them
to
.
If
you
will
take
knowledge
of
Gods
fearfull
judgements
no
other
way
,
but
by
hearing
his
mercies
preached
,
his
Mercie
is
new
every
morning
,
and
his
dew
falls
every
evening
;
and
morning
,
and
evening
we
will
preach
his
mercies
unto
you
.
If
you
will
beleeve
a
hell
no
other
way
,
but
by
hearing
the
joyes
of
heaven
presented
to
you
,
you
shall
heare
enough
of
that
;
we
will
receive
you
in
the
morning
,
and
dismisse
you
in
the
evening
,
in
a
religious
assurance
,
in
a
present
inchoation
of
the
joyes
of
heaven
.
It
is
Gods
way
,
and
we
are
willing
to
pursue
it
;
to
shew
you
that
you
are
Enemies
to
Christ
,
we
pray
you
in
Christs
stead
,
that
you
would
be
reconciled
to
him
:
to
shew
you
,
that
you
are
faln
,
we
pray
you
to
arise
,
and
si
audieritis
,
if
you
hear
us
so
,
if
any
way
,
any
means
,
convey
this
rebuke
,
Si
audieritis
,
lucrati
sumus
fratrem
,
If
you
hear
,
we
have
gain'd
a
brother
;
and
that
's
the
richest
gain
,
that
we
can
get
,
if
you
may
get
salvation
by
us
.
Gods
rebukes
and
increpations
then
are
sweet
,
and
gentle
,
to
the
binding
up
,
not
to
the
scattering
of
a
Conscience
;
And
the
particular
Rebuke
in
this
place
,
conveyed
by
way
of
counsail
,
is
,
That
they
were
faln
;
and
worse
could
not
be
said
,
how
mild
,
Inter
objectos
,
objectissimus
peccator
;
Qua
nihil
magis
barbarum
,
then
which
nothing
is
more
tyrannous
,
more
barbarous
.
All
persons
have
naturally
,
all
Nations
ever
had
,
a
detestation
of
falling
into
their
hands
who
were
more
barbarous
,
more
uncivill
then
themselves
,
&
peccato
nihil
magis
barbarum
;
(
sayes
that
Father
)
sin
doth
not
govern
us
by
a
rule
,
by
a
Law
,
but
tyrannically
,
impetuously
,
and
tempestuously
;
It
hath
been
said
of
Rome
,
Romae
regulariter
malè
agitur
;
There
a
man
may
know
the
price
of
a
sin
,
before
he
doe
it
;
and
he
knowes
what
his
dispensation
will
cost
;
whether
he
be
able
to
sin
at
that
rate
,
whether
he
have
wherewithall
,
that
if
not
,
he
may
take
a
cheap
sin
.
Thou
canst
never
say
that
of
thy
soule
,
Intus
regulariter
malè
agitur
;
Thou
canst
never
promise
thy selfe
to
sin
safely
,
and
so
to
elude
the
Law
,
for
the
Law
is
in
thy
heart
;
nor
to
sin
wisely
,
and
so
to
escape
witnesses
,
for
the
testimony
is
in
thy
Conscience
;
nor
to
sin
providently
,
and
thriftily
,
and
cheaply
,
and
compound
for
the
penalty
,
and
stall
the
fine
,
for
thy
soule
,
that
is
the
price
,
is
indivisible
,
and
perishes
entirely
,
and
eternally
at
one
payment
,
and
yet
ten
thousand
thousand
times
over
and
over
.
Thou
canst
not
say
:
Thou
wilt
sin
,
that
sin
,
and
no
more
;
or
so
far
in
that
sin
,
and
no
farther
;
If
thou
fall
from
an
high
place
,
thou
maist
fall
through
thick
clouds
,
and
through
moist
clouds
,
but
yet
through
nothing
that
can
sustain
thee
,
but
thou
fall'st
to
the
earth
;
If
thou
fall
from
the
grace
of
God
,
thou
maist
passe
through
dark
Clouds
,
oppression
of
heart
,
and
through
moist
Clouds
,
some
compunction
,
some
remorsefull
tears
;
but
yet
,
(
of
thy selfe
)
thou
hast
nothing
to
take
hold
of
,
till
thou
come
to
that
bottome
,
which
will
embrace
thee
cruelly
,
to
the
bottomlesse
bottome
of
Hell
it selfe
.
Our
dignity
,
and
our
greatest
height
,
is
in
our
interest
in
God
,
and
in
the
world
,
and
in
our selves
;
and
we
fall
from
all
,
either
non
utend●
,
or
abutendo
;
either
by
neglecting
God
,
or
by
over-valuing
the
world
;
our
greatest
●all
of
all
is
,
into
Idolatry
;
and
yet
Idolatry
is
an
ordinary
fall
;
Licentiousnesse
,
Idolatry
,
and
that
,
are
so
often
call'd
by
one
anothers
names
in
the
Scriptures
,
as
many
times
we
cannot
tell
,
when
the
Propehts
mean
spirituall
Adultery
,
and
when
Carnall
;
when
they
mean
Idolatry
,
and
when
Fornication
.
For
Covetousnesse
,
that
is
expresly
called
Idolatry
by
the
Apostle
:
and
so
is
voluptuousnesse
too
,
in
those
men
,
whose
belly
is
their
God
.
We
fall
then
into
that
desperate
precipitation
of
Idolatry
,
by
〈◊〉
,
when
by
fornication
,
we
profane
the
temple
of
the
Holy
Ghost
,
and
make
even
his
temple
,
our
bodies
,
a
Stewes
:
And
we
fall
into
Idolatry
by
Covetousnesse
,
when
we
come
to
be
,
tam
putidi
minutíque
animi
,
Quae
te
ad
gloriam
●●bvectur●e
,
the
dispensation
,
Now
when
God
bids
us
rise
,
as
the
Apostle
sayes
,
Be
not
deceived
,
Non
irridetur
Deus
,
God
cannot
be
mocked
by
any
man
,
so
we
may
boldly
say
,
Be
not
afraid
,
Non
irridet
Deus
;
God
mocks
no
man
;
God
comes
not
to
a
miserable
bedrid
man
,
as
a
man
would
come
in
scorn
to
a
prisoner
,
and
bid
him
shake
off
his
fetters
,
or
to
a
man
in
a
Consumption
,
and
bid
him
grow
strong
;
when
God
bids
us
arise
,
he
tels
us
,
we
are
able
to
rise
;
God
bad
Moses
goe
to
Pharaoh
;
Moses
said
he
was
Incircumcisus
labiis
,
I
will
be
with
thy
mouth
,
sayes
he
;
He
does
not
say
,
I
will
be
thy
mouth
;
but
,
thou
hast
a
mouth
,
and
I
will
be
with
thy
Mouth
.
It
was
Gods
presence
,
that
made
that
mouth
serviceable
,
and
usefull
,
but
it
was
Moses
mouth
;
Moses
had
a
mouth
of
his
own
;
we
have
faculties
,
and
powers
of
our
own
,
to
be
employed
in
Gods
service
.
So
when
God
employed
Ieremy
,
the
Prophet
sayes
,
O
Lord
God
,
behold
,
I
cannot
speak
,
for
I
am
a
child
;
but
God
replies
,
say
not
thou
,
I
am
a
child
;
for
whatsoever
I
command
thee
,
thou
shalt
speake
:
When
God
bids
thee
rise
from
thy
sin
,
say
not
thou
it
is
too
late
,
or
that
thou
art
bedrid
in
the
custome
of
thy
sin
,
and
so
canst
not
rise
;
when
he
bids
thee
rise
,
he
enables
thee
to
rise
;
and
thou
maist
rise
,
by
the
power
of
that
will
which
onely
his
mercy
,
and
his
grace
,
hath
created
in
thee
;
for
as
God
conveyes
a
rebuke
in
that
counsaile
,
Surgite
,
arise
,
so
he
conveyes
a
power
in
it
too
;
when
he
bids
thee
rise
,
he
enables
thee
to
rise
.
That
which
we
are
to
doe
then
,
is
to
rise
;
to
leave
our
bed
,
our
sleep
of
Sin
.
of
some
particular
sins
,
that
will
not
hold
out
;
We
have
seen
men
infinitely
prodigall
grow
infinitely
Covetous
at
last
.
For
the
other
way
,
(
the
assistance
of
particular
grace
)
that
we
must
not
presume
upon
;
for
,
he
that
opens
himselfe
to
a
tentation
,
upon
presumption
of
grace
to
preserve
him
,
forfaits
by
that
,
even
that
grace
,
which
he
had
.
And
therefore
there
is
no
safe
way
,
but
occasionis
substractio
,
the
forbearing
of
those
places
,
and
that
Conversation
,
which
ministers
occasion
of
tentation
to
us
.
First
therefore
,
let
us
find
,
that
we
are
in
our
bed
,
that
we
are
naturally
unable
to
rise
;
We
are
not
born
Noble
:
That
he
was
a
Iew
,
and
of
the
Tribe
of
Benjamin
,
and
of
holy
parents
,
and
within
the
Covenant
;
yet
all
this
rais'd
him
not
out
of
his
bed
,
for
,
sayes
he
,
we
were
by
nature
the
Children
of
wrath
,
as
well
as
others
.
But
where
then
was
the
rising
?
that
is
,
in
the
true
receiving
of
Christ
.
To
as
many
as
received
him
,
he
gave
,
Potestatem
praerogativae
,
;
yea
,
power
to
become
the
sons
of
God
,
as
it
is
in
our
last
Translation
.
Christianus
non
de
Christiano
nascitur
,
nec
facit
generatio
,
sed
regeneratio
Christianum
;
Iudaeus
circumcisus
generat
filium
incircumcisum
,
Originall
sin
,
by
baptism
,
and
then
from
actuall
sin
,
best
,
by
withdrawing
from
the
occasions
of
tentation
to
future
sins
,
after
repentance
of
former
.
But
it
is
not
,
Arise
,
and
stand
still
:
But
Surgite
,
&
ite
,
arise
,
and
depart
;
Let
him
that
is
righteous
,
be
righteous
still
,
and
him
that
is
holy
,
be
holy
still
;
Primò
faciamus
,
deinde
venustemus
,
says
Saint
Ambrose
;
first
let
us
make
us
up
a
good
body
,
a
good
habitude
,
a
good
constitution
,
by
leaving
our
beds
,
our
occasions
of
tentations
;
and
then
venustemus
,
let
us
dresse
our selves
,
adorne
our selves
,
yea
,
arme
our selves
,
with
the
whole
armour
of
God
,
which
is
faith
in
Christ
Jesus
,
and
a
holy
and
sanctified
conversation
.
Memento
peregisse
te
aliquid
,
restare
aliquid
:
Remember
,
arise
and
depart
;
avoid
old
tentations
,
and
apply
thy selfe
to
a
new
course
in
the
world
,
and
in
a
calling
;
for
there
may
be
as
much
sinne
,
to
leave
the
world
,
as
to
cleave
to
the
world
:
and
he
may
be
as
inexcusable
at
the
last
day
,
that
hath
done
Nothing
in
the
world
,
as
hee
that
hath
done
some
ill
.
Now
,
we
noted
it
to
be
a
particular
degree
of
Gods
mercy
,
that
he
insisted
upon
it
,
Zachary
,
Zachary
askes
,
whereby
shall
I
know
this
?
Quomodo
,
how
shall
this
be
?
and
the
Angel
settles
,
and
establishes
the
assurance
in
her
:
Whatsoever
we
are
bid
to
beleeve
,
whatsoever
we
are
bid
to
doe
,
God
affords
us
a
reason
for
it
,
and
we
may
try
it
by
reason
,
but
because
that
sinner
,
whom
in
this
text
,
he
speakes
to
,
to
arise
and
depart
,
is
likely
to
stand
upon
false
reasons
,
against
his
rising
,
to
murmur
,
and
ask
Cur
or
quomodo
,
why
should
I
arise
,
since
me
thinkes
I
lye
at
my
ease
,
how
shall
I
arise
,
that
am
already
at
the
top
of
my
wishes
?
God
who
is
loath
to
lose
any
soule
,
that
he
undertakes
,
followes
him
with
this
reason
.
Quia
non
requies
,
Arise
,
and
depart
,
for
here
is
not
your
rest
.
Now
this
rest
,
is
in
it selfe
,
so
gratefull
,
so
acceptable
a
thing
,
Arise
O
Lord
,
and
come
into
thy
rest
,
thou
and
the
Arke
of
thy
strength
;
God
himselfe
hath
a
Sabbath
,
in
our
Sabbaths
;
It
is
welcome
to
God
,
and
it
is
so
welcome
to
Man
,
as
that
Saint
Augustine
preaching
upon
those
words
,
Qui
posuit
fines
tuos
pacem
,
He
maneth
peace
in
thy
borders
,
Rest
;
Inquire
pacem
,
&
persequere
eam
;
persequere
;
seek
peace
&
ensue
it
;
follow
this
rest
,
this
peace
so
,
as
if
it
fly
from
you
,
if
any
interruption
,
any
heavinesse
of
heart
,
any
warfare
of
this
world
,
come
between
you
,
and
it
,
yet
you
never
give
over
the
pursuite
of
it
,
till
you
overtake
it
.
Persquere
,
follow
it
,
but
first
Inquire
,
says
David
,
seek
after
it
,
find
where
it
is
,
for
here
is
not
your
rest
.
Vnaqu●que
res
in
sua
patria
fortior
;
If
a
Starre
were
upon
the
Earth
,
here
we
have
no
continuing
City
,
but
we
seek
one
;
when
we
finde
that
,
we
shall
finde
rest
.
Here
how
shall
we
hope
for
it
?
for
our selves
,
Intus
pugnae
,
foris
timores
;
Care
conjux
,
our
flesh
is
the
wife
,
and
the
spirit
is
the
husband
,
and
they
two
will
never
agree
.
But
si
dominetur
uxor
,
perversa
pax
,
says
he
,
and
that
's
a
more
ordinary
case
,
then
we
are
aware
of
,
that
the
wife
hath
got
the
Mastery
,
that
the
weaker
vessell
,
the
flesh
,
hath
got
the
victory
;
and
then
,
there
is
a
show
of
peace
,
but
it
is
a
stupidity
,
a
security
,
it
is
not
peace
.
Let
us
depart
out
of
our selves
,
and
looke
upon
that
,
in
which
most
ordinarily
we
place
an
opinion
of
rest
,
upon
worldly
riches
;
They
that
will
be
rich
,
fall
into
tentations
,
and
snares
,
and
into
many
foolish
,
and
noysome
lusts
,
desire
of
money
is
the
root
of
evill
;
Not
the
having
of
Money
,
but
the
desire
of
it
;
for
it
is
Theophylacts
observation
,
will
be
made
rich
;
that
set
their
heart
upon
the
desire
of
riches
,
and
will
be
rich
,
what
way
soever
.
As
the
Partridge
gathereth
the
young
,
which
she
hath
not
brought
forth
,
wise
will
)
But
shall
his
folly
end
,
at
his
end
,
or
the
punishment
of
his
folly
?
We
see
what
a
restlesse
fool
he
is
,
all
the
way
;
first
,
because
he
wants
roome
,
he
says
,
he
will
pull
downe
his
barnes
,
and
build
new
;
live
at
ease
;
he
says
it
,
but
he
gives
no
ease
;
he
says
it
as
he
shall
say
to
the
Hills
,
fall
downe
,
and
cover
us●
but
they
shall
stand
still
;
and
his
soule
shall
heare
God
say
,
whilest
he
promises
himselfe
this
case
,
O
foole
,
this
night
,
they
shall
fetch
away
thy
soule
;
God
does
not
onely
not
tell
him
,
who
shall
have
his
riches
,
but
he
does
not
tell
him
,
who
shall
have
his
soule
.
He
leaves
him
no
affurance
,
no
ease
,
no
peace
,
no
rest
,
Here.
This
rest
is
not
then
in
these
things
;
not
in
their
use
;
your
rest
,
for
howsoever
the
things
may
seem
to
rest
,
yet
you
doe
not
.
It
is
not
here
at
all
:
not
in
that
Here
,
which
is
intimated
in
this
Text
;
not
in
the
falling
,
that
is
Here
;
for
sinne
is
a
stupidity
,
it
is
not
a
rest
;
not
in
the
rising
that
is
Here
,
for
this
remorse
,
this
repentance
,
is
but
as
a
surveying
of
a
convenient
ground
,
or
an
emptying
of
an
inconvenient
ground
,
to
erect
a
building
upon
;
not
in
the
departing
that
is
here
,
for
in
that
,
is
intimated
a
building
of
new
habits
,
upon
the
ground
so
prepared
,
and
so
a
continuall
,
and
laborious
travaile
,
no
rest
;
falling
,
and
rising
,
and
departing
,
and
surveying
,
and
building
,
are
no
words
of
rest
,
for
give
these
words
their
spirituall
sense
,
that
this
sense
of
our
fall
,
(
which
is
remorse
after
sinne
)
this
rising
from
it
,
(
which
is
repentance
after
sinne
)
this
departing
into
a
safer
station
,
(
which
is
the
building
of
habits
contrary
to
the
former
)
doe
bring
an
ease
to
the
conscience
,
(
as
it
doth
that
powerfully
,
and
plentifully
)
yet
,
as
when
we
journey
by
Coach
,
we
have
an
ease
in
the
way
,
but
yet
our
rest
is
at
home
,
so
in
the
ways
of
a
regenerate
Man
,
there
is
an
unexpressible
ease
,
and
consolation
here
,
but
yet
even
this
is
not
your
rest
;
for
,
as
the
Apostle
says
,
If
I
be
not
an
Apostle
unto
others
,
yet
doubtlesse
I
am
unto
you
,
so
what
rest
soever
others
may
propose
unto
themseleves
,
for
you
,
whose
conversation
is
in
heaven
,
(
for
this
world
to
the
righteous
is
Atrium
templi
,
and
heaven
is
that
Temple
it selfe
,
the
Militant
Church
,
is
the
porch
,
the
Triumphant
,
is
the
Sanctum
Sanctorum
,
this
Church
and
that
Church
are
all
under
one
roofe
,
Christ
Jesus
)
for
you
,
who
appertaine
to
this
Church
,
your
rests
is
in
heaven
;
And
that
consideration
brings
us
to
the
last
of
the
three
interpretations
of
these
words
.
The
first
was
a
Commination
,
a
departing
without
any
Rest
,
propos'd
to
the
Jewes
:
This
departing
then
,
is
our
last
Exodus
,
our
last
passeover
,
our
last
transmigration
,
Saint
Ambrose
,
to
complain
,
De
immaturitate
mortis
,
of
dying
before
our
time
;
(
The
bloudy
and
deceitfull
men
shall
not
live
halfe
their
dayes
)
there
's
the
sentence
,
(
And
they
were
cut
down
before
their
time
)
there
's
the
execution
,
the
example
,
God
hath
threatned
,
God
hath
inflicted
,
shortnesse
of
dayes
to
the
wicked
,
yet
the
Curse
consists
in
their
indisposition
,
in
their
over-loving
of
this
world
,
in
their
terrors
concerning
the
next
world
,
and
not
meerly
in
the
shortnesse
of
life
;
for
this
Ite
,
depart
out
of
this
world
,
is
part
of
the
Consolation
.
I
have
a
Reversion
upon
my
friend
,
and
(
though
I
wish
it
not
)
yet
I
am
glad
,
if
he
die
;
Men
that
have
inheritances
after
their
fathers
,
are
glad
when
they
dye
;
though
not
glad
that
they
die
,
yet
glad
when
they
die
:
I
have
a
greater
,
after
the
death
of
this
body
,
and
shall
I
be
loath
to
come
to
that
?
Yet
,
it
is
not
so
a
Consolation
,
as
that
we
should
by
any
means
,
be
occasions
to
hasten
our
own
death
;
I
said
,
O
my
God
,
take
me
not
away
in
the
midst
of
my
dayes
.
In
an
over
tender
sense
,
and
impatience
of
our
own
Calamities
,
it
is
dangerous
to
desire
death
too
.
Very
holy
men
have
transgressed
on
that
hand
:
Elias
in
his
persecution
came
inconsiderately
to
desire
that
he
might
die
;
It
is
enough
,
ô
Lord
,
take
away
my
soule
;
He
would
tell
God
how
much
was
enough
.
Iob
,
My
soule
chuseth
rather
to
be
strangled
and
to
die
,
then
to
be
in
my
bones
;
He
must
have
that
that
his
soule
chuses
.
But
to
omit
many
cases
wherein
it
is
not
good
,
nor
safe
to
wish
Death
,
certainly
,
when
it
is
done
primarily
in
respect
of
God
,
for
his
glory
,
and
then
,
for
the
respect
which
is
of
our selves
,
it
is
onely
to
enjoy
the
sight
,
and
union
of
God
,
and
that
also
with
a
Conditionall
submission
to
his
will
,
and
a
tacite
,
and
humble
reservation
of
all
his
purposes
,
we
may
think
David's
thought
,
and
speak
David's
words
,
My
soule
thirsteth
for
God
,
even
for
the
living
God
,
my
Living
God
?
Saint
Paul
had
David's
example
for
it
,
when
he
comes
to
his
Cupio
dissolvi
,
die
the
death
of
the
Righteous
,
dy
to
sin
;
&
moriar
ut
te
videam
,
let
me
dy
absolutely
,
that
I
may
see
thee
essentially
.
Here
we
may
be
in
his
Presence
,
we
see
his
state
;
there
we
are
in
his
Bedchamber
,
taken
up
.
But
when
these
comes
a
Lazare
veni
foras
,
that
God
calls
us
,
from
this
putrefaction
,
which
we
think
life
,
let
us
be
not
onely
obedient
,
but
glad
to
depart
.
For
without
such
an
Ite
,
there
is
no
such
Surgite
,
as
is
intended
here
;
a●t
●aecitate
,
aut
animos●tate
,
says
S.
Augustine
,
either
he
will
make
himselfe
beleeve
,
that
there
is
none
,
or
if
he
cannot
overcome
his
Conscience
so
absolutely
,
he
will
make
the
world
beleeve
,
that
he
beleeves
there
is
none
:
and
truly
to
lose
our
sense
of
the
Resurrection
,
is
as
heavy
a
losse
,
as
of
any
one
point
of
Religion
;
It
is
the
knot
of
all
,
and
hath
this
priviledge
,
above
all
,
that
though
those
Joyes
of
heaven
,
which
we
shall
possesse
immediately
after
our
death
,
be
infinite
,
yet
even
to
these
infinite
Joyes
,
the
Resurrection
given
an
addition
,
and
enlarges
even
that
which
was
infinite
.
And
therefore
is
Iob
so
passionately
desirous
,
that
this
doctrine
of
the
Resurrection
,
might
be
imparted
to
all
,
imprinted
in
all
;
Oh
that
my
words
more
now
written
,
Oh
that
they
were
written
in
a
book
;
and
graven
with
an
Iron
pen
in
lead
,
and
stone
,
for
ever
:
what
is
all
this
,
that
Iob
recommends
with
so
much
devotion
to
all
?
I
am
sure
that
my
Redeemer
liveth
,
and
be
shall
stand
the
last
on
Earth
,
and
though
after
my
skin
,
wormes
destroy
this
body
,
yet
I
shall
see
God
in
my
flesh
;
whom
I
my selfe
shall
see
;
and
mine
eyes
shall
behold
,
and
none
either
for
me
.
This
doctrine
of
the
Resurrection
,
had
Iob
,
so
vehement
,
and
so
early
a
care
of
.
Neither
could
the
malicious
,
and
pestilent
inventions
of
man
,
no
not
of
Satan
himselfe
,
abolish
this
doctrine
of
the
Resurrection
:
Christs
birth
,
they
had
set
up
an
Idoll
,
a
statue
of
Adonis
:
In
the
place
of
his
Crucifying
,
they
had
set
up
an
Idoll
of
Venus
;
and
in
the
place
of
his
Resurrection
,
they
had
erected
a
I●●p●ter
:
in
opinion
,
that
these
Idolatrous
provisions
of
theirs
,
would
have
abolish'd
the
Mysteries
of
our
Religion
;
but
they
have
outliv'd
all
them
,
and
shall
outlive
all
the
world
,
eternally
beyond
all
Generations
.
Come
my
people
,
enter
then
into
thy
Chambers
,
and
shut
thy
dores
after
thee
;
Hide
thy selfe
for
a
very
little
while
,
untill
the
Indignation
passeover
thee
;
that
is
,
Goe
quietly
,
to
your
graves
,
attend
your
Resurrection
,
till
God
have
executed
his
purpose
upon
the
wicked
of
this
world
;
Murmur
not
to
admit
the
dissolution
of
body
,
and
soul
,
upon
your
death-beds
,
nor
the
resolution
,
and
putrefaction
of
the
body
alone
in
your
graves
,
till
God
be
pleased
to
repaire
all
,
in
a
full
consummation
,
and
reuniting
of
body
and
soule
,
in
a
blessed
Resurrection
.
Ite
&
Surgite
,
depart
so
,
as
you
may
desire
to
rise
;
Depart
with
an
In
manus
tuas
,
and
with
a
Veni
Domi●e
Iesu
;
with
a
willing
surrendring
of
your
soules
,
and
a
cheerfull
meeting
of
the
Lord
Jesus
.
For
else
,
all
hope
of
profit
,
and
permanent
Rest
is
lost
:
Land
of
Promise
;
and
of
the
Church
,
and
of
the
Arke
,
and
of
the
Sabbath
,
(
for
,
if
we
had
time
to
pursue
them
,
we
might
make
good
use
of
all
these
acceptations
)
yet
we
accept
Chrysost●me's
acceptation
best
,
Requies
est
ipse
Christus
,
our
rest
is
Christ
himselfe
.
Not
onely
that
rest
that
is
in
Christ
,
(
peace
of
conscience
in
him
)
but
that
Rest
,
that
Christ
is
in
;
eternall
rest
in
his
kingdome
,
There
remaineth
a
Rest
,
to
the
people
of
God
;
besides
that
inchoation
of
Rest
,
which
the
godly
have
here
,
there
remains
a
fuller
Rest.
Iesus
is
entred
into
his
Rest
,
Let
us
study
to
enter
into
that●
Rest
,
sayes
he
;
for
no
other
can
accomplish
our
peace
.
It
is
righteousnesse
with
God
,
is
recompence
tribulation
to
them
,
that
trouble
you
,
and
,
to
you
,
which
are
troubled
,
Rest
;
but
,
when
?
in
this
world
?
no
:
when
the
Lord
Iesus
shall
she●
himselfe
from
heaven
,
with
his
mighty
Angels
,
then
comes
your
Rest
;
for
,
for
the
grave
,
the
body
lies
still
,
but
it
is
not
a
Rest
,
because
it
is
not
sensible
of
that
lying
still
;
In
heaven
the
body
shall
rest
,
rest
in
the
sense
of
that
glory
.
This
Rest
then
is
not
here
,
Not
onely
not
Here
,
Here
in
the
Earth
;
but
not
Here
in
the
second
interpretation
,
not
in
Repentance
it selfe
;
for
all
the
Rest
of
this
life
,
even
the
spirituall
Rest
,
is
rather
a
Truce
,
then
a
peace
,
rather
a
Cessation
,
then
an
end
of
the
war.
For
when
these
words
,
(
I
will
set
the
Egyptians
against
the
Egyptians
,
Every
one
shall
fight
against
his
brother
,
and
every
one
against
his
neighbour
,
City
against
City
,
and
Kingdome
against
Kingdome
)
may
be
interpreted
,
and
are
so
interpreted
of
the
time
of
the
Gospell
of
Christ
Jesus
,
when
Christ
himselfe
says
,
Nolite
putare
quod
venerim
mittere
pacem
in
terrâ
,
None
of
them
that
were
bidden
shall
come
to
his
supper
,
Here
we
have
often
Resurrections
,
that
is
,
purposes
to
depart
from
sin
:
but
they
are
such
Resurrections
,
as
were
at
the
time
of
Christs
Resurrection
:
when
(
as
the
strongest
opinion
is
)
Resurrexerunt
iterum
morituri
,
Many
of
the
dead
rose
,
but
they
died
again
;
we
rise
from
our
sins
here
,
but
here
we
fall
again
;
Monumenta
aperta
sunt
;
(
it
is
Saint
Hierome's
note
,
)
The
graves
were
opened
,
presently
upon
Christs
death
;
body
,
and
bloud
of
Christ
,
but
we
sleep
again
,
we
doe
not
perfect
the
work
.
Our
Rest
Here
then
,
is
never
without
a
fear
of
losing
it
:
This
is
our
best
state
,
To
fear
le●t
at
any
time
,
by
forsaking
the
promise
of
entring
into
his
rest
,
we
should
seem
to
be
depriv'd
.
The
Apostle
disputes
not
,
(
neither
doe
I
)
whether
we
can
be
depriv'd
or
no
;
but
he
assures
us
,
that
we
may
fall
back
so
far
,
as
that
to
the
Church
,
and
to
our
own
Consciences
we
may
seem
to
be
depriv'd
;
and
that
's
argument
enough
,
that
here
is
no
Rest.
To
end
all
,
(
because
I
live
,
ye
shall
live
also
)
Saint
Augustine
sayes
,
because
I
doe
live
.
But
because
their
life
was
not
to
be
had
here
,
he
says
,
Vivetis
,
you
shall
live
,
in
heaven
;
not
Vivitis
;
for
here
,
we
doe
not
live
.
So
,
as
in
Adam
we
all
die
,
even
so
in
Christ
shall
all
be
made
alive
;
says
the
Apostle
:
All
our
deaths
are
here
,
present
now
;
now
we
dy
;
our
quickning
is
reserv'd
for
heaven
,
that
's
future
.
And
therefore
let
us
attend
that
Rest
,
as
patiently
as
we
doe
the
things
of
this
world
,
and
not
doubt
of
it
therefore
,
because
we
see
it
not
yet
:
even
in
this
world
we
consider
invisible
things
,
more
then
visible
;
Vidimus
pelagus
,
non
autem
mercedem
,
Videmus
terram
,
non
autem
messem
,
The
Husbandman
sees
the
Earth
,
and
his
labour
,
when
he
sees
no
harvest
;
and
for
these
hopes
,
that
there
will
be
a
gain
to
the
Merchant
,
and
a
harvest
to
the
Labourer
,
Naturae
fidimus
,
we
rely
upon
Creatures
;
for
our
Resurrection
,
fide
us●orem
habemus
Coranatum
;
Not
Nature
,
not
Sea
,
nor
Land
,
is
our
surety
,
but
our
surety
is
one
,
who
is
already
crown'd
,
with
that
Resurrection
.
Num
in
hominibus
terrae
legenera●
,
quae
omnia
regenerat
,
sayes
Saint
Ambrose
,
will
the
earth
,
SERMON
XI
.
Preached
at
Lincolns
Inne
,
preparing
them
to
build
their
Chappell
.
G●N
.
28.
16
,
17.
Then
Iacob
aw●ke
out
of
his
sleep
,
and
said
,
Surely
the
Lord
is
in
this
place
,
and
I
was
not
aware
.
And
he
was
afraid
,
and
said
,
Now
fearfull
us
this
place
!
This
is
none
other
but
the
House
of
God
,
and
this
is
the
gate
of
Heaven
.
IN
these
verses
Iacob
is
a
Surveyor
,
he
considers
a
fit
place
for
the
house
of
God
;
and
in
the
very
next
verse
,
he
is
a
Builder
,
he
erects
Bethel
,
the
house
of
God
it selfe
.
All
was
but
a
drowsinesse
,
but
a
sleep
,
till
he
came
to
this
Consideration
;
as
soon
as
he
awoke
,
he
took
knowledge
of
a
fit
place
;
as
soon
as
he
found
the
place
,
he
went
about
the
work
.
But
to
that
we
shall
not
come
yet
.
But
this
Text
,
being
a
preparation
for
the
building
of
a
house
to
God
,
though
such
a
house
as
Iacob
built
then
,
require
no
contribution
,
yet
because
such
Churches
,
as
we
build
now
,
doe
,
we
shall
first
say
a
little
,
of
that
great
vertue
of
Charity
;
and
then
somewhat
of
that
vertue
,
as
it
is
exercis'd
by
advancing
the
house
of
God
,
and
his
outward
worship
;
And
thirdly
we
shall
consider
Iacob's
steps
,
and
proceedings
,
in
this
action
of
his
.
This
vertue
then
,
Charity
,
is
it
,
that
conducts
its
in
this
life
,
know
God
,
there
may
be
no
use
of
faith
;
see
God
,
there
may
be
no
use
of
hope
;
but
in
heaven
,
where
God
the
Father
,
and
the
Son
,
love
one
another
in
the
Holy
Ghost
,
the
bond
of
charity
shall
everlastingly
unite
us
together
.
But
Charitas
in
patria
,
and
Charitas
in
via
,
differ
m
this
,
That
there
we
shall
love
one
another
because
we
shall
not
need
one
another
,
for
we
shall
all
be
full●
Here
the
exercise
of
our
charity
is
,
because
we
doe
stand
in
need
of
one
another
.
Dives
&
pauper
duo
sunt
sibi
contraria
;
sed
iterum
duo
sunt
sibi
necessaria
;
He
that
is
too
fat
,
would
fain
devest
some
of
that
,
though
he
could
give
that
to
no
other
man
,
that
lack'd
it
;
And
shall
not
he
that
is
wantonly
pampered
,
nay
,
who
is
heavily
laden
,
and
encombred
with
temporall
abundances
,
be
content
to
discharge
himself
of
some
of
that
,
wherewith
he
is
over-straighted
,
upon
those
poor
souls
,
whom
God
hath
not
made
poor
for
any
sin
of
theirs
,
or
of
their
fathers
,
but
onely
to
present
rich
men
exercise
of
their
charity
,
and
occasions
of
testifying
their
love
to
Christ
;
who
having
given
himselfe
,
to
convey
salvation
upon
thee
,
if
that
conveyance
may
be
sealed
to
thee
,
by
giving
a
little
of
thine
own
,
is
it
not
an
easie
purchase
?
When
a
poore
wretch
beggs
of
thee
,
and
thou
givest
,
thou
dost
but
justice
,
it
is
his
.
But
when
he
begs
of
God
for
thee
,
and
God
gives
thee
,
this
is
mercy
;
this
was
none
of
thine
.
When
we
shall
come
to
our
Redde
rationem
villicationis
,
to
give
an
accompt
of
our
Stewardship
,
when
we
shall
not
measure
our
inheritance
by
Acres
,
but
all
heaven
shall
be
ours
,
and
we
shall
follow
the
Lamb
,
wheresoever
he
goes
,
when
our
estate
,
and
term
shall
not
be
limited
by
years
,
and
lives
,
but
,
as
we
shall
be
in
the
presence
of
the
Ancient
of
dayes
,
so
our
dayes
shall
be
so
far
equall
to
his
,
as
that
they
shall
be
without
end
;
Then
will
our
great
Merchants
,
great
practisers
,
great
purchasers
,
great
Contracters
,
find
another
language
,
another
style
,
then
they
have
been
accustom'd
to
,
here
.
There
no
man
shall
be
call'd
a
prodigall
,
but
onely
the
Covetous
man
;
Onely
he
that
hath
been
too
diligent
a
keeper
,
shall
appear
to
have
been
an
unthrift
,
and
to
have
wasted
his
best
treasure
,
the
price
of
the
bloud
of
Christ
Iesue
,
his
own
soule
.
There
no
man
shall
be
call'd
good
security
,
but
he
that
hath
made
sure
his
salvation
.
No
man
shall
be
call'd
a
Subsidy
man
,
but
he
that
hath
relieved
Christ
Jesus
;
in
his
sick
,
and
hungry
Members
.
No
man
shall
be
call'd
a
wise
Steward
,
but
he
that
hath
made
friends
of
the
wicked
Mammon
;
Nor
provident
Merchant
,
but
he
that
sold
all
to
buy
the
pearle
;
Nor
a
great
officer
,
but
he
that
desires
to
be
a
dore-keeper
in
the
kingdome
of
Heaven
.
Now
,
every
man
hath
a
key
to
this
dore
of
heaven
.
Every
man
hath
some
means
to
open
it
;
every
man
hath
an
oyle
to
anoint
this
key
,
and
make
it
turn
easily
;
he
may
goe
with
more
case
to
Heaven
,
then
he
doth
to
Hell
.
Every
man
hath
some
means
to
pour
this
oile
of
gladnesse
and
comfort
into
anothers
heart
;
No
man
can
say
,
Quid
retribuam
tibi
Domine
;
Lord
what
have
I
to
give
thee
?
for
every
man
hath
something
to
give
God
:
Money
,
or
labor
,
or
counsail
,
or
prayers
.
Every
man
can
give
,
and
he
gives
to
God
,
who
gives
to
them
that
need
it
,
for
his
sake
.
Come
not
to
that
expostulation
,
When
did
we
see
thee
hungry
,
or
sick
,
or
imprisoned
,
and
did
not
minister
?
Nor
to
that
,
Quid
retribuam
,
What
can
I
give
,
that
lack
my selfe
:
lest
God
come
also
to
that
silence
,
and
wearinesse
of
asking
at
thy
hands
,
to
say
,
as
he
sayes
in
the
Psalme
,
If
I
be
hungry
,
I
will
not
tell
thee
;
That
though
he
have
given
thee
abundance
,
though
he
lack
himselfe
in
his
children
,
yet
he
will
not
tell
thee
,
he
will
not
ask
at
thy
hands
,
he
will
not
enlighten
thine
understanding
,
he
will
not
awaken
thy
charity
,
he
will
not
give
thee
any
occasion
of
doing
good
,
with
that
which
he
hath
given
thee
.
But
God
hath
given
thee
a
key
:
yea
as
he
sayes
to
the
Church
of
Philadelphia
,
Behold
I
set
before
thee
an
open
dore
,
and
no
man
can
shut
it
.
Thou
hast
a
gate
into
Heaven
in
thy selfe
;
If
thou
beest
not
sensible
of
others
mens
poverties
,
and
distresses
,
yet
Miserere
animae
tuae
,
have
mercy
on
thine
own
soule
;
thou
hast
a
poor
guest
,
an
Inmate
,
a
sojourner
,
within
these
mudwals
,
this
corrupt
body
of
thine
;
be
mercifull
and
compassionate
to
that
Soule
;
cloath
that
Soul
,
which
is
stripp'd
and
left
naked
,
of
all
her
originall
righteousnesse
;
feed
that
Soule
,
which
thou
hast
starv'd
;
purge
that
Soule
,
which
thou
hast
infected
;
warm
,
and
thaw
that
Soul
;
which
thou
hast
frozen
with
indevotion
;
coole
,
and
quench
that
Soul
which
thou
hast
inflamed
with
licentiousness
;
Miserere
animae
tuae
,
begin
with
thine
own
Soule
;
be
charitable
to
thy self
first
,
and
thou
wilt
remember
,
that
God
hath
made
of
one
bloud
,
all
Mankind
,
and
thou
wilt
find
out
thy selfe
,
in
every
other
poor
Man
,
and
thou
wilt
find
Christ
Jesus
himselfe
in
them
all
.
Now
of
those
divers
gates
,
which
God
opens
in
this
life
,
Solomons
Temple
was
after
built
,
is
perplexedly
,
and
perchance
,
impertinently
controverted
by
many
;
but
howsoever
,
here
was
the
house
of
God
,
and
here
was
the
gate
of
Heaven
.
It
is
true
,
God
may
be
devoutly
worshipped
any
where
;
three
met
together
in
his
name
,
and
he
is
in
the
midst
of
them
,
though
thou
be
alone
in
thy
chamber
.
The
Church
of
God
should
be
built
upon
a
Rock
,
and
yet
Iob
had
his
Church
upon
a
Dunghill
;
The
bed
is
a
scene
,
and
an
embleme
of
wantonnesse
,
and
yet
Hezekiah
had
his
Church
in
his
Bed
;
The
Church
is
to
be
placed
upon
the
top
of
a
Hill
,
and
yet
the
Prophet
Ieremy
had
his
Church
in
Luto
,
in
a
miry
Dungeon
;
Constancy
,
and
setlednesse
belongs
to
the
Church
,
and
yet
Ionah
had
his
Church
in
the
Whales
belly
;
The
Lyon
that
roares
,
and
seeks
whom
he
may
devour
,
is
an
enemy
to
this
Church
,
and
yet
Daniel
had
his
Church
in
the
Lions
den
;
Aquae
quietudinum
,
the
waters
of
rest
in
the
Psalme
,
were
a
figure
of
the
Church
,
and
yet
the
three
children
had
their
Church
in
the
fiery
furnace
;
Liberty
&
life
appertaine
to
the
Church
,
and
yet
Peter
,
&
Paul
had
their
Church
in
prison
,
and
the
thiefe
had
his
Church
upon
the
Crosse.
Every
particular
man
is
himselfe
Templum
Spiritus
sancti
,
a
Temple
of
the
holy
Ghost
;
yea
,
Solvite
templum
hoc
,
destroy
this
body
by
death
,
and
corruption
in
the
grave
,
Christian
Churches
,
to
glorifie
the
Apostle
,
and
High-priest
of
our
profession
,
In
omni
loco
domi●ationis
ejus
,
Every
person
,
every
place
is
fit
to
glorifie
God
in
.
God
is
not
tyed
to
any
place
;
not
by
essence
;
Implet
&
continendo
implet
,
by
his
promise
to
a
manifestation
of
himselfe
,
by
working
in
some
certain
places
.
Though
God
were
long
before
he
required
,
or
admitted
a
sumptuous
Temple
,
(
for
Solomons
Temple
was
not
built
,
in
almost
five
hundred
years
after
their
returne
out
of
Egypt
)
though
God
were
content
to
accept
their
worship
,
and
their
sacrifices
,
at
the
Tabernacle
,
(
which
was
a
transitory
,
and
moveable
Temple
)
yet
at
last
he
was
so
carefull
of
his
house
,
as
that
himselfe
gave
the
modell
,
and
platforme
of
it
;
and
when
it
was
built
,
and
after
repaired
again
,
he
was
so
jealous
of
appropriating
,
and
confining
all
his
solemne
worship
to
that
particular
place
,
as
that
he
permitted
that
long
schisme
,
and
dissention
,
between
the
Samaritans
,
and
the
Iews
,
onely
about
the
place
of
the
worship
of
God
;
They
differed
not
in
other
things
:
but
whether
in
Mount
Sion
,
or
in
Mount
Garizim
.
And
the
feast
of
the
dedication
of
this
Temple
,
which
was
yearly
celebrated
,
received
so
much
honor
,
as
that
Christ
himselfe
vouchsafed
to
be
personally
present
at
that
solemnity
;
though
it
were
a
feast
of
the
institution
of
the
Church
,
and
not
of
God
immediatly
,
as
their
other
festivalls
were
,
yet
Christ
forbore
not
to
observe
it
,
upon
that
pretence
,
that
it
was
but
the
Church
that
had
appointed
it
to
be
observed
.
So
that
,
as
in
all
times
,
God
had
manifested
,
and
exhibited
himselfe
in
some
particular
places
,
more
then
other
,
(
in
the
Pillar
in
the
wildernesse
,
and
in
the
Tabernacle
,
and
in
the
poole
,
which
the
Angell
troubled
)
so
did
Christ
himselfe
,
by
his
owne
presence
,
ceremoniously
,
justifie
,
and
authorise
this
dedication
of
places
consecrated
to
Gods
outward
worship
,
not
onely
once
,
but
anniversarily
by
a
yearly
celebration
thereof
.
To
descend
from
this
great
Temple
at
Jerusalem
,
he
loveth
our
Nation
;
And
how
hath
he
testified
it
?
He
hath
built
us
a
Synagogue
.
He
was
but
a
stranger
to
them
,
and
yet
he
furthered
,
and
advanced
the
service
of
God
amongst
them
,
of
whose
body
he
was
no
member
.
This
was
that
Centurions
commendation
;
first
Christians
made
so
much
haste
to
the
expressing
of
their
devotion
,
that
even
in
the
Apostles
time
,
for
all
their
poverty
,
and
persecution
,
they
were
come
to
have
Churches
:
as
most
of
the
Fathers
,
and
some
of
our
later
Expositors
,
understand
these
words
,
(
Have
ye
not
houses
to
eate
and
drinke
,
or
doe
ye
despise
the
Church
of
God
?
)
to
be
spoken
,
Material
building
.
Saint
Iohn
,
and
another
by
Saint
Marke
,
to
the
memory
of
Saint
Peter
,
whilest
yet
both
Saint
John
,
and
Saint
Peter
were
alive
.
Howsoever
,
it
is
certaine
,
that
the
purest
and
most
innocent
times
,
even
the
infancy
of
the
Primitive
Church
,
found
this
double
way
of
expressing
their
devotion
,
in
this
particular
of
building
Churches
,
first
that
they
built
them
onely
to
the
honour
,
and
glory
of
God
,
without
giving
him
any
partner
,
and
then
they
built
them
for
the
conserving
of
the
memory
of
those
blessed
servants
of
God
,
who
had
sealed
their
profession
with
their
bloud
,
and
at
whose
Tombs
,
God
had
done
such
Miracles
,
as
these
times
needed
,
for
the
propagation
of
his
Church
.
They
built
their
Churches
principally
for
the
glory
of
God
,
but
yet
they
added
the
names
of
some
of
his
blessed
servants
and
Martyrs
;
Peters
successor
,
so
he
is
the
most
sensible
feeler
,
and
most
earnest
,
and
powerfull
promover
and
expresser
,
of
the
dignities
of
Saint
Peter
,
of
all
the
Fathers
)
speaking
of
Saint
Peters
Church
,
Beato
Petri
Basilica
,
quae
uni
Deo
vero
&
vivo
dicata
est
,
Saint
Peters
Church
is
dedicated
to
the
onely
living
God
;
They
are
things
compatible
enough
to
beare
the
name
of
a
Saint
,
and
yet
to
be
dedicated
to
God
.
There
the
bodies
of
the
blessed
Martyrs
,
did
peacefully
attend
their
glorification
;
There
the
Histories
of
the
Martyrs
were
recited
and
proposed
to
the
Congregation
,
for
their
example
,
and
imitation
;
There
the
names
of
the
Martyrs
were
inserted
into
the
publique
prayers
,
and
liturgies
,
by
way
of
presenting
the
thanks
of
the
Congregation
to
God
,
for
having
raised
so
profitable
men
in
the
Church
;
and
there
the
Church
did
present
their
prayers
to
God
,
for
those
Martyrs
,
that
God
would
hasten
their
glory
,
and
finall
consummation
,
in
reuniting
their
bodies
,
and
soules
,
in
a
joyfull
resurrection
.
But
yet
though
this
divers
mention
were
made
of
the
Saints
of
God
,
in
the
house
of
God
,
Non
Martyres
ipsi
,
sed
Deus
●orum
,
nobis
est
Deus
,
onely
God
,
Christ
Iesus
,
appeare
in
judgment
;
we
that
are
yet
left
to
work
,
and
to
watch
,
we
must
goe
forward
in
the
services
of
God
in
his
house
,
with
that
moderation
,
and
that
equality
,
as
that
we
worship
onely
our
Master
,
but
yet
despise
not
our
fellow
servants
,
that
are
gone
before
us
:
That
we
give
to
no
person
,
the
glory
of
God
,
but
that
we
give
God
the
more
glory
,
for
having
raised
such
servants
:
That
we
acknowledge
the
Church
to
be
the
house
onely
of
God
,
and
that
we
admit
no
Saint
,
no
Martyr
,
to
be
a
lointenant
with
him
;
but
yet
that
their
memory
may
be
an
encouragement
,
yea
and
a
seale
to
us
,
that
that
peace
,
and
glory
,
which
they
possesse
,
belongs
also
unto
us
in
reversion
,
and
that
therefore
we
may
cheerfully
gratulate
their
present
happinesse
,
by
a
devout
commemoration
of
them
,
with
such
a
temper
,
and
evennesse
,
as
that
we
neither
dishonor
God
,
by
attributing
to
them
,
that
which
is
inseparably
his
,
nor
dishonor
them
in
taking
away
that
which
is
theirs
,
in
removing
their
Names
out
of
the
Collects
,
and
prayers
of
the
Church
,
or
their
Monuments
,
and
memorialls
out
of
the
body
of
the
Church
:
for
,
those
respects
to
them
,
the
first
Christian
founders
of
Churches
did
admit
in
those
pure
times
,
This
then
was
in
all
times
,
a
religious
work
,
an
acceptable
testimony
of
devotion
,
to
build
God
a
house
;
to
contribute
something
to
his
outward
glory
.
The
goodnesse
,
and
greatnesse
of
which
work
,
appears
evidently
,
and
shines
gloriously
,
even
in
those
severall
names
,
by
which
the
Church
was
called
,
and
styled
,
in
the
writings
,
and
monuments
of
the
Ancient
Fathers
,
and
the
Ecclesiastique
story
.
It
may
serve
to
our
edification
(
at
least
)
and
to
the
axalting
of
our
devotion
,
to
consider
some
few
of
them
:
First
then
the
Church
was
called
Ecclesia
,
that
is
,
a
company
,
a
Congregation
;
Iohn
Baptist
,
the
kingdome
of
heaven
suffers
violence
,
and
every
violent
Man
,
that
is
,
every
earnest
,
and
zealous
,
and
spiritually
valiant
Man
,
may
take
hold
of
it
,
we
may
be
much
more
sure
of
doing
so
,
in
the
Congregation
,
Quando
ag●●ine
fact●
Deum
obsidemus
,
when
in
the
whole
body
,
we
Muster
our
forces
,
and
besiege
God
.
For
,
here
in
the
congregation
,
not
onely
the
kingdome
of
heaven
,
is
fallen
into
our
hands
,
The
kingdome
of
heaven
is
amongst
you
,
(
as
Christ
says
)
but
the
King
of
heaven
is
fallen
into
our
hands
;
When
two
,
or
three
are
gathered
together
in
my
Name
,
I
will
be
in
the
midst
of
you
;
not
onely
in
the
midst
of
us
,
to
encourage
us
,
but
in
the
midst
of
us
,
to
be
taken
by
us
,
to
be
bound
by
us
,
by
those
hands
,
those
covenants
,
those
contracts
,
those
rich
,
and
sweet
promises
,
which
he
hath
made
,
and
ratified
unto
us
in
his
Gospell
.
A
second
name
of
the
Church
〈◊〉
in
use
,
was
Dominicum
:
Locall
succession
of
Bishops
,
or
to
remove
the
old
,
and
true
marks
,
which
are
the
Word
,
and
Sacraments
,
as
this
is
Injuria
Dominico
mystico
,
a
wrong
to
the
mysticall
body
of
Christ
,
the
Church
,
so
is
it
Injuria
Dominico
materiali
,
an
injury
to
the
Materiall
body
of
Christ
sacrilegiously
to
dilapidate
,
to
despoile
,
or
to
demolish
the
possession
of
the
Church
,
and
so
farre
to
remove
the
marks
of
Gods
inheritance
,
as
to
mingle
that
amongst
your
temporall
revenues
,
that
God
may
never
have
,
nor
ever
distinguish
his
owne
part
againe
.
And
then
(
to
passe
faster
over
these
names
)
It
is
called
Domus
Dei
,
The
Lord
reigneth
,
let
all
the
earth
rejoyce
,
yea
let
the
multitude
of
the
Islands
be
glad
thereof
.
That
the
Church
was
usually
called
Martyrium
,
that
is
,
But
of
all
Names
,
which
were
then
usually
given
to
the
Church
,
the
name
of
Temple
seems
to
be
most
large
,
and
significant
,
as
they
derive
it
à
Tuendo
;
for
Tueri
signifies
both
our
beholding
,
and
contemplating
God
in
the
Church
:
and
it
signifies
Gods
protecting
,
and
defending
those
that
are
his
,
in
his
Church
:
Tueri
embraces
both
;
And
therefore
,
though
in
the
very
beginning
of
the
Primitive
Church
,
to
depart
from
the
custome
,
and
language
,
and
phrase
of
the
Iews
,
and
Gentiles
,
as
farre
as
they
could
,
they
did
much
abstain
from
this
name
of
Temple
,
and
of
Priest
,
so
that
till
Ireneus
time
,
some
hundred
eighty
years
after
Christ
,
we
shall
not
so
often
find
those
words
,
Temple
,
or
Priest
,
yet
when
that
danger
was
overcome
,
when
the
Christian
Church
,
and
doctrine
was
established
,
from
that
time
downward
,
all
the
Fathers
did
freely
,
and
safely
call
the
Church
the
Temple
,
and
the
Ministers
in
the
Church
,
Priests
,
as
names
of
a
religious
,
and
pious
signification
;
where
before
out
of
a
loathnesse
to
doe
,
or
say
any
thing
like
the
Iews
,
or
Gentiles
,
where
a
concurrence
with
them
,
might
have
been
misinterpretable
,
and
of
ill
consequence
,
they
had
called
the
Church
by
all
those
other
names
,
which
we
passed
through
before
;
and
they
called
their
Priests
,
by
the
name
of
Elders
,
Presbyteros
:
but
after
they
resumed
the
use
of
the
word
Temple
againe
,
as
the
Apostle
had
given
a
good
patterne
,
who
to
expresse
the
principall
holinesse
of
the
Saints
of
God
,
he
chooses
to
doe
it
,
in
that
word
,
ye
are
the
Temples
of
the
holy
Ghost
:
which
should
encline
us
to
that
moderation
,
that
when
the
danger
of
these
ceremonies
which
corrupt
times
had
corrupted
,
is
taken
away
,
we
should
returne
to
a
love
of
that
Antiquity
,
which
did
purely
,
and
harmelesly
induce
them
:
when
there
is
no
danger
of
abuse
,
there
should
be
no
difference
for
the
use
of
things
,
(
in
themselves
indifferent
)
made
necessary
by
the
just
commandement
of
lawfull
authority
.
Thus
then
you
see
as
farre
(
as
the
narrownesse
of
the
time
will
give
us
leave
to
expresse
it
)
the
generall
manner
of
the
best
times
,
to
declare
devotion
towards
God
,
to
have
been
in
appropriating
certaine
places
to
his
worship
;
And
since
it
is
so
in
this
particular
history
of
Iacobs
proceeding
in
my
text
,
I
may
be
hold
to
invert
these
words
of
David
,
Nisi
Deus
aedificaverit
domum
,
unlesse
the
Lord
doe
build
the
house
,
in
vaine
doe
the
labourers
work
,
thus
much
,
as
to
say
,
Nisi
Domino
aedificaveritis
domum
,
except
thou
build
a
house
for
the
Lord
,
in
vaine
dost
thou
goe
about
any
other
buildings
,
or
any
other
businesse
in
this
world
.
I
speake
not
meerly
literally
of
building
Materiall
Chappells
;
(
yet
I
would
speake
also
to
further
that
;
)
but
I
speake
principally
of
building
such
a
Church
,
as
every
man
may
build
in
himselfe
:
for
whensoever
we
present
our
prayers
,
and
devotions
deliberately
,
and
advisedly
to
God
,
there
we
consecrate
that
place
,
there
we
build
a
Church
.
And
therefore
,
beloved
,
since
every
master
of
a
family
,
who
is
a
Bishop
in
his
house
,
should
call
his
family
together
,
to
humble
,
and
powre
out
their
soules
to
God
,
let
him
consider
,
that
when
he
comes
to
kneele
at
the
side
of
his
table
,
to
pray
,
he
comes
to
build
a
Church
there
;
and
therefore
should
sanctifie
that
place
,
with
a
due
,
and
penitent
consideration
how
voluptuously
he
hath
formerly
abused
Gods
blessings
at
that
place
,
how
superstitiously
,
and
idolatrously
he
hath
flatter'd
and
humour'd
some
great
and
usefull
ghests
invited
by
him
to
that
place
,
how
expensively
,
he
hath
served
his
owne
ostentation
and
vain-glory
,
by
excessive
feasts
at
that
place
,
whilest
Lazarus
hath
lien
panting
,
and
gasping
at
the
gate
;
and
let
him
consider
what
a
dangerous
Mockery
this
is
to
Christ
Iesus
,
if
he
pretend
by
kneeling
at
that
table
,
fashionally
to
build
Christ
a
Church
by
that
solemnity
at
the
table
side
,
and
then
crucifie
Christ
again
,
by
these
sinnes
,
when
he
is
sat
at
the
table
.
When
thou
kneelest
down
at
thy
bed
side
,
to
shut
up
the
day
at
night
,
or
to
beginne
it
in
the
morning
,
thy
servants
,
thy
children
,
thy
little
flock
about
thee
,
there
thou
buildest
a
Church
too
:
And
therefore
sanctifie
that
place
;
wash
it
with
thy
tears
,
and
with
a
repentant
consideration
;
That
in
that
bed
thy
children
were
conceived
in
sinne
,
that
in
that
bed
thou
hast
turned
mariage
which
God
afforded
thee
for
remedy
,
and
physique
to
voluptuosnesse
,
and
licenciousnesse
;
That
thou
hast
made
that
bed
which
God
gave
thee
for
rest
,
and
for
reparation
of
thy
weary
body
,
to
be
as
thy
dwelling
,
and
delight
,
and
the
bed
of
idlenesse
,
and
stupidity
.
Briefly
,
you
that
are
Masters
,
continue
in
this
building
of
Churches
,
that
is
,
in
drawing
your
families
to
pray
,
and
praise
God
,
and
sanctifie
those
severall
places
of
bed
,
and
board
,
with
a
right
use
of
them
;
And
for
you
that
are
servants
,
you
have
also
foundations
of
Churches
in
you
,
if
you
dedicate
all
your
actions
,
consecrate
all
your
services
principally
to
God
,
and
respectively
to
them
,
whom
God
hath
placed
over
you
.
But
principally
,
let
all
of
all
sorts
,
who
present
themselves
at
this
table
,
consider
,
that
in
that
receiving
his
body
,
and
his
bloud
,
every
one
doth
as
it
were
conceive
Christ
Jesus
anew
;
Christ
Jesus
hath
in
every
one
of
them
,
as
it
were
a
new
incarnation
,
by
uniting
himselfe
to
them
in
these
visible
signes
.
And
therefore
let
no
Man
come
hither
,
without
a
search
,
and
a
privy
search
,
without
a
consideration
,
and
re-consideration
of
his
conscience
.
Let
him
that
beganne
to
think
of
it
,
but
this
morning
,
stay
till
the
next
.
When
Moses
pulled
his
hand
first
out
of
his
bosome
,
it
was
white
as
snow
,
but
it
was
leprous
;
holy
Ghost
should
deprehend
you
,
in
an
unworthy
receiving
;
lest
,
as
the
Master
of
the
feast
said
to
him
that
came
without
his
wedding
garment
,
then
when
he
was
set
,
Amice
quomodo
intrâsti
,
friend
how
came
you
in
?
so
Christ
should
say
to
thee
,
then
when
thou
art
upon
thy
knees
,
and
hast
taken
him
into
thy
hands
,
Amice
quomodo
intrabo
,
friend
how
can
I
enter
into
thee
,
who
hast
not
swept
thy
house
,
who
hast
made
no
preparation
for
me
?
But
to
those
that
have
,
he
knocks
and
he
enters
,
and
he
●ups
with
them
,
and
he
is
a
supper
to
them
.
And
so
this
consideration
of
making
Churches
of
our
houses
,
and
of
our
hearts
,
leads
us
to
a
third
part
,
the
particular
circumstances
,
in
Iacobs
action
.
In
which
there
is
such
a
change
,
such
a
dependence
,
Tunc
Iacob
,
then
Iacob
;
which
is
a
Tunc
consequentiae
,
rather
then
a
Tunc
temporis
;
It
is
not
so
much
,
at
what
time
Iacob
did
,
or
said
this
,
as
upon
what
occasion
.
The
second
linke
is
,
Quid
operatum
,
what
this
wrought
upon
Iacob
;
It
awaked
him
out
of
his
sleep
,
A
third
is
Quid
ille
,
what
he
did
,
and
that
was
,
Et
dixit
,
he
came
to
an
open
profession
of
that
,
which
he
conceived
,
he
said
;
and
a
fourth
is
,
Quid
dixit
,
what
this
profession
was
;
And
in
that
,
which
is
a
branch
with
much
fruit
,
a
pregnant
part
,
a
part
containing
many
parts
,
thus
much
is
considerable
,
that
he
presently
acknowledged
,
and
assented
to
their
light
which
was
given
him
,
the
Lord
is
in
this
place
;
And
he
acknowledged
his
owne
darknesse
,
till
that
light
came
upon
him
,
Et
ego
nesciebam
,
I
knew
it
not
;
And
then
upon
this
light
received
,
he
admitted
no
scruple
,
no
hesitation
,
but
came
presently
to
a
confident
assurance
,
Verè
Dominus
,
surely
,
of
a
certainty
,
the
Lord
is
in
this
place
;
And
then
another
doctrine
is
,
Et
timuit
,
he
was
afraid
;
for
all
his
confidence
he
had
a
reverentiall
feare
;
not
a
distrust
,
but
a
reverent
respect
to
that
great
Majesty
;
and
upon
this
feare
,
there
is
a
second
,
Et
dixit
,
he
spoke
againe
;
this
feare
did
not
stupifie
him
,
he
recovers
againe
and
discerned
the
manifestation
of
God
,
in
that
particular
place
,
Quam
terribilis
,
how
fearfull
is
this
place
;
And
then
the
last
linke
of
this
chaine
is
,
Quid
inde
,
what
was
the
effect
of
all
this
;
and
that
is
,
that
he
might
erect
a
Monument
,
and
marke
for
the
worship
of
God
in
this
place
,
Quia
non
nisi
domus
,
because
this
is
none
other
then
the
house
of
God
,
and
the
gate
of
heaven
.
Now
I
have
no
purpose
to
make
you
afraid
of
enlarging
all
these
points
:
I
shall
onely
passe
through
some
of
them
,
paraphrastically
,
and
trust
them
with
the
rest
,
(
for
they
insinuate
one
another
)
and
trust
your
christianly
meditation
with
them
all
.
The
first
linke
then
is
,
the
Tunc
Iacob
,
the
occasion
,
(
then
Iocob
did
this
)
which
was
,
Tunc
Iacob
;
when
there
is
a
free
preaching
of
the
Gospell
,
there
should
be
a
free
,
and
liberall
disposition
,
to
advance
his
house
.
Well
;
to
make
haste
,
the
second
linke
is
Quid
operatum
,
Iacob
awoke
out
of
his
sleep
.
Now
in
this
place
,
the
holy
Ghost
imputes
no
sinfull
sleep
to
Iacob
;
but
it
is
a
naturall
sleep
of
lassitude
and
wearinesse
after
his
travell
,
there
is
an
ill
sleep
,
an
indifferent
,
and
a
good
sleep
,
which
is
that
heavenly
sleep
,
that
tranquillity
,
which
that
soul
,
which
is
at
peace
with
God
,
and
divided
from
the
storms
,
and
distractions
of
this
world
,
enjoys
in
it selfe
.
That
peace
,
which
made
the
blessed
Martyrs
of
Christ
Jesus
sleep
upon
the
rack
,
upon
the
burning
coales
,
upon
the
points
of
swords
,
when
the
persecutors
were
more
troubled
to
invent
torments
,
then
the
Christians
to
suffer
.
That
sleep
,
from
which
,
ambition
,
not
danger
,
no
nor
when
their
own
house
is
on
fire
,
(
that
is
,
their
own
concupiscences
)
cannot
awaken
them
;
not
so
awaken
them
,
that
it
can
put
them
out
of
their
own
constancy
,
and
peacefull
confidence
in
God
.
That
sleep
,
which
is
the
sleep
of
the
spouse
,
Ego
dormio
,
sed
cor
meum
vigil●t
,
I
sleep
,
but
my
heart
is
awake
;
Vigita●●ius
,
dor●●iunt
;
they
are
more
awake
in
their
sleep
,
then
the
watchfull
men
of
this
world
;
for
when
they
close
their
eyes
in
meditation
of
God
,
even
their
dreames
are
services
to
him
,
S●mniant
se
dicere
Psalmos
,
says
Saint
Ambrose
;
But
yet
even
from
this
holy
,
and
religious
sleep
(
which
is
a
departing
from
the
allurements
of
the
world
,
and
a
retiring
to
the
onely
contemplation
of
heaven
,
and
heavenly
things
)
Iacob
may
be
conceived
to
have
awaked
,
and
we
must
awake
;
It
is
note
enough
to
shut
our selves
in
a
cloister
,
in
a
Monastery
,
to
sleep
out
the
tentations
of
the
world
,
but
since
the
ladder
is
placed
,
the
Church
established
,
since
God
,
and
the
Angels
are
awake
in
this
businesse
,
in
advancing
the
Church
,
we
also
must
labour
,
in
our
severall
vocations
,
and
not
content
our selves
with
our
own
spirituall
sleep
;
the
peace
of
conscience
in
our selves
;
for
we
cannot
have
that
long
,
Master
car'st
thou
not
though
we
perish
?
So
though
a
man
may
be
in
a
good
state
,
in
a
good
peace
of
conscience
,
and
sleep
confidently
in
it
,
yet
other
mens
necessities
must
awaken
him
,
and
though
perchance
he
might
passe
more
safely
,
if
he
might
live
a
retired
life
,
yet
upon
this
ladder
some
Angels
ascended
,
some
descended
,
but
none
stood
still
but
God
himself
.
Till
we
come
to
him
,
to
sleep
an
eternall
Sabbath
in
heaven
,
though
this
religious
sleep
of
enjoying
or
retiring
and
contemplation
of
God
,
be
a
heavenly
thing
,
yet
we
must
awake
even
out
of
this
sleep
,
and
contribute
our
paines
,
to
the
building
,
or
furnishing
,
or
serving
of
God
in
his
Church
.
Out
of
a
sleep
(
conceive
it
what
sleep
soever
)
Iacob
awaked
;
and
then
,
open
profession
of
his
thoughts
,
he
smother'd
nothing
,
he
disguised
nothing
.
God
is
light
,
and
loves
cleernesse
;
thunder
,
and
wind
,
and
tempests
,
and
chariots
,
and
roaring
of
Lyons
,
and
falling
of
waters
are
the
ordinary
emblems
of
his
messages
,
and
his
messengers
in
the
Scriptures
.
Christ
who
is
Sapientia
Dei
,
the
wisdome
of
God
,
is
Verb●●
,
Serm●
Dei
,
the
word
of
God
,
he
is
the
wisdome
,
and
the
uttering
of
the
wisdome
of
God
,
as
Christ
is
express'd
to
be
the
word
,
so
a
Christians
duty
is
to
speak
dearly
,
and
professe
his
religion
.
With
how
much
scorn
and
reproach
Saint
Cyprian
fastens
the
name
of
Libellatices
upon
them
,
who
in
time
of
persecution
durst
not
say
they
were
Christians
,
but
under-hand
compounded
with
the
State
,
that
they
might
live
unquestioned
,
undiscovered
,
for
though
they
kept
their
religion
in
their
heart
,
yet
Christ
was
defrauded
of
his
honour
.
And
such
a
reproach
,
and
scorn
belongs
to
them
,
who
for
fear
of
losing
wordly
preferments
,
and
titles
,
and
dignities
,
and
rooms
at
great
Tables
,
dare
not
say
,
of
what
religion
they
are
.
Beloved
,
it
is
not
enough
to
awake
out
of
an
ill
sleep
of
sinne
,
or
of
ignorance
,
or
out
of
a
good
sleep
,
out
of
a
retirednesse
,
and
take
some
profession
,
if
you
winke
,
or
hide
your selves
,
when
you
are
awake
,
you
shall
not
see
the
Ladder
,
not
discern
Christ
,
nor
the
working
of
his
Angels
,
that
is
,
the
Ministery
of
the
Church
,
and
the
comforts
therein
,
you
shall
not
hear
that
Harmony
of
the
quire
of
heaven
,
if
you
will
bear
no
part
in
it
;
an
inward
acknowledgment
of
Christ
is
not
enough
,
if
you
forbear
to
professe
him
,
where
your
testimony
might
glorify
him
.
The
next
is
,
Quid
dixit
;
be
spake
,
The
Lord
is
in
his
place
.
He
resisted
not
this
light
,
he
went
not
about
to
blow
it
out
,
by
admitting
reason
,
or
disputation
against
it
.
He
imputed
it
not
to
witchcraft
,
to
illusion
of
the
Devill
;
but
Dominus
est
in
loco
isto
,
The
Lord
is
in
this
place
;
O
how
many
heavy
sinnes
,
how
many
condemnations
might
we
avoid
,
if
wee
would
but
take
knowledge
of
this
,
Dominus
in
loco
isto
,
That
the
Lord
is
present
,
and
sees
us
now
,
and
shall
judge
hereafter
,
all
that
we
doe
,
or
think
.
It
keeps
a
man
sometimes
from
corrupting
,
or
solliciting
a
woman
,
to
say
,
Peter
,
Maritus
in
loco
,
the
Father
,
or
the
Husband
is
present
;
it
keeps
a
man
from
an
usurious
contract
to
say
,
Lex
in
loco
,
the
Law
will
take
knowledge
of
it
;
it
keeps
a
man
from
slandering
or
calummating
another
,
to
say
,
Testis
in
loco
,
here
is
a
witnesse
by
;
but
this
is
Catholica
Medicina
,
and
Omni
morbia
,
an
universall
medicine
for
all
,
to
say
,
Dominus
in
loco
,
The
Lord
is
in
this
place
,
and
sees
,
and
hea●es
,
and
therefore
I
will
say
,
and
think
,
and
do
,
as
if
I
were
now
summon'd
by
the
last●
Trumpet
,
to
give
an
account
of
my
thoughts
,
and
words
,
and
deeds
to
him
.
But
the
Lord
was
there
and
Iacob
knew
it
not
.
Elo●gavi
,
&
nisciebam
,
I
have
●loyn'd
my selfe
,
I
have
gone
farther
,
and
farther
from
my
God
,
and
was
never
sensible
of
it
;
It
is
a
desperate
Ignorance
,
not
to
bee
sensible
of
Gods
absence
;
but
to
acknowledge
with
Iacob
,
that
we
cannot
see
light
,
but
by
that
light
,
that
we
cannot
know
Gods
presence
but
by
his
revealing
of
himself
,
is
a
religious
,
and
a
Christian
humility
.
To
know
it
by
Reason
,
by
Philosophy
,
is
a
dimme
and
a
faint
knowledge
,
but
onely
by
the
testimony
of
his
own
spirit
,
and
his
own
revealing
,
we
come
to
that
confidence
,
Est
apud
〈◊〉
,
sed
de●●●●lans
,
God
is
with
the
wicked
,
but
he
dissembles
his
beeing
there
,
that
is
,
Est
apud
justos
in
veritate
,
with
the
righteous
he
is
in
truth
,
and
in
clearnesse
.
Est
apud
Angel●s
in
foelicitate
,
with
the
Angels
and
Saints
in
heaven
,
he
is
in
an
established
happinesse
,
Est
apud
inferos
in
feritate
,
he
is
in
Hell
in
his
●ury
,
in
an
irrevocable
,
and
undeterminable
execution
of
his
severity
:
God
was
surely
,
and
truly
with
Iacob
,
and
with
all
them
,
who
are
sensible
of
his
approaches
,
and
of
his
gracious
manifestation
of
himself
.
Verè
non
erat
apud
eos
quibus
dixit
,
quid
vocati●●
me
Dominum
,
&
non
facitis
qua
dixi
vobis
?
God
is
not
truly
with
them
,
Why
call
ye
〈◊〉
Lord
,
and
do
not
my
Commandements
?
but
ubi
in
ejus
nomive
Angeli
simul
&
homines
congregantur
,
When
Angels
and
men
,
Priest
and
people
,
Our
Father
which
art
in
heaven
,
yet
we
beleeve
that
he
is
within
these
walls
,
so
though
we
say
Adveniat
regnum
tuum
,
thy
kingdome
come
,
we
beleeve
that
his
kingdome
is
come
,
and
is
amongst
us
in
grace
now
,
as
it
shall
be
in
glory
hereafter
.
When
he
was
now
throughly
awake
,
when
he
was
come
to
an
open
profession
,
Exceeding
fearfull
.
When
God
appears
to
thy
soule
,
even
in
mercy
,
in
the
forgivenes
of
thy
sins
,
yet
there
belongs
a
fear
even
to
this
apprehension
of
mercy
:
Not
a
fearfull
diffidence
,
not
a
distrust
,
but
a
fearfull
consideration
,
of
that
height
,
and
depth
;
what
a
high
Majesty
thou
hast
offended
,
what
a
desperate
depth
thou
wast
falling
into
,
what
a
fearfull
thing
it
had
been
,
to
have
fallen
into
the
hands
of
the
living
God
,
and
what
an
irrecoverable
wretch
thou
hadst
been
,
if
God
had
not
manifested
himselfe
,
to
have
been
in
that
place
,
with
thee
And
therefore
though
he
have
appeared
unto
thee
in
mercy
,
yet
be
afraid
,
lest
he
goe
away
againe
;
As
Manoab
prayed
,
and
said
,
I
beseech
thee
my
Lord
,
let
the
Man
of
God
,
whom
thou
sentest
,
come
againe
unto
us
,
and
teach
us
,
what
we
shall
doe
with
the
child
;
when
he
is
born
,
so
when
God
hath
once
appeared
to
thy
soul
in
mercy
,
pray
him
to
come
again
,
and
tell
thee
what
thou
shouldest
doe
with
that
mercy
,
how
thou
shouldest
husband
those
first
degrees
of
grace
and
of
comfort
,
to
the
farther
benefit
of
thy
soule
,
and
the
farther
glory
of
his
name
,
and
be
afraid
that
thy
dead
flyes
may
putrefie
his
ointment
;
those
reliques
of
sinne
,
Pavor
tenuit
me
&
tremor
,
&
emni●●ssa
mea
perterrita
sunt
,
feare
came
upon
me
,
and
trembling
,
Carnes
meae
,
verba
non
habent
,
(
my
fleshly
parts
,
my
carnall
affections
)
Infirma
mea
funditus
silent
,
my
sinnes
;
or
my
infirmities
dare
not
speak
at
all
,
not
appear
at
all
,
Sed
ossa
mea
,
quae
fortia
credidi
,
sua
consideratione
tremiscunt
,
my
very
bones
shake
,
there
is
no
degree
,
no
state
neither
of
innocence
,
nor
of
repentance
,
nor
of
faith
,
nor
of
sanctification
,
above
that
fear
of
God
:
and
he
is
least
acquainted
with
God
,
who
things
that
he
is
so
familiar
,
that
he
need
not
stand
in
feare
of
him
.
But
this
fear
hath
no
ill
effect
.
It
brings
him
to
a
second
profession
,
Et
dixit
;
and
he
spoke
againe
.
He
waked
,
and
then
he
spoke
,
as
soon
as
he
came
out
of
ignorance
;
He
was
afraid
,
and
then
he
spoke
againe
that
he
might
have
an
increase
of
grace
.
The
earth
stands
still
:
and
earthly
Men
may
be
content
to
doe
so
:
stands
still
upon
the
ladder
,
He
went
about
doing
good
,
and
healing
all
that
were
oppressed
of
the
Devill
;
and
it
was
prophesied
of
him
,
Speak
then
,
and
talke
continually
of
the
name
,
and
the
goodnesse
of
God
;
speak
again
,
and
again
;
It
is
no
tautology
,
no
babling
,
to
speak
,
and
●terate
his
prayses
:
Who
accuses
Saint
Paul
for
repeating
the
sweet
name
of
Jesus
so
very
many
times
in
his
Epistles
?
Who
accuses
David
for
repeating
the
same
phrase
,
the
same
sentence
[
for
his
mercy
endureth
for
ever
]
so
many
times
,
as
he
doth
in
his
Psalms
?
nay
,
the
one
hundred
and
nineteenth
Psalm
is
scarce
any
thing
else
,
then
an
often
repetition
of
the
same
thing
.
Thou
spokest
assoon
as
thou
wast
awake
,
as
soon
as
thou
wast
born
,
thou
spokest
in
Baptism
.
So
proceed
to
the
farther
knowledge
of
Religion
,
and
the
mysteries
of
Gods
service
in
his
house
;
and
conceive
a
fearfull
reverence
of
them
in
their
institution
,
and
speak
again
,
enquire
what
they
mean
,
what
they
signify
,
what
they
exhibit
to
thee
.
Conceive
a
reverence
of
them
,
first
,
out
of
the
authority
that
hath
instituted
them
,
and
then
speak
,
and
inform
thy self
of
them
.
God
spent
a
whole
week
in
speaking
for
thy
good
;
Dixit
Deus
,
God
spake
that
there
might
be
light
,
Dixit
Deus
,
God
sp●ke
that
there
might
be
a
firmament
;
for
immediately
upon
Gods
speaking
,
the
work
follow'd
:
Dixit
&
factum
,
he
spake
the
word
,
and
the
world
was
created
.
As
God
did
,
a
godly
man
shall
do
;
If
he
delight
to
talk
of
God
,
to
mention
often
upon
all
occasions
,
the
greatnesse
,
and
goodnesse
of
God
,
to
prefer
that
discourse
,
before
obscene
,
and
scurrile
,
and
licentious
,
and
profane
,
and
defamatory
,
and
ridiculous
,
and
frivolous
talke
;
If
he
delight
in
professing
God
with
his
tongue
,
out
of
the
abundance
of
his
heart
,
his
works
shall
follow
his
words
,
he
will
do
as
he
says
.
If
God
had
given
over
,
when
he
had
spake
of
Light
,
and
a
Firmament
,
and
Earth
,
and
Sea
,
and
had
not
continued
speaking
till
the
last
day
,
when
he
made
thee
,
what
hadst
thou
got
by
all
that
?
what
hadst
thou
been
at
all
for
all
that
?
If
thou
canst
speak
when
thou
awakest
,
when
thou
beginnest
to
have
an
apprehension
of
Gods
presence
,
in
a
remorse
,
if
then
,
that
presence
,
and
Majesty
of
God
,
make
thee
afraid
,
with
the
horrour
and
greatnesse
of
thy
sinnes
,
if
thou
canst
not
speak
again
then
,
not
goe
forward
with
thy
repentance
;
thy
former
speech
is
forgotten
by
God
,
and
unprofitable
to
thee
.
Iacob
at
first
speaking
confessed
God
to
be
in
that
place
;
but
so
he
might
be
every
where
;
but
he
conceived
a
reverentiall
fear
at
his
presence
;
and
then
he
came
to
speak
the
second
time
,
to
professe
,
that
that
was
none
other
but
the
house
of
God
,
and
the
gate
of
heaven
;
that
there
was
an
entrance
for
him
in
particular
,
a
fit
place
for
him
to
testifie
and
exercise
his
Devotion
;
he
came
to
see
,
what
it
was
fit
for
him
to
doe
,
towards
the
advancing
of
Gods
house
.
Now
whensoever
a
man
is
proceeded
so
far
with
Iacob
,
first
to
sleep
,
This
is
none
other
but
the
house
of
God
,
and
this
is
the
gate
of
heaven
.
He
shall
see
heaven
open
,
and
dwell
with
him
,
in
all
his
undertakings
:
and
particularly
,
and
principally
in
his
expressing
of
a
care
,
and
respect
,
both
to
Christs
Mysticall
,
and
to
his
materiall
body
;
both
to
the
sustentation
of
the
poor
,
and
to
the
building
up
of
Gods
house
.
In
both
which
kinds
of
Piety
,
and
Devotion
,
(
non
nobis
Domine
,
non
nobis
,
sed
nomini
tuo
da
gloriam
;
Not
unto
us
O
Lord
,
not
unto
us
,
but
unto
thy
Name
be
given
the
glory
;
)
As
to
the
confusion
of
those
shamelesse
slanderers
,
who
place
their
salvation
in
works
,
and
accuse
us
to
avert
men
from
good
works
,
there
have
been
in
this
Kingdome
,
since
the
blessed
reformation
of
Religion
,
more
publick
charitable
works
perform'd
,
more
Hospitals
and
Celleges
erected
,
and
endowed
in
threescore
,
then
in
some
hundreds
of
years
,
of
superstition
before
,
so
may
God
be
pleased
to
adde
one
example
more
amongst
us
,
that
here
in
this
place
,
we
may
have
some
occasion
to
say
,
of
a
house
erected
,
and
dedicated
to
his
service
,
This
is
none
other
but
the
house
of
God
,
and
this
is
the
gate
of
heaven
:
and
may
he
vouchsafe
to
accept
at
our
hands
,
in
our
intention
,
and
in
our
endevour
to
consummate
that
purpose
of
ours
,
that
thanksgiving
,
that
acclamation
which
he
received
from
his
Royall
servant
Salomon
,
at
the
Consecration
of
his
great
Temple
,
when
he
said
,
Is
it
true
indeed
,
that
God
will
dwell
on
the
earth
?
Behold
,
the
heavens
,
and
the
heaven
of
heavens
are
not
able
to
contain
thee
,
how
much
more
unable
shall
this
house
bee
,
that
we
intend
to
build
?
But
have
thou
respect
unto
the
prayer
of
thy
servant
,
and
to
his
supplication
,
O
Lord
,
my
God
,
to
hear
the
cry
&
the
prayer
that
thy
servant
shall
make
before
thee
that
day
;
That
thine
eye
may
bee
open
towards
that
house
night
and
day
,
that
thou
mayst
heare
the
supplications
of
thy
servants
,
and
of
thy
people
,
which
shall
pray
in
that
place
,
and
that
thou
mayst
hear
them
in
the
place
of
thy
habitation
even
in
heaven
,
and
when
thou
hearest
,
mayst
have
mercy
.
Amen
.
SERMON
XII
.
Preached
at
Lincolns
Inne
.
JOHN
5.
22.
The
Father
judgeth
no
man
,
but
hath
committed
all
judgement
to
the
Sonne
.
When
our
Saviour
forbids
us
to
cast
pearl
before
swine
,
My
Father
worketh
hitherto
,
and
I
work
;
well
,
if
the
Father
do
ease
himself
upon
instruments
now
,
yet
was
it
so
from
the
beginning
?
had
he
a
part
in
the
Creation
?
Yes
;
What
things
soever
the
Father
doth
,
those
also
doth
the
Son
likewise
.
But
doe
those
extend
to
the
work
properly
,
For
as
the
Father
raiseth
up
the
dead
,
and
quickneth
them
,
But
hath
not
this
power
of
his
a
determination
,
or
expiration
?
shall
it
not
end
,
at
least
when
the
world
ends
?
no
,
not
then
,
for
God
hath
given
him
authority
to
execute
judgment
,
because
he
is
the
Son
of
man
.
In
handling
then
this
Iudgement
,
which
is
a
word
that
embraces
and
comprehends
all
,
All
from
our
Election
,
where
no
merit
or
future
actions
of
ours
were
considered
by
God
to
our
fruition
and
possession
of
that
election
,
where
all
our
actions
shall
be
considered
and
recompensed
by
him
,
we
shall
see
first
that
Judgment
belongs
properly
to
God
;
And
secondly
,
that
God
the
Father
whom
we
consider
to
be
the
root
and
foundation
of
the
Deity
,
can
no
more
devest
his
Judgment
then
he
can
his
Godhead
,
and
therefore
in
the
third
place
we
consider
,
what
that
committing
of
Judgment
,
which
is
mentioned
here
imports
,
and
then
to
whom
it
is
committed
,
To
the
Sonne
:
and
lastly
the
largnesse
of
that
which
is
committed
,
Omne
,
all
Judgment
,
so
that
we
cannot
carry
our
thoughts
so
high
,
or
so
farre
backwards
,
as
to
think
of
any
Judgment
given
upon
us
in
Gods
purpose
or
decree
without
relation
to
Christ
;
Nor
so
far
forward
,
as
to
think
that
there
shall
be
a
Judgment
given
upon
us
,
according
to
our
good
,
morall
dispositions
or
actions
,
but
according
to
our
apprehension
and
imitation
of
Christ
.
Judgment
is
a
proper
and
inseparable
Character
of
God
;
that
's
first
,
the
Father
cannot
devest
himself
of
that
;
that
's
next
.
The
third
is
that
he
hath
committed
it
to
another
;
And
then
the
person
that
is
his
delegate
,
is
his
onely
Sonne
,
and
lastly
his
power
is
everlasting
;
And
that
Judgment
day
that
belongs
to
him
,
hath
,
and
shall
last
from
our
first
Election
,
through
the
participation
of
the
meanes
prepared
by
him
in
his
Church
,
to
our
association
and
union
with
him
in
glory
,
and
so
the
whole
circle
of
time
,
and
before
time
was
,
and
when
time
shall
be
no
more
,
makes
up
but
one
Judgment
day
to
him
,
to
whom
the
Father
who
judgeth
no
man
hath
committed
all
Judgment
.
First
then
Judgment
appertaines
to
God
,
It
is
his
in
Criminall
causes
,
Vindicta
mihi
,
Vengeance
is
mine
,
I
will
repay
,
saith
the
Lord
;
It
is
so
in
civill
things
too
;
for
God
himself
is
proprietary
of
all
,
Domini
est
terra
et
plenitudo
ejus
,
and
all
that
is
in
,
and
on
the
earth
;
Your
silver
is
mine
,
and
your
gold
is
mine
,
says
the
Prophet
,
and
the
beasts
on
a
Thousand
hills
are
mine
,
says
David
,
you
are
usu●●ructuaries
of
them
,
but
I
am
proprietary
;
No
attribute
of
God
is
so
often
iterated
in
the
Scriptures
,
no
state
of
God
so
often
incultated
,
as
this
Judge
,
and
Judgment
:
no
word
concerning
God
so
often
repeated
,
but
it
is
brought
to
the
height
,
where
in
that
place
of
the
Psalm
,
where
we
read
,
God
judgeth
among
the
Gods
,
the
Latine
Church
ever
read
it
,
Deus
dijudicat
De●s
,
God
judgeth
the
Gods
themselves
,
for
though
God
say
of
Judges
and
Magistrats
,
Ego
dixi
dii
estis
;
I
have
said
ye
are
Gods
,
(
and
if
God
say
it
,
who
shall
gainsay
it
?
)
yet
he
says
too
,
Moriemini
,
sicut
homines
,
The
greatest
Gods
upon
earth
shall
die
like
men
;
And
if
that
be
not
humiliation
enough
,
there
is
more
threatned
in
that
which
follows
,
yee
shall
fall
like
one
of
the
Princes
,
for
the
fall
of
a
Prince
involves
the
ruine
of
many
others
too
,
and
it
fills
the
world
with
horror
for
the
present
,
and
ominous
discourse
for
the
future
;
but
the
farthest
of
all
is
Deus
dijudicat
Deos
,
even
these
Judges
must
come
to
Judgment
,
and
therefore
that
Psalme
which
begins
so
,
is
concluded
thus
,
Surge
Domine
,
arise
ô
God
,
and
judge
the
earth
:
If
he
have
power
to
judge
the
earth
,
he
is
God
,
and
even
in
God
himselfe
it
is
expressed
as
a
kind
of
rising
,
as
some
exaltation
of
his
power
,
that
he
is
to
Judge
;
And
that
place
in
the
beginning
of
that
Psalme
many
of
the
antients
read
in
the
future
Dijudicabit
,
God
,
shall
judge
the
Gods
,
because
the
frame
of
the
Psalme
seems
to
referre
it
to
the
last
Judgment
;
Turtullian
reads
it
Dijudicavit
,
as
a
thing
past
,
God
hath
judged
in
all
times
;
and
the
letter
of
the
text
requires
it
to
be
in
the
present
,
Dijudicat
.
Collect
all
,
and
Judgment
is
so
essentiall
to
God
,
as
that
it
is
coeternall
with
him
,
he
hath
,
he
doth
,
and
he
will
judge
the
world
,
and
the
Judges
of
the
world
,
other
Judges
die
likemen
,
weakely
,
and
they
fall
,
that
's
worse
ignominiously
,
and
they
fall
like
Princes
,
that
's
worst
,
fearfully
,
and
yet
scornfully
,
and
when
they
are
dead
and
faln
,
they
rise
no
more
to
execute
Judgment
,
but
have
Judgment
executed
upon
them
the
Lord
dyes
not
,
nor
he
falls
not
,
and
if
he
seem
to
slumber
,
the
Martyrs
under
the
Altar
awake
him
with
their
Vsque
quo
Domine
,
how
long
O
Lord
before
thou
execute
Iudgment
?
And
he
will
arise
and
Judge
the
world
,
for
Judgment
is
his
;
God
putteth
downe
one
,
and
setteth
up
another
,
says
David
;
Now
for
this
Judgment
,
which
we
place
in
God
,
And
as
he
is
a
Judge
,
so
Iudicat
rem
,
he
judges
the
nature
of
the
thing
,
he
is
so
too
,
as
he
hath
Iudicium
discretionis
,
and
so
Iudicat
personam
,
he
knows
what
is
evill
,
Who
measured
the
waters
in
the
hollow
of
his
hand
,
or
meted
〈◊〉
the
heavens
with
a
span
,
who
comprehended
the
dust
of
the
earth
in
a
measure
,
or
weighed
the
mountains
in
a
scale
?
So
I
say
,
who
hath
divided
heaven
into
shires
or
parishes
,
or
limited
the
territories
and
Jurisdictions
there
,
that
God
should
not
have
Iudicium
discretionis
,
the
power
of
discerning
all
actions
,
in
all
places
?
When
there
was
no
more
to
be
seen
,
or
considered
upon
the
whole
earth
but
the
garden
of
Paradise
,
for
from
the
beginning
Deliciae
ejus
esse
cum
filiis
hominum
,
Gods
delight
was
to
be
with
the
sons
of
men
,
and
man
was
only
there
,
shal
we
not
deminish
God
nor
speak
too
vulgarly
of
him
to
say
,
that
he
hovered
like
a
Falcon
over
Paradise
,
and
that
from
that
height
of
heaven
,
the
piercing
eye
of
God
,
saw
so
little
a
thing
,
as
the
forbidden
fruit
,
and
what
became
of
that
,
and
the
reaching
●are
of
God
heard
the
hissing
of
the
Serpent
,
and
the
whispering
of
the
woman
,
and
what
was
concluded
upon
that
?
Shall
we
think
it
little
to
have
seen
to
have
things
done
in
Paradise
when
there
was
nothing
else
to
divert
his
eye
,
nothing
else
to
distract
his
counsels
,
nothing
else
done
upon
the
face
of
the
earth
?
Take
the
earth
now
as
it
is
replenished
,
and
take
it
either
as
it
is
torn
and
crumbled
into
raggs
,
and
shivers
,
not
a
kingdome
,
not
a
family
,
not
a
man
agreeing
with
himselfe
;
Or
take
it
in
that
concord
which
is
in
it
,
as
All
the
Kings
of
the
earth
set
themselves
,
;
take
it
in
this
union
,
or
this
division
,
in
this
concord
,
or
this
discord
,
still
the
Lord
that
sitteth
in
the
heavens
discernes
all
,
looks
at
all
,
laughs
at
all
,
and
hath
them
all
in
derision
.
Earthly
Judges
have
their
distinctions
,
and
so
their
restrictions
,
some
things
they
cannot
know
,
what
mortall
man
can
know
all
?
Some
things
they
cannot
take
knowledge
of
,
for
they
are
bound
to
evidence
:
But
God
hath
Iudicium
discretionis
,
no
mist
,
no
cloud
,
no
darknesse
,
no
disguise
keeps
him
from
discerning
,
and
judging
all
our
actions
,
and
so
he
is
a
Judge
too
.
And
he
is
so
lastly
,
as
he
hath
Iudicium
retributionis
,
God
knows
what
is
evill
,
he
knows
when
that
evill
is
done
,
and
he
knows
,
how
to
punish
and
recompense
that
evill
:
for
the
office
of
a
Judge
who
judges
according
to
a
law
,
being
not
to
contract
,
or
extend
that
law
,
but
to
declare
what
was
the
true
meaning
of
that
Law-maker
when
hee
made
that
law
,
God
hath
this
judgement
in
perfection
,
because
hee
himself
made
that
law
by
which
he
judges
,
and
therefore
when
he
hath
said
,
Morte
morieris
;
If
thou
do
this
,
thou
shalt
die
a
double
death
,
where
he
hath
said
,
Stipendium
peccati
mors
est
,
every
sin
shall
be
rewarded
with
death
;
If
I
sinne
against
the
Lord
,
who
shall
entreat
for
me
?
Who
shall
give
any
other
interpretation
,
And
then
as
God
is
Judge
in
all
these
respects
,
pondereth
the
heart
,
understand
it
?
The
Lord
weigheth
the
spirits
,
and
it
must
be
a
ready
hand
,
Paul
,
He
that
judges
me
is
the
Lord
,
and
the
Lord
hath
meanes
to
know
my
heart
better
then
my self
:
And
therefore
,
as
Saint
Augustine
makes
use
of
those
words
,
Abyssus
Abyssum
invocat
,
one
depth
cals
upon
another
,
The
infinite
depth
of
my
sins
must
call
upon
the
more
infinite
depth
of
Gods
mercy
,
for
if
God
,
who
is
Judge
in
all
these
respects
,
judicio
detestationis
,
he
knows
,
and
abhors
evill
,
and
judicio
discretionis
,
he
discerns
every
evill
person
,
and
every
evill
action
,
judicio
retributionis
,
he
can
,
and
will
recompense
evill
with
evill
;
And
all
these
Sine
Appellatione
,
we
cannot
appeal
from
him
,
&
Sine
judiciis
,
he
needs
no
evidence
from
us
;
If
this
judgement
enter
into
judgement
with
me
,
not
onely
not
I
,
but
not
the
most
righteous
man
,
no
,
nor
the
Church
whom
he
hath
washed
in
his
blood
,
that
she
might
be
without
spot
or
wrinckle
,
shall
appear
righteous
in
his
sight
.
This
being
then
thus
,
that
Iudgement
is
an
unseparable
character
of
God
the
Father
,
Fons
Deitatis
,
the
root
and
spring
of
the
whole
Deity
,
how
is
it
said
,
that
the
Father
judgeth
no
man
?
Not
that
we
should
conceive
a
wearinesse
,
or
retiring
in
the
Father
,
or
a
discharging
of
himself
upon
the
shoulders
,
and
labours
of
another
,
in
the
administration
,
and
judging
of
this
world
;
for
as
it
is
truly
said
,
that
God
rested
the
seventh
day
,
that
is
,
he
rested
from
working
in
that
kind
,
from
creating
,
so
it
is
true
that
Christ
says
here
;
My
Father
worketh
yet
,
and
I
work
,
and
so
as
it
is
truly
said
here
,
The
Father
judgeth
no
man
,
it
is
truly
sayd
by
Christ
too
,
of
the
Father
,
I
seek
not
mine
own
glory
,
there
is
one
that
seeketh
,
and
judgeth
;
still
it
is
true
,
that
God
hath
Iudicium
detestationis
,
Thy
eyes
are
pure
eyes
O
Lord
,
and
cannot
behold
iniquity
,
says
the
Prophet
,
still
it
is
true
,
that
hee
hath
Iudicium
discretionis
(
because
they
committed
villany
in
Israel
,
and
I
know
it
,
Iudicium
retributionis
,
The
Lord
killeth
and
maketh
alive
,
;
still
it
is
true
,
that
he
hath
all
these
sine
appellatione
;
for
go
to
the
Sea
,
or
Earth
,
or
Hell
,
as
David
makes
the
distribution
,
and
God
is
there
;
and
he
hath
them
sine
judiciis
,
for
our
witnesse
is
in
heaven
,
and
our
record
is
on
high
:
That
we
may
husband
our
hour
well
,
to
the
Sonne
,
and
what
he
hath
committed
,
and
that
's
all
Iudgement
,
we
will
not
stand
much
upon
this
,
more
needs
not
then
this
;
That
God
in
his
wisdome
foreseeing
,
that
man
for
his
weaknesse
would
not
be
able
to
settle
himself
upon
God
and
his
judgments
,
as
they
are
meerly
heavenly
,
and
spirituall
,
out
of
his
abundant
goodnesse
hath
established
a
judgement
,
and
ordained
a
Judge
upon
earth
like
himself
,
and
like
our selves
too
,
That
as
no
man
hath
seen
God
,
so
no
man
should
goe
about
to
see
his
unsearchable
decrees
,
and
judgements
,
but
rest
in
those
sensible
,
and
visible
meanes
which
he
hath
afforded
,
that
is
,
Christ
Jesus
speaking
in
his
Church
,
and
applying
his
blood
unto
us
in
the
Sacraments
to
the
worlds
end
:
God
might
have
suffered
Abraham
to
rest
in
the
first
generall
promise
,
Semen
mulieris
,
the
Seed
of
the
woman
shall
bruise
the
Serpents
head
,
but
he
would
bring
it
neerer
to
a
visible
,
to
a
personall
Covenant
,
In
semine
tuo
,
In
thy
Seed
shall
all
nations
be
blessed
;
he
might
well
have
let
him
rest
in
that
appropriation
of
the
promise
to
his
race
,
but
he
would
proceed
farther
,
and
seal
it
with
a
sensible
seal
in
his
flesh
with
Circumcision
;
he
might
have
let
him
rest
in
that
ratification
,
that
a
Messias
should
come
by
that
way
,
but
he
would
continue
it
by
a
continuall
succession
of
Prophets
,
till
that
Messias
should
come
;
and
now
that
he
is
come
and
gone
,
still
God
pursues
the
same
way
;
How
should
they
believe
,
except
they
hear
?
and
therefore
God
evermore
supplies
his
Church
with
visible
and
sensible
meanes
,
and
knowing
the
naturall
inclination
of
man
,
when
he
cannot
have
,
or
cannot
comprehend
the
originall
,
and
prototype
,
to
satisfie
,
and
refresh
himself
with
a
picture
,
or
representation
;
So
,
though
God
hath
forbidden
us
that
slippery
,
and
frivolous
,
and
dangerous
use
of
graven
Images
,
yet
hee
hath
afforded
us
his
Sonne
,
who
is
the
image
of
the
invisible
God
,
and
so
more
proportionall
unto
us
,
more
apprehensible
by
us
;
in
Filio
,
in
his
Son
.
But
in
the
entrance
into
the
handling
of
this
,
Saint
Augustines
mouth
,
and
there
they
will
say
with
him
,
that
it
is
so
clear
,
and
so
certain
,
that
whatsoever
is
said
in
the
Scripture
to
be
committed
,
and
given
to
Christ
,
belongs
to
Christ
as
the
Son
of
man
,
and
not
as
the
Son
of
God
,
as
that
th'
other
opinion
cannot
be
maintained
;
and
at
this
distance
we
shall
never
bring
them
to
meet
,
but
take
in
this
rule
,
Iudicium
convenit
ei
ut
homo
,
causa
ut
Deus
,
God
hath
given
Christ
this
commission
as
man
,
but
Christ
had
not
been
capable
of
this
commission
if
he
had
not
been
God
too
,
and
so
it
is
easily
reconcil'd
:
If
we
shall
hold
simply
to
the
letter
of
the
text
,
Pater
dedit
,
then
it
will
seem
to
have
been
committed
to
him
in
his
eternall
generation
,
because
that
was
a
work
of
the
Fathers
onely
,
and
in
that
generation
the
holy
Ghost
had
no
part
;
But
since
in
this
judgement
,
which
is
now
committed
to
him
,
the
holy
Ghost
hath
a
part
,
(
for
as
we
said
before
,
the
Judgement
is
an
act
of
the
whole
Trinity
)
we
must
look
for
a
commission
from
the
whole
Trinity
,
and
that
is
as
he
is
man
,
for
,
tota
Trinitas
univit
humanitatem
,
Taking
it
then
so
setled
,
that
the
capacity
of
this
Judgment
,
and
(
if
we
may
say
so
)
the
future
title
to
it
,
was
given
to
him
,
as
God
by
his
essence
,
in
his
eternall
generation
,
by
which
non
vitae
particeps
,
sed
vitae
naturaliter
est
,
we
cannot
say
that
Christ
hath
life
,
Saint
Past
says
,
What
hast
thou
that
thou
hast
not
received
?
he
asks
that
question
of
a
man
,
that
which
is
received
,
is
received
as
man
,
For
as
Bellarmine
in
a
place
where
he
disposes
himself
to
quarrell
,
S.
Augustine
limits
perchance
too
narrowly
to
the
very
flesh
,
to
the
humanity
,
Ipsa
(
not
Ipsae
)
●rit
Iudex
,
quae
sub
Iudice
stetit
,
and
ipsa
judicabit
,
quae
judicatae
est
,
where
he
places
not
this
Judgement
upon
the
mixt
person
(
which
is
the
safest
way
)
of
God
and
man
,
but
upon
man
alone
,
God
hath
appointed
a
day
,
in
which
he
will
judge
the
world
in
righteousnesse
;
But
by
whom
?
By
that
man
whom
he
hath
ordained
God
will
judge
still
;
but
still
in
Christ
;
and
therefore
says
S.
Augustine
upon
those
words
:
Arise
O
Lord
,
and
judge
the
earth
,
Cui
Deo
dicitur
surge
,
nisi
ei
qui
dormivit
?
What
God
doth
David
call
upon
to
arise
,
but
that
God
who
lay
down
to
sleep
in
the
grave
?
as
though
he
should
say
(
says
August
.
)
Dormivisti
judicatus
à
terra
,
surge
&
jud●ca
terram
.
So
that
to
collect
all
,
though
judgement
be
such
a
character
of
God
as
he
cannot
devest
,
yet
the
Father
hath
committed
such
a
Judgement
to
the
Sonne
,
as
none
but
he
can
execute
.
And
what
is
that
?
Omne
judicium
,
all
judgement
,
that
is
,
omne
imperium
,
;
It
is
presented
in
the
name
of
Judgement
,
but
it
involves
all
,
It
is
literally
,
and
particularly
Judgement
in
S.
Iohn
,
It
is
extended
unto
power
in
Saint
Matthew
,
;
And
it
is
enlarg'd
as
far
farther
,
as
can
be
expressed
or
conceived
in
another
place
of
Saint
Matthew
,
All
things
are
deliver'd
to
me
of
my
Father
.
in
carne
,
whatsoever
the
Father
does
,
the
Sonne
does
too
,
In
carne
,
because
now
there
is
an
unseparable
union
betwixt
God
and
the
humane
nature
:
The
Father
creates
new
souls
every
day
in
the
inanimation
of
Children
,
and
the
Sonne
creates
them
with
him
;
The
Father
concurs
with
all
second
causes
as
the
first
moving
cause
of
all
naturall
things
,
and
all
this
the
Sonne
does
too
;
but
all
this
in
carne
;
Though
he
be
in
our
humane
flesh
,
he
is
not
the
lesse
able
to
doe
the
acts
belonging
to
the
Godhead
,
but
per
carnem
,
by
the
flesh
instrumentally
,
visibly
,
he
executes
judgement
,
because
he
is
the
Son
of
man
,
God
hath
been
so
indulgent
to
man
,
as
that
there
should
be
no
judgement
given
upon
man
,
but
man
should
give
it
;
Christ
then
having
all
Judgment
,
we
refresh
to
your
memory
those
three
Judgements
which
we
toucht
upon
before
;
first
,
the
Judgement
of
our
Election
,
severing
of
vessels
of
honour
and
dishonor
;
next
,
the
Judgement
of
our
Justification
here
severing
of
friends
from
enemies
;
and
then
the
Judgment
of
our
Glorification
,
severing
sheep
from
goats
;
Much
more
evidently
is
the
second
judgement
of
our
Justification
by
means
ordain'd
in
the
Christian
Church
,
the
Judgement
of
Christ
,
it
is
the
Gospel
of
Christ
which
is
preacht
to
you
there
,
There
is
no
name
given
under
heaven
whereby
you
should
be
saved
,
there
are
no
other
means
wherby
salvation
should
be
applyed
in
his
name
given
,
but
those
which
he
hath
instituted
in
his
Church
;
So
that
when
I
come
to
the
second
●udgement
,
to
try
whether
I
stand
justifyed
in
the
sight
of
Christ
,
or
no
,
I
come
for
that
Judgement
to
Christ
in
his
Church
;
Doe
I
remember
what
I
contracted
with
Christ
Jesus
,
when
I
took
the
name
of
a
Christian
at
my
entrance
into
his
Church
by
Baptism
?
Doe
I
find
I
have
endevoured
to
perform
those
Conditions
?
Doe
I
find
a
remorse
when
I
have
not
performed
them
?
Doe
I
feele
the
remission
of
those
sinnes
applyed
to
me
when
I
hear
the
gracious
promises
of
the
Gospel
shed
upon
repentant
sinners
by
the
mouth
of
his
Minister
?
Have
I
a
true
and
solid
consolation
,
(
without
shift
,
or
disguise
,
or
flattering
of
my
conscience
)
when
I
receive
the
seal
of
his
pardon
in
the
Sacrament
?
Beloved
,
not
in
any
morall
integrity
,
not
in
keeping
the
conscience
of
an
honest
man
,
in
generall
,
but
in
using
well
the
meanes
ordain'd
by
Christ
in
the
Christian
Church
,
am
I
justified
.
And
therefore
this
Judgement
of
Justification
is
his
too
.
And
then
the
third
and
last
judgement
,
which
is
the
judgment
of
Glorification
,
Idem
Iesus
,
The
same
Iesus
that
ascended
,
shall
come
to
judgement
,
Videbunt
quem
pupugerant
,
Every
eye
shall
see
him
,
and
they
also
which
pierc't
him
;
Then
the
Son
of
man
shall
come
in
glory
,
and
he
,
as
man
,
shall
give
the
judgement
,
for
things
done
,
or
omitted
towards
him
as
man
,
for
not
feeding
,
for
not
clothing
,
for
not
harbouring
,
for
not
visiting
.
The
sum
of
all
is
,
that
this
is
the
overflowing
goodnesse
of
God
,
that
he
deales
with
man
by
the
sonne
of
man
;
and
that
hee
hath
so
given
all
judgement
to
the
Sonne
,
as
that
if
you
would
be
tryed
by
the
first
judgement
;
are
you
elected
or
no
?
The
issue
is
,
doe
you
believe
in
Christ
Jesus
,
or
no
?
If
you
would
be
tryed
by
the
second
judgement
,
are
you
justified
or
no
?
The
issue
is
,
doe
you
find
comfort
in
the
application
of
the
Word
,
and
Sacraments
of
Christ
Jesus
,
or
no
?
If
you
would
be
tryed
by
the
third
Judgement
,
do
you
expect
a
Glorification
,
or
no
?
The
issue
is
,
Are
you
so
reconcil'd
to
Christ
Jesus
now
,
by
hearty
repentance
for
sinnes
past
,
and
by
detestation
of
occasion
of
future
sin
,
that
you
durst
welcome
that
Angel
which
should
come
at
this
time
,
and
sweare
that
time
should
be
no
more
,
that
your
transmigration
out
of
this
world
should
be
this
minute
,
and
that
this
minute
you
might
say
unfeignedly
and
effectually
,
Veni
Domine
Iesu
;
come
quickly
,
come
now
;
if
this
be
your
state
,
then
are
you
partakers
of
all
that
blessednesse
,
which
the
Father
intended
to
you
,
when
for
your
sake
,
he
committed
all
Judgment
to
the
Son
.
SERMON
XIII
.
Preached
at
Lincolns
Inne
.
JOHN
8.
15.
I
judge
no
man
.
THe
Rivers
of
Paradise
did
not
all
run
one
way
,
and
yet
they
flow'd
from
one
head
;
the
sentences
of
the
Scripture
flow
all
from
one
head
,
from
the
holy
Ghost
,
and
yet
they
seem
to
present
divers
senses
,
and
to
admit
divers
interpretations
;
In
such
an
appearance
doth
this
Text
differ
from
that
which
I
handled
in
the
forenoon
,
and
as
heretofore
I
found
it
a
usefull
and
acceptable
labour
,
to
employ
our
Evening
exercises
,
upon
the
vindicating
of
some
such
places
of
Scripture
,
as
our
adversaries
of
the
Roman
Church
had
detorted
in
some
point
of
controversie
between
them
and
us
,
and
restoring
those
places
to
their
true
sense
,
(
which
course
I
held
constantly
for
one
whole
year
)
so
I
think
it
a
usefull
and
acceptable
labour
,
now
to
employ
for
a
time
those
Evening
exercises
to
reconcile
some
such
places
of
Scripture
,
as
may
at
first
sight
seem
to
differ
from
one
another
;
In
the
morning
we
saw
how
Christ
judged
all
;
now
we
are
to
see
how
he
judges
none
;
I
judge
no
man
.
To
come
then
to
these
present
words
,
here
we
have
the
same
person
Christ
Jesus
,
and
hath
not
he
the
same
Office
?
Is
not
he
Judge
?
certainly
though
he
retain'd
all
his
other
Offices
,
though
he
be
the
Redeemer
,
and
have
shed
his
blood
in
value
satisfactory
for
all
our
sins
,
though
he
be
our
Advocate
and
plead
for
us
in
heaven
,
and
present
our
evidence
to
that
Kingdome
,
written
in
his
blood
,
seal'd
in
his
wounds
,
yet
if
hee
bee
not
our
Judge
,
wee
cannot
stand
in
judgement
;
shall
hee
bee
our
Judge
,
and
is
hee
not
our
Judge
yet
?
Long
before
wee
were
hee
was
our
Judge
at
the
separation
of
the
Elect
and
Reprobate
,
in
Gods
eternall
Decree
.
Was
he
our
Judge
then
,
and
is
hee
not
so
still
?
still
he
is
present
in
his
Church
,
and
cleares
us
in
all
scruples
,
rectifies
us
in
all
errors
,
erects
us
in
all
dejections
of
spirit
,
pronounces
peace
and
reconciliation
in
all
apprehensions
of
his
Judgements
,
by
his
Word
and
by
his
Sacraments
,
was
hee
,
and
is
he
,
and
shall
he
not
be
our
Judge
still
?
I
am
sure
my
Redeemer
liveth
,
and
he
shall
stand
the
last
on
earth
.
So
that
then
these
words
are
not
De
temp●re
,
but
De
modo
,
there
was
never
any
time
when
Christ
was
not
Judge
,
but
there
were
some
manner
of
Judgements
which
Christ
did
never
exercise
,
and
Christ
had
no
commission
which
he
did
not
execute
;
for
hee
did
all
his
Fathers
will
.
1.
In
secularibus
,
in
civill
,
or
criminall
businesses
,
which
belong
meerly
to
the
Judicatures
,
and
cognisance
of
this
world
,
Iudicat
neminem
,
Christ
judges
no
man
.
2.
Secundum
carnem
,
so
as
they
to
whom
Christ
spake
this
;
who
judged
,
as
himself
says
here
,
according
to
fleshly
affections
,
Iudicat
neminem
,
he
judges
no
man
:
and
3.
Ad
internecionem
,
so
as
that
upon
that
Judgement
,
a
man
should
despair
of
any
reconciliation
,
any
redintegration
with
God
again
,
and
be
without
hope
of
pardon
,
and
remission
of
sins
in
this
world
,
Iudicat
neminem
,
he
judges
no
man
;
1.
Christ
usurps
upon
no
mans
Jurisdiction
,
that
were
against
justice
.
2.
Christ
imputes
no
false
things
to
any
man
,
that
were
against
charity
.
3.
Christ
induces
no
man
to
desperation
,
that
were
against
faith
;
and
against
Justice
,
against
charity
,
against
faith
,
Iudicat
neminem
.
First
then
,
Christ
judgeth
not
in
secular
judgements
,
Master
,
bid
my
brother
divide
the
inheritance
with
me
,
Saint
Augustine
says
,
the
Plaintiffe
thought
his
cause
to
be
just
,
and
hee
thought
Christ
to
bee
a
competent
Judge
in
the
cause
,
and
yet
Christ
declines
the
judgement
,
disavows
the
authority
,
and
he
answers
,
Homo
,
quis
me
constituit
Iudicem
,
Man
,
who
made
me
a
Judge
between
you
?
To
that
Generall
,
which
we
had
in
the
morning
,
Omne
judicium
,
the
Son
hath
all
judgement
;
here
is
an
exception
of
the
same
Judges
own
making
,
for
in
secular
judgements
,
Nemo
constituit
,
he
had
no
commission
,
and
therefore
Iudicat
neminem
,
he
judges
no
man
;
he
forbore
in
criminall
matters
too
,
for
when
the
woman
taken
in
adultery
,
was
brought
before
him
,
he
condemned
her
not
;
It
is
true
,
he
absolv'd
her
not
,
the
evidence
was
pregnant
against
her
,
but
he
condemned
her
not
,
he
undertook
no
office
of
a
Judge
,
but
of
a
sweet
and
spirituall
Counsellor
,
Go
,
and
sinne
no
more
,
for
this
was
his
Element
,
his
Tribunall
.
When
then
Christ
says
of
himself
,
with
such
a
pregnant
negative
,
Quis
me
constituit
Iudicem
,
may
not
we
say
so
too
,
to
his
pretended
Vicar
,
the
Bishop
of
Rome
,
Qui●te
?
Who
made
you
Judge
of
Kings
,
that
you
should
depose
them
,
in
criminall
causes
?
Or
who
made
you
proprietary
of
Kingdomes
,
that
you
should
dispose
of
them
,
as
of
civill
inheritances
?
when
to
countenance
such
a
pretence
,
they
detort
places
of
Scripture
,
not
onely
perversly
,
but
senselesly
,
blasphemously
,
ridiculously
,
(
as
ridicolously
as
in
their
pasquils
,
when
in
an
undiscreet
shamlesnes
,
to
make
their
power
greater
then
it
is
,
they
make
their
fault
greater
then
it
is
too
,
&
fil
their
histories
with
examples
of
Kings
deposed
by
Popes
,
which
in
truth
were
not
depos'd
by
them
,
for
in
that
they
are
more
innocent
then
they
will
confesse
themselves
to
be
)
when
some
of
their
Authors
say
,
that
the
Primitive
Church
abstain'd
from
deposing
Emperors
,
onely
because
she
was
not
strong
enough
to
do
it
,
when
some
of
them
say
,
That
all
Christian
Kingdomes
of
the
earth
,
may
fall
into
the
Church
of
Rome
,
by
faults
in
those
Princes
,
when
some
of
them
say
,
that
De
facto
,
the
Pope
hath
already
a
good
title
to
every
Christian
Kingdome
,
when
some
of
them
say
,
that
the
world
will
never
he
well
governed
,
till
the
Pope
put
himself
into
possession
of
all
(
all
which
severall
propositions
are
in
severall
Authors
of
good
credit
amongst
them
)
will
be
not
endure
Christs
own
question
,
Quis
te
constituit
?
Who
made
you
Judge
of
all
this
?
If
they
say
Christ
did
;
did
he
it
in
his
Doctrine
?
It
is
hard
to
pretend
that
,
for
such
an
institution
as
that
must
have
very
cleer
,
very
pregnant
words
the
carry
in
;
did
he
doe
it
by
his
example
and
practice
?
wee
see
hee
abstain'd
in
criminall
causes
,
when
they
come
to
their
last
shift
,
that
is
,
that
Christ
did
exercise
Judiciary
Authority
,
when
he
whipped
Merchants
out
of
the
Temple
,
when
he
curs'd
the
fig-tree
,
and
damnified
the
owner
thereof
,
and
when
he
destroyed
the
Heard
of
Swine
,
(
for
there
,
say
they
,
the
Devill
was
but
the
Executioner
,
Christ
was
the
Judge
)
to
all
these
,
and
such
as
these
,
it
is
enough
to
say
,
All
these
were
miraculous
,
and
not
ordinary
;
and
though
it
might
seem
half
a
miracle
how
that
should
exercise
so
much
authority
as
he
hath
done
over
the
world
,
yet
when
we
look
neerer
,
and
see
his
means
,
that
he
hath
done
all
this
by
Massacres
of
millions
,
by
withdrawing
Subjects
from
their
Allegiance
,
by
assasinating
and
murthering
of
Princes
,
when
we
know
that
miracles
are
without
meanes
,
and
we
see
the
means
of
his
proceedings
,
the
miracle
ceases
,
howsoever
that
Bishop
as
Christs
Vicar
can
claim
no
other
power
,
then
was
ordinary
in
Christ
,
and
so
exercis'd
by
Christ
,
and
so
Iudicavit
neminem
;
In
secular
judgement
,
Christ
judges
no
man
,
and
therefore
that
Bishop
as
his
Vicar
should
not
.
Secondly
,
Christ
judges
no
man
by
calumny
,
by
imputing
,
When
then
we
would
present
unto
you
that
monster
Slander
,
and
Calumny
,
though
it
be
hard
to
bring
it
within
any
compasse
of
a
division
,
yet
to
take
the
largenesse
of
the
schoole
,
and
say
,
that
every
calumny
is
either
direct
,
or
indirect
,
that
will
comprehend
all
,
and
then
a
direct
calumny
,
will
have
three
branches
,
either
to
lay
a
false
and
unjust
imputation
,
or
else
to
aggravate
a
just
imputation
,
with
unnecessary
,
but
heavy
circumstances
,
or
thirdly
to
reveale
of
fault
which
in
it selfe
was
secret
and
I
by
no
duty
bound
to
discover
it
,
and
then
the
indirect
calumny
will
have
three
branches
too
,
either
to
deny
expressly
some
good
that
is
in
another
,
or
to
smother
it
in
silence
,
when
my
testimony
were
due
to
him
,
and
might
advantage
him
,
or
lastly
to
diminish
his
good
parts
,
and
say
they
are
well
,
but
not
such
as
you
would
esteeme
them
to
be
;
collect
then
again
,
for
that
's
all
,
that
we
shall
be
able
to
doe
,
that
he
is
a
calumniator
directly
,
that
imputes
a
false
crime
,
that
aggravates
a
true
crime
,
that
discovers
any
crime
extrajudicially
;
That
he
is
an
indirect
calumniator
,
that
denies
another
mans
sufficiencies
,
that
conceales
them
,
that
diminishes
them
;
Take
in
some
of
Saint
Bernards
examples
of
these
rules
,
that
it
is
a
calumny
to
say
,
Doles
vehementer
,
Sede●
adversus
fratrem
tuum
loque
ba●is
,
Then
sittest
and
speakest
against
thy
neighbour
,
They
up
〈◊〉
my
people
as
bread
,
as
David
says
in
Gods
person
:
And
upon
those
words
of
the
same
Prophet
,
says
the
same
Father
,
De
caeteris
,
when
we
eate
of
any
thing
else
,
non
semper
hoc
●lus
,
says
he
we
doe
not
always
eate
one
sallet
,
one
meate
,
one
kinde
of
fruit
,
sed
semper
panem
,
whatsoever
we
eate
else
wee
always
eate
bread
,
howsoever
they
implored
their
thoughts
,
or
their
wits
otherways
,
it
was
always
one
exercise
of
them
to
calumniate
Christ
Jesus
,
and
in
that
kinde
of
calumny
,
which
is
the
bitterest
of
all
,
they
abounded
most
,
which
is
in
scorne
and
derision
,
David
,
and
Iob
,
who
were
slander
proofe
,
in
a
good
measure
,
yet
every
where
complaine
passionately
that
they
were
made
a
scorne
,
that
the
wits
made
libells
,
that
drunkards
sung
songs
,
that
fooles
,
and
the
children
of
fooles
derided
them
;
And
when
Saul
was
in
his
last
,
and
worst
agony
,
and
had
abandoned
himselfe
to
a
present
death
,
and
prayed
his
armourbearer
to
kill
him
,
it
was
not
because
the
uncircumcised
should
not
kill
him
(
for
he
desired
death
,
and
he
had
their
deadly
arrowes
already
in
his
bosome
)
but
it
was
(
as
it
is
expressed
there
)
lest
the
uncircumcised
should
come
and
abuse
him
,
he
was
afraid
of
scorne
when
he
had
but
a
few
minutes
of
life
.
Since
then
Christ
judges
no
man
(
as
they
did
)
secundum
carnem
ejus
,
according
to
the
outward
appearance
,
for
they
thought
no
better
of
Christ
then
he
seemed
to
be
,
(
as
Fathers
take
that
phrase
,
nor
secundum
carnem
suam
,
according
to
his
owne
fleshly
passions
,
(
as
some
others
take
it
)
judge
not
you
so
neither
,
first
judge
not
that
ye
be
not
judged
,
Nolite
●udicare
de
judiciis
Dei
,
when
you
see
Gods
judgments
fall
upon
a
man
,
when
you
see
the
tower
of
Silo
fall
upon
a
man
,
doe
not
you
judge
that
that
man
had
sinned
more
then
you
,
when
you
see
another
borne
blind
,
doe
not
you
thinke
that
he
or
his
Father
had
sinned
,
and
that
you
onely
are
derived
from
a
pure
generation
,
especially
n●n
maledic
as
surdo
,
speake
not
evill
of
the
deafe
that
heares
not
;
That
is
,
(
as
Gregory
interprets
it
if
not
literally
,
yet
appliably
,
and
usefully
)
calumniate
not
him
who
is
absent
,
O
judicis
superfluentem
justitiam
,
O
superabundant
and
overflowing
Justice
,
when
we
judge
another
in
passion
;
Lastly
,
Christ
judges
no
man
Ad
internecionem
,
he
judges
no
man
so
,
Doe
not
thou
then
give
malitious
evidence
against
thy selfe
,
doe
not
weaken
the
merit
,
nor
lessen
the
value
of
the
bloud
of
thy
Saviour
,
as
though
thy
sinne
were
greater
then
it
;
Doth
God
desire
thy
bloud
now
,
when
he
hath
abundantly
satisfied
his
justice
with
the
bloud
of
his
Sonne
for
thee
?
what
hast
thou
done
?
hast
thou
come
hypocritically
to
this
place
upon
collaterall
reasons
,
and
not
upon
the
direct
service
of
God
?
not
for
love
of
Information
,
of
Reformation
of
thy selfe
?
If
that
be
thy
case
,
yet
if
a
man
hear
my
words
,
says
Christ
,
and
beleeve
not
,
I
judge
him
not
,
he
hath
one
that
judgeth
him
,
says
Christ
,
and
who
is
that
?
The
word
that
I
have
spoken
,
the
same
shall
judge
him
;
It
shall
,
but
when
?
It
shall
judge
him
,
says
Christ
,
at
that
last
day
,
for
till
the
last
day
,
the
day
of
his
death
,
no
man
is
past
recovery
,
no
man's
salvation
is
impossible
:
Hast
thou
gone
farther
then
this
?
Hast
thou
admitted
scruples
of
diffidence
,
and
distrust
in
Gods
mercy
,
and
so
tasted
of
the
lees
of
desperation
?
It
is
true
,
perpetrare
flagitium
est
mors
anima
,
sed
desper
are
est
descensus
ad
inferos
,
In
every
sinne
the
soule
dies
,
but
in
desperation
it
descends
into
hell
,
Et
virtute
quis
malè
utitur
?
Can
any
man
make
so
ill
use
of
so
great
virtues
,
as
the
feare
of
God
and
the
hare
of
sinne
?
yes
they
may
,
so
froward
a
weed
is
sinne
,
as
that
it
can
spring
out
of
any
roote
,
and
therefore
if
it
have
done
so
in
thee
,
and
thou
thereby
have
made
thy
case
the
harder
,
yet
know
stil
,
that
Objectum
spe●
est
ardu●
,
et
possibile
,
the
true
object
of
hope
is
hard
to
come
by
,
but
yet
possible
to
come
by
,
and
therefore
as
David
said
,
By
my
God
have
I
leaped
over
a
wall
,
so
by
thy
God
maist
thou
breake
through
a
wall
,
through
this
wall
of
obduration
,
which
thou
thy selfe
hast
begunne
to
build
about
thy selfe
.
Feather
thy
wings
againe
,
which
even
the
flames
of
hell
have
touched
in
these
beginnings
of
desperation
,
feather
them
againe
with
this
text
Neminem
judicat
,
Christ
judges
no
man
,
so
as
a
desperate
man
judges
himselfe
,
doe
not
make
thy selfe
beleeve
,
that
thou
hast
sinned
against
the
holy
Ghost
;
for
this
is
the
nearest
step
thou
hast
made
to
it
,
to
think
that
thou
hast
done
it
;
walke
in
that
large
field
of
the
Scriptures
of
God
,
and
from
the
first
flower
at
thy
entrance
,
the
flower
of
Paradise
,
Semen
mulieris
,
the
generall
promise
of
the
seed
of
the
woman
should
bruise
the
Serpents
head
,
to
the
last
word
of
that
Messias
upon
the
Crosse
,
Consummatum
est
,
that
all
that
was
promised
for
us
is
now
performed
,
and
from
the
first
to
the
last
thou
shalt
find
the
savour
of
life
unto
life
in
all
those
flowers
;
walke
over
the
same
alley
againe
and
consider
the
first
man
Adam
in
the
beginning
who
involv'd
thee
in
originall
sinne
;
and
the
thiefe
upon
the
Crosse
who
had
continued
in
actuall
sinnes
all
his
life
,
and
sealed
all
with
the
sinne
of
reviling
Christ
himselfe
a
little
before
his
expiration
,
and
yet
he
recovered
Paradise
,
and
Paradise
that
day
,
and
see
if
thou
canst
make
any
shift
to
exclude
thy selfe
,
receive
the
fragrancy
of
all
these
Cordialls
,
Vivit
Domin●●
,
as
the
Lord
liveth
I
would
not
the
death
of
a
sinner
,
Quandocunque
,
At
what
time
soever
a
sinner
repenteth
,
and
of
this
text
Neminem
judieat
,
Christ
judgeth
no
man
to
destruction
here
,
and
if
thou
find
after
all
these
Antidotes
a
suspitious
ayre
,
a
suspicious
working
in
that
Impossibi●e
est
,
that
it
is
impossible
for
them
,
who
were
once
inlightened
if
they
fall
away
,
to
renew
them
againe
by
repentance
,
sprinkle
upon
that
worme
wood
of
Impossibile
est
,
that
Manna
of
Quorum
remiseritis
,
whose
sinnes
yee
remit
,
are
remitted
,
and
then
it
will
have
another
tast
to
thee
,
and
thon
wilt
see
that
that
impossibility
lies
upon
them
onely
,
who
are
utterly
fallen
away
into
an
absolute
Apostasie
,
and
infidelity
,
that
make
a
mocke
of
Christ
,
and
crucifie
him
againe
,
as
it
is
expressed
there
,
who
undervalue
,
and
despise
the
Church
of
God
,
&
those
means
which
Christ
Jesus
hath
instituted
in
his
Church
for
renewing
such
as
are
fallen
.
To
such
it
is
impossible
,
because
there
are
no
other
ordinary
meanes
possible
,
but
that
's
not
thy
case
,
thy
case
is
onely
a
doubt
,
that
those
meanes
that
are
sha●●
not
be
applied
to
thee
,
and
even
that
is
a
slippery
state
to
doubt
of
the
mercy
of
God
to
thee
in
particular
,
this
goes
so
neare
making
thy
sinne
greater
then
Gods
mercy
,
as
that
it
makes
thy
sinne
greater
then
daily
adulteries
,
daily
murthers
,
daily
blasphemies
,
daily
prophanings
of
the
Sabbath
could
have
done
,
and
though
thou
canst
never
make
that
true
in
this
life
that
thy
sinnes
are
greater
then
God
can
forgive
,
yet
this
is
a
way
to
make
them
greater
,
then
God
will
forgive
.
Now
to
collect
both
our
Exercises
,
and
to
connexe
both
Texts
,
Christ
judgeth
all
men
and
Christ
judgeth
no
man
,
he
claimes
all
judgment
,
and
he
disavows
all
judgement
,
and
they
consist
well
together
,
he
was
at
our
creation
,
but
that
was
not
his
first
sense
;
the
Arians
who
say
,
Erat
quando
non
erat
,
there
was
a
time
when
Christ
was
not
,
intimating
that
he
had
a
beginning
,
and
therefore
was
a
creature
,
yet
they
will
allow
that
he
was
created
before
the
generall
creation
,
and
so
assisted
at
ours
,
but
he
was
infinite
generations
before
that
,
in
the
bosome
of
his
Father
,
at
our
election
,
and
there
in
him
was
executed
the
first
judgment
of
separating
those
who
were
his
,
the
elect
from
the
reprobate
,
and
then
he
knows
who
are
his
by
that
first
Judgment
:
And
so
comes
to
his
second
Judgment
,
to
seale
all
those
in
the
visible
Church
with
the
outward
mark
of
his
baptisme
,
and
the
inward
marke
of
his
Spirit
,
and
those
whom
he
calls
so
,
he
justifies
,
and
sanctifies
,
and
brings
them
to
his
third
Judgment
,
to
an
established
and
perpetuall
glory
.
And
so
all
Judgment
is
his
.
But
then
to
judge
out
of
humane
affections
,
and
passions
,
by
detraction
,
and
calumny
,
as
they
did
to
whom
he
spoke
at
this
time
,
so
he
judges
no
man
,
so
he
denies
judgment
:
To
usurpe
upon
the
jurisdiction
of
others
,
or
to
exercise
any
other
judgment
,
then
was
his
commission
,
as
his
pretended
Vicar
doth
so
he
judges
no
man
,
so
he
disavows
all
judgment
:
To
judge
so
as
that
our
condemnation
should
be
irremediable
in
this
life
,
so
he
judges
no
man
,
so
he
forswears
all
judgment
,
As
I
live
,
saith
the
Lord
of
hosts
,
and
as
I
have
died
,
saith
the
Lord
Jesus
,
so
I
judge
none
.
Acknowledge
his
first
Judgment
,
thy
election
in
him
,
Christ
his
second
Judgment
,
thy
justification
by
him
,
breath
and
pant
after
his
third
Judgement
,
thy
Crown
of
glory
for
him
;
intrude
not
upon
the
right
of
other
men
,
which
is
the
first
,
defame
not
,
calumniate
not
other
men
,
which
is
the
second
,
lay
not
the
name
of
reprobate
in
this
life
upon
any
man
,
which
is
the
third
Judgement
,
that
Christ
disavows
here
,
and
then
thou
shalt
have
well
understood
,
and
well
practised
both
these
texts
,
The
Father
hath
committed
all
Iudgment
to
the
Sonne
,
and
yet
The
Sonne
judges
no
man
.
SERMON
XIIII
.
Preached
at
Lincolns
Inne
.
JOB
19.
26.
And
though
,
after
my
skin
,
wormes
destroy
this
body
,
yet
in
my
flesh
shall
I
see
God
.
AMongst
those
Articles
,
in
which
our
Church
hath
explain'd
,
and
declar'd
her
faith
,
this
is
the
eight
Article
,
that
the
three
Creeds
,
(
that
of
the
councell
of
Nice
,
that
of
Athanasius
,
and
that
which
is
commonly
known
by
the
name
of
the
Apostles
Creed
)
ought
throughly
to
be
received
,
and
embrac'd
.
The
meaning
of
the
Church
is
not
,
that
onely
that
should
be
beleev'd
in
which
those
three
Creeds
agree
;
(
for
,
the
Nicen
Creed
mentions
no
Article
after
that
of
the
holy
Ghost
,
not
the
Catholique
Church
,
not
the
Communion
of
Saints
,
not
the
Resurrection
of
the
flesh
;
Athanasius
his
Creed
does
mention
the
Resurrection
,
but
not
the
Catholique
Church
,
nor
the
communion
of
Saints
,
)
but
that
all
should
be
beleev'd
,
which
is
in
any
of
them
,
all
which
is
summ'd
up
in
the
Apostles
Creed
.
Now
,
the
reason
expressed
in
that
Article
of
our
Church
,
why
all
this
is
to
be
beleeved
,
is
;
Because
all
this
may
be
prov'd
by
most
certaine
warrants
of
holy
Scriptures
.
The
Article
does
not
insist
upon
particular
places
of
Scripture
;
not
so
much
as
point
to
them
.
But
,
they
who
have
enlarged
the
Articles
,
by
way
of
explanation
,
have
done
that
.
And
when
they
come
to
cite
those
places
of
Scripture
,
which
prove
the
Article
of
the
Resurrection
,
I
observe
that
amongst
those
places
they
forbeare
this
text
;
so
that
it
may
seem
,
that
in
their
opinion
,
this
Scripture
doth
not
concerne
the
Resurrection
.
It
will
not
therefore
be
impertinent
,
to
make
it
a
first
part
of
this
exercise
,
whether
this
Scripture
be
to
be
understood
of
the
Resurrection
,
or
no
;
And
then
,
to
make
the
particular
handling
of
the
words
,
a
second
part
.
In
the
first
,
we
shall
see
,
that
the
Iews
always
had
,
and
have
still
,
a
persuasion
of
the
Resurrection
.
We
shall
look
after
,
by
what
light
they
saw
that
;
whether
by
the
light
of
naturall
reason
;
And
,
if
not
by
that
,
by
what
light
given
in
other
places
of
Scripture
;
and
then
,
we
shall
shut
up
this
inquisition
with
a
unanime
consent
,
(
so
unanime
,
as
I
can
remember
but
one
that
denies
it
,
and
he
but
faintly
)
that
in
this
text
,
the
doctrine
of
the
resurrection
is
established
.
In
the
second
part
,
the
doctrine
it selfe
comprised
in
the
words
of
the
text
,
(
And
though
after
my
skin
,
wormes
destroy
this
body
,
yet
in
my
flesh
shall
I
see
God
)
we
shall
see
first
,
that
the
Saints
of
God
themselves
,
are
not
priviledged
from
the
common
corruption
and
dissolution
of
the
body
;
After
that
curse
upon
the
Serpent
,
super
pectus
gradieris
,
After
my
skin
my
body
shall
be
destroyed
.
Though
not
destroyed
by
being
resolved
to
ashes
in
the
fire
,
(
perchance
I
shall
not
be
burnt
)
not
destroyed
by
being
washed
to
slime
,
in
the
sea
,
(
perchance
I
shall
not
be
drowned
)
but
destroyed
contemptibly
,
by
those
whom
I
breed
,
and
feed
,
by
wormes
;
(
After
my
skin
wormes
shall
destroy
my
body
.
)
And
thus
farre
our
case
is
equall
;
one
event
to
the
good
and
bad
;
wormes
shall
destroy
all
in
them
all
.
And
farther
then
this
,
their
case
is
equall
too
,
for
,
they
shall
both
rise
againe
from
this
destruction
.
But
in
this
lies
the
future
glory
,
in
this
lies
the
present
comfort
of
the
Saints
of
God
,
that
,
after
all
this
,
(
so
that
this
is
not
my
last
act
,
to
dye
,
nor
my
last
scene
,
to
lie
in
the
grave
,
nor
my
last
exit
,
to
goe
out
of
the
grave
)
after
,
says
Iob
;
And
indefinitely
,
After
,
I
know
not
how
soone
,
nor
how
late
,
I
presse
not
into
Gods
secrets
for
that
;
but
,
after
all
this
,
Ego
,
I
,
I
that
speak
now
,
and
shall
not
speak
then
,
silenced
in
the
grave
,
I
that
see
now
,
and
shall
not
see
then
,
ego
videbo
,
I
shall
see
,
(
I
shall
have
a
new
faculty
)
videbo
Deam
,
I
shall
see
God
(
I
shall
have
a
new
object
)
and
,
In
carne
,
I
shall
see
him
in
the
flesh
,
(
I
shall
have
a
new
organ
,
and
a
new
medium
)
and
,
In
carne
mea
,
that
flesh
shall
be
my
flesh
,
(
I
shall
have
a
new
propriety
in
that
flesh
)
this
flesh
which
I
have
now
,
is
not
mine
,
but
the
wormes
;
but
that
flesh
shall
be
so
mine
,
as
I
shall
never
devest
it
more
,
but
in
my
flesh
I
shall
see
God
for
ever
.
In
the
first
part
then
,
which
is
an
inquiry
,
onely
the
Iews
shall
rise
againe
,
but
all
the
Gentiles
shall
perish
,
body
and
soule
together
,
as
Korah
,
,
and
Abiram
were
swallowed
all
at
once
,
body
,
and
soule
into
hell
.
And
to
this
purpose
,
(
for
the
first
part
thereof
,
that
the
Iews
shall
rise
)
they
abuse
that
place
of
Esay
;
Thy
dead
men
shall
live
;
awake
and
sing
,
yee
that
dwell
in
the
dust
.
And
,
They
are
dead
,
they
shall
not
live
,
they
are
deceased
,
they
shall
not
rise
.
The
Iews
onely
,
say
they
shall
rise
;
but
,
not
all
they
;
but
onely
the
righteous
amongst
them
.
And
,
to
that
purpose
,
they
abuse
that
place
of
the
Prophet
Zachary
,
two
parts
shall
be
cut
off
,
and
dye
,
but
the
third
shall
be
left
therein
,
and
I
will
bring
that
third
part
,
The
Iews
onely
of
all
men
,
the
good
Iews
onely
of
all
Iews
,
and
of
these
good
Iews
,
onely
they
who
were
buried
in
the
land
of
promise
shall
have
this
present
,
and
immediate
resurrection
;
And
to
that
purpose
they
force
that
place
in
Genesis
where
Iacob
,
upon
his
death-bed
,
advised
his
sonne
Ioseph
,
to
bury
him
in
Canaan
,
and
not
in
Egypt
,
Pashur
,
That
he
should
dye
in
Babylon
,
and
be
buried
there
.
For
,
It
is
so
now
;
it
was
so
always
.
We
see
,
in
that
time
,
when
Christ
walked
upon
the
earth
,
Martha
,
Thy
brother
shall
rise
againe
,
she
replies
to
Christ
,
Alas
,
I
know
he
shall
rise
againe
,
at
the
Resurrection
of
the
last
day
,
I
make
no
doubt
of
that
,
we
all
know
that
.
So
also
,
when
Christ
put
forth
that
parable
,
that
in
placing
of
benefits
,
Thou
shalt
be
recompensed
at
the
resurrection
of
the
just
.
The
Resurrection
was
a
vulgar
doctrine
,
well
knowne
to
the
Iews
then
,
and
always
.
For
,
even
Herod
,
when
Christ
preached
and
did
miracles
,
was
apt
to
say
,
Iohn
Baptist
is
risen
from
the
dead
;
And
when
it
is
said
of
those
two
great
Apostles
,
Christ
must
rise
from
the
dead
,
this
argues
no
more
,
but
that
as
Peters
compassion
before
Christs
death
,
made
him
disswade
Christ
from
going
up
to
Ierusalem
,
to
suffer
,
Had
they
this
by
the
common
notions
of
other
men
,
Reason
?
Melanothon
,
(
who
is
no
bold
,
nor
rash
,
nor
dangerous
expressor
of
himselfe
)
says
well
,
Articulus
resurrectionis
propria
Ecclesiaevox
;
It
is
the
Christian
Church
,
that
hath
delivered
to
us
the
article
of
the
resurrection
.
Nature
says
it
not
,
Philosophy
says
it
not
;
it
is
the
language
and
the
Idiotisme
of
the
Church
of
God
,
that
the
resurrection
is
to
be
beleeved
as
an
article
of
faith
.
For
,
though
articles
of
faith
be
not
facta
Ecclesiae
,
they
are
dicta
Ecclesiae
,
though
the
Church
doe
not
make
articles
,
yet
she
declares
them
.
In
the
Creation
,
the
way
was
,
Dixit
&
facta
sunt
,
God
spake
,
and
so
things
were
made
;
In
the
Gospell
,
the
way
is
,
Fecit
,
&
dicta
sunt
,
God
makes
articles
of
faith
,
and
the
Church
utters
them
,
presents
them
.
That
's
manifestè
verum
,
evidently
,
undeniably
true
,
that
Nature
,
and
Philosophy
say
nothing
of
articles
of
faith
.
But
,
even
in
Nature
,
and
in
Philosophy
,
there
is
some
preparation
A
priore
,
and
much
illustration
A
posteriore
,
of
the
Resurrection
.
For
,
first
,
we
know
by
naturall
reason
,
that
it
is
no
such
thing
,
as
God
cannot
doe
;
It
implies
no
contradiction
in
it selfe
,
as
that
new
article
of
Transubstantiation
does
;
It
implies
no
defectivenesse
in
God
,
as
that
new
article
,
The
necessity
of
a
perpetuall
Vicar
upon
earth
,
does
.
For
,
things
contradictory
in
themselves
,
(
which
necessarily
imply
a
falshood
)
things
arguing
a
defectivenesse
in
God
,
(
which
implies
necessarily
a
derogation
,
to
his
nature
,
to
his
naturall
goodnesse
,
to
that
which
we
may
justly
call
even
the
God
of
God
,
that
which
makes
him
God
to
us
,
his
mercy
)
such
things
God
himselfe
cannot
doe
,
not
things
which
make
him
an
unmercifull
,
a
cruell
,
a
precondemning
God
.
But
,
excepting
onely
such
things
,
God
,
who
is
that
,
What
is
the
whole
world
to
a
soule
?
says
Christ
;
but
what
are
all
the
soules
of
the
world
,
to
God
?
What
is
man
,
that
God
should
be
mindefull
of
him
,
that
God
should
ever
thinke
of
him
,
that
works
,
and
who
shall
let
it
?
can
raise
our
bodies
again
from
the
dead
,
because
,
to
doe
so
,
implies
no
derogation
to
himselfe
,
Our
reason
tells
us
,
he
can
doe
it
;
doth
our
reason
tell
us
as
much
of
his
will
,
that
he
will
doe
it
?
Our
reason
tells
us
,
that
he
will
doe
,
Et
institutio
carnis
quàm
destitutio
;
It
is
a
lesse
matter
to
recover
a
sicke
man
,
then
to
make
a
whole
man
.
Does
this
trouble
thee
,
says
Iustin
Martyr
,
(
and
Athenagor
as
proceeds
in
the
same
way
of
argumentation
too
,
in
his
Apology
)
does
this
trouble
thee
,
Recogita
quid
fueris
,
antequam
esses
;
Thinke
over
thy selfe
;
what
wast
thou
before
thou
wast
any
thing
?
Meminisses
utique
,
si
fuisses
;
If
thou
hadst
been
any
thing
then
,
surely
thou
wouldst
remember
it
now
.
Qui
non
eras
,
factus
es
;
Cum
iterum
non
eris
,
fies
;
Thou
that
wast
once
nothing
,
wast
made
this
that
thou
art
now
,
and
when
thou
shalt
be
nothing
againe
,
thou
shalt
be
made
better
then
thou
art
yet
.
And
,
Redderationem
quâ
factus
es
,
&
ego
reddam
rationem
quâ
fies
;
Doe
thou
tell
me
,
how
thou
wast
made
then
,
and
I
will
tell
thee
how
thou
shalt
be
made
hereafter
.
And
yet
as
Solomon
sends
us
to
creatures
,
&
to
creatures
of
a
low
rank
&
station
,
to
Ants
&
Spiders
,
for
instruction
,
so
Saint
Gregory
sends
us
to
creatures
,
to
learne
the
Resurrection
.
Lux
quotidie
moritur
,
&
quotidie
resurgit
;
holy
Ghost
himselfe
sends
us
to
Reason
,
and
to
the
Creature
,
for
the
doctrine
of
the
Resurrection
;
Saint
Paul
allowes
him
not
the
reason
of
a
man
,
that
proceeds
not
so
;
Thou
fool
,
says
he
,
that
which
thou
sowest
,
is
not
quickned
except
it
dye
;
The
Iews
then
,
if
they
had
no
other
helpes
,
a
Priore
,
and
illustrations
a
Posteriore
,
for
the
doctrine
of
the
Resurrection
.
The
Iews
had
seen
resuscitations
,
from
the
dead
in
particular
persons
,
and
they
had
seen
miraculous
cures
done
by
their
Prophets
.
And
Gregory
Nyssen
says
well
,
Tolle
grabatum
,
and
an
Este
sanus
,
and
no
more
,
they
were
praeludia
resurrectionis
,
halfe-resurrections
,
prologues
,
and
inducements
to
the
doctrine
of
the
resurrection
,
which
shall
be
transacted
with
a
Surgite
mortui
,
and
no
more
.
So
these
naturall
helps
in
the
consideration
of
the
creature
,
are
praeludia
resurrectionis
,
they
are
halfe-resurrections
,
and
these
naturall
resurrections
carry
us
halfe
way
to
the
miraculous
resurrection
.
But
certainely
,
the
Iews
,
who
had
that
,
which
the
Gentiles
wanted
,
The
Scriptures
,
had
from
them
,
a
generall
,
though
not
an
explicite
knowledge
of
the
resurrection
.
That
they
had
it
,
we
see
by
that
practise
of
Iudas
the
Maccabee
,
Iews
,
The
Sadduces
.
And
Saint
Paul
,
when
,
finding
himselfe
to
bee
oppressed
in
Judgement
,
hee
used
his
Christian
wisedome
,
and
to
draw
a
strong
party
to
himselfe
,
protested
himselfe
to
bee
of
the
sect
of
the
Pharisees
;
and
that
,
as
they
,
and
all
the
rest
,
in
generall
,
did
,
he
maintained
the
Resurrection
,
he
knew
it
would
seem
a
strange
injury
,
and
an
oppression
,
to
be
called
in
question
for
that
,
that
they
all
beleeved
;
Though
therefore
our
Saviour
Christ
,
who
disputed
then
,
onely
against
the
Sadduces
,
argued
for
the
doctrine
of
the
Resurrection
,
onely
from
that
place
of
the
Scripture
,
which
those
Sadduces
acknowledged
to
be
Scripture
,
(
for
they
denied
all
but
the
bookes
of
Moses
)
I
am
the
God
of
Abraham
,
the
God
of
Isaac
,
and
the
God
of
Iacob
,
yet
certainely
the
Iews
had
established
that
doctrine
,
upon
other
places
too
,
though
to
the
Sadduces
who
accepted
Moses
onely
,
Moses
were
the
best
evidence
.
It
is
evident
enough
in
that
particular
place
of
Daniel
,
Many
of
them
that
sleep
in
the
dust
of
the
earth
,
shall
awake
,
all
men
,
for
all
have
sinned
.
And
Christ
doth
but
paraphrase
that
place
of
Daniel
,
who
says
,
Multi
,
many
,
when
he
says
,
Omnes
,
all
;
All
that
are
in
the
grave
shall
heare
his
voyce
and
shall
come
forth
;
They
that
have
done
good
,
Iews
understood
the
resurrection
,
and
more
then
that
,
they
beleeved
it
,
and
therefore
,
as
they
had
light
in
nature
,
they
had
assurance
in
Scripture
,
come
we
now
,
to
that
which
was
our
last
purpose
in
this
first
part
,
whether
in
this
text
,
in
these
words
of
Iob
,
(
though
after
my
skin
,
wormes
destroy
my
body
)
there
be
any
such
light
of
the
Resurrection
given
.
It
is
true
,
that
in
the
new
Testament
,
where
the
doctrine
of
the
resurrection
is
more
evidently
,
Iob
,
God
taketh
the
wise
in
their
owne
craft
;
And
more
then
this
one
place
,
is
not
,
(
I
thinke
)
cited
out
of
this
booke
of
Iob
in
the
new
Testament
.
But
,
the
authority
of
Iob
is
established
in
another
place
;
you
have
heard
of
the
patience
of
Iob
,
and
you
have
seen
the
end
of
the
Lord
,
(
When
,
after
my
skin
,
wormes
shall
destroy
my
body
,
yet
in
my
flesh
I
shall
see
God
)
does
establish
the
Resurrection
.
Divide
the
expositors
into
three
branches
;
(
for
,
so
,
the
world
will
needs
divide
them
)
The
first
,
Gregory
Nyssen
understood
Iob
too
.
For
,
he
considers
Iobs
case
thus
;
God
promised
Iob
twofold
of
all
that
he
had
lost
;
And
in
his
sheep
and
camels
,
and
oxen
,
and
asses
,
which
were
utterly
destroyed
,
and
brought
to
nothing
,
God
performes
it
punctually
,
he
had
all
in
a
double
proportion
.
Non
recedere
,
sed
praecedere
;
They
are
not
gone
into
any
other
wombe
,
then
we
shall
follow
them
into
;
nec
acquirendae
,
atrae
vestes
,
pro
iis
qui
albis
induuntur
,
neither
should
we
put
on
blacks
,
for
them
that
are
clothed
in
white
,
nor
mourne
for
them
,
that
are
entred
into
their
Masters
joy
.
We
can
enlarge
our selfes
no
farther
in
this
consideration
of
the
first
branch
of
expositors
,
but
that
all
the
ancients
tooke
occasion
from
this
text
to
argue
for
the
resurrection
.
Take
into
your
Consideration
the
other
two
branches
of
moderne
expositors
,
Iob
;
Scio
,
says
he
;
I
know
it
,
(
which
is
more
in
him
,
then
the
Credo
is
in
us
,
more
to
know
it
then
,
in
that
state
,
then
to
believe
it
now
,
after
it
hath
been
so
evidently
declar'd
,
not
onely
to
be
a
certain
truth
,
but
to
be
an
article
of
faith
)
Scio
Redemptorem
,
says
he
;
I
know
not
onely
a
Creator
,
but
a
Redeemer
;
And
,
Redemptorem
meum
,
My
Redeemer
,
which
implies
a
confidence
,
and
a
personall
application
of
that
Redemption
to
himself
.
Scio
vivere
,
says
he
;
I
know
that
he
lives
;
I
know
that
hee
begunne
not
in
his
Incarnation
,
I
know
he
ended
not
in
his
death
,
but
it
always
was
,
and
is
now
,
and
shall
for
ever
be
true
,
Vivit
,
that
he
lives
still
.
And
then
,
Scio
venturum
,
says
he
too
;
I
know
hee
shall
stand
at
the
last
day
to
Judge
me
and
all
the
world
;
And
after
that
,
and
after
my
skinne
and
body
is
destroyed
by
worms
,
yet
in
my
flesh
I
shall
see
God
.
And
so
have
you
as
much
as
we
proposed
for
our
first
part
;
That
the
Jews
do
now
,
that
they
always
did
believe
a
Resurrection
;
That
as
naturall
men
,
and
by
naturall
reason
they
might
know
it
,
both
in
the
possibility
of
the
thing
,
and
in
the
purpose
of
God
,
that
they
had
better
helpes
then
naturall
reason
,
for
they
had
divers
places
of
their
Scripture
,
and
that
this
place
of
Scripture
,
which
is
our
text
,
hath
evermore
been
received
for
a
proof
of
the
Resurrection
.
Proceed
we
now
,
to
those
particulars
which
constitute
our
second
part
,
such
instructions
concerning
the
Resurrection
,
as
arise
out
of
these
words
,
Though
after
my
skinne
,
worms
destroy
my
body
,
yet
in
my
flesh
I
shall
see
God
.
In
this
second
part
,
the
first
thing
that
was
propos'd
,
was
,
That
the
Saints
of
God
,
In
pulverem
reverteris
,
To
dust
thou
shalt
return
,
there
is
no
Non
obstante
;
though
thou
turn
to
God
,
thou
must
turn
into
the
grave
;
for
,
hee
that
redeem'd
thee
from
the
other
death
,
redeem'd
not
himself
from
this
.
Carry
this
consideration
to
the
last
minute
of
the
world
,
Saint
Augustine
,
most
of
the
ancients
,
most
of
the
latter
men
think
,
that
there
shall
be
a
sudden
dissolution
of
body
and
soul
,
which
is
death
,
and
a
sudden
re-uniting
of
both
,
which
is
resurrection
,
in
that
instant
;
Quis
Homeo
,
is
Davids
question
;
What
man
is
he
that
liveth
and
shall
not
see
death
?
Let
us
adde
,
Quis
Deoram
?
What
god
is
he
amongst
the
Gentiles
,
Quis
Home
?
And
that
man
who
was
truly
God
,
fals
under
it
too
,
Christ
Jesus
;
He
saw
death
,
though
he
saw
not
the
death
of
this
text
,
Corruption
.
And
,
if
we
consider
the
effusion
of
his
precious
blood
,
the
contusion
of
his
sacred
flesh
,
the
extention
of
those
sinews
,
and
ligaments
which
tyed
heaven
,
and
earth
together
,
in
a
reconciliation
,
the
departing
of
that
Intelligence
from
that
sphear
,
of
that
high
Priest
from
that
Temple
,
of
that
Dove
from
that
Arke
,
of
that
soul
from
that
body
,
that
dissolution
(
which
,
as
an
ordinary
man
he
should
have
had
in
the
grave
,
but
that
the
decree
of
God
,
declar'd
in
the
infallibility
of
the
manifold
prophesies
,
preserv'd
him
from
it
)
had
been
but
a
slumber
,
in
respect
of
these
tortures
,
which
he
did
suffer
;
The
Godhead
staid
with
him
in
the
grave
,
and
so
he
did
not
corrupt
,
but
,
though
our
souls
be
gone
up
to
God
,
our
bodies
shall
.
Corruption
in
the
skin
,
says
Iob
;
In
the
outward
beauty
,
own
skins
;
we
have
the
book
of
God
,
the
Law
,
written
in
our
own
hearts
;
we
have
the
image
of
God
imprinted
in
our
own
souls
;
wee
have
the
character
,
and
seal
of
God
stamped
in
us
,
in
our
baptism
;
and
,
all
this
is
bound
up
in
this
velim
,
in
this
parchmin
,
in
this
skin
of
ours
,
and
we
neglect
book
,
and
image
,
and
character
,
and
feal
,
and
all
for
the
covering
.
It
is
not
a
clear
case
,
if
we
consider
the
originall
words
properly
,
That
Iesabel
did
paint
;
and
yet
all
translators
,
Absolon
was
hanged
by
the
hair
of
the
head
;
Saint
Hierome
,
Thou
art
guilty
of
a
murder
,
though
no
body
die
;
Quia
vinum
attulisti
,
si
faisset
qui
bibisset
;
Excogitatum
ad
faeminas
denudandas
,
It
was
but
an
invention
that
women
might
go
naked
in
clothes
,
for
their
skins
might
bee
seen
through
those
clothes
,
those
thinne
stuffes
:
Our
women
are
not
so
carefull
,
but
they
expose
their
nakednesse
professedly
,
and
paint
it
,
to
cast
bird-lime
for
the
passengers
eye
.
Beloved
,
good
dyet
makes
the
best
Complexion
,
and
a
good
Conscience
is
a
continuall
feast
;
A
cheerfull
heart
makes
the
best
blood
,
and
peace
with
God
is
the
true
cheerfulnesse
of
heart
,
Thy
Saviour
neglected
his
skin
so
much
,
as
that
at
last
,
hee
scarse
had
any
;
all
was
torn
with
the
whips
,
and
scourges
;
and
thy
skin
shall
come
to
that
absolute
corruption
,
as
that
,
though
a
hundred
years
after
thou
art
buryed
,
one
may
find
thy
bones
,
and
say
,
this
was
a
tall
man
,
this
was
a
strong
man
,
yet
we
shall
soon
be
past
saying
,
upon
any
relique
of
thy
skinne
,
This
was
a
fair
man
;
Corruption
seises
the
skinne
,
all
outward
beauty
quickly
,
and
so
it
does
the
body
,
the
whole
frame
and
constitution
,
which
is
another
consideration
;
After
my
skinne
,
my
Body
.
If
the
whole
body
were
an
eye
,
or
an
ear
,
where
were
the
body
,
says
Saint
Paul
;
but
,
The
word
is
well
chosen
,
by
which
all
this
is
expressed
,
in
this
text
,
Nakaph
,
skinne
and
body
,
beauty
and
substance
must
be
destroy'd
;
And
,
Destroyed
by
wormes
,
which
is
another
descent
in
this
humiliation
,
and
ex●anition
of
man
,
in
death
;
After
my
skinne
,
wormes
shall
destroy
this
body
.
I
will
not
insist
long
upon
this
,
because
it
is
not
in
the
Originall
,
In
the
Originall
there
is
no
mention
of
wormes
.
(
They
shal
lye
down
alike
in
the
dust
,
and
the
worms
shall
cover
them
)
(
The
womb
shal
forget
them
,
and
the
worm
shal
feed
sweetly
on
them
;
&
because
the
word
Destroying
is
presented
in
that
form
&
number
,
Contriverint
,
when
they
shall
destroy
,
they
and
no
other
persons
,
no
other
creatures
named
)
both
our
later
translations
,
(
for
indeed
,
our
first
translation
hath
no
mention
of
wormes
)
and
so
very
many
others
,
even
Tremell●s
that
adheres
most
to
the
letter
of
the
Hebrew
,
have
filled
up
this
place
,
with
that
addition
,
Destroyed
by
worms
.
It
makes
the
destruction
the
more
contemptible
;
Thou
that
wouldest
not
admit
the
beames
of
the
Sunne
upon
thy
skinne
,
and
yet
hast
admitted
the
pollutions
of
sinne
;
Thou
that
wouldst
not
admit
the
breath
of
the
ayre
upon
thy
skinne
,
and
yet
hast
admitted
the
spirit
of
lust
,
and
unchast
solicitations
to
breath
upon
thee
,
in
execrable
oathes
,
and
blasphemies
,
to
vicious
purposes
;
Thou
,
whose
body
hath
(
as
farre
as
it
can
)
putrefyed
and
corrupted
even
the
body
of
thy
Saviour
,
in
an
unworthy
receiving
thereof
,
in
this
skinne
,
in
this
body
,
must
be
the
food
of
worms
,
the
prey
of
destroying
worms
.
After
a
low
birth
thou
mayst
passe
an
honourable
life
,
after
a
sentence
of
an
ignominious
death
,
Thus
farre
then
to
the
destroying
of
skinne
and
body
by
worms
,
all
men
are
equall
;
Thus
farre
all
's
Common
law
,
Postquam
,
After
all
this
,
destruction
before
by
worms
;
ruinous
misery
before
;
but
there
is
something
else
to
be
done
upon
me
after
.
God
leaves
no
state
without
comfort
.
God
leaves
some
inhabitants
of
the
earth
,
under
longer
nights
then
others
,
but
none
under
an
everlasting
night
;
and
,
those
,
whom
he
leaves
under
those
long
nights
,
he
recompenses
with
as
long
days
,
after
.
I
were
miserable
,
if
there
were
not
an
Antequam
in
my
behalfe
;
if
before
I
had
done
well
or
ill
actually
in
this
world
,
God
had
not
wrapped
me
up
,
in
his
good
purpose
upon
me
.
And
I
were
miserable
againe
,
if
there
were
not
a
Postquam
in
my
behalfe
;
If
,
after
my
sinne
had
cast
me
into
the
grave
,
there
were
not
a
lowd
trumpet
to
call
me
up
,
and
a
gracious
countenance
to
looke
upon
me
,
when
I
were
risen
.
Nay
,
let
my
life
have
been
as
religious
,
as
the
infirmities
of
this
life
can
admit
,
If
in
this
life
onely
we
have
hope
in
Christ
,
we
are
,
of
all
men
,
most
miserable
.
For
,
for
the
worldly
things
of
this
life
,
first
,
the
children
of
God
have
them
in
the
least
proportions
of
any
;
and
besides
that
,
those
children
of
God
,
which
have
them
in
larger
proportion
,
do
yet
make
the
least
use
of
them
,
of
any
others
,
because
the
children
of
the
world
,
are
not
so
tender
conscienced
,
nor
so
much
afraid
,
lest
those
worldly
things
should
become
snares
,
and
occasions
of
tentation
to
them
,
if
they
open
themselves
to
a
full
enjoying
thereof
,
as
the
children
of
God
are
.
And
therefore
,
after
my
wanting
of
many
worldly
things
,
(
after
a
penurious
life
)
and
,
after
my
not
daring
to
use
those
things
that
I
have
,
so
freely
as
others
doe
,
after
that
holy
and
conscientious
forbearing
of
those
things
that
other
men
afford
themselves
,
after
my
leaving
all
these
absolutely
behind
me
here
,
and
my
skin
and
body
in
destruction
in
the
grace
,
After
all
,
there
remaines
something
else
for
me
.
After
;
but
how
long
after
?
That
's
next
.
When
Christ
was
in
the
body
of
that
flesh
,
which
we
are
in
,
Of
that
day
and
houre
,
no
man
knoweth
,
not
the
Angels
,
not
the
Sonne
.
Then
,
in
that
state
,
he
excludes
himselfe
.
And
when
Christ
was
risen
againe
,
in
an
uncorruptible
body
,
he
said
,
even
to
his
nearest
followers
,
Non
est
vestru●●
,
〈…〉
ignor
antibus
,
he
pretended
to
know
no
more
of
this
,
then
they
that
knew
nothing
.
After
,
when
he
had
invested
immortality
,
per
sui
exceptionem
,
(
says
that
Father
)
he
excepts
none
but
himselfe
;
all
the
rest
,
even
the
Apostles
,
were
left
ignorant
thereof
.
For
this
non
est
vestrum
,
(
it
is
not
for
you
)
is
part
of
the
last
sentence
that
ever
Christ
spake
to
them
.
If
it
be
a
convenient
answer
to
say
,
Christ
knew
it
not
,
as
man
,
how
bold
is
that
man
that
will
pretend
to
know
it
?
And
,
if
it
be
a
convenient
interpretation
of
Christs
words
,
that
he
knew
it
not
,
that
is
,
knew
it
not
so
,
as
that
he
might
tell
it
them
,
how
indiscreet
are
they
,
who
,
though
they
may
seem
to
know
it
,
will
publish
it
?
For
,
thereby
they
fill
other
men
with
scruples
,
and
vexations
,
and
they
open
themselves
to
scorne
and
reproach
,
when
their
predictions
prove
false
,
as
Saint
Augustine
observed
in
his
time
,
and
every
age
hath
given
examples
since
,
of
confident
men
that
have
failed
in
these
conjectures
.
It
is
a
poore
pretence
to
say
,
this
intimation
,
this
impression
of
a
certaine
time
,
prepares
men
with
better
dispositions
.
For
,
they
have
so
often
been
found
false
,
that
it
rather
weakens
the
credit
of
the
thing
it selfe
.
In
the
old
world
they
knew
exactly
the
time
of
the
destruction
of
the
world
;
that
there
should
be
an
hundred
&
twenty
years
,
We
passe
on
.
Massa
damnata
,
the
whole
lump
of
mankind
is
under
the
condemnation
of
Adams
sinne
,
and
yet
the
good
purpose
of
God
severs
some
men
from
that
condemnation
,
so
,
at
the
resurrection
,
all
shall
rise
;
but
not
all
to
glory
.
But
amongst
them
,
that
doe
,
Ego
,
says
Iob
,
I
shall
.
I
,
as
I
am
the
same
man
,
made
up
of
the
samebody
,
and
the
same
soule
.
Shall
I
imagine
a
difficulty
in
my
body
,
because
I
have
lost
an
Arme
in
the
East
,
and
a
leg
in
the
West
?
because
I
have
left
some
bloud
in
the
North
,
and
some
bones
in
the
South
?
Doe
but
remember
,
with
what
ease
you
have
sate
in
the
chaire
,
casting
an
account
,
and
made
a
shilling
on
one
hand
,
a
pound
on
the
other
,
or
five
shillings
below
,
ten
above
,
because
all
these
lay
easily
within
your
reach
.
Consider
how
much
lesse
,
all
this
earth
is
to
him
,
that
sits
in
heaven
,
and
spans
all
this
world
,
and
reunites
in
an
instant
armes
,
and
legs
,
bloud
,
and
bones
,
in
what
corners
so
ever
they
be
scattered
.
The
greater
work
may
seem
to
be
in
reducing
the
soul
;
That
that
soule
which
sped
so
ill
in
that
body
,
last
time
it
came
to
it
,
as
that
it
contracted
Originall
sinne
then
,
and
was
put
to
the
slavery
to
serve
that
body
,
and
to
serve
it
in
the
ways
of
sinne
,
not
for
an
Apprentiship
of
seven
,
but
seventy
years
after
,
that
that
soul
after
it
hath
once
got
loose
by
death
,
and
liv'd
God
knows
how
many
thousands
of
years
,
free
from
that
body
;
that
abus'd
it
so
before
,
and
in
the
sight
and
fruition
of
that
God
,
where
it
was
in
no
danger
,
should
willingly
,
nay
desirously
.
ambitiously
seek
this
scuttered
body
;
this
Eastern
,
and
Western
,
and
Northern
,
and
Southern
body
,
this
is
the
most
inconsiderable
consideration
,
and
yet
,
Ego
,
I
,
I
the
same
body
,
and
the
same
soul
,
shall
be
recompact
again
,
and
be
identically
,
numerically
,
individually
the
same
man
.
The
same
integrity
of
body
,
and
soul
,
and
the
same
integrity
in
the
Organs
of
my
body
,
and
in
the
faculties
of
my
soul
too
;
I
shall
be
all
there
,
my
body
,
and
my
soul
,
&
all
my
body
,
&
all
my
soul
I
am
not
all
here
,
I
am
here
now
preaching
upon
this
text
,
and
I
am
at
home
in
my
Library
considering
whether
S.
Gregory
,
or
S.
Hierome
,
have
said
best
of
this
text
,
before
.
I
am
here
speaking
to
you
,
and
yet
I
consider
by
the
way
,
in
the
same
instant
,
what
it
is
likely
you
will
say
to
one
another
,
when
I
have
done
,
you
are
not
all
here
neither
;
you
are
here
now
,
hearing
me
,
and
yet
you
are
thinking
that
you
have
heard
a
better
Sermon
somewhere
else
,
of
this
text
before
,
you
are
here
,
and
yet
you
think
you
could
have
heard
some
other
doctrine
of
down-right
Predestinations
and
Reprobation
roundly
delivered
somewhere
else
with
more
edification
to
you●
you
are
here
,
and
you
remember
your selves
that
now
yee
think
of
it
.
This
had
been
the
fittest
time
,
now
,
when
every
body
else
is
at
Church
,
to
have
made
such
and
such
a
private
visit
;
and
because
you
would
bee
there
,
you
are
there
.
I
cannot
say
,
you
cannot
say
so
perfectly
,
so
entirely
now
,
as
at
the
Resurrection
,
Ego
,
I
am
here
;
I
,
body
and
soul
;
I
,
soul
and
faculties
:
as
Christ
sayd
to
Peter
,
Noli
timere
,
Ego
sum
,
Fear
nothing
,
it
is
I
;
so
I
say
to
my selfe
,
Noli
timere
;
My
soul
,
why
art
thou
so
sad
,
my
body
,
why
dost
thou
languish
:
Ego
,
I
,
body
and
soul
,
soul
and
faculties
,
shall
say
to
Christ
Jesus
,
Ego
sum
,
Lord
,
it
is
I
,
and
hee
shall
not
say
,
Nescio
te
,
I
know
thee
not
,
but
avow
me
,
and
place
me
at
his
right
hand
.
Ego
sum
,
and
I
the
same
man
,
shall
receive
the
crown
of
glory
which
shall
not
fade
.
Ego
,
when
my
eylids
are
closed
in
my
death-bed
,
the
Angel
hath
said
to
me
,
that
time
shall
be
no
more
;
Till
I
see
eternity
,
the
ancient
of
days
,
I
shall
see
no
more
;
but
then
I
shall
:
Now
,
why
is
Iob
gladder
of
the
use
of
this
sense
of
seeing
,
then
of
any
of
the
other
?
He
is
not
;
He
is
glad
of
seeing
,
but
not
of
the
sense
,
but
of
the
Object
.
It
is
true
that
is
said
in
the
School
,
sup.
q.
82.
●
.
4.
Viciniùs
se
habent
potentiae
sensitivae
ad
animam
quàm
corpus
;
Our
sensitive
faculties
have
more
relation
to
the
soul
,
then
to
the
body
;
but
yet
to
some
purpose
,
and
in
some
measure
,
all
the
senses
shall
be
in
our
glorifyed
bodies
,
In
actu
,
or
in
potentiâ
,
say
they
;
so
as
that
wee
shall
use
them
,
or
so
as
that
we
might
.
But
this
sight
that
Iob
speaks
of
,
is
onely
the
fruition
of
the
presence
of
God
,
in
which
consists
eternall
blessednesse
.
in
aenigmate
,
says
he
;
which
is
not
ill
rendred
in
the
margin
,
in
a
Riddle
,
we
see
him
in
the
Church
;
but
men
have
made
it
a
riddle
;
which
is
the
Church
,
we
see
him
in
the
Sacrament
,
but
men
have
made
it
a
riddle
;
by
what
light
,
and
at
what
window
:
Doe
I
see
him
at
the
window
of
bread
and
wine
;
Is
he
in
that
;
or
doe
I
see
him
by
the
window
of
faith
;
and
is
he
onely
in
that
?
still
it
is
in
a
riddle
.
Doe
I
see
him
à
Priore
,
(
I
see
that
I
am
elected
,
and
therefore
I
cannot
sinne
to
death
.
)
Or
doe
I
see
him
à
Posteriore
,
(
because
I
see
my selfe
carefull
not
to
sin
to
death
,
therefore
I
am
elected
)
I
shall
see
all
problematicall
things
come
to
be
dogmaticall
,
I
shall
see
all
these
rocks
in
Divinity
,
come
to
bee
smooth
alleys
;
I
shall
see
Prophe●ies
untyed
,
Riddles
dissolved
,
controversies
reconciled
;
but
I
shall
never
see
that
,
till
I
come
to
this
sight
which
follows
in
out
text
,
Videbo
Deum
,
I
shall
see
God
.
No
man
ever
saw
God
and
liv'd
;
Master
of
ceremonies
to
define
ceremony
,
and
tell
me
what
it
is
,
and
to
include
so
various
a
thing
as
ceremony
,
in
so
constant
a
thing
,
as
a
Definition
.
I
see
a
great
Officer
,
and
I
see
a
man
of
mine
own
profession
,
of
great
revenues
,
and
I
see
not
the
interest
of
the
money
,
that
was
paid
for
it
,
I
see
not
the
pensions
,
nor
the
Annuities
,
that
are
charged
upon
that
Office
,
or
that
Church
.
As
he
that
fears
God
,
fears
nothing
else
,
so
,
he
that
sees
God
,
sees
every
thing
else
:
in
carne
,
in
the
flesh
,
which
is
another
degree
of
Exaltation
in
mine
Exinanition
.
I
shall
see
him
,
In
car●e
suâ
,
in
his
flesh
:
And
this
was
one
branch
in
Saint
Augustines
great
wish
,
That
he
might
have
seen
Rome
in
her
state
,
That
he
might
have
heard
S.
Paul
preach
,
That
he
might
have
seen
Christ
in
the
flesh
:
Saint
Augustine
hath
seen
Christ
in
the
flesh
one
thousand
two
hundred
yeares
;
in
Christs
glorifyed
flesh
;
but
,
it
is
with
the
eyes
of
his
understanding
,
and
in
his
soul.
Our
flesh
,
even
in
the
Resurrection
,
cannot
be
a
spectacle
,
a
perspective
glasse
to
our
soul.
We
shall
see
the
Humanity
of
Christ
with
our
bodily
eyes
,
then
glorifyed
;
but
,
that
flesh
,
though
glorifyed
,
cannot
make
us
see
God
better
,
nor
clearer
,
then
the
soul
alone
hath
done
,
all
the
time
,
from
our
death
,
to
our
resurrection
.
But
as
an
indulgent
Father
,
or
as
a
tender
mother
,
when
they
go
to
see
the
King
in
any
Solemnity
,
or
any
other
thing
of
observation
,
and
curiosity
,
delights
to
carry
their
child
,
which
is
flesh
of
their
flesh
,
and
bone
of
their
bone
,
with
them
,
and
though
the
child
cannot
comprehend
it
as
well
as
they
,
they
are
as
glad
that
the
child
sees
it
,
as
that
they
see
it
themselves
,
such
a
gladnesse
shall
my
soul
have
,
that
this
flesh
,
(
which
she
will
no
longer
call
her
prison
,
nor
her
tempter
,
but
her
friend
,
her
companion
,
her
wife
)
that
this
flesh
,
that
is
,
I
,
in
in
the
re-union
,
and
redintegration
of
both
parts
,
shall
see
God
;
for
then
,
one
principall
clause
in
her
rejoycing
,
and
acclamation
,
shall
be
,
that
this
flesh
is
her
flesh
;
In
carne
meâ
,
in
my
flesh
I
shall
see
God
.
It
was
the
flesh
of
every
wanton
object
here
,
Caro
mea
,
My
flesh
,
my
souls
flesh
,
my
Saviours
flesh
.
As
my
meat
is
assimilated
to
my
flesh
,
and
made
one
flesh
with
it
;
as
my
soul
is
assimilated
to
my
God
,
made
partaker
of
the
divine
nature
,
and
Idem
Spiritus
,
the
same
Spirit
with
it
;
so
,
there
my
flesh
shall
be
assimilated
to
the
flesh
of
my
Saviour
,
and
made
the
same
flesh
with
him
too
.
Verbum
caro
factum
,
ut
caro
resurgeret
;
Therefore
the
Word
was
made
flesh
,
God
shall
quicken
your
mortall
bodies
,
by
his
Spirit
is
that
dwelleth
in
you
.
But
this
is
not
in
consummation
,
in
full
accomplishment
,
till
this
resurrection
,
when
it
shall
be
Caro
mea
,
my
flesh
,
so
,
as
that
nothing
can
draw
it
from
the
allegiance
of
my
God
;
and
Caro
mea
,
My
flesh
,
so
,
as
that
nothing
can
devest
me
of
it
.
Here
a
bullet
will
aske
a
man
,
where
's
your
arme
;
and
a
Wolf
wil
ask
a
woman
,
where
's
your
breast
.
A
sentence
in
the
Star-chamber
will
aske
him
,
where
's
your
ear
,
and
a
mouths
close
prison
will
aske
him
,
where
's
your
flesh
?
A
fever
will
aske
him
,
where
's
your
Red
,
and
a
morphew
will
aske
him
,
where
's
your
white
?
But
when
after
all
this
,
when
after
my
skinne
worms
shall
destroy
my
body
,
I
shall
see
God
,
I
shall
see
him
in
my
flesh
,
which
shall
be
mine
as
inseparably
,
(
in
the
effect
,
though
not
in
the
manner
)
as
the
Hypostaticall
union
of
God
,
and
man
,
in
Christ
,
makes
our
nature
and
the
God-head
one
person
in
him
.
My
flesh
shall
no
more
be
none
of
mine
,
then
Christ
shall
not
be
man
,
as
well
as
God
.
SERMON
XV.
Preached
at
Lincolns
Inne
.
1
COR.
15.
50.
Now
this
I
say
Brethren
,
that
flesh
and
blood
cannot
inherit
the
Kingdome
of
God
.
SAint
Gregory
hath
delivered
this
story
;
naturall
body
,
but
that
those
bodies
were
,
in
subtilitatem
redacta
,
so
rarifyed
,
so
refined
,
so
atten●ated
,
and
reduced
to
a
thinnesse
,
and
subtlenesse
,
that
they
were
aery
bodies
,
and
not
bodies
of
flesh
and
blood
.
This
error
made
a
great
noise
,
and
raised
a
great
dust
,
till
the
Emperour
,
to
avoid
scandall
,
(
which
for
the
most
part
arises
out
of
publick
conferences
)
was
pleased
to
hear
Eutychius
,
and
Gregory
dispute
this
point
privately
before
himself
,
and
a
small
company
;
And
,
that
upon
conference
,
the
Emperour
was
so
well
satisfyed
,
that
hee
commanded
Eutychius
his
books
to
bee
burnt
.
That
after
this
,
both
Gregory
and
Eutychius
fell
sicke
;
but
Eutychius
dyed
;
and
dyed
with
this
protestation
,
In
hâc
carne
,
in
this
flesh
,
(
taking
up
the
flesh
of
his
hand
in
the
presence
of
them
that
were
there
)
in
this
flesh
,
I
acknowledge
,
that
I
,
and
all
men
shall
arise
at
the
day
of
Judgement
.
Now
,
the
principall
place
of
Scripture
,
which
in
his
book
,
and
in
that
conference
Eutychius
stood
upon
,
was
this
Text
,
these
words
of
Saint
Paul
;
(
This
I
say
brethren
,
that
flesh
and
blood
cannot
inherit
the
Kingdome
of
God
.
)
And
the
directest
answer
that
Gregory
gave
to
it
was
,
Caro
secundum
culpam
non
regnabit
,
sed
Caro
secundum
naturam
;
sinfull
flesh
shall
not
,
but
naturall
flesh
,
that
is
,
flesh
indued
with
all
qualities
of
flesh
,
all
such
qualities
as
imply
no
defect
,
no
corruption
,
(
for
there
was
flesh
before
there
was
sin
)
such
flesh
,
and
such
blood
shall
inherit
the
Kingdome
of
God
.
As
there
have
been
more
Heresies
about
the
Humanity
of
Christ
,
then
about
his
Divinity
,
so
there
have
been
more
heresies
about
the
Resurrection
of
his
body
,
and
consequently
of
ours
,
then
about
any
other
particular
article
,
that
concerns
his
Humiliation
,
or
Exaltation
.
Simon
Magus
strook
deepest
at
first
,
to
the
root
;
That
there
was
no
Resurrection
at
all
;
The
Gnosticks
,
(
who
took
their
name
from
knowledge
,
as
though
they
knew
all
,
and
no
body
else
any
thing
,
which
is
a
pride
transferr'd
through
all
Heretickes
:
for
,
as
that
sect
in
the
Roman
Church
,
which
call
themselves
Ignorantes
,
and
seem
to
pretend
to
no
knowledge
,
doe
yet
believe
that
they
know
a
better
way
to
heaven
,
then
all
other
men
doe
,
so
that
sect
amongst
them
,
which
called
themselves
Nullanos
,
Nothings
,
thought
themselves
greater
in
the
Kingdome
of
God
,
then
either
of
the
other
two
sects
of
diminution
,
the
Minorits
,
or
the
Minims
did
)
These
Gnosticks
acknowledged
a
Resurrection
,
but
they
said
it
was
of
the
soul
onely
,
and
not
of
the
body
,
for
they
thought
that
the
soul
lay
dead
(
at
least
,
in
a
dead
sleep
)
till
the
Resurrection
.
Those
Heretickes
that
are
called
the
Arabians
,
did
(
as
the
Gnosticks
did
)
affirm
a
temporary
death
of
the
soul
,
as
well
as
of
the
body
,
but
then
they
allowed
a
Resurrection
to
both
soul
,
and
body
,
after
that
death
,
which
the
Gnostickes
did
not
,
but
to
the
soul
onely
.
Hymeneus
and
Philetus
,
(
of
whom
Saint
Paul
speakes
)
they
restrained
the
Resurrection
to
the
soule
,
women
.
Origen
allowed
a
Resurrection
,
and
allowed
the
Body
to
be
a
naturall
body
;
but
the
contracted
the
time
;
he
said
,
that
when
we
rose
we
should
enjoy
the
benefits
of
the
resurrection
,
even
in
bodily
pleasures
,
for
a
thousand
years
,
and
then
be
annihilated
,
or
absorpted
and
swallowed
up
into
the
nature
,
and
essence
of
God
himselfe
;
(
for
,
it
will
be
hard
to
state
Origens
opinion
in
this
point
;
Origen
was
not
,
herein
,
well
understood
in
his
owne
time
;
not
doe
we
understand
him
now
,
(
for
the
most
part
)
but
by
his
accusers
,
and
those
that
have
written
against
him
.
)
Divers
of
these
Heretiques
,
for
the
maintenance
of
their
severall
heresies
,
perverted
this
Scripture
,
(
Flesh
and
bloud
cannot
inherit
the
kingdome
of
God
)
and
that
occasioned
those
Fathers
who
opposed
those
heresies
,
so
diverse
from
one
another
,
to
interpret
these
words
diversly
,
according
to
the
heresie
they
opposed
.
All
agree
,
that
they
are
an
argument
for
the
resurrection
,
though
they
seem
at
first
,
to
oppose
it
.
For
,
this
Chapter
hath
three
generall
parts
;
first
,
Resurrectionem
esse
,
that
there
shall
be
a
Resurrection
,
which
the
Apostle
proves
by
many
and
various
arguments
to
the
thirty
fifth
verse
.
And
then
Quati
corpore
,
the
body
shall
rise
,
but
some
will
say
,
How
are
the
dead
raised
,
and
with
what
body
,
doe
they
come
?
in
that
thirty
fifth
verse
:
And
lastly
,
Quid
de
superstitibus
,
what
shall
become
of
them
,
who
shall
be
found
alive
,
at
the
day
?
We
shall
all
be
changed
,
verse
fifty
one
.
Now
,
this
text
is
the
knot
,
and
corollary
or
all
the
second
part
,
concerning
the
qualities
of
the
bodies
in
the
resurrection
;
Now
,
says
the
Apostle
,
now
that
I
have
said
enough
to
prove
that
a
resurrection
there
is
,
now
,
now
that
I
have
said
enough
what
kind
of
bodies
shall
arise
,
now
,
I
show
you
as
much
in
the
Negative
as
I
have
done
in
the
Affirmative
,
now
I
teach
you
what
to
avoid
,
as
well
as
I
have
done
what
to
affect
,
now
this
I
say
brethren
,
that
flesh
and
bloud
cannot
inherit
the
kingdome
of
God
.
Now
,
though
those
words
be
primarily
,
principally
intended
of
the
last
Resurrection
,
yet
in
a
secondary
respect
,
they
are
appliable
in
themselves
,
and
very
often
applied
by
the
ancients
,
first
Resurrection
,
our
resurrection
in
this
life
.
Tertullian
hath
intimated
,
and
presented
both
together
,
elegantly
,
when
he
says
of
God
,
Nobis
arrhabonem
spiritus
reliquit
,
&
arrhabonem
à
nobis
accepit
,
God
hath
given
us
his
earnest
,
and
a
pawn
from
him
upon
earth
,
in
giving
us
the
holy
Ghost
,
and
he
hath
received
our
earnest
,
and
a
pawn
from
us
into
heaven
,
by
receiving
our
nature
,
in
the
body
of
Christ
Jesus
there
.
Flesh
and
bloud
,
when
it
is
conformed
to
the
flesh
and
bloud
of
Christ
now
glorified
,
and
made
like
his
,
by
our
resurrectien
,
may
inherite
the
kingdome
of
God
,
in
heaven
.
Yea
flesh
and
bloud
being
conformed
to
Christ
by
the
sanctification
of
the
holy
Ghost
,
here
,
in
this
world
,
may
inherit
the
kingdome
of
God
,
here
upon
earth
;
for
,
God
hath
a
kingdome
here
;
and
there
is
a
Communion
in
Armes
,
as
well
as
a
communion
in
Triumph
.
Leaving
then
that
acceptation
of
flesh
and
bloud
,
which
many
thinke
to
be
intended
in
this
text
,
that
is
,
Animalis
caro
,
flesh
and
bloud
that
must
be
maintained
by
eating
,
and
drinking
,
and
preserved
by
propagation
and
generation
,
that
flesh
,
and
that
bloud
cannot
inherit
heaven
,
where
there
is
no
marying
,
nor
giving
in
mariage
,
but
Erimus
sicut
Angeli
,
we
shall
be
as
the
Angels
,
(
though
such
a
heaven
,
in
part
,
Mahomet
hath
proposed
to
his
followers
,
a
heaven
that
should
abound
with
worldly
delights
,
and
such
a
heaven
the
Disciples
of
Origen
,
and
the
Millenarians
,
that
look
for
one
thousand
years
of
all
temporall
felicity
,
proposed
to
themselves
;
And
,
though
amongst
our
latter
men
,
Cajetan
doe
thinke
,
that
the
Apostle
in
this
text
,
bent
himselfe
upon
that
doctrine
,
non
caro
,
non
Animalis
caro
,
flesh
and
bloud
,
that
is
,
no
carnall
,
no
worldly
delights
are
to
be
looked
for
,
in
heaven
,
)
leaving
that
sense
,
as
too
narrow
,
and
too
shallow
for
the
holy
Ghost
,
in
this
place
,
in
which
he
hath
a
higher
reach
,
we
shall
determine
our selves
at
this
time
,
in
these
too
acceptations
of
this
phrase
of
speech
;
the
qualities
of
bodies
in
the
resurrection
;
and
that
,
not
in
the
intricacies
,
and
subtilties
of
the
Schoole
,
but
onely
in
that
one
patterne
,
which
hath
been
given
us
of
that
glory
,
upon
earth
,
which
is
the
Transfiguration
of
Christ
;
for
,
that
Transfiguration
of
his
,
was
a
representation
of
a
glorified
body
in
a
glorified
state
.
And
then
in
the
second
place
,
we
shall
come
to
our
first
part
,
what
that
flesh
and
bloud
is
that
is
denied
to
be
capable
of
the
inheritance
of
that
kingdome
here
,
that
is
,
that
earnest
of
heaven
,
and
that
inchoation
of
heaven
which
may
be
had
in
this
world
;
and
,
in
that
part
we
shall
see
,
what
this
inheritance
,
what
this
title
to
heaven
here
,
and
what
this
kingdome
of
God
,
that
heaven
which
is
proposed
to
us
here
,
is
.
First
then
,
Transfiguratio
specimen
appositissimum
Resurrectionis
,
Peter
,
Iames
and
Iohn
,
yet
they
knew
him
to
be
Christ
.
Transfiguration
did
not
so
change
him
,
nor
shall
glorification
so
change
us
,
as
that
we
shall
not
be
known
.
There
is
nothing
to
convince
a
man
of
error
,
nothing
in
nature
,
nothing
in
Scriptures
,
if
he
beleeve
that
he
shall
know
those
persons
in
heaven
,
whom
he
knew
upon
earth
;
and
,
if
he
conceive
soberly
,
that
it
were
a
lesse
degree
of
blessednesse
,
not
to
know
them
,
then
to
know
them
,
he
is
bound
to
beleeve
that
he
shall
know
them
,
particular
,
repented
,
shall
not
be
manifested
:
all
others
shall
.
And
therefore
it
is
a
deep
uncharitablenes
,
to
reproach
any
man
,
of
sins
formerly
repented
;
and
a
deep
uncharitablenesse
not
to
beleeve
,
that
he
whom
thou
seest
at
the
Communion
,
hath
repented
his
former
sins
;
Reproach
no
man
,
after
thou
hast
seen
him
receive
,
with
last
years
sins
;
except
thou
have
good
evidence
of
his
Hypocrisie
then
,
or
of
his
Relapsing
after
;
For
,
in
those
two
cases
,
a
man
remaines
,
or
becomes
againe
guilty
of
his
former
sinnes
.
Now
,
if
in
heaven
they
shall
know
the
hearts
of
one
another
,
whose
faces
they
never
knew
before
,
there
is
lesse
difficulty
in
knowing
them
,
whom
we
did
know
before
.
From
this
transfiguration
of
Christ
,
in
which
,
the
mortall
eye
of
the
Apostles
,
did
see
that
representation
of
the
glory
of
Christ
,
the
Schooles
make
a
good
argument
,
that
in
heaven
we
shall
doe
it
much
more
.
And
though
in
this
case
of
the
Transfiguration
,
in
which
the
eyes
of
mortall
men
could
have
no
proportion
with
that
glory
of
heaven
,
this
may
bee
well
said
to
have
been
done
,
either
Moderando
lumen
,
(
that
God
abated
that
light
of
glory
)
or
Confortando
visum
,
(
that
God
exalted
their
sense
of
seeing
supernaturally
)
no
such
distinctions
,
or
modifications
will
bee
needfull
in
heaven
,
because
how
highly
soever
the
body
of
my
Father
,
or
of
my
friend
shall
bee
glorifyed
there
,
mine
eyes
shall
be
glorifyed
as
much
,
and
we
are
both
kept
in
the
same
proportion
there
,
as
wee
had
towards
one
another
here
;
here
my
naturall
eye
could
see
his
naturall
face
,
and
there
mine
eye
is
as
much
mended
,
as
his
body
is
,
and
my
sense
as
much
exalted
as
mine
object
;
And
as
well
,
as
I
may
know
,
that
I
am
I
;
I
may
know
,
that
He
is
He
;
for
,
I
shall
not
know
my selfe
,
nor
that
state
of
glory
which
I
am
then
in
,
by
any
light
of
Nature
which
I
brought
thither
,
but
by
that
light
of
Glory
which
I
shall
receive
there
.
When
therefore
a
man
finds
,
that
this
consideration
does
him
good
in
his
conversation
,
and
retards
him
towards
some
sinnes
;
how
shall
I
stand
then
,
when
all
the
world
shall
see
,
that
my
solicitation
hath
brought
such
a
woman
to
the
stews
,
to
the
Hospitall
,
to
hell
,
who
had
scap'd
all
this
,
if
I
had
not
corrupted
her
at
first
,
(
which
no
man
in
the
world
knew
before
,
and
all
shall
know
then
.
)
Or
that
my
whispering
,
and
my
calumny
hath
overthrown
such
a
man
in
his
place
,
in
his
reputation
,
in
his
fortune
(
which
he
himself
knew
not
before
,
and
all
shall
know
then
.
)
Or
,
that
my
counsell
,
or
my
example
hath
been
a
furtherance
to
any
mans
spirituall
edification
here
.
He
that
in
rectified
reason
,
and
a
rectified
conscience
finds
this
,
in
Gods
name
let
him
beleeve
;
yea
,
for
Gods
sake
let
him
take
heed
of
not
beleeving
that
we
shall
know
one
another
,
Actions
and
Persons
,
in
the
Resurrection
,
as
the
Apostles
did
know
Christ
at
the
Transfiguration
,
which
was
a
Type
of
it
.
This
Transfiguration
then
upon
earth
;
was
the
same
glory
,
which
Christ
had
after
,
in
heaven
.
Qualis
venturus
,
talis
apparuit
;
such
as
all
eyes
shall
see
him
to
be
,
when
he
comes
in
glory
at
last
,
those
Apostles
saw
him
then
,
but
of
the
particular
circumstances
,
even
of
this
transfiguration
upon
earth
,
there
is
but
little
said
to
us
.
Let
us
modestly
take
that
which
is
expressed
in
it
,
and
not
search
over-curiously
farther
into
that
which
is
signifyed
,
and
represented
by
it
;
which
is
,
the
state
of
glory
in
the
Resurrection
.
First
,
his
face
shin'd
as
the
Sunne
,
says
that
Gospell
,
he
could
not
take
a
higher
comparison
,
The
righteous
shall
shine
out
as
the
Sunne
in
the
Kingdome
of
the
Father
;
the
Sunne
of
the
firmament
which
should
be
their
comparison
,
In
this
transfiguration
,
his
clothes
were
white
,
says
the
text
;
but
how
white
,
the
holy
Ghost
does
not
tell
us
at
once
,
as
white
as
snow
,
says
Saint
Mark
,
as
white
as
light
,
says
Saint
Matthew
.
Let
the
garments
of
the
glorifyed
Saints
of
God
be
their
bodies
,
and
then
,
Accusator
fratrum
,
The
accuser
of
the
brethren
is
cast
down
,
as
white
as
snow
.
As
white
as
snow
,
as
white
as
light
,
says
that
Gospel
.
Light
implies
an
active
power
,
Light
is
operative
,
and
works
upon
others
.
The
bodies
of
the
Saints
of
God
;
shall
receive
all
impressions
of
glory
in
themselves
,
and
they
shall
doe
all
that
is
to
bee
done
,
for
the
glory
of
God
there
.
There
,
they
shall
stand
in
his
service
,
and
they
shall
kneel
in
his
worship
,
and
they
shall
fall
in
his
reverence
,
and
they
shall
sing
in
his
glory
,
they
shall
glorifie
him
in
all
positions
of
the
body
;
They
shall
be
glorified
in
themselves
passively
,
and
they
shall
glorifie
God
actively
,
sicut
Nix
,
sicut
Lux
,
their
beeing
,
their
doing
shall
be
all
for
him
;
Thus
they
shall
shine
as
the
Sun
;
Thus
their
garments
shall
be
white
,
white
as
snow
,
in
being
glorified
in
their
own
bodies
,
white
as
light
,
in
glorifying
God
in
all
the
actions
of
those
bodies
.
Now
,
Communion
of
Saints
,
in
a
holy
cheerfulnesse
.
Get
thou
thither
;
make
sure
thine
own
salvation
;
but
be
not
too
hasty
to
think
,
that
no
body
gets
thither
,
except
he
go
thy
way
in
all
opinions
,
and
all
actions
.
There
was
company
in
the
transfiguration
;
Christ
Iesus
;
And
then
,
in
the
Application
of
all
this
,
by
the
Apostles
,
and
by
the
Church
established
by
them
,
God
had
more
particularly
manifested
himself
,
then
to
naturall
men
.
Moses
,
Elias
,
Christ
,
and
the
Apostles
,
make
up
the
houshold
of
the
faithfull
;
and
none
have
interest
in
the
Resurrection
,
but
in
,
and
by
these
;
These
,
to
whom
,
and
by
whom
,
God
hath
exhibited
himself
,
to
his
Church
,
by
other
notions
,
then
as
one
universall
God
;
For
,
nothing
will
save
a
man
,
but
to
believe
in
God
;
so
as
God
hath
proposed
himself
,
in
his
Son
,
in
his
Scriptures
,
in
his
Christ
.
These
were
with
him
in
the
transfiguration
,
talked
with
him
,
says
that
text
.
As
there
is
a
Communion
of
Saints
,
so
there
is
a
Communication
of
Saints
.
Think
not
heaven
a
Charter-house
,
where
men
,
who
onely
of
all
creatures
,
are
enabled
by
God
to
speak
,
must
not
speak
to
one
another
.
The
Lord
of
heaven
is
Verbum
,
The
word
,
and
his
servants
there
talk
of
us
here
,
and
pray
to
him
for
us
.
They
talked
with
him
;
but
of
what
?
They
talked
of
hi●
Decease
,
This
Lamb
hath
redeemed
as
to
God
,
by
his
blood
;
Worthy
is
the
Lamb
that
was
slaine
,
to
receive
power
,
and
riches
,
and
wisdome
,
and
strength
,
and
honour
,
and
glory
,
and
blessing
,
Amen
.
Even
our
glory
in
heaven
,
at
last
,
is
not
principally
for
our selves
,
but
to
contribute
to
the
glory
of
Christ
Jesus
.
If
we
inquire
further
then
this
,
into
the
state
of
our
glorifyed
bodies
,
remember
that
in
this
reall
Parable
,
in
this
Type
of
the
Resurrection
,
even
Beter
himself
wist
not
what
to
say
;
and
remember
too
,
That
even
Christ
himself
forbad
them
to
say
any
thing
at
all
of
it
,
The
summe
of
all
is
,
Fiducis
Christianorum
est
resurrectio
mortuorum
;
My
faith
directs
it self
first
upon
that
which
Christ
hath
done
,
he
is
dead
,
he
is
risen
;
and
my
hope
directs
it selfe
upon
that
which
shall
bee
done
,
Luther
,
Papa
,
Cardinales
&
primarii
viri
,
I
know
the
Pope
,
the
Cardinals
,
the
Bishops
are
I●genio
,
doctrinâ
,
ratione
,
prudentiâ
excellentes
,
they
abound
in
naturall
parts
,
in
reading
,
in
experience
,
in
civill
wisdome
:
yet
says
he
,
si
tres
sunt
,
qui
hunc
●●ticulum
indubitanter
●redunt
,
If
there
be
three
amongst
them
.
that
do
faithfully
and
undoubtedly
believe
this
article
of
the
Resurrection
of
the
body
,
three
are
more
then
I
look
for
amongst
them
.
Beloved
,
as
no
things
are
liker
one
another
,
then
Court
and
Court
,
the
same
ambitions
,
the
same
underminings
in
one
Court
as
in
another
,
so
Church
and
Church
is
alike
too
;
All
persecured
Churches
are
religious
,
all
peaceable
Churches
are
dissolute
,
when
Luther
said
that
of
the
Church
of
Rome
,
(
That
few
of
them
believed
the
Resurrection
)
the
Roman
Church
wall
owed
in
all
abundances
,
and
dissolutenesse●
and
scarce
a
man
,
(
in
respect
)
opened
his
mouth
against
her
,
otherwise
then
that
the
holy
Ghost
,
to
make
his
continuall
〈◊〉
,
and
to
interrupt
their
prescription
,
in
every
age
raised
up
some
to
declare
their
impieties
and
usurpations
.
But
then
,
when
they
bent
all
their
thoughts
entirely
,
and
prosperously
upon
possessing
this
world
,
they
thought
they
might
spare
the
Resurrection
well
enough
;
As
hee
that
hath
a
plentifull
fortune
in
Europe
,
cares
not
much
though
there
be
no
land
of
perfumes
in
the
East
,
nor
of
gold
,
in
the
West-Indies
;
God
in
our
days
,
hath
given
us
,
and
our
Church
,
the
fat
of
the
glory
of
this
world
too
,
and
we
also
neglect
the
other
:
But
when
men
of
a
different
religion
from
them
,
(
for
they
will
needs
call
a
differing
from
their
errours
,
a
different
Religion
,
as
though
all
their
religion
were
errours
,
for
(
excepting
errours
)
we
differ
in
no
point
)
when
,
I
say
,
such
men
came
to
enquire
into
them
,
to
discover
them
,
and
to
induce
or
to
attempt
in
divers
parts
of
their
government
a
reformation
,
then
they
shut
themselves
up
closer
,
then
they
grew
more
carefull
of
their
manners
,
and
did
reform
themselves
somewhat
,
though
not
thoroughly
,
and
are
the
better
for
that
reformat
on
which
was
offered
to
them
,
and
wrought
more
effectually
upon
others
?
As
we
say
in
the
School
,
that
even
the
Devill
is
somewhat
the
better
for
the
death
of
Christ
,
so
the
Roman
Church
is
somewhat
the
better
for
the
Reformation
.
Our
assiduity
of
preaching
hath
brought
them
to
another
manner
of
frequency
in
preaching
,
then
before
the
Reformation
they
were
accustomed
to
,
and
our
answers
to
their
books
have
brought
them
to
a
more
reserved
manner
of
writing
,
then
they
used
before
.
Let
us
therefore
by
their
example
,
make
as
good
use
of
our
enemies
,
as
our
enemies
have
done
of
us
.
For
,
though
we
have
no
military
enmity
,
no
hostility
with
any
nation
,
though
we
must
all
,
and
doe
,
out
of
a
true
sense
of
our
duty
to
God
,
pray
ever
for
the
continuance
of
peace
amongst
Christian
Princes
,
and
to
withhold
the
effusion
of
Christian
blood
,
yet
to
that
intendment
,
and
in
that
capacity
as
they
were
our
enemies
in
88.
when
they
provoked
by
their
Excommunications
,
dangerous
invasions
,
and
in
that
capacity
as
they
were
our
enemies
in
603.
when
they
bent
their
malice
even
against
that
place
,
where
the
Laws
for
the
maintenance
of
our
religion
were
enacted
,
so
they
are
our
enemies
still
,
if
we
be
still
of
the
same
religion
.
He
that
by
Gods
mercy
to
us
,
leads
us
,
is
as
sure
that
the
Pope
is
Antichrist
,
now
,
as
he
was
then
;
and
we
that
are
blessedly
led
by
him
,
are
as
sure
,
that
their
doctrine
is
the
doctrine
of
Devils
,
now
,
as
we
were
then
.
Let
us
therefore
make
use
of
those
enemies
,
and
of
their
aery
insolences
,
and
their
frothy
confidences
,
as
thereby
to
be
the
firmer
in
our selves
,
and
the
carefuller
of
our
children
,
and
servants
,
that
we
send
not
for
such
a
Physitian
as
brings
a
Roman
Priest
for
his
Apothecary
,
nor
entertain
such
a
School-master
,
as
brings
a
Roman
Priest
for
his
Vsher
,
nor
such
a
Mercer
,
as
brings
a
Priest
for
his
Tayler
;
)
for
,
in
these
shapes
they
have
,
and
will
appear
.
)
But
in
true
faith
to
God
,
true
Allegiance
to
our
Prince
,
true
obedience
to
the
Church
,
true
dealing
with
all
men
,
make
our selves
sure
of
the
Resurrection
in
the
next
life
;
In
carne
incorruptibili
,
in
flesh
that
shall
bee
capable
of
no
corruption
,
by
having
that
resurrection
in
this
life
,
in
carne
incorruptâ
,
in
devesting
or
correcting
the
corruptions
which
cleave
to
our
flesh
here
,
that
we
bee
not
corrupted
spiritually
,
(
not
disputed
out
of
our
Religion
,
nor
jeasted
out
,
nor
threatened
out
,
nor
bought
out
,
nor
beat
out
of
the
truth
of
God
)
nor
corrupted
carnally
by
the
pleasures
or
profits
of
this
world
,
but
that
wee
may
conforme
our selves
to
the
purity
of
Christ
Jesus
,
in
that
measure
,
which
wee
are
able
to
attain
to
,
which
is
our
spirituall
Resurrection
,
and
constitutes
our
second
part
,
That
Kingdome
of
God
,
which
flesh
and
blood
may
inherit
in
this
life
.
From
the
beginning
we
setled
that
,
Arrabonem
dedit
,
&
arrabonem
accepit
;
That
God
hath
left
us
the
earnest
of
his
Spirit
upon
earth
,
and
hath
taken
the
earnest
of
our
flesh
into
heaven
,
it
grew
indifferent
,
of
which
Resurrection
,
spirituall
,
or
bodily
,
first
,
or
last
,
it
be
accepted
.
but
take
Tertullian
in
another
place
,
upon
the
verse
immediately
preceding
our
Text
(
Sicut
portavimus
,
portemus
,
(
for
so
Tertullian
reads
that
place
,
and
so
does
the
Vulgate
)
As
we
have
born
the
image
of
the
earthly
,
so
let
us
beare
the
Image
of
the
heavenly
)
there
from
Tertullian
it
must
necessarily
be
referred
to
the
first
Resurrection
,
the
Resurrection
by
grace
in
this
life
,
for
,
says
he
there
,
Non
refertur
ad
substantiam
resurrectionis
,
sed
ad
pr●●sentis
temporis
disciplinam
;
the
Apostle
does
not
speak
of
our
glorious
resurrection
at
last
,
but
of
our
religious
resurrection
now
.
Portemus
,
non
portabimus
,
Let
us
bear
his
image
,
says
the
Apostle
;
Let
us
now
,
not
that
we
shall
bear
it
at
the
last
day
.
Praeceptive
dictum
,
non
promissive
;
The
Apostle
delivers
it
as
a
duty
,
that
we
must
,
not
as
a
reward
,
that
wee
shall
bear
that
image
.
And
therefore
in
Tertulli●●
construction
,
it
is
not
onely
indifferent
,
and
probable
,
but
necessary
to
refer
this
Text
to
the
first
Resurrection
in
this
life
;
where
it
will
be
fittest
,
to
pursue
that
order
,
which
we
proposed
at
first
,
first
to
consider
Quid
regnum
,
what
Kingdome
it
is
,
that
is
pretended
to
;
And
then
,
Quid
haeredetas
,
what
estate
and
term
is
to
be
had
in
it
:
It
is
an
Inheritance
.
And
lastly
,
Quid
care
,
&
sanguis
,
what
flesh
and
blood
it
is
,
that
is
excluded
out
of
this
Kingdome
.
Flesh
and
blood
cannot
inherit
the
Kingdome
of
God
.
First
,
for
this
kingdome
of
God
in
this
world
,
let
us
be
glad
that
it
is
a
kingdome
,
that
it
is
so
much
,
no
more
,
not
a
Tyranny
;
That
we
come
not
to
a
God
that
will
dam●e
us
,
because
he
will
dam●e
us
,
but
a
God
that
proposes
Conditions
,
and
enables
us
to
performe
those
conditions
,
in
such
a
measure
as
he
will
vouchsafe
to
accept
from
us
;
A
God
that
governs
us
by
his
word
,
for
in
his
word
is
truth
,
and
by
his
law
,
for
in
his
law
is
clearnesse
.
Will
you
aske
what
this
kingdome
of
God
is
?
What
did
you
take
it
to
be
,
or
what
did
you
mean
by
it
,
when
,
even
now
,
you
said
with
me
,
in
the
Lords
prayer
,
Thy
kingdome
come
?
Did
you
deliberately
,
and
determinately
pray
for
the
day
of
Judgment
,
and
for
his
comming
in
the
kingdome
of
glory
,
then
?
Regnum
Dei
postul
are
,
&
judicium
non
time●●
;
To
call
upon
God
for
the
day
of
Judgment
,
upon
confidence
of
our
own
righteousnesse
,
is
a
shrewd
distemper
;
To
say
,
V●ni
Domine
Iesu
,
come
Lord
Iesu●
come
and
take
us
,
as
thou
findst
us
,
is
a
dangerous
issue
.
But
Adveniat
regnum
,
and
then
veniat
Rex
,
let
his
kingdome
of
grace
come
upon
us
,
in
this
life
,
and
then
let
himselfe
come
too
,
in
his
good
time
,
and
when
his
good
pleasure
shall
be
,
in
the
kingdome
of
Glory
:
Sive
velimus
sive
nolimus
,
Scribe
,
;
And
to
the
Pharisees
themselves
he
said
;
Intra
vos
,
the
kingdome
of
God
is
among
you
,
within
you
.
But
,
where
there
is
a
whole
Hospitall
of
three
hundred
blinde
men
together
,
(
as
there
is
at
Paris
)
there
is
as
much
light
,
amongst
them
there
,
as
amongst
us
here
,
and
yet
all
they
have
no
light
,
so
this
kingdome
of
God
is
amongst
us
all
,
and
yet
God
knows
whether
we
see
it
,
Adveniat
ut
manifestet●r
Deus
,
says
S.
Augustine
,
his
kingdom
come
,
that
we
may
discerne
it
is
come
,
that
we
may
see
that
God
offers
it
to
us
;
and
,
Adveniat
regnum
,
ut
manefestemur
Deo
,
his
kingdome
come
so
,
that
he
may
discernus
in
our
reception
of
that
Kingdom
,
and
our
obedience
to
it
.
He
comes
when
we
see
him
,
and
he
comes
again
,
Verè
justum
regnum
est
,
(
says
that
Father
)
quando
&
Rex
vult
homines
habere
sub
se
,
&
cupiunt
homines
esse
sub
●o
,
when
the
King
would
wish
no
other
Subjects
,
nor
the
Subjects
other
King
,
then
is
that
Kingdom
come
,
come
to
a
durable
,
and
happy
state
.
When
God
hath
shewed
himself
in
calling
us
,
and
wee
have
shewed
our
willingnesse
to
come
,
when
God
shewes
his
desire
to
preserve
us
,
Dominus
regnat
,
Latetur
terra
,
When
our
whole
Land
is
in
possession
of
peace
,
and
plenty
,
and
the
whole
Church
in
possession
of
the
Word
and
Sacraments
,
when
the
Land
rejoyces
because
the
Lord
reigns
;
and
when
there
is
a
Dominus
regnat
,
Laetentur
Insulae
,
Because
the
Lord
reigneth
,
every
Island
doth
rejoice
;
that
is
,
every
man
;
that
every
man
that
is
encompassed
within
a
Sea
of
calamities
in
his
estate
,
with
a
Sea
of
diseases
in
his
body
,
with
a
Sea
of
scruples
in
his
understanding
,
with
a
Sea
of
transgressions
in
his
conscience
,
with
a
Sea
of
sinking
and
swallowing
in
the
sadnesse
of
spirit
,
may
yet
open
his
eyes
above
water
,
and
find
a
place
in
the
Arke
above
all
these
,
a
recourse
to
God
,
and
joy
in
him
,
in
the
Ordinances
of
a
well
established
,
and
well
governed
Church
,
this
is
truly
Regnum
Dei
,
the
Kingdome
of
God
here
;
God
is
willing
to
be
present
with
us
,
(
that
he
declares
in
the
preservation
of
his
Church
)
And
we
are
sensible
of
his
presence
,
and
residence
with
us
,
and
that
wee
declare
in
our
frequent
recourses
to
him
hither
,
and
in
our
practise
of
those
things
which
we
have
learnt
here
,
when
we
are
gone
hence
.
This
then
is
the
blessed
state
that
wee
pretend
to
,
seed
of
God
,
I
inherit
this
peace
.
Whosoever
is
born
of
God
doth
not
commit
finne
;
his
seed
remaineth
in
him
,
and
hee
cannot
sinne
,
because
hee
is
born
of
God
:
That
is
,
hee
cannot
desire
to
sinne
;
Hee
cannot
antidate
a
sinne
,
by
delighting
in
the
hope
of
a
future
sin
,
and
sin
in
a
praefruition
of
his
sinne
,
before
the
act
;
Hee
cannot
post-date
a
sinne
,
delight
in
the
memory
of
a
pastsinne
,
and
sin
it
over
againe
,
in
a
post-fruition
of
that
sinne
;
Hee
cannot
boast
himself
of
sinne
,
much
lesse
bely
himself
in
glorying
in
sinnes
,
never
done
;
Hee
cannot
take
sinnes
dyet
,
therefore
,
that
hee
may
bee
able
to
sinne
againe
next
Spring
;
Hee
cannot
hunger
and
thirst
,
and
then
digest
and
sleepe
quietly
after
a
sinne
;
and
to
this
purpose
,
and
in
this
sense
Saint
Bernard
says
,
Praedestinati
non
possunt
peccare
,
That
the
Elect
cannot
sinne
;
And
in
this
also
,
That
when
the
sinnes
of
the
Elect
,
are
brought
to
tryall
,
and
to
judgement
,
there
their
sinnes
are
no
sinnes
;
not
because
they
are
none
in
themselves
,
but
because
the
blood
of
Jesus
covering
them
,
they
are
none
in
the
eyes
of
God
.
I
am
Heir
then
as
I
am
the
Son
of
God
,
born
of
the
seed
of
God
.
But
,
what
is
that
seed
?
Verbum
Dei
,
Of
his
own
will
beg
at
he
us
,
(
says
that
Apostle
)
with
the
word
of
truth
;
And
our
Saviour
himselfe
speaks
very
clearly
in
expounding
the
Parable
;
The
seed
is
the
word
of
God
.
We
have
this
Kingdome
of
God
,
as
we
have
an
inheritance
,
as
we
are
Heirs
;
we
are
Heirs
as
we
are
Sons
;
we
are
Sons
as
we
have
the
seed
,
and
the
seed
is
the
Word
.
So
that
all
ends
in
this
;
We
inherit
not
this
Kingdome
if
we
possesse
not
the
preaching
of
the
Word
;
if
we
professe
not
the
true
●ligion
still
:
for
,
the
word
of
this
text
which
we
translate
to
inherit
,
for
the
most
part
,
in
the
translation
of
the
Septuagint
,
answers
the
Hebrew
word
,
Nachal
;
and
Nachal
is
Haereditas
cum
possessione
;
Take
us
O
Lord
for
thine
inheritance
,
says
Moses
;
Et
possideas
nos
,
as
Saint
H●erome
translates
that
very
place
;
Inherit
us
,
and
Possesse
us
;
Et
erimus
tibi
,
whatsoever
we
are
,
we
will
bee
thine
,
says
the
Septuagint
:
You
see
then
how
much
goes
to
the
making
up
of
this
Inheritance
of
the
Kingdome
of
God
in
this
world
,
First
,
Vt
habeamus
verbum
,
That
we
have
this
seed
of
God
,
his
word
;
(
In
the
Roman
Church
they
have
it
not
;
not
that
that
Church
hath
it
not
,
not
that
it
is
not
there
;
but
they
,
the
people
that
have
it
not
)
and
then
,
Vt
possideamus
,
That
we
possesse
it
,
or
rather
that
it
possesse
us
;
that
we
make
the
Word
the
onely
rule
of
our
faith
,
and
of
our
actions
;
(
In
the
Roman
Church
they
do
not
so
,
they
have
not
pure
wheat
,
but
mestlin
,
other
things
joyned
with
this
good
seed
,
the
word
of
God
)
and
lastly
,
Vt
simus
Deo
,
That
we
be
his
,
that
we
be
so
still
,
that
we
doe
not
begin
with
God
,
and
give
over
,
but
that
this
seed
of
God
,
of
which
we
are
born
,
be
incorruptible
,
and
abide
for
ever
;
that
wee
may
be
his
so
entirely
,
and
so
constantly
,
as
that
we
had
rather
have
no
beeing
,
then
for
any
time
of
suspension
,
or
for
any
part
of
his
fundamentall
truth
,
be
without
it
,
and
this
the
Roman
Church
cannot
be
said
to
do
,
that
expunges
and
interlines
articles
of
faith
,
Reason
of
State
,
and
emergent
occasions
.
God
hath
made
you
one
,
says
the
Prophet
,
That
God
might
have
a
godly
seed
,
says
he
,
that
is
,
a
continuation
,
a
propagation
,
a
race
,
a
posterity
of
the
same
religion
;
Therefore
says
he
,
Let
none
deal
treacherously
against
the
wife
of
his
youth
.
Let
none
divorce
himself
from
that
religion
,
and
that
worship
of
God
,
which
God
put
into
his
armes
,
and
which
he
embraced
in
his
Baptism
.
Except
there
be
errour
in
fundamentall
points
,
such
as
make
that
Church
no
Church
,
let
no
man
depart
from
that
Church
,
and
that
religion
,
in
which
he
delivered
himself
to
the
service
of
God
at
first
.
Wo
be
unto
us
,
if
we
deliver
not
over
our
religion
to
our
posterity
,
in
the
same
sincerity
,
and
the
same
totality
in
which
our
Fathers
have
delivered
it
us
;
for
that
,
that
continuation
,
is
that
,
that
makes
it
an
inheritance
:
for
,
(
to
conclude
this
)
every
man
hath
an
inheritance
in
the
Law
,
and
yet
if
he
be
hanged
,
he
is
hanged
by
the
Law
,
in
which
hee
had
his
inheritance
:
so
wee
have
our
inheritance
in
the
Word
of
God
,
and
yet
,
if
wee
bee
damned
,
we
are
damned
by
that
Word
;
If
thy
heart
turn
away
,
so
as
that
thou
worship
other
Gods
,
I
denounce
unto
you
this
day
,
that
you
shall
surely
perish
.
So
then
,
wee
have
an
inheritance
in
this
Kingdome
,
if
we
preserve
it
,
and
we
incurre
a
forfeiture
of
it
,
if
wee
have
not
this
seed
,
(
The
Word
,
the
truth
of
Religion
)
so
as
that
we
possesse
it
;
that
is
,
conform
our selves
to
him
,
whose
Word
it
is
,
by
it
,
and
possesse
it
so
,
as
that
we
persevere
in
the
true
profession
of
it
,
to
our
end
;
for
,
Perseverance
,
as
well
as
Possession
,
enters
into
our
title
,
and
inheritance
to
this
Kingdome
.
You
see
then
,
This
I
say
brethren
,
that
flesh
and
blood
cannot
inherit
the
Kingdome
of
God
.
It
is
fully
express'd
by
Saint
Paul
,
It
is
not
a
coldnesse
,
a
slacknesse
,
an
omission
,
a
preterition
of
some
duties
towards
God
,
but
it
is
Enmity
,
and
that
's
an
exclusion
out
of
the
Kingdome
;
for
,
(
says
the
Apostle
there
)
it
is
not
subject
to
the
Law
of
God
;
and
no
subjection
,
no
Kingdome
;
it
is
not
,
says
hee
,
neither
can
it
be
;
It
is
not
,
that
excludes
the
present
;
It
cannot
be
,
that
excludes
the
future
;
so
that
it
is
onely
this
incorrigible
,
this
desperate
state
that
constitutes
this
flesh
,
and
blood
,
that
cannot
inherit
the
Kingdome
of
God
;
for
this
implies
impenitablenesse
,
which
is
the
sin
against
the
holy
Ghost
.
Take
the
word
flesh
,
so
literally
,
as
that
it
be
either
the
adorning
of
my
flesh
in
pride
,
or
the
polluting
of
my
flesh
in
wantonnes
,
whether
it
be
a
pampering
of
my
flesh
with
voluptuous
provocations
,
or
a
withering
,
a
shriveling
of
my
flesh
with
superstitious
and
meritorious
fastings
,
or
other
macerations
,
and
lacerations
by
inhumane
violence
upon
my
body
;
Take
the
word
Bloud
so
literally
,
as
that
it
be
either
an
admiring
and
adoring
of
honourable
blood
,
in
a
servile
flattering
of
great
persons
,
or
an
insinuating
of
false
and
adulterous
blood
,
in
a
bastardizing
a
race
,
by
supposititious
children
,
whether
it
bee
the
inflaming
the
blood
of
young
persons
by
lascivious
discourse
,
or
shedding
the
blood
of
another
in
a
murderous
quarrell
,
whether
it
be
in
blaspheming
the
blood
of
my
Saviour
,
in
execrable
oathes
,
or
the
prophaning
of
his
blood
in
an
unworthy
receiving
thereof
,
all
these
ways
,
and
all
such
,
doth
this
flesh
and
blood
exclude
from
the
Kingdome
of
God
;
It
is
summarily
,
all
those
works
which
proceed
meerly
out
of
the
nature
of
man
,
without
the
regeneration
of
the
Spirit
of
God
;
all
that
is
flesh
and
blood
,
and
enmity
against
God
,
says
the
Apostle
in
that
place
.
But
in
another
place
,
The
works
of
the
flesh
are
manifest
:
And
amongst
those
manifest
works
of
the
flesh
,
he
reckons
not
onely
sins
of
wantonnesse
,
and
sins
of
anger
,
not
onely
sins
in
concupiscibili
,
and
in
irascibili
,
but
in
intelligibili
,
sins
and
errours
in
the
understanding
,
particularly
Heresie
,
and
Idolatry
are
works
of
the
flesh
,
in
Saint
Pauls
inventory
,
in
that
place
,
Heresie
and
Idolatry
,
are
that
flesh
and
blood
which
shall
not
inherit
the
Kingdome
of
God
.
Bring
wee
this
consideration
home
to
our selves
.
The
Church
of
Rome
does
not
charge
us
with
affirming
any
Heresie
,
nor
does
she
charge
us
with
any
Idolatry
in
our
practise
.
So
far
we
are
discharged
from
the
works
of
the
flesh
.
If
they
charge
us
with
Doctrine
of
flesh
and
blood
because
we
prefer
Mariage
before
Chastity
,
it
is
a
charge
ill
laid
,
for
Mariage
and
Chastity
consist
well
together
;
The
bed
undefiled
is
chastity
.
If
they
charge
us
that
wee
prefer
Mariage
before
Continency
,
they
charge
us
unjustly
,
for
we
do
not
so
:
Let
them
contain
that
can
,
and
blesse
God
for
that
heavenly
gift
of
Continency
,
and
let
them
that
cannot
,
mary
,
and
serve
God
,
and
blesse
him
for
affording
them
that
Physick
for
that
infirmity
.
As
Mariage
was
ordained
at
first
,
for
those
two
uses
,
Procreation
of
children
,
and
mutuall
assistance
of
man
,
and
wife
,
so
Continency
was
not
preferr'd
before
Mariage
.
As
there
was
a
third
use
of
Mariage
added
after
the
fall
,
by
way
of
Remedy
,
so
Mariage
may
well
be
said
to
be
inferiour
to
continency
,
as
physick
is
in
respect
of
health
.
If
they
charge
us
with
it
,
because
our
Priests
mary
,
they
doe
it
frivolously
,
and
impertinently
,
because
they
deny
that
wee
are
Priests
.
We
charge
them
with
Heresie
in
the
whole
new
Creed
of
the
Councell
of
Trent
,
(
for
,
if
all
the
particular
doctrines
be
not
Hereticall
,
yet
,
the
doctrine
of
inducing
new
Articles
of
faith
is
Hereticall
,
and
that
doctrine
runs
through
all
the
Articles
,
for
else
they
could
not
be
Articles
.
)
And
we
charge
them
with
Idolatry
,
in
the
peoples
practise
,
(
and
that
practise
is
never
controld
by
them
)
in
the
greatest
mystery
of
all
their
Religion
,
in
the
Adoration
of
the
Sacrament
;
And
Heresie
and
Idolatry
are
manifest
works
of
the
flesh
.
Our
Kingdome
is
the
Gospel
;
our
Inheritance
is
our
holding
that
;
our
exclusion
is
flesh
and
blood
,
Heresie
and
Idolatry
.
And
therefore
let
us
be
able
to
say
with
the
Apostle
,
when
God
had
called
us
,
and
separated
us
,
immediately
we
conferred
not
with
flesh
and
blood
.
flesh
and
bloud
cannot
inherite
the
kingdome
of
God
.
We
have
done
;
Adde
we
but
this
,
by
way
of
recollecting
this
which
hath
been
said
now
,
upon
these
words
,
and
that
which
hath
been
formerly
said
upon
those
words
of
Iob
,
(
In
my
flesh
I
shall
see
God
)
Omne
verum
omni
vero
consentiens
,
whatsoever
is
true
in
it selfe
agrees
with
every
other
truth
.
Because
that
which
Iob
says
,
and
that
which
Saint
Paul
says
,
agree
with
the
truth
,
they
agree
with
one
another
.
For
,
as
Saint
Paul
says
,
Non
omni●
caro
eadem
caro
,
there
is
one
flesh
of
man
,
another
of
beasts
,
so
there
is
one
flesh
of
Iob
,
another
of
Saint
Paul
;
carnalities
.
Iobs
argument
is
but
this
,
some
flesh
shall
see
God
,
(
Mortified
men
here
,
Glorified
men
there
shall
)
Pauls
argument
is
this
,
All
flesh
shall
not
see
God
,
(
Carnall
men
here
,
Impenitent
men
there
,
shall
not
.
)
And
therefore
,
that
as
our
texts
answer
one
another
,
so
your
resurrections
may
answer
one
another
too
,
as
at
the
last
resurrection
,
all
that
heare
the
sound
of
the
Trumpet
,
shall
rise
in
one
instant
,
though
they
have
passed
thousands
of
years
between
their
burialls
,
so
doe
all
ye
,
who
are
now
called
,
by
a
lower
and
infirmer
voice
,
rise
together
in
this
resurrection
of
grace
.
Let
him
that
hath
been
buried
sixty
years
,
forty
years
,
twenty
years
,
in
covetousnesse
,
in
uncleannesse
,
in
indevotion
,
rise
now
,
now
this
minute
,
and
then
,
as
Adam
that
dyed
five
thousand
before
,
shall
be
no
sooner
in
heaven
,
in
his
body
,
then
you
,
so
Abel
that
dyed
for
God
,
so
long
before
you
,
shall
be
no
better
,
that
is
,
no
fuller
of
the
glory
of
heaven
,
then
you
that
dye
in
God
,
when
it
shall
be
his
pleasure
to
take
you
to
him
.
SERMON
XVI
.
Preached
at
Lincolns
Inne
.
COLOS.
1.
24.
Who
now
rejoyce
in
my
sufferings
for
you
,
and
fill
up
that
which
is
behind
of
the
afflictions
of
Christ
in
my
flesh
,
for
his
bodies
sake
which
is
the
Church
.
WE
are
now
to
enter
into
the
handling
of
the
doctrine
of
Evangelicall
counsailes
;
And
these
words
have
been
ordinarily
used
by
the
writers
of
the
Roman
Church
,
for
the
defence
of
a
point
in
controversie
between
them
and
us
;
which
is
a
preparatory
to
that
which
hereafter
is
to
be
more
fully
handled
upon
another
Text.
Out
of
these
words
,
they
labour
to
establish
works
of
supererogation
,
in
which
(
they
say
)
men
doe
or
suffer
more
then
was
necessary
for
their
owne
salvation
;
and
then
the
superfluity
of
those
accrues
to
the
Treasury
of
the
Church
,
and
by
the
Stewardship
,
and
dispensation
of
the
Church
may
be
applied
to
other
men
living
here
,
or
suffering
in
Purgatory
by
way
of
satisfaction
to
Gods
justice
;
But
this
is
a
doctrine
which
I
have
had
occasion
heretofore
in
this
place
to
handle
;
And
a
doctrine
which
indeed
deserves
not
the
dignity
to
be
too
diligently
disputed
against
;
And
as
we
will
not
stop
upon
the
disproving
of
the
doctrine
,
so
we
need
not
stay
long
,
nor
insist
upon
the
vindicating
of
these
words
,
from
that
wresting
and
detortion
of
theirs
,
in
using
them
for
the
proofe
of
that
doctrine
.
Because
though
at
first
,
To
come
then
to
the
words
themselves
in
their
true
sense
,
and
interpretation
,
Nunc
ga●de●
,
now
I
rejoyce
in
my
sufferings
&c.
And
then
in
a
second
consideration
he
finds
that
this
is
not
by
miracle
,
that
he
should
hope
for
it
but
once
,
but
he
finds
an
expresse
,
and
certaine
,
and
constant
reason
why
it
must
necessarily
be
so
,
because
I
still
up
that
which
is
behind
of
the
afflictions
of
Christ
&c.
It
is
strange
that
I
should
conceive
joy
out
of
affliction
,
but
when
I
come
to
see
the
reason
that
by
that
affliction
,
I
fill
up
the
sufferings
of
Christ
&c.
it
is
not
strange
,
it
cannot
chuse
but
be
so
.
The
parts
then
will
be
but
two
,
a
proposition
,
and
a
reason
;
But
in
the
first
part
it
will
be
sit
to
consider
first
,
the
person
,
not
meerely
who
it
is
,
but
in
what
capacity
,
the
Apostle
conceives
this
joy
;
And
secondly
,
the
season
,
Now
,
for
joy
is
not
always
seasonable
,
there
is
a
time
of
mourning
,
but
now
rejoycing
;
And
then
in
a
third
place
we
shall
come
to
the
affection
it selfe
,
Joy
,
which
when
it
is
true
,
and
truly
placed
,
is
the
nearest
representation
of
heaven
it selfe
to
this
world
.
From
thence
we
shall
descend
to
the
production
of
this
joy
,
from
whence
it
is
derived
,
and
that
is
out
of
sufferings
,
for
this
phrase
in
passionibus
,
in
my
sufferings
,
is
not
in
the
middest
o●
my
sufferings
,
it
is
not
that
I
have
joy
and
comfort
,
though
I
suffer
,
but
in
passionibus
is
so
in
suffering
as
that
the
very
suffering
is
the
subject
of
my
joy
,
I
had
no
joy
,
no
occasion
of
joy
,
if
I
did
not
suffer
.
But
then
these
sufferings
which
must
occasion
this
joy
,
are
thus
conditioned
,
thus
qualified
in
our
text
;
That
,
first
,
it
be
passio
mea
,
my
suffering
,
and
not
a
suffering
cast
by
my
occasion
upon
the
whole
Church
,
or
upon
other
men
,
mea
,
it
is
determined
and
limited
in
my selfe
,
and
mea
,
but
not
prome
,
not
for
my selfe
,
not
for
mine
owne
transgressions
,
and
violating
of
the
law
,
but
it
is
for
others
,
pro
vobis
,
says
the
Apostle
,
for
out
of
that
root
springs
the
whole
second
part
why
there
appertaines
a
joy
to
such
sufferings
,
which
is
that
the
suffering
of
Christ
being
yet
,
not
unperfect
,
but
unperfected
,
Christ
having
not
yet
suffered
all
,
which
he
is
to
suffer
to
this
purpose
,
for
the
gathering
of
his
Church
,
I
fill
up
that
which
remaines
undone
;
And
that
in
Carne
,
not
onely
in
spirit
and
disposition
,
but
really
in
my
flesh
,
And
all
this
not
only
for
making
sure
of
mine
own
salvation
,
but
for
the
establishing
and
edifying
a
Church
,
but
yet
,
his
Church
,
for
men
seduced
,
and
seducers
of
men
have
their
Churches
too
,
and
suffer
for
those
Churches
;
but
this
is
for
his
Church
,
and
that
Church
of
his
which
is
properly
his
body
,
and
that
is
the
visible
Church
:
and
these
will
be
the
particular
branches
of
our
two
generall
parts
,
the
proposition
,
Gaudeo
in
afflictionibus
&c.
And
the
reason
,
Quiae
adimpleo
&c.
To
beginne
then
with
the
first
branch
of
the
first
part
,
Paul
an
Apostle
of
Iesus
Christ
,
by
the
will
of
God
,
but
yet
he
was
not
properly
,
peculiarly
their
Apostle
,
he
was
theirs
as
he
was
the
Apostle
of
the
Gentiles
;
but
he
was
not
theirs
,
Corinthians
;
If
I
be
not
an
Apostle
to
others
(
says
he
)
yet
doubtlesse
I
am
to
you
;
for
amongst
the
Corinthians
he
had
laid
the
foundations
of
a
Church
,
Are
ye
not
my
worke
in
the
Lord
?
(
says
he
there
)
but
for
the
Colossians
,
he
had
never
preached
to
them
,
never
seen
them
;
Epaphras
had
laid
the
foundation
amongst
them
;
And
Archippus
was
working
,
now
at
the
writing
of
this
Epistle
,
upon
the
upper
buildings
,
as
we
may
see
in
the
Epistle
it selfe
;
Epaphras
had
planted
,
Nobiles
in
Apostolis
,
Nobly
spoken
of
amongst
the
Apostles
,
so
Saint
Paul
himselfe
was
Nobilis
Apostolus
in
Discipulis
,
reverendly
esteemed
amongst
all
the
Disciples
,
Paul
,
Timothy
is
an
Apostle
too
:
But
Saint
Paul
by
his
●ame
and
estimation
,
having
justly
got
a
power
and
interest
in
them
,
he
cherishes
that
by
this
salutation
,
and
he
binds
them
the
more
to
accept
his
instructions
,
by
giving
them
a
part
in
all
his
persecutions
,
and
by
letting
them
see
,
how
much
they
were
in
his
care
,
even
in
that
distance
;
A
servile
application
of
himselfe
to
the
humors
of
others
,
becomes
not
th●
ministers
of
God
;
It
becomes
him
not
to
depart
from
his
ingenuity
,
and
freedome
,
to
a
servile
humoring
,
but
to
be
negligent
of
their
opinion
of
him
,
with
whom
he
is
to
converse
,
and
upon
whose
conscience
he
is
to
worke
,
becomes
him
not
neither
.
It
is
his
doctrine
that
must
beare
him
out
;
But
if
his
discretion
doe
not
make
him
acceptable
too
,
his
doctrine
will
have
the
weaker
root
when
;
Saint
Paul
and
the
Colossians
thought
well
of
one
another
,
the
work
of
God
was
likely
to
goe
forward
amongst
them
;
And
where
it
is
not
so
,
the
work
prospers
not
.
This
was
then
the
person
;
His
time
,
amplius
habent
quae
è
vinculis
,
says
Chrisostome
,
redimere
se
quo
queat
minimo
,
to
sinke
againe
and
get
off
as
good
cheape
as
he
can
;
But
when
the
malignity
of
others
hath
slandred
his
doctrine
,
or
their
galled
consciences
make
them
kicke
at
his
doctrine
,
then
to
proceed
with
a
Christian
magnanimity
,
and
a
spirituall
Nobility
in
the
maintenance
of
that
doctrine
,
to
preferre
then
before
the
greatnesse
of
the
their
persons
and
the
greatnesse
of
his
owne
danger
,
the
greatnesse
of
the
glory
of
God
,
and
the
greatnesse
of
the
losse
which
Gods
Church
should
suffer
by
his
lenity
and
prevarication
:
To
edifie
others
by
his
constancy
,
then
when
this
building
in
apparence
and
likelyhood
must
be
raised
upon
his
owne
ruine
,
then
was
Saint
Pauls
Nunc
,
concerning
himselfe
,
then
was
his
season
to
plant
and
convey
this
doctrine
to
these
Colossians
,
when
it
was
most
dangerous
for
him
to
doe
so
.
Now
to
consider
this
season
and
fitnesse
as
it
concerned
them
;
The
Nunc
illis
,
Ego
plantavi
,
Apollos
rigavit
,
I
planted
the
faith
,
and
Apollos
watered
,
he
intended
in
those
words
,
This
was
then
the
Nunc
illis
their
season
,
when
they
had
humbly
received
so
much
of
the
knowledge
of
the
fundamentall
points
of
Religion
.
tessera
interna●
,
the
inward
badge
and
marke
,
by
which
I
know
this
in
my selfe
,
is
joy
;
The
blessednesse
of
heaven
it selfe
,
Salvation
,
and
the
fruits
of
Paradise
,
(
that
Paradise
which
cannot
be
expressed
,
cannot
be
comprehended
)
have
yet
got
no
other
name
in
the
subtilty
of
the
Schools
,
nor
in
the
fulnesse
of
the
Scriptures
,
but
to
be
called
the
joys
of
heaven
;
Enter
into
thy
Masters
joy
,
that
is
,
into
the
Kingdome
of
heaven
;
and
accidentall
happinesse
added
to
that
essentiall
happinesse
is
called
so
too
:
There
is
joy
in
heaven
at
the
conversion
of
a
sinner
;
and
so
in
the
Revela●ion
,
Rejoyce
ye
heavens
,
and
yee
that
dwell
in
them
,
for
the
a●c●ser
of
our
brethren
is
cast
down●
There
is
now
joy
even
in
heaven
,
which
was
not
there
before
;
Certainly
as
that
man
shall
never
see
the
Father
of
Lights
after
this
,
to
whom
the
day
never
breaks
in
this
life
:
As
that
man
must
never
look
to
walk
with
the
Lamb
wheresoever
he
goes
in
heaven
,
that
ranne
away
from
the
Lamb
whensoever
he
came
towards
him
,
in
this
life
;
so
he
shall
never
possesse
the
joyes
of
heaven
hereafter
,
that
feels
no
joy
here
;
There
must
be
joy
here
,
which
Tanquam
Cellulae
mellis
(
as
Saint
Bernard
says
in
his
mellifluous
language
)
as
the
honey-comb
walles
in
,
Quot
panes
habetis
,
how
many
loafes
have
you
?
and
then
multiplyed
them
abundantly
,
as
conduced
most
to
his
glory
;
but
some
there
was
before
.
When
thou
goest
to
eat
that
bread
,
of
which
whosoever
eates
shall
never
dye
,
the
bread
of
life
in
the
Land
of
life
,
Christ
shall
consider
what
joy
thou
broughtest
with
thee
out
of
this
world
,
and
he
shall
extend
and
multiply
that
joy
unexpressibly
;
but
if
thou
carry
none
from
hence
,
thou
shalt
find
none
there
.
Hee
that
were
to
travell
into
a
far
country
,
would
study
before
,
somewhat
the
map
,
and
the
manners
,
and
the
language
of
the
Country
;
Hee
that
looks
for
the
fulnesse
of
the
joyes
of
heaven
hereafter
,
will
have
a
taste
,
an
insight
in
them
before
he
goe
:
And
as
it
is
not
enough
for
him
that
would
travail
,
to
study
any
language
indifferently
(
were
it
not
an
impertinent
thing
for
him
that
went
to
lye
in
France
,
to
study
Dutch
?
)
So
if
wee
pretend
to
make
the
joys
of
heaven
our
residence
,
it
is
a
madnesse
to
study
the
joys
of
the
world
;
The
Kingdome
of
heaven
is
righteousnesse
,
and
peace
,
and
joy
in
the
Holy
Ghost
,
Rejoyce
in
the
Lord
;
There
is
no
other
true
joy
,
none
but
that
;
But
yet
says
he
there
,
Rejoyce
,
and
again
,
I
say
rejoi●e
;
that
is
,
both
again
we
say
it
,
again
,
and
again
we
call
upon
you
to
have
this
spirituall
joy
,
for
without
this
joy
ye
have
not
the
earnest
of
the
Spirit
;
And
it
is
again
rejoyce
,
bring
all
the
joys
ye
have
,
to
a
second
examination
,
and
see
if
you
can
rejoyce
in
them
again
;
Have
you
rejoyced
all
day
in
Feasts
,
in
Musickes
,
in
Conversations
?
well
,
at
night
you
must
be
alone
,
hand
to
hand
with
God
.
Again
,
I
say
rejoyce
,
sleep
not
,
till
you
have
tryed
whether
your
joy
will
hold
out
there
too
.
Have
you
rejoyced
in
the
contemplation
of
those
temporall
blessings●
which
God
hath
given
you
?
't
is
well
,
for
you
may
do
so
:
But
yet
again
I
say
Rejoyce
;
call
that
joy
to
an
accompt
,
and
see
whether
you
ca●●
rejoyce
again
,
in
such
a
use
of
those
blessings
as
he
that
gave
them
to
you
,
requires
of
you
.
Have
you
rejoyced
in
your
zeal
of
Gods
service
?
that
's
a
true
rejoycing
in
the
Lord
;
But
yet
still
rejoyce
again
,
see
that
this
joy
be
accompanyed
with
another
joy
;
that
you
have
zeal
with
knowledge
:
Rejoyce
,
but
rejoyce
again
,
refine
your
joy
,
purge
away
all
drosse
,
and
lees
from
your
joy
,
there
is
no
false
joy
enters
into
heaven
,
but
yet
no
sadnesse
neither
.
There
is
a
necessary
sadnes
in
this
life
,
Tristitia
data
,
ut
peccata
deleamus
,
It
is
Data
,
a
gift
of
God
,
a
sadnes
and
sorrow
infused
by
him
,
&
not
assumed
by
our selves
upon
the
crosses
of
this
world
;
And
so
it
is
physick
,
and
it
is
Morbi
illius
peccati
,
it
is
proper
and
peculiar
physick
for
that
disease
for
sinne
;
But
,
(
as
that
Father
pathetically
enlarges
that
consideration
)
Remedium
lippitudinis
non
t●llit
alios
morbos
,
water
for
fore
eyes
,
will
not
cure
the
tooth-ach
,
sorrow
and
sadnesse
which
is
prescribed
for
sinne
,
will
not
cure
,
should
not
be
applyed
to
the
other
infirmities
and
diseases
of
our
humane
condition
;
Pecunia
mulctatus
est
,
(
says
that
Father
still
)
Doluit
,
non
emendavit
,
A
man
hath
a
decree
passed
against
him
in
a
Court
of
Justice
,
or
lost
a
Ship
by
tempest
,
and
hee
hath
griev'd
for
this
,
hath
this
revers'd
the
decree
,
or
repaired
the
shipwrack
?
Filium
amisit
,
doluit
,
non
resuscitavit
.
His
Son
,
his
eldest
Son
,
his
onely
Son
,
his
towardly
Son
is
dead
,
and
he
hath
grieved
for
this
;
hath
he
raised
his
Son
to
life
again
?
Infirmatur
ipse
,
doluit
,
abstulit
morbum
?
Himself
is
fallen
into
a
consumption
,
and
languishes
,
and
grieves
,
but
doth
it
restore
him
?
Why
no
,
for
sadnesse
,
and
sorrow
is
not
the
physick
against
decrees
,
and
shipwracks
,
and
consumptions
,
and
death
:
But
then
Peccavit
quis
(
says
he
still
)
&
deluit
?
peccata
delevit
;
Hath
any
man
sinned
against
his
God
,
and
come
to
a
true
sorrow
for
that
sinne
?
peccata
delevit
he
hath
wash't
away
that
sinne
,
from
his
soule
;
for
sorrow
is
good
for
nothing
else
,
intended
for
nothing
else
,
but
onely
for
our
sinnes
,
out
of
which
sadnesse
first
arose
:
And
then
,
considered
so
,
this
sadnesse
is
not
truly
,
nor
properly
sadnesse
,
because
it
is
not
so
intirely
;
There
is
health
in
the
bitternesse
of
physique
;
There
is
joy
in
the
depth
of
this
sadnesse
;
Saint
Basill
inforces
those
words
of
the
Apostle
,
Cor.
6.
10.
Quasi
tristes
,
semper
autem
gandentes
,
usefully
to
this
point
;
Tristitia
nostra
habet
quasi
,
gaudium
non
habet
,
Our
sorrow
,
says
he
,
hath
a
limitation
,
a
modification
,
it
is
but
as
it
were
sorrow
,
and
we
cannot
tell
whether
we
may
call
it
sorrow
or
no
,
but
our
joy
is
perfect
joy
,
because
it
is
rooted
in
an
assurance
:
Est
in
spe
certa
,
our
hope
of
deliverance
is
in
him
that
never
deceived
any
;
for
says
he
then
,
our
sadnesse
passes
away
as
a
dreame
,
Et
qui
insomnium
judicat
,
addit
quasi
,
quasi
dicebam
,
quasi
equitabam
,
quasi
cogitabam
,
he
that
tells
his
dreame
,
tells
it
still
in
that
phrase
,
me
thought
I
spoke
,
me
thought
I
went
,
and
me
thought
I
thought
,
so
all
the
sorrow
of
Gods
children
is
but
a
quasi
tristes
,
because
it
determines
in
joy
,
and
determines
soon
.
To
end
this
,
because
there
is
a
difference
inter
delectationem
&
gaudium
,
between
delight
and
joy
(
for
delight
is
in
sensuall
things
,
and
in
beasts
,
as
well
as
in
men
,
but
joy
is
grounded
in
reason
,
and
in
reason
rectified
,
which
is
,
conscience
(
therefore
we
are
called
to
rejoyce
againe
;
to
try
whether
our
joy
be
true
joy
,
and
not
onely
a
delight
,
and
when
it
is
found
to
be
a
true
joy
,
we
say
still
rejoyce
,
that
is
,
continue
your
spirituall
joy
till
it
meet
the
eternall
joy
in
the
kingdome
of
heaven
,
and
grow
up
into
one
joy
,
but
because
sadnesse
and
sorrow
have
but
one
use
,
and
a
determined
and
limited
imployment
,
onely
for
sin
,
we
doe
not
say
,
be
sorry
,
and
again
be
sorry
,
but
when
you
have
been
truly
sorry
for
your
sinnes
,
when
you
have
taken
that
spirituall
physique
,
beleeve
your selfe
to
be
well
,
accept
the
seale
of
the
holy
Ghost
,
for
the
remission
of
your
sins
,
in
Christ
Jesus
,
and
come
to
that
health
which
that
physique
promises
,
peace
of
conscience
.
This
joy
then
which
Saint
Paul
found
to
be
so
essentiall
,
I
am
filled
with
comfort
and
am
exceeding
joyfull
,
in
all
our
tribulations
;
The
first
of
these
,
which
we
call
a
halfe
joy
,
is
but
an
indolency
,
and
a
forced
unsensiblenesse
of
those
miseries
which
were
upon
them
;
a
searing
up
,
a
stupefaction
,
is
not
of
the
senses
,
yet
of
the
affections
;
That
resolution
which
some
morall
men
had
against
misery
,
Non
facies
ut
te
dicam
malam
,
no
misery
should
draw
them
to
doe
misery
that
honour
,
as
to
call
it
misery
;
And
,
in
respect
of
that
extreme
anguish
which
out
of
an
over
tendernesse
,
ordinary
men
did
suffer
under
the
calamities
of
this
life
,
even
this
poore
indolency
and
privation
of
griefe
,
was
a
joy
,
but
yet
but
a
halfe
joy
;
the
second
joy
,
which
is
a
true
joy
,
but
common
to
all
Christians
,
is
that
assurance
,
which
they
have
in
their
tribulations
,
that
God
will
give
them
the
issue
with
the
temptation
;
not
that
they
pretend
not
to
feel
that
calamity
,
so
the
Philosophers
did
,
but
that
it
shall
not
swallow
them
,
this
is
naturall
to
a
Christian
,
he
is
not
a
Christian
without
this
;
Thinke
it
not
strange
,
says
the
Apostle
,
as
though
some
strange
thing
were
come
unto
you
,
(
for
we
must
accustome
our selves
to
the
expectation
of
tribulation
)
but
rejoyce
,
says
he
,
and
when
his
glory
shall
appeare
,
yee
shall
be
made
glad
and
rejoyce
;
He
bids
us
rejoyce
,
and
yet
all
that
he
promises
,
is
but
rejoycing
at
last
,
he
bids
us
rejoyce
,
all
the
way
;
though
the
consummate
,
aud
determinable
joy
come
not
till
the
end
,
yet
God
hath
set
bounds
to
our
tribulations
,
as
to
the
sea
,
and
they
shall
not
overflow
us
;
But
this
perfect
joy
(
to
speake
of
such
degrees
of
perfection
,
as
may
be
had
in
this
life
)
this
third
joy
,
the
joy
of
this
text
,
is
not
a
collaterall
joy
,
that
stands
by
us
in
the
tribulation
,
and
sustaines
us
,
but
it
is
a
fundamentall
joy
,
a
radicall
joy
,
a
viscerall
,
a
gremiall
joy
,
that
arises
out
of
the
bosome
and
wombe
and
bowels
of
the
tribulation
it selfe
.
It
is
not
that
I
rejoyce
,
though
I
be
afflicted
,
but
I
rejoyce
because
I
am
afflicted
;
It
is
not
because
I
shall
not
sink
in
my
calamity
,
and
be
buried
in
that
valley
,
but
because
my
calamity
raises
me
,
and
makes
my
valley
a
hill
,
and
gives
me
an
eminency
,
and
brings
God
and
me
nearer
to
one
another
,
then
without
that
calamity
I
should
have
been
,
Rejoyce
and
be
glad
,
for
so
persecuted
they
the
Prophets
,
when
I
can
find
that
seale
printed
upon
me
,
for
I
will
shew
him
how
many
things
he
must
suffer
for
my
sake
)
If
the
light
of
Gods
Spirit
shew
us
the
number
,
the
force
,
the
intent
of
our
tribulations
,
then
is
our
soule
come
to
that
highest
joy
,
which
she
is
capable
of
in
this
life
,
when
as
cold
and
dead
water
,
when
it
comes
to
the
fire
,
hath
a
motion
and
dilatation
and
a
bubling
and
a
kind
of
dancing
in
the
vessell
,
so
my
soule
,
that
lay
asleep
in
prosperity
,
hath
by
this
fire
of
Tribulation
,
a
motion
,
a
joy
,
an
exaltation
.
This
is
the
highest
degree
of
suffering
;
pro
me
,
but
pro
aliis
:
that
it
be
mine
,
and
no
bodies
else
,
by
my
occasion
;
That
it
be
mine
without
any
fault
of
mine
,
that
I
be
no
cause
that
it
fell
upon
me
,
and
that
I
be
no
occasion
,
that
it
fall
upon
others
.
And
first
,
it
is
not
mine
,
if
I
borrow
it
;
I
can
have
no
joy
in
the
sufferings
of
Martyrs
and
other
Saints
of
God
,
by
way
of
applying
their
sufferings
to
me
,
by
way
of
imitation
and
example
I
may
,
by
way
of
application
and
satisfaction
I
cannot
,
borrowed
sufferings
are
not
my
sufferings
:
They
are
not
mine
neither
,
if
I
steale
them
,
if
I
force
them
;
If
my
intemperate
,
and
scandalous
zeal
,
or
pretence
of
zeal
,
extort
a
chastisement
from
the
State
,
if
I
exasperate
the
Magistrate
and
draw
an
affliction
upon
my self
,
this
stoln
suffering
,
this
forced
suffering
is
not
passio
mea
,
it
is
not
mine
,
if
it
should
not
be
mine
;
or
at
all
,
woe
unto
them
,
by
whom
the
first
offence
comes
;
this
is
no
joyfull
matter
,
and
therefore
vae
illis
per
quos
scandalum
,
they
who
by
their
ambition
of
preferment
,
or
indulgence
to
their
present
case
,
or
indifferency
how
things
fall
out
,
or
presumptuous
confidence
in
Gods
care
,
for
looking
well
enough
to
his
own
,
how
little
soever
they
doe
,
give
way
to
the
beginnings
of
superstition
,
in
the
times
of
persecution
;
when
persecutions
come
,
either
they
shall
have
no
sufferings
,
that
is
,
God
shall
suffer
them
to
fall
away
,
and
refuse
their
testimony
in
his
cause
,
or
they
shall
have
no
joy
in
their
sufferings
,
because
they
shall
see
this
persecution
is
not
theirs
,
it
is
not
limited
in
them
,
but
induced
by
their
prevarication
upon
the
whole
Church
;
And
lastly
,
this
suffering
is
not
mine
,
if
I
stretch
it
too
far
;
if
I
over-value
it
,
it
is
not
mine
;
A
man
forfeits
his
priviledge
,
by
exceeding
it
;
There
is
no
joy
belongs
to
my
suffering
,
if
I
place
a
merit
in
it
;
Meum
non
est
cujus
nomine
nulla
mihi
superest
acti●
,
says
the
Law
;
That
's
none
of
mine
for
which
I
can
bring
no
action
;
and
what
actio●
can
I
bring
against
God
,
for
a
reward
of
my
merit
?
Have
I
given
him
any
thing
of
mine
?
Quid
habeo
quod
non
accepi
?
what
have
I
that
I
received
not
from
him
?
Have
I
given
him
all
his
own
?
how
came
I
to
abound
then
,
and
see
him
starve
in
the
streets
in
his
distressed
members
?
Hath
he
changed
his
blessings
unto
me
in
single
mony
?
Hath
he
made
me
rich
by
half
pence
and
farthings
;
and
yet
have
I
done
so
much
as
that
for
him
?
Have
I
suffered
for
his
glory
?
Am
not
I
vas
figuli
,
a
potters
vessell
,
and
that
Potters
vessel
;
and
whose
hand
soever
he
imploys
,
the
hand
of
sicknesse
,
the
hand
of
poverty
,
the
hand
of
justice
,
the
hand
of
malice
,
still
it
is
his
hand
that
breakes
the
vessell
,
and
this
vessell
which
is
his
own
;
for
,
can
any
such
vessell
have
a
propriety
in
it selfe
,
or
bee
any
other
bodies
primarily
then
his
,
from
whom
it
hath
the
beeing
?
To
recollect
these
,
if
I
will
have
joy
in
suffering
it
must
be
mine
,
mine
,
and
not
borrowed
out
of
an
imaginary
treasure
of
the
Church
;
from
the
works
of
others
Supererogation
:
mine
,
and
not
stollen
or
enforced
by
exasperating
the
Magistrate
to
a
persecution
:
mine
by
good
title
and
not
by
suffering
for
breach
of
the
Law
,
mine
in
particular
,
and
not
a
generall
persecution
upon
the
Church
by
my
occasion
;
And
mine
by
a
stranger
title
then
all
this
,
mine
by
resignation
,
mine
by
disavowing
it
,
mine
by
confessing
that
it
is
none
of
mine
;
Till
I
acknowledge
,
that
all
my
sufferings
are
even
for
Gods
glory
,
are
his
works
,
and
none
of
mine
,
they
are
none
of
mine
,
and
by
that
humility
they
become
mine
,
and
then
I
may
rejoyce
in
my
sufferings
.
Through
all
our
sufferings
then
,
there
must
passe
an
acknowledgement
that
we
are
unprofitable
servants
;
I
will
most
gladly
bestow
,
and
be
bestowed
for
your
soules
,
(
says
he
.
Numquid
Paulus
crucifixus
pro
vobis
,
was
Paul
crucified
for
you
?
is
his
own
question
,
as
he
suffered
for
them
here
,
so
we
may
be
bold
to
say
he
was
crucified
for
them
;
that
is
,
that
by
his
crucifying
and
suffering
,
the
benefit
of
Christs
sufferings
,
and
crucifying
might
be
the
more
cheerfully
embraced
by
them
,
and
the
more
effectually
applyed
to
them
;
Pro
vobis
,
is
Pro
vestro
commodo
,
for
your
advantage
,
and
to
make
you
the
more
active
in
making
sure
your
own
salvation
;
We
are
afflicted
(
says
he
)
for
your
consolation
;
that
's
first
,
that
you
might
take
comfort
,
and
spirituall
courage
by
our
example
,
that
God
will
no
more
forsake
you
,
then
he
hath
done
us
,
and
then
,
hee
addes
salvation
too
;
for
your
consolation
and
salvation
;
for
our
sufferings
beget
this
consolation
;
and
then
,
this
consolation
facilitates
your
salvation
;
and
then
,
when
Saint
Paul
had
that
testimony
in
his
own
conscience
,
that
his
purpose
in
his
sufferings
,
was
Pro
illis
,
to
advantage
Gods
children
,
and
then
saw
in
his
experience
so
good
effect
of
it
,
as
that
it
wrought
,
and
begot
faith
in
them
,
then
the
more
his
sufferings
encreast
,
the
more
his
joys
encreast
;
Though
(
says
he
)
I
be
offered
up
,
upon
the
service
,
and
sacrifice
of
your
faith
,
I
am
glad
and
rejoyce
with
you
all
;
And
therefore
hee
calls
the
Philippians
,
who
were
converted
by
him
,
Gaudium
,
&
Coronam
,
his
Joy
and
his
Crown
;
not
onely
a
Crown
,
in
that
sense
,
as
an
auditory
,
a
congregation
that
compasses
the
Preacher
,
was
ordinarily
called
a
Crown
,
Cor●na
.
(
In
which
sense
that
Martyr
Cornelius
answered
the
Judge
,
when
he
was
charged
to
have
held
intelligence
,
and
to
have
received
Letters
from
Saint
Cyprian
against
the
State
,
Ego
de
Corona
Domini
,
(
says
he
,
from
Gods
Church
,
't
is
true
,
I
have
,
but
Contra
Rempublicam
,
against
the
State
,
I
have
received
no
Letters
.
)
But
not
onely
in
this
sense
,
Saint
Paul
calls
those
whom
he
had
converted
,
his
Crown
,
his
Crown
,
that
is
,
his
Church
;
but
he
cals
them
his
Crown
in
heaven
,
What
is
our
hope
,
our
joy
,
our
Crown
of
rejoycing
,
are
not
even
you
it
?
and
where
?
even
in
the
presence
of
our
Lord
Iesus
Christ
at
his
coming
,
says
the
Apostle
;
And
therefore
not
to
stand
upon
that
contemplation
of
Saint
Gregories
,
that
at
the
Resurrection
Peter
shall
lead
up
his
converted
Jewes
,
and
Paul
his
converted
Nations
,
and
every
Apostle
his
own
Church
;
Since
you
,
to
whom
God
sends
us
,
doe
as
well
make
up
our
Crown
,
as
we
doe
yours
,
since
your
being
wrought
upon
,
and
our
working
upon
you
conduce
to
both
our
Crowns
,
call
you
the
labour
,
and
diligence
of
your
Pastors
,
(
for
that
's
all
the
suffering
they
are
called
to
,
till
our
sins
together
call
in
a
persecution
)
call
you
their
painfulnesse
your
Crown
,
and
we
shall
call
your
applyablenesse
to
the
Gospel
,
which
we
preach
,
our
Crown
,
for
both
conduce
to
both
;
but
especially
childrens
children
,
are
the
Crown
of
the
Elders
,
says
Solomon
:
If
when
we
have
begot
you
in
Christ
,
by
our
preaching
,
you
also
beget
others
by
your
holy
life
and
conversation
,
you
have
added
another
generation
unto
us
,
and
you
have
preached
over
our
Sermons
again
,
as
fruitfully
as
we
our selves
;
you
shall
be
our
Crown
,
and
they
shall
be
your
Crowns
,
and
Christ
Jesus
a
Crown
of
everlasting
glory
to
us
all
.
Amen
.
SERMON
XVII
.
Preached
at
Lincolns
Inne
.
MATTH.
18.
7.
We
unto
the
world
,
because
of
offences
.
THe
Man
Moses
was
very
meeke
,
above
all
the
men
which
were
upon
the
face
of
the
Earth
.
Child
Iesus
was
meeker
then
he
.
Compare
Moses
with
men
,
and
Moses
will
scarce
be
parallel'd
;
Compare
him
with
him
,
who
being
so
much
more
then
man
,
as
that
he
was
God
too
,
was
made
so
much
lesse
then
man
,
as
that
he
was
a
worme
and
no
man
,
and
Moses
will
not
be
admitted
.
If
you
consider
Moses
his
highest
expression
,
what
he
would
have
parted
with
for
his
brethren
,
in
his
Dele
me
,
Pardon
them
,
or
blot
my
name
out
of
thy
book
,
yet
Saint
Pauls
zeale
will
enter
into
the
balance
,
and
come
into
comparison
with
Moses
in
his
Anathema
pro
fratribus
,
in
that
he
wished
himselfe
to
be
separated
from
Christ
,
rather
then
his
brethren
should
be
.
But
what
comparison
hath
a
sodaine
,
a
passionate
,
and
indigested
vehemence
of
love
,
expressed
in
a
phrase
that
tasts
of
zeale
,
but
is
not
done
,
(
Moses
was
not
blotted
out
of
the
book
of
life
,
nor
Saint
Paul
was
not
separated
from
Christ
for
his
brethren
)
what
comparison
hath
such
a
love
,
that
was
but
said
,
and
perchance
should
not
have
been
said
(
for
,
we
can
scarce
excuse
Moses
,
or
Saint
Paul
,
of
all
excesse
and
inordinatenesse
,
in
that
that
they
said
)
with
a
deliberate
and
an
eternall
purpose
in
Christ
Jesus
conceived
as
soon
as
we
can
conceive
God
to
have
knowen
that
Adam
would
fall
,
to
come
into
this
world
,
&
dye
for
man
,
and
then
actually
and
really
,
in
the
fulnesse
of
time
,
to
do
so
;
he
did
come
,
and
he
did
dye
.
The
man
Moses
was
very
meeke
,
the
child
Jesus
meeker
then
hee
.
Moses
his
meeknesse
had
a
determination
,
(
at
least
an
interruption
,
a
discontinuance
)
when
hee
revenged
the
wrong
of
another
upon
that
Egyptian
whom
he
slew
.
smoking
flax
might
have
lien
unquenched
for
ever
,
Discite
à
me
,
learne
of
mee
,
for
I
am
meek
.
In
this
Chapter
hee
gives
them
three
lessons
in
this
doctrine
of
meeknesse
;
Hee
gives
them
foundations
,
and
upperbuildings
,
The
Text
,
and
a
Comment
,
all
the
Elements
of
true
instruction
,
Rule
and
Example
.
First
,
hee
findes
them
contending
for
place
,
of
a
little
child
,
and
tells
them
,
that
except
they
become
as
humble
,
as
gentle
,
as
supple
,
as
simple
,
as
seely
,
as
tractable
,
as
ductile
,
as
carelesse
of
place
,
as
negligent
of
precedency
,
as
that
little
child
,
they
could
not
onely
not
be
great
,
but
they
could
not
at
all
enter
into
the
kingdome
of
heaven
.
He
gives
them
a
second
lesson
in
this
doctrine
of
meeknesse
against
scandals
,
and
offences
,
against
an
easinesse
in
giving
or
an
easinesse
in
taking
offences
.
For
,
how
well
soever
we
may
seeme
to
be
in
our selves
,
we
are
not
well
,
if
we
forbear
not
that
company
,
and
abstaine
not
from
that
conversation
,
which
by
ill
example
may
make
us
worse
,
or
if
wee
forbear
not
such
things
,
as
,
though
they
bee
indifferent
in
themselves
,
and
can
do
us
no
harme
,
yet
our
example
may
make
weaker
persons
then
we
are
,
worse
,
because
they
may
come
to
doe
as
we
do
,
and
not
proceed
upon
so
good
ground
as
we
doe
;
They
may
sin
in
doing
those
things
by
our
example
,
in
which
we
did
not
sinne
,
because
we
knew
them
to
be
indifferent
things
,
and
therefore
did
them
,
and
they
did
them
though
they
thought
them
to
bee
sinnes
.
And
for
this
Doctrine
,
If
thy
hand
,
or
foot
,
or
eye
offend
thee
,
cut
it
off
,
pull
it
out
.
His
third
lesson
in
this
doctrine
of
meeknes
is
against
hardnesse
of
heart
,
against
a
loathnesse
,
a
wearinesse
in
forgiving
the
offences
of
other
men
,
Quoties
remittam
,
How
oft
shall
my
brother
sinne
against
me
,
and
I
forgive
him
?
and
the
example
in
this
rule
Christ
hath
wrapped
up
in
a
parable
,
The
Doctrine
of
scandals
,
our
text
fals
,
and
it
is
a
Doctrine
very
necessary
,
and
seldome
touched
upon
.
As
the
words
of
our
Text
are
,
Mundo
,
Woe
be
unto
the
world
;
And
lastly
,
that
mischievous
word
,
A
scandalis
,
Woe
bee
unto
the
,
world
because
of
scandals
,
of
offences
.
each
of
these
three
words
wil
receive
a
twofold
consideration
;
for
the
first
,
Vae
,
is
first
Vox
dolentis
,
a
voice
of
condoling
and
lamenting
,
Christ
laments
the
miseries
imminent
upon
the
world
,
because
of
scandals
,
and
then
it
is
Vox
minantis
,
a
voice
of
threatning
,
and
intermination
,
Christ
threatens
,
he
interminates
heavy
judgements
upon
them
,
who
occasion
and
induce
these
miseries
by
these
scandals
;
This
one
Vae
denotes
both
these
;
sorrow
,
and
yet
infallibility
;
They
always
go
together
in
God
;
God
is
loath
to
doe
it
,
and
yet
God
will
certainly
inflict
these
judgements
.
The
second
word
,
Mundo
,
Woe
be
unto
the
world
,
lookes
two
ways
too
;
Vae
malis
,
woe
unto
evill
men
that
raise
scandals
,
vae
bonis
,
woe
unto
them
who
are
otherwise
good
in
themselves
,
if
they
be
so
various
,
as
to
be
easily
shaked
and
seduced
by
scandals
.
And
then
upon
the
last
word
A
scandalis
,
Woe
be
unto
the
world
,
because
of
scandals
,
of
offences
,
wee
must
look
two
ways
also
;
first
,
as
it
denotes
Scandalum
activum
,
a
scandall
given
by
another
,
and
then
,
as
it
denotes
Scandalum
passivum
,
a
scandal
taken
by
another
.
First
then
,
Act
of
Parliament
,
or
of
any
Law
that
inflicts
the
heaviest
punishment
that
can
be
imagined
upon
a
delinquent
,
and
transgressour
of
that
Law
,
a
man
is
not
often
much
affected
,
because
hee
needs
not
,
when
he
does
but
read
that
law
,
consider
that
any
particular
man
is
fallen
under
the
penalty
,
and
bitternesse
thereof
.
But
if
upon
evidence
and
verdict
he
be
put
to
give
judgement
upon
a
particular
man
that
stands
before
him
,
at
the
bar
,
according
to
that
Law
,
That
that
man
that
stands
there
that
day
,
must
that
day
be
no
man
;
that
that
breath
breathed
in
by
God
,
to
glorify
him
,
must
be
suffocated
and
strangled
with
a
halter
,
or
evaporated
with
an
Axe
,
he
must
be
hanged
or
beheaded
,
that
those
limbs
which
make
up
a
Cabinet
for
that
precious
Jewell
,
the
image
of
God
,
to
be
kept
in
,
must
be
cut
into
quarters
,
or
torne
with
horses
;
that
that
body
which
is
a
consecrated
Temple
of
the
Holy
Ghost
,
must
be
chained
to
a
stake
,
and
burnt
to
ashes
,
hee
that
is
not
affected
in
giving
such
a
judgment
,
upon
such
a
man
,
hath
no
part
in
the
bowels
of
Christ
Jesus
,
that
melt
in
cōpassion
,
when
our
sinnes
draw
and
extort
his
Judgements
upon
us
in
the
mouth
of
those
Prophets
,
those
men
whom
God
sends
,
it
is
so
,
and
it
is
so
in
the
mouth
of
God
himself
that
sends
them
.
will
revenge
mee
of
mine
enemies
;
Alas
,
I
will
,
is
Alas
,
I
must
,
his
glory
compels
him
to
doe
it
,
the
good
of
his
Church
,
and
the
sustentation
of
his
Saints
compell
him
to
it
,
and
yet
he
comes
to
it
with
a
condolency
,
with
a
compassion
,
Heu
vindicabor
,
Alas
,
I
will
revenge
mee
of
mine
enemies
:
Heu
abominationes
,
Alas
for
all
the
evill
abominations
of
the
house
of
Israel
;
for
(
as
it
is
added
there
)
they
shall
fall
,
(
that
is
,
they
will
fall
)
by
the
sword
,
by
famine
,
by
pestilence
,
and
(
as
it
follows
)
I
will
accomplish
my
fury
upon
them
;
Though
it
were
come
to
that
height
,
fury
,
and
accomplishment
,
consummation
of
fury
,
yet
it
comes
with
a
condolency
,
and
compassion
,
Heu
abominationes
,
Alas
for
all
the
evill
abominations
of
the
house
of
Israel
,
I
would
they
were
not
so
ill
,
that
I
might
be
better
to
them
.
Men
sent
by
God
do
so
,
so
does
God
that
sends
those
men
,
&
he
that
is
both
God
and
man
,
Christ
Jesus
does
so
too
:
We
have
but
two
clear
records
in
the
Scriptures
of
Christs
weeping
,
and
both
in
compassion
for
others
,
when
Mary
wept
for
her
dead
brother
Lazarus
,
Iesus
also
wept
,
and
he
groan'd
in
the
spirit
,
and
was
troubled
.
This
was
but
for
the
discomfort
of
one
family
,
(
it
was
not
a
mortality
over
the
whole
Country
)
It
was
but
for
one
person
in
that
family
,
(
it
was
not
a
contagion
that
had
swept
,
or
did
threaten
the
whole
house
)
it
was
but
for
such
a
person
in
that
family
,
as
he
meant
forthwith
to
restore
to
life
again
,
and
yet
Iesus
wept
,
&
groaned
in
the
Spirits
,
&
was
trobled
;
he
would
not
lose
that
opportunity
of
shewing
his
tendernesse
,
and
compassion
in
the
behalf
of
others
.
How
vehement
,
how
passionate
then
,
must
we
beleeve
his
other
weeping
to
have
been
,
(
The
Devill
took
him
up
into
the
holy
City
)
(
for
at
that
time
she
was
not
the
unholyer
for
any
thing
that
shee
had
done
upon
the
person
of
Christ
,
)
but
when
they
had
exercised
all
their
cruelty
,
even
to
death
,
the
death
of
the
Crosse
upon
Christ
himselfe
,
holy
City
.
When
the
Fathers
take
into
their
contemplation
and
discourse
,
that
passionate
exclamation
of
our
Saviour
upon
the
Crosse
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
those
blessed
Fathers
,
that
never
thought
of
any
such
sense
of
that
place
,
that
Christ
was
,
at
that
time
,
actually
in
the
reall
torments
of
hell
,
assign
no
fitter
sense
of
those
words
,
then
that
the
foresight
of
those
insupportable
,
and
inevitable
,
and
imminent
judgements
upon
his
City
,
and
his
people
,
occasioned
that
passionate
exclamation
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Saul
,
Cur
me
persequeris
?
He
called
Sauls
persecuting
of
his
Church
,
a
persecuting
of
him
,
so
when
hee
considered
that
God
had
forsaken
his
people
,
his
Citie
,
his
Jerusalem
,
he
cryed
out
,
that
God
had
forsaken
him
.
God
that
sent
the
Prophets
;
the
Prophets
that
were
sent
;
Christ
who
was
both
,
the
person
sent
,
and
the
sender
,
came
to
the
inflicting
and
denouncing
of
judgements
,
with
this
Vae
dolentis
,
a
heart
,
and
voice
of
condoling
and
lamentation
.
Grieve
not
then
the
holy
Spirit
of
God
,
Father
:
God
is
the
father
of
us
all
;
God
hath
purchased
a
Church
with
his
bloud
,
says
Saint
Paul
.
And
,
oh
,
how
much
more
is
God
grieved
now
,
that
we
will
make
no
benefit
of
that
bloud
which
is
shed
for
us
,
then
he
was
for
the
very
shedding
of
that
bloud
!
We
take
it
not
so
ill
,
(
pardon
solow
a
comparison
in
so
high
a
mystery
;
for
,
since
our
blessed
Saviour
was
pleased
to
assume
that
metaphor
,
Emans
,
Nonne
op●rtuit
,
ought
not
Christ
to
suffer
all
these
things
?
do
ye
not
find
by
the
prophets
that
he
was
bound
to
do
it
?
and
then
to
his
Apostles
at
Ierusalem
,
There
was
then
an
absolute
necessity
upon
us
,
an
obedientiall
necessity
upon
Christ
,
that
his
bloud
must
be
shed
;
But
to
let
him
dye
in
a
wantonnesse
,
to
let
out
all
that
precious
liquor
,
and
taste
no
drop
of
it
,
to
draw
out
all
that
immaculate
and
unvaluable
bloud
,
and
make
no
balsamum
,
no
antidote
,
no
plaister
,
no
fomentation
in
the
application
of
that
bloud
,
to
labour
still
under
a
burning
fever
of
lust
,
and
ambition
,
and
presumption
,
and
finde
no
cooling
julips
there
,
in
the
application
of
that
bloud
,
to
labour
under
a
cold
damp
of
indevotion
,
and
under
heartlesse
desperation
,
and
find
no
warming
Cordialls
there
,
to
be
still
as
farre
under
judgements
and
executions
for
finne
,
as
if
there
had
been
no
Messias
sent
,
no
ransome
given
,
no
satisfiaction
made
,
not
to
apply
this
bloud
thus
shed
for
us
,
by
those
meanes
which
God
in
his
Church
presents
to
us
,
this
puts
Christ
to
his
wofull
Interjection
,
to
cast
out
this
wo
upon
us
,
(
which
he
had
rather
have
left
out
)
wo
be
unto
the
world
,
which
,
though
it
begin
in
a
vae
dolentis
,
a
voice
of
condoling
and
lamenting
,
yet
it
is
also
vae
minantis
,
a
voice
of
threatning
,
and
intermination
,
denoting
the
infallibility
of
Judgements
,
I
thinke
we
find
no
words
in
Christs
mouth
so
often
,
as
vae
,
and
Amen
.
Each
of
them
hath
two
significations
;
as
almost
all
Christs
words
,
and
actions
have
;
consolation
,
and
commination
.
For
,
as
this
vae
signifies
(
as
before
)
a
sorrow
,
(
wo
,
that
is
,
wo
is
me
,
for
this
will
fall
upon
you
)
and
signifies
also
a
Judgment
inevitable
and
infallible
,
(
wo
,
that
is
,
wo
be
unto
you
,
for
this
Judgement
shall
fall
upon
you
)
so
Amen
is
sometimes
vox
Asserentis
,
and
signifies
verè
,
verily
,
Verily
I
say
unto
you
,
when
Christ
would
confirm
,
and
establish
a
beleefe
in
some
doctrine
,
Amen
,
Amen
,
verily
verily
I
say
unto
you
,
he
that
beleeveth
on
me
,
the
works
that
I
doe
,
shall
he
doe
also
,
and
greater
works
then
these
shall
he
doe
)
so
it
is
vox
Asserentis
,
a
word
of
assertion
,
Amen
dico
,
verily
I
say
unto
thee
,
thou
shalt
by
no
meanes
come
out
thence
till
thou
hast
paid
the
uttermost
farthing
;
so
this
Amen
signifies
Fiat
,
this
shall
certainly
be
thus
done
.
And
this
seale
,
this
Amen
,
as
Amen
is
Fiat
,
is
always
set
to
his
vae
,
as
his
vae
is
vox
minantis
;
whensoever
God
threatens
any
Judgement
,
he
meanes
to
execute
that
Judgement
as
farre
as
he
threatens
it
;
God
threatens
nothing
in
terrorem
onely
,
onely
to
frighten
us
;
every
vae
hath
his
Amen
,
every
Judgement
denounced
,
a
purpose
of
execution
.
This
then
is
our
wofull
case
;
every
man
may
find
upon
record
,
in
the
Scriptures
,
a
vae
denounced
upon
that
sinne
,
which
he
knows
to
be
his
sinne
;
and
if
there
be
a
vae
,
there
is
an
Amen
too
,
if
God
have
said
it
shall
,
it
shall
be
executed
,
so
that
this
is
not
an
execution
of
a
few
condemned
persons
,
but
a
Massacre
of
all
:
It
is
not
a
Decimation
,
as
in
a
rebellion
,
to
spare
nine
,
and
hang
the
tenth
,
but
it
is
a
washing
,
a
sweeping
away
of
all
:
every
man
may
find
a
Judgement
upon
record
against
him
.
It
doth
not
acquit
him
that
he
hath
not
committed
an
adultery
;
and
yet
,
is
he
sure
of
that
?
He
may
have
done
that
in
a
looke
,
in
a
letter
,
in
a
word
,
in
a
wish
:
It
doth
not
acquit
him
,
that
he
hath
not
done
a
murder
;
and
yet
,
is
he
sure
of
that
?
He
may
have
killed
a
man
,
in
not
defending
him
from
the
oppression
of
another
,
if
he
have
power
in
his
hand
,
and
he
may
have
killed
in
not
relieving
,
if
he
have
a
plentifull
fortune
.
He
may
have
killed
in
not
reprehending
him
who
was
under
his
charge
,
when
he
saw
him
kil
himself
in
the
sinful
ways
of
death
.
I
know
nothing
by
my selfe
,
yet
am
I
not
thereby
justified
,
we
sinne
some
sinnes
,
that
all
the
world
sees
,
and
yet
we
see
not
,
but
then
,
how
many
more
,
which
none
in
the
world
sees
but
our selves
?
Scarce
any
man
scapes
all
degrees
of
any
sinne
;
scarce
any
man
some
great
degree
of
some
great
sinne
;
no
man
escapes
so
,
but
that
he
may
find
upon
record
,
in
the
Scriptures
,
a
vae
,
and
an
Amen
,
a
Judgment
denounced
,
and
an
execution
sealed
against
him
.
And
,
if
that
be
our
case
,
where
is
there
any
roome
for
this
milder
signification
of
these
two
words
,
vae
,
and
Amen
,
which
we
spoke
of
before
,
as
they
are
words
of
Consolation
?
If
because
God
hath
said
Stipendium
peccati
mors
est
,
the
wages
of
sinne
is
death
,
because
I
have
sinned
,
I
must
dye
,
what
can
I
doe
in
a
Prayer
?
can
I
flatter
God
?
what
can
I
doe
in
an
Almes
?
Can
I
bribe
God
,
or
frustrate
his
purpose
?
Can
I
put
an
Euge
upon
his
vae
,
a
vacat
upon
his
Fiat
,
a
Nonobstante
upon
his
Amen
.
God
is
not
man
,
not
a
false
man
that
he
can
lie
,
nor
a
weake
man
that
he
can
repent
.
Where
then
is
the
restorative
,
the
consolatory
nature
of
these
words
?
In
this
,
beloved
,
consists
our
comfort
,
that
all
Gods
vae's
and
Amens
,
all
judgments
,
and
all
his
executions
are
Conditionall
;
There
is
a
Crede
&
vives
,
Beleeve
and
thou
shalt
live
;
there
is
a
Fac
hoc
&
vives
,
doe
this
and
thou
shalt
live
;
If
thou
have
done
otherwise
,
there
is
a
Converte
&
vives
,
turne
unto
the
Lord
and
thou
shalt
live
;
If
thou
have
done
so
,
and
fallen
off
,
there
is
a
Revertere
&
vives
,
returne
againe
unto
the
Lord
,
and
thou
shalt
live
.
How
heavy
so
ever
any
of
Gods
judgements
be
,
this
child
shall
surely
dye
,
and
ratified
it
by
that
reason
,
because
thou
hast
given
occasion
to
the
enemies
of
the
Lord
to
blaspheme
,
this
child
shall
surely
dye
,
yet
David
fasted
,
and
wept
,
and
said
,
who
can
tell
whether
the
Lord
will
be
gratious
unto
me
,
that
the
child
may
live
?
There
is
always
roome
for
Davids
question
,
Quis
scit
,
who
can
tell
?
Nay
there
is
no
roome
for
it
,
as
it
is
a
question
of
diffidence
and
distrust
;
every
man
may
and
must
know
,
that
whatsoever
any
Prophet
have
denounced
against
any
sinne
of
his
,
yet
there
are
conditions
,
upon
which
the
Lord
will
be
gracious
and
thy
soule
shall
live
.
But
if
the
first
condition
,
that
is
Innocency
,
and
the
second
,
that
is
Repentance
,
be
rebelliously
broken
,
then
every
man
hath
his
vae
,
and
every
vae
hath
his
Amen
,
the
judgements
are
denounced
against
him
;
and
upon
him
they
shall
bee
executed
;
for
God
threatens
not
to
fright
children
,
but
the
Mountains
melt
,
and
Powers
,
and
Thrones
,
and
Principalities
tremble
at
his
threatning
.
And
so
have
you
the
doubled
signification
of
the
first
word
vae
,
as
it
is
vox
Dolentis
,
and
as
it
is
Vox
minantis
,
God
is
loath
,
but
God
will
infallibly
execute
his
judgement
,
and
we
proceed
to
the
extension
of
this
vae
,
over
all
,
vae
mundo
,
woe
unto
the
world
,
and
the
double
signification
of
that
word
.
I
have
wondred
sometimes
that
that
great
Author
,
vae
mundo
,
vae
immuni
,
wo
unto
him
that
is
so
free
from
all
offences
,
as
to
take
offence
at
nothing
;
to
be
indifferent
to
any
thing
,
to
any
Religion
,
to
any
Discipline
,
to
any
form
of
Gods
service
;
That
from
a
glorious
Masse
to
a
sordid
Conventi●le
,
all
's
one
to
him
,
all
one
to
him
whether
that
religion
,
in
which
they
meet
,
and
light
candles
at
Noon
;
or
that
,
in
which
they
meet
,
and
put
out
candles
at
midnight
;
what
innovations
,
what
alterations
,
what
tolerations
of
false
,
what
extirpations
of
true
Religion
soever
come
,
it
shall
never
trouble
,
never
offend
him
;
'T
is
true
,
Vae
mundo
indeed
,
wo
unto
him
that
is
so
free
,
so
unsensible
,
so
unaffected
with
any
thing
in
this
kinde
;
for
,
as
to
bee
too
inquisitive
into
the
proceedings
of
the
State
,
and
the
Church
,
out
of
a
jealousie
and
suspicion
that
any
such
alterations
,
or
tolerations
in
Religion
are
intended
or
prepared
,
is
a
seditious
disaffection
to
the
government
,
and
a
disloyall
aspersion
upon
the
persons
of
our
Superiours
,
to
suspect
without
cause
,
so
,
not
to
be
sensible
that
the
Catterpillars
of
the
Roman
Church
,
doe
eat
up
our
tender
fruit
,
that
the
Jesuites
,
and
other
enginiers
of
that
Church
,
doe
seduce
our
forwardest
and
best
spirits
,
not
to
be
watchfull
in
our
own
families
,
that
our
wives
and
children
and
servants
be
not
corrupted
by
them
,
for
the
Pastor
to
s●acken
in
his
duty
,
(
not
to
be
earnest
in
the
Pulpit
)
for
the
Magistrate
to
slacken
in
his
,
(
not
to
be
vigilant
in
the
execution
of
those
Laws
as
are
left
in
his
power
)
vae
mundo
,
vae
immuni
,
woe
unto
him
that
is
unsensible
of
offences
.
Jealously
,
suspiciously
to
mis-interpret
the
actions
of
our
Superiours
,
is
inexcusable
,
but
so
is
it
also
not
to
feel
how
the
adversary
gains
upon
us
,
and
not
to
wish
that
it
were
,
and
not
to
pray
that
it
may
be
otherwise
;
vae
mundo
,
vae
immuni
,
wo
to
him
that
is
un-offended
unsensible
,
thus
.
But
as
I
have
wondred
that
that
Bishop
would
so
easily
confesse
,
that
some
of
their
Expositors
were
so
very
unlearned
,
so
barbarously
ignorant
,
so
enormously
stupid
,
as
to
take
this
vae
mundo
adjective
,
so
doe
I
wonder
more
,
that
after
such
confessions
,
and
acknowledgements
of
such
ignorances
and
stupidities
amongst
them
,
they
will
not
remedy
it
in
the
cause
,
but
still
continue
so
rigid
,
so
severe
in
the
maintenance
of
their
own
Translation
,
their
Vulgate
Edition
,
as
in
places
,
and
cases
of
doubt
,
not
to
admit
recourse
to
the
Originall
,
as
to
the
Supreme
Judge
,
nor
to
other
Translations
:
for
,
by
either
of
those
ways
,
it
would
have
appeared
,
that
this
vae
mundo
could
not
be
taken
adjectivè
,
but
is
a
cloud
cast
upon
the
whole
world
,
a
woe
upon
all
,
no
place
,
no
person
,
vae
Sodom
,
that
God
raigned
fire
and
brimstone
upon
Sodom
,
yet
there
was
a
Zoar
,
where
Let
might
be
safe
.
When
there
was
a
vae
Egypto
,
wo
and
wo
upon
wo
upon
Aegypt
,
there
was
a
Go●hen
a
Sanctuary
for
the
children
of
God
in
Egypt
.
When
there
is
a
vae
inhabitantibus
,
a
persecution
in
any
place
,
there
is
a
Fuge
in
aliam
,
leave
to
fly
into
another
City
.
But
in
such
an
extension
,
such
an
expansion
,
such
an
exaltation
,
such
an
inundation
of
woe
,
as
this
in
our
text
,
Vae
mundo
,
woe
to
the
world
,
to
all
the
world
,
a
tide
,
a
flood
without
any
ebbe
,
a
Sea
without
any
shoare
,
a
darke
skie
without
any
Horizon
;
That
though
I
doe
withdraw
my selfe
from
the
wofull
uncertainties
,
and
irresolutions
and
indeterminations
of
the
Court
,
and
from
the
snares
and
circumventions
of
the
City
;
Though
I
would
devest
,
and
shake
off
the
woes
and
offences
of
Europe
in
Afrique
,
or
of
Asia
in
America
,
I
cannot
,
since
wheresoever
,
or
howsoever
I
live
,
these
woes
,
and
scandals
,
and
offences
,
tentations
,
and
tribulations
will
pursue
mee
,
who
can
expresse
the
wretched
condition
,
the
miserable
station
,
and
prostration
of
man
in
this
world
?
vae
mundo
.
Take
the
word
,
I
pray
not
for
the
world
,
(
and
they
are
very
ill
,
for
whom
Christ
Jesus
who
prayed
for
them
that
crucifyed
him
,
would
not
pray
:
)
Take
the
word
world
,
in
as
good
a
sense
as
you
will
,
I
give
my
flesh
for
the
life
of
the
world
,
(
and
they
are
very
good
that
are
elemented
,
made
up
with
his
flesh
,
and
alimented
and
nursed
with
his
blood
:
)
Take
it
for
the
Elect
,
take
it
for
the
Reprobate
,
the
Reprobate
and
the
Elect
too
are
under
this
vae
,
wo
to
the
world
,
from
tentations
,
and
tribulations
,
scandals
,
and
offences
.
So
it
is
if
the
world
be
persons
,
and
it
is
so
also
,
if
it
be
times
;
Take
the
world
for
the
times
wee
live
in
now
,
Originall
world
,
of
which
,
this
world
;
since
the
flood
,
is
but
a
copy
,
and
God
spared
not
the
Old
world
,
says
that
Apostle
.
Take
it
for
an
elder
world
then
that
,
the
world
in
Paradise
,
when
one
Adam
,
the
Son
of
God
,
and
one
Eve
produced
by
God
,
from
him
,
made
up
the
world
:
or
take
it
for
an
elder
world
then
that
,
the
world
in
heaven
,
when
onely
the
Angels
,
and
no
other
creatures
made
up
the
world
;
Take
it
any
of
these
ways
,
we
in
this
latter
world
do
,
Noah
in
the
old
world
did
,
so
did
Adam
in
the
world
in
Paradise
,
and
so
did
the
Angels
in
the
oldest
world
of
all
,
find
these
woes
from
offences
,
and
scandals
,
tentations
,
and
tribulations
.
So
it
is
in
all
persons
,
in
all
men
,
so
it
is
in
all
times
,
in
all
ages
,
and
so
it
is
in
all
places
too
;
for
hee
that
retires
into
a
Monastery
upon
pretence
of
avoiding
tentations
,
and
offences
in
this
world
,
he
brings
them
thither
,
and
hee
meets
them
there
;
Hee
sees
them
intramittendo
,
and
extramittendo
,
he
is
scandalized
by
others
,
and
others
are
scandalized
by
him
.
That
part
of
the
world
that
sweats
in
continuall
labour
in
severall
vocations
,
is
scandalized
with
their
laziness
,
and
their
riches
,
to
see
them
anoint
themselves
with
other
mens
sweat
,
and
lard
themselves
with
other
mens
fat
;
and
then
these
retired
and
cloistrall
men
are
scandalized
with
all
the
world
,
that
is
out
of
their
walls
.
There
is
no
sort
of
men
more
exercised
with
contentious
and
scandalous
wranglings
,
then
they
are
:
for
,
first
,
with
all
eager
animosity
they
prefer
their
Monasticall
life
before
all
other
secular
callings
,
yea
,
before
those
Priests
,
whom
they
call
Secular
Priests
,
such
as
have
care
of
souls
,
in
particular
parishes
,
(
as
though
it
were
a
Diminution
,
and
an
inferiour
state
to
have
care
of
souls
,
and
study
and
labour
the
salvation
of
others
.
)
And
then
as
they
undervalue
all
secular
callings
,
(
Mechaniques
,
and
Merchants
,
and
Magistrates
too
)
in
respect
of
any
Regular
order
,
(
as
they
call
them
)
so
with
the
same
animosity
doe
they
prefer
their
own
Order
,
before
any
other
Order
.
A
Carthusian
is
but
a
man
of
fish
,
for
one
Element
,
to
dwell
still
in
a
Pond
,
in
his
Cell
alone
,
but
a
Jesuit
is
a
usefull
ubiquitary
,
and
his
Scene
is
the
Court
,
as
well
as
the
Cloister
.
And
howsoever
they
pretend
to
bee
gone
out
of
the
world
,
they
are
never
the
farther
from
the
Exchange
for
all
their
Cloister
;
they
buy
,
and
sell
,
and
purchase
in
their
Cloister
.
They
are
never
the
farther
from
Westminster
in
their
Cloister
,
they
occasion
and
they
maintain
suits
from
their
Cloister
;
and
there
are
the
Courts
of
Justice
noted
to
abound
most
with
suits
,
where
Monasteries
abound
most
.
Nay
,
they
are
never
the
farther
from
the
field
for
all
their
Cloister
;
for
they
give
occasions
of
armies
,
they
raise
armies
,
they
direct
armies
,
they
pay
armies
from
their
Cloister
.
Men
should
not
retire
from
the
mutuall
duties
of
this
world
,
to
avoid
offences
,
tentations
,
tribulations
,
neither
doe
they
at
all
avoid
them
,
that
retire
thus
,
upon
that
pretence
.
Shall
we
say
then
,
If
the
case
of
the
man
be
so
with
his
wife
,
it
is
not
good
to
mary
?
If
the
world
be
nothing
but
a
bed
of
Adders
,
a
quiver
of
poysoned
arrows
,
from
every
person
,
every
time
,
every
place
,
woes
by
occasion
of
offences
,
and
scandals
,
it
had
been
better
God
had
made
no
world
,
better
that
I
had
never
been
born
into
the
world
,
better
,
if
by
any
meanes
I
could
get
out
of
the
world
quickly
,
in
all
this
Iob
sinned
not
;
but
when
he
came
to
curse
his
birth
,
and
to
loath
his
life
,
(
Eliah
)
comes
to
proportion
God
the
measure
of
his
corrections
,
Satisest
,
Lord
,
this
is
enough
;
Thou
hast
done
enough
,
I
have
suffered
enough
,
now
take
away
my
life
.
When
another
Prophet
comes
to
wish
his
own
death
in
anger
,
and
to
justify
his
anger
,
and
dispute
it
out
with
God
himselfe
,
for
not
proceeding
with
the
Ninivites
,
as
he
would
have
had
him
doe
;
nay
for
the
withering
of
his
gourd
that
shadowed
him
,
in
all
these
,
they
did
,
in
all
such
,
we
doe
charge
God
foolishly
;
And
shall
we
that
are
but
wormes
,
but
silke-wormes
,
but
glow-wormes
at
best
,
chide
God
that
hee
hath
made
slow-wormes
,
and
other
venimous
creeping
things
?
shall
we
that
are
nothing
but
boxes
of
poyson
in
our selves
,
reprove
God
for
making
Toads
and
Spiders
in
the
world
?
shall
we
that
are
all
discord
,
quarrell
the
harmony
of
his
Creation
,
or
his
providence
?
Can
an
Apothecary
make
a
Soveraign
triacle
of
Vipers
,
and
other
poysons
,
and
cannot
God
admit
offences
,
and
scandals
into
his
physick
?
scandals
,
and
offences
,
tentations
,
and
tribulations
,
are
our
leaven
that
ferment
us
,
and
our
lees
that
preserve
us
.
Use
them
to
Gods
glory
,
and
to
thine
own
establishing
,
and
then
thou
shall
be
a
particular
exception
to
that
generall
Rule
,
the
Vae
mundo
à
scandalis
,
shall
be
an
Euge
tibi
à
scandalis
,
thou
shalt
see
that
it
was
well
for
thee
,
that
there
were
scandals
and
offences
in
the
world
,
for
they
shall
have
exercised
thy
patience
,
they
shall
have
occasioned
thy
victory
,
they
shall
have
assured
thy
triumph
.
SERMON
XVIII
.
Preached
at
Lincolns
Inne
.
The
second
Sermon
on
MATTH.
18.
7.
Wo
unto
the
world
,
because
of
offences
.
WEe
have
seen
in
the
first
word
the
vae
,
as
it
is
vox
Dolentis
,
the
voice
of
condoling
and
lamenting
,
that
it
is
accompanyed
with
a
Heu
;
Gods
judgements
come
against
his
will
,
he
had
rather
they
might
be
forborn
,
he
had
rather
those
easie
conditions
had
been
performed
;
And
as
it
is
vox
minantis
,
a
voice
of
threatning
and
intermination
,
it
is
accompanyed
with
an
Amen
;
if
conditions
be
rebelliously
broken
,
Gods
judgements
doe
come
infallibly
,
inevitably
;
And
we
have
seen
in
the
second
word
,
vae
mundo
,
and
the
twofold
signification
of
that
,
that
these
offences
,
and
scandals
fall
upon
all
the
world
;
the
wicked
embrace
tentations
,
and
are
glad
of
them
,
and
sorry
when
they
are
but
weak
;
the
godly
meet
tentations
,
and
wrastle
with
them
,
and
sometimes
doe
overcome
them
,
and
are
sometimes
overcome
by
them
;
but
all
have
them
,
and
yet
we
must
not
break
out
of
the
world
by
a
retired
life
,
nor
break
out
of
the
world
by
a
violent
death
,
but
take
Gods
ways
,
and
stay
Gods
leasure
.
In
this
our
third
part
,
we
are
to
consider
the
root
from
which
this
over-spreading
vae
,
this
woe
proceeds
,
A
scandalis
,
from
scandals
,
from
offences
,
and
the
double
signification
of
that
word
,
first
,
Scandalum
activum
,
the
active
scandall
,
which
is
a
malice
,
or
at
least
an
indiscretion
in
giving
offence
,
and
Scandalum
passivum
,
the
passive
scandall
,
which
is
a
forwardnesse
,
at
least
an
easinesse
in
taking
offence
;
To
know
the
nature
of
the
thing
,
look
we
to
the
derivation
,
the
extraction
,
the
Origination
of
the
word
.
The
word
from
which
scandall
is
derived
(
scazein
)
signifies
claudicare
,
to
halt
;
and
thence
,
a
scandall
is
any
trap
,
or
Engin
,
any
occasion
of
stumbling
,
and
laming
,
hid
in
the
way
that
I
must
goe
,
by
another
person
;
and
as
it
is
transferred
to
a
spirituall
use
,
appropriated
to
an
Ecclesiasticall
sense
,
it
is
an
occasion
of
sinning
.
It
hath
many
branches
;
too
many
to
bee
so
much
as
named
;
but
some
fruits
from
some
of
them
we
shall
gather
,
Peccatum
pragnans
,
peccatum
gravidum
,
a
spauning
sin
,
a
sin
of
multiplication
,
to
sinne
purposely
,
to
lead
another
into
tentation
.
But
there
is
a
lesse
degree
then
this
,
and
it
is
an
active
scandall
too
;
To
doe
any
thing
that
in
it selfe
is
indifferent
,
(
and
so
no
sin
in
mee
,
that
do
it
)
in
the
sight
of
another
that
thinks
it
not
indifferent
,
but
unlawfull
,
and
yet
because
he
hath
a
reall
,
or
a
reverentiall
dependence
upon
me
,
(
my
Son
,
my
Servant
,
my
Tenant
)
and
thinks
I
would
be
displeased
if
he
did
it
not
,
does
it
against
his
conscience
by
my
example
,
though
the
sinne
be
formally
his
,
radically
it
is
mine
,
because
I
gave
the
occasion
,
And
there
is
a
lower
degree
then
this
;
and
yet
is
an
active
scandall
.
If
I
doe
an
indifferent
thing
in
the
sight
and
knowledge
of
another
,
that
thinks
it
unlawfull
,
though
he
doe
not
come
to
doe
it
,
out
of
my
example
,
by
any
dependence
upon
me
,
yet
if
he
come
to
think
uncharitably
of
me
,
or
to
condemn
me
for
doing
it
,
though
this
uncharitablenesse
in
him
bee
his
sinne
,
yet
the
root
grew
in
me
,
and
I
gave
the
scandall
.
And
there
is
a
lower
degree
then
this
,
and
yet
is
an
Active
scandall
too
.
Origen
hath
expressed
it
thus
,
Scandalum
est
quo
scandentium
pedes
offenduntur
;
To
hinder
the
feet
of
another
,
that
would
goe
farther
,
or
climbe
higher
in
the
ways
of
godlinesse
;
but
for
me
,
to
say
to
any
man
,
What
need
you
be
so
pure
,
so
devout
,
so
godly
,
so
zealous
,
will
this
make
you
rich
,
will
this
bring
you
to
preferment
?
this
is
an
active
scandall
in
me
,
though
hee
that
I
speak
to
,
be
not
damnified
by
me
.
Of
which
kind
of
scandall
,
vae
mundo
ab
illis
;
woe
unto
the
world
,
because
there
are
so
many
that
doe
so
.
And
yet
there
is
another
scandall
which
seems
lesse
then
this
,
Scandalum
amoris
,
the
scandall
of
love
;
as
Saul
gave
David
his
daughter
Mich●l
,
ut
esset
ei
in
scandalum
,
that
she
might
be
a
snare
unto
him
;
vae
munde
ab
illis
,
woe
unto
the
world
,
because
there
are
so
many
that
doe
so
,
that
study
the
affections
,
and
dispositions
,
and
inclinations
of
men
,
and
then
,
minister
those
things
to
them
,
that
affect
them
most
,
which
is
the
way
of
the
instruments
of
the
Roman
Church
,
to
promise
preferments
to
discontented
persons
,
and
is
indeed
,
his
way
,
whose
instrument
the
Roman
Church
is
,
The
Devill
;
for
this
is
all
that
the
Devill
is
able
to
doe
,
in
the
ways
of
tentation
,
Applicare
passivis
activa
,
To
finde
out
what
will
work
upon
a
man
,
and
to
work
by
that
.
The
Devill
did
not
create
me
,
nor
bring
materials
to
my
creation
;
The
Devill
did
not
infuse
into
mee
,
that
choler
,
that
makes
me
ignorantly
and
indiscreetly
zealous
,
nor
that
flegm
that
choakes
mee
with
a
stupid
indevotion
;
Hee
did
not
infuse
into
mee
that
bloud
,
that
inflames
mee
in
licentiousnesse
,
nor
that
melancholy
that
dampes
me
in
a
jealousie
and
suspicion
,
a
diffidence
and
distrust
in
God
.
The
Devill
had
no
hand
in
composing
me
in
my
constitution
.
But
the
Devill
knows
,
which
of
these
govern
,
and
prevail
in
me
,
and
ministers
such
tentations
,
as
are
most
acceptable
to
me
,
and
this
is
Scandalum
amoris
,
the
scandall
of
Love
.
So
have
ye
then
the
Name
,
and
Nature
,
and
extent
of
the
Active
Scandall
;
against
which
,
the
inhibition
given
in
this
Text
is
generall
,
wee
are
forbidden
to
scandalize
any
person
by
any
of
these
ways
,
The
scandall
of
Example
,
or
the
scandall
of
Perswasion
,
The
scandall
of
Fear
,
or
the
scandall
of
Love
.
For
,
there
is
scarce
any
so
free
to
himselfe
,
so
entirely
his
own
,
so
independent
upon
others
,
but
that
Example
,
or
Perswasion
,
or
Fear
,
or
Love
may
scandalize
him
,
that
is
,
Lead
him
into
tentation
,
and
make
him
doe
some
things
against
his
own
mind
.
Our
Saviour
Christ
had
spoken
,
De
pusillis
,
of
little
children
,
of
weak
persons
,
easie
to
be
scandalized
,
before
this
Text
,
and
he
returns
,
ad
pusillos
,
to
the
consideration
of
little
children
,
persons
easie
to
bee
scandalized
again
;
them
onely
,
but
of
all
;
say
not
thou
of
any
man
,
aetatem
habet
,
he
is
old
enough
,
let
him
look
to
himselfe
,
he
hath
reason
as
other
men
have
,
he
hath
had
a
learned
and
a
religious
education
,
ill
example
can
doe
him
no
harm
;
but
give
no
ill
example
to
any
,
study
the
setling
,
and
the
establishing
of
all
;
for
,
scarce
is
there
any
so
strong
,
but
may
bee
shaked
by
some
of
these
scandals
,
Example
,
Perswasion
,
Fear
,
or
Love
.
And
hee
that
employs
his
gift
of
wit
,
and
Counsell
to
seduce
and
mislead
men
,
or
his
gift
of
Power
,
and
Authority
to
intimidate
,
and
affright
men
,
or
his
gift
of
other
graces
,
lovelinesse
of
person
,
agreeablenesse
of
Conversation
,
powerfulnesse
of
speech
,
to
ensnare
and
entangle
men
by
any
of
these
scandals
,
may
draw
others
into
perdition
,
but
he
falls
also
with
them
,
and
shall
not
be
left
out
by
God
in
the
punishments
inflicted
upon
them
that
fall
by
his
occasion
.
The
Commandement
is
generall
,
scandalize
none
,
scarce
any
but
may
bee
overthrown
,
by
some
of
these
ways
;
And
then
the
Apostles
practise
was
generall
too
,
we
give
no
occasion
of
offence
in
any
thing
.
If
meat
make
my
brother
to
offend
,
(
offend
either
in
eating
against
his
own
conscience
,
or
offend
in
an
uncharitable
mis-interpretation
of
my
eating
)
In
aeternum
,
I
will
eat
no
flesh
while
the
world
standeth
;
Nor
,
destroy
my
brother
with
my
meat
,
for
whom
Christ
dyed
.
That
's
the
Apostles
tendernesse
in
things
;
(
He
would
give
no
occasion
of
offence
in
any
thing
)
And
it
is
as
generall
in
contemplation
of
persons
,
he
would
have
no
offence
given
,
neither
to
the
Iew
,
doctrinall
truths
of
our
religion
,
by
conferences
,
by
disputations
,
by
writing
,
by
preaching
,
to
avow
,
and
to
prove
our
religion
to
be
the
same
,
that
Christ
Jesus
and
his
Apostles
proposed
at
beginning
,
the
same
that
the
generall
Councels
established
after
,
the
same
that
the
blessed
Fathers
of
those
times
,
unanimely
,
and
dogmatically
delivered
,
the
same
that
those
glorious
Martyrs
quickned
by
their
death
,
and
carryed
over
all
the
world
in
the
rivers
,
in
the
seas
of
their
blood
,
to
avow
our
religion
by
writing
,
and
preaching
,
to
be
the
same
religion
,
an
then
to
preserve
and
protect
that
religion
which
God
hath
put
into
our
hearts
,
by
all
such
meanes
as
hee
hath
put
into
our
hands
,
in
the
due
execution
of
just
Laws
,
this
is
no
scandall
,
no
just
cause
of
offence
to
Jew
not
Gentile
,
Turke
nor
Papists
.
But
when
leaving
fundamentall
things
,
and
necessary
truths
,
we
wrangle
uncharitably
about
Collaterall
impertinencies
,
when
wee
will
refuse
to
doe
such
things
as
conduce
to
the
exaltation
of
Devotion
,
or
to
the
order
,
and
peace
of
the
Church
,
not
for
any
harme
in
the
things
,
but
onely
therefore
because
the
Papists
doe
them
,
when
,
because
they
kneel
in
the
worship
of
the
bread
in
the
Sacrament
,
wee
will
not
kneel
in
Thanksgiving
to
God
for
the
Sacrament
;
when
because
they
pray
to
Saints
,
we
will
reproach
the
Saints
,
or
not
name
the
Saints
,
when
because
they
abuse
the
Crosse
,
we
will
abhor
the
Crosse
;
This
is
that
that
Saint
Paul
protests
against
,
and
in
that
protestation
Catechizes
us
,
that
as
he
would
give
no
just
occasion
of
offence
to
the
true
Church
of
God
,
so
neither
would
hee
doe
it
to
a
false
or
infirme
Church
.
He
would
not
scandalize
the
true
Church
of
God
,
by
any
modifications
,
any
inclinations
towards
the
false
;
nor
hee
would
not
scandalize
the
false
and
infirme
Church
,
by
refusing
to
communicate
with
them
,
in
the
practise
of
such
things
,
as
might
exalt
our
Devotion
,
and
did
not
endanger
nor
shake
any
foundation
of
religion
:
which
was
the
wisdome
of
our
Church
,
in
the
beginning
of
the
Reformation
,
when
the
Injuctions
of
our
Princes
forbad
us
to
call
one
another
by
the
odious
names
of
Papist
,
or
Papisticall
Heretique
,
or
Schismatique
,
or
Sacramentary
,
or
such
convitions
(
as
the
word
of
the
Injunction
is
)
and
repr●achfull
names
;
but
cleaving
always
intirely
,
and
inseparably
to
the
fundamentall
truths
of
our
own
religion
,
as
farre
as
it
is
possible
we
should
live
peaceably
with
all
men
.
Saint
Paul
would
give
no
offence
to
the
true
Church
of
God
,
he
would
not
prevaricate
,
nor
to
the
Jew
nor
Gentile
neither
,
he
would
not
exasperate
.
And
this
may
bee
enough
to
have
been
said
of
the
active
scandall●
,
and
passe
we
now
,
in
our
order
,
to
the
Passive
.
It
is
no
wonder
to
see
them
who
put
all
the
world
,
(
Vincemius
Rhegius
)
is
not
onely
of
another
opinion
himselfe
,
but
thinks
that
opinion
(
as
he
calls
it
)
absurd
;
It
is
absurd
,
says
he
,
to
interpret
it
so
;
for
,
can
a
mans
own
hand
or
foot
,
or
eye
,
be
said
to
injure
him
?
And
yet
,
in
this
place
,
they
are
often
said
to
scandalize
him
,
to
offend
him
.
The
interpretation
that
Maldonat
departs
from
,
himselfe
acknowledges
to
be
the
interpretation
of
Saint
Chrysostome
,
of
Euthymius
,
of
Theophylact
,
of
others
of
the
Fathers
;
and
,
by
the
councell
of
Trent
,
he
is
bound
to
interpret
Scriptures
according
to
the
Fathers
,
and
he
is
angry
with
us
,
if
at
any
time
we
doe
not
so
;
and
here
he
departs
from
them
,
where
,
not
onely
his
reverence
to
them
,
but
the
frame
,
and
the
evidence
of
the
place
should
have
kept
them
to
him
;
for
here
Christ
utters
his
vae
,
as
it
is
vae
Dolentis
,
as
he
laments
their
miseries
,
and
as
it
is
vae
Minantis
,
as
he
threatens
his
judgements
,
not
onely
upon
them
that
offend
and
scandalize
others
,
but
upon
them
also
that
are
easily
scandalized
by
others
,
and
put
from
their
religion
,
and
Christian
constancy
with
every
rumour
.
Par●m
distat
scandalizare
,
&
scandalizari
;
It
is
almost
as
great
a
sin
to
be
shaked
by
a
scandall
given
,
as
to
give
it
.
Christ
intends
both
in
this
Text
;
the
Active
,
and
the
Passive
scandall
;
but
the
latter
,
meliùs
quadrat
,
says
a
later
Divine
,
vae
,
(
Woe
be
unto
the
world
)
of
the
Pas●ive
scandall
,
the
scandall
taken
.
In
that
,
we
consider
the
working
of
this
Vae
,
three
ways
;
first
,
vae
quia
illusiones
fortes
,
woe
unto
the
world
because
these
scandals
and
offences
,
tentations
,
and
tribulations
are
so
strong
in
their
nature
;
and
then
vae
quia
infirmi
vas
,
woe
because
you
are
so
weak
in
your
nature
;
and
again
,
vae
quia
Pravaricatores
,
woe
because
wee
prevaricate
in
our
own
case
,
and
make
our selves
weaker
then
we
are
,
and
are
scandalized
with
things
which
are
not
in
their
nature
scandalous
,
nor
were
scandalously
intended
.
The
two
first
,
are
woe
because
we
shall
be
scandalized
,
for
scandals
are
truly
strong
,
and
you
are
truly
weak
;
The
other
is
woe
because
ye
will
bee
scandalized
,
when
,
and
where
you
might
easily
unentangle
the
snare
,
and
devest
the
●scruple
.
First
,
for
the
vehemence
,
the
violence
,
the
unavoydablenesse
and
impetuousnesse
of
these
scandals
,
tentations
,
and
tribulations
under
which
wee
all
suffer
in
this
world
,
it
may
bee
enough
to
consider
that
one
saying
of
our
Saviours
,
They
shall
seduce
,
Si
possibile
,
where
(
by
the
way
,
it
is
not
meerly
,
not
altogether
,
as
we
have
translated
it
,
If
it
were
possible
,
for
that
sounds
,
as
if
Christ
had
positively
,
and
dogmatically
determined
,
that
it
is
not
possible
for
the
elect
to
be
seduced
;
but
Christ
says
onely
,
Si
possibile
,
if
it
be
possible
,
as
being
willing
to
leave
it
in
doubt
,
and
in
suspense
how
farre
,
in
so
great
scandals
,
so
very
great
tentations
,
even
the
elect
might
bee
seduced
.
to
the
strangers
elect
through
sanctification
.
They
were
strangers
,
strangers
to
the
Covenant
,
and
yet
Elect
;
for
,
as
all
of
the
houshold
,
all
within
the
Covenant
,
all
children
of
the
faithfull
,
are
not
elect
,
(
for
to
be
born
of
Christian
parents
within
the
Covenant
,
gives
us
a
title
to
the
Sacrament
of
Baptism
,
so
as
that
we
may
claim
it
,
and
the
Church
cannot
deny
it
us
;
but
this
birth
doth
not
give
us
that
title
to
heaven
,
which
Baptisin
it self
does
)
so
all
strangers
,
all
that
are
without
the
Covenant
,
are
not
excluded
in
the
election
.
S.
Peter
admits
stragers
to
election
,
but
yet
no
otherwise
then
through
sanctification
;
when
we
are
come
to
that
hill
,
elected
you
to
salvation
,
says
S.
Paul
,
to
the
Thes.
but
how
?
To
salvation
through
sanctification
;
that
's
your
hill
,
there
opens
your
prospect
.
Agreeably
to
these
two
great
Astles
,
says
the
beloved
Apostle
,
elect
if
she
walk
in
the
Commandements
of
God
,
elect
if
she
lose
not
her
former
good
works
,
elect
,
if
she
abide
in
the
doctrine
of
Christ
.
Always
from
that
mount
of
sanctification
arises
our
prospect
to
election
;
and
sanctification
were
glorification
,
if
it
were
impossible
to
fall
from
it
.
If
a
tentation
of
mony
made
Iudas
an
Apostle
fall
from
his
Master
,
how
easily
will
such
a
tentation
make
men
fall
with
their
Master
,
that
is
,
run
into
dangerous
and
ruinous
actions
with
them
?
How
easily
will
our
children
,
our
servants
,
our
tenants
fall
form
the
truth
of
God
,
if
they
have
both
the
example
of
their
superiors
to
countenance
them
,
and
their
purse
to
reward
them
for
it
?
That
scandal
,
that
tentation
is
a
Giant
,
and
an
armed
Gyant
,
a
Goliah
,
and
a
Goliah
with
a
speare
like
a
weavers
beame
,
that
marches
upon
those
two
leggs
,
Example
to
doe
it
,
and
Preferment
for
doing
it
.
This
is
the
vae
,
in
the
consideration
of
the
passive
scandal
,
as
it
arises
out
of
the
vehemence
of
the
scandal
,
may
bee
but
for
a
while
,
hee
may
be
but
a
time-server
,
for
,
assoon
as
persecution
comes
,
Illico
continuò
scandalizatur
,
by
and
by
,
instantly
,
forthwith
hee
is
scandalized
and
shaked
.
Hee
stays
not
to
give
God
his
leasure
,
whether
God
will
succour
his
cause
to
morrow
,
though
not
to
day
.
Hee
stays
not
to
give
men
their
Law
,
to
give
Princes
,
and
States
time
to
consider
,
whether
it
may
not
be
fit
for
them
to
come
to
leagues
,
and
alliances
,
and
declarations
for
the
assistance
of
the
Cause
of
Religion
next
year
,
though
not
this
.
But
continuò
scandalizatur
,
as
soon
as
a
Catholique
army
hath
given
a
blow
,
and
got
a
victory
of
any
of
our
forces
,
or
friends
,
or
as
soon
as
a
crafty
Iesuit
hath
forged
a
Relation
,
that
that
Army
hath
given
such
a
blow
,
or
that
such
an
Army
there
is
,
(
for
many
times
they
intimidate
weake
men
,
when
they
shoote
nothing
but
Paper
,
when
they
are
onely
Paper-Armies
,
and
Pamphlet-Victories
,
and
no
such
in
truth
)
Illico
scandalizatur
,
yet
with
these
forged
rumours
,
presently
hee
is
scandalized
,
and
hee
comes
apace
to
those
dangerous
conclusions
,
Non
potens
Deus
,
(
for
any
thing
I
see
,
God
is
not
so
powerfull
a
God
,
as
they
make
him
,
for
his
enemies
Armies
prevaile
against
his
)
Non
sapiens
Deus
,
(
for
any
thing
I
see
,
God
does
not
take
so
wise
courses
for
his
glory
,
of
which
hee
talkes
so
much
,
and
pretends
to
bee
so
jealous
,
for
his
enemies
Counsels
prevaile
against
his
;
)
And
hee
comes
at
last
to
the
Non
est
Deus
,
to
labour
to
over-rule
his
own
Conscience
,
and
make
himselfe
bebeleeve
,
or
(
at
least
)
to
wish
,
though
hee
cannot
beleeve
it
,
that
there
were
no
God
.
Now
to
correct
,
or
to
repair
this
weaknesse
,
you
see
our
Saviours
physique
here
;
If
thy
foot
,
thy
hand
,
thine
eye
,
scandalize
thee
,
offend
thee
,
abscinde
&
proj●ce
,
erue
&
projice
,
Cut
it
off
,
pull
it
out
,
and
then
cast
it
away
.
You
see
Christs
method
in
his
physique
,
It
determines
not
in
a
preparative
,
that
does
but
stirre
the
humours
,
(
for
every
remorse
,
and
every
compunction
,
and
every
sense
that
a
man
hath
,
that
such
,
and
such
company
leades
him
into
tentation
,
does
that
,
it
workes
in
the
nature
of
such
a
preparative
,
as
stirres
the
humours
,
affects
the
soul
,
)
Christs
physique
determines
not
in
a
blood-letting
,
no
not
in
cutting
off
the
gangren'd
part
,
for
it
is
not
onely
Cut
off
,
and
pull
out
,
but
,
Cast
away
,
it
is
an
absolute
evacuation
and
purging
out
of
the
peccant
humour
.
It
is
not
a
halting
with
the
foot
,
nor
a
shifting
with
the
hand
,
it
is
not
a
winking
with
the
eye
,
but
abscinde
,
and
erue
,
Cut
off
,
pull
out
;
and
,
after
that
,
Though
hee
bee
the
foot
upon
which
thou
standest
,
thy
Master
,
thy
Patron
,
thy
Benefactor
;
Though
hee
be
thy
hand
by
which
thou
gettest
thy
living
,
thy
meanes
,
the
instrument
of
thy
maintenance
,
or
preferment
;
Though
hee
bee
thine
eye
,
the
man
from
whom
thou
receivest
all
thy
Light
,
and
upon
whose
learning
thou
engagest
thy
Religion
,
abscindatur
,
&
projice
,
if
hee
scandalize
thee
,
shake
thee
in
thy
Religion
at
the
heart
,
or
in
the
ways
of
godlinesse
in
thine
actions
,
Cut
him
off
;
that
is
,
cut
off
thy selfe
from
that
conversation
,
and
cast
him
away
,
returne
no
more
within
distance
of
that
tentation
:
for
,
as
sinne
hath
that
quality
of
a
worm
,
that
it
gnawes
,
(
it
gnawes
the
conscience
)
so
hath
it
also
that
quality
of
a
worm
,
that
if
you
cut
it
into
pieces
,
yet
if
those
pieces
come
together
again
,
they
will
re-unite
again
;
sinne
,
though
discontinued
,
will
finde
his
old
pieces
,
if
they
keep
not
farre
asunder
.
And
since
it
is
said
of
God
himself
by
David
,
That
with
them
that
goe
crookedly
,
hee
will
goe
crookedly
too
,
that
the
behaviour
of
other
men
are
said
to
make
impressions
upon
God
himselfe
,
cosider
the
slipperinesse
of
our
corrupt
nature
,
how
easily
the
vices
of
other
men
insinuate
and
infuse
themselves
into
us
,
and
how
much
need
wee
have
of
all
Christs
physique
,
abscinde
,
erue
,
projice
,
Cut
off
,
pull
out
,
and
cast
away
.
But
to
come
to
our
last
note
,
Besides
the
woe
arising
from
the
strength
of
the
scandall
,
and
the
woe
from
the
corruptnesse
of
our
weak
nature
,
there
is
a
woe
upon
our
wilfulnesse
,
upon
our
easinesse
in
being
scandalized
by
an
over-jealousie
,
and
suspicious
mis-interpretations
of
the
actions
of
other
men
.
And
for
this
,
in
the
highest
consideration
,
as
it
hath
relation
to
our
Saviour
himselfe
,
and
his
Gospell
,
it
may
be
enough
to
consider
that
which
himselfe
says
,
Blessed
is
hee
,
whosoever
shall
not
be
offended
in
me
.
But
,
Quis
homo
,
What
man
is
hee
that
is
not
offended
in
him
,
and
his
Gospel
?
Qui
non
crubescit
,
aut
timet
,
what
man
is
he
that
is
not
ashamed
of
the
Gospel
,
or
afraid
of
it
;
that
does
not
desire
that
the
religion
that
he
professes
,
were
a
religion
of
more
liberty
&
of
less
threatnings
?
We
see
,
that
though
the
Cross
of
Christ
,
that
is
,
Christ
crucified
,
were
daily
represented
to
the
Jews
in
their
sacrifices
,
&
preached
to
the
in
the
succession
of
their
Prophets
,
Scandalum
Iudais
,
a
scandal
to
the
Jews
;
It
was
,
(
as
the
Apostle
says
there
)
Stultitia
Gracis
,
to
the
Gentiles
,
that
had
no
such
preparation
to
the
Gospel
,
as
the
Jews
had
in
their
Law
,
and
Sacrifices
,
the
Gospel
was
meer
foolishnes
,
a
religion
unconformable
to
nature
,
and
to
reason
,
but
even
to
the
Jews
themselves
,
it
was
a
scandal
,
a
stumbling
block
;
they
grudged
that
that
religion
left
them
so
narrow
a
way
open
to
pleasure
,
and
to
profit
,
and
that
it
referred
all
to
a
spirituall
Kingdome
,
whereas
the
Jews
looked
for
a
temporall
Kingdome
in
their
Messias
.
And
so
truly
Christ
and
his
Gospel
will
be
a
scandal
to
all
them
that
will
needs
set
Christ
a
price
,
at
which
hee
shall
sell
his
Gospel
.
If
Tithes
,
or
some
some
small
matter
in
lieu
of
Tithes
,
will
serve
his
turn
,
and
now
and
then
a
groat
to
a
Brief
,
and
sometimes
an
extraordinary
contribution
,
when
extraordinary
knowledge
may
bee
taken
of
it
,
if
this
will
serve
his
turn
hee
shall
have
it
.
But
if
it
must
come
to
a
Non
pacem
,
that
Christ
profess
hee
comes
not
to
settle
peace
,
but
to
kindle
a
warre
,
if
wee
must
maintain
armies
for
his
Gospel
,
if
it
come
to
an
Odisse
vitam
,
to
hate
Father
,
and
Mother
,
and
Wife
,
and
Children
,
and
our
owne
lifes
for
his
Gospel
,
this
is
too
high
a
price
,
Nolumus
hunc
regnare
,
now
the
Gospell
growes
a
Tyran
,
and
wee
will
not
be
under
a
tyrannous
government
;
If
hee
will
govern
by
his
Law
,
that
hee
be
content
with
our
coming
to
Church
every
Sunday
,
and
our
receiving
every
Easter
,
wee
will
live
under
his
Law
;
but
if
he
come
to
exercise
his
Prerogative
,
and
presse
us
to
extraordinary
duties
,
in
watching
all
our
particular
actions
,
and
calling
our selves
to
an
account
,
for
words
and
thoughts
,
then
Christ
and
his
Gospell
become
a
scandall
,
a
stumbling
block
unto
us
,
and
lye
in
our
way
,
and
retard
our
ends
,
our
pleasures
,
and
our
profits
.
But
if
we
can
overcome
this
one
scandall
of
the
Gospell
,
that
we
be
not
ashamed
nor
afraid
of
that
,
(
that
is
,
well
satisfied
in
the
sufficiency
of
that
Gospel
for
our
salvation
,
and
then
content
to
suffer
for
that
Gospel
)
if
we
can
devest
this
scandall
,
no
other
shall
trouble
us
.
Great
peace
have
they
which
love
thy
Law
,
says
David
;
To
love
it
,
is
to
prefer
it
before
all
things
;
and
great
peace
have
they
that
doe
so
,
says
he
;
Wherein
consists
this
peace
?
In
this
,
Et
non
est
illis
scandalum
,
Great
peace
have
they
that
love
thy
Law
,
;
nothing
shall
offend
them
.
There
shall
no
evill
happen
to
the
just
,
says
his
son
Solomon
;
not
that
the
just
shall
feel
no
worldly
misery
,
but
that
that
misery
shall
not
make
them
miserable
;
how
evill
so
ever
it
be
in
it self
,
it
shall
not
be
evill
to
them
,
Omnia
in
bonum
,
All
things
work
together
for
good
,
to
them
that
love
God
.
Who
is
he
that
will
harme
you
,
if
you
be
followers
of
God
?
says
Saint
Peter
,
The
wicked
will
not
follow
you
in
that
strange
Country
;
their
conversation
is
not
in
heaven
;
if
yours
be
,
they
will
not
follow
you
thither
.
They
will
doe
,
as
he
,
whose
instruments
they
are
,
Resist
the
Devill
,
and
he
will
flee
from
you
.
A
religious
constancy
blunts
the
edge
of
any
sword
,
dampes
the
spirits
of
any
counsel
,
benums
the
strength
of
any
arme
,
opens
the
corners
of
any
Labyrinth
,
and
brings
the
subtilest
plots
against
God
and
his
servants
,
not
onely
to
an
invalidnesse
,
an
ineffectualnesse
,
but
to
a
derision
;
Libera
me
Domine
ab
homine
malo
,
deliver
me
O
Lord
,
from
the
evill
man
,
is
a
large
,
an
extensive
,
an
indefinite
prayer
;
for
,
there
is
an
evill
man
(
occasion
of
tentation
)
in
every
man
,
in
every
woman
,
in
every
action
;
there
is
Coluber
in
via
,
a
snake
in
every
path
,
danger
in
every
calling
.
But
Saint
Augustine
contracts
that
prayer
,
and
fixes
it
,
Liberet
te
Deus
à
temes
,
noli
tibi
esse
malius
;
God
blesse
me
from
my selfe
,
that
I
be
not
that
evill
man
to
my selfe
,
that
I
lead
not
my selfe
into
tentation
,
and
nothing
shall
scandalize
me
.
To
which
purpose
it
concerns
us
to
devest
that
naturall
,
but
corrupt
easinesse
of
uncharitable
mis-construing
that
which
other
men
doe
,
especially
those
whom
God
hath
placed
in
his
own
place
,
for
government
over
us
;
that
we
doe
not
come
to
think
that
there
is
nothing
done
,
if
all
bee
not
done
;
that
no
abuses
are
corrected
,
if
all
be
not
removed
;
that
there
's
an
end
of
all
Protestants
,
if
any
Papists
bee
left
in
the
world
.
Upon
those
words
of
our
Saviour
,
speaking
of
the
last
day
of
Judgement
,
The
son
of
man
shall
send
forth
his
Angels
,
and
they
shall
gather
out
of
his
Kingdome
,
Omnia
scandala
,
All
things
that
might
offend
:
Calvin
says
learnedly
and
wisely
,
Qui
ad
extirpandum
quicquid
displicet
praepostere
festinant
,
They
that
make
too
much
haste
to
mend
all
at
once
,
antevertunt
Christi
judicium
,
&
ereptum
Angelis
officium
sibi
temereusurpant
,
They
prevent
Christs
judgment
,
and
rashly
,
and
sacrilegiously
they
usurp
the
Angels
office
.
Christ
hath
reserved
the
cleansing
and
removing
of
all
scandals
,
all
offences
to
the
last
day
;
the
Angels
of
the
Church
,
the
Minister
,
the
Angels
of
the
State
,
the
Magistrate
,
cannot
doe
it
;
not
the
Angels
of
heaven
themselves
,
till
the
day
of
judgement
.
All
scandals
cannot
be
removed
in
this
life
;
but
a
great
many
more
might
be
then
are
,
if
men
were
not
so
apt
to
suspect
,
and
mis-constru
,
and
imprint
the
name
of
scandall
upon
every
action
,
of
which
they
see
not
the
end
,
nor
the
way
;
for
from
this
jealousie
and
suspicion
;
and
misconstruction
of
the
Angels
of
Church
and
State
(
our
Superiours
in
those
sphears
)
wee
shall
become
jealous
,
and
suspicious
of
God
himselfe
,
that
he
hath
neglected
us
,
abandoned
us
,
if
he
do
not
deliver
us
,
and
establish
us
,
at
those
times
,
and
by
those
means
,
which
we
prescribe
him
;
we
shall
come
to
argue
thus
against
God
himselfe
,
Surely
,
if
God
meant
any
good
to
us
,
he
would
not
put
us
into
their
hands
,
who
doe
us
no
good
.
Reduce
all
to
the
precious
mediocrity
;
To
be
unsensible
of
any
declination
,
of
any
diminution
of
the
glory
of
God
,
or
his
true
worship
and
religion
,
is
an
irreligious
stupidity
;
But
to
bee
so
ombragious
,
so
startling
,
so
apprehensive
,
so
suspicious
,
as
to
think
every
thing
that
is
done
,
is
done
to
that
end
;
this
is
a
seditious
jealousie
,
a
Satyr
in
the
heart
,
and
an
unwritten
Libell
;
and
God
hath
a
Star-chamber
,
to
punish
unwritten
Libels
before
they
are
published
;
Libels
against
that
Law
,
Curse
not
,
or
speak
not
ill
of
the
King
,
Not
to
mourn
under
the
sense
of
evils
,
that
may
fall
upon
us
,
is
a
stony
disposition
;
Nay
,
the
hardest
stone
,
marble
,
will
weep
towards
foul
weather
.
But
,
to
make
all
Possible
things
Necessary
,
(
this
may
fall
upon
us
,
therefore
it
must
fall
upon
us
,
)
and
to
make
contingent
,
and
accidentall
things
,
to
be
the
effects
of
counsels
,
(
this
is
fallen
upon
us
,
therefore
it
is
fallen
by
their
practise
that
have
the
government
in
their
hands
)
this
is
a
vexation
of
spirit
in
our selves
,
and
a
defacing
,
a
casting
of
durt
in
the
face
of
Gods
image
,
of
that
representation
,
and
resemblance
of
God
,
which
he
hath
imprinted
in
them
,
of
whom
hee
hath
sayd
,
They
are
Gods
.
In
divine
matters
there
is
principally
exercise
of
our
faith
,
That
which
we
understand
not
,
we
beleeve
.
In
civill
affairs
,
that
are
above
us
,
matters
of
State
,
there
is
exercise
of
our
Hope
;
Those
ways
which
we
see
not
,
wee
hope
are
directed
to
good
ends
.
In
Civill
actions
amongst
our selves
,
there
is
exercise
of
our
Charity
,
Those
hearts
which
we
see
not
,
let
us
charitably
beleeve
to
bee
disposed
to
Gods
service
.
That
when
as
Christ
hath
shut
up
his
w●e
onely
in
those
two
,
Va
quia
f●rtes
illusiones
,
W●e
because
scandals
and
offences
are
so
strong
in
their
nature
;
and
Va
quia
infirmivos
,
w●e
because
you
are
so
weak
in
yours
,
we
doe
not
create
a
third
Woe
,
Va
quia
praevaricatores
,
in
an
uncharitable
jealousie
,
and
mis-interpretation
of
him
,
(
that
we
are
not
in
his
care
)
nor
of
his
Ministers
(
that
they
doe
not
execute
his
purposes
,
)
nor
of
one
another
;
that
when
as
God
hath
placed
us
in
a
Land
,
where
there
are
no
w●lfes
,
we
doe
not
think
Hominem
homini
Lupum
,
imagine
every
man
to
be
a
wolf
to
us
,
or
to
intend
our
destruction
.
But
as
in
the
Arke
there
were
Lions
,
but
the
Lion
shut
his
mouth
,
and
clincht
his
paw
,
(
the
Lion
hurt
nothing
in
the
Arke
)
and
in
the
Arke
there
were
Vipers
and
Scorpions
,
but
the
Viper
shewed
no
teeth
,
nor
the
Scorpion
no
taile
,
(
the
Viper
bit
none
,
the
Scorpion
stung
none
in
the
Arke
)
(
for
,
if
they
had
occasioned
any
disorder
there
,
their
escape
could
have
been
but
into
the
Sea
,
into
irreparable
ruine
)
so
,
in
every
State
,
(
though
that
State
be
an
Arke
of
peace
,
and
preservation
)
there
will
be
some
kind
of
oppression
in
some
Lions
,
some
that
will
abuse
their
power
;
but
Vae
si
scandalizemur
,
woe
unto
us
if
we
be
scandalized
with
that
,
and
seditiously
lay
aspersions
upon
the
State
and
Government
,
because
there
are
some
such
in
every
Church
,
(
though
that
Church
bee
an
Arke
,
for
integrity
and
sincerity
)
there
will
bee
some
Vipers
,
Vipers
that
will
gnaw
at
their
Mothers
belly
,
men
that
will
shake
the
articles
of
Religion
;
But
Vae
si
scandalizemur
,
woe
if
we
be
so
scandalized
at
that
,
as
to
defame
that
Church
,
or
separate
our selves
from
that
Church
which
hath
given
us
our
Baptism
,
for
that
.
It
is
the
chasing
of
the
Lion
,
and
the
stirring
of
the
Viper
,
that
aggravates
the
danger
;
The
first
blow
makes
the
wrong
,
but
the
second
makes
the
fray
;
and
they
that
will
endure
no
kind
of
abuse
in
State
or
Church
,
are
many
times
more
dangerous
then
that
abuse
which
they
oppose
.
It
was
only
Christ
Jesus
himself
that
could
say
to
the
Tempest
,
peace
that
passeth
all
understanding
;
may
passe
their
understanding
,
and
goe
above
it
;
for
,
howsoever
the
affections
of
men
,
or
the
vicissitudes
and
changes
of
affairs
may
vary
,
or
apply
those
two
great
axiomes
,
and
aphorisms
of
ancient
Rome
,
Salus
populi
suprema
lex
est●●
,
The
good
of
the
people
is
above
all
Law
,
and
then
,
Quod
Principi
places
,
lex
esto
,
The
pleasure
of
the
Prince
is
above
all
Law
,
howsoever
I
say
,
various
occasions
may
vary
their
Laws
,
adhere
we
to
that
Rule
of
the
Law
,
which
the
Apostle
prescribes
,
that
we
always
make
,
Finem
pra●cepti
charit●tem
,
The
end
of
the
Commandement
charity
;
for
,
no
Commandement
,
(
no
not
those
of
the
first
Table
)
is
kept
,
if
,
upon
pretence
of
keeping
that
Commandement
,
or
of
the
service
of
God
,
I
come
to
an
uncharitable
opinion
of
other
men
.
Vt
●ultiplice●ur
,
That
Grace
and
peace
may
be
multiplyed
in
us
,
(
so
it
is
,
if
to
our
outward
peace
,
God
adde
the
inward
peace
of
conscience
in
our
own
bosomes
)
and
lastly
,
abound
in
charity
towards
one
another
,
and
towards
all
men
,
for
this
abundant
and
overflowing
charity
,
(
as
long
as
we
can
,
to
beleeve
well
,
for
the
present
,
and
where
we
cannot
do
so
,
to
hope
well
of
the
future
)
is
the
best
preservative
and
antidote
against
the
woe
of
this
Text
,
Woe
unto
the
world
because
of
scandals
and
offences
;
which
,
though
it
be
spoken
of
the
Active
,
is
more
especially
intended
of
the
Passive
scandal
;
and
though
it
be
pressed
upon
us
,
first
,
Quia
Illusiones
fortes
,
because
those
scandals
are
so
strong
,
and
then
,
Quia
infer●●
nos
,
because
we
are
so
weak
,
doe
yet
endanger
us
most
,
in
that
respect
,
Quia
pr●varicatores
,
because
we
open
ourselves
,
nay
offer
our selves
to
the
vexation
of
scandals
,
by
an
easie
,
a
jealous
,
a
suspicious
,
an
uncharitable
interpreting
of
others
.
SERMON
XIX
.
Preached
at
Lincolns
Inne
.
PSAL.
38.
2.
For
thine
arr●wes
stick
fast
in
me
,
and
thy
hand
presseth
me
sore
.
ALmost
every
man
hath
his
Appetite
,
and
his
tast
disposed
to
some
kind
of
meates
rather
then
others
;
He
knows
what
dish
he
would
choose
,
for
his
first
,
and
for
his
second
course
.
We
have
often
the
same
disposition
in
our
spirituall
Diet
;
a
man
may
have
a
particular
love
towards
such
or
such
a
book
of
Scripture
,
and
in
such
an
affection
,
I
acknowledge
,
that
my
spirituall
appetite
carries
me
still
,
upon
the
Psalms
of
David
,
for
a
first
course
,
for
the
Scriptures
of
the
Old
Testament
:
and
upon
the
Epistles
of
Saint
Paul
,
for
a
second
course
,
for
the
New
,
and
my
meditations
even
for
these
publike
exercises
to
Gods
Church
,
returne
oftnest
to
these
two
.
For
,
as
a
hearty
entertainer
offers
to
others
,
the
meat
which
he
loves
best
himself
,
so
doe
I
oftnest
present
to
Gods
people
,
in
these
Congregations
,
the
meditations
which
I
feed
upon
at
home
,
in
those
two
Scriptures
.
If
a
man
be
asked
a
reason
why
he
loves
one
meat
better
then
another
,
where
all
are
equally
good
,
(
as
the
books
of
Scripture
are
)
he
will
at
least
,
finde
a
reason
in
some
good
example
,
that
he
sees
some
man
of
good
tast
,
and
temperate
withall
,
so
do
:
And
for
my
Diet
,
I
have
Saint
Augustines
protestation
,
that
he
loved
the
Book
of
Psalms
,
and
Saint
Chrysostomes
,
that
he
loved
Saint
Pauls
Epistles
;
with
a
particular
devotion
,
I
may
have
another
more
particular
reason
,
because
they
are
Scriptures
,
written
in
such
forms
,
as
I
have
been
most
accustomed
to
;
Saint
Pauls
being
Letters
,
and
Davids
being
Poems
:
for
,
God
gives
us
,
not
onely
that
which
is
meerly
necessary
,
but
that
which
is
convenient
too
;
He
does
not
onely
feed
us
,
but
feed
us
with
marrow
,
and
with
fatnesse
;
he
gives
us
our
instruction
in
cheerfull
forms
,
not
in
a
sowre
,
and
sullen
,
and
angry
,
and
unacceptable
way
,
but
cheerfully
,
in
Psalms
,
which
is
also
a
limited
,
and
a
restrained
form
;
Not
in
an
Oration
,
not
in
Prose
,
but
in
Psalms
;
which
is
such
a
from
as
is
both
curious
,
aud
requires
diligence
in
the
making
,
and
then
when
it
is
made
,
can
have
nothing
,
no
syllable
taken
from
it
,
nor
added
to
it
:
Therefore
is
Gods
will
delivered
to
us
in
Psalms
,
that
we
might
have
it
the
more
cheerfully
,
and
that
we
might
have
it
the
more
certainly
,
because
where
all
the
words
are
numbred
,
and
measured
,
and
weighed
,
the
whole
work
is
the
lesse
subject
to
falsification
,
either
by
substraction
or
addition
.
God
speaks
to
us
in
or
atione
strictâ
,
in
a
limited
,
in
a
diligent
form
;
Let
us
speak
to
him
in
or
atione
solutâ
;
not
pray
,
not
preach
,
not
hear
,
flackly
,
suddenly
,
unadvisedly
,
extemporally
,
occasionally
,
indiligently
;
but
let
all
our
speech
to
him
,
be
weighed
,
and
measured
in
the
weights
of
the
Sanctuary
,
let
us
be
content
to
preach
,
and
to
hear
within
the
compasse
of
our
Articles
,
and
content
to
pray
in
those
formes
which
the
Church
hath
meditated
for
us
,
and
recommended
to
us
.
This
whole
Psalm
is
a
Prayer
,
Omega
,
first
,
and
last
;
so
the
Prayer
is
the
Alpha
and
Omega
of
the
Psalme
;
the
Prayer
possesses
the
first
and
the
last
verse
thereof
;
and
though
the
Reasons
be
not
left
out
,
(
Christ
himself
settles
that
Prayer
,
which
he
recommended
to
our
daily
use
,
upon
a
Reason
,
Quia
tuum
est
Regnum
,
for
thine
is
the
Kingdome
,
)
yet
David
makes
up
his
Circle
,
he
begins
,
and
ends
in
prayer
.
But
our
text
fals
within
his
Reasons
;
He
prays
in
the
first
verse
that
God
would
forbear
him
,
upon
the
Reasons
that
follow
;
of
which
some
are
extrinsecall
,
some
arising
out
of
the
power
,
some
out
of
the
malice
,
some
out
of
the
scorn
of
other
men
;
And
some
are
intrinsecall
,
arising
out
of
himself
,
and
of
his
sense
of
Gods
Judgements
upon
him
;
and
our
Text
begins
the
Reasons
of
that
last
kind
,
which
because
David
enters
,
with
that
particle
,
not
onely
of
Connexion
,
but
of
Argumentation
too
,
For
,
(
Rebuke
me
not
O
Lord
,
for
it
stands
thus
and
thus
with
me
)
we
shall
make
it
a
first
short
part
,
to
consider
,
how
it
may
become
a
godly
man
,
to
limit
God
so
far
,
as
to
present
and
oppose
Reasons
against
his
declared
purpose
,
and
proceedings
.
And
then
in
those
calamities
which
he
presents
for
his
Reasons
in
this
Text
,
For
thine
arrows
stick
fast
in
me
,
and
thy
hand
presseth
me
sore
,
we
shall
passe
by
these
steps
,
first
,
we
shall
see
in
what
respect
,
in
what
allusion
,
in
what
notification
he
cals
them
arrows
:
And
therein
first
,
that
they
are
alienae
,
they
are
shot
from
others
,
they
are
not
in
his
own
power
;
a
man
shoots
not
an
arrow
at
himselfe
;
And
then
,
that
they
are
Veloces
,
swift
in
coming
,
he
cannot
give
them
their
time
;
And
again
,
they
are
Vix
visibiles
,
though
they
bee
not
altogether
invisible
in
their
coming
,
yet
there
is
required
a
quick
eye
,
and
an
expresse
diligence
,
and
watchfulnesse
to
discern
and
avoid
them
;
so
they
are
arrows
in
the
hand
of
another
;
not
his
own
;
and
swift
as
they
come
,
and
invisible
before
they
come
.
And
secondly
,
they
are
many
arrows
;
The
victory
lies
not
in
scaping
one
or
two
;
And
thirdly
,
they
stick
in
him
;
they
finde
not
David
so
good
proof
,
as
to
rebound
back
again
,
and
imprint
no
sense
;
And
they
stick
fast
;
Though
the
blow
be
felt
,
and
the
wound
discerned
,
yet
there
is
not
a
present
cure
,
he
cannot
shake
them
off
;
Infixae
sunt
;
And
then
,
with
all
this
,
they
stick
fast
in
him
;
that
is
,
in
all
him
;
in
his
body
,
and
soul
;
in
him
,
in
his
thoughts
,
and
actions
;
in
him
,
in
his
sins
and
in
his
good
works
too
;
Infixae
mihi
,
there
is
no
part
of
him
,
no
faculty
in
him
,
in
which
they
stick
not
:
for
,
(
which
may
well
bee
another
consideration
)
That
hand
,
which
shot
them
,
presses
him
:
follows
the
blow
,
and
presses
him
sore
,
that
is
,
vehemently
.
But
yet
,
(
which
will
be
our
conclusion
)
Sagittaetuae
,
and
manus
tua
,
These
arrows
that
are
shot
,
and
this
hand
that
presses
them
so
sore
,
are
the
arrows
,
and
is
the
hand
of
God
;
and
therefore
,
first
,
they
must
have
their
Effect
,
they
cannot
be
dis-appointed
;
But
yet
they
bring
their
comfort
with
them
,
because
they
are
his
,
because
no
arrows
from
him
,
no
pressing
with
his
hand
,
comes
without
that
Balsamum
of
mercy
,
to
heal
as
fast
as
he
wounds
.
and
of
so
many
pieces
will
this
exercise
consist
,
this
exercise
of
your
Devotion
,
and
perchance
Patience
.
First
then
,
upright
man
;
and
yet
Iob
bent
that
way
,
O
that
I
might
have
my
request
,
says
Iob
,
and
that
God
would
grant
me
the
thing
that
I
long
for
.
That
God
would
destroy
me
,
and
cut
me
off
.
Had
it
not
been
as
easie
,
and
as
ready
,
and
as
usefull
a
prayer
,
That
God
would
deliver
him
?
Is
my
strength
the
strength
of
stones
,
or
is
my
flesh
of
brasse
?
says
hee
,
in
his
impatience
.
What
though
it
bee
not
?
Not
stones
,
not
brasse
;
is
there
no
remedy
,
but
to
wish
it
dust
?
Moses
had
Gods
testimonies
of
a
remarkable
and
exemplar
man
,
for
meeknesse
.
But
did
God
always
finde
it
so
?
was
it
a
meek
behaviour
towards
God
,
to
say
,
Wherefore
hast
thou
afflicted
thy
servant
?
Have
I
conceived
all
this
people
,
had
had
testimonies
of
Gods
care
and
providence
in
his
behalf
;
and
God
was
not
weary
of
preserving
him
,
and
he
was
weary
of
being
preserved
;
He
desired
that
he
might
dye
,
Sufficit
Domine
,
It
is
enough
O
Lord
,
now
take
my
soul.
Io●as
,
even
then
,
when
God
was
expressing
an
act
of
mercy
,
takes
occasion
to
be
angry
,
and
to
bee
angry
at
God
,
and
to
be
angry
at
the
mercy
of
God
.
we
may
see
his
fluctuation
and
distemper
,
and
irresolution
in
that
case
,
and
his
transportation
;
He
was
a●gry
,
says
the
text
;
very
angry
;
And
yet
,
the
text
says
,
He
prayed
,
but
he
prayed
angerly
;
O
Lord
take
,
I
beseech
thee
,
my
life
from
me
;
for
it
is
better
for
me
to
dye
,
Better
for
him
,
that
was
all
he
considered
;
not
what
was
best
for
the
service
and
glory
of
God
,
but
best
for
him
.
God
asks
him
,
If
he
doe
well
to
be
angry
?
And
he
will
not
tell
him
there
;
Doest
thou
well
to
bee
angry
?
And
he
answers
more
angerly
,
I
doe
well
to
be
angry
,
was
under
this
tentation
too
.
Ionas
was
angry
because
his
Prophesie
was
not
performed
;
because
God
would
not
second
his
Prophesie
in
the
destruction
of
Nineveh
.
Ieremy
was
angry
because
his
Prophesie
was
like
to
be
performed
;
he
preached
heavy
Doctrin
,
and
therfore
his
Auditory
hated
him
;
Woe
is
me
,
my
Mother
,
says
he
,
that
thou
hast
born
me
a
man
of
strife
,
and
a
man
of
contention
to
the
whole
earth
!
(
vae
mihi
si
non
,
wo
be
unto
me
if
I
preach
not
them
)
I
preach
but
the
sense
of
Gods
indignation
upon
mine
own
soul
,
in
a
conscience
of
mine
own
sins
,
I
impute
nothing
to
another
,
that
I
confesse
not
of
my selfe
,
I
call
none
of
you
to
confession
to
me
,
I
doe
but
confesse
my self
to
God
,
and
you
,
I
rack
no
mans
memory
,
what
he
did
last
year
,
last
week
,
last
night
,
I
onely
gather
into
my
memory
,
and
powr
out
in
the
presence
of
my
God
,
and
his
Church
,
the
sinfull
history
of
mine
own
youth
,
and
yet
I
am
a
contentious
man
,
says
Ieremy
,
a
worm
,
and
a
burthen
to
every
tender
conscience
,
says
he
,
and
I
strive
with
the
whole
earth
,
I
am
a
bitter
,
and
satyricall
preacher
;
This
is
that
that
wearies
mee
,
says
hee
,
I
have
neither
lent
on
usury
,
nor
men
have
lent
me
on
usury
,
yet
,
as
though
I
were
an
oppressing
lender
,
or
a
fraudulent
borrower
,
every
one
of
them
doth
curse
me
.
This
is
a
naturall
infirmity
,
which
the
strongest
men
,
being
but
men
,
cannot
devest
,
that
if
their
purposes
prosper
not
,
they
are
weary
of
their
industry
,
weary
of
their
lifes
;
But
this
is
Summa
ingratitude
in
Deum
,
m●lle
non
esse
,
quàm
miserum
esse
:
There
cannot
be
a
greater
unthankfulnesse
to
God
then
to
desire
to
be
Nothing
at
all
,
rather
then
to
be
that
,
that
God
would
have
thee
to
be
;
To
desire
to
be
out
of
the
world
,
rather
then
to
glorifie
him
,
by
thy
patience
in
it
.
But
when
this
infirmity
overtakes
Gods
children
,
rejoycing
that
they
were
counted
worthy
,
for
his
name
.
It
was
Ioy
,
and
all
Ioy
,
says
S.
Iames
;
It
was
Glory
,
and
all
Glory
,
says
S.
Paul
,
Absit
mihi
,
God
forbid
that
I
should
glory
,
;
And
if
I
can
glory
in
that
,
(
to
glory
in
that
,
is
to
have
a
conscience
testifying
to
me
,
that
God
receives
glory
by
my
use
of
his
correction
)
I
may
come
to
God
,
reason
with
God
,
plead
with
God
,
wrastle
with
God
,
and
be
received
and
sustained
by
him
.
This
was
Davids
case
in
our
Text
:
therefore
he
doth
not
stray
into
the
infirmities
of
these
great
,
and
good
Men
,
Moses
,
Iob
,
Elias
,
Ieremy
,
and
Ionah
;
whose
errours
,
it
is
labour
better
bestowed
carefully
to
avoid
,
then
absolutely
to
excuse
,
for
that
cannot
be
done
.
But
David
presents
onely
to
God
the
sense
of
his
corrections
,
and
implies
in
that
,
that
since
the
cure
is
wrought
,
since
Gods
purpose
,
which
is
,
by
corrections
,
to
bring
a
sinner
to
himself
,
and
so
to
God
,
is
effected
in
him
,
God
would
now
be
pleased
to
remember
all
his
other
gracious
promises
too
;
and
to
admit
such
a
zealous
prayer
as
as
he
doth
from
Esay
after
,
Be
not
angry
,
O
Lord
,
above
measure
;
(
that
is
,
above
the
measure
of
thy
promises
to
repentant
souls
,
or
the
measure
of
the
strength
of
our
bodies
)
Neither
remember
iniquities
for
ever
;
But
,
loe
,
wee
beseech
thee
,
Behold
,
we
are
thy
people
.
To
end
this
first
part
,
(
because
the
other
extends
it self
in
many
branches
.
)
Then
when
we
are
come
to
a
sense
of
Gods
purpose
,
by
his
corrections
,
it
is
a
seasonable
time
to
flie
to
his
mercy
,
and
to
pray
,
that
he
would
remove
them
from
us
;
and
to
present
our
Reasons
,
to
spare
us
,
for
thy
corrections
have
wrought
upon
us
;
Give
us
this
day
,
our
daily
bread
,
for
thou
hast
given
us
stones
,
and
scorpions
,
tribulations
and
afflictions
,
and
we
have
fed
upon
them
,
found
nourishment
even
in
those
tribulations
and
afflictions
,
and
said
thee
grace
for
them
,
blessed
and
glorified
thy
name
,
for
those
tribulations
,
and
afflictions
;
Give
us
our
Cordials
now
,
and
our
Restoratives
,
for
thy
physick
hath
evacuated
all
the
peccant
humour
,
and
all
our
naturall
strength
;
shine
out
in
the
light
of
thy
countenance
now
,
for
this
long
cold
night
hath
benum'd
us
;
since
the
dr●sse
is
now
evaporated
,
now
withdraw
thy
fire
;
since
thy
hand
hath
anew
cast
us
,
now
imprint
in
us
anew
thine
Image
;
since
we
have
not
disputed
against
thy
corrections
,
all
this
while
,
O
Lord
open
thou
our
lips
now
,
and
accept
our
remembring
of
thee
,
that
we
have
not
done
so
;
Accept
our
Petition
,
and
the
Reason
of
our
Petition
,
for
thine
Arrows
stick
fast
in
us
,
and
thy
hand
presseth
us
sore
.
David
in
a
rectified
conscience
findes
that
he
may
be
admitted
to
present
reasons
against
farther
corrections
,
That
Gods
Arrows
are
upon
him
;
for
this
is
phrase
or
a
Metaphore
,
in
which
Gods
indignation
is
often
expressed
in
the
Scripture
.
He
sent
out
his
Arrows
,
and
scattered
them
;
sayes
David
;
magnifying
Gods
goodness
in
his
behalf
,
against
his
enemies
.
And
so
again
,
God
will
ordaine
his
Arrrowes
for
them
that
persecute
me
.
says
God
,
I
will
heap
mischiefs
upon
them
,
yea
,
Inebriabo
sanguine
,
I
will
make
mine
Arrows
drunk
in
their
bloud
.
It
is
Idiotismus
Spiritus
sancti
,
a
peculiar
character
of
the
holy
Ghosts
expressing
Gods
anger
,
in
that
Metaphore
of
shooting
Arrows
.
In
this
place
,
some
understand
by
these
Arrows
,
foul
and
infectious
diseases
,
in
his
body
,
derived
by
his
incontinence
.
Others
,
the
sting
of
Conscience
,
and
that
fearfull
choice
,
which
the
Prophet
offered
him
,
war
,
famine
,
and
pestilence
.
Others
,
his
passionate
sorrow
in
the
death
of
Bethsheba's
first
childe
;
or
in
the
Incest
of
Amnon
upon
his
sister
,
or
in
the
murder
upon
Amnon
by
Absolon
;
or
in
the
death
of
Absolen
by
Ioab
;
or
in
many
other
occasions
of
sorrow
,
that
surrounded
David
and
his
family
,
more
,
perchance
,
then
any
such
family
in
the
body
of
story
.
But
these
Psalmes
were
made
,
not
onely
to
vent
Davids
present
holy
passion
,
but
to
serve
the
Church
of
God
,
to
the
worlds
end
.
And
therefore
,
change
the
person
,
and
wee
shall
finde
a
whole
quiver
of
arrows
.
Extend
this
Man
,
to
all
Mankind
;
carry
Davids
History
up
to
Adams
History
,
and
consider
us
in
that
state
,
which
wee
inherit
from
him
,
and
we
shall
see
arrows
fly
about
our
ears
,
A
Deo
prosequente
,
the
anger
of
God
hanging
over
our
heads
,
in
a
cloud
of
arrows
;
and
à
conscientia
remordente
,
our
own
consciences
shooting
poisoned
arrows
of
desperation
into
our
souls
;
and
ab
Homine
Contemnente
,
Men
multiplying
arrows
of
Detraction
,
and
Calumny
,
and
Contumely
upon
our
good
name
,
and
estimation
.
Briefly
,
in
that
wound
,
as
wee
were
all
shot
in
Adam
,
we
bled
out
Impassibilitatem
,
and
we
sucked
in
Impossibilitatem
;
There
we
lost
our
Immortality
,
our
Impassibility
,
our
assurance
of
Paradise
,
and
then
we
lost
Possibilitatem
boni
,
says
S.
August
:
all
possibility
of
recovering
any
of
this
by
our selves
.
So
that
these
arrows
which
are
lamented
here
,
are
all
those
miseries
,
which
sinne
hath
cast
upon
us
;
Labor
,
and
the
childe
of
that
,
Sicknesse
,
and
the
off-spring
of
that
,
Death
;
And
the
security
of
conscience
,
and
the
terrour
of
conscience
;
the
searing
of
the
conscience
,
and
the
over-tendernesse
of
the
conscience
;
Gods
quiver
,
and
the
Devils
quiver
,
and
our
own
quiver
,
and
our
neighbours
quiver
,
afford
,
and
furnish
arrows
to
gall
,
and
wound
us
.
These
arrows
then
in
our
Text
,
proceeding
from
sin
,
and
sin
proceeding
from
tentations
,
and
inducing
tribulations
,
it
shall
advance
your
spirituall
edification
most
,
fiery
darts
,
as
they
are
tentations
,
and
as
they
are
tribulations
.
Origen
says
,
he
would
wish
no
more
,
for
the
recovery
of
any
soul
,
but
that
she
were
able
to
see
Cicatrices
suas
,
those
scars
which
these
fiery
darts
have
left
in
her
,
the
deformity
which
every
sinne
imprints
upon
the
soul
,
and
Contritiones
suas
,
the
attenuating
and
wearing
out
,
and
consumption
of
the
soul
,
by
a
continuall
succession
of
more
,
and
men
wound
,
●
upon
the
same
place
.
An
ugly
thing
in
a
Consumption
,
were
a
fearfull
spectacle
,
And
such
Origen
imagins
a
soul
to
be
,
if
she
could
see
Cicatrices
,
and
Contritiones
,
her
ill-favourednesse
,
and
her
leannesse
in
the
deformity
,
and
consumption
of
sin
.
How
provident
,
how
diligent
a
patience
did
our
blessed
Saviour
bring
to
his
Passion
,
who
foreseeing
that
that
would
be
our
case
,
our
sicknesse
,
to
be
first
wounded
with
single
tentations
,
and
then
to
have
even
the
wounds
of
our
soul
wounded
again
,
by
a
daily
reiterating
of
tentations
in
the
same
kinde
,
would
provide
us
physick
agreeable
to
our
Disease
,
Chyrurgery
conformable
to
our
wound
,
first
to
be
scourged
so
,
as
that
his
holy
body
was
torn
with
wounds
,
and
then
to
have
those
wounded
again
,
and
often
,
with
more
violatings
.
So
then
these
arrows
,
are
those
tentations
and
those
tribulations
,
which
are
accompanied
with
these
qualities
of
arrows
shot
at
us
,
that
they
are
alienae
,
shot
from
others
,
not
in
our
power
;
And
veloces
,
swift
and
sudden
,
soon
upon
us
;
And
vix
visibiles
,
not
discernible
in
their
coming
,
but
by
an
exact
diligence
.
First
then
,
Syria
;
bids
the
King
open
the
window
East-ward
,
and
shoot
an
arrow
out
.
The
King
does
shoot
:
And
the
Prophet
says
,
Sagitta
salutis
Domini
,
The
arrow
of
the
Lords
deliverance
:
He
would
deliver
Israel
,
by
shooting
vengeance
into
Syria
.
One
danger
in
our
arrows
,
as
they
are
tentations
,
is
,
that
they
come
unsuspectedly
;
they
come
,
we
know
not
,
from
whence
;
from
others
;
that
's
a
danger
;
But
in
our
tentations
,
there
is
a
greater
danger
then
that
,
for
a
man
cannot
shoot
an
arrow
at
himself
;
but
we
can
direct
tentations
upon
our selves
;
If
we
were
in
a
wildernesse
,
we
could
sin
;
and
where
we
are
,
we
tempt
temptations
,
and
wake
the
Devil
,
at
randon
;
shee
aim'd
at
no
particular
mark
;
And
thou
puttest
thy self
within
shot
,
and
meetest
the
arrow
;
Thou
soughtest
the
tentation
,
the
tentation
sought
not
thee
.
A
man
is
able
to
oppresse
others
;
Et
gl●riatur
in
mal●
quia
potens
,
He
boasts
himselfe
because
he
is
able
to
doe
mischief
;
and
tendit
arcum
in
incertum
,
he
shoots
his
arrow
at
randon
,
he
lets
it
be
known
,
that
he
can
prefer
them
,
that
second
his
purposes
,
and
thou
putt'st
thy self
within
shot
,
and
meet'st
the
arrow
,
and
mak'st
thy self
his
instrument
;
Thou
sought'st
the
tentation
,
the
tentation
sought
not
thee
;
when
we
expose
our selves
to
tentations
,
tentations
hit
us
,
that
were
not
expresly
directed
,
nor
meant
to
us
.
And
even
then
,
when
we
begin
to
flie
from
tentations
,
the
arrow
overtakes
us
.
Lots
wife
is
in
us
,
a
little
sociablenesse
,
and
conversation
,
a
little
point
of
honour
,
not
to
be
false
to
former
promises
,
a
little
false
gratitude
,
and
thankfulnesse
,
in
respect
of
former
obligations
,
a
little
of
the
compassion
and
charity
of
Hell
,
that
another
should
not
be
miserable
,
for
want
of
us
,
a
little
of
this
,
which
is
but
the
good
nature
of
the
Devill
,
arrests
us
,
stops
us
,
fixes
us
,
till
the
arrow
,
the
tentation
shoot
us
in
the
back
,
even
when
wee
had
a
purpose
of
departing
from
that
sin
,
and
kils
us
over
again
.
Thus
it
is
,
when
we
meet
a
tentation
,
and
put
our selves
in
the
arrows
way
;
And
thus
it
is
when
we
fly
not
fast
enough
,
nor
farre
enough
from
a
tentation
.
But
when
we
doe
all
that
,
and
provide
as
safely
as
we
can
to
get
,
and
doe
get
quickly
out
of
distance
,
yet
,
The
wicked
bend
their
bowes
,
that
they
may
privily
shoot
at
the
upright
in
heart
;
In
occulto
;
It
is
a
work
of
Darknesse
,
Detraction
;
and
they
can
shoot
in
the
dark
;
they
can
wound
,
and
not
be
known
.
They
can
whisper
Thunder
,
and
passe
an
arrow
through
another
mans
eare
,
into
mine
heart
;
Let
a
man
be
zealous
,
and
fervent
in
reprehension
of
sin
,
and
there
flies
out
an
arrow
,
that
gives
him
the
wound
of
a
Puritan
.
Let
a
man
be
zealous
of
the
house
of
God
,
and
say
any
thing
by
way
of
moderation
,
for
the
repairing
of
the
ruines
of
that
house
,
and
making
up
the
differences
of
the
Church
of
God
,
and
there
flies
out
an
arrow
,
that
gives
him
the
wound
of
a
Papist
.
One
shoots
East
,
and
another
West
,
but
both
these
arrows
meet
in
him
,
that
means
well
,
to
defame
him
.
And
this
is
the
first
misery
in
these
arrows
,
these
tentations
,
Quia
alienae
,
they
are
shot
from
others
,
they
are
not
in
our
own
quiver
,
not
in
our
own
government
.
Another
quality
that
tentations
receive
from
the
holy
Ghosts
Metaphore
of
arrows
is
,
our
parents
,
we
were
conceiv'd
in
sin
;
that
is
,
they
sinn'd
in
that
action
;
so
we
were
conceiv'd
in
sinne
;
in
their
sin
.
And
in
our selves
,
we
were
submitted
to
sin
,
in
that
very
act
of
generation
,
because
then
we
became
in
part
the
subject
of
Originall
sin
.
Yet
,
there
was
no
arrow
shot
into
us
then
;
there
was
no
sinne
in
that
substance
of
which
we
were
made
;
for
if
there
had
been
sin
in
that
substance
,
that
substance
might
be
damn'd
,
though
God
should
never
infuse
a
soul
into
it
;
and
that
cannot
be
said
well
then
;
God
,
whose
goodnesse
,
and
wisdome
will
have
that
substance
to
become
a
Man
,
he
creates
a
soul
for
it
,
or
creates
a
soul
in
it
,
(
I
dispute
not
that
)
he
sends
a
light
,
or
hee
kindles
a
light
,
in
that
lanthorn
;
and
here
's
no
arrow
shot
neither
;
here
's
no
sin
in
that
soul
,
that
God
creates
;
for
there
God
should
create
something
that
were
evill
;
and
that
cannot
be
said
;
Here
's
no
arrow
shot
from
the
body
,
no
sin
in
the
body
alone
;
None
from
the
soul
,
no
sin
in
the
soul
alone
;
And
yet
,
the
union
of
this
soul
and
body
is
so
accompanied
with
Gods
malediction
for
our
first
transgression
,
that
in
the
instant
of
that
union
of
life
,
as
certainly
as
that
body
must
die
,
so
certainly
the
whole
Man
must
be
guilty
of
Originall
sin
.
No
man
can
tell
me
out
of
what
Quiver
,
yet
here
is
an
arrow
comes
so
swiftly
,
as
that
in
the
very
first
minute
of
our
life
,
in
our
quickning
in
our
mothers
womb
,
wee
become
guilty
of
Adams
sin
done
6000
years
before
,
and
subject
to
all
those
arrows
,
Hunger
,
Labour
,
Grief
,
Sicknesse
,
and
Death
,
which
have
been
shot
after
it
.
This
is
the
fearfull
swiftnesse
of
this
arrow
,
that
God
himself
cannot
get
before
it
.
In
the
first
minute
that
my
soul
is
infus'd
,
the
Image
of
God
is
imprinted
in
my
soul
;
so
forward
is
God
in
my
behalf
,
and
so
early
does
he
visit
me
.
But
yet
Originall
sin
is
there
,
as
soon
as
that
Image
of
God
is
there
.
My
soul
is
capable
of
God
,
as
soon
as
it
is
capable
of
sin
;
and
though
sin
doe
not
get
the
start
of
God
,
God
does
not
get
the
start
of
sin
neither
.
Powers
,
that
dwell
so
far
asunder
,
as
Heaven
,
and
Hell
,
God
and
the
Devill
,
meet
in
an
instant
in
my
soul
,
in
the
minute
of
my
quickning
,
and
the
Image
of
God
,
and
the
Image
of
Adam
,
Originall
sin
,
enter
into
me
at
once
,
in
one
,
and
the
same
act
.
So
swift
is
this
arrow
,
Originall
sin
,
from
which
,
all
arrows
of
subsequent
tentations
,
are
shot
,
as
that
God
,
who
comes
to
my
first
minute
of
life
,
cannot
come
before
death
.
And
then
,
a
third
,
and
last
danger
,
which
we
noted
in
our
tentations
,
If
I
say
,
The
arrow
on
this
side
of
thee
,
all
is
wel
;
If
I
say
,
The
arrow
is
beyond
thee
,
thou
art
in
an
ill
case
.
If
the
arrow
,
the
tentation
,
be
yet
on
this
side
of
thee
,
if
it
have
not
lighted
upon
thee
,
thou
art
well
;
God
hath
directed
thy
face
to
it
,
and
thou
may'st
,
if
thou
wilt
,
continue
thy
diligence
,
watch
it
,
and
avoid
it
.
But
if
the
arrow
be
beyond
thee
,
and
thou
have
cast
it
at
thy
back
,
in
a
forgetfulnesse
,
in
a
security
of
thy
sin
,
thy
case
is
dangerous
.
In
all
these
respects
,
are
these
arrows
,
these
infirmities
,
deriv'd
from
the
sin
of
Adam
,
dangerous
,
as
they
are
alienae
,
in
the
hand
of
others
,
as
they
are
veloces
,
swift
in
seising
us
,
and
as
they
are
vix
visibiles
,
hardly
discern'd
to
be
such
;
And
these
considerations
fell
within
this
first
branch
of
this
second
part
,
Thine
arrows
,
tentations
,
as
they
are
arrows
,
stick
fast
in
me
.
These
dangers
are
in
them
,
as
they
are
sagittae
,
arrows
;
and
would
be
so
,
plurall
,
arrows
,
and
many
arrows
.
A
man
is
not
safe
,
because
one
arrow
hath
mist
him
;
nor
though
he
be
free
from
one
sin
.
to
thank
God
,
that
thou
art
not
as
the
Publican
,
as
some
other
man
,
but
thy
measure
is
,
to
be
pure
and
holy
,
as
thy
father
in
heaven
is
pure
,
and
holy
,
and
to
conform
thy self
in
some
measure
,
to
thy
pattern
,
Christ
Jesus
.
Against
him
it
is
noted
,
that
the
Jews
took
up
stones
twice
to
stone
him
.
Once
,
when
they
did
it
,
He
went
away
and
hid
himself
.
Our
way
to
scape
these
arrows
,
shield
of
faith
,
still
to
oppose
the
scriptum
est
,
the
faithfull
promises
of
God
,
that
he
will
give
us
the
issue
with
the
tentation
,
when
we
cannot
avoid
the
tentation
it self
.
Otherwise
,
these
arrows
are
so
many
,
as
would
tire
,
and
wear
out
,
all
the
diligence
,
and
all
the
constancy
of
the
best
morall
man
.
Wee
finde
many
mentions
in
the
Scriptures
of
filling
of
quivers
,
and
emptying
of
quivers
,
and
arrows
,
and
arrows
,
still
in
the
plurall
,
many
arrows
.
But
in
all
the
Bible
,
I
think
,
we
finde
not
this
word
,
(
as
it
signifies
tentation
,
or
tribulation
)
in
the
singular
,
one
arrow
,
any
where
,
but
once
,
where
David
cals
it
,
The
arrow
that
flies
by
day
;
And
is
seen
,
that
is
,
known
by
every
man
;
for
,
for
that
,
the
Fathers
,
and
Ancients
runne
upon
that
Exposition
,
naturall
death
;
(
so
the
Chalde
paraphrase
calls
it
there
expresly
,
Sagitta
m●rtis
,
The
arrow
of
death
)
which
every
man
knows
to
belong
to
every
man
;
(
for
,
as
clearly
as
he
sees
the
Sunne
set
,
he
sees
his
death
before
his
eyes
.
)
Therefore
it
is
such
an
arrow
,
as
the
Prophet
does
not
say
,
Thou
shalt
not
feel
,
but
,
Thou
shalt
not
feare
the
arrow
that
flies
by
day
.
The
arrow
,
the
singular
arrow
that
flies
by
day
,
is
that
arrow
that
fals
upon
every
man
,
death
.
But
every
where
in
the
Scriptures
,
but
this
one
place
,
they
are
plurall
,
many
,
so
many
,
as
that
we
know
not
whence
,
nor
what
they
are
.
Nor
ever
does
any
man
receive
one
arrow
alone
,
any
one
tentation
,
but
that
he
receives
another
tentation
,
to
hide
that
,
though
with
another
,
and
another
sin
.
And
the
use
of
arrows
in
the
war
,
was
not
so
much
to
kill
,
as
to
rout
,
and
disorder
a
battail
;
and
upon
that
routing
,
followed
execution
.
Every
tentation
,
every
tribulation
is
not
deadly
.
But
their
multiplicity
disorders
us
,
discomposes
us
,
unse●●les
us
,
and
so
hazards
us
.
Not
onely
every
periodicall
variation
of
our
years
,
youth
and
age
,
but
every
day
hath
a
divers
arrow
,
every
houre
of
the
day
,
a
divers
tentation
.
An
old
man
wonders
then
,
how
an
arrow
from
an
eye
could
wound
him
,
when
he
was
young
,
and
how
love
could
make
him
doe
those
things
which
hee
did
then
;
And
an
arrow
from
the
tongue
of
inferiour
people
,
that
which
we
make
shift
to
call
honour
,
wounds
him
deeper
now
;
and
ambition
makes
him
doe
as
strange
things
now
,
as
love
did
then
;
A
fair
day
shoots
arrows
of
visits
,
and
comedies
,
and
conversation
,
and
so
wee
goe
abroad
:
and
a
foul
day
shoots
arrows
of
gaming
,
or
chambering
,
and
wantonnesse
,
and
so
we
stay
at
home
.
Nay
,
the
same
sin
shoots
arrows
of
presumption
in
God
,
before
it
be
committed
,
and
of
distrust
and
diffidence
in
God
after
;
we
doe
not
fear
before
,
and
we
cannot
hope
after
:
And
this
is
that
misery
from
this
plurality
,
and
multiplacity
of
these
arrows
,
these
manifold
tentations
,
which
David
intends
here
,
and
as
often
as
he
speaks
in
the
same
phrase
of
plurality
,
vituli
multi
,
many
buls
,
canes
multi
,
aquae●
multae
,
many
deep
waters
compasse
me
.
For
as
it
is
said
of
the
spirit
of
wisdome
,
that
it
is
unicus
multiplex
,
so
the
spirit
of
tentation
in
every
soul
is
unicus
multiplex
,
singularly
plurall
,
rooted
in
some
one
beloved
sin
,
but
derived
into
infinite
branches
of
tentation
.
And
then
,
these
arrows
stick
in
us
;
the
raine
fals
,
Ieremy
,
The
sons
of
his
quiver
are
entred
into
our
reins
.
filias
,
The
daughters
of
his
quiver
;
If
it
were
but
so
,
daughters
,
we
might
limit
these
arrows
in
the
signification
of
tentations
,
by
the
many
occasions
of
tentation
;
arising
from
that
sex
.
But
the
Originall
hath
it
filios
,
the
sons
of
his
quiver
,
and
therefore
we
consider
these
arrows
in
a
stronger
signification
,
tribulations
,
as
well
as
tentations
;
They
stick
in
us
;
Consider
it
but
in
one
kinde
,
diseases
,
sicknesses
.
They
stick
to
us
so
,
as
that
we
are
not
sure
,
that
any
old
diseases
mentioned
in
Physicians
books
are
worn
out
,
but
that
every
year
produces
new
,
of
which
they
have
no
mention
,
we
are
sure
.
We
can
scarce
expresse
the
number
,
scarce
sound
the
names
of
the
diseases
of
mans
body
;
6000
year
hath
scarce
taught
us
what
they
are
,
how
they
affect
us
,
how
they
shall
be
cur'd
in
us
,
nothing
,
on
this
side
the
Resurrection
,
can
teach
us
.
They
stick
to
us
so
,
as
that
they
passe
by
inheritance
,
and
last
more
generations
in
families
,
then
the
inheritance
it self
does
;
and
when
no
land
,
no
Manor
,
when
no
title
,
no
honour
descends
upon
the
heir
,
the
stone
,
or
the
gout
descends
upon
him
.
And
as
though
our
bodies
had
not
naturally
diseases
,
and
infirmities
enow
,
we
contract
more
,
inflict
more
,
(
and
that
,
out
of
necessity
too
)
in
mortifications
,
and
macerations
,
and
Disciplines
of
this
rebellious
flesh
.
I
must
have
this
body
with
me
to
heaven
,
or
else
salvation
it self
is
not
perfect
;
And
yet
I
cannot
have
this
body
thither
,
except
as
S.
Paul
did
his
,
I
beat
down
this
body
,
Wretched
man
that
I
am
,
who
shall
deliver
me
from
this
body
of
death
?
I
have
not
body
enough
for
my
body
,
and
I
have
too
much
body
for
my
soul
;
not
body
enough
,
not
bloud
enough
,
not
strength
enough
,
to
sustain
my self
in
health
,
and
yet
body
enough
to
destroy
my
soul
,
and
frustrate
the
grace
of
God
in
that
miserable
,
perplexed
,
riddling
condition
of
man
;
sin
makes
the
body
of
man
miserable
,
and
the
remedy
of
sin
,
mortification
,
makes
it
miserable
too
;
If
we
enjoy
the
good
things
of
this
world
,
Duriorem
carcerem
praeparamus
,
continuall
physick
,
which
is
misery
enough
.
They
stick
,
and
they
stick
fast
;
altè
infixae
;
every
syllable
aggravates
our
misery
.
Thou
shouldst
have
smitten
five
or
sixe
times
,
and
so
thou
shouldst
have
smitten
thine
enemies
,
till
thou
hadst
consumed
them
.
Now
,
how
much
hast
thou
to
doe
,
that
hast
not
pull'd
at
this
arrow
at
all
yet
?
Thou
must
pull
thrice
and
more
,
before
thou
get
it
out
;
Thou
must
doe
,
and
leave
undone
many
things
,
before
thou
deliver
thy selfe
of
that
arrow
,
that
sinne
that
transports
thee
.
One
of
these
arrows
was
shot
into
Saint
Paul
himselfe
,
and
it
stuck
,
I
besought
the
Lord
thrice
,
says
he
,
that
it
might
depart
from
mee
.
But
yet
,
Ioash
his
thrice
striking
of
the
ground
,
brought
him
some
victory
;
Saint
Pauls
thrice
praying
,
brought
him
in
that
provision
of
Grace
,
which
God
cals
sufficient
for
him
.
Once
pulling
at
these
arrows
,
a
slight
consideration
of
thy
sins
will
doe
no
good
.
Do
it
thrice
;
testifie
some
true
desire
by
such
a
diligence
;
Doe
it
now
as
thou
sitt'st
,
doe
it
again
at
the
Table
,
doe
it
again
in
thy
bed
;
Doe
it
thrice
,
doe
it
in
thy
purpose
,
do
it
in
thine
actions
,
doe
it
in
thy
constancy
;
Doe
it
thrice
,
within
the
wals
of
thy
flesh
,
in
thy self
,
within
the
wals
of
thy
house
in
thy
family
,
and
in
a
holy
and
exemplar
conversation
abroad
,
and
God
will
accomplish
thy
work
,
which
is
his
work
in
thee
;
And
though
the
arrow
be
not
utterly
pull'd
out
,
yet
it
shall
not
fester
,
it
shall
not
gangrene
;
Thou
shalt
not
be
cut
off
from
the
body
of
Christ
,
in
his
Church
here
,
nor
in
the
Triumphant
Church
hereafter
,
how
fast
soever
these
arrows
did
stick
upon
thee
before
.
God
did
not
refuse
Israel
for
her
wounds
,
and
bruises
,
and
putrefying
sores
,
though
from
the
sole
of
the
foot
,
for
a
mark
,
says
Iob
,
and
so
says
Ieremy
,
against
these
arrows
.
Now
this
is
more
put
home
to
us
in
the
next
addition
,
Infixae
mihi
,
in
mee
,
that
is
,
in
all
mee
.
That
that
sin
must
be
sav'd
or
damn'd
;
That
's
not
the
soul
alone
,
nor
body
alone
,
but
all
,
the
whole
man
.
God
is
the
God
of
Abraham
,
as
he
is
the
God
of
the
living
;
Therefore
Abraham
is
alive
;
And
Abraham
is
not
alive
,
if
his
body
be
not
alive
;
Alive
actually
in
the
person
of
Christ
;
alive
in
an
infallible
assurance
of
a
particular
resurrection
.
Whatsoever
belongs
to
thee
,
belongs
to
thy
body
and
soul
;
and
these
arrows
stick
fast
in
thee
;
In
both
.
Consider
it
in
both
;
in
things
belonging
to
the
body
and
to
the
soul
;
We
need
clothing
;
Baptisme
is
Gods
Wardrobe
;
there
Induimur
Christo
;
In
Baptisme
we
put
on
Christ
;
there
we
are
invested
,
apparell'd
in
Christ
;
And
there
comes
an
arrow
,
that
cuts
off
half
our
garment
,
meat
,
sustenance
,
and
then
an
arrow
comes
,
a
tentation
meets
us
,
Edite
,
&
bibite
,
Eat
and
drink
,
tomorrow
you
shall
die
;
That
there
is
no
life
,
but
this
life
,
no
blessednesse
but
in
worldly
abundances
.
If
we
need
physick
,
and
God
offer
us
his
physick
,
medicinall
corrections
,
there
flies
an
arrow
,
a
tentation
,
Medice
cura
teipsum
,
that
hee
whom
wee
make
our
Physician
,
died
himselfe
,
of
an
infamous
disease
,
that
Christ
Jesus
from
whom
we
attend
our
salvation
,
could
not
save
himself
.
In
our
clothing
,
in
our
diet
,
in
our
physick
,
things
which
carry
our
consideration
upon
the
body
,
these
arrowes
stick
fast
in
us
,
in
that
part
of
us
.
So
in
the
more
spirituall
actions
of
our
souls
too
.
In
our
alms
there
are
trumpets
blowne
,
there
's
an
arrow
of
vaine-glory
;
In
our
fastings
,
there
are
disfigurings
,
there
's
an
arrow
of
Hypocrisie
;
In
our
purity
,
there
is
contempt
of
others
;
there
's
an
arrow
of
pride
;
In
our
coming
to
Church
,
there
is
custome
and
formality
;
In
hearing
Sermons
,
there
is
affection
to
the
parts
of
the
Preacher
.
In
our
sinfull
actions
these
arrows
abound
;
In
our
best
actions
they
lie
hid
;
And
as
thy
soul
is
in
every
part
of
thy
body
,
so
these
arrows
are
in
every
part
of
thee
,
body
,
and
soul
;
they
stick
,
and
stick
fast
,
in
thee
,
in
all
thee
.
And
yet
there
is
another
weight
upon
us
,
in
the
Text
,
Thy
hand
presses
me
sore
;
so
the
Vulgat
read
it
,
Confirmasti
super
me
manum
tuam
,
Thy
hand
is
settled
upon
mee
;
and
the
Chalde
paraphrase
carries
it
farther
then
to
man
,
Sit
super
me
vulnus
manus
tua
;
Thy
hand
hath
wounded
mee
,
and
that
hand
keeps
the
wound
open
.
And
in
this
sense
the
Apostle
says
,
It
is
a
fearfull
thing
to
fall
into
the
hands
of
the
living
God
.
First
,
because
his
hand
is
upon
the
arrow
,
it
shall
certainly
hit
the
mark
;
left-handed
men
,
and
so
many
700
left-handed
men
,
and
so
many
of
one
Tribe
,
700
Benjamites
,
Stretch
out
thy
hand
,
says
Satan
to
God
,
concerning
Iob
;
And
,
all
that
he
hath
is
in
thy
hand
,
says
God
to
Satan
.
Stretch
out
thy
hand
,
and
touch
his
bones
,
says
Satan
again
to
God
;
And
again
,
God
to
Satan
,
He
is
in
thy
hand
,
but
touch
not
his
life
.
A
difference
may
be
,
that
when
Gods
purpose
is
but
to
punish
,
as
he
did
Pharaoh
,
in
those
severall
verall
premonitory
plagues
,
there
it
is
Digitus
Dei
;
It
was
but
a
finger
,
their
hand
that
shoot
it
,
and
though
it
may
hit
the
mark
according
to
their
purpose
,
yet
it
hath
the
effect
,
and
it
works
according
to
his
.
Yea
,
let
this
arrow
be
considered
as
a
tentation
,
yet
his
hand
is
upon
it
;
sin
is
a
punishment
of
sin
,
he
concurs
with
it
.
And
so
he
shoots
arrow
after
arrow
,
permits
sin
after
sin
,
that
at
last
some
sin
,
that
draws
affliction
with
it
,
might
bring
us
to
understanding
;
for
that
word
,
in
which
the
Prophet
here
expresses
this
sticking
,
and
this
fast
sticking
of
these
arrows
,
which
is
Nachath
,
is
here
,
(
as
the
Grammarians
in
that
language
call
it
)
in
Niphal
,
figere
factae
,
they
were
made
to
stick
;
Gods
hand
is
upon
them
,
the
work
is
his
,
the
arrows
are
his
,
and
the
sticking
of
them
is
his
,
whatsoever
,
and
whosesoever
they
be
.
His
hand
shoots
the
arrow
,
as
it
is
a
tribulation
,
he
limits
it
,
whosoever
inflict
it
.
medicinall
nature
in
it
;
for
in
every
tentation
,
and
every
tribulation
,
there
is
a
Catechisme
,
and
Instruction
;
nay
,
there
is
a
Canticle
,
a
love-song
,
an
Epithalamion
,
a
mariage
song
of
God
,
to
our
souls
,
wrapped
up
,
if
wee
would
open
it
,
and
read
it
,
and
learn
that
new
tune
,
that
musique
of
God
;
So
when
thou
hear●st
Nathans
words
to
David
,
The
child
that
is
born
unto
thee
,
shall
surely
die
,
David
,
Choose
famine
,
or
war
,
or
pestilence
,
(
let
that
signifie
,
those
that
depend
upon
thee
,
shal
perish
)
so
when
thou
hear'st
Esays
words
to
Hezekiah
,
Put
thy
house
in
order
,
for
thou
shalt
die
;
(
let
that
signifie
,
The
Archer
,
(
as
the
Romane
Edition
reades
it
)
cannot
make
that
child
of
God
afraid
,
afraid
with
a
distrustfull
fear
,
or
make
him
loth
to
come
hither
again
to
hear
more
,
how
close
soever
Gods
arrow
,
and
Gods
archer
,
that
is
,
his
word
in
his
servants
mouth
,
come
to
that
Conscience
now
,
nor
make
him
mis-interpret
that
which
he
does
hear
,
or
call
that
passion
in
the
Preacher
,
in
which
the
Preacher
is
but
sagittarius
Dei
,
the
deliverer
of
Gods
arrows
;
for
Gods
arrows
,
are
sagitta
Compunctionis
,
arrows
that
draw
bloud
from
the
eyes
;
Tears
of
repentance
from
Mary
Magdalen
,
and
from
Peter
;
And
when
from
thee
?
There
is
a
probatum
est
in
S.
Aug.
Sagittaveras
cor
meum
,
Thou
hast
shot
at
my
heart
;
under
the
shadow
of
his
wings
.
Nay
,
thou
art
still
,
for
all
this
shadow
,
in
the
light
of
his
countenance
.
To
which
purpose
there
is
an
excellent
use
of
this
Metaphor
of
arrows
,
H●bak
.
3.
11.
where
it
is
said
,
that
Gods
servants
shall
have
the
light
of
his
arrows
,
and
the
●●ining
of
his
glittering
spear
:
that
is
,
the
light
of
his
presence
,
in
all
the
instruments
,
and
actions
of
his
corrections
.
To
end
all
,
and
to
dismisse
you
with
such
a
re-collection
,
as
you
may
carry
away
with
you
;
literally
,
primarily
,
this
text
concerns
David
:
He
by
tentations
to
sin
,
Spare
them
O
Lord
in
themselves
,
since
thou
didst
not
spare
them
in
me
.
And
how
far
he
was
from
sparing
thee
,
we
see
in
all
those
severall
weights
which
have
aggravated
his
hand
,
and
these
arrowes
upon
us
:
If
they
be
heavy
upon
us
,
much
more
was
their
weight
upon
thee
,
every
dram
upon
us
was
a
Talent
upon
thee
,
Non
del●r
sicut
dolor
tuus
,
take
Rachel
weeping
for
her
children
,
Mary
weeping
for
her
brother
Lazarus
,
Hezekiah
for
his
health
,
Peter
for
his
sins
,
Non
est
delor
sicut
dolor
●uus
.
The
arrows
that
were
shot
at
thee
,
were
Alienae
,
Afflictions
that
belonged
to
others
;
and
did
not
onely
come
from
others
,
as
ours
doe
;
but
they
were
alienae
so
,
passion
for
others
,
give
us
that
,
which
we
may
receive
,
Compassion
with
others
.
They
were
veloces
,
these
arrows
met
swiftly
upon
thee
;
from
the
sin
of
Adam
that
induced
death
,
to
the
sin
of
the
last
man
,
that
shall
not
sleep
,
but
be
changed
,
impertinent
frowardnesse
of
our
childhood
,
to
the
unsufferable
frowardnesse
of
our
age
,
may
meet
in
our
present
confessions
,
and
repentances
,
and
never
appear
more
.
They
were
(
as
ours
are
too
)
Invisibiles
;
soul
heavy
unto
death
,
or
dissolved
thee
into
a
gelly
of
blood
in
thine
agony
.
Be
thou
O
Lord
,
a
Father
of
Lights
unto
us
,
in
all
our
ways
and
works
of
darkenes
;
manifest
unto
us
,
whatsoever
is
necessary
for
us
to
know
,
&
be
a
light
of
understanding
and
grace
before
,
and
a
light
of
comfort
and
mercy
after
any
●in
hath
benighted
us
.
These
arrows
were
,
as
ours
are
also
,
plures
,
stook
fast
in
thee
;
the
weight
of
thy
torments
,
thou
wouldest
not
cast
off
,
nor
lessen
,
when
at
thy
execution
they
offered
thee
,
all
thee
:
from
thy
Head
torn
with
thorns
,
to
thy
feet
pierced
with
nayls
;
and
in
thy
soul
so
as
we
know
not
how
,
so
as
to
extorta
Si
possibile
,
If
it
be
possible
let
this
cup
passe
,
and
an
Vt
quid
dereliquisti
,
My
God
,
my
God
,
why
half
thou
forsaken
me
?
Lord
,
whilest
we
remain
entire
here
,
in
body
and
soul
,
make
us
,
and
receive
us
an
entire
sacrifice
to
thee
,
in
directing
body
and
soul
to
thy
glory
,
and
when
thou
shalt
be
pleased
to
take
us
in
pieces
by
death
,
receive
our
souls
to
thee
,
and
lay
up
our
bodies
for
thee
,
in
consecrated
ground
,
and
in
a
Christian
buryall
.
And
lastly
,
thine
arrows
were
followed
,
and
pressed
with
the
hand
of
God
;
The
hand
of
God
pressed
upon
thee
,
in
that
eternall
decree
,
in
that
irrevocable
contract
,
between
thy
Father
and
thee
,
in
that
Oportuit
pati
,
That
all
that
thou
must
suffer
,
and
so
enter
into
our
glory
.
Establish
us
,
O
Lord
,
in
all
occasions
of
diffidences
here
;
and
when
thy
hand
presses
our
arrows
upon
us
,
enable
us
to
see
,
that
that
very
hand
,
hath
from
all
eternity
written
,
and
written
in
thine
own
blood
,
a
decree
of
the
issue
,
as
well
,
and
as
soon
,
as
of
the
tentation
.
In
which
confidence
of
which
decree
,
as
men
,
in
the
virtue
thereof
already
in
possession
of
heaven
,
we
joyn
with
that
Quire
in
that
service
,
in
that
Anthem
,
Blessing
,
and
glory
,
and
wisdome
,
and
thanksgiving
,
and
honour
,
and
power
,
and
might
,
be
unto
our
God
for
ever
,
and
ever
,
Amen
.
SERMON
XX.
Preached
at
Lincolns
Inne
.
PSAL.
38.
3.
There
is
no
soundnesse
in
my
flesh
,
because
of
thine
anger
,
neither
is
there
any
rest
in
my
bones
,
because
of
my
sinne
.
IN
that
which
is
often
reported
to
you
,
out
of
Saint
Hierome
,
Titulus
clavis
,
that
the
title
of
the
Psalme
,
is
the
key
of
the
Psalm
,
there
is
this
good
use
,
That
the
book
of
Psalms
is
a
mysterious
book
;
and
,
if
we
had
not
a
lock
,
every
man
would
thrust
in
,
and
if
we
had
not
a
key
,
we
could
not
get
in
our selves
.
Our
lock
is
the
analogy
of
the
Christian
faith
;
That
wee
admit
no
other
sense
,
of
any
place
in
any
Psalm
,
then
may
consist
with
the
articles
of
the
Christian
faith
;
for
so
,
no
Heretique
,
no
Schismatique
,
shall
get
in
by
any
countenance
of
any
place
in
the
Psalms
;
and
then
our
key
is
,
that
intimation
which
we
receive
in
the
title
of
the
Psalm
,
what
duty
that
Psalm
is
principally
directed
upon
;
and
so
we
get
into
the
understanding
of
the
Psalm
,
and
profiting
by
the
Psalm
.
Our
key
in
this
Psalm
,
given
us
in
the
title
thereof
,
is
,
that
it
is
Psalmus
ad
Recordationem
,
a
Psalm
of
Remembrance
;
The
faculty
that
is
awakened
here
,
is
our
Memory
.
That
plurall
word
nos
,
which
was
used
by
God
,
in
the
making
of
Man
,
when
God
said
Faciamus
,
Let
us
,
us
make
man
,
according
to
our
image
,
as
it
intimates
a
plurality
,
a
concurrence
of
all
the
Trinity
in
our
making
,
so
doth
it
also
a
plurality
in
that
image
of
God
,
which
was
then
imprinted
in
us
;
As
God
,
one
God
created
us
,
so
wee
have
a
soul
,
one
soul
,
that
represents
,
and
is
some
image
of
that
one
God
;
As
the
three
Persons
of
the
Trinity
created
us
,
so
we
have
,
in
our
one
soul
,
a
threefold
impression
of
that
image
,
and
,
as
Saint
Bernard
calls
it
,
A
trinity
from
the
Trinity
,
in
those
three
faculties
of
the
soul
,
the
Vnderstanding
,
the
Will
,
and
the
Memory
.
God
calls
often
upon
the
first
faculty
,
O
that
this
people
would
but
understand
;
But
understand
?
Inscrutabili●
judicia
tua
;
Thy
judgements
are
unsearchable
,
and
thy
ways
past
finding
out
;
And
,
oh
that
this
people
would
not
goe
about
to
understand
those
unreve●led
decrees
,
and
secrets
of
God
.
God
calls
often
upon
the
other
faculty
,
the
Will
too
,
and
complaines
of
the
stiffe
perversnesse
,
and
opposition
of
that
.
Through
all
the
Prophets
runs
that
charge
,
Noluerunt
,
and
Noluerunt
,
they
would
not
,
they
refused
me
,
Noluerun●
audire
,
says
God
in
Esay
;
They
are
rebellious
children
,
that
will
not
hear
.
Domus
Israel
noluit
,
says
God
to
Ezekiel
,
The
house
of
Israel
will
not
hear
thee
;
not
Thee
,
Noluit
me
,
they
will
not
hear
me
.
Noluerunt
erubescere
,
says
God
to
Ieremy
,
They
will
not
be
ashamed
of
their
former
ways
,
And
therefore
Noluerunt
reverti
,
They
will
not
return
to
better
ways
:
(
us
)
to
call
them
,
gather
them
,
as
hen
her
chickens
,
and
they
would
not
;
what
God
hath
done
for
us
,
or
for
others
.
The
art
of
salvation
,
is
but
the
art
of
memory
.
When
God
gave
his
people
the
Law
,
he
proposes
nothing
to
them
,
but
by
that
way
,
to
their
memory
;
I
am
the
Lord
your
God
,
which
brought
you
out
of
the
land
of
Egypt
;
Lord
,
what
is
man
,
that
thou
art
mindfull
of
him
?
He
makes
his
wonderfull
works
to
be
had
in
remembrance
,
body
and
his
bloud
,
Christ
presented
it
so
,
Doe
this
in
remembrance
of
me
.
Memorare
novissima
,
remember
the
last
things
,
and
fear
will
keep
thee
from
sinning
;
Memorare
praeterita
,
remember
the
first
things
,
what
God
hath
done
for
thee
,
and
love
,
(
love
,
which
,
mis-placed
,
hath
transported
thee
upon
many
sins
)
love
will
keep
thee
from
sinning
.
Plato
plac'd
all
learning
in
the
memory
;
wee
may
place
all
Religion
in
the
memory
too
:
All
knowledge
,
that
seems
new
to
day
,
sayes
Plato
,
is
but
a
remembring
of
that
,
which
your
soul
knew
before
.
All
instruction
,
which
we
can
give
you
to
day
,
is
but
the
remembring
you
of
the
mercies
of
God
,
which
have
been
new
every
morning
.
Nay
,
he
that
hears
no
Sermons
,
he
that
reads
no
Scriptures
,
hath
the
Bible
without
book
;
He
hath
a
Genesis
in
his
memory
;
he
cannot
forget
his
Creation
;
he
hath
an
Exodus
in
his
memory
;
he
cannot
forget
that
God
hath
delivered
him
,
from
some
kind
of
Egypt
,
from
some
oppression
;
He
hath
a
Leviticus
in
his
memory
;
hee
cannot
forget
,
that
God
hath
proposed
to
him
some
Law
,
some
rules
to
be
observed
.
He
hath
all
in
his
memory
,
even
to
the
Revelation
;
God
hath
revealed
to
him
,
even
at
midnight
alone
,
what
shall
be
his
portion
,
in
the
next
world
;
And
if
he
dare
but
remember
that
nights
communication
between
God
and
him
,
he
is
well-near
learned
enough
.
There
may
be
enough
in
remembring
our selves
;
but
sometimes
,
that
's
the
hardest
of
all
;
many
times
we
are
farthest
off
from
our selves
;
most
forgetfull
of
our selves
.
It
was
a
narrow
enlargement
,
it
was
an
addition
that
diminish'd
the
sense
,
when
our
former
Translators
added
that
word
,
themselves
;
;
there
is
no
such
particularity
,
as
themselves
,
in
that
text
;
But
it
is
onely
,
as
our
later
Translators
have
left
it
,
All
the
world
shall
remember
,
and
no
more
;
Let
them
remember
what
they
will
,
what
they
can
,
let
them
but
remember
thoroughly
,
and
then
as
it
follows
there
,
They
shall
turn
unto
the
Lord
,
and
all
the
kindreds
of
the
Nations
shall
worship
him
.
Therefore
David
makes
that
the
key
into
this
Psalme
;
Psalmus
ad
Recordationem
,
A
Psalm
for
Remembrance
.
Being
lock'd
up
in
a
close
prison
,
of
multiplied
calamities
,
this
turns
the
key
,
this
opens
the
door
,
this
restores
him
to
liberty
,
if
he
can
remember
.
Non
est
sanitas
,
there
is
no
soundnesse
,
no
health
in
my
flesh
;
Doest
thou
wondet
at
that
?
Remember
thy selfe
,
and
thou
wilt
see
,
that
thy
case
is
worse
then
so
;
That
there
is
no
rest
in
thy
bones
.
That
's
true
too
;
But
doest
thou
wonder
at
that
?
Remember
thy self
,
and
thou
wilt
see
the
cause
of
all
that
,
The
Lord
is
angry
with
thee
;
Find'st
thou
that
true
,
and
wondrest
why
the
Lord
should
be
angry
with
thee
?
Remember
thy self
well
,
and
thou
wilt
see
,
it
is
because
of
thy
sins
,
There
is
no
soundnesse
in
my
flesh
,
because
of
thine
anger
,
neither
is
there
any
rest
in
my
bones
,
because
of
my
sinne
.
So
have
I
let
you
in
,
into
the
whole
Psalm
,
by
this
key
,
by
awaking
your
memory
,
that
it
is
a
Psalm
for
Remembrance
:
And
that
that
you
are
to
remember
,
is
,
that
all
calamities
,
that
fall
upon
you
,
fall
not
from
the
malice
or
power
of
man
,
but
from
the
anger
of
God
;
And
then
,
that
Gods
anger
fals
not
upon
you
,
from
his
Hate
,
or
his
Decree
,
but
from
your
sins
,
There
is
no
soundnesse
in
my
flesh
,
because
of
thine
anger
,
neither
is
there
any
rest
in
my
bones
,
because
of
my
sinne
.
Which
words
we
shall
first
consider
,
as
they
are
our
present
object
,
Mankind
collectively
,
and
so
you
,
and
I
,
and
all
have
our
portion
in
these
calamities
;
And
thirdly
,
we
shall
consider
them
in
their
prospect
,
in
their
future
relation
to
the
second
Adam
,
in
Christ
Iesus
,
in
whom
also
all
mankinde
was
collected
,
and
the
calamities
of
all
men
had
their
Ocean
and
their
confluence
,
and
the
cause
of
them
,
the
anger
of
God
was
more
declared
,
and
the
cause
of
that
anger
,
that
is
sin
,
did
more
abound
;
for
the
sins
of
all
the
world
were
his
,
by
imputation
,
for
this
Psalm
,
some
of
our
Expositors
take
to
be
a
historicall
,
and
personall
Psalm
,
determin'd
in
David
;
some
,
a
Catholique
,
and
universall
Psalm
,
extended
to
the
whole
condition
of
man
,
and
some
a
Propheticall
,
and
Evangelicall
Psalm
,
directed
upon
Christ
.
None
of
them
inconveniently
;
for
we
receive
help
and
health
,
from
every
one
of
these
acceptations
;
first
,
Adam
was
the
Patient
,
and
so
,
his
promise
,
the
promise
that
he
received
of
a
Messiah
,
is
our
physick
;
And
then
David
was
the
Patient
,
and
there
,
his
Example
is
our
physick
;
And
lastly
,
Christ
Iesus
was
the
Patient
,
and
so
,
his
blood
is
our
physick
.
In
Adam
we
shall
finde
the
Scriptum
est
,
the
medicine
is
in
our
books
,
an
assurance
of
a
Messiah
there
is
;
In
David
we
shall
find
the
Probatum
est
,
that
this
medicine
wrought
upon
David
;
and
in
Christ
we
finde
the
deceit
it self
;
Thus
you
may
take
this
physick
,
thus
you
may
apply
it
to
your selves
.
In
every
acceptation
,
as
we
consider
it
in
David
,
in
our selves
,
in
Christ
,
we
shall
consider
first
,
That
specification
of
humane
misery
and
calamity
,
expressed
here
,
sicknesse
,
and
an
universall
sicknesse
;
No
soundnesse
in
the
flesh
:
And
more
then
that
,
trouble
,
and
an
universall
trouble
;
No
peace
,
no
rest
,
not
in
the
bones
.
And
then
in
a
second
branch
,
we
shall
see
,
that
those
calamities
proceed
from
the
anger
of
God
;
we
cannot
discharge
them
,
upon
Nature
,
or
Fortune
,
or
Power
,
or
Malice
of
Men
or
Times
;
They
are
from
the
anger
of
God
,
and
they
are
,
as
the
Originall
Text
hath
it
,
à
facie
irae
Dei
,
from
the
face
of
the
anger
of
God
,
from
that
anger
of
God
that
hath
a
face
,
that
looks
upon
something
in
us
,
and
growes
not
out
of
a
hate
in
God
,
or
decree
of
God
against
us
.
And
then
lastly
,
this
that
Gods
anger
lookes
upon
is
sin
;
God
is
not
angry
till
he
see
sin
;
nor
with
me
,
till
it
come
to
be
my
sinne
;
and
though
Originall
sinne
be
my
sinne
,
and
sicknesse
,
and
death
would
follow
,
though
there
were
no
more
but
Originall
sinne
,
yet
God
comes
not
to
this
,
Non
sanitas
,
N●
soundnesse
in
my
flesh
,
nor
to
this
,
N●n
pax
,
No
rest
in
my
bones
,
till
I
have
made
sinne
,
my
sinne
,
by
act
,
and
habit
too
,
by
doing
it
,
and
using
to
doe
it
.
But
then
,
though
it
bee
but
Peccatum
in
the
singular
,
(
so
the
Text
hath
it
)
One
sinne
,
yet
for
that
one
beloved
sinne
,
especially
when
that
my
sinne
comes
to
have
a
face
,
(
for
so
,
the
Originall
phrase
is
in
this
place
too
,
à
facie
peccati
,
from
the
face
of
my
sinne
)
when
my
sin
looks
bigge
,
and
justifies
it self
,
then
come
these
calamities
,
No
soundnesse
in
the
flesh
,
●o
rest
in
the
bones
,
to
their
heighth
,
because
the
anger
of
God
which
exals
them
,
is
in
the
exaltation
:
There
is
no
soundnesse
in
my
flesh
,
because
of
thine
anger
,
neither
any
rest
in
my
bones
,
because
of
my
sin
.
All
these
particulars
will
best
arise
to
us
in
our
second
consideration
,
Medio●rum
theoria
experientia
est
,
Practise
is
a
Physicians
study
;
and
he
concludes
out
of
events
:
for
,
says
he
,
He
that
professes
himself
a
Physician
,
without
experience
,
Chronica
de
future
scribit
,
He
undertakes
to
write
a
Chronicle
of
things
before
they
are
done
,
which
is
an
irregular
,
and
a
perverse
way
.
Therefore
,
in
this
spirituall
physick
of
the
soul
,
we
will
deal
upon
Experience
too
,
and
see
first
,
how
this
wrought
upon
this
particular
person
,
upon
David
.
David
durst
not
presume
,
that
God
could
not
,
or
would
not
bee
angry
.
Anger
is
not
always
a
Defect
,
nor
an
inordinatenesse
in
man
;
Be
angry
,
and
sin
not
:
zeal
.
David
himself
came
to
a
high
exaltation
in
this
passion
of
anger
.
He
was
ordinarily
so
meek
,
as
that
that
which
we
translate
afflictions
,
the
Vulgat
Edition
translates
mecknesse
,
and
patience
in
his
afflictions
.
Remember
David
and
all
his
afflictions
,
Memento
David
&
omnis
mansuetudinis
ejus
,
say
they
,
Remember
David
,
and
all
his
mildness
.
How
mildly
he
endured
Ioabs
insultation
;
Thou
lovest
,
says
Ioab
,
thine
enemies
,
and
thou
hatest
thy
friends
.
Bitterly
spoken
;
Come
out
,
and
speak
comfortably
,
says
Ioab
,
or
,
I
swear
by
the
Lord
,
there
will
not
tarry
a
man
with
thee
this
night
;
Seditiously
spoken
;
And
David
obeyed
him
.
How
mildly
he
endured
Shimei's
cursing
?
Absolons
rebellion
,
a
judgement
of
God
;
and
David
accepts
it
so
,
and
says
,
The
Lord
hath
bidden
him
to
curse
David
.
And
yet
this
exemplar
mild
man
,
David
himself
,
upon
a
scorn
offered
to
him
by
Hanun
in
the
abuse
of
his
Ambassadours
,
goes
himself
in
person
,
into
a
dangerous
war
,
against
the
Ammonites
,
assisted
with
32000
chariots
of
their
neighbours
the
Aramites
,
numbring
his
people
,
devouring
plague
,
and
David
saw
the
persecuting
Angel
,
then
à
facie
irae
Domini
,
from
that
face
,
that
manifestation
of
Gods
anger
,
he
fell
into
that
dampe
,
and
dead
cold
,
that
howsoever
they
covered
him
,
There
is
no
soundness
in
my
flesh
,
because
of
thine
anger
,
neither
is
there
rest
in
my
bones
,
because
of
my
sinne
;
for
in
their
second
acceptation
as
they
are
referred
to
the
miserable
condition
of
all
mankinde
by
sinne
,
the
particulars
which
we
laid
down
before
,
will
fall
into
more
particular
consideration
.
In
this
second
part
,
first
we
contemplate
man
,
as
the
Receptacle
,
Ish
,
Therefore
shall
a
man
leave
his
Father
,
&c.
And
Ish
,
à
sonitu
,
à
rugitu
:
Man
hath
his
name
from
crying
,
and
the
occasion
of
crying
,
misery
,
testified
in
his
entrance
into
the
world
,
for
he
is
born
crying
;
and
our
very
Laws
presume
,
that
if
he
be
alive
,
he
will
cry
,
and
if
he
be
not
heard
cry
,
conclude
him
to
be
born
dead
.
And
where
man
is
called
Gheber
,
(
as
he
is
often
)
which
is
derived
from
Greatness
,
man
is
but
great
so
,
as
that
word
signifies
;
It
signifies
a
Giant
,
an
oppressour
,
Great
in
power
,
and
in
a
delight
to
doe
great
mischiefs
upon
others
,
or
Great
,
as
he
is
a
Great
mark
,
and
easily
hit
by
others
.
But
man
hath
a
fourth
name
too
in
Scripture
,
Enosh
,
and
that
signifies
nothing
but
misery
.
When
David
says
,
Put
them
in
fear
O
Lord
,
that
the
Nations
may
know
they
are
but
men
;
there
's
that
name
Enosh
,
Blushing
,
Ish
is
lamenting
,
Geber
is
oppressing
,
Enosh
is
all
that
;
but
especially
that●
which
is
especially
notified
for
the
misery
in
our
Text
,
Enosh
is
Homo
aeger
,
a
man
miserable
,
in
particular
,
by
the
misery
of
sicknesse
,
which
is
our
next
step
,
Non
sanitas
,
There
is
no
soundnesse
,
no
health
in
me
.
God
created
man
in
health
,
but
health
continued
but
a
few
hours
,
well-being
,
eating
,
and
sleeping
,
and
other
such
,
man
was
passible
:
that
is
,
subject
to
alteration
,
But
,
Secundum
passiones
destructiv●●
,
to
such
sufferings
,
as
might
frustrate
the
end
for
which
he
was
made
,
which
was
Immortality
,
he
was
not
subject
,
and
so
,
not
to
sicknesse
.
Now
he
is
;
and
put
all
the
miseries
,
that
man
is
subject
to
,
together
,
sicknesse
is
more
then
all
.
It
is
the
immediate
sword
of
God
.
Phalaris
could
invent
a
Bull
,
and
others
have
invented
Wheels
and
Racks
;
but
no
persecutor
could
ever
invent
a
sicknesse
or
a
way
to
inflict
a
sicknesse
upon
a
condemned
man
:
To
a
galley
he
can
send
him
,
and
to
the
gallows
,
and
command
execution
that
hour
;
but
to
a
quartane
fever
,
or
to
a
g●ut
,
hee
cannot
condemn
him
.
In
poverty
I
lack
but
other
things
;
In
banishment
I
lack
but
other
men
;
But
in
sicknesse
,
I
lack
my
self
.
And
,
as
the
greatest
misery
of
war
,
is
,
when
our
own
Country
is
made
the
seat
of
the
war
;
so
is
it
of
affliction
,
when
mine
own
Body
is
made
the
subject
thereof
.
How
shall
I
put
a
just
value
upon
Gods
great
blessings
of
Wine
,
and
Oyle
,
and
Milke
,
and
Honey
,
when
my
cast
is
gone
,
or
of
Liberty
,
when
the
gout
fetters
my
feet
?
The
King
may
release
me
,
and
say
,
Let
him
goe
whither
he
will
,
but
God
says
,
He
shall
not
goe
till
I
will
.
God
hath
wrapped
up
all
misery
,
in
that
condemnation
,
Morte
morietur
,
That
the
sinner
shall
die
twice
:
But
if
the
second
death
did
not
follow
,
the
first
death
were
an
ease
,
and
a
blessing
in
many
sicknesses
.
And
no
sicknesse
can
be
worse
,
then
that
which
is
intended
here
,
for
it
is
all
over
,
Non
sanitas
,
no
soundnesse
,
no
health
in
any
part
.
This
consideration
arises
not
onely
from
the
Physicians
Rule
,
I
eate
,
I
doe
but
take
Physique
for
Hunger
,
and
for
thirst
,
when
I
drink
,
and
so
is
sleep
my
physique
for
wearinesse
.
Detrahe
medicamentum
,
&
interficient
;
for
beare
but
these
Physiques
,
and
these
diseases
,
Hunger
,
and
thirst
,
and
wearinesse
,
will
kill
thee
.
And
as
this
sickness
is
upon
us
all
,
and
so
non
sanitas
,
there
is
no
Health
,
in
none
of
us
,
so
it
is
upon
us
all
,
at
all
times
,
and
so
Non
sanitas
,
there
is
never
any
soundness
in
us
:
for
,
Vita
cursus
ad
mortem
,
Before
we
can
craule
,
we
runne
to
meet
death
;
&
urgemur
ownes
pari
passu
:
Though
some
are
cast
forward
to
death
,
by
the
use
,
which
others
have
of
their
ruine
,
and
so
throw
them
,
through
Discontents
,
into
desperate
enterprises
,
and
some
are
drawn
forward
to
death
,
by
false
Markes
,
which
they
have
set
up
to
their
own
Ambitions
,
and
some
are
spurred
forward
to
death
,
by
sharp
Diseases
contracted
by
their
own
intemperance
and
licentiousness
;
and
some
are
whip'd
forward
to
death
,
by
the
Miseries
,
and
pen●ries
of
this
life
,
take
away
all
these
accidentall
furtherances
to
death
,
this
drawing
,
and
driving
,
and
spurring
,
and
whipping
,
pari
paessu
urgemur
omnes
,
we
bring
all
with
us
into
the
world
,
that
which
carries
us
out
of
the
world
,
a
naturall
,
unnaturall
consuming
of
that
radicall
vertue
,
which
sustaines
our
life
.
Non
sanitas
,
there
is
no
health
in
any
,
so
universall
is
sickness
,
nor
at
any
time
in
any
,
so
universall
;
and
so
universall
too
,
as
that
not
in
any
part
of
any
man
,
at
any
time
.
As
the
King
was
but
sick
in
his
feet
,
and
yet
it
killed
him
:
It
was
but
in
his
fact
,
all
over
.
Iosiah
the
King
was
shot
with
an
arrow
at
the
battail
of
Megiddo
;
One
book
that
reports
the
story
says
he
was
carried
out
of
the
field
alive
&
dyed
at
Ierusalem
and
another
,
bsie
ge
him
,
but
inhabit
him
.
In
the
day
,
when
the
keepers
of
the
house
shall
tremble
,
and
the
strong
men
shall
how
themselves
,
and
the
grinders
cease
,
because
they
are
few
,
and
those
that
look
out
at
the
windows
,
he
darkned
,
when
age
of
Gods
making
,
age
grown
by
many
years
,
or
age
of
the
Devills
making
,
age
grown
by
many
sinnes
,
hath
spred
an
universall
debility
upon
me
,
that
all
sicknesses
are
in
me
,
&
have
all
lost
their
names
,
as
all
simples
have
in
Triacle
,
I
am
sick
of
sicknesse
,
and
not
of
a
Fever
,
or
any
particular
distemper
,
then
is
the
misery
of
this
Text
fallen
upon
me
,
Non
sanitas
,
no
health
,
none
at
any
time
,
none
in
any
part
,
non
in
Carne
,
not
in
my
flesh
,
not
in
my
whole
substance
,
which
is
also
another
circumstance
of
exaltation
in
humane
misery
.
Take
flesh
in
the
largest
extent
and
signification
,
that
may
be
,
as
Moses
calls
God
,
of
the
spirits
of
all
flesh
,
that
is
,
of
the
Beeing
of
all
Creatures
,
Subjicite
&
dominamini
,
subdue
,
and
rule
all
Creatures
,
yet
there
is
no
soundnesse
in
our
flesh
,
for
,
all
these
Creatures
are
corrupted
,
and
become
worse
then
they
were
,
(
to
us
)
by
the
sinne
of
Adam
.
Bring
flesh
to
a
nearer
signification
,
to
our
own
,
there
was
Caro
juxta
naturam
,
and
there
is
Caro
juxta
culpam
.
That
flesh
which
was
naturall
,
to
man
,
that
flesh
if
it
had
not
sinned
,
though
it
had
an
Immortality
in
it self
,
yet
must
have
received
a
glorification
in
heaven
;
as
well
,
(
though
in
another
measure
)
as
those
bodies
,
which
shall
be
alive
at
the
last
day
,
and
shall
be
but
changed
,
and
not
dissolved
in
the
dust
,
must
receive
a
glorification
there
,
besides
that
preservation
from
dissolution
.
Now
this
Caro
juxta
culpam
,
sinfull
flesh
,
is
farther
from
that
Glorification
;
Our
naturall
flesh
,
when
it
was
at
best
,
had
some
thing
to
put
on
;
but
our
sinfull
flesh
hath
also
something
to
put
off
,
before
it
can
receive
glory
.
So
then
,
for
flesh
in
generall
,
the
body
of
Creatures
,
though
that
flesh
be
our
flesh
,
because
all
Creatures
are
ours
,
in
that
flesh
there
is
no
soundnesse
,
because
they
are
become
worse
;
for
that
flesh
,
which
we
call
naturall
Adams
first
flesh
,
besides
that
it
was
never
capable
of
glory
in
it selfe
,
but
must
have
received
that
,
by
receiving
the
light
of
Gods
presence
,
there
is
none
of
that
flesh
remaining
now
;
now
universa
caro
,
all
flesh
is
corrupted
;
and
that
curse
is
gone
upon
it
,
The
glory
of
Iacob
shall
be
empoverished
,
and
the
fatnesse
of
his
flesh
shall
be
made
leane
.
Quia
elatum
sumpsimus
spiritum
,
because
we
have
raised
our
spirits
in
pride
,
Ecce
defluens
quotidie
portamus
lutum
,
Behold
God
hath
walled
us
with
mud
walls
,
and
wet
mud
walls
,
that
waste
away
faster
,
then
God
meant
at
first
,
they
should
.
And
by
sinnes
,
this
flesh
,
that
is
but
the
loame
and
plaster
of
thy
Tabernacle
,
thy
body
,
that
,
all
,
that
,
that
in
the
intire
substance
is
corrupted
.
Those
Gummes
,
and
spices
,
which
should
embalme
thy
flesh
,
when
thou
art
dead
,
are
spent
upon
that
diseased
body
whilest
thou
art
alive
:
Thou
seemest
,
in
the
eye
of
the
world
,
to
walk
in
silks
,
and
thou
doest
but
walke
in
searcloth
;
Thou
hast
a
desire
to
please
some
eyes
,
when
thou
hast
much
to
doe
,
not
to
displease
every
Nose
;
and
thou
wilt
solicite
an
adulterous
entrance
into
their
beds
,
who
,
if
they
should
but
see
thee
goe
into
thine
own
bed
,
would
need
no
other
mortification
,
nor
answer
to
thy
solicitation
.
Thou
pursuest
the
works
of
the
flesh
,
and
hast
none
,
for
thy
flesh
is
but
dust
held
together
by
plaisters
;
Dissolution
and
putrefaction
is
gone
over
thee
alive
;
Thou
hast
over
liv'd
thine
own
death
,
and
art
become
thine
own
ghost
,
and
thine
own
hell
;
No
soundnesse
in
all
thy
flesh
;
and
yet
beyond
all
these
,
beyond
the
generall
miserable
condition
of
man
,
and
the
highest
of
humane
miseries
,
sicknesse
,
and
sicknesse
over
all
the
parts
,
and
so
over
them
all
,
as
that
it
hath
putrefied
them
all
,
there
is
another
degree
,
which
followes
in
our
Text
,
and
David
calls
Trouble
,
There
is
no
soundnesse
in
my
flesh
,
nor
rest
in
my
bones
.
That
which
such
a
sicke
man
most
needs
,
this
sick
soule
shall
not
have
,
Rest.
Mine
enemies
speake
evill
of
mee
,
(
says
David
)
and
say
,
When
shall
hee
die
,
and
his
name
perish
?
And
yet
these
evill-speaking
enemies
come
there
to
see
him
.
They
say
,
;
and
that
they
say
is
true
,
but
they
say
it
not
out
of
compassion
,
for
they
adde
,
And
now
that
hee
lyeth
,
let
him
rise
no
more
.
Hee
shall
not
get
to
that
good
trouble
,
to
that
holy
disquiet
of
a
conscientious
consideration
,
how
his
state
was
got
;
and
,
it
shall
bee
a
greater
trouble
then
hee
can
overcome
,
how
to
dispose
it
:
He
shall
not
onely
not
make
a
religious
restitution
,
but
he
shall
not
make
a
discreet
Will.
He
shall
suspect
his
wifes
fidelity
,
and
his
childrens
frugality
,
and
clogge
them
with
Executors
,
and
them
with
Over-seers
,
and
be
,
or
be
afraid
hee
shall
bee
over-seen
in
all
.
And
yet
a
farther
trouble
then
all
this
,
is
intended
in
the
other
word
,
which
is
the
last
and
highest
of
these
vexations
,
Non
in
ossibus
,
no
rest
in
my
bones
.
Saint
Basil
will
needs
hav●
us
leave
the
obvious
,
Habet
&
anima
ossa
sua
,
says
he
,
The
soule
hath
Bones
,
as
well
as
the
body
,
and
there
shall
be
no
Rest
in
those
Bones
.
Such
a
signification
is
applyable
to
the
Flesh
,
as
well
as
the
Bones
;
The
flesh
may
signifie
the
lower
faculties
of
the
soule
,
or
the
weaker
works
of
the
higher
faculties
thereof
;
There
may
bee
a
Carnality
in
the
understanding
;
a
concupiscence
of
disputation
,
and
controversie
in
unnecessary
points
.
Requirit
quod
sibi
respondere
nequit
,
Basils
spirituall
bones
:
Hee
shall
suspect
his
Religion
,
suspect
his
Repentance
,
suspect
the
Comforts
of
the
Minister
,
suspect
the
efficacy
of
the
Sacrament
,
suspect
the
mercy
of
God
himselfe
.
Every
fit
of
an
Ague
is
an
Earth-quake
that
swallows
him
,
every
fainting
of
the
knee
,
is
a
step
to
Hell
;
every
lying
down
at
night
is
a
funerall
;
&
every
quaking
is
a
rising
to
judgment
;
every
bell
that
distinguishes
times
,
is
a
passing-bell
,
and
every
passing-bell
,
his
own
;
every
singing
in
the
ear
,
is
an
Angels
Trumpet
;
at
every
dimnesse
of
the
candle
,
he
heares
that
voice
,
Fool
,
this
night
they
will
fetch
away
thy
soul
;
and
in
every
judgement
denounced
against
sin
,
he
hears
an
lto
maledicte
upon
himselfe
,
Goe
thou
accursed
into
hell
fire
.
And
whereas
such
meditations
as
these
,
might
sustaine
a
rectified
soule
,
as
Bones
in
this
sinner
,
despaire
shall
have
suck'd
out
all
the
marrow
of
these
Bones
,
and
so
there
shall
bee
no
soundnesse
in
his
flesh
,
no
rest
in
his
bones
.
And
so
have
you
this
sicke
sinner
dissected
and
anatomized
;
Hee
hath
not
onely
his
portion
in
misery
that
lies
upon
all
mankinde
,
which
was
our
first
branch
,
but
in
the
heavyest
of
all
,
sicknesse
,
which
was
a
second
,
and
then
a
third
sicknesse
spread
over
all
,
no
soundnesse
,
nor
rest
in
that
sicknesse
,
which
was
a
fourth
consideration
,
No
soundnesse
in
his
flesh
,
in
his
weaker
faculties
and
operations
,
No
rest
in
his
bones
,
no
acquiescence
in
his
best
actions
,
with
which
we
end
this
first
part
.
In
which
,
wee
consider
sinfull
man
,
in
himself
,
and
so
all
is
desperate
;
But
in
the
second
,
where
we
find
him
upon
the
consideration
of
the
cause
of
all
these
distresses
,
That
it
is
from
the
Contemplation
of
the
anger
of
God
,
There
is
no
soundnesse
in
my
flesh
,
because
of
thine
Anger
,
there
wee
shall
finde
a
way
offered
to
him
,
that
may
,
if
hee
pursue
it
aright
,
bring
him
to
a
Reparation
,
to
a
Redintegration
;
for
,
if
hee
look
upon
the
Anger
of
God
in
a
right
line
,
it
will
shew
him
,
that
as
that
Anger
is
the
cause
of
his
Calamities
,
so
his
sinnes
are
the
cause
of
that
Anger
.
May
wee
not
piously
apply
that
Proverbiall
speech
,
Corruptio
optimi
pessima
,
(
that
when
good
things
take
in
another
nature
then
their
own
,
fiercenesse
of
an
oppressour
,
but
Saint
Hierome
reads
it
,
The
anger
of
a
Dove
.
And
truly
there
is
no
other
word
then
that
,
Gall
into
a
Dove
,
Anger
into
God
.
And
then
,
to
what
height
that
anger
growes
,
is
expressed
in
the
Prophet
Hosea
;
I
will
meet
them
,
says
God
,
(
when
hee
is
pleased
,
he
says
,
hee
will
wait
for
them
)
as
a
Bear
,
Bear
robbed
of
her
whelpes
,
(
sensible
of
his
injuries
)
and
I
will
rent
the
caule
of
their
hearts
,
(
shiver
them
in
peeces
with
a
dispersion
,
with
a
discerption
)
And
I
will
devour
them
as
with
a
Lyon
,
(
nothing
shall
re-unite
them
again
But
I
will
break
them
as
a
Potters
vessell
,
that
cannot
be
made
whole
again
.
)
Fortunes
wheel
,
Lord
is
angry
;
But
then
look
that
anger
in
the
●face
,
take
it
in
the
right
●line
,
as
the
Originall
phrase
in
this
text
directs
,
à
facieirae
Dei
,
There
is
no
soundnesse
in
my
flesh
,
from
the
face
of
thine
anger
.
As
there
is
a
Manifestation
of
Gods
anger
in
this
phrase
,
The
face
of
Gods
anger
,
so
there
is
a
Multiplication
,
a
plurality
too
,
for
it
is
indeed
,
Mippenei
à
faciebus
,
salvation
possible
,
and
till
he
see
thee
,
in
the
transgression
of
them
,
he
is
not
angry
.
And
when
he
is
angry
so
,
be
glad
he
shews
it
in
his
face
,
in
his
outward
declarations
;
that
fire
smothered
,
would
consume
all
Gods
anger
reserved
till
the
last
day
,
will
last
as
long
as
that
day
,
as
that
undeterminable
day
,
for
ever
.
When
should
we
goe
about
to
quench
that
fire
,
that
never
bursts
out
,
or
to
seek
reconciliation
,
before
a
hostility
be
declared
?
Therefore
Saint
Bernard
begs
this
anger
at
Gods
hands
,
Irascaris
mihi
Domine
,
O
Lord
,
be
angry
with
me
;
And
therefore
David
thanks
God
,
in
the
behalf
of
that
people
,
for
his
anger
,
Thou
forgavest
them
,
though
thou
tookest
vengeance
of
their
inventions
.
The
fires
of
hell
,
in
their
place
,
in
hell
,
have
no
light
;
But
any
degrees
of
the
fires
of
Hell
,
that
can
break
out
in
this
life
,
have
,
in
Gods
own
purpose
,
so
much
light
,
as
that
through
the
darkest
smother
of
obduration
;
or
desperation
,
God
would
have
us
see
him
.
Therefore
Saint
Hierome
makes
this
milder
use
of
this
phrase
,
that
God
shewes
faciem
irae
,
but
non
iram
,
that
his
face
of
anger
is
rather
a
telling
us
,
that
hee
will
bee
angry
,
then
that
hee
is
angry
yet
;
the
corrections
that
God
inflicts
to
reduce
us
,
if
wee
profit
not
by
them
,
were
anger
Ab
initio
,
wee
shall
suffer
for
the
sinnes
,
from
which
those
corrections
should
have
reduced
us
,
and
for
that
particular
sinne
,
of
not
being
reduced
by
them
;
but
if
they
have
their
effect
,
there
was
not
a
drop
of
gall
,
there
was
not
a
dramme
of
anger
in
the
anger
.
Now
that
that
God
intends
in
them
is
,
that
as
wee
apprehend
our
calamities
to
proceed
from
Gods
anger
,
and
to
discharge
Destiny
,
and
Fortune
,
so
wee
apprehend
that
anger
to
proceed
from
our
own
sinnes
,
and
so
discharge
God
himselfe
;
There
is
no
rest
in
my
bones
because
of
my
sin
.
As
we
are
the
sons
of
Dust
,
(
worse
,
the
sonnes
of
Death
)
we
must
say
to
Corruption
,
Peccatum
.
Iob
17.
14.
Thou
art
my
Father
,
and
to
the
worm
,
Thou
art
my
Mother
,
so
we
may
say
to
the
anger
of
God
,
it
is
our
grandfather
,
that
begot
these
miseries
,
but
wee
must
say
too
,
to
our
sinne
,
Thou
art
my
great-grandfather
,
that
begot
Gods
anger
upon
us
:
and
here
is
our
wofull
pedegree
,
howsoever
wee
be
otherwise
descended
.
'T
is
true
,
there
is
no
soundnesse
,
there
is
misery
enough
upon
thee
;
and
true
,
that
God
is
angry
,
Expone
juststiam
irae
Dei
,
deal
clearly
with
the
world
,
and
clear
God
,
and
confesse
it
is
because
of
thy
sinne
.
When
Cain
says
,
My
sin
is
greater
then
can
be
forgiven
,
the
cause
of
the
punishment
,
the
anger
,
but
the
cause
of
that
anger
,
and
all
,
the
sin
.
Wee
see
that
the
bodily
sicknesse
,
and
the
death
of
many
is
attributed
to
one
kind
of
sinne
,
to
the
negligent
receiving
of
the
Sacrament
,
For
this
cause
many
are
weak
and
sick
amongst
you
,
and
many
sleep
.
Imaginem
judicii
ostenderat
,
We
say
of
a
Possession
,
Transit
cum
onere
,
It
passes
to
me
,
is
my
sin
,
if
I
know
it
:
and
,
perchance
,
the
punishment
mine
,
though
I
know
not
the
sin
.
Adams
sin
,
6000
years
agoe
,
is
my
sin
;
and
their
sin
,
that
shall
sinne
by
occasion
of
any
wanton
writings
of
mine
,
will
be
my
sin
,
though
they
come
after
.
Wofull
riddle
;
sin
is
but
a
privation
,
and
yet
there
is
not
such
another
positive
possession
:
sin
is
nothing
,
and
yet
there
is
nothing
else
;
I
sinned
in
the
first
man
that
ever
was
;
and
,
but
for
the
mercy
of
God
,
in
something
that
I
have
said
or
done
,
might
sin
,
that
is
,
occasion
sin
,
in
the
last
man
that
ever
shall
be
.
But
that
sin
that
is
called
my
sinne
in
this
text
,
is
that
that
is
become
mine
by
an
habituall
practise
,
or
mine
by
a
wilfull
relapse
into
it
.
And
so
my
sin
may
kindle
the
anger
of
God
,
though
it
bee
but
a
single
sinne
,
One
sinne
,
as
it
is
delivered
here
in
the
singular
,
and
no
farther
,
Because
of
my
sinne
.
Every
man
may
find
in
himself
,
Peccatum
complicatum
,
sinne
wrapped
up
in
sinne
,
There
are
many
members
,
but
one
body
,
so
we
may
say
of
our
sin
,
it
hath
a
wanton
eye
,
a
griping
hand
,
an
itching
ear
,
an
insatiable
heart
,
and
feet
swift
to
shed
blood
,
and
yet
it
is
but
one
body
of
sin
;
It
is
all
,
●and
yet
it
is
but
One
.
But
let
it
be
simply
,
and
singularly
but
One
,
(
which
is
a
miracle
in
sin
,
truly
I
think
an
impossibility
in
sin
,
to
be
single
,
to
be
but
One
)
(
for
that
unclean
Spirit
,
which
possessed
the
man
that
dwelt
amongst
the
tombs
,
I
,
I
adjure
thee
,
says
he
to
Christ
,
and
torment
not
me
,
not
me
,
so
far
in
the
singular
,
but
when
Christ
puts
him
to
it
,
he
confesses
,
we
are
many
,
and
my
name
is
legion
:
So
though
thy
sinne
,
slightly
examined
,
may
seem
but
One
,
yet
if
thou
dare
presse
it
,
it
will
confesse
a
plurality
,
a
legion
)
if
it
be
but
One
,
yet
if
that
One
be
made
thine
,
by
an
habituall
love
to
it
,
as
the
plague
needs
not
the
help
of
a
Consumption
to
kill
thee
,
so
neither
does
Adultery
need
the
help
of
Murder
to
damn
thee
.
For
this
making
of
any
One
sin
,
thine
,
thine
,
by
an
habituall
love
thereof
,
will
grow
up
to
the
last
and
heaviest
waight
,
intimated
in
that
phrase
,
which
is
also
in
this
clause
of
the
Text
,
In
facie
paccati
;
that
this
sin
will
have
a
face
,
that
is
,
a
confidence
,
and
a
devesting
of
all
〈◊〉
or
disguises
.
There
cannot
bee
a
heavier
punishment
laid
upon
any
sinne
,
scandall
:
It
were
better
for
him
a
mil-stone
were
hanged
about
his
neck
,
and
hee
drowned
in
the
Sea
.
If
something
worse
,
then
such
a
death
,
belong
to
him
,
surely
it
is
eternall
Death
.
And
this
,
this
eternall
death
,
is
interminated
by
Christ
,
in
cases
,
where
there
is
not
always
sinne
,
in
the
action
which
wee
doe
,
but
if
we
doe
any
action
,
so
,
as
that
it
may
scandalize
another
,
or
occasion
sin
in
him
,
we
are
bound
to
study
,
and
favour
the
weaknesse
of
other
men
,
and
not
to
doe
such
things
,
as
they
may
think
sins
.
We
must
prevent
the
mis-interpretation
,
yea
the
malice
of
other
men
;
for
though
the
fire
be
theirs
,
the
fewell
,
or
at
least
,
the
●ellows
,
is
ours
;
The
uncharitablenesse
,
the
malice
is
in
them
,
but
the
awaking
,
and
the
stirring
thereof
,
is
in
our
carelesnesse
,
who
were
not
watchfull
upon
our
actions
.
But
when
an
action
comes
to
be
sin
indeed
,
and
not
onely
occasionally
sin
,
because
it
scandalizes
another
,
but
really
sin
in
it selfe
,
then
even
the
Poet
tels
you
,
Maxima
debetur
pueris
reverentia
,
si
quid
T●rpe
paras
,
Take
heed
of
doing
any
sinne
,
in
the
sight
of
thy
Child
:
for
,
if
we
break
through
that
wall
,
we
shall
come
quickly
to
that
faci●m
Sacerdotis
non
erubuerunt
,
they
will
not
be
afraid
,
nor
ashamed
in
the
presence
of
the
Priest
,
they
will
look
him
in
the
face
,
faciem
seniorum
non
erubuerunt
,
they
will
not
be
afraid
,
nor
ashamed
of
the
Office
of
the
Magistrate
;
but
sin
for
nothing
,
or
sin
at
a
price
,
bear
out
,
or
buy
out
all
their
sins
.
They
sin
as
Sodom
,
and
bide
it
not
,
is
the
highest
charge
that
the
Holy
Ghost
could
lay
upon
the
sinner
.
When
they
come
to
say
,
Our
lips
are
ours
,
who
is
Lord
ever
us
?
They
are
ours
,
who
shall
forbid
us
,
to
doe
what
wee
will
with
them
?
And
what
lack
these
open
sinners
of
the
last
judgement
,
and
the
condemnation
therof
?
That
judgement
is
,
that
men
shall
stand
naked
in
the
sight
of
one
another
,
and
all
their
sinnes
shall
be
made
manifest
to
all
,
and
this
open
sinner
,
does
so
,
and
chuses
to
doe
so
,
even
in
this
world
.
When
David
prays
so
devoutly
,
to
be
cleansed
from
his
secret
sins
;
and
Saint
Paul
glories
so
devoutly
,
in
having
renounced
the
hidden
things
of
dishonesty
,
how
great
a
burthen
is
there
,
in
these
open
and
avowed
sins
;
sins
that
have
put
on
so
brasen
a
face
,
as
to
out-face
the
Minister
,
and
out-face
the
Magistrate
,
and
call
the
very
Power
,
and
Justice
of
God
in
question
,
whether
he
do
hate
or
can
punish
a
sinne
?
for
,
they
doe
what
they
can
to
remove
that
opinion
out
of
mens
hearts
.
Truly
,
as
an
Hypocrite
at
Church
,
may
doe
more
good
,
then
a
devout
man
in
his
Chamber
at
home
,
be
cause
the
Hypocrites
outward
piety
,
though
counterfeit
,
imprints
a
good
example
upon
them
,
who
doe
not
know
it
to
bee
counterfeit
,
and
wee
cannot
know
,
that
he
that
is
absent
from
Church
now
,
is
now
at
his
prayers
in
his
Chamber
:
so
a
lesser
sinne
done
with
an
open
avowment
,
and
confidence
,
may
more
prejudice
the
Kingdome
of
God
,
then
greater
in
secret
.
And
this
is
that
which
may
be
principally
intended
,
or
,
atleast
,
usefully
raised
our
of
this
phrase
of
the
Holy
Ghost
in
David
,
A
facie
peccati
,
that
the
habituall
sinner
comes
to
sin
,
not
onely
with
a
negligence
,
who
know
it
,
but
with
a
glorious
desire
,
that
all
the
world
might
know
it
;
and
with
a
shame
,
that
any
such
Iudge
as
feared
not
God
nor
regarded
man
,
should
be
more
feareless
of
God
,
or
regardless
of
man
,
But
now
,
beloved
,
when
we
have
laid
man
thus
low
,
Miserable
,
because
Man
,
and
then
Diseased
,
and
that
all
over
,
without
any
soundnesse
,
even
in
his
whole
substance
,
in
his
flesh
,
and
in
the
height
of
this
disease
,
Restlesse
too
,
and
Restlesse
even
in
his
bones
,
diffident
in
his
strongest
assurances
;
And
when
we
have
laid
him
lower
then
that
,
made
him
see
the
Cause
of
all
this
misery
to
be
the
Anger
of
God
,
the
inevitable
anger
of
an
incensed
God
,
and
such
an
anger
of
God
as
hath
a
face
,
a
manifestation
,
a
reality
,
and
not
that
God
was
angry
with
him
in
a
Decree
,
before
he
shewed
man
his
face
in
the
Law
,
and
saw
Mans
face
in
the
transgression
of
the
law
;
And
laid
him
lower
then
that
too
,
made
him
see
the
cause
of
this
anger
,
as
it
is
sinne
,
so
to
be
his
sinne
,
sinne
made
his
by
an
habituall
love
thereof
,
which
,
though
it
may
be
but
one
,
yet
is
become
an
out-facing
sinne
,
a
sinne
in
Contempt
and
confidence
,
when
we
have
laid
Man
,
laid
you
,
thus
low
,
in
your
own
eyes
,
we
returne
to
the
Canon
and
rule
of
that
Physician
whom
they
call
Evangelist
a●●
medicinae
,
the
Evangelist
of
Physique
,
Humane
misery
,
and
the
cause
of
that
,
the
anger
of
God
,
and
the
cause
of
that
anger
,
sinne
in
that
excesse
,
yet
we
shall
dismisse
you
with
that
Consolation
,
which
was
first
in
our
intention
,
and
shall
be
our
conclusion
,
that
as
this
Text
hath
a
personall
aspect
upon
David
alone
,
and
therefore
we
gave
you
hit
case
,
and
then
a
generall
retrospect
upon
Adam
,
and
all
in
him
,
and
therefore
we
gave
you
your
own
case
,
so
it
hath
also
an
Evangelicall
prospect
upon
Christ
,
and
therefore
,
for
your
comfort
,
and
as
a
bundle
of
Myrrhe
in
your
bosomes
,
we
shall
give
you
his
case
too
,
to
whom
these
words
belong
,
as
well
as
to
Adam
,
or
David
,
or
you
;
There
is
no
soundnesse
in
my
flesh
,
because
of
thine
anger
,
neither
is
there
any
rest
in
my
bones
,
because
of
my
sinne
.
If
you
will
see
the
miseries
of
Man
,
in
their
exaltation
,
and
in
their
accumulation
too
,
Ecce
home
,
when
Christ
was
presented
from
Pilate
,
scourged
and
scorned
,
Ecce
home
,
behold
man
,
in
that
man
,
in
the
Prophets
;
They
have
reproched
the
feetsteps
of
thine
Anointed
,
says
David
,
He
hath
no
form
,
nor
comlinesse
,
nor
beauty
,
that
we
should
desire
to
see
him
,
says
Esay
;
Despised
,
rejected
of
men
;
A
man
of
sorrows
,
And
Ecce
homo
,
behold
man
,
in
that
man
,
in
the
whole
history
of
the
Gospell
.
That
which
is
said
of
us
,
of
sinfull
men
,
is
true
in
him
,
the
salvation
of
men
,
from
the
sole
of
the
foot
,
even
unto
the
Head
,
there
is
no
soundnesse
,
but
wounds
,
and
bruises
,
and
putrefying
sores
.
That
question
will
never
receive
answer
,
which
Christ
askes
,
Is
there
any
sorrow
like
unto
my
sorrow
?
Never
was
,
sorrow
like
unto
his
sorrow
,
because
there
can
never
be
such
a
person
,
to
suffer
sorrow
.
Affliction
was
upon
him
,
and
upon
all
him
;
for
,
His
soule
was
heavy
unto
death
;
Even
upon
his
Bones
;
fire
was
sent
into
his
bones
,
and
it
prevailed
against
him
.
anger
of
God
;
The
Lord
had
afflicted
him
,
in
the
day
of
his
fierce
anger
.
The
height
of
Gods
anger
,
is
Dereliction
;
and
he
was
brought
to
his
Vt
quid
dereliquisti
,
My
God
,
my
God
why
hast
thou
forsaken
me
?
We
did
esteem
him
striken
of
the
Lord
,
says
Esay
;
And
we
were
not
deceived
in
it
;
Prophet
,
I
will
smite
the
shepheard
,
and
the
sheep
of
the
flock
shall
be
scattered
;
And
then
,
the
cause
of
this
anger
,
sinne
,
was
so
upon
him
,
as
that
,
though
in
one
consideration
,
the
raine
was
upon
all
the
world
,
and
onely
this
fleece
of
Gedeon
dry
,
all
the
world
surrounded
with
sinne
,
and
onely
He
innocent
,
yet
in
another
line
we
finde
all
the
world
dry
,
and
onely
Gedeons
fleece
wet
,
world
innoce●
,
and
onely
Christ
guilty
.
But
,
as
there
is
a
Verè
tulit
,
and
a
Verè
portavit
,
our
griefes
,
and
carried
our
sorrows
,
he
was
wounded
for
our
transgressio●●
and
bruised
for
our
iniquitles
;
The
Chastisement
of
our
peace
was
upon
him
;
〈◊〉
●efore
it
must
necessarily
follow
,
(
as
it
does
follow
there
)
with
his
stripes
wee
〈◊〉
;
for
,
God
will
not
exact
a
debt
twice
;
of
Christ
for
me
,
and
of
me
too
.
〈◊〉
therefore
,
Quare
moriemini
Domus
Israel
?
since
I
have
made
ye
of
the
houshold
●
of
Israel
,
why
will
ye
die
?
since
ye
are
recovered
of
your
former
sicknesses
,
Christ
Iesus
belongs
not
to
you
?
Will
ye
say
,
It
is
a
fearfull
thing
to
fall
into
the
hands
,
Dei
viventis
,
of
the
living
God
?
'T
is
so
;
a
fearfull
thing
;
But
if
De●s
mortuus
,
the
God
of
life
bee
but
dead
for
mee
,
be
fallen
into
my
hands
,
applied
to
mee
,
made
mine
,
it
is
no
fearefull
thing
to
fall
into
the
hands
of
the
living
God
.
Non
sat
is
est
medicum
fecisse
suum
officium
,
nisi
agrotus
,
&
adstantes
sua
;
It
is
not
enough
for
Christ
Jesus
to
have
prepared
you
the
balm
of
his
bloud
,
not
enough
for
us
,
to
minister
it
to
you
,
except
every
one
of
you
help
himself
,
in
a
faithfull
application
,
and
help
one
another
,
in
a
holy
and
exemplar
conversation
.
Quàm
exactè
,
Non
sanitas
mihi
,
sed
non
in
car
ne
;
not
that
there
is
no
health
for
me
,
but
none
in
me
;
non
in
carne
mea
,
not
in
my
flesh
,
but
in
carne
ejus
,
in
the
flesh
and
bloud
of
my
Saviour
,
there
is
health
,
and
salvation
.
In
ossibus
ejus
,
in
his
bones
,
in
the
strength
of
his
merits
,
there
is
rest
,
and
peace
,
à
facie
peccati
,
what
face
soever
my
sin
have
had
,
in
my
former
presumptions
,
or
what
face
soever
they
put
on
now
,
in
my
declination
to
desperation
.
The
Lord
wait●th
that
he
may
have
mercy
upon
you
;
and
therefore
will
he
be
exalted
,
(
says
that
Prophet
there
)
that
hee
may
have
mercy
upon
you
;
He
hath
chosen
that
for
his
way
of
honour
,
of
exaltation
,
that
he
may
have
mercy
upon
you
.
And
then
,
Quare
moriemini
?
If
God
bee
so
respective
towards
you
,
as
to
wait
for
you
,
if
God
be
so
a●bitions
of
you
,
as
to
affect
a
kingdome
in
you
,
why
will
ye
die
?
since
he
will
not
let
ye
die
of
Covetousnesse
,
of
adultery
,
of
ambition
,
of
prophanenesse
in
your selves
,
why
will
yee
die
of
jealousie
,
of
suspition
in
him
?
It
was
a
mercifull
voice
of
David
;
Saul
,
that
I
may
shew
mercy
for
Jonathans
sake
?
It
is
the
voice
of
God
to
you
all
,
Is
there
yet
any
man
of
the
house
of
Adam
,
that
I
may
shew
mercy
for
Christ
Iesus
sake
?
that
takes
Christ
Jesus
in
his
arms
,
and
interposes
him
,
between
his
sins
,
and
mine
indignation
,
and
non
morietur
,
that
man
shall
not
die
.
We
have
done
;
The
whole
need
not
a
Physician
,
but
the
sick
doe
.
If
you
mistake
your selves
to
be
well
,
or
think
you
have
physick
enough
at
home
,
knowledge
enough
,
divinity
enough
,
to
save
you
without
us
,
you
need
no
Physician
;
that
is
,
a
Physician
can
doe
you
no
good
;
but
then
is
this
Gods
physick
,
and
Gods
Physician
welcome
unto
you
,
if
you
be
come
to
a
remorsefull
sense
,
and
to
an
humble
,
and
penitent
acknowledgement
,
that
you
are
sick
,
and
that
there
is
no
so●ndnesse
in
your
flesh
,
because
of
his
anger
,
nor
any
rest
in
your
bones
,
because
of
your
sins
,
till
you
turn
upon
him
,
in
whom
this
anger
is
appeas'd
,
and
in
whom
these
sins
are
forgiven
,
the
Son
of
his
love
,
the
Son
of
his
right
hand
,
at
his
right
hand
Christ
Jesus
.
And
to
this
glorious
Sonne
of
God
,
&c.
SERMON
XXI
.
Preached
at
Lincolns
Inne
.
PSALME
38.
4.
For
mine
iniquities
are
gone
over
my
head
,
as
a
heavy
burden
,
they
are
too
heavy
for
mee
.
DAvid
having
in
the
former
verses
of
this
Psalm
assign'd
a
reason
,
why
he
was
bound
to
pray
,
because
he
was
in
misery
,
(
O
Lord
rebuke
me
not
in
thine
anger
,
for
thine
arrows
stick
fast
in
mee
)
And
a
reason
why
hee
should
be
in
misery
,
because
God
was
angry
,
(
Thy
hand
presseth
〈◊〉
v.
2.
And
,
there
is
no
soundnesse
in
my
flesh
,
because
of
thine
anger
,
〈◊〉
And
a
reason
,
why
God
should
be
angry
,
because
he
had
finn'd
,
(
There
is
no
〈◊〉
my
bones
,
because
of
my
sin
,
in
the
same
verse
)
He
proceeds
to
a
reason
,
why
this
prayer
of
his
must
be
vehement
,
why
these
miseries
of
his
are
so
violent
,
and
why
Gods
anger
is
permanent
,
and
he
findes
all
this
to
be
,
because
in
his
sins
,
all
these
venimous
qualities
,
vehemence
,
violence
,
and
continuance
,
were
complicated
,
and
enwrapp'd
;
for
,
hee
had
sinn'd
vehemently
,
in
the
rage
of
lust
,
and
violently
,
in
the
effusion
of
bloud
,
and
permanently
in
a
long
,
and
senslesse
security
.
They
are
all
contracted
in
this
Text
,
into
two
kinds
,
which
will
be
our
two
parts
,
in
handling
these
words
;
first
,
the
supergressa
super
,
Mine
iniquities
are
gone
over
my
head
,
there
's
the
multiplicity
,
the
number
,
the
succession
,
and
so
the
continuation
of
his
sin
:
and
then
,
the
Gravatae
super
,
My
sins
are
as
a
heavy
burden
,
too
heavy
for
me
,
there
's
the
greatnesse
,
the
weight
,
the
insupportablenesse
of
his
sin
.
S.
Augustine
cals
these
two
distinctions
,
or
considerations
of
sin
,
Ignorantiam
,
&
Difficultatem
;
first
,
that
David
was
ignorant
,
that
he
saw
not
the
Tide
,
as
it
swell'd
up
upon
him
,
Abyssus
Abyssum
,
Depth
call'd
upon
Depth
;
and
,
all
thy
wat●rs
,
and
all
thy
billows
are
gone
ever
me
,
(
says
he
in
another
place
)
hee
perceiv'd
them
not
coming
till
they
were
over
him
,
he
discern'd
not
his
particular
sins
,
his
iniquities
were
gone
over
his
head
,
and
in
that
S.
Aug.
notes
Ignoranti●m
,
his
in-observance
,
his
inconsideration
of
his
own
case
;
and
then
he
notes
Difficultatem
,
the
hardnesse
of
recovering
,
because
he
that
is
under
water
,
hath
no
aire
to
see
by
,
no
aire
to
hear
by
,
he
hath
nothing
to
reach
to
,
he
touches
not
ground
,
to
push
him
up
,
he
feels
no
bough
to
pull
him
up
,
and
therein
that
Father
notes
Difficultatem
,
the
hardnesse
of
recovering
.
Now
Moses
expresses
these
two
miseries
together
,
in
the
destruction
of
the
Egyptians
,
in
his
song
,
after
Israels
deliverance
,
and
the
Egyptians
submersion
,
The
Depths
have
covered
them
,
(
there
's
the
supergressa
super
,
their
iniquities
,
in
that
punishment
of
their
iniquities
,
They
sank
into
the
bottome
as
a
stone
(
says
Moses
)
there
's
the
gravata
super
,
they
depressed
them
,
suppressed
them
,
oppressed
them
,
they
were
under
them
,
and
there
they
must
lie
.
The
Egyptians
had
,
David
had
,
we
have
too
many
sins
,
to
swim
above
water
,
and
too
great
sins
to
get
above
water
again
,
when
we
are
sunk
;
The
number
of
sins
then
,
and
the
greatnesse
of
sin
,
will
be
our
two
parts
;
the
dangers
are
equall
,
to
multiply
many
lesser
sins
,
or
to
commit
a
few
,
more
hainous
:
except
the
danger
be
greater
,
(
as
indeed
it
may
justly
seem
to
be
)
in
the
multiplication
,
and
custome
,
and
habit
of
lesser
sins
;
but
how
great
is
the
danger
then
,
how
desperate
is
our
state
,
when
our
sins
are
great
in
themselves
,
and
multiplied
too
?
In
his
many
sins
,
we
shall
touch
thus
many
circumstances
:
First
,
actuall
sins
;
for
though
God
inflict
miseries
for
originall
sin
,
(
death
,
and
that
,
that
induces
it
,
sickn●sse
,
and
the
like
)
yet
those
are
miseries
common
to
all
,
because
the
sin
is
so
too
;
But
these
,
are
his
punishments
,
personall
calamities
,
and
the
sins
are
his
own
sins
;
And
then
,
(
which
is
a
third
circumstance
)
they
are
sins
in
the
plurall
,
God
is
not
thus
angry
for
one
sin
;
And
again
,
they
are
such
sins
,
as
have
been
long
in
going
,
and
are
now
got
over
,
supergressae
sunt
,
they
are
gone
,
gone
over
;
And
then
lastly
,
for
that
first
part
,
supergressae
Caput
,
they
are
gone
my
head
.
In
which
exaltation
,
is
intimated
all
this
;
first
,
sicut
tectum
,
sicut
fornix
,
they
are
over
his
head
,
as
a
roofe
,
as
a
cieling
,
as
an
Arch
,
they
have
made
a
wall
of
separation
,
betwixt
God
and
us
,
so
they
are
above
our
head
;
And
then
sicut
clamor
,
they
are
ascended
as
a
noise
,
they
are
got
up
to
heaven
,
and
cry
to
God
for
vengeance
,
so
they
are
above
our
head
;
And
again
sicut
aquae
,
they
are
risen
and
swollen
as
waters
,
they
compass
us
,
they
smother
us
,
they
blinde
us
,
they
stupefie
us
,
so
they
are
above
our
head
;
But
lastly
and
principally
,
sicut
Dominus
,
they
are
got
above
us
,
as
a
Tyran
,
and
an
usurper
,
for
so
they
are
above
our
head
too
:
And
in
these
we
shall
determine
our
first
part
.
When
from
thence
we
come
to
our
second
part
,
in
which
,
(
as
in
this
we
shall
have
done
their
number
)
we
shall
consider
their
greatnesse
,
we
finde
them
first
heavy
sinne
is
no
light
matter
;
And
then
,
they
are
too
heavy
,
a
little
weight
would
but
ballast
us
,
this
sinkes
us
;
Too
heavy
for
me
,
even
for
a
man
equall
to
David
;
and
where
is
he
?
when
is
that
man
?
for
,
says
our
text
,
they
are
as
heavy
,
Burden
;
And
the
nature
,
and
incovenience
of
a
Burden
is
,
first
to
Crooken
,
and
bend
us
downward
from
our
naturall
posture
,
which
is
erect
,
for
this
incurvation
implies
a
declination
in
the
inordinate
love
of
the
Creature
,
Incurvat
.
And
then
the
nature
of
a
burden
is
,
to
Tyre
us
;
our
very
sinne
becomes
fulsome
,
and
wearisome
to
us
,
fatigat
;
and
it
hath
this
inconvenience
too
,
ut
retardet
,
it
slackens
our
pace
,
in
our
right
course
though
we
be
not
tried
,
yet
we
cannot
goe
so
fast
,
as
we
should
in
any
way
towards
godliness
;
and
lastly
,
this
is
the
inconvenience
of
a
burden
too
,
ut
praecipitet
,
it
makes
us
still
apt
and
ready
to
stumble
,
and
to
fall
under
it
:
It
crookens
us
,
it
deprives
us
of
our
rectitude
;
it
tires
us
,
extinguishes
our
alacrity
;
It
slackens
us
,
enfeebles
and
intepidates
our
zeale
;
It
occasions
our
stumbling
,
opens
and
submits
us
,
to
every
emergent
tentation
.
And
these
be
the
dangers
,
and
the
mischievous
inconveniences
,
notified
to
us
,
in
those
two
Elegancies
of
the
holy
Ghost
,
the
supergressae
,
the
multiplicity
of
sinnes
,
They
are
gone
over
my
head
,
and
the
gravatae
,
They
are
a
heavy
burden
,
too
heavy
for
me
.
First
then
,
all
these
things
are
literally
spoken
of
David
;
By
application
,
of
us
;
Historically
,
David
;
morally
,
we
;
Typically
,
Christ
is
the
subject
of
this
text
.
In
Davids
person
,
we
shal
insist
no
longer
upon
them
,
but
onely
to
look
upon
the
two
generall
parts
,
the
multiplicity
of
his
sinne
,
and
the
weight
and
greatnesse
thereof
:
And
that
onely
in
the
matter
of
Vriah
,
as
the
Holy
Ghost
,
To
runne
with
a
theife
when
thou
seest
him
,
or
to
have
thy
p●rtion
with
them
that
are
adulterers
already
;
to
accompany
them
in
their
sinne
,
who
have
an
inclination
to
that
sinne
before
,
is
a
sinne
;
but
to
solicite
them
,
who
have
no
such
inclination
,
nor
,
but
for
thy
solicitation
,
would
have
had
,
is
much
more
inexcusable
.
In
Davids
sinne
,
there
was
thus
much
more
,
he
defrauded
some
,
to
whom
his
love
was
due
,
in
dividing
himselfe
with
a
strange
woman
.
To
steale
from
another
man
,
though
it
be
to
give
to
the
poor
,
and
to
such
poor
,
as
would
otherwise
sterve
,
if
that
had
not
been
stollen
,
is
injustice
,
is
a
sinne
.
To
divide
that
heart
,
which
is
intirely
given
to
a
wife
,
in
mariage
,
with
another
woman
,
is
a
sinne
,
though
she
,
to
whom
it
is
so
given
,
pretend
,
or
might
truly
suffer
much
torment
and
anguish
if
it
were
not
done
.
Davids
sinne
flew
up
to
a
higher
spheare
;
He
drew
the
enemy
to
blaspheme
the
name
of
God
,
in
the
victory
over
Israel
,
where
Vriah
was
slaine
:
God
hates
nothing
more
in
great
persons
,
then
that
prevarication
,
to
pretend
to
assist
his
cause
,
and
promove
his
Religion
,
and
yet
underhand
give
the
enemies
of
that
Religion
,
way
to
grow
greater
.
His
sinnes
,
indeed
,
were
too
many
to
be
numbred
;
too
great
too
,
to
be
weighed
in
comparison
with
others
.
Vriah
was
innocent
towards
him
,
and
faithfull
in
his
imployment
,
and
,
at
that
time
,
in
an
actuall
,
and
in
a
dangerous
service
,
for
his
person
,
for
the
State
,
for
the
Church
.
Him
David
betrays
in
his
letter
to
Ioab
;
Him
David
makes
the
instrument
of
his
own
death
,
by
carrying
those
letters
,
the
warrants
of
his
own
execution
;
And
he
makes
Ioab
,
a
man
of
honour
,
his
instrument
for
a
murder
to
cover
an
adultery
.
Thus
many
sinnes
,
and
these
heavy
degrees
of
sin
,
were
in
this
one
;
and
how
many
,
and
how
weighty
,
were
in
that
,
of
numbring
of
his
people
,
reason
of
State
,
but
as
an
expresse
sin
.
Put
all
together
,
and
lesse
then
all
,
we
are
sure
David
belied
not
himself
,
His
iniquities
were
gone
over
his
head
,
and
as
a
heavy
burden
,
they
were
too
heavy
for
him
;
Though
this
will
be
a
good
rule
,
for
the
most
part
,
in
all
Davids
confessions
and
lamentations
,
that
though
that
be
always
literally
true
of
himself
,
for
the
sinne
,
or
for
the
punishment
,
which
he
says
,
personally
David
did
suffer
,
that
which
he
complains
of
in
the
Psalms
,
in
a
great
measure
,
yet
David
speaks
prophetically
,
as
well
as
personally
,
and
to
us
,
who
exceed
him
in
his
sins
,
the
exaltation
of
those
miseries
,
which
we
finde
so
often
in
this
book
,
are
especially
intended
;
That
which
David
relates
to
have
been
his
own
case
,
he
foresees
will
be
ours
too
,
in
a
higher
degree
.
And
that
's
our
second
,
and
our
principall
object
of
all
those
circumstances
,
in
the
multiplicity
,
and
in
the
hainousnesse
of
sin
;
And
therefore
,
to
that
second
part
,
these
considerations
in
our selves
,
we
make
thus
much
hast
.
First
then
,
they
were
peccata
,
sins
,
iniquities
.
And
we
must
not
think
to
ease
our selves
in
that
subtilty
of
the
School
,
Peccatum
nihil
;
That
sin
is
nothing
,
because
sinne
We
are
not
all
Davids
,
amabiles
,
lovely
and
beloved
in
that
measure
that
David
was
,
men
according
to
Gods
heart
:
But
we
are
all
Adams
,
terrestres
,
and
lutosi
,
earth
,
and
durty
earth
,
red
,
and
bloudy
earth
,
and
therefore
in
our selves
,
as
deriv'd
from
him
,
let
us
finde
,
and
lament
all
these
numbers
,
and
all
these
weights
of
sin
.
Here
we
are
all
born
to
a
patrimony
,
to
an
inheritance
;
an
inheritance
,
a
patrimony
of
sin
;
and
we
are
all
good
husbands
,
and
thrive
too
fast
upon
that
stock
,
upon
the
encrease
of
sin
,
even
to
the
treasuring
up
of
sin
,
and
the
wrath
of
God
for
sin
.
How
naked
soever
we
came
out
of
our
mothers
wombe
,
otherwise
,
thus
we
came
all
apparell'd
,
apparell'd
and
invested
in
sin
;
And
we
multiply
this
wardrobe
,
with
new
habits
,
habits
of
customary
sins
,
every
day
.
Every
man
hath
an
answer
to
that
question
of
the
Apostle
,
What
hast
thou
,
that
thou
hast
not
received
from
God
?
Every
man
must
say
,
I
have
pride
in
my
heart
,
wantonnesse
in
mine
eyes
,
oppression
in
my
hands
;
and
that
I
never
receiv'd
from
God
.
Our
sins
are
our
own
;
and
we
have
a
covetousnesse
of
more
;
a
way
,
to
make
other
mens
sins
ours
too
,
by
drawing
them
to
a
fellowship
in
our
sins
.
I
must
be
beholden
to
the
loyalty
and
honesty
of
my
wife
,
whether
my
children
be
mine
own
,
or
no
;
for
,
he
whose
eye
waiteth
for
the
evening
,
the
adulterer
,
may
rob
me
of
that
propriety
.
I
must
be
beholden
to
the
protection
of
the
Law
,
whether
my
goods
shall
be
mine
,
or
no
;
A
potent
adversary
,
a
corrupt
Judge
may
rob
me
of
that
propriety
.
I
must
be
beholden
to
my
Physician
,
whether
my
health
,
and
strength
shal
be
mine
,
or
no
;
A
garment
negligently
left
off
,
a
disorderly
meal
may
rob
me
of
that
propri●ty
.
But
without
asking
any
man
leave
,
my
sins
will
be
mine
own
.
When
the
presumptuous
men
say
,
Our
lips
are
our
own
,
and
our
tongues
are
our
own
,
Our
sins
are
our
own
,
God
will
never
cut
up
that
root
in
us
,
God
will
never
blot
out
the
memory
in
himself
,
of
those
sins
.
Nothing
can
make
them
none
of
ours
,
but
the
avowing
of
them
,
the
confessing
of
them
to
be
ours
.
Onely
in
this
way
,
I
am
a
holy
lier
,
and
in
this
the
God
of
truth
will
reward
my
lie
;
for
,
if
I
say
my
sins
are
mine
own
,
they
are
none
of
mine
,
but
,
by
that
confessing
and
appropriating
of
those
sins
to
my selfe
,
they
are
made
the
sins
of
him
,
who
hath
suffered
enough
for
all
,
my
blessed
Lord
,
and
Saviour
Christ
Ies●s
.
Therefore
that
servant
of
God
,
S.
August
.
confesses
those
sins
,
which
he
never
did
,
to
be
his
sins
,
and
to
have
been
forgiven
him
:
Peccata
mihi
dimissa
a
fate●r
&
quae
med
sponte
feci
,
&
quae
te
duce
non
feci
;
Those
sins
which
I
have
done
,
and
those
,
which
,
but
for
thy
grace
,
I
should
have
done
,
are
all
,
my
sins
.
Alas
,
I
may
die
here
,
and
die
under
an
everlasting
condemnation
of
fornication
with
that
woman
,
that
lives
,
and
dies
a
Virgin
,
and
be
damn'd
for
a
murderer
of
that
man
,
that
out-lives
me
,
and
for
a
robbery
,
and
oppression
,
where
no
man
is
damnified
,
nor
any
penny
lost
.
The
sin
that
I
have
done
,
the
sin
that
I
would
have
done
,
is
my
sin
.
We
must
not
therefore
transfer
our
sins
upon
any
other
.
Wee
must
not
think
to
discharge
our selves
upon
a
Peccata
Patris
;
To
come
to
say
,
plurally
,
In
via
Patrum
;
in
the
way
of
his
fathers
.
Gods
blessings
in
this
world
,
are
express'd
so
,
in
the
plurall
,
thou
gavest
this
land
patribus
,
to
their
fathers
,
says
Solomon
,
in
the
dedication
of
the
Temple
;
Stand
in
the
way
,
says
God
in
Ieremy
,
and
ask
for
the
old
way
,
which
is
the
good
way
.
was
the
Religion
of
my
Father
.
But
Antiquissimum
die●um
,
Him
,
whose
name
is
,
He
that
is
,
and
was
,
and
is
for
ever
,
and
so
involves
,
and
enwraps
in
himself
all
the
Fathers
,
him
we
must
put
on
.
Be
that
our
issue
with
our
adversaries
at
Rome
,
By
the
Fathers
,
the
Fathers
in
the
plurall
,
when
those
fathers
unanimely
deliver
any
thing
dogmatically
,
for
matter
of
faith
,
we
are
content
to
be
tried
by
the
Fathers
,
the
Fathers
in
that
plurall
.
But
by
that
〈◊〉
Father
,
who
begers
his
children
,
not
upon
the
true
mother
,
the
Church
,
but
upon
the
Court
,
and
so
produces
articles
of
faith
,
according
as
State
businesses
,
and
civill
occasions
invite
him
,
by
that
father
we
must
refuse
to
be
tried
:
for
,
to
limit
it
in
particular
,
to
my
father
,
we
must
say
with
Nehemiah
,
Ege
&
domus
patris
mei
,
Mordecai
to
Esther
,
Thou
,
and
thy
fathers
house
shall
be
destroyed
.
They
are
not
〈◊〉
a
patris
,
I
cannot
excuse
my
sins
,
upon
the
example
of
my
father
:
nor
are
they
〈◊〉
Temp●ris
,
It
is
not
peccatum
●●atis
;
not
the
sin
of
thy
father
,
not
the
sin
of
the
times
,
Covet●●snesse
,
All
these
things
have
I
observed
from
my
youth
,
I
have
lived
temperately
,
continently
all
my
life
,
and
therefore
may
be
allowed
one
sin
for
mine
case
in
mine
age
.
Or
,
that
thou
shouldest
say
in
thy
youth
,
I
will
re●re
my self
in
mine
age
,
and
live
contentedly
with
a
little
then
,
but
now
,
how
vain
were
it
to
goe
about
to
keep
out
a
tide
,
or
to
quench
the
heats
,
and
imperuous
violence
of
youth
?
But
●uge
●venilis
defideria
〈◊〉
also
youthfull
lusts
;
Remember
not
the
sins
of
my
youth
,
Remember
thou
thy
Creator
,
now
in
the
days
of
thy
youth
:
for
,
if
thou
think
it
enough
to
say
,
I
have
but
liv'd
as
other
men
have
liv'd
,
wantonly
,
thou
wilt
finde
some
examples
to
die
by
too
,
and
die
,
as
other
old
men
,
old
in
years
,
and
old
in
sins
,
have
died
too
,
negligently
,
or
fearfully
;
without
any
sense
at
all
,
or
all
their
sense
turned
into
fearfull
apprehensions
,
and
desperation
.
They
are
not
peccata
et
atis
,
such
sins
,
as
men
of
that
age
must
needs
commit
,
pec●●
ar●tis
,
such
sins
as
men
of
thy
calling
,
or
thy
profession
,
cannot
avoid
;
that
thou
should'st
say
,
I
shall
not
be
beleeved
to
understand
my
profession
,
as
well
as
other
men
,
if
I
live
not
by
it
,
as
well
as
other
men
doe
.
Is
there
no
being
a
Carp●nter
,
It
is
not
peccatum
Magistratus
,
thou
canst
not
excuse
thy selfe
upon
the
unjust
command
of
thy
superiour
;
Church
of
Rome
;
Nor
peccatum
Pastoris
,
the
ill
example
of
thy
Pastor
,
whose
life
counter-preaches
his
doctrine
,
for
,
that
shall
aggravate
his
,
but
not
excuse
thy
sinne
;
Nor
Peccata
Coeli
,
the
influence
of
Stars
,
concluding
a
fatality
,
amongst
the
Gentiles
,
or
such
a
working
of
a
necessary
,
and
inevitable
,
and
unconditioned
Decree
of
God
,
as
may
shut
up
the
ways
of
a
Religious
walking
in
this
life
,
or
a
happy
resting
in
the
life
to
come
;
It
is
none
of
these
,
not
the
sinne
of
thy
Father
,
not
the
sinne
of
the
present
times
,
not
the
sin
of
thy
years
,
and
age
,
nor
of
thy
calling
,
nor
of
the
Magistrate
,
nor
of
thy
Pastor
,
nor
of
Destiny
,
nor
of
decrees
,
but
it
is
peccatum
tuum
,
thy
sin
,
thy
own
sin
.
And
not
onely
thy
sin
so
,
as
Adams
sin
is
communicated
to
thee
,
by
propagation
of
Originall
sin
;
for
,
so
thou
mightest
have
some
colour
to
discharge
thy selfe
upon
him
,
as
he
did
upon
Eve
,
and
Eve
upon
the
Serpent
;
Though
in
truth
it
make
no
difference
,
in
this
spirituall
debt
,
of
that
sin
,
who
is
first
in
the
bond
:
Adam
may
stand
first
,
but
yet
thou
art
no
surety
but
a
Principall
,
and
for
thy selfe
;
and
he
,
and
thou
are
equally
subject
to
the
penalty
.
For
though
Saint
Augustine
confesse
,
that
there
are
many
things
concerning
Originall
sin
,
of
which
he
is
utterly
ignorant
,
yet
of
this
he
would
have
no
man
ignorant
,
that
to
the
guiltinesse
of
originall
sin
,
our
own
wills
concurre
as
well
as
to
any
actuall
sin
:
An
involuntary
act
,
cannot
be
a
sinfull
act
;
and
though
our
will
work
not
now
,
in
the
admitting
of
originall
sin
,
which
enters
with
our
soule
in
our
conception
,
or
in
our
inanimation
and
quickening
,
yet
,
at
first
,
actuall
sins
,
they
are
thine
,
out
of
thine
own
choice
;
Thou
mightest
have
left
them
undone
,
and
wouldest
needs
doe
them
;
for
God
never
induces
any
man
into
a
perplexity
,
that
is
,
into
a
necessity
of
doing
any
particular
sin
.
Thou
couldest
have
disswaded
a
Son
,
or
a
friend
,
or
a
servant
,
from
that
sin
,
which
thou
hast
embraced
thy selfe
:
Thou
hast
been
so
farre
from
having
been
forced
to
those
sins
,
which
thou
hast
done
,
as
that
thou
hast
been
sorry
,
thou
couldest
not
doe
them
,
in
a
greater
measure
.
They
are
thine
,
thine
own
,
so
,
as
that
thou
canst
not
discharge
thy selfe
upon
the
Devill
;
Spontaneus
Damon
,
a
Devill
to
thy selfe
,
and
wouldest
minister
tentations
to
thy selfe
,
though
there
were
no
other
Devill
.
And
this
is
our
propriety
in
sin
;
They
are
our
own
.
This
is
the
propriety
of
thy
sin
;
The
next
is
the
Plurality
,
the
multiplicity
,
iniquitates
;
Not
onely
the
committing
of
one
sin
often
;
and
yet
,
one
kinde
of
sin
.
Would
a
man
say
he
had
but
one
wound
,
if
he
were
shot
seven
times
in
the
same
place
?
Could
the
Iews
deny
,
that
they
flead
Christ
,
with
their
second
or
third
or
twentieth
blow
,
because
they
had
torne
skin
,
and
flesh
,
with
their
former
scourges
,
and
had
left
nothing
but
bones
to
wound
?
But
it
is
not
onely
that
,
the
repeating
of
the
same
sin
often
,
but
it
is
the
multiplicity
of
divers
kinds
of
sins
,
that
is
here
lamented
in
all
our
behalfes
.
It
is
not
when
the
conscience
is
tender
,
and
afraid
of
every
sin
,
goe
in
peace
,
it
is
not
that
he
allows
him
any
peace
under
the
conscience
,
and
guiltinesse
of
a
sin
;
That
was
indispensable
.
Neither
is
their
any
dispensation
in
Naamans
case
,
but
onely
a
rectifying
of
a
tender
and
timoruos
conscience
,
that
thought
that
to
be
a
sin
,
which
was
not
,
if
it
went
no
further
,
but
to
the
exhibiting
of
a
Civill
duty
to
his
Master
,
in
what
place
soever
,
Religious
,
or
prophane
,
that
service
of
kneeling
were
to
be
done
.
Naamans
service
was
truely
no
sin
;
but
it
had
been
a
sin
in
him
to
have
done
it
,
when
he
thought
it
to
be
a
sin
.
And
therefore
the
Prophets
phrase
,
Goe
in
peace
,
may
well
be
interpreted
so
,
set
thy
minde
at
rest●
for
all
that
,
that
thou
requirest
,
may
be
done
without
sin
.
Now
that
tendernesse
of
conscience
is
not
in
our
case
in
the
Text.
He
that
proceeds
so
,
to
examine
all
his
actions
,
may
meet
scruples
all
the
way
,
that
may
give
him
some
anxiety
and
vexation
,
but
he
shall
never
come
to
that
overflowing
of
sin
,
intended
in
this
plurality
,
and
multiplicity
here
.
For
,
this
plurality
,
this
multiplicity
of
sin
,
hath
found
first
a
spunginesse
in
the
soul
,
an
aptnesse
to
receive
any
liquor
,
to
embrace
any
sin
,
that
is
offered
to
it
,
and
after
a
while
,
a
hunger
and
thirst
in
the
soul
,
to
hunt
,
and
pant
and
draw
after
a
tentation
,
and
not
to
be
able
to
endure
any
vacuum
,
any
discontinuance
,
or
intermission
of
sinne
:
and
hee
will
come
to
think
it
a
melancholique
thing
,
still
to
stand
in
fear
of
Hell
;
a
sordid
,
a
yeomanly
thing
,
still
to
be
plowing
,
and
weeding
,
and
worming
a
conscience
;
mechanicall
thing
,
still
to
be
removing
logs
,
or
filing
iron
,
still
to
be
busied
in
removing
occasions
of
tentation
,
or
filing
and
clearing
particular
actions
:
and
,
at
last
he
will
come
to
that
case
,
which
S.
Augustine
out
of
an
abundant
ingenuity
,
and
tendernesse
,
and
compunction
,
confesses
of
himself
,
Ne
vituperarer
;
vitiosior
fiebam
,
I
was
fain
to
sin
,
left
I
should
lose
my
credit
,
and
be
under-valued
;
Et
ubi
non
suberat
,
quo
admisso
,
aquarer
perditis
,
when
I
had
no
means
to
doe
some
sins
,
whereby
I
might
be
equall
to
my
fellow
,
Fingebam
me
fecisse
quod
non
feceram
,
ne
viderer
abjectior
,
quo
innocentior
,
I
would
bely
my self
,
and
say
I
had
done
that
,
which
I
never
did
,
lest
I
should
be
under-valued
for
not
having
done
it
.
Audiebam
eos
exaltantes
flagitia
,
sayes
that
tender
blessed
Father
,
I
saw
it
was
thought
wit
,
to
make
Sonnets
of
their
own
sinnes
,
Et
libebat
facere
,
non
libidine
facti
,
sed
libidine
laudis
,
I
sinn'd
,
not
for
the
pleasure
I
had
in
the
sin
,
but
for
the
pride
that
I
had
to
write
feelingly
of
it
.
O
what
a
Leviathan
is
sin
,
how
vast
,
how
immense
a
body
!
And
then
,
what
a
spawner
,
how
numerous
!
Between
these
two
,
the
denying
of
sins
,
which
we
have
done
,
and
the
bragging
of
sins
,
which
we
have
not
done
,
what
a
space
,
what
a
compasse
is
there
,
for
millions
of
millions
of
sins
!
And
so
have
you
the
nature
of
sin
,
which
was
our
first
;
The
propriety
of
sin
,
which
was
our
second
;
and
the
plurality
,
the
multiplicity
of
sin
,
which
was
our
third
branch
;
And
follows
next
,
the
exaltation
thereof
;
supergressae
sunt
,
My
sins
are
gone
over
my
head
.
They
are
,
that
is
,
they
are
already
got
above
us
;
Why
doe
ye
oppugne
our
doctrine
of
prayer
for
the
dead
,
or
of
Invocation
of
Saints
,
or
of
the
fire
of
Purgatory
,
since
you
cannot
assigne
us
a
time
,
when
these
doctrines
came
into
the
Church
,
or
that
they
were
opposed
or
contradicted
,
when
they
entred
?
When
a
conscience
comes
to
that
inquisition
,
to
an
iniquitates
supergressae
,
to
consider
that
our
sins
are
gone
over
our
head
,
in
any
of
those
ways
,
which
we
have
spoken
of
if
we
offer
to
awaken
that
conscience
farther
,
it
startles
,
&
it
answers
us
drowsily
,
or
frowardly
,
like
a
new
wak'd
man
,
Can
you
remember
when
you
sin'd
this
sin
first
,
or
did
you
resist
it
then
,
or
since
?
whence
comes
this
troublesome
singularity
now
?
pray
let
me
sleep
still
,
says
this
startled
conscience
.
Beloved
,
if
we
fear
not
the
wetting
of
our
foot
in
sin
,
it
will
be
too
late
,
when
we
are
over
head
and
ears
.
Gods
deliverance
of
his
children
,
was
sicco
pede
,
hee
made
the
sea
dry
land
,
and
they
wet
not
their
foot
.
At
first
,
in
the
creation
,
subjecit
omnia
sub
pedibus
,
God
put
all
things
under
their
feet
;
In
mans
wayes
,
in
this
world
,
his
Angels
beare
us
up
in
their
hands
;
why
?
Ne
impingamus
pedem
,
I
have
washed
my
feet
,
how
shall
I
then
defile
them
again
?
I
have
found
mercy
for
my
former
sins
,
how
shal
I
dare
to
provoke
God
with
more
?
stil
God
appoints
us
a
permanēt
means
to
tread
sin
under
our
feet
here
,
in
this
life
;
The
woman
,
that
is
,
the
Church
,
hath
the
Moon
,
that
is
,
all
transitory
things
,
That
if
his
feet
were
washed
,
all
was
clean
;
And
as
in
his
own
person
he
admitted
nails
in
his
feet
,
as
wel
as
in
his
hands
,
so
crucifie
thy
hands
,
abstain
from
unjust
actions
but
crucifie
thy
feet
too
,
make
not
one
step
towards
the
way
of
Idolaters
,
or
other
sinners
.
If
we
watch
not
the
ingressus
sum
,
we
shall
be
insensible
of
the
supergressae
sunt
;
If
we
look
not
to
a
sin
,
when
it
comes
towards
us
,
we
shal
not
be
able
to
look
towards
it
,
when
it
is
got
over
us
:
for
,
if
a
man
come
to
walk
in
the
counsel
of
the
ungodly
,
he
wil
come
to
fit
in
the
seat
of
the
scornful
;
for
,
that
's
the
sinners
progress
,
in
the
first
warning
that
David
gives
in
the
beginning
of
his
1t
Psal.
If
he
give
himself
leave
to
enter
into
sinful
ways
,
he
wil
sit
&
sin
at
ease
,
&
make
a
jest
of
sin
;
&
he
that
loveth
danger
,
shal
perish
therein
.
So
have
you
then
the
nature
of
sin
;
it
was
sin
;
it
was
sin
that
oppressed
him
;
and
the
propriety
of
sin
,
it
was
his
sin
,
actuall
sin
;
and
the
plurality
of
sin
,
habituall
,
customary
sin
and
the
victory
of
sin
,
they
had
been
long
climing
,
and
were
now
got
up
to
a
height
;
and
this
height
&
exaltation
of
theirs
,
is
expressed
thus
,
super
caput
,
Mine
iniquities
are
got
above
my
head
.
S.
Augustine
,
(
who
truly
had
either
never
true
copy
of
the
Bible
,
Who
is
the
Lord
?
Sursum
tellitur
,
says
he
upon
this
place
cui
erigitur
caput
contra
Deum
,
his
head
is
exalted
,
who
is
set
against
God
.
And
certainly
,
that
's
a
desperate
state
in
sin
,
when
a
man
thinks
himself
the
wiser
,
or
the
better
,
or
the
more
powerfull
for
his
sin
;
That
he
can
the
better
stand
upon
his
own
legs
,
or
the
lesse
needs
the
assistance
of
God
,
because
he
hath
prosper'd
in
the
world
,
by
the
ways
of
sin
.
S.
August
is
an
useful
mistaking
,
but
it
is
a
mistaking
.
But
to
pursue
the
right
word
,
and
the
true
meaning
of
this
metaphoricall
expressing
,
supergressae
caput
,
My
sins
are
got
above
my
head
,
sin
may
be
got
to
our
foot
,
&
yet
not
to
the
eye
.
A
man
may
stray
into
company
of
tentations
,
&
yet
not
be
tempted
;
A
man
may
make
a
covenant
with
his
eye
,
that
he
will
not
see
a
maid
.
Sin
may
come
to
the
eye
,
&
yet
the
hand
be
above
water
;
we
may
look
,
&
lust
,
&
yet
,
by
Gods
watchfull
goodnes
,
&
studious
mercy
,
escape
action
.
But
if
it
be
above
our
head
,
then
the
brain
is
drown'd
that
is
,
our
reason
,
and
understanding
,
which
should
dispute
against
it
,
and
make
us
asham'd
of
it
,
or
afraid
of
it
;
And
our
memory
is
drown'd
,
we
have
forgot
that
there
belongs
a
repentance
to
our
sins
,
perchance
forgot
that
there
is
such
a
sin
in
us
;
forgot
that
those
actions
are
sins
,
forgot
that
we
have
done
those
actions
;
and
forgot
that
there
is
a
law
,
even
in
our
own
hearts
,
by
which
we
might
try
,
whether
our
actions
were
sins
,
or
no.
If
they
be
above
our
heads
,
they
are
so
,
in
many
dangerous
acceptations
.
Of
which
,
the
first
is
,
that
they
cover
our
heads
sicut
tectum
,
sicut
fornix
,
as
a
roof
,
as
an
arch
,
as
a
separation
between
God
and
us
.
Your
iniquities
have
separated
between
you
and
your
God
,
says
the
Prophet
.
Ceremoniall
Law
,
by
which
God
enclos'd
the
Iews
from
the
Gentiles
.
But
this
was
but
a
side
wall
,
and
Christ
threw
it
down
;
He
is
our
peace
,
of
both
one
,
and
hath
broken
the
stop
of
the
partition
wall
;
This
he
did
when
he
opened
the
Gentiles
a
way
into
his
religion
.
This
wall
was
the
distinction
between
the
Iew
,
&
Gentile
,
when
the
Iew
call'd
the
ignominiously
Incircumcisos
,
uncircumcised
,
and
they
call'd
the
Iews
,
with
as
much
scorn
,
Recutitos
,
&
Apellas
;
when
the
Iew
wondred
at
the
Gentises
eating
of
unclean
things
,
and
the
Gentiles
wondred
to
hear
them
call
things
,
of
as
good
nourishment
,
as
their
clean
meats
,
uncleane
;
when
the
Iew
placed
his
holinesse
in
singularity
,
and
ceremonies
of
distinction
,
and
the
Gentiles
call'd
that
but
a
pride
in
them
,
and
a
scornefull
detestation
of
their
neighbours
.
And
truly
it
is
a
lamentable
thing
,
when
ceremoniall
things
in
matter
of
discipline
,
or
problematicall
things
in
matter
of
doctrine
,
come
so
farre
,
as
to
separate
us
from
one
another
,
in
giving
ill
names
to
one
another
.
Zeal
is
directed
upon
God
,
and
charity
upon
our
brethren
,
but
God
will
not
be
seen
,
but
by
that
spectacle
;
not
accept
any
thing
for
an
act
of
zeal
to
himself
,
that
violates
charity
towards
our
brethren
,
by
the
way
.
Neither
should
we
call
any
man
Lutheran
,
or
Calvinist
,
or
by
any
other
name
,
ignominiously
,
but
for
such
things
,
as
had
been
condemned
in
Luther
,
or
Calvin
,
and
condemned
by
such
,
as
are
competent
Judges
between
them
,
and
us
;
that
is
,
by
the
universall
,
or
by
our
own
Church
.
This
wall
then
,
between
the
Iew
and
Gentile
,
(
as
it
was
the
ceremony
it self
,
and
not
the
abuse
of
it
)
God
built
,
and
Christ
threw
downe
.
There
are
outward
things
,
Ceremoniall
things
,
in
the
worship
of
God
,
that
are
temporary
,
and
they
did
serve
God
that
brought
them
in
,
and
they
doe
serve
God
also
,
that
have
driven
them
out
of
the
Church
,
because
their
undeniable
abuse
had
clog'd
them
with
an
impossibility
of
being
restor'd
to
that
good
use
,
which
they
were
at
first
ordained
for
;
of
which
,
the
brazen
serpent
is
evidence
enough
.
God
set
up
a
wall
,
which
God
himself
meant
should
be
demolish'd
again
.
Such
another
wal
,
(
as
well
as
the
Devil
can
imitate
Gods
workmanship
)
the
Devil
hath
built
now
in
the
Christian
Church
;
and
hath
morter'd
it
in
the
brains
&
bloud
of
men
,
in
the
sharp
and
virulent
contentions
arisen
,
and
fomented
in
matters
of
Religion
.
But
yet
,
says
the
Spouse
,
My
well
bel●ved
stands
behind
the
wall
,
shewing
himself
through
the
grates
:
he
may
be
seen
on
both
sides
.
For
all
this
separation
,
Christ
Jesus
is
amongst
us
all
,
and
in
his
time
,
will
break
downe
this
wall
too
,
these
differences
amongst
Christians
,
&
make
us
all
glad
of
that
name
,
the
name
of
Christians
,
without
affecting
in
our selves
,
or
inflicting
upon
others
,
other
names
of
envy
,
and
subdivision
.
But
besides
this
wall
of
Gods
making
,
the
Ceremoniall
law
,
&
this
wall
of
the
Devils
making
,
dissention
in
Christian
Churches
,
there
is
a
wall
of
our
own
making
,
a
roof
,
an
arch
above
our
heads
,
by
which
our
continuall
sins
have
separated
God
and
us
.
God
had
covered
himself
with
a
cloud
,
so
that
prayer
could
not
passe
thorough
;
That
was
the
misery
of
Ierusalem
.
But
in
the
acts
and
habits
of
sin
,
towards
that
wall
;
that
look'd
to
Ierusalem
;
And
that
Daniel
in
Babylon
,
when
he
pray'd
in
his
chamber
,
opened
those
windows
that
look'd
towards
Ierusalem
;
for
,
in
the
first
dedication
of
the
Temple
,
at
Ierusalem
,
there
is
a
promise
annext
to
the
prayers
made
towards
the
Temple
:
And
I
began
to
think
,
how
many
roofs
,
how
many
floores
of
separation
,
were
made
between
God
and
my
prayers
in
that
house
.
And
such
is
this
multiplicity
of
sins
,
which
we
consider
to
be
got
over
us
,
as
a
roof
,
as
an
arch
,
many
arches
,
many
roofs
:
for
,
though
these
habituall
sins
,
be
so
of
kin
,
as
that
they
grow
from
one
another
,
and
yet
for
all
this
kindred
excommunicate
one
another
,
(
for
covetousnesse
will
not
be
in
the
same
roome
with
prodigality
)
yet
it
is
but
going
up
another
stair
,
and
there
's
the
tother
Anabaptist
;
it
is
but
living
a
few
years
,
and
then
the
prodigall
becomes
covetous
.
All
the
way
,
they
separate
us
from
God
,
as
a
roof
,
as
an
arch
,
&
then
,
an
arch
will
bear
any
weight
;
An
habituall
sin
got
over
our
head
as
an
arch
will
stand
under
any
sicknesse
,
any
dishonour
,
any
judgement
of
God
,
and
never
sink
towards
any
humiliation
.
They
are
above
our
heads
,
sicus
tectum
,
as
a
roofe
,
as
an
arch
,
sicut
clamor
,
as
a
voice
ascending
,
&
not
stopping
,
till
they
come
to
God
.
O
my
God
,
I
am
confounded
and
ashamed
to
lift
up
mine
eyes
to
ther
,
O
my
God
;
why
not
thine
eyes
?
Our
iniquities
are
encreased
over
our
heads
,
and
our
trespasse
is
grown
up
to
the
heaven
.
I
think
to
retain
a
learned
man
of
my
counsell
,
and
one
that
is
sute
to
be
heard
in
the
Court
,
and
when
I
come
to
instruct
him
,
I
finde
mine
adversaries
name
in
his
book
before
,
and
he
is
all
ready
for
the
other
party
.
I
think
to
finde
an
Advocate
in
heaven
,
when
I
will
,
and
my
sin
is
in
heaven
before
mee
.
The
voice
of
Abels
bloud
,
and
so
,
of
Cains
sin
,
was
there
:
The
voice
of
Sodomes
transgression
was
there
.
Bring
down
that
sin
again
from
heaven
to
earth
:
Bring
that
voice
that
cries
in
heaven
,
to
speake
to
Christ
here
in
his
Church
,
upon
earth
,
by
way
of
confession
;
bring
that
clamorous
sin
to
his
bloud
,
to
be
washed
in
the
Sacrament
;
for
,
as
long
as
thy
sin
cries
in
heaven
,
thy
prayers
cannot
be
heard
there
.
Bring
thy
sinne
under
Christs
feet
there
,
when
hee
walks
amongst
the
Candlesticks
,
in
the
light
,
and
power
of
his
Ordinances
in
the
Church
,
and
then
,
thine
absolution
will
be
upon
thy
head
,
in
those
seals
which
he
hath
instituted
,
and
ordained
there
,
and
thy
cry
will
be
silenced
.
Till
then
,
supergr●sse
,
caput
,
thine
iniquities
will
be
over
thy
head
,
as
a
roof
,
as
a
cry
,
and
,
in
the
next
place
,
sicut
aqua
,
as
the
overflowing
of
waters
.
We
consider
this
plurality
,
this
multiplicity
of
habituall
sinnes
,
to
bee
got
over
our
heads
,
as
waters
,
especially
in
this
,
that
they
have
stupefied
us
,
man
hath
drunk
iniquity
like
water
,
The
flouds
of
wickadnesse
shall
make
him
afraid
;
The
water
that
he
hath
swum
in
,
the
sin
that
he
hath
delighted
in
,
I
shall
bring
the
deep
upon
thee
,
and
great
waters
shall
cover
thee
,
That
,
God
will
execute
upon
this
sinner
;
And
then
,
upon
every
drop
of
that
water
,
upon
every
affliction
,
every
tribulation
,
he
shall
come
to
that
fearfulnesse
,
Waters
flowed
over
my
head
;
then
said
I
,
I
am
c●●
off
;
Either
he
shall
see
nothing
,
or
see
no
remedy
,
no
deliverance
from
desperation
.
Keep
low
these
waters
,
as
waters
signifie
sin
,
and
God
shall
keep
them
low
,
as
they
signifie
punishments
;
And
his
Dove
shall
return
to
the
Ark
with
an
Olive
leaf
,
si
impleat
Hydrias
aqua
,
if
he
doe
fill
all
your
vessels
with
water
,
change
your
water
into
wine
,
as
he
did
there
,
he
shall
make
his
very
Judgements
,
Sacraments
,
conveyances
and
seals
of
his
mercy
to
you
,
though
those
manifold
sins
be
got
over
your
heads
,
as
a
roof
,
as
a
noise
,
as
an
overflowing
of
waters
:
And
,
that
,
which
is
the
heaviest
of
all
,
and
our
last
consideration
,
sicut
Dominus
,
as
a
Lord
,
as
a
Tyran
,
as
an
Usurper
.
Preti●
redempti
es●is
,
nolite
fieri
servi
,
says
the
Apostle
,
you
are
bought
with
a
price
,
Whosoever
committesh
sin
,
is
the
servant
of
sin
;
And
,
of
whomsoever
a
man
is
overcome
,
to
the
same
he
is
in
bondage
.
Now
we
are
slaves
to
sin
,
not
onely
as
we
have
been
overcome
by
sin
for
he
that
is
said
to
be
overcome
by
sin
,
is
presumed
to
have
made
some
resistance
)
but
as
we
have
sold
our selves
to
sin
,
which
is
a
worse
,
and
a
more
voluntary
act
.
There
was
none
like
him
,
like
Ahab
;
had
sold
himself
,
to
work
wickednesse
,
in
the
fight
of
the
Lord
.
Now
,
how
are
we
sold
to
sin
?
By
Adam
?
That
's
true
;
Ejus
praevaricatione
,
&
ut
it
a
dicam
,
secret
Decree
,
or
contract
,
between
the
Devil
and
him
?
Was
God
of
counsel
in
that
bargain
?
God
forbid
.
Thus
faith
the
Lord
,
Where
is
the
bill
of
your
mothers
divorce
,
or
,
which
of
my
creditours
is
it
,
to
whom
I
have
sold
you
?
Behold
,
for
your
iniquities
you
have
sold
your selves
;
and
for
your
transgressions
,
is
your
mother
put
away
.
In
Adam
we
were
sold
in
grosse
;
in
our selves
we
are
sold
by
retail
,
In
the
first
,
and
generall
sale
,
we
all
pass'd
,
even
the
best
of
us
.
We
know
the
Law
is
spirituall
,
but
I
am
carnall
,
sold
under
sin
,
says
the
Apostle
,
even
of
himselfe
.
But
when
does
the
Apostle
say
this
?
in
what
state
was
hee
,
when
he
accuses
himselfe
of
this
mancipation
,
and
sale
under
sin
?
Says
he
this
onely
with
relation
to
his
former
times
,
when
he
was
a
Iew
,
and
under
the
Law
?
Or
,
but
then
when
he
was
newly
come
to
the
light
of
the
Gospel
,
and
not
to
a
clear
sight
of
it
?
It
is
true
,
that
most
of
the
Eastern
Fathers
,
and
it
is
true
,
that
S.
Augustine
himselfe
was
of
that
opinion
,
that
S.
Paul
said
of
himselfe
,
that
he
was
sold
under
sin
,
respecting
himself
before
his
regeneration
.
Non
qui
vult
esse
sapiens
,
statim
fit
sapiens
,
says
Origen
;
A
man
is
not
presently
learned
,
because
he
hath
a
good
desire
to
be
learned
;
nor
hath
he
that
hath
begun
a
conversion
,
presently
accomplished
his
regeneration
;
nor
is
he
discharged
of
his
bargain
of
being
sold
under
sin
,
as
soon
as
hee
sees
that
he
hath
made
an
ill
bargain
.
But
when
he
growes
up
in
grace
,
(
say
they
)
as
S.
Paul
had
done
,
when
hee
said
this
,
then
he
is
discharged
.
But
,
as
S.
Augustine
ingenuously
retracts
that
opinion
,
which
,
(
as
he
says
)
he
had
held
,
young
Priest
at
Carthage
,
so
is
there
nothing
clearer
,
by
the
whole
purpose
of
the
Apostle
in
that
place
,
then
that
he
in
his
best
state
,
was
still
sold
under
sin
.
As
David
speaks
of
himself
being
then
regenerated
,
In
thy
sight
shall
no
man
living
be
justified
.
So
S.
Paul
speaks
of
himself
in
his
best
state
,
still
he
was
sold
under
sin
,
because
still
,
that
concupiscence
,
under
which
he
was
sold
in
Adam
,
remains
in
him
.
And
that
concupiscence
is
sin
,
Quia
inest
ei
inobedientia
contra
domin●●m
mentis
.
Quia
reddita
est
meritis
inobedientis
;
Because
it
is
laid
upon
us
for
that
disobedience
,
it
hath
also
the
nature
of
a
punishment
of
sin
,
as
well
as
so
sin
it self
;
And
then
it
is
Causa
peccati
too
,
Defectione
consentientis
,
because
man
is
so
enfeebled
by
this
inherence
,
and
invisceration
of
Originall
sin
,
as
that
thereby
he
is
exposed
to
every
emergent
tentation
,
to
any
actuall
sin
.
So
,
Originall
sinne
,
is
called
by
many
of
the
Ancients
,
the
cause
of
sin
,
and
the
effect
of
sin
,
but
not
so
,
exclusively
,
as
that
it
is
not
sin
,
really
sin
in
it self
too
.
Now
,
as
Originall
sin
causes
Actuall
,
in
that
consideration
(
as
we
sell
our selves
over
again
in
our
acts
of
recognition
,
in
ratifying
our
first
sale
,
by
our
manifold
sins
here
)
so
is
sin
gone
over
our
heads
,
by
this
dominion
,
as
a
Tyran
,
as
an
usurper
.
Hoc
lex
posuit
,
Non
concupisces
;
Thou
shalt
not
walk
in
the
concupiscences
of
thine
own
heart
;
sed
non
perficit
,
quia
non
implet
quod
scriptum
est
,
Non
concupisces
,
But
yet
,
says
he
,
hee
does
not
all
that
is
commanded
,
because
he
is
commanded
not
to
covet
at
all
:
Vt
sciat
,
quò
debeat
in
hac
m●●talitate
conari
,
That
that
commandement
might
teach
him
,
what
he
should
labour
for
in
this
life
,
Et
quò
possit
in
illa
immortalitate
pervenire
,
to
what
perfection
wee
shall
come
in
the
life
to
come
,
but
not
till
then
.
Though
therefore
we
did
our
best
,
yet
we
were
sold
under
sin
,
that
is
,
sold
by
Adam
;
but
because
we
doe
not
,
but
consent
to
that
first
sale
,
in
our
sinfull
acts
,
and
habits
,
wee
have
sold
our selves
too
,
and
so
sin
is
gone
over
our
heads
;
in
a
dominion
,
and
in
a
tyrannicall
exercise
of
that
dominion
.
If
we
would
goe
about
to
expresse
,
by
what
customes
of
sin
this
dominion
is
established
,
we
should
be
put
to
a
necessity
of
entring
into
every
profession
,
and
every
conscience
.
And
the
morall
man
says
usefully
,
Si
tantum
irasci
vis
sapientem
,
quantum
exigit
indignitas
scelerum
,
(
we
will
translate
it
in
the
Church
tongue
,
and
make
his
morality
divinity
)
If
we
would
have
a
zealous
Preacher
,
cry
out
as
fast
,
or
as
loud
,
as
sins
are
committed
,
non
irascendum
,
sed
in
santiendum
,
says
he
,
you
would
not
call
that
man
an
angry
man
,
but
a
mad
man
,
you
would
not
call
that
Preacher
,
a
zealous
preacher
,
but
a
Puritan
.
Touch
we
but
upon
one
of
his
reprehensions
,
because
that
may
have
the
best
use
now
;
he
considers
the
iniquities
,
and
injustices
,
admitted
,
and
committed
in
Courts
of
justice
;
and
he
says
,
Turpes
lites
,
turpiores
Advocati
;
Ill
sutes
are
set
on
foot
,
and
worse
advocates
defend
them
.
Delator
est
criminis
qui
manifestior
reus
,
even
in
criminall
matters
,
he
informes
against
another
,
that
should
be
but
defendant
in
that
crime
;
And
(
as
he
carries
it
higher
)
Iudex
damnaturus
quae
fesit
,
eligitur
,
the
Judge
himself
condemns
a
man
for
that
,
which
himselfe
is
farre
more
guilty
of
,
then
the
prisoner
.
Nullus
nisi
ex
alieno
damno
quaestus
,
and
one
man
growes
rich
,
by
the
empoverishing
of
many
.
But
then
it
is
so
in
all
other
professions
too
.
And
this
Tyranny
,
and
dominion
is
justly
permitted
by
God
upon
us
,
ut
qui
noluit
superiorr
obedire
,
nec
et
obediat
inferior
caro
,
we
have
been
rebellious
to
our
Soveraigne
,
to
God
,
and
therefore
our
subject
,
the
flesh
,
is
first
rebellious
against
us
,
and
then
Tyrannicall
over
us
.
But
he
that
leadeth
into
captivity
shall
goe
into
captivity
;
yea
,
given
gifts
to
men
;
that
is
,
he
hath
established
his
Church
,
where
,
by
a
good
use
of
those
meanes
which
God
hath
ordained
for
it
,
the
most
oppressed
soule
,
may
raise
it selfe
above
those
exaltations
,
and
supergressions
of
sin
;
And
so
we
have
done
with
our
first
part
,
and
with
all
that
will
enter
into
this
time
,
where
David
in
his
humble
spirit
feels
in
himselfe
,
but
much
more
in
his
propheticall
spirit
,
foresees
,
and
foretells
in
others
,
the
infectious
nature
of
sin
;
It
is
a
mortall
wound
,
and
in
a
strange
consideration
;
for
,
it
is
a
wound
upon
God
,
and
mortall
upon
man
;
And
then
the
propriety
of
sin
,
that
sin
is
not
at
all
from
God
,
nor
it
is
not
all
from
the
Devill
,
but
our
sin
is
our
own
;
Our
sins
in
a
Pl●rality
;
our
sins
of
one
kind
,
determine
not
in
one
sin
,
we
sin
the
same
sin
often
,
and
then
we
determine
not
in
one
kinde
,
but
slide
into
many
.
And
after
this
multiplication
of
sin
,
the
continuation
thereof
,
to
an
irrecoverablenesse
,
supergressae
sunt
,
we
thinke
not
of
them
,
till
it
be
too
late
to
think
of
them
,
till
they
produce
no
thought
but
despaire
;
for
supergressae
Caput
,
they
are
got
above
our
Heads
,
above
our
strongest
faculties
;
Above
us
,
in
the
nature
of
an
arched
roof
,
they
keep
Gods
grace
in
a
separation
from
us
,
and
our
prayers
from
him
,
so
they
have
the
nature
of
a
roof
,
and
then
,
they
feel
no
weight
,
they
bend
not
under
any
judgement
,
which
he
lays
upon
us
,
so
they
have
the
nature
of
an
Arch.
Above
us
,
as
a
voice
,
as
a
cry
;
Their
voice
is
in
possession
of
God
,
and
so
prevents
our
prayers
;
above
us
as
waters
,
they
disable
our
eyes
,
and
our
eares
,
from
right
conceiving
all
apprehensions
;
And
above
us
,
as
Lords
,
and
Tyrans
,
that
came
in
by
conquest
,
and
so
put
what
Laws
they
list
upon
us
.
And
these
instructions
have
arisen
from
this
first
,
the
Multiplicity
,
Mine
iniquities
are
gone
over
my
Head
,
and
more
will
from
the
other
,
the
weight
and
burden
,
They
are
as
a
heavy
burden
,
too
heavy
for
me
.
SERMON
XXII
.
Preached
at
Lincolns
Inne
.
Second
Sermon
on
PSAL.
38.
4.
For
mine
iniquities
are
gone
over
my
head
,
as
a
heavy
burden
,
they
are
too
heavy
for
me
.
AS
the
Philosopher
says
,
if
a
man
could
see
vertue
,
he
would
love
it
,
so
if
a
man
could
see
sin
,
he
would
hate
it
.
But
as
the
eye
sees
every
thing
but
it selfe
,
so
does
sinne
,
too
.
It
sees
Beauty
,
and
Honour
,
and
Riches
,
but
it
sees
not
it selfe
,
not
the
sinfull
coveting
and
compassing
of
all
these
.
To
make
,
though
not
sin
,
yet
the
sinner
to
see
himselfe
,
for
the
explication
,
and
application
of
these
words
,
we
brought
you
these
two
lights
;
first
,
the
Multiplicity
of
sin
,
in
that
elegancy
of
the
holy
Ghost
,
supergressae
sunt
,
Mine
iniquities
are
gone
over
my
head
,
and
the
weight
,
and
oppression
of
sin
,
in
that
,
Gravatae
nimis
,
As
a
heavy
burden
they
are
too
heavy
for
me
;
In
the
first
,
how
numerous
,
how
manifold
they
are
,
in
the
other
,
how
grievous
,
how
insupportable
;
first
,
how
many
hands
,
then
how
fast
hold
sinne
lays
upon
me
.
The
first
of
these
two
,
was
our
exercise
the
last
day
,
when
we
proposed
and
proceeded
in
these
words
,
in
which
we
presented
to
you
,
the
dangerous
multiplicity
of
sinne
,
in
those
pieces
,
which
constituted
that
part
.
But
because
,
as
men
,
how
many
soever
,
make
but
a
Multitude
,
or
a
Throng
,
and
not
an
Army
,
if
they
be
unarmed
,
so
sin
,
how
manifold
,
and
multiform
so
ever
,
might
seem
a
passable
thing
,
if
it
might
be
easily
shaked
off
,
we
come
now
to
imprint
in
you
a
sense
of
the
weight
and
oppression
thereof
,
As
a
heavy
burthen
,
they
are
too
heavy
for
mee
;
The
particular
degrees
whereof
,
we
laid
down
the
last
day
,
in
our
generall
division
of
the
whole
Text
,
and
shall
now
pursue
them
,
according
to
our
order
proposed
then
.
First
then
,
sinne
is
heavy
.
Does
not
the
sinner
finde
it
so
?
No
marvail
,
habituall
sinner
is
the
naturall
place
,
the
Center
of
sinne
,
and
he
feels
no
weight
in
it
,
but
if
the
grace
of
God
raise
him
out
of
it
,
that
he
come
to
walke
,
and
walke
in
the
ways
of
godlinesse
,
not
onely
his
watery
Tympanies
,
and
his
dropsies
,
those
waters
which
by
actuall
and
habituall
sinnes
he
hath
contracted
,
but
that
water
,
of
which
he
is
properly
made
,
the
water
that
is
in
him
naturally
,
infused
from
his
parents
,
Originall
sinne
,
will
be
sensible
to
him
,
and
oppresse
him
.
Scarce
any
man
considers
the
weight
of
Originall
sinne
;
And
yet
,
as
the
strongest
tentations
fall
upon
us
when
wee
are
weakest
,
in
our
death-bed
,
so
the
heavyest
sinne
seises
us
,
when
wee
are
weakest
;
as
soon
as
wee
are
any
thing
,
we
are
sinners
,
and
there
,
where
there
can
be
no
more
tentations
ministred
to
us
,
then
was
to
the
Angels
that
fell
in
heaven
,
that
is
,
in
our
mothers
womb
,
when
no
world
,
nor
flesh
,
nor
Devill
could
present
a
provocation
to
sinne
to
us
,
when
no
faculty
of
ours
is
able
to
embrace
,
or
second
a
provocation
to
sin
,
yet
there
,
in
that
weaknesse
,
we
are
under
the
weight
of
Originall
sin
.
And
truly
,
if
at
this
time
,
God
would
vouchsafe
mee
my
choice
,
whether
hee
should
pardon
me
all
those
actuall
and
habituall
sins
,
which
I
have
committed
in
my
life
,
or
extinguish
Originall
sinne
in
me
,
I
should
chuse
to
be
delivered
from
Originall
sin
,
because
,
though
I
be
delivered
from
the
imputation
thereof
,
by
Baptism
,
so
that
I
shall
not
fall
under
a
condemnation
for
Originall
sin
onely
,
yet
it
still
remains
in
me
,
and
practises
upon
me
,
and
occasions
all
the
other
sins
,
that
I
commit
:
now
,
for
all
my
actuall
and
habituall
sins
,
I
know
God
hath
instituted
meanes
in
his
Church
,
the
Word
,
and
the
Sacraments
,
for
my
reparation
;
But
with
what
a
holy
alacrity
,
with
what
a
heavenly
joy
,
with
what
a
cheerfull
peace
,
should
I
come
to
the
participation
of
these
meanes
and
seals
of
my
reconciliation
,
and
pardon
of
all
my
sins
,
if
I
knew
my selfe
to
be
delivered
from
Originall
sinne
,
from
that
snake
in
my
bosome
,
from
that
poyson
in
my
blood
,
from
that
leaven
and
tartar
in
all
my
actions
,
that
casts
me
into
Relapses
of
those
sins
which
I
have
repented
?
And
what
a
cloud
upon
the
best
serenity
of
my
conscience
,
what
an
interruption
,
what
a
dis-continuance
from
the
sincerity
and
integrity
of
that
joy
,
which
belongs
to
a
man
truly
reconciled
to
God
,
in
the
pardon
of
his
former
sins
,
must
it
needs
be
still
to
know
,
and
to
know
by
lamentable
experiences
,
that
though
I
wash
my selfe
with
Soap
,
and
Nit●e
,
and
Snow
water
,
mine
own
cloathes
will
defile
me
again
,
though
I
have
washed
my selfe
in
the
tears
of
Repentance
,
and
in
the
blood
of
my
Saviour
,
though
I
have
no
guiltinesse
of
any
former
sin
upon
me
at
that
present
,
yet
I
have
a
sense
of
a
root
of
sin
,
that
is
not
grub'd
up
,
of
Originall
sinne
,
that
will
cast
me
back
again
.
Scarce
any
man
considers
the
weight
,
the
oppression
of
Originall
sinne
.
No
man
can
say
,
that
an
Akorn
weighs
as
much
as
an
Oak
;
yet
in
truth
,
there
is
an
Oak
in
that
Akorn
:
no
man
considers
that
Originall
sinne
weighs
as
much
as
Actuall
,
or
Habituall
,
yet
in
truth
,
all
our
Actuall
and
Habituall
sins
are
in
Originall
.
Therefore
Saint
Pauls
vehement
,
and
frequent
prayer
to
God
,
to
that
purpose
,
could
not
deliver
him
from
Originall
sin
,
and
that
stimulus
carnis
,
that
provocation
of
the
flesh
,
that
Messenger
of
Satan
,
which
rises
out
of
that
,
God
would
give
him
sufficient
grace
,
it
should
not
worke
to
his
destruction
,
but
yet
he
should
have
it
:
Nay
,
the
infinite
merit
of
Christ
Jesus
himself
,
that
works
so
upon
all
actuall
and
habituall
sins
,
as
that
after
that
merit
is
applyed
to
them
,
those
sins
are
no
sins
,
works
not
so
upon
Originall
sin
,
but
that
,
though
I
be
eased
in
the
Dominion
,
and
Imputation
thereof
,
yet
the
same
Originall
sin
is
in
me
still
;
and
though
God
doe
deliver
me
from
eternall
death
,
due
to
mine
actuall
and
habituall
sins
,
yet
from
the
temporall
death
,
due
to
Originall
sin
,
he
delivers
not
his
dearest
Saints
.
Thus
sin
is
heavy
in
the
seed
,
in
the
grain
,
in
the
akorn
,
how
much
more
when
it
is
a
field
of
Corn
,
a
barn
of
grain
,
a
forest
of
Oaks
,
in
the
multiplication
,
and
complication
of
sin
in
sin
?
And
yet
wee
consider
the
weight
of
sin
another
way
too
,
for
as
Christ
feels
all
the
afflictions
of
his
children
,
so
his
children
will
feel
all
the
wounds
that
are
inflicted
upon
him
;
even
the
sins
of
other
men
;
as
Lots
righteous
soule
was
grieved
with
sins
of
others
.
If
others
sin
by
my
example
&
provocation
,
or
by
my
connivence
and
permission
,
when
I
have
authority
,
their
sin
lies
heavyer
upon
me
,
then
upon
themselves
;
for
they
have
but
the
weight
of
their
own
sinne
;
and
I
have
mine
,
and
theirs
upon
me
;
and
though
,
I
cannot
have
two
souls
to
suffer
,
and
though
there
cannot
be
two
everlastingnesses
in
the
torments
of
hell
,
yet
I
shall
have
two
measures
of
those
unmeasurable
torments
upon
my
soul.
But
if
I
have
no
interest
in
the
sins
of
other
men
,
by
any
occasion
ministred
by
me
,
yet
I
cannot
chuse
but
feel
a
weight
,
a
burthen
of
a
holy
anguish
,
and
compassion
and
indignation
,
because
every
one
of
these
sins
inflict
a
new
wound
upon
my
Saviour
,
when
my
Saviour
says
to
him
,
that
does
but
injure
me
,
Why
persecutest
thou
me
,
and
feels
the
blow
upon
himselfe
,
shall
not
I
say
to
him
that
wounds
my
Saviour
,
Why
woundest
thou
me
,
and
groane
under
the
weight
of
my
brothers
sin
,
and
my
Fathers
,
my
Makers
,
my
Saviours
wound
?
If
a
man
of
my
blood
,
or
allyance
,
doe
a
shamefull
act
,
I
am
affected
with
it
;
If
a
man
of
my
calling
,
or
profession
,
doe
a
scandalous
act
,
I
feel
my self
concerned
in
his
fault
;
God
hath
made
all
mankinde
of
one
blood
,
and
all
Christians
of
one
calling
,
and
the
sins
of
every
man
concern
every
man
,
both
in
that
respect
,
that
I
,
that
is
,
This
nature
,
is
in
that
man
that
sins
that
sin
;
and
I
,
that
is
,
This
nature
,
is
in
that
Christ
,
who
is
wounded
by
that
sin
.
The
weight
of
sin
,
were
it
but
Originall
sin
,
were
it
but
the
sins
of
other
men
,
is
an
insupportable
weight
.
But
if
a
sinner
will
take
a
true
balance
,
and
try
the
right
weight
of
sin
,
let
him
goe
about
to
leave
his
sin
,
and
then
he
shall
see
how
close
,
and
how
heavily
it
stook
to
him
.
Then
one
sin
will
lay
the
weight
of
seelinesse
,
of
falshood
,
of
inconstancy
,
of
dishonour
,
of
ill
nature
,
if
you
goe
about
to
leave
it
:
and
another
sin
will
lay
the
weight
of
poverty
,
of
disestimation
upon
you
,
if
you
goe
about
to
leave
it
.
One
sin
will
lay
your
pleasures
upon
you
,
another
your
profit
,
another
your
Honour
,
another
your
Duty
to
wife
and
children
,
and
weigh
you
down
with
these
.
Goe
but
out
of
the
water
,
goe
but
about
to
leave
a
sin
,
and
you
will
finde
the
weight
of
it
,
and
the
hardnesse
to
cast
it
off
.
Gravatae
sunt
,
Mine
iniquities
are
heavy
,
(
that
was
our
first
)
and
gravatae
nimis
,
they
are
too
heavy
,
which
is
a
second
circumstance
.
Some
weight
,
some
balast
is
necessary
to
make
a
ship
goe
steady
;
some
sinne
;
some
concupiscence
,
some
tentation
is
not
too
heavy
for
us
.
The
greatest
sins
that
ever
were
committed
,
were
committed
by
them
,
who
had
no
former
sinne
,
to
push
them
on
to
that
sin
:
The
first
Angels
sin
,
and
the
sin
of
Adam
are
noted
to
be
the
most
desperate
and
the
most
irrecoverable
sins
,
and
they
were
committed
,
when
they
had
no
former
sin
in
them
.
The
Angels
punishment
is
pardoned
in
no
part
;
Adams
punishment
is
pardoned
in
no
man
,
in
this
world
.
Now
such
sins
as
those
,
that
is
,
sins
that
are
never
pardoned
,
no
man
commits
now
;
not
now
,
when
he
hath
the
weight
of
former
sins
to
push
him
on
.
Though
there
be
a
heavy
guiltinesse
in
Originall
sin
,
yet
I
have
an
argument
,
a
plea
for
mercy
out
of
that
,
Lord
,
my
strength
is
not
the
strength
of
stones
,
nor
my
flesh
brasse
;
Lord
,
no
man
can
bring
a
clean
thing
out
of
uncleannesse
;
Lord
,
no
man
can
say
after
,
I
have
cleansed
my
heart
,
I
am
free
from
sinne
,
I
could
not
be
borne
cleane
,
I
could
not
cleanse
my selfe
since
.
It
magnifies
Gods
glory
,
it
amplifies
mans
happinesse
,
that
he
is
subject
to
tentation
.
If
man
had
been
made
impeccable
,
that
he
could
not
have
sinned
,
he
had
not
been
so
happy
;
for
then
,
he
could
onely
have
enjoyed
that
state
,
in
which
he
was
created
,
and
not
have
risen
to
any
better
;
because
that
better
estate
,
is
a
reward
of
our
willing
obedience
to
God
,
in
such
things
,
as
we
might
have
disobeyed
him
in
.
Therefore
when
the
Apostle
was
in
danger
,
of
growing
too
light
,
lest
he
should
be
exalted
out
of
measure
,
through
the
abundance
of
revelation
,
(
says
that
Scripture
)
he
had
a
weight
hung
upon
him
;
There
was
something
given
him
,
therefore
it
was
a
benefit
,
a
gift
;
And
it
was
Angelus
,
an
Angel
,
that
was
given
him
;
But
it
was
not
a
good
Angel
,
a
Tutelar
,
a
Gardian
Angel
,
to
present
good
motions
unto
him
,
but
it
was
Angelus
Satane
,
a
messenger
of
Satan
,
sent
,
as
he
says
,
to
buffet
him
;
and
yet
this
hostile
Angel
,
this
messenger
of
Satan
was
a
benefit
,
a
gift
,
and
a
fore-runner
,
and
some
kind
of
Inducer
of
that
Grace
,
which
was
sufficient
for
him
;
and
it
would
not
have
appeared
to
us
,
no
nor
to
himselfe
,
that
he
had
had
so
much
of
that
grace
,
if
he
had
not
had
this
tentation
.
God
is
as
powerfull
upon
us
when
he
delivers
us
from
tentation
,
that
it
doe
not
overtake
us
;
but
not
so
apparent
,
so
evident
,
so
manifest
,
as
when
he
delivers
us
in
a
tentation
,
that
it
doe
not
overcome
us
:
some
weight
does
but
ballast
us
,
as
some
enemies
never
doe
us
more
harme
,
but
occasion
us
,
to
arme
and
to
stand
upon
our
gard
.
Therefore
,
this
weight
that
is
complained
of
here
,
is
not
In
carne
,
in
our
naturall
flesh
;
(
though
in
that
be
no
goodnesse
)
it
is
nothing
that
God
from
the
beginning
hath
imprinted
in
our
nature
,
not
that
peceability
,
and
possibility
of
sinning
;
nor
it
is
not
in
stimule
carnis
,
in
these
accessary
tentations
,
and
provocations
which
awaken
,
and
provoke
the
malignity
of
this
flesh
,
and
put
a
sting
into
it
;
we
doe
not
consider
this
heavy
weight
to
be
the
naturall
possibility
which
was
in
man
,
before
Originall
sinne
entred
,
nor
to
be
that
naturall
pronenesse
to
sinne
,
which
is
originall
sinne
it selfe
.
But
it
is
,
when
we
our selves
whet
that
sting
,
when
we
labour
to
breake
hedges
,
and
to
steale
wood
,
and
gather
up
a
stick
out
of
one
sin
,
and
stick
out
of
another
,
and
to
make
a
fagot
to
load
us
,
in
this
life
,
and
burne
us
in
the
next
,
in
multiplying
sins
,
and
aggravating
circumstances
,
so
it
is
Heavy
,
so
it
is
too
heavy
,
It
is
too
heavy
for
me
,
(
for
that
's
also
another
circumstance
)
for
David
himselfe
,
for
any
man
even
in
Davids
state
.
Though
this
consideration
might
be
enlarged
,
Christian
Parents
,
that
am
bred
up
in
an
Orthodox
,
in
a
Reformed
Church
,
that
can
perswade
my selfe
sometimes
,
that
I
am
of
the
number
of
the
elect
;
Can
any
sin
be
too
heavy
for
me
,
can
I
doubt
of
the
execution
of
his
first
purpose
upon
me
,
or
doubt
of
the
efficacy
of
his
ordinances
here
in
the
Church
,
what
sin
soever
I
commit
,
can
any
sins
be
too
heavy
for
me
?
yet
it
is
enough
that
in
this
Se●
,
God
holds
no
man
up
by
the
chin
so
,
but
that
if
he
sin
in
confidence
of
that
sustentation
,
he
shall
sink
.
But
in
this
personall
respect
in
our
text
we
consider
onely
with
what
weights
David
weighed
his
sins
,
when
hee
found
here
that
they
were
too
heavy
for
him
.
He
weighed
his
sin
with
his
punishment
,
and
in
his
punishment
hee
saw
the
anger
,
and
indignation
of
God
,
and
when
we
see
sin
through
that
spectacle
,
through
an
angry
God
,
it
appears
great
,
and
red
,
and
fearefull
unto
us
;
when
David
came
to
see
himselfe
in
his
infirmity
,
in
his
deformity
,
when
his
body
could
not
hear
the
punishment
here
in
this
world
,
he
considered
how
insupportable
a
weight
the
sin
,
and
the
anger
of
God
upon
that
sin
,
would
be
in
the
world
to
come
.
For
me
that
rise
to
preferment
by
my
sin
,
for
me
that
come
to
satisfie
my
carnall
app●tites
by
my
sin
,
my
sin
is
not
too
heavy
;
But
for
me
that
suffer
penury
in
the
bottome
of
a
plentifull
state
exhausted
by
my
sin
,
for
me
that
languish
under
diseases
and
putrefaction
contracted
by
my
sin
,
for
me
upon
whom
the
hand
of
God
lies
heavy
in
any
affliction
for
my
sin
,
for
me
,
my
sins
are
too
heavy
.
Till
I
come
to
hear
that
voice
,
Come
unto
me
all
you
that
labour
,
and
are
heavy
laden
,
and
I
will
refresh
you
,
till
I
come
to
consider
my
sin
in
the
mercy
of
God
,
and
not
onely
in
his
justice
,
in
his
punishments
,
my
sins
will
be
too
heavy
for
me
;
for
,
though
that
be
a
good
way
,
to
consider
the
justice
of
God
,
yet
it
is
not
a
good
end
;
I
must
stop
,
but
not
stay
at
it
,
I
must
consider
my
sin
in
his
justice
,
how
powerfull
a
God
I
have
provoked
;
but
I
must
passe
through
his
justice
to
his
mercy
;
his
justice
is
my
way
,
but
his
mercy
is
my
ledging
;
for
wee
cannot
tell
by
the
construction
and
origination
of
the
words
,
whether
Cain
said
,
My
sin
is
greater
then
can
b●e
pardoned
,
or
,
my
punishment
is
greater
then
can
bee
borne
:
But
it
needes
not
bee
disputed
;
for
it
is
all
one
;
He
that
considers
onely
the
anger
of
God
in
the
punishment
,
will
thinke
his
sin
unpardonable
,
his
sinne
will
be
see
heavy
for
him
.
But
as
a
feaver
is
well
spent
,
when
the
patient
is
fit
to
take
physick
,
so
if
God
give
me
physick
,
if
I
take
his
corrections
as
medicines
,
and
not
as
punishments
,
then
my
disease
is
well
spent
,
my
danger
is
well
overcome
;
If
I
have
buryed
my
sins
in
the
wounds
of
my
Saviour
,
they
cannot
be
too
heavy
for
me
,
for
they
are
not
upon
me
at
all
;
But
if
I
take
them
out
again
,
by
relapsing
into
them
,
or
imagine
them
to
rise
again
,
by
a
suspicion
and
jealousie
in
God
,
that
he
hath
not
forgiven
them
,
because
his
hand
lies
still
upon
me
,
in
some
afflictions
,
so
,
in
such
a
relapse
,
so
,
in
such
a
jealous
mis-interpretation
of
Gods
proceeding
with
me
,
my
sins
are
too
heavy
for
me
;
for
me
,
because
I
do
not
sustain
my self
by
those
helps
that
God
puts
into
my
hands
.
It
is
heavy
,
too
heavy
,
too
heavy
for
me
,
says
David
;
elect
themselves
,
their
election
will
not
beare
them
out
in
their
sins
.
But
here
we
consider
the
insupportablenesse
,
in
that
,
wherein
the
holy
Ghost
hath
presented
it
,
Quia
onus
,
because
it
lies
upon
me
,
in
the
nature
and
quality
of
a
Burden
,
Mine
iniquities
are
as
a
burden
,
too
heavy
for
me
.
When
all
this
is
packed
up
upon
me
,
that
I
am
first
under
a
Calamity
,
a
sicknesse
,
a
scorne
,
an
imprisonment
,
a
penury
,
and
then
upon
that
calamity
,
there
is
laid
the
anger
and
indignation
of
God
,
and
then
upon
that
,
the
weight
of
mine
own
sinnes
;
this
is
too
much
to
settle
me
,
it
is
enough
to
sinke
me
,
it
is
a
burden
,
in
which
the
danger
arises
from
the
last
addition
,
in
that
,
which
is
last
laid
on
:
for
,
as
the
sceptique
Philosopher
pleases
himselfe
in
that
argumentation
,
that
either
a
penny
makes
a
man
rich
,
or
he
can
never
be
rich
,
for
says
he
,
if
he
be
not
rich
yet
,
the
addition
of
a
penny
more
would
make
him
rich
:
or
if
not
that
penny
,
yet
another
,
or
another
,
so
that
at
last
it
is
the
addition
of
a
penny
that
makes
him
rich
;
so
without
any
such
fallacious
or
facetious
circumvention
in
our
case
,
it
is
the
last
addition
,
that
that
we
look
on
last
,
that
makes
our
burden
insupportable
,
when
upon
our
calamity
we
see
the
anger
of
God
piled
up
,
and
upon
that
,
our
sin
,
when
I
come
to
see
my
sin
,
in
that
glasse
,
in
that
glasse
,
not
in
a
Saviour
bleeding
for
me
,
but
in
a
Judge
frowning
upon
mee
;
when
my
sins
are
so
far
off
from
me
,
as
that
they
are
the
last
thing
that
I
see
;
for
,
if
I
would
look
upon
my
sins
,
first
,
with
a
remorsefull
,
a
tearfull
,
a
repentant
eye
,
either
I
should
see
no
anger
,
no
calamity
;
or
it
would
not
seem
strange
to
me
,
that
God
should
bee
angry
,
nor
strange
,
that
I
should
suffer
calamities
,
when
God
is
angry
;
Therefore
is
sin
heavy
as
a
burden
,
because
it
is
the
last
thing
that
I
lay
upon
my selfe
,
and
feel
not
that
till
a
heavy
load
of
calamity
and
anger
be
upon
me
before
.
But
then
,
as
when
we
come
to
be
unloaded
of
a
burden
,
that
that
was
las●
laid
on
,
is
first
taken
off
,
so
when
we
come
,
by
any
meanes
,
though
by
the
sense
of
a
calamity
,
or
of
the
anger
of
God
,
to
a
sense
of
our
sin
,
before
the
calamity
it selfe
be
taken
off
,
the
sin
is
forgiven
.
When
the
Prophet
found
David
in
this
state
,
the
first
act
that
the
Prophet
came
to
was
the
Transtulit
peccatum
,
God
hath
taken
away
thy
sinne
,
but
the
calamity
was
not
yet
taken
away
.
The
child
begot
in
sin
shall
surely
die
,
though
the
sin
be
pardoned
.
The
fruit
of
the
tree
may
be
preserved
and
kept
,
after
the
tree
it selfe
is
cut
down
and
burnt
;
The
fruit
,
and
off
spring
of
our
sin
,
calamity
,
may
continue
upon
us
,
after
God
hath
removed
the
guiltinesse
of
the
sin
from
us
.
In
the
course
of
civility
,
our
parents
goe
out
before
us
,
in
the
course
of
Mortality
,
our
parents
die
before
us
;
In
the
course
of
Gods
mercy
,
it
is
so
too
;
The
sin
that
begot
the
calamity
,
is
dead
,
and
gone
,
the
calamity
,
the
child
,
and
off
spring
of
that
sin
,
is
alive
and
powerfull
upon
us
.
But
for
the
most
part
,
as
if
I
would
lift
an
iron
chain
from
the
ground
,
if
I
take
but
the
first
linke
,
and
draw
up
that
,
the
whole
chain
follows
,
so
if
by
my
repentance
,
I
remove
the
uppermost
weight
of
my
load
,
my
sin
,
all
the
rest
,
the
declaration
of
the
anger
of
God
,
and
the
calamities
that
I
suffer
,
will
follow
my
sin
,
and
depart
from
me
.
But
still
our
first
care
must
be
to
take
off
the
last
weight
,
the
last
that
comes
to
our
sense
,
The
sin
.
You
have
met
,
I
am
sure
,
in
old
Apophtbegms
,
an
answer
of
a
Philosopher
celebrated
,
that
being
asked
,
what
was
the
heaviest
thing
in
the
world
,
answered
,
Senex
Tyrannus
,
An
old
Tyran
;
For
a
Tyran
,
at
first
,
dares
not
proceed
so
severely
;
but
when
he
is
established
,
and
hath
continued
long
,
he
prescribes
in
his
injuries
,
and
those
injuries
become
Laws
.
As
sin
is
a
Tyran
,
so
he
is
got
over
our
head
,
in
Dominie
,
as
we
shewed
you
in
the
supergressaesunt
,
in
our
former
part
;
As
he
is
an
,
old
Tyran
,
so
he
is
the
heaviest
burden
that
can
be
imagined
;
An
inveterate
sin
,
is
an
inveterate
sore
,
we
may
hold
out
with
it
,
but
hardly
cure
it
;
we
may
slumber
it
,
but
hardly
kill
it
.
Weigh
sin
in
heaven
;
heaven
could
not
beare
it
,
in
the
Angels
;
They
fell
:
In
the
waters
;
The
Sea
could
not
beare
it
in
Ionas
;
He
was
cast
in
:
In
the
earth
;
That
could
not
beare
it
in
Dathan
,
and
Abiram
;
They
were
swallowed
:
And
because
all
the
inhabitants
of
the
earth
are
sin
it selfe
,
The
earth
it selfe
shall
reel
to
and
fro
,
as
a
Drunkard
,
and
shall
be
removed
like
a
Cottage
,
and
the
transgression
thereof
shall
be
heavy
upon
it
,
and
it
shall
fall
and
notrise
againe
;
There
's
the
totall
,
the
finall
fall
,
proper
to
the
wicked
;
they
shall
fall
;
so
shall
the
godly
;
And
fall
every
day
;
and
fall
seven
times
a
day
;
but
they
shall
rise
againe
and
stand
in
judgement
;
The
wicked
shall
not
doe
so
;
They
shall
rise
,
stand
for
judgement
,
stand
to
receive
judgement
;
and
then
not
fall
,
but
be
cast
out
,
out
of
the
presence
of
God
,
and
cast
down
,
down
into
an
impossibility
of
rising
,
for
ever
,
for
ever
,
for
ever
.
There
is
a
lively
expressing
of
this
deadly
weight
,
this
burden
in
the
Prophet
Zechary
.
First
,
there
was
a
certaine
vessell
,
a
measure
shewed
,
Hic
est
oculus
,
This
is
the
sight
,
(
says
our
first
translation
)
This
is
the
resemblance
through
all
the
earth
,
(
says
our
second
.
)
That
is
,
to
this
measure
,
and
to
that
that
is
figured
in
it
,
every
man
must
look
,
this
every
man
must
take
into
his
consideration
;
what
is
it
?
In
this
measure
sate
a
woman
whose
name
was
Wickednesse
;
At
first
,
this
woman
,
this
wickednesse
,
sate
up
in
this
vessell
,
she
had
not
filled
the
measure
,
she
was
not
laid
securely
in
it
,
she
was
not
prostrate
,
not
groveling
,
but
her
nobler
part
,
her
head
,
was
yet
out
of
danger
,
she
sate
up
in
it
.
But
before
the
Vision
departs
,
she
is
plunged
wholly
into
that
measure
;
(
into
darknesse
,
into
blindnesse
)
and
not
for
a
time
;
for
,
then
,
there
was
a
cover
,
(
says
the
text
)
and
agreat
cover
,
and
a
great
cover
of
Lead
put
upon
that
vessell
;
and
so
,
a
perpetuall
imprisonment
,
no
hope
to
get
out
;
and
heavy
fetters
,
no
ease
to
be
had
within
;
Hard
ground
to
tread
upon
,
and
heavy
burdens
to
carry
;
first
a
cover
,
that
is
,
an
excuse
;
a
great
cover
,
that
is
,
a
defence
,
and
a
glory
;
at
last
,
of
Lead
;
all
determines
in
Desperation
.
This
is
when
the
multiplicity
and
indifferencie
to
lesser
sins
,
and
the
habituall
custome
of
some
particular
sin
,
meet
in
the
aggravating
of
the
burden
:
for
then
,
heavyer
then
the
sand
of
the
Sea
,
says
the
holy
Ghost
:
where
he
expresses
the
greatest
weight
by
the
least
thing
;
Nothing
lesse
then
a
graine
of
sand
,
nothing
heavyer
then
the
sands
of
the
Sea
,
nothing
easier
to
resist
then
a
first
tentation
,
or
a
single
sinne
in
it selfe
,
nothing
heavyer
,
nor
harder
to
devest
,
then
sinnes
complicated
in
one
another
,
or
then
an
old
Tyran
,
and
custome
in
any
one
sin
.
And
therefore
it
was
evermore
a
familiar
phrase
with
the
Prophets
,
when
they
were
to
declare
the
sins
,
or
to
denounce
the
punishments
of
those
sins
upon
the
people
,
to
call
it
by
this
word
,
Onus
visionis
,
Onus
Babylonis
,
Onus
Ninives
,
O
the
burden
of
Babylon
,
the
burden
of
Niniveh
.
And
because
some
of
those
woes
,
those
Iudgements
,
those
burdens
,
did
not
always
fall
upon
that
people
presently
,
they
came
to
mock
the
Prophets
,
and
say
to
them
,
New
,
what
is
the
burden
of
she
Lord
,
What
Burden
have
you
to
preach
to
us
,
This
is
the
Burden
of
the
Lord
,
I
will
even
forsake
you
.
And
,
as
it
is
elegantly
,
emphatically
,
vehemently
added
,
Every
mans
word
shall
be
his
burden
;
That
which
he
says
,
shall
be
that
that
shall
be
laid
to
his
charge
;
What
burden
now
,
what
plague
,
what
famine
,
what
warre
now
?
Is
not
all
well
for
all
your
crying
The
burden
of
the
Lord
?
Every
mans
word
shall
be
his
burden
,
the
deriding
of
Gods
Ordinance
,
and
of
the
denouncing
of
his
Judgements
in
that
Ordinance
shall
be
their
burden
,
that
is
,
aggravate
those
Judgements
upon
them
,
Nay
,
there
is
a
heavyer
weight
then
that
,
added
;
Ye
shall
say
no
more
(
says
God
to
the
Prophet
)
the
burden
of
the
Lord
,
Now
,
let
no
man
ease
himself
upon
that
fallacy
,
sin
cannot
be
,
nor
sin
cannot
induce
such
burdens
as
you
talk
of
,
for
many
men
are
come
to
wealth
,
and
by
that
wealth
,
to
honour
,
who
,
if
they
had
admitted
a
tendernesse
in
their
consciences
,
and
forborn
some
sins
.
had
lost
both
;
for
,
are
they
without
burden
,
because
they
have
wealth
,
and
honour
?
In
the
Originall
language
,
the
same
word
,
that
is
here
,
a
burden
,
Ch●bad
,
signifies
honour
,
and
wealth
,
as
well
as
a
burden
.
And
therefore
says
the
Prophet
,
Woe
unto
him
that
loadeth
himselfe
with
thick
clay
.
Non
densantur
nisi
per
laborem
;
There
goes
much
pains
to
the
laying
of
it
thus
thick
upon
us
;
The
multiplying
of
riches
is
a
laborious
thing
;
and
then
it
is
a
new
pain
to
bleed
out
those
riches
for
a
new
office
,
or
a
new
title
;
Et
tamen
lutum
,
says
that
Father
,
when
all
is
done
,
we
are
but
rough-cast
with
durt
;
All
those
Riches
,
all
those
Honours
are
a
Burden
,
upon
the
just
man
,
they
are
bu●
a
multiplying
of
fears
,
that
they
shall
lose
them
;
upon
the
securest
man
,
they
are
but
a
multiplying
of
duties
&
obligations
;
for
the
more
they
havet
,
he
more
they
have
to
answer
;
and
upon
the
unjust
,
they
are
a
multiplying
of
everlasting
torments
.
They
possess
months
of
vanity
,
and
wearisom
nights
are
appointed
them
.
Men
are
as
weary
of
the
day
,
upon
Carpets
and
Cushions
,
as
at
the
plough
.
And
the
labourers
wearinesse
,
is
to
a
good
end
;
but
for
these
men
,
They
weary
themselves
to
commit
iniquity
.
Some
doe
,
and
some
doe
not
;
All
doe
.
The
labour
of
the
foolish
wearieth
every
one
of
them
;
Because
he
knows
not
how
to
goe
to
the
City
.
To
carry
nothing
out
of
this
world
,
for
his
Riches
,
his
Office
,
his
Honour
shall
follow
him
into
the
next
world
,
and
clog
his
soule
there
.
But
we
proposed
this
consideration
of
this
Metaphor
,
That
sinne
is
a
burden
,
(
as
there
is
an
infinite
sweetnesse
,
and
infinite
latitude
in
every
Metaphor
,
in
every
elegancy
of
the
Scripture
,
and
therefore
I
may
have
leave
to
be
loath
to
depart
from
it
)
in
some
particular
inconveniences
,
that
a
burden
brings
,
and
it
is
time
to
come
to
them
.
SERMON
XXIII
.
Preached
at
Lincolns
Inne
.
The
third
Sermon
on
PSAL.
38.
4.
For
mine
iniquities
are
gone
over
my
head
,
as
a
heavy
Burden
,
they
are
too
heavy
for
mee
.
AS
a
Torch
that
hath
been
lighted
,
and
used
before
,
is
easier
lighted
then
a
new
torch
,
so
are
the
branches
,
and
parts
of
this
Text
,
the
easier
reduced
to
your
memory
,
by
having
heard
former
distributions
thereof
.
But
as
a
Torch
that
hath
been
lighted
&
us'd
before
,
will
not
last
so
long
as
a
new
one
,
so
perchance
your
patience
which
hath
already
been
twice
exercised
with
the
handling
of
these
words
,
may
be
too
near
the
bottom
to
afford
much
.
And
therefore
much
I
have
determined
not
to
need
.
God
did
his
greatest
work
upon
the
last
day
,
and
yet
gave
over
work
betimes
.
In
that
day
he
made
man
,
and
,
(
as
the
context
leades
us
,
most
probably
,
to
thinke
)
he
made
Paradise
,
and
placed
man
in
Paradise
that
day
.
For
the
variety
of
opinions
amongst
our
Expositors
,
about
the
time
when
God
made
Paradise
,
arises
from
one
errour
,
an
errour
in
the
Vulgat
Edition
,
in
the
translation
of
the
Roman
Church
,
that
reads
it
Plantaver
at
,
God
had
planted
a
garden
,
done
it
before
.
Therefore
some
state
it
before
the
Creation
,
which
Saint
Hierome
follows
,
or
at
least
relates
,
without
disapproving
it
;
and
others
place
it
,
upon
the
third
day
,
when
the
whole
earth
received
her
accomplishment
;
but
if
any
had
looked
over
this
place
with
the
same
ingenuity
as
their
own
great
man
Tyr
:
(
an
active
man
in
the
Councell
of
Trent
)
hath
done
over
the
Book
of
Psalms
,
in
which
one
Booke
he
hath
confessed
6000
places
,
in
which
their
translation
differs
from
the
Originall
,
they
would
have
seen
this
difference
in
this
place
,
that
it
is
not
Plantaver
at
,
but
Plantavit
,
not
that
God
had
before
,
but
that
he
did
then
,
then
when
hee
had
made
man
,
make
a
Paradise
for
man
.
And
yet
God
made
an
end
of
all
this
days
work
betimes
;
in
that
day
,
He
walked
in
the
garden
in
the
cool
of
the
Evening
.
The
noblest
part
of
our
work
,
in
handling
this
Text
falls
upon
the
conclusion
,
reserved
for
this
day
;
which
is
,
the
application
of
these
words
to
Christ
.
But
for
that
,
I
shall
be
short
,
and
rather
leave
you
to
walke
with
God
in
the
cool
of
the
Evening
,
to
meditate
of
the
sufferings
of
Christ
,
when
you
are
gone
,
then
pretend
to
expresse
them
here
.
The
Passion
of
Christ
Jesus
is
rather
an
amazement
,
an
astonishment
,
an
extasie
,
a
consternation
,
then
an
instruction
.
Therefore
,
though
something
we
shall
say
of
that
anone
.
First
,
we
pursue
that
which
lies
upon
our selves
,
the
Burden
,
in
those
four
mischievous
inconveniences
wrapped
up
in
that
Metaphor
.
Of
them
,
the
first
was
,
Inclinat
;
That
a
Burden
sinkes
a
man
,
declines
him
,
De.
ver.
releg
c.
20.
There
are
good
things
in
the
world
,
which
it
is
a
sin
for
man
to
love
,
Quia
infra
illam
ordinantur
,
because
though
they
be
good
,
they
are
not
so
good
as
man
;
And
man
may
not
decline
,
and
every
thing
,
except
God
himself
,
is
inferiour
to
man
,
and
so
,
it
is
a
declination
,
a
stooping
in
man
,
to
apply
himselfe
to
any
Creature
,
till
he
meet
that
Creature
in
God
;
for
there
,
it
is
above
him
;
And
so
,
as
Beauty
and
Riches
,
and
Honour
are
beames
that
issue
from
God
,
and
glasses
that
represent
God
to
us
,
and
idea's
that
return
us
into
him
,
in
our
glorifying
of
him
,
by
these
helpes
,
so
we
may
apply
our selves
to
them
;
for
,
in
this
consideration
,
as
they
assist
us
in
our
way
to
God
,
they
are
above
us
,
otherwise
,
to
love
them
for
themselves
,
is
a
declination
,
a
stooping
under
a
burden
;
And
this
declination
,
this
incurvation
,
this
descent
of
man
,
in
the
inordinate
love
of
the
Creature
,
may
very
justly
seem
to
be
forbidden
in
that
Commandement
,
that
forbids
Idolatry
,
Thou
shalt
not
bow
down
to
them
,
nor
worship
them
;
If
we
bow
down
to
them
,
we
doe
worship
them
;
for
it
is
in
the
love
of
all
Creatures
,
as
it
is
in
money
;
Covetousnesse
,
that
is
,
the
love
of
money
,
is
Idolatry
,
says
the
Apostle
;
and
so
is
all
other
inordinate
love
of
any
,
Idolatry
.
And
then
,
as
we
have
seen
some
grow
crooked
,
by
a
long
sitting
,
a
lying
in
one
posture
,
so
,
by
an
easie
resting
in
these
descents
and
declination
of
the
soule
,
it
comes
to
bee
a
fashion
to
stoop
,
and
it
seemes
a
comely
thing
to
be
crooked
;
and
we
become
,
infruniti
,
that
is
,
quibus
nem●
frui
velit
,
such
as
no
body
cares
for
our
conversation
,
or
company
,
except
we
be
ill
company
,
sociable
in
other
sinnes
,
Et
viliores
quò
castiores
,
if
we
affect
Chastity
,
or
any
other
vertue
,
we
disaffect
and
distast
other
men
;
for
one
mans
vertue
chides
,
and
reproaches
a
whole
vicious
company
.
But
if
he
will
needs
bee
in
fashion
,
C●m
pervers●
perverti
,
to
grow
crooked
with
the
crooked
,
His
iniquities
shall
take
him
,
and
hee
shall
be
holden
with
the
cards
of
his
sinne
;
He
shall
die
without
instruction
;
Die
in
a
place
,
where
he
can
have
no
Absolution
,
no
Sacrament
,
or
die
,
in
a
disposition
,
that
he
shall
receive
no
benefit
by
them
,
though
he
receive
them
.
He
hath
packed
a
burden
upon
himself
,
in
habituall
sinne
,
he
hath
chosen
to
stoop
under
this
burden
,
in
an
Idolatrous
love
of
those
sinnes
,
and
nothing
shall
be
able
to
erect
him
again
,
not
Preaching
,
not
Sacraments
,
no
not
judgements
.
And
this
is
the
first
inconvenience
,
and
mischief
,
implyed
in
this
Metaphor
which
the
holy
Ghost
hath
chosen
,
Mine
iniquities
are
as
a
burden
,
Inclinant
,
they
bend
down
my
soule
,
created
streight
,
to
an
incurvation
,
to
a
crookednesse
.
A
second
inconvenience
intimated
in
this
Metaphore
,
a
burden
,
is
the
fatigat
,
one
talent
more
to
be
added
,
one
childe
more
to
be
provided
for
,
one
office
,
or
one
title
more
to
be
compassed
,
one
tentation
more
to
be
satisfied
.
Though
we
grumble
,
not
out
of
remorse
of
conscience
,
but
out
of
a
bodily
wearinesse
of
the
sinne
,
yet
wee
proceed
in
it
.
How
often
men
goe
to
Westminster
,
how
often
to
the
Exchange
,
called
by
unjust
suits
,
or
called
by
corrupt
bargaines
to
those
places
,
when
their
case
,
or
their
health
perswades
them
to
stay
at
home
?
How
many
go
to
forbidden
beds
,
then
when
they
had
rather
stay
at
home
,
if
they
were
not
afraid
of
an
unkind
interpretation
?
We
have
wearied
our selves
in
the
ways
of
wickednesse
;
Plus
miles
in
uno
torneamento
,
quam
sanctus
Monachus
in
decem
annis
,
says
our
Holkot
,
upon
that
place
,
a
soldier
suffers
more
in
one
expedition
,
then
a
Monk
does
,
in
ten
years
,
says
he
,
and
perchance
he
says
true
,
and
yet
no
commendation
to
his
Monke
neither
;
for
that
soldier
may
doe
even
the
cause
of
God
,
more
good
,
in
that
one
expedition
,
then
that
Monke
in
ten
years
:
But
it
is
true
as
Holkot
intended
it
,
(
though
perchance
his
example
doe
not
much
strengthen
it
)
vicious
men
are
put
to
more
pains
,
and
to
doe
more
things
against
their
own
mindes
,
then
the
Saints
of
God
are
in
the
ways
of
holinesse
.
We
have
wearied
our selves
in
the
ways
of
wickednesse
,
says
he
,
that
is
,
in
doing
as
other
wicked
men
have
done
,
in
ways
which
have
been
beaten
out
to
us
,
by
the
frequent
practise
of
other
men
;
but
he
addes
more
,
We
have
gone
the
rough
Deserts
,
where
there
lay
no
way
;
that
is
,
through
sins
,
in
which
,
wee
had
no
example
,
no
precedent
,
the
inventions
of
our
hearts
.
The
covetous
man
lies
still
,
and
attends
his
quarter
days
,
and
studies
the
endorsements
of
his
bonds
,
and
he
wonders
that
the
ambitious
man
can
endure
the
shuttings
and
thrustings
of
Courts
,
and
can
measure
his
happinesse
by
the
smile
of
a
greater
man
:
And
,
he
that
does
so
,
wonders
as
much
,
that
this
covetous
man
can
date
his
happinesse
by
an
Almanack
,
and
such
revolutions
,
and
though
he
have
quick
returns
of
receipt
,
yet
scarce
affords
himself
bread
to
live
till
that
day
come
,
and
though
all
his
joy
be
in
his
bonds
,
yet
demes
himself
a
candles
end
to
look
upon
them
.
Hilly
ways
are
wearisome
ways
,
and
tire
the
ambitious
man
;
Carnall
pleasures
are
dirty
ways
,
and
tire
the
licentious
man
;
Desires
of
gain
,
are
thorny
ways
,
and
tire
the
covetous
man
;
Aemulations
of
higher
men
,
are
dark
and
●linde
ways
,
and
tire
the
envious
man
,
Every
way
,
that
is
out
of
the
way
,
wearies
us
;
But
,
lass●it
sumus
;
sed
〈◊〉
non
datur
requires
,
we
labour
,
and
have
no
rest
,
And
then
a
third
is
Retardat
.
Though
a
man
can
stand
under
a
burden
,
that
he
doe
not
sink
,
but
be
able
to
make
some
steps
,
yet
his
burden
slackens
his
pace
,
and
he
goes
not
so
fast
,
as
without
that
burden
he
could
have
gone
.
So
it
is
an
habituall
sinnes
;
though
we
doe
not
sinke
into
desperation
,
and
stupefaction
,
though
we
doe
come
to
the
participation
of
outward
means
,
and
have
some
sense
,
some
feeling
thereof
,
yet
,
hearing
Sermons
,
nor
to
such
a
re-incarnation
,
and
invisceration
of
Christ
and
his
merits
into
our selves
,
in
the
Sacrament
;
as
if
wee
were
altogether
devested
of
that
sin
,
and
not
onely
at
that
time
,
we
should
doe
.
Quis
ascendes
,
says
David
;
who
shall
ascend
unto
the
hill
of
the
Lord
?
It
is
a
painfull
clambring
;
up
a
hill
.
And
Saint
August
.
makes
use
of
the
answer
,
Innocens
manibus
,
He
that
hath
clean
hands
;
first
,
he
must
have
hands
,
as
well
as
feet
;
He
must
doe
something
for
himself
;
And
then
,
Innocent
hands
;
such
as
doe
no
harme
to
others
,
such
as
hold
,
and
carry
no
hurtfull
thing
to
himself
;
Either
he
must
have
the
first
Innocence
,
Abstinence
from
ill
getting
,
or
the
second
Innocence
,
Restitution
of
that
which
was
ill
gotten
,
or
he
shall
never
get
up
that
hill
;
for
,
it
is
a
steep
hill
,
and
there
is
no
walking
up
,
but
he
must
crawle
,
hand
and
foot
.
Therefore
,
says
the
Apostle
,
Deponamus
pondus
,
Let
us
lay
aside
every
weight
;
He
does
not
say
,
sin
in
generall
,
but
every
weight
,
every
circumstance
that
may
aggravate
our
sin
,
every
conversation
that
may
occasion
our
sin
;
And
,
(
as
hee
addes
,
particularly
and
emphatically
)
The
sin
,
that
does
so
easily
beset
us
;
Easily
,
because
customarily
,
habitually
;
And
then
,
says
that
Apostle
,
in
that
place
,
Let
us
run
;
when
we
have
laid
down
the
sin
,
that
does
so
easily
beset
us
,
our
beloved
and
habituall
sinne
,
and
laid
down
every
weight
,
every
circumstance
that
aggravates
that
sin
,
then
we
may
be
able
to
run
,
to
proceed
with
a
holy
chearfulnesse
and
proficiency
in
the
wayes
of
sanctification
;
but
till
that
we
cannot
,
how
due
observers
soever
we
be
of
all
outward
means
;
for
,
sin
is
a
burden
,
in
perverting
us
,
in
tyring
us
,
in
retarding
us
.
And
last
of
all
,
it
is
a
burden
,
quaetenus
praecipitat
,
wash
way
that
he
can
trot
thorough
,
and
goe
forward
religiously
in
his
Calling
for
all
them
;
)
for
though
there
be
coluber
in
via
,
A
snake
in
every
way
,
tentations
in
every
calling
,
yet
,
In
Christo
omnia
possumus
,
In
Christ
,
we
can
doe
all
things
,
and
therefore
,
in
him
,
we
can
bruise
the
Serpents
head
)
and
spurn
a
tentation
out
of
his
way
.
But
he
that
hath
been
long
under
the
custome
of
a
sin
,
evermore
meets
with
stones
to
stumble
at
,
and
bogges
to
plunge
in
.
It
is
S.
Chrys●stomes
application
;
He
that
hath
had
fever
,
though
he
have
cast
it
off
,
yet
he
walks
weakly
,
and
he
hath
an
inclination
to
the
beds
side
,
or
to
a
chaire
,
at
every
turn
that
he
makes
about
his
chamber
.
So
hath
he
to
relapses
,
that
hath
been
under
the
custome
of
an
habituall
sin
,
though
he
have
discontinued
the
practise
of
that
sin
.
And
these
be
the
inconveniences
,
the
mischiefs
,
represented
to
us
in
this
metaphore
,
A
burden
,
Mine
iniquities
are
as
a
burden
too
heavy
for
me
,
Because
they
sink
me
down
,
from
the
Creator
to
the
creature
;
Because
they
tire
and
weary
me
,
and
yet
I
must
bear
them
;
Because
when
they
doe
not
absolutely
tire
me
,
yet
they
slacken
my
pace
;
and
because
,
though
I
could
lay
off
that
burden
,
leave
off
that
sin
,
for
the
present
practise
,
yet
the
former
habit
hath
so
weakned
me
,
that
I
always
apt
to
stumble
,
and
fall
into
relapses
.
Thus
have
you
the
mischievous
inconveniences
of
habituall
sin
laid
open
to
you
,
supergressae
,
Mine
iniquities
are
gone
over
my
head
,
and
the
gravatae
,
As
a
burden
they
are
too
heavy
for
me
.
But
as
a
good
Emperour
received
that
commendation
,
that
no
man
went
ever
out
of
his
presence
discontented
,
so
our
gracious
God
never
admits
us
to
his
presence
in
this
his
Ordinance
,
but
with
a
purpose
to
dismisse
us
in
heart
,
and
in
comfort
;
for
,
his
Almoner
,
he
that
distributeth
his
mercies
to
Congregations
,
is
the
God
of
comfort
,
of
all
comfort
,
the
holy
Ghost
himself
.
Nay
,
they
whom
he
admits
to
his
presence
here
,
goe
not
out
of
his
presence
,
when
they
goe
from
hence
;
He
is
with
them
,
whilst
they
stay
here
,
and
hee
goes
home
with
them
,
when
they
goe
home
.
Princes
out
of
their
Royall
care
call
Parliaments
,
and
graciously
deliver
themselves
over
to
that
Representative
Body
;
God
out
of
his
Fatherly
love
calls
Congregations
,
and
does
not
onely
deliver
himself
over
,
in
his
ordinance
,
to
that
Representative
Body
,
the
whole
Church
there
,
but
when
every
man
is
become
a
private
man
again
,
when
the
Congregation
is
dissolv'd
,
and
every
man
restored
to
his
own
house
,
God
,
in
his
Spirit
,
is
within
the
doores
,
within
the
bosomes
of
every
man
that
receiv'd
him
here
.
Therefore
we
have
reserved
for
the
conclusion
of
all
,
the
application
of
this
Text
to
our
blessed
Saviour
;
for
so
our
most
ancient
Expositors
direct
our
meditations
,
first
,
historically
,
and
literally
,
upon
David
,
and
that
we
did
at
first
;
Then
morally
,
and
by
just
application
to
our selves
,
and
that
we
have
most
particularly
insisted
upon
;
And
lastly
,
upon
our
Saviour
Christ
Iesus
himself
;
and
that
remains
for
our
conclusion
and
consolation
;
for
,
even
from
him
,
groaning
under
our
burden
,
we
may
hear
these
words
,
Mine
iniquities
are
gone
over
my
head
,
and
,
&c.
First
then
,
that
that
lay
upon
Christ
,
was
sin
,
properly
sin
.
Son
of
man
,
though
he
were
the
Son
of
God
too
,
was
God
far
estranged
;
therefore
God
saw
sin
in
him
.
Non
novit
peccatum
,
He
knew
no
sin
;
not
by
any
experimentall
knowledge
,
not
by
any
perpetration
;
for
,
Non
fecit
peccatum
,
He
did
no
sin
,
be
committed
no
sin
.
Originall
sin
before
we
know
sin
,
before
we
have
committed
any
sinne
.
They
esteemed
him
stricken
,
and
smitten
of
God
;
to
bruile
him
,
;
And
the
Lord
proceeds
not
thus
,
where
he
sees
no
sin
.
Therefore
the
Apostle
carries
it
to
a
very
high
expression
,
God
made
him
to
be
sin
for
our
sakes
;
passion
,
sin
,
all
sin
,
the
whole
nature
of
sinne
might
bee
overcome
.
It
was
sin
that
was
upon
Christ
,
else
God
could
not
have
been
angry
with
him
,
nor
pleased
with
us
.
It
was
sin
,
and
his
own
sin
;
Mine
iniquities
,
says
Christ
,
in
his
Type
,
and
figure
,
;
and
in
his
body
,
the
Church
;
and
,
(
we
may
be
bold
to
adde
)
in
his
very
person
;
Mine
iniquities
.
Many
Heretiques
denied
his
body
,
to
be
his
Body
,
they
said
it
was
but
an
airy
,
an
imaginary
,
an
illusory
Body
;
and
denied
his
Soul
to
be
his
Soul
,
they
said
he
had
no
humane
soul
,
but
that
his
divine
nature
supplied
that
,
and
wrought
all
the
operations
of
the
soul.
But
we
that
have
learnt
Christ
better
,
know
,
that
hee
could
not
have
redeemed
man
,
by
that
way
that
was
contracted
betweene
him
and
his
Father
,
that
is
,
by
way
of
satisfaction
,
except
he
had
taken
the
very
body
,
and
the
very
soul
of
man
:
And
as
verily
as
his
humane
nature
,
his
body
and
soul
were
his
,
his
sins
were
his
too
.
As
my
mortality
,
and
my
hunger
,
and
thirst
,
and
wearinesse
,
and
all
my
naturall
infirmities
are
his
,
so
my
sins
are
his
sins
.
And
now
when
my
sins
are
by
him
thus
made
his
sins
,
no
Hell-Devill
,
not
Satan
,
no
Earth-Devill
,
no
Calumniator
,
can
any
more
make
those
sins
my
sins
,
then
he
can
make
his
divinity
,
mine
.
As
by
the
spirit
of
Adoption
,
I
am
made
the
childe
of
God
,
the
seed
of
God
,
the
same
Spirit
with
God
,
but
yet
I
am
not
made
God
,
so
by
Christs
taking
my
sins
,
I
am
made
a
servant
of
my
God
,
a
Beads-man
of
my
God
,
a
vassall
,
a
Tributary
debtor
to
God
,
but
I
am
no
sinner
in
the
sight
of
God
,
no
sinner
so
,
as
that
man
or
the
Devill
can
impute
that
sin
unto
me
,
then
when
my
Saviour
hath
made
my
sins
his
.
As
a
Soldier
would
not
part
with
his
scars
,
Christ
would
not
.
They
were
sins
,
our
sins
;
And
his
sins
;
and
,
as
it
follows
in
his
Type
,
David
,
sins
in
a
plurality
,
many
sins
.
I
know
nothing
in
the
world
so
manifold
,
so
plurall
,
so
numerous
,
as
my
sins
;
And
my
Saviour
had
all
those
.
But
if
every
other
man
have
not
so
many
sins
,
as
I
,
he
owes
that
to
Gods
grace
,
and
not
to
the
Devils
forbearance
,
for
the
Devill
saw
no
such
parts
,
nor
no
such
power
in
me
to
advance
or
hinder
his
kingdome
,
no
such
birth
,
no
such
education
,
no
such
place
in
the
State
or
Church
,
as
that
he
should
be
gladder
of
me
,
then
of
other
men
.
He
ministers
tentations
to
all
;
and
all
are
overcome
by
his
tentations
;
And
all
these
sins
,
in
all
men
,
were
upon
Christ
at
once
.
All
twice
over
;
In
the
root
,
and
in
the
fruit
too
;
In
the
bullein
,
and
in
the
coin
too
;
In
grosse
,
and
in
retail
;
In
Originall
,
and
in
Actuall
sin
.
And
,
howsoever
the
sins
of
former
ages
,
the
sins
of
all
men
for
4000
years
before
,
which
were
all
upon
him
,
when
he
was
upon
the
Crosse
,
might
possibly
be
numbred
,
(
as
things
that
are
past
,
may
easilier
fall
within
a
possibility
of
such
an
imagination
)
yet
all
those
sinnes
,
which
were
to
come
after
,
he
himself
could
not
number
;
for
,
hee
,
as
the
Sonne
of
man
,
though
hee
know
how
long
the
world
hath
lasted
,
knowes
not
how
long
this
sinfull
world
shall
last
,
and
when
the
day
of
Judgement
shall
be
;
And
all
those
future
sins
,
were
his
sins
before
they
were
committed
;
They
were
his
before
they
were
theirs
that
doe
them
.
And
lest
this
world
should
not
afford
him
sins
enow
,
he
took
upon
him
the
sins
of
heaven
it self
;
not
their
sins
,
who
were
fallen
from
heaven
,
and
fallen
into
an
absolute
incapacity
of
reconciliation
,
but
their
sins
,
which
remained
in
heaven
;
Those
sins
,
which
the
Angels
that
stand
,
would
fall
into
,
if
they
had
not
received
a
confirmation
,
given
them
in
contemplation
of
the
death
and
merits
of
Christ
,
Christ
took
upon
him
,
for
all
things
,
in
Earth
,
and
Heaven
too
,
were
reconciled
to
God
by
him
:
for
,
if
there
had
been
as
many
worlds
,
as
there
are
men
in
this
,
(
which
is
a
large
multiplication
)
or
as
many
worlds
,
as
there
are
sins
in
this
,
(
which
is
an
infinite
multiplication
)
his
merit
had
been
sufficient
to
all
.
They
were
sins
,
his
sins
,
many
sinnes
,
the
sinnes
of
the
world
;
and
then
,
as
in
his
Type
,
David
,
Supergressae
,
his
sins
,
these
sins
were
got
above
him
.
And
not
as
Davids
,
or
ours
,
by
an
insensible
growth
,
and
swelling
of
a
Tide
in
Course
of
time
,
but
this
inundation
of
all
the
sins
of
all
places
,
and
times
,
and
persons
,
was
upon
him
in
an
instant
,
in
a
minute
;
in
such
a
point
as
admits
,
and
requires
a
subtile
,
and
a
serious
consideration
;
for
it
is
eternity
;
which
though
it
doe
infinitely
exceed
all
time
,
yet
is
in
this
consideration
,
lesse
then
any
part
of
time
,
that
it
is
indivisible
,
eternity
is
so
;
and
though
it
last
for
ever
,
is
all
at
once
,
eternity
is
so
.
And
from
this
point
,
this
timelesse
time
,
time
that
is
all
time
,
time
that
is
no
time
,
from
all
eternity
,
all
the
sins
of
the
world
were
gone
over
him
.
And
,
gone
over
his
head
.
Let
his
head
bee
his
Divine
nature
,
yet
they
were
gone
over
his
head
:
for
,
though
there
bee
nothing
more
voluntary
,
then
the
love
of
God
to
man
,
(
for
,
he
loves
us
,
not
onely
for
his
own
sake
,
or
for
his
own
glories
sake
,
but
he
loves
us
for
his
loves
sake
,
he
loves
us
,
and
loves
his
love
of
us
,
and
had
rather
want
some
of
his
glory
,
then
wee
should
not
have
,
nay
,
then
he
should
not
have
so
much
love
towards
us
)
though
this
love
of
his
be
an
act
simply
voluntary
,
yet
in
that
act
of
expressing
this
love
,
in
the
sending
a
Saviour
,
there
was
a
kinde
of
necessity
contracted
on
Christs
part
;
such
a
contract
had
passed
between
him
and
his
Father
,
that
as
himself
says
,
there
was
an
oportuit
pati
,
So
,
above
his
head
;
And
over
his
head
,
all
those
ways
,
that
we
considered
before
,
in
our selves
;
Sicut
tectum
,
sicut
fornix
,
as
a
roof
,
as
an
arch
,
that
had
separated
between
God
,
and
him
,
in
that
he
prayed
,
and
was
not
heard
;
when
in
that
Transeat
Calix
,
Father
,
if
it
be
possible
,
let
this
cup
passe
from
me
,
the
Cup
was
not
onely
not
taken
out
of
his
hands
,
but
filled
up
again
as
fast
,
as
he
,
in
obedience
to
his
Father
,
dranke
of
it
,
more
and
worse
miseries
succeeding
,
and
exceeding
those
which
hee
had
born
before
.
They
were
above
him
in
clamore
,
Father
,
forgive
them
,
for
they
are
not
forgiven
that
sinne
of
crucifying
the
Lord
of
life
,
yet
.
They
were
above
his
head
,
swet
water
and
bloud
,
in
the
Agony
,
when
hee
,
who
had
formerly
passed
his
Israel
thorough
the
Red
Sea
,
as
though
that
had
not
been
love
large
enough
,
was
now
himself
overflowed
with
a
Red
Sea
of
his
owne
bloud
,
for
his
Israel
again
.
And
they
were
over
his
head
in
Dominio
,
Crown
of
thorns
were
added
to
his
other
afflictions
.
And
so
is
our
first
part
of
this
Text
,
the
supergressae
sunt
,
the
multiplicity
of
sin
,
appliable
to
Christ
,
as
well
as
to
his
Type
,
to
David
,
and
to
us
,
the
members
of
his
body
.
And
so
is
the
last
part
,
God
Man
.
That
one
sin
could
make
an
Angel
a
Devill
,
is
a
strange
consideration
;
but
that
all
the
sins
of
the
world
,
could
make
God
Man
,
Too
heavy
,
sayes
the
Text.
It
did
not
onely
make
God
Man
;
in
investing
our
nature
by
his
birth
,
but
it
made
him
no
Man
,
by
devesting
that
body
,
by
death
;
and
,
(
but
for
the
vertue
,
and
benefit
of
a
former
Decree
)
submitting
that
body
,
to
the
corruption
,
and
putrefaction
of
the
grave
;
But
this
was
the
peculiar
,
the
miraculous
glory
of
Christ
Jesus
.
He
had
sin
,
all
our
sin
,
and
yet
never
felt
worme
of
conscience
;
He
lay
dead
in
the
grave
,
and
yet
never
felt
worm
of
corruption
.
Sin
was
heavy
;
It
made
God
Man
;
Too
heavy
;
It
made
Man
no
Man
;
for
him
,
even
for
him
,
who
was
God
and
Man
together
;
for
,
even
that
person
,
so
composed
,
had
certain
velleitates
,
(
as
wee
say
in
the
School
)
certain
motions
arising
sometimes
in
him
,
which
required
a
veruntamen
,
a
review
,
a
re-consideration
,
Not
my
will
,
O
Father
,
but
thine
be
done
;
and
such
,
as
in
us
,
who
are
pushed
on
by
Originall
sinne
,
and
drawn
on
by
sinfull
concupiscences
in
our selves
,
would
become
sins
,
though
in
Christ
they
were
farre
from
it
.
Sin
was
heavy
,
even
upon
him
,
in
all
those
inconveniences
,
which
wee
noted
in
a
burden
;
his
soul
was
heavy
unto
death
;
Retardando
,
when
they
brought
him
to
think
it
long
,
Viquid
dereliquisti
,
Why
hast
thou
forsaken
mee
?
And
then
,
praecipitando
,
to
make
that
haste
to
the
Consummatum
est
,
to
the
finishing
of
all
,
as
to
die
before
his
fellows
that
were
crucified
with
him
,
died
;
to
bow
down
his
head
,
and
to
give
up
his
soul
,
before
they
extorted
it
from
him
.
Thus
we
burdned
him
;
Et
cum
exonerat
nos
onerat
,
when
he
unburdens
us
,
he
burdens
us
even
in
that
unburdening
:
Onerat
beneficio
,
cum
exonerat
peccato
.
He
hath
taken
off
the
obligation
of
sinne
,
but
he
hath
laid
upon
us
,
the
obligation
of
thankfulnesse
,
Retribution
.
Quid
retribuam
?
What
shall
I
render
to
the
Lord
,
for
all
his
benefits
to
me
?
is
vox
onerati
,
a
voyce
that
grones
under
the
burden
,
though
not
of
sinne
,
Christ
,
Lord
depart
from
me
,
for
I
am
a
sinfull
man
,
is
,
says
that
Father
,
vox
onerati
,
the
voyce
of
one
oppressed
with
the
blessings
and
benefits
of
God
,
and
desirous
to
spare
,
and
to
husband
that
treasure
of
Gods
benefits
,
as
though
he
were
better
able
to
stand
without
the
support
of
some
of
those
benefits
,
then
stand
under
the
debt
,
which
so
many
,
so
great
benefits
laid
upon
him
:
Truly
he
that
considers
seriously
,
what
his
sins
have
put
the
Son
of
God
to
,
cannot
but
say
,
Lord
lay
some
of
my
sinnes
upon
me
,
rather
then
thy
Sonne
should
beare
all
this
;
that
devotion
,
that
says
after
,
Spare
thy
people
,
whom
thou
hast
redeemed
with
thy
most
precious
bloud
,
would
say
before
,
spare
that
Son
,
that
must
die
,
spare
that
precious
bloud
,
that
must
be
shed
to
redeeme
us
.
And
rather
then
Christ
should
truely
,
really
beare
the
torments
of
hell
,
in
his
soule
,
(
which
torments
cannot
be
severed
from
obduration
,
nor
from
everlastingness
)
I
would
,
I
should
desire
,
that
my
sins
might
return
to
me
,
and
those
punishments
for
those
sins
;
I
should
be
ashamed
to
be
so
farre
exceeded
in
zeal
,
by
Moses
,
who
would
have
been
blotted
out
of
the
book
of
life
,
or
by
Paul
,
who
would
have
been
separated
from
Christ
for
his
brethren
,
as
that
I
would
not
undertake
as
much
,
to
redeem
my
redeemer
,
and
suffer
the
torments
of
Hell
my selfe
,
rather
then
hee
should
;
But
it
is
an
insupportable
burden
of
debt
,
that
he
hath
laid
upon
me
,
by
suffering
that
which
he
suffered
,
Vis
sanus
fieri
,
hast
thou
a
desire
to
be
well
,
and
a
faith
that
I
can
make
thee
well
?
are
vox
ex●nerantis
,
the
words
of
him
that
would
take
off
our
burden
;
But
then
,
the
Tolle
grabatum
&
ambula
,
Take
up
thy
bed
and
walke
,
this
is
vox
oncrantis
,
the
voyce
of
Christ
,
as
he
lays
a
new
burden
upon
us
;
ut
quod
prius
suave
,
jam
onerosum
sit
,
that
bed
which
he
had
ease
in
before
,
must
now
be
born
with
pain
;
that
sin
which
was
forgotten
with
pleasure
,
must
now
be
remembred
with
Contrition
Christ
speaks
not
of
a
vacuity
,
nor
of
a
levity
;
when
he
takes
off
one
burden
,
he
lays
on
another
;
nay
,
two
for
one
.
He
takes
off
the
burden
,
of
Irremediablenesse
,
of
irrecoverablenesse
,
and
he
reaches
out
his
hand
,
in
his
Ordinances
,
in
his
Word
and
Sacraments
,
by
which
we
may
be
disburdened
of
all
our
sins
;
but
then
he
lays
upon
us
,
Onus
resipiscentiae
,
the
burden
of
Repentance
for
our selves
,
and
Onus
gratitudinis
,
the
burden
of
retribution
,
and
thankfulnesse
to
him
,
in
them
who
are
his
,
by
our
relieving
of
them
,
in
whom
he
suffers
.
The
end
of
all
,
(
that
we
may
end
all
in
endlesse
comfort
)
is
,
That
our
word
,
in
the
originall
,
in
which
the
holy
Ghost
spoake
,
is
Iikkebedu
,
which
is
not
altogether
,
as
we
read
them
,
graves
sunt
,
but
graves
fieri
;
not
that
they
are
,
but
that
they
were
as
a
burden
,
too
heavy
for
me
;
till
I
could
lay
hold
upon
a
Saviour
to
sustaine
me
,
they
were
too
heavy
for
me
:
And
by
him
,
I
can
runne
through
a
troop
(
through
the
multiplicity
of
my
sins
,
)
and
by
my
God
I
can
leap
over
a
wall
;
Though
mine
iniquities
be
got
over
my
head
,
as
a
wall
of
separation
,
yet
in
Christo
omnia
possum
,
In
Christ
I
can
doe
all
things
;
Mine
iniquities
are
got
over
my
head
;
but
my
head
is
Christ
;
and
in
him
,
I
can
doe
whatsoever
hee
hath
done
,
by
applying
his
sufferings
to
my
soule
for
all
;
my
sins
are
his
,
and
all
his
merit
is
mine
:
And
all
my
sins
shall
no
more
hinder
my
ascending
into
heaven
,
nor
my
sitting
at
the
right
hand
of
God
,
in
mine
own
person
,
then
they
hindered
him
,
who
bore
them
all
in
his
person
,
mine
onely
Lord
and
Saviour
Christ
Jesus
,
blessed
for
ever
.
SERMON
XXIV
.
Preached
at
White-Hall
.
EZEK.
34.
19.
And
as
for
my
flock
,
they
eate
that
,
which
yee
have
troen
with
your
feet
,
and
they
drink
that
which
yee
have
foulded
with
your
feet
.
THose
four
Prophets
,
whom
the
Church
hath
called
the
great
Prophets
,
Esay
,
and
Ieremy
,
Ezekiel
and
Daniel
,
are
not
onely
therefore
called
great
,
because
they
writ
more
,
then
the
lesser
Prophets
did
,
(
for
Zecbary
,
who
is
amongst
the
lesser
,
writ
more
then
Daniel
who
is
amongst
the
greater
)
but
because
their
Prophecies
are
of
a
larger
comprehension
,
and
extent
,
and
,
for
the
most
part
,
speake
more
of
the
comming
of
Christ
,
and
the
establishing
of
the
Christian
Church
,
then
the
lesser
Prophets
doe
,
who
were
more
conversant
about
the
temporall
deliverance
of
Israel
from
Babylon
,
though
there
be
aspersions
of
Christ
,
and
his
future
government
in
those
Prophets
too
,
though
more
thinly
shed
.
Amongst
the
four
great
ones
,
our
Prophet
Ezekiel
is
the
greatest
.
I
compare
not
their
extraction
and
race
;
for
,
though
Ezekiel
were
de
genere
sacerdotali
,
of
the
Leviticall
and
Priestly
race
;
(
And
,
as
Philo
Iud●us
notes
,
all
nations
having
some
markes
of
Gentry
,
some
calling
that
ennobled
the
professors
thereof
,
(
in
some
Armes
,
and
Merchandize
in
some
,
and
the
Arts
in
others
)
amongst
the
Iews
,
that
was
Priesthood
,
Priesthood
was
Gentry
)
though
Ezekiel
were
of
this
race
,
Esay
was
of
a
higher
,
for
he
was
of
the
extraction
of
their
Kings
,
of
the
bloud
royall
.
But
the
extraordinary
greatnesse
of
Ezekiel
,
is
in
his
extraordinary
depth
,
and
mysteriousnesse
,
for
this
is
one
of
those
parts
of
Scripture
,
(
as
the
beginning
of
Genesis
,
and
the
Canticles
of
Solomon
,
also
are
)
which
are
forbid
to
be
read
amongst
the
Iews
,
till
they
come
to
be
thirty
years
old
,
which
was
the
Canonicall
age
to
be
made
Priests
;
In
so
much
,
that
Saint
Gregory
says
,
when
he
comes
to
expound
any
part
of
this
Prophet
,
Noctunum
iter
ago
,
that
he
travelled
by
night
,
and
did
but
ghesse
at
his
way
.
But
,
besides
that
many
of
the
obscure
places
of
the
Prophets
are
more
open
to
us
,
then
they
were
to
the
ancients
,
because
many
of
those
prophecies
are
now
fulfilled
,
and
so
that
which
was
Prophecy
to
them
,
is
History
to
us
,
in
this
place
,
which
we
have
now
undertaken
,
there
never
was
darknesse
,
not
difficulty
,
neither
in
the
first
emanation
of
the
light
thereof
,
nor
in
the
reflection
;
neither
in
the
Literall
,
nor
in
the
Figurative
sense
thereof
;
for
the
literall
sense
is
plainly
that
,
that
amongst
the
manifold
oppressions
,
under
which
the
Children
of
Israel
languished
in
Babylon
,
this
was
the
heaviest
,
that
their
own
Priests
joyned
with
the
State
against
them
,
and
infused
pestilent
doctrines
into
them
,
that
so
themselves
might
enjoy
the
favour
of
the
State
,
and
the
people
committed
to
their
charge
,
might
slacken
their
obedience
to
God
,
and
surrender
themselves
to
all
commandements
of
all
men
;
This
was
their
oppression
,
the
Church
joyned
with
the
Court
,
to
oppresse
them
;
Their
own
Priests
gave
these
sheep
grasse
which
they
had
troden
with
their
feet
,
(
doctrines
,
not
as
God
gave
them
to
them
,
but
as
they
had
tampered
,
and
tempered
them
,
and
accommodated
them
to
serve
turnes
,
and
fit
their
ends
;
whose
servants
they
had
made
themselves
,
more
then
Gods
)
And
they
gave
them
water
to
drink
which
they
had
troubled
with
their
feet
,
that
is
,
doctrines
mudded
with
other
ends
then
the
glory
of
God
;
And
that
therefore
God
would
take
his
sheep
into
his
own
care
,
and
reduce
them
from
that
double
oppression
of
that
Court
,
and
that
Church
,
those
Tyrannous
officers
,
and
those
over-obsequious
Priests
.
This
is
the
literall
sense
of
our
text
,
and
context
,
evident
enough
in
the
letter
thereof
.
And
then
the
figurative
and
Mysticall
sense
is
of
the
same
oppressions
,
and
the
same
deliverance
over
againe
in
the
times
of
Christ
,
and
of
the
Christian
Church
;
for
that
's
more
then
figurative
,
fully
literall
,
soon
after
the
Text
,
I
will
set
up
one
shepheard
,
my
servant
David
,
And
I
will
raise
up
for
them
a
plant
of
renoune
,
which
is
the
same
that
Esay
had
called
A
rod
out
of
the
stem
of
Iesse
,
and
Ieremy
had
called
A
righteous
br●nch
,
This
prophecy
then
comprehending
the
kingdome
of
Christ
,
it
comprehends
the
whole
kingdome
of
Christ
,
not
onely
the
oppressions
,
and
deliverances
of
our
forefathers
,
from
the
Heathen
,
and
the
Heretiques
in
the
Primitive
Church
,
but
that
also
which
touches
us
more
nearly
,
the
oppressions
and
deliverance
of
our
Fathers
,
in
the
Reformation
of
Religion
,
and
the
shaking
off
of
the
yoak
of
Rome
,
that
Italian
Babylon
,
as
heavy
as
the
Chald●an
.
We
shall
therefore
at
this
time
fix
our
meditations
upon
that
accommodation
of
the
Text
,
the
oppression
that
the
Israel
of
God
was
under
,
then
,
when
he
delivered
them
by
that
way
,
the
Reformation
of
Religion
,
and
consider
how
these
metaphors
of
the
holy
Ghost
,
The
treading
with
their
feet
the
grasse
that
the
sheep
were
to
eae
,
and
the
troubling
with
their
feet
the
water
that
the
sheep
were
to
drink
,
doe
answer
and
set
out
the
oppressions
of
the
Roman
Church
then
,
as
lively
as
they
did
in
the
other
Babylon
.
And
so
,
having
said
enough
of
the
primary
sense
of
these
words
,
as
they
concern
Gods
Israel
,
in
the
first
Babylon
,
and
something
by
way
of
commemoration
,
and
thankfulnesse
,
for
Gods
deliverance
of
his
Israel
,
from
the
persecutions
in
the
Primitive
Church
,
insist
we
now
,
upon
the
severall
metaphors
of
the
Text
,
as
the
holy
Ghost
continues
them
to
the
whole
reigne
of
Christ
,
and
so
to
the
Reformation
.
First
,
ploughed
iniquity
,
and
sowed
wickednesse
,
and
reaped
the
same
;
and
(
as
God
himselfe
complaines
)
trod
his
portion
under
foot
;
That
is
,
first
,
neglected
his
people
,
(
for
Gods
people
are
his
portion
)
And
then
whatsoever
pious
men
had
given
to
the
Church
,
is
his
portion
too
,
and
that
portion
they
had
troden
under
foot
;
not
neglected
it
,
not
despised
it
,
for
they
collected
it
,
and
audited
it
providently
enough
,
but
they
trod
it
under
foot
,
when
that
which
was
given
for
the
sustentation
of
the
Priest
,
they
turned
upon
their
own
splendour
,
and
glory
,
and
surfet
:
Christ
will
be
fed
in
the
poor
that
are
hungry
,
and
hee
will
be
cloathed
in
the
poore
that
are
naked
,
so
he
would
be
enriched
in
those
poor
Ministers
that
serve
at
his
Altar
;
when
Christ
would
be
so
fed
,
he
desires
not
feasts
and
banquets
;
when
he
would
be
so
cloathed
,
hee
desires
not
soft
rayment
fit
for
Kings
houses
,
nor
embroyderies
,
nor
perfumes
;
when
he
would
be
enriched
in
the
poor
Church-man
,
he
desires
not
that
he
should
be
a
spunge
,
to
drinke
up
the
sweat
of
others
,
and
live
idly
;
but
yet
,
as
he
would
not
be
starved
in
the
hungry
,
nor
submitted
to
cold
and
unwholesome
ayre
in
the
naked
,
so
neither
would
he
be
made
contemptible
,
nor
beggerly
in
the
Minister
of
his
Church
.
Nor
,
was
there
in
the
world
,
(
take
in
Turky
,
and
all
the
heathen
)
(
for
they
also
have
their
Clergy
)
a
more
contemtible
&
more
beggerly
Clergy
then
that
of
Rome
;
I
speak
of
the
Clergy
in
the
most
proper
sense
,
that
is
,
they
that
minister
,
they
that
officiate
,
they
that
execute
,
they
that
personally
&
laboriously
do
the
service
of
the
Church
.
The
prelacies
,
and
Dignities
of
the
Church
,
were
multiplyed
in
the
hands
of
them
,
who
under
pretext
of
Government
,
took
their
ease
,
and
they
that
labored
,
were
attenuated
&
macerated
,
with
lean
,
&
penurious
pensions
.
In
the
best
governed
Churches
there
are
such
Dignities
,
&
supplies
without
Cure
of
soules
,
or
personall
service
;
but
they
are
intended
for
recompence
of
former
labours
,
and
sustentation
of
their
age
,
of
whose
youth
,
and
stronger
days
,
the
Church
had
received
benefit
.
But
in
the
Roman
Church
these
preferments
are
given
almost
in
the
wombe
;
and
children
have
them
not
onely
before
they
can
merit
them
,
but
before
they
can
speake
for
them
;
and
they
have
some
Church-names
,
Dean
,
or
Bishop
,
or
Abbat
,
as
soon
almost
as
they
have
any
Christian
names
.
Yea
,
we
know
many
Church
dignities
,
entailed
to
noble
families
,
and
,
if
it
fall
void
,
whilest
the
child
is
so
incapable
,
it
must
be
held
for
him
,
by
some
that
must
resigne
it
,
when
it
may
,
by
any
extent
of
dispensation
,
be
asked
for
him
.
So
then
the
Church
joyned
with
the
State
,
to
defraud
the
people
;
The
Priest
was
poorly
maintained
,
and
so
the
people
poorely
instructed
.
And
this
is
the
first
conformity
between
the
two
Babylons
,
the
Chaldean
and
the
Italian
.
Pursue
we
then
the
holy
Ghosts
purpose
and
manner
of
implying
,
the
ground
;
that
is
,
where
the
hand
of
God
hath
set
it
;
which
for
spirituall
food
is
the
Church
.
In
hard
winters
we
give
sheep
hay
,
but
in
open
times
open
grasse
.
In
persecutions
of
Tyrans
,
in
Interdicts
of
Antichristian
Bishops
,
who
sometimes
out
of
passion
,
or
some
secular
respect
shut
up
Church
dores
and
forbid
service
,
and
Sacraments
,
to
whole
Cities
,
to
whole
nations
,
sheep
must
live
by
hay
,
Gods
Children
must
relieve
themselves
at
home
,
by
books
of
pious
and
devout
meditation
;
But
when
God
affords
abundant
pastures
,
and
free
entrance
thereunto
,
Gods
sheep
are
to
take
their
grasse
upon
the
ground
,
Gods
grace
at
the
Church
.
Impossibile
est
eum
corrigere
,
qui
omnia
scit
,
Chrysost:
It
is
an
impossible
thing
to
correct
him
,
that
thinks
he
knows
all
things
already
.
As
long
as
he
will
admit
counsaile
from
another
,
he
acknowledges
the
other
,
to
know
more
then
he
;
but
if
he
thinks
,
he
knows
all
before
,
he
hath
no
room
for
farther
instruction
,
nor
love
to
the
place
where
it
is
to
be
had
.
We
read
in
the
Eastern
Histories
,
of
a
navigable
River
,
that
afforded
all
the
inhabitants
exportation
,
and
importation
,
and
all
commerce
.
But
when
every
particular
man
,
to
serve
his
own
curiosity
,
for
the
offices
of
his
house
,
for
the
pleasures
of
his
gardens
,
and
for
the
sumptuousnesse
of
Grots
and
aqueducts
,
and
such
water-works
,
drew
severall
channells
,
infinite
channells
our
of
this
great
River
,
this
exhausted
the
maine
channell
,
and
brought
it
to
such
a
shallownesse
,
as
would
beare
no
boats
,
and
so
,
took
from
them
the
great
and
common
commodities
that
it
had
afforded
them
.
So
if
every
man
think
to
provide
himselfe
Divinity
enough
at
home
,
for
himselfe
and
his
family
,
and
out
of
laziness
and
singularity
,
or
state
,
or
disaffection
to
the
preacher
leave
the
Church
unfrequented
,
he
frustrates
the
Ordinance
of
God
,
which
is
,
that
his
sheep
should
come
to
his
pastures
,
and
take
his
grasse
upon
his
ground
,
his
instructions
at
his
house
at
Church
.
And
this
we
could
not
doe
in
the
Roman
Church
,
where
all
our
prayers
,
and
all
Gods
service
of
that
kinde
,
were
in
a
language
,
not
onely
not
understood
by
him
that
heard
it
,
but
for
the
most
part
,
not
by
him
that
spoke
it
,
It
is
not
of
their
manifold
,
and
scornfull
,
and
ridiculous
and
histrionicall
Ceremonies
in
their
service
,
nor
of
the
dangerous
poysons
,
the
direct
Idolatries
(
in
the
practise
of
the
people
)
in
their
service
,
that
we
complain
of
now
,
but
of
this
,
that
though
it
had
been
never
so
wholesome
grasse
,
it
was
not
so
to
those
sheep
,
they
could
not
know
it
to
be
their
proper
aliment
,
for
certainly
they
aske
without
faith
,
that
aske
without
understanding
;
nor
can
I
beleeve
or
hope
that
God
will
give
me
that
I
aske
,
if
I
know
not
what
I
asked
.
And
what
a
miserable
supply
had
they
for
this
in
their
Legends
;
for
many
of
those
Legends
were
in
vulgar
tongues
and
understood
by
them
.
Virgin
Mary
was
every
good
mans
wife
,
and
every
good
womans
mid-wife
,
by
a
neighborly
,
and
familiar
,
and
ordinary
assistant
in
all
houshold
offices
,
as
we
see
in
those
Legends
,
and
revelations
.
In
which
Legends
,
they
did
not
onely
faine
actions
,
which
those
persons
never
did
,
but
they
fained
persons
which
never
were
;
and
they
did
not
onely
mis-canonize
men
,
made
Devils
Saints
,
but
they
mis-christened
men
,
put
names
to
persons
,
and
persons
to
names
that
never
were
.
And
these
legends
being
transferred
into
the
Church
,
the
sheep
lacke
their
grasse
upon
the
ground
,
that
is
,
the
knowledge
of
Gods
will
,
in
his
house
,
at
Church
.
And
this
is
another
conformity
between
the
two
Babylons
,
the
Chaldean
,
and
the
Italian
Babylon
,
that
the
sheep
lacked
due
food
in
the
due
place
.
So
is
it
also
,
Revelations
,
Apparitions
,
Inspirations
,
Motions
,
and
Interpretations
of
the
private
spirit
.
Now
,
though
we
may
see
the
naturall
dew
to
descend
from
heaven
,
yet
it
did
first
ascend
from
the
earth
,
and
retains
still
some
such
earthly
parts
,
as
sheep
cannot
digest
.
So
howsoever
these
Revelations
and
Inspirations
seem
to
fall
upon
us
from
heaven
,
they
arise
from
the
earth
,
from
our selves
,
from
our
own
melancholy
,
and
pride
,
or
our
too
much
homelinesse
and
familiarity
in
our
accesses
,
and
conversation
with
God
,
or
a
facility
in
beleeving
,
or
an
often
dreaming
the
same
thing
.
And
with
these
Dews
of
Apparitions
and
Revelations
,
did
the
Romane
Church
make
our
fathers
drunk
and
giddy
;
And
against
these
does
S.
Augustine
devoutly
pray
,
and
praise
God
,
that
he
had
delivered
him
from
the
curiosity
of
sipping
these
dews
,
of
hearkning
after
these
apparitions
and
revelations
.
But
so
ordinary
were
these
apparitions
then
,
as
that
any
son
,
or
nephew
,
or
friend
,
could
discern
his
fathers
,
or
uncles
,
or
companions
soul
,
ascending
out
of
Purgatory
into
heaven
,
and
know
them
as
distinctly
,
as
if
they
kept
the
same
haire
,
and
beard
,
and
bodily
lineaments
,
as
they
had
upon
earth
.
And
as
a
ship
which
hath
struck
Sail
,
will
yet
goe
on
with
the
winde
it
had
before
,
for
a
while
,
so
now
,
when
themselves
are
come
to
acknowledge
,
That
it
was
the
unanime
opinion
of
the
Fathers
,
Brigids
Revelations
,
that
they
might
also
have
some
Mothers
of
the
Church
too
;
which
is
not
disproportionall
in
that
Church
;
if
they
have
had
a
woman
Pope
,
to
have
Mothers
of
the
Church
too
.
I
speak
not
this
,
as
though
God
might
not
,
or
did
not
manifest
his
will
by
women
;
The
great
mystery
of
the
Resurrection
of
Christ
was
revealed
to
women
before
men
;
and
to
the
sinfullest
woman
of
company
,
first
.
But
I
speak
of
that
bold
injury
done
to
the
mysteries
of
the
Christian
Religion
,
by
pouring
out
that
dew
upon
the
grasse
,
the
Revelations
of
S.
Brigid
,
upon
the
controversies
of
Religion
.
A
book
of
so
much
blasphemy
,
and
impertinency
,
and
incredibility
,
that
if
a
Heathen
were
to
be
converted
,
he
would
sooner
be
brought
to
beleeve
Ovids
Metamorphoses
,
then
Brigids
Revelations
,
to
conduce
to
Religion
.
And
this
is
also
another
conformity
between
the
two
Babylons
,
the
Chaldean
,
and
the
Italian
Babylon
,
that
we
could
not
receive
our
grasse
pure
,
but
infected
,
and
dewed
with
these
frivolous
,
nay
pernicious
apparitions
,
and
Revelations
.
But
press
we
a
little
closer
to
the
very
steps
,
That
the
shepheards
had
troden
it
down
.
And
this
treading
down
will
be
pertinently
considered
two
ways
.
Tertullian
in
his
Book
De
habitu
muliebri
,
notes
two
excesses
in
womens
dressing
;
One
he
cals
Ornatum
,
the
other
cultum
;
One
mundum
muliebrem
,
the
other
,
(
according
to
the
liberty
that
he
takes
in
making
words
)
Immundum
muliebrem
;
the
first
is
a
superfluous
diligence
in
their
dressing
,
but
the
other
an
unnaturall
addition
to
their
complexion
;
the
first
he
pronounces
to
be
always
ad
ambitionem
,
for
pride
,
but
the
other
,
ad
prostitutionem
,
for
a
worse
,
for
the
worst
purpose
.
These
two
sorts
of
Excesses
doe
note
these
two
kindes
of
treading
down
the
grasse
,
which
we
intend
;
of
which
one
is
,
the
mingling
of
too
much
humane
ornament
,
and
secular
learning
in
preaching
,
in
presenting
the
word
of
God
,
which
word
is
our
grasse
;
The
other
is
of
mingling
humane
Traditions
,
as
of
things
of
equall
value
,
and
obligation
,
with
the
Commandements
of
God
.
For
the
first
,
humane
ornament
,
if
in
those
pastures
,
which
are
ordain'd
for
sheep
,
you
either
plant
rare
and
curious
flowers
,
delightfull
onely
to
the
eye
,
or
fragrant
and
odoriferous
hearbs
delightfull
onely
to
the
smell
,
nay
,
be
they
medicinall
hearbs
,
usefull
,
and
behovefull
for
the
preservation
,
and
restitution
of
the
health
of
man
,
yet
if
these
specious
and
glorious
flowers
,
and
fragrant
,
and
medicinall
hearbs
,
be
not
proper
nourishment
for
sheep
,
this
is
a
treading
down
of
the
grasse
,
a
pestering
and
a
suppressing
of
that
which
appertained
to
them
.
So
if
in
your
spirituall
food
,
our
preaching
of
the
Word
,
you
exact
of
us
more
secular
ornament
,
then
may
serve
,
as
Saint
Augustine
says
,
Ad
ancillationem
,
to
convey
,
and
usher
the
true
word
of
life
into
your
understandings
,
and
affections
,
(
for
both
those
must
necessarily
be
wrought
upon
)
more
then
may
serve
ad
vehiculum
,
for
a
chariot
for
the
word
of
God
to
enter
,
and
triumph
in
you
,
this
is
a
treading
down
of
the
grasse
,
a
filling
of
that
ground
which
was
ordained
for
sheep
,
with
things
improper
,
and
impertinent
to
them
.
If
you
furnish
a
Gallery
with
stuffe
proper
for
a
Gallery
,
with
Hangings
and
Chairs
,
and
Couches
,
and
Pictures
,
it
gives
you
all
the
conveniencies
of
a
Gallery
,
walks
and
prospect
,
and
ease
;
but
if
you
pester
it
with
improper
and
impertinent
furniture
,
with
Beds
,
and
Tables
,
you
lose
the
use
,
and
the
name
of
a
Gallery
,
and
you
have
made
it
a
Wardrobe
;
so
if
your
curiosity
extort
more
then
convenient
ornament
,
in
delivery
of
the
word
of
God
,
you
may
have
a
good
Oration
,
a
good
Panegyrique
,
a
good
Encomiastique
,
but
not
so
good
a
Sermon
.
It
is
true
that
Saint
Paul
applies
sentences
of
secular
Authors
,
even
in
matters
of
greatest
importance
;
but
then
it
is
to
persons
that
were
accustomed
to
those
authors
,
and
affected
with
them
,
and
not
conversant
,
not
acquainted
at
all
,
with
the
phrase
and
language
of
Scripture
amongst
us
now
,
almost
every
man
(
God
be
blessed
for
it
)
is
so
accustomed
to
the
text
of
Scripture
,
as
that
he
is
more
affected
with
the
name
of
David
,
or
Saint
Paul
,
then
with
any
Seneca
or
Plutarch
.
I
am
far
from
forbidding
secular
ornament
in
divine
exercises
,
especially
in
some
Auditories
,
acquainted
with
such
learnings
.
I
have
heard
men
preach
against
witty
preaching
;
and
doe
it
with
as
much
wit
,
as
they
have
;
and
against
learned
preaching
,
with
as
much
learning
,
as
they
could
compasse
.
If
you
should
place
that
beast
,
which
makes
the
Bezoar
stone
,
in
a
pasture
of
pure
,
but
onely
grasse
,
it
is
likely
,
that
out
of
his
naturall
faculty
,
he
would
petrifie
the
juyce
of
that
grasse
,
and
make
it
a
stone
,
but
not
such
a
medicinall
stone
,
as
he
makes
out
of
those
herbes
which
he
feeds
upon
.
Let
all
things
concur
in
the
name
of
God
,
to
the
advancing
of
his
purpose
,
in
his
ordinance
,
which
is
,
to
make
his
will
acceptable
to
you
,
by
his
word
;
onely
avoid
excesse
in
the
manner
of
doing
it
.
Saint
Augustines
is
an
excellent
rule
,
when
after
in
his
book
De
Doctrina
Christiana
,
he
had
taught
a
use
of
all
Arts
in
Divinity
,
he
allows
them
onely
thus
far
,
ut
cum
ingenia
his
reddantur
exercitatiora
,
cavendum
ne
reddantur
maligniora
,
that
when
a
man
by
these
helps
is
the
more
ful
,
and
the
more
ready
&
the
more
able
for
Church
service
,
he
be
not
also
thereby
made
the
more
bold
and
the
more
confident
;
Nec
ament
decipere
verisimili
sermone
,
lest
because
he
is
able
to
make
any
thing
seem
probable
and
likely
to
the
people
,
by
his
eloquence
,
he
come
to
infuse
paradoxicall
opinions
,
or
schismaticall
,
or
(
which
may
be
beleeved
either
way
)
problematicall
opinions
,
for
certain
and
constant
truths
,
and
so
be
the
lesse
conversant
,
and
the
lesse
diligent
in
advancing
plaine
,
and
simple
,
and
fundamentall
doctrines
and
catechisticall
,
which
are
truely
necessary
to
salvation
,
as
though
such
plaine
,
and
ordinary
,
and
catechisticall
doctrines
were
not
worthy
of
his
gifts
and
his
great
parts
.
In
a
word
,
in
sheep-pastures
you
may
plant
fruit
trees
in
the
hedge-rowes
;
but
if
you
plant
them
all
over
,
it
is
an
Orchard
;
we
may
transfer
flowers
of
secular
learning
,
into
these
exercises
;
but
if
they
consist
of
those
,
they
are
but
Themes
,
and
Essays
.
But
why
insist
we
upon
this
?
Was
there
any
such
conformity
between
the
two
Babylons
as
that
the
Italian
Babylon
can
be
said
to
have
troden
down
the
grasse
in
that
kinde
,
with
overcharging
their
Sermons
with
too
much
learning
.
Truly
it
was
far
,
very
very
far
from
it
;
for
when
they
had
prevailed
in
that
Axiome
,
and
Aphorisme
of
theirs
,
that
it
was
best
to
keep
the
people
in
ignorance
,
they
might
justly
keep
the
Priest
in
ignorance
too
;
for
when
the
people
needed
no
learned
instruction
,
what
needed
the
Church
a
learned
instructer
?
And
therefore
I
laid
hold
of
this
consideration
,
the
treading
down
of
grass
,
by
oppressing
it
with
secular
learning
,
there
by
to
bring
to
your
remembrance
,
the
extreme
ignorance
that
damp'd
the
Roman
Church
,
at
that
time
;
where
Aristotles
Metaphysicks
were
condemned
for
Heresie
,
over-much
learning
,
for
they
are
such
Sermons
as
will
not
suffer
us
to
pity
them
,
but
we
must
necessarily
scorne
,
and
contemne
,
and
deride
them
;
Sermons
,
at
which
the
gravest
,
and
saddest
man
could
not
choose
but
laugh
;
not
at
the
Sermon
,
God
forbid
;
nor
at
the
plainness
,
and
homeliness
of
it
;
God
forbid
;
but
at
the
Soloecismes
,
the
barbarismes
,
the
servilities
,
the
stupid
ignorance
of
those
things
which
fall
within
the
knowledge
of
boys
of
the
first
forme
in
every
School
.
This
was
their
treading
down
of
grass
,
not
with
over-much
learning
,
but
with
a
cloud
,
a
dampe
,
an
earth
of
ignorance
.
After
an
Oxe
that
oppresseth
the
grass
,
after
a
Horse
that
devours
the
grass
,
sheep
will
feed
;
but
after
a
Goose
that
stanches
the
grass
,
they
will
not
;
no
more
can
Gods
sheep
receive
nourishment
from
him
that
puts
a
scorne
upon
his
function
,
by
his
ignorance
.
But
in
the
other
way
of
treading
down
grass
,
Italian
Babylon
Rome
abounded
,
superabounded
,
overflowed
,
surrounded
all
.
And
this
is
much
more
dangerous
then
the
other
;
for
this
mingling
of
humane
additions
,
and
traditions
,
upon
equall
necessity
,
and
equall
obligation
as
the
word
of
God
it selfe
,
is
a
kneading
,
an
incorporating
of
grasse
and
earth
together
,
so
,
as
that
it
is
impossible
for
the
weake
sheep
,
to
avoid
eating
the
meat
of
the
Serpent
,
Dust
shalt
thou
eate
all
the
days
of
thy
life
.
Now
man
upon
his
transgression
,
was
not
accursed
,
nor
woman
;
The
sheep
were
not
accursed
;
But
the
earth
was
,
and
the
Serpent
was
;
and
now
this
kneading
,
this
incorporating
of
earth
with
grasse
,
traditions
with
the
word
,
makes
the
sheep
to
eate
the
cursed
meat
of
the
cursed
Serpent
,
Dust
shalt
thou
eat
all
the
days
of
thy
life
.
Now
,
in
this
treading
down
this
grasse
,
this
way
,
this
suppressing
it
by
traditions
,
be
pleased
to
consider
these
two
applications
;
some
traditions
doe
destroy
the
word
of
God
,
Ceremoniall
additions
in
their
Church
.
And
of
this
sort
was
that
amongst
the
Iews
,
of
which
our
blessed
Saviour
reproches
them
,
Roman
Church
;
where
,
not
onely
the
doctrines
of
men
but
the
doctrine
of
Devills
,
(
as
the
Apostle
calls
the
forbidding
of
Mariage
,
and
of
meats
)
did
not
onely
tread
down
,
The
other
sort
of
Traditions
,
in
particular
things
,
and
words
,
and
actions
,
in
Baptisme
or
Mariage
,
or
any
other
thing
to
be
transacted
in
the
Church
.
These
ceremonies
are
not
the
institutions
of
God
immediately
,
but
they
are
a
kind
of
light
earth
,
that
hath
under
it
good
and
usefull
significations
,
which
when
they
be
understood
conduce
much
to
the
encrease
and
advancement
of
our
devotion
,
and
of
the
glory
of
God
.
And
this
is
the
iniquity
that
we
complaine
of
in
the
Roman
Church
,
that
when
we
accuse
them
of
multiplying
impertinent
,
and
insupportable
ceremonies
,
they
tell
us
,
of
some
mysterious
and
pious
signification
,
in
the
institution
thereof
at
first
;
They
tell
us
this
,
and
it
is
sometimes
true
;
But
neither
in
Preaching
nor
practise
,
doe
they
scatter
this
earth
to
their
own
sheep
,
or
shew
them
the
grass
that
lies
under
,
but
suffer
the
people
,
to
inhere
,
and
arrest
their
thoughts
,
upon
the
ceremony
it selfe
,
or
that
to
which
that
ceremony
mis-leads
them
;
as
in
particular
,
(
for
the
time
will
not
admit
many
examples
)
when
they
kneel
at
the
Sacrament
,
they
are
not
told
,
that
they
kneel
because
they
are
then
in
the
act
of
receiving
an
inestimable
benefit
at
the
hands
of
God
,
(
which
was
the
first
reason
of
kneeling
then
)
And
because
the
Priest
is
then
in
the
act
of
prayer
in
their
behalfe
,
that
that
may
preserve
them
,
in
body
and
soule
,
unto
eternall
life
.
But
they
are
suffered
to
go
one
,
in
kneeling
in
adoration
of
that
bread
,
which
they
take
to
be
God
.
We
deny
not
that
there
are
Traditions
,
nor
that
there
must
be
ceremonies
,
but
that
matters
of
faith
should
depend
of
these
,
or
be
made
of
these
,
that
we
deny
;
and
that
they
should
be
made
equall
to
Scriptures
;
for
with
that
especially
doth
Tertullian
reproch
the
Heretiques
,
that
being
pressed
with
Scriptures
,
they
fled
to
Traditions
,
as
things
equall
or
superiour
to
the
word
of
God
.
I
am
loth
to
depart
from
Tertullian
,
both
because
he
is
every
where
a
Patheticall
expresser
of
himselfe
,
and
in
this
point
above
himselfe
.
Nobis
curiositate
opus
non
est
,
post
Iesum
Christum
,
nec
Inquisitione
,
post
Evangelium
.
Have
we
seen
that
face
of
Christ
Jesus
here
upon
earth
,
which
Angels
desired
to
see
,
and
would
we
see
a
better
face
?
Traditions
perfecter
then
the
word
?
Have
we
read
the
four
Evangelists
,
and
would
we
have
a
better
Library
?
Traditions
fuller
then
the
word
?
Cum
credimus●
nihil
desideramus
ultra
credere
;
when
I
beleeve
God
in
Christ
,
dead
,
and
risen
againe
according
to
the
Scriptures
,
I
have
nothing
else
to
beleeve
;
Hoc
enim
prius
credimus
,
non
esse
quod
ultra
credere
debeamus
;
This
is
the
first
Article
of
my
Faith
,
that
I
am
bound
to
beleeve
nothing
but
articles
of
faith
in
an
equall
necessity
to
them
.
Will
we
be
content
to
be
well
,
and
thank
God
,
when
we
are
well
?
Hilary
tells
us
,
when
we
are
well
;
Bene
habet
quod
iis
,
quae
scripta
sunt
,
contentus
sis
;
then
thou
art
well
,
when
thou
satisfiest
thy self
with
those
things
,
which
God
hath
vouchsafed
to
manifest
in
the
Scriptures
.
Si
aliquis
aliis
verbis
,
quàm
quibus
à
Deo
dictum
est
,
demonstrare
velit
,
if
any
man
will
speake
a
new
language
,
otherwise
then
God
hath
spoken
,
and
present
new
Scriptures
,
(
as
he
does
that
makes
traditions
equall
to
them
)
Aut
ipse
non
intelligit
,
aut
legentibus
non
intelligendum
relinquit
,
either
he
understands
not
himself
,
or
I
may
very
well
be
content
not
to
understand
him
,
if
I
understand
God
without
him
.
The
Fathers
abound
in
this
opposing
of
Traditions
,
when
out
of
those
traditions
,
our
adversaries
argue
an
insufficiency
in
the
Scriptures
.
Solus
Christus
audiendus
,
says
Saint
Cyprian
,
we
hearken
to
none
but
Christ
;
nec
debemus
attendere
quid
aliquis
ante
nos
faciendum
putarit
,
neither
are
we
to
consider
what
any
man
before
us
thought
fit
to
be
done
,
sed
quid
qui
ante
emnes
est
,
fecerit
;
but
what
he
,
who
is
before
all
them
,
did
;
Christ
Iesus
and
his
Apostles
,
who
were
not
onely
the
primitive
but
the
pre-primitive
Church
,
did
and
appointed
to
be
done
.
In
this
treading
down
of
our
grasse
then
in
the
Roman
Church
,
first
by
their
supine
Ignorance
,
and
barbarisme
,
and
then
by
traditions
,
of
which
,
some
are
pestilently
iufectious
and
destroy
good
words
,
some
cover
it
so
,
as
that
not
being
declared
to
the
people
in
their
signification
,
they
are
uselesse
to
them
,
no
Babylon
could
exceed
the
Italian
Babylon
,
Rome
,
in
treading
down
their
grasse
.
Their
oppression
was
as
great
in
the
other
,
In
troubling
their
water
,
My
sheep
drink
that
which
you
have
troubled
.
When
the
Lord
is
our
shepherd
,
he
leadeth
us
ad
aquas
quietudinum
,
to
the
waters
of
rest
,
of
quietnesse
;
of
these
,
in
the
plurall
,
quietudinum
,
quietness
of
body
,
and
quietness
of
Conscience
too
.
The
endowments
of
heaven
are
Ioy
,
and
Glory
;
joy
,
and
glory
are
the
two
Elements
,
the
two
Hemispheres
of
Heaven
;
And
of
this
Joy
,
and
this
Glory
of
heaven
,
we
have
the
best
earnest
that
this
world
can
give
,
if
we
have
rest
;
satisfaction
and
acquiescence
in
our
religion
,
for
our
beleefe
,
and
for
our
life
and
actions
,
peace
of
Conscience
.
And
where
the
Lord
is
our
shepherd
he
leads
us
,
and
ad
aquas
quietudinum
,
to
the
waters
of
rest
,
multiplyed
rest
;
all
kind
of
rest
.
But
the
shepherds
,
in
our
text
,
troubled
the
waters
;
and
more
then
so
;
for
we
have
just
cause
to
note
the
double
signification
of
this
word
,
which
we
translate
Trouble
,
and
to
transfer
the
two
significations
to
the
two
Sacraments
,
as
they
are
exhibited
in
the
Roman
Babylon
;
The
word
is
Mirpas
;
and
it
denotes
not
onely
Conturbationem
,
a
troubling
,
a
mudding
,
but
Obturationem
too
,
an
interception
,
a
stopping
,
as
the
Septuagint
translates
it
,
Prov.
35.
and
in
these
two
significations
of
the
word
,
a
troubling
,
and
a
stopping
of
the
waters
,
hath
the
Roman
Church
exercised
her
tyranny
,
and
her
malignity
,
in
the
two
Sacraments
.
For
,
in
the
Sacrament
of
Baptisme
,
they
had
troubled
the
water
,
with
additions
of
Oile
,
and
salt
,
and
spittle
,
and
exorcismes
;
But
in
the
other
Sacrament
of
they
came
Ad
obturationem
,
to
a
stopping
,
to
an
intercision
,
to
an
interruption
of
the
water
,
the
water
of
life
,
Aquae
quietudinum
,
the
water
of
rest
to
our
souls
,
and
peace
to
our
consciences
,
in
withholding
the
Cup
of
salvation
,
the
bloud
of
Christ
Jesus
from
us
.
Quid
retribuam
,
what
shall
I
render
unto
the
Lord
for
all
his
benefits
towards
me
;
And
pursue
it
to
Davids
holy
resolution
,
Accipiam
Calicem
,
I
will
take
the
Cup
of
salvation
,
you
shall
be
told
,
Sir
you
must
take
Orders
first
,
or
you
cannot
take
that
Cup.
But
water
is
as
common
as
Aire
;
And
as
that
Element
Aire
,
in
our
spirituall
food
,
that
is
preaching
,
(
which
is
Spiritus
Domini
,
the
breath
of
God
)
is
common
to
all
,
I●e
,
praedicate
omni
Creaturae
,
goe
preach
the
Gospell
to
every
Creature
,
so
is
this
water
of
life
in
the
Sacrament
,
common
to
all
,
Bibite
ex
eo
omnes
,
Drink
yee
all
of
this
;
and
thereby
doe
the
names
of
Communion
,
and
participation
accrew
to
it
,
because
all
have
an
interest
in
it
.
This
is
that
bloud
,
of
which
Saint
Chrysostome
says
,
Hic
sanguis
facit
,
ut
Imago
Dei
in
nobis
floreat
;
That
we
have
the
Image
of
God
in
our
souls
,
we
have
by
the
benefit
of
the
same
nature
,
by
which
we
have
our
souls
;
There
cannot
be
a
humane
soule
without
the
Image
of
God
in
it
.
But
,
ut
floreat
,
that
this
Image
appear
to
us
,
and
be
continually
refreshed
in
us
,
ut
non
Languescat
animae
nobilitas
,
that
this
holy
noblenesse
of
the
soule
doe
not
languish
not
degenerate
in
us
,
we
have
by
the
benefit
of
this
bloud
of
Christ
Iesus
the
seale
of
our
absolution
in
that
blessed
and
glorious
Sacrament
;
And
that
bloud
they
deny
us
.
This
is
that
bloud
of
which
they
can
make
as
much
as
they
will
,
with
a
thought
,
with
an
intention
;
so
,
as
they
pretend
a
power
,
of
changing
a
whole
vintage
at
once
,
all
the
wine
of
all
the
nations
in
the
world
,
into
the
bloud
of
Christ
,
if
the
Priest
have
an
intention
to
doe
so
,
in
the
time
of
his
Consecration
;
And
yet
,
as
easily
as
they
come
by
it
,
they
will
givesus
none
.
They
have
told
us
,
that
we
had
it
per
Concomitantiam
,
by
a
necessary
concomitancy
;
That
because
we
had
the
body
in
the
bread
,
and
that
body
could
not
be
without
the
bloud
,
that
therefore
we
had
the
bloud
also
.
But
if
the
bread
alone
be
enough
,
if
the
Cup
be
impertinent
,
why
did
Christ
give
it
?
If
we
have
no
losse
in
their
detaining
it
from
us
,
what
gain
have
they
in
retaining
it
to
themselves
,
let
all
have
it
,
or
none
?
It
is
true
that
they
can
performe
all
the
ill
,
that
they
would
doe
,
by
the
bread
alone
.
They
can
worke
the
spirituall
ill
,
of
inducing
adoration
to
a
Creature
,
by
the
bread
alone
;
And
they
could
work
the
temporall
ill
,
of
poysoning
an
Emperour
in
the
Sacrament
,
by
the
bread
alone
.
They
can
come
to
all
their
purposes
,
to
all
their
ill
,
by
the
bread
alone
,
but
we
have
not
all
our
good
,
because
we
have
not
Christs
intire
Institution
.
And
so
in
this
troubling
,
and
in
this
stopping
of
these
waters
,
in
these
confusions
,
we
challenge
any
Babylon
,
in
the
behalfe
of
this
Italian
Babylon
,
Rome
.
All
these
oppressions
are
aggravated
by
the
last
,
their
feet
,
they
corrupted
the
grasse
with
their
feet
,
and
troubled
the
waters
with
their
feet
.
Now
in
the
Scriptures
,
when
this
word
,
feet
,
doth
not
signifie
that
part
of
mans
body
which
is
ordinarily
so
called
,
but
is
transferred
to
a
Metaphoricall
signification
,
(
as
in
our
text
it
is
)
it
does
most
commonly
signifie
Affections
,
Lord
will
keep
the
feet
of
his
Saints
;
that
is
,
direct
their
desires
,
and
affections
in
the
ways
of
holinesse
.
And
then
for
Power
,
(
which
is
the
more
frequent
acceptation
of
the
word
)
he
will
not
suffer
thy
foot
to
be
moved
,
that
is
,
thy
power
to
be
shaked
;
And
all
such
places
,
qui
festinus
,
he
hath
hasteth
with
his
feet
sinneth
,
our
interpreters
expound
of
a
hasty
abuse
of
Power
;
their
feet
,
and
then
,
thy
feet
are
sunk
in
the
mire
,
are
still
interpreted
of
Power
,
of
a
wonton
abuse
of
Power
,
by
God
;
feet
signifies
Affections
,
and
them
corrupted
and
depraved
,
and
power
,
and
that
abused
.
David
seems
to
have
joyned
them
,
(
as
when
they
are
joyned
,
they
must
necessarily
be
the
most
heavy
)
in
that
prayer
,
the
foot
of
pride
come
against
me
.
The
hand
of
pride
,
nay
the
sword
of
pride
,
affects
not
a
tender
soule
so
much
,
as
the
foot
of
pride
;
to
be
oppressed
,
and
that
with
scorne
;
not
so
much
in
an
anger
,
as
in
a
wantonnesse
.
Rehoboams
people
were
more
confounded
,
with
that
scornfull
answer
of
his
to
them
,
when
they
were
come
,
(
My
little
finger
shall
be
thicker
then
my
Fathers
loynes
;
my
father
chastised
you
with
whips
,
but
I
will
chastise
you
with
Scorpions
)
then
they
were
with
the
grievances
themselves
,
for
which
they
came
;
when
the
King
would
not
onely
be
cruelly
sharp
,
but
wittily
sharp
upon
them
,
this
cut
on
every
side
,
and
pierced
deep
.
And
so
doe
the
Rabbins
,
the
Jewish
expositors
expound
this
text
,
literally
,
that
in
the
captivity
of
Babylon
,
the
great
men
of
their
Synagogues
,
compounded
with
the
State
,
and
for
certain
tributes
,
had
commissions
,
by
which
they
governed
their
people
at
their
pleasure
,
and
so
milked
them
to
the
last
drop
,
the
last
drop
of
bloud
,
and
sheared
them
to
the
naked
skin
,
&
then
flead
off
that
,
&
al
this
while
laughed
at
them
,
contemned
them
,
because
they
had
no
where
,
to
appeal
,
nor
relieve
themselves
:
And
this
we
complain
to
have
been
the
proceeding
in
the
Italian
Babylon
,
Rome
,
with
our
Fathers
,
They
oppressed
them
,
with
their
feet
,
that
is
,
with
Power
,
and
with
scorne
.
First
,
three
score
thousand
of
the
Waldenses
,
slain
by
them
in
a
day
,
in
the
beginning
of
the
Reformation
;
and
Possevine
the
Jesuit
will
not
lose
the
glory
of
recording
the
five
hundred
thousand
,
slain
in
a
very
few
years
,
onely
in
France
,
and
the
low
Countrey
,
for
some
declarations
of
their
desire
of
a
Reformation
.
Let
all
those
innumerable
numbers
of
wretches
,
(
but
now
victorious
Saints
in
the
Triumphant
Church
)
who
have
breathed
out
their
souls
in
the
Inquisition
(
where
even
the
solicitations
of
Kings
,
and
that
for
their
own
sons
,
have
not
prevailed
)
confess
the
power
,
the
immensness
of
that
power
,
then
,
when
as
under
some
of
the
Roman
Emperours
,
it
was
treason
to
weep
,
treason
to
sigh
,
treason
to
look
pale
,
treason
to
fall
sicke
,
and
all
these
were
made
arguments
of
discontent
,
and
ill
affection
,
to
the
present
government
:
so
in
Rome
,
there
were
Hereticall
sighes
,
Hereticall
teares
,
palenesse
,
and
Hereticall
sicknesse
;
every
things
was
interpreted
to
be
an
accusation
of
the
present
times
,
and
an
anhelation
after
a
Reformation
,
and
that
was
formall
heresie
,
three
pil'd
,
deep-died
heresie
:
so
that
a
man
durst
scarce
have
prayed
for
the
enlarging
of
Gods
blessings
to
the
Church
,
because
to
with
it
better
,
seemed
a
kind
of
accusing
of
it
,
that
it
was
not
well
already
;
and
it
was
heresie
to
thinke
so
.
Let
those
Israelites
,
which
found
no
way
from
this
Egypt
,
but
by
the
red
sea
,
no
way
out
of
Idolatry
,
but
by
Martyrdome
,
as
they
have
testified
for
Christ
,
so
testifie
against
Antichrist
,
how
heavy
his
feet
,
as
feet
signifie
Power
,
trod
upon
the
necks
of
Princes
and
people
.
But
that
that
affected
and
afflicted
most
,
Kisse
his
feet
,
was
a
scorne
;
but
that
scorne
determined
in
man
;
but
it
was
a
scorne
to
God
himselfe
,
to
say
that
he
had
said
,
it
should
be
so
,
to
apply
Scripture
to
the
justification
thereof
,
Kings
and
Queens
shall
bow
down
to
thee
,
their
faces
towards
the
Earth
,
and
lick
up
the
dust
of
thy
feet
.
But
limit
we
all
considerations
of
their
scorne
in
one
;
In
this
,
that
they
did
these
wrongs
professedly
,
and
without
any
disguise
.
Great
men
will
oppress
and
ruine
others
,
a
great
while
before
they
will
be
content
to
be
seen
and
known
to
doe
it
.
There
is
such
a
kinde
of
reverence
,
not
onely
to
Law
,
but
even
to
honour
,
and
opinion
,
as
that
men
are
lothe
to
publish
their
evill
actions
;
To
sinne
as
Sodome
did
,
and
not
to
hide
it
,
is
an
evidence
,
of
neglecting
,
and
scorning
of
all
the
world
.
And
therefore
the
Roman
Historiographers
would
not
forbeare
to
note
the
insolency
of
that
young
gallant
,
who
knowing
what
any
man
whom
he
strook
could
recover
by
action
against
him
,
would
strike
every
poor
soul
or
inferiour
person
,
whom
he
met
in
the
street
and
then
bid
his
man
give
him
so
much
money
,
as
the
Law
would
for
damages
.
And
this
oppressing
with
scorne
,
this
proceeding
without
any
respect
of
fame
,
we
note
(
for
hast
)
but
in
two
things
,
in
the
Italian
Babylon
Rome
;
So
also
is
their
Reservation
of
Cases
;
that
though
all
Priests
have
an
equall
power
of
remitting
all
sins
,
whose
sinnes
yee
forgive
,
are
forgiven
,
but
see
you
forgive
none
upon
which
we
have
set
a
higher
price
,
and
reserved
to
our selves
.
They
had
such
a
fashion
in
old
Rome
,
whilest
the
Republique
stood
;
He
that
was
admitted
to
Triumph
must
invite
the
Consuls
to
the
feast
,
and
the
Consuls
must
promise
to
come
,
but
they
must
forbeare
,
lest
their
presence
should
diminish
the
glory
of
the
Triumpher
.
So
the
Priest
must
professe
that
he
hath
(
as
he
hath
indeed
)
power
to
remit
all
sinnes
,
but
there
are
a
great
many
,
that
he
must
not
meddle
withall
.
They
practise
this
reservation
upon
higher
persons
then
their
ordinary
Priests
,
upon
Cardinals
.
A
Cardinall
is
created
,
and
by
that
creation
he
hath
a
voice
in
all
the
great
affairs
of
the
world
,
but
at
his
creation
Os
clauditur
à
Papa
,
he
that
made
him
,
makes
him
dumbe
,
and
he
that
out
of
the
nature
of
his
place
is
duly
to
be
heard
over
all
the
world
,
must
not
be
heard
in
the
Consistory
,
the
Pope
gives
him
an
universall
voice
,
and
then
shuts
his
mouth
;
He
makes
him
first
a
Giant
,
and
then
a
dwarfe
in
an
houre
;
He
makes
him
thunder
,
and
speechlesse
,
all
at
once
;
fearfull
to
the
Kings
of
the
earth
,
if
he
might
speak
,
but
he
must
not
.
They
were
not
content
to
make
Merchandize
of
our
souls
,
but
they
make
plays
,
jests
,
scornes
,
of
matter
of
salvation
,
and
play
fast
and
loose
with
that
soveraign
Balsamum
of
our
souls
,
the
absolution
and
remission
of
sins
.
Though
,
no
doubt
,
many
of
them
confess
in
their
own
bosomes
,
that
which
one
of
them
professes
ingenuously
,
Diffiteri
non
possumus
abusum
Reservationum
,
&
stragem
animarum
in
iis
;
we
cannot
deny
the
abuse
of
reservations
,
even
to
the
butchery
of
those
poor
souls
,
who
,
by
reason
of
these
reservations
,
want
their
absolution
,
Dolendum
,
deflendum
,
pecuniâ
numeratâ
,
omnia
dispensare
;
This
deserves
all
our
teares
,
all
our
sighs
,
that
for
money
,
and
not
without
it
,
all
sinnes
are
dispensed
withall
;
but
there
are
fixed
seasons
for
salvation
,
(
some
remissions
and
pardons
are
reserved
to
certain
times
of
the
year
)
and
there
are
fixt
shops
of
salvation
,
(
some
remissions
and
pardons
are
appropriated
to
certain
Fairs
and
Markets
,
and
cannot
be
given
(
that
is
sold
)
at
any
other
time
,
or
place
.
And
farther
we
cannot
(
we
need
not
)
extend
this
accommodation
of
the
words
of
our
text
,
literally
intended
of
the
condition
of
Gods
Children
in
Babylon
,
but
pregnantly
appliable
to
the
condition
of
our
Fathers
in
the
Italian
Babylon
,
Rome
.
But
having
at
this
time
seen
the
oppressions
that
those
shepheards
inflicted
there
,
for
the
rest
which
are
many
and
important
considerations
,
as
first
that
they
staid
,
that
they
eate
that
grasse
,
that
yet
they
remained
Gods
sheep
,
and
remained
his
flock
,
his
Church
,
though
a
Church
under
a
greater
Church
;
And
then
the
behaviour
of
the
sheep
,
whilst
they
staid
there
,
their
obedience
to
Gods
call
in
comming
from
them
when
he
called
them
,
and
made
them
way
;
And
lastly
the
little
ground
that
our
Separatists
can
have
,
for
their
departing
from
us
either
by
Israels
departing
from
Babylon
,
or
our
Fathers
departing
from
Rome
,
must
be
the
exercise
of
your
devotion
another
day
.
SERMON
XXV
.
Preached
at
White-Hall
.
The
second
Sermon
on
EZEK.
34.
19.
And
as
for
my
flock
,
they
eate
that
,
which
yee
have
troden
with
your
feet
,
and
they
drink
that
which
yee
have
fouled
with
your
feet
.
AS
by
way
of
accommodation
,
we
have
considered
these
words
,
as
they
concern
the
iniquity
and
oppression
of
the
shepheards
,
(
that
is
,
the
chief
rulers
amongst
the
Iews
)
in
the
Chaldean
Babylon
,
and
as
they
are
appliable
to
the
condition
of
our
Fathers
in
the
Italian
Babylon
,
Rome
,
so
now
in
this
exercise
are
we
to
consider
,
the
behaviour
of
the
sheep
,
their
nature
,
and
their
demeanour
under
all
these
pressures
;
in
which
we
have
many
steps
to
goe
;
All
these
;
first
,
Manebant
,
that
for
all
this
ill
usage
there
they
did
stay
,
they
did
not
breake
out
,
not
scatter
themselves
,
manebant
;
And
then
Edebant
,
though
their
grasse
were
troden
,
and
their
water
troubled
,
yet
they
did
eat
that
grasse
,
and
they
did
drink
that
water
,
Edebant
;
And
doing
so
,
Manebant
Oves
,
they
continued
sheep
,
they
lost
not
the
nature
,
nor
property
of
sheep
,
Manebant
Oves
,
and
Oves
Dei
,
they
continued
Gods
sheep
;
(
for
the
Devill
hath
his
sheep
too
)
my
sheep
,
says
God
;
not
those
which
bad
been
mine
,
when
they
eat
fresh
grasse
,
and
drunke
pure
water
,
but
then
,
when
they
eat
troden
grasse
,
and
drunke
troubled
water
,
they
were
Gods
sheep
;
And
more
then
that
,
they
were
Grex
Dei
,
Gods
flock
;
for
those
whom
our
former
translation
calls
my
sheep
,
the
latter
calls
my
flock
;
God
hath
single
sheep
in
many
corners
of
the
heathen
,
but
these
,
though
thus
fed
,
were
his
flock
,
his
Church
.
But
then
,
though
they
staid
Gods
leasure
,
and
lived
long
upon
this
ill
diet
,
yet
when
God
was
pleased
to
call
them
out
of
Babylon
,
out
of
Babylon
they
went
,
when
God
was
pleased
to
lead
our
Fathers
out
of
Rome
,
they
left
it
.
And
justly
,
howsoever
our
Adversaries
load
us
with
contumelious
names
for
that
departure
;
in
which
branch
,
we
shall
see
the
vanity
of
their
criminations
,
and
imputations
to
us
for
that
secession
from
them
.
And
then
lastly
,
by
way
of
condoling
and
of
instructing
,
we
shall
make
it
appear
to
our
weak
brethren
,
that
our
departing
from
Rome
,
can
be
no
example
,
no
justification
of
their
departing
from
us
.
Our
branches
then
,
from
whence
we
are
to
gather
our
fruit
,
being
thus
many
,
it
is
time
to
lay
hold
upon
the
first
,
which
is
Manebant
,
Though
these
sheep
were
thus
ill
fed
,
yet
they
did
stay
.
Optimis
ovibus
pedes
breves
;
hasteth
with
his
feet
sinneth
;
that
is
,
from
the
station
in
which
God
hath
placed
him
.
Si
innumera
bona
fecerimus
,
If
we
have
abounded
in
good
works
,
and
done
God
never
so
good
service
,
Non
minores
Poenas
dabimus
,
quàm
qui
Christi
corpus
proscindebant
,
si
integritatem
Ecclesiarum
discerpserimus
,
we
are
as
guilty
in
the
eies
of
God
,
as
they
that
crucifyed
the
Lord
of
life
himselfe
,
if
we
violate
his
spouse
,
or
rent
the
intirenesse
of
his
Church
.
Vir
quidam
sanctus
dixit
,
(
says
the
same
father
of
another
,
Chrysostome
of
Cyprian
)
A
certaine
holy
man
hath
ventured
to
say
,
Quod
audaciùs
sapere
videtur
,
attamen
dixit
,
That
which
perchance
may
seem
bodily
sayd
,
but
yet
he
sayd
it
;
what
was
it
?
This
,
peccatum
istud
nec
martyrio
deleri
;
That
this
sin
of
schisme
,
of
renting
the
unity
of
the
Church
,
cannot
be
expiated
no
not
by
Martyrdome
it self
.
When
God
had
made
but
a
hedge
about
Iob
,
Ego
te
baptizo
,
I
baptize
thee
in
the
name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
Holy
Ghost
;
And
,
Nos
admittimus
,
we
receive
this
child
,
into
the
congregation
of
Christs
slock
;
There
is
a
sweet
and
a
powerfull
charm
,
in
the
Ego
te
absolvo
,
I
absolve
thee
from
all
thy
sins
;
But
this
blessed
charm
I
may
heare
from
another
,
if
I
stray
into
another
Church
.
But
the
Ego
te
baptizo
I
can
heare
but
once
;
and
to
depart
from
that
Church
,
in
which
I
have
received
my
baptism
,
and
in
which
I
have
made
my
Contracts
and
my
stipulations
with
God
,
and
pledged
and
engaged
my
sureties
there
,
deserve
a
mature
consideration
;
for
I
may
mistake
the
reasons
upon
which
I
goe
,
and
I
may
finde
after
,
that
there
are
more
true
errours
in
the
Church
I
goe
to
,
then
there
were
imaginary
in
that
that
I
left
.
Truly
I
have
been
sorry
to
see
some
persons
converted
from
the
Roman
Church
,
to
ours
;
because
I
have
known
,
that
onely
temporall
respects
have
moved
them
,
and
they
have
lived
after
rather
in
a
nullity
,
or
indifferency
to
either
religion
,
then
in
a
true
,
and
established
zeale
.
Of
which
kinde
,
I
cannot
forbeare
to
report
to
you
so
much
of
the
story
of
a
French
gentleman
,
reformed
religion
,
must
needs
be
the
best
religion
,
for
when
I
changed
,
I
had
this
religion
,
the
Romans
religion
,
for
it
,
and
three
hundred
Crowns
a
year
to
boot
;
which
was
a
pension
given
him
,
upon
his
conversion
.
Neither
truely
doth
any
thing
more
loosen
a
mans
footing
,
nor
slacken
his
hold
upon
that
Church
in
which
he
was
baptized
,
nor
open
him
more
to
an
undervaluation
of
all
Churches
,
then
when
he
gives
himselfe
leave
,
to
thinke
irreverently
,
slightly
,
negligently
of
the
Sacraments
,
as
of
things
,
at
best
,
indifferent
,
and
,
many
times
,
impertinent
.
I
should
thinke
I
had
no
bowels
,
if
they
had
not
earn'd
and
melted
,
when
I
heard
a
Lady
,
whose
child
of
five
or
sixe
daies
,
being
ready
to
die
every
minute
,
she
being
mov'd
often
that
the
child
might
be
christened
,
answered
,
That
,
if
it
were
Gods
will
,
that
the
child
should
live
to
the
Sabbath
,
that
it
might
be
baptized
in
the
Congregation
,
she
should
be
content
,
otherwise
,
Gods
will
be
done
upon
it
,
for
God
needs
no
Sacrament
.
With
what
sorrow
;
with
what
holy
indignation
did
I
heare
the
Sonne
of
my
friend
,
who
brought
me
to
that
place
,
to
minister
the
Sacrament
to
him
,
then
upon
his
death-bed
,
and
almost
at
his
last
gaspe
,
when
my
service
was
offered
him
in
that
kinde
,
answer
his
Father
,
Father
,
I
thanke
God
,
I
have
not
lived
so
in
the
sight
of
my
God
,
as
that
I
need
a
Sacrament
.
I
name
a
few
of
these
,
because
our
times
abound
with
such
persons
as
undervalue
,
not
onely
all
rituall
,
and
ceremoniall
assistances
of
devotion
,
which
the
wisdome
,
and
the
piety
of
the
Church
hath
induced
,
but
even
the
Sacraments
themselves
,
of
Christs
owne
immediate
institution
,
and
are
alwaies
open
to
solicitations
to
passe
to
another
Church
,
upon
their
own
surmises
of
errours
in
their
own
.
Whereas
there
belongs
much
consideration
,
and
a
well
grounded
assurance
,
of
fundamentall
errours
in
one
Church
,
and
that
those
errours
are
repayred
,
and
no
other
,
as
great
as
those
,
admitted
,
in
the
other
Church
,
before
,
upon
any
collaterall
pretences
,
we
abandon
that
Church
,
in
which
God
hath
sealed
us
to
himselfe
in
Baptisme
.
Our
Fathers
stayd
in
Rome
;
Manebant
,
They
stayd
,
and
Edebant
,
they
eat
that
grasse
,
and
they
drunke
that
water
,
which
was
troden
and
troubled
.
Alasse
,
good
table
,
because
his
stomach
cannot
digest
every
dish
?
We
doe
not
call
money
,
base
money
,
till
the
Allay
exceed
the
pure
metall
;
and
if
it
doe
so
,
yet
it
may
be
currant
,
and
serve
to
many
offices
;
Those
that
are
skilfull
in
that
art
,
know
how
to
sever
the
base
from
the
pure
,
the
good
parts
of
the
religion
from
the
bad
;
and
those
that
are
not
,
will
not
cast
it
away
,
for
all
the
corrupt
mixture
.
It
is
true
,
they
had
been
better
to
have
stayd
at
home
and
served
God
in
private
,
then
to
have
communicated
in
a
superstitious
service
.
Domum
vestram
Christi
Ecclesian
deputamus
,
I
shall
never
doubt
to
call
your
House
the
Church
of
Christ
.
That
no
lesse
sinne
might
he
done
,
to
escape
a
greater
,
this
was
imputed
to
them
,
then
,
by
the
Roman
Church
,
for
an
Heresie
;
Saint
Paul
,
was
Heresie
in
them
that
●studyed
a
Reformation
.
But
the
Doctrine
stands
like
a
rocke
against
all
waves
,
That
nothing
that
is
naturally
ill
,
intrinsecally
sinne
,
may
upon
any
pretence
be
done
,
not
though
our
lifes
,
nor
the
lifes
of
all
the
Princes
in
the
world
,
though
the
frame
,
and
beeing
of
the
whole
world
,
though
the
salvation
of
our
souls
lay
upon
it
;
no
sinne
,
naturally
,
intrinsecally
sinne
might
be
done
,
for
any
respect
.
Christus
peccatum
factus
est
,
and
so
known
to
be
to
them
that
did
it
,
certainely
our
Fathers
coming
to
the
superstitious
service
in
the
Church
of
Rome
,
was
not
:
for
had
it
been
,
naturally
sinne
,
and
so
known
to
them
,
when
they
did
it
,
they
could
not
have
been
saved
,
otherwise
then
by
repentance
after
,
which
we
cannot
presume
in
their
behalfe
,
for
there
are
not
testimonies
of
it
.
If
any
of
them
had
invested
at
any
time
a
scruple
,
a
doubt
whether
they
did
well
or
no
,
alasse
how
should
they
devest
and
overcome
that
scruple
?
To
whom
durst
they
communicate
that
doubt
?
They
were
under
an
invincible
ignorance
,
and
sometimes
under
an
indevestible
scruple
.
They
had
heard
that
Christ
commanded
to
beware
of
the
leaven
of
the
Pharisees
,
Stoicall
necessity
,
with
the
Pharisees
;
of
denying
Spirits
,
and
Resurrection
with
the
Sadduces
;
of
mis-applying
the
prophesies
concerning
the
Messias
,
to
the
person
of
Herod
,
or
any
earthly
King
;
Pharisees
,
because
they
sate
in
Moses
chaire
;
Though
with
much
vehemence
and
bitternesse
,
he
call
them
Hypocrites
,
though
with
many
ingeminations
upon
every
occasion
,
he
reiterate
that
name
,
though
he
aggravate
that
name
with
other
names
of
equall
reproach
,
Fools
,
blinde
guides
,
painted
tombes
,
and
the
like
,
yet
he
commands
to
obey
them
;
and
,
which
is
most
remarkable
,
this
is
sayd
,
not
onely
to
the
common
sort
,
but
even
to
his
own
disciples
too
;
Christ
had
begunne
his
work
of
establishing
a
Church
,
which
should
empty
their
Synagogues
;
but
because
that
worke
was
not
yet
perfected
,
he
would
not
withdraw
the
people
from
their
Synagogues
;
for
there
wrought
Gods
Ordinance
,
(
though
corrupted
by
the
workmen
)
which
Ordinance
was
,
that
the
law
should
be
publiquely
expounded
to
the
people
;
and
so
it
was
there
;
There
God
was
present
;
And
though
the
Devill
(
by
their
corruption
)
were
there
too
,
yet
,
the
Devill
came
in
at
the
window
,
God
at
the
dore
;
the
Devill
by
stealth
,
God
by
his
declared
Ordinance
,
and
Covenant
.
And
this
was
the
case
of
our
Fathers
in
the
Roman
Church
;
They
must
know
that
all
that
hath
passed
between
God
and
man
hath
passed
Ex
pacto
,
by
way
of
contact
and
covenant
.
The
best
works
of
the
best
man
have
no
proportion
with
the
kingdome
of
heaven
,
Fac
,
hoc
&
vives
,
Doe
this
and
thou
shalt
live
;
and
at
the
last
judgement
,
Christ
shall
ground
his
Venite
benedicti
,
Come
ye
blessed
,
and
his
Ite
maledicti
,
Goe
ye
accursed
,
upon
the
Quia
,
and
upon
the
Quia
non
,
Because
you
have
,
and
Because
you
have
not
done
this
and
this
.
Faith
,
that
is
of
infinite
value
above
works
,
hath
yet
no
proportion
to
the
kingdome
of
heaven
;
Faith
saves
mee
,
as
my
hand
feeds
mee
;
It
reaches
the
food
,
but
it
is
not
the
food
;
but
faith
saves
Ex
pacto
,
merit
of
Christ
Iesus
himselfe
,
though
it
bee
infinite
so
,
as
that
it
might
have
redeemed
infinite
worlds
,
yet
the
working
thereof
is
safeliest
considered
in
the
School
to
be
Ex
pacto
,
by
vertue
of
that
contract
which
had
passed
between
the
Father
and
him
,
that
all
things
should
thus
and
thus
be
transacted
by
Christ
,
and
so
man
should
be
saved
;
for
,
if
we
shall
place
it
meerely
,
onely
in
the
infinitenesse
of
the
merit
,
Christs
death
would
not
have
needed
;
for
his
first
drops
of
bloud
in
his
Circumcision
,
nay
his
very
Incarnation
(
that
God
was
made
man
)
and
every
act
of
his
humiliation
after
,
being
taken
singly
,
yet
,
in
that
person
,
God
and
man
,
were
of
infinite
merit
;
and
also
,
if
it
wrought
meerly
by
the
infinitnesse
of
the
merit
,
it
must
have
wrought
,
not
onely
upon
all
men
,
but
to
the
salvation
of
the
Devill
;
for
,
certainely
there
is
more
merit
in
Christ
then
there
is
sinne
in
the
Devill
.
But
the
proceeding
was
Ex
pacto
,
according
to
the
contract
made
,
and
to
the
conditions
given
;
Ipse
conteret
caput
tuum
,
That
the
Messias
should
bruise
the
Serpents
head
for
us
,
included
our
redemption
,
That
the
Serpents
head
should
be
bruised
,
excluded
the
Serpent
himselfe
.
This
contract
,
then
between
God
and
man
,
as
it
was
able
to
put
the
nature
of
a
great
fault
,
in
a
small
offence
,
if
we
consider
onely
the
eating
of
an
apple
,
and
so
to
make
even
a
Trespass
High-Treason
,
(
because
it
was
so
contracted
)
so
does
this
contract
,
the
Ordinance
of
God
,
infuse
a
great
vertue
&
efficacie
,
in
the
instruments
of
our
reconciliation
,
how
mean
in
gifts
,
or
how
corrupt
in
manners
soever
they
be
.
Circumcision
in
it self
a
low
thing
,
yea
obscene
,
&
subject
to
mis-interpretation
,
yet
by
reason
of
the
covenant
,
He
that
is
not
circumcised
,
that
person
shall
be
cut
off
from
my
people
.
So
also
Baptism
,
considered
in
it selfe
,
except
a
man
be
born
of
water
,
and
of
the
Spirit
,
he
cannot
enter
into
the
Kingdome
of
heaven
.
The
Sacrament
of
the
body
and
blood
of
Christ
,
a
domestique
,
a
dayly
thing
;
if
we
consider
onely
the
breaking
of
the
bread
and
participation
of
the
Cup
,
but
if
we
ascend
up
to
the
contract
in
the
institution
,
it
is
to
every
worthy
receiver
,
the
seale
,
and
the
Conduit
of
all
the
merits
of
Christ
,
Porta
Inferi
,
Si
noluerit
,
an
excommunication
upon
disobedience
,
If
he
neglect
to
heare
the
Church
,
let
him
be
unto
thee
as
a
heathen
man
,
and
as
a
Publican
.
This
Church
they
saw
,
and
Gods
contract
upon
them
sealed
in
Baptism
,
they
knew
,
God
had
revealed
no
other
Church
,
nor
contract
to
them
.
And
therefore
,
though
they
did
not
eat
their
troden
grasse
,
with
that
ridiculous
tentation
,
as
the
Fryar
is
boasted
to
have
eaten
a
Toad
which
was
set
upon
the
Table
,
because
he
had
read
,
whatsoever
is
set
before
you
eat
;
Nor
,
as
their
Dorotheus
,
who
when
his
man
had
reachd
him
rats-bane
,
in
stead
of
honey
,
which
he
called
for
,
refused
it
not
,
because
sayd
he
,
If
Gods
will
had
been
,
that
I
should
have
had
honey
,
he
would
have
directed
thy
hand
to
the
honey
,
but
being
under
an
invi
ciblenignorance
,
and
indevestible
scruples
,
and
having
this
contract
,
and
this
Church
,
to
give
them
some
satisfaction
and
acquiescence
,
they
were
partakers
of
that
blessing
,
That
though
Serpents
and
Scorpions
lurked
in
their
grasse
,
on
scorpions
and
on
serpents
,
and
nothing
could
hurt
them
,
and
That
if
they
drinke
any
deadly
thing
,
it
shall
doe
them
no
harme
.
Sheep
,
continuall
claime
,
to
their
Christian
liberty
;
But
still
they
continued
sheep
,
without
denying
either
their
fleece
or
their
throats
to
those
Pastors
.
We
read
in
Naturall
story
of
divers
pastures
,
and
divers
waters
,
which
will
change
the
colour
of
cattell
,
or
sheep
,
but
none
that
changes
the
forme
,
and
makes
them
no
such
cattell
,
or
no
sheep
.
Some
waters
change
sheep
of
any
colour
to
white
.
And
these
troubled
waters
,
temporall
or
spirituall
afflictions
,
may
bring
Gods
children
to
a
faint
and
leane
,
with
marrow
and
with
fatnesse
,
when
others
shall
have
all
their
hearts
desire
,
but
leannesse
in
their
soules
.
There
are
waters
that
change
all
coloured
sheep
to
black
.
I
am
black
,
O
daughters
of
Ierusalem
,
but
comely
,
(
acceptable
in
the
sight
of
my
Christ
)
and
that
shall
be
verifyed
in
them
,
By
the
sadnesse
of
the
countenance
,
the
heart
is
made
better
;
that
is
,
by
the
occasion
of
the
sadnesse
,
Gods
correction
.
But
the
strangest
change
is
,
that
some
waters
change
sheep
into
red
,
the
most
unlikely
,
most
extraordinary
,
most
unproper
colour
for
sheep
,
of
any
other
.
Yet
there
is
one
rednesse
naturall
to
our
sheep
in
the
Text
,
the
rednesse
of
blushing
,
and
modesty
,
and
selfe-accusing
;
And
there
is
another
rednesse
,
which
is
not
improper
,
the
rednesse
of
zeale
and
godly
anger
.
The
worst
rednesse
that
can
befall
them
,
is
the
rednesse
of
sinne
,
and
yet
,
lest
that
should
deject
them
,
Come
now
,
and
let
us
reason
together
,
Though
your
sinnes
be
as
scarlet
,
they
shall
be
as
white
as
snow
,
though
they
be
red
like
Crimson
,
they
shall
be
as
wooll
.
holiest
actions
,
of
the
holiest
man
,
any
such
degree
of
whitenesse
,
but
that
it
is
always
accompanied
with
some
rednes
,
some
tincture
,
some
aspersion
of
sin
,
nor
any
such
deep
rednesse
in
sin
,
any
sin
so
often
,
and
deeply
died
in
grain
,
but
that
it
is
capable
of
whitenesse
,
in
the
application
of
the
candor
,
and
purenesse
,
and
innocency
of
Christ
Jesus
:
Therefore
may
the
Holy
Ghost
have
wrapped
up
this
whitenesse
in
rednesse
,
redder
then
Pearl
.
Our
Fathers
were
not
discouraged
,
when
they
were
discolored
;
what
palenesse
,
what
blacknesse
,
what
rednesse
soever
,
these
troubled
waters
induced
upon
them
,
still
they
were
sheep
;
They
become
not
Foxes
,
to
delude
the
State
with
equivocations
;
nor
Wolves
,
to
join
with
the
State
to
the
oppression
of
the
rest
;
nor
Horses
,
to
suffer
themselves
to
be
ridden
by
others
,
and
so
made
instruments
of
their
passions
;
no
nor
Vnicorns
,
to
think
to
purge
and
purifie
the
waters
for
all
the
forest
,
to
think
to
reforme
all
abuses
in
State
,
and
Church
at
once
;
but
they
continued
sheep
;
opened
not
their
mouthes
in
biting
,
nor
barking
,
in
murmuring
,
or
reproaching
the
present
government
.
So
our
Fathers
staid
,
Manebant
,
so
they
eat
that
grasse
,
so
they
continued
sheep
,
and
,
as
it
followes
next
,
Oves
Dei
,
Gods
sheep
,
my
sheep
have
eaten
,
my
sheep
have
drunken
.
Gods
sheep
;
false
Martyrdomes
in
the
Primitive
Church
;
when
(
as
Eusebius
notes
)
envying
the
honour
which
the
Orthodox
Christians
had
in
their
thousands
of
Martyrs
,
the
Heretiques
studied
ways
of
equalling
them
in
that
.
And
though
within
four
hundred
years
after
Christ
,
the
Church
,
(
who
could
not
possibly
take
knowledge
of
all
)
was
come
to
celebrate
,
by
name
,
five
thousand
Martyrs
(
as
some
books
have
the
account
)
for
every
day
in
the
year
,
yet
the
Heretiques
went
so
far
towards
equalling
them
,
as
that
they
had
some
whole
sects
,
(
particularly
the
Euphemitae
)
which
called
themselves
Martyrians
,
men
exposed
to
the
slaughter
.
One
limbe
of
the
Donatists
,
the
Circumcelliones
,
might
have
furnished
their
shambles
;
They
would
provoke
others
to
kill
them
;
and
if
they
fail'd
in
that
,
they
would
kill
themselves
.
And
this
was
,
as
Saint
Augustine
says
,
Ludus
quotidianus
,
their
daily
sport
,
they
plaid
at
no
other
game
.
And
left
all
these
meanes
should
not
have
provided
Martyrs
enow
,
Petilian
,
against
whom
Saint
Augustine
writes
,
invented
a
new
way
of
Martyrdome
,
when
he
taught
,
that
if
a
man
were
guilty
in
his
Conscience
of
any
great
offence
to
God
,
and
onely
to
punish
that
fault
,
did
kill
himselfe
,
he
was
by
that
act
of
Justice
a
Martyr
.
The
Devill
had
his
sheep
then
;
He
hath
so
still
;
Those
Emissarii
papae
,
those
whom
the
Bishop
of
Rome
sends
hither
into
this
kingdome
;
whom
Baronius
calls
Candidates
Martyrii
,
pretenders
to
Martyrdome
,
suters
for
Martyrdome
;
Men
,
who
(
as
he
adds
there
)
do
sacramento
spondere
sanguinem
,
take
an
oath
at
Rome
that
they
will
be
hanged
in
England
;
and
,
in
whose
behalfe
he
complaines
de
sterilitate
Martyrii
,
that
there
is
such
a
dearth
of
Martyrdome
,
that
they
finde
it
hard
to
be
hanged
;
and
therefore
,
(
perchance
)
they
finde
it
necessary
to
enter
into
Powder
plots
,
and
actuall
Treasons
,
because
they
see
that
for
Religion
meerly
,
this
State
would
never
draw
drop
of
bloud
,
&
sacramento
sanguinem
,
they
have
taken
an
oath
to
be
hanged
,
and
are
loth
to
be
forsworne
.
But
the
sheep
of
our
text
,
were
not
Natures
sheep
,
men
naturally
lazy
,
and
unactive
,
nor
State
sheep
,
men
loth
to
adventure
,
by
stirring
,
nor
the
Devills
sheep
,
men
headlong
to
their
own
ruine
,
even
by
way
of
provocation
;
But
they
were
Gods
sheep
,
men
,
who
,
out
of
a
rectified
conscience
,
would
not
prevaricate
,
not
betray
nor
forsake
God
,
if
his
glory
required
the
expense
of
their
lives
,
and
yet
would
not
exasperate
nor
provoke
their
superiours
,
how
corrupt
soever
,
by
unseasonable
,
and
unprofitable
complaints
:
so
our
Fathers
staied
in
Rome
,
so
they
eat
troden
grasse
,
and
drunke
troubled
waters
,
so
they
continued
harmlesse
sheep
towards
others
,
and
the
sheep
of
God
,
such
as
though
they
staid
there
and
fed
upon
an
ill
diet
,
God
had
distinguished
from
Goats
,
and
reserved
for
his
right
hand
,
at
the
day
of
separation
.
And
they
were
more
then
so
;
they
were
not
onely
his
sheep
,
but
his
flock
;
for
so
,
this
translation
reads
it
,
my
flock
hath
eaten
,
my
flock
hath
drunk
.
God
had
single
sheep
in
many
nations
;
to
us
,
but
by
breeding
us
in
his
Church
,
yet
we
must
be
so
far
,
from
straitning
salvation
,
to
any
particular
Christian
Church
,
of
any
subdivided
name
,
Papist
or
Protestant
,
as
that
we
may
not
straiten
it
to
the
whole
Christian
Church
,
as
though
God
could
not
,
in
the
largenesse
of
his
power
,
or
did
not
,
in
the
largenesse
of
his
mercy
,
afford
salvation
to
some
,
whom
he
never
gathered
into
the
Christian
Church
.
But
these
sheep
in
our
text
,
were
his
flock
,
that
is
,
his
Church
.
Though
they
durst
not
communicate
their
sense
of
their
miseries
,
and
their
desires
to
one
another
,
yet
they
were
a
flock
.
When
Elias
complained
,
I
,
even
I
onely
am
left
,
seven
thousand
besides
him
,
perchance
Elias
knew
none
of
this
seven
thousand
,
perchance
none
of
this
seven
thousand
and
knew
one
another
,
and
yet
,
they
were
his
flock
,
though
they
never
met
.
That
timber
that
is
in
the
forest
,
that
stone
that
is
in
the
quarry
,
that
Iron
,
that
Lead
that
is
in
the
mine
,
though
distant
miles
,
Counties
,
Nations
,
from
one
another
,
meet
in
the
building
of
a
materiall
Church
;
So
doth
God
bring
together
,
living
stones
,
men
that
had
no
relation
,
no
correspondence
,
no
intelligence
together
,
to
the
making
of
his
Mysticall
body
,
his
visible
Church
.
Who
ever
would
have
thought
,
that
we
of
Europe
,
and
they
of
the
Eastern
,
or
Western
Indies
,
should
have
met
to
the
making
of
Christ
a
Church
?
And
yet
,
before
we
knew
,
on
either
side
,
that
there
was
such
a
people
,
God
knew
there
was
such
a
Church
.
He
that
lies
buried
,
in
the
consecrated
dust
under
your
feet
,
knowes
not
who
lies
next
him
;
but
one
Trumpet
at
last
shall
raise
them
both
together
,
and
show
them
to
one
another
,
and
joyn
them
,
(
by
Gods
grace
)
in
the
Triumphant
Church
.
These
that
knew
not
one
another
,
that
knew
not
of
one
another
,
were
yet
Gods
flock
,
the
Church
in
his
eye
;
for
there
,
(
and
onely
there
)
the
Church
is
always
visible
.
So
were
our
Fathers
in
Rome
,
though
they
durst
not
meet
,
and
communicate
their
sorrows
,
nor
fold
themselves
so
in
the
fold
of
Christ
Jesus
,
that
is
in
open
,
and
free
Confessions
.
They
therefore
that
aske
now
,
Where
was
your
Church
before
Luther
,
would
then
have
asked
of
the
Iews
in
Babylon
,
Where
was
your
Church
before
Esdras
;
that
was
in
Babylon
,
ours
was
in
Rome
.
Now
,
Balsamum
naturale
,
which
Paracelsus
speaks
of
,
that
naturall
Balme
which
is
in
every
body
,
and
would
cure
any
wound
,
if
that
wound
were
kept
clean
,
and
recover
any
body
,
if
that
body
were
purged
,
as
that
naturall
balme
is
in
that
body
,
how
diseased
soever
that
body
be
,
so
was
our
Church
in
theirs
,
they
vexe
us
now
,
with
that
question
,
Why
,
if
the
case
stood
so
,
if
your
Fathers
,
when
they
eat
our
troden
grasse
,
and
drunk
our
troubled
waters
,
were
sound
and
in
health
,
and
continued
sheep
,
and
Gods
sheep
,
and
Gods
flock
,
his
Church
with
us
,
why
went
they
from
us
?
They
ought
us
their
residence
,
because
they
had
received
their
Baptisme
from
us
.
And
truly
,
it
is
not
an
impertinent
,
a
frivolous
reason
,
that
of
Baptisme
,
where
there
is
nothing
but
conveniency
,
and
no
necessity
in
the
case
.
But
,
if
I
be
content
to
stay
with
my
friend
in
an
aguish
aire
,
will
he
take
it
ill
,
if
I
go
when
the
plague
comes
?
Or
if
I
stay
in
town
till
20
die
of
the
plague
,
shall
it
be
lookd
that
I
should
stay
when
there
die
1000
?
The
infection
grew
hotter
and
hotter
in
Rome
;
&
their
may
,
came
to
a
must
,
those
things
which
were
done
before
de
facto
,
came
at
last
to
be
articles
of
Faith
,
and
de
jure
,
must
be
beleeved
and
practised
upon
salvation
.
They
chide
us
for
going
away
,
and
they
drove
us
away
;
If
we
abstained
from
communicating
with
their
poysons
,
(
being
now
growen
to
that
height
)
they
excommunicated
us
;
They
gave
us
no
room
amongst
them
but
the
fire
,
and
they
were
so
forward
to
burne
Heretiques
,
that
they
called
it
heresie
,
not
to
stay
to
be
burnt
.
Yet
we
went
not
upon
their
driving
,
Gods
calling
.
As
the
whole
prophecy
of
the
deliverance
of
Israel
,
from
Babylon
,
belongs
to
the
Christian
Church
,
both
to
the
Primitive
Church
,
at
first
,
and
to
the
Reformed
since
,
so
doth
that
voice
,
spoken
to
them
,
reach
unto
us
,
Egredimini
de
Babylone
,
Goe
ye
out
of
Babylon
with
a
voice
of
singing
,
Rome
shall
be
Babylon
againe
,
in
the
time
of
Antichrist
,
how
they
will
hedge
in
a
Ierusalem
,
a
holy
City
,
between
these
two
Babylons
,
is
a
cunning
peece
of
Architecture
.
From
this
Babylon
then
were
our
Fathers
called
by
God
;
not
onely
by
that
whispering
sibilation
of
the
holy
Ghost
,
sibilab●
populum
,
I
will
hisse
for
my
people
,
and
so
gather
them
,
for
I
have
redeemed
them
,
and
they
shall
increase
,
not
onely
by
private
inspirations
,
but
by
generall
acclamations
;
every
where
principall
writers
,
and
preachers
,
and
Princes
too
,
(
as
much
as
could
stand
with
their
safety
)
crying
out
against
them
before
Luther
,
howsoever
they
will
needs
doe
him
that
honour
,
to
have
been
the
first
mover
,
in
this
blessed
revolution
.
They
reproach
to
us
our
going
from
them
,
Iewish
Priests
in
the
Chaldean
Babylon
,
and
these
Prelates
in
the
Roman
Babylon
,
that
the
Court
,
and
the
Church
,
joined
in
the
oppression
.
But
since
the
Court
of
Rome
,
and
the
Church
of
Rome
are
united
in
one
head
,
I
see
no
use
of
this
distinction
,
Court
and
Church
.
If
the
Church
of
Rome
be
above
the
Court
,
the
Church
is
able
to
amend
these
corruptions
in
the
Court
.
If
the
Court
be
got
above
the
Church
,
the
Church
hath
lost
,
or
sold
away
,
her
supremacy
.
To
oppresse
us
,
that
he
could
do
nothing
,
because
his
fellow
had
said
,
that
he
could
do
all
,
so
we
say
,
we
can
do
no
miracles
,
because
they
do
all
;
all
ordinary
cures
of
Agues
,
and
tooth-ach
being
done
by
miracle
amongst
them
.
We
confesse
that
we
have
no
such
tye
upon
the
Triumphant
Church
,
to
make
the
Saints
there
do
those
anniversary
miracles
,
which
they
do
by
their
reliques
here
,
upon
their
own
holy
days
,
ten
days
sooner
every
year
,
then
they
did
before
the
new
computation
.
We
pretend
not
to
raise
the
dead
,
but
to
cure
the
sick
;
and
that
but
by
the
ordinary
Physique
,
the
Word
,
and
Sacraments
,
and
therefore
need
no
miracles
.
even
in
number
,
to
them
that
adhered
to
her
.
We
say
,
with
Saint
Augustine
,
That
if
we
had
no
other
miracle
,
hoc
unum
stupendum
&
potentissimum
miraculum
esse
,
that
this
alone
were
the
most
powerfull
,
and
most
a
mazing
miracle
,
ad
hanc
religionem
,
totius
orbis
amplitudinem
,
sine
miraculis
subjugatam
,
that
so
great
a
part
of
the
Christian
world
,
should
become
Protestants
of
Papists
,
without
any
miracles
.
They
pursue
us
still
,
Clement
the
eight
,
to
reconcile
the
differences
between
the
Iesuits
and
the
Dominicans
,
Roman
Church
going
that
broad
way
,
to
beleeve
as
the
Church
beleeves
,
may
scape
some
particular
differences
,
which
we
that
goe
the
narrower
way
,
to
try
every
thing
by
the
exact
word
of
God
,
Saint
Augustine
tells
us
of
a
City
in
Mauritania
Caesarea
,
in
which
they
had
a
custome
,
that
in
one
day
in
the
year
,
not
onely
Citizens
of
other
parishes
,
but
even
neighbours
,
yea
brethren
,
yea
Fathers
,
did
fling
stones
dangerously
,
and
furiously
at
one
another
in
the
streets
,
and
this
they
so
solemnized
,
as
a
custome
received
from
their
ancestors
;
which
was
a
licentious
kind
of
Carnavall
.
If
any
amongst
us
have
fallen
into
that
disease
,
to
cast
stones
,
or
dirt
at
his
friends
,
it
is
an
infection
from
his
own
distemper
,
if
any
man
list
to
be
contentious
,
we
have
no
such
custome
,
neither
the
Church
of
God
.
We
departed
not
from
them
then
,
till
it
was
come
to
a
hot
plague
,
in
a
necessity
of
professing
old
opinions
to
be
new
articles
of
Faith
;
not
till
we
were
driven
by
them
,
and
drawn
by
the
voice
of
God
,
in
the
learnedest
men
of
all
nations
;
when
they
could
not
discharge
themselves
by
the
distinction
of
the
Court
of
Rome
,
and
the
Church
of
Rome
,
because
,
if
the
abuses
had
been
but
in
the
Court
,
it
was
the
greatest
abuse
of
all
,
for
that
Church
,
which
is
so
much
above
that
Court
,
not
to
mend
it
.
Nor
can
they
require
Miracles
at
our
hands
,
who
doe
none
themselves
,
and
yet
need
them
,
because
they
induce
new
articles
of
Religion
;
neither
can
they
reproach
to
us
our
Dissentions
amongst
our selves
;
because
they
are
neither
in
so
fundamentall
points
,
nor
pursued
with
so
much
uncharitablenesse
,
as
theirs
.
So
we
justifie
our
secession
from
them
;
but
all
this
justifies
in
no
part
,
the
secession
of
those
distempered
men
,
who
have
separated
themselves
from
us
,
which
is
our
next
,
and
our
last
consideration
.
When
the
Apostle
says
,
will
be
quiet
;
consider
ancient
and
fundamentall
doctrines
,
and
this
will
quiet
and
settle
the
understanding
,
and
the
Conscience
.
Many
of
these
extemporall
men
have
gone
away
from
us
,
and
vainly
said
,
that
they
have
as
good
cause
to
separate
from
us
,
as
we
from
Rome
.
But
can
they
call
our
Church
,
a
Babylon
;
Confusion
,
disorder
?
All
that
offends
them
,
is
,
that
we
have
too
much
order
,
too
much
regularity
,
too
much
binding
to
the
orderly
,
and
uniforme
service
of
God
in
Church
.
It
affects
all
the
body
,
semper
nimia
morositas
est
ambitiosa
,
that
this
peevish
frowardnesse
,
is
always
accompanied
with
a
pride
,
and
a
singularity
,
and
an
ambition
to
have
his
opinions
preferred
before
all
other
men
,
and
to
condemn
all
that
differ
from
him
.
A
civill
man
will
depart
with
his
opinion
at
a
Table
,
at
a
Councell
table
,
rather
then
hold
up
an
argument
to
the
vexation
of
the
Company
;
so
will
a
peaceable
man
doe
,
in
the
Church
,
in
questions
that
are
not
fundamentall
.
That
reverend
man
whom
we
mentioned
before
,
who
did
so
much
in
the
establishing
of
Geneva
,
professes
,
that
it
was
his
own
opinion
,
that
the
Sacrament
might
be
administred
in
prisons
,
and
in
private
houses
;
but
because
he
found
the
Church
of
Geneva
,
of
another
opinion
,
and
another
practise
before
he
came
,
he
applied
himself
to
them
and
departed
,
(
in
practise
)
from
his
own
opinion
,
even
in
so
important
a
point
,
as
the
ministration
of
the
Sacrament
.
Which
I
present
to
consideration
the
rather
,
both
because
thereby
it
appears
,
that
greater
matters
then
are
now
thought
fundamentall
,
were
then
thought
but
indifferent
,
and
arbitrary
,
(
for
,
surely
,
if
Calvin
had
thought
this
a
fundamentall
thing
,
he
would
never
have
suffered
any
custome
to
have
prevailed
against
his
conscience
)
and
also
,
because
divers
of
those
men
,
who
trouble
the
Church
now
,
about
things
of
lesse
importance
,
and
this
of
private
Sacraments
in
particular
)
will
needs
make
themselves
beleeve
,
that
they
are
his
Disciples
,
and
always
conclude
that
whatsoever
is
practised
at
Geneva
was
Calvins
opinion
.
Saint
Augustine
saith
excellently
,
Can
two
walke
toge●her
,
except
they
be
agreed
,
when
you
have
heard
the
Apostle
say
,
I
beseech
you
brethren
by
the
name
of
our
Lord
Iesus
Christ
,
that
ye
all
speake
the
same
things
,
and
that
there
be
no
divisions
among
you
,
(
for
,
if
preachers
speake
one
one
way
,
another
another
,
there
will
be
divisions
among
the
people
)
And
then
,
it
is
not
onely
,
that
in
obedience
to
authority
,
they
speake
the
same
things
;
But
,
Be
perfectly
joyned
in
the
same
mind
,
and
in
the
same
judgement
,
you
had
need
make
haste
to
this
union
,
this
pacification
;
for
when
we
are
come
thither
,
to
agree
among
our selves
,
we
are
not
come
to
our
journeys
end
.
Our
life
is
a
warfare
;
First
Babylon
,
the
darknesse
of
the
Gentiles
,
and
from
the
Second
Babylon
,
the
superstitions
of
Rome
,
and
from
the
third
Babylon
,
the
confusion
of
tongues
,
in
bitter
speaking
against
one
another
,
after
all
this
,
every
man
shall
finde
a
fourth
Babylon
,
enough
to
exercise
all
his
forces
,
The
civill
warre
,
the
rebellious
disorder
,
the
intestine
confusion
of
his
own
Concupiscencies
.
This
is
a
transmigration
,
a
transportation
layd
upon
us
all
,
by
Adams
rebellion
,
from
Jerusalem
to
Babylon
,
from
our
innocent
State
in
our
Creation
,
to
this
confusion
of
our
corrupt
nature
.
God
would
have
his
children
first
brought
to
Babylon
,
before
he
would
be
glorifyed
in
their
deliverance
,
Though
then
you
have
suffred
the
calamities
of
all
these
Babylons
in
some
proportions
,
though
you
be
not
Incolae
but
Indigenae
,
not
naturalized
but
borne
Babylonians
,
(
Originall
sinne
makes
you
so
)
yet
since
you
are
within
the
Covenant
,
heare
him
,
Egredere
de
terrâ
tuâ
,
Get
thee
out
of
thy
Country
,
and
from
thy
kindred
,
unto
the
land
I
will
shew
thee
;
Come
out
of
Babylon
to
Jerusalem
;
since
ye
are
within
his
Adoption
,
and
may
cry
Abba
father
,
hear
that
voice
,
Egredimini
filiae
Sion
,
Come
forth
ye
daughters
of
Sion
,
come
to
Jerusalem
.
Though
ye
be
dead
,
and
buryed
,
and
putrefyed
in
this
corrupted
,
and
corrupting
flesh
,
yet
since
he
cries
with
a
loud
voice
,
(
as
it
is
said
in
that
Text
)
Lazare
veni
for
as
,
SERMON
XXVI
.
Preached
to
the
King
,
at
White-Hall
,
the
first
Sunday
in
Lent
.
ESAI
.
65.
20.
For
the
child
shall
die
a
hundred
years
old
;
But
the
sinner
,
being
a
hundred
years
old
,
shall
be
accursed
.
PEace
is
in
Sion
;
Gods
whole
Quire
is
in
tune
;
Nay
,
here
is
the
musick
of
the
Sphears
;
all
the
Sphears
(
all
Churches
)
all
the
Stars
in
those
Sphears
(
all
Expositours
in
all
Churches
)
agree
in
the
sense
of
these
words
;
and
agree
the
words
to
be
a
Prophesie
,
of
the
Distillation
,
nay
Inundation
,
of
the
largenesse
,
nay
the
infinitenesse
of
the
blessings
,
and
benefits
of
Almighty
God
,
prepared
and
meditated
before
,
and
presented
,
and
accomplisht
now
in
the
Christian
Church
.
The
Sun
was
up
betimes
,
in
the
light
of
nature
,
but
then
the
Sun
moved
but
in
the
winter
Tropick
,
short
and
cold
,
dark
and
cloudy
dayes
;
A
Diluculum
and
a
Crepusculum
,
a
Dawning
and
a
Twilight
,
a
little
Traditionall
knowledge
for
the
past
,
and
a
little
Conjecturall
knowledge
for
the
future
,
made
up
their
day
.
The
Sunne
was
advanced
higher
to
the
Iewes
in
the
Law
;
But
then
the
Sunne
was
but
in
Libra
;
as
much
day
as
night
:
There
was
as
much
Baptisme
,
as
Circumcision
in
that
Sacrament
;
and
as
much
Lamb
as
Christ
,
in
that
Sacrifice
;
The
Law
was
their
Equinoctiall
,
in
which
,
they
might
see
both
the
Type
,
and
that
which
was
figured
in
the
Type
:
But
in
the
Christian
Church
the
Sun
is
in
a
perpetuall
Summer
Solstice
;
which
are
high
degrees
,
and
yet
there
is
a
higher
,
the
Sun
is
in
a
perpetuall
Meridian
and
Noon
,
in
that
Summer
solstice
.
There
is
not
onely
a
Surge
Sol
,
but
a
Siste
Sol
:
God
hath
brought
the
Sunne
to
the
height
,
and
●ixt
the
Sun
in
that
height
in
the
Christian
Church●
where
he
in
his
own
Sonne
by
his
Spirit
hath
promised
to
dwell
,
usque
ad
consummationem
,
till
the
end
of
the
world
.
Here
is
Manna
;
and
not
in
Gomers
,
but
in
Barns
;
and
Quails
;
and
not
in
Heaps
,
but
in
Hills
;
the
waters
above
the
Firmament
,
and
not
in
drops
of
Dew
,
but
in
showers
of
former
and
latter
Rain
;
and
the
Land
of
Canaan
;
not
in
Promise
onely
,
nor
onely
in
performance
,
and
Possession
,
but
in
Extention
,
and
Dilatation
.
The
Graces
,
and
blessings
of
God
,
that
is
,
means
of
salvation
,
are
so
aboundantly
poured
upon
the
Christian
Church
,
as
that
the
triumphant
Church
if
they
needed
means
,
might
fear
they
should
want
them
.
And
of
these
means
and
blessings
,
long
life
,
as
it
is
a
Modell
and
abridgement
of
Eternity
,
and
a
help
to
Eternitie
,
is
one●
and
one
in
this
Text
,
The
Childe
shall
die
100.
yeares
old
.
But
shall
we
receive
good
from
God
,
and
not
receive
evill
too
?
shall
I
shed
upon
you
Lumen
visionis
,
the
light
of
that
vision
,
which
God
hath
afforded
me
in
this
Prophecie
,
the
light
of
his
countenance
,
and
his
gracious
blessings
upon
you
,
and
not
lay
upon
you
Onus
visionis
,
as
the
Prophetts
speak
often
,
The
burthen
of
that
vision
which
I
have
seen
in
this
Text
too
?
It
was
a
scorn
to
David
,
that
his
servants
were
half
cloath'd
;
The
Samaritane
woman
beleeved
,
that
if
she
might
see
Christ
,
Holy
Ghost
,
that
he
should
lead
them
into
all
Truth
:
all
Truth
:
And
therefore
lest
I
should
be
defective
in
that
integritie
,
I
say
with
Saint
Augustine
,
Non
vos
fallo
,
non
praesumo
,
non
vos
fallo
;
I
will
not
be
so
bold
with
you
as
flatter
you
,
I
will
not
presume
so
much
upon
your
weaknesse
,
as
to
go
about
to
deceive
you
,
as
though
there
were
nothing
but
blessing
in
God
,
but
shew
you
the
Commination
,
and
judgement
of
this
Text
too
,
that
though
the
childe
should
die
a
hundred
years
old
,
yet
the
sinner
being
a
hundred
years
old
shall
be
accursed
.
If
God
had
not
lengthened
his
childes
life
,
extended
my
dayes
,
but
taken
me
in
the
sinnes
of
my
youth
,
where
had
I
been
,
may
every
soul
here
say
?
And
where
would
you
be
too
;
if
no
man
should
tell
you
,
that
though
The
childe
should
die
a
hundred
years
old
,
yet
the
sinner
being
a
hundred
years
old
shall
be
accursed
?
What
can
be
certain
in
this
world
,
if
even
the
mercy
of
God
admit
a
variation
?
what
can
be
endlesse
here
,
if
even
the
mercy
of
God
receive
a
determination
?
and
sin
doth
vary
the
nature
,
sin
doth
determine
even
the
infinitenesse
of
the
mercy
of
God
himself
,
for
though
The
childe
shall
die
a
hundred
yeares
old
,
yet
the
sinner
being
a
hundred
years
old
shall
be
accursed
.
Disconsolate
soul
,
dejected
spirit
,
bruised
and
broken
,
ground
and
trodden
,
attenuated
,
evaporated
,
annihilated
heart
come
back
;
heare
thy
reprieve
,
and
sue
for
thy
pardon
;
God
will
not
take
thee
away
in
thy
sins
,
thou
shalt
have
time
to
repent
,
The
childe
shall
die
a
hundred
years
old
.
But
then
lame
and
decrepit
soul
,
gray
and
inveterate
sinner
,
behold
the
full
ears
of
corn
blasted
with
a
mildew
,
behold
this
long
day
shutting
up
in
such
a
night
,
as
shall
never
see
light
more
,
the
night
of
death
;
in
which
,
the
deadliest
pang
of
thy
Death
will
be
thine
Immortality
:
In
this
especially
shalt
thou
die
,
that
thou
canst
not
die
,
when
thou
art
dead
;
but
must
live
dead
for
ever
:
for
The
sinner
being
a
hundred
yeers
old
,
shall
be
accursed
,
he
shall
be
so
for
ever
.
In
this
discovery
from
this
Red
Sea
,
dead
Sea
;
from
the
mercy
of
God
,
in
the
blood
of
his
Son
,
to
the
malediction
of
God
,
in
the
blood
of
the
sinner
,
be
pleased
to
make
these
the
points
of
your
Compasse
,
and
your
Land-marks
by
the
way
,
in
those
,
the
two
parts
of
this
exercise
.
First
,
in
the
first
,
consider
the
precedencie
,
and
primogeniture
of
Mercy
;
God
begins
at
Mercy
,
and
not
at
Iudgement
:
God's
method
here
,
is
not
,
The
sinner
shall
be
accursed
,
but
The
childe
shall
have
long
life
:
but
first
,
the
blessing
,
and
then
the
malediction
.
And
then
secondly
,
we
shall
see
,
in
what
form
the
particular
blessing
is
given
here
;
In
long
life
;
The
childe
shall
die
a
hundred
years
old
.
And
then
also
,
because
we
find
it
in
the
company
of
Mercies
,
in
the
region
of
Mercies
,
in
this
first
part
of
the
Text
,
which
is
the
Sphear
of
Mercy
;
we
shall
look
also
how
this
very
dying
is
a
Mercy
too
:
The
mercy
is
especially
plac'd
in
the
long
life
:
The
childe
shall
live
a
hundred
yeares
;
but
the
Holy
Ghost
would
not
leave
out
that
,
that
he
should
die
;
The
childe
shall
die
a
hundred
yeares
old
.
And
in
these
three
,
first
the
precedencie
,
and
primogeniture
of
God's
mercy
,
and
then
the
specification
of
that
mercy
in
long
life
,
and
lastly
,
the
association
of
mercy
,
that
death
as
well
as
life
is
a
blessing
to
the
Righteous
;
we
shall
determine
that
first
part
.
And
in
the
second
,
But
the
sinner
being
a
hundred
years
old
,
shall
be
accursed
,
we
shall
see
first
,
that
the
malediction
of
God
hath
no
object
but
a
sinner
:
God
antidates
no
malediction
:
Till
there
be
a
sinner
,
there
is
no
malediction
;
nay
not
till
there
be
an
inveterate
sinner
;
A
sinner
of
a
hundred
yeares
,
at
least
,
such
a
sinner
,
as
would
be
so
,
if
God
would
spare
him
a
hundred
yeares
here
.
And
upon
such
a
sinner
,
God
thunders
out
this
Prosternation
,
this
Consternation
,
in
this
one
word
of
our
Text
,
which
involves
and
inwraps
all
kinds
of
miseries
,
feeblenesse
in
body
,
infatuation
in
mind
,
evacuation
of
power
,
dishonour
in
●ame
,
eclipses
in
favour
,
ruine
in
fortune
,
dejection
in
spirit
,
He
shall
be
accursed
.
Where
,
because
in
this
second
part
we
are
in
the
Region
and
Sphear
of
maledictions
,
we
cannot
consider
this
future
,
He
shall
be
,
as
a
future
of
favour
,
a
prorogation
,
a
deferring
of
the
malediction
:
He
shall
be
,
is
not
,
he
shall
be
hereafter
,
but
not
yet
:
but
it
is
a
future
of
continuation
;
He
shall
be
accursed
,
that
is
,
he
shall
be
so
for
ever
.
And
so
have
you
the
frame
,
and
partitions
of
this
B●thel
,
this
House
of
God
in
which
he
dwells
,
which
is
both
Iosuah's
Beth-hagla
,
the
house
of
Joy
,
and
Iohn's
Bethania
,
his
house
of
affliction
too
;
and
we
passe
now
to
the
furnishing
of
these
roomes
,
with
such
stuff
as
I
can
have
laid
together
.
First
,
Israel
;
Quem
coaequasti
Primogegenito
,
whom
thou
hast
nam'd
thy
first-born
;
for
so
God
had
in
Exod.
Israel
is
my
Sonne
,
first-born
of
Death
shall
devour
his
strength
:
Still
the
exaltation
,
the
Superlative
is
called
so
;
The
first-born
.
And
in
such
a
sense
;
if
we
could
think
of
more
degrees
of
goodnesse
in
God
,
of
an
exaltation
of
God
himself
in
God
,
of
more
God
in
God
,
of
a
Superlative
in
God
,
we
must
necessarily
turn
upon
his
mercy
,
for
that
Mercie
must
be
the
Superlative
:
So
is
it
too
,
if
we
consider
Gods
first
action
,
or
God's
first
thought
towards
Man
;
Mercy
was
the
first-born
by
every
Mother
;
by
that
Understanding
,
by
that
Will
,
by
that
Power
,
which
we
conceive
in
God
;
Mercy
was
the
first-born
,
and
first-mover
in
all
.
We
consider
a
preventing
Grace
in
God
;
and
that
preventing
Grace
is
before
all
;
for
that
prevents
us
so
,
as
to
Visite
us
when
we
sit
in
darknesse
.
And
we
consider
an
Antecedent-Will
in
God
,
and
that
Antecedent
Will
is
before
all
;
for
by
that
Will
,
God
would
have
all
men
saved
.
And
when
we
call
Gods
Grace
by
other
names
then
Preventing
,
whether
Assisting
Grace
,
that
it
stand
by
us
and
sustain
us
,
or
Concomitant
Grace
,
that
it
work
with
us
,
and
inanimate
our
action
,
when
it
is
doing
,
or
his
Subsequent
Grace
,
that
rectifies
or
corrects
an
action
,
when
it
is
done
;
when
all
is
done
,
still
it
is
the
Preventing
Power
,
and
quality
of
that
Grace
,
that
did
all
that
in
me
:
If
I
stand
by
his
Assisting
Grace
,
if
I
work
with
his
Concomitant
Grace
,
if
I
rectifie
my
errour
by
his
Subsequent
Grace
,
that
that
moves
upon
me
in
all
these
,
is
still
the
preventing
power
of
that
Grace
.
For
as
all
my
Naturall
actions
of
life
are
done
by
the
power
of
that
Soul
,
which
was
in
me
before
,
so
all
the
Supernaturall
actions
of
that
Soul
,
are
done
by
that
power
of
that
Grace
,
that
prevents
and
preinanimates
that
action
;
and
all
my
co-operation
is
but
a
post-operation
,
a
working
by
the
Power
of
that
All-preventing
Grace
.
I
moved
not
at
first
by
the
Tide
,
by
the
strength
of
naturall
faculties
,
nor
do
I
move
after
by
that
wind●
which
had
formerly
fill'd
my
sails
:
I
proceed
not
now
by
the
strength
of
that
Grace
which
God
gave
me
heretofore
.
But
as
God
infuseth
a
Soul
into
every
man
,
and
that
Soul
elicites
a
new
Act
in
it self
,
before
that
man
produce
any
action
;
so
God
infuses
a
particular
Grace
into
every
good
work
of
mine
,
and
so
prevents
me
,
before
I
co-operate
with
him
.
For
as
Nature
in
her
highest
exaltation
,
in
the
best
Morall
man
that
is
,
cannot
flow
into
Grace
,
Nature
cannot
become
Grace
;
so
neither
doth
former
Grace
flow
into
future
Grace
,
but
I
need
a
distinct
influence
of
God
,
a
particular
Grace
,
for
every
good
work
I
do
,
for
every
good
word
I
speak
,
for
every
good
thought
I
conceive
.
When
God
gives
me
accesse
into
his
Library
,
Book
of
Life
.
The
Book
where
all
their
names
are
written
that
are
elect
to
Glory
.
But
I
find
no
such
Book
of
Death
:
All
that
are
not
written
in
the
Book
of
Life
,
are
certainly
the
sonnes
of
Death
:
To
be
pretermitted
there
,
there
to
be
left
out
,
wraps
them
up
,
at
least
leaves
them
wrapt
up
,
in
death
.
But
God
hath
not
wrought
so
positively
,
nor
in
so
primary
a
consideration
in
a
book
of
Death
,
as
in
the
Book
of
Life
.
As
the
aftertimes
made
a
Book
of
Wisdome
out
of
the
Proverbs
,
of
Salomon
,
and
out
of
his
Ecclesiastes
;
but
yet
it
is
not
the
same
Book
,
nor
of
the
same
certainty
:
so
there
is
a
Book
of
Life
●ere
,
but
that
is
not
the
same
book
that
is
in
Heaven
,
nor
of
the
same
certainty
:
For
in
this
Book
of
Life
,
which
is
the
Declaration
and
Testimony
which
the
Church
gives
of
our
Election
,
by
those
marks
of
the
Elect
,
which
she
seeth
in
the
Scriptures
,
and
believeth
that
she
seeth
in
us
,
Blotted
out
of
the
Book
of
the
living
,
as
David
speaketh
;
and
as
it
is
added
there
,
Not
written
with
the
Righteous
:
Intimating
that
in
some
cases
,
and
in
some
Book
of
Life
,
a
man
may
have
been
written
in
,
and
blotted
out
,
and
written
in
again
.
The
Book
of
Life
in
the
Church
,
The
Testimony
of
our
Election
here
,
admits
such
expunctions
,
and
such
redintegrations
:
but
Gods
first
Book
,
his
Book
of
Mercy
;
(
for
this
Book
in
the
Church
,
is
but
his
Book
of
Evidence
)
is
inviolable
in
it self
,
and
all
the
names
of
that
Book
indelible
.
In
Gods
first
Book
,
He
made
man
to
his
Image
,
and
then
he
blest
him
.
Here
is
no
malediction
,
no
intermination
mingled
in
Gods
first
Act
,
in
Gods
first
purpose
upon
man
:
In
Paradise
there
is
,
That
if
he
eat
the
forbidden
fruit
,
He
shall
die
.
But
God
begins
not
there
:
before
that
,
he
had
said
,
of
every
tree
in
the
Garden
thou
maist
freely
eat
;
neither
is
there
more
vehemency
in
the
punishment
,
then
in
the
libertie
.
For
as
in
the
punishment
there
is
an
ingemination
,
Morte
morieris
,
Dying
thou
shalt
die
;
that
is
,
thou
shalt
surely
die
;
so
in
the
liberty
,
there
was
an
ingemination
too
,
Comedendo
comedes
,
Chapter
of
Maledictions
;
but
all
the
former
parts
of
that
Chapter
,
are
blessings
in
the
same
kind
:
And
he
that
reads
that
Chapter
,
will
beginne
at
the
beginning
,
and
meet
Gods
first-born
,
his
Mercy
first
.
And
in
those
very
many
places
of
that
Book
where
God
divides
the
condition
,
If
you
obey
you
shall
live
,
if
you
rebell
you
shall
die
,
still
the
better
Act
,
and
the
better
condition
,
and
the
better
reward
,
is
placed
in
the
first
place
,
that
God
might
give
us
possession
,
In
jure
Primogeniti
,
in
the
right
of
his
first-born
,
his
mercy
.
And
where
God
pursues
the
same
method
,
and
first
dilates
himself
,
I
will
beat
down
his
foes
before
his
face
,
and
plague
them
that
hate
him
;
when
after
that
he
is
brought
to
say
,
If
his
children
forsake
my
Law
,
I
will
visit
their
transgression
with
the
rod
;
where
first
he
puts
it
off
for
one
Generation
from
himself
,
with
the
r●d
:
And
in
that
,
he
promises
to
visite
them
;
to
manifest
himself
,
and
his
purpose
to
them
in
the
correction
;
all
which
are
higher
and
higher
degrees
of
Mercy
:
yet
because
there
is
a
spark
of
anger
,
a
tincture
of
judgement
mingled
in
it
,
God
remembers
his
first-born
,
Neverthelesse
my
Covenant
will
I
not
break
,
nor
alter
the
things
that
is
gone
out
of
my
lips
;
once
have
I
sworn
by
my
Holinesse
,
that
I
will
not
lie
unto
David
.
There
are
elder
pictures
in
the
world
of
Water
,
then
there
are
any
of
oyl
;
but
those
of
oyl
have
got
above
them
,
and
shall
outlive
them
.
Water
is
a
frequent
embleme
of
Affliction
,
in
the
Scriptures
;
and
so
is
oyl
of
Mercy
;
If
at
any
time
in
any
place
of
Scripture
,
God
seemed
to
begin
with
water
,
with
a
judgement
,
yet
the
oyl
will
get
to
the
top
:
in
that
very
judgement
,
you
may
see
that
God
had
first
a
mercifull
purpose
in
inflicting
that
medicinall
judgement
;
for
his
mercy
is
his
first-born
.
His
Mercy
is
new
every
morning
,
saith
the
Prophet
;
not
onely
every
day
,
but
as
soon
as
it
is
day
.
Trace
God
in
thy self
,
and
thou
shalt
find
it
so
.
If
thou
beest
drowzie
now
,
and
unattentive
,
curious
or
contentious
,
or
quarrelsome
now
,
now
God
leaves
thee
in
that
indisposition
,
and
that
is
a
judgement
:
But
it
was
his
Mercy
that
brought
thee
hither
before
.
In
every
sinne
thou
hast
some
remorse
,
some
reluctation
,
before
thou
do
that
sinne
;
and
that
pre-reluctation
,
and
pre-remorse
was
Mercy
.
If
thou
hadst
no
such
remorse
in
thy
last
sinne
,
before
the
sinne
,
and
hast
it
now
,
this
is
the
effect
of
Gods
former
mercy
,
and
former
good
purpose
upon
thee
,
to
let
thee
see
that
thou
needest
the
assistance
of
his
Minister
,
and
of
his
Ordinance
,
to
enable
thee
to
lay
hold
on
Mercy
when
it
is
offered
thee
.
Can
any
calamity
fall
upon
thee
,
in
which
thou
shalt
not
be
bound
to
say
,
I
have
had
blessings
in
a
greater
measure
then
this
?
If
thou
have
had
losses
,
yet
thou
hast
more
,
out
of
which
God
took
that
.
If
all
be
lost
,
perchance
thou
art
but
where
thou
begunst
at
first
,
at
nothing
.
If
thou
begunst
upon
a
good
heighth
,
and
beest
fallen
from
that
,
and
fallen
low
,
yet
as
God
prepared
a
Whale
to
transport
Ionas
,
before
Ionas
was
cast
into
the
Sea
,
God
prepared
thee
a
holy
Patience
,
before
he
reduced
thee
to
the
exercise
of
that
Patience
.
If
thou
couldest
apprehend
nothing
done
for
thy self
,
yet
all
the
mercies
that
God
hath
exhibited
to
others
,
are
former
mercies
to
thee
,
in
the
Pattern
,
and
in
the
Seal
,
and
in
the
Argument
thereof
:
They
have
had
them
,
therefore
thou
shalt
.
All
Gods
Prophecies
,
are
thy
Histories
:
whatsoever
he
hath
promised
others
,
he
hath
done
in
his
purpose
for
thee
:
And
all
Gods
Histories
are
thy
Prophesies
;
all
that
he
hath
done
for
others
,
he
owes
thee
.
Hast
thou
a
hardnesse
of
heart
?
knowest
thou
not
that
Christ
hath
wept
before
to
entender
that
hardnesse
?
hast
thou
a
palenesse
of
soul
,
in
the
apparition
of
God
in
fire
,
and
in
judgement
?
knowest
thou
not
,
that
Christ
hath
bled
before
,
to
give
a
vigour
,
and
a
vegetation
,
and
a
verdure
to
that
palenesse
?
is
thy
sinne
Actuall
sinne
?
knowest
thou
not
,
that
there
is
a
Lamb
bleeding
before
upon
the
Altar
,
to
expiate
that
?
Is
thy
terrour
from
thy
inherence
,
and
encombrance
of
Originall
sinne
?
knowest
thou
not
,
that
the
effect
of
Baptism
hath
blunted
the
sting
of
that
sinne
before
?
art
thou
full
of
sores
,
putrid
and
ulcerous
sores
?
full
of
wounds
,
through
and
through
piercing
wounds
?
full
of
diseases
,
namelesse
and
complicate
diseases
?
knowest
thou
not
that
there
is
a
holy
Charm
,
a
blessed
Incantation
,
by
which
thou
art
,
though
not
invulnerable
,
yet
invulnerable
unto
death
,
wrapt
up
in
the
eternall
Decree
of
thine
Election
?
that
's
thy
pillar
,
the
assurance
of
thine
Election
:
If
thou
shake
that
,
if
thou
cast
down
that
Pillar
,
if
thou
distrust
thine
Election
,
with
Samson
,
who
pulled
down
pillars
in
his
blindnesse
,
in
thy
blindnesse
thou
destroyest
thy self
.
Begin
where
thou
wilt
at
any
Act
in
thy self
,
at
any
act
in
God
,
yet
there
was
mercy
before
that
,
for
his
mercy
is
eternall
,
eternall
even
towards
thee
.
I
could
easily
think
that
that
,
that
past
between
God
and
Moses
in
their
long
conversation
;
that
that
,
that
past
between
Christ
and
Moses
in
his
trans-figuration
;
that
that
,
that
past
between
Saint
Paul
and
the
Court
of
Heaven
in
his
extasie
was
instruction
and
manifestation
on
one
part
,
and
admiration
and
application
on
the
other
part
of
the
mercy
of
God
.
Earth
cannot
receive
,
Heaven
cannot
give
such
another
universall
soul
to
all
:
all
persons
,
all
actions
,
as
Mercy
.
And
were
I
the
childe
of
this
Text
,
that
were
to
live
a
hundred
years
,
I
would
ask
no
other
marrow
to
my
bones
,
no
other
wine
to
my
heart
,
no
other
light
to
mine
eyes
,
no
other
art
to
my
understanding
,
no
other
eloquence
to
my
tongue
,
then
the
power
of
apprehending
for
my self
,
and
the
power
of
deriving
and
conveying
upon
others
by
my
Ministery
,
the
Mercy
,
the
early
Mercy
,
the
everlasting
Mercy
of
yours
,
and
my
God
.
But
we
must
passe
to
the
consideration
of
this
immense
Light
,
in
that
one
Beam
,
wherein
it
is
exhibited
here
,
that
is
,
long
life
:
The
childe
shall
die
a
hundred
years
old
.
Long
life
is
a
blessing
,
long
life
be
nothing
to
eternity
,
yet
because
we
need
such
Glasses
and
such
Images
,
as
God
shews
us
himself
in
the
King
,
so
he
shewes
us
his
eternitie
in
a
long
life
.
In
this
,
that
the
Patriarchs
complain
every
where
of
the
shortnesse
of
life
,
(
Iacob
at
a
hundred
and
thirtie
yeares
tells
Pharaoh
,
that
his
dayes
were
few
,
)
In
this
,
that
God
threatens
the
shortnesse
of
life
for
a
punishment
to
Eli
,
There
shall
not
be
an
old
man
in
thy
house
for
ever
:
In
this
,
that
God
brings
it
into
Promise
,
and
enters
it
,
as
into
his
Audite
,
and
his
revenue
,
(
With
long
life
will
I
satisfie
him
,
him
my
salvation
,
)
That
God
would
give
him
long
life
,
and
make
that
long
life
a
Type
of
Eternity
;
In
this
,
that
God
continues
that
promise
into
performance
,
and
brings
it
to
execution
,
in
some
of
his
chosen
servants
;
at
a
hundred
and
twenty
Moses
his
eyes
were
not
dim
,
his
naturall
force
abated
;
and
Caleb
saith
of
himself
,
I
am
this
day
85.
yeares
old
,
and
as
my
strength
was
at
first
,
for
warre
,
so
is
my
strength
now
;
In
all
these
and
many
others
,
we
receive
so
many
testimonies
that
God
brings
long
life
out
of
his
Treasurie
,
as
an
immediate
blessing
of
his
.
And
therefore
,
as
such
his
blessing
,
let
us
pray
for
it
,
where
it
is
not
come
yet
,
in
that
apprecation
and
acclamation
of
the
antient
generall
Councells
,
Multos
annos
Caesari
,
Aetern●s
annos
Caesari
,
Long
life
to
our
Cesar
in
this
world
,
everlasting
life
to
our
Cesar
in
the
world
to
come
:
and
then
let
us
reverence
this
blessing
of
long
life
,
where
it
is
come
,
in
honouring
those
Ancient
heads
,
by
whose
name
,
God
hath
been
pleased
to
call
himself
,
Antiquu●
dierum
,
the
ancient
of
dayes
:
and
let
us
not
make
this
blessing
of
long
life
,
impossible
to
our selves
,
by
disappointing
Gods
purpose
of
long
life
upon
us
,
by
our
surfets
,
our
wantonnesse
,
our
quarrels
,
which
are
all
Goths
,
and
Vandals
,
and
Giants
,
called
in
by
our selves
to
fight
with
God
against
us
.
But
yet
,
so
receive
we
long
life
,
as
a
blessing
,
as
that
we
may
also
find
a
blessing
in
departing
from
this
life
:
For
so
manifold
,
and
so
multiforn
are
his
blessings
,
as
even
death
it self
hath
a
place
in
this
Sphear
of
blessings
,
The
childe
shall
live
a
hundred
yeares
,
but
yet
The
childe
shall
die
.
When
Paradise
should
have
extended
,
City
of
Hermitages
;
so
all
the
world
should
have
been
a
continuall
Garden
of
Paradises
,
when
all
affections
should
have
been
subjects
,
and
all
creatures
servants
,
and
all
wives
helpers
,
then
life
was
a
sincere
blessing
.
But
,
but
a
mixt
blessing
now
,
when
all
these
are
so
much
vitiated
;
onely
a
possible
blessing
;
a
disputable
,
a
conditionable
,
a
circumstantiall
blessing
now
.
If
there
were
any
other
way
to
be
saved
and
to
get
to
Heaven
,
then
by
being
born
into
this
life
,
I
would
not
wish
to
have
come
into
this
world
.
And
now
that
God
hath
made
this
life
a
Bridge
to
Heaven
;
it
is
but
a
giddy
,
and
a
vertiginous
thing
,
to
stand
long
gazing
upon
so
narrow
a
bridge
,
and
over
so
deep
and
roaring
waters
,
and
desperate
whirlpools
,
as
this
world
abounds
with
:
So
teach
us
to
number
our
dayes
,
saith
David
,
that
we
may
apply
our
hearts
unto
wisedome
:
Not
to
number
them
so
,
as
that
we
place
our
happinesse
,
in
the
increase
of
their
number
.
He
asked
life
of
thee
,
and
thou
gavest
it
him
:
But
was
that
this
life
?
It
was
Length
of
dayes
for
ever
and
ever
,
the
dayes
of
Heaven
.
As
houses
that
stand
in
two
Shires
,
trouble
the
execution
of
Justice
,
the
house
of
death
that
stands
in
two
worlds
,
may
trouble
a
good
mans
resolution
.
As
death
is
a
sordid
Postern
,
by
which
I
must
be
thrown
out
of
this
world
,
I
would
decline
it
:
But
as
death
is
the
gate
,
by
which
I
must
enter
into
Heaven
,
would
I
never
come
to
it
?
certainly
now
,
now
that
Sinne
hath
made
life
so
miserable
,
if
God
should
deny
us
death
,
he
multiplied
our
misery
.
We
are
in
this
Text
,
upon
blessings
appropriated
to
the
Christian
Church
,
and
so
to
these
times
.
And
in
theseTimes
,
we
have
not
so
long
life
,
as
the
Patriarchs
had
before
.
They
were
to
multiply
children
for
replenishing
the
world
,
and
to
that
purpose
had
long
life
.
We
multiply
sinnes
,
and
the
children
and
off-spring
of
sinnes
,
miseries
,
and
therefore
may
be
glad
to
get
from
this
generation
of
Vipers
.
God
gave
his
Children
Manna
and
Quails
,
in
the
Wildernesse
,
where
nothing
else
was
to
be
had
;
but
when
they
came
to
the
Land
of
Promise
,
that
Provision
ceas'd
:
God
gave
them
long
life
in
the
times
of
Nature
,
and
long
,
(
though
shorter
then
before
)
in
the
times
of
the
Law
;
because
in
nature
especially
,
but
in
the
Law
also
,
it
was
hard
to
discern
,
hard
to
attain
the
wayes
to
Heaven
.
But
the
wayes
to
Heaven
are
made
so
manifest
to
us
in
the
Gospel
,
as
that
for
that
use
,
we
need
not
long
life
;
and
that
is
all
the
use
of
our
life
here
.
He
that
is
ready
for
Heaven
,
hath
lived
to
a
blessed
age
;
and
to
such
an
intendment
,
a
childe
newly
baptized
may
be
elder
then
his
Grandfather
.
Therefore
we
receive
long
life
for
a
blessing
,
when
God
is
pleased
to
give
it
;
though
Christ
entered
it
into
no
Petition
of
his
Prayer
,
that
God
would
give
it
:
and
so
though
we
enter
it
into
no
Petition
,
nor
Prayer
,
we
receive
it
as
a
blessing
too
,
when
God
will
afford
us
a
deliverance
,
a
manumission
,
an
emancipation
from
the
miseries
of
this
life
.
Truely
I
would
not
change
that
joy
and
consolation
,
which
I
proposed
to
my
hopes
,
upon
my
Death-bed
,
at
my
passage
out
of
this
world
,
for
all
the
joy
that
I
have
had
in
this
world
over
again
.
And
so
very
a
part
of
the
Joy
of
Heaven
is
a
joyfull
transmigration
from
hence
,
as
that
if
there
were
no
more
reward
,
no
more
recompence
,
but
that
I
would
put
my self
to
all
that
belongs
to
the
duty
of
an
honest
Christian
in
the
world
,
onely
for
a
joyfull
,
a
cheerfull
passage
out
of
it
.
And
farther
we
shall
not
exercise
your
patience
,
or
your
devotion
,
upon
these
three
pieces
which
constitute
our
first
part
:
The
Primogeniture
of
Gods
Mercy
,
which
is
first
in
all
;
The
specification
of
Gods
Mercy
,
long
Life
,
as
it
is
a
figure
of
,
and
a
way
to
eternity
;
and
then
the
association
of
Gods
Mercy
;
that
Death
,
as
well
as
Life
,
is
a
blessing
to
the
Righteous
.
So
then
we
have
brought
our
Sunne
to
his
Meridianall
height
,
shadow
of
death
,
death
it self
is
a
blessing
,
and
in
the
number
of
his
Mercies
.
But
the
Afternoon
shadows
break
out
upon
us
,
in
our
second
part
of
the
Text.
And
as
afternoon
shadowes
do
,
these
in
our
Text
do
also
;
they
grow
greater
and
greater
upon
us
,
till
they
end
in
night
,
in
everlasting
night
,
The
sinner
being
a
hundred
years
old
shall
be
accursed
.
Now
of
shadowes
it
is
appliably
said
,
Vmbrae
non
sunt
tenebrae
sed
densior
lux
,
shadowes
are
not
utter
darknesse
,
but
a
thicker
light
;
shadowes
are
thus
much
nearer
to
the
nature
of
light
then
darknesse
is
,
that
shadowes
presume
light
,
which
darknesse
doth
not
;
shadowes
could
not
be
,
except
there
were
light
.
The
first
shadowes
in
this
dark
part
of
our
Text
,
have
thus
much
light
in
them
,
that
it
is
but
the
sinner
,
onely
the
sinner
that
is
accursed
.
The
Object
of
Gods
malediction
,
is
not
man
,
but
sinfull
man
.
If
God
make
a
man
sinne
,
God
curses
the
man
;
game
at
Chesse
with
this
world
;
to
sport
himself
with
making
little
things
great
,
and
great
things
nothing
:
Imagine
God
to
be
but
at
play
with
us
,
but
a
gamester
,
yet
will
a
gamester
curse
,
before
he
be
in
danger
of
losing
any
thing
?
Idolatry
,
Adultery
,
Incest
,
Beastiality
,
Bribery
,
Calumny
,
(
as
the
sinnes
are
reckoned
there
)
there
he
meets
a
particular
curse
,
upon
his
particular
sinne
.
The
book
of
Life
is
but
names
written
in
Heaven
;
all
the
Book
of
Death
,
that
is
,
is
but
that
in
the
Prophet
,
when
names
are
written
in
the
Earth
.
They
that
depart
from
thee
,
shall
be
written
in
the
Earth
:
They
shall
be
,
when
they
depart
from
thee
.
For
saith
he
,
They
have
forsaken
the
Lord
,
the
Fountain
of
Living
water
;
They
did
not
that
,
because
their
names
were
written
in
the
Earth
,
but
they
were
written
there
,
because
they
did
that
.
Our
Saviour
Christ
came
hither
to
do
all
his
Fathers
will
;
and
he
returned
cheerfully
to
his
Father
again
,
as
though
he
had
done
all
,
when
he
had
taken
away
the
sinnes
of
the
world
by
dying
for
all
sinnes
,
and
all
sinners
.
But
if
there
were
an
Hospitall
of
miserable
men
,
that
lay
under
the
reprobation
and
malediction
of
Gods
decree
,
and
not
for
sinne
;
the
blood
of
that
Lamb
is
not
sprinkled
upon
the
Postills
of
that
doore
.
Forgive
me
O
Lord
,
O
Lord
forgive
me
my
sinnes
,
the
sinnes
of
my
youth
,
and
my
present
sinnes
,
the
sinne
that
my
Parents
cast
upon
me
,
Originall
sinne
,
and
the
sinnes
that
I
cast
upon
my
children
,
in
an
ill
example
;
Actuall
sinnes
,
sinnes
which
are
manifest
to
all
the
world
,
and
sinnes
which
I
have
so
laboured
to
hide
from
the
world
,
as
that
now
they
are
hid
from
mine
own
conscience
,
and
mine
own
memory
;
Forgive
me
my
crying
sins
,
and
my
whispering
sins
,
sins
of
uncharitable
hate
,
and
sinnes
of
unchaste
love
,
sinnes
against
Thee
and
Thee
,
against
thy
Power
O
Almighty
Father
,
against
thy
Wisedome
,
O
glorious
Sonne
,
against
thy
Goodnesse
,
O
blessed
Spirit
of
God
;
and
sinnes
against
Him
and
Him
,
against
Superiours
and
Equals
,
and
Inferiours
;
and
sinnes
against
Me
and
Me
,
against
mine
own
soul
,
and
against
my
body
,
which
I
have
loved
better
then
my
soul
;
Forgive
me
O
Lord
,
O
Lord
in
the
merits
of
thy
Christ
and
my
Iesus
,
thine
Anointed
,
and
my
Saviour
;
Forgive
me
my
sinnes
,
all
my
sinnes
,
and
I
will
put
Christ
to
no
more
cost
,
nor
thee
to
more
trouble
,
for
any
reprobation
or
malediction
that
lay
upon
me
,
otherwise
then
as
a
sinner
.
I
ask
but
an
application
,
not
an
extention
of
that
Benediction
,
Blessed
are
they
whose
sinnes
are
forgiven
;
Let
me
be
but
so
blessed
,
and
I
shall
envy
no
mans
Blessednesse
:
say
thou
to
my
sad
soul
,
Sonne
be
of
good
comfort
,
thy
sinnes
are
forgiven
thee
,
and
I
shall
never
trouble
thee
with
Petitions
,
to
take
any
other
Bill
off
of
the
fyle
,
or
to
reverse
any
other
Decree
,
by
which
I
should
be
accurst
,
before
I
was
created
,
or
condemned
by
thee
,
before
thou
saw'st
me
as
a
sinner
;
For
the
object
of
malediction
is
but
a
sinner
,
(
which
was
our
first
)
and
an
Inveterate
sinner
,
A
sinner
of
a
hundred
yeares
,
which
is
our
next
consideration
.
First
,
He
shall
be
accursed
.
And
then
,
Quamvis
centum
annorum
,
though
he
be
so
old
,
though
God
have
spared
him
so
long
,
God
is
not
a
Lion
in
his
house
,
nor
frantick
amongst
his
servants
,
saith
the
Wiseman
;
God
doth
not
rore
,
nor
tear
in
pieces
for
every
thing
that
displeaseth
him
.
when
God
is
prest
under
us
,
as
a
cart
is
prest
that
is
full
of
sheaves
;
the
Lord
will
grone
under
that
burthen
a
while
,
but
he
will
cast
it
off
at
last
.
That
which
is
said
by
David
,
If
you
walk
contrary
unto
me
,
I
will
walk
contrary
unto
you
,
saith
God
.
But
this
is
not
said
of
one
,
first
,
wry
step
;
but
it
is
a
walking
,
which
implies
a
long
,
and
a
considerate
continuance
.
And
if
man
come
to
sinne
so
,
and
will
not
walk
with
God
,
God
will
walk
with
that
man
in
his
own
pace
,
and
overthrow
him
in
his
own
wayes
.
Nay
,
it
is
not
onely
in
that
place
,
If
you
walk
contrary
to
me
,
In
occursu
,
as
Calvin
hath
it
,
ex
adverso
,
as
the
vulgate
hath
it
,
which
implies
an
Actuall
Opposition
against
the
wayes
of
God
:
but
the
word
is
but
Chevi
,
and
Chevi
is
but
In
accidente
,
in
contingente
;
if
you
walk
negligently
,
inconsiderately
;
if
you
leave
out
God
,
pretermit
,
and
slight
God
;
if
you
come
to
call
Gods
Providence
Fortune
,
to
call
Gods
Judgements
Accidents
,
or
to
call
the
Mercies
of
a
God
,
favours
of
great
Persons
,
if
you
walk
in
this
neglect
of
God
,
God
shall
proceed
to
a
neglect
of
you
;
and
then
though
God
be
never
the
worse
for
your
leaving
him
out
,
(
for
if
it
were
in
your
power
to
annihilate
this
whole
world
,
God
were
no
worse
,
then
before
there
was
a
World
)
yet
if
God
neglect
you
,
forget
,
pretermit
you
,
it
is
a
miserable
annihilation
,
a
fearfull
malediction
.
But
God
begins
not
before
sinne
,
nor
at
the
first
sinne
.
God
did
not
curse
Adam
and
Eve
for
their
sinne
;
it
was
there
first
,
and
God
foresaw
they
would
not
be
sinners
of
a
hundred
yeares
.
But
him
that
was
in
the
Serpent
,
that
inveterate
sinner
,
him
,
who
had
sinned
in
Gods
Court
,
in
Heaven
,
before
,
and
being
banished
from
thence
,
fell
into
this
transmarine
treason
,
in
another
land
,
to
seduce
Gods
other
Subjects
there
,
him
God
accurs'd
.
Who
amongst
us
can
say
,
that
he
had
a
Fever
upon
his
first
excesse
,
or
a
Consumption
upon
his
first
wantonnesse
,
or
a
Commission
put
upon
him
for
his
first
Briberie
?
Till
he
be
a
sinner
of
a
hundred
yeares
,
till
he
have
brought
age
upon
himself
,
by
his
sinne
,
before
the
time
,
and
thereby
be
a
hundred
yeares
old
at
fourtie
,
and
so
a
sinner
of
a
hundred
yeares
,
till
he
have
a
desire
that
he
might
,
and
a
hope
that
he
shall
be
able
to
sinne
to
a
hundred
yeares
;
and
so
be
a
sinner
of
a
hundred
yeares
;
Till
he
sinne
hungerly
and
thirstily
,
and
ambitiously
,
and
swiftly
,
and
commit
the
sinnes
of
a
hundred
yeares
in
ten
,
and
so
be
a
sinner
of
a
hundred
yeares
;
till
he
infect
and
poyson
that
age
,
and
spoile
that
time
that
he
lives
in
by
his
exemplary
sinnes
,
till
he
be
Pestis
secularis
,
the
plague
of
that
age
,
peccator
secularis
,
the
proverbiall
sinner
of
that
age
,
and
so
be
a
sinner
of
a
hundred
yeares
,
till
in
his
actions
he
have
been
,
or
in
his
desires
be
,
or
in
the
fore-knowledge
of
God
would
be
a
sinner
of
a
hundred
yeares
,
an
inveterate
,
an
incorrigible
,
an
everlasting
sinner
,
God
comes
not
to
curse
him
.
But
then
Quamvis
centum
annorum
,
though
he
have
lived
a
hundred
yeares
,
though
God
have
multiplied
upon
him
Evidences
,
and
Seals
,
and
Witnesses
,
and
Possessions
,
and
Continuances
,
and
prescriptions
of
his
favour
,
all
this
hath
not
so
riveted
God
to
that
man
,
as
that
God
must
not
depart
from
him
.
God
was
crucified
for
him
,
but
will
not
be
crucified
to
him
;
still
to
hang
upon
this
Crosse
,
this
perversnesse
of
this
habituall
sinner
,
and
never
save
himself
and
come
down
,
never
deliver
his
own
Honour
,
by
delivering
that
sinner
to
malediction
.
It
is
true
,
that
we
can
have
no
better
Title
to
Gods
future
Blessings
,
then
his
Blessings
formerly
exhibited
to
us
;
God
former
blessings
are
but
his
marks
set
up
there
,
that
he
may
know
that
place
,
and
that
man
the
better
against
another
time
,
when
he
shall
be
pleased
to
come
thither
again
with
a
supply
of
more
Blessings
:
God
gives
not
Blessings
as
payments
,
but
as
obligations
;
and
becomes
a
debtor
by
giving
.
If
I
can
produce
that
,
Remember
thy
mercies
of
old
,
I
need
ask
no
new
;
for
even
that
is
a
Specialty
by
which
God
hath
bound
himself
to
me
for
more
.
But
yet
not
so
,
if
I
abuse
his
former
Blessings
,
and
make
them
occasions
of
sinne
.
How
often
would
I
have
gathered
you
as
a
hen
gathers
her
chickens
,
saith
Christ
,
I
know
not
how
often
;
surely
very
often
;
for
many
hundreds
of
yeares
:
But
yet
,
how
often
soever
,
God
left
them
open
to
the
Eagle
,
the
Romane
Eagle
at
last
.
God
gives
thee
a
recovery
from
sicknesse
,
that
doth
not
make
thee
Immortall
.
God
gives
thee
a
good
interpretation
of
thine
actions
from
a
gracious
Prince
,
this
doth
not
make
thee
impeccable
in
thy self
.
God
gives
thee
titles
of
Honour
upon
thy self
,
this
doth
not
alwayes
give
thee
honour
,
Raiseth
up
the
poore
out
of
the
dust
,
and
lifteth
the
needy
out
of
the
dunghill
,
that
he
may
set
him
with
Princes
;
Cuts
off
the
spirit
of
Princes
,
and
is
terrible
to
the
Kings
of
the
Earth
.
maketh
the
devices
of
the
People
of
none
effect
,
and
it
is
God
that
destroyes
the
Counsels
of
Egypt
.
maketh
their
Nobles
like
Oreb
,
and
like
Zeb
,
and
like
them
that
perisht
at
Endor
,
and
became
as
dung
for
the
Earth
;
that
is
,
profitable
onely
in
their
ruine
,
and
conculcation
.
And
so
with
the
same
unwillingnesse
,
that
God
comes
to
the
execution
,
we
come
to
the
denunciation
of
this
malediction
.
They
,
They
,
these
inveterate
,
incorrigible
sinners
,
Quamvis
centum
annorum
,
though
God
have
spared
them
so
long
,
yet
Quia
centum
annorum
,
because
they
have
imployed
all
that
time
in
sinne
,
They
shall
be
accursed
.
Accursing
is
malediction
,
evill
speaking
.
Now
all
kinds
of
evill
speaking
do
not
inwrap
a
man
within
the
curse
of
this
Text
;
For
,
though
it
be
a
shrewd
degree
of
this
curse
of
God
,
to
be
generally
ill
spoken
of
by
sad
,
sober
,
and
discreet
,
and
dis-passioned
,
and
dis-interessed
Men
,
yet
we
are
fallen
into
times
,
when
men
will
speak
ill
of
men
,
in
things
which
they
do
not
know
,
nor
should
not
know
,
and
out
of
credulity
and
easie
beleeving
of
men
,
whom
they
should
not
beleeve
;
men
distempered
and
transported
with
passion
:
So
men
speak
evill
out
of
passion
,
and
out
of
compassion
;
out
of
humour
,
and
out
of
rumour
.
But
malediction
in
our
Text
,
is
an
Imprecation
of
evil
,
by
such
men
as
would
justly
inflict
it
if
they
could
,
and
because
they
cannot
,
they
pray
to
God
that
he
would
,
and
he
doth
:
When
God
seconds
the
Imprecations
of
good
men
,
that
is
this
curse
.
The
Person
that
is
curst
here
is
Peccator
centum
annorum
;
an
habituall
,
an
incorrigible
sinner
.
If
you
put
me
to
assigne
,
in
what
rank
of
men
,
Magistrates
or
Subjects
,
rich
or
poore
,
Judges
or
prisoners
,
All.
If
you
put
me
to
assigne
,
for
what
sinnes
,
sins
of
complexion
and
constitution
,
sinnes
of
societie
and
conversation
,
sinnes
of
our
profession
,
and
calling
,
sinnes
of
the
particular
place
,
or
of
the
whole
times
,
that
we
live
in
,
sins
of
profit
,
or
sins
of
pleasure
,
or
sins
of
glory
;
(
for
we
all
do
some
sins
which
are
sins
merely
of
glory
;
sins
that
we
make
no
profit
by
,
nor
take
much
pleasure
in
,
but
do
them
onely
out
of
a
mis-imagined
necessity
,
left
we
should
go
too
much
lesse
,
and
sink
in
the
estimation
of
the
World
,
if
we
did
them
not
;
)
if
I
must
say
which
of
these
sinnes
put
us
under
this
curse
,
All
;
If
he
be
centum
annorum
,
Inveterate
,
Incorrigible
,
He
is
accursed
.
But
then
who
curses
him
?
God
put
an
extraordinary
spirit
,
and
produc'd
extraordinary
effects
from
curses
,
in
the
mouths
of
his
Prophets
which
have
been
since
the
World
began
.
That
the
rod
in
Ashurs
hand
is
his
rod
,
and
the
sword
in
Babylons
hand
his
sword
,
so
the
curse
deposited
in
the
Scripture
,
and
denounced
by
the
Church
,
is
his
curse
.
there
is
a
curse
deposited
,
denounced
,
seconded
by
God
;
yet
,
all
this
is
but
malediction
,
but
a
speaking
,
here
is
no
execution
spoken
of
:
yes
,
there
is
,
for
as
the
sight
of
God
is
Heaven
,
and
to
be
banisht
from
the
sight
of
God
,
is
Hell
in
the
World
to
come
,
so
the
blessing
of
God
,
is
Heaven
,
and
the
curse
of
God
is
Hell
and
damnation
,
even
in
this
Life
.
The
Hieroglyphique
of
silence
,
is
the
hand
upon
the
mouth
;
If
the
hand
of
God
be
gone
from
the
mouth
,
it
is
gone
to
strike
.
Immittam
manum
,
That
God
will
lay
his
hand
upon
us
,
in
which
one
Phrase
,
Death
and
Life
are
in
the
hand
of
the
tongue
:
Gods
Tongue
hath
a
hand
;
where
his
Sentence
goeth
before
,
the
execution
followeth
.
Nay
,
in
the
execution
of
the
last
sentence
,
we
shall
feel
the
Hand
,
before
we
heare
the
Tongue
,
the
execution
is
before
the
sentence
;
It
is
,
Ite
maledicti
,
go
ye
accursed
:
First
,
you
must
Go
,
go
out
of
the
presence
of
God
;
and
by
that
being
gone
,
you
shall
know
,
that
you
are
accursed
;
Whereas
in
other
proceedings
,
the
sentence
denounces
nounces
the
execution
,
here
the
execution
denounces
the
sentence
.
But
be
all
this
allowed
to
be
thus
;
There
is
a
malediction
deposited
in
the
Scriptures
,
denounced
by
the
Church
,
ratified
by
God
,
brought
into
execution
,
yet
it
may
be
born
,
men
doe
bear
it
.
How
men
do
bear
it
,
we
know
not
;
what
passes
between
God
and
those
men
,
upon
whom
the
curse
of
God
lieth
,
in
their
dark
horrours
at
midnight
,
they
would
not
have
us
know
,
because
it
is
part
of
their
curse
,
to
envy
God
that
glory
.
But
we
may
consider
in
some
part
the
insupportablenesse
of
that
weight
,
if
we
proceed
but
so
farre
,
as
to
accommodate
to
God
,
that
which
is
ordinarily
said
of
naturall
things
.
Corruptio
optimi
pessima
;
when
the
best
things
change
their
nature
,
they
become
worst
.
When
God
,
who
is
all
sweetnesse
,
shall
have
learned
frowardnesse
from
us
,
as
David
speaks
;
and
being
all
rectitude
,
shall
have
learned
perversenesse
and
crookednesse
from
us
,
as
Moses
speaks
;
and
being
all
providence
,
shall
have
learned
negligence
from
us
:
when
God
who
is
all
Blessing
,
hath
learned
to
curse
of
us
,
and
being
of
himself
spread
as
an
universall
Hony-combe
over
All
,
takes
in
an
impression
,
a
tincture
,
an
infusion
of
gall
from
us
,
what
extraction
of
Wormwood
can
be
so
bitter
,
what
exaltation
of
fire
can
be
so
raging
,
what
multiplying
of
talents
can
be
so
heavy
,
what
stifnesse
of
destiny
can
be
so
inevitable
,
what
confection
of
gnawing
worms
,
of
gnashing
teeth
,
of
howling
cries
,
of
scalding
brimstone
,
of
palpable
darknesse
,
can
be
so
,
so
insupportable
,
so
inexpressible
,
so
in-imaginable
,
as
the
curse
and
malediction
of
God
?
And
therefore
let
not
us
by
our
works
provoke
,
with
the
same
tongue
that
we
blesse
God
,
we
curse
Men
;
that
is
,
seem
to
be
in
Charity
in
our
Prayers
here
,
and
carry
a
ranckerous
heart
,
and
venemous
tongue
home
with
us
God
come
to
say
,
doing
)
As
he
loved
cursing
,
so
let
it
come
unto
him
;
as
he
clothed
himself
with
cursing
,
as
with
a
garment
,
so
let
it
be
as
a
girdle
,
wherewith
he
is
girded
continually
:
When
a
man
curses
out
of
Levity
,
and
makes
a
loose
habit
of
that
sinne
,
God
shall
so
gird
it
to
him
,
as
he
shall
never
devest
it
.
The
Devils
grammar
is
Applicare
Activa
Passivis
,
to
apply
Actives
to
Passives
;
where
he
sees
an
inclination
,
to
subminister
a
temptation
;
where
he
seeth
a
froward
choler
,
to
blow
in
a
curse
.
And
Gods
grammar
is
to
change
Actives
into
Passives
:
where
a
man
delights
in
cursing
,
to
make
that
man
accursed
.
And
if
God
do
this
to
them
who
do
but
curse
men
,
will
he
do
lesse
to
them
,
who
blaspheme
himself
?
where
man
wears
out
Aeternum
suum
,
(
as
Saint
Gregory
speaketh
)
his
own
eternity
,
his
own
hundred
yeares
;
that
is
,
his
whole
life
,
in
cursing
and
blaspheming
,
God
shall
also
extend
his
curse
,
In
aeterno
suo
,
in
his
eternity
,
that
is
,
for
ever
.
Which
is
that
,
that
falls
to
the
bottome
,
as
the
heaviest
of
all
,
and
is
our
last
consideration
;
that
all
the
rest
,
that
there
is
a
curse
deposited
in
the
Scriptures
,
denounced
by
the
Church
,
avowed
by
God
,
reduced
to
execution
,
and
that
insupportable
in
this
life
,
is
infinitely
aggravated
by
this
,
that
he
shall
be
accursed
for
ever
.
This
is
the
Anathema
Maran-atha
,
till
the
Lord
come
;
and
when
the
Lord
cometh
,
he
cometh
not
to
reverse
,
nor
to
alleviate
,
but
to
ratifie
and
aggravate
that
curse
.
As
soon
as
Christ
curst
the
fig-tree
,
it
withered
,
and
it
never
recovered
:
for
saith
that
Gospell
,
Holy
Ghost
hath
put
here
a
number
of
yeares
,
a
hundred
yeares
:
We
sinne
long
,
as
long
as
we
can
,
but
yet
sinne
hath
an
end
.
But
in
this
curse
of
God
in
the
Text
,
there
is
no
number
;
it
is
an
indefinite
future
;
He
shall
be
accursed
:
A
mile
of
cyphers
or
figures
,
added
to
the
former
hundred
,
would
not
make
up
a
minute
of
this
eternity
.
Men
have
calculated
how
many
particular
graines
of
sand
,
would
fill
up
all
the
vast
space
butween
the
Earth
and
the
Firmament
:
and
we
find
,
that
a
few
lines
of
cyphers
will
designe
and
expresse
that
number
.
But
if
every
grain
of
sand
were
that
number
,
and
multiplied
again
by
that
number
,
yet
all
that
,
all
that
inexpressible
,
inconsiderable
number
,
made
not
up
one
minute
of
this
eternity
;
neither
would
this
curse
,
be
a
minute
the
shorter
for
having
been
indured
so
many
Generations
,
as
there
were
grains
of
sand
in
that
number
.
Our
Esse
,
our
Being
,
is
from
Gods
saying
,
Dixit
&
facti
,
God
spoke
,
and
we
were
made
:
our
Bene
esse
,
our
well-being
,
is
from
Gods
saying
too
;
Bene-dicit
God
blesses
us
,
in
speaking
gratiously
to
us
.
Even
our
ill-being
,
our
condemnation
is
from
Gods
saying
also
:
for
Malediction
is
Damnation
.
So
far
God
hath
gone
with
us
that
way
,
as
that
our
Being
,
our
well-being
,
our
ill-being
is
from
his
saying
:
But
God
shall
never
come
to
a
Non
esse
,
God
shall
never
say
to
us
,
Be
nothing
,
God
shall
never
succour
us
with
an
annihilation
,
nor
give
us
the
ease
of
resolving
into
nothing
,
for
this
curse
flowes
on
into
an
everlasting
future
,
He
shall
be
accurst
,
he
shall
be
so
for
ever
.
In
a
true
sense
we
may
say
,
that
Gods
fore-knowledge
growes
lesse
and
lesse
every
day
;
for
his
fore-knowledge
is
of
future
things
,
and
many
things
which
were
future
heretofore
are
past
,
or
present
now
;
and
therefore
cannot
fall
under
his
fore-knowledge
:
His
fore-knowledge
in
that
sense
,
growes
lesse
,
and
decaieth
.
But
his
eternity
decayeth
in
no
sense
;
and
as
long
as
his
eternity
lasts
,
as
long
as
God
is
God
,
God
shall
never
see
that
soul
,
whom
he
hath
accurst
,
delivered
from
that
curse
,
or
eased
in
it
.
But
we
are
now
in
the
work
of
an
houre
,
and
no
more
.
If
there
be
a
minute
of
sand
left
,
(
There
is
not
)
If
there
be
a
minute
of
patience
left
,
heare
me
say
,
This
minute
that
is
left
,
is
that
eternitie
which
we
speake
of
;
upon
this
minute
dependeth
that
eternity
:
And
this
minute
,
God
is
in
this
Congregation
,
and
puts
his
eare
to
every
one
of
your
hearts
,
and
hearkens
what
you
will
bid
him
say
to
your selves
:
whether
he
shall
blesse
you
for
your
acceptation
,
or
curse
you
for
your
refusall
of
him
this
minute
:
for
this
minute
makes
up
your
Century
,
your
hundred
yeares
,
your
eternity
,
because
it
may
be
your
last
minute
.
We
need
not
call
that
a
Fable
,
but
a
Parable
,
where
we
heare
,
That
a
Mother
to
still
her
froward
childe
told
him
,
she
would
cast
him
to
the
Wolf
,
the
Wolf
should
have
him
;
and
the
Wolf
which
was
at
the
doore
,
and
within
hearing
,
waited
,
and
hoped
he
should
have
the
childe
indeed
:
but
the
childe
being
still'd
,
and
the
Mother
pleased
,
then
she
saith
,
so
shall
we
kill
the
Wolf
,
the
Wolf
shall
have
none
of
my
childe
,
and
then
the
Wolf
stole
away
.
No
metaphor
,
no
comparison
is
too
high
,
none
too
low
,
too
triviall
,
to
imprint
in
you
a
sense
of
Gods
everlasting
goodnesse
towards
you
.
God
bids
your
Mother
the
Church
,
and
us
her
Servants
for
your
Souls
,
to
denounce
his
judgements
upon
your
sinnes
,
and
we
do
it
;
and
the
executioner
Satan
,
beleeves
us
,
before
you
beleeve
us
,
and
is
ready
on
his
part
.
Be
you
also
ready
on
your
part
,
to
lay
hold
upon
those
conditions
,
which
are
annext
to
all
Gods
maledictions
,
Repentance
of
former
,
preclusion
against
future
sinnes
,
and
we
shall
be
alwayes
ready
,
on
our
part
to
assist
you
with
the
Power
of
our
Intercession
,
to
deliver
you
with
the
Keies
of
our
Absolution
,
and
to
establish
you
with
the
seales
of
Reconciliation
,
and
so
disappoint
that
Wolf
,
that
roaring
Lion
,
that
seeks
whom
he
may
devour
:
Go
in
Peace
,
and
be
this
your
Peace
,
to
know
this
,
Maledictus
qui
pendet
in
Cruce
,
God
hath
laid
the
whole
curse
belonging
to
us
upon
him
,
that
hangs
upon
the
Crosse
;
But
Benedictus
qui
pendet
in
pendentem
;
To
all
them
that
hang
upon
him
,
that
hangeth
there
,
God
offereth
now
,
all
those
blessings
,
which
he
that
hangeth
there
hath
purchased
with
the
inestimable
price
of
his
Incorruptible
blood
;
And
to
this
glorious
Sonne
of
God
,
who
hath
suffered
all
this
,
and
to
the
most
Almighty
Father
,
who
hath
done
all
this
,
and
to
the
blessed
Spirit
of
God
,
who
offereth
now
to
apply
all
this
,
be
ascribed
by
us
,
and
by
the
whole
Church
,
All
power
,
praise
,
might
,
majesty
,
glory
,
and
dominion
,
now
and
for
evermore
Amen
.
SERMON
XXVII
.
Preached
to
the
King
,
at
White-Hall
,
the
first
of
April
,
1627.
MARK
.
4.
24.
Take
heed
what
you
heare
.
WHether
that
which
is
recorded
by
this
Evangelist
,
in
,
and
about
this
Chapter
,
be
one
intire
Sermon
of
our
Saviours
,
preached
at
once
,
or
Notes
taken
and
erected
from
severall
Sermons
of
his
,
we
are
no
further
curious
to
inquire
,
then
may
serve
to
ground
this
Note
,
that
if
it
were
one
intire
Sermon
our
Saviour
preached
methodically
,
and
eased
his
hearers
with
certain
landmarks
by
the
way
,
with
certain
divisions
,
certain
transitions
,
and
callings
upon
them
,
Hearken
,
Behold
,
so
he
returneth
to
that
refreshing
of
their
considerations
,
Et
dixit
illis
,
He
said
unto
them
;
and
,
Again
,
he
said
unto
them
,
seaven
or
eight
times
,
in
this
Chapter
;
so
many
times
he
calleth
upon
them
,
to
observe
his
passing
from
one
point
to
another
.
If
they
be
but
Notes
of
severall
Sermons
,
we
onely
note
this
from
that
,
That
though
a
man
understand
not
a
whole
Sermon
,
or
remember
not
a
whole
Sermon
,
yet
he
doth
well
,
that
layeth
hold
upon
such
Notes
therein
as
may
be
appliable
to
his
own
case
,
and
his
own
conscience
,
and
conduce
to
his
own
edification
.
The
widow
of
Sarepta
had
no
Palaces
to
build
,
Take
heed
what
ye
heare
.
He
that
is
drowning
,
will
take
hold
of
a
bulrush
;
and
even
that
bulrush
may
stay
him
,
till
stronger
means
of
succour
come
.
If
you
would
but
feel
,
that
you
are
drowning
in
the
whirlepooles
of
sinne
,
and
Gods
judgements
for
sin
,
and
would
lay
hold
upon
the
shallowest
man
,
(
be
that
man
dignified
with
Gods
Character
,
the
Character
of
Orders
,
)
and
lay
hold
upon
the
meanest
part
of
his
speach
,
(
be
that
speach
dignified
with
Gods
Ordinance
,
be
it
a
Sermon
)
even
I
,
and
any
thing
that
I
say
here
,
and
say
thus
,
(
spoken
by
a
Minister
of
God
,
in
the
house
of
God
,
by
the
Ordinance
of
God
)
might
stop
you
till
you
heard
better
,
and
you
might
be
the
fitter
for
more
,
if
you
would
but
take
heed
now
what
you
heard
;
Take
heed
what
you
heare
.
These
words
were
spoken
by
Christ
,
Take
heed
what
you
heare
.
In
which
he
layeth
a
double
obligation
upon
them
:
First
,
All
that
you
hear
from
me
,
you
are
to
preach
to
the
world
;
and
therefore
Take
heed
what
you
heare
;
forget
none
of
that
;
And
then
,
you
are
to
preach
no
more
then
you
heare
from
me
;
and
therefore
Take
heed
what
you
heare
;
adde
nothing
to
that
.
Be
not
over-timorous
so
to
prevaricate
and
forbear
to
preach
that
,
which
you
have
truely
heard
from
me
;
But
be
not
over-venturous
neither
,
to
pretend
a
Commission
when
you
have
none
,
and
to
preach
that
for
my
word
,
which
is
your
own
passion
,
or
their
purpose
that
set
you
up
.
And
when
we
shall
have
considered
these
words
in
this
their
first
acceptation
,
as
they
were
spoken
literally
,
and
personally
to
the
Apostles
,
we
shall
see
also
,
that
by
reflexion
they
are
spoken
to
us
,
the
Ministers
of
the
Gospell
;
and
not
onely
to
us
,
of
the
Reformation
,
but
to
our
Adversaries
of
the
Romane
perswasion
too
;
and
therefore
,
in
that
part
,
we
shall
institute
a
short
comparison
,
whether
they
or
we
do
best
observe
this
commandment
,
Take
heed
what
you
heare
;
Preach
all
that
,
preach
nothing
but
that
,
which
you
have
received
from
me
.
And
having
passed
through
these
words
,
in
both
those
acceptations
,
literally
to
the
Apostles
,
and
by
reflexion
to
all
the
Ministers
of
the
Gospell
,
the
Apostles
being
at
this
time
,
when
these
words
were
spoken
,
but
Hearers
,
they
are
also
by
a
fair
accommodation
appliable
to
you
that
are
Hearers
now
,
Take
heed
what
you
heare
:
And
since
God
hath
extended
upon
you
that
glorification
,
that
beatification
,
as
that
he
hath
made
you
regale
Sacerdotium
,
a
royall
Priesthood
,
since
you
have
a
Regality
and
a
Priesthood
imprinted
upon
you
,
since
by
the
prerogative
which
you
have
in
the
Gospell
of
the
Kingdome
of
Christ
Jesus
,
and
the
co-inheritance
which
you
have
in
that
Kingdome
with
Christ
Jesus
himself
,
you
are
Regum
genus
,
and
Sacerdotum
genus
,
of
kin
to
Kings
,
and
of
kin
to
Priests
,
be
carefull
of
the
honour
of
both
those
,
of
whose
honour
,
you
have
the
honour
to
participate
,
and
take
heed
what
you
heare
of
Kings
,
take
heed
what
you
heare
of
Priests
,
take
heed
of
hearkning
to
seditious
rumours
,
which
may
violate
the
dignity
of
the
State
,
or
of
schismaticall
rumours
,
which
may
cast
a
cloud
,
or
aspersion
upon
the
government
of
the
Church
;
Take
heed
what
you
hear
.
First
then
as
the
words
are
spoken
,
in
their
first
acceptation
,
literally
to
the
Apostles
,
the
first
obligation
that
Christ
layes
upon
them
,
Take
heed
what
you
heare
;
for
,
all
that
,
which
you
hear
from
me
,
the
world
must
heare
from
you
;
for
,
for
all
my
death
and
resurrection
the
world
lies
still
surrounded
under
sinne
,
and
Condemnation
,
if
this
death
and
resurrection
,
be
not
preached
by
you
,
You
shall
be
my
witnesses
both
in
Ierusalem
,
and
in
Iudea
,
and
in
Samaria
,
and
unto
the
uttermost
parts
of
the
earth
.
God
proceeds
legally
;
Publication
before
Judgement
.
God
shall
condemn
no
man
,
for
not
beleeving
in
Christ
,
to
whom
Christ
was
never
manifested
.
'T
is
true
,
that
God
is
said
to
have
come
to
Eliah
in
that
still
small
voice
,
and
not
in
the
strong
wind
,
not
in
the
Earth-quake
,
as
his
Spirit
beares
witnesse
with
our
spirit
;
as
the
Holy
Ghost
insinuates
himselfe
into
our
soules
,
and
works
upon
us
so
,
by
his
private
motions
.
But
this
is
not
Gods
ordinary
way
,
to
be
whispering
of
secrets
.
The
first
thing
that
God
made
,
was
light
;
The
last
thing
,
that
he
hath
reserved
to
doe
;
is
the
manifestation
of
the
light
of
his
Essence
in
our
Glorification
.
And
for
Publication
of
himselfe
here
,
by
the
way
,
he
hath
constituted
a
Church
,
in
a
Visibility
,
in
an
eminency
,
as
a
City
upon
a
hill
;
And
in
this
Church
,
his
Ordinance
is
Ordinance
indeed
;
his
Ordinance
of
preaching
batters
the
soule
,
and
by
that
breach
,
the
Spirit
enters
;
His
Ministers
are
an
Earth-quake
,
and
shake
an
earthly
soule
;
They
are
the
sonnes
of
thunder
,
and
scatter
a
cloudy
conscience
;
They
are
as
the
fall
of
waters
,
and
carry
with
them
whole
Congregations
;
3000
at
a
Sermon
,
5000
at
a
Sermon
,
a
whole
City
,
such
a
City
as
Niniveh
at
a
Sermon
;
and
they
are
as
the
roaring
of
a
Lion
,
where
the
Lion
of
the
tribe
of
Juda
,
cries
down
the
Lion
that
seekes
whom
he
may
devour
;
that
is
,
Orthodoxall
and
fundamentall
truths
,
are
established
against
clamorous
,
and
vociferant
innovations
.
Therefore
what
Christ
tels
us
in
the
darke
,
he
bids
us
speake
in
the
light
;
and
what
he
saies
in
our
eare
,
he
bids
us
preach
on
the
house
top
.
Nothing
is
Gospell
,
not
Evangelium
,
good
message
,
if
it
be
not
put
into
a
Messengers
mouth
,
and
delivered
by
him
;
nothing
is
conducible
to
his
end
,
nor
available
to
our
salvation
,
except
it
be
avowable
doctrine
,
doctrine
that
may
be
spoke
alowd
,
though
it
awake
them
,
that
sleep
in
their
sinne
,
and
make
them
the
more
froward
,
for
being
so
awaked
.
God
hath
made
all
things
in
a
Roundnesse
,
from
the
round
superficies
of
this
earth
,
which
we
tread
here
,
to
the
round
convexity
of
those
heavens
,
which
(
as
long
as
they
shal
have
any
beeing
)
shall
be
our
footstool
,
when
we
come
to
heaven
,
God
hath
wrapped
up
all
things
in
Circles
,
and
then
a
Circle
hath
no
Angles
;
there
are
no
Corners
in
a
Circle
.
Corner
Divinity
,
clandestine
Divinity
are
incompatible
termes
;
If
it
be
Divinity
,
it
is
avowable
.
The
heathens
served
their
Gods
in
Temples
,
sub
dio
,
without
roofs
or
coverings
,
in
a
free
opennesse
;
and
,
where
they
could
,
in
Temples
made
of
Specular
stone
,
that
was
transparent
as
glasse
,
or
crystall
,
so
as
they
which
walked
without
in
the
streets
,
might
see
all
that
was
done
within
.
And
even
nature
it self
taught
the
naturall
man
,
to
make
that
one
argument
of
a
man
truly
religious
,
Aperto
vivere
voto
,
That
he
durst
pray
aloud
,
and
let
the
world
heare
,
what
he
asked
at
Gods
hand
;
which
duty
is
best
performed
,
when
we
joyne
with
the
Congregation
in
publique
prayer
.
Saint
Augustine
,
hath
made
that
note
upon
the
Donatists
,
That
they
were
Clancularii
,
clandestine
Divines
,
Divines
in
Corners
.
And
in
Photius
,
we
have
such
a
note
almost
upon
all
Heretiques
;
as
the
Nestorian
was
called
Coluber
,
a
snake
,
because
though
he
kept
in
the
garden
,
or
in
the
meadow
,
in
the
Church
,
yet
he
lurked
and
lay
hid
,
to
doe
mischief
.
And
the
Valentinian
was
called
a
Grashopper
,
because
he
leaped
and
skipped
from
place
to
place
;
and
that
creature
,
the
Grashopper
,
you
may
hear
as
you
passe
,
but
you
shall
hardly
find
him
at
his
singing
;
you
may
hear
a
Conventicle
Schismatick
,
heare
him
in
his
Pamphlets
,
heare
him
in
his
Disciples
,
but
hardly
surprize
him
at
his
exercise
.
Publication
is
a
fair
argument
of
truth
.
That
tasts
of
Luthers
holy
animosity
,
and
zealous
vehemency
,
when
he
says
,
Audemus
gloriari
Christum
à
nobis
primo
vulgatum
;
other
men
had
made
some
attempts
at
a
Reformation
,
and
had
felt
the
pulse
of
some
persons
,
and
some
Courts
,
and
some
Churches
,
how
they
would
relish
a
Reformation
;
But
Luther
rejoyces
with
a
holy
exultation
,
That
he
first
published
it
,
that
he
first
put
the
world
to
it
.
So
the
Apostles
proceeded
;
when
they
came
in
their
peregrination
,
to
a
new
State
,
to
a
new
Court
,
to
Rome
it selfe
,
they
did
not
enquire
,
how
stands
the
Emperour
affected
to
Christ
,
and
to
the
preaching
of
his
Gospel
;
Is
there
not
a
Sister
,
or
a
Wife
that
might
be
wrought
upon
to
further
the
preaching
of
Christ
?
Are
there
not
some
persons
,
great
in
power
and
place
,
that
might
be
content
to
hold
a
party
together
,
by
admitting
the
preaching
of
Christ
?
This
was
not
their
way
;
They
only
considered
who
sent
them
;
Christ
Jesus
:
And
what
they
brough
;
salvation
to
every
soul
that
embraced
Christ
Jesus
.
That
they
preached
;
and
still
begunne
with
a
Vae
si
non
;
Never
tell
us
of
displeasure
,
or
disgrace
,
or
detriment
,
or
death
,
for
preaching
of
Christ
.
For
,
woe
be
unto
us
,
if
we
preach
him
not
:
And
still
they
ended
with
a
Qui
non
crediderit
,
Damnabitur
,
Never
deceive
your
own
souls
,
He
,
to
whom
Christ
hath
been
preached
,
and
beleeves
not
,
shall
be
damned
.
All
Divinity
that
is
bespoken
,
and
not
ready
made
,
fitted
to
certaine
turnes
,
and
not
to
generall
ends
;
And
all
Divines
that
have
their
soules
and
consciences
,
so
disposed
,
as
their
Libraries
may
bee
,
(
At
that
end
stand
Papists
,
and
at
that
end
Protestants
,
and
he
comes
in
in
the
middle
,
as
neare
one
as
the
other
)
all
these
have
a
brackish
taste
;
as
a
River
hath
that
comes
near
the
Sea
,
so
have
they
,
in
comming
so
neare
the
Sea
of
Rome
.
In
this
the
Prophet
exalts
our
Consolation
,
Though
the
Lord
give
us
the
bread
of
Adversity
,
and
the
water
of
Affliction
,
yes
shall
not
our
Teachers
be
removed
into
corners
;
(
They
shall
not
be
silenced
by
others
,
they
shall
not
affect
of
themselves
Corner
Divinity
.
But
(
saies
he
there
)
our
eyes
shall
see
our
Teachers
,
and
our
eares
shall
hear
a
word
,
saying
,
This
is
the
way
,
walke
in
it
.
For
so
they
shall
declare
,
that
they
have
taken
to
heart
this
Commandement
of
him
that
sent
them
,
Christ
Jesus
.
All
that
you
receive
from
me
,
you
must
deliver
to
my
people
;
therefore
,
Take
heed
what
you
hear
;
forget
none
of
it
.
But
then
you
must
deliver
no
more
then
that
;
and
therefore
in
that
respect
also
,
Take
heed
what
you
hear
;
adde
nothing
to
that
,
and
that
is
the
other
obligation
which
Christ
laies
here
upon
his
Apostles
.
That
reading
of
those
words
of
Saint
Iohn
,
Omnis
spiritus
qui
solvit
Iesum
,
Every
spirit
that
dissolves
Jesus
,
that
takes
him
asunder
,
in
pieces
,
and
beleeves
not
all
,
is
a
very
ancient
reading
of
that
place
.
And
upon
that
Ancient
reading
,
the
Ancients
infer
well
,
That
not
onely
that
spirit
that
denies
that
Christ
being
God
,
assumed
our
flesh
,
not
onely
he
that
denies
that
Christ
consists
of
two
natures
,
God
and
Mam
,
but
he
also
that
affirmes
this
Christ
,
thus
consisting
of
two
natures
,
to
consist
also
of
two
persons
,
this
man
dissolves
Iesus
,
takes
him
asunder
,
in
pieces
,
and
slackens
the
band
of
the
Christian
faith
,
which
faith
is
,
That
Christ
consisting
of
two
natures
,
in
one
person
,
suffered
for
the
salvation
of
man
.
So
then
,
not
onely
to
take
from
Jesus
,
one
of
his
natures
,
God
or
man
,
but
to
adde
to
him
,
another
person
,
this
addition
is
a
Diminution
,
a
dissolution
,
an
annihilation
of
Jesus
.
So
also
to
adde
to
the
Gospel
,
to
adde
to
the
Scriptures
,
to
adde
to
the
articles
of
faith
,
this
addition
is
a
Diminution
,
a
Dissolution
,
an
Annihilation
of
those
Scriptures
,
that
Gospel
,
that
faith
,
and
the
Author
,
and
finisher
thereof
.
Iesus
grew
in
stature
,
says
the
Gospel
;
But
he
grew
not
to
his
lifes
end
;
we
know
to
,
how
many
feet
he
grew
.
So
the
Scriptures
grew
to
;
the
number
of
the
books
grew
;
But
they
grow
not
to
the
worlds
end
,
we
know
to
how
many
bookes
they
grew
.
The
body
of
man
and
the
vessels
thereof
,
have
a
certain
,
and
a
limited
capacity
,
what
nourishment
they
can
receive
and
digest
,
and
so
a
certaine
,
measure
and
stature
to
extend
to
.
The
soul
,
and
soul
of
the
soul
,
Faith
,
and
her
faculties
,
hath
a
certain
capacity
too
,
and
certain
proportions
of
spirituall
nourishments
exhibited
to
it
,
in
certaine
vessels
,
certaine
measures
,
so
many
,
these
Bookes
of
Scriptures
.
And
therefore
as
Christ
saies
,
Which
of
you
can
adde
one
Cubit
to
your
stature
?
(
how
plentifully
,
and
how
delicately
soever
you
feed
,
how
discreetly
,
and
how
providently
soever
you
exercise
,
you
cannot
doe
that
)
so
may
he
say
to
them
who
pretend
the
greatest
power
in
the
Church
,
Which
of
you
can
adde
another
booke
to
the
Scriptures
,
A
Codicill
to
either
of
my
Testaments
?
The
curse
in
the
Revelation
fals
as
heavy
upon
them
that
adde
to
the
booke
of
God
,
as
upon
them
that
take
from
it
:
Nay
,
it
is
easie
to
observe
,
that
in
all
those
places
of
Scripture
which
forbid
the
taking
away
,
or
the
adding
to
the
Book
of
God
,
still
the
commandment
that
they
shall
not
,
and
still
the
malediction
if
they
do
,
is
first
placed
upon
the
adding
,
and
after
upon
the
taking
away
.
So
it
is
in
that
former
place
,
Plagues
upon
him
,
l●quens
Scriptura
;
living
,
speaking
Scripture
.
Our
Sermons
are
Text
and
Discourse
;
Christ
Sermons
were
all
Text
:
Christ
was
the
Word
;
not
onely
the
Essentiall
Word
,
which
was
alwayes
with
God
,
but
the
very
written
word
too
;
Christ
was
the
Scripture
,
and
therefore
,
when
he
refers
them
to
himselfe
,
he
refers
them
to
the
Scriptures
,
for
though
here
he
seem
onely
,
to
call
upon
them
,
to
hearken
to
that
which
he
spoke
,
yet
it
is
in
a
word
,
of
a
deeper
impression
;
for
it
is
Videte
;
See
what
you
hear
.
Before
you
preach
any
thing
for
my
word
,
see
it
,
see
it
written
,
see
it
in
the
body
of
the
Scriptures
.
Here
then
lies
the
double
obligation
upon
the
Apostles
,
The
salvation
of
the
whole
world
lies
upon
your
preaching
of
that
,
of
All
That
,
of
onely
That
,
which
you
hear
from
me
now
,
And
therefore
,
take
heed
what
you
hear
.
And
farther
we
carry
not
your
consideration
,
upon
this
first
acceptation
of
the
words
as
they
are
spoken
personally
to
the
Apostles
,
but
passe
to
the
second
,
as
by
reflexion
,
they
are
spoken
to
us
,
the
Ministers
of
the
Gospel
.
In
this
consideration
,
Vpon
this
Rock
will
I
build
my
Church
,
so
in
this
which
he
saith
to
all
the
Apostles
,
he
saith
to
all
us
also
,
Take
heed
what
you
heare
.
Be
this
then
the
issue
between
them
of
the
Roman
distemper
,
and
us
;
whether
they
or
we
,
do
best
perform
this
commandment
,
Take
heed
what
you
heare
,
conceal
nothing
of
that
which
you
have
heard
,
obtrude
nothing
but
that
which
you
have
heard
:
Whether
they
or
we
do
best
apply
our
practise
to
this
rule
,
Preach
all
the
Truth
,
preach
nothing
but
the
Truth
,
be
this
lis
contestata
,
the
issue
joyned
between
us
,
and
it
will
require
no
long
pleading
for
matter
of
evidence
;
by
every
word
,
that
proceedeth
out
of
the
mouth
of
God
.
And
this
Christ
saith
from
Moses
also
:
so
that
in
the
mouth
of
two
unreproachable
witnesses
,
Moses
,
and
Christ
,
the
Law
,
and
the
Gospel
,
we
have
this
established
,
Mans
life
is
the
Word
of
God
,
the
Word
is
the
Scripture
.
And
then
our
Saviour
saith
further
,
The
Holy
Ghost
shall
teach
you
all
things
,
and
bring
all
things
to
your
remembrance
:
Take
heed
what
you
hear
,
preach
all
that
you
have
received
from
me
,
likelyer
to
be
observed
then
there
,
where
the
body
of
the
conveyance
,
the
Scripture
it self
is
locked
up
from
us
;
and
the
soule
of
the
conveyance
,
the
sense
,
and
interpretation
of
the
Scriptures
,
is
locked
into
one
mans
brest
;
and
the
Great
Seal
of
that
conveyance
,
the
Sacrament
of
our
Reconciliation
,
is
broken
,
and
mutilated
,
and
given
us
but
by
halfe
.
But
they
do
not
onely
stray
on
that
hand
,
Canon
law
;
for
so
they
rule
it
:
Gratian
that
hath
collected
the
sentences
of
Fathers
and
Councels
,
and
digested
them
into
heads
of
Divinity
,
he
is
no
rule
of
our
beleef
,
because
,
say
they
,
he
is
no
part
of
the
body
of
the
Canon
law
;
But
they
that
first
compiled
the
Decretals
,
and
the
Extravagants
,
and
they
who
have
since
recompiled
more
Decretals
,
and
more
Extravagants
,
the
Clementins
,
and
the
Sextins
,
and
of
late
yeares
the
Septims
,
with
those
of
Iohn
the
22.
these
make
up
the
body
of
the
Canon
law
,
and
these
must
be
our
Rule
;
what
to
beleeve
.
How
long
?
Till
they
fall
out
with
some
State
,
with
whom
they
are
friends
yet
,
or
grown
friends
with
some
State
,
that
they
are
fallen
out
with
now
;
and
then
upon
a
new
Decretall
,
a
new
Extravagant
,
I
must
contract
a
new
,
or
enlarge
,
or
restrain
my
old
beleef
.
Certainly
,
as
in
naturall
things
,
the
assiduity
takes
off
the
admiration
,
(
The
rising
,
and
the
setting
of
the
sunne
,
would
be
a
miracle
to
him
,
that
should
see
it
but
once
)
and
as
in
civill
things
,
the
profusenesse
,
and
the
communication
,
and
the
indifferency
takes
off
the
Dignity
,
(
for
,
as
gold
is
gold
still
,
the
heaviest
metall
of
all
,
yet
if
it
be
beat
into
leaf
gold
,
I
can
blow
it
away
;
so
Honour
is
honour
still
,
the
worthyest
object
of
the
worthyest
spirits
,
and
the
noblest
reward
of
the
greatest
Princes
,
yet
the
more
have
it
,
the
lesse
every
one
hath
of
it
)
So
in
the
Roman
Church
,
they
have
not
found
a
better
way
to
justify
their
blasphemy
of
the
insufficiency
of
the
Scriptures
,
then
by
making
contemptible
writings
,
as
sufficient
as
Scriptures
,
equall
to
Scripture
.
If
they
could
make
me
beleeve
,
the
Scriptures
were
no
more
sufficient
then
their
Decretals
,
and
Extravagants
,
I
should
easily
confesse
there
were
no
Scriptures
sufficient
for
salvation
.
And
farther
we
presse
not
this
evidence
,
how
farre
they
depart
from
this
rule
,
Take
heed
what
you
heare
,
How
much
lesse
,
and
how
much
more
then
Christ
gave
,
they
give
,
but
passe
to
the
third
acceptation
of
these
words
,
as
,
in
a
fair
accommodation
,
they
are
spoken
to
you
,
who
are
now
as
the
Apostles
were
then
,
Hearers
,
Take
heed
what
you
heare
.
And
into
this
part
I
enter
with
such
a
protestation
,
(
I
date
my
life
from
my
Ministery
;
for
I
received
mercy
,
as
I
received
the
ministery
,
as
the
Apostle
speaks
)
this
is
the
first
time
,
that
in
the
exercise
of
my
Ministery
,
I
wished
the
King
away
;
That
ever
I
had
any
kinde
of
loathnesse
that
the
King
should
hear
all
that
I
sayd
.
Here
,
for
a
little
while
,
it
will
be
a
little
otherwise
;
because
in
this
branch
,
I
am
led
,
to
speak
of
some
particular
duties
of
subjects
;
and
in
my
poor
way
,
I
have
thought
it
somewhat
an
Eccentrique
motion
,
and
off
of
the
naturall
Poles
,
to
speake
of
the
Duties
of
subjects
before
the
King
,
or
of
the
duties
of
Kings
,
in
publike
and
popular
Congregations
.
As
every
man
is
a
world
in
himself
,
so
every
man
hath
a
Church
in
himself
;
and
as
Christ
referred
the
Church
for
hearing
to
the
Scriptures
,
so
every
man
hath
Scriptures
in
his
own
heart
,
to
hearken
to
.
Obedience
to
Superiours
,
and
charity
to
others
,
are
In-nate
Scriptures
;
Obedience
and
Charity
,
are
the
Naturall
mans
,
the
Civill
mans
,
the
Morall
mans
Old
and
New
Testament
.
Take
heed
,
that
is
,
observe
what
you
heare
from
them
,
and
they
will
direct
you
well
.
And
first
,
Take
heed
what
you
heare
,
is
,
take
heed
that
you
hear
;
That
you
do
hearken
to
them
,
He
that
is
of
God
,
heareth
his
words
;
ye
therefore
hear
them
not
,
because
you
are
not
his
.
Transferre
this
to
a
civill
application
;
to
obedience
to
Superiors
.
Christ
makes
account
that
he
hath
argued
safely
so
;
If
you
heare
him
not
,
you
are
none
of
his
.
If
you
heare
him
not
in
his
Lawes
,
heare
him
not
in
his
Proclamations
,
heare
him
not
in
the
Declarations
of
his
wants
and
necessities
,
you
are
none
of
his
,
that
is
,
you
had
rather
you
were
none
of
his
:
There
is
a
Nolumus
hunc
regnare
smothered
in
our
breasts
,
if
we
will
not
hear
,
and
we
had
rather
we
might
devest
our
Allegeance
,
rather
we
might
be
no
subjects
.
By
the
Law
,
boared
in
the
eare
,
willing
to
testify
a
readinesse
of
hearing
and
obedience
.
And
when
David
describes
the
refractary
man
so
,
He
is
like
the
deafe
Adder
,
that
stoppeth
her
eare
,
which
will
not
hearken
to
the
voyce
of
Charmers
,
charming
never
so
wisely
,
that
word
Charmer
,
signifies
an
eloquent
,
a
persuasive
man
,
a
powerfull
speaker
;
this
Viper
will
not
hear
such
.
And
for
the
sinnes
of
a
Nation
,
when
those
sinnes
come
to
the
height
,
Ieremy
,
I
will
send
Serpents
,
Cockatrices
amongst
you
,
which
will
not
be
charmed
,
that
is
,
venimous
,
and
mutinous
,
and
seditious
spirits
,
upon
whom
,
no
language
,
no
reason
,
no
counsell
,
no
perswasion
can
prevail
;
Esay
,
The
Lord
shall
take
from
Ierusalem
,
the
man
of
warre
,
and
the
Iudge
,
and
the
Prophet
,
and
the
honourable
man
,
and
the
Counseller
,
and
the
eloquent
Oratour
.
As
when
they
will
not
embrace
religious
duties
,
God
shall
take
away
their
Preachers
,
so
when
they
will
not
believe
their
Civill
dangers
,
God
shall
take
from
them
the
spirit
of
persuasibility
,
and
the
power
of
perswasivenesse
towards
them
,
from
them
who
should
work
upon
them
;
and
leave
them
a
miserable
example
of
that
fearefull
rule
,
whom
God
will
destroy
,
he
will
infatuate
first
;
from
that
Nation
from
whom
God
will
depart
,
as
he
is
the
Lord
of
hosts
,
and
not
fight
their
battels
,
he
will
depart
first
,
as
he
is
the
Angel
of
the
great
counsell
,
and
not
enlighten
their
understandings
,
that
they
might
see
their
dangers
.
The
Potion
of
jealousie
,
Saul
presents
,
not
to
have
contributed
to
his
present
wars
,
and
his
present
wants
,
They
despised
Saul
,
and
brought
him
no
presents
;
This
was
evidence
enough
of
their
contempt
,
That
they
brought
him
no
presents
.
And
where
jealousies
are
so
occasioned
,
much
bitternesse
may
follow
;
many
bitter
potions
may
be
administred
;
many
bitter
pilles
may
be
swallowed
.
And
therefore
,
take
heed
that
you
heare
,
and
hear
so
,
as
may
in
one
act
testify
your
obedience
to
Superiours
,
and
charity
towards
others
,
who
are
already
enwrapped
in
the
same
miseries
,
that
may
reach
you
;
for
obedience
and
charity
are
an
Old
,
and
a
New
Testament
.
Take
heed
that
you
heare
them
whom
God
hath
appointed
to
speake
to
you
;
But
,
when
you
come
abroad
,
take
heed
what
you
hear
;
for
,
certainely
,
the
Devill
doth
not
cast
in
more
snares
at
the
eye
of
man
,
then
at
the
eare
.
Our
Saviour
Christ
proposes
it
as
some
remedy
against
a
mischief
,
the
eye
offend
thee
,
thou
mayst
pull
it
out
,
and
if
thy
hand
or
foot
offend
thee
,
thou
mayst
cut
it
off
,
and
thou
art
safe
from
that
offence
.
But
he
does
not
name
nor
mention
the
ear
:
for
,
if
the
ear
betray
thee
,
though
thou
doe
cut
it
off
,
yet
thou
art
open
to
that
way
of
treason
still
,
still
thou
canst
heare
.
Where
one
man
libels
with
the
tongue
,
or
hand
,
a
hundred
libel
with
the
ear
;
One
man
speakes
,
or
writes
,
but
a
hundred
applaud
and
countenance
a
calumny
.
Therefore
sepi
aures
tuas
spinis
,
Neither
onely
may
thy
charity
towards
another
,
be
violated
by
such
a
whisperer
,
but
thine
own
safety
endangered
;
And
therefore
,
Take
heed
what
you
hear
.
There
are
two
dangerous
sorts
of
men
,
whom
we
call
Auricularios
,
Earwigs
transformed
into
men
.
And
certainely
there
is
no
Lycanthropie
so
dangerous
,
not
when
men
are
changed
into
devouring
wolfes
,
as
when
these
Earwigs
are
metamorphos'd
into
men
.
The
first
sort
is
of
those
,
who
take
us
into
their
eares
;
the
other
,
that
put
themselves
into
ours
.
The
first
are
they
,
that
receive
Auricular
confessions
;
in
which
a
man
will
propose
to
his
Confessar
,
treasonable
and
bloody
purposes
;
and
if
he
allow
them
,
then
it
is
no
longer
a
confession
,
but
a
consultation
,
and
he
may
disclose
it
to
any
,
whom
he
may
thereby
draw
in
;
But
if
his
Confessar
disallow
it
,
then
it
retaines
the
nature
of
a
confession
still
,
and
being
delivered
under
that
Seale
,
it
may
not
be
revealed
,
though
the
concealing
cost
Christendome
,
or
,
(
as
they
expresse
it
)
all
the
souls
,
that
Christ
hath
dyed
for
.
And
of
these
Earwigs
,
of
these
Auricular
men
,
we
had
shrewd
experience
in
the
carriage
of
that
treason
,
the
Emphaticall
Treason
,
in
respect
of
which
,
all
other
Treasons
are
but
Trespasses
,
all
Rebellions
but
Ryots
,
all
Battayls
but
Frays
.
But
then
,
the
more
frequent
,
and
the
more
dangerous
Earwig
is
he
,
that
upon
pretence
of
trusting
thee
with
a
secret
,
betrays
thee
,
and
therefore
Take
heed
what
you
hear
.
Bartelus
that
great
Lawyer
,
had
delivered
it
for
law
,
that
whosoever
hears
treason
,
and
reveals
it
not
,
is
a
Traitour
.
And
though
Baldus
,
a
great
Lawyer
,
and
one
between
whom
,
and
Bartolus
,
the
scales
are
even
,
say
,
That
Bartolus
his
soule
,
and
all
their
soules
that
follow
him
in
that
opinion
,
burne
in
hell
for
that
uncharitablenesse
,
yet
,
to
verify
that
,
that
the
most
doe
goe
to
hell
,
the
most
doe
follow
Bartolus
,
and
so
thy
danger
,
that
huntest
after
the
knowledge
of
great
secrets
,
is
the
greater
,
and
therefore
,
Take
heed
what
you
heare
.
Arridet
tibi
homo
,
&
instar
privati
sermones
occupat
,
says
the
little
great
Epictetus
,
or
Arrian
upon
him
,
a
man
will
put
himself
into
thy
company
,
and
speake
in
the
confidence
of
a
deare
friend
,
and
then
,
De
Principe
inclementer
loquitur
,
he
comes
to
speake
boldly
and
irreverently
of
the
greatest
persons
;
and
thou
thinkest
thou
hast
found
Exemplum
&
monumentum
fidei
,
a
rare
,
a
noble
,
an
ingenuous
,
a
free
,
and
confident
Spirit
,
Et
pertexis
,
quod
prior
inceperat
;
Thou
doest
but
say
on
that
which
he
was
saying
,
and
make
up
his
sentence
,
or
doest
but
believe
him
,
or
doest
but
not
say
,
that
thou
doest
not
believe
him
,
and
thy
few
words
,
thy
no
words
,
may
cost
thee
thy
life
.
Per
ornamenta
ferit
,
says
the
Patriarch
,
and
Oracle
of
Morall
men
,
Seneca
;
This
whisperer
wounds
thee
,
and
with
a
stilletta
of
gold
,
he
strangles
thee
with
scarfes
of
silk
,
he
smothers
thee
with
the
down
of
Phoenixes
,
he
stifles
thee
with
a
perfume
of
Ambar
,
he
destroys
thee
by
praising
thee
,
overthrows
thee
by
exalting
thee
,
and
undoes
thee
by
trusting
thee
;
By
trusting
thee
with
those
secrets
that
bring
thee
into
a
desperate
perplexity
,
Aut
alium
accusare
in
subsidium
tui
,
(
as
the
Patriarch
,
and
Oracle
of
States-men
,
Tacitus
,
says
)
Either
to
betray
another
,
that
pretends
to
have
trusted
thee
,
or
to
perish
thy selfe
,
for
the
saving
of
another
,
that
plotted
to
betray
thee
.
And
therefore
,
if
you
can
heare
a
good
Organ
at
Church
,
and
have
the
musique
of
a
domestique
peace
at
home
,
peace
in
thy
walls
,
peace
in
thy
bosome
,
never
hearken
after
the
musique
of
sphears
,
never
hunt
after
the
knowledge
of
higher
secrets
,
then
appertaine
to
thee
;
But
since
Christ
hath
made
you
Regale
Sacerdotium
,
Kings
and
Priests
,
in
your
proportion
,
Take
heed
what
you
hear
,
in
derogation
of
either
the
State
,
or
the
Church
.
In
declaring
ill
affections
towards
others
,
He
that
curseth
Father
or
Mother
shall
surely
be
put
to
death
;
and
then
,
as
families
grow
out
into
Cities
,
the
Holy
Ghost
goes
out
of
the
house
,
Thou
shalt
not
curse
the
Ruler
of
the
people
,
no
Magistrate
.
Lords
Anointed
;
and
from
thence
to
the
highest
in
heaven
,
Whosoever
curseth
his
God
,
shall
bear
his
sinne
;
and
as
though
both
those
grew
out
of
one
another
,
The
cursing
of
the
King
,
and
the
cursing
of
God
,
the
Prophet
Esai
hath
joyned
them
together
,
They
shall
be
hungry
,
says
he
,
(
indigent
,
poor
,
penurious
)
and
they
shall
fret
,
(
be
transported
with
ungodly
passion
)
and
they
shall
curse
their
King
and
their
God
:
If
they
doe
one
,
they
will
doe
the
other
.
The
Devil
remembers
from
what
height
he
is
fallen
,
and
therefore
still
clambers
upward
,
and
still
directs
all
our
sinnes
,
in
his
end
,
upon
God
:
Our
end
,
in
a
sin
,
may
be
pleasure
,
or
profit
,
or
satisfaction
of
affections
,
or
passions
;
but
the
Devils
end
in
all
is
,
that
God
may
be
violated
and
dishonoured
in
that
sinne
:
And
therefore
by
casting
in
ill
conceptions
and
distasts
,
first
,
against
Parents
and
Masters
at
home
,
and
then
against
subordinate
Magistrates
abroad
,
and
so
against
the
Supreme
upon
earth
,
He
brings
us
to
ill
conceptions
and
distasts
against
God
himself
;
first
,
to
thinke
it
liberty
to
bee
under
no
Governour
,
and
then
,
liberty
to
be
under
no
God
;
when
as
,
onely
those
two
services
,
of
a
gracious
God
,
and
of
a
good
King
,
are
perfect
freedome
.
Therefore
the
wise
King
Solomon
meets
with
this
distemper
in
the
root
,
at
first
ebullition
,
in
the
heart
;
Curse
not
the
King
,
no
not
in
thy
thought
;
for
,
that
Thought
hath
a
tongue
,
and
hath
spoken
,
and
sayd
Amen
in
the
eares
of
God
;
That
which
thy
heart
hath
said
,
though
the
Law
have
not
,
though
the
Jury
have
not
,
though
the
Peers
have
not
,
God
hath
heard
thee
say
.
The
word
which
Solomon
uses
there
,
is
Iadung
;
and
that
our
Translators
have
in
the
margin
called
Conscience
;
Curse
not
the
King
,
no
not
in
thy
conscience
;
Doe
not
thou
pronounce
,
that
whatsoever
thou
dislikest
,
cannot
consist
with
a
good
conscience
;
never
make
thy
private
conscience
the
rule
of
publique
actions
;
for
to
constitute
a
Rectitude
,
or
an
Obliquity
in
any
publique
action
,
there
enter
more
circumstances
,
then
can
have
fallen
in
thy
knowledge
.
But
the
word
that
Selomon
takes
there
,
Iad●ng
,
signifies
properly
all
waies
of
acquiring
knowledge
,
and
Hearing
is
one
of
them
,
and
therefore
,
Take
heed
what
you
heare
:
Come
not
so
neare
evill
speaking
,
as
to
delight
to
heare
them
,
that
delight
to
speake
evill
of
Superiours
.
A
man
may
have
a
good
breath
in
himself
,
and
yet
be
deadly
infected
,
if
he
stand
in
an
ill
ayre
;
a
man
may
stand
in
a
cloud
,
in
a
mist
,
in
a
fogge
of
blasphemers
,
till
,
in
the
sight
of
God
,
himself
shall
be
dissolved
into
a
blasphemous
wretch
,
and
in
that
cloud
,
in
that
mist
,
God
shall
not
know
him
,
that
endured
the
hearing
,
from
him
,
that
adventured
the
speaking
of
those
blasphemies
.
The
ear
,
in
such
cases
,
is
as
the
clift
in
the
wall
,
that
receives
the
voice
,
and
then
the
Echo
is
below
,
in
the
heart
;
for
the
most
part
,
the
heart
affords
a
returne
,
and
an
inclination
to
those
things
that
are
willingly
received
at
the
ear
;
The
Echo
returnes
the
last
syllables
;
The
heart
concludes
with
his
conclusions
,
whom
we
have
been
willing
to
hearken
unto
.
We
make
Satyrs
;
and
we
looke
that
the
world
should
call
that
wit
;
when
God
knowes
,
that
that
is
in
a
great
part
,
self-guiltinesse
,
and
we
doe
but
reprehend
those
things
,
which
we
our selves
have
done
,
we
cry
out
upon
the
illnesse
of
the
times
,
and
we
make
the
times
ill
:
so
the
calumniator
whispers
those
things
,
which
are
true
,
no
where
,
but
in
himselfe
.
But
thy
greater
danger
,
is
that
mischievous
purpose
,
(
which
we
spake
of
before
)
to
endanger
thee
by
hearing
,
and
to
entangle
thee
in
that
Dilemma
,
of
which
,
an
ingenuous
man
abhors
one
part
,
as
much
as
a
conscientious
man
does
the
other
,
That
thou
must
be
a
Delinquent
,
or
an
Accuser
,
a
Traitour
or
an
Informour
:
God
hath
imprinted
in
thee
characters
of
a
better
office
,
and
of
more
dignity
,
of
a
Royall
Priesthood
;
as
you
have
sparks
of
Royaltie
in
your
soules
,
Take
heed
what
you
hear
of
State-government
;
as
you
have
sparks
of
holy
fire
,
and
Priesthood
in
your
soules
,
Take
heed
what
you
heare
of
Church-government
,
which
is
the
other
consideration
.
The
Church
is
the
spouse
of
Christ
:
Noble
husbands
do
not
easily
admit
defamations
of
their
wives
.
Take
heed
what
you
heare
;
And
that
ill
,
which
you
heare
of
your
own
Church
,
at
home
,
by
Gods
abundant
goodnesse
to
it
,
is
not
true
;
And
,
I
would
all
that
good
,
which
you
heare
of
Churches
abroad
,
were
true
;
but
I
must
but
wish
,
that
it
were
so
,
and
pray
that
it
may
be
so
,
and
praise
God
,
for
those
good
degrees
towards
it
,
which
they
have
attained
;
But
no
Church
in
the
world
,
gives
us
occasion
of
emulation
towards
them
,
or
of
undervaluing
Gods
blessings
upon
ours
.
And
therefore
,
as
to
us
,
who
pretend
an
ambassage
from
him
,
if
we
make
our selves
unworthy
of
that
employment
,
God
shall
say
,
What
hast
thou
to
doe
,
to
declare
my
statutes
,
or
that
thou
shouldest
take
my
Covenant
into
thy
mouth
,
seeing
thou
hatest
instruction
,
and
castest
my
words
behind
thee
?
So
to
them
,
that
hearken
greedily
after
defamations
of
the
persons
and
actions
of
his
Church
,
God
shall
say
,
Why
takest
thou
mine
Ordinance
into
thy
construction
,
or
my
servants
into
thy
consideration
,
since
thou
hatest
my
yoake
,
and
proposest
to
thy selfe
no
other
end
,
in
defaming
others
,
then
a
licentious
liberty
,
and
an
uncontrolled
impunity
in
thy selfe
?
As
you
are
Christians
,
God
hath
given
you
a
Royall
Priesthood
;
be
so
Noble
,
be
so
Holy
,
as
to
take
heed
what
you
heare
,
of
State
and
Church
,
and
of
those
persons
,
whom
God
hath
called
Gods
,
in
both
those
firmaments
.
And
,
for
conclusion
of
all
,
Take
heed
what
you
heare
of
yourselves
.
Men
speake
to
you
,
to
be
a
book
;
to
do
some
such
exemplar
things
,
as
men
might
read
,
and
relate
,
and
profit
by
.
He
that
hath
done
nothing
worth
the
speaking
of
,
hath
not
kept
the
world
in
reparations
,
for
his
Tenement
and
his
Terme
.
Videte
,
see
that
you
doe
hear
,
That
you
doe
give
occasion
to
be
spoken
of
,
that
you
doe
deserve
the
praise
,
the
thankes
,
the
testimony
,
the
approbation
of
the
good
men
of
your
own
times
,
for
that
shall
deliver
you
over
fairely
to
posterity
.
But
then
,
Cavete
,
Take
heed
what
you
hear
,
that
you
suffer
not
these
approbations
to
swerve
,
it
is
better
to
hear
the
Rebuke
of
the
wise
,
then
to
heare
the
songs
of
fools
,
says
the
wise
King
:
And
,
when
the
flatterer
speaks
thee
faire
,
says
he
,
beleeve
him
not
,
for
there
are
seven
abominations
in
his
heart
;
And
,
(
by
the
way
)
the
Holy
Ghost
at
any
time
,
had
as
lieve
say
seventy
millions
,
as
seven
;
for
seven
is
the
holy
Ghosts
Cyphar
of
infinite
;
There
are
infinite
abominations
,
in
the
flatterers
heart
.
And
of
these
flatterers
,
these
waspes
,
that
swarme
in
all
sweet
,
and
warme
places
,
and
have
a
better
outside●
then
the
Bee
,
(
the
Waspe
hath
a
better
shape
,
and
a
better
shape
,
and
a
better
appearance
then
the
Bee
,
but
a
sharper
and
a
stronger
sting
,
and
,
at
last
,
no
hony
)
of
these
,
no
authors
of
any
books
of
the
Bible
,
have
warned
us
so
much
,
and
armed
us
so
well
,
as
those
two
Royall
Authors
,
those
two
great
Kings
,
David
,
and
Solomon
;
In
likelyhood
because
they
,
as
such
,
had
been
most
offered
at
by
them
,
Their
words
are
smoother
then
butter
,
but
warre
is
in
their
hearts
,
and
softer
then
oile
,
and
yet
they
are
naked
swords
.
Videte
,
Cavete
,
see
that
you
do
hear
,
that
you
give
good
men
occasion
to
speak
well
of
you
;
But
take
heed
what
you
hear
,
that
you
encourage
not
a
flatterer
,
by
your
over
easie
acceptation
of
his
praises
.
Man
speakes
;
and
God
speakes
too
;
and
first
Videte
,
you
do
heare
him
;
for
,
as
he
that
fears
God
,
fears
nothing
else
,
so
he
that
hears
God
hears
nothing
else
,
that
can
terrifie
him
.
Ab
Auditione
mala
non
timebit
,
says
David
,
a
good
man
shall
not
be
afraid
of
evill
tydings
,
for
his
heart
is
fixed
,
trusting
in
the
Lord.
A
rumor
shall
come
one
year
,
next
year
another
rumor
;
new
inventions
from
Satan
,
for
new
intimidations
;
but
still
he
is
at
home
,
for
he
dwells
in
God
.
Videte
,
see
that
you
heare
him
;
But
then
Cavete
,
take
heed
what
you
heare
,
even
from
God
himself
,
that
you
mistake
not
what
God
says
,
for
as
all
Gods
pardons
have
an
Ita
quòd
se
bene
gerat
;
He
whom
God
pardons
,
for
that
that
is
past
,
is
bound
to
the
good
behaviour
for
the
future
,
I
hearken
,
if
I
obey
,
I
shall
eat
the
good
things
of
the
land
;
otherwise
I
shall
sterve
,
body
,
and
soule
.
There
is
a
Vives
proposed
to
me
,
I
may
conceive
justly
an
infallibility
of
eternall
life
,
but
still
it
is
;
fac
hoc
&
vives
,
this
I
must
doe
,
and
then
I
shall
live
;
otherwise
,
moriar
,
and
morte
moriar
,
I
shall
dy
both
ways
,
body
and
soule
.
There
is
not
much
asked
of
Ioshua
,
but
something
there
is
;
It
is
but
a
Tantummodo
hoc
,
onely
this
;
but
a
Tantummodo
hoc
,
an
onely
this
there
is
,
Onely
be
thou
valiant
,
and
of
a
good
courage
;
forsake
not
the
cause
of
God
,
and
God
will
never
forsake
thee
.
There
is
not
much
asked
of
Iairus
,
for
the
resuscitation
of
his
dead
daughter
,
but
something
there
is
,
it
is
Tantummodo
hoc
,
but
onely
this
;
but
an
onely
this
there
is
,
Tantummodo
crede
,
&
non
metuas
;
doe
not
mistrust
Christ
,
doe
not
disable
Christ
,
from
doing
a
miracle
,
in
thy
behalfe
,
by
not
beleeving
;
as
,
in
one
place
,
where
he
came
,
it
is
said
that
Christ
could
not
doe
much
,
by
reason
of
their
unbeleefe
.
Heare
God
there
,
where
God
speaks
to
thee
,
and
then
thou
shalt
heare
,
that
,
that
he
speakes
to
thee
.
Above
,
in
heaven
,
in
his
decrees
,
he
speakes
to
himselfe
,
to
the
Trinity
:
In
the
Church
,
and
in
the
execution
of
those
decrees
,
he
speakes
to
thee
.
Climbe
not
up
,
to
the
search
of
unsearchable
things
,
to
the
finding
out
of
investigable
things
,
as
Tertullian
speakes
;
but
look
to
that
which
is
neare
thee
;
not
so
much
to
those
Decrees
which
have
no
conditions
,
as
to
be
able
to
plead
conditions
performed
,
or
,
at
least
,
a
holy
sorrow
,
that
thou
hast
not
performed
them
.
Videte
,
Cavete
;
see
that
you
doe
heare
God
,
else
every
rumor
will
scatter
you
;
But
take
heed
what
you
heare
,
else
you
may
come
to
call
conditionall
things
absolute
.
And
lastly
,
since
Satan
will
be
speaking
too
,
Videte
,
be
sure
you
doe
heare
him
,
be
sure
you
discerne
it
to
be
his
voice
,
and
know
what
leads
you
into
tentation
.
For
,
you
may
hear
a
voice
that
shall
say
,
youth
must
have
pleasures
,
and
greatnesse
must
have
State
,
and
charge
must
have
support
.
And
this
voice
may
bring
a
young
man
to
transfer
all
his
wantonesse
upon
his
years
,
when
it
is
the
effect
of
high
dyet
,
or
licentious
discourse
,
or
wanton
Images
admitted
,
and
cherished
in
his
fancy
;
and
this
voice
may
bring
great
officers
,
to
transfer
their
inaccessiblenesse
,
upon
necessary
State
,
when
it
is
an
effect
of
their
own
lazinesse
,
or
indulgence
to
their
pleasures
;
and
this
voice
may
bring
rich
landlords
to
transfer
all
their
oppression
of
tenants
,
to
the
necessity
of
supporting
the
charge
of
wives
and
children
,
when
it
is
an
effect
of
their
profusenesse
and
prodigality
.
Nay
you
may
heare
a
voice
,
that
may
call
you
to
this
place
,
and
yet
be
his
voice
;
which
is
that
,
which
Saint
Augustine
confesses
and
laments
,
that
even
to
these
places
persons
come
to
look
upon
one
another
,
that
can
meet
no
where
else
.
Videte
;
see
you
doe
heare
,
that
you
doe
discerne
the
voice
;
for
,
that
is
never
Gods
voice
that
puts
upon
any
man
,
a
necessity
of
sinning
,
out
of
his
years
and
constitution
,
out
of
his
calling
and
profession
,
out
of
his
place
,
and
station
,
out
of
the
age
,
and
times
that
he
lives
in
,
out
of
the
pleasure
of
them
,
that
he
lives
upon
,
or
out
of
the
charge
of
them
,
that
live
upon
him
.
But
then
,
Cavete
,
take
heed
what
you
heare
from
him
too
,
especially
then
,
when
he
speakes
to
thee
upon
thy
death-bed
,
at
thy
last
transmigration
;
then
when
thine
eares
shall
be
deafe
,
with
the
cryes
of
a
distressed
,
and
a
distracted
family
,
and
with
the
found
,
and
the
change
of
the
found
of
thy
last
bell
;
then
when
thou
shalt
heare
a
hollow
voice
in
thy selfe
,
upbraiding
thee
,
that
thou
hast
violated
all
thy
Makers
laws
,
worn
out
all
thy
Saviours
merits
,
frustrated
all
the
endeavours
of
his
blessed
Spirit
upon
thee
,
evacuated
all
thine
own
Repentances
,
with
relapses
;
then
when
thou
shalt
see
,
or
seem
to
see
his
hand
turning
the
streame
of
thy
Saviours
bloud
into
another
channell
,
and
telling
thee
,
here
's
enough
for
Iew
and
Turke
,
but
not
a
drop
for
thee
;
then
when
in
that
multiplying
glasse
of
Despaire
,
which
he
shall
present
,
every
sinfull
thought
shall
have
the
proportion
of
an
Act
,
and
every
Act
,
of
a
Habite
,
when
every
Circumstance
of
every
sin
,
shall
enter
into
the
nature
of
the
sin
it selfe
,
and
vary
the
sinne
,
and
constitute
a
particular
sinne
;
and
every
particular
sinne
,
shall
be
a
sinne
against
the
holy
Ghost
;
Take
heed
what
you
heare
;
and
be
but
able
to
say
to
Satan
then
,
as
Christ
said
to
Peter
,
in
his
name
,
Vade
retro
Satan
,
come
after
me
Satan
,
come
after
me
tomorrow
;
come
a
minute
after
my
soule
is
departed
from
this
body
,
come
to
me
,
where
I
shall
be
then
,
and
when
thou
seest
me
washed
in
the
bloud
of
my
Saviour
,
clothed
in
the
righteousnesse
of
my
Saviour
,
lodged
in
the
bosome
of
my
Saviour
,
crowned
with
the
merits
of
my
Saviour
,
confesse
,
that
upon
my
death-bed
,
thou
wast
a
lyer
,
and
wouldest
have
been
a
murderer
,
and
the
Lord
shall
,
and
I
,
in
him
,
shall
rebuke
thee
.
See
that
yee
refuse
not
him
,
that
speaketh
,
says
the
Apostle
;
that
speakes
better
things
,
then
the
bloud
of
Abel
;
for
,
the
bloud
of
Abel
speakes
but
by
way
of
example
,
and
imitation
;
the
bloud
of
Christ
Jesus
,
by
way
of
Ransome
,
and
satisfaction
.
Heare
what
that
bloud
says
for
you
,
in
the
eares
of
the
Father
,
and
then
no
singing
of
the
flatterer
,
no
lisping
of
the
tempter
,
no
roaring
of
the
accuser
,
no
thunder
of
the
destroyer
shall
shake
thy
holy
constancy
.
Take
heed
what
you
heare
,
remember
what
you
have
heard
;
and
the
God
of
heaven
,
for
his
Sonne
Christ
Jesus
sake
,
by
the
working
of
his
blessed
Spirit
,
prosper
and
emprove
both
endeavours
in
you
.
Amen
.
SERMON
XXVIII
.
Preached
to
the
King
,
at
the
Court
in
April
,
1629.
GEN.
1.
26.
And
God
said
,
Let
us
make
man
,
in
our
Image
,
after
our
likenesse
.
NEver
such
a
frame
,
so
soon
set
up
,
as
this
,
in
this
Chapter
.
For
,
for
the
thing
it selfe
,
there
is
no
other
thing
to
compare
it
with
.
For
it
is
All
,
it
is
the
whole
world
.
And
for
the
time
,
there
was
no
other
time
to
compare
it
with
,
for
this
was
the
beginning
of
time
,
In
the
beginning
God
created
Heaven
and
Earth
.
That
Earth
,
which
in
some
thousands
of
years
,
men
could
not
look
over
,
nor
discern
what
form
it
had
:
(
for
neither
Lactantius
,
almost
three
hundred
years
after
Christ
,
nor
Saint
Augustine
,
more
then
one
hundred
years
after
him
,
would
beleeve
the
earth
to
be
round
)
that
earth
,
which
no
man
,
in
his
person
,
is
ever
said
to
have
compassed
,
till
our
age
;
That
earth
which
is
too
much
for
man
yet
,
(
for
,
as
yet
,
a
very
great
part
of
the
earth
is
unpeopled
)
that
earth
,
which
,
if
we
will
cast
it
all
but
into
a
Mappe
,
costs
many
Months
labour
to
grave
it
,
nay
,
if
we
will
cast
but
a
peece
of
an
acre
of
it
,
into
a
garden
,
costs
many
years
labour
to
fashion
,
and
furnish
it
:
All
that
earth
,
and
then
,
that
heaven
,
which
spreads
so
farre
,
as
that
subtile
men
have
,
with
some
appearance
of
probability
,
imagined
,
that
in
that
heaven
,
in
those
manifold
Sphears
of
the
Planets
,
and
the
Starres
,
there
are
many
earths
,
many
worlds
,
as
big
as
this
,
which
we
inhabite
;
That
earth
and
that
heaven
,
which
spent
God
himselfe
,
Almighty
God
,
six
days
in
furnishing
;
Moses
sets
up
in
a
few
syllables
,
in
one
line
,
In
principio
,
in
the
beginning
God
created
heaven
and
earth
.
If
a
Livy
or
a
Guicciardine
,
or
such
extensive
and
voluminous
authors
,
had
had
this
story
in
hand
;
God
must
have
made
another
world
,
to
have
made
them
a
Library
to
hold
their
Books
,
of
the
making
of
this
world
.
Into
what
Wire
would
they
have
drawn
out
this
earth
?
Into
what
leafe-gold
would
they
have
beate
out
these
heavens
?
It
may
assist
our
conjecture
herein
to
consider
,
that
amongst
those
men
,
who
proceed
with
a
sober
modesty
,
and
limitation
in
their
writing
,
and
make
a
conscience
not
to
clogge
the
world
with
unnecessary
books
;
yet
the
volumes
which
are
written
by
them
,
upon
this
beginning
of
Genesis
,
are
scarce
lesse
then
infinite
,
God
did
no
more
but
say
,
let
this
and
this
be
done
;
And
Moses
does
no
more
but
say
,
that
upon
Gods
saying
it
was
done
.
God
required
not
nature
to
help
him
to
do
it
:
Moses
required
not
reason
to
help
him
to
be
beleeved
.
The
holy
Ghost
hovered
upon
the
waters
,
and
so
God
wrought
:
The
holy
Ghost
hovered
upon
Moses
too
,
and
so
he
wrote
.
And
we
beleeve
these
things
to
be
so
,
by
the
same
Spirit
in
Moses
mouth
,
by
which
they
were
made
so
,
in
Gods
hand
.
Onely
,
beloved
,
remember
,
that
a
frame
may
be
thrown
down
in
much
lesse
time
,
then
it
was
set
up
.
A
child
,
an
Ape
can
give
fire
to
a
Canon
:
And
a
vapour
can
shake
the
earth
:
And
these
fires
,
and
these
vapours
can
throw
down
cities
in
minutes
.
When
Christ
said
,
Throw
down
this
Temple
,
and
in
three
days
I
will
raise
it
;
they
never
stopped
upon
the
consideration
of
throwing
it
down
;
they
knew
,
that
might
be
soon
done
;
but
they
wondred
at
the
speedy
raising
of
it
.
Now
,
if
all
this
earth
were
made
in
that
minute
,
may
not
all
come
to
the
generall
dissolution
in
this
minute
?
Or
may
not
thy
acres
,
thy
miles
,
thy
Shires
shrinke
into
feet
,
and
so
few
feet
,
as
shall
but
make
up
thy
grave
?
When
he
who
was
a
great
Lord
,
must
be
but
a
Cottager
;
and
not
so
well
;
for
a
Cottager
must
have
so
many
acres
to
his
Cottage
;
but
in
this
case
,
a
little
peece
of
an
acre
,
five
foot
,
is
become
the
house
it selfe
;
The
house
,
and
the
land
;
the
grave
is
all
:
lower
then
that
;
the
grave
is
the
Land
,
and
the
Tenement
,
and
the
Tenant
too
:
He
that
lies
in
it
,
becomes
the
same
earth
,
that
he
lies
in
.
They
all
make
but
one
earth
,
and
but
a
little
of
it
.
But
then
raise
thy selfe
to
a
higher
hope
againe
.
God
hath
made
better
land
,
the
land
of
promise
;
a
stronger
city
,
the
new
Ierusalem
;
and
,
inhabitants
for
that
everlasting
city
,
Vs
;
whom
he
made
,
not
by
saying
,
let
there
be
men
,
but
by
consultation
,
by
deliberation
,
God
said
,
Let
us
make
Man
in
our
Image
,
after
our
likenesse
.
We
shall
pursue
our
great
examples
;
The
Sunne
knoweth
his
going
down
:
Even
the
Sun
for
all
his
glory
,
and
heighth
,
hath
a
going
down
,
and
he
knowes
it
.
The
highest
cannot
devest
mortality
,
In
Imagine
nostra
,
Let
us
make
man
in
our
Image
.
Though
our
Sun
set
at
noon
,
as
the
Prophet
Amos
speakes
;
In
Imagine
;
That
though
in
my
matter
,
the
earth
,
I
must
die
;
yet
in
my
forme
,
in
that
Image
which
I
am
made
by
,
I
cannot
die
:
and
after
all
a
South
,
a
knowledge
,
That
this
Image
is
not
the
Image
of
Angels
,
to
whom
we
shall
be
like
,
but
it
is
by
the
same
life
,
by
which
those
Angels
themselves
were
made
;
the
Image
of
God
himselfe
:
When
I
am
gone
over
this
east
,
and
west
,
and
north
,
and
south
,
here
in
this
world
;
I
should
be
as
sorry
as
Alexander
was
,
if
there
were
no
more
worlds
.
But
there
is
another
world
,
which
these
considerations
will
discover
,
and
lead
us
to
,
in
which
our
joy
,
and
our
glory
shall
be
,
to
see
that
God
essentially
,
and
face
to
face
,
after
whose
Image
,
and
likenesse
we
were
made
before
.
But
as
that
Pilot
which
had
harbor'd
his
ship
so
farre
within
land
,
as
that
he
must
have
change
of
Winds
,
in
all
the
points
of
the
Compasse
,
to
bring
her
out
,
cannot
hope
to
bring
her
our
in
one
day
:
So
being
to
transport
you
,
by
occasion
of
these
words
,
from
this
world
to
the
next
;
and
in
this
world
,
through
all
the
Compasse
,
all
the
foure
quarters
thereof
;
I
cannot
hope
to
make
all
this
voyage
to
day
.
To
day
we
shall
consider
onely
our
longitude
,
our
East
,
and
West
;
and
our
North
and
South
at
another
tyde
,
and
another
gale
.
First
then
we
looke
towards
our
East
,
the
fountaine
of
light
,
and
of
life
.
There
this
world
beganne
;
Faciamus
,
Let
us
,
(
where
God
speaking
of
himselfe
,
speakes
in
the
Plurall
)
is
the
manifestation
of
the
Trinity
;
the
Trinity
,
which
is
the
first
letter
in
his
Alphabet
,
that
ever
thinks
to
read
his
name
in
the
book
of
life
;
The
first
note
in
his
Gammut
,
that
ever
thinks
to
sing
his
part
,
in
the
Quire
of
the
Triumphant
Church
.
Let
him
him
have
done
as
much
,
as
all
the
Worthies
;
and
suffered
as
much
as
all
Natures
Martyrs
,
the
penurious
Philosophers
;
let
him
have
known
as
much
,
as
they
that
pretend
to
know
,
Omne
scibile
,
all
that
can
be
known
nay
,
and
in-intelligibilia
,
In-investigabilia
,
(
as
Turtullian
speakes
)
un-understandable
things
,
unrevealed
decrees
of
God
;
Let
him
have
writ
as
much
,
as
Aristotle
writ
,
or
as
is
written
upon
Aristotle
,
which
is
,
multiplication
enough
:
yet
he
hath
not
learnt
to
spel
,
that
hath
not
learnt
the
Trinity
;
not
learnt
to
pronounce
the
first
word
that
cannot
bring
three
Persons
into
one
God
.
The
subject
of
naturall
philosophy
,
are
the
foure
elements
,
which
God
made
,
the
Subject
of
supernaturall
philosophy
,
Divinity
,
are
the
three
elements
,
which
God
is
;
and
(
if
we
may
so
speake
)
which
make
God
,
that
is
,
constitute
God
,
notifie
God
to
us
,
Father
,
Sonne
,
and
holy
Ghost
.
The
naturall
man
,
that
hearkens
to
his
owne
heart
,
and
the
law
written
there
;
may
produce
Actions
that
are
good
,
good
in
the
nature
and
matter
,
and
substance
of
the
worke
.
He
may
relieve
the
poore
,
he
may
defend
the
oppressed
.
But
yet
,
he
is
but
as
an
open
field
;
and
though
he
be
not
absolutely
barren
,
he
bears
but
grasse
.
The
godly
man
;
he
that
hath
taken
in
the
knowledge
of
a
great
,
and
a
powerfull
God
,
and
enclosed
,
and
hedged
in
himselfe
with
the
feare
of
God
,
may
produce
actions
better
then
the
meere
naturall
man
,
because
he
referres
his
actions
to
the
glory
of
his
imagined
God
.
But
yet
this
man
,
though
he
be
more
fruitfull
,
then
the
former
,
more
then
a
grassy
field
;
yet
he
is
but
a
ploughed
field
,
and
he
bears
but
corne
,
and
corne
,
God
knowes
,
choaked
with
weeds
.
But
that
man
,
who
hath
taken
hold
of
God
,
by
those
handles
,
by
which
God
hath
delivered
,
and
manifested
himselfe
in
the
notions
of
Father
,
Sonne
,
and
holy
Ghost
;
he
is
no
field
,
but
a
garden
,
a
Garden
of
Gods
planting
,
a
Paradise
in
which
grow
all
things
good
to
eate
,
and
good
to
see
,
(
spirituall
resection
,
and
spirituall
recreation
too
)
and
all
things
good
to
cure
.
He
hath
his
beeing
,
and
his
diet
,
and
his
physique
,
there
,
in
the
knowledge
of
the
Trinity
;
his
beeing
in
the
mercy
of
the
Father
;
his
physique
in
the
merits
of
the
Sonne
;
his
diet
,
his
daily
bread
,
in
the
daily
visitations
of
the
holy
Ghost
.
God
is
not
pleased
,
not
satisfied
,
with
our
bare
knowledge
,
This
Seale
then
,
this
impression
,
this
notion
of
the
Trinity
being
set
upon
us
,
In
the
name
of
the
Father
,
of
the
Sonne
,
and
of
the
holy
Ghost
)
This
notion
of
the
Trinity
being
our
distinctive
Character
,
from
Iew
and
Gentile
;
This
being
our
specifique
forme
:
why
does
not
this
our
forme
,
this
soule
of
our
Religion
denominate
us
?
why
are
we
not
called
Trinitarians
,
a
name
that
would
embrace
the
profession
of
all
the
Persons
,
but
onely
Christians
,
which
limits
,
and
determines
us
upon
one
?
The
first
Christians
,
amongst
whose
manifold
Persecutions
,
scorne
,
and
contempt
,
was
not
the
least
,
in
contempt
and
scorne
,
were
called
Nazarai
,
Nazarites
in
the
mouth
of
the
Vulgar
;
and
Galil●i
,
Galilaeans
in
the
mouth
of
Iulian
;
and
Iudaei
,
Iews
in
the
mouth
of
Nero
,
when
he
imputed
the
burning
of
Rome
(
his
owne
act
)
to
them
;
and
Christiani
;
(
as
Tertullian
says
)
that
they
could
accuse
Christians
of
nothing
,
but
the
name
of
Christians
;
and
yet
they
could
not
call
them
by
their
right
name
,
but
Chrestians
,
(
which
was
gentle
,
quiet
,
easie
patient
men
,
made
to
be
troden
upon
)
They
gave
them
divers
names
in
scorne
,
yet
never
called
them
Trinitarians
.
Christians
themselves
amongst
themselves
were
called
by
divers
names
in
the
Primitive
Church
,
for
distinction
;
Fideles
,
the
faithfull
,
and
Fratres
,
the
Brethren
,
and
Discipuli
,
Disciples
;
And
,
after
,
by
common
custome
at
Antioch
,
Christians
.
And
after
that
,
(
they
say
)
by
a
councell
which
the
Apostles
held
,
Philo
Iudaeus
,
in
that
book
,
which
he
writes
De
Iessenis
,
intends
by
his
Iessenis
,
Christians
;
and
in
divers
parts
of
the
world
,
into
which
Christians
travell
now
,
they
find
some
elements
;
some
fragments
,
some
reliques
of
the
Christian
Religion
,
in
the
practice
of
some
religious
Men
,
whom
those
Countreys
call
,
Iesseans
,
doubtlesly
derived
,
and
continued
from
the
name
of
Jesus
.
So
that
the
Christians
took
many
names
to
themselves
for
distinction
,
(
Brethren
,
Disciples
,
faithfull
)
And
they
had
many
names
put
upon
them
in
scorne
,
(
Nazarites
,
Galilaeans
,
Iews
,
Chrestians
,
)
and
yet
they
were
never
,
never
by
Custome
amongst
themselves
,
never
by
commandement
from
the
Church
,
never
in
contempt
from
others
,
called
Trinitarians
,
the
profession
of
the
Trinity
being
their
specifique
forme
,
and
distinctive
Character
;
why
so
?
Beloved
,
the
name
of
Christ
involv'd
all
:
not
onely
,
because
it
is
a
name
,
that
hath
a
dignity
in
it
,
more
then
the
rest
;
(
for
Christ
is
an
anointed
person
,
a
King
,
a
Messiah
,
and
so
the
profession
of
that
Name
,
conferrs
an
Unction
,
a
regall
and
a
holy
Unction
upon
us
)
(
for
we
are
thereby
a
royall
Priesthood
)
but
because
in
the
profession
of
Christ
,
the
whole
Trinity
is
professed
.
How
often
doth
the
Sonne
say
,
that
the
Father
sent
him
?
And
how
often
that
the
Father
will
,
and
that
he
will
send
the
Holy
Ghost
?
This
is
life
eternall
,
The
foole
sayes
in
his
heart
,
there
is
no
God
.
The
foole
,
says
David
,
The
emphaticall
foole
,
in
the
highest
degree
of
folly
.
But
though
he
get
beyond
that
folly
,
he
is
a
foole
still
,
if
he
say
there
is
no
Christ
;
For
Christ
is
the
wisdome
of
the
Father
:
And
a
foole
still
,
if
he
deny
the
holy
Ghost
:
for
who
shall
apply
Christ
to
him
,
but
the
holy
Ghost
?
Etiam
Christiani
Nomen
superficies
est
,
is
excellently
said
by
Tertullian
,
the
name
,
and
profession
of
a
Christian
,
is
but
a
superficiall
outside
,
sprinckled
upon
my
face
in
Baptisme
,
or
upon
mine
outward
profession
,
in
actions
:
if
I
have
not
in
my
heart
,
a
sense
of
the
holy
Ghost
,
that
he
applies
the
mercies
of
the
Father
,
and
the
merits
of
the
Sonne
to
my
soule
.
As
Saint
Paul
said
,
Whilest
you
are
without
Christ
,
you
are
without
God
.
It
is
an
Atheisme
,
with
Saint
Paul
,
to
be
no
Christian.
So
whilest
you
are
without
the
holy
Ghost
,
you
are
without
Christ
.
It
is
Antichristian
,
to
deny
,
or
not
to
confesse
the
holy
Ghost
.
For
as
Christ
is
the
manifestation
of
the
Father
,
so
the
holy
Ghost
is
the
application
of
the
Sonne
.
Therein
onely
are
we
Christians
,
that
in
the
profession
of
that
name
of
Christ
,
we
professe
all
the
three
Persons
:
In
Christ
is
the
whole
Trinity
;
because
,
as
the
Father
sent
him
,
so
he
sent
the
holy
Ghost
.
And
that
's
our
specifique
forme
,
that
's
our
distinctive
Character
,
from
Iew
,
and
Gentile
,
the
Trinity
.
But
then
,
Here
then
God
notified
the
Trinity
;
and
here
first
,
Moses
Bara
Elohim
.
So
that
in
this
text
,
beginnes
our
Catechisme
.
Here
we
have
,
and
here
first
the
saving
knowledge
of
the
Trinity
.
For
,
Súntne
Illi
?
God
says
,
let
us
make
man
to
our
Image
,
And
could
he
say
so
to
Angels
?
Are
Angels
and
God
all
one
?
Or
is
that
that
is
like
an
Angell
,
therefore
like
God
?
It
was
Sua
Ratio
,
Suum
verbum
,
Sua
sapientia
,
says
that
Father
,
God
spake
to
his
own
word
,
and
wisdome
,
to
his
own
purpose
,
and
goodnesse
.
And
the
Sonne
is
the
word
and
wisdome
of
God
:
and
the
holy
Ghost
is
the
goodnesse
,
and
the
purpose
of
God
;
that
is
,
the
administration
,
the
dispensation
of
his
purposes
.
'T
is
true
,
that
when
God
speakes
this
over
againe
in
his
Church
,
as
he
does
every
day
,
now
,
this
minute
then
God
speakes
it
to
Angels
;
to
the
Angels
of
the
Church
,
to
his
Ministers
,
he
says
Faciamus
,
Let
us
,
us
both
together
,
you
,
and
we
make
a
man
;
join
mine
Ordinance
(
your
preaching
)
with
my
Spirit
,
(
says
God
to
us
)
and
so
make
man
.
Preach
the
oppressor
,
and
preach
the
wanton
,
and
preach
the
calumniator
into
another
nature
.
Make
the
ravening
Wolfe
a
Man
,
that
licentious
Goate
a
man
,
that
insinuating
Serpent
a
man
,
by
thy
preaching
.
To
day
if
you
will
heare
his
voice
,
heare
us
.
For
here
he
calls
upon
us
,
to
joine
with
him
for
the
making
of
man
.
But
for
his
first
Faciamus
,
which
is
in
our
text
;
it
is
excellently
said
,
If
there
were
no
more
intended
in
this
plurall
expression
,
Sicut
unus
ex
nobis
,
Man
is
become
as
one
of
us
,
not
content
to
be
our
Viceroy
,
but
our selves
;
There
's
his
royall
plurall
too
.
And
againe
in
that
declaration
of
his
Justice
,
So
he
speakes
in
our
text
;
not
onely
as
the
Lord
our
King
,
Gregory
Nazianz
:
(
a
Poet
,
as
well
as
a
Father
,
as
most
of
the
Fathers
were
)
expresses
it
:
ille
suae
splendorem
cernere
formae
,
Gaudebat
:
It
was
the
Fathers
delight
,
to
looke
upon
himselfe
in
the
Sonne
;
Numenque
suum
triplicique
parique
Luce
nitens
,
and
to
see
the
whole
Godhead
,
in
a
threefold
,
and
an
equall
glory
.
It
was
Gods
owne
delight
,
and
it
must
be
the
delight
of
every
Christian
,
upon
particular
occasions
to
carry
his
thoughts
upon
the
severall
persons
of
the
Trinity
.
If
I
have
a
bar
of
Iron
,
that
bar
in
that
forme
will
not
naile
a
doore
;
If
a
Sow
of
Lead
,
that
Lead
in
that
forme
will
not
stop
a
leake
;
If
a
wedge
of
Gold
,
that
wedge
will
not
buy
my
bread
.
The
generall
notion
of
a
mighty
God
,
may
lesse
fit
my
particular
purposes
.
But
I
coine
my
gold
into
currant
money
,
when
I
apprehend
God
,
in
the
severall
notions
of
the
Trinity
.
That
if
I
have
been
a
prodigall
Sonne
,
I
have
a
Father
in
heaven
,
and
can
goe
to
him
,
and
say
,
Father
I
have
sinned
,
and
be
received
by
him
.
That
if
I
be
a
decayed
Father
,
and
need
the
sustentation
of
mine
own
children
;
there
is
a
Sonne
in
heaven
,
that
will
doe
more
for
me
,
then
mine
own
,
of
what
good
meanes
or
what
good
nature
so
ever
they
be
,
can
or
will
doe
.
If
I
be
dejected
in
spirit
,
there
is
a
holy
Spirit
in
heaven
,
which
shall
beare
witnesse
to
my
spirit
,
that
I
am
the
child
of
God
.
And
if
the
ghosts
of
those
sinners
,
whom
I
made
sinners
,
haunt
me
after
their
deaths
,
in
returning
to
my
memory
,
and
reproaching
to
my
conscience
,
the
heavy
judgements
that
I
have
brought
upon
them
:
If
after
the
death
of
mine
own
sinne
,
when
my
appetite
is
dead
,
to
some
particular
sinne
,
the
memory
and
sinfull
delight
of
passed
sinnes
,
the
ghosts
of
those
sinnes
haunt
me
againe
;
yet
there
is
a
holy
Ghost
in
heaven
,
that
shall
exorcise
these
,
and
shall
overshadow
me
,
the
God
of
all
Comfort
and
Consolation
.
God
is
the
God
of
the
whole
world
,
in
the
generall
notion
,
as
he
is
so
,
God
;
but
he
is
my
God
,
most
especially
,
and
most
applyably
,
as
he
receives
me
in
the
severall
notions
of
Father
,
Sonne
,
and
holy
Ghost
.
This
is
our
East
,
à
Sonitu
;
Man
is
but
a
voice
,
but
a
sound
,
but
a
noise
,
he
begins
the
noise
himselfe
,
when
he
comes
crying
into
the
world
,
and
when
he
goes
out
;
perchance
friends
celebrate
,
perchance
enemies
calumniate
him
,
with
a
diverse
voice
,
a
diverse
noise
.
A
melancholique
man
,
is
but
a
groaning
;
a
sportfull
man
,
but
a
song
;
an
active
man
,
but
a
Trumpet
;
a
mighty
man
,
but
a
thunderclap
.
Every
man
but
Ish
,
but
a
found
,
but
a
noyse
.
Another
name
is
Enosh
.
is
meer
Calamity
,
misery
,
depression
.
It
is
indeed
most
properly
Oblivion
.
And
so
the
word
is
most
elegantly
used
by
David
,
Quid
est
homo
?
Now
God
did
not
say
of
man
,
Fiat
homo
,
but
Faciamus
;
not
let
there
be
,
but
let
us
make
man
.
Man
is
but
an
earthen
vessell
.
'T
is
true
,
but
when
we
are
upon
that
consideration
,
God
is
the
Potter
.
If
God
will
be
that
,
I
am
well
content
to
be
this
.
Let
me
be
any
thing
,
so
that
that
I
am
be
from
my
God
,
I
am
as
well
content
to
be
a
sheep
,
as
a
Lion
,
so
God
will
be
my
Shepheard
:
and
the
Lord
is
my
shepheard
:
To
be
a
Cottage
,
as
a
Castle
,
so
God
will
be
the
builder
;
And
the
Lord
builds
,
and
watches
the
City
,
the
house
,
this
house
this
City
,
mee
,
To
be
Rye
,
as
Wheate
,
so
God
will
be
the
husbandman
;
And
the
Lord
plants
me
:
and
waters
,
and
weeds
,
and
gives
the
encrease
:
and
to
be
clothed
in
leather
,
as
well
,
as
in
silke
,
so
God
will
be
the
Merchant
:
and
he
cloathed
me
in
Adam
,
and
assures
me
of
clothing
,
in
clothing
the
Lillies
of
the
field
,
and
is
fitting
the
robe
of
Christs
righteousness
to
me
now
,
this
minute
.
Adam
is
as
good
to
me
as
Ghebaer
,
a
clod
of
earth
,
as
a
hill
of
earth
;
so
God
be
the
Potter
.
God
made
man
of
earth
,
Pulvises
:
Thou
art
earth
,
he
whom
thou
treadest
upon
is
no
less
;
and
he
that
treads
upon
thee
is
no
more
.
Positively
it
is
a
low
thing
,
to
be
but
earth
;
and
yet
thy
low
earth
,
is
the
quiet
Center
.
There
may
be
rest
,
acquiescence
,
content
in
the
lowest
Condition
.
But
comparatively
earth
is
as
high
as
the
highest
.
Challenge
him
,
that
magnifies
himselfe
above
thee
,
to
meet
thee
in
Adam
.
There
bid
him
,
if
he
will
have
more
Nobility
,
more
Greatness
,
then
thou
,
take
more
originall
sinne
then
thou
hast
.
If
God
have
submitted
thee
,
to
as
much
sinne
,
and
penalty
of
sinne
,
as
him
;
he
hath
afforded
thee
as
much
,
and
as
noble
earth
as
him
.
And
if
he
will
not
try
it
in
the
root
,
in
your
equality
in
Adam
;
yet
,
in
another
Test
,
another
Furnace
,
in
the
grave
he
must
.
There
all
dusts
are
equall
.
Except
an
Epitaph
tell
me
,
who
lies
there
,
I
cannot
tell
by
the
dust
;
nor
by
the
Epitaph
,
know
which
is
the
dust
it
speakes
of
,
if
another
have
been
laid
before
,
or
after
in
the
same
grave
.
Nor
can
any
Epitaph
be
confident
in
saying
here
lies
;
but
here
was
laid
.
For
,
so
various
,
so
vicissitudinary
is
all
this
world
,
as
that
even
the
dust
of
the
grave
hath
revolutions
.
As
the
motions
of
an
upper
Spheare
,
imprint
a
motion
in
a
lower
Spheare
,
other
then
naturally
it
would
have
:
So
the
changes
of
this
life
worke
after
death
.
And
,
as
envy
supplants
,
and
removes
us
alive
;
a
shovell
removes
us
,
and
throwes
us
out
of
our
grave
,
after
death
.
No
limbeque
,
no
weights
can
tell
you
,
this
is
dust
Royall
,
this
Plebeian
dust
:
no
Commission
,
no
Inquisition
can
say
,
this
is
Catholique
,
this
is
Hereticall
dust
.
All
lie
alike
;
and
all
shall
rise
alike
:
alike
,
that
is
,
at
once
,
and
upon
one
Command
.
The
Saint
cannot
acclerate
;
The
Reprobate
cannot
retard
the
Resurrection
.
And
all
that
rise
to
the
right
hand
,
shall
be
equally
Kings
:
and
all
at
the
left
,
equally
,
what
?
The
worst
name
we
can
call
them
by
,
or
affect
them
with
,
is
Devill
.
And
then
they
shall
have
bodies
to
be
tormented
in
,
which
Devills
have
not
.
Miserable
,
unexpressible
,
unimaginable
.
Miserable
condition
,
where
the
sufferer
would
be
glad
to
be
but
a
Devill
;
where
it
were
some
happinesse
,
and
some
kinde
of
life
,
to
be
able
to
dye
;
and
a
great
preferment
,
to
be
nothing
.
He
made
us
all
of
earth
,
and
all
of
red
earth
.
Our
earth
was
red
,
even
when
it
was
in
Gods
hands
:
Damim
,
sanguinum
,
of
blouds
,
blouds
in
the
plurall
;
for
all
our
blouds
are
upon
him
.
This
was
a
mercy
to
the
Militant
Church
,
that
even
the
Triumphant
Church
wondred
at
it
.
Be
pleased
to
receive
this
note
at
parting
,
Macula
Alba
,
a
spot
,
and
yet
white
,
as
well
as
a
red
spot
:
a
whitenesse
,
that
is
an
indication
of
a
Leprosie
,
as
well
as
a
rednesse
.
Whole-pelagianisme
,
to
thinke
nature
alone
sufficient
;
Halfe-pelagianisme
,
to
thinke
grace
once
received
to
be
sufficient
;
Super-pelagianisme
,
to
thinke
our
actions
can
bring
God
in
debt
to
us
,
by
merit
,
and
supererogation
,
and
Catarisme
,
imaginary
purity
,
in
Canonizing
our selves
,
as
present
Saints
,
and
condemning
all
,
that
differ
from
us
,
as
reprobates
.
All
these
are
white
spots
,
and
have
the
colour
of
goodnesse
;
but
are
indications
of
leprosie
.
So
is
that
that
God
threatens
,
Decorticatio
ficus
&
albi
rami
,
that
the
figtree
shall
be
bark'd
,
and
the
boughes
thereof
left
white
:
to
be
left
white
without
barke
,
was
an
indication
of
a
speedy
withering
.
Ostensa
candescunt
,
&
arescunt
,
says
Saint
Gregory
of
that
place
,
SERMON
XXIX
.
Preached
to
the
King
,
at
the
Court.
The
second
Sermon
on
GEN.
1.
26.
And
God
said
,
Let
us
make
man
,
in
our
Image
,
after
our
likenesse
.
BY
fair
occasion
from
these
words
,
we
proposed
to
you
the
whole
Compasse
of
mans
voyage
,
from
his
lanching
forth
in
this
world
,
to
his
Anchoring
in
the
next
;
from
his
hoysing
sayle
here
,
to
his
striking
sayle
there
.
In
which
Compasse
we
designed
to
you
his
foure
quarters
;
first
,
his
East
,
where
he
must
beginne
,
the
fundamentall
knowledge
of
the
Trinity
(
for
,
that
we
found
to
be
the
specification
,
and
distinctive
Character
of
a
Christian
)
where
,
though
that
be
so
,
we
shewed
you
also
,
why
we
were
not
called
Trinitarians
,
but
Christians
:
and
we
shewed
you
,
the
advantage
,
that
man
hath
,
in
laying
hold
upon
God
,
in
these
severall
notions
;
that
the
Prodigall
sonne
hath
an
indulgent
Father
;
that
the
decayed
Father
hath
an
abundant
Sonne
;
that
the
dejected
spirit
hath
a
Spirit
of
comfort
,
to
fly
to
in
heaven
.
And
,
as
we
shewed
you
from
Saint
Paul
,
that
it
was
an
Atheisme
to
be
no
Christian
,
(
without
God
,
says
he
,
as
long
as
without
Christ
)
so
we
lamented
the
slacknesse
of
Christians
,
that
they
did
not
seriously
,
and
particularly
,
consider
the
persons
of
the
Trinity
,
and
especially
the
holy
Ghost
,
in
their
particular
actions
.
And
then
we
came
to
that
consideration
,
whether
this
doctrine
were
established
,
or
directly
insinuated
,
in
this
plurall
word
of
our
text
,
Faciamus
,
Let
us
,
us
make
man
:
and
we
found
that
doctrine
,
to
be
here
,
and
here
first
of
any
place
in
the
Bible
.
And
finding
God
to
speake
in
the
plurall
,
we
accepted
(
for
a
time
)
that
interpretation
,
which
some
had
made
thereof
;
that
God
spake
in
the
Person
of
a
Soveraigne
Prince
;
and
therefore
(
as
they
do
)
in
the
plurall
,
We.
And
thereby
having
established
reverence
to
Princes
,
we
claim'd
in
Gods
behalfe
the
same
reverence
to
him
:
That
men
would
demeane
themselves
,
here
,
when
God
is
spoken
to
in
prayer
,
as
reverently
,
as
when
they
speake
to
the
King
.
But
after
this
,
we
found
God
to
speake
here
,
not
onely
as
our
King
;
but
as
our
maker
;
as
God
himselfe
;
and
God
in
Counsell
,
Faciamus
:
and
we
applied
thereunto
,
the
difference
of
our
respect
to
a
Person
of
that
honorable
rank
,
when
we
came
before
him
at
the
Counsell
Table
,
and
when
we
came
to
him
at
his
own
Table
:
and
thereby
advanced
the
seriousnesse
of
this
consideration
,
God
in
the
Trinity
.
And
farther
we
failed
not
,
with
that
our
Eastern
winde
.
Our
West
we
considered
in
the
next
word
,
Hominem
;
that
though
we
were
made
by
the
whole
Trinity
,
yet
the
whole
Trinity
made
us
but
men
,
and
men
,
in
this
name
of
our
text
,
Adam
;
and
Adam
is
but
earth
,
and
that
's
our
West
,
our
declination
,
our
Sunset
.
We
passed
over
the
foure
names
,
by
which
man
is
ordinarily
expressed
in
the
Scriptures
;
and
we
found
necessary
misery
in
three
of
them
;
and
possible
,
nay
likely
misery
in
the
fourth
,
in
the
best
name
.
We
insisted
upon
the
name
of
our
text
,
Adam
,
earth
;
and
had
some
use
of
these
notes
;
First
,
that
if
I
were
but
earth
,
God
was
pleased
to
be
the
Potter
;
If
I
but
a
sheep
,
he
a
shepheard
;
If
I
but
a
cottage
,
he
a
builder
.
So
he
worke
upon
me
,
let
me
be
what
he
will
.
We
noted
that
God
made
us
earth
,
not
ayre
,
not
fire
:
That
man
hath
bodily
,
and
worldly
duties
to
performe
;
and
is
not
all
Spirit
in
this
life
.
Devotion
,
is
his
soule
;
but
he
hath
a
body
of
discretion
,
and
usefulnesse
to
invest
in
some
calling
.
We
noted
too
,
that
in
being
earth
,
we
are
equall
.
We
tryed
that
equality
,
first
in
the
root
,
in
Adam
;
There
if
any
man
will
be
nobler
earth
then
I
,
he
must
have
more
originall
sinne
then
I
:
for
that
was
all
Adams
patrimony
,
all
that
he
could
give
.
And
we
tryed
this
equality
in
another
furnace
,
in
the
grave
;
where
there
is
no
meanes
to
distinguish
Royall
from
Plebeian
,
nor
Catholique
from
Hereticall
dust
.
And
lastly
we
noted
,
that
this
our
earth
,
was
red
earth
:
and
considered
in
what
respect
it
was
red
,
even
in
Gods
hands
,
but
found
that
in
the
bloud-rednesse
of
sinne
,
God
had
no
hand
:
but
sinne
,
and
destruction
for
sinne
,
was
wholly
from
our selves
:
which
consideration
,
we
ended
with
this
,
that
there
was
Macula
alba
,
a
white
spot
of
leprosie
,
as
well
,
as
a
red
;
and
we
found
the
over-valuation
of
our
own
purity
,
and
the
uncharitable
condemnation
of
all
that
differ
from
us
,
to
be
that
white
spot
.
And
so
far
we
sayled
,
with
that
Western
winde
.
And
are
come
to
our
third
point
in
this
our
Compasse
,
our
North.
In
this
point
,
Let
us
make
him
,
in
our
Image
,
after
our
likenesse
.
The
variety
which
the
holy
Ghost
uses
here
,
in
our
Image
and
then
after
our
likenesse
.
I
know
it
is
a
good
rule
,
that
Damascen
gives
,
Parva
,
parva
non
sunt
,
ex
quibus
magna
proveniunt
:
Nothing
is
to
be
neglected
as
little
,
from
which
great
things
may
arise
.
If
the
consequence
may
be
great
,
the
thing
must
not
be
thought
little
.
No
Jod
in
the
Scripture
shall
perish
;
therefore
no
Jod
is
superfluous
.
If
it
were
superfluous
,
it
might
perish
.
Words
,
and
lesse
particles
then
words
have
busied
the
whole
Church
.
In
the
Councell
of
Ephesus
,
where
Bishops
in
a
great
number
excommunicated
Bishops
in
a
greater
,
Bishop
,
against
Bishop
,
and
Patriarch
,
against
Patriarch
;
in
which
case
,
when
both
parties
had
made
strong
parties
in
Court
,
and
the
Emperor
forbare
to
declare
himselfe
,
on
either
side
for
a
time
,
he
was
told
,
that
he
refused
to
assent
to
that
,
which
six
thousand
Bishops
had
agreed
in
:
the
strife
was
but
for
a
word
,
whether
the
blessed
Virgin
might
be
called
Deipara
,
the
mother
of
God
,
for
Christipara
,
the
mother
of
Christ
,
(
which
Christ
all
agree
to
be
God
)
Nestorius
,
and
all
his
party
agreed
with
Cyrill
,
that
she
might
be
.
In
the
Councell
of
Chalcedon
,
the
difference
was
not
so
great
,
as
for
a
word
composed
of
syllables
.
It
was
but
for
a
syllable
,
whether
Ex
,
or
In.
The
Heretiques
condemned
then
,
confessed
Christ
,
to
be
Ex
duabus
naturis
,
to
be
composed
of
two
natures
,
at
first
;
but
not
to
be
in
duabus
naturis
,
not
to
consist
of
two
natures
after
:
and
for
that
In
,
they
were
thrust
out
.
In
the
councell
of
Nice
,
it
was
not
so
much
as
a
syllable
made
of
letters
.
For
it
was
but
for
one
letter
;
whether
Homoousion
,
or
Homousion
,
was
the
issue
.
Where
the
question
hath
not
been
of
divers
words
,
nor
syllables
,
nor
letters
,
but
onely
of
the
place
of
words
;
what
tempestuous
differences
have
risen
?
How
much
Sola
fides
and
fides
sola
,
changes
the
case
?
Nay
where
there
hath
been
no
quarrell
for
precedency
,
for
transposing
of
words
,
or
syllables
,
or
letters
;
where
there
hath
not
been
,
so
much
as
a
letter
in
question
;
how
much
doth
an
accent
vary
a
sense
?
An
interrogation
,
or
no
interrogation
will
make
it
directly
contrary
.
All
Christian
expositors
read
those
words
of
Cain
,
My
sin
is
greater
then
can
be
pardoned
,
positively
;
and
so
they
are
evident
words
of
desperation
.
The
Jews
read
them
with
an
interrogation
,
Are
my
sinnes
greater
,
then
can
be
pardoned
?
And
so
they
are
words
of
compunction
,
and
repentance
.
The
Prophet
Micah
says
,
that
Bethlehem
is
a
small
place
;
the
Evangelist
Saint
Matthew
says
no
small
place
.
Iohn
Baptist
qualified
himselfe
no
otherwise
:
He
was
but
a
voice
.
And
Christ
himselfe
is
Verbum
;
the
Word
,
is
the
name
,
even
of
the
Sonne
of
God
.
No
doubt
but
Statesmen
and
magistrates
finde
often
the
danger
of
having
suffered
small
abuses
to
passe
uncorrected
.
We
that
see
State
businesse
but
in
the
glasse
of
story
,
and
cannot
be
shut
out
of
Chronicles
,
see
there
,
upon
what
little
objects
,
the
eye
,
and
the
jealousie
of
the
State
is
oftentimes
forced
to
bend
it selfe
.
We
know
in
whose
times
in
Rome
a
man
might
not
weep
;
he
might
not
sigh
;
he
might
not
looke
pale
;
he
might
not
be
sicke
;
but
it
was
informed
against
,
as
a
discontent
,
as
a
murmuring
against
the
present
government
,
and
an
inclination
to
change
.
And
truly
many
times
upon
Damascens
true
ground
,
though
not
always
well
applied
,
Parva
non
sunt
parva
,
nothing
may
be
thought
little
,
where
the
consequence
may
prove
great
.
In
our
own
Spheare
,
in
the
Church
,
we
are
sure
it
is
so
.
Great
inconveniencies
grew
upon
small
tolerations
.
Therefore
in
that
businesse
,
which
occasioned
all
that
trouble
,
which
we
mentioned
before
,
in
the
Councell
of
Ephesus
,
when
Saint
Cyrill
writ
to
the
Clergy
of
his
Dioces
about
it
;
at
first
,
he
says
prastiterat
abstinere
,
it
had
been
better
,
these
questions
had
not
been
raised
.
But
says
he
,
Si
his
nugis
nos
adoriantur
,
if
they
vex
us
with
these
impertinencies
these
trifles
;
And
yet
these
which
were
but
trifles
at
first
,
came
to
occasion
Councells
;
and
then
to
divide
Councell
,
against
Councell
;
and
then
to
force
the
Emperour
to
take
away
the
power
of
both
Councells
,
and
govern
in
Councell
,
by
his
Vicar
generall
,
a
secular
Lord
,
sent
from
Court
.
And
therefore
did
some
of
the
Ancients
,
(
particularly
Philastrius
)
cry
down
some
opinions
for
Heresies
,
which
were
not
matters
of
faith
,
but
of
Philosophy
;
and
even
in
Philosophy
truly
held
by
them
,
who
were
condemned
for
heretiques
,
and
mistaken
by
their
Judges
,
that
condemned
them
.
Little
things
were
called
in
question
,
left
great
things
should
passe
unquestioned
.
And
some
of
these
upon
Damascens
true
ground
,
(
still
true
in
the
rule
,
but
not
always
in
the
application
)
Parva
non
sunt
parva
,
nothing
may
be
thought
little
,
where
the
consequence
may
be
great
.
Descend
we
from
those
great
Spheares
,
the
State
,
and
the
Church
,
into
a
lesser
,
that
is
,
the
Conscience
of
particular
men
,
and
consider
the
danger
of
exposing
those
vines
to
little
Foxes
;
in
our
Image
,
and
after
our
likenesse
.
This
might
be
done
:
but
that
that
must
be
done
,
will
possesse
all
our
time
;
that
is
,
to
declare
,
(
taking
the
two
words
for
this
time
to
be
but
a
farther
illustration
of
one
another
,
Image
,
and
likenesse
,
to
our
present
purpose
,
to
be
all
one
)
what
this
Image
,
and
this
likenesse
imparts
;
and
how
this
North
scatters
our
former
cloud
,
what
our
advantage
is
,
that
we
are
made
to
an
Image
,
to
a
pattern
;
and
our
obligation
to
set
a
pattern
before
us
,
in
all
our
actions
.
God
appointed
Moses
to
make
all
that
he
made
according
to
a
pattern
.
God
himselfe
made
all
that
he
made
according
to
a
pattern
.
God
had
deposited
,
and
laid
up
in
himselfe
certain
formes
,
patternes
,
Idea's
of
every
thing
that
he
made
.
He
made
nothing
of
which
he
had
not
preconceived
the
forme
,
and
predetermined
in
himselfe
,
I
will
make
it
thus
.
And
when
he
had
made
any
thing
,
he
saw
it
was
good
;
good
because
it
answered
the
pattern
,
the
Image
;
good
,
because
it
was
like
to
that
.
And
therefore
,
though
of
other
creatures
,
God
pronounced
they
were
good
,
because
they
were
presently
like
their
pattern
,
that
is
,
like
that
forme
,
which
was
in
him
for
them
,
yet
of
man
,
he
forbore
to
say
that
he
was
good
because
his
conformity
to
his
pattern
was
to
appeare
after
in
his
subsequent
actions
.
Now
,
as
God
made
man
after
another
pattern
,
and
therefore
we
have
a
dignity
above
all
,
that
we
had
another
manner
of
creation
,
then
the
rest
:
so
have
we
a
comfort
above
all
,
that
we
have
another
manner
of
Administration
then
the
rest
.
God
exercises
another
manner
of
Providence
upon
man
,
then
upon
other
creatures
.
Goe
thou
then
the
same
way
.
If
God
wrought
by
a
pattern
,
and
writ
by
copy
,
and
proceeded
by
a
precedent
,
doe
thou
so
too
.
Never
say
,
there
is
no
Church
without
error
:
therefore
I
will
be
bound
by
none
;
but
frame
a
Church
of
mine
owne
,
or
be
a
Church
to
my selfe
.
What
greater
injustice
,
then
to
propose
no
Image
,
no
pattern
to
thy selfe
to
imitate
;
and
yet
propose
thy selfe
for
a
pattern
,
for
an
Image
to
be
adored
?
Thou
wilt
have
singular
opinions
,
and
singular
ways
differing
from
all
other
men
;
and
yet
all
that
are
not
of
thy
opinion
must
be
heretiques
;
and
all
reprobates
,
that
goe
not
thy
wayes
.
Propose
good
patterns
to
thy selfe
;
and
thereby
become
a
fit
pattern
for
others
.
God
,
we
see
,
was
the
first
,
that
made
Images
;
and
he
was
the
first
,
that
forbad
them
.
He
made
them
for
imitation
;
he
forbad
them
in
danger
of
adoration
.
Faciamus
ad
nostram
,
Let
us
make
man
in
our
Image
,
after
our
likenesse
.
Here
we
consider
first
,
Roman
Church
,
not
to
cast
the
name
of
Heresie
upon
every
probleme
;
nor
the
name
of
Heretique
,
upon
every
inquirer
of
Truth
.
Saint
Augustine
would
deliver
Tertullian
from
heresie
in
a
point
concerning
God
,
and
they
will
condemne
us
of
heresie
,
in
every
point
that
may
be
drawne
to
concerne
not
the
Church
,
Roman
Church
)
then
he
whom
I
have
passionately
and
peremptorily
called
heretique
.
For
,
I
dare
call
an
opinion
heresie
for
the
matter
,
a
great
while
before
I
dare
call
the
man
that
holds
it
an
heretique
.
For
that
consists
much
in
the
manner
.
It
must
be
matter
of
faith
,
before
the
matter
be
heresie
.
But
there
must
be
pertinacy
after
convenient
instruction
,
before
that
man
be
an
heretique
.
But
how
excusable
so
ever
Tertullian
be
herein
in
Saint
Augustines
charity
:
there
was
a
whole
sect
of
heretiques
,
one
hundred
years
after
Tertullian
,
the
Audiani
,
who
over
literally
taking
those
places
of
Scripture
,
where
God
is
said
to
have
hands
,
and
feet
,
and
eyes
,
and
eares
,
beleeved
God
to
have
a
body
like
ours
;
and
accordingly
interpreted
this
text
;
that
in
that
Image
,
and
that
likenesse
,
a
bodily
likenesse
,
consisted
this
Image
of
God
in
man
.
And
yet
even
these
men
,
these
Audians
,
Epiphanius
,
who
first
takes
knowledge
of
them
,
calls
but
Schismatiques
,
not
Heretiques
:
so
loth
is
charity
to
say
the
worst
of
any
.
Yet
we
must
remember
them
of
the
Roman
perswasion
,
that
they
come
too
neare
giving
God
a
body
in
their
pictures
of
God
the
Father
.
And
they
bring
the
body
of
God
,
that
body
which
God
the
Sonne
hath
assumed
,
the
body
of
Christ
too
neare
,
in
their
Transubstantiation
:
not
too
near
our
faith
,
(
for
so
it
cannot
be
brought
too
near
;
so
,
it
is
as
really
there
as
we
are
there
)
too
neare
to
our
sense
:
not
too
neare
in
the
Vbi
;
for
so
it
is
there
:
There
,
that
is
,
in
that
place
to
which
the
Sacrament
extends
it selfe
.
For
the
Sacrament
extends
as
well
to
heaven
,
from
whence
it
fetches
grace
,
as
to
the
table
,
from
whence
it
delivers
Bread
and
Wine
:
but
too
neare
in
modo
.
For
it
comes
not
thither
that
way
.
We
must
necessarily
complaine
,
that
they
make
Religion
too
bodily
a
thing
.
Our
Saviour
Christ
corrected
Mary
Magdalens
zeale
,
where
she
flew
to
him
,
Super-principale
principium
,
a
beginning
,
before
any
beginning
we
can
conceive
;
and
prae-aeterna
aeternitas
,
an
eternity
infinitely
elder
then
any
eternity
we
can
imagine
:
so
he
is
Super-spiritualis
Spiritus
,
such
a
Super-spirit
,
as
that
the
soule
of
man
,
and
the
substance
of
Angels
is
but
a
body
,
compared
to
this
Spirit
.
God
hath
no
body
,
though
Tertullian
disputed
it
;
though
the
Audians
preached
it
;
though
the
Papists
paint
it
.
And
therefore
this
Image
of
God
is
not
in
the
body
of
man
,
that
way
.
Nor
that
way
neither
,
Roman
Church
have
thought
so
too
;
In
particular
,
Oleaster
,
a
great
officer
in
the
Inquisition
of
Spaine
.
But
great
inquirers
into
other
men
,
are
easie
neglecters
of
themselves
.
The
Image
of
God
is
not
in
mans
body
this
way
.
Let
us
make
man
after
our
likenesse
,
God
had
respect
to
that
forme
,
which
in
the
fulnesse
of
time
,
his
Sonne
was
to
take
upon
him
,
upon
earth
.
Let
us
make
him
now
,
(
says
God
at
first
)
like
that
which
I
intend
hereafter
,
my
Son
shall
be
.
For
,
though
this
were
spoken
before
the
fall
of
man
,
and
so
before
any
occasion
of
decreeing
the
sending
of
Christ
:
yet
in
the
Schoole
a
great
part
of
great
men
adhered
to
that
opinion
,
that
God
from
all
eternity
had
a
purpose
that
his
Sonne
should
become
man
in
this
world
,
though
Adam
had
not
fallen
:
Non
ut
Medicus
,
sed
ut
Dominus
ad
nobilitandum
genus
humanum
,
say
they
:
though
Christ
had
not
come
as
a
Redeemer
,
if
man
had
not
needed
him
by
sin
,
but
had
kept
his
first
state
;
yet
as
a
Prince
that
desired
to
heap
honour
upon
him
whom
he
loves
,
to
doe
man
an
honour
,
by
his
assuming
that
nature
,
Christ
,
say
they
,
should
have
come
,
and
to
that
Image
,
that
forme
,
which
he
was
to
take
then
was
man
made
in
this
text
,
say
these
imaginers
.
But
alas
,
how
much
better
were
wit
,
and
learning
bestowed
to
prove
to
the
Gentiles
;
that
a
Christ
must
come
;
(
that
they
beleeve
not
)
to
prove
to
the
Iews
,
that
the
Christ
is
come
;
(
that
they
beleeve
not
)
to
prove
to
our
own
Consciences
,
that
the
same
Christ
may
come
again
this
minute
to
Judgment
,
(
we
live
as
though
we
beleeved
not
that
)
then
to
have
filled
the
world
,
and
torne
the
Church
,
with
frivolous
disputations
,
whether
Christ
should
have
come
,
if
Adam
had
not
fallen
?
Wo
unto
fomentors
of
frivolous
disputations
.
None
of
these
ways
,
not
because
God
hath
a
body
;
not
because
God
assumed
a
body
,
not
because
it
was
intended
,
that
Christ
should
be
born
,
before
it
was
intended
,
that
man
should
be
made
,
is
this
Image
of
God
in
the
body
of
man
.
Nor
hath
it
in
any
other
relation
,
respect
to
the
body
,
but
as
we
say
in
the
Schoole
,
Arguitivè
,
and
Significativè
that
because
God
hath
given
man
a
body
of
a
nobler
forme
,
then
any
other
creature
;
we
inferre
,
and
argue
,
and
conclude
from
thence
,
that
God
is
otherwise
represented
in
man
,
then
in
any
other
creature
.
So
far
is
this
Image
of
God
in
the
body
,
that
as
you
see
some
Pictures
,
to
which
the
very
tables
are
Jewells
;
some
.
Watches
,
to
which
the
very
cases
are
Jewells
,
and
therefore
they
have
outward
cases
too
;
and
so
the
Picture
,
and
the
Watch
is
in
that
outward
case
,
of
what
meaner
stuffe
soever
that
be
:
so
is
this
Image
in
this
body
as
in
an
outward
case
;
so
,
as
that
you
may
not
injure
,
nor
enfeeble
this
body
,
neither
by
sinfull
intemperance
and
licentiousnesse
,
nor
by
inordinate
fastings
or
other
disciplines
of
imaginary
merits
,
while
the
body
is
alive
;
(
for
the
Image
of
God
is
in
it
)
nor
to
defraud
thy
body
of
decent
buriall
,
and
due
solemnities
after
death
;
for
the
Image
of
God
is
to
returne
to
it
.
But
yet
the
body
is
but
the
out-cafe
,
and
God
lookes
not
for
the
gilding
,
or
enamelling
,
or
painting
of
that
:
but
requires
the
labour
,
and
cost
therein
to
be
bestowed
upon
the
Tablet
it selfe
,
in
which
this
Image
is
immediately
,
that
is
the
soule
.
And
that
's
truly
the
Vbi
,
the
place
where
this
Image
is
:
And
there
remaines
onely
now
,
the
operation
thereof
,
how
this
Image
of
God
in
the
soule
of
man
works
.
The
Sphear
then
of
this
intelligence
,
But
the
better
to
prevent
the
losse
,
In
Nature
then
,
He
hath
it
,
obliviscuntur
quod
nata
sunt
,
says
Saint
Ambrose
;
the
Lion
,
the
Beare
,
the
Elephant
have
forgot
what
they
were
borne
to
.
Induuntur
quod
jubentur
;
they
invest
and
put
on
such
a
disposition
,
and
such
a
nature
,
as
we
enjoine
them
,
and
appoint
to
them
.
Serviunt
ut
famuli
;
(
as
that
Father
pursues
it
elegantly
)
and
verberantur
,
ut
timidi
:
they
waite
upon
us
as
servants
;
who
,
if
they
understood
us
as
well
,
as
we
understand
them
,
might
be
our
Masters
:
and
they
receive
correction
from
us
,
as
though
they
were
afraid
of
us
;
when
,
if
they
understood
us
,
they
would
know
,
that
we
were
not
able
to
stand
in
the
teeth
of
the
Lion
,
in
the
horne
of
the
Bull
,
in
the
heels
of
the
Horse
.
And
adjuvantur
ut
infirmi
;
they
counterfeit
a
weakenesse
,
that
they
might
be
beholden
to
us
for
help
:
and
they
are
content
to
thanke
us
,
if
we
afford
them
any
rest
,
or
any
food
;
who
,
if
they
understood
us
,
as
well
,
as
we
doe
them
,
might
teare
our
meate
out
of
our
throates
;
nay
teare
out
our
throats
for
their
meat
.
So
then
in
this
first
naturall
faculty
of
the
soule
,
the
Understanding
,
stands
the
Image
of
the
first
Person
,
Visus
per
omnes
sensus
recurrit
,
says
Saint
Augustine
.
As
all
senses
are
called
fight
,
in
the
Scriptures
,
(
for
there
is
Gustate
Dominum
,
and
Audite
,
and
Palpate
;
Taste
the
Lord
,
and
heare
the
Lord
,
and
feele
the
Lord
,
and
still
the
Videte
,
is
added
,
taste
,
and
see
the
Lord
)
so
all
goodnesse
is
in
remembring
,
all
goodnesse
,
(
which
is
the
Image
of
the
holy
Ghost
)
is
in
bringing
our
understanding
and
our
assenting
into
action
.
Certainly
beloved
,
if
a
man
were
like
the
King
but
in
countenance
,
and
in
proportion
,
he
himselfe
would
thinke
somewhat
better
of
himselfe
,
and
others
would
be
the
lesse
apt
to
put
scornes
,
or
injuries
upon
him
,
then
if
he
had
a
Vulgar
,
and
course
aspect
.
With
those
,
who
have
the
Image
of
the
Kings
power
,
(
the
Magistrate
)
the
Image
of
his
Wisdome
,
(
the
Counsell
)
the
Image
of
his
Goodnesse
,
(
the
Clergy
)
it
should
be
so
too
.
There
is
a
respect
due
to
the
Image
of
the
King
in
all
that
have
it
.
Now
,
in
all
these
respects
man
,
the
meer
naturall
man
,
hath
the
Image
of
the
King
of
Kings
.
And
therefore
respect
that
Image
in
thy selfe
,
and
exalt
thy
naturall
faculties
.
Aemulate
those
men
,
and
be
ashamed
to
be
outgone
by
those
men
,
who
had
no
light
but
nature
.
Make
thine
understanding
,
and
thy
will
,
and
thy
memory
(
though
but
naturall
faculties
)
serviceable
to
thy
God
;
and
auxiliary
and
subsidiary
for
thy
salvation
.
For
,
though
they
be
not
naturally
instruments
of
grace
;
yet
naturally
they
are
susceptible
of
grace
,
and
have
so
much
in
their
nature
,
as
that
by
grace
they
may
be
made
instruments
of
grace
:
which
no
faculty
in
any
creature
,
but
man
,
can
be
.
And
doe
not
thinke
that
because
a
naturall
man
cannot
doe
all
,
therefore
he
hath
nothing
to
doe
for
himselfe
.
This
then
is
the
Image
of
God
in
man
,
De
naturalibus
,
of
our
naturall
faculties
:
yet
Origen
,
and
not
onely
such
Allegoricall
Expositors
,
but
Saint
Basill
,
and
Nyssen
and
Ambrose
,
and
others
,
who
are
literall
enough
,
assigne
this
Image
of
God
,
to
consist
in
the
gifts
of
Gods
grace
,
exhibited
to
us
here
in
the
Church
.
A
Christian
then
in
that
second
capacity
,
as
a
Christian
,
and
not
onely
as
a
man
,
hath
this
Image
of
God
;
of
God
first
considered
intirely
.
And
those
expressions
of
this
impression
,
those
representations
of
this
Image
of
God
,
in
a
Christian
by
grace
,
which
the
Apostles
have
exhibited
to
us
;
that
we
are
the
sonnes
of
God
;
the
feed
of
God
;
the
off-spring
of
God
;
and
partakers
of
the
divine
nature
,
(
which
are
high
and
glorious
exaltations
)
are
enlarged
,
and
exalted
by
Damascen
to
a
farther
height
,
The
Attributes
of
the
first
Person
,
Possum
stare
,
(
which
is
another
)
I
am
able
,
not
onley
to
withstand
,
The
Image
of
the
second
Person
,
Scio
quod
desideret
Spiritus
,
I
know
what
my
spirit
,
enlightned
by
the
Spirit
of
God
,
desires
;
I
I
am
not
transported
with
illusions
,
and
singularities
of
private
spirits
.
And
as
in
the
Attribute
of
Power
,
we
found
an
omnipotence
in
a
Christian
,
so
in
this
,
there
is
an
omniscience
,
Scimus
,
quia
omnem
Scientiam
habemus
;
there
's
all
together
;
we
know
that
we
have
all
knowledge
,
for
all
Saint
Pauls
universall
knowledge
was
but
this
,
Iesum
Crucifixum
,
And
then
,
of
the
third
also
in
this
,
that
his
Attribute
beeing
Goodnesse
,
I
as
a
true
Christian
,
There
we
shall
have
this
Image
of
God
in
perfection
;
for
,
if
Origen
could
lodge
such
a
conceit
,
I
shall
have
also
then
;
the
Image
of
all
the
three
Persons
of
the
Trinity
.
SERMON
XXX
.
Preached
to
the
Countesse
of
Bedford
,
then
at
Harrington
house
.
January
7.
1620.
JOB
13.
15.
Loe
,
though
he
slay
me
,
yet
will
I
trust
in
him
.
THe
name
,
by
which
God
notified
himselfe
,
to
all
the
world
,
at
first
,
was
,
Qui
sum
,
I
am
;
this
was
his
style
,
in
the
Commission
,
that
he
gave
to
Moses
to
Pharaoh
;
say
,
that
he
whose
name
is
,
I
am
,
hath
sent
thee
,
forthere
,
God
would
have
it
made
known
,
that
all
Essence
,
all
Beeing
,
all
things
,
that
fall
out
,
in
any
time
,
past
,
or
present
,
or
future
,
had
their
dependece
upon
him
,
their
derivation
from
him
,
their
subsistence
in
him
.
But
then
,
when
God
contracts
himselfe
into
a
narrower
consideration
,
not
to
be
considered
as
God
,
which
implies
the
whole
Trinity
,
but
as
Christ
,
which
is
onely
the
second
Person
,
and
when
he
does
not
so
much
notifie
himselfe
to
the
whole
world
,
as
to
the
Christian
Church
,
then
he
contracts
his
name
too
,
from
that
spacious
and
extensive
Qui
sum
,
I
am
,
which
includes
all
time
,
to
Alpha
and
Omega
,
first
and
last
,
which
are
peeces
of
time
,
as
we
see
,
in
severall
places
of
the
Revelation
,
he
styles
himselfe
:
when
God
speakes
to
the
whole
world
,
his
name
is
,
Qui
sum
,
I
am
,
that
all
the
world
may
confesse
,
that
all
that
is
,
is
nothing
,
but
with
relation
to
him
;
when
he
speakes
to
a
Christian
,
his
name
is
Alpha
and
Omega
,
first
and
last
,
that
a
Christian
may
,
in
the
very
name
of
God
,
fixe
his
thoughts
upon
his
beginning
,
and
upon
his
end
,
and
ever
remember
,
that
as
a
few
years
since
,
in
his
Cradle
,
he
had
no
sense
of
that
honour
,
those
riches
,
those
pleasures
,
which
possesses
his
time
now
,
so
,
God
knowes
how
few
days
hence
,
in
his
grave
,
he
shall
have
no
sense
,
no
memory
of
them
.
Our
whole
life
is
but
a
parenthesis
,
our
receiving
of
our
soule
,
and
delivering
it
back
againe
,
makes
up
the
perfect
sentence
;
Christ
is
Alpha
and
Omega
,
and
our
Alpha
and
Omega
is
all
we
are
to
consider
.
Now
,
for
all
the
letters
in
this
Alphabet
of
our
life
,
that
is
,
for
all
the
various
accidents
in
the
course
thereof
,
we
cannot
study
a
better
booke
,
then
the
person
of
Iob.
His
first
letter
,
his
Alpha
,
we
know
not
,
we
know
not
his
Birth
;
His
last
letter
,
his
Omega
,
we
know
not
,
we
know
not
his
Death
:
But
all
his
other
letters
,
His
Children
,
and
his
riches
,
we
read
over
and
over
againe
,
How
he
had
them
,
how
he
lost
them
,
and
how
he
recovered
them
.
By
which
though
it
appeare
that
those
temporall
things
doe
also
belong
to
the
care
and
provision
of
a
godly
man
,
yet
it
appears
too
,
that
neither
his
first
care
,
nor
his
last
care
appertaines
to
the
things
of
this
world
,
but
that
there
is
a
Primùm
quaerite
,
something
to
be
sought
for
before
,
The
kingdome
of
God
;
And
there
is
a
Memorare
novissima
,
something
to
be
thought
on
after
,
The
Ioyes
of
heaven
;
And
then
,
Catera
adjicientur
,
says
Christ
,
All
other
cares
are
allowable
by
way
of
Accessary
,
but
not
as
principall
.
And
therefore
,
though
this
History
of
Iob
,
may
seeme
to
spend
it selfe
,
upon
the
relation
of
Iobs
temporall
passages
,
of
his
wealth
,
and
poverty
,
of
his
sicknesse
,
and
recovery
,
yet
,
if
we
consider
the
Alpha
and
Omega
of
the
booke
it selfe
,
the
first
beginning
,
and
the
later
end
thereof
,
we
shall
see
in
both
places
,
a
care
of
the
Holy
ghost
,
to
shew
us
first
Iobs
righteousnesse
,
and
then
his
riches
,
first
his
Goodnesse
,
and
then
his
Goods
;
in
both
places
,
there
is
a
Catechisme
,
a
Confession
of
his
faith
before
,
and
then
an
Inventory
,
and
Catalogue
of
his
wealth
;
for
,
in
the
first
place
,
it
is
sayd
,
He
was
an
upright
and
just
man
,
and
feared
God
,
and
eschewed
evill
,
and
then
,
his
Children
,
and
his
substance
follow
;
And
in
the
last
place
,
it
is
said
,
That
Iob
was
accepted
by
God
,
and
that
he
prayed
for
those
friends
,
which
had
vext
him
,
and
then
it
is
,
that
his
former
substance
was
doubled
unto
him
.
This
world
then
is
but
an
Occasionall
world
,
a
world
onely
to
be
us'd
;
and
that
but
so
,
as
though
we
us'd
it
not
:
The
next
world
is
the
world
to
be
enjoy'd
,
and
that
so
,
as
that
we
may
joy
in
nothing
by
the
way
,
but
as
it
directs
and
conduces
to
that
end
;
Nay
,
though
we
have
no
Joy
at
al
,
though
God
deny
us
all
conveniencies
here
,
Etiamsi
occiderit
,
though
he
end
a
weary
life
,
with
a
painefull
death
,
as
there
is
no
other
hope
,
but
in
him
,
so
there
needs
no
other
,
for
that
alone
is
both
abundant
,
and
infallible
in
it selfe
.
Now
,
as
no
History
is
more
various
,
then
Iobs
fortune
,
so
is
no
phrase
,
no
style
,
more
ambiguous
,
then
that
in
which
Iobs
history
is
written
;
very
many
words
so
expressed
,
very
many
phrases
so
conceived
,
as
that
they
admit
a
diverse
,
a
contrary
sense
;
for
such
an
ambiguity
in
a
single
word
,
there
is
an
example
in
the
beginning
,
in
Iobs
wife
;
we
know
not
(
from
the
word
it selfe
)
whether
it
be
Benedicas
,
or
maledicas
,
whether
she
sayd
Blesse
God
,
and
die
or
Curse
God
:
And
for
such
an
ambiguity
,
in
an
intire
sentence
,
the
words
of
this
text
are
a
pregnant
,
and
evident
example
,
for
they
may
be
directly
,
and
properly
thus
rendered
out
of
the
Hebrew
,
Behold
he
will
kill
me
,
I
will
not
hope
;
and
this
seemes
to
differ
much
from
our
reading
,
Behold
,
though
he
kill
me
,
yet
will
I
trust
in
him
.
And
therefore
to
make
up
that
sense
,
which
our
translation
hath
,
(
which
is
truely
the
true
sense
of
the
place
)
we
must
first
make
this
paraphrase
,
Behold
he
will
kill
me
,
I
make
account
he
will
kill
me
,
I
looke
not
for
life
at
his
hands
,
his
will
be
done
upon
me
for
that
;
And
then
,
the
rest
of
the
sentence
(
I
will
not
hope
)
(
as
we
read
it
in
the
Hebrew
,
)
must
be
supplyed
,
or
rectified
rather
,
with
an
Interrogation
,
which
that
language
wants
,
and
the
translators
use
to
add
it
,
where
they
see
the
sense
require
it
:
And
so
reading
it
with
an
Interrogation
,
the
Originall
,
and
our
translation
will
constitute
one
and
the
same
thing
;
It
will
be
all
one
sense
to
say
,
with
the
Originall
,
Behold
he
will
kill
me
,
(
that
is
,
let
him
kill
me
)
yet
shall
not
I
hope
in
him
?
and
to
say
with
our
translation
,
Behold
though
he
kill
me
,
yet
will
I
hope
in
him
:
And
this
sense
of
the
words
,
both
the
Chaldee
paraphrase
,
and
all
translations
(
excepting
onely
the
Septuagint
)
do
unanimously
establish
.
So
then
,
the
sense
of
the
words
being
thus
fixed
,
we
shall
not
distract
your
understandings
,
Etiamsi
occiderit
,
Though
he
dy
for
it
,
yet
he
will
trust
in
God
.
In
the
first
then
,
whom
Iob
will
beare
so
great
,
and
so
reverent
a
respect
;
I
will
trust
in
him
.
I
would
not
stay
you
,
upon
the
first
branch
,
upon
the
person
,
as
upon
a
particular
consideration
(
though
even
that
,
The
person
upon
whom
,
in
all
cases
,
we
are
to
rely
,
be
entertainement
sufficient
for
the
meditation
of
our
whole
life
)
but
that
there
arises
an
usefull
observation
,
out
of
that
name
,
by
which
Iob
delivers
that
person
,
to
us
,
in
this
place
:
Iob
says
,
though
He
kill
me
,
yet
he
will
trust
in
him
;
but
he
tells
us
not
in
this
verse
,
who
this
He
is
.
And
though
we
know
,
by
the
frame
,
and
context
,
that
this
is
God
,
yet
we
must
have
recourse
to
the
third
verse
,
to
see
,
in
what
apprehension
,
and
what
notion
,
in
what
Character
,
and
what
Contemplation
,
in
what
name
,
and
what
nature
,
what
Attribute
,
and
what
Capacity
,
Iob
conceived
and
proposed
God
to
himselfe
,
when
he
fix'd
his
resolution
so
intirely
to
rely
upon
him
;
for
,
as
God
is
a
jealous
God
,
I
am
sure
I
have
given
him
occasion
of
jealousy
,
and
suspicion
,
I
have
multiplied
my
fornications
,
and
yet
am
not
satisfied
,
as
the
prophet
speakes
:
As
God
is
a
Consuming
fire
,
I
have
made
my selfe
fuell
for
the
fire
,
and
I
have
brought
the
fires
of
lust
,
and
of
ambition
,
to
kindle
that
fire
:
As
God
visits
the
sinnes
of
fathers
upon
Children
,
I
know
not
what
sinnes
my
fathers
and
grandfathers
have
layd
up
in
the
treasure
of
Gods
indignation
:
As
God
comes
to
my
notion
,
in
these
formes
,
Horrendum
,
it
were
a
fearefull
thing
to
flesh
and
bloud
,
to
deliver
ones
selfe
over
to
him
,
as
he
is
a
jealous
God
,
and
a
Consuming
fire
;
But
in
that
third
verse
,
Iob
sets
before
him
,
that
God
,
whom
he
conceives
to
be
Shaddai
,
that
is
,
Omnipotens
,
Allmighty
;
I
will
speake
to
the
Allmighty
,
and
I
desire
to
dispute
with
God
.
Now
,
if
we
propose
God
to
our selves
,
in
that
name
,
as
he
is
Shaddai
,
we
shall
find
that
word
in
so
many
significations
in
the
scriptures
,
as
that
no
misery
or
calamity
,
no
prosperity
or
happinesse
can
fall
upon
us
,
but
we
shall
still
see
it
(
of
what
kinde
so
ever
it
be
)
descend
from
God
,
in
this
acceptation
,
as
God
is
Shaddai
.
For
,
first
,
this
word
signifies
Dishoner
,
as
the
Septuagint
translate
it
in
the
Proverbs
,
He
that
Dishonoreth
his
parents
,
is
a
shamelesse
child
;
There
's
this
word
;
Shaddai
is
the
name
of
God
,
woe
to
thee
that
spoyledst
,
and
wast
not
spoyled
;
Shaddai
is
the
name
of
God
,
and
yet
Shaddai
is
spoyle
,
and
violence
and
depredation
.
In
the
prophet
Ieremy
,
the
word
is
carried
farther
,
there
it
signifies
Destruction
,
and
an
utter
D●vastation
;
D●vastati
sumus
,
says
he
,
we
unto
us
,
for
we
are
Destroy'd
;
The
word
is
Shaddai
,
and
is
Destruction
,
though
Shaddai
be
the
name
of
God
:
yea
,
the
word
reaches
to
a
more
spirituall
affection
,
it
extends
to
the
understanding
,
and
error
in
that
,
and
to
the
Conscience
,
and
sinne
in
that
;
for
so
the
Septuagint
makes
use
of
this
word
in
the
Proverbs
,
To
deceive
,
and
to
ly
;
and
in
one
place
of
the
Psalmes
,
they
interpret
the
word
,
of
the
Devil
himselfe
.
So
that
,
(
recollecting
all
these
heavy
significations
of
the
word
)
Dishonor
and
Disreputation
,
force
and
Depredation
,
Ruine
and
Devastation
,
Error
and
Illusion
,
the
Devill
and
his
Tentations
,
are
presented
to
us
,
in
the
same
word
,
as
the
name
and
power
of
God
is
,
that
,
when
so
ever
any
of
these
doe
fall
upon
us
,
in
the
same
instant
when
we
see
and
consider
the
name
and
quality
of
this
calamity
that
falls
,
we
may
see
and
consider
the
power
and
the
purpose
of
God
which
inflicts
that
Calamity
;
I
cannot
call
the
calamity
by
a
name
,
but
in
that
name
,
I
name
God
;
I
cannot
feel
an
affliction
,
but
in
that
very
affliction
I
feel
the
hand
(
and
,
if
I
will
,
the
medicinall
hand
)
of
my
God
.
If
therefore
our
Honour
and
Reputation
decay
,
all
honor
was
a
beame
of
him
,
and
if
he
have
sucked
that
beame
into
himselfe
,
let
us
follow
it
home
,
let
us
labor
to
be
honorable
in
him
,
glorified
in
him
,
and
our
honor
is
not
extinguished
in
this
world
,
but
growne
too
glorious
for
this
world
to
comprehend
.
If
spoyle
and
Depredation
come
upon
us
,
that
we
be
covered
with
wrath
,
and
persecuted
,
slaine
and
not
spared
,
That
those
that
fed
delicately
perish
in
the
streets
,
and
they
that
were
brought
up
in
scarlet
embrace
the
Dunghill
,
and
that
the
hands
of
pitifull
women
have
sodden
their
owne
children
,
as
the
prophet
complains
in
the
Lamentations
;
if
there
be
such
an
irreparable
Devastation
upon
us
,
as
that
we
be
broken
as
an
Earthern
vessell
,
in
the
breaking
whereof
there
remaines
not
a
sheard
to
fetch
fire
from
the
hearth
,
nor
water
from
the
pit
,
That
our
estate
be
ruined
so
,
as
that
there
is
nothing
left
,
not
onely
for
future
posterity
,
but
not
for
the
present
family
,
yet
still
God
and
the
calamity
are
together
;
God
does
not
send
it
,
but
bring
it
,
he
is
there
as
soone
as
the
calamity
is
there
,
and
calling
that
calamity
by
his
owne
name
,
Shaddai
,
he
would
make
that
very
calamity
a
candle
to
thee
,
by
which
thou
mightst
see
him
;
that
,
if
thou
wert
not
so
puffed
up
before
,
as
that
thou
forgotst
to
say
,
Dominus
dedit
,
It
was
the
Lord
that
gave
all
,
thou
shouldst
not
be
so
dejected
,
so
rebellious
now
,
as
not
to
say
Dominus
tulit
,
It
is
the
Lord
that
hath
taken
,
and
committed
to
some
better
steward
,
those
treasures
of
his
,
which
he
saw
,
thou
dost
employ
to
thine
owne
danger
.
Yea
,
if
those
spirituall
afflictions
,
which
reach
to
the
understanding
,
and
are
intimated
and
involved
in
this
word
,
That
we
call
for
our
lovers
,
and
they
deceive
us
(
as
we
told
you
,
the
word
did
signifie
deceit
)
that
is
,
we
come
to
see
how
much
we
mistooke
the
matter
,
when
we
fell
in
love
with
wordly
things
,
(
as
certainely
,
once
in
our
lives
,
though
it
be
but
upon
our
Death
beds
,
we
doe
come
to
discover
that
deceit
)
yea
,
when
the
deceit
is
so
spirituall
,
as
that
it
reaches
not
onely
to
the
understanding
,
but
to
the
Conscience
,
that
that
have
been
deceived
either
with
security
at
one
time
,
or
with
anxieties
,
and
unnecessary
scruples
,
and
impertinent
perplexities
at
another
;
if
this
spirituall
deceit
have
gone
so
high
,
as
that
wee
came
to
thinke
our selves
to
be
amongst
them
,
Ah
Lord
God
,
surely
thou
hast
deceived
thy
people
,
and
Ierusalem
,
that
we
come
to
suspect
,
that
God
hath
misled
us
in
a
false
religion
all
this
while
,
and
that
there
is
a
better
then
this
,
if
we
would
looke
to
it
;
if
God
to
punish
our
negligence
,
the
prophet
to
prophecy
lyes
,
That
the
prophet
should
be
a
foole
,
and
the
spirituall
man
mad
,
(
that
is
,
as
Saint
Hierom
reads
that
place
,
Arreptitius
,
possessed
,
possessed
with
the
spirit
of
ambition
,
and
flattery
,
and
temporizing
,
to
preach
to
their
appetites
,
who
governe
the
times
,
and
not
to
his
instructions
,
who
sent
them
to
preach
)
yea
,
where
this
word
is
carried
the
highest
of
all
,
that
this
word
,
which
is
the
name
of
God
,
is
used
for
the
Devill
,
(
as
we
noted
before
,
Satan
was
let
loose
,
and
polluted
the
kingdome
,
and
the
princes
thereof
,
with
false
worships
,
yet
to
what
height
to
ever
,
this
violence
,
or
this
deceit
,
or
this
tentation
should
come
,
God
comes
with
it
;
and
,
with
God
,
there
is
strength
and
wisdome
,
He
discerns
our
Distresses
,
and
is
able
to
succour
us
in
them
;
He
that
is
deceived
,
and
he
that
deceives
are
his
;
The
deceiver
is
his
,
because
he
catcheth
the
crafty
in
their
owne
nets
,
and
the
deceived
are
his
,
that
he
may
rectifie
and
unbeguile
them
.
So
then
the
children
of
God
,
are
the
Marble
,
and
the
Ivory
,
upon
which
he
workes
;
In
them
his
purpose
is
,
to
re-engrave
,
and
restore
his
Image
;
and
affliction
,
and
the
malignity
of
man
,
and
the
deceits
of
Heretiques
,
and
the
tentations
of
the
Devill
him selfe
,
are
but
his
instruments
,
his
tools
,
to
make
his
Image
more
discernible
,
and
more
dnrable
in
us
.
Iob
will
speake
to
God
,
hee
will
dispute
with
God
,
he
will
trust
in
God
,
therefore
,
because
he
is
Shaddai
,
because
neither
dishonor
,
nor
Devastation
,
of
fortune
,
or
understanding
,
or
Conscience
,
by
deceit
of
treacherous
friends
,
by
backsliding
of
false
teachers
,
by
illusion
of
the
Devill
himselfe
,
can
be
presented
him
,
but
the
name
and
power
of
God
accompanies
that
calamity
,
and
he
sees
that
they
came
from
God
,
and
therefore
he
should
be
patient
in
them
,
and
how
impatient
so
ever
he
be
,
he
sees
he
must
beare
them
,
because
they
came
from
him
.
But
Iob
hath
another
hold
too
,
another
assurance
,
for
his
Confidence
in
God
,
from
this
name
Shaddai
;
It
is
not
onely
because
all
Calamity
comes
from
him
,
and
therefore
should
be
borne
,
or
therefore
must
be
borne
;
but
all
Restitution
,
all
Reparation
of
temporall
,
or
spirituall
detriment
,
is
included
in
that
name
too
,
for
Shaddai
is
Omnipotens
,
Almighty
,
He
can
do
all
things
;
And
the
consolation
is
brought
nearer
then
so
,
in
one
place
,
it
is
Omnia
faciens
,
That
,
not
onely
for
the
future
he
can
,
the
present
,
he
does
study
,
and
he
does
accomplish
my
good
;
even
then
,
when
his
hand
is
upon
me
,
in
a
calamity
,
his
hand
is
under
me
,
to
raise
me
up
againe
;
as
he
that
flings
a
ball
to
the
ground
,
or
to
a
wall
,
intends
in
that
action
,
that
that
ball
should
returne
back
,
so
even
now
,
when
God
does
throw
me
down
,
it
is
the
way
that
he
hath
chosen
to
returne
me
to
himselfe
.
Since
therefore
this
name
Shaddai
assured
Iob
,
that
all
which
we
call
Good
;
and
all
which
we
call
Evill
,
that
is
,
prosperity
,
and
adversity
,
proceed
from
God
;
that
God
(
who
in
the
signification
of
this
name
)
is
able
to
shatter
,
and
scatter
,
to
devastate
and
depopulate
,
not
onely
our
estate
,
but
our
Conscience
,
in
an
instant
,
with
the
horror
of
his
Iudgements
;
and
then
is
able
to
binde
up
,
and
consolidate
all
this
againe
,
with
his
temporall
,
and
spirituall
Comforts
,
since
he
can
destroy
in
an
instant
that
Temple
,
which
was
so
long
in
building
,
that
is
,
overthrow
that
fortune
,
which
employed
the
industry
of
man
,
the
favor
of
princes
,
and
the
ruine
and
supplantations
of
other
men
,
for
many
yeares
,
to
the
making
thereof
,
and
then
can
raise
this
ruin'd
Temple
,
this
overthrowne
man
,
in
three
dayes
,
or
hours
,
or
minutes
,
as
it
pleaseth
him
,
to
measure
his
owne
purposes
since
good
and
bad
,
peace
and
anguish
,
life
and
death
proceed
from
him
,
who
is
Shaddai
,
the
Almighty
God
,
Iob
had
good
reasons
,
to
trust
in
him
,
in
that
God
,
though
hee
,
that
God
,
should
kill
him
;
which
Emphaticall
,
and
applyable
significations
of
the
name
,
hath
occasion'd
me
(
though
it
be
obvious
and
present
to
every
apprehension
,
that
God
is
the
person
,
who
in
this
text
,
is
to
be
relied
upon
)
to
insist
upon
this
,
as
a
particular
part
of
branch
;
And
so
we
passe
to
that
,
which
we
proposed
for
a
second
branch
,
from
the
person
,
(
God
,
and
God
in
this
notion
,
Shaddai
,
Almighty
)
to
the
respect
,
which
he
promises
,
Trust
,
Though
hee
kill
me
,
yet
will
I
trust
in
him
.
It
is
a
higher
degree
of
Reverence
and
Confidence
,
trust
in
one
,
then
to
trust
one
.
we
see
it
so
expressed
in
the
Articles
of
our
Creed
;
Credimus
in
Deum
,
we
beleeve
in
God
,
and
in
Christ
,
and
in
the
Holy
Ghost
;
And
then
Credimus
Ecclesiam
Catholicam
,
we
beleeve
the
Catholique
Church
.
We
will
beleeve
a
honest
man
,
that
he
will
doe
as
he
sayes
,
we
beleeve
God
much
more
,
that
he
will
performe
his
promises
;
we
will
trust
God
,
that
he
will
doe
as
he
sayes
;
But
then
,
Iob
will
trust
in
God
,
That
though
God
have
not
spoken
to
his
soule
as
yet
,
though
he
have
not
interessed
him
in
his
promises
,
and
in
his
Covenant
,
(
for
Iob
is
not
conceived
to
be
within
the
Covenant
made
by
God
to
his
people
)
yet
he
will
trust
in
him
,
that
in
his
due
time
,
he
will
visit
him
,
and
will
apply
him
those
mercies
,
and
those
means
,
which
no
man
,
that
had
interest
in
them
,
can
doubt
,
or
distrust
.
And
therefore
Iob
professes
his
trust
in
God
,
in
that
word
,
which
hath
in
the
use
thereof
in
Scriptures
,
ordinarily
three
acceptations
;
The
word
is
Iakal
,
and
Iakal
signifies
Expectavit
Deum
,
First
then
,
trusted
in
him
,
that
is
,
he
trusted
in
nothing
but
him
.
For
,
beloved
,
as
we
have
in
the
Schooles
,
a
short
and
a
round
way
,
to
prove
that
the
world
was
made
of
nothing
,
which
is
,
onely
to
aske
that
man
,
who
will
need
deny
the
world
to
be
made
of
nothing
,
of
what
it
was
made
;
and
,
if
he
could
find
a
preexistent
matter
,
of
which
he
thought
the
world
was
made
,
yet
we
must
aske
him
againe
,
of
what
,
that
preexistent
matter
was
made
,
and
so
upwards
stil
,
till
at
last
it
must
necessarily
come
to
nothing
:
so
we
must
aske
that
man
,
that
will
not
be
of
Iobs
mind
,
to
trust
in
God
,
in
what
he
would
trust
;
would
he
trust
in
his
riches
?
who
shall
preserve
them
to
him
?
The
Law
?
Then
he
trusts
in
the
Law
.
But
who
shall
preserve
the
Law
?
The
King
?
Then
his
trust
is
in
him
.
And
who
shall
preserve
him
?
Almighty
God
;
and
therefore
his
trust
must
be
at
last
in
him
.
sayd
this
historically
of
the
Iew
,
and
prophetically
of
us
;
T
is
true
,
we
are
governed
by
a
peaceable
,
and
a
just
law
;
Moses
his
prophecy
is
fulfilled
upon
us
,
and
so
is
Esays
too
,
Reges
nutricii
,
Kings
shall
be
thy
nursing
fathers
;
It
is
true
to
us
,
The
law
is
preserved
to
us
,
by
a
just
,
and
a
peacefull
prince
;
but
how
often
have
the
sinnes
of
the
people
,
and
their
unthankfulnesse
especially
,
induc'd
new
laws
,
and
new
princes
?
The
prince
,
and
the
law
,
are
the
two
most
reverend
,
and
most
safe
things
,
that
man
can
rely
upon
;
but
yet
(
in
other
nations
at
least
)
sacred
,
and
secular
story
declares
,
that
for
the
iniquity
of
the
people
the
law
hath
been
perverted
by
princes
,
and
for
the
sinne
of
the
people
,
the
prince
hath
been
subverted
by
God
.
Howsoever
there
may
be
some
collaterall
,
and
transitory
trust
in
by
things
,
the
radicall
,
the
fundamentall
trust
,
is
onely
in
God
.
Iob
trusted
in
him
,
that
is
,
in
nothing
but
him
:
but
then
,
speravit
,
Expectavit
,
Iob
trusted
not
in
the
meanes
,
as
in
the
fountaine
,
but
yet
speravit
,
he
doubted
not
,
but
God
,
who
is
the
fountaine
,
would
,
by
those
meanes
,
derive
his
blessings
,
temporall
and
spirituall
,
upon
him
.
Hee
Hoped
;
now
Hope
is
onely
,
or
principally
of
invisible
things
,
for
Hope
that
is
seen
,
says
the
Apostle
.
And
therefore
,
though
we
may
hope
for
temporall
things
,
for
health
,
wealth
,
strength
,
and
liberty
,
and
victory
where
Gods
enemies
oppresse
the
Church
,
and
for
execution
of
laws
,
where
Gods
enemies
undermine
the
Church
;
(
for
,
whatsoever
we
may
pray
for
,
we
may
hope
for
,
and
all
those
temporall
blessings
are
prayed
for
,
by
Christs
appointment
,
in
that
petition
,
Give
us
this
day
our
daily
bread
)
yet
our
Hope
is
principally
directed
upon
the
invisible
part
,
and
invisible
office
of
those
visible
and
temporall
things
;
which
is
,
that
by
them
,
we
may
be
the
better
able
to
performe
religious
duties
to
God
,
and
duties
of
assistance
to
the
world
.
When
I
expect
a
friend
,
I
may
go
up
to
a
window
,
and
wish
I
might
see
a
Coach
;
or
up
to
a
Cliffe
,
and
wish
I
might
see
a
ship
,
but
it
is
because
I
hope
,
that
that
friend
is
in
that
Coach
,
or
that
ship
:
so
I
wish
,
and
pray
,
and
labour
for
temporall
things●
because
I
hope
that
my
soule
shall
be
edified
,
and
my
salvation
established
,
and
God
glorified
by
my
having
them
:
And
therefore
every
Christian
hope
being
especially
upon
spirituall
things
,
is
properly
,
and
purposely
grounded
,
upon
these
stones
;
that
it
be
spes
veniae
,
a
hope
of
pardon
,
for
that
which
is
past
,
and
then
spes
gratiae
,
a
hope
of
Grace
,
to
establish
me
in
that
state
with
God
,
in
which
,
his
pardon
hath
placed
mee
,
and
lastly
spes
gloriae
,
a
hope
that
this
pardon
,
and
this
grace
,
shall
lead
me
to
that
everlasting
glory
,
which
shall
admit
no
night
,
no
eclipse
,
no
cloud
.
First
,
for
the
first
object
of
this
hope
,
pardon
,
we
are
to
consider
sinne
,
in
two
aspects
,
Cain
,
Major
iniquitas
,
my
sinne
is
greater
,
then
can
be
forgiven
,
and
to
that
of
Iudas
,
Peccavi
tradens
,
I
have
sinned
in
betraying
the
innocent
bloud
,
that
is
,
in
Crucifying
him
againe
,
who
was
crucified
for
me
,
in
betraying
his
righteous
bloud
,
as
much
,
by
my
unworthy
receiving
,
as
Iudas
did
,
in
an
unjust
delivering
of
it
.
But
if
I
look
upon
sinne
,
as
sinne
is
now
,
the
misery
and
calamity
of
man
,
the
greater
the
misery
appears
,
the
more
hope
of
pardon
I
have
;
Abyssus
Abyssum
,
One
Depth
calls
upon
another
;
Infinite
sinnes
call
for
infinite
mercy
;
and
where
sinne
did
abound
,
grace
,
and
mercy
shall
much
more
.
First
David
presents
the
greatnesse
of
his
sinnes
,
and
then
followes
the
Miserere
mei
,
have
mercy
upon
me
,
according
to
the
greatnesse
of
thy
mercy
.
Is
there
any
little
mercy
in
God
?
Is
not
all
his
mercy
infinite
,
that
pardons
a
sinne
done
against
an
infinite
majesty
?
yes
;
but
herein
the
greatnesse
appeares
to
us
,
that
it
delivers
us
from
a
great
calamity
.
Quia
infirmus
,
Because
I
am
weake
,
(
borne
weake
,
and
subject
to
continuall
infirmities
)
Quia
oss
a
conturbata
,
Because
my
bones
are
troubled
,
(
my
best
repentances
,
and
resolutions
are
shaked
)
Quia
vexata
anima
,
because
my
soule
is
in
anguish
,
when
after
such
resolutions
,
and
repentances
;
and
vowes
,
I
relapse
into
those
sinnes
,
these
miseries
of
his
,
were
Davids
inducements
why
God
should
pardon
him
,
because
it
is
thus
with
me
,
have
mercy
upon
me
.
And
so
God
himselfe
seemes
to
have
had
a
diverse
,
a
two-fold
apprehension
of
our
sinnes
,
when
he
says
,
all
the
imaginations
of
the
thoughts
of
mans
heart
,
were
onely
evill
continually
,
therefore
he
would
spare
none
,
he
would
destroy
all
,
and
after
he
says
,
that
because
the
imaginations
of
the
thoughts
of
mans
heart
,
were
evill
from
his
youth
,
he
would
no
more
smite
all
things
living
,
as
he
had
done
;
for
sinne
,
he
would
destroy
them
,
and
yet
for
sinne
,
he
would
spare
them
:
when
we
examine
our
sinnes
,
and
finde
them
to
be
out
of
infirmity
,
and
not
out
of
rebellion
,
we
may
conclude
Gods
corrections
,
to
be
by
way
of
Medicin
,
and
not
of
poyson
,
to
be
for
our
amendment
,
and
not
for
our
annihilation
,
and
in
that
case
,
there
is
spes
veniae
,
just
hope
of
pardon
.
Another
degree
of
hope
is
,
spes
gratiae
,
subsequent
grace
;
for
,
as
Saint
Paul
builds
his
argument
,
If
when
we
were
enemies
,
we
were
reconciled
to
God
,
by
the
death
of
his
Sonne
,
much
more
,
being
reconciled
,
shall
we
be
saved
by
his
life
:
in
like
manner
,
every
sinner
may
build
his
trust
,
and
hope
in
God
,
He
that
hath
pardoned
us
,
the
sinnes
we
have
done
,
will
much
more
assist
us
with
his
grace
,
that
we
may
be
able
to
stand
in
that
state
with
him
,
to
which
he
hath
brought
us
.
He
that
succoured
us
,
when
there
was
nothing
in
us
,
but
his
enemies
,
will
much
more
send
new
supplies
,
when
the
town
is
held
for
him
,
and
by
his
friends
.
And
this
hope
of
pardon
,
for
that
which
is
past
,
and
of
grace
for
the
present
,
the
glorious
Gospell
of
the
blessed
God
;
and
for
the
consummation
of
this
glory
,
his
trust
in
God
,
to
be
used
in
the
Scriptures
,
Iakal
,
moratus
est
;
he
did
trust
in
nothing
else
,
did
trust
in
him
,
and
then
,
he
staied
his
leasure
.
Iacob
makes
a
solemne
prayer
to
God
,
Genesis
,
32.
O
God
of
my
Fathers
,
Abraham
,
and
Isaac
,
then
he
remembers
God
of
his
promise
,
(
Thou
saydst
unto
me
returne
,
and
I
will
doe
thee
good
)
he
tells
him
his
danger
,
(
I
feare
my
brother
Esau
,
will
come
and
smite
me
)
he
makes
his
petition
,
(
Deliver
me
from
the
hand
of
my
brother
)
And
yet
,
for
all
this
,
though
he
trusted
in
God
,
yet
God
infuses
not
that
confidence
into
him
,
as
to
goe
on
:
He
sent
his
present
to
his
brother
,
but
himselfe
tarried
there
all
night
,
says
the
text
.
Yea
,
God
was
so
far
,
from
giving
him
present
meanes
of
deliverance
,
that
he
made
him
worse
able
to
deliver
himselfe
,
he
wrastled
with
him
,
and
lam'd
him
:
but
after
all
,
in
Gods
appointed
time
,
he
and
his
brother
were
reconciled
.
If
thou
pray
to
Almighty
God
,
in
temporall
,
in
spirituall
calamities
,
if
God
doe
not
presently
enlighten
thine
understanding
in
every
controversie
of
Religion
,
in
every
scruple
of
Conscience
,
if
he
doe
not
rectifie
thine
estate
,
when
it
is
decayed
,
thy
reputation
,
when
thou
art
reproached
,
yea
if
he
wrastle
with
thee
,
and
lame
thee
,
that
is
,
bring
all
to
a
greater
impotency
,
and
improbability
of
amendment
then
before
,
yet
thou
hast
thy
Rule
from
Iob
,
thou
hast
thy
example
from
Iacob
,
that
to
trust
in
God
,
is
not
onely
to
trust
in
nothing
else
,
nor
onely
to
hope
particularly
,
for
pardon
,
for
grace
,
for
glory
from
him
,
but
it
is
to
stay
his
leasure
,
for
the
outward
,
and
inward
seales
of
all
his
mercies
,
and
his
benefits
,
which
he
shall
,
in
his
time
,
bestow
upon
thee
.
The
ambitious
man
must
stay
,
till
he
,
whose
office
he
expects
,
be
dead
:
the
Covetous
man
must
stay
,
till
the
six
moneths
be
run
,
before
his
use
come
in
.
Though
thou
have
a
religious
ambition
,
a
holy
covetousnesse
even
at
Gods
graces
,
David
,
I
opened
my
mouth
,
and
panted
,
because
I
loved
thy
Commandements
;
He
loved
them
,
and
he
longed
for
them
,
yet
he
had
not
presently
a
full
satisfaction
.
Domine
labia
mea
aperies
,
says
he
also
first
it
must
be
the
Lord
that
must
open
our
lippes
,
in
all
our
petitions
;
It
must
not
be
the
anguish
of
the
calamity
onely
,
nor
the
desire
of
that
which
thou
prayest
for
onely
,
that
must
open
thy
lippes
,
but
the
Lord
,
that
is
,
the
glory
of
God
:
when
the
Lord
hath
opened
thy
lips
in
a
rectified
prayer
,
Aperuit
manus
,
the
eyes
of
all
things
waite
upon
him
,
&
he
gives
them
their
meate
in
due
season
;
he
opens
his
hand
,
&
filles
every
living
thing
,
at
his
good
pleasure
:
Here
's
plentifull
opening
,
and
filling
,
and
filling
every
thing
,
but
still
in
due
season
,
&
that
due
season
expressed
,
At
his
pleasure
:
for
,
as
that
is
the
Nature
of
every
thing
,
which
God
hath
imprinted
in
it
,
We
have
now
passed
over
all
those
branches
,
Si
occiderit
,
if
I
dye
for
it
,
and
dye
at
his
hands
,
Though
he
kill
me
,
yes
will
I
trust
in
him
.
For
when
the
children
of
God
take
that
resolution
,
to
suffer
any
affliction
,
which
God
shall
lay
upon
them
,
patiently
,
and
cheerfully
,
it
must
not
be
a
sodaine
,
a
rash
,
an
undebated
resolution
,
but
they
must
consider
why
they
undertake
it
,
and
in
whose
strength
,
they
shall
be
able
to
doe
it
:
They
must
consider
what
they
have
done
for
God
,
before
they
promise
themselves
the
glory
of
suffering
for
him
.
When
they
which
enterprised
the
building
of
Babel
,
Come
let
us
make
bricke
,
go
to
,
let
us
build
a
towre
,
whose
top
may
reach
to
heaven
,
how
quickly
they
were
scattered
over
the
earth
?
The
way
is
,
sit
downe
and
count
the
cost
;
if
you
purpose
to
suffer
for
Christ
,
to
look
to
your
stock
,
your
strength
,
and
from
whence
it
comes
.
The
King
that
intends
a
war
,
in
that
Gospell
,
takes
counsaile
,
whether
he
be
able
with
his
tenne
thousand
to
meet
the
enemy
with
twenty
thousand
.
We
are
too
weake
for
our
enemy
;
the
world
,
the
flesh
,
and
the
Devill
,
are
mustered
against
us
;
but
yet
,
with
our
ten
thousand
,
we
may
meet
their
twenty
thousand
,
if
we
have
put
on
Christ
,
and
be
armed
with
him
,
and
his
holy
patience
,
and
constancy
;
but
from
whom
may
we
derive
an
assurance
,
that
we
shall
have
that
armor
,
that
patience
,
that
constancy
?
First
,
a
Christian
must
purpose
to
Doe
,
and
then
in
cases
of
necessity
,
to
suffer
:
And
give
me
leave
to
make
this
short
note
by
the
way
,
no
man
shall
suffer
like
a
Christian
,
that
hath
done
nothing
like
a
Christian
:
God
shall
thanke
no
man
,
for
dying
for
him
,
and
his
glory
,
that
contributed
nothing
to
his
glory
,
in
the
actions
of
his
life
:
very
hardly
shall
that
man
be
a
Martyr
in
a
persecution
,
that
did
not
what
he
could
,
to
keep
off
persecution
.
Thus
then
Iob
comes
first
,
to
the
Si
occiderit
;
If
he
should
kill
me
;
If
Gods
anger
should
proceed
so
far
,
as
so
far
,
it
may
proceed
.
Let
no
man
say
in
a
sicknesse
,
or
in
any
temporall
calamity
,
this
is
the
worst
;
for
a
worse
thing
then
that
may
fall
:
five
and
thirty
years
sicknesse
may
fall
upon
thee
;
and
,
(
as
it
is
in
that
Gospell
)
a
worse
thing
then
that
;
Distraction
,
and
desperation
may
fall
upon
thee
:
let
no
Church
,
no
State
,
in
any
distress
say
,
this
is
the
worst
,
for
onely
God
knowes
,
what
is
the
worst
,
that
God
can
doe
to
us
.
Iob
does
not
deny
here
,
but
that
this
Si
occiderit
,
if
it
come
to
a
matter
of
life
,
it
were
another
manner
of
triall
,
then
either
the
si
irruerent
Sabaei
,
if
the
Sabaeans
should
come
,
and
drive
his
Cattell
,
and
slay
his
servants
;
more
,
then
the
si
ignis
caderet
;
if
the
fire
of
God
should
fall
from
heaven
,
and
devoute
all
;
more
,
then
the
si
ventus
concuteret
,
if
the
winde
of
the
wildernesse
,
should
shake
downe
his
house
,
and
kill
and
all
his
children
.
The
Devill
in
his
malice
saw
,
that
if
it
came
to
matter
of
life
,
Iob
was
like
enough
to
be
shaked
in
his
faith
;
Skin
for
skin
,
and
all
that
ever
a
man
hath
will
he
give
for
his
life
.
God
foresaw
that
,
in
his
gracious
providence
too
;
and
therefore
he
took
that
clause
out
of
Satans
Commission
,
and
inserted
his
veruntamen
animam
ejus
servae
,
medle
not
with
his
life
.
The
love
of
this
life
,
which
is
naturall
to
us
,
and
imprinted
by
God
in
us
,
is
not
sinfull
:
Few
and
evill
have
the
days
of
my
pilgrimage
been
,
says
lacob
to
Pharaeoh
:
though
they
had
been
evill
,
(
which
makes
our
days
seem
long
)
and
though
he
were
no
young
man
,
when
he
said
so
,
yet
the
days
which
he
had
past
,
he
thought
few
,
and
desired
more
.
When
Eliah
was
fled
into
the
wildernesse
,
and
that
in
passion
,
and
vehemence
he
said
to
God
,
Sufficit
Domine
,
tolle
animam
meam
,
It
is
enough
O
Lord
,
now
take
away
my
life
,
if
he
had
been
heartily
,
thoroughly
weary
of
his
life
,
he
needed
not
to
have
fled
from
Iesabel
,
for
he
fled
but
to
save
his
life
.
The
Apostle
had
a
Cupie
dissolvi
,
a
desire
to
be
dissolved
;
but
yet
a
love
to
his
brethren
corrected
that
desire
,
and
made
him
finde
that
it
was
far
better
for
him
to
live
.
Our
Saviour
himselfe
,
when
it
came
to
the
pinch
,
and
to
the
agony
,
had
a
Transeat
Calix
,
a
naturall
declining
of
death
.
The
naturall
love
of
our
naturall
life
is
not
ill
:
It
is
ill
,
in
many
cases
,
not
to
love
this
life
:
to
expose
it
to
unnecessary
dangers
,
is
alwayes
ill
;
and
there
are
overtures
to
as
great
sinnes
,
in
hating
this
life
,
as
in
loving
it
;
and
therefore
Iobs
first
consideration
is
,
si
occideret
,
if
he
should
kill
me
,
if
I
thought
he
would
kill
me
,
this
were
enough
to
put
me
from
trusting
in
any
.
But
Iobs
consideration
went
farther
,
then
to
the
si
occideret
,
Though
he
should
kill
me
,
for
it
comes
to
an
absolute
assurance
that
God
will
kill
him
;
for
so
it
is
in
the
Originall
,
Ecce
occidet
,
Behold
,
I
see
he
will
kill
me
;
I
have
,
I
can
have
no
hope
of
life
,
at
his
hands
.
T
is
all
our
cases
;
Adam
might
have
liv'd
,
if
he
would
,
but
I
cannot
.
God
hath
placed
an
Ecce
,
a
marke
of
my
death
,
upon
every
thing
living
,
that
I
can
set
mine
eye
upon
;
every
thing
is
a
remembrancer
,
every
thing
is
a
Judge
upon
me
,
and
pronounces
,
I
must
dye
.
The
whole
frame
of
the
world
is
mortall
,
Heaven
and
Earth
passe
away
:
and
upon
us
all
,
there
is
an
irrecoverable
Decree
past
,
statutum
est
,
It
is
appointed
to
all
men
,
that
they
shall
once
dye
.
But
when
?
quickly
;
If
thou
looke
up
into
the
aire
,
remember
that
thy
life
is
but
a
winde
;
St.
Iames
his
question
,
what
is
your
life
?
and
give
St.
Iames
his
answer
,
It
is
a
vapour
that
appeareth
and
vanisheth
away
.
If
thou
behold
a
Tree
,
then
Iob
gives
thee
a
comparison
of
thy selfe
;
A
Tree
is
an
embleme
of
thy selfe
;
nay
a
Tree
is
the
originall
,
thou
art
but
the
copy
,
There
is
hope
of
a
tree
(
as
you
reade
there
)
if
the
roote
wax
old
,
if
the
stock
be
dead
,
if
it
be
cut
down
,
yet
by
the
sent
of
the
waters
,
it
will
bud
,
but
man
is
sick
,
and
dyeth
,
and
where
is
he
?
he
shall
not
wake
againe
,
till
heaven
be
no
more
.
Looke
upon
the
water
,
and
we
are
as
that
,
and
as
that
spilt
upon
the
ground
:
Looke
to
the
earth
,
and
we
are
not
like
that
,
but
we
are
earth
it self
:
At
our
Tables
we
feed
upon
the
dead
,
and
in
the
Temple
we
tread
upon
the
dead
:
and
when
we
meet
in
a
Church
,
God
hath
made
many
echoes
,
many
testimonies
of
our
death
,
in
the
walls
,
and
in
the
windowes
,
and
he
onely
knowes
,
whether
he
will
not
make
another
testimony
of
our
mortality
,
of
the
youngest
amongst
us
,
before
we
part
,
and
make
the
very
place
of
our
buriall
,
our
deathbed
.
Iobs
contemplation
went
so
far
;
not
onely
to
a
Si
occideret
,
to
a
possibility
that
he
might
dye
,
but
to
an
Ecce
occidet
,
to
an
assurance
that
he
must
dye
;
I
know
there
is
an
infalliblenesse
in
the
Decree
,
an
inevitablenesse
in
nature
,
an
inexorablenesse
in
God
,
I
must
dye
.
And
the
word
beares
a
third
interpretation
beyond
this
;
for
si
occiderit
,
is
not
onely
,
if
he
should
kill
me
,
as
he
ma●
,
if
he
will
,
and
it
may
be
he
will
;
nor
onely
,
that
I
am
sure
he
will
kill
me
,
I
know
I
must
dye
,
but
the
word
may
very
well
be
also
,
though
he
have
killed
me
.
So
that
Iobs
resolution
that
he
will
trust
in
God
,
is
grounded
upon
all
these
considerations
,
That
there
is
exercise
of
our
hope
in
God
,
before
death
,
in
the
agony
of
death
,
and
after
death
.
First
,
in
our
good
dayes
,
and
in
the
time
of
health
,
Memorare
novissima
,
sayes
the
wise
man
,
we
must
remember
our
end
,
our
death
.
But
that
we
cannot
forget
,
every
thing
presents
that
to
us
;
But
his
counsell
there
,
is
,
in
omnibus
operibus
,
In
all
thine
undertakings
,
in
all
thine
actions
,
remember
thine
end
;
when
thou
art
in
any
worldly
work
,
for
advancing
thy
state
,
remember
thy
naturall
death
,
but
especially
when
thou
art
in
a
sinfull
worke
,
for
satisfying
thy
lusts
,
remember
thy
spirituall
death
:
Be
afraid
of
this
death
,
David
,
My
soule
hath
too
long
dwelt
with
him
that
hateth
peace
:
Thou
wilt
be
glad
when
a
bodily
death
may
deliver
thee
from
all
farther
danger
of
a
spirituall
death
:
And
thou
wilt
be
ashamed
of
that
imputation
,
which
is
layd
upon
worldly
men
,
by
St.
Cyprian
,
Ad
nostros
navigamus
,
&
ventos
contrarios
optamus
,
we
pretend
to
be
sayling
homewards
,
and
yet
we
desire
to
have
the
winde
against
us
;
we
are
travelling
to
the
heavenly
Ierusalem
,
and
yet
we
are
loath
to
come
thither
.
Here
then
is
the
use
of
our
hope
before
death
,
that
this
life
shall
be
a
gallery
into
a
better
roome
,
and
deliver
us
over
to
a
better
Country
:
for
,
if
in
this
life
onely
we
have
hope
in
Christ
,
we
are
of
all
men
the
most
miserable
.
Secondly
,
in
the
agony
of
death
;
when
the
Sessions
are
come
,
and
that
as
a
prisoner
may
looke
from
that
Tower
,
and
see
the
Judge
that
must
condemne
him
to
morrow
,
come
in
to
night
;
so
we
lye
upon
our
death-bed
,
and
apprehend
a
present
judgement
to
be
given
upon
us
,
when
,
if
we
will
not
pleade
to
the
Indictment
,
if
we
will
stand
mute
,
and
have
nothing
to
say
to
God
,
we
are
condemned
already
,
condemned
in
our
silence
;
and
if
we
do
plead
,
we
have
no
plea
,
but
guilty
;
nothing
to
say
,
but
to
confesse
all
the
Indictment
against
our selves
;
when
the
flesh
is
too
weake
,
as
that
it
can
performe
no
office
,
and
yet
would
faine
stay
here
,
when
the
soule
is
laden
with
more
sins
then
she
can
bear
,
and
yet
would
faine
contract
more
;
in
this
agony
,
there
is
this
use
of
our
hope
,
that
as
God
shall
then
,
when
our
bodily
eares
are
deaf
,
whisper
to
our
soules
,
and
say
,
Memento
homo
,
Remember
,
consider
man
,
that
thou
art
but
dust
,
and
art
now
returning
into
dust
,
so
we
,
in
our
hearts
,
when
our
bodily
tongues
are
speechlesse
,
may
then
say
to
God
,
as
it
is
in
Iob
,
;
and
therefore
come
thou
,
and
looke
to
thine
owne
worke
;
come
and
let
thy
servant
depart
in
peace
,
in
having
seen
his
salvation
.
My
hope
before
death
is
,
that
this
life
is
the
way
;
my
hope
at
death
is
,
that
my
death
shall
be
a
doore
into
a
better
state
.
Lastly
,
the
use
of
our
hope
,
is
after
death
,
that
God
by
his
promise
,
hath
made
himself
my
debter
,
till
he
restore
my
body
to
me
againe
,
in
the
resurrection
:
My
body
hath
sinned
,
and
he
hath
not
redeemed
a
sinner
,
he
hath
not
saved
a
sinner
,
except
he
have
redeemed
and
saved
my
body
,
as
well
as
my
soule
.
To
those
soules
that
lye
under
the
Altar
,
and
solicite
God
,
for
the
resurrection
,
in
the
Revelation
,
God
sayes
,
That
they
should
rest
for
a
little
season
,
untill
their
fellow-servants
,
and
their
brethren
,
that
should
be
killed
,
even
as
they
were
,
were
fulfilled
.
All
that
while
,
while
that
number
is
fulfilling
,
is
our
hopes
exercised
after
our
death
.
And
therefore
the
bodies
of
the
Saints
of
God
,
which
have
been
Temples
of
the
Holy
Ghost
,
when
the
soule
is
gone
out
of
them
,
are
not
to
be
neglected
,
as
a
sheath
that
had
lost
the
knife
,
as
a
shell
that
had
spent
the
kernell
;
but
as
the
Godhead
did
not
depart
from
the
dead
body
of
Christ
Jesus
,
then
when
that
body
lay
dead
in
the
grave
,
so
the
power
of
God
,
and
the
merit
of
Christ
Jesus
,
doth
not
depart
from
the
body
of
man
,
but
his
blood
lives
in
our
ashes
,
and
shall
in
his
appointed
time
,
awaken
this
body
againe
,
to
an
everlasting
glory
.
Since
therefore
Iob
had
,
and
we
have
this
assurance
before
we
dye
,
when
we
dye
,
after
we
are
dead
,
it
is
upon
good
reason
,
that
he
did
,
and
we
do
trust
in
God
,
though
he
should
kill
us
,
when
he
doth
kill
us
,
after
he
hath
killed
us
.
Especially
since
it
is
Ille
,
He
who
is
spoken
of
before
,
that
kills
,
and
gives
life
,
he
that
wounds
,
and
makes
whole
againe
.
God
executes
by
what
way
it
pleases
him
;
condemned
persons
cannot
chuse
the
manner
of
their
death
;
whether
God
kill
by
sicknesse
,
by
age
,
by
the
hand
of
the
law
,
by
the
malice
of
man
,
si
ille
,
as
long
as
we
can
see
that
it
is
he
,
he
that
is
Shaddai
,
Vastator
,
&
Restaurator
,
the
destroyer
,
and
the
repairer
,
howsoever
he
kill
,
yet
he
gives
life
too
,
howsoever
he
wound
,
yet
he
heales
too
,
howsoever
he
lock
us
into
our
graves
now
,
yet
he
hath
the
keys
of
hell
,
and
death
,
and
shall
in
his
time
,
extend
that
voyce
to
us
all
,
Lazare
veni
for
as
,
come
forth
of
your
putrefaction
,
to
incorruptible
glory
.
Amen
.
SERMON
XXXI
.
Preached
at
Hanworth
,
to
my
Lord
of
Carlile
,
and
his
company
,
being
the
Earles
of
Northumberland
,
and
Buckingham
,
&c.
Aug.
25.
1622.
JOE
36.
25.
Every
man
may
see
it
,
man
may
behold
it
afar
off
.
THe
words
are
the
words
of
Elihu
;
Elihu
was
one
of
Iobs
friends
,
and
a
meer
naturall
man
:
a
man
not
captivated
,
not
fettered
,
not
enthralled
,
in
any
particular
forme
of
Religion
,
as
the
Iewes
were
;
a
man
not
macerated
with
the
feare
of
God
;
not
infatuated
with
any
preconceptions
,
which
Nurses
,
or
Godfathers
,
or
Parents
,
or
Church
,
or
State
had
infused
into
him
;
not
dejected
,
not
suppled
,
not
matured
,
not
entendred
,
with
crosses
in
this
world
,
and
so
made
apt
to
receive
any
impressions
,
or
follow
any
opinions
of
other
men
,
a
meer
naturall
man
;
and
in
the
meer
use
of
meer
naturall
reason
,
this
man
sayes
of
God
in
his
works
,
Every
man
may
see
it
,
Man
may
behold
it
afar
off
.
It
is
the
word
of
a
naturall
man
;
and
the
holy
Ghost
having
canonized
it
,
sanctified
it
,
by
inserting
it
into
the
booke
of
God
,
it
is
the
word
of
God
too
.
Saint
Paul
cites
sometimes
the
words
of
secular
Poets
;
and
approves
them
;
and
then
the
words
of
those
Poets
,
become
the
word
of
God
;
Elihu
speakes
,
a
naturall
man
,
and
God
speakes
,
in
canonizing
his
words
;
and
therefore
when
we
speake
to
godly
men
,
we
are
sure
to
be
believed
,
for
God
sayes
it
;
if
we
were
to
speake
to
naturall
men
onely
,
we
might
be
believed
,
for
Elihu
,
a
naturall
man
,
and
wise
in
his
generation
,
sayes
it
,
that
for
God
in
his
works
,
Every
man
may
see
it
,
man
may
behold
it
afar
off
.
Be
pleased
to
admit
,
medicinall
herbs
;
of
which
as
there
enter
many
into
good
cordials
,
so
in
this
supreme
cordiall
,
of
bringing
God
into
the
eyes
of
man
,
that
every
man
may
see
it
,
men
may
behold
it
afar
off
,
there
must
necessarily
arise
many
particulars
to
your
consideration
.
I
threaten
you
but
with
two
parts
;
no
farther
tediousnesse
;
but
I
aske
roome
for
divers
branches
;
I
can
promise
no
more
shortnesse
.
The
first
part
is
a
discovery
,
a
manifestation
of
God
to
man
;
though
that
be
undeniably
true
,
Posuit
tenebra
s
latibulum
,
God
hath
made
darknesse
his
secret
place
,
yet
it
is
as
true
,
which
proceeds
from
the
same
mouth
,
and
the
same
pen
,
Amictus
tanquam
pallio
,
with
light
as
with
a
garment
,
he
will
be
seene
through
his
works
:
As
we
shall
stand
naked
to
one
another
,
and
not
be
ashamed
of
our
scars
,
or
morphews
,
in
the
sight
of
God
,
so
God
stands
naked
to
the
eyes
of
man
,
and
is
not
ashamed
of
that
humiliation
,
Every
man
may
see
it
,
man
may
behold
it
afar
off
.
This
proposition
,
this
discovery
,
will
be
the
first
part
;
and
the
other
will
be
a
tacite
answer
,
to
a
likely
objection
,
is
not
God
far
off
,
and
can
man
see
at
that
distance
?
yes
,
he
may
.
Man
may
behold
that
afar
off
.
Every
man
may
see
it
,
man
may
behold
it
afar
off
.
God
is
the
subject
of
both
parts
;
God
alone
;
one
God
.
But
in
both
parts
there
is
a
Trinity
too
;
three
branches
in
each
part
;
for
in
each
,
there
is
an
object
,
something
to
be
apprehended
;
there
is
a
meanes
of
apprehending
it
,
it
is
to
be
seene
;
there
is
a
person
enabled
to
see
it
,
Every
man
may
see
it
,
man
may
behold
it
afar
off
.
But
these
three
are
not
alike
in
each
part
;
for
in
the
first
,
that
object
is
determined
,
limited
;
it
is
illud
;
it
;
God
in
his
works
.
In
the
second
,
there
is
no
object
limited
,
for
it
is
not
illud
,
but
there
is
more
left
to
be
seene
;
not
onely
God
in
his
works
,
as
here
below
,
but
God
in
his
glory
above
;
Man
may
behold
,
but
he
does
not
offer
to
tell
us
what
;
there
is
an
object
,
but
another
object
.
In
the
second
there
is
a
difference
too
,
in
the
meanes
of
apprehending
:
It
is
but
Casah
in
the
first
,
it
is
Nibbat
in
the
second
;
in
that
,
every
man
may
see
,
in
the
other
,
man
may
behold
.
And
in
the
third
,
there
is
also
a
difference
,
the
man
,
that
may
see
God
,
is
Adam
;
Adam
is
a
man
,
made
of
earth
,
the
weakest
man
,
even
in
nature
may
see
God
;
but
the
man
that
must
behold
afar
off
,
is
Enoch
,
and
Enoch
is
homo
aeger
,
a
miserable
man
,
a
man
that
hath
tasted
affliction
,
and
calamity
,
for
that
man
lookes
after
God
in
the
next
world
,
and
as
he
feeles
God
with
a
rod
in
his
hand
here
,
so
he
beholds
God
with
a
crown
in
his
hand
there
.
And
of
those
sticks
of
sweet
wood
,
of
those
drops
of
sweet
gums
,
shall
we
make
up
this
present
sacrifice
.
In
our
first
part
,
Every
man
may
see
it
;
what
is
that
?
That
which
was
proposed
in
the
verse
immediately
before
,
Remember
that
thou
magnifie
his
worke
which
men
behold
;
First
,
it
is
a
worke
,
and
therefore
it
is
made
,
it
hath
an
author
,
a
creator
;
and
then
it
is
his
worke
,
the
worke
of
God
,
and
therefore
manifests
him
.
It
is
a
worke
,
a
deliberate
,
not
a
casuall
matter
,
this
frame
,
this
world
.
It
is
a
worke
,
it
was
begun
,
and
made
up
,
fathers
in
Philosophy
,
say
of
this
world
?
when
they
have
said
all
,
this
one
thing
will
destroy
all
,
if
the
world
be
eternall
,
it
is
God
;
for
whatsoever
had
no
beginning
,
whatsoever
needed
nothing
to
give
it
a
beeing
,
whatsoever
was
always
of
it selfe
,
is
God
.
So
that
to
build
up
their
opinions
in
one
part
,
they
destroy
it
in
another
;
and
to
overthrow
our
Hall
,
they
build
up
our
Chappell
;
by
denying
that
the
world
was
made
,
they
imply
,
they
confesse
a
God
;
for
if
it
had
no
Creator
,
it
is
no
Creature
,
it
is
God
;
so
that
they
lose
more
then
they
gaine
,
and
they
seek
damnation
,
unthriftily
,
and
perish
prodigally
;
they
deny
the
Creation
,
left
by
the
Creation
,
we
should
prove
God
,
and
their
very
deniall
of
a
Creation
,
their
making
of
the
world
eternall
,
constitutes
it
to
be
God
.
They
deny
any
God
,
and
then
make
a
worse
God
.
This
world
then
is
a
work
,
Opus
ejus
,
his
work
,
says
Elihu
there
.
But
whose
?
Will
you
lay
hold
upon
that
?
upon
that
,
that
Elihu
onely
says
,
Remember
his
work
,
but
names
none
?
But
two
verses
before
,
(
with
which
this
verse
hath
connexion
)
he
does
name
God
.
But
let
the
work
be
whose
it
will
,
whosoever
be
this
He
,
this
He
must
be
God
,
whosoever
gave
the
first
beeing
to
Creatures
,
must
be
the
Creator
.
If
you
will
thinke
,
that
Chance
did
it
,
and
fortune
,
then
fortune
must
be
your
God
;
and
destiny
must
be
your
God
,
if
you
thinke
destiny
did
it
;
and
therefore
you
were
as
good
attribute
it
to
the
right
God
,
for
a
God
it
must
have
;
if
it
be
a
work
,
it
was
made
,
if
it
be
a
Creature
,
there
is
a
Creator
;
and
if
it
be
his
work
,
that
He
,
must
be
God
,
and
there
are
no
more
Gods
,
but
one
.
Every
man
hath
a
delight
,
and
complacency
in
knowledge
,
and
is
ashamed
of
ignorance
,
even
in
booklearning
:
a
man
would
have
a
Library
pro
supellectile
;
even
for
a
part
of
furniture
,
humane
Authors
,
that
will
hear
reason
,
and
not
binde
his
faith
;
many
a
man
can
let
the
Fathers
stand
,
because
they
write
out
of
a
pious
credulity
,
and
such
anticipations
,
and
preconceptions
,
as
the
Bible
hath
submitted
them
under
,
and
captivated
them
to
;
But
if
thou
let
the
Bible
,
and
Fathers
alone
,
and
yet
love
bookes
,
what
book
(
what
kinde
of
book
)
canst
thou
take
into
thy
hand
,
that
proves
not
this
world
to
be
Opus
,
a
work
,
made
,
and
opus
ejus
,
his
work
made
by
him
,
by
God
?
Dost
thou
love
learning
,
as
it
is
expounded
,
Saint
Paul
is
a
more
powerfull
Orator
,
then
Cicero
,
and
he
says
,
The
invisible
things
of
God
,
are
seen
by
things
which
are
made
;
and
thereby
man
is
made
inexcuseable
:
Moses
is
an
ancienter
Philosopher
,
David
,
Coeli
enarrant
,
the
heavens
declare
the
glory
of
God
;
The
power
of
oratory
,
in
the
force
of
pe●swasion
,
the
strength
of
conclusions
,
in
the
pressing
of
Philosophy
,
the
harmony
of
Poetry
,
in
the
sweetnesse
of
composition
,
never
met
in
any
man
,
so
fully
as
in
the
Prophet
Esay
,
nor
in
the
Prophet
Esay
more
,
then
where
he
says
,
Levate
Oculos
,
;
behold
them
,
therefore
,
to
know
that
they
are
created
,
and
to
know
who
is
their
creator
.
All
other
authors
we
distinguish
by
tomes
,
by
parts
,
by
volumes
;
but
who
knowes
the
volumes
of
this
Author
;
how
many
volumes
of
Spheares
involve
one
another
,
how
many
tomes
of
Gods
Creatures
there
are
?
Hast
thou
not
room
,
hast
thou
not
money
,
hast
thou
not
understanding
,
hast
thou
not
leasure
,
for
great
volumes
,
for
the
bookes
of
heaven
,
(
for
the
Mathematiques
)
nor
for
the
books
of
Courts
,
(
the
Politiques
)
take
but
the
Georgiques
,
the
consideration
of
the
Earth
,
a
farme
,
a
garden
,
nay
seven
foot
of
earth
,
a
grave
,
and
that
will
be
book
enough
.
Goel
lower
;
every
worme
in
the
grave
,
lower
,
every
weed
upon
the
grave
,
is
an
abridgement
of
all
;
nay
lock
up
all
doores
and
windowes
see
nothing
but
thy selfe
;
nay
let
thy selfe
be
locked
up
in
a
close
prison
,
that
thou
canst
not
see
thy selfe
,
and
doe
but
feel
thy
pulse
;
let
thy
pulse
be
intermitted
,
or
stupefied
,
that
thou
feel
not
that
,
&
doe
but
thinke
,
and
a
worme
,
a
weed
,
thy
selfe
,
thy
pulse
,
thy
thought
,
are
all
testimonies
,
that
All
,
this
All
and
all
the
parts
thereof
,
are
opus
,
a
work
made
,
and
opus
ejus
,
his
work
,
made
by
God
.
He
that
made
a
Clock
or
an
Organ
,
will
be
sure
to
ingrave
his
Me
fecit
,
such
a
man
made
me
;
he
that
builds
a
faire
house
,
takes
it
ill
,
if
a
passenger
will
not
aske
,
whose
house
is
it
;
he
that
bred
up
his
Sonne
to
a
capacity
of
noble
employments
,
looks
that
the
world
should
say
,
he
had
a
wise
and
an
honourable
Father
;
Can
any
man
look
upon
the
frame
of
this
world
,
and
not
say
,
there
is
a
powerfull
,
upon
the
administration
of
this
world
,
and
not
say
,
there
is
a
wise
and
a
just
hand
over
it
?
Thus
is
the
object
,
't
is
but
Illud
,
the
world
;
but
such
a
world
,
as
may
well
justifie
Saint
Hieromes
translation
,
who
renders
it
Illum
;
not
onely
that
every
man
may
see
it
,
the
work
,
the
world
;
but
may
see
him
;
God
in
that
work
.
That
's
the
object
,
workman
,
God
in
the
work
;
and
the
meanes
is
,
that
man
may
see
it
;
that
is
,
by
that
spectacle
,
he
may
see
God
;
what
of
God
?
how
much
of
God
?
Is
it
his
essence
?
Nulla
visio
naturalis
in
terris
;
no
man
can
see
God
in
this
world
,
and
live
,
but
no
man
can
see
God
in
the
next
world
,
and
dye
,
there
visio
is
beatitudo
,
sight
is
salvation
.
Yet
,
Nulla
visio
corporalis
in
Coelis
:
These
bodily
eyes
,
even
then
,
when
they
are
glorified
,
shall
not
see
the
Essence
of
God
:
our
mortal
eyes
do
not
see
bodies
here
;
they
see
no
substance
,
they
see
onely
quantities
,
and
dimensions
;
our
glorified
bodily
eyes
,
shall
see
the
glory
shed
out
of
God
,
but
the
very
essence
of
God
,
those
glorified
bodily
eyes
shall
not
see
:
but
the
eyes
of
our
soul
,
shall
be
so
enlightned
,
as
that
they
shal
see
God
Sicuti
est
,
even
in
his
essence
,
which
the
best
illumined
&
most
sanctified
men
are
very
far
from
in
this
life
.
Now
the
sight
of
God
in
this
text
,
is
the
knowledge
of
God
,
to
see
God
,
is
but
to
know
,
that
there
is
a
God
.
And
can
man
as
a
naturall
man
,
doe
that
?
See
God
so
,
as
to
know
that
there
is
a
God
?
Can
hee
doe
it
?
Nay
can
he
chuse
but
doe
it
?
The
question
hath
divided
the
School
;
those
two
great
,
That
man
may
see
God
;
and
that
Scotus
does
not
deny
;
but
in
the
Originall
,
in
the
Hebrew
,
it
is
Casu
,
and
Casu
is
,
viderunt
:
not
,
every
man
may
,
but
every
man
hath
seen
God
:
Though
it
goe
not
absolutely
,
so
far
,
as
Thomas
,
every
man
must
,
no
man
can
chuse
but
see
God
,
yet
it
goes
so
far
further
then
Scotus
,
(
who
ends
in
every
man
may
)
as
that
it
says
,
every
man
hath
seen
God
.
So
that
our
labour
never
lies
in
this
,
to
prove
to
any
man
,
that
he
may
see
God
,
but
onely
to
remember
him
that
he
hath
seen
God
:
not
to
make
him
beleeve
that
there
is
a
God
,
but
to
make
him
see
,
that
he
does
beleeve
it
.
Quid
habes
,
quod
non
accepisti
?
And
hast
thou
received
any
thing
and
not
seen
,
not
known
him
that
gave
it
?
Who
hath
infused
comfort
into
thee
,
into
thy
distresses
?
Thine
own
Morall
constancy
?
Who
infused
that
?
Who
hath
imprinted
terrors
in
thee
?
A
dampe
in
thine
owne
heart
?
Who
imprinted
it
?
Sweare
to
me
now
that
thou
beleevest
not
in
God
,
and
before
midnight
,
thou
wilt
tell
God
,
that
thou
dost
;
Miserable
distemper
!
not
to
see
God
in
the
light
,
and
see
him
in
the
darke
:
not
to
see
him
at
noon
,
and
see
him
fearfully
at
midnight
:
not
to
see
,
where
we
all
see
him
,
in
the
Congregation
,
and
to
see
him
with
terror
,
in
the
Suburbs
of
despaire
,
in
the
solitary
chamber
.
Man
may
,
holy
Ghost
.
Man
,
that
is
,
every
man
;
and
that
's
our
last
branch
in
this
first
part
.
The
inexcusablenesse
goes
over
man
,
does
not
hide
himselfe
from
man
:
not
from
any
man
.
Col-Adam
,
Omnis
home
;
even
in
that
low
name
,
that
lowest
acceptation
of
man
,
as
he
is
but
derived
from
earth
,
as
he
is
but
earth
,
he
may
see
God
.
We
have
divers
names
for
man
in
Hebrew
,
at
least
foure
;
This
that
makes
him
but
earth
,
Adam
,
is
the
meanest
,
and
yet
Col-Adam
,
Every
man
may
see
God
.
David
cals
us
to
the
contemplation
of
the
heavens
,
all
that
dwell
therein
;
all
,
They
that
go
down
to
the
sea
,
in
ships
,
they
see
the
works
of
the
Lord
,
and
his
wonders
in
the
deep
:
but
it
is
not
onely
the
Mariner
,
puts
his
hand
to
the
plough
,
and
looks
not
back
,
may
see
God
there
.
Let
him
be
filius
terra
,
the
sonne
of
the
earth
,
without
noble
extraction
,
without
knowne
place
,
of
uncertaine
parents
,
(
even
Melchisedeck
was
so
)
Let
him
be
filius
percussionis
,
the
sonne
of
affliction
,
a
man
that
hath
inward
heavy
sentences
,
and
heavy
executions
of
the
law
;
Let
him
be
filius
mortis
,
filius
Belial
,
We
have
past
through
our
first
part
,
object
,
God
in
his
works
,
and
the
faculty
that
apprehends
,
seeing
,
that
is
knowing
,
and
the
person
indued
with
the
faculty
,
every
man
,
even
Adam
.
In
our
second
part
,
which
is
a
tacite
answer
to
a
likely
objection
,
(
Is
not
God
in
the
highest
heaven
,
afar
off
?
yes
;
but
man
may
see
afar
off
)
we
have
the
same
three
branches
too
,
and
yet
not
the
same
;
the
same
object
,
God
,
but
in
another
manifestation
,
then
in
his
worke
,
in
glory
;
the
same
faculty
,
seeing
,
but
with
other
manner
of
eyes
,
glorified
eyes
;
the
same
person
,
man
,
but
not
man
,
as
he
is
Adam
,
a
meere
naturall
and
earthly
man
,
but
man
,
as
he
is
Enosh
,
who
by
having
tasted
Gods
corrections
,
or
by
having
considered
the
miseries
of
this
world
,
is
prepared
for
the
joy
and
glory
of
the
next
.
And
in
this
part
we
will
begin
with
the
person
,
man
;
Man
may
behold
it
afar
off
.
How
different
are
the
wayes
of
God
,
(
faith
in
Christ
)
if
I
have
not
a
ship
to
carry
to
a
haven
,
(
a
soule
to
save
)
what
's
my
long
cable
to
me
?
If
I
adde
number
to
number
,
a
span
,
a
mile
long
,
if
at
the
end
of
all
that
long
line
of
numbers
,
there
be
nothing
that
notes
,
pounds
,
or
crownes
,
or
shillings
,
what
's
that
long
number
,
but
so
many
millions
of
millions
of
nothing
?
If
my
span
of
life
become
a
mile
of
life
,
my
penny
a
pound
,
my
pint
a
gallon
,
my
acre
a
sheere
;
yet
if
there
be
nothing
of
the
next
world
at
the
end
,
so
much
peace
of
conscience
,
so
much
joy
,
so
much
glory
,
still
all
is
but
nothing
multiplied
,
and
that
is
still
nothing
at
all
.
'T
is
the
end
that
qualifies
all
;
and
what
kinde
of
man
I
shall
be
at
my
end
,
upon
my
death-bed
,
what
trembling
hands
,
and
what
lost
legs
,
what
deafe
eares
,
and
what
gummy
eyes
,
I
shall
have
then
,
I
know
;
and
the
nearer
I
come
to
that
disposition
,
in
my
life
,
(
the
more
mortified
I
am
)
the
better
I
am
disposed
to
see
this
object
,
future
glory
.
God
made
the
Sun
,
and
Moon
,
and
Stars
,
glorious
lights
for
man
to
see
by
;
but
mans
infirmity
requires
spectacles
;
and
affliction
does
that
office
.
Gods
meaning
was
,
that
by
the
sun-shine
of
prosperity
,
and
by
the
beames
of
honour
,
and
temporall
blessings
,
a
man
should
see
farre
into
him
;
but
I
know
not
how
he
is
come
to
need
spectacles
;
scarse
any
man
sees
much
in
this
matter
,
till
affliction
shew
it
him
.
God
made
the
ballance
even
;
riches
may
show
God
,
and
poverty
may
show
God
;
let
the
two
Testaments
,
the
old
and
the
new
,
be
the
ballance
,
and
so
they
are
even
;
the
blessednesse
of
the
old
Testament
runs
all
upon
temporall
blessings
,
and
worldly
riches
;
Blessed
in
the
city
,
and
in
the
field
;
blessed
in
the
fruit
of
thy
cattell
,
and
of
thy
wombe
;
In
the
new
Testament
utterly
otherwise
;
Blessed
are
the
poore
,
Blessed
are
they
that
mourne
,
Blessed
are
they
that
are
persecuted
,
and
reviled
;
but
the
blessednesse
of
the
old
Testament
,
temporall
blessings
,
are
temporary
,
as
the
old
Testament
was
;
that
's
expir'd
.
The
blessednesse
of
the
Gospell
,
is
as
the
Gospell
,
everlasting
:
and
therfore
the
low
way
is
the
best
way
;
adversity
will
be
the
best
way
to
see
God
by
.
I
speake
not
of
meere
beggery
,
of
having
nothing
;
but
of
having
lesse
then
we
had
;
the
losse
of
some
of
that
possession
,
or
honour
,
or
wealth
,
or
health
,
which
we
had
,
conduces
more
to
this
sight
of
God
,
then
the
additions
of
any
of
these
.
Extreme
want
may
put
a
man
out
of
his
way
to
God
,
as
far
as
abundance
and
superfluity
;
as
we
say
in
civill
things
,
the
midde
men
aise
the
Subsidy
,
not
the
great
men
,
nor
the
beggers
;
so
the
middle
men
see
farthest
into
God
,
and
serve
him
best
;
not
the
abounding
,
God
in
vaine
;
that
is
,
forsweare
the
theft
;
a
great
fault
,
two
great
faults
;
but
these
two
amount
not
to
that
one
,
which
arises
out
of
abundance
,
Lest
I
be
full
,
and
deny
thee
,
and
say
,
And
that
Proverb
,
that
Solomon
speaks
of
,
Saint
Hierome
cals
not
,
paupertatem
,
but
mendicitatem
;
and
that
is
often
indeed
,
the
mother
and
nurse
of
many
enormous
mischiefs
.
Paupertates
ne
dederis
,
Give
me
not
,
O
Lord
,
a
double
poverty
;
poverty
indeed
,
and
poverty
in
opinion
;
poverty
,
and
a
murmurning
with
my
poverty
;
for
that
also
is
the
mother
,
I
know
how
to
abound
,
and
how
to
want
;
It
is
the
harder
worke
,
ferre
abundantiam
;
aboundance
is
a
burden
,
want
is
but
a
weaknesse
;
and
it
is
a
greater
torment
,
to
be
pressed
under
a
great
weight
,
then
to
lye
bed-rid
.
To
end
this
,
the
person
in
our
Text
is
Enosh
,
man
;
but
not
every
man
,
as
before
,
Adam
;
but
that
man
upon
whom
Gods
hand
hath
been
in
the
losse
of
something
,
that
he
had
before
.
As
the
body
of
man
is
mellowed
in
the
grave
,
and
made
fit
for
glory
in
the
resurrection
,
so
the
minde
of
man
by
suffering
is
suppled
;
Adam
is
made
Enosh
;
and
he
may
see
.
The
person
is
the
same
,
seeing
of
God
,
not
as
before
,
in
his
works
abroad
,
but
in
his
working
upon
himself
,
at
home
.
Such
a
man
God
strikes
so
,
as
that
when
he
strikes
,
he
strikes
fire
,
and
lights
him
a
candle
,
to
see
his
presence
by
;
we
doe
not
finde
that
Iob
came
to
his
Dominus
dedit
,
to
his
confession
,
The
Lord
giveth
,
till
he
came
to
the
Dominus
abstulit
;
to
the
sense
of
Gods
taking
away
,
not
to
expresse
his
sense
of
Gods
blessings
to
him
,
till
he
felt
his
corrections
upon
him
;
and
then
they
came
together
,
Dominus
dedit
,
and
abstulit
,
The
Lord
giveth
,
and
the
Lord
taketh
away
.
Darknesse
is
that
,
by
which
the
holy
Ghost
himselfe
hath
chosen
to
expresse
hell
;
hell
is
darknesse
;
and
the
way
to
it
,
to
hell
,
is
Excacation
in
this
life
,
blindnesse
in
our
spirituall
eyes
.
Eternall
life
hereafter
is
Visio
Dei
,
the
sight
of
God
,
and
the
way
to
that
here
,
is
to
see
God
here
:
and
the
eye-salve
for
that
is
,
to
be
crossed
in
our
desires
in
this
world
,
by
the
hand
of
God
.
When
Christ
presents
things
necessary
for
his
service
,
he
proposes
them
thus
;
this
is
his
Inventary
;
Gold
against
poverty
,
white
clothes
against
nakednesse
,
buy
them
;
buy-gold
,
buy
clothes
,
that
is
,
labour
,
endeavour
to
get
thm
;
he
does
not
say
,
buy
the
eye-salve
,
that
is
,
affliction
;
no
man
is
to
thrust
himselfe
into
unnecessary
dangers
,
or
persecutions
,
and
call
his
indiscretion
Martyrdome
;
It
is
to
be
presumed
,
that
every
man
,
how
high
or
how
abundant
soever
,
hath
eye
salve
enough
,
affliction
and
crosses
enough
,
if
he
do
apply
them
:
and
therefore
Christ
does
not
say
,
buy
them
;
hunt
after
them
,
expose
thy selfe
to
them
;
but
he
sayes
onely
,
Anoynt
thy
eyes
with
them
,
I
will
give
thee
the
physick
,
(
crosses
and
calamities
here
)
do
thou
apply
them
according
to
the
nature
of
the
medicine
,
and
to
the
purpose
of
the
physitian
,
and
by
them
thou
shalt
see
God
.
Our
translation
carries
this
word
no
farther
in
this
part
of
the
Text
,
then
the
other
in
the
former
;
There
it
was
,
every
man
may
see
;
here
it
is
,
man
,
that
is
,
this
man
may
behold
.
But
as
we
showed
you
,
that
the
former
was
in
the
originall
Casu
,
viderunt
,
every
man
,
(
let
him
say
what
he
will
to
the
contrary
)
yet
he
hath
seen
God
,
so
in
this
part
,
the
word
in
the
originall
,
is
Iabbit
,
and
that
is
videbit
,
in
the
future
,
he
shall
see
,
This
sight
of
God
is
not
in
him
,
naturally
,
that
we
can
be
sure
he
hath
seen
him
,
but
it
is
reserved
to
the
future
;
let
him
be
thus
wrought
upon
by
Gods
hand
,
and
videbit
,
in
the
future
,
he
shall
see
.
Now
,
you
remember
what
designes
the
future
;
he
shall
see
;
is
a
note
of
the
future
,
and
so
is
,
he
will
see
.
This
man
,
this
Enosh
,
thus
moulded
,
thus
kneaded
,
by
the
hand
of
God
,
he
shall
see
God
,
he
shall
(
in
a
manner
)
whether
he
will
or
no
,
a
holy
,
and
a
heavenly
violence
shall
be
offered
him
,
it
shall
not
be
in
the
power
of
the
world
,
the
flesh
or
the
devill
,
to
blind
him
,
he
shall
see
God
;
and
then
he
will
see
God
,
his
will
shall
be
inclined
,
and
disposed
to
it
,
and
every
first
beame
of
Gods
grace
,
every
influence
of
the
Spirit
of
God
,
shall
open
his
eyes
;
God
shall
be
so
jealous
of
him
,
as
that
he
shall
see
God
,
he
shall
be
so
watchfull
upon
God
,
and
his
motions
,
as
that
he
will
see
him
.
And
more
then
see
him
;
for
Iabbit
,
is
Intuebitur
,
he
will
behold
him
,
contemplate
God
,
ruminate
,
meditate
upon
God
.
Man
sees
best
in
the
light
,
but
meditates
best
in
the
darke
;
for
our
sight
of
God
,
it
is
enough
,
that
God
gives
the
light
of
nature
;
to
behold
him
so
,
as
to
fixe
upon
him
in
meditation
,
God
benights
us
,
or
eclipses
us
,
or
casts
a
cloud
of
medicinall
afflictions
,
and
wholsome
corrections
upon
us
.
Naturally
we
dwell
longer
upon
the
consideration
of
God
,
when
we
see
the
Sun
eclipsed
,
then
when
we
see
it
rise
,
we
passe
by
that
as
an
ordinary
thing
;
and
so
in
our
afflictions
we
stand
,
and
looke
upon
God
,
and
we
behold
him
.
A
man
may
see
God
,
and
forget
that
ever
he
saw
him
;
When
saw
we
thee
hungry
,
or
naked
,
or
sick
,
or
in
prison
,
say
those
mercilesse
men
;
they
forgot
;
but
Christ
remembers
that
they
did
see
him
,
but
not
behold
him
,
see
him
,
and
looke
off
,
see
him
so
as
aggravated
their
sin
,
more
then
if
they
had
never
seene
him
.
But
that
man
,
who
through
his
owne
red
glasse
,
can
see
Christ
,
in
that
colour
too
,
through
his
own
miseries
,
can
see
Christ
Jesus
in
his
blood
,
that
through
the
calumnies
that
have
been
put
upon
himselfe
,
can
see
the
revilings
that
were
multiplyed
upon
Christ
,
that
in
his
own
imprisonment
,
can
see
Christ
in
the
grave
,
and
in
his
owne
enlargement
,
Christ
in
his
resurrection
,
this
man
,
this
Enosh
,
beholds
God
,
and
he
beholds
him
é
longinquo
,
which
is
another
step
in
this
branch
,
he
sees
him
afar
off
.
Now
this
seeing
afar
off
,
far
off
,
is
far
from
that
;
it
is
a
power
of
seeing
him
so
,
as
wheresoever
I
am
,
or
wheresoever
God
is
,
I
can
see
him
at
any
distance
.
Being
established
in
my
foundation
upon
God
,
being
built
up
by
faith
,
in
that
notion
of
God
,
in
which
he
hath
manifested
himselfe
to
me
in
his
Sonne
,
being
mounted
,
and
raised
by
dwelling
in
his
Church
,
being
made
like
unto
him
,
in
suffering
,
as
he
suffered
,
I
can
see
round
about
me
,
even
to
the
Horizon
,
and
beyond
it
,
I
can
see
both
Hemispheres
at
once
,
God
in
this
,
and
God
in
the
next
world
too
.
I
can
see
him
,
in
the
Zenith
,
in
the
highest
point
,
and
see
how
he
works
upon
Pharaoh
,
on
the
Throne
,
and
I
can
see
him
in
the
Nadir
,
in
the
lowest
dejection
,
and
see
how
he
workes
upon
Ioseph
in
the
prison
;
I
can
see
him
in
the
East
,
see
how
mercifully
he
brought
the
Christian
Religion
amongst
us
,
and
see
him
in
the
West
,
see
how
justly
he
might
remove
that
againe
,
and
leave
us
to
our
own
inventions
;
I
can
see
him
in
the
South
,
in
a
warme
,
and
in
the
North
,
in
a
frosty
fortune
:
I
can
see
him
in
all
angles
,
in
all
postures
;
Abraham
saw
God
coming
to
him
,
as
he
fate
at
the
doore
of
his
Tent
;
God
stood
by
him
,
(
yet
sayes
the
Text
too
)
Abraham
ran
to
meet
God
;
I
can
see
God
in
the
visitation
of
his
Spirit
come
to
me
;
and
when
he
is
so
,
he
is
already
in
me
;
but
I
must
run
out
to
meet
him
;
that
is
,
labour
to
hold
him
there
,
and
to
advance
that
manifestation
of
himselfe
in
me
.
Abraham
saw
God
comming
;
Moses
saw
God
going
,
his
glory
passing
by
;
he
saw
posteriora
,
;
so
I
can
see
God
in
the
memory
of
his
blessings
formerly
conferred
upon
me
;
And
Moses
saw
him
too
,
in
a
burning
bush
,
in
thornes
and
fire
:
And
had
I
no
other
light
,
but
the
fire
of
a
pile
of
faggots
,
in
that
light
I
could
see
his
light
,
I
could
see
himselfe
.
Let
me
be
the
man
of
this
Text
,
this
Enosh
,
Ieremy
,
I
am
the
man
that
hath
seene
affliction
,
by
the
rod
of
his
wrath
,
Let
me
have
had
this
third
concoction
,
that
as
I
am
Adam
,
a
man
of
earth
,
(
wrought
upon
that
wheele
)
and
,
as
I
am
a
Christian
,
a
vessell
in
his
house
,
a
member
of
his
Church
(
wrought
upon
that
wheele
)
so
let
me
be
vir
dolorum
,
a
man
of
affliction
,
a
vessell
baked
in
that
furnace
,
fitted
by
Gods
proportion
,
and
dosis
of
his
corrections
,
to
make
a
right
use
of
his
corrections
,
and
I
can
see
God
,
E
longinquo
,
afar
off
,
I
can
see
him
writing
downe
my
name
in
the
booke
of
life
,
before
I
was
borne
,
and
I
can
see
him
giving
his
Angels
,
The
Angell
of
the
great
Counsell
,
Christ
Jesus
himselfe
,
and
his
spirit
,
charge
of
my
preservation
,
all
the
way
,
and
of
my
transmigration
upon
my
death-bed
,
and
that
is
E
longinquo
,
from
before
I
was
,
to
after
I
shall
be
no
more
.
There
remaines
a
word
more
;
every
man
,
as
before
)
this
Enosh
,
(
not
every
Adam
as
before
)
he
sees
not
onely
as
before
,
but
he
beholds
afarre
off
;
and
so
farre
we
are
gone
;
but
what
beholds
he
afarre
off
?
That
the
Text
tels
us
not
.
Before
there
was
an
illud
,
Every
man
may
see
that
,
aske
what
is
that
,
and
I
can
tell
you
,
I
have
told
you
out
of
the
coherence
of
the
Text
,
It
is
Gods
workes
,
manifesting
himselfe
even
to
the
naturall
man
.
But
this
man
,
this
Enosh
,
raised
by
his
dejection
,
rectified
by
humiliation
,
may
behold
,
what
?
here
is
no
illud
,
no
such
word
as
that
,
no
object
limited
,
and
therefore
it
is
that
which
no
eye
hath
seene
,
nor
eare
heard
,
nor
heart
of
man
conceived
,
it
is
God
in
the
glory
,
and
assembly
of
his
immortall
Saints
in
heaven
.
How
many
times
go
we
to
Comedies
,
to
Masques
,
to
places
of
great
and
noble
resort
,
nay
even
to
Church
onely
to
see
the
company
?
If
I
had
no
other
errand
to
heaven
,
but
the
communion
of
Saints
,
the
fellowship
of
the
faithfull
,
Lo
see
that
flock
of
Lambs
,
Innocent
,
unbaptized
children
,
recompensed
with
the
twice-baptized
Martyrs
,
(
baptized
in
water
,
and
baptized
in
their
owne
blood
)
and
that
middle
sort
,
the
children
baptized
in
blood
,
and
not
in
the
water
,
that
rescued
Christ
Jesus
,
by
their
death
,
under
Herod
;
to
see
the
Prophets
and
the
Evangelists
,
and
not
know
one
from
the
other
,
by
their
writings
,
for
they
all
write
the
same
things
(
for
prophecy
is
but
antidated
Gospell
,
and
Gospell
but
postdated
prophecy
;
)
to
see
holy
Matrons
saved
by
the
bearing
,
and
bringing
up
of
children
,
and
holy
Virgins
,
saved
by
restoring
their
bodies
in
the
integrity
,
that
they
received
them
,
sit
all
upon
one
seate
;
to
see
Princes
,
and
Subjects
crowned
all
with
one
crowne
,
and
rich
and
poore
inherit
one
portion
;
to
see
this
scene
,
this
Court
,
this
Church
,
this
Catholique
Church
,
not
onely
Easterne
and
Westerne
,
but
Militant
and
Triumphant
Church
,
all
in
one
roome
together
,
to
see
this
Communion
of
Saints
,
this
fellowship
of
the
faithfull
,
is
worth
all
the
paynes
,
that
that
sight
costs
us
in
this
world
.
But
then
to
see
the
head
of
this
Church
,
the
Sunne
,
that
shed
all
these
beames
,
the
God
of
glory
face
to
face
,
to
see
him
sicuti
est
,
as
he
is
,
to
know
him
,
at
cognitus
,
as
I
am
knowne
,
what
darke
,
and
inglorious
fortune
would
I
not
passe
thorow
,
to
come
to
that
light
,
and
that
glory
?
How
then
hath
God
doubled
his
mercies
upon
those
persons
to
whom
he
hath
afforded
two
great
lights
,
a
Sunne
to
rule
their
day
,
honour
and
prosperity
,
and
a
Moone
to
rule
their
night
,
humiliation
and
adversity
,
to
whom
he
hath
given
both
Types
,
in
themselves
,
to
see
this
future
glory
by
,
that
is
,
Titles
and
places
of
honour
in
this
world
,
and
spectacles
in
themselves
to
see
this
glory
by
afflictions
,
and
crosses
in
this
world
.
And
therefore
since
God
gives
both
these
no
where
so
plentifully
,
as
in
Courts
the
place
of
Honour
,
and
the
place
of
Crosses
too
,
the
place
of
rising
and
the
place
of
falling
too
,
you
,
you
especially
,
who
by
having
your
station
there
,
in
the
Court
it selfe
,
are
in
the
Court
exemplified
,
and
copied
in
your
owne
noble
house
,
you
that
have
seen
God
characterized
in
his
Types
,
in
titles
of
greatnesse
,
you
that
have
beheld
God
presented
in
his
spectacle
of
Crosses
and
afflictions
,
the
daily
bread
of
Courts
,
Blesse
ye
the
Lord
;
praise
him
,
and
magnifie
him
for
ever
,
and
declare
the
wondrous
workes
that
he
hath
done
for
the
Sonnes
of
men
;
for
certainly
many
woes
,
and
invincible
darknesse
attend
those
,
to
whom
neither
the
hand
of
God
in
his
works
,
nor
the
hand
of
God
upon
themselves
,
neither
the
greatnesse
of
this
world
,
nor
the
cr●sses
of
this
world
,
can
manifest
God
;
for
what
picture
of
God
would
they
have
,
that
will
neither
have
him
in
great
,
nor
litle
?
SERMON
XXXII
.
Preached
to
the
Earl
of
Exeter
,
and
his
company
,
in
his
Chappell
at
Saint
Iohns
;
13.
Iun.
1624.
APOC.
7.
9.
After
this
,
I
beheld
,
and
loe
,
a
great
Multitude
,
which
no
man
could
number
,
of
all
nations
,
and
kindreds
,
and
people
,
and
tongues
,
stood
before
the
Throne
,
and
before
the
Lambe
,
clothed
with
white
robes
,
and
Palmes
in
their
hands
.
WE
shall
have
occasion
by
and
by
,
to
say
something
of
the
danger
of
Curiosity
,
and
something
of
the
danger
of
the
broad
way
,
in
which
,
too
many
walk
:
we
will
not
therefore
fall
into
either
of
these
faults
,
at
first
,
we
will
not
be
over
curious
,
nor
we
will
not
stray
,
nor
cast
our selves
into
that
broad
,
and
boundlesse
way
,
by
entring
into
those
various
,
and
manifold
senses
,
which
Expositors
have
multiplyed
,
in
the
handling
of
this
place
,
and
this
part
of
this
book
;
but
we
take
the
plainest
way
,
and
that
in
which
,
the
best
meet
,
and
concur
,
that
these
words
are
spoken
of
the
Ioyes
,
and
Glory
,
reserved
for
them
,
who
overcome
the
fraud
,
and
the
fury
,
the
allurements
,
and
the
violences
of
Antichrist
;
in
whom
,
in
that
name
,
and
person
of
Antichrist
,
we
consider
all
supplanters
,
and
all
seducers
,
all
opposers
of
the
kingdome
of
Christ
,
in
us
;
for
,
as
every
man
hath
spontaneum
daemonem
,
(
as
S.
Chrysostome
speakes
)
a
devill
of
his
own
making
,
(
which
is
,
some
customary
,
and
habituall
sin
in
him
)
so
every
man
hath
spontaneū
Antichristum
,
an
Antichrist
of
his
own
making
,
some
objections
in
the
weakness
of
his
faith
,
some
oppositions
in
the
perverseness
of
his
manners
,
against
the
kingdom
of
Christ
in
himself
;
&
as
,
if
God
would
suspend
the
devill
,
or
slumber
the
devill
a
day
,
I
am
afraid
we
should
be
as
ill
that
day
,
as
if
the
devill
were
awake
,
and
in
action
,
so
if
those
disputed
,
&
problematical
Antichrists
,
Eastern
&
Western
Antichrist
,
Antichrist
of
Rome
,
and
Antichrist
of
Constantinople
,
Turk
and
Pope
,
were
removed
out
of
the
world
,
we
should
not
for
all
that
be
delivered
of
Antichrist
,
that
is
,
of
that
opposition
to
the
kingdome
of
Christ
,
which
is
in
our
selvs
.
This
part
of
the
book
of
the
Revelation
,
is
literally
,
and
primarily
,
the
glorious
victory
of
them
,
who
,
in
the
later
end
of
the
world
,
having
stood
out
the
persecutions
of
the
Antichrist
,
enter
into
the
triumph
of
heaven
:
And
it
extends
it self
to
all
,
by
way
of
fair
accommodation
,
who
after
a
battel
with
their
own
Antichrists
,
and
victory
over
their
owne
enemies
,
are
also
made
partakers
of
those
triumphs
,
those
joyes
,
those
glories
,
of
which
S.
Iohn
,
in
this
propheticall
glasse
,
in
this
perspective
of
visions
,
saw
A
great
multitude
,
which
no
man
could
number
,
of
all
nations
&c.
We
are
then
upon
the
contemplation
of
the
joyes
of
heaven
,
It
is
a
great
multitude
,
which
no
man
can
number
,
of
all
nations
&c.
And
then
,
in
the
second
place
,
salvation
is
the
possession
of
such
endowments
,
as
naturally
invite
all
,
to
the
prosecution
of
that
,
which
is
exposed
and
offered
to
all
;
that
we
all
labour
here
,
that
we
may
all
stand
hereafter
,
before
the
Throne
,
and
before
the
Lambe
,
clothed
in
white
robes
&c.
In
the
first
of
these
,
we
shall
passe
by
these
steps
;
first
,
we
shall
consider
the
sociablenesse
,
the
communicablenesse
of
God
himself
,
who
gives
us
the
earth
,
and
offers
us
heaven
,
and
desires
to
have
his
kingdome
well
peopled
;
he
would
have
many
,
he
would
have
all
,
he
would
have
every
one
of
them
have
all
.
And
then
,
the
first
word
of
the
text
,
(
After
this
)
will
carry
us
to
the
consideration
of
that
which
was
done
before
;
which
was
,
first
,
that
they
which
were
of
this
number
,
were
sealed
,
and
then
they
which
were
so
sealed
before
,
were
a
great
number
,
one
hundred
forty
four
thousand
;
but
they
who
were
made
partakers
of
all
this
after
,
were
innumerable
,
After
this
I
beheld
a
great
multitude
,
which
no
man
could
number
;
And
therefore
we
shall
shut
up
that
first
part
with
this
consideration
,
what
sense
,
what
interpretation
may
belong
unto
those
places
,
where
Christ
says
,
that
the
way
to
heaven
is
narrow
,
and
the
gate
straight
:
of
these
peeces
we
shall
make
up
our
first
part
;
And
for
the
particulars
belonging
to
the
second
,
we
shall
fitliest
open
them
,
then
,
when
we
come
to
the
handling
of
them
.
Our
first
step
then
in
this
first
part
,
communion
of
Saints
,
the
houshold
of
the
faithfull
:
Deliciae
ejus
,
says
Solomon
,
his
delight
is
to
be
with
the
Sons
of
men
,
and
that
the
Sons
of
men
should
be
with
him
:
Religion
is
not
a
melancholy
;
the
spirit
of
God
is
not
a
dampe
;
the
Church
is
not
a
grave
:
it
is
a
fold
,
it
is
an
Arke
,
it
is
a
net
,
it
is
a
city
,
it
is
a
kingdome
,
not
onely
a
house
,
but
a
house
that
hath
many
mansions
in
it
:
still
it
is
a
plurall
thing
,
consisting
of
many
:
and
very
good
grammarians
amongst
the
Hebrews
,
have
thought
,
and
said
,
that
that
name
,
by
which
God
notifies
himself
to
the
world
,
in
the
very
beginning
of
Genesis
,
which
is
Elohim
,
as
it
is
a
plurall
word
there
,
so
it
hath
no
singular
:
they
say
we
cannot
name
God
,
but
plurally
:
so
sociable
,
so
communicable
,
so
extensive
,
so
derivative
of
himself
,
is
God
,
and
so
manifold
are
the
beames
,
and
the
emanations
that
flow
out
from
him
.
It
is
a
garden
worthy
of
your
walking
in
it
:
Come
into
it
,
one
God
:
and
therefore
scattered
his
thoughts
upon
a
multiplicity
of
Gods
:
and
he
found
it
,
(
as
he
thought
)
reasonable
,
to
think
,
that
there
should
be
a
God
of
Iustice
,
a
God
of
Wisedome
,
a
God
of
Power
,
and
so
made
the
severall
Attributes
of
God
,
severall
Gods
,
and
thought
that
one
God
might
have
enough
to
do
,
with
the
matters
of
Iustice
,
another
with
the
causes
that
belonged
to
power
,
and
so
also
,
with
the
courts
of
Wisedome
:
the
naturall
man
,
as
he
cannot
conceive
a
vacuity
,
that
any
thing
should
be
empty
,
so
he
cannot
conceive
that
any
one
thing
,
though
that
be
a
God
,
should
fill
all
things
:
and
therefore
strays
upon
a
pluralty
of
Gods
,
upon
many
Gods
,
though
,
in
truth
,
(
as
Athanasius
expresses
it
)
ex
multitudine
numinum
,
nullitas
numinum
,
he
that
constitutes
many
Gods
destroys
all
God
;
for
no
God
can
be
God
,
if
he
be
not
all-sufficient
;
yet
naturally
,
(
I
mean
in
such
nature
,
as
our
nature
is
)
a
man
does
not
easily
conceive
God
to
be
alone
,
to
be
but
one
;
he
thinks
there
should
be
company
in
the
Godhead
.
Bring
it
farther
then
so
.
Deum
unicum
,
one
God
;
does
he
finde
that
God
alone
?
are
there
not
three
Persons
,
though
there
be
but
one
God
?
'T
is
true
the
Romans
mis-took
infinitely
,
in
making
300
Iupiters
;
Varro
mis-took
infinitely
,
in
making
,
Deos
terrestres
,
and
Deos
c●les●es
,
sub-lunary
,
and
super-lunary
,
heavenly
,
and
earthly
Gods
,
and
Deus
marinos
,
and
fluviatiles
,
Sea
Gods
,
and
River
Gods
,
salt
,
and
fresh-water
Gods
,
and
Deos
mares
,
and
faeminas
,
he
Gods
,
and
she
Gods
,
and
(
that
he
might
be
sure
to
take
in
all
)
Deos
certos
&
incertos
,
Gods
,
which
they
were
sure
were
Gods
,
&
Gods
which
might
be
Gods
,
for
any
thing
they
knew
to
the
contrary
.
There
is
but
one
God
;
but
yet
was
that
one
God
ever
alone
?
There
were
more
generations
(
infinitely
infinite
)
before
the
world
was
made
,
then
there
have
been
minutes
,
since
it
was
made
:
all
that
while
;
there
were
no
creasures
;
but
yet
was
God
alone
,
any
one
minute
of
al
this
?
was
there
not
alwais
a
Father
and
a
Son
,
&
a
holy
Ghost
?
And
had
not
they
,
always
an
acquiescence
in
one
another
,
an
exercise
of
Affection
,
(
as
we
may
so
say
)
a
love
,
a
delight
,
and
a
complacency
towards
one
another
?
So
,
as
that
the
Father
could
not
be
without
the
Son
and
the
holy
Ghost
,
so
as
neither
Sonne
,
nor
holy
Ghost
could
be
without
the
Father
,
nor
without
one
another
;
God
was
from
all
eternity
collected
into
one
God
,
yet
from
all
eternity
he
derived
himselfe
into
three
persons
:
God
could
not
be
so
alone
,
but
that
there
have
been
three
persons
,
as
long
as
there
hath
been
one
God
.
Had
God
company
enough
of
himselfe
;
three
Persons
?
We
see
he
proceeded
further
;
he
came
to
a
Creation
;
And
as
soon
as
he
had
made
light
,
(
which
was
his
first
Creature
)
he
took
a
pleasure
in
it
;
he
said
it
was
good
;
he
was
glad
of
it
;
glad
of
the
Sea
,
glad
of
the
Earth
,
glad
of
the
Sunne
,
and
Moone
,
and
Starres
,
and
he
said
of
every
one
,
It
is
good
;
But
when
he
had
made
All
,
peopled
the
whole
world
,
brought
all
creatures
together
,
then
he
was
very
glad
,
and
then
he
said
,
not
onely
,
that
it
was
good
,
but
that
it
was
very
good
:
God
was
so
far
from
being
alone
,
as
that
he
found
not
the
fulnesse
of
being
well
,
till
all
was
made
,
till
all
Creatures
met
together
,
in
an
Host
,
as
Moses
calls
it
,
then
the
good
was
extended
into
very
good
.
Did
God
satisfie
himselfe
with
this
visible
and
discernible
world
;
foure
Monarchies
,
the
foure
Elements
,
and
all
the
subjects
of
those
foure
Monarchies
,
(
if
all
the
foure
Elements
have
Creatures
)
company
enough
for
God
?
was
that
Heptarchie
,
the
seven
kingdomes
of
the
seven
Planets
,
conversation
enough
for
him
?
Let
every
Starre
in
the
firmament
,
be
(
so
some
take
them
to
be
)
a
severall
world
,
was
all
this
enough
?
we
see
,
God
drew
persons
nearer
to
him
,
then
Sunne
,
or
Moon
,
or
Starres
,
or
any
thing
,
which
is
visible
,
and
discernible
to
us
,
he
created
Angels
;
How
many
,
how
great
?
Arithmetique
lacks
numbers
to
to
expresse
them
,
proportion
lacks
Dimensions
to
figure
them
;
so
far
was
God
from
being
alone
.
And
yet
God
had
not
shed
himselfe
far
enough
;
he
had
the
Leviathan
,
heavenly
bodies
in
the
way
,
and
Angels
in
their
infinite
numbers
,
and
manifold
offices
,
in
heaven
;
But
,
because
Angels
,
could
not
propagate
,
nor
make
more
Angels
,
he
enlarged
his
love
,
in
making
man
,
that
so
he
might
enjoy
all
natures
at
once
,
and
have
the
nature
of
Angels
,
and
the
nature
of
earthly
Creatures
,
in
one
Person
.
God
would
not
be
without
man
,
nor
he
would
not
come
single
,
not
alone
to
the
making
of
man
;
but
it
is
Faciamas
hominem
,
Let
us
,
us
,
make
man
;
God
,
in
his
whole
counsail
,
in
his
whole
Colledge
,
in
his
whole
society
,
in
the
whole
Trinity
,
makes
man
,
in
whom
the
whole
nature
of
all
the
world
should
meet
.
And
still
our
large
,
and
our
Communicable
God
,
three
Persons
in
himselfe
,
and
having
Creatures
of
divers
natures
,
and
having
collected
all
natures
in
man
,
who
consisted
of
a
spirituall
nature
,
as
well
as
a
bodily
,
he
would
have
one
liker
himselfe
,
then
man
was
;
And
therefore
he
made
Christ
,
God
and
Man
,
in
one
person
,
Creature
and
Creator
together
;
One
greater
then
the
Seraphim
,
and
yet
lesse
then
a
worme
;
Soveraigne
to
all
nature
,
and
yet
subject
to
naturall
infirmities
;
Lord
of
life
,
life
,
it selfe
,
and
yet
prisoner
to
Death
;
Before
,
and
beyond
all
measures
of
Time
,
&
Born
at
so
many
moneths
,
yet
Circumcised
at
so
many
days
,
Crucified
at
so
many
years
,
Rose
againe
at
so
many
Houres
;
How
sure
did
God
make
himselfe
of
a
companion
in
Christ
,
who
united
himselfe
,
in
his
godhead
,
so
inseparably
to
him
,
as
that
that
godhead
left
not
that
body
,
then
when
it
lay
dead
in
the
grave
,
but
staid
with
it
then
,
as
closely
,
as
when
he
wrought
his
greatest
miracles
.
Beyond
all
this
,
the
Arke
;
in
the
Arke
there
were
more
of
every
sort
of
cleane
Creatures
reserved
,
that
room
(
which
was
not
a
Type
of
the
Church
,
but
the
very
Church
it selfe
)
in
which
they
all
met
upon
whitsunday
,
the
holy
Ghost
came
so
as
that
they
were
enabled
,
by
the
gift
of
tongues
,
to
convay
,
and
propagate
,
and
derive
God
,
(
as
they
did
)
to
every
nation
under
heaven
:
so
much
does
God
delight
in
man
,
so
much
does
God
desire
to
unite
and
associate
man
unto
him
;
and
then
,
what
shall
disappoint
,
or
frustrate
Gods
desires
and
intentions
so
farre
,
as
that
they
should
come
to
him
,
but
singly
,
one
by
one
,
whom
he
cals
,
and
wooes
,
and
drawes
by
thousands
,
and
by
whole
Congregations
?
Be
pleased
to
carry
your
considerations
,
The
Gospell
is
come
unto
you
,
as
it
is
into
all
the
world
;
It
bringeth
forth
fruit
,
as
it
doth
in
you
also
;
And
so
likewise
,
The
Gospell
which
is
preached
to
every
creature
which
is
under
heaven
;
such
words
,
I
say
,
a
very
great
part
of
the
Antients
have
taken
so
literally
,
as
thereupon
to
conclude
,
That
in
the
life
of
the
Apostles
themselves
,
the
Gospell
was
preached
,
and
the
Church
established
over
all
the
world
.
Now
will
you
consider
also
,
who
did
this
,
what
persons
?
cunning
and
crafty
persons
are
not
the
best
instruments
in
great
businesses
,
the
foolishnesse
of
preaching
,
to
bring
Philosophers
that
argued
,
Heretiques
that
wrangled
,
Lucians
,
and
Iulians
,
men
that
whet
their
tongues
,
and
men
that
whet
their
swords
against
God
,
to
God
.
Unbend
not
this
bowe
,
how
soone
,
and
by
what
persons
,
so
to
what
Doctrine
,
God
brought
them
.
Wee
aske
but
St.
Augustins
question
,
Quis
tantam
multitudinem
,
ad
legem
,
carni
&
sanguini
centrariam
,
induceret
,
nisi
Deus
?
Who
but
God
himselfe
,
would
have
drawn
the
world
to
a
Religion
so
contrary
to
flesh
and
blood
?
Take
but
one
piece
of
the
Christian
Religion
,
but
one
article
of
our
faith
,
in
the
same
Fathers
mouth
;
Res
incredibilis
resurrectio
;
That
this
body
should
be
eaten
by
fishes
in
the
sea
,
and
then
those
fishes
eaten
by
other
men
,
or
that
one
man
should
be
eaten
by
another
man
,
and
so
become
both
one
man
,
and
then
that
for
all
this
assimilation
,
and
union
,
there
should
arise
two
men
,
at
the
resurrection
,
Res
incredibilis
,
sayes
he
,
this
resurrection
is
an
incredible
thing
,
Sed
magis
incredibile
,
totum
mundum
credidisse
rem
tam
incredibilem
,
That
all
the
world
should
so
soone
believe
a
thing
so
incredible
,
is
more
incredible
,
then
the
thing
it selfe
.
That
any
should
believe
any
,
is
strange
,
but
more
that
all
such
believe
all
,
that
appertains
to
Christianity
.
The
Valentinians
,
and
the
Marcionites
,
pestilent
Heretiques
,
grew
to
a
great
number
,
Sed
vix
duo
vel
tres
,
de
iisdem
,
eadem
docebant
,
says
Irenaeus
,
scarce
any
two
or
three
amongst
them
,
were
of
one
opinion
.
The
Acatians
,
the
Eunomians
,
and
the
Macedonians
,
omnes
Arium
parentem
agnoscunt
,
sayes
the
same
Father
,
they
all
call
themselves
Arians
,
but
they
had
as
many
opinions
,
not
onely
as
names
,
but
as
persons
.
And
that
one
Sect
of
Mahomet
,
so
God
loved
the
world
,
the
society
and
company
of
good
soules
,
ut
quasi
una
Domus
Mundus
,
the
whole
world
was
as
one
well
governed
house
;
similiter
credunt
quasi
una
anima
,
all
beleeved
the
same
things
,
as
though
they
had
all
but
one
soule
;
Constanter
praedicabant
,
quasi
unum
os
,
At
the
same
houre
there
was
a
Sermon
at
Ierusalem
,
and
a
Sermon
at
Rome
,
and
both
so
like
,
for
fundamentall
things
,
as
if
they
had
been
preached
out
of
one
mouth
.
And
as
this
Doctrine
,
thus
soone
,
and
by
these
persons
,
thus
uniformely
preached
over
all
the
world
,
so
shall
it
,
as
it
doth
,
continue
to
the
worlds
end
;
which
is
another
argument
of
Gods
love
to
our
company
,
and
of
his
loathnesse
to
lose
us
.
All
Heresies
,
and
the
very
names
of
the
Heretiques
,
are
so
utterly
perished
in
the
world
,
as
that
if
their
memories
were
not
preserved
in
those
Fathers
which
have
written
against
them
,
we
could
finde
their
names
no
where
.
Irenaeus
,
about
one
hundred
and
eighty
yeers
after
Christ
,
may
reckon
about
twenty
heresies
:
Tertullian
,
twenty
or
thirty
yeares
after
him
,
perchance
twenty
seven
;
and
Epiphanius
,
some
a
hundred
and
fifty
after
him
,
sixty
;
and
fifty
yeare
after
that
,
St.
Augustine
some
ninety
:
yet
after
all
these
,
(
and
but
a
very
few
yeares
,
after
Augustine
)
Theodoret
sayes
,
that
in
his
time
,
there
was
no
one
man
alive
,
that
held
any
of
those
heresies
:
That
all
those
heresies
should
rot
,
being
upheld
by
the
sword
,
and
that
onely
the
Christian
Religion
should
grow
up
,
being
mowed
down
by
the
sword
,
That
one
graine
of
Corne
should
be
cast
away
,
and
many
eares
grow
out
of
that
,
(
as
Leo
makes
the
comparison
)
That
one
man
should
be
executed
,
because
he
was
a
Christian
,
and
all
that
saw
him
executed
,
and
the
Executioner
himself
,
should
thereupon
become
Christians
,
(
a
case
that
fell
out
more
then
once
,
in
the
primitive
Church
)
That
as
the
flood
threw
down
the
Courts
of
Princes
,
and
lifted
up
the
Arke
of
God
,
so
the
effusion
of
Christian
blood
,
should
destroy
heresies
,
and
advance
Christianity
it self
;
this
is
argument
abundantly
enough
,
that
God
had
a
love
to
man
,
and
a
desire
to
draw
man
to
his
society
,
and
in
great
numbers
to
bring
them
to
salvation
.
I
will
not
dismisse
you
from
this
consideration
,
reformation
of
Religion
;
A
miracle
scarce
lesse
,
then
the
first
propagation
thereof
,
in
the
primitive
Church
.
In
how
few
yeares
,
did
God
make
the
number
of
learned
●riters
,
the
number
of
persons
of
all
qualities
,
the
number
of
Kings
,
in
whose
Dominions
the
reformed
Religion
was
exercised
,
equall
to
the
number
of
them
,
who
adhered
to
the
Roman
Church
?
And
yet
,
preachers
,
presented
thee
,
in
all
his
temporall
,
and
spirituall
blessings
,
That
he
hath
come
to
thee
,
even
in
actions
of
uncle
annesse
,
in
actions
of
unfaithfulnesse
towards
men
,
in
actions
of
distrustfulnesse
towards
God
,
and
hath
checked
thy
conscience
,
and
delivered
thee
from
some
sins
,
even
then
when
thou
wast
ready
to
commit
them
,
as
all
the
rest
,
(
That
that
God
,
who
is
but
one
in
himselfe
,
is
yet
three
persons
,
That
those
three
,
who
were
all-sufficient
to
themselves
,
would
yet
make
more
,
make
Angels
,
make
man
,
make
a
Christ
,
make
him
a
Spouse
,
a
Church
,
and
first
propagate
that
,
by
so
weake
men
,
in
so
hard
a
doctrine
,
and
in
so
short
a
space
,
over
all
the
world
,
and
then
reforme
that
Church
againe
,
so
soone
,
to
such
a
heighth
)
as
these
,
I
say
,
are
to
all
the
world
,
so
be
thou
thy
self
,
and
Gods
exceeding
goodnesse
to
thee
,
an
argument
,
That
that
God
who
hath
shewed
himself
so
loath
to
lose
thee
,
is
certainly
loath
to
lose
any
other
soule
;
but
as
he
communicates
himself
to
us
all
here
,
so
he
would
have
us
all
partake
of
his
joy
,
and
glory
hereafter
;
he
that
fils
his
Militant
Church
thus
,
would
not
have
his
Triumphant
Church
empty
.
So
far
we
consider
the
accessiblenesse
,
After
this
;
After
what
?
After
he
had
seene
the
servants
of
God
sealed
;
sealed
:
This
seale
seales
the
contract
betweene
God
and
Man
:
And
then
consider
how
generall
this
seale
is
:
First
,
God
sealed
us
,
in
imprinting
his
Image
in
our
soules
,
and
in
the
powers
thereof
,
at
our
creation
;
and
so
,
every
man
hath
this
seale
,
and
he
hath
it
,
as
soone
as
he
hath
a
soule
:
The
wax
,
the
matter
,
is
in
his
conception
;
the
seale
,
the
forme
,
is
in
his
quickning
,
in
his
inanimation
;
as
,
in
Adam
,
the
waxe
was
that
red
earth
,
which
he
was
made
of
,
the
seale
was
that
soule
,
that
breath
of
life
,
which
God
breathed
into
him
.
Where
the
Organs
of
the
body
are
so
indisposed
,
as
that
this
soule
cannot
exercise
her
faculties
,
in
that
man
,
(
as
in
naturall
Idiots
,
or
otherwise
)
there
,
there
is
a
curtaine
drawn
over
this
Image
,
but
yet
there
this
Image
is
,
the
Image
of
God
,
is
in
the
most
naturall
Idiot
,
as
well
as
in
the
wisest
of
men
:
worldly
men
draw
other
pictures
over
this
picture
,
other
images
over
this
image
:
The
wanton
man
may
paint
beauty
,
the
ambitious
may
paint
honour
,
the
covetous
wealth
,
and
so
deface
this
image
,
but
yet
there
this
image
is
,
and
even
in
hell
it selfe
it
will
be
,
in
him
that
goes
down
into
hell
:
uri
potest
in
gehenna
,
non
exuri
,
sayes
St.
Bernard
,
The
image
of
God
may
burne
in
hell
,
but
as
long
as
the
soule
remaines
,
that
image
remaines
there
too
;
And
then
,
thou
who
wouldest
not
burne
their
picture
,
that
loved
thee
,
wilt
thou
betray
the
picture
of
the
Maker
,
thy
Saviour
,
thy
Sanctifier
,
to
the
torments
of
hell
?
Amongst
the
manifold
and
perpetuall
interpretations
of
that
article
,
He
descended
into
hell
,
this
is
a
new
one
,
that
thou
sen●est
him
to
hell
in
thy
soule
:
Christ
had
his
Consummatum
est
,
from
the
Iewes
;
he
was
able
to
say
at
last
,
All
is
finished
,
concerning
them
;
shall
he
never
have
a
Consummatum
est
from
thee
;
never
be
at
an
end
with
thee
?
Never
,
if
his
Image
must
burne
eternally
in
thy
soule
,
when
thou
art
dead
,
for
everlasting
generations
.
Thus
then
we
were
sealed
;
Christ
Iesus
,
the
onely
Sonne
of
God
,
tooke
our
nature
:
for
,
as
the
Tyrant
wished
,
that
all
mankinde
were
but
one
body
,
that
he
might
behead
all
mankinde
at
a
blow
,
so
God
tooke
into
his
mercie
,
all
mankinde
in
one
person
:
As
intirely
,
as
all
mankinde
was
in
Adam
,
all
mankinde
was
in
Christ
;
and
as
the
seale
of
the
Serpent
is
in
all
,
by
originall
sinne
,
so
the
seale
of
God
,
Christ
Iesus
,
is
on
us
all
,
by
his
assuming
our
nature
.
Christ
Jesus
tooke
our
souls
,
and
our
bodies
,
our
whole
nature
;
and
as
no
Leper
,
no
person
,
how
infectiously
soever
he
be
diseased
in
his
body
,
can
say
,
surely
Christ
never
tooke
this
body
,
this
Leprosie
,
this
pestilence
,
this
rottennesse
,
so
no
Leprous
soule
must
say
,
Christ
never
tooke
this
pride
,
this
adultery
,
this
murder
upon
himself
;
he
sealed
us
all
in
soule
and
body
,
when
he
tooke
both
,
and
though
both
dye
,
the
soule
in
sin
daily
,
the
body
,
in
sicknesse
,
perchance
this
day
,
yet
he
shall
afford
a
resurrection
to
both
,
to
the
soule
here
,
to
the
body
hereafter
,
for
his
seale
is
upon
both
.
These
two
seales
then
hath
God
set
upon
us
all
,
Set
me
as
a
seale
upon
thy
heart
,
and
as
a
seale
upon
thine
arme
,
says
Christ
to
all
us
,
in
the
person
of
the
spouse
;
in
the
Heart
,
by
a
constant
faith
,
in
the
Arme
,
by
a
declaratory
works
;
for
then
are
we
sealed
,
and
delivered
,
and
witnessed
;
that
's
our
full
evidence
,
then
have
we
made
sure
our
salvation
,
when
the
works
of
a
holy
life
,
doe
daily
refresh
the
contract
made
with
God
there
,
at
our
Baptisme
,
and
testifie
to
the
Church
,
that
we
doe
carefully
remember
,
what
the
Church
promised
in
our
behalfe
,
at
that
time
:
for
,
otherwise
beloved
,
without
this
seale
upon
the
arme
,
that
is
,
a
stedfast
proceeding
in
the
works
of
a
holy
life
,
we
may
have
received
many
of
the
other
seales
,
and
yet
deface
them
all
.
Grieve
not
the
holy
Ghost
,
whereby
you
are
sealed
,
unto
the
day
of
Redemption
,
says
the
Apostle
:
they
were
sealed
,
and
yet
might
resist
the
Spirit
,
and
grieve
the
Spirit
,
and
quench
the
Spirit
,
if
by
a
continuall
watchfulnesse
over
their
particular
actions
,
they
did
not
refresh
those
seales
(
formerly
received
in
their
Creation
,
in
Christs
incarnation
,
in
their
Baptisme
,
and
in
their
beginnings
of
faith
)
to
themselves
,
and
plead
them
to
the
Church
,
and
to
the
world
,
by
such
a
declaration
of
a
holy
life
.
But
these
seales
being
so
many
,
and
so
univesall
,
that
argues
still
,
that
which
we
especially
seek
to
establish
,
that
is
,
the
Accessiblenesse
,
the
communicablenesse
,
the
sociablenesse
,
the
affection
,
(
shall
I
say
)
the
Ambition
,
that
God
hath
,
to
have
us
all
.
Now
how
is
this
extensivenesse
declared
here
,
After
this
:
for
,
before
that
Iohn
saw
this
,
there
were
one
hundred
forty
foure
thousand
sealed
;
Is
that
then
,
(
that
one
hundred
forty
foure
thousand
)
intended
for
a
small
number
?
If
it
had
been
so
,
it
would
rather
have
been
said
,
of
such
a
Tribe
but
twelve
thousand
,
and
but
twelve
thousand
of
such
a
Tribe
;
but
God
as
expressing
a
joy
,
that
there
were
so
many
,
repeats
his
number
of
twelve
thousand
,
twelve
times
over
,
of
Iuda
twelve
thousand
,
of
Levi
twelve
thousand
,
and
twelve
thousand
of
every
Tribe
.
So
that
then
,
we
may
justly
take
this
number
of
twelve
and
twelve
thousand
,
for
an
indefinite
,
and
uncertain
number
;
and
as
Saint
Augustine
does
,
wheresoever
he
finds
that
number
of
twelve
,
(
as
the
twelve
Thrones
,
where
the
Saints
shall
judge
the
world
,
and
divers
such
)
we
may
take
that
number
of
twelve
,
and
twelve
,
pro
universitate
salvandorum
,
that
that
number
signifies
,
all
those
who
shall
be
saved
.
If
we
should
take
the
number
to
be
a
certaine
and
exact
number
,
so
many
,
and
no
more
,
yet
this
number
hath
relation
to
the
Iews
onely
;
And
of
the
Iews
,
it
is
true
,
that
there
is
so
long
a
time
of
their
exclusion
,
so
few
of
them
doe
come
in
,
since
Christ
came
into
the
world
,
as
that
we
may
,
with
Saint
Augustine
,
Starres
of
heaven
,
and
to
the
dust
of
the
earth
,
that
the
Stars
of
heaven
signifie
those
that
shall
be
saved
in
heaven
,
and
the
dust
of
the
earth
,
those
that
perish
;
and
the
dust
of
the
earth
may
be
more
then
the
Stars
of
heaven
;
though
(
by
the
way
)
there
are
an
infinite
number
of
Stars
more
then
we
can
distinguish
,
and
so
,
by
Gods
grace
,
there
may
be
an
infinite
number
of
soules
saved
,
more
then
those
,
of
whose
salvation
,
we
discerne
the
ways
,
and
the
meanes
.
Let
us
embrace
the
way
which
God
hath
given
us
,
which
is
,
the
knowledge
of
his
Sonne
,
Christ
Iesus
:
what
other
way
God
may
take
with
others
,
how
he
wtought
upon
Iob
,
and
Naaman
,
and
such
others
as
were
not
in
the
Covenant
,
let
us
not
inquire
too
curiously
,
determine
too
peremptorily
,
pronounce
too
uncharitably
:
God
be
blessed
,
for
his
declaring
his
good-wil
towards
us
,
&
his
will
be
done
his
way
upon
others
.
Truly
,
even
those
places
,
which
are
ordinarily
understood
of
the
pa●city
of
the
Iews
,
that
shall
be
saved
,
will
receive
a
charitable
interpretation
,
and
extension
.
God
says
,
Ieremy
,
I
will
take
you
,
one
out
of
a
City
,
&
two
out
of
a
family
;
yet
he
says
,
he
wil
do
this
therefore
,
because
he
is
married
to
them
;
so
that
this
seems
to
be
an
act
of
his
love
;
And
therefore
,
I
had
rather
take
it
,
that
God
would
take
a
particular
care
of
them
,
one
by
one
,
one
and
one
:
As
it
is
in
that
place
of
Esay
,
In
that
day
ye
shall
be
gathered
one
by
one
,
o
yee
children
of
Israel
;
that
is
,
in
the
day
of
Christ
,
of
his
comming
to
and
toward
Judgement
;
Howsoever
they
come
in
but
thinly
yet
,
by
the
way
,
Hath
God
cast
away
his
people
?
God
forbid
.
At
this
present
,
there
is
a
Remnant
;
then
when
they
had
newly
crucified
Christ
,
God
had
a
care
of
them
.
God
hath
given
them
the
spirit
of
slumber
,
Have
they
stumbled
that
they
should
fall
?
Fall
utterly
?
God
forbid
.
But
says
he
,
as
concerning
the
Gospell
,
they
are
enemies
,
for
your
sakes
;
(
that
is
,
that
room
might
be
made
for
you
the
Gentiles
)
but
,
as
touching
election
,
they
are
beloved
for
their
Fathers
sakes
;
that
is
,
they
have
interest
by
an
ancient
title
,
which
God
will
never
disannull
.
And
therefore
a
great
part
,
of
the
ancient
,
and
later
men
too
,
doe
interpret
divers
passages
of
Saint
Paul
,
of
a
generall
salvation
of
the
Iews
,
that
all
shall
be
effectually
wrought
upon
,
to
salvation
,
before
the
second
comming
of
Christ
.
I
end
this
,
concerning
the
Iews
,
with
this
note
,
that
in
all
these
Tribes
,
which
yeelded
to
this
sealing
,
twelve
thousand
a
peece
,
the
Tribe
of
Dan
is
left
out
,
it
is
not
said
,
that
any
were
sealed
of
the
Tribe
of
Dan
;
many
have
enquired
the
reason
,
and
satisfied
themselves
over
easily
with
this
,
that
because
Antichrist
was
to
come
of
that
Tribe
,
that
Tribe
is
forsaken
.
It
is
true
,
that
very
many
of
the
Fathers
,
Irenaeus
,
Ambrose
,
Augustine
,
Gregory
,
(
and
more
then
these
)
have
thought
so
,
that
Antichrist
must
be
of
that
Tribe
;
but
yet
for
all
that
profession
,
which
they
make
in
the
Roman
Church
,
Dan
;
Dan
signifies
Iudgement
;
And
he
will
needs
be
the
Judge
of
all
faith
,
and
of
all
actions
too
,
and
so
severe
a
Judge
,
as
to
give
an
irrevocable
Judgement
of
Damnation
,
upon
all
that
agree
not
with
them
,
in
all
points
.
Certainly
this
Tribe
of
Dan
,
that
is
,
of
such
uncharitable
Judges
of
all
other
men
,
that
will
afford
no
salvation
to
any
but
themselves
,
are
in
the
greatest
danger
to
be
left
out
,
at
this
generall
seale
;
nothing
hinders
our
own
salvation
more
,
then
to
deny
salvation
,
to
all
but
our selves
.
This
then
which
was
done
before
,
A
great
multitude
,
which
no
man
could
number
,
of
all
nations
&c.
Gods
mercy
was
not
confined
,
nor
determined
upon
the
Iews
;
Other
sheep
have
I
,
which
are
not
of
this
fold
,
says
Christ
,
them
also
I
must
bring
in
:
I
must
;
it
is
expressed
,
not
onely
as
an
act
of
his
good
will
,
but
of
that
eternall
decree
,
to
which
,
he
had
,
at
the
making
thereof
,
submitted
himself
:
I
must
bring
them
;
who
are
they
?
Many
shall
come
from
the
east
,
;
from
the
Eastern
Church
,
and
from
the
WesterN
Church
too
,
from
the
Greek
Church
,
and
from
the
Latine
too
,
and
,
(
by
Gods
grace
)
from
them
that
pray
not
in
Latine
too
,
from
every
Church
,
(
so
it
be
truly
,
and
fundamentally
a
Church
)
Many
shall
come
;
How
many
?
a
multitude
that
no
man
can
number
:
For
,
the
new
Ierusalem
,
in
the
Revelation
,
(
which
is
heaven
)
hath
twelve
gates
,
three
to
every
corner
of
the
world
;
so
that
no
place
can
be
a
stranger
,
or
lacke
accesse
to
it
:
Nay
,
it
hath
(
says
that
Text
)
twelve
foundations
,
Other
foundation
can
no
man
lay
,
then
that
which
is
layd
,
Christ
Iesus
:
But
that
first
foundation-stone
being
kept
,
though
it
be
not
hewed
,
nor
layd
alike
in
every
place
,
though
Christ
be
not
preached
,
nor
presented
in
the
same
manner
,
for
outward
Ceremonies
,
or
for
problematicall
opinions
,
yet
the
foundation
may
remaine
one
,
though
it
be
,
in
such
a
sort
,
varied
;
and
men
may
come
in
at
any
of
the
twelve
gates
,
and
rest
upon
any
of
the
twelve
foundations
,
for
they
are
all
gates
,
and
foundations
of
one
and
the
same
Ierusalem
;
and
they
that
enter
,
are
a
multitude
that
no
man
can
number
.
If
then
there
be
this
sociable
,
straite
gate
,
and
a
narrow
way
?
Not
that
it
is
strait
in
it self
,
Christ
is
the
gate
,
and
every
wound
of
his
admits
the
whole
world
.
The
Church
is
the
gate
;
And
in
omnem
terram
,
thy
Commandement
is
exceeding
broad
,
says
David
too
;
His
word
and
his
light
reaches
to
all
cases
,
and
all
distresses
.
Lata
porta
Diabolus
;
saith
Saint
Chrysostome
,
The
Devill
is
a
broad
gate
;
but
he
tells
us
how
he
came
to
be
so
,
Mon
magnitudine
potestatis
extensus
,
sed
superbiae
licentia
dilatatus
;
not
that
God
put
such
a
power
into
his
hands
,
at
first
,
as
that
we
might
not
have
resisted
him
,
but
that
he
hath
usurp'd
upon
us
,
and
we
have
given
way
to
his
usurpations
:
so
,
says
that
Father
,
Angusta
porta
Christus
,
Christ
is
a
narrow
gate
,
but
he
tels
us
also
wherein
,
and
in
what
respect
,
Non
parvitate
potestatis
exiguus
,
sed
humilitatis
ratione
collectus
;
Christ
is
not
a
narrow
gate
,
so
as
that
the
greatest
man
may
not
come
in
,
but
called
narrow
,
because
he
fits
himselfe
to
the
least
child
,
to
the
simplest
soule
,
that
will
come
in
:
not
so
strait
,
as
that
all
may
not
enter
,
but
so
strait
as
that
there
can
come
in
but
one
at
once
,
for
he
that
will
not
forsake
Father
and
Mother
,
and
wife
,
and
children
for
him
,
cannot
enter
in
.
Therefore
we
call
the
Devils
way
broad
,
because
men
walke
in
that
,
with
all
their
equipage
,
all
their
sumpters
,
all
their
state
,
all
their
sinnes
;
and
therefore
we
call
Christs
way
strait
,
because
a
man
must
strippe
himselfe
of
all
inordinate
affections
,
of
all
desires
of
ill
getting
,
and
of
all
possessions
that
are
ill
gotten
.
In
a
word
,
it
is
not
strait
to
a
mans
selfe
,
but
if
a
man
will
carry
his
sinfull
company
,
his
sinfull
affections
with
him
,
and
his
sinfull
possessions
,
it
is
strait
,
for
then
he
hath
made
himselfe
a
Camel
,
and
to
a
Camel
Heaven
gate
is
as
a
needles
eye
:
But
it
is
better
comming
into
heaven
with
one
eye
,
;
Better
comming
into
heaven
without
Master
,
or
Mistresse
,
The
gates
are
not
shut
all
day
;
says
the
Prophet
,
and
,
there
is
no
night
there
;
And
here
,
if
we
shut
the
doore
,
yet
Christ
stands
at
the
doore
and
knocks
;
which
no
man
can
number
,
of
all
Nations
,
&c.
would
ever
shut
out
thee
,
but
labour
to
enter
there
;
We
have
but
ended
our
first
part
,
cheerfull
Philosophy
,
and
salvation
not
cast
into
a
corner
,
but
displayed
as
the
Sunne
,
over
all
.
That
which
we
called
at
first
,
our
second
part
,
must
not
be
a
Part
,
admit
it
for
a
Conclusion
;
It
is
that
,
and
beyond
that
;
It
is
beyond
our
Conclusion
,
for
it
is
our
everlasting
endowment
in
heaven
:
and
if
I
had
kept
minutes
enough
for
it
,
who
should
have
given
me
words
for
it
?
I
will
but
paraphrase
the
words
of
the
Text
,
and
so
leave
you
in
that
,
which
,
I
hope
,
is
your
gallery
to
heaven
,
your
own
meditations
:
The
words
are
,
You
shall
stand
before
the
Throne
,
and
before
the
Lamb
,
clothed
with
white
Fobes
,
and
palms
in
their
hands
.
First
,
shall
stand
;
which
is
not
,
that
you
shall
not
sit
,
for
the
Saints
shall
sit
&
judg
the
world
;
&
they
shall
sit
at
the
right
hand
of
God●
It
is
not
,
that
you
shall
not
sit
,
nor
that
you
shall
not
lie
,
for
you
shall
lye
in
Abraham
bosom
:
But
yet
you
shal
stand
,
that
is
,
you
shall
stand
sure
,
you
shall
never
fall
,
you
shall
stand
,
but
yet
you
shall
but
stand
,
that
is
,
remaine
in
a
continuall
disposition
and
readinesse
to
serve
God
,
and
to
minister
to
him
.
And
therefore
account
no
abundance
,
no
height
,
no
birth
,
no
place
here
,
to
exempt
you
from
standing
and
labouring
in
the
service
of
God
,
since
even
your
glorious
state
in
heaven
is
but
a
station
,
but
a
standing
in
readinesse
to
doe
his
will
,
and
not
a
posture
of
idlenesse
:
you
shall
stand
,
that
is
,
stand
sure
,
but
you
shall
but
stand
,
that
is
,
still
be
bound
to
the
service
of
God
.
Stabitis
ante
Thronum
;
stand
before
the
Throne
;
Here
in
the
militant
Church
,
you
stand
,
but
you
stand
in
the
porch
,
there
,
in
the
triumphant
,
you
shall
stand
in
Sancto
sanctorum
,
in
the
Quire
,
and
the
Altar
.
Here
you
stand
,
but
you
stand
upon
Ice
,
perchance
in
high
and
therefore
in
slippery
places
;
And
at
the
judgement
you
shall
stand
,
but
stand
at
the
barre
;
But
when
you
stand
before
the
Throne
,
you
stand
,
(
as
it
is
also
added
in
this
place
)
before
the
Lamb
:
You
shall
stand
amicti
stolis
,
covered
with
Robes
,
that
is
,
covered
all
over
:
not
with
Adams
fragmentary
raggs
of
fig-leafes
,
nor
with
the
halfe-garments
of
Davids
servants
:
Though
you
have
often
offered
God
halfe-confessions
,
and
halfe-repentances
,
yet
if
you
come
at
last
,
to
stand
before
the
Lambe
,
his
fleece
covers
all
;
hee
shall
not
cover
the
sinnes
of
your
youth
,
and
leave
the
sinnes
of
your
age
open
to
his
justice
,
nor
cover
your
sinfull
actions
,
and
leave
your
sinfull
words
and
thoughts
open
to
justice
,
nor
cover
your
own
personall
sinnes
,
and
leave
the
sinnes
of
your
Fathers
before
you
,
or
the
sinnes
of
others
,
whose
sins
your
tentations
produced
and
begot
,
open
to
justice
;
but
as
he
hath
enwrapped
the
whole
world
in
one
garment
,
the
firmament
,
&
so
cloathed
that
part
of
the
earth
,
which
is
under
our
feet
,
as
gloriously
as
this
,
which
we
live
,
and
build
upon
:
so
those
sinnes
which
we
have
hidden
from
the
world
,
and
from
our
own
consciences
,
and
utterly
forgotten
,
either
his
grace
shall
enable
us
,
to
recollect
,
and
to
repent
in
particular
,
or
(
we
having
used
that
holy
diligence
,
to
examine
our
consciences
so
)
he
shall
wrap
up
even
those
sinnes
,
which
we
have
forgot
,
and
cover
all
,
with
that
garment
of
his
own
righteousnesse
,
which
leaves
no
foulnesse
,
no
nakednesse
open
.
You
shall
be
covered
with
Robes
,
white
Robes
;
That
as
the
Angels
wondred
at
Christ
coming
into
heaven
,
Wherefore
art
thou
red
in
thine
Apparell
,
and
thy
garments
like
him
that
treadeth
the
wine
fat
?
They
wondred
how
innocence
it selfe
should
become
red
,
so
shall
those
Angels
wonder
at
thy
coming
thither
,
and
say
,
Wherefore
art
thou
white
in
thine
apparell
?
they
shall
wonder
how
sinne
it selfe
shall
be
clothed
in
innocence
.
And
in
thy
hand
shall
be
a
palm
,
which
is
the
last
of
the
endowments
specifyed
here
.
After
the
waters
of
bitternesse
,
which
God
shall
wipe
from
all
our
eies
,
we
come
,
to
the
seventy
,
to
the
seventy
thousand
palms
;
infinite
seales
,
infinite
testimonies
,
infinite
extensions
,
infinite
durations
of
infinite
glory
:
Go
in
,
beloved
,
and
raise
your
own
contemplations
,
to
a
height
worthy
of
this
glory
;
and
chide
me
for
so
lame
an
expressing
of
so
perfect
a
state
,
and
when
the
abundant
spirit
of
God
hath
given
you
some
measure
,
of
conceiving
that
glory
here
,
Almighty
God
give
you
,
and
me
,
and
all
,
a
reall
expressing
of
it
,
by
making
us
actuall
possessors
of
that
Kingdome
,
which
his
Sonne
,
our
Saviour
Christ
Jesus
hath
purchased
for
us
,
with
the
inestimable
price
of
his
incorruptible
blood
.
Amen
.
SERMON
XXXIII
.
Preached
at
Denmark
house
,
some
few
days
before
the
body
of
King
Iames
,
was
removed
from
thence
,
to
his
buriall
,
Apr.
26.
1625.
CANT.
3.
11.
Goe
forth
ye
Daughters
of
Sion
,
and
behold
King
Solomon
,
with
the
Crown
,
wherewith
his
mother
crowned
him
,
in
the
day
of
his
espousals
,
and
in
the
day
of
the
gladnesse
of
his
heart
.
IN
the
Creation
of
man
,
in
that
one
word
,
Faciamus
,
let
Vs
make
man
,
God
gave
such
an
intimation
of
the
Trinity
,
as
that
we
may
well
enlarge
,
and
spread
,
and
paraphrase
that
one
word
,
so
farre
,
as
to
heare
therein
,
a
councell
of
all
the
three
Persons
,
agreeing
in
this
gracious
designe
upon
Man
,
faciamus
,
let
us
make
him
;
make
and
him
,
mend
him
,
and
make
him
sure
:
I
,
the
Father
,
will
make
him
by
my
power
;
if
he
should
fall
,
Thou
the
Sonne
shalt
repayr
him
,
re-edify
him
,
redeem
him
;
if
he
should
distrust
,
that
this
Redemption
belonged
not
to
him
,
Thou
,
the
Holy
Ghost
,
shalt
apply
to
his
particular
soule
,
and
conscience
,
this
mercy
of
mine
,
and
this
merit
of
the
Sonnes
;
and
so
let
us
make
him
.
In
our
Text
there
is
an
intimation
of
another
Trinity
.
The
words
are
spoken
but
by
one
,
but
the
persons
in
the
text
,
Goe
forth
ye
daughters
of
Sion
;
And
then
the
persons
that
are
called
up
,
are
,
as
you
see
,
The
Daughters
of
Sion
,
the
obedient
children
of
the
Church
,
that
hearken
to
her
voice
:
And
then
lastly
,
the
persons
upon
whom
they
are
directed
,
is
Solomon
crowned
,
That
is
,
Christ
invested
with
the
royall
dignity
of
being
Head
of
the
Church
;
And
in
this
,
especially
,
is
this
applyable
to
the
occasion
of
our
present
meeting
(
All
our
meetings
now
,
are
,
to
confesse
,
to
the
glory
of
God
,
and
the
rectifying
of
our
own
consciences
,
and
manners
,
the
uncertainty
of
the
prosperity
,
and
the
assurednesse
of
the
adversity
of
this
world
)
That
this
Crown
of
Solomons
in
the
text
,
will
appear
to
be
Christs
crown
of
Thornes
,
his
Humiliation
,
his
Passion
;
and
so
these
words
will
dismisse
us
in
this
blessed
consolation
,
That
then
we
are
nearest
to
our
crown
of
Glory
,
when
we
are
in
tribulation
in
this
world
,
and
then
enter
into
full
possession
of
it
,
when
we
come
to
our
dissolution
and
transmigration
out
of
this
world
:
And
these
three
persons
,
The
Church
,
that
calls
,
The
children
that
hearken
,
and
Christ
in
his
Humiliation
,
to
whom
they
are
sent
,
will
be
the
three
parts
,
in
which
we
shall
determine
this
Exercise
.
First
then
,
The
Church
;
no
man
hath
seen
God
,
and
lives
;
but
no
man
lives
till
he
have
heard
God
;
Kings
house
,
for
any
servant
to
refuse
any
thing
,
except
he
might
heare
the
King
in
person
command
it
,
when
the
King
hath
already
so
established
the
government
of
his
house
,
as
that
his
commandements
are
to
be
signifyed
by
his
great
Officers
:
so
neither
are
we
to
look
,
that
God
should
speak
to
us
mouth
to
mouth
,
spirit
to
spirit
,
by
Inspiration
,
by
Revelation
.
for
it
is
a
large
mercy
,
that
he
hath
constituted
an
Office
,
and
established
a
Church
,
in
which
we
should
heare
him
.
When
Christ
was
baptized
by
Iohn
,
it
is
sayd
by
all
those
three
Evangelists
,
that
report
that
story
,
in
particular
circumstances
,
that
there
was
a
voice
heard
from
heaven
saying
,
This
is
my
beloved
Son
in
whom
I
am
well
pleased
:
and
it
is
not
added
in
any
of
those
three
Evangelists
,
that
that
voice
added
,
Hear
him
:
for
,
after
that
Declaration
,
that
he
,
who
was
visibly
and
personally
come
amongst
them
,
was
the
Sonne
of
God
,
there
was
no
reason
to
doubt
of
mens
willingnesse
to
hear
him
,
who
went
forth
in
person
,
to
preach
unto
them
,
in
this
world
;
As
long
as
he
was
to
stay
with
them
,
it
was
not
likely
that
they
should
need
provocation
,
to
hear
him
,
therefore
that
was
not
added
at
his
Baptisme
,
and
entrance
into
his
personall
ministery
:
But
when
Christ
came
to
his
Transfiguration
,
which
was
a
manifestation
of
his
glory
,
in
the
next
world
,
and
an
intimation
of
the
approaching
of
the
time
of
his
going
away
,
to
the
possession
of
that
glory
,
out
of
this
world
,
there
that
voyce
from
heaven
sayes
,
This
is
my
beloved
Sonne
,
in
whom
I
am
well
pleased
,
heare
him
:
When
he
was
gone
out
of
this
world
,
men
needed
a
more
particular
solicitation
to
heare
him
;
for
how
,
and
where
,
and
in
whom
should
they
heare
him
,
when
he
was
gone
?
In
the
Church
,
for
the
same
testimony
that
God
gave
of
Christ
,
to
authorize
and
justifie
his
preaching
,
hath
Christ
given
of
the
Church
,
to
justifie
her
power
:
The
holy
Ghost
fell
upon
Christ
,
at
his
Baptism
,
and
the
holy
Ghost
fell
upon
the
Apostles
,
(
who
were
the
representative
Church
)
at
Whitsontide
:
The
holy
Ghost
tarried
upon
Christ
then
,
and
the
holy
Ghost
shall
tarry
with
the
Church
,
usque
ad
consummationem
,
till
the
end
of
the
world
,
And
therefore
,
as
we
have
that
institution
from
Christ
,
Dic
Ecclesiae
,
when
men
are
refractary
and
perverse
,
to
complaine
to
the
Church
,
so
have
they
who
are
complained
of
to
the
Church
,
that
institution
from
Christ
also
,
Audi
Ecclesiam
,
Hearken
to
the
voyce
of
God
,
in
the
Church
;
and
they
have
from
him
that
commination
,
If
you
disobey
them
,
you
disobey
God
;
in
what
fetters
soever
they
binde
you
,
you
shall
rise
bound
in
those
fetters
;
and
,
as
he
who
is
excommunicated
in
one
Diocese
,
should
not
be
received
in
another
;
so
let
no
man
presume
of
a
better
state
,
in
the
Triumphant
Church
,
then
he
holds
in
the
Militant
,
or
hope
for
communion
there
,
that
despises
excommunication
here
.
That
which
the
Scripture
says
,
God
sayes
,
(
says
St.
Augustine
)
for
the
Scripture
is
his
word
;
and
that
which
the
Church
says
,
the
Scriptures
say
,
for
she
is
their
word
,
they
speak
in
her
;
they
authorize
her
,
and
she
explicates
them
;
The
Spirit
of
God
inanimates
the
Scriptures
,
and
makes
them
his
Scriptures
,
the
Church
actuates
the
Scriptures
,
and
makes
them
our
Scriptures
:
Nihil
salubrius
,
says
the
same
Father
,
There
is
not
so
wholsome
a
thing
;
no
soule
can
live
in
so
good
an
aire
,
and
in
so
good
a
diet
,
Quàm
ut
Rationem
praecedat
authoritas
,
Then
still
to
submit
a
mans
owne
particular
reason
,
to
the
authority
of
the
Church
expressed
in
the
Scriptures
:
For
,
certainly
it
is
very
truly
(
as
it
is
very
usefully
)
said
by
Calvin
,
Semper
nimia
morositas
,
est
ambitiosa
,
A
frowardnesse
,
and
an
aptnesse
to
quarrell
at
the
proceedings
of
the
Church
,
and
to
be
delivered
from
the
obligations
,
and
constitutions
of
the
Church
,
is
ever
accompanied
with
an
ambitious
pride
,
that
they
might
enjoy
a
licentious
liberty
;
It
is
not
because
the
Church
doth
truly
take
too
much
power
,
but
because
they
would
be
under
none
;
it
is
an
ambition
,
to
have
all
government
in
their
own
hands
,
and
to
be
absolute
Emperors
of
themselves
,
that
makes
them
refractary
:
But
,
if
they
will
pretend
to
believe
in
God
,
they
must
believe
in
God
so
,
as
God
hath
manifested
himself
to
them
,
they
must
believe
in
Christ
;
so
if
they
will
pretend
to
heare
Christ
,
they
must
heare
him
there
,
where
he
hath
promised
to
speake
,
they
must
heare
him
in
the
Church
.
The
first
reason
then
in
this
Trinity
,
the
Church
;
the
Trumpet
in
which
God
sounds
his
Iudgements
,
and
the
Organ
,
in
which
he
delivers
his
mercy
;
And
then
the
persons
of
the
second
place
,
the
persons
to
whom
the
Church
speakes
here
,
are
Filiae
Sion
,
The
daughters
of
Sion
,
her
owne
daughters
.
We
are
not
called
,
Filii
Ecclesiae
,
sonnes
of
the
Church
:
The
name
of
sonnes
may
imply
more
virility
,
more
manhood
,
more
sense
of
our
owne
strength
,
then
becomes
them
,
who
professe
an
obedience
to
the
Church
:
Therefore
,
as
by
a
name
,
importing
more
facility
,
more
supplenesse
,
more
application
,
more
tractablenesse
,
she
calls
her
children
,
Daughters
.
But
then
,
being
a
mother
,
and
having
the
dignity
of
a
Parent
upon
her
,
she
does
not
proceed
supplicatorily
,
she
does
not
pray
them
,
nor
intreat
them
,
she
does
not
say
,
I
would
you
would
go
forth
,
and
I
would
you
would
looke
out
,
but
it
is
Egredimini
,
&
videte
,
imperatively
,
authoritatively
,
Do
it
,
you
must
do
it
:
So
that
she
showes
,
what
,
in
important
and
necessary
cases
,
the
power
of
the
Church
is
,
though
her
ordinary
proceedings
,
by
us
,
and
our
Ministery
,
be
,
To
pray
you
,
in
Christs
stead
,
to
be
reconciled
to
God
.
In
your
baptisme
,
your
soules
became
daughters
of
the
Church
;
and
they
must
continue
so
,
as
long
as
they
continue
in
you
;
you
cannot
devest
your
allegiance
to
the
Church
,
though
you
would
;
no
more
then
you
can
to
the
State
,
to
whom
you
cannot
say
,
●
will
be
no
subject
.
A
father
may
dis-inherit
his
son
,
upon
reasons
,
but
even
that
dis-inherited
childe
cannot
renounce
his
father
.
That
Church
which
conceived
thee
,
in
the
Covenant
of
God
,
made
to
Christians
,
and
their
seed
,
and
brought
thee
forth
in
baptisme
,
and
brought
thee
up
in
catechizing
,
and
preaching
,
may
yet
,
for
thy
misdemeanor
to
God
in
her
;
separate
thee
,
à
Mensa
&
Toro
,
from
bed
and
board
;
from
that
sanctuary
of
the
soule
,
the
Communion
Table
,
and
from
that
Sanctuary
of
the
body
,
Christian
buriall
,
and
even
that
Christian
buriall
gives
a
man
a
good
rise
,
a
good
helpe
,
a
good
advantage
,
even
at
the
last
resurrection
,
to
be
laid
down
in
expectation
of
the
Resurrection
,
in
holy
ground
,
and
in
a
place
accustomed
to
Gods
presence
,
and
to
have
been
found
worthy
of
that
Communion
of
Saints
,
in
the
very
body
,
is
some
earnest
,
and
some
kinde
of
first-fruits
,
of
the
joyfull
resurrection
,
which
we
attend
:
God
can
call
our
dead
bodies
from
the
sea
,
and
from
the
fire
,
and
from
the
ayre
,
for
every
element
is
his
;
but
consecrated
ground
is
our
element
.
And
therefore
you
daughters
of
Sion
,
holy
and
religious
souls
,
(
for
to
them
onely
this
indulgent
mother
speaks
here
)
hearken
ever
to
her
voice
;
quarrell
not
your
mothers
honor
,
nor
her
discretion
:
Despise
not
her
person
,
nor
her
apparell
;
Doe
not
say
,
she
is
not
the
same
woman
,
she
was
heretofore
,
nor
that
she
is
not
so
well
dressed
,
as
she
was
then
;
Dispute
not
her
Doctrine
,
Despise
not
her
Discipline
;
that
as
you
sucked
her
breasts
in
your
Baptism
,
&
in
the
other
Sacrament
,
when
you
entred
,
and
whilst
you
stayd
in
this
life
,
so
you
may
lie
in
her
bosome
,
when
you
goe
out
of
it
.
Hear
her
;
&
a
good
part
of
that
,
which
you
are
to
hear
from
her
,
is
envolv'd
&
inwrapped
in
that
which
we
have
propos'd
to
you
,
for
our
third
part
,
Goe
forth
,
&
behold
Solomon
,
&c.
Here
are
two
duties
enjoyn'd
;
at
least
two
steps
,
Egredimini
,
Go
forth
,
and
then
,
Videte
,
Behold
,
contemplate
;
And
,
after
the
duty
,
or
wrap'd
in
the
duty
,
we
have
the
Object
,
which
we
are
to
look
upon
,
&
in
that
,
divers
things
to
be
considered
;
as
we
shall
see
in
their
order
.
Go
forth
,
it
is
not
to
go
so
far
,
as
out
of
that
Church
,
in
which
God
hath
given
us
our
station
;
for
,
as
Moses
says
,
That
the
word
of
God
is
not
beyond
Sea
;
so
the
Church
of
God
,
is
not
so
beyond
Sea
,
as
that
we
must
needs
seek
it
there
,
either
in
a
painted
Church
,
on
one
side
,
or
in
a
naked
Church
,
on
another
;
a
Church
in
a
Dropsie
,
overflowne
with
Ceremonies
,
or
a
Church
in
a
Consumption
,
for
want
of
such
Ceremonies
,
as
the
primitive
Church
found
usefull
,
and
beneficiall
for
the
advancing
of
the
glory
of
God
,
and
the
devotion
of
the
Congregation
.
That
which
Christ
says
to
the
Church
it selfe
,
the
Church
says
to
every
soule
in
the
Church
:
Goe
thy
way
forth
,
;
Associate
thy selfe
to
the
true
shepheard
,
and
true
sheep
of
Christ
Jesus
,
and
stray
not
towards
Idolatrous
Chappels
,
nor
towards
schismaticall
Conventicles
,
but
goe
by
the
footsteps
of
the
flock
;
there
must
be
footsteps
,
some
must
have
gone
that
way
before
,
take
heed
of
Opinions
,
that
begin
in
thy selfe
;
and
the
whole
flock
must
have
gone
that
way
,
take
heed
of
opinions
vented
by
a
few
new
men
,
which
have
not
had
the
establishment
of
a
Church
.
And
truly
the
best
way
to
discerne
footsteps
,
is
Daniels
way
,
Daniels
way
was
to
straw
ashes
,
and
so
their
footsteps
that
had
been
there
,
were
easily
discerned
:
Walke
in
thine
own
ashes
,
in
the
meditation
of
thine
own
death
,
or
in
the
ashes
of
Gods
Saints
,
who
are
dead
before
thee
,
in
the
contemplation
of
their
example
,
and
thou
wilt
see
some
footsteps
of
the
flock
,
some
impressions
,
some
directions
,
how
they
went
,
and
how
thou
art
to
follow
,
to
the
heavenly
Jerusalem
.
In
conversing
evermore
,
with
them
which
tread
upon
Carpets
,
or
upon
Marbles
,
thou
shalt
see
no
footsteps
,
Carpets
and
Marbles
receive
no
impressions
;
Amongst
them
that
tread
in
ashes
,
in
the
ways
of
holy
sorrow
,
and
religious
humiliation
,
thou
shalt
have
the
way
best
marked
out
unto
thee
.
Goe
forth
,
that
is
,
goe
farther
then
thy selfe
,
out
of
thy selfe
;
at
least
out
of
the
love
of
thy self
,
for
that
is
but
a
short
,
a
giddy
,
a
vertiginous
walk
how
little
a
thing
is
the
greatest
man
?
If
thou
have
many
rooms
in
thy selfe
,
many
capacities
to
contemplate
thy selfe
in
,
if
thou
walke
over
the
consideration
of
thy selfe
,
as
thou
hast
such
a
title
of
Honour
,
such
an
Office
of
Command
,
such
an
Inheritance
,
such
a
pedegree
,
such
a
posterity
,
such
an
Allyance
,
if
this
be
not
a
short
walke
,
yet
it
is
a
round
walke
,
a
giddy
,
a
vertiginous
proceeding
.
Get
beyond
thine
own
circle
;
consider
thy selfe
at
thine
end
,
at
thy
death
,
and
then
Egredere
,
Goe
further
then
that
,
Go
forth
and
see
what
thou
shalt
be
after
thy
death
.
Still
that
which
we
are
to
look
upon
,
next
world
;
for
till
we
see
,
what
we
shall
be
then
,
we
are
but
short-sighted
.
Wouldst
thou
say
,
thou
knew'st
a
man
,
because
thou
hadst
seen
him
in
his
Cradle
?
no
more
canst
thou
be
said
,
to
have
known
thy self
,
because
thou
knowest
the
titles
,
and
additions
,
which
thou
hast
received
in
this
world
;
for
all
those
things
which
we
have
here
,
are
but
swadling
clouts
,
&
all
our
motions
,
&
preferments
,
from
place
,
to
place
,
are
but
the
rocking
of
a
cradle
.
The
first
thing
that
Christ
says
to
his
spouse
in
the
Canticles
,
is
,
If
thou
know
not
thy selfe
,
If
thou
know
not
thy selfe
,
O
thou
fairest
of
women
;
she
might
know
,
that
she
was
the
fairest
of
women
,
and
yet
not
know
her selfe
;
Thou
mayst
know
,
that
thou
art
the
happyest
of
men
,
in
this
world
,
and
yet
not
know
thy self
.
All
this
life
is
but
a
Preface
,
or
but
an
Index
and
Repertory
to
the
book
of
life
;
There
,
at
that
book
beginnes
thy
study
;
To
grow
perfect
in
that
book
,
to
be
dayly
conversant
in
that
book
,
to
find
what
be
the
marks
of
them
,
whose
names
are
written
in
that
book
,
and
to
finde
those
marks
,
ingenuously
,
and
in
a
rectified
conscience
,
in
thy selfe
,
To
finde
that
no
murmuring
at
Gods
corrections
,
no
disappointing
of
thy
hopes
,
no
interrupting
of
thy
expectations
,
no
frustrating
of
thy
possibilities
in
the
way
,
no
impatience
in
sicknesse
,
and
in
the
agony
of
death
,
can
deface
those
marks
,
this
is
to
goe
forth
,
and
see
thy self
,
beyond
thy self
,
to
see
what
thou
shalt
be
in
the
next
world
.
Now
,
we
cannot
see
our
own
face
,
without
a
glasse
:
and
therefore
in
the
old
Temple
,
In
,
or
about
that
laver
of
brasse
,
where
the
water
,
for
the
uses
of
the
Church
was
reserved
,
Moses
appointed
looking-glasses
to
be
placed
;
that
so
,
at
the
entring
into
the
Temple
,
men
might
see
themselves
,
and
make
use
of
that
water
,
if
they
had
contracted
any
foulnesse
,
in
any
part
about
them
.
Here
,
at
your
coming
hither
now
,
you
have
two
glasses
,
wherein
you
may
see
your selves
from
head
to
foot
;
One
in
the
Text
,
your
Head
,
Christ
Iesus
,
represented
unto
you
,
in
the
name
and
person
of
Solomon
,
Behold
King
Solomon
crowned
,
&c.
And
another
,
under
your
feet
,
in
the
dissolution
of
this
great
Monarch
,
our
Royall
Master
,
now
layd
lower
by
death
then
any
of
us
,
his
Subjects
and
servants
.
First
then
,
behold
your selves
in
that
first
glasse
,
Behold
King
Solomon
;
Solomon
the
sonne
of
David
,
Virgin
Mary
.
For
,
Solomon
,
in
this
text
,
is
not
a
proper
Name
,
but
an
Appellative
;
a
significative
word
:
Solomon
is
pacificus
,
the
Peacemaker
,
and
our
peace
is
made
in
,
and
by
Christ
Jesus
:
and
he
is
that
Solomon
,
whom
we
are
called
upon
to
see
here
.
Now
,
as
Saint
Paul
says
,
that
he
would
know
nothing
but
Christ
,
(
that
's
his
first
abridgement
)
and
then
he
would
know
nothing
of
Christ
,
but
him
crucifyed
,
(
and
that
's
the
re-abridgement
)
so
we
seek
no
other
glasse
,
to
see
our selves
in
,
but
Christ
,
nor
any
other
thing
in
this
glasse
,
but
his
Humiliation
.
What
need
we
?
Even
that
,
his
lowest
humiliation
,
his
death
,
is
expressed
here
,
in
three
words
of
exaltation
,
It
is
a
Crown
,
it
is
a
Mariage
,
it
is
the
gladnesse
of
heart
:
Behold
King
Salomon
crowned
,
&c.
The
Crown
,
which
we
are
called
to
see
him
crowned
with
,
his
mother
put
upon
him
;
The
Crown
which
his
Father
gave
him
,
from
all
eternity
,
in
his
divine
nature
:
And
the
Crown
wherewith
his
Father
crowned
his
Humane
nature
,
was
the
glory
given
to
that
,
in
his
Ascension
.
His
Mother
could
give
him
no
such
Crown
:
she
her selfe
had
no
Crown
,
but
that
,
which
he
gave
her
.
The
Crown
that
she
gave
him
,
was
that
substance
,
that
he
received
from
her
,
our
flesh
,
our
nature
,
our
humanity
;
and
this
,
Athanasius
,
and
this
,
Saint
Ambrose
,
calls
the
Crown
,
wherewith
his
Mother
crowned
him
,
in
this
text
,
his
infirm
,
his
humane
nature
.
Or
,
the
Corwn
wherewith
his
Mother
corwned
him
,
was
that
Crown
,
to
which
,
that
infirme
nature
which
he
tooke
from
her
,
submitted
him
,
which
was
his
passion
,
his
Crown
of
thornes
;
for
so
Tertullian
,
and
divers
others
take
this
Crown
of
his
,
from
her
,
to
be
his
Crown
of
thorns
:
Woe
to
the
Crown
of
pride
,
whose
beauty
is
a
fading
flower
,
says
the
Prophet
;
Iesus
Nazarenus
:
for
,
in
that
very
name
Nazarenus
,
is
involved
the
signification
of
a
flower
;
the
very
word
signifies
a
flower
.
Esay's
flower
in
the
Crown
of
pride
fades
,
and
is
removed
;
This
flower
in
the
Crown
of
Thornes
fades
not
,
nor
could
be
removed
;
for
,
for
all
the
importunity
of
the
Jews
,
Pilate
would
not
suffer
that
title
to
be
removed
,
or
to
be
changed
;
still
Nazarenus
remained
,
and
still
a
rose
amongst
thorns
.
You
know
the
curse
of
the
earth
,
Thorns
and
thistles
shall
it
bring
forth
unto
thee
;
It
did
so
to
our
Solomon
here
,
it
brought
forth
thornes
to
Christ
,
our
Crown
,
our
tribulation
in
life
,
our
dissolution
in
death
,
conduce
to
our
glory
:
Behold
him
crowned
with
his
Mothers
Crown
,
for
even
that
brought
him
to
his
Fathers
Crown
,
his
humiliation
to
exaltation
,
his
passion
to
glory
.
Behold
your
Solomon
,
your
Saviour
again
,
marriage
,
Behold
him
crowned
in
the
day
of
his
Espousals
.
His
Spouse
is
the
Church
,
His
marriage
is
the
uniting
of
himselfe
to
this
Spouse
,
in
his
becomming
Head
of
the
Church
.
The
great
City
,
the
heavenly
Jerusalem
,
is
called
The
Bride
,
and
The
Lambs
wife
,
The
first-borne
of
the
Dead
;
Death
,
that
dissolves
all
ours
,
made
up
this
marriage
.
His
Death
is
his
Marriage
,
and
upon
his
Death
flowed
out
from
his
side
,
those
two
Elements
of
the
Church
,
water
and
bloud
;
The
Sacraments
of
Baptisme
,
and
of
the
Communion
of
himself
.
Behold
then
this
Solomon
crowned
and
married
;
both
words
of
Exaltation
,
and
Exultation
,
and
both
by
Death
and
trust
him
for
working
the
same
effects
upon
thee
;
That
thou
(
though
by
Death
)
shalt
be
crowned
with
a
Crown
of
Glory
,
and
married
to
him
,
in
whose
right
and
merit
thou
shalt
have
that
Crown
.
And
Behold
him
once
again
,
The
day
of
the
gladnesse
of
his
heart
.
Behold
him
crowned
in
the
day
of
the
gladnesse
of
his
heart
.
The
fulnesse
,
the
compasse
,
the
two
Hemispheres
of
Heaven
,
are
often
designed
to
us
,
in
these
two
names
,
Ioy
and
Glory
:
If
the
Crosse
of
Christ
,
the
Death
of
Christ
,
present
us
both
these
,
We
see
Iesus
,
for
the
suffering
of
Death
,
crowned
with
Honour
and
Glory
:
There
is
half
Heaven
got
by
Death
,
Glory
.
And
then
,
for
the
joy
that
was
set
before
him
,
he
indured
the
Crosse
;
There
is
the
other
half
,
Ioy
;
if
any
man
suffer
as
a
Christian
,
let
him
not
be
ashamed
,
saith
the
Apostle
;
but
let
him
glorifie
God
,
In
isto
Nomine
,
as
the
vulgate
read
it
;
In
that
behalfe
,
as
we
translate
it
.
But
,
In
isto
Nomine
,
saith
S.
August
:
Let
us
glorifie
God
,
in
that
Name
;
Non
solum
in
nomine
Christiani
,
sed
Chriani
patientis
,
not
onely
because
he
is
a
Christian
in
his
Baptisme
,
but
a
Christian
in
a
second
Baptisme
,
a
Baptisme
of
bloud
;
not
onely
as
he
hath
received
Christ
,
in
accepting
his
Institution
,
but
because
he
hath
conformed
himself
to
Christ
,
in
fulfilling
his
sufferings
.
And
therefore
,
though
we
admit
naturall
and
humane
sorrow
,
in
the
calamities
which
overtake
us
,
and
surround
us
in
this
life
:
(
for
as
all
glasses
will
gather
drops
and
tears
from
externall
causes
,
sadnesses
of
heart
toward
his
Passion
,
and
Agonies
in
his
passion
)
yet
count
it
all
Ioy
when
you
fall
into
tentations
,
saith
the
Apostle
:
All
Ioy
,
that
is
,
both
the
interest
,
and
the
principall
,
hath
the
earnest
and
the
bargain
;
for
if
you
can
conceive
joy
in
your
tribulations
in
this
world
,
how
shall
that
joy
be
multiplied
unto
you
,
when
no
tribulation
shall
be
mingled
with
it
?
There
is
not
a
better
evidence
,
nor
a
more
binding
earnest
of
everlasting
Joy
in
the
next
world
,
then
to
find
Ioy
of
heart
in
the
tribulations
of
this
;
fixe
thy self
therefore
upon
this
first
glasse
,
this
Solomon
,
thy
Saviour
,
Behold
King
Solomon
crownd
,
&c.
and
by
conforming
thy self
to
his
holy
sadnesse
,
and
humiliation
,
thou
shalt
also
become
like
him
,
in
his
Joy
,
and
Glory
.
But
then
the
hand
of
God
,
not
set
up
,
but
laid
down
another
Glasse
,
wherein
thou
maist
see
thy self
;
a
glasse
that
reflects
thy self
,
and
nothing
but
thy selfe
.
Christ
,
who
was
the
other
glasse
,
is
like
thee
in
every
thing
,
but
not
absolutely
,
for
sinne
is
excepted
;
but
in
this
glasse
presented
now
(
The
Body
of
our
Royall
,
but
dead
Master
and
Soveraigne
)
we
cannot
,
we
doe
not
except
sinne
.
Not
onely
the
greatest
man
is
subject
to
naturall
infirmities
,
(
Christ
himself
was
so
)
but
the
holiest
man
is
subject
to
Originall
and
Actuall
sinne
,
as
thou
art
,
and
so
a
●it
glasse
for
thee
,
to
see
thy self
in
.
Ieat
showes
a
man
his
face
,
as
well
as
Crystall
;
nay
,
a
Crystall
glasse
will
not
show
a
man
his
face
,
except
it
be
steeled
,
except
it
be
darkned
on
the
backside
:
Christ
as
he
was
a
pure
Crystall
glasse
,
as
he
was
God
,
had
not
been
a
glasse
for
us
,
to
have
seen
our selves
in
,
except
he
had
been
steeled
,
darkened
with
our
humane
nature
;
Neither
was
he
ever
so
throughly
darkened
,
as
that
he
could
present
us
wholly
to
our selves
,
because
he
had
no
sinne
,
without
seeing
of
which
we
do
not
see
our selves
.
Those
therefore
that
are
like
thee
in
all
things
,
subject
to
humane
infirmities
,
subject
to
sinnes
,
and
yet
are
translated
,
and
translated
by
Death
,
to
everlasting
Ioy
,
and
Glory
,
are
nearest
and
clearest
glasses
for
thee
,
to
see
thy self
in
;
and
such
is
this
glasse
,
which
God
hath
proposed
to
thee
,
in
this
house
.
And
therefore
,
change
the
word
of
the
Text
,
in
a
letter
or
two
from
Egredimini
,
to
Ingredimini
;
never
go
forth
to
see
,
but
Go
in
and
see
a
Solomon
crowned
with
his
mothers
crown
,
&c.
And
when
you
shall
find
that
hand
that
had
signed
to
one
of
you
a
Patent
for
Title
,
to
another
for
Pension
,
to
another
for
Pardon
,
to
another
for
Dispensation
,
Dead
:
That
hand
that
settled
Possessions
by
his
Seale
,
in
the
Keeper
,
and
rectified
Honours
by
the
sword
,
in
his
Marshall
,
and
distributed
relief
to
the
Poore
,
in
his
Almoner
,
and
Health
to
the
Diseased
,
by
his
immediate
Touch
,
Dead
:
That
Hand
that
ballanced
his
own
three
Kingdomes
so
equally
,
as
that
none
of
them
complained
of
one
another
,
nor
of
him
,
and
carried
the
Keyes
of
all
the
Christian
world
,
and
locked
up
,
and
let
out
Armies
in
their
due
season
,
Dead
;
how
poore
,
how
faint
,
how
pale
,
how
momentany
,
how
transitory
,
how
empty
,
how
frivolous
,
how
Dead
things
,
must
you
necessarily
thinke
Titles
,
and
Possessions
,
and
Favours
,
and
all
,
when
you
see
that
Hand
,
which
was
the
hand
of
Destinie
,
of
Christian
Destinie
,
of
the
Almighty
God
,
lie
dead
?
It
was
not
so
hard
a
hand
when
we
touched
it
last
,
nor
so
cold
a
hand
when
we
kissed
it
last
:
That
hand
which
was
wont
to
wipe
all
teares
from
all
our
eyes
,
doth
now
but
presse
and
squeaze
us
as
so
many
spunges
,
filled
one
with
one
,
another
with
another
cause
of
teares
.
Teares
that
can
have
no
other
banke
to
bound
them
,
but
the
declared
and
manifested
will
of
God
:
For
,
till
our
teares
flow
to
that
Heighth
,
that
they
might
be
called
a
murmuring
against
the
declared
will
of
God
,
it
is
against
our
Allegiance
,
it
is
Disloyaltie
,
to
give
our
teares
any
stop
,
any
termination
,
any
measure
.
It
was
a
great
part
of
Annaes
prayse
,
That
she
departed
not
from
the
Temple
,
day
nor
night
;
visit
Gods
Temple
often
in
the
day
,
meet
him
in
his
owne
House
,
and
depart
not
from
his
Temples
,
(
The
dead
bodies
of
his
Saints
are
his
Temples
still
)
even
at
midnight
;
at
midnight
remember
them
,
who
resolve
into
dust
,
and
make
them
thy
glasses
to
see
thy self
in
.
Looke
now
especially
upon
him
whom
God
hath
presented
to
thee
now
,
and
with
as
much
cheerfulnesse
as
ever
thou
heardst
him
say
,
Remember
my
Favours
,
or
remember
my
Commandements
;
heare
him
say
now
with
the
wise
man
,
Remember
my
Iudgement
,
for
thine
also
shall
be
so
;
yesterday
for
me
,
and
to
day
for
thee
;
He
doth
not
say
to
morrow
,
but
to
Day
,
for
thee
.
Looke
upon
him
as
a
beame
of
that
Sunne
,
as
an
abridgement
of
that
Solomon
in
the
Text
;
for
every
Christian
truely
reconciled
to
God
,
and
signed
with
his
hand
in
the
Absolution
,
and
sealed
with
his
bloud
in
the
Sacrament
,
(
and
this
was
his
case
)
is
a
beame
,
and
an
abridgement
of
Christ
himselfe
.
Behold
him
therefore
Crowned
with
the
Crown
that
his
Mother
gives
him
:
His
Mother
,
The
Earth
.
In
an●ient
times
,
when
they
used
to
reward
Souldiers
with
particular
kinds
of
Crowns
,
there
was
a
great
dignity
in
Corona
graminea
,
in
a
Crown
of
Grasse
:
That
denoted
a
Conquest
,
or
a
Defence
of
that
land
.
He
that
hath
but
Coronam
Gramineam
,
a
turfe
of
grasse
in
a
Church
yard
,
hath
a
Crown
from
his
Mother
,
and
even
in
that
buriall
taketh
seisure
of
the
Resurrection
,
as
by
a
turfe
of
grasse
men
give
seisure
of
land
.
He
is
crowned
in
the
day
of
his
Marriage
;
for
though
it
be
a
day
of
Divorce
of
us
from
him
,
and
of
Divorce
of
his
body
from
his
soul
,
yet
neither
of
these
Divorces
breake
the
Marriage
:
His
soule
is
married
to
him
that
made
it
,
and
his
body
and
soul
shall
meet
again
,
and
all
we
,
both
then
in
that
Glory
where
we
shall
acknowledge
,
that
there
is
no
way
to
this
Marriage
,
but
this
Divorce
,
nor
to
Life
,
but
by
Death
.
And
lastly
,
he
is
Crowned
in
the
day
of
the
gladnesse
of
his
heart
:
He
leaveth
that
heart
,
which
was
accustomed
to
the
halfe
joyes
of
the
earth
,
in
the
earth
;
and
he
hath
enlarged
his
heart
to
a
greater
capacity
of
Joy
,
and
Glory
,
and
God
hath
filled
it
according
to
that
new
capacity
.
And
therefore
,
to
end
all
with
the
Apostles
words
,
I
would
not
have
you
to
be
ignorant
,
Brethren
,
concerning
them
,
which
are
asleepe
,
that
ye
sorrow
not
,
as
others
that
have
no
hope
;
for
if
ye
beleeve
that
Iesus
died
,
and
rose
again
,
even
so
,
them
also
,
which
sleepe
in
him
,
will
God
bring
with
him
.
But
when
you
have
performed
this
Ingredimini
,
that
you
have
gone
in
,
and
mourned
upon
him
,
and
performed
the
Egredimini
,
you
have
gone
forth
,
and
laid
his
Sacred
body
,
in
Consecrated
Dust
,
and
come
then
to
another
Egredimini
,
to
a
going
forth
in
many
severall
wayes
:
some
to
the
service
of
their
new
Master
,
and
some
to
the
enjoying
of
their
Fortunes
conferred
by
their
old
;
some
to
the
raising
of
new
Hopes
●
some
to
the
burying
of
old
,
and
all
;
some
to
new
,
and
busie
endeavours
in
Court
,
some
to
contented
retirings
in
the
Countrey
;
let
none
of
us
,
goe
so
farre
from
him
,
or
from
one
another
,
in
any
of
our
wayes
,
but
that
all
we
that
have
served
him
,
may
meet
once
a
day
,
the
first
time
we
see
the
Sunne
,
in
the
eares
of
almighty
God
,
with
humble
and
hearty
prayer
,
that
he
will
be
pleased
to
hasten
that
day
,
in
which
it
shall
be
an
addition
,
even
to
the
joy
of
that
place
,
as
perfect
as
it
is
,
and
as
infinite
as
it
is
,
to
see
that
face
againe
,
and
to
see
those
eyes
open
there
,
which
we
have
seen
closed
here
.
Amen
.
SERMON
XXXIIII
.
LUKE
●●●●
Father
forgive
them
,
for
they
know
not
what
they
do
.
THe
word
of
God
is
either
the
co-eternall
and
co-essentiall
Sonne
,
our
Saviour
,
which
tooke
flesh
(
Verbum
Caro
factum
est
)
or
it
is
the
spirit
of
his
mouth
,
by
which
we
live
,
and
not
by
bread
onely
.
And
so
,
in
a
large
acceptation
,
every
truth
is
the
word
of
God
;
for
truth
is
uniforme
,
and
irrepugnant
,
and
indivisible
,
as
God
Omne
verum
est
omni
vero
consentiens
.
More
strictly
the
word
of
God
,
is
that
which
God
hath
uttered
,
either
in
writing
,
as
twice
in
the
Tables
to
Moses
;
or
by
ministery
of
Angels
,
or
Prophets
,
in
words
;
or
by
the
unborne
,
in
action
,
as
in
Iohn
Baptists
exultation
within
his
mother
;
or
by
new-borne
,
from
the
mouths
of
babes
and
sucklings
;
or
by
things
unreasonable
,
as
in
Balaams
Asse
;
or
insensible
,
as
in
the
whole
booke
of
such
creatures
,
The
heavens
declare
the
glory
of
God
,
&c.
But
nothing
is
more
properly
the
word
of
God
to
us
,
then
that
which
God
himself
speakes
in
those
Organs
and
Instruments
,
which
himself
hath
assumed
for
his
chiefest
worke
,
our
redemption
.
For
in
creation
God
spoke
,
but
in
redemption
he
did
;
and
more
,
he
suffered
.
And
of
that
kinde
are
these
words
.
God
in
his
chosen
man-hood
saith
,
Father
,
forgive
them
,
for
they
know
not
what
they
do
.
These
words
shall
be
fitliest
considered
,
like
a
goodly
palace
,
if
we
rest
a
little
,
as
in
an
outward
Court
,
upon
consideration
of
prayer
in
generall
;
and
then
draw
neare
the
view
of
the
Palace
,
in
a
second
Court
,
considering
this
speciall
prayer
in
generall
,
as
the
face
of
the
whole
palace
.
Thirdly
,
we
will
passe
thorow
the
chiefest
rooms
of
the
palace
it self
;
and
then
insist
upon
foure
steps
:
1.
Of
whom
he
begs
,
(
Father
)
2.
What
he
asks
,
(
forgive
them
.
)
3.
That
he
prays
upon
reason
,
(
for
.
)
4.
What
the
reason
is
,
(
they
know
not
.
)
And
lastly
,
as
into
the
backside
of
all
,
we
will
cast
the
objections
:
as
why
onely
Luke
remembers
this
prayer
:
and
why
this
prayer
,
(
as
it
seemes
by
the
punishment
continuing
upon
the
Jews
to
this
day
)
was
not
obtained
at
Gods
hands
.
So
therefore
prayer
is
our
first
entry
,
Ask
and
it
shall
be
given
,
it
is
also
said
,
Knock
and
it
shall
be
opened
,
showing
that
by
prayer
our
entrance
is
.
And
not
the
entry
onely
,
but
the
whole
house
:
My
house
is
the
house
of
prayer
.
Of
all
the
conduits
and
conveyances
of
Gods
graces
to
us
,
none
hath
been
so
little
subject
to
cavillations
,
as
this
of
prayer
.
The
Sacraments
have
fallen
into
the
hands
of
flatterers
and
robbers
.
Some
have
attributed
too
much
to
them
,
some
detracted
.
Some
have
painted
them
,
some
have
withdrawn
their
naturall
complexion
.
It
hath
been
disputed
,
whether
they
be
●
how
many
they
be
,
what
they
be
,
and
what
they
do
.
The
preaching
of
the
word
hath
been
made
a
servant
of
ambitions
,
and
a
shop
of
many
mens
new-fangled
wares
.
Almost
every
meanes
between
God
and
man
,
suffers
some
adulteratings
and
disguises
:
But
prayer
least
:
And
it
hath
most
wayes
and
addresses
.
It
may
be
mentall
,
for
we
may
thinke
prayers
.
It
may
be
vocall
,
for
we
may
speake
prayers
.
It
may
be
actuall
,
for
we
do
prayers
.
For
deeds
have
voyce
;
the
vices
of
Sodome
did
cry
,
and
the
Almes
of
Toby
.
And
if
it
were
proper
for
St.
Iohn
,
in
the
first
of
the
Revelations
to
turne
back
to
see
a
voyce
,
it
is
more
likely
God
will
looke
down
,
to
heare
a
worke
.
So
then
to
do
the
office
of
your
vocation
sincerely
,
is
to
pray
.
How
much
the
favourites
of
Princes
,
and
great
personages
labour
,
that
they
may
be
thought
to
have
been
in
private
conference
with
the
Prince
.
And
though
they
be
forced
to
wait
upon
his
purposes
,
and
talk
of
what
he
will
,
how
fain
they
would
be
thought
to
have
solicited
their
own
,
or
their
Dependants
businesse
.
With
the
Princes
of
Princes
,
this
every
man
may
doe
truly
;
and
the
sooner
,
the
more
begger
he
is
:
for
no
man
is
heard
here
,
but
in
form●
pauperis
.
Here
we
may
talk
long
,
welcomely
,
of
our
own
affaires
,
and
be
sure
to
speed
.
You
cannot
whisper
so
low
alone
in
your
Chamber
,
but
he
heares
you
,
nor
sing
so
lowd
in
the
Congregation
,
but
he
distinguishes
you
.
He
grudges
not
to
be
chidden
and
disputed
with
,
by
Iob.
The
Arrows
of
the
Almighty
are
in
me
,
and
the
venim
thereof
hath
drunk
up
my
spirit
.
Is
my
strength
,
the
strength
of
stones
,
or
is
my
flesh
of
brasse
,
&c.
Not
to
be
directed
and
counselled
by
Ionas
:
who
was
angry
and
sayd
;
Did
not
I
say
,
when
I
was
in
my
Country
,
thou
wouldest
deale
thus
?
And
when
the
Lord
sayd
,
Doest
thou
well
to
be
angry
?
He
replyed
,
I
doe
well
to
be
angry
to
the
death
.
Nor
almost
to
be
threatned
and
neglected
by
Moses
:
Doe
this
,
or
blot
my
name
out
of
thy
book
.
It
is
an
Honour
to
be
able
to
say
to
servants
,
Doe
this
:
But
to
say
to
God
,
Domine
fac
hoc
,
and
prevail
,
is
more
;
And
yet
more
easie
.
God
is
replenishingly
every
where
:
but
most
contractedly
,
and
workingly
in
the
Temple
.
Since
then
every
rectified
man
,
is
the
temple
of
the
Holy
Ghost
,
when
he
prays
;
it
is
the
Holy
Ghost
it selfe
that
prays
;
and
what
can
be
denyed
,
where
the
Asker
gives
?
He
plays
with
us
,
as
children
,
shewes
us
pleasing
things
,
that
we
might
cry
for
them
,
and
have
them
.
Before
we
call
,
he
answers
,
and
when
we
speak
,
he
heares
:
so
Esay
65.
24.
Physicians
observe
some
symptomes
so
violent
,
that
they
must
neglect
the
disease
for
a
time
,
and
labour
to
cure
the
accident
;
as
burning
fevers
,
in
Dysenteries
.
So
in
the
sinfull
consumption
of
the
soule
,
a
stupidity
and
indisposition
to
prayer
,
must
first
be
cured
.
For
,
Ye
lust
,
and
have
not
,
because
ye
aske
net
,
Jam.
4.
2.
The
adulterous
Mother
of
the
three
great
brothers
,
Gratian
,
Lombard
,
and
Comestor
,
being
warned
by
her
Confessour
,
to
be
sorry
for
her
fact
,
sayd
,
she
could
not
,
because
her
fault
had
so
much
profited
the
Church
.
At
least
,
sayd
he
,
be
sorry
that
thou
canst
not
be
sorry
.
So
whosoever
thou
be
,
that
canst
not
readily
pray
,
at
least
pray
,
that
thou
mayst
pray
.
For
,
as
in
bodily
,
so
in
spirituall
diseases
,
it
is
a
desperate
state
,
to
be
speechlesse
.
It
were
unmannerlinesse
to
hold
you
longer
in
the
Entry
.
One
turne
in
the
inner
Court
,
(
Let
this
cup
passe
.
)
It
is
not
an
exemplar
,
or
forme
,
for
us
to
imitate
precisely
,
(
otherwise
then
in
the
Doctrine
)
as
that
Prayer
,
Mat.
6.
which
we
call
the
Lords
Prayer
,
not
because
he
sayd
it
,
for
he
could
never
say
,
forgive
us
our
trespasses
,
but
because
he
commanded
us
to
say
it
.
For
though
by
Matthew
,
which
saith
,
After
this
manner
pray
,
we
seem
not
bound
to
the
words
,
yet
Luke
sayth
,
When
you
pray
,
say
,
Our
Father
which
art
,
&c.
But
this
is
a
prayer
of
God
,
to
God
.
Not
as
the
Talmudists
Jews
faine
God
to
pray
to
himselfe
,
Sit
voluntas
mea
,
ut
misericordia
mea
superet
iram
meam
;
But
as
when
forain
merchandise
is
mis-ported
,
the
Prince
may
permit
,
or
inhibit
his
Subjects
to
buy
it
,
or
not
to
buy
it
.
Our
blessed
Saviour
arriving
in
this
world
fraited
with
salvation
,
a
thing
which
this
world
never
had
power
to
have
without
him
,
except
in
that
short
time
,
between
mans
Creation
and
fall
,
he
by
this
prayer
begs
,
that
even
to
these
despisers
of
it
,
it
may
be
communicable
,
and
that
their
ignorance
of
the
value
of
it
,
may
not
deprive
them
of
it
.
Teaching
that
by
example
here
,
which
he
gave
in
precept
before
,
Mat.
5.
44.
Pray
for
them
which
persecute
you
,
that
you
may
be
the
children
of
your
Father
which
is
in
heaven
.
Therefore
,
Father
,
forgive
them
,
which
is
the
first
room
in
this
glorious
Palace
.
And
in
this
contemplation
,
my
unworthy
soule
,
thou
art
presently
in
the
presence
.
No
passing
of
guards
,
nor
ushers
.
No
examination
of
thy
degree
or
habit
.
The
Prince
is
not
asleep
,
nor
private
,
nor
weary
of
giving
,
nor
refers
to
others
.
He
puts
thee
not
to
prevaile
by
Angels
nor
Archangels
.
But
lest
any
thing
might
hinder
thee
,
from
coming
into
his
presence
,
his
presence
comes
into
thee
.
And
lest
Majesty
should
dazell
thee
,
thou
art
to
speake
but
to
thy
Father
.
Of
which
word
,
Abba
,
the
root
is
,
To
will
;
from
which
root
,
the
fruit
also
must
be
willingnesse
,
and
propensenesse
to
grant
.
God
is
the
Father
of
Christ
,
by
that
mysticall
and
eternall
unexpressible
generation
,
which
never
began
nor
ended
.
Of
which
incomprehensible
mystery
,
Moses
and
the
ancient
Prophets
spake
so
little
,
and
so
indirectly
,
that
till
the
dawning
of
the
day
of
Christ
,
after
Esdras
time
,
those
places
seem
not
to
be
intended
of
the
Trinity
.
Nay
,
a
good
while
after
Christ
,
they
were
but
tenderly
applyed
to
that
sense
.
And
at
this
day
,
the
most
of
the
writers
in
the
reformed
Churches
,
considering
that
we
need
not
such
farre
fetcht
,
and
such
forced
helps
,
and
withall
,
weighing
how
well
the
Jews
of
these
times
are
provided
with
other
expositions
of
those
places
,
are
very
sparing
in
using
them
,
but
content
themselves
modestly
herein
,
with
the
testimonies
of
the
New
Testament
.
Truly
,
this
mystery
is
rather
the
object
of
faith
then
reason
;
and
it
is
enough
that
we
believe
Christ
to
have
ever
been
the
Son
of
God
,
by
such
generation
,
and
our selves
his
sonnes
by
adoption
.
So
that
God
is
Father
to
all
;
but
yet
so
,
that
though
Christ
say
,
Iohn
10.
My
Father
is
greater
then
all
,
he
addes
,
I
and
my
Father
are
all
one
,
to
shew
his
eternall
interest
:
and
Iohn
20.
Hee
seemes
to
put
a
difference
,
I
goe
to
my
Father
,
and
your
Father
,
my
God
,
and
your
God
.
The
Roman
stories
have
,
that
when
Claudius
saw
it
conduce
to
his
ends
,
to
get
the
tribuneship
,
of
which
he
was
incapable
,
because
a
Patrician
,
he
suffered
himself
to
be
adopted
.
But
against
this
Adoption
,
two
exceptions
were
found
;
one
,
that
he
was
adopted
by
a
man
of
lower
ranke
,
a
Plebeian
;
which
was
unnaturall
;
and
by
a
younger
man
then
himselfe
,
which
took
away
the
presentation
of
a
Father
.
But
our
Adoption
is
regular
.
For
first
,
we
are
made
the
sonnes
of
the
Most
High
,
and
of
the
ancient
of
daies
,
there
was
no
one
word
,
by
which
he
could
so
nobly
have
maintained
his
Dignity
,
kept
his
station
,
justified
his
cause
,
and
withall
expressed
his
humility
and
charity
,
as
this
,
Father
.
They
crucifyed
him
,
for
saying
himself
to
be
the
Sonne
of
God
.
And
in
the
midst
of
torment
,
he
both
professes
the
same
still
,
and
lets
them
see
,
that
they
have
no
other
way
of
forgivenesse
,
but
that
he
is
the
Sonne
of
that
Father
.
For
no
man
cometh
to
the
Father
but
by
the
Son
.
And
at
this
voice
(
Father
)
O
most
blessed
Saviour
,
Forgive
them
,
forgive
them
?
Must
murderers
be
forgiven
?
Must
the
offended
aske
it
?
And
must
a
Father
grant
it
?
And
must
he
be
solicited
,
and
remembred
by
the
name
of
Father
to
doe
it
?
Was
not
thy
passion
enough
,
but
thou
must
have
compassion
?
And
is
thy
mercy
so
violent
,
that
thou
wilt
have
a
fellow-feeling
of
their
imminent
afflictions
,
before
they
have
any
feeling
?
The
Angels
might
expect
a
present
employment
for
their
destruction
:
the
Saints
might
be
out
of
feare
,
that
they
should
be
assumed
or
mingled
in
their
fellowship
.
But
thou
wilt
have
them
pardoned
.
And
yet
doest
not
out
of
thine
own
fulnesse
pardon
them
,
as
thou
didst
the
theef
upon
the
Crosse
,
because
he
did
already
confesse
thee
;
but
thou
tellest
them
,
that
they
may
be
forgiven
,
but
at
thy
request
,
and
if
they
acknowledge
their
Advocate
to
be
the
Son
of
God
.
Father
,
forgive
them
.
I
that
cannot
revenge
thy
quarrell
,
cannot
forgive
them
.
I
that
could
not
be
saved
,
but
by
their
offence
,
cannot
forgive
them
.
And
must
a
Father
,
Almighty
,
and
well
pleased
in
thee
,
forgive
them
?
Thou
art
more
charitable
towards
them
,
then
by
thy
direction
wee
may
be
to
our
selvs
.
We
must
pray
for
our
selvs
limitedly
,
forgive
us
,
as
we
forgive
.
But
thou
wilt
have
their
forgivenes
illimited
and
unconditioned
.
Thou
seemest
not
so
much
as
to
presume
a
repentance
;
which
is
so
essentiall
,
and
necessary
in
all
transgressions
,
as
where
by
mans
fault
the
actions
of
God
are
diverted
from
his
appointed
ends
,
God
himself
is
content
to
repent
the
doing
of
them
.
As
he
repented
first
the
making
of
man
,
and
then
the
making
of
a
King
.
But
God
will
have
them
within
the
armes
of
his
generall
pardon
.
And
we
are
all
delivered
from
our
Debts
;
for
God
hath
given
his
word
,
his
co-essential
word
,
for
us
all
.
And
though
,
(
as
in
other
prodigall
debts
,
the
Interest
exceed
the
Principall
)
our
Actuall
sinnes
exceed
Originall
,
yet
God
by
giving
his
word
for
us
,
hath
acquitted
all
.
But
the
Affections
of
our
Saviour
are
not
inordinate
,
nor
irregular
.
He
hath
a
For
,
Forgive
them
,
for
,
&c.
And
where
he
hath
not
this
For
,
as
in
his
Praier
in
his
agony
,
he
quickly
interrupts
the
violence
of
his
request
,
with
a
But
,
Father
,
let
this
cup
passe
;
but
not
my
will
:
In
that
form
of
Prayer
which
himself
taught
us
,
he
hath
appointed
a
for
,
on
Gods
part
,
which
is
ever
the
same
unchangeable
:
For
thine
is
the
Kingdome
;
Therefore
supplications
belong
to
thee
:
The
power
,
Thou
openest
thy
hand
and
fillest
every
living
thing
:
The
Glory
,
for
thy
Name
is
glorified
in
thy
grants
.
But
because
on
our
part
,
the
occasions
are
variable
,
he
hath
left
our
for
,
to
our
religious
discretion
.
For
,
when
it
is
said
,
James
4.
You
lust
and
have
not
,
because
you
aske
not
;
it
followeth
presently
,
You
aske
and
misse
,
because
you
aske
amisse
.
It
is
not
a
fit
for
,
for
every
private
man
,
to
aske
much
means
,
for
he
would
doe
much
good
.
I
must
not
pray
,
Lord
put
into
my
hands
the
strength
of
Christian
Kings
,
for
out
of
my
zeale
,
I
will
imploy
thy
benefits
to
thine
advantage
,
thy
Souldiers
against
thine
enemies
,
and
be
a
bank
against
that
Deluge
,
wherewith
thine
enemy
the
Turk
threatens
to
overflow
thy
people
.
I
must
not
pray
,
Lord
fill
my
heart
with
knowledge
and
understanding
,
for
I
would
compose
the
Schismes
in
thy
Church
,
and
reduce
thy
garment
to
the
first
continuall
and
seemlesse
integrity
;
and
redresse
the
deafnesses
and
oppressions
of
Judges
,
and
Officers
.
But
he
gave
us
a
convenient
scantling
for
our
fo
rs
,
who
prayed
,
Give
me
enough
,
for
I
may
else
despair
,
give
me
not
too
much
,
for
so
I
may
presume
.
Of
Schoolmen
,
some
affirm
Prayer
to
be
an
act
of
our
will
;
for
we
would
have
that
which
we
aske
.
Others
,
of
our
understanding
;
for
by
it
we
ascend
to
God
,
and
better
our
knowledge
,
which
is
the
proper
aliment
and
food
of
our
understanding
;
so
,
that
is
a
perplexed
case
.
But
all
agree
,
that
it
is
an
act
of
our
Reason
,
and
therefore
must
be
reasonable
.
For
onely
reasonable
things
can
pray
;
for
the
beasts
and
Ravens
,
Psalme
147.
9.
are
not
said
to
pray
for
food
,
but
to
cry
.
Two
things
are
required
to
make
a
Prayer
.
1.
Pius
affectus
,
which
was
not
in
the
Devills
request
,
Matth.
8.
31.
Let
us
goe
into
the
Swine
;
nor
Job
1.
2.
Stretch
out
thy
hand
,
and
touch
all
he
hath
;
and
,
stretch
out
thy
hand
,
and
touch
his
bones
;
and
therefore
these
were
not
Prayers
.
And
it
must
be
Rerum
decentium
:
for
our
government
in
that
point
,
this
may
inform
us
.
Things
absolutely
good
,
as
Remission
of
sinnes
,
we
may
absolutely
beg
:
and
,
to
escape
things
absolutely
ill
,
as
sinne
.
But
mean
and
indifferent
things
,
qualified
by
the
circumstances
,
we
must
aske
conditionally
and
referringly
to
the
givers
will
.
For
2
Cor.
8.
when
Paul
begged
stimulum
Carnis
to
be
taken
from
him
,
it
was
not
granted
,
but
he
had
this
answer
,
My
grace
is
sufficient
for
thee
.
Let
us
now
(
not
in
curiosity
,
but
for
instruction
)
consider
the
reason
:
They
know
not
what
they
doe
.
First
,
if
Ignorance
excuse
:
And
then
,
if
they
were
ignorant
.
Hast
thou
,
O
God
,
filled
all
thy
Scriptures
,
both
of
thy
Recorders
and
Notaries
,
which
have
penned
the
History
of
thy
love
,
to
thy
People
;
and
of
thy
Secretaries
the
Prophets
,
admitted
to
the
foreknowledge
of
thy
purposes
,
and
instructed
in
thy
Cabinet
;
hast
thou
filled
these
with
prayses
and
perswasions
of
wisedome
and
knowledge
,
and
must
these
persecutors
be
pardoned
for
their
ignorance
?
Hast
thou
bid
Esay
to
say
,
27.
11.
It
is
a
people
of
no
understanding
,
therefore
he
that
made
them
,
shall
not
have
compassion
of
them
.
And
Hosea
4.
6.
My
people
are
destroyed
for
lack
of
knowledge
:
and
now
dost
thou
say
,
Forgive
them
because
they
know
not
?
Shall
ignorance
,
which
is
often
the
cause
of
sinne
,
often
a
sinne
it self
,
often
the
punishment
of
sinne
,
and
ever
an
infirmity
and
disease
contracted
by
the
first
great
sinne
,
advantage
them
?
Who
can
understand
his
faults
,
saith
the
man
according
to
thy
heart
,
Psalme
19.
12.
Lord
cleanse
me
from
my
secret
faults
:
He
durst
not
make
his
ignorance
the
reason
of
his
prayer
,
but
prayed
against
ignorance
.
But
thy
Mercy
is
as
the
Sea
:
both
before
it
was
the
Sea
,
for
it
overspreads
the
whole
world
;
and
since
it
was
called
into
limits
:
for
it
is
not
the
lesse
infinite
for
that
.
And
as
by
the
Sea
,
the
most
remote
and
distant
Nations
enjoy
one
another
,
by
traffique
and
commerce
,
East
and
West
becoming
neighbours
:
so
by
mercy
,
the
most
different
things
are
united
and
reconciled
;
Sinners
have
Heaven
;
Traytors
are
in
the
Princes
bosome
;
and
ignorant
persons
are
in
the
spring
of
wisdome
,
being
forgiven
,
not
onely
though
they
be
ignorant
,
but
because
they
are
ignorant
.
But
all
ignorance
is
not
excusable
;
nor
any
lesse
excusable
,
then
not
to
know
,
what
ignorance
is
not
to
be
excused
.
Therefore
,
there
is
an
ignorance
which
they
call
Nescientiam
,
a
not
knowing
of
things
not
appertaining
to
us
.
This
we
had
had
,
though
Adam
had
stood
;
and
the
Angels
have
it
,
for
they
know
not
the
latter
day
,
and
therefore
for
this
,
we
are
not
chargeable
.
They
call
the
other
privation
,
which
if
it
proceed
meerly
from
our
owne
sluggishnesse
,
in
not
searching
the
meanes
made
for
our
instruction
,
is
ever
inexcusable
.
If
from
God
,
who
for
his
owne
just
ends
hath
cast
clouds
over
those
lights
which
should
guide
us
,
it
is
often
excusable
.
For
1
Tim.
1.
13.
Paul
saith
,
I
was
ablasphemer
,
and
a
persecutor
,
and
an
oppressor
,
but
I
was
received
to
mercy
,
for
I
did
it
ignorantly
,
through
unbelief
.
So
,
though
we
are
all
bound
to
believe
,
and
therefore
faults
done
by
unbeliefe
cannot
escape
the
name
and
nature
of
sinne
,
yet
since
beliefe
is
the
immediate
gift
of
God
,
faults
done
by
unbeliefe
,
without
malicious
concurrences
and
circumstances
,
obtaine
mercy
and
pardon
from
that
abundant
fountaine
of
grace
,
Christ
Jesus
.
And
therefore
it
was
a
just
reason
,
Forgive
them
,
for
they
know
not
.
If
they
knew
not
,
which
is
evident
,
both
by
this
speech
from
truth
it self
,
and
by
2
Cor.
2.
8.
Had
they
known
it
,
they
would
not
have
crucified
the
Lord
of
glory
;
and
Acts
3.
17.
I
know
that
through
ignorance
ye
did
it
.
And
though
after
so
many
powerfull
miracles
,
this
ignorance
were
vincible
,
God
having
revealed
enough
to
convert
them
,
yet
there
seemes
to
be
enough
on
their
parts
,
to
make
it
a
perplexed
case
,
and
to
excuse
,
though
not
a
malitious
persecuting
,
yet
a
not
consenting
to
his
Doctrine
.
For
they
had
a
Law
,
Whosoever
shall
make
himself
the
sonne
of
God
,
let
him
dye
:
And
they
spoke
out
of
their
Lawes
,
when
they
said
,
We
have
no
other
King
but
Caesar.
There
were
therefore
some
among
them
reasonably
,
and
zealously
ignorant
.
And
for
those
,
the
Sonne
ever-welcome
,
and
well-heard
,
begged
of
his
Father
,
ever
accessible
,
and
exorable
,
a
pardon
ever
ready
and
naturall
.
We
have
now
passed
through
all
those
roomes
which
we
unlockt
and
opened
at
first
.
And
now
may
that
point
,
Why
this
prayer
is
remembred
onely
by
one
Evangelist
,
and
why
by
Luke
,
be
modestly
inquired
:
For
we
are
all
admitted
and
welcommed
into
the
acquaintance
of
the
Scriptures
,
upon
such
conditions
as
travellers
are
into
other
Countries
:
if
we
come
as
praisers
and
admirres
of
their
Commodities
and
Government
,
not
as
spies
into
the
mysteries
of
their
State
,
nor
searchers
,
nor
calumniators
of
their
weaknesses
.
For
though
the
Scriptures
,
like
a
strong
rectified
State
,
be
not
endangered
by
such
a
curious
malice
of
any
,
yet
he
which
brings
that
,
deserves
no
admittance
.
When
those
great
Commissioners
which
are
called
the
Septuagint
,
sent
from
Hierusalem
,
to
translate
the
Hebrew
Scriptures
into
Greeke
,
had
perfected
their
work
,
it
was
,
and
is
an
argument
of
Divine
assistance
,
that
writing
severally
,
they
differed
not
.
The
same
may
prove
even
to
weake
and
faithlesse
men
,
that
the
holy
Ghost
super-intended
the
foure
Evangelists
,
because
they
differ
not
;
as
they
which
have
written
their
harmonies
,
make
it
evident
:
But
to
us
,
faith
teacheth
the
other
way
.
And
we
conclude
not
,
because
they
agree
,
the
holy
Ghost
directed
;
for
heathen
Writers
and
Malefactors
in
examinations
do
so
;
but
because
the
holy
Ghost
directed
,
we
know
they
agree
,
and
differ
not
.
For
as
an
honest
man
,
ever
of
the
same
thoughts
,
differs
not
from
himself
,
though
he
do
not
ever
say
the
same
things
,
if
he
say
not
contraries
;
so
the
foure
Evangelists
observe
the
uniformity
and
samenesse
of
their
guide
,
though
all
did
not
say
all
the
same
things
,
since
none
contradicts
any
.
And
as
,
when
my
soule
,
which
enables
all
my
limbs
to
their
functions
,
disposes
my
legs
to
go
,
my
whole
body
is
truly
said
to
go
,
because
none
stayes
behinde
;
so
when
the
holy
Spirit
,
which
had
made
himself
as
a
common
soule
to
their
foure
soules
,
directed
one
of
them
to
say
any
thing
,
all
are
well
understood
to
have
said
it
.
And
therefore
when
to
that
place
in
Matth.
27.
8.
where
that
Evangelist
cites
the
Prophet
Ieremy
,
for
words
spoken
by
Zachary
,
many
medicines
are
applyed
by
the
Fathers
;
as
,
That
many
copies
have
no
name
,
That
Ieremy
might
be
binominous
,
and
have
both
names
,
a
thing
frequent
in
the
Bible
,
That
it
might
be
the
error
of
a
transcriber
,
That
there
was
extant
an
Apocryph
booke
of
Ieremy
,
in
which
these
words
were
,
and
sometimes
things
of
such
books
were
vouched
,
as
Iannes
and
Iambres
by
Paul
;
St.
Augustine
insists
upon
,
and
teaches
rather
this
,
That
it
is
more
wonderfull
,
that
all
the
Prophets
spake
by
one
Spirit
,
and
so
agreed
,
then
if
any
one
of
them
had
spoken
all
those
things
;
And
therefore
he
adds
,
Singula
sunt
omnium
,
&
omnia
sunt
singulorum
,
All
say
what
any
of
them
say
;
And
in
this
sense
most
congruously
is
that
of
St.
Hierome
applyable
,
that
the
foure
Evangelists
are
Quadriga
Divina
,
That
as
the
foure
Chariot
wheeles
,
though
they
looke
to
the
foure
corners
of
the
world
,
yet
they
move
to
one
end
and
one
way
,
so
the
Evangelists
have
both
one
scope
,
and
one
way
.
Yet
not
so
precisely
,
but
that
they
differ
in
words
:
For
as
their
generall
intention
,
common
to
them
all
begat
that
consent
,
so
a
private
reason
peculiar
to
each
of
them
,
for
the
writing
of
their
Histories
at
that
time
,
made
those
diversities
which
seem
to
be
for
Matthew
,
after
he
had
preached
to
the
Jewes
,
and
was
to
be
transplanted
into
another
vineyard
,
the
Gentiles
,
left
them
written
in
their
owne
tongue
,
for
permanency
,
which
he
had
preached
transitorily
by
word
.
Mark
,
when
the
Gospell
fructified
in
the
West
,
and
the
Church
enlarged
her self
,
and
grew
a
great
body
,
and
therefore
required
more
food
out
of
Peters
Dictates
,
and
by
his
approbation
published
his
Evangile
.
Not
an
Epitome
of
Matthewes
,
as
Saint
Ierome
(
I
know
why
)
imagines
,
but
a
just
and
intire
History
of
our
blessed
Saviour
.
And
as
Matthewes
reason
was
to
supply
a
want
in
the
Eastern
Church
,
Markes
in
the
Western
;
so
on
the
other
side
Lukes
was
to
cut
off
an
excesse
and
superfluitie
:
for
then
many
had
undertaken
this
Story
,
and
dangerously
inserted
and
mingled
uncertainties
and
obnoxious
improbabilities
:
and
he
was
more
curious
and
more
particular
then
the
rest
,
both
because
he
was
more
learned
,
and
because
he
was
so
individuall
a
companion
of
the
most
learned
Saint
Paul
,
and
did
so
much
write
Pauls
words
,
that
Eusebius
thereupon
mistaketh
the
words
2
Tim.
2.
1.
Christ
is
raised
according
to
my
Gospell
,
to
prove
that
Paul
was
author
of
this
Gospell
attributed
to
Luke
.
Iohn
the
Minion
of
Christ
upon
earth
,
and
survivor
of
the
Apostles
,
(
whose
books
rather
seem
fallen
from
Heaven
,
and
writ
with
the
hand
which
ingraved
the
stone
Tables
,
then
a
mans
work
)
because
the
heresies
of
Ebion
and
Cerinthus
were
rooted
,
who
upon
this
true
ground
,
then
evident
aud
fresh
,
that
Christ
had
spoke
many
things
which
none
of
the
other
three
Evangelists
had
Recorded
,
uttered
many
things
as
his
,
which
he
never
spoke
:
Iohn
I
say
,
more
diligently
then
the
rest
handleth
his
Divinity
,
and
his
Sermons
,
things
specially
brought
into
question
by
them
.
So
therefore
all
writ
one
thing
,
yet
all
have
some
things
particular
.
And
Luke
most
,
for
he
writ
last
of
three
,
and
largeliest
for
himselfe
,
1
Act.
1.
saith
,
I
have
made
the
former
Treatise
of
all
that
Iesus
began
to
doe
and
teach
,
untill
the
Day
that
he
was
taken
up
;
which
speech
,
lest
the
words
in
the
last
of
Iohn
,
If
all
were
written
which
Iesus
did
,
the
world
could
not
contain
the
Bookes
,
should
condemne
,
Ambrose
and
Chrysostome
interpret
well
out
of
the
words
themselves
,
Scripsit
de
omnibus
,
non
omnia
,
He
writ
of
all
,
but
not
all
:
for
it
must
have
the
same
limitation
,
which
Paul
giveth
his
words
,
who
saith
,
Acts
20.
in
one
verse
,
I
have
kept
nothing
back
,
but
have
shewed
you
all
the
counsell
of
God
;
and
in
another
,
I
kept
back
nothing
that
was
profitable
.
It
is
another
peculiar
singularity
of
Lukes
,
that
he
addresseth
his
History
to
one
man
,
Theophilus
.
For
it
is
but
weakely
surmised
,
that
he
chose
that
name
,
for
all
lovers
of
God
,
because
the
interpretation
of
the
word
suffereth
it
,
since
he
addeth
most
noble
Theophilus
.
But
the
work
doth
not
the
lesse
belong
to
the
whole
Church
,
for
that
,
no
more
then
his
Masters
Epistles
doe
though
they
be
directed
to
particulars
.
It
is
also
a
singularitie
in
him
to
write
upon
that
reason
,
because
divers
have
written
.
In
humane
knowledge
,
to
abridge
or
suck
,
and
then
suppresse
other
Authors
,
is
not
ever
honest
nor
profitable
:
We
see
after
that
vast
enterprise
of
Iustinian
,
who
distilled
all
the
Law
into
one
vessell
,
and
made
one
Booke
of
2000.
suppressing
all
the
rest
,
Alciate
wisheth
he
had
let
them
alone
,
and
thinketh
the
Doctors
of
our
times
,
would
better
have
drawn
usefull
things
from
those
volumes
,
then
his
Trebonian
and
Dorothee
did
.
And
Aristotle
after
,
by
the
immense
liberality
of
Alexander
,
he
had
ingrossed
all
Authors
,
is
said
to
have
defaced
all
,
that
he
might
be
in
stead
of
all
:
And
therefore
,
since
they
cannot
rise
against
him
,
he
imputes
to
them
errours
which
they
held
not
:
vouches
onely
such
objections
from
them
,
as
he
is
able
to
answer
;
and
propounds
all
good
things
in
his
own
name
,
which
he
ought
to
them
.
But
in
this
History
of
Lukes
,
it
is
otherwise
:
He
had
no
authority
to
suppresse
them
,
nor
doth
he
reprehend
or
calumniate
them
,
but
writes
the
truth
simply
,
and
leaves
it
to
outweare
falshood
:
and
so
it
hath
:
Moses
rod
hath
devoured
the
Conjurers
rods
,
and
Lukes
Story
still
retains
the
majestie
of
the
maker
,
and
theirs
are
not
.
Other
singularities
in
Luke
,
of
form
or
matter
,
I
omit
,
and
end
with
one
like
this
in
our
Text.
As
in
the
apprehending
of
our
blessed
Saviour
,
all
the
Evangelists
record
,
that
Peter
cut
off
Malchus
eare
,
but
onely
Luke
remembers
the
healing
of
it
again
:
(
I
think
)
because
that
act
of
curing
,
was
most
present
and
obvious
to
his
consideration
,
who
was
a
Physician
:
so
he
was
therefore
most
apt
,
to
remember
this
Prayer
of
Christ
,
which
is
the
Physick
and
Balsamum
of
our
Soule
,
and
must
be
applied
to
us
all
,
(
for
we
doe
all
Crucifie
him
,
and
we
know
not
what
we
do
)
And
therefore
Saint
Hierome
gave
a
right
Character
of
him
,
in
his
Epistle
to
Paulinus
,
Fuit
Medicus
,
&
pariter
omnia
verba
illius
,
Animae
languentis
sunt
Medicinae
,
As
he
was
a
Physitian
,
so
all
his
words
are
Physick
for
a
languishing
soule
.
Now
let
us
dispatch
the
last
consideration
,
of
the
effect
of
this
Prayer
.
Did
Christ
intend
the
forgivenesse
of
the
Jewes
,
whose
utter
ruine
God
(
that
is
,
himselfe
)
had
fore-decreed
?
And
which
he
foresaw
,
and
bewaild
even
then
hanging
upon
the
Crosse
?
For
those
Divines
which
reverently
forbeare
to
interpret
the
words
Lord
,
Lord
,
why
hast
thou
forsaken
me
?
of
a
suffering
hell
in
his
soule
,
or
of
a
departing
of
the
Father
from
him
;
(
for
Ioh.
16.
it
is
,
I
am
not
alone
,
for
the
Father
is
with
me
)
offer
no
exposition
of
those
words
more
convenient
,
then
that
the
foresight
of
the
Jewes
imminent
calamities
,
expressed
and
drew
those
words
from
him
:
In
their
Afflictions
,
were
all
kindes
,
and
all
degrees
of
Miserie
.
So
that
as
one
writer
of
the
Roman
Story
saith
elegantly
,
He
that
considereth
the
Acts
of
Rome
,
considereth
not
the
Acts
of
one
People
,
but
of
Mankinde
:
I
may
truly
of
the
Jewes
Afflictions
,
he
that
knoweth
them
,
is
ignorant
of
nothing
that
this
world
can
threaten
.
For
to
that
which
the
present
authority
of
the
Romanes
inflicted
upon
them
,
our
Schools
have
added
upon
their
posterities
;
that
they
are
●laves
to
Christians
,
and
their
goods
subject
to
spoile
,
if
the
Lawes
of
the
Princes
where
they
live
,
did
not
out
of
indulgency
defend
them
.
Did
he
then
aske
,
and
was
not
heard
?
God
forbid
.
A
man
is
heard
,
when
that
is
given
which
his
will
desired
;
and
our
will
is
ever
understood
to
be
a
will
rectified
,
and
concurrent
with
God
.
This
is
Voluntas
,
a
discoursed
and
examined
will
.
That
which
is
upon
the
first
sight
of
the
object
,
is
Velleit
as
,
a
willingnesse
,
which
we
resist
not
,
onely
because
we
thought
not
of
it
.
And
such
a
willingnesse
had
Christ
,
when
suddenly
he
wished
that
the
cup
might
passe
:
but
quickly
conformed
his
will
to
his
Fathers
.
But
in
this
Prayer
his
will
was
present
,
therefore
fulfilled
.
Briefly
then
,
in
this
Prayer
he
commended
not
all
the
Jewes
,
for
he
knew
the
chief
to
sin
knowingly
,
and
so
out
of
the
reach
of
his
reason
,
(
for
they
know
not
.
)
Nor
any
,
except
they
repented
after
:
for
it
is
not
ignorance
,
but
repentance
,
which
deriveth
to
us
the
benefit
of
Gods
pardon
.
For
he
that
sinnes
of
Ignorance
,
may
be
pardoned
if
he
repent
;
but
he
that
sinnes
against
his
Conscience
,
and
is
thereby
impenitible
,
cannot
be
pardoned
.
And
this
is
all
,
which
I
will
say
of
these
words
,
Father
forgive
them
,
for
they
know
not
what
they
do
.
O
eternall
God
,
look
down
from
thy
Throne
to
thy
footstoole
:
from
thy
blessed
Company
of
Angels
and
Saints
,
to
us
,
by
our
own
faults
made
more
wretched
and
contemptible
,
then
the
wormes
,
which
shall
eat
us
,
or
the
dust
which
we
were
,
and
shall
be
.
O
Lord
,
under
the
weight
of
thy
Iustice
we
cannot
stand
.
Nor
had
any
other
title
to
thy
mercie
,
but
the
Name
of
Father
,
and
that
we
have
forfeited
.
That
name
of
Sonnes
of
God
,
thou
gavest
to
us
,
all
at
once
in
Adam
;
and
he
gave
it
away
from
us
all
by
his
sinne
.
And
thou
hast
given
it
again
to
every
one
of
us
,
in
our
regeneration
by
Baptisme
,
and
we
have
lost
it
again
by
our
transgressions
.
And
yet
thou
was
not
weary
of
being
mercifull
,
but
diddest
choose
one
of
us
,
to
be
a
fit
and
worthy
ransome
for
us
all
;
and
by
the
death
of
thy
Christ
,
our
Iesus
,
gavest
us
again
the
title
and
priviledge
of
thy
Sonnes
;
but
with
conditions
,
which
though
easie
,
we
have
broke
,
and
with
a
yoke
,
which
though
light
,
and
sweet
,
we
have
cast
off
.
How
shall
we
then
dare
to
call
thee
Father
?
Or
to
beg
that
thou
wilt
make
one
triall
more
of
us
?
These
hearts
are
accustomed
to
rebellions
,
and
hopelesse
.
But
,
O
God
,
create
in
us
new
hearts
,
hearts
capable
of
the
love
and
feare
,
due
to
a
Father
.
And
then
we
shall
dare
to
say
,
Father
,
and
to
say
,
Father
forgive
us
.
Forgive
us
O
Father
,
and
all
which
are
engaged
,
and
accountable
to
thee
for
us
:
forgive
our
Parents
,
and
those
which
undertooke
for
us
in
Baptisme
.
Forgive
the
civill
Magistrate
,
and
the
Minister
.
Forgive
them
their
negligences
,
and
us
our
stubbornnesses
.
And
give
us
the
grace
that
we
may
ever
sincerely
say
,
both
this
Prayer
of
Example
and
Counsell
,
Forgive
our
enemies
,
and
that
other
of
Precept
,
Our
Father
which
art
in
Heaven
,
&c.
SERMON
XXXV
.
Preached
February
21.
1611.
MATTHEW
21.
44.
Whosoever
shall
fall
on
this
stone
,
shall
be
broken
;
but
on
whomsoever
it
shall
fall
,
it
will
grinde
him
to
powder
.
ALmighty
God
made
us
for
his
glory
,
and
his
glory
is
not
the
glory
of
a
Tyrant
,
to
destroy
us
,
but
his
glory
is
in
our
happinesse
.
He
put
us
in
a
faire
way
towards
that
happinesse
in
nature
,
in
our
creation
,
that
way
would
have
brought
us
to
heaven
,
but
then
we
fell
,
and
(
if
we
consider
our selves
onely
)
irrecoverably
.
He
put
us
after
into
another
way
,
over
thorny
hedges
and
ploughed
Lands
,
through
the
difficulties
and
incumbrances
of
all
the
Ceremoniall
Law
;
there
was
no
way
to
heaven
then
,
but
that
;
after
that
,
he
brought
us
a
crosse
way
,
by
the
Crosse
of
Jesus
Christ
,
and
the
application
of
his
Gospell
,
and
that
is
our
way
now
.
If
we
compare
the
way
of
nature
,
and
our
way
,
we
went
out
of
the
way
at
the
Townes
end
,
as
soone
as
we
were
in
it
,
we
were
out
of
it
.
Adam
dyed
as
soone
as
he
lived
,
and
fell
as
soone
as
he
was
set
on
foote
;
If
we
compare
the
way
of
the
Law
,
and
ours
,
the
Jewes
and
the
Christians
,
their
Synagogue
was
but
as
Gods
farme
,
Vos
Dei
agricultura
,
&
Dei
aedificium
,
Ye
are
Gods
husbandry
,
and
Gods
building
:
Now
of
this
,
this
husbandry
God
speaks
familiarly
and
parabolicaly
many
times
in
Scriptures
:
of
this
building
particularly
and
principally
in
this
place
,
where
having
intimated
unto
us
the
severall
benefits
we
have
received
from
Christ
Jesus
in
that
appellation
,
as
he
is
a
stone
;
he
tells
us
also
our
dangers
in
mis-behaving
our selves
towards
it
,
Whosoever
shall
fall
on
this
&c.
Christ
then
is
a
stone
,
and
we
may
run
into
two
dangers
:
first
,
we
may
fall
upon
this
stone
,
and
then
this
stone
may
fall
upon
us
;
but
yet
we
have
a
great
deale
of
comfort
presented
to
us
,
in
that
Christ
is
presented
to
us
as
a
stone
,
for
there
we
shall
finde
him
,
first
,
to
be
the
foundation
stone
,
nothing
can
stand
which
is
not
built
upon
Christ
;
Secondly
,
to
be
Lapis
Angularis
,
a
corner
stone
,
that
unites
things
most
dis-united
;
and
then
to
be
Lapis
Iacob
,
the
stone
that
Iacob
slept
upon
;
fourthly
,
to
be
Lapis
Davidis
,
the
stone
that
David
flew
Golih
withall
;
And
lastly
,
to
be
Lapis
Petra
,
such
a
stone
as
is
a
Rock
,
and
such
a
Rock
as
no
Waters
nor
Stormes
can
remove
or
shake
,
these
are
benefits
:
Christ
Jesus
is
a
stone
,
no
firmnesse
but
in
him
;
a
fundamentall
stone
,
no
building
but
on
him
;
a
corner
stone
,
no
piecing
nor
reconciliation
,
but
in
him
;
and
Iacobs
stone
,
no
rest
,
no
tranquillity
,
but
in
him
;
and
Davids
stone
,
no
anger
,
no
revenge
,
but
in
him
;
and
a
rocky
stone
,
no
defence
against
troubles
and
tribulations
,
but
in
him
;
And
upon
this
stone
we
fall
and
are
broken
,
and
this
stone
may
fall
on
us
,
and
grinde
us
to
powder
.
First
in
the
metaphor
,
Iohn
,
He
loved
them
to
the
end
;
and
not
to
any
particular
end
,
owne
clothes
would
defile
them
againe
,
them
who
by
nature
are
not
able
to
love
him
at
all
,
and
when
by
grace
they
are
brought
to
love
him
,
can
expresse
their
love
no
other
way
,
but
to
be
glad
that
he
was
betrayed
,
and
scourged
,
and
scorned
,
and
nayled
,
and
crucified
;
and
to
be
glad
,
that
if
all
this
were
not
already
done
,
it
might
be
done
yet
,
to
long
,
and
wish
,
that
if
Christ
were
not
crucified
,
he
might
be
crucified
now
,
(
which
is
a
strange
manner
of
expressing
love
)
those
men
he
loved
,
and
loved
unto
the
end
;
Men
and
not
Angels
;
and
then
men
,
Ad
distinctionem
mortuorum
,
sayes
Chrysostome
,
not
onely
the
Patriarchs
,
who
were
departed
out
of
the
world
,
who
had
loved
him
so
well
,
as
to
take
his
word
for
their
salvation
,
and
had
lived
and
dyed
in
the
faithfull
contemplation
of
a
future
promise
,
which
they
never
saw
performed
;
but
those
who
were
partakers
of
the
performance
of
all
those
promises
,
those
into
the
midst
of
whom
he
came
in
person
,
those
upon
whom
he
wrought
with
his
piercing
Doctrine
,
and
his
powerfull
miracles
,
those
who
for
all
this
loved
not
him
,
he
loved
:
Et
in
finem
,
he
loved
them
to
the
end
:
It
is
much
that
he
should
love
them
in
fine
,
at
their
end
,
that
he
should
looke
graciously
on
them
at
last
,
that
when
their
sunne
sets
,
their
eyes
faint
,
his
sunne
of
grace
should
arise
,
and
his
East
be
brought
to
their
West
,
that
then
in
the
shadow
of
death
,
the
Lord
of
life
should
quicken
and
inanimate
their
hearts
:
that
when
their
last
bell
tolls
,
and
calls
them
to
their
first
Judgement
,
(
and
first
and
last
Judgement
to
this
purpose
is
all
one
)
the
passing
bell
,
and
Angels
trump
sound
all
but
one
note
,
Surgite
qui
dormitis
in
pulvere
,
Arise
ye
that
sleepe
in
the
dust
,
which
is
the
voyce
of
the
Angels
,
and
Surgite
qui
vigilatis
in
plumis
,
Arise
ye
that
cannot
sleepe
in
feathers
,
for
the
pangs
of
death
,
which
is
the
voyce
of
the
bell
,
is
but
one
voyce
;
for
God
at
the
generall
Judgement
,
shall
never
reverse
any
particular
Judgement
,
formerly
given
;
that
God
should
then
come
to
the
beds
side
,
ad
sibilandum
populum
suum
,
as
the
Prophet
Ezekiel
speaks
,
to
hisse
softly
for
his
childe
,
to
speake
comfortably
in
his
eare
,
to
whisper
gently
to
his
departing
soule
,
and
to
drowne
and
overcome
with
this
soft
Musick
of
his
,
all
the
danger
of
the
Angels
Trumpets
,
all
the
horror
of
the
ringing
Bell
,
all
the
cryes
,
and
vociferations
of
a
distressed
,
and
distracted
,
and
scattering
family
,
yea
all
the
accusations
of
his
owne
conscience
,
and
all
the
triumphant
acclamations
of
the
Devill
himselfe
;
that
God
should
love
a
man
thus
in
fine
,
at
his
end
,
and
returne
to
him
then
,
though
he
had
suffered
him
to
go
astray
from
him
before
,
it
is
a
great
testimony
of
an
unspeakable
love
:
but
his
love
is
not
onely
in
fine
,
at
the
end
,
but
in
finem
,
to
the
end
,
all
the
way
to
the
end
.
He
leaves
them
not
uncalled
at
first
,
he
leaves
them
not
unaccompanied
in
the
way
,
he
leaves
them
not
unrecompensed
at
the
last
,
that
God
who
is
Almighty
,
Alpha
and
Omega
,
first
and
last
,
that
God
is
also
love
it selfe
,
and
therefore
this
love
is
Alpha
and
Omega
,
first
and
last
too
;
Consider
Christs
proceeding
with
Peter
in
the
ship
,
Noli
timere
,
Be
not
afraid
,
it
is
I
,
any
testimony
of
his
presence
rectifies
all
.
This
puts
Peter
into
that
spirituall
knowledge
and
confidence
,
Iube
me
venire
,
Lord
bid
me
come
to
thee
;
he
hath
a
desire
to
be
with
Christ
,
but
yet
stayes
his
bidding
;
he
puts
not
himselfe
into
an
unnecessary
danger
,
without
a
commandment
;
Christ
bids
him
,
and
Peter
comes
,
but
yet
,
though
Christ
were
in
his
sight
,
and
even
in
the
actuall
exercise
of
his
love
to
him
,
yet
as
soone
as
he
saw
a
gust
,
a
storme
,
timuit
,
he
was
afraid
,
and
Christ
letteth
him
feare
,
and
letteth
him
sinke
,
and
letteth
him
crie
;
But
he
directeth
his
feare
,
and
his
crie
to
the
right
end
.
Domine
salvum
me
fac
,
Lord
save
me
,
and
thereupon
he
stretcheth
out
his
hand
and
saved
him
:
God
doth
not
raise
his
children
to
honour
,
and
great
estates
,
and
then
leave
them
,
and
expose
them
to
be
subjects
,
and
exercises
of
the
malice
of
others
,
nor
he
doth
not
make
them
mightie
,
and
then
leave
them
,
ut
glorietur
in
malo
qui
potens
est
,
that
he
should
thinke
it
a
glory
to
be
able
to
do
harm
.
He
doth
not
impoverish
and
dishonour
his
children
,
and
then
leave
them
;
leave
them
unsensible
of
that
Doctrine
,
that
patience
is
as
great
a
blessing
as
aboundance
:
God
giveth
not
his
children
health
,
and
then
leaveth
them
to
a
boldnesse
in
surfetting
;
nor
beauty
,
and
leave
them
to
a
confidence
of
opening
themselves
to
all
sollicitations
;
nor
valour
,
and
then
leaveth
them
to
a
spirit
of
quarrelsomnesse
:
God
maketh
no
patterns
of
his
works
,
no
modells
of
his
houses
,
he
maketh
whole
pieces
,
he
maketh
perfect
houses
,
he
putteth
his
children
into
good
wayes
,
and
he
directeth
and
protecteth
them
in
those
wayes
:
For
this
is
the
constancy
and
the
perseverance
of
the
love
of
Christ
Jesus
,
as
he
is
called
in
this
Text
a
stone
.
To
come
to
the
particular
benefits
;
And
then
,
A
sure
foundation
and
a
Corner
stone
,
as
he
was
in
the
place
of
Esay
,
Lapis
probatus
,
I
will
lay
in
Sion
a
tryed
stone
;
Thus
in
his
Person
,
and
thus
in
his
Offices
,
Consider
him
in
his
power
,
and
hee
is
such
a
Corner
stone
,
as
that
hee
is
the
God
of
Peace
,
and
Love
,
and
Union
,
and
Concord
.
Such
a
Corner
stone
as
is
able
to
unite
,
and
reconcile
(
as
it
did
in
Abrahams
house
)
a
Wife
,
and
a
Concubine
in
one
bed
,
a
covetous
Father
,
and
a
wastfull
Sonne
in
one
family
,
a
severe
Magistrate
,
and
a
licentious
people
in
one
City
,
an
absolute
Prince
,
and
a
jealous
People
in
one
Kingdome
,
Law
,
and
Conscience
in
one
Government
,
Scripture
,
and
tradition
in
one
Church
.
If
we
would
but
make
Christ
Jesus
and
his
peace
,
the
life
and
soule
of
all
our
actions
,
and
all
our
purposes
;
if
we
would
mingle
that
sweetnesse
and
supplenesse
which
he
loves
,
and
which
he
is
,
in
all
our
undertakings
;
if
in
all
controversies
,
booke
controversies
,
and
sword
controversies
,
we
would
fit
them
to
him
,
and
see
how
neere
they
would
meet
in
him
,
that
is
,
how
neere
we
might
come
to
be
friends
,
and
yet
both
sides
be
good
Christians
;
then
wee
placed
this
stone
in
his
second
right
place
,
who
as
hee
is
a
Corner
stone
reconciling
God
and
man
in
his
owne
Person
,
and
a
Corner
stone
in
reconciling
God
and
mankinde
in
his
Office
,
so
hee
desires
to
bee
a
Corner
stone
in
reconciling
man
and
man
,
and
setling
peace
among
our selves
,
not
for
worldly
ends
,
but
for
this
respect
,
that
wee
might
all
meet
in
him
to
love
one
another
,
not
because
wee
made
a
stronger
party
by
that
love
,
not
because
wee
made
a
sweeter
conversation
by
that
love
,
but
because
wee
met
closer
in
the
bosome
of
Christ
Jesus
;
where
wee
must
at
last
either
rest
altogether
eternally
,
or
bee
altogether
eternally
throwne
out
,
or
bee
eternally
separated
and
divorced
from
one
another
.
Having
then
received
Christ
for
the
foundation
stone
,
Lapis
Iacob
,
a
stone
of
rest
and
security
to
our selves
.
When
Iacob
was
in
his
journey
,
hee
tooke
a
stone
,
and
that
stone
was
his
pillow
,
David
,
if
wee
can
remember
God
of
his
Covenant
,
to
his
people
,
and
to
their
seed
,
it
is
well
;
it
is
more
,
if
wee
can
clamber
a
step
higher
on
this
ladder
to
a
Domine
labia
mea
aperies
,
if
we
come
to
open
our
lips
in
a
true
confession
of
our
wretched
condition
and
of
those
sinnes
by
which
we
have
forfeited
our
interest
in
that
Covenant
,
it
is
more
;
and
more
then
that
too
,
Vsque
quo
Domine
,
How
long
,
These
steps
,
these
gradations
towards
God
,
do
well
;
warre
is
a
degree
of
peace
,
as
it
is
the
way
of
peace
;
and
these
colluctations
and
wrestlings
with
God
,
bring
a
man
to
peace
with
him
;
But
then
is
a
man
upon
this
stone
of
Iacob
,
when
in
a
faire
,
and
even
,
and
constant
religious
course
of
life
,
he
enters
into
his
sheets
every
night
,
as
though
his
neighbours
next
day
were
to
shrowd
and
wind
him
in
those
sheets
;
he
shuts
up
his
eyes
every
night
,
as
though
his
Executors
had
closed
them
;
and
lies
downe
every
night
,
not
as
though
his
man
were
to
call
him
up
next
morning
,
or
to
the
next
dayes
sport
,
or
businesse
,
but
as
though
the
Angels
were
to
call
him
to
the
resurrection
;
And
this
is
our
third
benefit
,
as
Christ
is
a
stone
,
we
have
security
and
peace
of
conscience
in
him
.
The
next
is
,
Lapis
David
,
the
stone
with
which
David
slew
Goliah
,
and
with
which
we
may
overcome
all
our
enemies
;
Sicut
baculus
crucis
,
ita
lapis
Christi
habuit
typum
;
Davids
sling
was
a
type
of
the
Crosse
,
Goliah
,
Thou
comest
to
me
with
a
speare
and
a
shield
,
but
I
come
to
thee
in
the
name
of
the
God
of
the
hosts
of
Israel
,
whom
thou
hast
railed
upon
,
)
I
come
in
the
name
of
the
Lord
,
The
last
benefit
which
we
consider
in
Christ
,
Prayse
ye
the
Lord
,
blesse
him
,
and
magnifie
him
for
ever
.
If
a
sonne
should
aske
bread
of
his
father
,
will
he
give
him
a
stone
,
was
Christs
question
?
Yes
,
O
blessed
Father
,
we
aske
no
other
answer
to
our
petition
,
no
better
satisfaction
to
our
necessity
,
then
when
we
say
,
Da
nobis
panem
,
Give
us
this
day
our
daily
bread
,
that
thou
give
us
this
Stone
,
this
Rock
,
thy self
in
thy
Church
,
for
our
direction
,
thy self
in
the
Sacrament
,
for
our
refection
;
what
hardnesse
soever
we
finde
there
,
what
corrections
soever
we
receive
there
,
all
shall
be
easie
of
digestion
,
and
good
nourishment
to
us●
Thy
holy
spirit
of
patience
shall
command
,
That
these
stones
be
made
bread
;
And
we
shall
finde
more
juice
,
more
marrow
in
these
stones
,
in
these
afflictions
,
then
worldly
men
shall
do
in
the
softnesse
of
their
oyle
,
in
the
sweetnesse
of
their
honey
,
in
the
cheerefulnesse
of
their
wine
;
for
as
Christ
is
our
foundation
,
we
beleeve
in
him
,
and
as
he
is
our
corner-stone
,
we
are
at
peace
with
the
world
in
him
;
as
he
is
Iacobs
stone
,
giving
us
peace
in
our selves
and
Davids
stone
,
giving
us
victory
over
our
enemies
,
so
he
is
a
Rock
of
stone
,
(
no
affliction
,
no
tribulation
shal
shake
us
.
)
And
so
we
have
passed
through
all
the
benefits
proposed
to
be
considered
in
this
first
part
,
As
Christ
is
a
stone
.
It
is
some
degree
of
thankfulnesse
,
Si
Rex
Israel
,
If
Christ
will
be
King
,
let
him
come
downe
from
the
Crosse
,
and
then
we
will
beleeve
in
him
,
let
him
deliver
his
Church
from
all
crosses
,
first
,
of
doctrine
,
and
then
of
persecution
,
and
then
we
will
beleeve
him
to
be
King
;
if
we
will
say
,
Nolumus
hunc
regnare
,
we
will
admit
Christ
,
but
we
will
not
admit
him
to
reign
over
us
,
to
be
King
;
if
he
will
be
content
with
a
Consulship
,
with
a
Collegueship
,
that
he
&
the
world
may
joyn
in
the
government
,
that
we
may
give
the
week
to
the
world
,
and
the
Sabbath
to
him
,
that
we
may
give
the
day
of
the
Sabbath
to
him
and
the
night
to
our
licentiousnesse
,
that
of
the
day
we
may
give
the
forenoon
to
him
,
and
the
afternoon
to
our
pleasures
,
if
this
will
serve
Christ
,
we
are
content
to
admit
him
,
but
Nolumus
regnare
,
we
will
none
of
that
absolute
power
,
that
whether
we
eat
or
drink
,
or
whatsoever
we
doe
,
we
must
be
troubled
to
thinke
on
him
,
and
respect
his
glory
in
every
thing
.
If
he
will
say
,
Praecepit
Angelis
,
God
hath
given
us
in
charge
to
his
Angels
,
and
therefore
we
need
not
to
look
to
our
own
ways
,
He
hath
locked
us
up
safely
,
and
lodged
us
softly
under
an
eternall
election
,
and
therefore
we
are
sure
of
salvation
,
if
he
will
walke
thus
blindely
,
violently
,
wilfully
,
negligently
in
the
true
Church
,
though
he
walke
amongst
the
Saphires
,
and
Pearls
,
and
Chrysolytes
,
which
are
mentioned
there
,
that
is
,
in
the
outward
communion
and
fellowship
of
Gods
Saints
,
yet
he
may
bruise
and
break
,
and
batter
himselfe
,
as
much
against
these
stones
,
as
against
the
stone
Gods
of
the
heathen
,
or
the
stone
Idols
of
the
Papists
;
for
first
,
the
place
of
this
falling
upon
this
stone
,
is
the
true
Church
;
Qui
jacet
in
terra
,
he
that
is
already
upon
the
ground
,
in
no
Church
,
can
fall
no
lower
,
till
he
fall
to
hell
;
but
he
whom
God
hath
brought
into
his
true
Church
,
if
he
come
to
a
confident
security
,
that
he
is
safe
enough
in
these
outward
acts
of
Religion
,
he
falls
,
though
it
be
upon
this
stone
,
he
erreth
,
though
in
the
true
Church
.
This
is
the
place
then
,
the
true
Church
;
the
falling
it selfe
(
as
farre
as
will
fall
into
our
time
of
consideration
now
)
is
a
falling
into
some
particular
sinne
,
but
not
such
as
quenches
our
faith
;
wee
fall
so
,
as
we
may
rise
againe
.
Saint
Hierome
expresseth
it
so
,
reservatur
per
paenitentiam
ad
salutem
,
that
man
is
reserved
by
Gods
purpose
,
to
come
by
repentance
,
to
salvation
;
for
this
man
that
fals
there
,
fals
not
so
desperately
,
as
that
he
feeles
nothing
between
hell
and
him
,
nothing
to
stop
at
,
nothing
to
check
him
by
the
way
,
Cadit
super
,
he
falls
upon
some
thing
;
nor
he
falls
not
upon
flowers
,
to
wallow
and
tumble
in
his
sinne
,
nor
upon
feathers
,
to
rest
and
sleep
in
his
sinne
,
nor
into
a
cooling
river
,
to
disport
,
and
refresh
,
and
strengthen
himself
in
his
sinne
;
but
he
falls
upon
a
stone
,
where
he
may
receive
a
bruise
,
a
pain
upon
his
fall
,
a
remorse
of
that
sinne
he
is
fallen
into
:
And
in
this
fall
,
our
infirmitie
appears
three
wayes
:
The
first
is
Impingere
in
lapidem
,
To
stumble
,
for
though
he
be
upon
the
right
stone
in
the
true
Religion
,
and
have
light
enough
,
Impingimus
meredie
,
as
the
Prophet
saith
,
even
at
noon
we
stumble
;
we
have
much
more
light
,
by
Christ
being
come
,
then
the
Jewes
had
,
but
we
are
sorry
we
have
it
:
when
Christ
hath
said
to
us
for
our
better
understanding
of
the
Law
,
He
that
looketh
and
lusteth
hath
committed
Adultery
,
He
that
coveteth
hath
stollen
,
He
that
is
angry
hath
murdered
,
we
stumble
at
this
,
and
we
are
scandalized
with
it
;
and
we
thinke
that
other
Religions
are
gentler
,
and
that
Christ
hath
dealt
hardly
with
us
,
and
we
had
rather
Christ
had
not
said
so
,
we
had
rather
he
had
left
us
to
our
libertie
and
discretion
,
to
looke
,
and
court
,
and
to
give
a
way
to
our
passions
,
as
we
should
finde
it
most
conduce
to
our
ease
,
and
to
our
ends
.
And
this
is
Impingere
,
to
stumble
,
not
to
goe
on
in
an
equall
and
even
pace
,
not
to
doe
the
will
of
God
cheerefully
.
And
a
second
degree
is
calcitrare
,
to
kick
,
to
spurre
at
this
stone
;
that
is
,
to
bring
some
particular
sinne
,
and
some
particular
Law
into
comparison
:
To
debate
thus
,
if
I
doe
not
this
now
,
I
shall
never
have
such
a
time
;
if
I
slip
this
,
I
shall
never
have
the
like
opportunitie
;
if
I
will
be
a
foole
now
,
I
shall
be
a
begger
all
my
life
:
and
for
the
Law
of
God
that
is
against
it
,
there
is
but
a
little
evill
for
a
great
deale
of
good
;
and
there
is
a
great
deale
of
time
to
recover
and
repent
that
little
evill
.
Now
to
remove
a
stone
which
was
a
landmarke
,
and
to
hide
and
cover
that
stone
,
was
all
one
fault
in
the
Law
;
to
hide
the
will
of
God
from
our
owne
Consciences
with
excuses
and
extenuatious
,
this
is
,
calcitrare
,
as
much
as
we
can
to
spurn
the
stone
,
the
landmarke
out
of
the
way
;
but
the
fulnesse
and
accomplishment
of
this
is
in
the
third
word
of
the
Text
,
Cadere
,
to
fall
;
he
falls
as
a
piece
of
money
falls
into
a
river
;
we
heare
it
fall
,
and
we
see
it
sink
,
and
by
and
by
we
see
it
deeper
,
and
at
last
we
see
it
not
at
all
:
So
no
man
falleth
at
first
into
any
sinne
,
but
he
heares
his
own
fall
.
There
is
a
tendernesse
in
every
Conscience
at
the
beginning
,
at
the
entrance
into
a
sinne
,
and
he
discerneth
a
while
the
degrees
of
sinking
too
:
but
at
last
he
is
out
of
his
owne
sight
,
till
he
meete
this
stone
;
(
this
stone
is
Christ
)
that
is
,
till
he
meete
some
hard
reprehension
,
some
hard
passage
of
a
Sermon
,
some
hard
judgement
in
a
Prophet
,
some
crosse
in
the
World
,
some
thing
from
the
mouth
,
or
some
thing
from
the
hand
of
God
,
that
breaks
him
:
He
falls
upon
the
stone
and
is
broken
.
So
that
to
be
broken
upon
this
stone
,
Now
there
is
in
this
part
this
circumstance
,
Quicunque
unusquisque
,
whosoever
falls
,
that
is
,
whosoever
he
be
,
he
falls
;
Quo●odo
de
coelo
cecidisti
Luciter
?
says
the
Prophet
,
à
longè
,
farre
off
,
for
he
could
see
no
stone
to
fall
upon
,
for
when
he
fell
,
there
was
no
such
Messias
,
no
such
meanes
of
reparation
proposed
,
nor
promised
when
he
fell
,
as
now
to
us
;
The
blessed
Virgin
,
and
the
forerunner
of
Christ
,
Iohn
Baptist
,
fell
too
,
but
they
fell
propè
,
neerer
hand
,
they
fell
but
a
little
way
,
for
they
had
this
stone
(
Christ
Jesus
)
in
a
personall
presence
,
and
their
faith
was
alwaies
awake
in
them
;
but
yet
he
,
and
she
,
and
they
all
fell
into
some
sinne
.
Quicunque
cadit
is
unusquisque
cadit
,
whosoever
falls
,
is
,
whosoever
he
be
,
he
falls
,
and
whosoever
falls
,
(
as
we
said
before
)
is
broken
;
If
he
fall
upon
something
,
and
fall
not
to
an
infinite
depth
;
If
he
fall
not
upon
a
soft
place
,
to
a
delight
in
sinne
,
but
upon
a
stone
,
and
this
stone
,
(
no
harder
,
sharper
,
ruggedder
then
this
,
not
into
a
diffidence
,
or
distrust
in
Gods
mercy
)
he
that
falls
so
,
and
is
broken
so
,
that
comes
to
a
remorsefull
,
to
a
broken
,
and
a
contrite
heart
,
he
is
broken
to
his
advantage
,
left
to
a
possibility
,
yea
brought
to
a
neerenesse
of
being
pieced
againe
,
by
the
Word
,
by
the
Sacraments
,
and
other
medicinall
institutions
of
Christ
in
his
Church
.
We
must
end
onely
with
touching
upon
the
third
part
,
upon
whom
this
stone
falls
,
it
will
grinde
him
to
powder
;
where
we
shall
onely
tell
you
first
,
Quid
conteri
,
what
this
grinding
is
;
and
then
,
Quid
cadere
,
what
the
falling
of
this
stone
is
;
And
briefly
this
grinding
to
powder
,
is
to
be
brought
to
that
desperate
and
irrecoverable
estate
in
sinne
,
as
that
no
medicinall
correction
from
God
,
no
breaking
,
no
bowing
,
no
melting
,
no
moulding
can
bring
him
to
any
good
fashion
;
when
God
can
worke
no
cure
,
do
no
good
upon
us
by
breaking
us
;
not
by
breaking
us
in
our
health
,
for
we
will
attribute
that
to
weaknesse
of
stomach
,
to
surfeit
,
to
indigestion
;
not
by
breaking
us
in
our
states
,
for
we
will
impute
that
to
falshood
in
servants
,
to
oppression
of
great
adversaries
,
to
inquity
of
Judges
;
not
by
breaking
us
in
our
honour
,
for
we
will
accuse
for
that
,
factions
,
and
practises
,
and
supplantation
in
Court
;
when
God
cannot
breake
us
with
his
corrections
,
but
that
we
will
attribute
them
to
some
naturall
,
to
some
accidentall
causes
,
and
never
thinke
of
Gods
judgements
,
which
are
the
true
cause
of
these
afflictions
;
when
God
cannot
breake
us
by
breaking
our
backs
,
by
laying
on
heavy
loads
of
calamities
upon
us
,
nor
by
breaking
our
hearts
,
by
putting
us
into
a
sad
,
and
heavy
,
and
fruitlesse
sorrow
and
melancholy
for
these
worldly
losses
,
then
he
comes
to
breake
us
by
breaking
our
necks
,
by
casting
us
into
the
bottomlesse
pit
,
and
falling
upon
us
there
,
in
this
wrath
and
indignation
,
Comminuam
eos
in
pulverem
,
sayth
he
,
I
will
beate
them
as
small
as
dust
before
the
winde
,
and
tread
them
as
flat
as
clay
in
the
streets
,
is
not
found
a
sheard
to
take
fire
at
the
hearth
,
nor
to
take
water
at
the
pit
:
that
is
,
they
shall
be
incapable
of
any
beam
of
grace
in
themselves
from
heaven
,
or
any
spark
of
zeale
in
themselves
,
(
not
a
sheard
to
fetch
fire
at
the
hearth
)
and
incapable
of
any
drop
of
Christs
blood
from
heaven
,
or
of
any
teare
of
contrition
in
themselves
,
not
a
sheard
to
fetch
water
at
the
pit
,
I
will
breake
them
as
a
Potters
vessell
,
quod
non
potest
instaurari
,
says
God
in
Ieremy
,
There
shall
be
no
possible
meanes
(
of
those
means
which
God
hath
ordained
in
his
Church
)
to
recompact
them
againe
,
no
voice
of
Gods
word
to
draw
them
,
no
threatnings
of
Gods
judgements
shall
drive
them
,
no
censures
of
Gods
Church
shall
fit
them
,
no
Sacrament
shall
cement
and
glue
them
to
Christs
body
againe
;
In
temporall
blessings
,
he
shall
be
unthankfull
,
in
temporall
afflictions
,
he
shall
be
obdurate
:
And
these
two
shall
serve
,
as
the
upper
and
nether
stone
of
a
mill
,
to
grinde
this
reprobate
sinner
to
powder
.
Lastly
,
grinde
him
to
powder
;
He
shall
be
broken
,
and
he
no
more
found
,
says
the
Prophet
,
yea
,
he
shall
be
broken
and
no
more
sought
:
No
man
shall
consider
him
what
he
is
now
,
hee
that
overcometh
,
shall
not
bee
hurt
by
the
second
death
,
he
that
feeles
his
own
fall
upon
this
stone
,
shall
never
feel
this
stone
fall
upon
him
,
he
that
comes
to
a
remorse
,
early
,
and
earnestly
after
a
sinne
,
and
seeks
by
ordinary
meanes
,
his
reconcileation
to
God
in
his
Church
,
is
in
the
best
state
that
man
can
be
in
now
;
for
howsoever
we
cannot
say
that
repentance
is
as
happy
an
estate
as
Innocency
,
yet
certainly
every
particular
man
feels
more
comfort
and
spirituall
joy
,
after
a
true
repentance
for
a
sin
,
then
he
had
in
that
degree
of
Innocence
which
he
had
before
he
committed
that
sinne
;
and
therefore
in
this
case
also
we
may
safely
repeat
those
words
of
Augustine
,
Audeo
dicere
,
I
dare
be
bold
to
say
,
that
many
a
man
hath
been
the
better
for
some
sin
.
Almighty
God
,
who
gives
that
civill
wisdome
,
to
make
use
of
other
mens
infirmities
,
give
us
also
this
heavenly
wisdome
,
to
make
use
of
our
own
particular
sins
,
that
thereby
our
own
wretched
conditions
in
our selves
,
and
our
meanes
of
reparation
in
Iesus
Christ
,
may
be
the
more
manifested
unto
us
;
To
whom
with
the
blessed
Spirit
,
&c.
SERMON
XXXVI
.
Preached
at
Saint
Pauls
upon
Christmasse
day
,
1621.
JOHN
1.
8.
He
was
not
that
Light
,
but
was
sent
to
bear
witnesse
of
that
Light
.
IT
is
an
injury
common
to
all
the
Evangelists
,
(
as
Irenaeus
notes
)
that
all
their
Gospels
were
severally
refused
by
one
Sect
of
Hereticks
or
other
.
But
it
was
proper
to
Saint
Iohn
alone
,
to
be
refused
by
a
Sect
,
that
admitted
all
the
other
three
Evangelists
,
(
as
Epiphanius
remembers
)
and
refused
onely
Saint
Iohn
.
These
were
the
Alogiani
,
a
limme
and
branch
of
the
Arians
,
who
being
unable
to
looke
upon
the
glorious
Splendour
,
the
divine
Glory
,
attributed
by
Saint
Iohn
to
this
Logos
,
(
which
gave
them
their
name
of
Alogiani
)
this
Word
,
this
Christ
,
not
comprehending
this
Mystery
,
That
this
Word
was
so
with
God
,
as
that
it
was
God
;
they
tooke
a
round
way
,
and
often
practised
,
to
condemne
all
that
they
did
not
understand
,
and
therefore
refuse
the
whole
Gospell
.
Indeed
his
whole
Gospell
is
comprehended
in
the
beginning
thereof
.
In
this
first
Chapter
is
contracted
all
that
which
is
extensively
spred
,
and
dilated
through
the
whole
Booke
.
For
here
is
first
,
the
Foundation
of
all
,
the
Divinitie
of
Christ
,
to
the
15.
verse
.
Secondly
,
the
Execution
of
all
,
the
Offices
of
Christ
,
to
the
35.
verse
.
And
then
the
Effect
,
the
Working
,
the
Application
of
all
,
that
is
,
who
were
to
Preach
all
this
,
to
the
ends
of
the
world
,
the
calling
of
his
Apostles
,
to
the
end
of
the
Chapter
:
for
the
first
,
Christs
Divinity
,
there
is
enough
expressed
in
the
very
first
verse
alone
:
for
,
there
is
his
Eternitie
,
intimated
in
that
word
,
In
principio
,
in
the
beginning
.
The
first
booke
of
the
Bible
,
Genesis
,
and
the
last
booke
,
(
that
is
,
that
which
was
last
written
)
this
Gospell
,
begin
both
with
this
word
,
In
the
beginning
.
But
the
last
beginning
was
the
first
,
if
Moses
beginning
doe
onely
denote
the
Creation
,
which
was
not
6000.
yeares
since
,
and
Saint
Iohns
,
the
Eternity
of
Christ
,
which
no
Millions
,
multiplied
by
Millions
,
can
calculate
.
And
then
,
as
his
Eternitie
,
so
his
distinction
of
Persons
,
is
also
specified
in
this
1.
verse
,
when
the
Word
,
(
that
is
,
Christ
)
is
said
to
have
been
apud
Deum
,
with
God
.
For
,
therefore
,
(
saith
Saint
Basil
)
did
the
Holy
Ghost
rather
choose
to
say
apud
Deum
,
then
in
Deo
,
with
God
,
then
in
God
,
ne
auferenda
Hypostaseos
occasionem
daret
,
lest
he
should
give
any
occasion
of
denying
the
same
Nature
,
in
divers
Persons
;
for
it
doth
more
clearly
notifie
a
distinction
of
Persons
,
to
say
,
he
was
with
him
,
then
to
say
,
he
was
in
him
;
for
the
severall
Attributes
of
God
,
(
Mercy
and
Iustice
,
and
the
rest
)
are
in
God
,
and
yet
they
are
not
distinct
Persons
.
Lastly
,
there
is
also
expressed
in
this
1.
verse
Christs
Equality
with
God
,
in
that
it
is
said
,
&
Verbum
erat
Deus
,
and
this
Word
was
God
.
As
it
was
in
the
beginning
,
and
therefore
Eternall
,
and
as
it
was
with
God
,
and
therefore
a
distinct
Person
,
so
it
was
God
,
and
thereforre
equall
to
the
Father
;
which
phrase
doth
so
vexe
and
anguish
the
Arians
,
that
being
disfurnished
of
all
other
escapes
,
they
corrupted
the
place
,
onely
with
a
false
interpunction
,
and
broke
of
the
words
,
where
they
admitted
no
such
pause
;
for
,
they
read
it
thus
,
Verbum
erat
apud
Deum
;
(
so
far
,
well
)
Et
Deus
erat
.
There
they
made
their
point
;
and
then
followed
in
another
sentence
:
Verbum
hoc
erat
in
principio
,
&c.
The
first
part
then
of
this
Chapter
,
(
and
indeed
of
the
whole
Gospell
)
is
in
that
1.
verse
the
manifestation
of
his
Divine
Nature
,
in
his
Eternitie
,
in
the
distinction
of
Persons
,
in
the
equalitie
with
the
Father
.
The
second
part
of
the
Chapter
layeth
downe
the
Office
of
Christ
,
his
Propheticall
,
his
Priestly
,
his
Royall
Office
.
For
the
first
,
the
Office
of
a
Prophet
consisting
in
three
severall
exercises
,
to
manifest
things
past
,
to
foretell
things
to
come
,
and
to
expound
thing
present
,
Christ
declared
himself
to
be
a
Prophet
in
all
these
three
:
for
,
for
the
first
,
he
was
not
onely
a
Verball
,
but
an
Actuall
manifester
of
former
Prophecies
,
for
all
the
former
Prophecies
were
accomplished
in
his
Person
,
and
in
his
deeds
,
and
words
,
in
his
actions
and
Passion
.
For
the
second
,
his
foretelling
of
future
things
,
he
foretold
the
state
of
the
Church
,
to
the
end
of
the
world
.
And
for
the
third
(
declaring
of
present
things
)
He
told
the
Samaritan
woman
,
Sir
,
I
see
that
thou
art
a
Prophet
:
so
his
Propheticall
Office
,
is
plainly
laid
down
.
For
his
second
Office
,
his
Priesthood
,
that
is
expressed
in
the
36.
verse
,
Behold
the
Lambe
of
God
;
for
,
in
this
,
he
was
our
Priest
,
that
he
was
our
Sacrifice
;
he
was
our
Priest
,
in
that
he
offered
himselfe
for
our
sinnes
.
Lastly
,
his
Royall
Office
was
the
most
naturall
to
him
of
all
the
rest
.
The
Office
of
a
Prophet
was
Naturall
to
none
;
none
was
born
a
Prophet
.
Those
who
are
called
the
children
of
the
Prophets
,
and
the
sonnes
of
the
Prophets
,
are
but
the
Prophets
Disciples
.
Though
the
Office
of
Priesthood
,
by
being
annexed
to
one
Tribe
,
may
(
in
some
sense
)
be
called
Naturall
,
yet
in
Christ
it
could
not
be
so
,
for
he
was
not
of
that
Tribe
of
Levi
:
so
that
he
had
no
interest
in
the
legall
Priesthood
,
but
was
a
Priest
according
to
the
Order
of
Melchisedec
.
But
his
Title
to
be
King
,
was
naturall
,
by
descent
,
he
was
of
the
bloud
Royall
,
and
the
nearest
in
succession
;
so
that
he
,
and
onely
he
,
had
,
De
Iure
,
all
the
three
unctions
upon
him
.
David
had
two
;
he
was
both
a
Prophet
,
and
a
King
;
he
had
those
two
capacities
;
Melchisedec
had
two
too
;
he
was
both
a
King
and
a
Priest
;
he
had
two
:
Onely
Christ
had
all
three
,
both
a
Prophet
,
and
Priest
,
and
King
.
In
the
third
part
of
the
Chapter
,
which
is
the
calling
of
foure
of
his
Apostles
,
we
may
observe
that
the
first
was
called
,
was
not
Peter
,
but
Andrew
;
that
there
might
be
laid
at
first
some
interruption
,
some
stop
to
their
zealous
fury
,
who
will
still
force
,
and
heap
up
every
action
which
any
way
concerns
Saint
Peter
,
to
the
building
up
of
his
imaginary
primacy
,
which
primacy
,
they
cared
not
though
Peter
wanted
,
if
they
could
convey
that
primacy
to
his
Successor
,
by
any
other
Title
;
for
which
Successours
sake
it
is
,
and
not
for
Saint
Peters
own
,
that
they
are
so
over
diligent
in
advancing
his
prerogative
.
But
,
it
was
not
Peter
,
that
was
called
,
but
Andrew
.
In
Andrews
present
and
earnest
application
of
himself
to
Christ
,
we
may
note
,
(
and
onely
so
)
divers
particulars
,
fit
for
use
and
imitation
.
In
his
first
question
,
Master
,
where
dwellest
thou
?
there
is
not
onely
,
(
as
Cyrill
observes
)
a
reverent
ascribing
to
him
a
power
of
instructing
in
that
compellation
,
Master
,
but
a
desire
to
have
more
time
afforded
to
hearken
to
his
instructions
,
Where
dwellest
thou
,
that
I
may
dwell
with
thee
?
And
as
soon
as
ever
he
had
taken
in
some
good
portion
of
knowledge
himselfe
,
he
conceives
presently
a
desire
to
communicate
his
happinesse
with
others
;
and
he
seeks
his
brother
Peter
,
and
tells
him
,
Invenimus
Messiam
,
we
have
found
the
Messias
;
which
is
,
(
as
Saint
Chrysostome
notes
)
vox
quaerentis
:
In
this
,
that
he
rejoyces
in
the
finding
of
him
,
he
testifies
that
he
had
sought
him
,
and
that
he
had
continued
in
the
expectation
of
a
Messias
before
.
Invenit
Messiam
,
he
had
found
the
Messias
;
but
,
saith
the
Text
,
Duxit
ad
Iesum
,
he
brought
his
brother
the
glorious
newes
of
having
found
a
King
,
the
King
of
the
Jewes
,
but
he
led
him
to
Iesus
,
to
a
Saviour
;
that
so
,
all
kinds
of
happinesse
,
temporall
and
spirituall
,
might
be
intimated
in
this
discovery
of
a
King
,
and
of
a
Saviour
;
What
may
not
his
servants
hope
for
at
his
hands
,
who
is
both
those
,
a
King
and
a
Saviour
,
and
hath
worldly
preferments
,
and
the
Glory
of
Heaven
in
his
power
?
Now
,
though
the
words
of
this
Text
,
(
He
was
not
that
light
,
but
was
sent
to
beare
witnesse
of
that
light
)
are
placed
in
the
first
part
of
the
Chapter
,
that
which
concernes
Christs
Divine
nature
,
yet
they
belong
,
and
they
have
a
respect
to
all
three
;
To
his
Divine
nature
,
to
his
Offices
,
and
to
his
Calling
of
his
Apostles
:
For
,
first
,
light
denotes
his
Divine
nature
;
secondly
,
the
testimony
that
is
given
of
him
by
Iohn
Baptist
,
(
of
whom
the
words
of
our
Text
are
spoken
)
declares
him
to
be
the
Messias
,
and
Messias
,
(
which
signifies
anointed
)
involves
all
his
Offices
,
are
his
three
Offices
,
are
his
three
vocations
;
and
thirdly
,
the
Application
of
this
testimony
,
given
by
Iohn
Baptist
here
,
by
the
Apostles
and
their
Successors
after
,
intimates
or
brings
to
our
memory
this
their
first
vocation
,
in
this
Chapter
.
So
that
the
Gospel
of
Saint
Iohn
containes
all
Divinity
,
this
Chapter
all
the
Gospell
,
and
this
Text
all
the
Chapter
.
Therefore
it
is
too
large
to
goe
through
at
this
time
;
at
this
time
we
shall
insist
upon
such
branches
as
arise
out
of
that
consideration
,
what
,
and
who
this
light
is
,
(
for
,
we
shall
finde
it
to
be
both
a
personall
light
,
(
it
is
some
body
)
and
,
otherwise
too
,
a
reall
light
,
(
it
is
some
thing
)
therefore
we
inquire
,
what
,
this
light
is
,
(
what
thing
)
and
who
this
light
is
,
(
what
person
)
which
Iohn
Baptist
is
denied
to
be
.
Hereafter
we
shall
consider
,
the
Testimony
which
is
given
of
this
light
;
in
which
part
in
due
time
,
we
shall
handle
,
the
person
of
the
witnesse
Iohn
Baptist
,
in
whom
we
shall
finde
many
considerable
,
and
extraordinary
circumstances
:
and
then
,
his
Citation
,
and
calling
to
this
testimony
;
and
thirdly
,
the
testimony
it selfe
that
he
gave
:
and
lastly
,
why
any
testimony
was
requisite
to
so
evident
a
thing
as
light
.
But
the
first
part
,
who
,
and
what
this
light
is
,
belongs
most
properly
to
this
day
,
and
will
fill
that
portion
of
the
day
,
which
is
afforded
us
for
this
exercise
.
Proceed
we
therefore
to
that
,
Iohn
Baptist
was
not
that
light
,
who
was
,
what
was
?
Though
most
expositors
,
fourth
verse
(
In
it
was
life
,
and
that
life
was
the
light
of
men
)
there
they
understand
life
,
to
be
nothing
but
this
naturall
life
which
we
breath
,
and
light
to
be
onely
that
naturall
life
,
naturall
reason
,
which
distinguishes
us
men
,
from
other
creatures
.
Now
,
it
is
true
that
they
may
have
a
pretence
for
some
ground
of
this
interpretation
in
antiquity
it selfe
,
for
,
so
says
Saint
Cyrill
,
Filius
Dei
Creativè
illuminat
,
Christ
doth
enlighten
us
,
in
creating
us
.
And
so
some
others
of
the
Fathers
,
and
some
of
the
Schooles
,
understand
by
that
light
naturall
Reason
,
and
that
life
,
conservation
in
life
.
But
this
interpretation
seemes
to
me
subject
to
both
these
dangers
,
that
it
goes
so
farre
,
and
yet
reaches
not
home
.
So
far
,
in
wresting
in
divers
senses
into
a
word
,
which
needs
but
one
,
and
is
of
it selfe
cleare
enough
,
that
is
light
,
and
yet
reaches
not
home
,
for
it
reaches
not
to
the
essentiall
light
,
which
is
Christ
Iesus
,
nor
to
the
supernaturall
light
,
which
is
Faith
and
Grace
,
which
seemes
to
have
been
the
Evangelists
principall
scope
,
to
declare
the
comming
of
Christ
,
(
who
is
the
essentiall
light
)
and
his
purpose
in
comming
,
to
raise
and
establish
a
Church
,
by
Faith
and
Grace
,
which
is
the
supernaturall
light
:
For
,
as
the
holy
Ghost
himselfe
interprets
life
to
be
meant
of
Christ
,
(
He
that
hath
the
Sonne
hath
life
)
so
we
may
justly
doe
of
light
too
,
he
that
sees
the
Sonne
,
the
Sonne
of
God
hath
light
.
For
,
light
is
never
,
(
to
my
remembrance
)
found
in
any
place
of
the
Scripture
,
where
it
must
necessarily
signifie
the
light
of
nature
,
naturall
reason
;
but
wheresoever
it
is
transferred
from
the
naturall
to
a
figurative
sense
,
it
takes
a
higher
signification
then
that
;
either
it
signifies
Essentiall
light
,
Christ
Jesus
,
(
which
answers
our
first
question
,
Quis
lux
,
who
is
this
light
,
it
is
Christ
,
personally
)
or
it
signifies
the
supernaturall
light
of
Faith
and
Grace
,
(
which
answers
our
second
question
,
Quid
lux
,
what
is
this
light
,
for
it
is
the
working
of
Christ
,
by
his
Spirit
,
in
his
Church
,
in
the
infusion
of
Faith
and
Grace
,
for
beliefe
,
and
manners
)
And
therefore
though
it
be
ever
lawfull
,
and
often
times
very
usefull
,
for
the
raising
and
exaltation
of
our
devotion
,
and
to
present
the
plenty
,
and
abundance
of
the
holy
Ghost
in
the
Scriptures
,
who
satisfies
us
as
with
marrow
,
and
with
fatnesse
,
to
induce
the
diverse
senses
that
the
Scriptures
doe
admit
,
yet
this
may
not
be
admitted
,
if
there
may
be
danger
thereby
,
to
neglect
or
weaken
the
literall
sense
it selfe
.
For
there
is
no
necessity
of
that
spirituall
wantonnesse
of
finding
more
then
necessary
senses
;
for
,
the
more
lights
there
are
,
the
more
shadows
are
also
cast
by
those
many
lights
.
And
,
as
it
is
true
in
religious
duties
,
so
is
it
in
interpretation
of
matters
of
Religion
,
Necessarium
&
Satis
convertuntur
;
when
you
have
done
that
you
ought
to
doe
in
your
calling
,
you
have
done
enough
;
there
are
no
such
Evangelicall
counsailes
,
as
should
raise
workes
of
supererogation
,
more
then
you
are
bound
to
doe
,
so
when
you
have
the
necessary
sense
,
that
is
the
meaning
of
the
holy
Ghost
in
that
place
,
you
have
senses
enow
,
and
not
till
then
,
though
you
have
never
so
many
,
and
never
so
delightfull
.
Light
therefore
,
Illa
lux
,
that
light
.
For
,
non
sic
dicitur
lux
,
sicut
lapis
;
Christ
is
not
so
called
Light
,
the
light
;
but
yet
with
a
limitation
and
restriction
,
the
light
of
the
world
,
that
is
,
set
up
to
convey
light
to
the
world
.
It
is
true
that
Iohn
Baptist
himselfe
was
called
light
,
and
with
large
additions
,
Lucerna
ardens
,
a
burning
,
a
shining
lampe
,
to
denote
both
his
owne
burning
zeale
,
and
the
communicating
of
this
his
light
to
others
.
It
is
true
,
all
the
faithfull
are
said
to
be
light
in
the
Lord
;
but
all
this
is
but
to
signifie
that
they
had
been
in
darknesse
before
;
they
had
been
beclouded
,
but
were
now
illustrated
;
they
were
light
,
but
light
by
reflexion
,
by
illustration
of
a
greater
light
.
And
as
in
the
first
creation
,
vesper
&
mane
dies
unus
,
The
evening
and
the
morning
made
the
day
,
evening
before
morning
,
darknesse
before
light
,
so
in
our
regeneration
,
when
wee
are
made
new
Creatures
,
the
Spirit
of
God
findes
us
in
naturall
darknesse
,
and
by
him
we
are
made
light
in
the
Lord
.
But
Christ
himselfe
,
and
hee
onely
,
is
Illa
lux
,
vera
lux
;
that
light
,
the
true
light
.
Not
so
opposed
to
those
other
lights
,
as
though
the
Apostles
,
or
Iohn
Baptist
,
or
the
faithfull
,
who
are
called
lights
,
were
false
lights
;
but
that
they
were
weake
lights
.
But
Christ
was
fons
lucis
,
the
fountaine
of
all
their
light
;
light
so
,
as
no
body
else
was
so
;
so
,
as
that
hee
was
nothing
but
light
.
Now
,
neither
the
Apostles
,
nor
Iohn
Baptist
,
nor
the
Elect
,
no
nor
the
virgin
Mary
(
though
wee
should
allow
all
that
the
Roman
Church
aske
in
her
behalfe
)
for
the
Roman
Church
is
not
yet
come
to
that
searednesse
,
that
obduratenesse
,
that
impudency
,
as
to
pronounce
that
the
virgin
Mary
was
without
originall
sinne
,
(
though
they
have
done
many
shrewd
acts
towards
it
,
to
the
prejudice
of
the
contrary
opinion
)
yet
none
of
these
were
so
light
,
as
they
were
nothing
but
light
.
Moses
himselfe
who
received
and
delivered
the
law
,
was
not
so
;
and
to
intimate
so
much
,
there
was
an
illustration
,
and
irradiation
upon
his
face
,
but
not
so
of
all
his
body
.
Nay
,
Christ
Iesus
himselfe
,
who
fulfilled
the
law
,
as
man
,
was
not
so
;
which
he
also
intimated
in
the
greatest
degree
of
glorification
which
he
accepted
upon
earth
,
which
was
his
transfiguration
,
for
,
though
it
be
said
in
that
,
That
the
fashion
of
his
Countenance
was
changed
,
and
his
garment
was
white
,
and
glistered
,
thorough
light
;
but
hee
suffered
his
Divine
nature
to
appeare
and
shine
thorough
his
flesh
,
and
not
to
swallow
,
or
annihilate
that
flesh
.
All
other
men
,
by
occasion
of
this
flesh
,
have
darke
clouds
,
yea
nights
,
yea
long
and
frozen
winter
nights
of
sinne
,
and
of
the
works
of
darknesse
.
Christ
was
incapable
of
any
such
nights
,
or
any
such
clouds
,
any
approaches
towards
sinne
;
but
yet
Christ
admitted
some
shadowes
,
some
such
degrees
of
humane
infirmity
,
as
by
them
,
he
was
willing
to
show
,
that
the
nature
of
man
,
in
the
best
perfection
thereof
,
is
not
vera
lux
,
tota
lux
,
true
light
,
all
light
,
which
he
declared
in
that
Si
possible
,
and
that
Transeat
calix
,
If
it
hee
possible
,
let
this
cup
passe
;
words
,
Veruntamen
,
yet
Father
,
whatsoever
the
sadnesse
of
my
soule
have
made
mee
say
,
yet
,
not
my
will
but
thine
be
done
;
not
mine
,
but
thine
;
so
that
they
were
not
altogether
,
all
one
;
humane
infirmity
made
some
difference
.
So
that
no
one
man
,
not
Christ
,
(
considered
but
so
as
man
)
was
tota
lux
,
all
light
,
no
cloud
.
No
not
mankinde
,
consider
it
collectively
,
can
bee
light
so
,
as
that
there
shall
bee
no
darknesse
.
It
was
not
so
,
when
all
mankind
was
in
one
person
,
in
Adam
.
It
is
said
sometimes
in
School
,
that
no
man
can
keep
the
commandements
,
yet
man
,
collectively
,
may
keep
them
.
They
intend
no
more
herein
,
but
that
some
one
man
may
abstaine
from
doing
any
act
against
worshipping
of
Images
,
another
from
stealing
,
another
from
adultery
,
and
others
from
others
.
But
if
it
were
possible
to
compose
a
man
of
such
elements
,
as
that
the
principallest
vertues
,
and
eminencies
of
all
other
men
,
should
enter
into
his
composition
,
and
if
there
could
bee
found
a
man
,
as
perfect
in
all
particular
vertues
,
as
Moses
was
in
meeknesse
,
meeke
man
,
above
all
the
men
that
were
upon
the
earth
)
yet
this
man
would
not
bee
vera
lux
,
tota
lux
,
true
light
,
all
light
.
Moses
was
not
so
meeke
,
but
that
hee
slew
the
Egyptian
,
nor
so
meek
,
but
that
hee
disputed
and
expostulated
with
God
many
times
,
passionately
.
Every
man
is
so
far
from
beeing
tota
lux
,
all
light
,
as
that
he
hath
still
within
him
,
a
darke
vapor
of
orginall
sinne
,
and
the
cloud
of
humane
flesh
without
him
.
Nay
not
onely
no
man
,
(
for
so
we
may
consider
him
in
the
whole
course
of
his
life
)
but
noone
act
,
of
the
most
perfect
,
and
religious
man
in
the
world
,
though
that
act
employ
but
halfe
a
minute
in
the
doing
thereof
,
can
bee
vera
lux
,
true
light
,
all
light
,
so
perfect
light
,
as
that
it
may
serve
another
,
or
thy selfe
,
for
a
lanthorne
to
his
,
or
thy
feet
,
or
a
light
to
his
,
or
thy
steps
,
so
that
hee
or
thou
may
thinke
it
enough
to
doe
so
still
.
For
,
another
man
may
doe
so
good
works
,
as
it
may
justly
work
to
thy
shame
,
and
confusion
,
and
to
the
aggravating
of
thy
condemnation
,
that
thou
livest
not
as
well
as
hee
,
yet
,
it
would
not
perchance
serve
thy
turne
,
to
live
but
so
well
;
for
,
to
whom
God
gives
more
,
of
him
he
requires
more
.
No
man
hath
veram
lucem
,
true
light
,
thorough
light
;
no
man
hath
meridiem
,
Augem
,
that
high
point
that
casts
no
shadow
,
because
,
besides
originall
sinne
,
that
ever
smoakes
up
,
and
creates
a
foote
in
the
soule
,
and
besides
naturall
infirmities
,
which
become
sinnes
,
when
wee
consider
Grace
,
no
man
does
carry
his
good
actions
to
that
heighth
as
,
by
that
grace
,
which
God
affords
him
,
hee
might
doe
.
Slacker
men
have
a
declination
even
in
their
mornings
;
a
West
even
in
their
East
;
coolings
,
and
faintnesses
and
after-noones
,
as
soon
as
they
have
any
dawnings
,
any
breake
of
day
,
any
inchoation
of
any
spirituall
action
or
purpose
.
Others
have
some
farther
growth
,
and
increasing
,
and
are
more
diligent
in
the
observation
of
spirituall
duties
;
but
yet
they
have
not
their
meridiem
,
their
Augem
,
their
noon
,
their
south
point
,
no
such
heighth
,
as
that
they
might
not
have
a
higher
,
by
that
grace
which
they
have
received
.
In
the
best
degree
of
our
best
actions
,
particularly
in
this
service
,
which
wee
doe
to
God
at
this
houre
,
if
we
brought
with
us
hither
a
religious
purpose
to
sanctifie
this
festivall
,
if
wee
answer
to
the
callings
of
his
most
blessed
Spirit
,
whilest
wee
are
here
,
if
wee
carry
away
a
detestation
of
our
sinnes
,
and
a
holy
purpose
of
amendment
of
life
,
this
is
a
good
degree
of
proficiency
,
and
God
bee
blessed
,
if
any
of
us
all
arrive
to
that
degree
;
but
yet
,
this
is
not
vera
lux
,
true
light
,
all
light
;
for
,
who
amongst
us
can
avoid
the
testimony
of
his
conscience
,
that
since
he
begun
this
present
service
to
God
,
his
thoughts
have
not
strayed
upon
pleasures
and
vanities
or
profit
,
and
leapt
the
walls
of
this
Church
,
yea
,
perchance
within
the
walls
of
this
flesh
,
which
should
bee
the
Temple
of
the
holy
Ghost
?
Besides
,
to
become
vera
lux
,
tota
lux
,
true
light
,
thorough
light
,
requires
persebrrance
to
the
end
.
So
that
till
our
naturall
light
goe
out
,
wee
cannot
say
that
wee
have
this
light
;
for
,
as
the
darknesse
of
hell
fire
is
,
so
this
light
of
this
heavenly
fire
,
must
bee
everlasting
.
If
ever
it
go
cleane
out
,
it
was
never
throughly
kindled
,
but
kindled
to
our
farther
damnation
;
it
was
never
vera
lux
,
true
light
,
for
,
as
one
office
of
the
law
is
,
but
to
show
sinne
,
so
all
the
light
of
grace
may
end
in
this
,
to
show
me
my
desperate
estate
,
from
the
abuse
of
grace
.
In
all
Philosophy
there
is
not
so
darke
a
thing
as
light
;
As
the
sunne
,
which
is
fons
lucis
naturalis
,
the
beginning
of
naturall
light
,
is
the
most
evident
thing
to
bee
seen
,
and
yet
the
hardest
to
be
looked
upon
,
so
is
naturall
light
to
our
reason
and
understanding
.
Nothing
clearer
,
for
it
is
clearnesse
it selfe
,
nothing
darker
,
it
is
enwrapped
in
so
many
scruples
.
Nothing
nearer
,
for
it
is
round
about
us
,
nothing
more
remote
,
for
wee
know
neither
entrance
,
nor
limits
of
it
.
Nothing
more
easie
,
for
a
child
discerns
it
,
nothing
more
hard
,
for
no
man
understands
it
.
It
is
apprehensible
by
sense
,
and
not
comprehensible
by
reason
.
If
wee
winke
,
wee
cannot
chuse
but
see
it
,
if
we
stare
,
wee
know
it
never
the
better
.
No
man
is
yet
got
so
neare
to
the
knowledge
of
the
qualities
of
light
,
as
to
know
whether
light
it selfe
be
a
quality
,
or
a
substance
.
If
then
this
naturall
light
be
so
darke
to
our
naturall
reason
,
if
wee
shall
offer
to
pierce
so
far
,
into
the
light
of
this
text
,
the
Essentiall
light
Christ
Iesus
,
(
in
his
nature
,
or
but
in
his
offices
)
or
the
supernaturall
light
of
faith
and
grace
,
(
how
far
faith
may
be
had
,
and
yet
lost
,
and
how
far
the
freewill
of
man
may
concur
and
cooperate
with
grace
,
and
yet
still
remaine
nothing
in
it selfe
)
if
wee
search
farther
into
these
points
,
then
the
Scripture
hath
opened
us
a
way
,
how
shall
wee
hope
to
unentangle
,
or
extricate
our selves
?
They
had
a
precious
composition
for
lamps
,
amongst
the
ancients
,
reserved
especially
for
Tombes
,
which
kept
light
for
many
hundreds
of
yeares
;
we
have
had
in
our
age
experience
,
in
some
casuall
openings
of
ancient
vaults
,
of
finding
such
lights
,
as
were
kindled
,
(
as
appeared
by
their
inscriptions
)
fifteen
or
sixteen
hundred
years
before
;
but
,
as
soon
as
that
light
comes
to
our
light
,
it
vanishes
.
So
this
eternall
,
and
this
supernaturall
light
,
Christ
and
faith
,
enlightens
,
warmes
,
purges
,
and
does
all
the
profitable
offices
of
fire
,
and
light
,
if
we
keep
it
in
the
right
spheare
,
in
the
proper
place
,
(
that
is
,
if
wee
consist
in
points
necessary
to
salvation
,
and
revealed
in
the
Scripture
)
but
when
wee
bring
this
light
to
the
common
light
of
reason
,
to
our
inferences
,
and
consequencies
,
it
may
be
in
danger
to
vanish
it selfe
,
and
perchance
extinguish
our
reason
too
;
we
may
search
so
far
,
and
reason
so
long
of
faith
and
grace
,
as
that
we
may
lose
not
onely
them
,
but
even
our
reason
too
,
and
sooner
become
mad
then
good
.
Not
that
we
are
bound
to
believe
any
thing
against
reason
,
that
is
,
to
believe
,
we
know
not
why
.
It
is
but
a
slacke
opinion
,
it
is
not
Beliefe
,
that
is
not
grounded
upon
reason
.
He
that
should
come
to
a
Heathen
man
,
a
meere
naturall
man
,
uncatechized
,
uninstructed
in
the
rudiments
of
the
Christian
Religion
,
and
should
at
first
,
without
any
preparation
,
present
him
first
with
this
necessitie
;
Thou
shalt
burn
in
fire
and
brimstone
eternally
,
except
thou
believe
a
Trinitie
of
Persons
,
in
an
unitie
of
one
God
,
Except
thou
believe
the
Incarnation
of
the
second
Person
of
the
Trinitie
,
the
Sonne
of
God
,
Except
thou
believe
that
a
Virgine
had
a
Soone
,
and
the
same
Sonne
that
God
had
,
and
that
God
was
Man
too
,
and
being
the
immortall
God
,
yet
died
,
he
should
be
so
farre
from
working
any
spirituall
cure
upon
this
poore
soule
,
as
that
he
should
rather
bring
Christian
Mysteries
into
scorne
,
then
him
to
a
beliefe
.
For
,
that
man
,
if
you
proceed
so
,
Believe
all
,
or
you
burne
in
Hell
,
would
finde
an
easie
,
an
obvious
way
to
escape
all
;
that
is
,
first
not
to
believe
Hell
it selfe
,
and
then
nothing
could
binde
him
to
believe
the
rest
.
The
reason
therefore
of
Man
,
must
first
be
satisfied
;
but
the
way
of
such
satisfaction
must
be
this
,
to
make
him
see
,
That
this
World
,
a
frame
of
so
much
harmony
,
so
much
concinnitie
and
conveniencie
,
and
such
a
correspondence
,
and
subordination
in
the
parts
thereof
,
must
necessarily
have
had
a
workeman
,
for
nothing
can
make
it selfe
:
That
no
such
workeman
would
deliver
over
a
frame
,
and
worke
,
of
so
much
Majestie
,
to
be
governed
by
Fortune
,
casually
,
but
would
still
retain
the
Administration
thereof
in
his
owne
hands
:
That
if
he
doe
so
,
if
he
made
the
World
,
and
sustaine
it
still
by
his
watchfull
Providence
,
there
belongeth
a
worship
and
service
to
him
,
for
doing
so
:
That
therefore
he
hath
certainly
revealed
to
man
,
what
kinde
of
worship
,
and
service
,
shall
be
acceptable
to
him
:
That
this
manifestation
of
his
Will
,
must
be
permanent
,
it
must
be
written
,
there
must
be
a
Scripture
,
which
is
his
Word
and
his
Will
:
And
that
therefore
,
from
that
Scripture
,
from
that
Word
of
God
,
all
Articles
of
our
Beliefe
are
to
bee
drawne
.
If
then
his
Reason
confessing
all
this
,
aske
farther
proofe
,
how
he
shall
know
that
these
Scriptures
accepted
by
the
Christian
Church
,
are
the
true
Scriptures
,
let
him
bring
any
other
Booke
which
pretendeth
to
be
the
Word
of
God
,
into
comparison
with
these
;
It
is
true
,
we
have
not
a
Demonstration
;
not
such
an
Evidence
as
that
one
and
two
,
are
three
,
to
prove
these
to
be
Scriptures
of
God
;
God
hath
not
proceeded
in
that
manner
,
to
drive
our
Reason
into
a
pound
,
and
to
force
it
by
a
peremptory
necessitie
to
accept
these
for
Scriptures
,
for
then
,
here
had
been
no
exercise
of
our
Will
,
and
our
assent
,
if
we
could
not
have
resisted
.
But
yet
these
Scriptures
have
so
orderly
,
so
sweet
,
and
so
powerfull
a
working
upon
the
reason
,
and
the
understanding
,
as
if
any
third
man
,
who
were
utterly
discharged
of
all
preconceptions
and
anticipations
in
matter
of
Religion
,
one
who
were
altogether
neutrall
,
disinteressed
,
unconcerned
in
either
party
,
nothing
towards
a
Turke
,
and
as
little
toward
a
Christian
,
should
heare
a
Christian
pleade
for
his
Bible
,
and
a
Turke
for
his
Alcoran
,
and
should
weigh
the
evidence
of
both
;
the
Majesty
of
the
Style
,
the
punctuall
accomplishment
of
the
Prophecies
,
the
harmony
and
concurrence
of
the
foure
Evangelists
,
the
consent
and
unanimity
of
the
Christian
Church
ever
since
,
and
many
other
such
reasons
,
he
would
be
drawne
to
such
an
Historicall
,
such
a
Grammaticall
,
such
a
Logicall
beliefe
of
our
Bible
,
as
to
preferre
it
before
any
other
,
that
could
be
pretended
to
be
the
Word
of
God
.
He
would
believe
it
,
and
he
would
know
why
he
did
so
.
For
let
no
man
thinke
that
God
hath
given
him
so
much
ease
here
,
as
to
save
him
by
believing
he
knoweth
not
what
,
or
why
.
Knowledge
cannot
save
us
,
but
we
cannot
be
saved
without
Knowledge
;
Faith
is
not
on
this
side
Knowledge
,
but
beyond
it
;
we
must
necessarily
come
to
Knowledge
first
,
though
we
must
not
stay
at
it
,
when
we
are
come
thither
.
For
,
a
regenerate
Christian
,
being
now
a
new
Creature
,
hath
also
a
new
facultie
of
Reason
:
and
so
believeth
the
Mysteries
of
Religion
,
out
of
another
Reason
,
then
as
a
meere
naturall
Man
,
he
believed
naturall
and
morall
things
.
He
believeth
them
for
their
own
sake
,
by
Faith
though
he
take
Knowledge
of
them
before
,
by
that
common
Reason
,
and
by
those
humane
Arguments
,
which
worke
upon
other
men
,
in
naturall
or
morall
things
.
Divers
men
may
walke
by
the
Sea
side
,
and
the
same
beames
of
the
Sunne
giving
light
to
them
all
,
one
gathereth
by
the
benefit
of
that
light
pebles
,
or
speckled
shells
,
for
curious
vanitie
,
and
another
gathers
precious
Pearle
,
or
medicinall
Ambar
,
by
the
same
light
.
So
the
common
light
of
reason
illumins
us
all
;
but
one
imployes
this
light
upon
the
searching
of
impertinent
vanities
,
another
by
a
better
use
of
the
same
light
,
finds
out
the
Mysteries
of
Religion
;
and
when
he
hath
found
them
,
loves
them
,
not
for
the
lights
sake
,
but
for
the
naturall
and
true
worth
of
the
thing
it self
.
Some
men
by
the
benefit
of
this
light
of
Reason
,
have
found
out
things
profitable
and
usefull
to
the
whole
world
;
As
in
particular
,
Printing
,
by
which
the
learning
of
the
whole
world
is
communicacable
to
one
another
,
and
our
minds
and
our
inventions
,
our
wits
and
compositions
may
trade
and
have
commerce
together
,
and
we
may
participate
of
one
anothers
understandings
,
as
well
as
of
our
Clothes
,
and
Wines
,
and
Oyles
,
and
other
Merchandize
:
So
by
the
benefit
of
this
light
of
reason
,
they
have
found
out
Artillery
,
by
which
warres
come
to
quicker
ends
then
heretofore
,
and
the
great
expence
of
bloud
is
avoyded
:
for
the
numbers
of
men
slain
now
,
since
the
invention
of
Artillery
,
are
much
lesse
then
before
,
when
the
sword
was
the
executioner
.
Others
,
by
the
benefit
of
this
light
have
searched
and
found
the
secret
corners
of
gaine
,
and
profit
,
wheresoever
they
lie
.
They
have
found
wherein
the
weakenesse
of
another
man
consisteth
,
and
made
their
profit
of
that
,
by
circumventing
him
in
a
bargain
:
They
have
found
his
riotous
,
and
wastefull
inclination
,
and
they
have
fed
and
fomented
that
disorder
,
and
kept
open
that
leake
,
to
their
advantage
,
and
the
others
ruine
.
They
have
found
where
was
the
easiest
,
and
most
accessible
way
,
to
sollicite
the
Chastitie
of
a
woman
,
whether
Discourse
,
Musicke
,
or
Presents
,
and
according
to
that
discovery
,
they
have
pursued
hers
,
and
their
own
eternall
destruction
.
By
the
benefit
of
this
light
,
men
see
through
the
darkest
,
and
most
impervious
places
,
that
are
,
that
is
,
Courts
of
Princes
,
and
the
greatest
Officers
in
Courts
;
and
can
submit
themselves
to
second
,
and
to
advance
the
humours
of
men
in
great
place
,
and
so
make
their
profit
of
the
weakenesses
which
they
have
discovered
in
these
great
men
.
All
the
wayes
,
both
of
Wisdome
,
and
of
Craft
lie
open
to
this
light
,
this
light
of
naturall
reason
:
But
when
they
have
gone
all
these
wayes
by
the
benefit
of
this
light
,
they
have
got
no
further
,
then
to
have
walked
by
a
tempestuous
Sea
,
and
to
have
gathered
pebles
,
and
speckled
cockle
shells
.
Their
light
seems
to
be
great
out
of
the
same
reason
,
that
a
Torch
in
a
misty
night
,
seemeth
greater
then
in
a
clear
,
because
it
hath
kindled
and
inflamed
much
thicke
and
grosse
Ayre
round
about
it
.
So
the
light
and
wisedome
of
worldly
men
,
seemeth
great
,
because
he
hath
kindled
an
admiration
,
or
an
applause
in
Aiery
flatterers
,
not
because
it
is
so
in
deed
.
But
,
if
thou
canst
take
this
light
of
reason
that
is
in
thee
,
this
poore
snuffe
,
that
is
almost
out
in
thee
,
thy
saint
and
dimme
knowledge
of
God
,
that
riseth
out
of
this
light
of
nature
,
if
thou
canst
in
those
embers
,
those
cold
ashes
,
finde
out
one
small
coale
,
and
wilt
take
the
paines
to
kneell
downe
,
and
blow
that
coale
with
thy
devout
Prayers
,
and
light
thee
a
little
candle
,
(
a
desire
to
read
that
Booke
,
which
they
call
the
Scriptures
,
and
the
Gospell
,
and
the
Word
of
God
;
)
If
with
that
little
candle
thou
canst
creep
humbly
into
low
and
poore
places
,
if
thou
canst
finde
thy
Saviour
in
a
Manger
,
and
in
his
swathing
clouts
,
in
his
humiliation
,
and
blesse
God
for
that
beginning
,
if
thou
canst
finde
him
flying
into
Egypt
,
and
finde
in
thy selfe
a
disposition
to
accompany
him
in
a
persecution
,
in
a
banishment
,
if
not
a
bodily
banishment
,
a
locall
banishment
,
yet
a
reall
,
a
spirituall
banishment
,
a
banishment
from
those
sinnes
,
and
that
sinnefull
conversation
,
which
thou
hast
loved
more
then
thy
Parents
,
or
Countrey
,
or
thine
owne
body
,
which
perchance
thou
hast
consumed
,
and
destroyed
with
that
sinne
;
if
thou
canst
finde
him
contenting
and
containing
himselfe
at
home
in
his
fathers
house
,
and
not
breaking
out
,
no
not
about
the
worke
of
our
salvation
,
till
the
due
time
was
come
,
when
it
was
to
be
done
.
And
if
according
to
that
example
,
thou
canst
contain
thy selfe
in
that
station
and
vocation
in
which
God
hath
planted
thee
,
and
not
,
through
a
hasty
and
precipitate
zeale
,
breake
out
to
an
imaginary
,
and
intempestive
,
and
unseasonable
Reformation
,
either
in
Civill
or
Ecclesiasticall
businesse
,
which
belong
not
to
thee
;
if
with
this
little
poore
light
,
these
first
degrees
of
Knowledge
and
Faith
,
thou
canst
follow
him
into
the
Garden
,
and
gather
up
some
of
the
droppes
of
his
precious
Bloud
and
sweat
,
which
he
shed
for
thy
soule
,
if
thou
canst
follow
him
to
Ierusalem
,
and
pick
up
some
of
those
teares
,
which
he
shed
upon
that
City
,
and
upon
thy
soule
;
if
thou
canst
follow
him
to
the
place
of
his
scourging
,
and
to
his
crucifying
,
and
provide
thee
some
of
that
balme
,
which
must
cure
thy
soule
;
if
after
all
this
,
thou
canst
turne
this
little
light
inward
,
and
canst
thereby
discerne
where
thy
diseases
,
and
thy
wounds
,
and
thy
corruptions
are
,
and
canst
apply
those
teares
,
and
blood
and
balme
to
them
,
(
all
this
is
,
That
if
thou
attend
the
light
of
naturall
reason
,
and
cherish
that
,
and
exalt
that
,
so
that
that
bring
thee
to
a
love
of
the
Scriptures
,
and
that
love
to
a
beleefe
of
the
truth
thereof
,
and
that
historicall
faith
to
a
faith
of
application
,
of
appropriation
,
that
as
all
those
things
were
certainly
done
,
so
they
were
certainly
done
for
thee
)
thou
shalt
never
envy
the
lustre
and
glory
of
the
great
lights
of
worldly
men
,
which
are
great
by
the
infirmity
of
others
,
or
by
their
own
opinion
,
great
because
others
think
them
great
,
or
because
they
think
themselves
so
,
but
thou
shalt
finde
,
that
howsoever
they
magnifie
their
lights
,
their
wit
,
their
learning
,
sacrifice
to
their
owne
nets
,
yet
thou
shalt
see
,
that
thou
by
thy
small
light
hast
gathered
Pearle
and
Amber
,
and
they
by
their
great
lights
nothing
but
shels
and
pebles
;
they
have
determined
the
light
of
nature
,
upon
the
booke
of
nature
,
this
world
,
and
thou
hast
carried
the
light
of
nature
higher
,
thy
naturall
reason
,
and
even
humane
arguments
,
have
brought
thee
to
reade
the
Scriptures
,
and
to
that
love
,
God
hath
set
to
the
seale
of
faith
.
Their
light
shall
set
at
noone
;
even
in
their
heighth
,
some
heavy
crosse
shall
cast
a
damp
upon
their
soule
,
and
cut
off
all
their
succours
,
and
devest
them
of
all
comforts
,
and
thy
light
shall
grow
up
,
from
a
faire
hope
,
to
a
modest
assurance
and
infallibility
,
that
that
light
shall
never
go
out
,
nor
the
works
of
darknesse
,
nor
the
Prince
of
darknesse
ever
prevaile
upon
thee
,
but
as
thy
light
of
reason
is
exalted
by
faith
here
,
so
thy
light
of
faith
shall
be
exalted
into
the
light
of
glory
,
and
fruition
in
the
Kingdome
of
heaven
.
Before
the
sunne
was
made
,
there
was
a
light
which
did
that
office
of
distinguishing
night
and
day
;
but
when
the
sunne
was
created
,
that
did
all
the
offices
of
the
former
light
,
and
more●
Reason
is
that
first
,
and
primogeniall
light
,
and
goes
no
farther
in
a
naturall
man
;
but
in
a
man
regenerate
by
faith
,
that
light
does
all
that
reason
did
,
and
more
;
and
all
his
Morall
,
and
Civill
,
and
Domestique
,
and
indifferent
actions
,
(
though
they
be
never
done
without
Reason
)
yet
their
principall
scope
,
and
marke
is
the
glory
of
God
,
and
though
they
seeme
but
Morall
,
or
Civill
,
or
domestique
,
yet
they
have
a
deeper
tincture
,
a
heavenly
nature
,
a
relation
to
God
,
in
them
.
The
light
in
our
Text
then
,
is
essentially
and
personally
Christ
himself
,
from
him
flowes
the
supernaturall
light
of
faith
and
grace
,
here
also
intended
;
and
because
this
light
of
faith
,
and
grace
flowing
from
that
fountaine
of
light
Christ
Jesus
,
works
upon
the
light
of
nature
,
and
reason
,
it
may
conduce
to
the
raising
of
your
devotions
,
if
we
do
(
without
any
long
insisting
upon
the
severall
parts
thereof
)
present
to
you
some
of
those
many
and
divers
lights
,
which
are
in
this
world
,
and
admit
an
application
to
this
light
in
our
Text
,
the
essentiall
light
,
Christ
Iesus
;
and
the
supernaturall
light
,
faith
and
grace
.
Of
these
lights
we
shall
consider
some
few
couples
;
and
the
first
payre
,
Lux
Essentiae
,
Essence
of
God
,
and
the
light
of
the
glory
of
his
Saints
.
And
though
the
first
of
these
,
be
that
essentiall
light
,
by
which
we
shall
see
God
face
to
face
,
as
he
is
,
and
the
effluence
and
emanation
of
beams
,
from
the
face
of
God
,
which
make
that
place
Heaven
,
of
which
light
it
is
said
,
That
God
who
onely
hath
Immortality
,
dwels
in
luce
inaccessibili
,
in
the
light
that
none
can
attaine
to
,
yet
by
the
light
of
faith
,
and
grace
in
sanctification
,
we
may
come
to
such
a
participation
of
that
light
of
Essence
,
or
such
a
reflection
of
it
in
this
world
,
that
it
shall
be
true
of
us
,
which
was
said
of
those
Ephesians
,
You
were
once
darknesse
,
but
now
are
light
in
the
Lord
;
he
does
not
say
enlightned
,
our
conversation
is
in
heaven
;
Calceavit
Ianthino
,
I
have
shod
thee
,
with
Badgers
skinne
,
(
some
translate
it
)
(
which
the
Antients
take
for
some
precious
stuffe
)
that
is
,
I
have
enabled
thee
to
tread
upon
all
the
most
estimable
things
of
this
world
,
(
for
as
the
Church
it self
is
presented
,
so
every
true
member
of
the
Church
is
endowed
,
precieus
promises
of
Christ
,
make
us
partakers
of
the
Divine
Nature
,
and
the
light
of
faith
,
Spirit
with
the
Lord
;
And
this
is
our
participation
of
the
light
of
essence
,
in
this
life
.
The
next
is
the
light
of
glory
.
This
is
that
Glorification
publique
good
,
with
which
men
of
power
and
authority
apparell
their
oppressions
of
the
poore
;
In
this
are
we
the
more
miserable
,
that
we
cannot
see
their
ends
,
that
there
is
none
of
this
denudation
,
this
laying
open
of
ourselves
to
one
another
,
which
shall
accompany
that
state
of
glory
,
where
we
shall
see
one
anothers
bodies
,
and
soules
,
actions
and
thoughts
.
And
therefore
,
as
if
this
place
were
now
that
Tribunall
of
Christ
Jesus
,
and
this
that
day
of
Judgement
,
and
denudation
,
we
must
be
here
,
as
we
shall
be
there
,
content
to
stand
naked
before
him
;
content
that
there
be
a
discovery
,
a
revealing
,
a
manifestation
of
all
our
sinnes
,
wrought
upon
us
,
at
least
to
our
owne
consciences
,
though
not
to
the
congregation
;
If
we
will
have
glory
,
we
must
have
this
denudation
.
We
must
not
be
glad
,
when
our
sins
scape
the
Preacher
.
We
must
not
say
,
(
as
though
there
were
a
comfort
in
that
)
though
he
have
hit
such
a
mans
Adultery
,
and
anothers
Ambition
,
and
anothers
extortion
,
yet
,
for
all
his
diligence
,
he
hath
missed
my
sinne
;
for
,
if
thou
wouldest
faine
have
it
mist
,
thou
wouldest
faine
hold
it
still
.
And
then
,
why
camest
thou
hither
?
What
camest
thou
for
to
Church
,
or
to
the
Sacrament
?
Why
doest
thou
delude
God
,
with
this
complementall
visit
,
to
come
to
his
house
,
if
thou
bring
not
with
thee
,
a
disposition
to
his
honour
,
and
his
service
?
Camest
thou
onely
to
try
whether
God
knew
thy
sinne
,
and
could
tell
thee
of
it
,
by
the
Preacher
?
Alas
,
he
knowes
it
infallibly
;
And
,
if
he
take
no
knowledge
of
his
knowing
it
,
to
thy
conscience
,
by
the
words
of
the
Preacher
,
thy
state
is
the
more
desperate
.
God
sends
us
to
preach
forgivenesse
of
sinnes
;
where
wee
finde
no
sinne
,
we
have
no
Commission
to
execute
;
How
shall
we
finde
your
sinnes
?
In
the
old
sacrifices
of
the
law
,
the
Priest
did
not
fetch
the
sacrifice
from
the
herd
,
but
he
received
it
from
him
that
brought
it
,
and
so
sacrificed
it
for
him
.
Doe
thou
therefore
prevent
the
Preacher
;
Accuse
thyselfe
before
he
accuse
thee
;
offer
up
thy
sinne
thy selfe
;
Bring
it
to
the
top
of
thy
memory
,
and
thy
conscience
,
that
he
finding
it
there
,
may
sacrifice
it
for
thee
;
Tune
the
instrument
,
and
it
is
the
fitter
for
his
hand
.
Remember
thou
thine
own
sins
,
first
and
then
every
word
that
fals
from
the
preachers
lipsshall
be
a
drop
of
the
dew
of
heaven
,
a
dram
of
the
balme
of
Gilead
,
a
portion
of
the
bloud
of
thy
Saviour
,
to
wash
away
that
sinne
,
so
presented
by
thee
to
be
so
sacrificed
by
him
;
for
,
if
thou
onely
of
all
the
congregation
finde
that
the
preacher
hath
not
touched
thee
,
nor
hit
thy
sinnes
,
know
then
,
that
thou
wast
not
in
his
Commission
for
the
Remission
of
sinnes
,
and
be
afraid
,
that
thy
conscience
is
either
gangrend
,
and
unsensible
of
all
incisions
,
and
cauterizations
,
that
can
be
made
by
denouncing
the
Iudgements
of
God
,
(
which
is
as
far
as
the
preacher
can
goe
)
or
that
thy
whole
constitution
,
thy
complexion
,
thy
composition
is
sinne
;
the
preacher
cannot
hit
thy
particular
sinne
,
because
thy
whole
life
,
and
the
whole
body
of
thy
actions
is
one
continuall
sin
.
As
long
as
a
man
is
alive
,
if
there
appeare
any
offence
in
his
breath
,
the
physician
will
assigne
it
to
some
one
corrupt
place
,
his
lungs
,
or
teeth
,
or
stomach
,
and
thereupon
apply
convenient
remedy
thereunto
.
But
if
he
be
dead
,
and
putrefied
,
no
man
askes
from
whence
that
ill
aire
and
offence
comes
,
because
it
proceeds
from
thy
whole
carcasse
.
So
,
as
long
as
there
is
in
you
a
sense
of
your
sinnes
,
as
long
as
we
can
touch
the
offended
and
wounded
part
,
and
be
felt
by
you
,
you
are
not
desperate
,
though
you
be
froward
,
and
impatient
of
our
increpations
.
But
when
you
feele
nothing
,
whatsoever
wee
say
,
your
soule
is
in
an
Hectique
fever
,
where
the
distemper
is
not
in
any
one
humor
,
but
in
the
whole
substance
;
nay
,
your
soule
it selfe
is
become
a
carcasse
.
This
then
is
our
first
couple
of
these
lights
,
by
our
Conversation
in
heaven
here
,
(
that
is
,
a
watchfulnesse
,
that
we
fall
not
into
sinne
)
we
have
lucem
essentiae
,
possession
and
fruition
of
heaven
,
and
of
the
light
of
Gods
presence
;
and
then
,
if
we
doe
,
by
infirmity
,
fall
into
sinne
,
yet
,
by
this
denudation
of
our
soules
,
this
manifestation
of
our
sinnes
to
God
by
confession
,
and
to
that
purpose
,
a
gladnesse
when
we
heare
our
sinne
spoken
of
by
the
preacher
,
we
have
lumen
gloriae
,
an
inchoation
of
our
glorified
estate
;
and
then
,
an
other
couple
of
these
lights
,
which
we
propose
to
be
considered
,
is
lumen
fidei
,
and
lumen
naturae
,
the
light
of
faith
,
and
the
light
of
nature
.
Of
these
two
lights
,
to
thee
.
How
sure
so
ever
I
be
,
that
the
world
shall
never
perish
by
water
,
yet
I
may
be
drowned
;
and
how
sure
so
ever
that
the
Lamb
of
God
hath
taken
away
the
sinnes
of
the
world
,
I
may
perish
,
without
I
have
this
applicatory
Faith
.
And
as
he
needs
not
looke
back
to
Esay
,
nor
Abraham
,
nor
Adam
,
for
the
Messias
,
so
neither
needs
he
to
looke
forward
.
He
needs
not
stay
in
expectation
of
the
Angels
Trumpets
,
to
awaken
the
dead
;
he
is
not
put
to
his
usquequo
Domine
,
How
long
,
Lord
,
wilt
thou
defer
our
restitution
?
but
he
hath
already
died
the
death
of
the
righteous
;
which
is
,
to
die
to
sinne
;
He
hath
already
had
his
buriall
,
by
being
buried
with
Christ
in
Baptisme
,
he
hath
had
his
Resurrection
from
sinne
,
his
Ascension
to
holy
purposes
of
amendment
of
life
,
and
his
Iudgement
,
that
is
,
peace
of
Conscience
,
sealed
unto
him
,
and
so
by
this
light
of
applying
Faith
,
he
hath
already
apprehended
an
eternall
possession
of
Gods
eternall
Kingdome
.
And
the
other
light
in
this
second
couple
is
Lux
naturae
,
the
light
of
Nature
.
This
,
Nature
to
Faith
:
and
as
by
the
quantitie
in
the
light
of
the
Moone
,
we
know
the
position
and
distance
of
the
Sunne
,
how
far
,
or
how
neare
the
Sunne
is
to
her
,
so
by
the
working
of
the
light
of
Nature
in
us
,
we
may
discern
,
(
by
the
measure
and
virtue
and
heat
of
that
)
how
near
to
the
other
greater
light
,
the
light
of
Faith
,
we
stand
.
If
we
finde
our
naturall
faculties
rectified
,
so
as
that
that
free
will
which
we
have
in
Morall
and
Civill
actions
,
be
bent
upon
the
externall
duties
of
Religion
,
(
as
every
naturall
man
may
,
out
of
the
use
of
that
free
will
,
come
to
Church
,
heare
the
Word
preached
,
and
believe
it
to
be
true
)
we
may
be
sure
,
the
other
greater
light
is
about
us
.
If
we
be
cold
in
them
,
in
actuating
,
in
exalting
,
in
using
our
naturall
faculties
so
farre
,
we
shall
be
deprived
of
all
light
;
we
shall
not
see
the
Invisible
God
,
visible
things
,
which
Saint
Paul
makes
so
inexcusable
,
so
unpardonable
a
thing
,
we
shall
not
see
the
hand
of
God
in
all
our
worldly
crosses
,
nor
the
seal
of
God
in
all
our
worldly
blessings
;
we
shall
not
see
the
face
of
God
in
his
House
,
his
presence
here
in
the
Church
,
nor
the
mind
of
God
in
his
Gospell
,
that
his
gracious
purposes
upon
mankinde
,
extend
so
particularly
,
or
reach
so
far
,
as
to
include
us
.
I
shall
heare
in
the
Scripture
his
Vinite
omnes
,
come
all
,
and
yet
I
shall
thinke
that●
his
eye
was
not
upon
me
,
that
his
eye
did
not
becken
me
and
I
shall
heare
the
Deus
vult
omnes
salves
,
that
God
would
save
all
,
and
yet
I
shall
finde
some
perverse
reason
in
my selfe
,
why
it
is
not
likely
that
God
will
save
me
.
I
am
commanded
scrutari
Scripturas
,
to
search
the
scriptures
;
now
,
that
is
not
to
be
able
to
repeat
any
history
of
the
Bible
without
booke
,
it
is
not
to
ruffle
a
Bible
,
and
upon
any
word
to
turne
to
the
Chapter
,
and
to
the
verse
;
but
this
is
exquisit
a
scrutatio
,
the
true
searching
of
the
Scriptures
,
to
finde
all
the
histories
to
be
examples
to
me
,
all
the
prophecies
to
induce
a
Saviour
for
me
,
all
the
Gospell
to
apply
Christ
Jesus
to
me
.
Turne
over
all
the
folds
,
and
plaits
of
thine
owne
heart
,
and
finde
there
the
infirmities
,
and
waverings
of
thine
owne
faith
,
and
an
ability
to
say
,
Lord
,
I
beleeve
,
help
mine
unbeleefe
,
and
then
,
though
thou
have
no
Bible
in
thy
hand
,
or
though
thou
stand
in
a
dark
corner
,
nay
though
thou
canst
not
reade
a
letter
,
thou
hast
searched
that
Scripture
,
thou
hast
turned
to
Marke
9.
ver.
24
Turne
thine
eare
to
God
,
and
heare
him
turning
to
thee
,
and
saying
to
thy
soule
,
I
will
marry
thee
to
my selfe
for
ever
;
and
thou
hast
searched
that
Scripture
,
and
turned
to
Hos.
2.
ver.
19.
Turne
to
thine
owne
histery
,
thine
owne
life
,
and
if
thou
canst
reade
there
,
that
thou
hast
endeavoured
to
turne
thine
ignorance
into
knowledge
,
and
thy
knowledge
into
Practice
,
if
thou
finde
thy selfe
to
be
an
example
of
that
rule
of
Christs
,
If
you
know
these
things
,
blessed
are
you
,
if
you
do
them
,
then
thou
hast
searched
that
Scripture
,
and
turned
to
Io.
13.
ver.
14.
This
is
Scrutari
Scripturas
,
to
Search
the
Scriptures
,
not
as
though
thou
wouldest
make
a
concordance
,
but
an
application
;
as
thou
wouldest
search
a
wardrobe
,
not
to
make
an
Inventory
of
it
,
but
to
finde
in
it
something
fit
for
thy
wearing
.
Iohn
Baptist
was
not
the
light
,
he
was
not
Christ
,
but
he
bore
witnesse
of
him
.
The
light
of
faith
,
in
the
highest
exaltation
that
can
be
had
,
in
the
Elect
,
here
,
is
not
that
very
beatificall
vision
,
which
we
shall
have
in
heaven
,
but
it
beares
witnesse
of
that
light
.
The
light
of
nature
,
in
the
highest
exaltation
is
not
faith
,
but
it
beares
witnesse
of
it
.
The
lights
of
faith
,
and
of
nature
,
are
subordinate
Iohn
Baptists
:
faith
beares
me
witnesse
,
that
I
have
Christ
,
and
the
light
of
nature
,
that
is
,
the
exalting
of
my
naturall
faculties
towards
religious
uses
,
beares
me
witnesse
,
that
I
have
faith
.
Onely
that
man
,
whose
conscience
testifies
to
himself
,
and
whose
actions
testifie
to
the
world
,
that
he
does
what
he
can
,
can
beleeve
himself
,
or
be
beleeved
by
others
,
that
he
hath
the
true
light
of
faith
.
And
therefore
,
Quench
not
the
Spirit
,
I
say
too
,
Quench
not
the
light
of
Nature
,
suffer
not
that
light
to
goe
out
;
study
your
naturall
faculties
;
husband
and
improve
them
,
and
love
the
outward
acts
of
Religion
,
though
an
Hypocrite
,
and
though
a
naturall
man
may
doe
them
.
Certainly
he
that
loves
not
the
Militant
Church
,
hath
but
a
faint
faith
in
his
interest
in
the
Triumphant
.
He
that
cares
not
though
the
materiall
Church
fall
,
I
am
afraid
is
falling
from
the
spirituall
.
For
,
can
a
man
be
sure
to
have
his
money
,
or
his
plate
,
if
his
house
be
burnt
?
or
to
preserve
his
faith
,
if
the
outward
exercises
of
Religion
faile
?
He
that
undervalues
outward
things
,
in
the
religious
service
of
God
,
though
he
begin
at
ceremoniall
and
rituall
things
,
will
come
quickly
to
call
Sacraments
but
outward
things
,
and
Sermons
,
and
publique
prayers
,
but
outward
things
,
in
contempt
.
As
some
Platonique
Philosophers
,
did
so
over-refine
Religion
,
and
devotion
,
as
to
say
,
that
nothing
but
the
first
thoughts
and
ebullitions
of
a
devout
heart
,
were
fit
to
serve
God
in
.
If
it
came
to
any
outward
action
of
the
body
,
kneeling
,
or
lifting
up
of
hands
,
if
it
came
to
be
but
invested
in
our
words
,
and
so
made
a
Prayer
,
nay
if
it
passed
but
a
revolving
,
a
turning
in
our
inward
thoughts
,
and
thereby
were
mingled
with
our
affections
,
though
pious
affections
,
yet
,
say
they
,
it
is
not
pure
enough
for
a
service
to
God
;
nothing
but
the
first
motions
of
the
heart
is
for
him
.
Beloved
,
outward
things
apparell
God
;
and
since
God
was
content
to
take
a
body
,
let
not
us
leave
him
naked
,
nor
ragged
;
but
,
as
you
will
bestow
not
onely
some
cost
,
but
some
thoughts
,
some
study
,
how
you
will
clothe
your
children
,
and
how
you
will
clothe
your
servants
,
so
bestow
both
cost
and
thoughts
,
thinke
seriously
,
execute
cheerfully
in
outward
declarations
,
that
which
becomes
the
dignity
of
him
,
who
evacuated
himselfe
for
you
.
The
zeale
of
his
house
needs
not
eat
you
up
,
no
nor
eat
you
out
of
house
and
home
;
God
asks
not
that
at
your
hands
.
But
,
if
you
eat
one
dish
the
lesse
at
your
feasts
for
his
house
sake
,
if
you
spare
somewhat
for
his
reliefe
,
and
his
glory
,
you
will
not
be
the
leaner
,
nor
the
weaker
,
for
that
abstinence
.
Iohn
Baptist
bore
witnesse
of
the
light
,
outward
things
beare
witnesse
of
your
faith
,
the
exalting
of
our
naturall
faculties
beare
witnesse
of
the
supernaturall
.
We
do
not
compare
the
master
and
the
servant
,
and
yet
we
thank
that
servant
that
brings
us
to
his
master
.
We
make
a
great
difference
between
the
treasure
in
the
chest
,
and
the
key
that
opens
it
,
yet
we
are
glad
to
have
that
key
in
our
hands
.
The
bell
that
cals
me
to
Church
,
does
not
catechise
me
,
nor
preach
to
me
,
yet
I
observe
the
sound
of
that
bell
,
because
it
brings
me
to
him
that
does
those
offices
to
me
.
The
light
of
nature
is
far
from
being
enough
;
but
,
as
a
candle
may
kindle
a
torch
,
so
into
the
faculties
of
nature
,
well
imployed
,
God
infuses
faith
.
And
this
is
our
second
couple
of
lights
,
the
subordination
of
the
light
of
nature
,
and
the
light
of
faith
.
And
a
third
payre
of
lights
of
attestation
,
that
beare
witnesse
to
the
light
of
our
Text
,
is
Lux
aeternorum
Corporum
,
that
light
which
the
Sunne
and
Moone
,
and
those
glorious
bodies
give
from
heaven
,
and
lux
incensionum
,
that
light
,
which
those
things
;
that
are
naturally
combustible
,
and
apt
to
take
fire
,
doe
give
upon
earth
;
both
these
beare
witnesse
of
this
light
,
not
stars
;
nor
make
Astrological
and
fixed
conclusions
out
of
meteors
,
that
are
but
transitory
;
they
may
be
Comets
,
and
blazing
starres
,
and
so
portend
much
mischiefe
,
but
they
are
none
of
those
aeterna
corpora
,
they
are
not
fixed
stars
,
not
stars
of
heaven
.
So
is
it
also
in
the
Christian
Church
,
(
which
is
the
proper
spheare
in
which
the
light
of
our
text
,
That
light
the
essentiall
light
Christ
Jesus
moves
by
that
supernaturall
light
of
faith
and
grace
,
which
is
truly
the
Intelligence
of
that
spheare
,
the
Christian
Chruch
)
As
in
the
heavens
the
stars
were
created
at
once
,
with
one
Fiat
,
and
then
being
so
made
,
stars
doe
not
beget
new
stars
,
so
the
Christian
doctrine
necessary
to
salvation
,
was
delivered
at
once
,
that
is
,
intirely
in
one
spheare
,
in
the
body
of
the
Scriptures
.
And
then
,
as
stars
doe
not
beget
stars
,
Articles
of
faith
doe
not
beget
Articles
of
faith
;
so
,
as
that
the
Councell
of
Trent
should
be
brought
to
bed
of
a
new
Creed
,
not
conceived
before
by
the
holy
Ghost
in
the
Scriptures
,
and
,
(
which
is
a
monstrous
birth
)
the
child
greater
then
the
Father
,
as
soon
as
it
is
borne
,
the
new
Creed
of
the
Councell
of
Trent
to
containe
more
Articles
,
then
the
old
Creed
of
the
Apostles
did
.
Saint
Iude
writing
of
the
common
salvation
(
as
he
calls
it
)
(
for
,
particular
salvation
,
as
that
it
was
impossible
for
any
man
to
have
,
salvation
is
common
salvation
)
exhorts
them
to
contend
earnestly
for
that
faith
,
which
was
once
delivered
unto
the
Saints
.
Semel
,
once
;
that
is
;
at
once
,
semel
,
simul
,
once
altogether
.
For
this
is
also
Tertullians
reformation
,
cannot
be
the
rule
of
faith
,
says
Tertullian
.
Other
foundation
can
no
man
lay
then
Christ
;
not
the
wine
;
their
sesqui-communions
,
Bread
and
Wine
to
the
taste
,
and
to
all
other
trialls
of
bread
and
wine
,
and
yet
that
bread
and
wine
,
the
very
body
,
and
the
very
bloud
of
Christ
;
their
quotidian
miracles
,
which
destroy
and
contradict
even
the
nature
of
the
miracle
,
to
make
miracles
ordinary
,
and
fixed
,
constant
and
certain
;
(
for
,
as
that
is
not
a
miracle
which
nature
does
,
so
that
's
not
a
miracle
which
man
can
doe
certainly
,
constantly
,
infallibly
every
day
,
and
every
day
,
every
Priest
can
miraculously
change
bread
into
the
body
of
Christ
,
and
besides
they
have
certaine
fixed
shops
,
and
Marts
of
miracles
,
in
one
place
a
shop
of
miracles
for
barrennesse
,
in
another
,
a
shop
for
the
tooth-ache
)
To
contract
this
,
their
occasionall
Divinity
,
doctrines
to
serve
present
occasions
,
that
in
eighty
eight
,
an
Hereticall
Prince
must
necessarily
be
excommunicated
,
and
an
Hereticall
Prince
excommunicated
must
necessarily
be
deposed
,
but
at
another
time
it
may
be
otherwise
,
and
conveniencies
,
and
dispensations
may
be
admitted
,
these
,
and
such
as
these
,
traditionall
,
occasionall
,
Almanack
Divinity
,
they
may
bee
Comets
,
they
may
be
Meteors
,
they
may
raine
bloud
,
and
raine
fire
,
and
raine
hailestones
,
hailstones
as
big
as
Talents
,
(
as
it
is
in
the
Revelation
)
milstones
,
to
grinde
the
world
by
their
oppressions
,
but
they
are
not
lux
aeternorum
corporum
,
the
light
of
the
stars
and
other
heavenly
bodies
,
for
,
they
were
made
at
once
,
and
diminish
not
,
encrease
not
.
Fundamentall
articles
of
faith
,
are
always
the
same
.
And
that
's
our
application
of
this
lux
aeternorum
corporum
,
the
light
of
those
heavenly
bodies
,
to
the
light
of
our
Text
,
Christ
working
in
the
Church
.
Now
,
Paulus
revelatione
compulsus
ad
fidem
,
St.
Paul
was
compelled
to
believe
;
not
the
light
which
he
saw
,
but
the
power
which
he
felt
wrought
upon
him
;
not
because
that
light
shined
from
heaven
,
but
because
it
strooke
him
to
the
earth
.
a
catechisme
,
but
with
a
rod.
If
therefore
here
be
any
in
Pauls
case
,
that
were
never
kindled
before
,
Almighty
God
proceed
the
same
way
with
them
,
and
come
so
neare
to
a
friendship
towards
them
,
as
to
be
at
enmity
with
them
;
to
be
so
mercifull
to
them
,
as
to
seeme
unmercifull
;
to
be
so
well
pleased
,
as
to
seeme
angry
;
that
so
by
inflicting
his
medicinall
afflictions
,
he
may
give
them
comfort
by
discomfort
,
and
life
by
death
,
and
make
them
seeke
his
face
,
by
turning
his
face
from
them
;
and
not
to
suffer
them
to
continue
in
a
stupid
inconsideration
,
and
lamentable
senslesnesse
of
their
miserable
condition
,
but
bruise
and
breake
them
with
his
rod
,
that
they
may
take
fire
.
But
for
you
,
who
have
taken
this
fire
before
,
that
have
been
enlightned
in
both
Sacraments
,
and
in
the
preaching
of
the
word
;
in
the
meanes
,
and
in
some
measure
of
practise
of
holinesse
heretofore
,
if
in
not
supplying
oyle
to
your
Lamps
,
which
God
by
his
ordinance
had
kindled
in
you
,
you
have
let
this
light
go
out
by
negligence
or
inconsideration
,
or
that
storms
of
worldly
calamities
have
blowne
it
out
,
do
but
now
at
this
instant
call
to
minde
,
what
sin
of
yesterday
,
or
t'other
day
,
or
long
ago
,
begun
,
and
practised
,
and
prevailed
upon
you
,
or
what
future
sinne
,
what
purpose
of
doing
a
sinne
to
night
,
or
to
morrow
,
possesses
you
;
do
but
thinke
seriously
what
sinne
,
or
what
crosse
hath
blown
out
that
light
,
that
grace
,
which
was
formerly
in
you
,
before
that
sinne
,
or
that
crosse
invaded
you
,
and
turne
your
soul
,
which
hath
been
enlightned
before
,
towards
this
fire
which
Gods
Spirit
blowes
this
minute
,
and
you
will
conceive
new
fire
,
new
zeale
,
new
compassion
.
As
this
Lux
incensionum
,
kindles
easily
,
when
it
hath
been
kindled
before
,
so
the
soule
accustomed
to
the
presence
of
God
in
holy
meditations
,
though
it
fall
asleep
in
some
darke
corner
,
in
some
sinne
of
infirmity
,
a
while
,
yet
,
upon
every
holy
occasion
,
it
takes
fire
againe
,
and
the
meanest
Preacher
in
the
Church
,
shall
worke
more
upon
him
,
then
the
foure
Doctors
of
the
Church
should
be
able
to
do
,
upon
a
person
who
had
never
been
enlightned
before
,
that
is
,
never
accustomed
to
the
presence
of
God
in
his
private
meditations
,
or
in
his
outward
acts
of
Religion
.
And
this
is
our
third
couple
of
lights
,
that
beares
witnesse
,
that
is
,
admit
an
application
to
the
light
of
our
Text
;
and
then
the
fourth
and
last
couple
,
which
we
consider
,
is
Lux
Depuratarum
Mixtionum
,
the
light
and
lustre
of
precious
stones
,
and
then
Lux
Repercussionum
,
the
light
of
Repercussion
,
and
Reflexion
,
when
one
body
,
though
it
have
no
light
in
it self
,
casts
light
upon
other
bodies
.
In
the
application
of
the
first
of
these
lights
,
Depuratarum
Mixtionum
,
precious
stones
,
we
shall
onely
apply
their
making
and
their
value
.
Precious
stones
are
first
drops
of
the
dew
of
heaven
,
and
then
refined
by
the
sunne
of
heaven
.
When
by
long
lying
they
have
exhal'd
,
and
evaporated
,
and
breathed
out
all
their
grosse
matter
,
and
received
another
concoction
from
the
sunne
,
then
they
become
precious
in
the
eye
,
and
estimation
of
men
:
so
those
actions
of
ours
,
that
shall
be
precious
or
acceptable
in
the
eye
of
God
,
must
at
first
have
been
conceived
from
heaven
,
from
the
word
of
God
,
and
then
receive
another
concoction
,
by
a
holy
deliberation
,
before
we
bring
those
actions
to
execution
,
lest
we
may
have
mistaken
the
roote
thereof
.
Actions
precious
,
or
acceptable
in
Gods
eye
,
must
be
holy
purposes
in
their
beginning
,
and
then
done
in
season
;
the
Dove
must
lay
the
egge
,
and
hatch
the
bird
;
the
holy
Ghost
must
infuse
the
purpose
,
and
sit
upon
it
,
and
overshadow
it
,
and
mature
and
ripen
it
,
if
it
shall
be
precious
in
Gods
eye
.
The
reformation
of
abuses
in
State
or
Church
,
is
a
holy
purpose
,
there
is
that
drop
of
the
dew
of
heaven
in
it
;
but
if
it
be
unseasonably
attempted
,
and
have
not
a
farther
concoction
,
then
the
first
motions
of
our
owne
zeale
,
it
becomes
ineffectuall
.
Stones
precious
in
the
estimation
of
men
,
begin
with
the
dew
of
Heaven
,
and
proceed
with
the
sunne
of
Heaven
;
Actions
precious
in
the
acceptation
of
God
,
are
purposes
conceived
by
his
Spirit
,
and
executed
in
his
time
to
his
Glory
,
not
conceived
out
of
Ambition
,
nor
executed
out
of
sedition
.
And
this
is
the
application
of
this
Lux
depuratarum
mixtionum
,
of
precious
stones
,
out
of
their
making
,
we
proposed
another
out
of
their
valuation
;
which
is
this
,
That
whereas
a
Pearle
or
Diamond
of
such
a
bignesse
,
of
so
many
Carats
,
is
so
much
worth
,
one
that
is
twice
as
big
,
is
ten
times
as
much
worth
.
So
,
though
God
vouchsafe
to
value
every
good
work
thou
dost
,
yet
as
they
grow
greater
he
shall
multiply
his
estimation
of
them
infinitely
,
When
he
hath
prized
at
a
high
rate
,
the
chastitie
and
continency
of
thy
youth
,
if
thou
adde
to
this
,
a
moderation
in
thy
middle
age
,
from
Ambition
,
and
in
thy
latter
age
from
covetousnesse
and
indevotion
,
there
shall
be
no
price
in
Gods
treasure
(
not
the
last
drop
of
the
blood
of
his
Sonne
)
too
deare
for
thee
,
no
roome
,
no
state
in
his
Kingdome
(
not
a
Iointenancie
with
his
onely
Sonne
)
too
glorious
for
thee
.
This
is
one
light
in
this
Couple
;
The
lustre
of
precious
stones
:
the
other
the
last
is
Lux
Repercussionum
,
The
light
of
Repercussion
,
of
Reflexion
.
This
is
,
other
men
too
,
from
us
;
when
God
doth
not
onely
accept
our
works
for
our selves
,
but
imployes
those
works
of
ours
upon
other
men
.
And
here
is
a
true
,
and
a
Divine
Supererogation
;
which
the
Devill
,
(
as
he
doth
all
Gods
Actions
,
which
fall
into
his
compasse
)
did
mischievously
counterfeit
in
the
Romane
Church
,
when
he
induced
their
Doctrine
of
Supererogation
,
that
a
man
might
do
so
much
more
then
he
was
bound
to
do
for
God
,
as
that
that
superplusage
might
save
whom
he
would
;
and
that
if
he
did
not
direct
them
in
his
intention
,
upon
any
particular
person
,
the
Bishop
of
Rome
,
was
generall
Administrator
to
all
men
,
and
might
bestow
them
where
he
would
.
But
here
is
a
true
supererogation
;
not
from
Man
,
or
his
Merit
,
but
from
God
;
when
our
good
works
shall
not
onely
profit
us
,
that
do
them
,
but
others
that
see
them
done
;
and
when
we
by
this
light
of
Repercussion
,
of
Reflexion
,
shall
be
made
specula
divinae
gloriae
,
quae
accipiunt
&
reddunt
,
such
looking
glasses
as
receive
Gods
face
upon
our selves
,
cast
it
upon
others
by
a
holy
life
,
and
exemplary
conversation
.
To
end
all
,
no
light
in
our selves
;
it
is
true
,
but
he
came
even
in
the
night
.
And
now
,
I
appeall
to
your
own
Consciences
,
and
I
aske
you
all
,
(
not
as
a
Iudge
,
but
as
an
Assistant
to
your
Consciences
,
and
Amicus
Curiae
,
)
whether
any
man
have
made
a
good
use
of
this
light
,
as
he
might
have
done
.
Is
there
any
man
that
in
the
compassing
of
his
sinne
,
hath
not
met
this
light
by
the
way
,
Thou
shouldest
not
do
this
?
Any
man
,
that
hath
not
onely
as
Balaam
did
,
Heavenly
inspirations
to
avert
him
,
)
but
that
hath
not
heard
as
Balaam
did
,
his
own
Asse
;
that
is
,
those
reasons
that
use
to
carry
him
,
or
those
very
worldly
respects
that
use
to
carry
him
,
dispute
against
that
sinne
,
and
tell
him
,
not
onely
that
there
is
more
soule
and
more
heaven
,
and
more
salvation
,
but
more
body
,
and
more
health
,
more
honour
,
and
more
reputation
,
more
cost
,
and
more
money
,
more
labour
,
and
more
danger
.
spent
upon
such
a
sinne
,
then
would
have
carried
him
the
right
way
.
They
that
sleep
,
But
to
you
the
Day
starre
,
the
Sunne
of
Righteousnesse
,
the
Sonne
of
God
is
risen
this
day
.
The
day
is
but
a
little
longer
now
,
yeares
app●entissage
,
which
your
occupations
cost
you
,
you
shall
learn
,
not
the
Mysteries
of
your
twelve
companies
,
but
the
Mysteries
of
the
twelve
Tribes
,
of
the
twelve
Apostles
,
of
their
twelve
Articles
,
whatsoever
belongeth
to
the
promise
,
to
the
performance
,
to
the
Imitation
of
Christ
Jesus
.
He
,
who
is
Lu●
una
,
light
and
light
alone
,
and
Lux
tota
,
light
and
all
light
,
shall
also
,
by
that
light
,
which
he
sheddeth
from
himselfe
upon
all
his
,
the
light
of
Grace
,
give
you
all
these
Attestations
,
all
these
witnesses
of
that
his
light
;
he
shall
give
you
Lucem
essentiae
,
(
really
,
and
essentially
to
be
incorporated
into
him
,
musicall
increpations
,
and
a
gladnesse
to
receive
an
inchoation
of
future
glory
,
in
the
remission
of
those
sinnes
.
)
He
shall
give
you
lucem
fidei
,
hereafter
,
now
,
in
the
fruition
of
God
.
)
And
Lucem
naturae
(
a
love
of
the
outward
beauty
of
his
house
,
outward
testimonies
of
this
love
,
in
inclining
your
naturall
faculties
to
religious
duties
.
)
He
shall
give
you
Lucem
aeternorum
Corporum
,
fundamentall
articles
of
Religion
,
without
impertinent
additions
.
)
And
Lucem
incensionum
,
for
his
glory
;
and
every
day
multiply
their
value
,
in
the
sight
of
God
,
because
thou
shalt
every
day
grow
up
from
grace
to
grace
.
)
And
Lucem
Repercussionum
,
Lighten
our
darknesse
,
we
beseech
thee
,
O
Lord
,
with
all
these
lights
;
that
in
thy
light
we
may
see
light
;
that
in
this
Essentiall
light
,
which
is
Christ
,
and
in
this
Supernaturall
light
,
which
is
grace
,
we
may
see
all
these
,
and
all
other
beames
of
light
,
which
may
bring
ut
to
thee
,
and
him
,
and
that
blessed
Spirit
which
proceeds
from
both
.
Amen
.
SERMON
XXXVII
.
Preached
at
St.
Pauls
on
Midsommer
day
.
1622.
JOHN
1.
8.
He
was
not
that
light
,
but
was
sent
to
beare
witnesse
of
that
light
.
OF
him
,
who
was
this
light
,
which
Iohn
Baptist
is
here
denyed
to
be
,
I
spoke
out
of
these
words
,
and
out
of
this
place
,
the
first
time
that
I
ascended
to
it
,
upon
the
great
Epiphany
,
(
as
the
first
Church
used
to
call
it
)
the
manifestation
of
Christ
Iesus
in
the
flesh
,
Christmas
day
;
I
reserved
the
rest
of
the
Text
,
which
concernes
Iohn
Baptist
himself
,
and
his
office
,
for
this
day
,
in
which
the
Church
celebrates
his
memory
,
who
,
though
he
were
not
that
light
,
was
sent
to
beare
witnesse
of
that
light
.
We
shall
make
our
parts
but
two
,
Testem
,
and
Testimonium
,
the
person
,
and
the
Office
;
first
,
who
the
witnesse
is
,
and
then
what
he
witnesses
.
In
the
first
,
we
shall
consider
first
,
the
dignity
,
the
fitnesse
of
the
person
,
implyed
in
the
first
word
of
this
part
of
our
Text
,
but
;
he
was
not
that
light
;
that
is
true
,
but
yet
he
was
something
towards
it
;
he
was
nothing
considered
with
Christ
,
but
he
was
much
considered
with
any
other
man
.
And
then
we
shall
see
his
title
to
his
office
,
Missus
est
,
as
he
was
fit
in
himself
,
so
he
was
sent
by
him
that
had
power
to
give
Commission
;
and
from
these
two
,
in
which
we
shall
determine
our
first
part
,
the
consideration
of
his
person
,
we
shall
descend
to
the
other
,
his
office
;
and
therein
stop
but
upon
two
steps
neither
;
first
,
why
any
testimony
was
required
to
so
cleare
a
thing
as
light
,
and
such
a
light
,
that
light
;
and
then
,
what
kinde
of
testimony
Iohn
Baptist
did
give
to
that
light
.
So
have
you
the
designe
,
and
frame
of
our
building
,
and
the
severall
partitions
,
the
roomes
;
passe
we
now
to
a
more
particular
survey
,
and
furnishing
of
them
.
The
first
branch
of
the
first
part
,
is
the
Idoneus
,
a
Priest
,
and
his
mother
also
descended
of
Aaron
)
(
and
,
as
all
Nations
have
some
notes
and
marks
of
nobility
,
good
families
,
and
of
noble
extraction
,
as
well
because
,
in
likelihood
they
had
had
the
best
education
,
from
their
parents
,
and
the
best
knowledge
of
things
that
concerne
the
publique
,
by
having
had
their
conversation
with
the
best
,
and
most
intelligent
persons
;
as
also
,
because
they
have
for
the
most
part
,
more
to
lose
them
inferiour
persons
have
,
and
therefore
are
likelier
to
be
carefull
and
vigilant
in
their
imployment
;
And
againe
,
because
they
draw
a
better
respect
from
those
to
whom
they
are
imployed
,
(
which
is
of
great
importance
in
such
negotiations
,
to
send
persons
acceptable
to
them
to
whom
they
are
sent
)
and
yet
,
do
not
lye
so
open
to
the
tentations
and
corruptions
of
their
Ministers
,
as
men
of
needy
fortunes
,
and
obscure
extractions
do
.
This
fitnesse
Iohn
Baptist
had
,
he
was
of
a
good
family
and
extraction
.
It
addes
to
him
,
that
as
he
had
a
noble
,
he
had
a
miraculous
birth
●
for
,
to
be
born
of
a
Virgin
,
is
but
a
degree
more
,
then
to
be
borne
of
a
barren
woman
.
A
birth
,
which
onely
of
all
others
the
Church
celebrates
;
for
,
though
we
finde
the
dayes
of
the
Martyrs
still
called
,
Natalitia
Martyrum
,
their
birth-dayes
,
yet
that
is
always
intended
of
the
dayes
of
their
death
;
onely
in
Iohn
Baptist
it
is
intended
literally
of
his
naturall
birth
;
for
,
his
spirituall
birth
,
his
Martyrdome
,
is
remembred
by
another
name
,
Decollatio
Ioannis
,
Iohn
Baptists
beheading
.
If
we
should
enlarge
all
concerning
him
,
as
infinitely
,
as
infinite
Authors
have
done
,
or
contract
all
as
summarily
,
(
Amongst
those
that
are
borne
of
women
,
there
is
not
a
greater
Prophet
then
Iohn
the
Baptist
)
yet
we
should
finde
that
Saint
Augustine
had
done
all
this
before
,
Iohn
Baptist
,
Spiritu
Sa●cto
replebitur
,
He
shall
be
filled
with
the
holy
Ghost
.
Two
things
especially
make
a
man
a
competent
witnesse
:
First
,
that
he
have
in
himselfe
a
knowledge
of
the
thing
that
he
testifies
;
else
he
is
an
incompetent
witnesse
:
And
then
,
that
he
have
a
good
estimation
in
others
,
that
he
be
reputed
an
honest
man
;
else
he
is
an
unprofitable
witnesse
.
If
he
be
ignorant
,
he
sayes
truth
,
but
by
chance
;
if
he
be
dishonest
,
and
say
truth
,
it
is
but
upon
designe
,
and
not
for
the
truths
sake
;
for
,
if
those
circumstances
did
not
leade
him
,
he
would
not
say
truth
.
Iohn
Baptist
had
both
,
knowledge
and
estimation
.
He
knew
,
more
then
a
Prophet
,
Iohn
Baptist
was
more
then
that
;
for
,
he
did
not
onely
declare
a
present
Christ
,
(
in
that
,
Esay
may
seem
to
come
neer
him
)
but
he
was
Propheta
Prophetatus
,
A
Prophet
that
was
prophesied
of
;
even
Esay
himself
bore
witnesse
of
this
witnesse
;
(
A
voyce
cried
in
the
wildernesse
,
Prepare
the
way
of
the
Lord.
)
And
the
Prophet
Malachi
bore
witnesse
of
this
witnesse
too
,
(
Behold
,
I
will
send
my
messenger
,
and
he
shall
prepare
the
way
before
me
.
)
So
he
hath
the
testimony
of
the
first
and
last
of
the
Prophets
;
and
of
him
too
,
who
was
the
first
and
the
last
,
the
cause
and
the
effect
,
the
moving
and
fulfilling
of
all
prophecy
,
of
Christ
himself
,
(
This
is
he
,
of
whom
it
is
written
,
)
and
so
he
cites
those
words
of
Malachi
concerning
Iohn
Baptist.
Iohn
Baptist
then
had
this
competency
,
by
knowledge
infused
by
God
,
declared
in
former
Prophecies
,
he
knew
the
matter
,
which
he
was
to
testifie
.
Which
is
so
essentiall
,
so
substantiall
a
circumstance
in
matter
of
testimony
,
in
what
way
soever
we
will
be
witnesses
to
God
,
as
that
no
man
is
a
competent
witnesse
for
God
,
not
in
his
preaching
,
not
in
his
living
,
not
in
his
dying
,
(
though
he
be
a
witnesse
in
the
highest
sense
,
that
is
,
a
Martyr
)
if
he
do
not
know
,
upon
what
ground
,
he
sayes
,
or
does
,
or
suffers
that
,
which
he
suffers
,
and
does
,
and
sayes
.
Howsoever
he
pretend
the
honour
of
God
in
his
testimony
,
yet
,
if
the
thing
be
materially
false
,
(
false
in
it self
,
though
true
in
his
opinion
)
or
formally
false
,
(
true
in
it self
,
but
not
known
to
be
so
,
to
him
that
testifies
it
)
both
ways
he
is
an
incompetent
witnesse
.
And
this
takes
away
the
honour
of
having
been
witnesses
for
Christ
,
and
the
consolation
and
style
of
Martyrs
,
both
from
them
,
who
,
upon
such
evidence
,
as
can
give
no
assurance
(
that
is
,
traeditions
of
men
)
have
grounded
their
faith
in
God
,
and
from
them
,
who
take
their
light
in
corners
,
and
conventicles
,
and
not
from
the
City
set
upon
the
top
of
a
hill
,
the
Church
of
God
.
Those
Roman
Priests
who
have
given
their
lives
,
those
Separatists
which
have
taken
a
voluntary
banishment
,
are
not
competent
witnesses
for
the
glory
of
God
;
for
a
witnesse
must
know
;
and
qui
testatur
de
scientia
,
testetur
de
modo
scientiae
,
sayes
the
Law
,
He
that
will
prove
any
thing
by
his
knowledge
,
must
prove
how
he
came
by
that
knowledge
;
The
Papist
hath
not
the
knowledge
of
his
Doctrine
from
any
Scripture
,
the
Separatist
hath
not
the
knowledge
of
his
Discipline
from
any
precedent
,
any
example
in
the
primitive
Church
.
How
farre
then
is
that
wretched
and
sinfull
man
,
from
giving
any
testimony
or
glory
to
Christ
in
his
life
,
who
never
comes
to
the
knowledge
,
and
consideration
,
why
he
was
sent
into
this
life
?
who
is
so
farre
from
doing
his
errand
,
that
he
knowes
not
what
his
errand
was
;
not
whether
he
received
any
errand
or
no.
But
,
as
though
that
God
,
who
for
infinite
millions
of
ages
,
delighted
himself
in
himself
,
and
was
sufficient
in
himself
,
and
yet
at
last
did
bestow
six
dayes
labour
for
the
creation
,
and
provision
of
man
,
as
though
that
God
,
who
when
man
was
sowr'd
in
the
lumpe
,
poysoned
in
the
fountaine
,
withered
in
the
roote
,
in
the
loins
of
Adam
,
would
then
ingage
his
Sonne
,
his
beloved
Sonne
,
his
onely
Sonne
to
be
man
,
by
a
temporary
life
,
and
to
be
no
man
,
by
a
violent
and
a
shamefull
death
,
as
though
that
God
,
who
when
he
was
pleased
to
come
to
a
creation
,
might
have
left
out
thee
,
amongst
privations
,
amongst
nothings
,
or
might
have
shut
thee
up
,
in
the
close
prison
,
of
a
bare
being
,
and
no
more
,
(
as
he
hath
done
earth
and
stones
)
or
,
if
he
would
have
given
thee
life
,
might
have
left
thee
a
Toad
,
or
,
if
he
would
have
given
thee
a
humane
soule
,
might
have
left
thee
a
heathen
,
without
any
knowledge
of
God
,
or
,
if
he
had
afforded
thee
a
Religion
,
might
have
left
thee
a
Iew
,
or
,
though
he
had
made
thee
a
Christian
,
might
have
left
thee
a
Papist
;
as
though
that
God
that
hath
done
so
much
more
,
in
breeding
thee
in
his
true
Church
,
had
done
all
this
for
nothing
,
thou
passest
thorough
this
world
,
like
a
flash
,
like
a
lightning
,
whose
beginning
or
end
no
body
knowes
,
like
an
Ignis
fatuus
in
the
aire
,
which
does
not
onely
not
give
light
for
any
use
,
but
not
so
much
as
portend
or
signifie
any
thing
;
and
thou
passest
out
of
the
world
,
as
thy
hand
passes
out
of
a
basin
of
water
,
which
may
bee
somewhat
the
fouler
for
thy
washing
in
it
,
but
retaines
no
other
impression
of
thy
having
been
there
;
and
so
does
the
world
for
thy
life
in
it
.
When
God
placed
Adam
in
the
world
,
he
bad
him
fill
it
,
and
subdue
it
,
and
rule
it
;
and
when
he
placed
him
in
paradise
,
he
bad
him
dresse
,
and
keepe
paradise
;
and
when
he
sent
his
children
into
the
over-flowing
Laud
of
promise
,
he
bad
them
fight
,
and
destroy
the
Idolaters
;
to
every
body
some
task
,
some
errand
for
his
glory
;
And
thou
comest
from
him
,
into
this
world
,
as
though
he
had
said
nothing
unto
thee
,
but
Go
and
do
as
you
see
cause
,
Go
,
and
do
as
you
see
other
men
do
.
Thou
knowest
not
,
that
is
,
considerest
not
,
what
thou
wast
sent
to
doe
,
what
thou
shouldest
have
done
,
but
thou
knowest
much
lesse
,
what
thou
hast
done
.
The
light
of
nature
hath
taught
thee
to
hide
thy
sinnes
from
other
men
,
and
thou
hast
been
so
diligent
in
that
,
as
that
thou
hast
hid
them
from
thy self
,
and
canst
not
finde
them
in
thine
owne
conscience
,
if
at
any
time
the
Spirit
of
God
would
burne
them
up
,
or
the
blood
of
Christ
Jesus
wash
them
out
;
thou
canst
not
finde
them
out
so
,
as
that
a
Sermon
or
Sacrament
can
work
upon
them
.
Perchance
thou
canst
tell
,
when
was
the
first
time
,
or
where
was
the
first
place
,
that
thou
didst
commit
such
or
such
a
sinne
;
but
as
a
man
can
remember
when
he
began
to
spell
,
but
not
when
he
began
to
reade
perfectly
,
when
he
began
to
joyne
his
letters
,
but
not
when
he
began
to
write
perfectly
,
so
thou
remembrest
when
thou
wentest
timorously
and
bashfully
about
sinne
,
at
first
,
and
now
perchance
art
ashamed
of
that
shamefastnesse
,
and
sorry
thou
beganst
no
sooner
.
Poore
bankrupt
!
that
hast
sinned
out
thy
soule
so
profusely
,
so
lavishly
,
that
thou
darest
not
cast
up
thine
accounts
,
thou
darest
not
aske
thy selfe
whether
thou
have
any
soule
left
;
how
farre
art
thou
,
from
giving
any
testimony
to
Christ
,
that
darest
not
testifie
to
thy selfe
,
nor
heare
thy
conscience
take
knowledge
of
thy
transgressions
,
but
haddest
rather
sleepe
out
thy
daies
,
or
drinke
out
thy
daies
,
then
leave
one
minute
for
compunction
to
lay
hold
on
;
and
doest
not
sinne
alwaies
for
the
love
of
that
sinne
,
but
for
feare
of
a
holy
sorrow
,
if
thou
shouldest
not
fill
up
thy
time
,
with
that
sinne
.
God
cannot
be
mocked
,
saith
the
Apostle
,
nor
God
cannot
be
blinded
.
He
seeth
all
the
way
,
and
at
thy
last
gaspe
,
he
will
make
thee
see
too
,
through
the
multiplying
Glasse
,
the
Spectacle
of
Desperation
.
Canst
thou
hope
that
that
God
,
that
seeth
this
darke
Earth
through
all
the
vaults
and
arches
of
the
severall
spheares
of
Heaven
,
that
seeth
thy
body
through
all
thy
stone
walls
,
and
seeth
thy
soul
through
that
which
is
darker
then
all
those
,
thy
corrupt
flesh
,
canst
thou
hope
that
that
God
can
be
blinded
with
drawing
a
curtain
between
thy
sinne
and
him
?
when
he
is
all
eye
,
canst
thou
hope
to
put
out
that
eye
,
with
putting
out
a
candle
?
when
he
hath
planted
legions
of
Angels
about
thee
,
canst
thou
hope
that
thou
hast
taken
away
all
Intelligence
,
if
thou
have
corrupted
,
or
silenced
,
or
sent
away
a
servant
?
O
bestow
as
much
labour
,
as
thou
hast
done
,
to
finde
corners
for
sin
to
finde
out
those
sinnes
,
in
those
corners
where
thou
hast
hid
them
.
As
Princes
give●
pardons
by
their
own
hands
,
but
send
Judges
to
execute
Justice
,
come
to
him
for
mercy
in
the
acknowledgement
of
thy
sinnes
,
and
stay
not
till
his
Justice
come
to
thee
,
when
he
makes
inquisition
for
blood
;
and
doe
not
think
,
that
if
thou
feel
now
at
this
present●
a
little
tendernesse
in
thy
heart
,
a
little
melting
in
thy
bowels
,
a
little
dew
in
thine
eyes
,
that
if
thou
beest
come
to
know
,
that
thou
art
a
sinner
,
thou
dost
therefore
presently
know
thy
sinnes
.
Thou
wouldst
have
so
much
tendernes
,
so
much
compassion
,
if
thou
knewest
that
he
that
fits
next
thee
,
were
in
this
danger
of
Gods
heavy
indignation
;
thou
wouldst
commiserate
thy
neighbours
wretched
condition
so
much
.
But
proceed
with
thy self
further
,
bring
this
dawning
and
breake
of
day
to
a
full
light
,
and
this
little
sparke
to
a
perfect
acknowledgement
of
thy
sinnes
.
Go
home
,
with
this
spark
of
Gods
Spirit
in
you
,
and
there
looke
upon
your
Rentalls
,
and
know
your
oppressions
,
and
extorsions
;
looke
upon
your
shop-bookes
,
and
know
your
deceits
and
falsifications
;
looke
upon
your
ward-robes
,
and
know
your
excesses
;
looke
upon
your
childrens
faces
,
and
know
your
fornications
.
Till
then
,
till
you
come
to
this
scrutiny
,
this
survey
,
this
sifting
of
the
Conscience
,
if
we
should
cry
peace
,
peace
,
yet
there
were
no
peace
.
The
Oratour
said
,
Imposuimus
populo
,
&
Oratores
visi
sumus
;
we
have
cousened
the
people
,
and
they
say
we
are
excellent
Oratours
,
powerfull
,
well
spoken
men
.
We
might
flatter
you
,
and
you
would
say
,
we
were
sweet
,
and
smooth
,
and
comfortable
Preachers
,
and
we
might
perish
together
.
But
if
you
study
your selves
,
reade
your
own
History
,
if
you
get
to
the
knowledge
of
your
errand
hither
,
and
the
ill
discharge
of
those
duties
here
,
the
sorrow
and
compunction
which
will
grow
from
thence
,
is
a
faire
degree
of
Martyrdome
,
(
for
as
Saint
Hierome
Iohn
Baptist
being
a
competent
witnesse
therefore
,
because
he
understood
the
matter
hee
testified
,
before
wee
can
bee
competent
witnesses
to
our
owne
Consciences
,
of
our
Reconciliation
to
God
,
wee
must
understand
,
(
and
therefore
search
into
our
particular
sinnes
)
not
onely
that
wee
are
sinners
,
but
sinners
in
such
and
such
kindes
,
such
times
,
such
places
,
such
persons
;
for
that
Soule
,
that
is
content
to
rest
in
generalls
,
would
but
deceive
it selfe
.
Iohn
Baptists
other
qualification
was
,
That
as
hee
knew
the
matter
about
which
hee
was
sent
,
so
hee
had
,
(
and
justly
)
a
good
estimation
amongst
them
,
to
whom
hee
was
imployed
.
If
I
have
a
prejudice
against
a
Man
,
Iohn
Baptist
was
a
credible
person
amongst
them
.
How
was
this
credit
acquired
?
It
seemeth
Iohn
Baptist
did
no
Miracles
;
Whether
hee
did
or
no
,
is
not
a
cleare
Case
;
for
that
which
is
said
,
(
Iohn
Baptist
did
no
miracles
)
is
not
said
by
the
Evangelist
himselfe
;
Saint
Iohn
doeth
not
say
,
Iohn
Baptist
did
no
miracles
;
but
those
that
resorted
to
him
at
that
place
,
said
that
(
He
doth
no
miracles
)
for
they
had
seene
none
.
If
he
did
none
,
ne
aequalis
Christo
putaretur
,
it
was
forborne
in
him
,
that
he
might
appeare
to
be
inferiour
to
Christ
.
And
,
if
he
did
none
,
yet
there
were
miracles
done
by
him
.
The
reformation
of
manners
,
and
bringing
men
to
repentance
,
is
a
miracle
.
It
is
a
lesse
miracle
to
raise
a
man
from
a
sick
bed
,
then
to
hold
a
man
from
a
wanton
bed
,
a
litentious
bed
;
lesse
to
overcome
and
quench
his
fever
,
then
to
quench
his
lust
.
Ioseph
that
refused
his
mistris
was
a
greater
miracle
then
Lazarus
raised
from
the
dead
.
Of
these
resurrections
,
we
have
divers
examples
,
Iosephs
case
,
(
I
thinke
)
is
singular
.
There
were
miracles
done
so
,
by
Iohn
Baptist
preaching
to
others
;
and
there
were
miracies
done
upon
himself
;
&
early
;
for
,
his
springing
in
his
mothers
womb
,
wonderfull
good
preachers
,
and
admirable
good
Sermons
.
It
was
enough
for
Iohn
Baptist
that
even
they
confessed
,
that
all
that
he
said
was
true
.
Content
thy selfe
with
truths
evident
truths
,
fundamentall
truths
,
let
matter
of
wonder
and
admiration
alone
.
He
was
a
witnesse
competent
to
them
for
his
truth
,
holinesse
of
his
life
;
which
,
for
the
present
,
we
consider
onely
in
the
strict
and
austere
manner
of
living
,
that
he
embraced
.
For
,
certainly
,
he
that
uses
no
fasting
,
no
discipline
,
no
mortification
,
exposes
himselfe
to
many
dangers
in
himselfe
,
and
to
a
cheape
and
vulgar
estimation
amongst
others
.
Caro
mea
jumentum
meum
,
says
S.
Augustine
,
iter
ago
in
Ierusalem
,
my
businesse
lies
at
Ierusalem
;
thither
I
should
ride
;
De
via
conatur
excutere
,
my
horse
over
pampered
casts
me
upon
the
way
,
or
carries
me
out
of
the
way
;
non
cohibebo
jejunio
,
says
he
;
must
not
that
be
my
way
,
to
bring
him
to
a
gentler
riding
,
&
more
command
,
by
lessening
his
proportions
of
provender
?
I
beat
down
my
body
,
says
he
,
and
bring
it
in
subjection
;
And
,
(
as
Paulinus
reades
that
place
)
Lividum
reddo
,
I
make
my
body
blacke
and
blue
;
white
and
red
were
not
Saint
Pauls
colours
.
Saint
Paul
was
at
this
time
departed
,
(
in
outward
profession
)
from
the
sect
of
the
Pharisees
,
and
from
their
ostentations
of
doing
their
disciplines
in
the
sight
and
for
the
praise
of
man
;
but
yet
,
being
become
a
Christian
he
left
not
his
austerity
;
And
it
is
possible
for
us
,
to
leave
the
leaven
of
the
Papist
,
the
opinion
of
merit
,
and
supererogation
,
and
doing
more
then
we
are
bound
to
doe
in
the
ways
of
godlinesse
,
and
yet
nourish
our
soules
,
with
that
wholesome
bread
of
taming
our
bodies
.
Saint
Paul
had
his
Disciplines
,
his
mortifications
;
he
tells
us
so
,
but
he
does
not
tell
us
what
they
were
;
lest
perchance
a
reverence
to
his
person
,
and
example
,
might
binde
mis-devout
men
,
to
doe
punctually
as
Saint
Paul
did
.
The
same
Rule
cannot
serve
all
;
but
the
same
Reason
may
.
The
institution
of
friars
under
a
certain
Rule
,
that
all
of
them
,
just
at
this
time
,
shall
doe
just
thus
,
cannot
be
a
rule
of
Iustice
;
but
the
generall
doctrine
,
that
every
body
needs
at
some
times
,
some
helpes
,
some
meanes
,
is
certainly
true
.
Shall
the
riotous
,
the
voluptuous
man
stay
till
this
something
bee
a
surfet
or
a
fever
?
'T
is
true
,
this
surfet
and
this
fever
,
will
subdue
the
body
,
but
then
thou
doest
it
not
.
Shall
a
lascivious
wanton
stay
,
till
a
consumption
or
such
contagious
diseases
as
shall
make
him
unsociable
,
and
so
,
unable
to
exercise
his
sinne
,
subdue
his
body
?
These
can
doe
it
,
tyranny
,
a
conquest
;
and
he
that
comes
in
by
conquest
,
imposes
what
lawes
hee
will
;
so
that
these
subduings
of
the
body
brought
in
by
sinne
,
may
worke
in
us
,
an
obduration
;
we
shall
feel
them
,
but
not
discerne
the
hand
of
God
in
them
;
or
,
if
his
hand
,
yet
not
his
hand
to
that
purpose
,
to
relieve
us
,
but
to
seale
our
condemnation
to
us
.
Beloved
,
because
our
Adversaries
of
the
Romane
heresie
,
have
erroneously
made
a
pattern
for
their
Eremiticall
and
Monasticall
life
in
Iohn
Baptist
,
and
coloured
their
idlenesse
,
by
his
example
;
some
of
the
Reformation
have
bent
a
little
too
far
the
other
way
,
and
denied
,
that
there
was
any
such
austerity
in
the
life
of
St.
Iohn
,
as
is
ordinarily
conceived
:
They
say
that
his
conversation
in
the
Desert
,
may
well
be
understood
to
have
been
but
a
withdrawing
of
himself
from
publique
and
civill
businesses
,
home
to
his
fathers
house
;
for
,
his
father
dwelt
in
that
Desert
,
and
thither
went
Mary
to
salute
Elizabeth
.
Especially
to
the
Jewes
it
was
so
;
amongst
them
this
austerity
of
life
,
and
abstaining
from
those
things
which
other
men
imbraced
,
procured
ordinarily
a
great
estimation
;
We
know
that
amongst
them
,
their
own
;
Vicatim
habitant
,
&
urbes
fugiunt
,
their
Law
,
was
Divinity
)
thought
himselfe
unperfect
till
he
had
spent
some
time
,
in
the
strictnesse
of
all
the
three
Sects
of
the
Jewes
;
and
after
he
had
done
all
that
,
he
spent
three
yeares
more
,
with
one
Bannus
an
Ermit
,
who
lived
in
the
wildernesse
,
upon
herbs
and
roots
,
Iohn
Baptists
austerity
of
life
made
him
a
competent
and
credible
witnesse
to
them
,
who
had
such
austeritie
in
estimation
.
And
truely
,
hee
that
will
any
way
bee
a
witnesse
for
Christ
,
that
is
,
glorifie
him
,
hee
must
endevour
,
even
by
this
outward
holinesse
of
life
,
to
bee
acceptable
to
good
men
.
Vox
Populi
,
vox
Dei
,
the
generall
voyce
is
seldome
false
;
so
also
Oculi
populi
,
Oculi
Dei
,
In
this
case
God
looketh
upon
man
,
as
man
doth
;
Singuli
decipi
&
decipere
possunt
,
One
man
may
deceive
another
,
&
be
deceived
by
another
;
Nemo
omnes
,
neminem
omnes
fefellerunt
,
no
man
ever
deceived
all
the
world
,
nor
did
all
the
world
ever
joyn
to
deceive
one
man
.
The
generall
opinion
,
the
generall
voyce
,
is
for
the
most
part
,
good
evidence
,
with
,
or
against
a
man
.
Every
one
of
us
is
ashamed
of
the
prayse
and
attestation
of
one
,
whom
all
the
world
besides
,
taketh
to
be
dishonest
;
so
,
will
Christ
be
ashamed
of
that
witnesse
,
that
seeketh
not
the
good
opinion
of
good
men
.
When
I
see
a
Iesuit
solicite
the
chastity
of
a
daughter
of
the
house
,
where
he
is
harboured
,
and
after
knowledge
taken
by
the
Parents
,
upon
her
complaint
,
excuse
it
with
saying
,
that
he
did
it
but
to
trie
her
,
and
to
be
the
better
assured
of
her
religious
constancy
;
when
I
see
a
Iesuit
conceale
and
foment
a
powder
Treason
,
and
say
he
had
it
but
in
Confession
,
and
then
see
these
men
to
proclaim
themselves
to
be
Martyrs
,
witnesses
for
Christ
in
the
highest
degree
;
I
say
still
,
the
Devill
may
be
a
witnesse
,
but
I
ground
not
my
Faith
upon
that
Testimony
:
A
competent
witnesse
must
be
an
honest
man
.
This
competency
Iohn
Baptist
had
,
the
good
opinion
of
good
men
;
And
then
,
he
had
the
seale
of
all
,
Missus
est
,
he
had
his
Commission
,
He
was
sent
to
bear
witness
of
that
Light
.
Though
this
word
Missus
est
,
There
was
a
man
sent
from
God
,
whose
name
was
John
.
The
Law
saith
,
concerning
witnesses
,
Qui
se
ingerunt
&
offerunt
,
suspecti
habentur
,
those
that
offer
their
testimony
before
they
be
cited
,
are
suspicious
witnesses
.
Therefore
they
must
have
a
Mission
,
a
sending
.
For
,
by
Saint
Pauls
rule
,
How
can
they
preach
except
they
be
sent
?
Iohn
Bapstists
preaching
,
The
people
came
to
him
;
and
not
light
people
carried
about
with
every
winde
of
rumour
and
noise
,
The
souldiers
likewise
came
to
him
,
and
said
,
What
shall
we
doe
?
)
This
his
working
upon
all
sorts
of
men
,
the
blessing
that
accompanied
his
labours
,
was
a
subsequent
argument
of
his
Mission
,
that
he
was
sent
by
God
.
God
himself
argues
against
them
,
that
were
not
sent
,
so
,
They
were
not
sent
,
for
they
have
done
no
good
.
I
have
not
sent
those
Prophets
,
yet
they
ran
,
I
have
not
spoken
to
them
,
and
yet
they
prophecied
;
but
,
if
they
had
stood
in
my
counsell
,
then
they
should
have
turned
the
people
from
their
evill
wayes
,
and
from
the
wickednesse
of
their
inventions
.
This
note
God
layes
upon
them
,
to
whom
he
affords
this
vocation
of
his
internall
Spirit
,
that
though
others
which
come
without
any
calling
,
may
gather
men
in
corners
,
and
in
Conventicles
,
and
work
upon
their
affections
and
passions
,
to
singularity
,
to
schisme
,
to
sedition
:
and
though
others
which
come
with
an
outward
,
and
ordinary
calling
onely
,
may
advance
their
own
Fortunes
,
and
increate
their
estimation
,
and
draw
their
Auditory
to
an
outward
reverence
of
their
Persons
,
and
to
a
delight
in
hearing
them
rather
then
other
men
,
yet
,
those
onely
who
have
a
true
inward
Calling
from
the
Spirit
,
shall
turn
the
people
from
their
evill
wayes
,
and
from
the
wickednesse
of
their
inventions
.
To
such
mens
planting
and
watering
God
gives
an
increase
;
when
as
others
which
come
to
declame
,
and
not
to
preach
,
and
to
vent
their
own
gifts
,
or
the
purposes
of
great
men
for
their
gifts
,
have
onely
a
proportionable
reward
,
winde
for
winde
,
Acclamation
for
Declamation
,
popular
praise
for
popular
eloquence
:
for
,
if
they
doe
not
truly
beleeve
themselves
,
why
should
they
looke
that
others
should
believe
them
?
Qui
loquitur
ad
cor
,
loquatur
ex
corde
;
he
that
will
speake
to
the
heart
of
another
,
must
finde
that
that
he
saith
in
his
own
heart
first
.
Whether
the
Mission
of
the
Church
of
Rome
of
Priests
and
Jesuites
hither
,
be
sufficient
to
satisfie
their
consciences
who
are
so
sent
,
and
sent
(
in
intendment
of
the
Law
)
to
inevitable
losse
of
life
here
,
hath
been
laboriously
enough
debated
,
and
safely
enough
concluded
,
that
such
a
Mission
cannot
satisfie
a
rectified
conscience
.
What
are
they
sent
for
?
Bishop
of
Rome
are
unlawfull
,
A
priori
,
in
the
very
nature
of
the
commandement
and
Mission
.
For
,
it
is
to
a
place
,
in
which
he
that
sends
hath
no
power
,
for
it
is
into
the
Dominions
of
another
absolute
King
;
and
it
is
of
Persons
;
in
whom
he
hath
no
interest
,
for
they
are
the
subjects
of
another
Prince
;
and
my
neighbours
setting
his
mark
upon
my
sheep
,
doth
not
make
my
sheep
his
.
Now
,
beloved
,
if
that
which
they
cannot
make
lawfull
A
priori
,
in
the
Nature
of
the
thing
,
you
will
make
lawfull
in
their
behalf
,
A
posteriori
,
in
the
effect
and
working
thereof
;
that
is
,
if
when
these
men
are
thus
sent
hither
,
you
will
run
after
them
to
their
Masses
,
though
you
pretend
it
be
but
to
meet
company
,
and
to
see
who
comes
,
and
to
hear
a
Church-Comedy
;
if
,
though
you
abstain
your self
,
you
will
lend
them
a
wife
,
or
a
childe
,
or
a
servant
to
be
present
there
,
A
posteriori
,
by
this
effect
,
by
this
their
working
upon
you
,
you
justifie
their
unjust
Mission
,
and
make
them
thinke
their
sending
and
coming
lawfull
.
So
also
,
(
to
return
to
our
former
consideration
)
If
you
depart
not
from
your
evill
wayes
,
and
from
the
wickednesse
of
your
own
inventions
:
If
for
all
our
preaching
you
proceed
in
your
sinnes
,
you
will
make
us
afraid
,
that
our
Mission
,
our
Calling
is
not
warrantable
,
for
thereby
you
take
away
that
consolation
,
which
is
one
seale
of
our
Mission
,
when
we
see
a
good
effect
of
our
preaching
in
your
lives
.
It
lyes
much
in
you
,
to
convince
them
,
and
to
establish
us
,
by
that
way
,
which
is
Gods
own
way
of
arguing
,
à
posteriori
,
by
the
effect
,
by
our
working
upon
you
.
If
you
say
God
is
God
,
we
are
sent
;
if
you
say
Baal
is
God
,
you
justifie
their
sending
.
Missus
est
,
Iohn
Baptist
was
sent
,
it
appeared
by
the
effect
of
his
preaching
;
but
it
appeares
too
,
by
a
divers
and
manifold
citation
,
which
he
had
received
,
upon
some
of
which
,
there
may
be
good
use
to
insist
a
little
.
First
,
cited
,
called
,
before
he
was
at
all
;
and
called
againe
before
he
was
borne
;
called
a
third
time
,
out
of
the
desert
,
into
the
world
;
and
called
lastly
out
of
this
world
into
the
next
;
and
by
all
these
callings
,
these
citations
,
these
missions
,
he
was
a
competent
witnesse
.
His
first
citation
was
before
he
was
any
thing
,
before
his
conception
.
Out
of
the
dead
embers
of
Zacharies
aged
loins
,
and
Elizabeths
double
obstacle
,
age
and
barrennesse
,
when
it
was
almost
as
great
a
worke
as
a
creation
,
to
produce
a
childe
out
of
the
corners
,
and
inwardest
bowels
of
all
possibility
,
and
with
so
many
degrees
of
improbability
,
as
that
Zachary
,
who
is
said
to
have
been
just
before
God
,
and
to
have
walked
in
all
his
commandments
without
reproofe
,
and
had
,
without
doubt
,
often
considered
the
like
promise
of
such
a
childe
,
made
and
performed
to
Abraham
,
was
yet
incredulous
of
it
,
and
asked
,
how
he
should
know
it
.
Out
of
this
nothing
,
or
nothing
naturally
disposed
to
be
such
a
thing
,
a
childe
,
did
God
excite
,
and
cite
this
Io.
Baptist
to
beare
witnesse
of
this
light
,
and
so
made
the
sonne
of
him
,
who
,
for
his
incredulity
,
was
strooke
with
dumbnesse
,
all
voyce
.
And
,
beloved
,
such
a
citation
as
this
,
when
thou
wast
meerly
nothing
,
hast
thou
had
too
,
to
beare
witnesse
of
this
light
,
that
is
,
to
do
something
for
the
glory
of
God
.
When
thy
free
will
is
as
impotent
and
as
dead
as
Zacharies
loins
,
when
thou
art
under
Elizabeths
double
obstacle
of
age
and
barrennesse
,
(
barrennesse
in
good
works
,
age
in
ill
)
then
when
thou
thinkest
not
of
God
,
then
when
thou
art
walking
for
ayre
,
or
sitting
at
a
feast
,
or
slumbring
in
a
bed
,
God
opens
these
doors
,
he
rings
a
bell
,
he
showes
thee
an
example
in
the
concourse
of
people
hither
,
and
here
,
he
sets
up
a
man
,
to
present
the
prayer
of
the
Congregation
to
him
,
and
to
deliver
his
messages
to
them
;
and
whether
curiosity
,
or
custome
,
or
company
,
or
a
loathnesse
to
incurre
the
penalties
of
Lawes
,
or
the
censures
and
observations
of
neighbours
,
bring
thee
hither
,
though
thou
hadst
nothing
to
do
with
God
,
in
comming
hither
,
God
hath
something
to
do
with
thee
,
now
thou
art
here
,
even
this
is
a
citation
,
a
calling
,
by
being
personally
here
at
these
exercises
of
Religion
,
thou
art
some
kinde
of
witnesse
of
this
light
.
For
,
in
how
many
places
of
the
world
hath
Christ
yet
never
opened
such
doors
for
his
ordinary
service
,
in
all
these
1600.
yeers
?
And
in
how
many
places
hath
he
shut
up
these
doors
,
of
his
true
worship
,
within
these
three
or
foure
yeers
?
Quod
citaris
huc
,
That
thou
art
brought
hither
,
within
distance
of
his
voyce
,
within
reach
of
his
food
,
intra
sphaeram
Activitatis
,
within
the
spheare
and
latitude
of
his
ordinary
working
,
that
is
,
into
his
house
,
into
his
Church
,
this
is
a
citation
,
a
calling
,
answerable
to
Iohn
Baptists
first
calling
,
from
his
fathers
dead
loins
,
and
his
mothers
barren
wombe
;
and
his
second
citation
was
before
he
was
borne
,
in
his
mothers
wombe
.
When
Mary
came
to
visit
Elizabeth
,
the
childe
sprang
in
her
belly
,
as
soone
as
Maries
voice
sounded
in
her
eares
.
anticipation
of
reason
in
the
childe
,
(
some
of
the
Fathers
think
so
,
though
St.
Augustine
do
not
,
that
the
childe
understood
what
he
did
)
or
that
this
were
a
fulfilling
of
that
prophecy
,
That
he
should
be
filled
with
the
holy
Ghost
from
his
mothers
wombe
,
all
agree
that
this
was
an
exciting
of
him
to
this
attestation
of
his
Saviours
presence
,
Inter
natos
Mulierum
,
Among
those
that
were
born
of
women
,
there
was
not
a
greater
Prophet
;
that
is
,
none
that
prophecyed
before
he
was
borne
,
but
he
.
And
such
a
citation
,
beloved
,
thou
mayest
have
,
in
this
place
,
and
at
this
time
.
A
man
may
upon
the
hearing
of
something
that
strikes
him
,
that
affects
him
,
feel
this
springing
,
this
exultation
,
this
melting
,
and
colliquation
of
the
inwardest
bowels
of
his
soule
;
a
new
affection
,
a
new
passion
,
beyond
the
joy
ordinarily
conceived
upon
earthly
happinesses
;
which
,
though
no
naturall
Philosopher
can
call
it
by
a
name
,
no
Anatomist
assigne
the
place
where
it
lyes
,
yet
I
doubt
not
,
through
Christ
jesus
,
but
that
many
of
you
who
are
here
now
,
feele
it
,
and
understand
it
this
minute
.
Citaris
huc
,
thou
wast
cited
to
come
hither
,
whether
by
a
collaterall
,
and
oblique
,
and
occasionall
motion
,
or
otherwise
,
hither
God
hath
brought
thee
,
and
Citaris
hîc
,
here
thou
art
cited
to
come
neerer
to
him
.
Now
both
these
citations
were
before
Iohn
Baptist
was
borne
;
both
these
affections
,
to
come
to
this
place
,
and
to
be
affected
with
a
delight
here
,
may
be
before
thy
regeneration
,
which
is
thy
spirituall
birth
;
a
man
is
not
borne
,
not
borne
againe
,
because
he
is
at
Church
,
nor
because
he
likes
the
Sermon
,
Iohn
Baptist
had
,
and
thou
must
have
a
third
citation
;
which
was
in
him
,
from
the
desert
into
the
publique
,
into
the
world
,
from
contemplation
to
practice
.
This
was
that
mission
,
that
citation
,
voyce
,
(
The
word
of
God
came
to
Iohn
in
the
wildernesse
,
and
he
came
into
all
the
Countrey
preaching
the
Baptisme
of
repentance
.
)
To
that
we
must
come
,
to
practise
.
For
,
in
this
respect
,
an
Vniversity
is
but
a
wildernesse
,
though
we
gather
our
learning
there
,
our
private
meditation
is
but
a
wildernesse
,
though
we
contemplate
God
there
,
nay
our
being
here
,
is
but
a
wildernesse
,
though
we
serve
God
here
,
if
our
service
end
so
,
if
we
do
not
proceed
to
action
,
and
glorifie
God
in
the
publique
.
And
therefore
Citaris
huc
,
thou
art
cited
hither
,
here
thou
must
be
,
and
Citaris
hîc
,
thou
art
cited
here
,
to
lay
hold
upon
that
grace
which
God
offers
in
his
Ordinance
;
and
Citaris
hinc
,
thou
art
cited
from
hence
,
to
embrace
a
calling
in
the
world
.
He
that
undertakes
no
course
,
no
vocation
,
he
is
no
part
,
no
member
,
no
limbe
of
the
body
of
this
world
;
no
eye
,
to
give
light
to
others
;
no
eare
to
receive
profit
by
others
.
If
he
think
it
enough
to
be
excrementall
nayles
,
to
scratch
and
gripe
others
by
his
lazy
usury
,
and
extortion
,
or
excrementall
hayre
,
made
onely
for
ornament
,
or
delight
of
others
,
by
his
wit
,
or
mirth
,
or
delightfull
conversation
,
these
men
have
not
yet
felt
this
third
citation
,
by
which
they
are
called
to
glorifie
God
,
and
so
to
witnesse
for
him
,
in
such
publique
actions
,
as
Gods
cause
for
the
present
requires
,
and
comports
with
their
calling
.
And
then
Iohn
Baptist
had
a
fourth
citation
Iohn
Baptists
Martyrdome
,
was
not
for
the
fundamentall
rock
,
the
body
of
the
Christian
religion
,
but
for
a
morall
truth
,
for
matter
of
manners
.
A
man
may
be
bound
to
suffer
much
,
for
a
lesse
matter
then
the
utter
overthrow
,
of
the
whole
frame
and
body
of
religion
.
But
leaving
this
consideration
,
for
what
causes
a
man
is
bound
to
lay
downe
his
life
,
consider
we
now
,
but
this
,
that
a
man
lays
downe
his
life
for
Christ
,
and
beares
witnesse
of
him
,
even
in
death
,
when
he
prefers
Christ
before
this
world
,
when
he
desires
to
be
dissolved
,
and
be
with
him
,
and
obeyes
cheerefully
that
citation
,
by
the
hand
of
death
,
whensoever
it
comes
;
and
that
citation
must
certainly
be
served
upon
you
all
;
whether
this
night
in
your
beds
,
or
this
houre
,
at
the
doore
,
no
man
knowes
.
You
who
were
cited
hither
,
to
heare
,
and
cited
here
,
to
consider
,
and
cited
hence
,
to
worke
in
a
calling
in
the
world
,
must
be
cited
from
thence
too
,
from
the
face
to
the
bosome
of
the
earth
,
from
treading
upon
other
mens
,
to
a
lying
downe
in
your
owne
graves
.
And
yet
that
is
not
your
last
citation
,
there
is
fifth
.
In
the
grave
,
Iohn
Baptist
does
,
and
we
must
attend
a
fifth
citation
,
the
law
,
and
by
the
Magistrate
,
they
binde
you
to
embrace
a
profession
,
and
a
calling
,
and
you
do
so
.
The
fourth
,
which
is
from
thence
,
from
this
,
to
the
next
world
,
is
served
by
nature
in
death
,
he
touches
you
,
and
you
sinke
.
This
fifth
to
Iudgement
shall
be
by
an
Angell
,
The
Lord
himself
shall
descend
from
heaven
with
a
shout
,
with
the
voyce
of
the
Archangell
,
and
with
the
Trump
of
God
,
and
the
dead
in
Christ
shall
rise
.
This
citation
is
not
served
by
a
bell
,
that
tolls
to
bring
you
hither
;
not
by
a
man
that
speaks
to
instruct
you
here
;
not
by
a
law
,
that
compells
you
to
live
orderly
in
the
world
;
not
by
a
bell
,
that
rings
out
to
lay
thee
in
thy
grave
;
but
by
the
great
shout
of
the
Lord
descending
from
heaven
,
with
the
voyce
of
the
Archangel
,
with
the
Trump
of
God
,
to
raise
the
dead
in
Christ
.
It
is
not
the
Apeperire
fores
,
That
the
Levites
have
charge
to
open
these
doores
every
day
to
you
,
that
you
may
come
in
,
(
that
is
your
first
citation
,
Aperuit
terra
os
situm
,
That
the
earth
opens
her
mouth
,
and
swallowes
all
in
the
grave
,
(
that
is
your
fourth
citation
from
thence
,
)
it
is
none
of
these
Apertions
,
these
openings
;
but
it
is
the
Aperta
monumenta
,
time
shall
be
no
more
,
and
I
shall
see
,
and
see
cheerefully
that
last
day
,
the
day
of
judgement
,
which
shall
have
no
night
,
never
end
,
Antient
of
dayes
,
to
God
himselfe
,
who
had
no
morning
,
never
began
.
There
I
shall
beare
witnesse
for
Christ
,
in
ascribing
the
salvation
of
the
whole
world
,
to
him
that
sits
upon
the
Throne
,
and
to
the
Lamb
,
and
Christ
shall
bear
witnesse
for
me
,
in
ascribing
his
righteousnesse
unto
me
,
and
in
delivering
me
into
his
Fathers
hands
,
with
the
same
tendernesse
,
as
he
delivered
up
his
owne
soule
,
and
in
making
me
,
who
am
a
greater
sinner
,
then
they
who
crucified
him
on
earth
for
me
,
as
innocent
,
and
as
righteous
as
his
glorious
selfe
,
in
the
Kingdome
of
heaven
.
And
these
occasions
of
advancing
your
devotion
,
and
edification
,
from
these
two
branches
of
this
part
,
first
,
the
fitnesse
of
Iohn
Baptist
to
be
sent
,
and
then
his
actuall
sending
,
by
so
divers
callings
,
and
citations
in
him
,
appliable
,
as
you
have
seene
,
to
us
.
More
will
be
ministred
,
in
due
time
,
out
of
the
last
part
,
and
the
two
branches
of
that
;
first
,
why
this
light
required
any
witnesse
,
and
then
,
what
witnesse
Iohn
Baptist
gave
to
this
light
.
But
those
,
because
they
leade
us
not
to
the
celebration
of
any
particular
Festivall
,
(
as
these
two
former
parts
have
done
,
to
Christmas
and
Midsommer
)
I
may
have
leave
to
present
to
you
at
any
other
time
.
At
this
time
let
us
onely
beg
of
God
a
blessing
upon
this
that
hath
been
said
&c.
SERMON
XXXVIII
.
Preached
at
Saint
Pauls
13.
Octob.
1622.
JOHN
1.
8.
He
was
not
that
light
,
but
was
sent
to
beare
witnesse
of
that
light
.
THis
is
the
third
time
that
I
have
entertained
you
(
in
a
businesse
of
this
nature
,
intended
for
Gods
service
,
and
your
edification
,
I
must
not
say
,
troubled
you
)
with
this
Text.
I
begun
it
at
Christmas
,
and
in
that
darke
time
of
the
yeer
told
you
who
,
and
what
was
this
light
which
Iohn
Baptist
is
denied
to
be
.
I
pursued
it
at
Midsommer
,
and
upon
his
owne
day
,
insisted
upon
the
person
of
Iohn
Baptist
,
who
,
though
he
were
not
this
light
,
was
sent
to
beare
witnesse
of
this
light
.
And
the
third
consideration
,
which
(
as
I
told
you
then
)
was
not
tied
nor
affected
to
any
particular
Festivall
,
you
shall
(
by
Gods
grace
)
have
now
,
the
office
of
Iohn
Baptist
,
his
testimony
;
and
in
that
,
these
two
parts
;
first
,
a
problematicall
part
,
why
so
evident
a
thing
as
light
,
what
testimony
this
man
gives
of
this
light
.
And
in
the
first
of
these
we
shall
make
these
two
steps
,
first
,
why
any
testimony
at
all
,
then
why
,
after
so
many
others
,
this
of
Iohn
.
First
then
God
made
light
first
,
ut
innotescerent
omnia
,
that
man
might
glorifie
God
in
seeing
the
creature
,
and
him
in
it
;
the
light
shines
in
darknesse
,
and
the
darknesse
comprehends
it
not
;
and
therefore
,
Propter
non
intelligentes
,
propter
incredulos
,
propter
in●rmos
,
Sol
lucernas
quaerit
;
Iairus
daughter
was
,
of
whom
Christ
says
,
the
maid
is
not
dead
but
asleep
.
The
maide
was
absolutely
dead
;
but
because
he
meant
forthwith
to
raise
her
,
he
calls
it
a
sleep
.
The
Gentiles
,
in
their
ignorance
,
are
dead
;
we
,
in
our
corrupt
nature
,
dead
,
as
dead
as
they
,
we
cannot
heare
the
voice
,
we
cannot
see
the
light
;
without
Gods
subsequent
grace
,
the
Christian
can
no
more
proceed
,
then
the
Gentile
can
beginne
without
his
preventing
grace
.
But
,
because
,
amongst
us
,
he
hath
established
the
Gospell
,
and
in
the
ministery
and
dispensation
thereof
,
ordinary
meanes
for
the
conveyance
of
his
farther
grace
,
we
noware
but
asleep
and
may
wake
.
A
sodain
light
brought
into
a
room
doth
awaken
some
men
;
but
yet
a
noise
does
it
better
,
and
a
shaking
,
and
a
pinching
.
The
exalting
of
naturall
faculties
,
and
good
morall
life
,
inward
inspirations
,
and
private
meditations
,
conferences
,
reading
,
and
the
life
,
doe
awaken
some
;
but
the
testimony
of
the
messenger
of
God
,
the
preacher
,
crying
according
to
Gods
ordinance
,
shaking
the
soule
,
troubling
the
conscience
,
and
pinching
the
bowells
,
by
denouncing
of
Gods
Judgements
,
these
beare
witnesse
of
the
light
,
when
otherwise
men
would
sleep
it
out
;
and
so
propter
non
intelligentes
,
for
those
that
lye
in
the
suddes
of
nature
,
and
cannot
,
or
of
negligence
,
and
will
not
come
to
heare
,
sol
lucernas
,
this
light
requires
testimony
.
These
testimonies
,
covet
darknesse
,
and
grow
weary
of
instruction
,
and
angry
at
increpation
;
And
,
as
the
eye
of
the
adulterer
waiteth
for
the
twilight
,
If
he
neither
sleep
,
common
sense
.
We
may
pore
upon
books
,
stare
upon
preachers
,
yet
if
we
reflect
nothing
,
nothing
upon
our
conversation
,
we
shall
still
remaine
under
the
increpation
and
malediction
of
Saint
Paul
,
Esay
,
Seeing
yee
shall
see
,
and
shall
not
perceive
;
seeing
and
hearing
shall
but
aggravate
our
condemnation
,
and
it
shall
be
easier
at
the
day
of
Judgement
,
for
the
deaf
and
the
blinde
that
never
saw
Sacrament
,
never
heard
Sermon
,
then
for
us
,
who
have
frequented
both
,
propter
infirmos
,
for
their
sakes
,
whose
strength
though
it
serve
to
bring
them
hither
,
and
to
beleeve
here
,
doth
not
serve
them
to
proceed
to
practise
,
sol
lucernas
,
this
light
requires
testimony
.
Yet
,
if
we
be
neither
dead
,
nor
asleep
,
nor
winke
,
nor
looke
negligently
,
but
doe
come
to
some
degrees
of
holinesse
in
practise
for
a
time
,
naturall
Man
stumbles
and
falls
,
and
lies
in
that
ignorance
,
Christ
bears
witnesse
of
this
light
,
in
establishing
a
Chrishian
Church
;
yet
many
Christians
fall
into
Idolatry
and
Superstition
,
and
lie
and
die
in
it
.
The
Holy
Ghost
hath
born
further
witnesse
of
this
light
,
and
,
(
if
we
may
take
so
low
a
Metaphore
in
so
high
a
Mystery
)
hath
snuffed
this
candle
,
mended
this
light
,
in
the
Reformation
of
Religion
;
and
yet
there
is
a
damp
,
or
a
cloud
of
uncharitablenesse
,
of
neglecting
,
of
defaming
one
another
;
we
deprave
even
the
fiery
,
claven
tongues
of
the
Holy
Ghost
:
Our
tongues
are
fiery
onely
to
the
consuming
of
another
,
and
they
are
cloven
,
onely
in
speaking
things
contrary
to
one
another
.
So
that
still
there
need
more
witnesses
,
more
testimonies
of
this
light
.
God
the
Father
is
Pater
Luminum
the
Father
of
all
Lights
;
God
the
Sonne
,
is
Lumen
de
lumine
,
Light
of
light
,
of
the
Father
;
God
the
Holy
Ghost
is
Lumen
de
luminibus
,
Light
of
lights
,
proceeding
both
from
the
Father
,
and
the
Sonne
;
and
this
light
the
Holy
Ghost
kindles
more
lights
in
the
Church
,
and
drops
a
coale
from
the
Altar
upon
every
lamp
,
he
lets
fall
beams
of
his
Spirit
upon
every
man
,
that
comes
in
the
name
of
God
,
into
this
place
;
and
he
sends
you
one
man
to
day
,
which
beareth
witnesse
of
this
light
ad
ignaros
,
that
bends
his
preaching
to
the
convincing
of
the
naturall
man
,
the
ignorant
soul
,
and
works
upon
him
.
And
another
another
day
,
that
bears
witnesse
ad
incredulos
,
that
fixeth
the
promises
of
the
Gospell
,
and
the
merits
of
Christ
Jesus
,
upon
that
startling
and
timorous
soul
,
upon
that
jealous
and
suspicious
soul
,
that
cannot
beleeve
that
those
promises
,
or
those
merits
appertain
to
him
,
and
so
bends
all
the
power
of
his
Sermon
to
the
binding
up
of
such
broken
hearts
,
and
faint
beleevers
.
He
sendeth
another
to
bear
witnesse
ad
infirmos
,
to
them
who
though
they
have
shaked
off
their
sicknesse
,
yet
are
too
weake
,
to
walke
,
to
them
,
who
though
they
doe
beleeve
,
are
intercepted
by
tentations
from
preaching
,
and
his
Sermon
reduces
them
from
their
ill
manners
,
who
thinke
it
enough
to
come
,
to
hear
,
to
beleeve
.
And
then
he
sendeth
another
ad
Relapsos
,
to
bear
witnesse
of
this
light
to
them
who
have
relapsed
into
former
sinnes
,
that
the
merits
of
Christ
are
inexhaustible
,
and
the
mercies
of
God
in
him
indefatigable
:
As
God
cannot
be
deceived
with
a
false
repentance
,
so
he
cannot
resist
a
true
,
nor
be
weary
of
multiplying
his
mercies
in
that
case
.
And
therefore
thinke
not
that
thou
hast
heard
witnesses
enow
of
this
light
,
Sermons
enow
,
if
thou
have
heard
all
the
points
preached
upon
,
which
concerne
thy
salvation
.
But
because
new
Clouds
of
Ignorance
,
of
Incredulitie
,
of
Infirmitie
,
of
Relapsing
,
rise
every
day
and
call
this
light
in
question
,
and
may
make
thee
doubt
whether
thou
have
it
or
no
,
every
day
,
(
that
is
,
as
often
as
thou
canst
)
heare
more
and
more
witnesses
of
this
light
;
and
bless
that
God
,
who
for
thy
sake
,
would
submit
himselfe
to
these
Testimonia
ab
homine
,
these
Testimonies
from
men
,
and
being
all
light
himselfe
,
and
having
so
many
other
Testimonies
,
would
yet
require
the
Testimony
of
Man
,
of
Iohn
;
which
is
our
other
branch
of
this
first
part
.
Christ
,
That
light
,
the
essentiall
light
)
had
testimony
enough
without
Iohn
.
First
,
he
bore
witness
of
himselfe
.
And
though
he
say
of
himself
,
(
If
I
beare
witnesse
of
my self
,
my
witnesse
is
not
true
)
yet
that
he
might
say
either
out
of
a
legall
and
proverbiall
opinion
of
theirs
,
as
Man
,
(
which
they
then
took
him
to
be
)
he
might
speake
it
of
himselfe
out
of
his
own
opinion
,
that
,
in
Iudicature
it
is
a
good
rule
,
that
a
man
should
not
be
beleeved
in
his
own
case
.
But
,
after
this
,
and
after
he
had
done
enough
to
make
them
see
,
that
he
was
more
then
man
,
though
I
beare
witnesse
of
my selfe
,
my
witnesse
is
true
.
So
the
onely
infallibility
and
unreproachable
evidence
of
our
election
,
is
in
the
inward
word
of
God
,
when
his
Spirit
beares
witnesse
with
our
Spirit
,
that
we
are
the
Sonnes
of
God
;
for
,
if
the
Spirit
,
(
the
Spirit
of
truth
)
say
he
is
in
us
,
he
is
in
us
.
But
yet
the
Spirit
of
God
is
content
to
submit
himselfe
to
an
ordinary
triall
,
to
be
tried
by
God
and
the
Countrey
;
he
allowes
us
to
doubt
,
and
to
be
afraid
of
our
regeneration
,
except
we
have
the
testimony
of
sanctification
.
Christ
bound
them
not
to
his
own
testimony
,
till
it
had
the
seale
of
workes
,
of
miracles
;
nor
must
we
build
upon
any
testimony
in
our selves
,
till
other
men
,
that
see
our
life
,
testifie
for
us
to
the
world
.
He
had
also
the
testimony
of
his
Father
,
(
the
Father
himselfe
which
hath
sent
me
,
beareth
witnesse
of
me
.
)
But
where
should
they
see
the
Father
,
(
Lord
show
us
the
Father
,
and
it
sufficeth
us
.
)
He
had
the
testimony
of
an
Angel
,
Angel
of
the
Lord
came
upon
them
,
but
where
might
a
man
talke
with
this
Angel
,
and
know
more
of
him
?
As
Saint
Augustine
says
of
Moses
,
Scripsit
&
abiit
,
he
hath
written
a
little
of
the
Creation
,
and
he
is
gone
;
Si
hîc
esset
,
tenerem
&
rogarem
,
if
Moses
were
here
,
says
he
,
I
would
hold
him
fast
,
till
I
had
got
him
to
give
me
an
exposition
of
that
which
he
writ
.
For
,
beloved
,
we
must
have
such
witnesses
,
as
we
may
consult
farther
with
.
yet
?
Gregory
Nissen
thinkes
it
was
,
and
that
it
onely
then
changed
the
naturall
course
,
and
motion
for
that
service
.
But
almost
all
the
other
Fathers
thinke
,
that
it
was
a
light
but
then
created
,
and
that
it
had
onely
the
forme
of
a
star
,
and
no
more
;
and
some
few
,
that
it
was
the
holy
Ghost
in
that
forme
.
And
,
if
it
were
one
of
the
fixed
stars
,
and
remaine
yet
,
yet
it
is
not
now
in
that
office
,
it
testifies
nothing
of
Christ
now
.
The
wise
men
of
the
East
testified
of
him
,
how
many
,
or
from
whence
,
were
they
;
for
,
all
these
circumstances
have
put
Antiquity
it selfe
into
more
distractions
,
see
death
,
till
he
had
seen
Christ
.
Prophetess
Anna
,
who
served
God
,
with
fasting
and
prayer
,
day
and
night
.
Omnis
sexus
&
aetas
,
both
sexes
,
and
all
ages
testified
of
him
;
and
he
gives
examples
of
all
,
as
it
was
easie
for
him
to
doe
.
Now
after
all
these
testimonies
,
from
himselfe
,
from
the
Father
,
from
the
Angel
,
from
the
star
,
from
the
wise
men
,
from
Simeon
,
from
Anna
,
from
all
,
what
needed
the
testimony
of
Iohn
?
All
those
witnesses
had
been
thirty
years
before
Iohn
was
cited
for
a
witnesse
,
to
come
from
the
wildernesse
and
preach
.
And
in
thirty
years
,
by
reason
of
his
obscure
and
retired
life
,
in
his
father
Iosephs
house
,
all
those
personall
testimonies
of
Christ
might
be
forgotten
;
and
,
for
the
most
part
,
those
witnesses
onely
testified
that
he
was
borne
,
that
he
was
come
into
the
world
,
but
for
all
their
testimony
,
he
might
have
been
gone
out
of
the
world
long
.
Before
this
,
he
might
have
perished
in
the
generall
flood
,
in
that
flood
of
innocent
blood
,
in
which
Herod
drowned
all
the
young
children
of
that
Countrey
.
When
therefore
Christ
came
forth
to
preach
,
when
he
came
to
call
Apostles
,
when
he
came
to
settle
a
Church
,
to
establish
meanes
for
our
ordinary
salvation
,
(
by
which
he
is
the
light
of
our
text
,
the
Essentiall
light
shining
out
in
his
Church
,
by
the
supernaturall
light
of
faith
and
grace
)
then
he
admitted
,
then
he
required
Testimonium
ab
homine
,
testimony
from
man
.
And
so
,
for
our
conformity
to
him
,
in
using
and
applying
those
meanes
,
which
convay
this
light
to
us
,
in
the
Church
,
we
must
doe
so
too
;
we
must
have
the
seale
of
faith
,
and
of
the
Spirit
,
but
this
must
be
in
the
testimony
of
men
;
still
there
must
be
that
done
by
us
,
which
must
make
men
testifie
for
us
.
Every
Christian
is
a
state
,
a
common-wealth
to
himselfe
,
and
in
him
,
the
Scripture
holy
Ghost
immediately
,
yet
,
both
the
Scriptures
and
the
Conscience
admit
humane
arguments
.
First
,
the
Scriptures
doe
,
in
all
these
three
respects
;
first
that
there
are
certaine
Scriptures
,
that
are
the
revealed
will
of
God
.
Secondly
,
that
these
books
which
we
call
Canonicall
,
are
those
Scriptures
.
And
lastly
,
that
this
and
this
is
the
true
sense
and
meaning
of
such
and
such
a
place
of
Scripture
.
First
,
that
there
is
a
manifestation
of
the
will
of
God
in
certain
Scriptures
,
if
we
who
have
not
power
to
infuse
Faith
into
men
,
(
for
that
is
the
work
of
the
Holy
Ghost
onely
)
but
must
deal
upon
the
reason
of
men
,
and
satisfie
that
,
if
we
might
not
proceed
,
per
testimonia
ab
homine
,
by
humane
Arguments
,
and
argue
,
and
infer
thus
,
That
if
God
will
save
man
for
worshipping
him
,
and
damne
him
for
not
worshipping
him
,
so
as
he
will
be
worshipped
,
certainly
God
hath
revealed
to
man
,
how
he
will
be
worshipped
,
and
that
in
some
visible
,
in
some
permanent
manner
in
writing
,
and
that
that
writing
is
Scripture
,
if
we
had
not
these
testimonies
,
these
necessary
consequences
derived
even
from
the
naturall
reason
of
man
to
convince
men
,
how
should
we
convince
them
,
since
our
way
is
not
to
create
Faith
,
but
to
satisfie
reason
?
And
therefore
let
us
rest
in
this
testimony
of
men
,
that
all
Christian
men
,
nay
Iewes
and
Turkes
too
,
have
ever
beleeved
,
that
there
are
certain
Scriptures
,
which
are
the
revealed
will
of
God
,
and
that
God
hath
manifested
to
us
,
in
those
Scriptures
,
all
that
he
requires
at
our
hands
for
Faith
or
Manners
.
Now
,
which
are
those
Scriptures
?
As
for
the
whole
body
intirely
together
,
severall
books
of
the
Bible
,
we
must
accept
testimonium
ab
homine
,
humane
Arguments
,
and
the
testimony
of
men
.
At
first
,
the
Jewes
were
the
Depositaries
of
Gods
Oracles
;
and
therefore
the
first
Christians
were
to
aske
the
Jewes
,
which
books
were
those
Scriptures
.
Since
the
Church
of
God
is
the
Master
of
those
Rolls
,
no
doubt
but
the
Church
hath
Testimonium
à
Deo
,
The
Spirit
of
God
to
direct
her
,
in
declaring
what
Books
make
up
the
Scripture
;
but
yet
even
the
Church
,
which
is
to
deal
upon
men
,
proceedeth
also
per
testimonium
ab
homine
,
by
humane
Arguments
,
such
as
may
work
upon
the
reason
of
man
,
in
declaring
the
Scriptures
of
God
.
For
the
New
Testament
,
there
is
no
question
made
of
any
Book
,
but
in
Conventicles
of
Anabaptists
;
and
for
the
Old
,
it
is
testimony
enough
that
we
receive
all
that
the
Jews
received
.
This
is
but
the
testimony
of
man
,
but
such
as
prevails
upon
every
man
.
It
is
somewhat
boldly
said
,
(
not
to
permit
to
our selves
any
severer
,
or
more
bitter
animadversion
upon
him
)
by
a
great
man
in
the
Romam
Church
,
that
perchance
the
book
of
Enoch
,
which
S.
Iude
cites
in
his
Epistle
,
Canonicall
Scripture
in
the
time
of
the
Iews
.
As
though
the
holy
Ghost
were
a
time-server
,
and
would
sometimes
issue
some
things
,
for
present
satisfaction
,
which
he
would
not
avow
nor
stand
to
after
;
as
though
the
holy
Ghost
had
but
a
Lease
for
certain
years
,
a
determinable
estate
in
the
Scriptures
,
which
might
expire
,
and
he
be
put
from
his
evidence
;
that
that
book
might
become
none
of
his
,
which
was
his
before
.
We
therefore
,
in
receiving
these
books
for
Canonicall
,
which
we
do
,
and
in
post-posing
the
Apochryphall
,
into
an
inferior
place
,
have
testimonium
ab
homine
,
testimony
from
the
People
of
God
,
who
were
,
and
are
the
most
competent
,
and
unreproachable
witnesses
herein
:
and
we
have
Testimonium
ab
inimico
,
testimony
from
our
adversary
himself
,
not
so
,
then
to
reject
one
that
is
so
.
And
therefore
,
ne
turberis
novitie
,
nam
ad
Hiero.
limam
,
verba
Doctorum
&
Concilio
rum
reducenda
,
for
saith
he
,
Hieroms
file
must
passe
over
the
Doctors
,
and
over
the
Councels
too
,
and
they
must
be
understood
,
and
interpreted
according
to
S.
Hier.
now
this
is
but
testimonium
ab
homine
,
S.
Hier.
testimony
,
that
prevailed
upon
Cajetan
,
and
it
was
but
testimonium
ab
homine
,
the
testimony
of
the
Iews
,
that
prevailed
upon
S.
Hierom
himself
.
It
is
so
for
the
whole
body
,
The
bible
;
it
is
so
for
all
the
limbs
of
this
body
,
every
particular
book
of
the
Bible
;
and
it
is
so
,
for
the
soul
of
this
body
,
the
true
sense
of
every
place
,
of
very
book
thereof
;
for
,
for
that
,
(
the
sense
of
the
place
)
we
must
have
testimonium
ab
homine
,
the
testimony
,
that
is
,
the
interpretation
of
other
men
.
Thou
must
not
rest
upon
thy self
,
nor
upon
any
private
man
.
Iohn
was
a
witnesse
that
had
witnesses
,
the
Prophets
had
prophesied
of
Iohn
Baptist.
The
men
from
whom
we
are
to
receive
testimony
of
the
sense
of
the
Scriptures
,
must
be
men
that
have
witnesses
,
that
is
,
a
visible
and
outward
calling
in
the
Church
of
God
.
That
no
sense
be
ever
admitted
,
that
derogateth
from
God
,
that
makes
him
a
false
,
or
an
impotent
,
or
a
cruell
God
,
That
every
contradiction
,
and
departing
from
the
Analogy
of
Faith
,
doth
derogate
from
God
,
and
divers
such
grounds
,
and
such
inferences
,
as
every
man
confesses
,
and
acknowledges
to
be
naturally
and
necessarily
consequent
,
these
are
Testimonia
ab
homine
,
Testimonies
that
passe
like
currant
money
,
from
man
to
man
,
obvious
to
every
man
,
suspicious
to
none
.
Thus
it
is
in
the
generall
;
but
then
,
when
it
is
deduced
to
a
more
particular
triall
,
(
what
is
the
sense
of
such
or
such
a
place
)
when
Christ
saith
,
Scrutamini
Scripturas
,
It
is
but
to
a
woman
that
Saint
Hierome
saith
,
Septem
annorum
discat
memoriter
Psalterium
,
As
soone
as
she
is
seaven
yeares
old
,
let
her
learn
all
the
Psalmes
without
book
;
the
tendernesse
of
her
age
,
must
not
avert
her
from
the
Scriptures
.
It
is
to
the
whole
Congregation
,
consisting
of
all
sorts
and
sexes
,
that
Saint
Chrysostome
saith
,
Illi
non
tam
egent
,
&c.
They
that
are
not
disquieted
,
nor
disordered
in
their
passions
,
with
the
cares
of
this
world
,
doe
not
so
much
need
that
supply
from
the
Scriptures
,
Romane
Church
,
that
saith
,
the
Councell
of
Nice
did
decree
,
That
every
man
should
have
the
Bible
in
his
house
.
ne
semel
lectas
fastidiremus
,
lest
we
should
think
we
had
done
when
we
had
read
them
once
;
so
saith
S.
Gregory
too
,
any
other
man
;
no
not
by
them
,
who
have
warrant
to
search
,
Commission
from
God
,
by
their
calling
,
to
interpret
the
Scriptures
,
not
every
where
by
the
whole
Church
,
God
hath
reserved
the
understanding
of
some
places
of
Scripture
,
till
the
time
come
for
the
fulfilling
of
those
Prophecies
;
as
many
places
of
the
Old
Testament
were
not
understood
,
till
Christ
came
,
in
whom
they
were
fulfilled
.
If
therefore
thou
wilt
needs
know
,
whether
,
when
Saint
Paul
took
his
information
of
the
behaviour
of
the
Corinthians
,
bore
this
pearle
thorough
,
and
make
it
fit
for
thy
use
,
and
wearing
,
in
knowing
so
much
of
Saint
Pauls
purpose
therein
,
as
concerns
thy
edification
,
though
thou
never
know
,
We
said
before
,
naturē
:
Adam
hath
cast
an
infamy
upon
us
all
:
And
when
a
man
is
defamed
,
it
is
not
enough
that
he
purge
himselfe
by
oath
,
but
he
must
have
compurgators
too
:
other
men
must
sweare
,
that
they
beleeve
he
sweares
a
truth
.
Thine
owne
conscience
is
not
enough
,
but
thou
must
●atisfie
the
world
,
and
have
Testimonium
ab
homine
,
good
men
must
thinke
thee
good
.
A
conscience
that
admits
no
search
from
others
,
is
cauterizata
,
burnt
with
a
hot
Iron
;
not
cured
,
but
seared
;
not
at
peace
,
but
stupefied
.
And
when
in
the
verse
immediately
before
our
text
,
it
is
said
,
That
Iohn
came
to
beare
witnesse
of
that
light
,
it
is
added
,
that
through
him
,
(
that
is
,
through
that
man
,
through
Iohn
,
not
through
it
,
through
that
light
)
that
through
him
all
men
beleeve
.
For
though
it
be
efficiently
the
operation
of
the
light
it selfe
,
(
that
is
,
Christ
himselfe
)
that
all
men
beleeve
yet
the
holy
Ghost
directs
us
to
that
that
is
nearest
us
,
to
this
testimony
of
man
,
that
instrumentally
,
ministerially
works
this
beliefe
in
men
.
If
then
for
thy
faith
,
thou
must
have
testimonium
ab
homine
,
the
testimony
of
men
,
and
maist
not
beleeve
as
no
man
but
thy selfe
beleeves
,
much
more
for
thy
manners
,
and
conversation
.
Thinke
it
not
enough
to
satisfie
thy self
,
but
satisfie
good
men
;
nay
weake
men
;
nay
malicious
men
:
till
it
come
so
far
,
as
that
for
the
desire
of
satisfying
man
,
thou
leave
God
unsatisfied
,
endeavour
to
satisfie
all
.
God
must
waigh
down
all
;
thy selfe
and
others
;
but
as
long
as
thy selfe
onely
art
in
one
balance
,
and
other
men
in
the
other
,
let
this
preponderate
;
let
the
opinion
of
other
men
,
waigh
downe
thine
owne
opinion
of
thy selfe
.
'T
is
true
,
(
but
many
men
flatter
themselves
too
far
,
with
this
truth
)
that
it
is
a
sin
,
to
do
any
thing
in
Conscientiâ
dubiâ
,
when
a
man
doubts
whether
he
may
doe
it
,
or
no
,
and
in
Conscientiâ
scrupulosâ
,
when
the
conscience
hath
received
any
single
scruple
,
or
suspicion
to
the
contrary
,
and
so
too
in
conscientiâ
opinante
,
in
a
conscience
that
hath
conceived
,
but
an
opinion
,
(
which
is
far
from
a
debated
,
and
deliberate
determination
)
yea
in
conscientiâ
errante
,
though
the
conscience
be
in
an
error
,
yet
it
is
sin
to
do
aright
against
the
conscience
;
but
then
,
as
it
is
a
sin
,
to
do
against
the
conscience
labouring
under
any
of
these
infirmities
,
so
is
it
a
greater
sin
,
not
to
labour
to
recover
the
conscience
,
and
devest
it
of
those
scruples
,
by
their
advise
,
whom
God
hath
indued
with
knowledg
,
and
power
,
for
that
purpose
.
For
,
(
as
it
is
in
civill
Iudicature
)
God
refers
causes
to
them
,
and
according
to
their
reports
,
Gods
ordinary
way
is
to
decree
the
cause
,
to
loose
where
they
loose
,
to
binde
where
they
binde
.
Their
imperfections
,
or
their
corruptions
God
knowes
how
to
punish
in
them
;
but
thou
shalt
have
the
recompense
of
thy
humility
and
thy
obedience
to
his
ordinance
,
in
hearkning
to
them
,
whom
he
hath
set
over
thee
,
for
the
rectifying
of
thy
conscience
.
Neither
is
this
to
erect
a
parochiall
popacy
,
to
make
every
minister
a
Pope
in
his
own
parish
,
or
to
re-enthrall
you
to
a
necessity
of
communicating
all
your
sinnes
,
or
all
your
doubtfull
actions
to
him
;
God
forbid
.
God
of
his
goodnesse
hath
delivered
us
,
from
that
bondage
,
and
butchery
of
the
conscience
,
which
our
Fathers
suffered
from
Rome
,
and
Anathema
,
Anathema
Maran-atha
,
cursed
be
he
till
the
Lord
comes
,
and
cursed
when
the
Lord
comes
,
that
should
go
about
to
bring
us
in
a
relapse
,
in
an
eddy
,
in
a
whirlepoole
,
into
that
disconsolate
estate
,
or
into
any
of
the
pestilent
errors
of
that
Church
.
But
since
you
think
it
no
diminution
to
you
,
to
consult
with
a
Physician
for
the
state
of
your
body
,
or
with
a
Lawyer
for
your
Lands
,
since
you
are
not
borne
,
nor
grown
good
Physicians
,
and
good
Lawyers
,
why
should
you
think
your selves
born
,
or
grown
so
good
Divines
,
that
you
need
no
counsell
,
in
doubtfull
cases
,
from
other
men
?
And
therefore
,
as
for
the
Law
that
governs
us
,
that
is
,
the
Scripture
,
we
go
the
way
that
Christ
did
,
to
receive
the
testimony
of
man
,
both
for
the
body
,
that
Scriptures
there
are
,
and
for
the
limbs
of
that
body
,
that
these
books
make
up
those
Scriptures
,
and
for
the
soule
of
this
body
,
that
this
is
the
sense
of
the
holy
Ghost
in
that
place
;
so
,
for
our
Iudge
,
which
is
the
conscience
,
let
that
be
directed
before
hand
,
by
their
advise
whom
God
hath
set
over
us
,
and
setled
,
and
quieted
in
us
,
by
their
testimony
,
who
are
the
witnesses
of
our
conversation
.
And
so
we
have
done
with
our
Problematicall
part
;
we
have
asked
and
answered
both
these
questions
,
Why
this
light
requires
any
testimony
,
(
and
that
is
because
exhalations
,
and
damps
,
and
vapours
arise
,
first
from
our
ignorance
,
then
from
our
incredulity
,
after
from
our
negligence
in
practising
,
and
lastly
,
from
our
slipperinesse
in
relapsing
,
and
therefore
we
need
more
and
more
attestations
,
and
remembrances
of
this
light
)
and
the
other
question
,
Why
after
so
many
other
testimonies
,
(
from
himself
,
from
his
Father
,
from
the
Angell
,
from
the
Star
,
from
the
Magi
,
from
Simeon
,
from
Anna
,
from
many
,
many
,
very
many
more
)
he
required
this
testimony
of
Iohn
;
and
that
is
,
because
all
those
other
witnesses
had
testified
long
before
,
and
because
God
in
all
matters
belonging
to
Religion
here
,
or
to
salvation
hereafter
,
refers
us
to
man
,
but
to
man
sent
,
and
ordained
by
God
,
for
our
direction
,
that
we
may
do
well
;
and
to
the
testimony
of
good
men
,
that
we
have
done
well
.
And
so
we
passe
to
our
dogmaticall
part
,
what
his
testimony
was
;
what
Iohn
Baptist
and
his
successors
in
preaching
,
and
preparing
the
ways
of
Christ
,
are
sent
to
do
;
he
was
sent
to
beare
witnesse
of
that
light
.
Princes
which
send
Ambassadors
,
a
Commission
,
containing
the
generall
scope
of
the
businesse
committed
to
them
,
and
then
Instructions
,
for
the
fittest
way
to
bring
that
businesse
to
effect
.
And
upon
due
contemplation
of
both
these
,
(
his
Commission
,
and
his
Instructions
)
arises
the
use
of
the
Ambassadors
judgement
and
discretion
,
in
making
his
Commission
,
and
his
Instructions
,
(
which
do
not
always
agree
in
all
points
,
but
are
often
various
,
and
perplext
)
serve
most
advantagiously
towards
the
ends
of
his
negotiation
.
Iohn
Baptist
had
both
;
therefore
they
minister
three
considerations
unto
us
;
first
,
his
Commission
,
what
that
was
;
and
then
his
Instructions
,
what
they
were
;
and
lastly
,
the
execution
,
how
he
proceeded
therein
.
His
Commission
was
drawn
up
,
To
prepare
the
way
of
the
Lord
,
to
make
streight
his
paths
,
every
valley
should
be
exalted
,
every
mountaine
made
law
;
and
all
this
he
was
to
cry
out
,
to
make
them
inexcusable
,
who
contemne
the
outward
Ministery
,
and
relie
upon
private
inspirations
.
This
Commission
lasts
during
Gods
pleasure
;
and
Gods
pleasure
is
,
that
it
should
last
to
the
end
of
the
world
;
Therefore
are
we
also
joyned
in
Commission
with
Iohn
,
and
we
cry
out
still
to
you
to
all
those
purposes
.
First
,
that
you
prepare
the
way
of
the
Lord
.
in
your selves
,
that
you
can
prevent
Gods
preventing
grace
,
or
mellow
,
or
supple
,
or
fit
your selves
for
the
entrance
of
that
grace
,
by
any
naturall
faculty
in
your selves
.
When
we
speak
of
a
co-operation
,
a
joint
working
with
the
grace
of
God
,
or
of
a
post-operation
,
an
after
working
upon
the
virtue
of
a
former
grace
,
this
co-operation
,
&
this
post-operation
must
be
mollified
with
a
good
concurrent
cause
with
that
grace
.
So
there
is
a
good
sense
of
co-operation
,
and
post-operation
,
but
praeoperation
,
that
we
should
work
,
before
God
work
upon
us
,
can
admit
no
good
interpretation
.
I
could
as
soon
beleeve
that
I
had
a
being
before
God
was
,
as
that
I
had
a
will
to
good
,
before
God
moved
it
.
But
then
,
God
having
made
his
way
into
you
,
by
his
preventing
grace
,
prepare
that
way
,
not
your
way
,
but
his
way
,
(
sayes
our
Commission
)
that
is
,
that
way
that
he
hath
made
in
you
,
prepare
that
by
forbearing
and
avoiding
to
cast
new
hinderances
in
that
way
.
In
sadnesse
and
dejections
of
spirit
,
seek
not
your
comfort
in
drinke
,
in
musique
,
in
comedies
,
in
conversation
;
for
,
this
is
but
a
preparing
a
way
of
your
owne
.
To
prepare
the
Lords
way
,
is
to
look
,
and
consider
,
what
way
the
Lord
hath
taken
,
in
the
like
cases
,
in
the
like
distresses
with
other
servants
of
his
,
and
to
prepare
that
way
in
thy self
,
and
to
assure
thy selfe
,
that
God
hath
but
practised
upon
others
,
that
he
might
be
perfect
when
he
comes
to
thee
,
and
that
he
intends
to
thee
,
in
these
thy
tribulations
,
all
that
he
hath
promised
to
all
,
all
that
he
hath
already
performed
to
any
one
.
Prepare
his
way
;
apply
that
way
,
in
which
he
hath
gone
to
others
,
to
thy self
.
And
then
,
to
make
streight
his
paths
.
In
which
we
do
not
require
,
that
you
should
absolutely
rectifie
all
the
deformities
and
crookednesse
,
which
that
Tortuositas
Serpentis
,
the
winding
of
the
old
Serpent
hath
brought
you
to
;
for
,
now
the
streame
of
our
corrupt
nature
,
is
accustomed
to
that
crooked
channell
,
and
we
cannot
divert
that
,
we
cannot
come
to
an
absolute
directnesse
,
and
streightnesse
,
and
profession
in
this
life
;
and
,
in
this
place
,
the
holy
Ghost
speaks
but
of
a
way
,
a
path
;
not
of
our
rest
in
the
end
,
but
of
our
labour
in
the
way
.
Our
Commission
then
is
not
to
those
sinlesse
men
,
that
think
they
have
nothing
for
God
to
forgive
;
But
,
when
we
bid
you
make
streight
his
paths
,
(
as
before
we
directed
you
,
to
take
knowledge
what
his
wayes
towards
others
had
been
)
so
here
we
intend
,
that
you
should
observe
,
which
is
the
Lords
path
into
you
,
by
what
way
he
comes
oftnest
into
you
,
who
are
his
Temple
,
and
do
not
lock
that
doore
,
do
not
pervert
,
do
not
crosse
,
do
not
deface
that
path
.
The
ordinary
way
,
even
of
the
holy
Ghost
,
for
the
conveying
of
faith
,
and
supernaturall
graces
,
is
(
as
the
way
of
worldly
knowledge
is
)
by
the
senses
:
where
his
way
is
by
the
care
,
by
hearing
his
word
preached
;
do
not
thou
crosse
that
way
of
his
,
by
an
inordinate
delight
,
in
hearing
the
eloquence
of
the
preacher
;
for
,
so
thou
hearest
the
man
,
and
not
God
,
and
goest
thy
way
,
and
not
his
.
God
hath
divers
wayes
into
divers
men
;
into
some
he
comes
at
noone
,
in
the
sunshine
of
prosperity
;
to
some
in
the
dark
and
heavy
clouds
of
adversity
.
Some
he
affects
with
the
musick
of
the
Church
,
some
with
some
particular
Collect
or
Prayer
;
some
with
some
passage
in
a
Sermon
,
which
takes
no
hold
of
him
,
that
stands
next
him
.
Watch
the
way
of
the
Spirit
of
God
,
into
thee
;
that
way
which
he
makes
his
path
,
in
which
he
comes
oftnest
to
thee
,
and
by
which
thou
findest
thy self
most
affected
,
and
best
disposed
towards
him
,
and
pervert
not
that
path
,
foule
not
that
way
.
Make
streight
his
paths
,
that
is
,
keepe
them
streight
;
and
when
thou
observest
,
which
is
his
path
in
thee
,
(
by
what
means
especially
he
workes
upon
thee
)
meet
him
in
that
path
,
embrace
him
in
those
meanes
,
and
alwayes
bring
a
facile
,
a
fusil
,
a
ductile
,
a
tractable
soule
,
to
the
offers
of
his
grace
,
in
his
way
.
Our
Commission
reaches
to
the
exalting
of
your
valleys
,
Let
every
valley
be
exalted
;
In
which
,
we
bid
you
not
to
raise
your selves
in
this
world
,
to
such
a
spirituall
heighth
,
as
to
have
no
regard
to
this
world
,
to
your
bodies
,
to
your
fortunes
,
to
your
families
.
Man
is
not
all
soule
,
but
a
body
too
;
and
,
as
God
hath
married
them
together
in
thee
,
so
hath
he
commanded
them
mutuall
duties
towards
one
another
;
and
God
allowes
us
large
uses
of
temporall
blessings
,
and
of
recreations
too
.
To
exalt
valleyes
,
is
not
to
draw
up
flesh
,
to
the
heighth
of
spirit
;
that
cannot
be
,
that
should
not
be
done
.
But
it
is
to
draw
you
so
much
towards
it
,
as
to
consider
(
and
consider
with
an
application
)
that
the
very
Law
,
which
was
but
the
schoolmaster
to
the
Gospell
,
was
given
upon
a
mountaine
;
exaltation
,
Si
exaltatus
,
If
I
be
exalted
,
lifted
up
,
sayes
Christ
signifying
what
death
he
should
die
.
Now
,
if
our
depressions
,
our
afflictions
be
exaltations
,
(
so
they
were
to
Christ
,
so
they
are
to
every
good
Christian
)
how
far
doth
God
allow
us
,
an
exalting
of
our
vallies
,
in
a
considering
with
a
spirituall
boldnesse
,
the
heighth
and
dignity
of
mankind
,
and
to
what
glory
God
hath
created
us
.
Certainly
man
may
avoid
as
many
sinnes
,
by
this
exalting
his
vallies
,
this
considering
the
heighth
and
dignity
of
his
nature
,
as
by
the
humblest
meditations
in
the
world
.
For
,
exalt
thy
vallies
,
raise
thy selfe
above
the
pleasures
that
this
earth
can
promise
.
And
above
the
sorrowes
,
it
can
threaten
too
.
A
painter
can
hardly
diminish
or
contract
an
Elephant
into
so
little
a
forme
,
but
that
that
Elephant
,
when
it
is
at
the
least
,
will
still
be
greater
then
an
Ant
at
the
life
,
and
the
greatest
.
Sinne
hath
diminished
man
shrowdly
,
and
brought
him
into
a
narrower
compasse
;
but
yet
,
his
naturall
immortality
,
(
his
soule
cannot
dye
)
and
his
spirituall
possibility
,
even
to
the
last
gaspe
,
of
spending
that
immortality
in
the
kingdome
of
glory
,
and
living
for
ever
with
God
,
(
for
otherwise
,
our
immortality
were
the
heaviest
part
of
our
curse
)
exalt
this
valley
,
this
cold
of
earth
,
to
a
noble
heighth
.
How
ill
husbands
then
of
this
dignity
are
we
by
sinne
,
to
forfeit
it
by
submitting
our selves
to
inferior
things
?
either
to
gold
,
then
which
every
worme
,
(
because
a
worme
hath
life
,
and
gold
hath
none
)
is
in
nature
,
more
estimable
,
and
more
precious
;
Or
,
to
that
which
is
lesse
then
gold
,
to
Beauty
;
for
there
went
neither
labour
,
nor
study
,
nor
cost
to
the
making
of
that
;
(
the
Father
cannot
diet
himselfe
so
,
nor
the
mother
so
,
as
to
be
sure
of
a
faire
child
)
but
it
is
a
thing
that
hapned
by
chance
,
wheresoever
it
is
;
and
,
as
there
are
Diamonds
of
divers
waters
,
so
men
enthrall
themselves
in
one
clime
to
a
black
,
in
another
to
a
white
beauty
.
To
that
which
is
lesse
then
gold
or
Beauty
,
voice
,
opinion
,
fame
,
honour
,
we
sell
our selves
.
And
though
the
good
opinion
of
good
men
,
by
good
ways
,
be
worth
our
study
,
yet
popular
applause
,
and
the
voice
of
inconsiderate
men
,
is
too
cheape
a
price
to
set
our selves
at
.
And
yet
,
it
is
hardly
got
too
;
for
as
a
ship
that
lies
in
harbour
within
land
,
sometimes
needs
most
of
the
points
of
the
Compasse
,
to
bring
her
forth
:
so
if
a
man
surrender
himselfe
wholly
to
the
opinion
of
other
men
,
and
have
not
his
Criterium
,
his
touchstone
within
him
,
he
will
need
both
North
and
South
,
all
the
points
of
the
Compasse
,
the
breath
of
all
men
;
because
,
as
there
are
contrary
Elements
in
every
body
,
so
there
are
contrary
factions
in
every
place
,
and
when
one
side
cries
him
up
,
the
other
will
depresse
him
,
and
he
shall
,
(
if
not
shipwrack
)
lie
still
.
But
yet
we
doe
forfeit
our
dignity
,
for
that
which
is
lesse
then
all
,
then
Gold
,
then
Beauty
,
then
Honour
;
for
sinne
;
sinne
which
is
but
a
privation
,
(
as
darknesse
is
but
a
privation
)
and
privations
are
nothing
.
And
therefore
exalt
every
valley
,
consider
the
dignity
of
man
in
his
nature
,
and
then
,
in
the
Sonne
of
God
his
assuming
that
nature
,
which
gave
it
a
new
dignity
,
and
this
will
beget
in
thee
a
Pride
that
God
loves
,
a
valuing
of
thy selfe
above
all
the
tentations
of
this
world
.
But
yet
exalt
this
valley
temperately
,
Omnis
mons
humiliabitur
,
every
mountain
must
be
made
low
:
which
is
not
to
bring
our
mountainous
,
and
swelling
affections
,
and
passions
,
to
that
flatnesse
,
as
that
we
become
stupid
,
and
insensible
.
Mortification
is
not
to
kill
nature
,
but
to
kill
sinne
.
Bring
therefore
your
Ambition
to
that
bent
,
to
covet
a
place
in
the
kingdome
of
heaven
,
bring
your
anger
,
to
flow
into
zeale
,
bring
your
love
to
enamour
you
of
that
face
,
which
is
fairer
then
the
children
of
men
,
that
face
,
on
which
the
Angels
desire
to
look
,
Christ
Jesus
,
and
you
have
brought
your
mountains
to
that
lownesse
,
which
is
intended
,
and
required
here
.
Now
,
Iohn
Baptist
was
,
and
we
are
,
to
publish
in
deserto
,
in
the
Desert
,
in
the
wildernesse
;
that
is
,
as
Saint
Hierome
notes
,
not
in
Ierusalem
,
in
a
tumult●ary
place
,
a
place
of
distraction
,
but
in
the
Desert
,
a
place
of
solitude
,
and
retirednesse
.
And
yet
this
does
not
imply
an
abandoning
of
society
,
and
mutuall
offices
,
and
callings
in
the
world
,
but
onely
informes
us
,
that
every
man
is
to
have
a
Desert
in
himself
,
a
retiring
into
himself
,
sometimes
of
emptying
himself
of
worldly
businesses
,
and
that
he
spend
some
houres
in
such
solitudes
,
and
lay
aside
,
(
as
one
would
lay
aside
a
garment
)
the
Lawyer
,
the
Physician
,
the
Merchant
,
or
whatsoever
his
profession
be
,
and
say
,
Domine
hîe
sum
,
Lord
,
I
am
here
,
I
,
he
whom
thou
madest
,
and
such
as
thou
madest
him
,
not
such
as
the
world
hath
made
me
,
Hî
sum
,
I
am
here
,
not
where
the
affairs
of
the
world
scatter
me
,
but
here
,
in
this
retirednesse
,
Lord
,
I
am
here
,
command
what
thou
wilt
;
in
this
retirednesse
,
in
this
solitude
,
(
but
is
not
a
Court
,
is
not
an
Army
,
is
not
a
Fair
a
solitude
,
in
respect
of
this
association
,
when
God
and
a
good
soul
are
met
?
)
but
in
this
home
solitude
,
in
this
home
Desert
,
are
we
commanded
to
publish
this
Commission
,
as
the
fittest
time
to
make
impressions
of
all
the
parts
thereof
,
Prepare
the
way
of
the
Lord
,
make
streight
his
path
,
exalt
your
vallies
,
and
bring
down
your
mountains
.
And
this
was
Iohn
Baptists
Commission
,
What
to
do
,
And
then
he
had
Instructions
with
his
Commission
,
how
to
doe
it
;
which
is
another
consideration
.
His
Commission
was
long
before
in
Esay
,
The
Word
of
God
came
unto
John
,
in
the
wildernesse
.
Princes
oftentimes
vary
their
Instructions
from
their
Commissions
,
and
to
perplex
their
Ambassadours
,
God
proceeded
with
Iohn
Baptist
,
and
doth
with
us
directly
.
Our
Commission
is
to
conform
you
to
him
,
our
Instructions
are
to
doe
that
,
that
way
,
By
preaching
the
Baptisme
of
Repentance
,
for
the
remission
of
sinnes
.
It
is
,
in
a
word
,
by
the
Word
and
Sacraments
.
First
,
he
sends
us
not
as
Spies
,
to
lie
,
and
learn
,
nor
to
learn
and
lie
;
but
to
deale
apertly
,
manifestly
,
to
publish
,
to
preach
;
which
as
it
forbids
forcible
and
violent
pressing
the
Conscience
by
secular
or
Ecclesiasticall
authority
,
so
it
forbids
clandestin
and
whispering
Conventicles
;
It
is
a
Preaching
,
a
working
by
instructing
and
informing
the
understanding
;
it
is
a
Preaching
a
publique
avowing
of
Gods
Ordinance
,
in
a
right
Calling
.
He
gives
us
not
our
Instructions
to
offer
Peace
and
reconciliation
to
all
,
and
yet
he
not
mean
it
to
all
;
He
bids
us
preach
unto
all
;
he
bids
all
hearers
repent
,
and
he
allowes
us
to
set
to
his
seales
of
reconciliation
,
to
all
that
come
as
penitents
.
He
knowes
who
will
,
and
who
will
not
repent
,
we
doe
not
;
but
both
he
knowes
,
and
so
doe
we
,
that
all
may
,
so
far
as
that
,
if
they
doe
not
,
they
finde
enough
in
themselves
to
condemne
themselves
,
and
to
discharge
God
and
us
.
Our
Instructions
are
to
preach
,
that
is
our
way
,
and
to
preach
Repentance
;
there
begin
you
in
your
own
bosoms
:
He
that
seeks
upwards
to
a
River
,
is
sure
to
finde
that
head
;
but
he
that
upon
every
bubling
spring
,
will
think
to
finde
a
River
,
by
that
may
erre
many
wayes
.
If
thou
repent
truely
,
thou
art
sure
to
come
up
to
Gods
Decree
for
thy
salvation
;
but
if
thou
begin
above
at
the
Decree
,
and
say
,
I
am
saved
,
therefore
I
shall
repent
,
thou
mayest
misse
both
.
Repent
,
and
you
shall
have
the
Seals
;
the
Seals
are
the
Sacraments
;
Iohns
was
Baptisme
;
but
to
what
?
He
baptized
to
the
amendment
of
life
.
This
then
is
the
chain
;
we
preach
,
you
repent
;
then
we
give
you
the
Seals
,
the
Sacraments
,
and
you
plead
them
,
that
is
,
declare
them
in
a
holy
life
;
for
,
till
that
(
Sanctification
)
come
,
Preaching
,
and
Repentance
,
atd
Seals
,
are
ineffectuall
.
A
good
life
inanimates
all
.
And
so
,
having
done
with
his
Commission
,
what
he
was
to
do
,
and
his
Instructions
,
how
he
was
to
do
it
,
we
passe
to
our
last
branch
,
in
this
last
part
,
The
execution
of
his
Commission
,
and
Instructions
,
what
,
and
how
he
did
it
,
what
Testimony
he
gave
of
this
light
.
First
,
he
testified
,
se
non
esse
,
he
was
not
this
light
,
this
Christ
,
this
Messias
.
And
secondly
,
Christum
esse
,
that
this
light
,
this
Christ
,
this
Messias
was
come
into
the
world
,
there
was
no
longer
expectation
:
And
lastly
,
hunc
esse
,
that
this
particular
person
whom
he
designed
and
specified
in
the
Ecce
Agnus
,
behold
the
Lambe
of
God
,
was
this
Light
,
this
Christ
,
this
Messias
.
He
was
not
,
One
was
,
Christ
was
;
In
these
three
consists
his
Testimony
.
First
,
I
am
not
the
Christ
.
Therefore
,
lest
I.
Baptist
might
be
overvalued
,
S.
Augstine
enlarges
this
consideration
,
Erat
Mons
illustratus
,
non
ipse
Sol
;
Iohn
Baptist
was
a
hill
,
and
a
hill
gloriously
illustrated
by
the
Sun
,
but
he
was
not
that
Sun
;
Mirare
,
mirare
,
sed
tanquam
montem
;
Iohn
Baptist
deserves
a
respect
,
and
a
regard
;
but
regard
him
,
and
respect
him
but
as
an
hill
,
which
though
high
,
lis
but
the
same
earth
;
and
mons
●int
●●ebiis
est
nisi
luce
luce
vestiatur
,
A
hill
hath
no
more
light
in
it self
,
then
the
valley
,
till
the
light
invest
it
;
Si
montem
esse
lucem
putas
,
in
monte
naufragium
facies
;
If
you
take
the
hill
,
because
it
shines
,
to
be
the
light
it self
,
you
shipwrack
upon
the
top
of
a
hill
.
If
we
rest
in
the
person
,
or
in
the
gifts
of
any
man
,
to
what
heighth
soever
this
hill
be
raised
in
opinion
,
or
in
the
Church
,
still
we
mistake
;
Iohn
Baptist
,
men
of
the
greatest
endowments
,
and
goodnesse
too
,
are
but
instruments
,
they
are
not
the
workman
himself
.
And
therefore
as
they
are
most
inexcusable
,
that
put
an
infallibility
in
the
breast
of
one
man
,
(
our
adversaries
of
Rome
)
so
do
they
transgresse
too
farre
that
way
,
that
runne
,
and
pant
,
and
thrust
after
strange
preachers
,
and
leave
their
owne
Church
deserted
,
and
their
owne
Pastour
discouraged
;
for
some
one
family
,
by
the
greatnesse
thereof
,
or
by
the
estimation
thereof
,
may
induce
both
those
inconveniences
.
Truly
,
though
it
may
seeme
boldly
said
,
it
may
be
said
safely
,
that
we
were
better
heare
some
weaknesses
from
our
owne
Pastour
,
then
some
excellencies
from
another
;
go
farther
,
some
mistakings
from
our
own
,
then
some
truths
from
another
;
for
,
all
truths
are
not
necessary
;
nor
all
mistakings
pernicious
;
but
obedience
to
order
is
necessary
,
and
all
disorder
pernicious
.
Now
what
a
way
had
Iohn
Baptist
open
to
him
,
if
he
had
been
popularly
disposed
.
Amongst
a
people
,
that
at
that
time
expected
their
Messias
,
(
for
,
all
the
Prophecies
preceding
his
comming
were
then
fulfilled
)
and
such
a
Messias
as
should
be
a
Temporall
King
,
and
had
invested
an
opinion
,
that
he
,
Iohn
Baptist
,
was
that
Christ
,
what
rebellions
,
what
earth-quakes
,
what
inundations
of
people
might
he
have
drawne
after
him
,
if
he
would
have
countenanced
and
cherished
their
error
to
his
advantage
?
They
would
have
lacked
no
Scriptures
,
to
authorize
their
actions
.
They
would
have
found
particular
places
of
the
Prophets
,
to
have
justified
any
act
of
theirs
,
in
advancing
their
Messias
,
then
expected
.
Therein
he
is
our
patterne
;
not
to
preach
our selves
,
but
Christ
Iesus
;
not
to
preach
for
admiration
,
but
for
edification
;
not
to
preach
to
advance
civill
ends
,
without
spirituall
ends
;
to
promote
all
the
way
the
peace
of
all
Christian
Kingdomes
,
but
to
refer
all
principally
to
the
Kingdome
of
peace
,
and
the
King
of
peace
,
the
God
of
heaven
.
He
confessed
,
and
denied
not
,
and
said
plainly
,
I
am
not
the
Christ
;
That
was
his
Testimony
;
we
confesse
,
and
deny
not
,
and
say
plainly
,
That
our
own
parts
,
our
owne
passions
,
the
purpose
of
great
persons
,
the
purpose
of
any
State
,
is
not
Christ
;
we
preach
Christ
Iesus
,
and
him
crucified
;
and
whosoever
preaches
any
other
Gospell
,
or
any
other
thing
for
Gospell
,
let
him
be
accursed
.
I
am
not
the
man
,
Iohn
Baptist
,
for
,
that
man
is
God
too
;
but
yet
that
man
,
that
God
,
that
Messias
consisting
of
both
,
is
come
,
though
I
be
not
he
.
There
is
one
amongst
you
,
whom
you
know
not
,
whose
shooe-latchet
I
am
not
worthy
to
loose
.
In
which
,
he
says
all
this
;
There
is
one
among
you
;
you
need
seek
no
farther
;
all
the
promises
,
and
Prophecies
,
(
the
Semen
mulieris
,
That
the
seed
of
the
woman
should
bruise
the
Serpents
head
;
the
appropriation
to
Abraham
,
In
semine
tuo
,
In
thy
seed
shall
all
Nations
be
blessed
:
the
fixation
upon
David
,
Donec
Shiloh
,
till
Shiloh
come
;
Esay's
Virgo
concipiet
,
Behold
a
Virgin
shall
conceive
;
Micah's
&
tu
Bethlem
,
that
Bethlem
should
be
the
place
,
Daniels
seventy
Hebdomades
,
that
that
should
be
the
time
,
)
all
promises
,
all
prophecies
,
all
computations
are
at
an
end
,
the
Messias
is
come
.
Is
he
come
,
any
other
?
or
lacks
there
any
of
these
in
him
?
Do
you
thus
magnifie
me
,
and
neglect
a
person
,
whose
shooe-latchet
I
am
not
worthy
to
loose
.
Iohn
Baptist
was
a
Prophet
,
more
then
a
Prophet
,
The
greatest
of
the
sonnes
of
women
:
Who
could
be
so
much
greater
then
he
,
and
not
the
Messias
?
we
must
necessarily
enwrap
all
these
three
in
one
another
,
and
into
one
another
they
do
easily
and
naturally
fall
:
He
testifies
that
he
was
not
the
man
,
(
he
preaches
not
himself
)
he
testifies
that
that
man
is
come
;
(
future
expectations
are
frivolous
)
and
he
testifies
,
that
the
characters
and
marks
of
the
expected
Messias
,
can
fall
upon
none
but
this
man
,
and
therefore
he
delivers
him
over
to
them
with
that
confidence
,
Ecce
Agnus
Dei
,
Behold
the
Lambe
of
God
,
there
you
may
see
him
;
and
this
is
his
Testimony
.
These
three
,
Iohn
Baptists
Commission
is
continued
,
testifie
too
.
First
,
we
tell
you
,
what
is
not
Christ
;
austerity
of
life
,
and
outward
sanctity
is
not
hee
;
Iohn
Baptist
had
them
abundantly
,
but
yet
permitted
not
,
that
they
should
have
that
opinion
of
him
.
But
yet
,
much
lesse
is
chambring
and
wantonnesse
,
and
persevering
in
sinne
,
that
Christ
,
or
the
way
to
him
.
We
tell
you
,
stetit
in
medio
,
he
hath
been
amongst
you
,
you
have
heard
him
preached
in
your
ears
;
yea
yee
have
heard
him
knock
at
your
hearts
,
and
for
all
that
,
we
tell
you
that
you
have
not
known
him
.
Which
,
though
it
be
the
discomfortablest
thing
in
the
world
,
(
not
to
have
known
Christ
in
those
approches
)
yet
we
tell
it
you
somewhat
to
your
comfort
;
and
to
your
excuse
,
had
you
known●
it
,
you
would
not
have
crucified
the
Lord
of
glory
,
Ecce
agnus
Dei
,
Behold
the
lambe
of
God
,
Here
,
here
in
this
his
ordinance
he
supplicates
you
,
when
the
Minister
,
his
stead
,
be
yee
reconciled
to
God
.
Here
he
proclaims
,
and
cries
to
you
,
Venite
omnes
,
come
all
that
are
weary
and
heavy
laden
.
Here
he
bleeds
in
the
Sacrament
,
here
he
takes
away
the
sinnes
of
the
world
,
in
deriving
a
jurisdiction
upon
us
,
to
binde
and
loose
upon
earth
,
that
which
he
will
binde
and
loose
in
heaven
.
This
we
testifie
to
you
;
Doe
you
but
receive
this
testimony
.
Till
you
hear
that
voice
of
consummation
in
heaven
,
Venite
benedicti
,
come
yee
blessed
,
you
shall
never
heare
a
more
comfortable
Gospell
then
this
,
which
was
preached
by
Christ
himselfe
,
the
Spirit
of
the
Lord
is
upon
me
,
to
preach
the
Gospell
to
the
poore
,
to
heale
the
broken
hearted
,
to
preach
deliverance
to
the
captives
,
and
the
acceptable
yeare
of
the
Lord
:
of
sinne
,
Messias
,
Opt
as
dare
qui
praecipit
petere
,
he
that
commands
us
to
aske
,
would
faine
give
:
Cupit
largiri
,
qui
desider
at
postulari
,
he
that
desires
us
to
pray
to
him
,
hath
that
ready
,
and
a
readinesse
to
give
that
,
that
he
bids
us
pray
for
.
If
the
King
give
a
generall
pardon
,
will
any
man
be
so
suspiciously
trecherous
in
his
own
behalfe
,
as
to
say
,
for
all
this
large
extent
of
his
mercy
,
he
meant
not
me
,
and
therefore
I
will
sue
out
no
pardon
?
If
the
King
cast
a
donative
,
at
his
Coronation
,
will
any
man
lie
still
and
say
,
he
meant
none
of
that
money
to
me
?
as
a
man
?
Why
,
God
made
him
good
,
and
,
as
a
man
and
his
creature
,
Millies
peccasti
?
millies
poenitere
?
Hast
thou
multiplied
thy
sinnes
by
thousands
?
multiply
thy
penitent
teares
so
too
.
Should
he
exclude
thee
,
because
thou
art
impenitible
,
thou
canst
not
repent
;
how
knowest
thou
thou
canst
not
repent
?
Doest
thou
try
,
doest
thon
endevour
,
doest
thou
strive
?
why
,
this
,
this
holy
contention
of
thine
is
repentance
.
Discredit
not
Gods
evidence
;
he
offers
thee
Testimonium
ab
homine
,
the
testimony
of
man
,
of
the
man
of
God
,
the
Minister
,
that
the
promises
of
the
Gospell
belong
to
thee
.
Judge
not
against
that
evidence
;
confesse
that
there
is
no
other
name
given
under
heaven
,
saved
,
but
the
name
of
Iesus
,
and
that
that
is
.
And
then
,
when
thou
hast
thus
admitted
his
witnesses
to
thee
,
that
his
preaching
hath
wrought
upon
thee
,
be
thou
his
witnesse
to
others
,
by
thy
exemplar
life
,
and
holy
conversation
.
In
this
chapter
,
in
the
calling
of
the
Apostles
some
such
thing
is
intimated
,
when
of
those
two
Disciples
,
which
,
upon
Iohns
testimony
,
followed
Christ
,
one
is
named
,
(
Andrew
)
and
the
other
is
not
named
.
No
doubt
,
What
hast
thou
done
for
me
?
If
we
can
answer
that
,
he
will
aske
,
What
hast
thou
suffered
for
me
?
and
if
we
can
answer
that
,
he
will
aske
,
at
last
,
Whom
hast
thou
won
to
me
,
what
soul
hast
thou
added
to
my
Kingdome
?
Our
thoughts
,
our
words
,
our
doings
,
our
sufferings
,
if
they
bring
but
our selves
to
Heaven
,
they
are
not
Witnesses
;
our
example
brings
others
;
and
that
is
the
purpose
,
and
the
end
of
all
we
have
said
,
Iohn
Baptist
was
a
witnesse
to
us
,
we
are
so
to
you
,
be
you
so
to
one
another
.
SERMON
XXXIX
.
Preached
at
Saint
Pauls
.
PHILIP
.
3.
2.
Beware
of
the
Concision
.
THis
is
one
of
those
places
of
Scripture
,
which
afford
an
argument
for
that
,
which
I
finde
often
occasion
to
say
,
That
there
are
not
so
eloquent
books
in
the
world
,
as
the
Scriptures
.
For
there
is
not
onely
that
non
refugit
,
which
Calvin
speaketh
of
in
this
place
,
(
Non
refugit
in
Organis
suis
Spiritus
Sanctus
leporem
&
facetias
,
The
Holy
Ghost
in
his
Instruments
,
(
in
those
whose
tongues
or
pens
he
makes
use
of
)
doth
not
forbid
,
nor
decline
elegant
and
cheerfull
,
and
delightfull
expression
;
but
as
God
gave
his
Children
a
bread
of
Manna
,
that
tasted
to
every
man
like
that
that
he
liked
best
,
so
hath
God
given
us
Scriptures
,
in
which
the
plain
and
simple
man
may
heare
God
speaking
to
him
in
his
own
plain
and
familiar
language
,
and
men
of
larger
capacity
,
and
more
curiosity
,
may
heare
God
in
that
Musique
that
they
love
best
,
in
a
curious
,
in
an
harmonious
style
,
unparalleled
by
any
.
For
,
that
also
Calvin
adds
in
that
place
,
that
there
is
no
secular
Authour
,
Qui
jucundis
vocum
allusionibus
,
&
figuris
magis
abundat
,
which
doth
more
abound
with
perswasive
figures
of
Rhetorique
,
nor
with
musicall
cadences
and
allusions
,
and
assimilations
,
and
conformity
,
and
correspondency
of
words
to
one
another
,
then
some
of
the
Secretaries
of
the
Holy
Ghost
,
some
of
the
authours
of
some
books
of
the
Bible
doe
.
Of
this
Rule
,
this
Text
is
an
example
.
These
Philippians
,
amongst
whom
Saint
Paul
had
planted
the
Gospell
in
all
sincerity
,
and
impermixt
,
had
admitted
certain
new
men
,
that
preached
Traditionall
,
and
Additionall
Doctrines
,
the
Law
with
the
Gospell
,
Moses
with
Christ
,
Circumcision
with
Baptisme
.
To
these
new
Convertites
,
these
new
Doctors
inculcated
often
that
charm
,
You
are
the
Circumcision
,
you
are
they
whom
God
hath
sealed
to
himself
by
the
Seale
of
Circumcision
;
They
whom
God
hath
distinguished
from
all
Nations
,
by
the
marke
of
Circumcision
;
They
in
whom
God
hath
imprinted
,
(
and
that
in
so
high
a
way
,
as
by
a
Sacrament
)
an
internall
Circumcision
,
in
an
externall
;
and
will
you
breake
this
Seale
of
Circumcision
?
will
you
deface
this
marke
of
Circumcision
?
will
you
depart
from
this
Sacrament
of
Circumcision
?
You
are
the
Circumcision
.
Now
Saint
Paul
meets
with
these
men
upon
their
haunt
;
and
even
in
the
sound
of
that
word
which
they
so
often
pressed
;
he
sayes
they
presse
upon
you
Circumcision
,
but
beware
of
Concision
,
of
tearing
the
Church
of
God
,
of
Schismes
,
and
separations
from
the
Church
of
God
,
of
aspersions
and
imputations
upon
the
Church
of
God
,
We
are
the
Circumcision
,
we
who
worship
God
in
the
Spirit
,
and
rejoyce
in
Christ
Iesus
,
and
have
no
confidence
in
the
flesh
.
If
therefore
they
will
set
up
another
Circumcision
beyond
this
Circumcision
,
if
they
will
continue
a
significative
,
a
relative
,
a
preparative
figure
,
after
the
substance
,
the
body
,
Christ
Jesus
is
manifested
to
us
,
a
legall
Circumcision
in
the
flesh
,
after
the
spirituall
Circumcision
in
the
heart
is
established
by
the
Gospell
,
their
end
is
not
Circumcision
,
but
Concision
:
they
pretend
Reformation
,
but
they
intend
Destruction
,
a
tearing
,
a
renting
,
a
wounding
the
body
,
and
frame
,
and
peace
of
the
Church
,
and
by
all
means
,
and
in
all
cases
Videte
Concisionem
,
Beware
of
Concision
.
First
then
,
obsolete
laws
,
he
leaves
not
his
laws
without
proclamations
,
he
refreshes
to
our
memories
,
and
represents
to
us
our
duties
,
with
such
commonefactions
as
these
in
our
Text
,
Videte
,
Cavete
,
this
and
this
I
have
commanded
you
,
Videte
,
see
that
ye
do
it
,
this
and
this
will
hinder
you
,
Cavete
,
beware
ye
do
it
not
,
Beware
of
Concision
.
And
this
,
thus
derived
,
and
digested
into
these
three
branches
:
first
,
Gods
lothnesse
to
lose
us
;
and
then
his
way
of
drawing
us
to
him
,
by
manifestation
of
his
will
in
a
law
;
and
lastly
his
way
of
holding
us
with
him
,
by
making
that
law
effectuall
upon
us
,
by
these
his
frequent
commonefactions
,
Videte
,
Cavete
,
looke
to
it
,
beware
of
it
,
this
will
be
our
first
part
.
And
then
our
second
will
be
the
thing
it self
that
falls
under
this
inhibition
,
and
caution
,
which
is
Concision
,
that
is
,
a
tearing
,
a
renting
,
a
shredding
in
peeces
that
which
should
be
intire
.
In
which
second
part
,
we
shall
also
have
,
(
as
we
had
in
the
former
)
three
branches
;
for
,
we
shall
consider
,
first
,
Concisionem
corporis
,
the
shredding
of
the
body
of
Christ
into
fragments
,
by
unnecessary
wrangling
in
Doctrinall
points
;
and
then
,
Concisionem
vestis
,
the
shredding
of
the
garment
of
Christ
into
rags
,
by
unnecessary
wrangling
in
matter
of
Discipline
,
and
ceremoniall
points
;
and
lastly
,
Concisionem
spiritus
,
(
which
will
follow
upon
the
former
two
)
the
concision
of
thine
owne
spirit
,
and
heart
,
and
minde
,
and
soule
,
and
conscience
,
into
perplexities
,
and
into
sandy
,
and
incoherent
doubts
,
and
scruples
,
and
jealousies
,
and
suspitions
of
Gods
purpose
upon
thee
,
so
as
that
thou
shalt
not
be
able
to
recollect
thy self
,
nor
reconsolidate
thy self
,
upon
any
assurance
,
and
peace
with
God
,
which
is
onely
to
be
had
in
Christ
,
and
by
his
Church
.
Videte
Concisionem
,
beware
of
tearing
the
body
,
the
Doctrine
;
beware
of
tearing
the
Garment
,
the
Discipline
;
beware
of
tearing
thine
owne
spirit
,
and
conscience
,
from
her
adhaesion
,
her
agglutination
,
her
cleaving
to
God
,
in
a
holy
tranquillity
,
and
acquiescence
in
his
promise
,
and
mercy
,
in
the
merits
of
his
Sonne
,
applyed
by
the
holy
Ghost
,
in
the
Ministry
of
the
Church
.
For
our
first
consideration
,
yesterdayes
sinne
,
without
the
light
of
new
grace
,
would
never
have
found
way
hither
of
himself
.
If
God
be
weary
of
me
,
and
would
faine
be
rid
of
me
,
he
needs
not
repent
that
he
wrapped
me
up
in
the
Covenant
,
and
derived
me
of
Christian
parents
,
(
though
he
gave
me
a
great
help
in
that
)
nor
repent
that
he
bred
me
in
a
true
Church
,
(
though
he
afforded
me
a
great
assistance
in
that
)
nor
repent
that
he
hath
brought
me
hither
now
,
to
the
participation
of
his
Ordinances
,
(
though
thereby
also
I
have
a
great
advantage
)
for
,
if
God
be
weary
of
me
,
and
would
be
rid
of
me
,
he
may
finde
enough
in
me
now
,
and
here
,
to
let
me
perish
.
A
present
levity
in
me
that
speake
,
a
present
formality
in
you
that
heare
,
a
present
Hypocrisie
spread
over
us
all
,
would
justifie
God
;
if
now
,
When
the
Son
of
man
comes
,
shall
he
finde
faith
upon
earth
?
we
need
not
limit
that
question
so
,
if
he
come
to
a
Westminster
,
to
an
Exchange
,
to
an
Army
,
to
a
Court
,
shall
he
finde
faith
there
?
but
if
he
come
to
a
Church
,
if
he
come
hither
,
shall
he
finde
faith
here
?
If
(
as
Christ
speaks
in
another
sense
,
That
Iudgement
should
begin
at
his
owne
house
,
)
the
great
and
generall
judgement
should
begin
now
at
this
his
house
,
and
that
the
first
that
should
be
taken
up
in
the
clouds
,
to
meet
the
Lord
Jesus
,
should
be
we
,
that
are
met
now
in
this
his
house
,
would
we
be
glad
of
that
acceleration
,
or
would
we
thank
him
for
that
haste
?
Men
of
little
faith
,
to
all
,
as
well
as
to
me
?
The
Lord
is
loth
to
lose
any
,
the
Lord
would
not
the
death
of
any
;
not
of
any
sinner
;
much
lesse
if
he
do
not
see
him
,
nor
consider
him
so
;
the
Lord
would
not
lose
him
,
though
a
sinner
,
much
lesse
make
him
a
sinner
,
that
he
might
be
lost
:
Vult
omnes
,
the
Lord
would
have
all
men
come
unto
him
,
and
be
saved
,
which
was
our
first
consideration
,
and
we
have
done
with
that
,
and
our
second
is
,
The
way
by
which
he
leads
us
to
him
,
that
he
declares
and
manifests
his
will
unto
us
,
in
a
Law
,
he
bids
,
and
he
forbids
.
The
laborers
in
the
Vine-yard
took
it
ill
at
the
Stewards
hand
,
thou
shalt
live
,
Do
this
and
thou
shalt
live
.
And
in
this
especially
hath
God
expressed
his
love
to
us
,
and
his
lothenesse
to
lose
us
,
that
he
hath
passed
such
a
contract
with
us
,
and
manifested
to
us
a
way
,
to
come
to
him
.
We
say
,
every
day
,
in
his
owne
prayer
,
Fiat
voluntas
tua
,
thy
will
be
done
;
that
is
,
done
by
us
,
as
well
as
done
upon
us
.
But
this
petition
presumes
another
;
the
Fiat
suposes
a
Patefiat
voluntas
,
if
it
must
be
done
,
it
must
be
known
.
If
man
were
put
into
this
world
,
&
under
an
obligation
of
doing
the
will
of
God
,
upon
damnation
,
and
had
no
meanes
to
know
that
will
which
he
was
bound
to
doe
,
of
all
creatures
he
were
the
most
miserable
.
That
which
we
read
,
Lord
what
is
man
that
thou
takest
knowledge
of
him
?
the
Vulgat
edition
;
and
the
Fathers
following
the
Septuagint
,
read
thus
,
Quia
innotuisti
ei
,
Lord
what
is
man
that
he
should
have
any
knowledge
of
thee
,
that
thou
shouldest
make
thy selfe
known
to
him
?
This
is
the
heighth
of
the
mercy
of
God
,
this
innotescence
,
this
manifestation
of
himselfe
to
us
.
Now
what
is
this
innotescence
,
this
manifestation
of
God
to
us
?
It
is
,
say
our
old
Expositors
,
the
law
.
That
's
that
,
which
is
so
often
called
the
face
of
God
,
and
the
light
of
his
Countenance
;
fed
him
,
was
hungry
,
nor
clothed
him
,
when
he
was
naked
,
and
that
they
say
,
Lord
when
did
we
see
thee
naked
,
or
see
thee
hungry
?
(
inconsiderate
men
,
or
men
loth
to
give
,
the
penurious
and
narrow
soule
,
shall
not
see
an
occasion
of
charity
,
when
it
is
presented
,
which
is
a
heavy
blindnesse
,
and
obcaecation
,
not
to
see
occasions
of
doing
good
)
yet
those
men
doe
not
say
,
when
did
we
see
thee
at
all
,
as
though
they
had
never
seen
him
?
The
blindest
man
that
is
,
hath
the
face
of
God
so
turned
towards
him
,
as
that
he
may
be
seen
by
him
;
even
the
naturall
man
hath
so
;
for
,
therefore
does
the
Apostle
make
him
inexcusable
,
heart
,
the
Iew
,
by
a
law
given
by
Moses
,
the
Christian
,
in
a
clearer
glasse
,
for
,
his
law
is
the
Gospell
.
But
there
is
more
mercy
,
that
is
,
more
manifestation
in
this
text
,
then
all
this
.
For
,
besides
the
naturall
mans
seeing
God
,
in
a
law
,
in
the
faculties
of
his
owne
nature
,
(
which
we
consider
to
be
the
work
of
the
whole
Trinity
,
in
that
Faciamus
hominem
,
Let
us
make
man
in
our
own
Image
,
let
us
shine
out
in
him
,
so
as
that
he
may
be
a
glasse
,
in
which
he
may
see
us
,
in
himselfe
)
and
besides
the
Iews
seeing
of
God
in
the
law
written
in
the
stone
tables
,
(
which
we
consider
to
be
the
worke
of
the
Father
)
And
besides
the
Christians
seeing
of
God
,
in
the
law
written
in
bloud
,
(
in
which
we
consider
especially
the
Sonne
)
there
is
in
this
text
an
operation
,
a
manifestation
of
God
,
proper
to
the
holy
Ghost
,
and
wrought
by
his
holy
suggestions
and
inspirations
,
That
God
does
not
onely
speake
to
us
,
but
call
upon
us
;
not
onely
give
us
a
Law
,
but
Proclamations
upon
that
law
,
that
he
refreshes
to
our
memories
,
generall
duties
,
by
such
particular
warnings
,
and
excitations
,
and
commonefactions
,
as
in
this
text
,
Videte
,
Beware
,
which
is
the
last
branch
of
this
part
,
though
it
be
the
first
word
of
our
text
,
Videte
,
Nothing
exalts
Gods
goodnesse
towards
us
,
more
then
this
,
that
he
multiplies
the
meanes
of
his
mercy
to
us
,
so
,
as
that
no
man
can
say
,
once
I
remember
I
might
have
been
saved
,
once
God
called
unto
mee
,
once
hee
opened
mee
a
doore
,
a
passage
into
heaven
,
but
I
neglected
that
,
went
not
in
then
,
and
God
never
came
more
.
No
doubt
,
God
hath
come
often
to
that
doore
since
,
and
knocked
,
and
staid
at
that
doore
;
And
if
I
knew
who
it
were
that
said
this
,
I
should
not
doubt
to
make
that
suspitious
soule
see
,
now
.
God
hath
spoken
once
,
and
twice
have
I
heard
him
;
for
the
foundation
of
all
.
God
hath
spoken
but
once
,
in
his
Scriptures
.
Therefore
doth
Saint
Iude
call
that
fidem
semel
traditam
,
at
once
;
not
at
once
so
,
all
at
one
time
,
or
in
one
mans
age
;
the
Scriptures
were
not
delivered
so
;
for
,
God
spoke
by
the
mouth
of
the
Prophets
,
that
have
been
,
since
the
world
beganne
;
But
,
at
once
,
that
is
,
by
one
way
,
by
writing
,
by
Scriptures
;
so
,
as
that
after
that
was
done
,
after
God
had
declared
his
whole
will
,
in
the
Law
,
and
the
Prophets
,
and
the
Gospell
,
there
was
no
more
to
bee
added
.
God
hath
spoken
once
,
in
his
Scriptures
,
and
wee
have
heard
him
twice
,
at
home
,
in
our
owne
readings
,
and
againe
and
againe
here
,
in
his
Ordinances
.
This
is
the
heighth
of
Gods
goodnesse
,
that
he
gives
us
his
Law
,
and
a
Comment
upon
that
Law
,
Proclamations
,
declarations
upon
that
Law
.
For
,
without
these
subsequent
helpes
,
even
the
law
it selfe
might
be
mistaken
;
as
you
see
it
was
,
I
say
,
ab
initio
,
from
the
beginning
it
was
not
so
,
the
foundations
were
not
thus
laid
,
and
upon
the
foundations
laid
by
God
in
the
Scriptures
,
and
not
upon
the
superedifications
of
men
,
in
traditionall
additions
,
must
wee
build
.
In
stormes
and
tempests
at
sea
men
come
sometimes
to
cut
down
Galleries
,
and
teare
up
Cabins
,
and
cast
them
over-board
to
ease
the
ship
,
and
sometimes
to
hew
downe
the
Mast
it selfe
,
though
without
that
Mast
the
ship
can
make
no
way
;
but
no
soule
weather
can
make
them
teare
out
the
keele
of
the
ship
,
upon
which
the
ship
is
built
.
In
cases
of
necessity
,
the
Church
may
forbeare
her
Galleries
,
and
Cabinets
,
meanes
of
ease
and
conveniency
;
yea
,
and
her
Mast
too
,
meanes
of
her
growth
,
and
propagation
,
and
enlarging
of
her selfe
,
and
be
content
to
hull
it
out
,
and
consist
in
her
present
,
or
a
worse
state
,
during
the
storme
.
But
to
the
keele
of
the
ship
,
to
the
fundamentall
articles
of
Religion
,
may
no
violence
,
in
any
case
,
be
offered
.
God
multiplies
his
mercies
to
us
,
David
,
The
heavens
declare
the
glory
of
God
;
and
not
onely
by
showing
,
but
by
saying
;
there
is
a
language
in
the
heavens
;
for
it
is
enarrant
,
a
verball
declaration
;
and
,
as
it
followes
literally
,
Day
unto
day
uttereth
speech
.
This
is
the
true
harmony
of
the
Spheares
,
which
every
man
may
heare
.
Though
he
understand
no
tongue
but
his
owne
,
he
may
heare
God
in
the
motions
of
the
same
,
in
the
seasons
of
the
yeare
,
in
the
vicissitudes
and
revolutions
of
Church
,
and
State
,
in
the
voice
of
Thunder
,
and
lightnings
,
and
other
declarations
of
his
power
.
This
is
Gods
English
to
thee
,
and
his
French
,
and
his
Latine
,
and
Greek
,
and
Hebrew
to
others
.
God
once
confounded
languages
;
that
conspiring
men
might
not
understand
one
another
,
but
never
so
,
as
that
all
men
might
not
understand
him
.
When
the
holy
Ghost
fell
upon
the
Apostles
,
they
spoke
so
,
as
that
all
men
understood
them
,
in
their
owne
tongues
.
When
the
holy
Ghost
fell
upon
the
waters
,
in
the
Creation
,
God
spoke
so
,
in
his
language
of
Workes
,
as
that
all
men
may
understand
them
.
For
,
in
this
language
,
the
language
of
workes
,
the
Eye
is
the
eare
,
seeing
is
hearing
.
How
often
does
the
holy
Ghost
call
upon
us
,
in
the
Scriptures
,
Ecce
,
quia
os
Domini
locutum
,
Behold
,
the
mouth
of
the
Lord
hath
spoken
it
?
he
calls
us
to
behold
,
(
which
is
the
office
of
the
eye
)
and
that
that
we
are
to
behold
,
is
the
voice
of
God
,
belonging
to
the
eare
;
seeing
is
hearing
,
in
Gods
first
language
,
the
language
of
works
.
But
then
God
translates
himself
,
in
particular
works
;
nationally
,
he
speaks
in
particular
judgments
,
or
deliverances
to
one
nation
;
&
,
domestically
,
he
speaks
that
language
to
a
particular
family
;
&
so
personally
too
;
he
speaks
to
every
particular
soul.
God
will
speak
unto
me
,
in
that
voice
,
and
in
that
way
,
which
I
am
most
delighted
with
,
&
hearken
most
to
.
If
I
be
covetous
,
God
wil
tel
me
that
heaven
is
a
pearle
,
a
treasure
.
If
cheerfull
and
affected
with
mirth
,
that
heaven
is
all
Ioy
.
If
ambitious
,
and
hungry
of
preferment
,
that
it
is
all
Glory
.
If
sociable
,
and
conversable
,
that
it
is
a
communion
of
Saints
.
God
will
make
a
Fever
speake
to
me
,
and
tell
me
his
minde
,
that
there
is
no
health
but
in
him
,
God
will
make
the
disfavour
,
and
frowns
of
him
I
depend
upon
,
speake
to
me
,
and
tell
me
his
minde
,
that
there
is
no
safe
dependence
,
no
assurance
but
in
him
;
God
will
make
a
storme
at
Sea
,
or
a
fire
by
land
,
speake
to
me
,
and
tell
mee
his
minde
,
that
there
is
no
perpetuity
,
no
possession
but
in
him
;
nay
,
God
will
make
my
sinne
speake
to
me
,
and
tell
me
his
minde
;
even
my
sinne
shall
be
a
Sermon
,
and
a
Catechisme
to
me
;
God
shall
suffer
mee
me
to
fall
into
some
such
sinne
,
as
that
by
some
circumstances
in
the
sinne
,
or
consequences
from
the
sinne
,
I
shall
be
drawn
to
hearken
unto
him
;
and
whether
I
heare
Hosannaes
,
acclamations
,
and
commendations
,
or
Crucifiges
,
exclamations
and
condemnations
from
the
world
,
I
shall
still
finde
the
voice
and
tongue
of
God
,
though
in
the
mouth
of
the
Devill
,
and
his
instruments
.
God
is
a
declaratory
God
.
The
whole
yeare
,
is
,
to
his
Saints
,
a
continuall
Epiphany
,
one
day
of
manifestation
.
In
every
minute
that
strikes
upon
the
Bell
,
is
a
syllable
,
nay
a
syllogisme
from
God
.
And
,
and
in
my
last
Bell
,
God
shall
speake
too
;
that
Bell
,
when
it
tolls
,
shall
tell
me
I
am
going
,
and
when
it
rings
out
,
shall
tell
you
I
am
gone
into
the
hands
of
that
God
,
who
is
the
God
of
the
living
and
not
of
the
dead
,
for
,
they
dye
not
that
depart
in
him
.
Dives
pressed
Abraham
to
send
a
preacher
from
the
dead
,
Saint
Hierome
says
,
that
that
Prophet
Ionas
,
Christ
Iesus
,
the
Lord
of
life
,
and
yet
the
first
borne
of
the
dead
.
God
is
lothe
to
lose
us
,
at
worst
,
and
therefore
,
did
not
,
surely
,
reject
us
,
before
we
were
ill
,
(
And
that
was
our
first
)
God
hath
drawn
us
to
him
,
by
manifesting
his
will
,
and
our
way
in
a
law
,
and
therefore
,
will
not
judge
us
at
last
,
by
any
thing
never
revealed
to
us
,
(
And
that
was
our
second
)
God
holds
us
to
him
by
these
remembrances
,
these
common
manifestations
in
our
text
,
Videte
,
Cavete
,
and
therefore
let
no
man
that
does
not
heare
God
speaking
to
him
,
in
this
present
voice
,
despaire
that
hee
shall
never
heare
him
,
but
hearken
still
,
and
in
one
language
or
other
,
perchance
a
sicknesse
,
perchance
a
sinne
,
hee
shall
heare
him
,
for
these
are
severall
Dialects
in
Gods
language
,
severall
instruments
in
Gods
Consort
;
And
this
is
our
third
consideration
,
and
the
end
of
this
first
part
,
the
Prohibition
,
the
Commonefaction
,
Videte
,
Cavete
;
And
wee
passe
to
our
second
generall
part
,
and
the
three
branches
of
that
,
that
that
falls
under
this
Prohibition
,
Videte
Concisionem
,
Beware
the
Concision
.
Saint
Paul
embraces
here
,
Legall
figures
,
not
Typicall
figures
,
not
Sacramentall
figures
,
not
Circumcision
it selfe
,
after
the
body
,
Christ
Jesus
,
was
once
exhibited
,
does
not
certainely
allow
Rhetoricall
figures
,
nor
Poeticall
figures
,
in
the
preaching
,
or
hearing
of
Christ
preached
,
so
,
as
that
that
should
bee
the
principall
leader
of
hearer
,
or
speaker
.
But
this
Saint
Paul
authoriseth
in
his
owne
practise
,
and
the
holy
Ghost
in
him
,
That
in
elegant
language
,
he
incorporates
,
and
invests
sound
and
important
Doctrine
;
for
,
though
he
choose
words
of
musicall
sound
,
Circumcision
and
Concision
,
yet
it
is
a
matter
of
weighty
consideration
that
he
intends
in
this
Concision
.
Saint
Chrysostome
,
and
Saint
Hierome
both
agree
in
this
interpretation
,
That
whereas
Circumcision
is
an
orderly
,
a
usefull
,
a
medicinall
,
a
beneficiall
pruning
and
paring
off
,
that
which
is
superfluous
,
Conciditur
quod
temere
,
&
inutiliter
decerpitur
,
Concision
is
a
hasty
and
a
rash
plucking
up
,
or
cutting
downe
,
and
an
unprofitable
tearing
,
and
renting
into
shreds
and
fragments
,
such
,
as
the
Prophet
speaks
of
,
The
breaking
of
a
Potters
vessell
,
that
cannot
be
made
up
again
.
Concision
is
,
at
best
,
Solutio
Continui
,
The
severing
of
that
,
which
should
be
kept
intire
.
In
the
State
,
the
aliening
of
the
head
from
the
body
,
or
of
the
body
from
the
head
,
is
Concision
;
and
videte
,
it
is
a
fearefull
thing
to
be
guilty
of
that
.
In
the
Church
,
(
which
Church
is
not
a
Monarchy
,
otherwise
then
as
she
is
united
in
her
head
,
Christ
Jesus
)
to
constitute
a
Monarchy
,
an
universall
head
of
the
Church
,
to
the
dis-inherison
,
and
to
the
tearing
of
the
Crownes
of
Princes
,
who
are
heads
of
the
Churches
in
their
Dominions
,
this
is
Concision
;
and
videte
,
it
is
a
fearefull
thing
to
be
guilty
of
that
,
to
advance
a
forein
Prelate
.
In
the
family
,
where
God
hath
made
man
and
wife
,
one
,
to
divide
with
others
,
is
Concision
;
and
videte
,
it
is
a
fearefull
thing
to
be
guilty
of
that
.
Generally
,
the
tearing
of
that
in
peeces
,
which
God
intended
should
be
kept
intire
,
is
this
Concision
,
and
falls
under
this
Commonefaction
,
which
implies
an
increpation
,
videte
,
beware
.
But
because
thus
,
Concision
would
receive
a
concision
into
infinite
branches
,
we
determined
this
consideration
,
at
first
,
into
these
three
;
first
,
Concisio
Corporis
,
the
concision
of
the
body
,
dis-union
in
Doctrinall
things
;
and
Concisio
vestis
,
the
Concision
of
the
garment
,
dis-union
in
Ceremoniall
things
;
and
then
Concisio
Spiritus
,
the
Concision
of
the
Spirit
,
dis-union
,
irresolution
,
unsetlednesse
,
diffidence
,
and
distrust
in
thine
owne
minde
and
conscience
.
First
,
for
this
Concision
of
the
body
,
Every
spirit
which
dissolveth
Iesus
,
not
of
God
.
Not
to
professe
the
whole
Gospell
,
Totum
Iesum
,
not
to
beleeve
all
the
Articles
of
faith
,
this
is
Solutio
continui
,
a
breaking
of
that
which
should
be
intire
;
and
this
is
truly
concision
.
Now
with
concision
in
this
kinde
,
our
greatest
adversaries
,
they
of
the
Romane
heresie
,
and
mis-perswasion
,
do
not
charge
us
.
They
do
not
charge
us
that
we
deny
any
article
of
any
antient
Creed
:
nor
may
they
deny
,
that
there
is
not
enough
for
salvation
in
those
antient
Creeds
.
This
is
Continuitas
universalis
,
a
continuity
,
an
intirenesse
that
goes
through
the
whole
Church
;
a
skin
that
covers
the
whole
body
;
the
whole
Church
is
bound
to
beleeve
all
the
articles
of
faith
.
But
then
,
there
is
Continuitas
particularis
,
Continuitas
modi
,
a
continuity
,
a
harmony
,
an
intirenesse
,
that
does
not
go
through
the
whole
Church
;
the
whole
Church
does
not
alwaies
agree
in
the
manner
of
explication
of
all
the
articles
of
faith
;
but
this
may
be
a
skin
that
covers
some
particular
limbe
of
the
body
,
and
not
another
;
one
Church
may
expound
an
article
thus
,
and
some
other
some
other
way
,
as
,
in
particular
,
the
Lutheran
Church
expounds
the
article
of
Christs
descent
into
hell
,
one
way
,
and
the
Calvinist
another
.
Now
,
in
cases
,
where
neither
exposition
destroyes
the
article
,
in
the
substance
thereof
,
it
is
Concision
,
that
is
,
Solutio
continui
,
a
breaking
of
that
which
should
be
kept
intire
,
for
any
man
to
breake
the
peace
of
that
Church
,
in
which
he
hath
received
his
baptisme
,
and
hath
his
station
,
by
advancing
the
exposition
of
any
other
Church
,
in
that
.
And
as
this
is
Concision
,
Solutio
continui
,
a
breaking
of
that
which
is
intire
,
to
break
the
peace
of
the
Church
,
where
we
were
baptized
,
by
teaching
otherwise
then
that
Church
teaches
,
in
these
things
De
modo
,
of
the
manner
of
expounding
such
or
such
articles
of
faith
,
so
is
there
another
dangerous
Concision
too
.
For
,
to
inoculate
a
forein
bud
,
or
to
engraffe
a
forein
bough
,
is
concision
,
as
well
as
the
cutting
off
an
arme
from
the
tree
;
to
inoculate
,
cleaves
the
rinde
,
the
bark
;
and
to
engraffe
,
cleaves
the
tree
:
it
severs
that
which
should
be
entire
.
So
,
when
a
particular
Church
,
in
a
holy
,
and
discreet
modesty
,
hath
abstained
from
declaring
her self
in
the
exposition
of
some
particular
Articles
,
or
of
some
Doctrines
,
by
faire
consequence
deducible
from
those
Articles
,
and
contented
her self
with
those
generall
things
which
are
necessary
to
salvation
,
(
As
the
Church
of
England
hath
,
in
the
Article
of
Christs
descent
into
Hell
)
it
is
Concision
,
it
is
solution
Continui
,
a
breaking
of
that
which
should
be
intire
,
to
inoculate
a
new
sense
,
or
engraffe
a
new
exposition
,
which
howsoever
it
may
be
true
in
it selfe
,
it
cannot
be
truly
said
,
to
be
the
sense
of
that
Church
;
not
perchance
because
that
Church
was
not
of
that
mind
,
but
because
that
Church
finding
the
thing
it self
to
be
no
fundamentall
thing
,
thought
it
unnecessary
to
descend
to
particular
declarations
,
when
as
in
such
declarations
she
must
have
departed
from
some
other
Church
of
the
Reformation
,
that
thought
otherwise
,
and
in
keeping
her self
within
those
generall
termes
that
were
necessary
,
and
sufficient
,
with
a
good
conscience
she
conserved
peace
and
unity
with
all
.
David
,
in
the
person
of
every
member
of
the
Church
,
submits
himself
to
that
increpation
,
Let
my
right
hand
forget
her
cunning
,
and
let
my
tongue
cleave
to
the
roof
of
my
mouth
,
if
I
prefer
not
Ierusalem
before
my
chiefest
joy
.
own
opinions
,
especially
when
they
concur
with
other
learned
and
good
men
too
.
But
then
,
Ierusalem
is
our
love
of
the
peace
of
the
Church
;
and
in
such
things
as
do
not
violate
foundations
,
let
us
prefer
Ierusalem
before
our
chiefest
Joy
,
love
of
peace
before
our
own
opinions
,
though
concurrent
with
others
.
For
,
this
is
that
,
that
hath
misled
many
men
,
that
the
common
opinion
in
the
Church
is
necessarily
the
opinion
of
the
Church
.
It
is
not
so
;
not
so
in
the
Romane
Church
:
There
the
common
opinion
is
,
That
the
blessed
Virgin
Mary
was
conceived
without
originall
sin
:
But
cannot
be
said
to
be
the
opinion
of
that
Church
;
nor
may
it
be
safely
concluded
in
any
Church
:
Most
Writers
in
the
Church
have
declared
themselves
this
way
,
therefore
the
Church
hath
declared
her self
,
for
the
declarations
of
the
Church
are
done
publiquely
,
&
orderly
,
and
at
once
.
And
when
a
Church
hath
declared
her self
so
,
in
all
things
necessary
and
sufficient
,
let
us
possess
our
souls
in
peace
,
and
not
say
that
that
Church
hath
,
or
presse
that
that
Church
would
proceed
to
further
declarations
in
lesse
necessary
particulars
.
When
we
are
sure
we
have
beleeved
&
practised
,
all
that
the
Church
hath
recommended
to
us
,
in
these
generals
,
then
,
and
not
till
then
,
let
us
call
for
more
declarations
;
but
in
the
mean
time
prefer
Ierusalem
before
our
chiefest
joy
,
love
of
peace
by
a
generall
forbearance
on
all
sides
,
rather
then
victory
by
wrangling
,
and
uncharitablenesse
.
And
let
our
right
hand
forget
her
cunning
,
(
let
us
never
set
pen
to
paper
to
write
)
Let
our
tongue
cleave
to
the
roofe
of
our
mouth
,
(
let
us
never
open
our
mouth
to
speake
of
those
things
)
in
which
Silence
was
an
Act
of
Discretion
,
and
Charity
before
,
but
now
is
also
an
Act
of
Obedience
,
and
of
Allegiance
and
Loyaltie
.
But
that
which
David
said
to
the
Lord
,
(
Psalme
65.
1.
)
Let
us
also
accommodate
to
the
Lords
anointed
,
Tibi
laus
silentium
,
our
best
sacrifice
to
both
,
is
to
be
silent
in
those
things
.
So
then
,
this
is
Concisio
corporis
,
that
Concision
of
the
body
,
which
you
are
to
beware
in
Doctrinall
things
,
first
,
non
solvere
Iesum
,
not
to
dissolve
,
not
to
break
Jesus
in
pieces
,
not
to
depart
,
in
any
respect
,
with
any
fundamentall
Article
of
faith
,
for
that
is
a
skin
that
covers
the
whole
body
,
an
obligation
that
lies
upon
the
whole
Church
,
and
then
for
that
particular
Church
,
in
which
you
have
your
station
,
first
,
to
conform
your self
to
all
that
,
in
which
she
had
evidently
declared
herself
,
and
then
not
to
impute
to
her
,
not
to
call
such
articles
hers
,
as
she
never
avowd
.
And
our
next
consideration
is
Concisio
vestis
,
the
tearing
of
the
garment
,
matter
of
discipline
,
and
government
.
To
a
Circumcision
of
the
garment
,
all
ceremonies
,
neither
provided
so
safely
for
the
Church
it self
in
the
substance
thereof
,
nor
for
the
exaltation
of
Devotion
in
the
Church
.
Divide
the
law
of
the
Iews
into
2
halfs
,
and
the
Ceremoniall
will
be
the
greater
;
we
cannot
cal
the
Morall
law
,
the
Iews
law
;
that
was
ours
as
wel
as
their
,
peculiar
to
none
;
but
of
that
law
which
is
peculiar
to
the
Jews
▪
judicial
&
Ceremonial
,
the
Ceremonial
is
far
the
greater
part
.
So
great
a
care
had
God
,
of
those
thing
,
which
though
they
be
not
of
the
revenue
of
Religion
,
yet
are
of
the
subsidy
of
Religion
,
and
,
though
they
be
not
the
soule
of
the
Church
,
yet
are
they
those
Spirits
that
unite
soule
and
body
together
.
H's
man
did
but
shave
the
beards
of
Davids
servants
,
he
stanke
in
Davids
sight
,
(
which
is
a
phrase
of
high
indignation
in
that
language
)
and
so
much
,
as
that
it
cost
him
forty
thousand
of
his
horsemen
in
one
battell
.
And
therefore
as
this
Apostle
enters
this
Caveat
in
another
place
,
If
yee
bite
one
another
,
cavete
,
take
heed
yee
be
not
consumed
of
one
another
,
so
cavete
,
morall
constancy
(
which
morall
constancy
,
God
knowes
,
is
soon
spent
,
if
we
have
lost
our
recourse
to
God
)
thou
wilt
soon
sinke
into
an
irrecoverable
desperation
,
which
is
the
fearfullest
concision
of
all
;
and
videte
,
beware
of
this
concision
.
When
God
hath
made
himselfe
one
body
with
me
,
one
spirit
with
himselfe
,
and
that
by
so
high
a
way
,
as
making
me
partaker
of
the
divine
nature
,
in
Christ
Iesus
,
he
and
I
are
one
,
this
were
solutio
Iesus
,
a
tearing
in
peeces
,
God
did
a
new
thing
,
Says
Moses
,
a
strange
thing
,
a
thing
never
done
before
,
when
the
earth
opened
her
mouth
(
and
Dathan
,
and
Abiram
went
downe
quicke
into
the
pit
.
Wilt
thou
doe
a
stranger
thing
then
that
?
To
teare
open
the
jawes
of
Earth
,
and
Hell
,
and
cast
thy self
actually
and
really
into
it
,
out
of
mis-imagination
,
that
God
hath
cast
thee
into
it
before
?
Wilt
thou
force
God
to
second
thy
irreligious
melancholy
,
and
to
condemne
thee
at
last
,
because
thou
hadst
precondemned
thy selfe
,
and
renounced
his
mercy
?
Wilt
thou
say
with
Cain
,
My
sinne
is
greater
then
can
be
pardoned
?
This
is
Concisio
potestatis
,
a
cutting
off
the
power
of
God
,
and
Treason
against
the
Father
,
whose
Attribute
is
Power
.
Wilt
thou
say
,
God
never
meant
to
save
me
?
this
is
Concisio
Sapientiae
,
a
cutting
off
the
Wisdome
of
God
,
to
thinke
,
that
God
intended
himselfe
glory
in
a
kingdome
,
and
would
not
have
that
kingdome
peopled
,
and
this
is
Treason
against
the
Son
whose
Attribute
is
wisdoms
?
Wilt
thou
say
,
I
shall
never
finde
comfort
in
Praying
,
in
Preaching
,
in
Receiving
?
This
is
Concisio
consolationis
,
the
cutting
off
consolation
,
and
treason
against
the
holy
Ghost
,
whose
office
is
comfort
.
No
man
violates
the
Power
of
the
Father
,
the
Wisedome
of
the
Sonne
,
the
Goodnesse
of
the
holy
Ghost
,
so
much
as
he
,
who
thinkes
himselfe
out
of
their
reach
,
or
the
latitude
of
their
working
.
Rachel
wept
for
her
children
,
Because
they
were
not
.
If
her
children
had
been
but
gone
for
a
time
from
her
,
or
but
sicke
with
her
,
Rachel
would
have
been
comforted
;
but
,
they
were
not
.
Is
that
thy
case
?
Is
not
thy
soule
,
a
soule
still
?
It
may
have
gone
from
thee
,
in
sins
of
inconsideration
;
it
may
be
sicke
within
thee
,
in
sins
of
habit
and
custome
;
but
is
not
thy
soul
,
a
soul
still
?
And
hath
God
made
any
species
larger
then
himself
?
is
there
more
soul
,
then
there
is
God
,
more
sin
then
mercy
?
Truly
Origen
was
more
excusable
,
more
pardonable
,
if
he
did
beleeve
,
that
the
Devill
might
possibly
be
saved
,
then
that
man
,
that
beleeves
that
himself
must
necessarily
be
damned
.
And
therefore
,
videte
concisionem
,
beware
of
cutting
off
thy
spirit
from
this
spirit
of
comfort
,
take
heed
of
shreading
Gods
generall
promises
;
into
so
narrow
propositions
,
as
that
they
will
not
reach
home
to
thee
,
cover
thee
,
invest
thee
;
beware
of
such
distinctiōs
,
&
such
subdivisiōs
,
as
may
make
the
way
to
heaven
too
narrow
for
thee
,
or
thegate
of
heaven
too
strait
for
thee
.
'T
is
true
,
one
drop
of
my
Saviours
bloud
would
save
me
,
if
I
had
but
that
,
one
teare
from
my
Saviours
eye
,
if
I
had
but
that
;
but
he
hath
none
that
hath
not
all
;
A
drop
,
a
teare
,
would
wash
away
an
Adultery
,
a
murder
,
but
lesse
then
the
whole
sea
of
both
,
will
not
wash
away
a
wanton
looke
,
an
angry
word
.
God
would
have
all
,
and
gives
all
to
all
.
And
for
Gods
sake
,
let
God
be
as
good
as
he
will
;
as
mercifull
,
and
as
large
,
as
liberall
,
and
as
generall
as
he
will
.
Christ
came
to
save
sinners
;
thou
are
sure
thou
art
one
of
them
;
At
what
time
soever
a
sinner
repents
,
he
shall
be
heard
;
be
sure
to
be
one
of
them
too
.
Beleeve
that
God
in
Christ
proposes
conditions
to
thee
;
endevour
the
performing
,
repent
the
not
performing
of
those
conditions
,
and
be
that
the
issue
between
God
and
thy
soule
;
And
lest
thou
end
in
this
concision
,
the
concision
of
the
Spirit
,
beware
of
the
other
two
concisions
,
of
the
body
,
and
of
the
garment
,
by
which
onely
,
all
heavenly
succors
are
appliable
to
thee
.
SERMON
XL.
Preached
at
Saint
Pauls
.
2
Cor.
5.
20.
We
pray
yee
in
Christs
stead
,
Be
ye
reconciled
to
God
.
IN
bestowing
of
Benefits
,
there
are
some
Circumstances
,
that
vitiate
and
deprave
the
nature
of
the
benefit
(
as
when
a
man
gives
onely
in
contemplation
of
Retribution
,
for
then
he
is
not
Dator
,
but
Mercator
,
this
is
not
a
giving
,
but
a
Merchandising
,
a
permutation
,
or
when
he
is
Cyminibilis
Dator
,
(
as
our
Canons
speake
)
one
that
gives
Mint
and
Cumin
,
so
small
things
,
and
in
so
small
proportions
,
as
onely
keeps
him
alive
that
receives
,
and
so
Ipsum
quod
dat
,
perit
,
&
vitam
producit
ad
miseriam
,
that
that
is
given
is
lost
,
and
he
that
receives
it
,
is
but
continued
in
misery
,
and
so
the
benefit
,
hath
almost
the
nature
of
an
injury
,
because
but
for
that
poore
benefit
,
hee
might
have
got
out
of
this
life
.
And
then
there
are
circumstances
,
that
doe
absolutely
annihilate
a
benefit
,
amongst
which
,
one
is
,
if
the
giver
take
so
expresse
,
so
direct
,
so
publique
knowledge
of
the
wants
of
the
receiver
,
as
that
he
shall
be
more
ashamed
by
it
,
then
refreshed
with
it
;
for
in
many
courses
of
life
,
it
does
more
deject
a
man
,
in
his
own
heart
,
and
in
the
opinion
of
others
too
,
and
more
retard
him
in
any
preferment
,
to
be
known
to
be
poore
,
then
to
be
so
indeed
;
And
he
that
gives
so
,
does
not
onely
make
him
that
receives
,
his
Debtor
,
but
his
Prisoner
,
for
he
takes
away
his
liberty
of
applying
himselfe
to
others
,
who
might
be
more
beneficiall
to
him
,
the
he
that
captivated
,
and
ensnared
him
,
with
that
small
benefit
.
And
therefore
many
times
in
the
Scripture
,
the
phrase
is
such
in
doing
a
curtesie
,
as
though
the
receiver
had
done
it
,
in
accepting
it
;
so
when
Iacob
made
a
present
to
his
brother
Esau
,
I
beseech
thee
,
to
take
my
blessing
that
I
may
finde
favour
in
thy
sight
;
so
he
compelled
him
to
take
it
.
So
when
Christ
recommends
here
to
his
people
,
the
great
,
and
inestimable
benefit
in
our
text
,
Reconciliation
to
God
,
he
delivers
that
benefit
of
all
those
accidents
,
or
circumstances
,
that
might
vitiate
it
;
and
amongst
those
,
of
this
,
that
we
should
not
be
confounded
with
the
notice
taken
of
our
poverty
,
and
indigence
;
for
he
proceeds
with
man
,
as
though
man
might
be
of
some
use
to
him
,
and
with
whom
it
were
fit
for
him
to
hold
good
correspondence
,
he
sends
to
him
by
Ambassadors
,
(
as
it
is
in
the
words
immediately
before
the
text
)
and
by
those
Ambassadors
he
prays
him
,
that
he
would
accept
the
benefit
of
Reconciliation
.
To
us
,
who
are
his
Creatures
,
and
therefore
might
be
turned
and
wound
by
his
generall
providence
,
without
employment
of
any
particular
messengers
,
he
sends
particular
messengers
;
to
us
that
are
his
enemies
,
and
fitter
to
receive
denunciations
of
a
war
,
by
a
Herald
,
then
a
Message
,
by
Ambassadors
,
he
sends
Ambassadors
,
to
us
,
who
are
indeed
Rebells
,
and
not
enemies
,
and
therefore
rather
to
be
reduced
and
reclaimed
by
Executioners
,
then
by
Commissioners
,
he
sends
Commissioners
,
not
to
article
,
not
to
capitulate
,
but
to
pray
,
and
to
intreat
,
and
not
to
intreat
us
to
accept
Gods
reconciliation
to
us
,
but
,
as
though
God
needed
us
,
to
intreat
us
to
be
reconciled
to
him
;
We
pray
you
in
Christs
stead
,
be
ye
reconciled
to
God
.
In
these
words
,
you
;
yours
towards
us
;
and
the
Negotiation
it self
,
Reconciliation
to
God
.
In
each
of
these
three
,
there
is
a
rederivation
into
three
branches
:
for
,
in
the
two
first
(
besides
the
matter
)
there
are
two
kinds
of
persons
,
we
and
you
,
The
Priest
and
the
People
(
we
pray
you
.
)
And
in
the
last
there
are
two
kinds
of
persons
too
,
you
and
God
;
Be
ye
reconciled
to
God
.
But
because
all
these
kinds
of
persons
,
God
,
and
we
,
and
you
,
fall
frequently
into
our
consideration
,
there
is
the
lesse
necessity
laid
upon
us
to
handle
them
,
as
distinct
branches
,
otherwise
then
as
they
fall
into
the
Negotiation
it self
.
Therefore
we
shall
determine
our selves
in
these
three
:
First
,
our
office
towards
you
,
and
our
stipulation
and
contract
with
you
,
We
pray
you
;
we
come
not
as
Lords
or
Commanders
over
you
,
but
in
humble
,
in
submissive
manner
,
We
pray
you
.
And
then
your
respect
to
us
,
because
in
what
manner
soever
we
come
,
we
come
in
Christs
stead
,
and
though
dimly
,
yet
represent
him
.
And
lastly
,
the
blessed
effect
of
this
our
humility
to
you
,
and
this
your
respect
to
us
,
Reconciliation
to
God
.
Humility
in
us
,
because
we
are
sent
to
the
poorest
soul
;
respect
in
you
,
because
we
are
sent
to
represent
the
highest
King
,
work
in
you
this
reconciliation
to
God
,
and
it
is
a
Text
well
handled
;
practice
makes
any
Sermon
a
good
Sermon
.
First
,
our
office
towards
you
,
because
you
may
be
apt
to
say
,
You
take
too
much
upon
you
,
you
sonnes
of
Levi
;
We
the
sonnes
of
Levi
,
open
unto
you
our
Commission
,
and
we
pursue
but
that
we
professe
,
that
we
are
sent
but
to
pray
,
but
to
intreat
you
;
and
we
accompany
it
with
an
outward
declaration
,
we
stand
bare
,
and
you
sit
covered
.
When
greater
power
seems
to
be
given
us
,
of
treading
upon
Dragons
and
Scorpions
,
of
binding
and
loosing
,
of
casting
out
Devills
,
and
the
like
,
we
confesse
these
are
powers
over
sinnes
,
over
Devills
that
doe
,
or
endevour
to
possesse
you
,
not
over
you
,
for
to
you
we
are
sent
to
pray
and
intreat
you
.
Behold
this
day
,
I
have
set
thee
over
the
Nations
,
and
over
the
Kingdomes
,
to
pluck
up
,
and
to
rout
out
,
to
destroy
and
to
throw
down
;
and
though
many
of
the
Prophets
had
their
Commissions
drawn
by
that
precedent
,
we
claime
not
that
,
we
distinguish
between
the
extraordinary
Commission
of
the
Prophet
,
and
the
ordinary
Commission
of
the
Priest
,
we
admit
a
great
difference
between
them
,
and
are
farre
from
taking
upon
us
,
all
that
the
Prophet
might
have
done
;
which
is
an
errour
,
of
which
the
Church
of
Rome
,
and
some
other
over-zealous
Congregations
have
been
equally
guilty
,
and
equally
opposed
Monarchy
and
Soveraignty
,
by
assuming
to
themselves
,
in
an
ordinary
power
,
whatsoever
God
,
upon
extraordinary
occasions
,
was
pleased
to
give
for
the
present
,
to
his
extraordinary
Instruments
the
Prophets
;
our
Commission
is
to●
pray
,
and
to
intreat
you
.
Though
upon
those
words
,
Ascendunt
salvatores
in
Montem
Sion
,
there
shall
arise
Saviours
in
Mount
Sion
,
Op●rte●
Obsecrare
laid
upon
us
;
since
his
way
was
to
be
dumb
,
ours
may
well
be
to
utter
no
other
voyce
but
Prayers
;
since
he
bled
,
we
may
well
sweat
in
his
service
,
for
the
salva●ion
of
your
souls
.
If
therefore
our selves
,
who
are
sent
,
be
under
contempt
,
or
under
persecution
,
if
the
sword
of
the
Tongue
,
or
the
sword
of
the
Tyrant
be
drawn
against
us
,
against
all
these
,
Arma
nostra
,
preces
&
fletus
,
we
defend
with
no
other
shield
,
we
return
with
no
other
sword
,
Arma
nostra
preces
&
fletus
,
we
can
defend
our selves
,
nor
him
,
no
other
way
,
we
present
to
you
our
tears
,
and
our
prayers
,
his
tears
,
and
his
prayers
that
sent
us
,
and
if
you
will
not
be
reduced
with
these
,
our
Commission
is
at
an
end
.
I
bring
not
a
Star-chamber
with
me
up
into
the
Pulpit
,
to
punish
a
forgery
,
if
you
counterfeit
a
zeale
in
coming
hither
now
;
nor
an
Exchequer
,
to
punish
usurious
contracts
,
though
made
in
the
Church
;
nor
a
high
Commission
,
to
punish
incontinencies
,
if
they
be
promoted
by
wanton
interchange
of
looks
,
in
this
place
.
Onely
by
my
prayers
,
which
he
hath
promised
to
accompany
and
prosper
in
his
service
,
I
can
diffuse
his
overshadowing
Spirit
over
all
the
corners
of
this
Congregation
,
and
pray
that
Publican
,
that
stands
below
afar
off
,
and
dares
not
lift
up
his
eyes
to
heaven
,
to
receive
a
chearfull
confidence
,
that
his
sinnes
are
forgiven
him
;
and
pray
that
Pharisee
,
that
stands
above
,
and
onely
thanks
God
,
that
he
is
not
like
other
men
,
to
believe
himselfe
to
be
,
if
not
a
rebellious
,
yet
an
unprofitable
servant
.
I
can
onely
tell
them
,
that
neither
of
them
is
in
the
right
way
of
reconciliation
to
God
,
Scarce
any
where
hath
the
Holy
Ghost
taken
a
word
of
larger
signification
,
then
here
;
for
,
as
though
it
were
hard
,
even
to
him
,
to
expresse
the
humility
which
we
are
to
use
,
rather
then
lose
any
soul
for
which
Christ
hath
dyed
,
he
hath
taught
us
this
obsecration
,
this
praying
,
this
intreating
in
our
Text
,
in
a
word
,
by
which
the
Septuagint
,
the
first
Translators
into
Greek
,
expresse
divers
affections
,
and
all
within
the
compasse
of
this
Obsecramus
,
We
pray
you
.
Some
of
them
we
shall
present
to
you
.
Those
Translators
use
that
word
for
Napal
.
Napal
is
Ruere
,
Postrare
,
to
throw
down
,
to
deject
our selves
,
to
admit
any
undervalue
,
any
exinanition
,
any
evacuation
of
our selves
,
so
we
may
advance
this
great
work
.
I
fell
down
before
the
Lord
,
says
Moses
of
himself
;
and
Abraham
fell
upon
his
face
,
says
Moses
of
him
,
and
in
no
sense
is
this
word
oftner
used
,
by
them
,
then
in
this
humiliation
.
But
yet
,
as
it
signifies
to
need
the
favour
of
another
,
so
does
it
also
to
be
favourable
,
and
mercifull
to
another
;
for
so
also
,
the
same
Translators
use
this
word
for
Chanan
,
which
is
to
oblige
and
binde
a
man
by
benefits
,
or
to
have
compassion
upon
him
;
Have
pity
upon
me
,
have
pity
upon
me
,
O
ye
my
friends
,
for
the
hand
of
God
hath
touched
me
;
there
is
our
word
repeated
.
So
that
,
whether
we
professe
to
you
,
that
as
Physicians
must
consider
excrements
,
so
we
must
consider
sin
,
the
leprosie
,
the
pestilence
,
the
ordure
of
the
soule
,
there
is
our
dejection
of
our selves
,
or
make
you
see
your
poverty
and
indigence
,
and
that
that
can
be
no
way
supplied
,
but
by
those
means
,
which
God
conveys
by
us
,
both
ways
we
are
within
our
word
,
Obsecramus
,
we
pray
you
,
we
intreat
you
.
They
use
this
word
also
for
Calah
,
and
Calah
is
Dolere
,
to
grieve
within
our selves
,
for
the
affliction
of
another
;
But
it
signifies
also
vulnerare
,
to
wound
,
and
afflict
another
;
for
so
it
is
said
in
this
word
,
Saul
was
sore
wounded
.
So
that
,
whether
we
expresse
our
grief
,
in
the
behalf
of
Christ
,
that
you
will
not
be
reconciled
to
God
,
or
whether
we
wound
your
consciences
,
with
a
sense
of
your
sins
,
and
his
judgements
,
we
are
still
what
in
the
word
of
our
Commission
,
Obsecramus
,
we
pray
,
we
intreat
.
To
contract
this
consideration
,
they
use
this
word
for
Cruciare
,
to
vex
,
and
for
Placare
too
,
Therefore
will
I
make
thee
sick
in
smiting
thee
;
They
sent
unto
the
House
of
the
Lord
,
Placare
Dominum
,
to
appease
the
Lord
,
as
we
translate
it
,
and
well
,
To
pray
.
And
therefore
,
if
from
our
words
proceed
any
vexation
to
your
consciences
,
you
must
not
say
,
Transeat
calix
,
let
that
Cup
passe
,
no
more
of
that
matter
,
for
it
is
the
physick
that
must
first
stirre
the
humour
,
before
it
can
purge
it
;
And
if
our
words
apply
to
your
consciences
,
the
soverain
balm
of
the
merits
of
your
Saviour
,
and
that
thereupon
your
troubled
consciences
finde
some
rest
,
be
not
too
soon
secure
,
but
proceed
in
your
good
beginnings
,
and
continue
in
hearing
,
as
we
shall
continue
in
all
these
manners
of
praying
and
intreating
,
which
fall
into
the
word
of
our
Text
,
Obsecramus
,
by
being
beholden
to
you
for
your
application
,
or
making
you
beholden
to
us
,
for
our
ministration
,
which
was
the
first
use
of
the
words
,
of
grieving
for
you
,
or
grieving
you
for
your
fins
,
which
was
the
second
,
of
troubling
your
consciences
,
and
then
of
setling
them
again
,
in
a
calm
reposednesse
,
which
was
the
third
signification
of
the
word
in
their
Translation
.
Yet
does
the
Holy
Ghost
carry
our
office
,
(
I
speak
of
the
manner
of
the
execution
of
our
office
,
for
,
for
the
office
it self
,
nothing
can
be
more
glorious
,
then
the
ministration
of
the
Gospel
,
And
yet
hath
the
Holy
Ghost
laid
us
lower
then
this
.
To
be
drunk
is
an
alienation
of
the
minde
,
but
it
is
but
a
short
one
;
but
S.
Paul
was
under
the
imputation
of
madnesse
.
Nay
,
I
am
not
mad
,
O
noble
Festus
.
But
when
the
cause
was
justifiable
,
If
we
be
besides
our selves
,
it
is
for
God
;
and
so
long
well
enough
.
Insaniebat
amatoriam
insaniam
Paulus
,
S.
Paul
was
mad
for
love
;
S.
Paul
did
,
and
we
doe
take
into
our
contemplation
,
the
beauty
of
a
Christian
soul
;
Through
the
ragged
apparell
of
the
afflictions
of
this
life
;
through
the
scarres
,
and
wounds
,
and
palenesse
,
and
morphews
of
sin
,
and
corruption
,
we
can
look
upon
the
soul
it self
,
and
there
see
that
incorruptible
beauty
,
that
white
and
red
,
which
the
innocency
and
the
blood
of
Christ
hath
given
it
,
and
we
are
mad
for
love
of
this
soul
,
and
ready
to
doe
any
act
of
danger
,
in
the
ways
of
persecution
,
any
act
of
diminution
of
our selves
in
the
ways
of
humiliation
,
to
stand
at
her
doore
,
and
pray
,
and
begge
,
that
she
would
be
reconciled
to
God
.
And
yet
does
the
Holy
Ghost
lay
us
lower
then
this
too
.
Mad
men
have
some
flashes
,
some
twilights
,
we
are
fools
for
Christ
,
says
the
Apostle
;
And
not
onely
we
,
the
persons
,
but
the
ministration
it self
,
pleased
God
by
the
foolishnesse
of
preaching
to
save
them
that
beleeve
.
Anger
will
bear
an
action
,
and
Racah
will
bear
an
action
,
but
to
say
Foole
,
was
the
heaviest
imputation
;
and
we
are
fooles
for
Christ
,
and
pretend
nothing
to
work
by
,
but
the
foolishnesse
of
preaching
.
Lower
then
this
,
we
cannot
be
cast
,
and
higher
then
this
we
offer
not
to
climbe
;
Obsecramus
,
we
have
no
other
Commission
but
to
pray
,
and
to
intreat
,
and
that
we
doe
,
in
his
words
,
in
his
tears
,
in
his
blood
,
and
in
his
bowels
who
sent
us
,
we
pray
you
in
Christs
stead
,
which
is
that
that
constitutes
our
second
Part
,
with
what
respect
you
should
receive
us
.
In
mittendariis
servanda
dignitas
mittentis
.
Lord
of
Hosts
,
and
he
is
the
Prince
of
peace
;
He
needs
neither
the
Armies
of
Princes
,
nor
the
wisdome
of
Councell
Tables
,
to
come
to
his
ends
.
He
is
the
Proprietary
and
owner
of
all
the
treasures
in
the
world
;
Ye
have
taken
my
silver
and
my
gold
;
and
,
The
silver
is
mine
,
and
the
gold
is
mine
.
All
that
you
call
yours
,
all
that
you
can
call
yours
,
is
his
;
your selves
are
but
the
furniture
of
his
house
,
and
your
great
hearts
are
but
little
boxes
in
his
cabinet
,
and
he
can
fill
them
with
dejection
,
and
sadnesse
,
when
he
will
.
And
does
any
Prince
govern
at
home
,
by
an
Ambassadour
?
he
sends
Pursuivants
,
and
Serjeants
;
he
sends
not
Ambassadours
;
God
does
,
and
we
are
they
;
and
we
look
to
be
received
by
you
,
but
as
we
perform
those
two
laws
which
binde
Ambassadours
,
First
,
Reisuae
ne
quis
legatus
esto
,
Let
no
man
be
received
as
an
Ambassadour
,
that
hath
that
title
,
onely
to
negotiate
for
himself
,
and
doe
his
own
businesse
in
that
Country
;
And
then
,
Nemini
credatur
sine
principale
mandato
,
Let
no
man
be
received
for
an
Ambassadour
;
without
his
Letters
of
Credence
,
and
his
Masters
Commission
.
To
these
two
we
submit
our selves
.
First
,
we
are
not
Rei
nostrae
legati
,
Vae
mihi
si
non
,
Necessity
is
laid
upon
me
,
and
●oe
unto
me
,
if
I
preach
not
the
Gospel
;
but
if
I
doe
,
I
have
nothing
to
glory
in
;
nay
,
I
may
be
a
reprobate
my self
.
I
can
claim
no
more
at
Gods
hand
,
for
this
service
,
then
the
Sun
can
,
for
shining
upon
the
earth
,
or
the
earth
for
producing
flowers
,
and
fruits
;
and
therefore
we
are
not
Rei
nostrae●
legati
,
Ambassadours
in
our
own
behalfs
,
and
to
doe
our
own
businesse
.
Indeed
where
men
are
sent
out
,
to
vent
and
utter
the
ware
and
merchandises
of
the
Church
and
Court
of
Rome
,
to
proclaime
,
and
advance
the
value
,
and
efficacy
of
uncertain
reliques
,
and
superstitious
charms
,
and
incantations
,
when
they
are
sent
to
sell
particular
sinnes
at
a
certain
price
,
and
to
take
so
much
for
an
incest
,
so
much
for
a
murder
,
when
they
are
sent
with
many
summs
of
Indulgencies
at
once
,
as
they
are
now
to
the
Indies
,
and
were
heretofore
to
us
,
when
these
Indulgencies
are
accompanied
with
this
Doctrine
,
that
if
the
Indulgence
require
a
certain
peece
of
money
to
be
given
for
it
,
(
as
for
the
most
part
they
doe
)
if
all
the
spirituall
parts
of
the
Indulgence
be
performed
by
the
poore
sinner
,
yet
if
he
give
not
that
money
,
though
he
be
not
worth
that
money
,
though
that
Merchant
of
those
Indulgencies
,
doe
out
of
his
charity
give
him
one
of
those
Indulgencies
,
yet
all
this
doth
that
man
no
good
,
in
these
cases
,
they
are
indeed
Rei
suae
Legati
,
Ambassadours
to
serve
their
own
turns
,
and
do
their
owne
businesse
.
When
that
Bishop
sends
out
his
Legatos
à
latere
,
Ambassadours
from
his
own
chair
and
bosome
into
forain
Nations
,
to
exhaust
their
treasures
,
to
alien
their
Subjects
,
to
infect
their
Religion
;
these
are
Rei
suae
Legati
,
Ambassadours
that
have
businesses
depending
in
those
places
,
and
therefore
come
upon
their
own
errand
.
Nor
can
that
Church
excuse
it self
,
(
though
it
use
to
do
so
)
upon
the
mis-behaviour
of
those
officers
)
when
they
are
imployed
;
for
,
à
latere
,
be
corrupt
)
call
not
thy self
well
,
nec
bonum
malis
innitentem
,
nor
call
thy self
good
,
if
thou
rely
upon
the
counsell
of
those
that
are
ill
;
They
,
those
Legats
à
latere
,
are
,
(
as
they
use
to
expresse
it
)
incorporated
in
the
Pope
,
and
therefore
they
are
Rei
sui
Legati
,
Ambassadours
that
ly
to
doe
their
own
businesse
.
But
when
we
seek
to
raise
no
other
warre
in
you
,
but
to
arme
the
spirit
against
the
flesh
,
when
we
present
to
you
no
other
holy
water
,
but
the
teares
of
Christ
Jesus
,
no
other
reliques
,
but
the
commemoration
of
his
Passion
in
the
Sacrament
,
no
other
Indulgencies
,
and
acquittances
,
but
the
application
of
his
Merits
to
your
souls
,
when
we
offer
all
this
without
silver
,
and
without
gold
,
when
we
offer
you
that
Seal
which
he
hath
committed
to
us
,
in
Absolution
,
without
extortion
or
fees
,
wherein
are
we
Rei
nostrae
Legati
,
Ambassadours
in
our
own
behalfs
,
or
advancers
of
our
owne
ends
?
And
as
we
are
not
so
,
The
Father
which
sent
me
,
he
gave
me
commandment
,
what
I
should
say
,
and
what
I
should
speake
.
Those
whom
he
imployed
produced
their
Commissions
,
Neither
received
I
it
of
man
,
neither
was
I
taught
it
,
but
by
the
revelation
of
Iesus
Christ
.
How
should
they
preach
except
they
be
sent
?
is
a
question
which
Saint
Paul
intended
for
a
conclusive
question
,
that
none
could
answer
,
till
in
the
Romane
Church
they
excepted
Cardinals
,
Quibus
sine
literis
creditur
,
propter
personarum
solennitatem
,
who
for
the
dignity
inherent
in
their
persons
,
must
be
received
,
though
they
have
no
Commission
.
When
our
adversaries
do
so
violently
,
so
impetuously
cry
out
,
that
we
have
no
Church
,
no
Sacrament
,
no
Priesthood
,
because
none
are
sent
,
that
is
,
none
have
a
right
calling
,
for
Internall
calling
,
who
are
called
by
the
Spirit
of
God
,
they
can
be
no
Judges
,
and
for
Externall
calling
,
we
admit
them
for
Judges
,
and
are
content
to
be
tried
by
their
own
Canons
,
and
their
own
evidences
,
for
our
Mission
and
vocation
,
or
sending
and
our
calling
to
the
Ministery
.
If
they
require
a
necessity
of
lawfull
Ministers
to
the
constitution
of
a
Church
,
we
require
it
with
as
much
earnestnesse
as
they
;
Ecclesia
non
est
quae
now
habet
sacerdotem
,
we
professe
with
Saint
Hierome
,
It
is
no
Church
that
hath
no
Priest
.
If
they
require
,
that
this
spirituall
power
be
received
from
them
,
who
have
the
same
power
in
themselves
,
we
professe
it
too
,
Nemo
dat
quod
non
habet
,
no
man
can
confer
other
power
upon
another
,
then
he
hath
himself
.
If
they
require
Imposition
of
hands
,
in
conferring
Orders
,
we
joyn
hands
with
them
.
If
they
will
have
it
a
Sacrament
;
men
may
be
content
to
let
us
be
as
liberall
of
that
name
of
Sacrament
,
as
Calvin
is
;
and
he
says
of
it
,
Institut.
l.
4.
c.
14.
§
20.
Non
invitus
patior
vocari
Sacramentum
,
it
a
inter
ordinaria
Sacramenta
non
numero
,
I
am
not
loth
,
it
should
be
called
a
Sacrament
,
so
it
be
not
made
an
ordinary
,
that
is
,
a
generall
Sacrament
;
and
how
ill
hath
this
been
taken
at
some
of
our
mens
hands
,
to
speak
of
more
such
Sacraments
,
when
indeed
they
have
learnt
this
manner
of
speech
,
and
difference
of
Sacraments
,
not
onely
from
the
ancient
Fathers
,
but
from
Calvin
himself
,
who
always
spoke
with
a
holy
warinesse
,
and
discretion
.
Whatsoever
their
own
authors
,
their
own
Schools
,
their
own
Canons
doe
require
to
be
essentially
and
necessarily
requisite
in
this
Mission
in
this
function
,
we
,
for
our
parts
,
and
as
much
as
concerns
our
Church
of
England
,
admit
it
too
,
and
professe
to
have
it
.
And
whatsoever
they
can
say
for
their
Church
,
that
from
their
first
Conversion
,
they
have
had
an
orderly
derivation
of
power
from
one
to
another
,
we
can
as
justly
and
truly
say
of
our
Church
,
that
ever
since
her
first
being
of
such
a
Church
,
to
this
day
,
she
hath
conserved
the
same
order
,
and
ever
hath
had
,
and
hath
now
,
those
Ambassadours
sent
,
with
the
same
Commission
,
and
by
the
same
means
,
that
they
pretend
to
have
in
their
Church
.
And
being
herein
convinced
,
by
the
evidence
of
undeniable
Record
,
which
have
been
therefore
shewed
to
some
of
their
Priests
,
not
being
able
to
deny
that
such
a
Succession
and
Ordination
,
we
have
had
,
from
the
hands
of
such
as
were
made
Bishops
according
to
their
Canons
,
now
they
pursue
their
common
beaten
way
,
That
as
in
our
Doctrine
,
they
confesse
we
affirm
no
Heresie
,
but
that
we
deny
some
Truths
,
so
in
our
Ordination
,
and
sending
,
and
Calling
,
when
they
cannot
deny
,
but
that
from
such
a
person
,
who
is
,
by
their
own
Canons
,
able
to
confer
Orders
,
we
,
in
taking
our
Orders
,
(
after
their
own
manner
)
receive
the
Holy
Ghost
,
and
the
power
of
binding
and
loosing
,
yet
,
say
they
,
we
receive
not
the
full
power
of
Priests
,
for
,
we
receive
onely
a
power
in
Corpus
mysticum
,
upon
the
mysticall
body
of
Christ
,
that
is
,
the
persons
that
constitute
the
visible
Church
,
but
we
should
receive
it
in
Corpus
verum
,
a
power
upon
the
very
naturall
body
,
a
power
of
Consecration
,
by
way
of
Transubstantiation
.
They
may
be
pleased
to
pardon
,
this
,
rather
Modesty
,
then
Defect
,
in
us
,
who
,
so
we
may
work
fruitfully
,
and
effectually
upon
the
mysticall
body
of
Christ
,
can
be
content
that
his
reall
,
and
true
body
work
upon
us
.
Not
that
we
have
no
interest
to
work
upon
the
reall
body
of
Christ
,
since
he
hath
made
us
Dispensers
even
of
that
,
to
the
faithfull
,
in
the
Sacrament
;
but
for
such
a
power
,
as
exceeds
the
Holy
Ghost
,
who
in
the
incarnation
of
Christ
,
when
he
overshadowed
the
blessed
Virgin
,
did
but
make
man
of
the
woman
,
who
was
one
part
disposed
by
nature
thereunto
,
whereas
these
men
make
man
,
and
God
too
of
bread
,
naturally
wholly
indisposed
to
any
such
change
,
for
this
power
we
confesse
it
is
not
in
our
Commission
;
and
their
Commission
,
and
ours
was
all
one
;
and
the
Commission
is
manifest
in
the
Gospel
;
and
,
since
they
can
charge
us
with
no
rasures
,
no
expunctions
,
we
must
charge
them
with
interlinings
,
and
additions
,
to
the
first
Commission
.
But
for
that
power
,
which
is
to
work
upon
you
,
to
whom
we
are
sent
,
we
are
defective
in
nothing
,
which
they
call
necessary
thereunto
.
This
I
speak
of
this
Church
,
in
which
God
hath
planted
us
,
That
God
hath
afforded
us
all
that
might
serve
,
even
for
the
stopping
of
the
Adversaries
mouth
,
and
to
confound
them
in
their
own
way
:
which
I
speak
,
onely
to
excite
us
to
a
thankfulnesse
to
God
,
for
his
abundant
grace
in
affording
us
so
much
,
and
not
to
disparage
,
or
draw
in
question
any
other
of
our
neighbour
Churches
,
who
,
perchance
,
cannot
derive
,
as
we
can
,
their
power
,
and
their
Mission
,
by
the
ways
required
,
and
practised
in
the
Romane
Church
,
nor
have
had
from
the
beginning
a
continuance
of
Consecration
by
Bishops
,
and
such
other
concurrences
,
as
those
Canons
require
,
and
as
our
Church
hath
enjoyed
.
They
,
no
doubt
,
can
justly
plead
for
themselves
,
that
Ecclesiasticall
positive
Laws
admit
dispensation
in
cases
of
necessity
;
They
may
justly
challenge
a
Dispensation
,
but
we
need
none
;
They
did
what
was
lawfull
in
a
case
of
necessity
,
but
Almighty
God
preserved
us
from
this
necessity
.
As
men
therefore
,
Nec
rei
nostrae
legati
,
not
to
promove
our
own
ends
,
but
your
reconciliation
to
God
,
Nec
sine
principali
mandate
,
not
without
a
direct
and
published
Commission
,
in
the
Gospell
,
we
come
to
you
in
Christs
stead
,
and
so
should
be
received
by
you
.
As
for
our
Mission
,
that
being
in
the
quality
of
Ambassadours
,
we
submitted
our selves
to
those
two
obligations
,
which
we
noted
to
lie
upon
Ambassadours
,
Man
of
sinne
,
who
esteemeth
himselfe
to
be
joyned
in
Commission
with
God
,
onely
he
hath
a
particular
Officer
to
know
before
hand
,
what
message
Gods
Ambassadours
bringeth
,
and
to
peruse
all
Sermons
to
be
preached
before
him
,
and
to
expunge
,
correct
,
alter
,
all
such
things
as
may
be
disagreeable
to
him
.
It
cannot
therefore
become
you
to
come
to
these
Audiences
upon
conditions
;
to
informe
your selves
from
others
first
,
what
kinde
of
messages
,
such
or
such
an
Ambassadour
useth
to
deliver
;
whether
he
preach
Mercy
or
Iudgement
;
that
if
he
preach
against
Vsury
,
you
will
heare
Court-sermons
,
where
there
is
less
occasion
to
mention
it
;
If
hee
preach
against
Incontinency
,
you
will
goe
;
whither
?
Is
there
any
place
that
doth
not
extort
from
us
,
reprehensions
,
exclamations
against
that
sinne
?
But
if
you
beleeve
us
to
come
in
Christs
stead
,
what
ever
our
message
be
,
you
must
hear
us
.
Doe
that
,
and
for
the
second
thing
that
Princes
practise
in
the
Reception
of
Ambassadours
,
which
is
,
to
referre
Ambassadours
to
their
Councell
,
we
are
well
content
to
admit
from
you
.
Whosoever
is
of
your
nearest
Councell
,
and
whose
opinion
you
best
trust
in
,
we
are
content
to
submit
it
to
.
Let
naturall
reason
,
let
affections
,
let
the
profits
or
the
pleasures
of
the
world
be
the
Councell
Table
,
and
can
they
tell
you
,
that
you
are
able
to
maintaine
a
warre
against
God
,
and
subsist
so
,
without
being
reconciled
to
him
?
Deceive
not
your selves
,
no
man
hath
so
much
pleasure
in
this
life
,
as
he
that
is
at
peace
with
God
.
What
an
Organe
hath
that
man
tuned
,
how
hath
he
brought
all
things
in
the
world
to
a
Consort
,
and
what
a
blessed
Anthem
doth
he
sing
to
that
Organe
,
that
is
at
peace
with
God
?
His
Rye-bread
is
Manna
,
and
his
Beefe
is
Quailes
,
his
day-labours
are
thrustings
at
the
narrow
gate
into
Heaven
,
and
his
night●watchings
are
extasies
and
evocations
of
his
soule
into
the
presence
and
communion
of
Saints
,
his
sweat
is
Pearls
,
and
his
bloud
is
Rubies
,
it
is
at
peace
with
God
.
No
man
that
is
at
suite
in
himselfe
,
no
man
that
carrieth
a
Westminster
in
his
bosome
,
and
is
Plaintiffe
and
Defendant
too
,
no
man
that
serveth
himself
with
Process
out
of
his
owne
Conscience
,
for
every
nights
pleasure
that
he
taketh
,
in
the
morning
,
and
for
every
dayes
pound
that
he
getteth
,
in
the
evening
,
hath
any
of
the
pleasure
,
or
profit
,
that
may
be
had
in
this
life
;
nor
any
that
is
not
at
peace
with
God
.
That
peace
we
bring
you
;
how
will
you
receive
us
?
That
vehemence
of
zeale
which
the
Apostle
found
,
we
hope
not
for
;
you
received
me
as
an
Angell
of
God
,
even
as
Christ
Iesus
.
And
,
if
it
had
been
possible
,
you
would
have
plucked
out
your
owne
eyes
,
and
have
given
them
to
me
.
Consider
the
zeale
of
any
Church
to
their
Pastor
,
it
will
come
short
of
the
Pastor
to
the
Church
.
All
that
Saint
Paul
saith
of
the
Galatians
towards
him
,
is
farre
short
of
that
which
he
said
to
the
Romanes
,
That
he
could
wish
himselfe
separated
from
Christ
,
for
his
brethren
;
or
that
of
Moses
,
that
he
would
be
blotted
out
of
the
Booke
of
Life
,
rather
then
his
charge
should
.
When
we
consider
the
manner
of
hearing
Sermons
,
in
the
Primitive
Church
,
though
we
doe
not
wish
that
manner
to
be
renewed
,
yet
we
cannot
deny
,
but
that
though
it
were
accompanied
with
many
inconveniences
,
it
testified
a
vehement
devotion
,
and
sense
of
that
that
was
said
,
by
the
preacher
,
in
the
hearer
;
for
,
all
that
had
been
formerly
used
in
Theaters
,
Acclamations
and
Plaudites
,
was
brought
into
the
Church
,
and
not
onely
the
vulgar
people
,
but
learned
hearers
were
as
loud
,
and
as
profuse
in
those
declarations
,
those
vocall
acclamations
,
and
those
plaudites
in
the
passages
,
and
transitions
,
in
Sermons
,
as
ever
they
had
been
at
the
Stage
,
or
other
recitations
of
their
Poets
,
or
Orators
.
S.
Hierom
charges
Vigilantius
,
that
howsoever
he
differed
from
him
in
opinion
after
,
yet
when
he
had
heard
him
preach
of
the
Resurrection
before
,
he
had
received
that
Doctrine
with
Acclamation
and
Plaudites
.
And
as
Saint
Hierome
saith
of
himselfe
,
that
he
was
thus
applauded
in
his
Preaching
;
he
saith
it
also
of
him
whom
he
called
his
Master
,
Gregory
Nazianzen
,
a
grave
and
yet
a
facetious
man
,
of
him
he
telleth
us
this
Story
.
That
he
having
intreated
Nazianzen
,
to
tell
him
the
meaning
of
that
place
,
What
that
second
Sabbath
after
the
first
was
?
he
played
with
me
,
he
jested
at
me
,
saith
he
,
Eleganter
lusit
,
and
he
bad
me
be
at
Church
next
time
he
preached
,
and
he
would
preach
upon
that
Text
,
Et
toto
acclamante
populo
,
cogeris
invitus
scire
quod
nescis
,
and
when
you
see
all
the
Congregation
applaued
me
,
and
cry
out
that
they
are
satisfied
,
you
will
make
your self
beleeve
you
understand
the
place
,
as
they
doe
,
though
you
doe
not
;
Et
si
solus
tacueris
,
solus
ab
omnibus
stultitiae
condemnaberis
,
And
if
you
doe
not
joyne
with
the
Congregation
in
those
Plaudites
,
the
whole
Congregation
will
thinke
you
the
onely
ignorant
person
in
the
Congregation
;
for
,
as
we
may
see
in
Saint
Augustin
,
the
manner
was
,
that
when
the
people
were
satisfied
in
any
point
which
the
Preacher
handled
,
they
would
almost
tell
him
so
,
by
an
acclamation
,
and
give
him
leave
to
passe
to
another
point
;
for
;
so
saith
that
Father
,
Vidi
in
voce
intelligentes
,
plures
video
in
silent●o
requirentes
,
I
heare
many
,
to
whom
,
by
this
acclamation
,
I
see
,
enough
hath
been
said
,
but
I
see
more
that
are
silent
,
and
therefore
,
for
their
sakes
,
I
will
say
more
of
it
,
Saint
Agustine
accepted
these
acclamations
more
willingly
,
at
least
more
patiently
,
then
some
of
the
Fathers
before
had
done
;
Audistis
,
laudastis
;
Deo
gratias
;
you
have
heard
that
hath
been
said
,
and
you
have
approved
it
with
your
praise
;
God
be
thanked
for
both
;
Et
laudes
vestrae
foliae
sunt
arborum
,
sed
fructus
quaero
;
Though
I
looke
for
fruit
from
you
,
yet
even
these
acclamations
are
Leafes
,
and
Leafes
are
Evidences
that
the
tree
is
alive
.
Saint
Chrysostome
was
more
impatient
of
them
,
yet
could
never
overcome
them
.
To
him
,
they
came
a
little
closer
;
for
it
was
ordinary
,
that
when
he
began
to
speake
,
the
people
would
cry
out
,
Audiamus
tertiumdecimum
Apostolum
;
Let
us
hearken
to
the
thirteenth
Apostle
.
And
he
saith
,
Si
placet
,
hanc
nunc
legem
firmabimus
,
I
pray
let
us
now
establish
this
for
a
Law
,
between
you
and
mee
,
Animo
cogitavi
Legem
ponere
,
I
have
often
purposed
to
establish
such
a
Law
,
Vt
decore
,
&
cum
silentio
audiatis
,
Sidonius
Apollinaris
,
(
a
Bishop
himselfe
,
but
whether
then
or
no
,
know
not
)
saith
of
another
Bishop
,
that
hearing
even
praedicationes
repentinas
,
his
extemporall
Sermons
raucus
plausor
audivi
,
I
poured
my selfe
out
in
loud
acclamations
,
till
I
was
hoarse
:
And
,
to
contract
this
consideration
,
wee
see
evidently
,
that
this
fashion
continued
in
the
Church
,
even
to
Saint
Bernards
time
.
Neither
is
it
left
yet
in
some
places
,
beyond
the
Seas
,
where
the
people
doe
yet
answer
the
Preacher
,
it
his
questions
be
applyable
to
them
,
and
may
induce
an
answer
,
with
these
vocall
acclamations
,
Sir
,
we
will
,
Sir
,
we
will
not
.
And
truely
wee
come
too
neare
re-inducing
this
vain
glorious
fashion
,
in
those
often
periodicall
murmurings
,
and
noises
,
which
you
make
,
when
the
Preacher
concludeth
any
point
;
for
those
impertinent
Interjections
swallow
up
one
quarter
of
his
houre
,
and
many
that
were
not
within
distance
of
hearing
the
Sermon
,
will
give
a
censure
upon
it
,
according
to
the
frequencie
,
or
paucitie
of
these
acclamations
.
These
fashions
then
,
howsoever
,
in
those
times
they
might
be
testimonies
of
Zeale
,
yet
because
they
occasioned
vain
glory
,
and
many
times
,
faction
,
(
as
those
Fathers
have
noted
)
we
desire
not
,
willingly
we
admit
not
.
We
come
in
Christs
stead
;
Christ
at
his
comming
met
Hosann'
as
and
Crucifige's
;
A
Preacher
may
be
aplauded
in
his
Pulpit
,
and
crucified
in
his
Barne
:
but
there
is
a
worse
crucifying
then
that
,
a
piercing
of
our
hearts
,
Because
we
are
as
a
very
lovely
song
,
of
one
that
hath
a
pleasant
voyce
,
and
can
play
well
on
an
Instrument
,
and
you
heare
our
words
,
and
doe
them
not
.
Having
therefore
said
thus
much
to
you
,
Philip
,
Here
is
water
,
what
doth
hinder
me
to
be
baptized
?
so
you
say
to
us
,
we
acknowledge
that
you
do
your
duties
,
and
we
do
receive
you
in
Christs
stead
;
what
is
it
that
you
would
have
us
doe
?
it
is
but
this
,
We
pray
you
in
Christs
stead
be
ye
reconciled
to
God
;
which
is
our
third
,
and
last
part
,
and
that
to
which
all
that
we
have
said
of
a
good
Pastor
and
a
good
people
;
(
which
is
the
blessedest
union
of
this
world
)
bendeth
,
and
driveth
,
what
,
and
how
blessed
a
thing
it
is
to
be
reconciled
to
God
.
Reconciliation
is
a
redintegration
,
a
renewing
of
a
former
friendship
,
that
hath
been
interrupted
and
broken
.
So
that
this
implyeth
a
present
enmity
,
Amongst
naturall
Creatures
,
because
howsoever
they
differ
in
bignesse
,
yet
they
have
some
proportion
to
one
another
,
Nothing
.
)
But
shall
man
,
betweene
whom
and
nothing
,
there
went
but
a
word
,
Let
us
make
Man
,
That
Nothing
,
which
is
infinitely
lesse
then
a
Mathematicall
point
,
then
an
imaginary
Atome
,
shall
this
Man
,
this
yesterdayes
Nothing
,
this
to
morow
worse
then
Nothing
,
be
capable
of
that
honour
,
that
dishonour
able
honour
,
that
confounding
honour
,
to
be
the
enemy
of
God
,
of
God
who
is
not
onely
a
multipled
Elephant
,
millions
of
Elephants
multiplied
into
one
,
but
a
multiplied
World
,
a
multiplied
All
,
All
that
can
be
conceived
by
us
,
infinite
many
times
over
;
Nay
,
(
if
we
may
dare
to
say
so
,
)
a
multiplyed
God
,
a
God
that
hath
the
Millions
of
the
Heathens
gods
in
himselfe
alone
,
shall
this
man
be
an
enemy
to
this
God
?
Man
cannot
be
allowed
so
high
a
sinne
,
as
enmity
with
God
.
The
Devill
himselfe
is
but
a
slave
to
God
,
and
shall
Man
be
called
his
enemy
?
It
is
true
,
if
we
consider
the
infinite
disproportion
between
them
,
he
cannot
;
but
to
many
sad
purposes
,
and
in
many
heavy
applications
Man
is
an
enemy
to
God
.
Iob
could
goe
no
higher
in
expressing
his
misery
,
Why
hidest
thou
thy
face
,
and
holdest
me
for
thine
enemy
?
and
againe
,
Behold
,
he
findeth
occassions
against
me
,
and
counteth
me
for
his
enemy
.
So
man
is
an
enemy
to
God
;
And
then
to
adhere
to
an
enemy
,
is
to
become
an
enemy
;
for
Man
to
adhere
to
Man
,
to
ascribe
any
thing
to
the
power
of
his
naturall
faculties
,
to
thinke
of
any
beame
of
clearnesse
in
his
own
understanding
,
or
any
line
of
rectitude
in
in
his
owne
will
,
this
is
to
accumulate
and
multiply
enmities
against
God
,
and
to
assemble
and
muster
up
more
,
and
more
man
,
to
fight
against
God
.
A
Reconciliation
is
required
,
immediate
Cause
,
Bona
ipsorum
Angelorum
voluntas
;
the
good
use
of
their
own
free-will
)
much
more
was
the
cause
of
their
defection
and
breaking
this
friendship
(
in
their
owne
will
;
God
therefore
,
having
made
man
,
that
is
Mankinde
,
in
a
state
of
love
,
and
friendship
,
God
having
not
by
any
purpose
of
his
done
any
thing
toward
the
violation
of
this
friendship
,
in
man
,
in
any
man
,
God
continueth
his
everlasting
goodnesse
towards
man
,
towards
mankinde
still
,
in
inviting
him
to
accept
the
means
of
Reconciliation
,
and
a
returne
to
the
same
state
of
friendship
,
which
hee
had
at
first
,
by
our
Ministery
.
Be
ye
reconciled
unto
God
.
You
see
what
you
had
,
and
how
you
lost
it
.
If
it
might
not
bee
recovered
,
God
would
not
call
you
to
it
.
late
Synod
,
That
in
the
offer
of
this
Reconciliation
,
God
meanes
,
as
the
Minister
meanes
;
and
I
am
sure
I
meane
it
,
O
my
people
what
have
I
done
unto
thee
,
or
wherein
have
I
grieved
thee
,
testifie
against
me
;
testifie
if
I
did
any
thing
towards
inducing
an
enmity
,
or
doe
any
thing
towards
hindring
this
Reconciliation
;
which
reconciliation
is
,
to
be
restored
to
as
good
an
estate
in
the
love
of
God
,
as
you
had
in
Adam
,
and
our
estate
is
not
as
good
,
if
it
be
not
as
generall
,
if
the
merit
of
Christ
be
not
as
large
,
as
the
sinne
of
Adam
;
and
if
it
be
not
as
possible
for
you
to
be
saved
by
him
,
as
it
is
impossible
for
you
to
be
saved
without
him
.
It
is
therefore
but
praying
you
in
Christs
stead
,
that
you
be
reconciled
to
God
.
And
,
if
you
consider
what
God
is
,
The
Lord
of
hosts
,
and
therefore
hath
meanes
to
destroy
you
,
or
what
he
is
not
,
He
is
not
man
that
he
can
repent
,
and
therefore
it
belongs
to
you
,
to
repent
first
,
If
you
consider
what
the
Lord
doth
,
He
that
dwells
in
the
heavens
doth
laugh
them
to
scorne
,
and
hath
them
in
derision
,
or
what
he
doth
not
,
He
doth
not
justifie
the
wicked
balance
,
Ierusalem
,
Ierusalem
,
how
often
would
I
have
gathered
thy
children
together
,
as
the
Hen
gathereth
her
Chickens
,
and
yee
would
not
,
or
what
he
would
not
doe
,
As
I
live
,
sayeth
the
Lord
,
I
desire
not
the
death
of
the
wicked
,
if
yee
consider
all
this
,
any
of
this
,
God
was
in
Christ
,
reconciling
the
world
unto
himselfe
,
as
it
is
in
the
former
verse
;
there
the
worke
is
done
,
thy
reconciliation
is
wrought
;
God
is
no
longer
angry
so
,
as
to
withhold
from
thee
the
meanes
;
for
,
there
it
followes
,
Hee
hath
committed
to
us
the
word
of
Reconciliation
;
That
wee
might
tell
you
the
instrument
of
Reconciliation
is
drawn
between
God
and
you
,
Sanctification
,
nonne
scripta
sunt
,
are
they
not
written
in
the
bookes
of
the
Chronicles
of
the
Kings
of
Israel
,
says
the
Holy
Ghost
,
in
another
case
;
Are
they
not
written
in
the
books
of
the
Chronicles
of
the
God
of
Israel
?
Shalt
thou
not
finde
an
eternall
Decree
,
and
a
Book
of
life
in
thy
behalfe
,
if
thou
looke
for
it
by
this
light
,
and
reach
to
it
with
this
Hand
,
the
acceptation
of
this
Reconciliation
?
They
are
written
in
those
reverend
and
sacred
Records
,
and
Rolls
,
and
Parchments
,
even
the
skinne
and
flesh
of
our
Blessed
Saviour
;
written
in
those
his
stripes
,
and
those
his
wounds
,
with
that
bloud
,
that
can
admit
to
Index
expurgatorius
,
no
expunction
,
no
satisfaction
;
But
the
life
of
his
death
lies
in
thy
acceptation
,
and
though
he
be
come
to
his
,
thou
art
not
come
to
thy
Consummatum
est
,
till
that
be
done
.
Doe
that
,
particular
apprehension
,
and
application
of
Christ
;
but
hee
is
still
subject
to
a
remove
,
and
to
that
question
of
confusion
,
Quomodo
intrasti
,
How
came
you
in
?
That
man
in
the
Gospell
could
have
answered
to
that
question
,
directly
,
I
came
in
by
the
invitation
,
and
conduct
of
thy
servants
,
I
was
called
in
,
I
was
led
in
;
So
they
that
come
hither
without
this
wedding
garment
,
they
may
answer
to
Christs
Quomodo
intrasti
,
How
camest
thou
in
?
I
came
in
by
faithfull
parents
,
to
whom
,
and
their
seed
thou
hast
sealed
a
Covenant
;
I
was
admitted
by
thy
Servants
and
Ministers
in
Baptisme
,
and
have
been
led
along
by
them
,
by
comming
to
hear
them
preach
thy
word
,
and
doing
the
other
externall
offices
of
a
Christian.
But
there
is
more
in
this
question
;
Quomodo
intrasti
,
is
not
onely
how
didst
thou
come
in
,
but
how
durst
thou
come
in
?
If
thou
camest
to
my
feast
,
without
any
purpose
to
eate
,
and
so
to
discredit
,
to
accuse
either
my
meat
,
or
the
dressing
of
it
,
to
quarrell
at
the
Doctrine
,
or
at
the
Discipline
of
my
Church
,
Quomodo
intrasti
,
How
didst
thou
,
how
durst
thou
come
in
?
If
thou
camest
with
a
purpose
to
poison
my
meat
,
that
it
might
infect
others
,
with
a
determination
to
goe
forward
in
thy
sinne
,
whatsoever
the
Preacher
say
,
and
so
to
encourage
others
by
thy
example
,
Quomodo
intrasti
,
How
durst
thou
come
in
?
If
thou
camest
in
with
thine
own
provision
in
thy
pocket
,
and
didst
not
relie
upon
mine
,
and
think
that
thou
canst
be
saved
without
Sermons
,
or
Sacraments
,
Qvmodo
intrasti
,
How
durst
thou
come
in
?
Him
that
came
in
there
,
without
this
Wedding
garment
,
the
Master
of
the
Feast
cals
Friend
;
but
scornfully
,
Friend
how
camest
thou
in
?
But
he
cast
him
out
.
God
may
call
us
Friends
,
that
is
,
admit
,
and
allow
us
the
estimation
and
credit
of
being
of
his
Church
,
but
at
one
time
or
other
,
hee
shall
minister
that
Interrogatory
,
Friend
,
how
came
you
in
?
and
for
want
of
that
Wedding
garment
,
and
for
want
of
wearing
it
in
the
sight
of
men
,
(
for
it
is
not
said
that
that
man
had
no
such
Wedding
garment
at
home
,
in
his
Wardrobe
,
but
that
hee
had
none
on
)
for
want
of
Sanctification
in
a
holy
life
,
God
shall
deliver
us
over
to
the
execution
of
our
own
consciences
,
and
eternall
condemnation
.
But
be
ye
reconciled
to
God
,
embrace
this
reconciliation
in
making
your
use
of
those
means
,
and
this
reconciliation
shall
work
thus
,
it
shall
restore
you
to
that
state
,
that
Adam
had
in
Paradise
.
What
would
a
soule
oppressed
with
the
sense
of
sin
give
,
that
she
were
in
that
state
of
Innocency
,
that
she
had
in
Baptisme
?
Be
reconciled
to
God
,
and
you
have
that
,
and
an
elder
Innocency
then
that
,
the
Innocency
of
Paradise
.
Go
home
,
and
if
you
finde
an
over-burden
of
children
,
negligence
in
servants
,
crosses
in
your
tradings
,
narrownesse
,
penury
in
your
estate
,
yet
this
penurious
,
and
this
encumbred
house
shall
be
your
Paradise
.
Go
forth
,
into
the
Country
,
and
if
you
finde
unseasonablenesse
in
the
weather
,
rots
in
your
sheep
,
murrains
in
your
cattell
,
worms
in
your
corn
,
backwardnesse
in
your
rents
,
oppression
in
your
Landlord
,
yet
this
field
of
thorns
and
brambles
shall
be
your
Paradise
.
Lock
thy selfe
up
in
thy selfe
,
in
thine
own
bosome
,
and
though
thou
finde
every
roome
covered
with
the
●oot
of
former
sins
,
and
shaked
with
that
Devill
whose
name
is
Legion
,
some
such
sin
as
many
sins
depend
upon
,
and
are
induced
by
,
yet
this
prison
,
this
rack
,
this
hell
in
thine
own
conscience
shall
be
thy
Paradise
.
And
as
in
Paradise
Adam
at
first
needed
no
Saviour
,
so
when
by
this
reconciliation
,
in
apprehending
thy
Saviour
,
thou
art
restored
to
this
Paradise
,
thou
shalt
need
no
sub-Saviour
,
no
joint-Saviour
,
but
Caetera
adjicientur
,
no
other
Angel
,
but
the
Angel
of
the
greas
Councell
,
no
other
Saint
,
but
the
Holy
One
of
Israel
,
he
who
hath
wrought
this
reconciliation
for
thee
,
and
brought
it
to
thee
,
shall
establish
it
in
thee
;
For
,
if
when
we
were
enemies
,
we
were
reconciled
to
God
,
by
the
death
of
his
Son
,
much
more
being
reconciled
,
shall
we
be
saved
by
his
life
.
This
is
the
summe
and
the
end
of
all
,
That
when
God
sends
humble
and
laborious
Pastors
,
to
souple
and
appliable
Congregations
;
That
we
pray
,
and
you
receive
us
in
Christs
stead
,
we
shall
not
onely
finde
rest
in
God
,
but
,
(
as
it
is
said
of
No●hs
sacrifice
)
God
shall
finde
the
savour
of
rest
in
us
;
God
shall
finde
a
Sabbath
to
himself
in
us
,
and
rest
from
his
jealousies
,
and
anger
towards
us
,
and
we
shall
have
a
Sabbatary
life
here
in
the
rest
and
peace
of
conscience
,
and
a
life
of
one
everlasting
Sabbath
hereafter
,
where
to
our
Rest
there
shall
be
added
Ioy
,
and
to
our
Ioy
Glory
,
and
this
Rest
,
and
Ioy
,
and
Glory
superinvested
with
that
which
crownes
them
all
,
Eternity
.
SERMON
XLI
.
Preached
at
Saint
Pauls
Crosse.
6
May.
1627.
HOSEA
3.
4.
For
,
the
Children
of
Israel
shall
abide
many
dayes
,
without
a
King
,
and
without
a
Prince
,
and
without
a
Sacrifice
,
and
without
an
Image
,
and
without
an
Ephod
,
and
without
Teraphim
.
SOme
Cosmographers
have
said
,
That
there
is
no
land
so
placed
in
the
world
,
but
that
from
that
land
,
a
man
may
see
other
land
.
I
dispute
it
not
,
I
defend
it
not
;
I
accept
it
,
and
I
apply
it
;
there
is
scarce
any
mercy
expressed
in
the
Scriptures
,
but
that
from
that
mercy
you
may
see
another
mercy
.
Christ
sets
up
a
candle
now
here
,
onely
to
lighten
that
one
roome
,
but
as
he
is
lumen
de
lumine
,
light
of
light
,
so
he
would
have
more
lights
lighted
at
every
light
of
his
,
and
make
every
former
mercy
an
argument
,
an
earnest
,
a
conveyance
of
more
.
Between
land
and
land
you
may
see
seas
,
and
seas
enraged
with
tempests
;
but
still
,
say
they
,
some
other
land
too
.
Between
mercy
,
and
mercy
,
you
may
finde
Comminations
,
and
Judgements
,
but
still
more
mercy
.
For
this
discovery
let
this
text
be
our
Mappe
.
First
we
see
land
,
we
see
mercy
in
that
gracious
compellation
,
Children
,
(
the
Children
of
Israel
)
Then
we
see
sea
,
then
comes
a
Commination
,
●
Judgement
that
shall
last
some
time
,
(
many
days
shall
the
Children
of
Israel
suffer
)
But
there
they
may
see
land
too
,
another
mercy
,
even
this
time
of
Judgement
shall
be
a
day
,
they
shall
not
be
benighted
,
not
left
in
darkenesse
in
their
Judgement
;
(
many
dayes
,
all
the
while
,
it
shall
bee
day
)
Then
the
text
opens
into
a
deep
Ocean
,
a
spreading
Sea
,
(
They
shall
bee
without
a
King
,
and
without
a
Prince
,
and
without
a
Sacrifice
,
and
without
an
Image
,
and
without
an
Ephod
,
and
without
Teraphim
.
)
But
even
from
this
Sea
,
this
vast
Sea
,
this
Sea
of
devastation
,
wee
see
land
;
for
,
in
the
next
verse
followes
another
mercy
,
(
The
Children
of
Israel
shall
returne
,
and
shall
seeke
the
Lord
their
God
,
and
David
their
King
,
and
shall
feare
the
Lord
,
and
his
goodnesse
in
the
later
dayes
.
)
And
beyond
this
land
,
there
is
no
more
Sea
;
beyond
this
mercy
,
no
more
Judgement
,
for
with
this
mercy
the
Chapter
ends
.
Consider
our
text
then
,
as
a
whole
Globe
,
as
an
intire
Spheare
,
and
then
our
two
Hemispheares
of
this
Globe
,
two
parts
of
this
text
,
will
bee
,
First
,
that
no
perversnesse
of
ours
,
no
rebellion
,
no
disobedience
puts
God
beyond
his
mercy
,
nor
extinguishes
his
love
;
still
hee
calls
Israel
,
rebellious
Israel
his
Children
;
nay
his
owne
anger
,
his
owne
Judgements
,
then
,
when
hee
is
in
the
exercise
thereof
,
in
the
execution
thereof
,
puts
him
not
beyond
his
mercy
,
extinguishes
not
his
love
;
hee
hides
not
his
face
from
them
then
,
hee
leaves
them
not
then
,
in
the
darke
,
hee
accompanies
their
calamity
with
a
light
,
hee
makes
that
time
,
though
cloudy
,
though
overcast
,
yet
a
day
unto
them
;
(
the
Children
of
Israel
shall
abide
many
days
in
this
case
.
)
But
then
,
as
no
disobedience
removes
God
from
himself
,
(
for
he
is
love
,
and
mercy
)
so
no
interest
of
ours
in
God
,
doth
so
priviledge
us
,
but
that
hee
will
execute
his
Judgements
upon
his
Children
too
,
even
the
Children
of
Israel
shall
fall
into
these
Calamities
.
And
from
this
first
part
,
wee
shall
passe
to
the
second
;
from
these
generall
considerations
,
(
That
no
punishments
should
make
us
desperate
,
that
no
favours
should
make
us
secure
)
we
shall
passe
to
the
particular
commination
,
and
judgements
upon
the
children
of
Israel
in
this
text
,
without
King
,
without
Prince
&c.
In
our
first
part
,
(
the
children
of
Israel
)
He
does
not
call
them
children
of
Israel
,
as
though
hee
disavowed
them
,
and
put
them
off
to
another
Father
;
but
therefore
,
because
they
are
the
Children
of
Israel
,
they
are
his
Children
,
for
,
had
maried
Israel
;
and
maried
her
to
himselfe
for
ever
.
Many
of
us
are
Fathers
;
and
,
from
God
,
here
may
learne
tendernesse
towards
children
.
All
of
us
are
children
of
some
parents
,
and
therefore
should
hearken
after
the
name
of
Father
,
(
God
is
the
Father
of
the
Raine
.
)
And
such
creatures
as
light
,
the
word
,
(
for
,
all
these
acceptations
have
convenient
.
Authors
,
and
worthy
to
be
followed
)
God
is
the
Father
of
lights
,
of
all
lights
;
but
so
he
is
of
raine
,
Father
of
glory
;
(
as
Saint
Paul
styles
him
)
of
all
glory
;
Philo
calls
all
creatures
his
sisters
,
but
all
men
are
his
brothers
.
God
is
the
Father
of
man
in
a
stronger
and
more
peculiar
,
and
more
masculine
sense
,
then
of
other
Creatures
.
Filius
particeps
&
con-dominus
cum
patre
:
as
the
law
calls
the
Sonne
,
the
partner
of
the
Father
,
and
fellow-Lord
,
joint-Lord
with
the
Father
,
of
all
the
possession
that
is
to
descend
,
so
God
hath
made
man
his
partner
,
and
fellow-Lord
of
all
his
other
creatures
in
Moses
his
Dominamini
,
when
he
gives
man
a
power
to
rule
over
them
,
and
in
Davids
Omnia
subjecisti
,
eternall
generation
,
yet
he
was
content
,
that
that
Sonne
should
become
this
Sonne
,
that
the
Sonne
of
God
should
become
the
Sonne
of
Man
.
God
is
the
Father
of
all
;
the
rest
;
but
then
,
of
the
children
of
Israel
,
is
not
be
thy
Father
that
hath
bought
thee
?
says
God
by
Moses
.
Not
to
speake
of
that
purchase
,
which
he
made
by
the
death
of
his
Sonne
,
(
for
that
belongs
to
all
the
world
)
he
bought
the
Jews
in
particular
,
at
such
a
price
,
such
silver
,
and
such
gold
,
such
temporall
,
and
such
spirituall
benefits
,
such
a
Land
,
and
such
a
Church
,
such
a
Law
,
and
such
a
Religion
,
as
,
certainly
,
he
might
have
had
all
the
world
at
that
price
.
If
God
would
have
manifested
himselfe
,
poured
out
himselfe
to
the
Nations
,
as
hee
did
to
the
Iews
,
all
the
world
would
have
swarmed
to
his
obedience
,
and
herded
in
his
pale
.
God
was
their
father●
Their
Mother
too
.
For
,
Matris
nutrire
,
Patris
erudire
;
It
was
a
Mothers
part
to
give
them
suck
,
and
to
feed
them
with
temporall
blessings
;
It
was
a
Fathers
part
to
instruct
them
,
and
to
feed
them
with
spirituall
things
;
and
God
did
both
abundantly
.
Therefore
doth
God
submit
himself
to
the
comparison
of
a
Mother
in
the
Prophet
Esay
,
Can
a
woman
forget
her
sucking
child
?
But
then
,
he
stays
not
in
that
inferiour
,
in
that
infirmer
sex
,
but
returns
to
a
stronger
love
,
then
that
of
a
Mother
,
(
yes
,
(
says
he
)
she
may
forget
,
yet
will
not
I
forget
thee
.
)
And
therefore
,
when
David
says
,
Blesse
the
Lord
,
O
my
soul
,
and
forget
not
all
his
benefits
;
David
expresses
that
,
which
we
translate
in
a
generall
word
,
Benefits
,
in
this
word
,
Gamal
,
which
signifies
Ablactationes
;
forget
not
that
God
nursed
thee
as
a
Mother
,
and
then
,
Ablactavit
,
we
and
thee
,
and
provided
thee
stronger
food
,
out
of
the
care
of
a
father
.
In
one
word
,
all
creatures
are
Gods
children
;
man
is
his
sonne
;
but
then
,
Israel
is
his
first-born
son
;
for
that
is
the
addition
,
Pharaoh
,
(
Say
unto
Pharaoh
,
Israel
is
my
son
,
even
my
first-born
.
)
Why
God
adopted
Israel
into
this
siliation
,
into
this
primogeniture
,
before
all
the
people
of
the
world
,
we
can
assign
no
reason
,
but
his
love
only
.
But
why
he
did
not
before
this
Text
,
dis-inherit
this
adopted
son
,
is
a
higher
degree
,
and
exercise
of
his
love
,
then
the
Adoption
it self
,
if
we
consider
,
(
which
is
a
usefull
consideration
)
their
manifold
provocations
to
such
an
exhaeredation
,
and
what
God
suffered
at
their
hands
.
The
ordinary
causes
of
Exhaeredation
,
(
Vndutifulnesse
,
Inofficiousnesse
towards
the
father
)
and
as
,
by
that
reason
,
they
may
be
extended
to
more
,
so
they
may
be
contracted
to
sewer
,
to
two
.
These
two
,
Ingratitude
,
and
Irreligion
.
Vnthankfulnesse
,
and
Idolatry
were
ever
just
causes
of
Exhaeredation
,
of
Dis-inheriting
.
And
with
these
two
,
did
the
Jews
more
provoke
Almighty
God
,
then
any
children
,
any
father
.
Stop
we
a
little
our
Consideration
upon
each
of
these
.
He
is
not
always
ungratefull
,
Leve
as
alienum
debitorem
facit
,
grave
inimicum
;
for
a
little
debt
he
will
be
content
to
look
towards
me
,
but
when
it
is
great
,
more
then
he
can
pay
,
or
as
much
as
he
thinks
he
can
get
from
me
,
then
he
would
be
glad
to
be
rid
of
me
.
Acknowledgement
is
a
good
degree
of
thankfulnesse
.
But
,
ingratitude
at
the
highest
,
(
and
the
Iews
ingratitude
was
at
the
highest
)
involves
even
a
concealing
,
and
a
denying
of
benefits
,
and
even
a
hating
,
Ingratum
dicas
,
omnia
dixisti
,
If
you
have
called
a
man
unthankfull
,
you
have
called
him
by
all
the
ill
names
that
are
:
for
this
complicated
,
this
manifold
,
this
pregnant
vice
,
Ingratitude
,
the
holy
language
,
the
Hebrew
,
lacks
a
word
.
The
nearest
root
that
they
can
draw
Ingratitude
into
,
is
Caphar
,
and
Caphar
is
but
Tegere
,
to
hide
,
to
conceal
a
benefit
;
but
to
deny
a
benefit
,
or
to
hate
or
injure
a
Benefactor
,
they
have
not
a
word
.
And
therefore
,
as
S.
Hierome
found
not
the
word
in
the
Hebrew
,
so
in
all
Saint
Hieromes
translation
of
the
Old
Testament
,
(
or
in
that
which
is
reputed
his
,
the
vulgat
Edition
)
you
have
not
that
Latine
word
,
Ingratus
;
Curious
sinners
,
subtile
self-damners
;
they
could
not
name
Ingratitude
,
and
in
all
the
steps
of
Ingratitude
,
they
exceeded
all
men
,
all
Nations
.
From
the
Ingratitude
of
murmuring
,
upon
which
,
God
lays
that
woe
,
(
Woe
unto
him
that
says
to
his
father
,
What
begettest
thou
?
or
to
the
woman
,
What
hast
thou
brought
forth
?
A
dogge
murmures
not
that
he
is
not
a
Lion
,
nor
a
blinde-worm
without
eyes
,
that
he
is
not
a
Basilisk
to
kill
with
his
eyes
;
Dust
murmures
not
that
it
is
not
Amber
,
nor
a
Dunghill
that
it
is
not
a
Mine
,
nor
an
Angel
that
he
is
not
of
the
Seraphim
;
and
every
man
would
be
something
else
then
God
hath
made
him
,
)
from
this
murmuring
for
that
which
he
hath
not
,
to
another
degree
of
Ingratitude
,
The
appropriation
of
that
which
he
hath
,
love
of
God
;
as
God
says
of
Ierusalem
,
he
had
given
her
her
beauty
,
and
then
she
plaid
the
harlot
,
as
if
it
had
been
her
own
)
by
these
steps
of
Ingratitude
to
the
highest
of
all
which
is
,
rather
then
to
confesse
her self
beholden
to
God
,
to
change
her
God
,
and
so
to
●lide
from
Ingratitude
to
Idolatry
,
Ierusalem
came
,
and
over-went
all
the
Nations
upon
the
earth
.
Their
Ingratitude
induced
Idolatry
in
an
instant
.
for
Moses
we
cannot
tell
what
is
become
of
him
)
they
came
presently
to
say
to
Aaron
,
(
Vp
and
make
us
Gods
that
may
goe
before
us
)
which
is
an
impotency
,
a
leprosie
,
that
derives
it self
farre
,
spreads
farre
,
that
as
soon
as
our
sins
induce
any
worldly
crosse
,
any
clamity
upon
us
,
we
come
to
think
of
another
Church
,
another
Religion
,
and
conclude
,
That
that
cannot
be
a
good
Church
,
in
which
we
have
lived
in
.
Now
,
against
this
impious
levity
,
of
facility
in
changing
our
Religion
,
God
seemes
to
expresse
the
greatest
indignation
,
They
sacrificed
unto
gods
whom
they
knew
not
,
to
new
gods
.
Men
,
amongst
us
,
that
have
been
baptized
,
and
catechized
in
the
truth
,
and
in
the
knowledge
thereof
,
fall
into
ignorant
falshood
,
and
embrace
a
Religion
which
they
understand
not
,
nor
can
understand
,
because
it
lies
in
the
breast
of
one
man
,
and
is
therefore
subject
to
alterations
.
They
sacrifice
to
gods
whom
they
know
not
,
(
says
God
)
and
those
gods
new
gods
too
;
The
more
suspicious
,
for
their
newnesse
;
and
,
(
as
it
is
added
there
)
unto
gods
whom
their
fathers
feared
not
.
Men
,
that
fall
from
us
,
(
whose
fathers
were
of
that
Religion
)
put
themselves
into
more
bondage
and
slavery
to
the
Court
of
Rome
now
,
then
their
fathers
did
to
the
Church
of
Rome
then
;
They
sacrifice
to
gods
,
whom
they
know
not
,
and
whom
their
fathers
feared
not
,
so
much
as
they
doe
.
But
,
they
have
corrupted
themselves
;
Their
spot
is
not
the
spot
of
children
,
(
so
it
follows
in
the
same
place
)
a
weaknesse
that
might
have
that
excuse
,
that
they
proceeded
out
of
a
reverentiall
respect
to
their
fathers
,
and
followed
their
example
;
(
for
their
fathers
have
stood
,
and
they
are
fallen
.
(
Their
spot
is
not
the
spot
of
children
.
)
And
,
because
Kings
are
pictures
of
God
,
when
they
trun
upon
new
gods
,
they
turn
to
new
pictures
of
God
too
,
and
with
a
forein
Religion
,
invest
a
forein
Allegiance
.
Did
not
I
deliver
you
from
the
Egyptians
,
from
the
Amorites
,
and
Philistims
?
from
a
succession
of
enemies
,
at
times
,
and
from
a
league
of
enemies
at
once
,
Yet
you
have
forsaken
me
,
and
served
other
gods
,
says
God
there
;
And
therefore
,
(
to
that
resolution
God
comes
)
Therefore
,
I
will
deliver
you
no
more
.
And
yet
,
how
often
did
God
deliver
them
after
this
?
Ingratitude
,
Idolatry
,
are
just
causes
of
Exhaeredation
;
Israel
abounded
in
both
these
,
and
yet
,
after
all
these
,
in
this
Text
,
he
cals
them
Children
,
The
Children
of
Israel
,
and
therefore
his
children
.
God
is
kinde
even
to
the
unthankfull
,
The
holy
City
,
even
when
she
was
de●iled
with
many
and
manifold
uncleannesses
,
because
she
had
been
holy
,
outward
help
of
holinesse
remaining
in
her
still
.
Christ
doth
not
disavow
,
not
disinherit
those
children
which
gave
most
just
cause
of
exheredation
;
much
lesse
doth
he
justify
,
by
his
example
,
finall
and
totall
disinheriting
of
children
,
occasioned
by
single
and
small
faults
in
the
children
,
and
grounded
in
the
Parents
,
upon
sudden
,
and
passionate
,
and
intemperate
,
and
imaginary
vowes
,
They
have
vowed
to
doe
it
,
therefore
they
will
doe
it
;
for
,
so
they
put
a
pretext
of
Religion
upon
their
impiety
,
and
make
God
accessary
to
that
which
he
dislikes
,
and
upon
colour
of
a
vow
,
doe
that
which
is
far
from
a
service
to
God
,
as
the
performance
of
every
lawfull
,
and
discreet
vow
is
.
God
calls
them
his
Children
,
(
which
is
one
)
and
then
,
though
as
a
Father
he
correct
them
,
yet
he
shewes
them
his
face
,
in
that
correction
,
(
which
is
another
beam
of
his
mercy
)
He
calls
their
calamity
,
their
affliction
,
Not
a
night
,
but
a
day
,
(
many
dayes
shall
the
children
of
Israel
suffer
this
.
)
We
finde
these
two
words
often
joyned
together
in
the
Scriptures
,
Dies
visitationis
,
The
day
of
visitation
;
though
as
it
is
a
visitation
,
it
be
a
sad
,
a
dark
contemplation
,
yet
as
it
is
a
day
,
it
hath
alwayes
a
cheerfulnesse
in
it
.
If
it
were
called
a
night
,
I
might
be
afraid
,
that
this
night
,
They
(
I
am
not
told
who
)
would
fetch
away
my
soul
;
but
,
At
the
light
of
thine
Arrowes
,
they
went
forward
,
saith
the
Prophet
Habakkuk
.
Though
they
be
Arrowes
,
give
light
too
;
though
God
shoot
his
Arrowes
at
me
,
even
by
them
,
I
shall
have
light
enough
to
see
that
it
is
God
that
shoots
.
As
there
is
a
heavy
commination
in
that
of
Amos
,
(
I
will
cause
the
Sunne
to
goe
down
at
noone
,
and
I
will
darken
the
earth
,
in
clear
day
)
so
is
there
a
gracious
promise
,
command
light
of
darknesse
,
and
inable
thee
to
see
a
clear
day
,
by
his
presence
,
in
the
darkest
night
of
tribulation
.
For
,
truly
,
such
a
sense
,
(
I
think
)
belongs
to
those
words
in
Hosea
,
That
when
God
had
said
,
The
dayes
of
visitation
are
come
,
the
dayes
of
recompence
are
come
,
yea
,
woe
also
to
them
,
when
I
depart
from
them
;
as
though
the
oppression
of
the
affliction
,
the
peremptorinesse
of
the
affliction
,
were
not
in
the
affliction
it self
,
hut
in
Gods
departing
from
them
,
when
he
afflicted
them
;
they
should
be
visited
,
but
see
no
day
in
their
visitations
,
afflicted
from
God
,
but
see
no
light
from
him
,
receive
no
consolation
in
him
.
In
this
place
we
take
it
,
(
for
the
exaltation
of
your
devotion
)
as
a
particular
beam
of
his
mercy
)
That
though
the
Children
of
Israel
were
afflicted
many
dayes
,
yet
still
he
affords
them
the
name
of
Children
,
and
still
their
darke
and
cloudy
dayes
were
accompanied
with
the
light
,
and
presence
of
God
,
still
they
felt
the
Hand
of
God
under
them
,
the
Face
of
God
upon
them
,
the
Heart
of
God
towards
them
.
Those
then
,
security
,
a
presumption
;
for
,
even
the
children
here
,
are
submitted
to
heavie
and
dangerous
calamities
;
when
Christ
himselfe
saith
,
The
children
of
the
kingdome
shall
be
cast
into
utter
darknesse
,
who
can
promise
himselfe
a
perpetuall
,
the
Arke
.
But
,
in
that
Type
,
the
Arke
,
we
are
principally
instructed
,
what
the
Church
in
generall
shall
doe
,
and
in
that
in
Paradise
,
what
particular
men
in
the
Church
should
do
.
For
,
we
doe
not
reade
,
that
in
the
Arke
Noah
,
or
his
company
,
did
waigh
any
anchor
,
hoyst
any
saile
,
ship
any
oare
,
steare
any
rudder
;
but
,
the
Arke
,
by
the
providence
of
God
,
who
onely
was
Pilot
,
rode
safe
upon
the
face
of
the
waters
.
The
Church
it selfe
,
(
figured
by
the
Arke
)
cannot
shipwrack
;
though
men
sleep
,
though
the
Devill
wake
,
The
gates
of
Hell
shall
not
prevail
against
the
Church
.
But
in
the
other
Type
of
the
Church
,
where
every
man
is
instructed
in
his
particular
duty
therein
,
Paradise
,
Adam
himself
was
commanded
to
dresse
Paradise
,
and
to
keep
Paradise
.
And
when
he
did
not
that
which
he
was
injoyned
to
doe
in
that
place
,
Children
Baptized
,
and
Catechized
in
the
true
Church
,
if
we
slacken
our
holy
industry
in
making
fare
our
salvation
,
we
,
though
Children
of
the
Kingdome
,
may
becast
out
,
and
all
our
former
helps
,
and
our
proceedings
by
the
benefit
of
those
helps
,
shall
but
aggravate
our
condemnation
.
Alpha
and
Omega
make
up
the
Name
of
Christ
;
and
,
between
Alpha
and
Omega
,
are
all
the
letters
of
the
Alphabet
included
.
A
Christian
is
made
up
of
Alpha
and
Omega
,
and
all
between
.
He
must
begin
well
,
(
imbrace
the
true
Church
)
and
live
well
according
to
the
profession
of
that
true
Church
,
and
die
well
,
according
to
that
former
holy
life
,
and
practise
.
Truth
in
the
beginning
,
Zeale
all
the
way
,
and
Constancie
in
the
end
make
up
a
Christian.
Otherwise
for
all
this
filiation
,
children
may
be
disinherited
,
or
submitted
to
such
calamities
as
these
which
are
interminated
upon
the
children
of
Israel
,
which
constitute
our
second
part
,
They
shall
be
without
a
King
,
and
without
a
Prince
,
and
without
a
Sacrifice
,
and
without
an
Ephod
,
and
without
a
Teraphim
.
Disobedient
children
are
not
cast
off
;
Father
in
Heaven
is
mercifull
;
Be
not
so
mercifull
upon
any
private
respect
,
as
to
be
thereby
cruell
to
the
publique
.
And
be
Iust
;
but
,
just
,
as
your
Father
in
Heaven
is
just
;
Hate
not
the
vice
of
a
man
so
,
as
thereby
to
hate
the
man
himself
.
God
hath
promised
to
be
an
enemy
to
our
enemies
,
an
adversary
to
our
adversaries
;
but
,
God
is
no
irreconciliable
enemy
,
no
implacable
,
no
inexorable
Adversary
.
For
,
Odium
perfectum
,
(
I
have
hated
them
with
a
perfect
hatred
)
is
not
onely
a
vehement
hatred
,
but
(
as
Saint
Hilary
calls
it
)
Odium
religiosum
,
a
hatred
that
may
consist
with
religion
:
That
I
hate
not
another
man
,
for
his
religion
,
so
as
that
I
lose
all
religion
in
my self
,
by
such
a
hating
of
him
.
And
Saint
Augustine
calls
it
Odium
Charitativum
,
a
hate
that
may
consist
with
Charitie
;
that
I
hate
no
man
for
his
peremptory
uncharitablenesse
towards
my
religion
,
so
as
to
lose
mine
own
Charity
;
for
,
I
am
come
to
one
point
of
his
religion
,
if
I
come
to
be
as
uncharitable
as
he
.
God
and
Kings
are
at
a
near
distance
,
All
gods
;
Magistrates
,
and
inferiour
persons
are
at
a
near
distance
,
all
dust
.
As
God
proceeds
with
a
King
,
with
Iehosaphat
,
(
Shouldst
thou
help
the
ungodly
,
and
love
them
that
hate
the
Lord
?
)
So
men
with
men
,
Magistrates
with
inferiour
men
,
learned
men
with
ignorant
men
,
should
proceed
with
Saint
Pauls
moderation
,
any
man
obey
not
(
but
be
refractary
,
unconformable
)
note
that
man
(
saith
the
Apostle
)
and
have
no
company
with
him
,
but
yet
count
him
not
as
an
enemy
.
The
union
of
the
two
Natures
in
Christ
,
give
us
a
faire
example
,
that
Divinity
and
Humanity
may
consist
together
.
No
Religion
induces
Inhumanity
;
no
Piety
,
no
Zeal
destroyes
nature
;
and
since
there
is
a
time
to
hate
,
and
a
time
to
love
,
That
Christ
might
reconcile
both
unto
God
,
in
one
body
,
by
the
Crosse
,
having
slain
the
enmity
thereby
.
Civill
Offices
may
worke
upon
religions
too
;
and
where
that
may
follow
,
(
That
our
mildnesse
in
civill
things
,
may
prevail
upon
their
obduration
in
religion
)
there
is
the
time
to
love
.
But
in
cases
,
where
civill
peace
and
religious
foundations
are
both
shaked
,
that
the
State
and
the
Church
,
as
they
are
both
in
one
bottome
,
so
they
are
chased
by
one
Pirate
,
I
hate
not
with
a
perfect
hatred
,
not
perfect
towards
God
,
except
I
declare
,
and
urge
,
and
presse
home
,
the
truth
of
God
,
against
their
errours
in
my
Ministery
,
nor
perfect
towards
man
,
except
I
advance
,
in
my
place
,
the
execution
of
those
Lawes
against
their
practises
,
without
which
,
they
are
inabled
,
nay
incouraged
,
nay
perswaded
,
nay
intreated
to
goe
forward
in
those
practises
.
God
himself
proceeds
against
his
own
children
so
farre
,
(
and
dearer
then
those
children
were
to
God
,
can
no
friends
be
to
us
,
no
allies
to
any
Prince
)
That
they
should
be
without
King
,
without
Prince
,
without
Sacrifice
,
without
Image
,
without
Ephod
,
without
Teraphim
;
that
is
,
without
Temporall
,
without
Ecclesiasticall
Government
.
First
,
then
,
we
presume
,
we
presuppose
,
(
and
that
necessarily
)
every
peece
of
this
part
of
our
Text
,
setled
form
of
Religion
,
without
Sacrifice
,
and
Ephod
,
and
the
rest
)
the
first
thing
that
the
Commination
falls
upon
,
is
,
That
they
should
be
without
a
Civill
form
of
government
,
without
King
,
and
without
Prince
.
For
,
though
our
Religion
prepare
us
to
our
Bene
esse
,
our
well-being
,
our
everlasting
happinesse
,
yet
it
is
the
State
,
the
civill
and
peaceable
government
,
which
preserves
our
very
Esse
,
our
very
Being
;
and
there
cannot
be
a
Bene
esse
,
without
an
Esse
,
a
well
and
a
happy
Being
,
except
there
be
first
a
Being
established
.
It
is
the
State
,
the
Law
,
that
constitutes
Families
and
Cities
,
and
Propriety
,
and
Magistracy
,
and
Jurisdiction
.
The
State
,
the
Law
preserves
and
disting●●shes
,
not
onely
the
Meum
&
Tuum
,
the
Possessions
of
men
,
but
the
Me
&
Te
,
the
very
persons
of
men
;
The
Law
tels
me
,
not
onely
whose
land
I
must
call
every
Acre
,
but
whose
son
I
must
call
every
man
.
Therefore
God
made
the
Body
before
the
Soule
;
Therefore
there
is
in
man
a
vegetative
,
and
a
sensitive
soule
,
before
an
immortall
,
and
reasonable
soule
enter
.
Therefore
also
,
in
this
place
,
God
proposes
first
the
Civil
State
,
the
temporall
Government
,
(
what
it
is
,
to
have
a
King
and
a
Prince
)
before
he
proposes
the
happinesse
of
a
Church
,
and
a
Religion
;
not
but
that
our
Religion
conduces
to
the
greater
happinesse
,
but
that
our
Religion
cannot
be
conserved
,
except
the
Civil
State
,
and
temporall
Government
be
conserved
too
.
The
first
thing
then
that
the
Commination
fals
upon
,
Temporall
State
.
But
the
Commination
doth
not
fall
so
fully
upon
the
exclusion
of
all
formes
of
Government
,
as
upon
the
exclusion
of
Monarchy
;
It
does
not
so
expresly
threaten
an
An●●chy
,
that
they
should
have
no
Government
,
no
Governours
;
It
is
not
sine
Regimine
,
but
sine
Rege
,
If
they
had
any
,
they
should
not
have
the
best
,
They
should
be
without
a
King
.
Now
,
if
with
S.
Hierome
,
and
others
that
accompany
him
in
that
interpretation
,
whole
Nation
of
Cains
,
fugitives
,
and
vagabonds
.
But
howsoever
it
be
,
the
heat
,
and
the
vehemency
of
this
Commination
fals
upon
this
particular
,
sine
Rege
,
they
shall
be
without
a
King
.
It
was
long
before
God
afforded
the
Jews
a
King
;
and
he
did
not
easily
doe
it
,
then
when
he
did
it
.
Not
,
that
he
intended
not
that
form
of
Government
for
them
,
but
because
they
would
extort
it
from
him
,
before
his
time
,
and
because
they
asked
it
onely
in
that
respect
,
That
they
might
be
like
their
neighbours
,
to
whom
God
would
not
have
had
them
too
like
:
And
also
,
because
God
,
to
keep
their
thankfulnesse
still
awake
,
would
reserve
,
and
keep
back
some
better
thing
,
then
he
had
given
them
yet
,
to
give
them
at
last
.
For
,
so
he
says
,
(
as
the
Coronation
of
all
his
benefits
to
Israel
,
of
which
there
is
a
glorious
Inventary
in
that
Chapter
)
Thou
didst
prosper
into
a
Kingdome
;
Till
the
Crown
of
glory
be
presented
,
arbitrary
,
a
temporary
Soveraignty
,
that
may
be
transferred
at
the
pleasure
of
another
,
they
oppose
the
Nolumus
hoc
,
we
would
not
have
,
we
would
not
live
under
this
form
of
Government
,
not
under
a
temporall
Monarchy
,
Nolumus
hoc
.
Those
that
determine
Allegiance
,
and
civil
obedience
onely
by
their
own
religion
,
and
think
themselves
bound
to
obey
none
,
that
is
of
another
perswasion
,
they
oppose
the
Nolumus
hunc
,
We
will
not
have
this
man
to
reign
over
us
;
and
so
,
make
their
relations
,
and
fix
their
dependencies
upon
forein
hopes
,
Nolumus
hunc
.
Those
that
fix
a
super-Soveraignty
in
the
people
,
or
in
a
Presbytery
,
they
oppose
the
Nolumus
sic
,
we
would
not
have
things
carried
thus
;
They
pretend
to
know
the
happinesse
of
living
under
that
form
,
A
Kingdome
,
and
to
acknowledge
the
person
of
the
King
,
but
they
would
be
governed
every
man
according
to
his
own
minde
.
And
all
these
,
the
Nolumus
hoc
,
(
they
that
desire
not
the
continuance
of
that
form
,
of
a
Kingdome
in
an
Independency
,
but
would
have
a
dependency
upon
a
forein
power
;
)
And
the
Nolumus
hunc
,
(
they
that
are
disaffected
to
the
person
of
him
that
governs
for
the
present
;
)
And
the
Nolumus
sic
,
(
they
that
will
prescribe
to
the
King
,
ends
,
and
ways
to
those
ends
:
)
all
these
assist
this
malediction
,
this
commination
,
which
God
interminates
here
,
as
the
greatest
calamity
,
sine
Rege
,
They
shall
be
without
a
King
;
for
this
is
to
Canton
out
a
Monarchy
,
to
Ravell
out
a
Kingdome
,
to
Crumble
out
a
King
.
There
is
another
branch
in
this
Part
,
which
is
of
Temporall
calamities
,
sine
Principe
,
Without
a
King
,
and
without
a
Prince
.
The
word
in
the
originall
is
Sar
;
and
take
it
,
as
it
sounds
most
literally
in
our
Translation
,
The
Prince
is
the
Kings
Son
;
so
,
this
very
word
is
used
in
Esay
;
Sar
Salem
;
The
Son
of
God
,
Prince
of
Peace
.
And
so
,
the
commination
upon
the
Jews
is
thus
farre
aggravated
,
That
they
shall
be
without
a
Prince
,
that
is
,
without
a
certain
heire
;
and
Successor
;
which
uncertainty
,
(
more
then
any
thing
else
)
slackens
the
industry
of
all
men
at
home
,
and
sharpens
the
malice
of
all
men
abroad
;
fears
at
home
,
and
hopes
abroad
,
discompose
and
disorder
all
,
where
they
are
sine
Principe
,
without
a
certain
heire
.
But
the
word
enlarges
it selfe
farther
;
for
,
Sar
signifies
a
Iudge
;
when
Moses
rebuked
a
Malefactor
,
he
replies
to
Moses
,
Who
made
thee
a
Iudge
?
Military
power
of
the
State
faile
,
(
and
they
faile
,
where
the
men
who
doe
,
or
should
execute
those
places
,
will
not
,
or
dare
not
doe
,
what
appertains
to
their
places
)
there
this
Commination
fals
,
They
are
without
a
Prince
,
that
is
,
without
future
assurance
,
without
present
power
,
or
Justice
.
But
we
passe
to
the
spirituall
Commination
;
without
Sacrifice
,
without
Ephod
,
without
Image
,
without
Teraphim
.
It
is
not
that
their
understanding
shall
be
taken
away
,
no
,
nor
that
the
tendernesse
of
their
conscience
,
or
their
zeale
shall
be
taken
away
;
It
is
not
that
they
shall
come
to
any
impiety
,
or
ill
opinion
of
God
;
They
may
have
religious
,
and
well-disposed
hearts
,
and
yet
be
under
a
curse
,
if
they
have
not
a
Church
,
an
outward
Discipline
established
amongst
them
.
It
is
not
enough
for
a
man
to
beleeve
aright
,
but
he
must
apply
himself
to
some
Church
,
to
some
outward
form
of
worshipping
God
;
It
is
not
enough
for
a
Church
,
to
hold
no
error
in
doctrine
,
but
it
must
have
outward
assistances
for
the
devotion
of
her
children
,
and
outward
decency
for
the
glory
of
her
God
.
Both
these
kindes
are
intended
in
the
particulars
of
this
Text
,
Sacrifice
and
Ephod
,
Image
and
Teraphim
.
First
,
without
Sacrifice
.
Now
,
if
according
to
S.
Hieromes
interpretation
,
this
Text
be
a
Prophecy
upon
the
Jews
,
after
Christs
time
,
and
that
the
Malediction
consist
in
this
,
That
they
shall
not
embrace
the
Christian
Religion
,
nor
the
Christian
Church
entertain
them
;
if
the
Prophet
drive
to
this
,
They
shall
bee
without
Sacrifices
,
because
they
shall
not
be
of
the
Christian
Church
,
certainly
the
Christian
Church
is
not
to
be
without
Sacrifice
.
It
is
a
miserable
impotency
,
to
be
afraid
of
words
;
That
from
a
former
holy
and
just
detestation
of
reall
errors
,
we
should
come
to
an
uncharitable
detestation
of
persons
,
and
to
a
contentious
detestation
of
words
.
We
dare
not
name
Merit
,
nor
Penance
,
nor
Sacrifice
,
nor
Altar
,
because
they
have
been
abused
.
How
should
we
be
disappointed
,
and
disfurnished
of
many
words
in
our
ordinary
conversation
,
if
we
should
be
bound
from
all
words
,
which
blasphemous
men
have
prophaned
,
or
uncleane
men
have
defiled
with
their
ill
use
of
those
words
?
There
is
Merit
,
there
is
Penance
,
there
is
Sacrifice
,
there
are
Altars
,
in
that
sense
,
in
which
those
blessed
men
,
who
used
those
words
first
,
at
first
used
them
.
The
Communion
Table
is
an
Altar
;
and
in
the
Sacrament
there
is
a
Sacrifice
.
Not
onely
a
Sacrifice
of
Thanksgiving
,
common
to
all
the
Congregation
,
but
a
Sacrifice
peculiar
to
the
Priest
,
though
for
the
People
.
There
he
offers
up
to
God
the
Father
,
(
that
is
,
to
the
remembrance
,
to
the
contemplation
of
God
the
Father
)
the
whole
body
of
the
merits
of
Christ
Iesus
,
and
begges
of
him
,
that
in
contemplation
of
that
Sacrifice
so
offered
,
of
that
Body
of
his
merits
,
he
would
vouchsafe
to
return
,
and
to
apply
those
merits
to
that
Congregation
.
A
Sacrifice
,
as
farre
from
their
blasphemous
over-boldnesse
,
who
constitute
a
propitiatory
Sacrifice
,
in
the
Church
of
Rome
,
as
from
their
over-tendernesse
,
who
startle
at
the
name
of
Sacrifice
.
We
doe
not
,
(
as
at
Rome
)
first
invest
the
power
of
God
,
and
make
our selves
able
to
make
a
Christ
,
and
then
invest
the
malice
of
the
Jews
,
and
kill
that
Christ
,
whom
we
have
made
;
for
,
Sacrifice
,
Immolation
,
(
taken
so
properly
,
and
literally
as
they
take
it
)
is
a
killing
;
But
the
whole
body
of
Christs
actions
and
passions
;
we
sacrifice
,
wee
represent
,
wee
offer
to
God
.
Calvin
alone
,
hath
said
enough
,
Non
possumus
,
except
we
be
assisted
with
outward
things
,
wee
cannot
fixe
our selves
upon
God
.
Therefore
is
it
part
of
the
malediction
here
,
that
they
shall
be
sine
Sacrificio
,
without
Sacrifice
;
so
is
it
also
in
inferiour
helps
,
sine
Ephod
,
they
shall
be
without
an
Ephod
.
The
Ephod
amongst
the
Jews
,
Pontificall
Ephod
,
peculiar
onely
to
the
high
Priest
;
And
we
have
a
Leviticall
Ephod
,
(
Samuel
ministred
before
the
Lord
,
being
a
child
,
girded
with
a
linnen
Ephod
.
)
And
wee
have
a
common
Ephod
,
which
,
any
man
,
that
assisted
in
the
service
of
God
might
weare
;
That
linnen
Ephod
,
daunced
before
the
Ark.
But
all
these
Ephods
were
bound
under
certain
Laws
,
to
be
worn
by
such
men
,
and
at
such
times
.
Christs
garment
was
not
divided
;
nay
,
the
Soldiers
were
not
divided
about
it
,
but
agreed
in
one
way
;
And
shall
wee
,
(
the
Body
of
Christ
)
bee
divided
about
the
garment
,
that
is
,
vary
in
the
garment
,
by
denying
a
conformity
to
that
Decency
which
is
prescribed
?
When
Christ
devested
,
or
supprest
the
Majesty
of
his
outward
appearance
,
Mary
Magdalen
took
him
but
for
a
Gardiner
.
Ecclesiasticall
persons
in
secular
habits
,
lose
their
respect
.
Though
the
very
habit
bee
but
a
Ceremony
,
yet
the
distinction
of
habits
is
rooted
in
nature
,
and
in
morality
;
And
when
the
particular
habit
is
enjoyned
by
lawfull
Authority
,
obedience
is
rooted
in
nature
,
and
in
morality
too
.
In
a
Watch
,
the
string
moves
nothing
,
but
yet
,
it
conserves
the
regularity
of
the
motion
of
all
.
Rituall
,
and
Ceremoniall
things
move
not
God
,
but
they
exalt
that
Devotion
,
and
they
conserve
that
Order
,
which
does
move
him
.
Therefore
is
it
also
made
a
part
of
the
Commination
,
that
they
shall
be
sine
Ephod
,
without
these
outward
Rituall
,
and
Ceremoniall
solemnities
of
a
Church
;
first
,
without
Sacrifices
,
which
are
more
substantiall
and
essentiall
parts
of
Religion
,
(
as
wee
consider
Religion
to
be
the
outward
worship
of
God
,
and
then
,
without
Ephod
,
without
those
other
assistances
,
which
,
though
they
be
not
of
Gods
Revenue
,
yet
they
are
of
his
Subsidies
,
and
though
they
be
not
the
soule
,
yet
are
the
breath
of
Religion
.
And
so
also
is
it
of
things
of
a
more
inferiour
nature
then
Sacrifice
or
Ephod
,
that
is
of
Image
and
Teraphim
,
which
is
our
next
,
and
last
Consideration
.
Both
these
words
,
Teraphim
,
(
Images
)
though
when
the
King
of
Babylon
consulted
with
Teraphim
,
(
Images
)
Michal
,
Davids
wife
,
put
an
Image
into
his
bed
,
to
elude
the
fury
of
Saul
,
there
the
word
hath
no
ill
sense
.
Accept
the
words
in
an
Idolatrous
sense
,
yet
,
because
they
fall
under
the
commination
,
and
that
God
threatens
it
,
as
a
part
of
their
calamity
,
that
they
should
bee
without
their
Idols
,
it
hath
beene
,
not
inconveniently
,
argued
from
this
place
,
that
even
a
Religion
mixt
with
some
Idolatry
,
and
superstition
,
is
better
then
none
,
as
in
Civill
Government
a
Tyranny
is
better
then
an
Anarchy
.
And
therefore
we
must
not
bring
the
same
indisposition
,
the
same
disaffection
towards
a
person
mis-led
,
and
soured
with
some
leaven
of
Idolatry
,
as
towards
a
person
possest
with
Atheisme
.
And
yet
,
how
ordinarily
wee
see
,
zealous
men
start
,
and
affected
,
and
troubled
at
the
presence
of
a
Papist
,
and
never
moved
,
never
forbeare
the
society
and
conversation
of
an
Atheist
:
Which
is
an
argument
too
evident
,
that
wee
consider
our selves
more
then
God
,
and
that
peace
which
the
Papist
endangers
,
more
then
the
Atheist
,
(
which
is
,
the
peace
of
the
State
,
and
a
quiet
enjoying
our
ease
)
above
the
glory
of
God
,
which
the
Atheist
wounds
,
and
violates
more
then
the
Papist
;
The
Papist
withdraws
some
of
the
glory
of
God
,
in
ascribing
it
to
the
Saints
,
to
themselves
,
and
their
own
merits
,
but
the
Atheist
leaves
no
God
to
be
glorified
.
And
this
use
we
have
of
these
words
,
Images
,
and
Teraphim
,
if
they
should
have
an
ill
sense
in
this
place
,
and
signifie
Idols
.
But
Saint
Hierome
,
and
others
with
him
,
take
these
words
,
in
a
good
sense
;
to
bee
the
Cherubim
,
and
Palmes
,
and
such
other
representations
,
as
God
himselfe
had
ordained
in
their
Temple
;
and
that
the
Commination
falls
upon
this
,
That
in
some
cases
,
it
may
bee
some
want
,
to
bee
without
some
Pictures
in
the
Church
.
So
farre
as
they
may
conduce
to
a
reverend
adoring
of
the
place
,
so
farre
as
they
may
conduce
to
a
familiar
instructing
of
unlettered
people
,
it
may
be
a
losse
to
lack
them
.
For
,
so
much
Calvin
,
out
of
his
religious
wisdome
,
Fateor
,
ut
res
se
habet
hodiè
,
&c.
I
confesse
,
as
the
case
stands
now
,
(
says
hee
)
(
speaking
of
the
beginning
of
the
Reformation
)
there
are
many
that
could
not
bee
without
those
Bookes
,
(
as
hee
calls
those
Pictures
)
because
then
they
had
no
other
way
of
Instruction
;
but
,
that
that
might
bee
supplied
,
if
those
things
which
were
delivered
in
picture
,
to
their
eyes
,
were
delivered
in
Sermons
to
their
eares
.
And
this
is
true
,
that
where
there
is
a
frequent
preaching
,
there
is
no
necessity
of
pictures
;
but
will
not
every
man
adde
this
,
That
if
the
true
use
of
Pictures
bee
preached
unto
them
,
there
is
no
danger
of
an
abuse
;
and
so
,
as
Remembrancers
of
that
which
hath
been
taught
in
the
Pulpit
,
they
may
be
retained
;
And
that
was
one
office
of
the
Holy
Ghost
himselfe
,
That
he
should
bring
to
their
remembrance
those
things
,
which
had
been
formerly
taught
them
.
And
since
,
by
being
taught
the
right
use
of
these
pictures
,
in
our
preaching
,
no
man
amongst
us
,
is
any
more
enclined
,
or
endangered
to
worship
a
picture
in
a
Wall
or
Window
of
the
Church
,
then
if
he
saw
it
in
a
Gallery
,
were
it
onely
for
a
reverent
adorning
of
the
place
,
they
may
bee
retained
here
,
as
they
are
in
the
greatest
part
of
the
Reformed
Church
,
properly
Protestant
.
And
though
the
Injunctions
of
our
Church
,
declare
the
sense
of
those
times
,
concerning
Images
,
yet
they
are
wisely
and
godly
conceived
;
for
the
second
is
,
That
they
shall
not
extoll
Images
,
(
which
is
not
,
that
they
shall
not
set
them
up
)
but
,
(
as
it
followeth
)
They
shall
declare
the
abuse
thereof
.
And
when
in
the
23
Injunction
,
it
is
said
,
That
they
shall
utterly
extinct
,
and
destroy
,
(
amongst
other
things
)
pictures
,
yet
it
is
limited
to
such
things
,
and
such
pictures
,
as
are
monuments
of
feigned
miracles
;
and
that
Injuction
reaches
as
well
to
pictures
in
private
houses
,
as
in
Churches
,
and
forbids
nothing
in
the
Church
,
that
might
be
retained
in
the
house
.
For
those
pernicious
Errors
,
which
the
Romane
Church
hath
multiplied
in
this
point
,
not
onely
to
make
Images
of
men
,
which
never
were
,
but
to
make
those
Images
of
men
,
very
men
,
to
make
their
Images
speak
,
and
move
,
and
weep
,
and
bleed
;
to
make
Images
of
God
who
was
never
seen
,
and
to
make
those
Images
of
God
,
very
gods
;
to
make
their
Images
doe
daily
miracles
;
to
transferre
the
honour
due
to
God
,
to
the
Image
,
and
then
to
encumber
themselves
with
such
ridiculous
riddles
,
and
scornfull
distinctions
,
as
they
doe
,
for
justifying
unjustifiable
,
unexcusable
,
uncolourable
enormities
,
Va
Idololatris
,
woe
to
such
advancers
of
Images
,
as
would
throw
down
Christ
,
rather
then
his
Image
:
But
Vae
Iconeclastis
too
,
woe
to
such
peremptory
abhorrers
of
Pictures
,
and
to
such
uncharitable
condemners
of
all
those
who
admit
any
use
of
them
,
as
had
rather
throw
down
a
Church
,
then
let
a
Picture
stand
.
Laying
hold
upon
S.
Hieromes
exposition
,
that
fals
within
the
Vae
,
the
Commination
of
this
Text
,
to
be
without
those
Sacrifices
,
those
Ephods
,
those
Images
,
as
they
are
outward
helps
of
devotion
.
And
,
laying
hold
,
not
upon
S.
Hierome
,
but
upon
Christ
himselfe
,
who
is
the
God
of
love
,
and
peace
,
and
unity
,
yet
fals
under
a
heavy
,
and
insupportable
Vae
,
to
violate
the
peace
of
the
Church
,
for
things
which
concern
it
not
fundamentally
.
Problematicall
things
are
our
silver
,
but
fundamentall
,
our
gold
;
problematicall
out
sweat
,
but
fundamentall
our
blood
.
If
our
Adversaries
would
be
bought
in
,
with
our
silver
,
with
our
sweat
,
we
should
not
be
difficult
in
meeting
them
halfe
way
,
in
things
,
in
their
nature
,
indifferent
.
But
if
we
must
pay
our
Gold
,
our
Blood
,
our
fundamentall
points
of
Religion
,
for
their
friendship
,
A
Fortune
,
a
Liberty
,
a
Wife
,
a
Childe
,
a
Father
,
a
Friend
,
a
Master
,
a
Neighbour
,
a
Benefactor
,
a
Kingdome
,
a
Church
,
a
World
,
is
not
worth
a
dramme
of
this
Gold
,
a
drop
of
this
Blood
.
Neither
will
that
man
,
who
is
truly
rooted
in
this
foundation
,
redeeme
an
Empoverishing
,
an
Emprisoning
,
a
Dis-inheriting
,
a
Confining
,
an
Excommunicating
,
a
Deposing
,
with
a
dramme
of
this
Gold
,
with
a
drop
of
this
Blood
,
the
fundamentall
Articles
of
our
Religion
.
Blessed
be
that
God
,
who
,
as
he
is
without
change
or
colour
of
change
,
hath
kept
us
without
change
,
or
colour
of
change
,
in
all
our
foundations
;
And
he
in
his
time
bring
our
Adversaries
to
such
a
moderation
as
becomes
them
,
who
doe
truly
desire
,
that
the
Church
may
bee
truly
Catholique
,
one
stock
,
in
one
fold
,
under
one
Shepherd
,
though
not
all
of
one
colour
,
of
one
practise
in
all
outward
and
disciplinarian
points
.
Amen
.
SERMON
XLII
.
A
Sermon
Preached
in
Saint
Pauls
in
the
Evening
,
November
23.
1628.
PROV.
14.
31.
He
that
oppresseth
the
poore
,
reprocheth
his
Maker
,
but
he
that
honoureth
him
,
hath
mercy
on
the
poore
.
Part
of
the
first
Lesson
,
for
that
Evening
Prayer
.
THese
are
such
words
,
as
if
we
were
to
consider
the
words
onely
,
might
make
a
Grammar
Lecture
,
and
a
Logick
Lecture
,
and
a
Rhetorick
and
Ethick
,
a
Philosophy
Lecture
too
;
And
of
these
foure
Elements
might
a
better
Sermon
then
you
are
like
to
heare
now
,
be
well
made
.
Indeed
they
are
words
of
a
large
,
of
an
extensive
comprehension
.
And
because
all
the
words
of
the
Word
of
God
,
are
,
in
a
great
measure
,
so
,
that
invites
me
to
stop
a
little
,
as
upon
a
short
first
part
before
the
rest
,
or
as
upon
a
long
entrie
into
the
rest
,
to
consider
,
not
onely
the
powerfulnesse
of
the
matter
,
but
the
sweetnesse
and
elegancy
of
the
words
of
the
Word
of
God
in
generall
,
before
I
descend
to
the
particular
words
of
this
Text
,
He
that
oppresseth
the
poore
,
&c.
We
may
justly
accommodate
those
words
of
Moses
,
What
God
is
there
in
Heaven
,
or
in
Earth
,
that
can
doe
according
to
thy
workes
?
And
those
words
of
Ieremie
,
to
God
the
Sonne
,
Behold
,
and
see
,
if
there
be
any
sorrow
,
like
unto
my
sorrow
;
And
those
to
the
Holy
Ghost
which
are
in
Esay
,
And
those
of
Saint
Iohn
too
,
A
voyce
of
Thunder
,
and
after
,
A
voyce
of
seaven
Thunders
talking
with
me
:
for
,
who
can
doe
,
like
the
Father
,
who
can
suffer
like
the
Sonne
,
who
can
speake
like
the
Holy
Ghost
?
Eloquia
Domini
,
eloquia
casta
,
David
,
The
words
of
the
Lord
are
chaste
words
,
sincere
,
pure
words
,
no
drosse
,
no
profanenesse
,
no
such
allay
mingled
with
them
;
for
,
as
it
followeth
there
,
They
are
as
silver
tried
and
purified
seaven
times
in
the
fire
.
They
are
as
that
silver
,
that
is
so
tried
,
and
they
are
as
that
fire
that
trieth
it
.
It
is
Castum
,
a
Pure
Word
in
it self
,
and
then
it
is
powerfull
upon
the
Hearer
too
;
Ignitum
Eloquium
tuum
vehementer
,
saith
he
,
therefore
,
thy
servant
loveth
it
well
,
as
it
followeth
there
;
Therefore
,
because
it
pierces
;
But
therefore
especially
,
because
it
carrieth
a
sweetnesse
with
it
.
For
,
the
sting
of
the
Serpent
pierces
,
and
the
toothe
of
the
Viper
pierces
,
but
they
carry
venenosam
salivam
,
a
venimous
and
mischievous
liquour
with
them
.
words
are
sweeter
to
my
mouth
,
then
Hony
;
as
a
Hony-combe
.
Now
,
in
the
Hony
combe
,
the
Hony
is
collected
and
gathered
,
and
dispensed
,
and
distributed
from
the
Hony-combe
,
And
of
this
Hony-combe
is
wax
,
wax
apt
for
sealing
,
derived
too
.
The
distribution
of
this
Hony
to
the
Congregation
,
The
sealing
of
this
Hony
to
the
Conscience
,
is
in
the
outward
Ordinance
of
God
,
and
in
the
labour
of
the
Minister
,
and
his
conscionable
fitting
of
himselfe
for
so
great
a
service
.
But
the
Hony-Combe
is
not
the
Hony
,
The
gifts
of
the
man
,
is
not
the
Holy
Ghost
.
Iacob
laid
this
blessing
upon
his
sonne
Naphtali
,
Dabit
Eloquia
pulchritudinis
;
uncircumcised
;
Esay
that
he
was
of
unclean
lips
,
and
Ieremie
that
he
was
a
Childe
,
and
could
not
speak
;
and
therefore
this
was
a
Blessing
upon
Naphtali
,
that
hee
should
bee
a
well-spoken
,
and
a
perswasive
man
.
For
so
,
Moses
,
after
God
had
farther
inabled
him
,
Give
eare
,
O
yee
Heavens
,
and
I
will
speake
;
Heare
O
Earth
,
the
words
of
my
mouth
,
My
mouth
,
saith
Moses
;
The
Minister
of
God
,
that
cometh
with
convenient
gifts
,
and
due
preparation
,
may
speak
such
things
,
as
Earth
,
and
Heaven
it selfe
may
be
content
to
heare
.
For
,
That
to
the
Principalities
,
and
Powers
in
Heavenly
places
,
the
manifold
wisdome
of
God
,
is
made
known
by
the
Church
,
that
is
,
by
the
Ministery
,
and
Service
of
the
Church
,
and
by
that
which
is
done
here
,
wee
may
congruously
and
piously
beleeve
,
that
even
those
Principalities
and
Powers
in
Heavenly
places
,
The
Angels
of
Heaven
doe
heare
our
Sermons
,
and
hearken
how
the
glory
of
God
is
communicated
,
and
accepted
,
and
propagated
through
the
Congregation
;
and
as
they
rejoyce
at
the
conversion
of
a
Sinner
,
so
rejoyce
also
at
the
means
of
their
Conversion
,
the
powerfull
,
and
the
congruous
preaching
of
the
Word
of
God
.
And
therefore
,
let
no
man
,
though
an
Angell
of
the
Church
,
though
an
Archangell
of
the
Church
,
Abraham
,
Entertain
strangers
,
for
thereby
some
have
entertained
Angels
unawares
,
so
,
preach
to
all
,
and
that
seat
that
thou
thinkest
empty
,
may
have
Angels
in
it
:
To
them
is
the
manifold
Wisedome
of
God
made
knowne
by
the
Church
,
and
Angels
are
here
;
here
,
for
the
augmentation
of
their
owne
Ioy
,
in
their
fresh
knowledge
of
the
propagation
of
the
Kingdome
of
God
,
in
this
Congregation
,
and
they
are
here
,
for
their
Accusation
that
are
not
here
,
but
frivolously
and
causelessely
absent
,
or
negligently
,
absently
present
,
if
they
be
here
.
Therefore
Moses
might
say
,
Give
eare
O
yee
Heavens
,
though
it
bee
but
I
,
that
speake
;
And
hee
might
add
,
as
he
doth
there
,
My
Doctrine
shall
droppe
as
the
rain
,
and
my
speech
shall
distll
as
the
dew
.
And
why
?
Because
I
will
publish
the
Name
of
the
Lord
,
saith
Moses
there
;
because
I
will
deliver
the
Messages
of
my
God
to
his
People
.
What
though
you
doe
,
must
this
be
ascribed
unto
you
?
no
,
Moses
claimeth
not
that
;
for
when
hee
had
said
,
Give
eare
,
O
yee
Heavens
,
(
let
no
man
thinke
himselfe
too
high
,
or
too
wise
to
heare
me
)
and
called
it
his
Doctrine
,
and
his
speech
,
because
he
published
the
Name
of
the
Lord
,
yet
he
transferreth
all
upon
God
himselfe
,
He
establisheth
their
attentions
with
that
Ascribe
yee
Greatnesse
unto
our
God
.
It
becommeth
me
to
make
my selfe
as
acceptable
a
messenger
as
I
can
,
and
to
infuse
the
Word
of
God
into
you
,
as
powerfully
as
I
can
,
but
all
that
I
can
doe
,
is
but
a
small
matter
,
the
greatnesse
of
the
worke
lieth
in
your
Application
,
and
that
must
proceed
from
the
Word
of
God
it selfe
,
quickned
by
his
Spirit
,
and
therefore
Ascribe
all
Greatnesse
unto
our
God
,
for
that
is
the
Hony
,
whatsoever
,
or
whosoever
be
the
Hony-combe
.
Truely
,
when
I
reade
a
Sermon
of
Chrysostome
,
or
of
Chrysologus
,
or
of
Ambrose
,
Men
,
who
carry
in
the
very
signification
of
their
Names
,
and
in
their
Histories
,
the
attributes
of
Hony
mouthed
,
and
Golden-mouthed
Men
,
I
finde
my selfe
oftentimes
,
more
affected
,
with
the
very
Citation
,
and
Application
of
some
sentence
of
Scripture
,
in
the
middest
or
end
of
one
of
their
Sermons
,
then
with
any
witty
,
or
forcible
passage
of
their
owne
.
And
that
is
it
,
which
Saint
Hierome
doth
especially
magnifie
in
Saint
Paul
.
After
he
had
said
,
Quotiescunque
lego
,
non
verba
mihi
videor
,
sed
tonitrua
audire
,
wheresoever
I
open
Saint
Pauls
Epistles
,
it
is
not
a
word
or
a
sentence
,
but
a
clappe
of
Thunder
,
that
flieth
out
;
he
addeth
moreover
,
Legatis
,
doe
but
use
your selves
to
the
reading
of
Saint
Pauls
Epistles
,
Videbitis
,
in
testimoniis
quae
sumit
,
ex
veteri
Testamento
,
quàm
Artifex
sit
,
quàm
prudens
,
you
will
easily
see
how
artificially
,
how
dexterously
,
how
cunningly
,
and
how
discreetly
he
makes
his
use
of
those
places
which
he
citeth
out
of
the
Old
Testament
;
Videntur
verba
Innocontis
,
&
rusticani
;
you
would
take
them
saith
hee
,
sometimes
for
words
of
some
plain
Country-man
,
(
as
some
of
the
Prophets
were
no
other
;
)
But
before
Saint
Paul
have
done
with
those
words
,
Fulmina
sunt
,
&
capiunt
omne
quod
tangunt
,
hee
maketh
you
see
,
that
they
are
flashes
of
lightning
,
and
that
they
possesse
,
and
melt
,
affect
and
dissolve
every
soul
they
touch
.
And
hence
it
is
,
Beloved
,
that
I
return
so
often
at
home
in
my
private
Meditations
,
that
I
present
so
often
to
Gods
People
in
these
Exercises
,
this
Consideration
,
That
there
are
not
so
exquisite
,
so
elegant
Bookes
in
the
World
,
as
the
Scriptures
;
neither
is
any
one
place
a
more
pregnant
example
thereof
,
for
the
purity
and
elegancy
,
for
the
force
and
power
,
for
the
largenesse
and
extention
of
the
words
,
then
these
which
the
Holy
Ghost
hath
taken
in
this
Text
,
Hee
that
oppresseth
the
poore
,
reproaches
his
Master
,
&c.
And
so
we
passe
from
this
first
Consideration
,
The
power
and
Elegancy
of
the
whole
word
of
God
,
in
generall
,
to
the
same
consideration
in
these
particular
words
.
The
Matter
,
That
the
poor
must
bee
relieved
,
being
a
Doctrine
obvious
to
all
;
The
Manner
wil
rather
be
our
object
,
at
this
time
:
How
the
Holy
Ghost
,
by
Solomons
hand
,
hath
enwrapped
this
Doctrine
,
in
these
words
,
How
the
Omission
of
this
Duty
is
aggravated
,
how
the
performance
thereof
is
celebrated
in
this
Text
,
and
in
the
force
and
elegancies
thereof
.
Mans
perversenesse
hath
changed
Gods
method
;
God
made
man
good
,
but
in
a
possibility
of
being
ill
;
Now
,
God
findes
man
ill
,
but
in
a
possibility
of
being
good
.
When
man
was
good
,
and
enabled
to
continue
so
,
God
began
with
him
,
with
affirmative
Commandements
;
Commandements
that
implied
liberty
and
Soveraignty
;
such
as
that
,
Subjicite
&
Dominamini
,
Subdue
the
Creature
,
and
rule
over
the
Creature
;
and
he
comes
not
till
after
,
to
Negative
,
to
Prohibitive
Commandments
,
Commandments
that
imply
infirmity
,
and
servility
;
such
as
this
,
Of
this
Tree
thou
shalt
not
eate
,
upon
thy
life
;
this
life
,
and
the
next
,
thou
shalt
not
.
But
now
,
because
God
findes
man
ill
,
and
prone
to
bee
worse
,
God
is
faine
to
change
his
method
,
and
to
begin
,
and
stop
him
at
first
with
negative
,
and
prohibitive
Commandments
.
So
he
does
in
the
thirty
fourth
Psalm
,
ver.
14.
(
which
is
also
again
repeated
)
first
,
Depart
from
evill
,
and
then
,
Doe
good
.
For
man
brings
with
him
something
into
the
world
now
,
to
forget
,
and
to
unlearn
,
before
he
can
take
out
any
new
lesson
:
Man
is
so
farre
from
being
good
of
himselfe
,
as
that
he
must
forget
himselfe
,
devest
himselfe
,
forsake
himselfe
,
before
he
can
be
capable
of
any
good
.
And
such
is
the
method
of
our
Text
;
Because
God
sees
a
naturall
declination
in
man
,
to
abuse
his
power
,
to
the
oppression
of
inferiours
,
hee
begins
with
that
Prohibition
,
Oppresse
not
the
poore
;
And
then
when
he
hath
brought
them
to
that
moderation
,
and
that
temper
,
then
he
carries
them
farther
towards
perfection
,
to
an
honouring
of
God
in
shewing
mercy
to
the
poor
.
In
which
method
,
so
disposed
into
two
parts
,
the
fault
first
,
and
then
the
duty
,
we
shall
proceed
by
these
steps
;
First
,
in
the
first
,
we
shall
consider
the
fault
it self
,
Oppression
;
which
,
in
generall
,
is
an
unjust
damnifying
of
others
.
And
secondly
,
the
specification
of
the
Persons
,
the
Poore
;
for
others
,
our
Superiours
,
we
may
unjustly
damnifie
too
;
but
that
is
a
fault
of
another
nature
;
I
should
rather
call
it
envy
,
or
emulation
,
or
ambition
,
or
supplantation
,
then
oppression
;
and
therefore
that
second
branch
will
fairly
admit
a
little
disquisition
,
a
short
comparison
of
those
two
kindes
of
sinnes
,
Whether
emulation
of
superiours
,
or
oppression
of
inferiours
,
bee
in
the
nature
,
and
roote
thereof
,
the
greater
sinne
.
In
which
latter
sinne
,
which
is
properly
the
sinne
of
our
Text
,
that
is
,
oppression
of
the
poore
,
we
shall
see
,
(
in
a
third
branch
)
the
iniquity
,
and
hainousnesse
thereof
aggravated
in
this
,
that
it
is
said
to
bee
a
Reproach
,
a
Contumely
;
and
Contumely
,
and
Reproach
,
against
whomsoever
it
bee
bent
;
hath
always
a
venemous
,
and
a
mischievous
Nature
.
But
much
more
here
,
where
it
is
bent
against
God
himselfe
;
and
against
God
in
that
supreme
,
and
primary
notion
,
as
a
Creator
,
as
a
Maker
,
He
reproaches
the
Maker
;
But
then
whose
Maker
?
If
I
should
say
I
cannot
tell
,
the
words
themselves
,
and
the
construction
thereof
,
in
the
variety
of
the
Hebrew
Grammars
,
would
justifie
mine
ignorance
,
for
they
will
not
admit
it
to
bee
easily
determined
,
whether
it
bee
Factorem
ejus
,
or
Factorem
suum
,
whether
he
that
oppresses
the
poore
,
be
said
to
reproach
his
Maker
that
is
made
poore
,
or
his
own
Maker
:
And
therefore
we
shall
make
our
use
of
both
;
for
both
meet
to
aggravate
the
fault
;
If
I
oppresse
the
poore
,
I
reproach
him
that
made
that
poore
man
,
and
made
that
man
poore
,
and
I
reproach
him
that
made
me
.
And
in
these
circumstances
,
The
fault
,
Oppression
;
the
specification
of
the
Persons
,
the
Poore
;
the
Probleme
,
the
Comparison
of
the
two
sinnes
;
the
Aggravation
,
as
it
is
a
Reproach
,
a
reproach
against
God
,
and
God
as
a
Creator
,
as
his
Creator
,
as
my
Creator
,
wee
shall
determine
that
first
part
.
And
when
in
our
order
thus
proposed
,
wee
shall
come
to
our
second
Part
,
which
is
the
recommendation
,
and
celebration
of
the
Duty
it selfe
,
To
honour
God
,
by
shewing
mercy
to
the
poore
,
wee
shall
first
consider
the
persons
,
the
poore
;
and
then
the
act
,
to
shew
mercy
to
the
poore
;
and
lastly
the
effect
,
and
benefit
thereof
;
for
,
as
the
omission
of
the
duty
was
aggravated
with
that
,
that
it
was
a
reproaching
of
God
,
the
performance
thereof
is
exalted
by
this
,
That
it
is
an
honouring
of
God
.
After
all
which
we
shall
conclude
all
,
with
the
consideration
of
that
which
is
indeed
the
poorest
of
all
,
the
sickest
,
and
forest
,
and
saddest
,
the
feeblest
and
faintest
,
the
wretchedest
,
and
miserablest
thing
in
the
world
,
your
owne
souls
;
and
lead
you
to
see
,
how
you
do
reproach
God
in
oppressing
,
how
you
might
honour
God
in
shewing
mercy
to
those
poore
souls
of
yours
.
And
this
will
be
the
compasse
,
in
which
I
shall
lead
your
devotions
for
this
houre
;
this
will
be
the
circle
,
which
from
this
center
,
reliefe
of
the
poore
,
(
which
is
the
summe
,
and
resultance
of
the
Text
)
and
by
these
poles
,
the
hainousnesse
of
the
fault
,
the
happinesse
of
the
duty
,
I
shall
designe
unto
you
.
We
proposed
at
first
,
to
consider
our
two
parts
,
oppression
;
Gnashak
in
the
Originall
;
and
Gnashak
,
as
it
does
oftentimes
signifie
vim
,
violence
,
and
force
,
so
does
it
often
signifie
dolum
,
deceit
and
fraud
also
:
so
that
violence
and
deceit
concurre
in
this
oppression
.
And
more
then
they
.
For
Solomon
does
not
depart
from
that
which
he
meanes
,
He
that
oppresses
the
poore
,
reproaches
his
Maker
,
when
he
sayes
in
another
place
,
He
that
macks
the
poore
,
reproaches
his
Maker
.
So
that
now
these
three
,
violence
,
and
deceit
,
and
scorne
are
the
elements
,
the
ingredients
that
make
up
this
oppression
.
There
is
not
a
more
brutish
thing
then
violence
;
amongst
beasts
all
goes
by
force
.
There
is
not
a
more
devillish
thing
then
deceit
;
the
Serpent
destroyed
us
all
by
that
.
But
man
hath
raised
a
degree
of
oppression
,
beyond
beasts
,
and
their
violence
,
and
beyond
the
devill
,
and
his
falshood
,
that
is
,
scorn
.
For
,
though
the
devill
oppresse
man
,
and
hate
man
,
he
does
not
scorne
man
;
he
findes
man
a
considerable
enemy
.
For
when
he
hath
throwne
a
man
into
the
world
,
oppressed
with
originall
sinne
,
that
man
is
not
therefore
his
;
the
Sacrament
of
Baptisme
frustrates
him
of
that
Title
.
When
he
hath
oppressed
him
in
the
world
,
by
actuall
and
habituall
sinnes
,
that
man
is
not
therefore
his
,
for
a
worthy
receiving
of
the
body
and
blood
of
Christ
Jesus
frustrates
him
of
that
Title
.
And
how
weake
soever
man
be
in
himselfe
,
yet
,
in
Christo
omnia
possumus
,
There
is
one
man
(
and
in
that
one
man
are
all
men
,
that
is
,
all
mankinde
,
enwrapped
)
who
lye
open
to
the
Serpent
onely
in
his
heele
,
and
the
Serpent
to
him
,
in
his
head
;
and
in
him
,
Omnia
possumus
,
in
Christ
,
the
weakest
man
can
do
any
thing
.
The
Devill
could
oppresse
Iob
with
violence
;
fire
,
and
sword
,
and
ruine
upon
his
goods
,
and
cattell
,
and
servants
,
and
children
,
and
himself
too
.
The
Devill
could
oppresse
him
with
deceit
,
corrupt
the
wife
of
his
bosome
,
to
tempt
him
to
desperation
;
but
he
never
came
to
scorne
Iob
;
for
he
saw
Iob
did
not
serve
God
for
nought
;
Iob
had
good
wages
,
and
God
had
hedged
him
,
enclosed
him
,
for
himself
.
Scorne
is
an
affection
,
that
implies
such
a
heighth
above
another
,
as
cannot
be
justified
in
any
but
God
himself
.
Man
can
oppresse
by
deceit
;
The
Kings
of
the
earth
take
counsell
together
;
they
study
how
to
circumvent
;
breake
bands
asunder
,
and
cast
away
cords
;
they
will
be
bound
by
no
lawes
.
But
then
,
it
is
onely
God
,
who
there
laughs
them
to
scorne
,
and
hath
them
in
derision
.
Now
here
,
the
oppressor
practises
the
beasts
part
,
he
comes
to
violence
,
and
the
Devils
part
,
he
comes
to
deceit
,
and
he
usurps
upon
Gods
part
,
he
comes
to
that
heighth
,
as
to
think
he
may
scorn
and
contemne
.
And
whom
?
for
that
is
our
next
consideration
;
he
oppresseth
the
poore
,
he
treads
down
the
poore
;
him
that
was
dust
before
,
he
treads
into
dirt
,
macerated
with
his
own
sweat
,
his
own
tears
,
his
own
blood
.
He
oppresses
him
with
deceit
;
the
credulous
and
confident
wretch
,
who
,
because
he
is
harmlesse
in
himself
,
is
fearelesse
of
others
,
he
betrayes
,
he
circumvents
.
And
he
oppresses
with
scorne
;
him
whom
poverty
hath
made
the
subject
of
pity
and
of
prayers
,
he
makes
the
anvile
of
scorne
and
of
jeasts
.
For
,
so
far
,
our
first
word
,
Gnashak
,
carries
his
signification
and
our
meditation
,
he
oppresses
by
violence
,
by
deceit
,
by
scorne
,
brutishly
,
devillishly
,
and
more
,
(
which
is
the
qualification
of
the
fault
,
and
was
our
first
consideration
)
and
all
this
upon
the
poore
,
(
which
is
the
specification
of
the
persons
,
and
is
our
second
.
)
You
see
who
this
oppressor
is
,
and
how
you
may
know
him
;
you
have
his
markes
;
Violence
,
deceit
,
scorne
.
poor
man
,
and
how
shall
you
know
him
?
How
shall
you
know
,
whether
he
that
askes
be
truly
poor
or
no
?
Truly
,
beloved
,
there
is
scarce
any
one
thing
,
in
which
our
ignorance
is
more
excusable
then
in
this
,
To
know
whether
he
to
whom
we
give
,
be
truly
poor
,
or
no
:
In
no
case
is
our
inconsideration
more
pardonable
,
then
in
this
.
God
will
never
examine
me
very
strictly
,
why
I
was
no
stricter
in
examining
that
mans
condition
to
whom
I
gave
mine
almes
.
If
I
give
to
one
that
is
poor
in
my
sight
,
I
shall
finde
that
almes
upon
Gods
score
,
amongst
them
,
who
were
poor
in
Gods
sight
:
And
my
mistaking
the
man
,
shall
never
make
God
mistake
my
meaning
.
Where
I
finde
undeniable
,
unresistible
evidence
to
the
contrary
,
when
I
see
a
man
able
in
his
limbes
live
in
continuall
idlenesse
,
when
I
see
a
man
poore
in
his
meanes
,
and
oppressed
with
his
charge
,
spend
in
continuall
drunkennesse
,
in
this
case
,
I
were
the
oppressor
of
the
poor
,
to
give
the
childrens
bread
to
dogs
.
And
that
is
not
a
name
too
bad
for
them
;
for
,
foris
Canes
,
they
are
dogs
that
are
without
,
that
is
,
without
the
Church
:
And
how
few
of
these
,
who
make
beggery
an
occupation
from
their
infancy
,
were
ever
within
Church
,
how
few
of
them
ever
Christned
,
or
ever
maried
?
Foris
Canes
,
they
are
dogs
,
that
are
without
;
and
the
Childrens
bread
must
not
be
given
to
Dogs
.
But
to
pursue
our
first
intention
,
and
so
to
finde
out
these
poor
in
the
origination
of
the
words
chosen
by
the
holy
Ghost
here
,
we
have
in
this
text
two
words
for
the
poor
.
One
is
Ebion
;
and
Ebion
is
a
begger
.
It
was
the
name
given
to
one
of
those
first
heretiques
who
occasioned
the
writing
of
St.
Iohns
Gospell
;
he
was
called
Ebion
.
So
that
it
may
well
be
imagined
,
that
those
first
Heretiques
were
Mendicants
:
Men
that
professed
begging
,
and
lived
upon
the
labours
,
and
sweat
of
other
men
.
For
the
Ebionit
is
a
begger
;
not
onely
he
that
needs
,
but
he
that
declares
his
need
,
that
askes
,
that
craves
,
that
begs
:
for
,
the
root
of
Ebion
is
Ahab
;
which
is
not
onely
to
desire
,
but
to
declare
that
desire
,
to
aske
,
to
crave
,
to
beg
.
Now
,
this
poor
man
must
be
relieved
.
The
charity
that
God
required
in
Israel
,
was
,
There
shall
be
no
begger
amongst
you
;
for
,
there
is
our
very
word
,
no
Ebionite
;
that
is
,
no
poor
man
shall
be
put
to
beg
.
But
yet
in
the
Prophet
Ieremy
,
that
man
is
well
spoken
of
,
that
did
good
even
to
the
Ebionit
,
to
the
begger
;
he
that
is
brought
to
a
necessity
of
asking
,
must
be
relieved
.
Not
that
we
are
not
bound
to
give
,
till
another
aske
,
or
never
to
open
our
hand
,
till
another
open
his
mouth
;
for
,
as
Saint
Iohn
did
,
in
the
beginning
of
the
Revelation
,
a
man
may
see
a
sound
,
see
a
voice
.
A
sad
aspect
,
a
pale
look
,
a
hollow
cheek
,
a
bloudlesse
lip
,
a
sonke
eye
,
a
trembling
hand
,
speake
so
lowd
,
as
that
if
I
will
not
heare
them
from
him
,
God
will
heare
them
against
me
.
In
many
cases
,
and
with
many
persons
,
it
is
a
greater
anguish
to
aske
,
then
to
want
;
and
easier
to
starve
,
then
to
beg
;
therefore
I
must
hearken
after
another
voice
,
and
with
another
organ
;
I
must
hearken
with
mine
eye
.
Many
times
I
may
see
need
speake
,
when
the
needy
man
says
nothing
,
and
his
case
may
cry
aloud
,
when
he
is
silent
.
Therefore
I
must
lay
mine
eare
to
the
ground
,
and
hearken
after
them
that
lie
in
the
dust
,
and
enquire
after
the
distresses
of
such
men
;
for
this
is
an
imitation
of
Gods
preventing
grace
,
that
grace
,
then
which
we
can
conceive
no
higher
thing
in
God
himselfe
,
(
that
God
should
be
found
of
them
,
that
seek
him
not
)
if
I
relieve
that
man
,
that
was
ashamed
to
tell
me
he
wanted
.
The
Ebionit
the
begger
,
but
not
he
onely
,
must
be
relieved
:
for
our
word
,
in
this
part
of
the
text
,
is
not
Ebion
,
but
a
word
derived
from
Dalal
;
and
Dalal
,
in
this
word
,
signifies
Exhaustum
,
attenuatum
,
a
man
whose
former
estate
is
exhausted
,
and
gone
,
or
whose
present
labours
doe
not
prosper
,
but
that
God
,
for
ends
best
known
to
himselfe
,
exercises
him
with
continuall
poverty
;
the
word
signifies
also
a
man
enfeebled
,
and
decrepit
with
age
;
and
more
then
that
,
The
Lord
will
cut
me
off
with
sicknesse
.
So
that
now
you
have
the
specification
of
the
person
,
who
is
the
poor
man
,
that
is
most
properly
the
object
of
your
charity
,
he
whose
farmer
estate
is
wasted
,
and
not
by
his
vices
,
but
by
the
hand
of
God
,
He
whose
present
industry
does
not
prosper
,
He
who
is
overtaken
with
Age
,
and
so
the
lesse
able
to
repaire
his
wants
,
and
in
his
age
,
afflicted
with
sicknesse
,
and
so
the
lesse
able
to
indure
his
wants
.
And
this
poor
man
,
this
labouring
man
,
this
decayed
man
,
this
aged
man
,
this
sickly
man
,
this
oppressor
in
our
text
pursues
;
and
pursues
with
violence
,
with
deceit
,
with
scorne
.
And
so
have
you
the
qualification
of
the
fault
,
(
which
was
our
first
)
and
the
specification
of
the
persons
,
which
was
our
second
consideration
.
But
before
we
depart
from
this
branch
,
whether
Envy
,
and
Emulation
,
and
supplantation
of
Superiors
,
or
this
oppression
,
and
conculcation
of
Inferiours
in
this
kinde
,
were
in
the
nature
,
and
root
thereof
,
the
greater
sinne
;
and
surely
the
sentence
,
and
the
Judgement
will
be
against
this
oppressor
of
the
poor
.
For
,
Envy
,
conceived
against
a
man
in
place
,
hath
evermore
some
emulation
of
those
gifts
,
which
enable
a
man
for
that
place
.
Whosoever
labours
to
supplant
another
,
that
he
may
succeed
,
will
in
some
measure
endevour
to
be
fit
for
that
succession
.
So
that
,
though
it
be
but
a
squint-eye
,
and
not
a
direct
look
,
yet
some
eye
,
some
aspect
,
the
envious
man
hath
upon
vertue
.
Besides
,
he
that
envies
a
higher
person
,
he
does
not
practise
(
as
the
Poet
says
)
sine
talione
;
He
deales
with
a
man
that
can
be
at
full
even
with
him
,
and
can
deale
as
ill
with
him
.
But
he
that
oppresses
the
poor
,
digs
in
a
dunghill
for
wormes
;
And
he
departs
from
that
posture
,
which
God
,
in
nature
gave
him
,
that
is
,
erect
,
to
look
upward
;
for
his
eye
is
always
down
,
upon
them
,
that
lie
in
the
dust
,
under
his
feet
.
Certainly
,
he
that
seares
up
himselfe
,
and
makes
himselfe
insensible
of
the
cries
,
and
curses
of
the
poor
here
in
this
world
,
does
but
prepare
himselfe
for
the
howlings
,
&
gnashings
of
teeth
,
in
the
world
to
come
.
It
is
the
Serpents
taste
,
the
Serpents
diet
,
Dust
shalt
thou
eate
all
the
days
of
thy
life
;
and
he
feeds
but
on
dust
,
that
oppresses
the
poor
.
And
as
there
is
evidently
,
more
inhumanity
,
more
violation
of
nature
,
in
this
oppression
,
then
in
emulation
,
so
may
there
well
seem
to
be
more
impiety
,
and
more
violation
of
God
himselfe
,
by
that
word
,
which
the
holy
Ghost
chooses
in
the
next
place
,
which
is
Reproach
,
He
that
oppresses
the
poor
,
reproaches
his
Maker
.
This
word
,
Reproach
,
Theodotion
translates
to
Blaspheme
:
And
blasphemy
is
an
odious
thing
,
even
towards
men
.
For
,
men
may
be
blasphemed
.
The
servant
of
God
,
Goliah
blasphemed
the
Israel
of
God
,
as
well
as
the
God
of
Israel
;
and
,
for
the
most
part
,
where
we
read
Reviling
,
the
word
is
Blaspheming
.
Our
word
here
,
(
that
we
may
still
pursue
our
first
way
,
a
reverent
consideration
of
the
elegancy
of
the
Scriptures
,
in
the
origination
of
the
words
)
is
Charak
;
and
this
word
Iob
uses
,
as
it
is
used
in
our
text
,
for
reproach
,
My
heart
shall
not
reproach
me
,
so
long
as
I
live
.
seales
of
reconciliation
after
those
sinnes
,
true
diligence
,
and
preclusion
of
occasions
of
relapsing
into
those
sinnes
,
still
to
suspect
my
state
in
Gods
favour
,
and
my
full
redintegration
with
him
,
still
to
deny
my selfe
that
peace
,
which
his
Spirit
,
by
these
meanes
,
offers
me
,
still
to
call
my
repentance
imperfect
,
and
the
Sacramentall
seales
ineffectuall
,
still
to
accuse
my selfe
of
sinnes
,
thus
devested
,
thus
repented
,
this
is
to
reproach
,
this
is
to
to
blaspheme
mine
owne
soule
.
If
I
will
say
with
Iob
,
My
heart
shall
reproach
me
of
nothing
,
this
is
not
,
that
I
will
accuse
my selfe
of
no
sinne
,
or
say
,
the
elect
of
God
cannot
sinne
,
no
,
nor
that
God
sees
not
the
sinnes
of
the
elect
,
nor
that
God
is
not
affected
,
or
angry
with
those
sinnes
,
and
those
sinners
,
as
long
as
they
remaine
unrepented
,
but
after
I
have
accused
my selfe
of
those
sinnes
,
and
brought
them
into
Judgement
,
by
way
of
Confession
,
and
received
my
pardon
under
seale
,
in
the
Sacrament
,
and
pleaded
that
pardon
,
to
the
Church
,
by
a
subsequent
amendment
of
life
,
then
I
reproach
my selfe
of
nothing
,
for
this
were
a
self-blaspheming
,
and
a
reproaching
of
mine
owne
soule
.
Now
,
the
word
of
our
text
,
in
the
root
thereof
,
Charak
,
is
manifestare
;
prostituere
;
It
is
to
publish
the
fault
,
or
to
prostitute
the
fame
of
any
man
,
extrajudicially
,
not
in
a
right
forme
of
Judgement
,
and
amongst
those
men
,
who
are
not
to
be
his
Judges
.
So
to
fill
itching
eares
with
rumours
,
and
whisperings
,
so
to
minister
matter
and
fuell
to
fiery
tongues
,
so
to
lay
imputations
,
and
aspersions
upon
men
,
though
that
which
we
say
,
of
those
men
,
be
true
,
is
a
libelling
,
is
a
calumny
,
is
a
blaspheming
and
a
reproach
,
in
the
word
of
this
text
:
for
it
is
manifestare
,
prostituere
,
to
publish
a
mans
faults
,
and
to
prostitute
a
mans
fame
,
there
,
where
his
faults
can
receive
no
remedy
,
if
they
be
true
,
nor
his
fame
Reparation
,
if
they
be
false
.
It
is
properly
,
to
speake
ill
of
a
man
,
and
not
before
a
competent
Judge
.
And
in
such
a
sense
,
a
man
may
reproach
God
himselfe
.
But
is
there
then
a
Judge
between
God
and
man
?
Shall
not
the
Iudge
of
all
the
earth
doe
right
?
is
Abrahams
question
;
Esay
,
Iudge
betweene
me
and
my
Vineyard
,
certainly
,
God
means
that
there
is
something
extant
,
some
contract
,
some
covenant
,
something
that
hath
the
nature
of
a
Law
,
some
visible
,
some
legible
thing
,
to
judge
by
.
And
Christ
tels
us
what
that
is
;
Search
the
Scriptures
.
says
hee
;
for
,
by
them
wee
must
bee
tryed
for
our
lives
.
So
then
,
if
I
come
to
thinke
that
God
will
call
me
in
question
for
my
life
,
for
my
eternall
life
,
by
any
way
that
hath
not
the
Nature
of
a
Law
,
(
And
,
by
the
way
,
it
is
of
the
Nature
and
Essence
of
a
Law
,
before
it
come
to
bind
,
that
it
be
published
)
if
I
think
that
God
will
condemn
me
,
by
any
unrevealed
will
,
any
reserved
purpose
in
himself
,
this
is
to
reproach
God
,
in
the
word
of
this
Text
,
for
it
is
prostituere
,
to
prostitute
,
to
exhibit
God
,
otherwise
then
he
hath
exhibited
himselfe
,
and
to
charge
God
with
a
proceeding
upon
secret
and
unrevealed
purposes
,
and
not
rest
in
his
Scriptures
.
God
will
try
us
at
last
,
God
himself
will
be
tryed
all
the
way
by
his
Scriptures
;
And
to
charge
God
with
the
damnation
of
men
,
otherwise
then
by
his
Tantummodo
Crede
,
I
have
commanded
thee
to
beleeve
,
and
thou
hast
not
done
that
,
And
by
his
Fac
hoc
&
vives
,
I
have
commanded
thee
,
to
live
well
,
and
thou
hast
not
done
that
,
which
are
conditions
evidently
laid
downe
in
the
Scriptures
,
and
not
grounded
upon
any
secret
purpose
,
is
a
reproaching
of
God
,
in
the
word
of
this
Text.
This
,
reproaches
the
Maker
;
God
,
in
that
notion
,
as
he
is
the
Creator
.
Now
this
is
the
clearest
notion
,
and
fastest
apprehension
,
and
first
handle
that
God
puts
out
to
man
,
to
lay
hold
upon
him
by
,
as
hee
is
The
Creator
.
For
though
God
did
elect
mee
,
before
hee
did
actually
create
mee
,
yet
God
did
not
mean
to
elect
mee
,
before
hee
meant
to
create
mee
;
when
his
purpose
was
upon
me
,
to
elect
me
,
surely
his
purpose
had
passed
upon
me
,
to
create
mee
;
for
when
he
elected
me
,
I
was
I.
So
that
this
is
our
first
notion
of
God
towards
us
,
as
he
is
The
Creator
.
The
School
will
receive
a
pregnant
child
from
his
parents
,
and
work
upon
him
;
The
Vniversity
will
receive
a
grounded
Scholar
from
the
School
,
and
work
upon
him
;
The
State
,
or
the
Church
,
will
receive
a
qualified
person
from
the
University
,
and
worke
by
him
.
But
still
the
State
,
and
the
Church
,
and
the
University
,
and
the
first
School
it self
,
had
something
to
work
upon
;
But
God
,
in
the
Creation
,
had
nothing
at
all
:
He
called
us
when
we
were
not
,
as
though
we
had
been
.
Now
,
here
is
this
world
,
we
make
our selves
;
that
is
,
we
make
one
another
:
Kings
make
Iudges
,
and
Iudges
make
Officers
:
Bishops
make
Parsons
,
and
Parsons
make
Curats
:
But
when
wee
consider
our
Creation
,
It
is
he
that
hath
made
us
,
and
not
we
our selves
;
we
did
not
onely
not
doe
any
thing
,
but
we
could
not
doe
so
much
as
wish
any
thing
to
be
done
,
towards
our
Creation
,
till
wee
were
created
.
In
the
Application
of
that
great
worke
,
The
Redemption
of
mankinde
,
that
is
,
in
the
conversion
of
a
sinner
,
and
the
first
act
of
that
conversion
,
though
the
grace
of
God
work
all
,
yet
there
is
a
faculty
in
man
,
a
will
in
man
,
which
is
in
no
creature
but
man
,
for
that
grace
of
God
to
worke
upon
;
But
in
the
Creation
there
was
nothing
at
all
.
I
honour
my
Physician
,
upon
the
reasons
that
the
Wise
man
assignes
;
The
fool
hath
said
in
his
heart
,
there
is
no
God
;
so
Solomon
,
the
Son
,
Remember
thy
Creator
;
still
contemplate
God
in
that
notion
,
as
he
made
thee
of
nothing
,
for
,
upon
that
,
all
his
other
additions
depend
.
And
when
thou
comest
to
any
post-Creations
,
any
after-makings
in
this
world
,
to
be
made
rich
,
made
wise
,
made
great
,
Praise
thou
the
Lord
,
blesse
him
,
and
magnifie
him
for
ever
,
for
those
Additions
,
and
blesse
him
for
having
made
thee
capable
of
those
Additions
,
by
something
conferred
upon
thee
before
,
That
he
gave
thee
a
patrimony
from
thy
parents
,
and
thine
industry
working
upon
that
,
made
thee
rich
;
That
he
raised
thee
to
Riches
,
and
the
Eye
of
the
State
looking
upon
that
,
made
thee
Honourable
;
But
still
return
to
thy
first
making
,
thy
Creation
,
as
thou
wast
made
of
nothing
,
nothing
;
so
low
,
as
that
not
sin
it self
,
not
sin
against
the
holy
Ghost
himselfe
can
cast
thee
so
low
again
;
nothing
can
make
thee
nothing
;
nothing
that
thou
canst
doe
here
,
nothing
that
thou
canst
suffer
hereafter
,
can
reduce
thee
to
nothing
.
And
in
this
notion
,
this
supreme
,
and
Majesticall
notion
,
does
this
oppressor
of
the
poor
reproach
God
;
He
reproaches
the
Maker
.
But
then
,
whose
Maker
?
for
that
is
also
another
branch
,
another
Disquisition
.
Here
we
accept
willingly
,
the
poor
Mans
Maker
,
And
then
,
does
this
oppressor
consider
,
that
it
is
God
that
hath
made
that
poor
man
,
or
that
hath
made
that
man
poor
,
and
will
he
oppresse
him
then
?
If
a
man
of
those
times
,
had
heard
a
song
of
Nero's
making
,
&
had
been
told
that
it
was
his
,
(
as
that
Emperour
delighted
in
compositions
of
that
kind
)
he
would
not
,
he
durst
not
have
said
,
that
it
was
a
harsh
,
an
untunable
song
.
If
a
man
saw
a
Clock
or
a
Picture
of
his
Princes
making
,
(
as
some
Princes
have
delighted
themselves
with
such
manufactures
)
hee
would
not
,
he
durst
not
say
,
it
was
a
disorderly
Clock
,
or
a
disproportioned
picture
.
Wise
Fathers
have
foolish
children
,
and
beautifull
,
deformed
;
yet
we
doe
not
oppresse
,
nor
despise
those
children
,
if
we
loved
their
parents
;
nor
will
we
any
poor
man
,
if
we
truly
love
that
God
,
that
made
him
poor
;
And
,
if
his
poverty
be
not
of
Gods
making
,
but
of
the
Devils
,
induced
by
his
riot
and
wastfulnesse
,
howsoever
the
poverty
may
be
the
Devils
,
still
the
Man
is
of
Gods
making
.
Probris
afficit
factorem
ejus
,
Probris
afficit
factorem
suum
,
Hee
reproaches
that
God
who
made
him
rich
,
his
owne
Maker
.
Now
,
doth
he
consider
,
that
the
Devill
hath
super-induced
a
half-lycantropy
upon
him
,
The
Devill
hath
made
him
half
a
wolfe
,
so
much
a
wolfe
as
that
he
would
tear
all
that
fall
into
his
power
,
And
half
a
spider
,
so
much
a
spider
,
as
that
hee
would
entangle
all
that
come
near
him
,
And
half
a
Viper
,
so
much
a
Viper
,
as
that
he
would
envenome
all
that
any
way
provoke
him
.
Does
hee
consider
that
the
Devill
hath
made
him
half
a
wolfe
,
halfe
a
spider
,
half
a
viper
,
and
doth
hee
not
consider
that
that
God
that
is
his
Maker
,
could
have
made
him
a
whole
Wolfe
,
a
whole
Spider
,
a
whole
Viper
,
and
left
him
in
that
rank
of
ignoble
,
and
contemptible
,
and
mischievous
creatures
?
Does
he
not
consider
,
that
that
God
that
made
him
richer
then
others
,
can
make
him
a
prey
to
others
,
&
raise
up
enemies
,
that
shall
bring
him
to
confusion
,
though
he
had
no
other
crimes
,
Therefore
,
because
he
is
so
rich
?
God
can
make
his
very
riches
the
occasion
of
his
ruine
here
,
and
the
occasion
of
his
everlasting
ruine
hereafter
,
by
making
those
riches
snares
and
occasions
of
sin
.
God
who
hath
made
him
,
could
have
left
him
unmade
;
or
made
him
what
he
would
;
and
he
reproaches
God
,
as
though
God
could
have
done
nothing
lesse
for
him
,
then
he
hath
done
,
nor
could
not
undone
him
now
.
But
,
before
we
depart
from
this
branch
,
consider
we
wherein
this
offender
,
this
oppressor
,
sins
so
very
hainously
,
as
to
deserve
so
high
an
increpation
,
as
to
be
said
to
Reproach
,
and
to
Reproach
God
,
and
God
in
that
supream
Notion
,
A
Maker
,
His
Maker
,
and
his
own
Maker
.
If
his
fault
be
but
neglecting
or
oppressing
a
poor
man
,
why
should
it
deserve
all
this
?
In
all
these
respects
.
First
,
Tibi
derelictus
est
pauper
,
Orphans
,
Wards
,
delivered
over
to
his
tuition
,
to
his
protection
.
Princes
have
a
care
of
all
their
Allies
,
but
a
more
especiall
care
of
those
that
are
in
their
protection
.
And
the
poor
are
such
;
And
therefore
God
more
sensible
in
their
behalfe
.
And
so
,
hee
that
oppresses
the
poor
,
Reproaches
God
,
God
in
his
Orphans
.
Again
,
Clement
of
Alexandria
says
wittily
and
strongly
)
The
poor
is
Nuda
Imago
,
a
naked
picture
of
God
,
a
picture
without
any
drapery
,
any
clothes
about
it
.
And
it
is
much
a
harder
thing
,
&
there
is
much
more
art
showed
in
making
a
naked
picture
,
then
in
all
the
rich
attire
that
can
be
put
upon
it
.
And
howsoever
the
rich
man
,
that
is
invested
in
Power
,
and
Greatnesse
,
may
be
a
better
picture
of
God
,
of
God
considered
in
himself
,
who
is
all
Greatnes
,
all
Power
,
yet
,
of
God
considered
in
Christ
,
(
which
is
the
contemplation
that
concerns
us
most
)
the
poor
man
is
the
better
picture
,
and
most
resembles
Christ
who
liv'd
in
continual
poverty
.
And
so
,
he
that
oppresses
the
poor
,
reproaches
God
,
God
in
his
Orphans
,
God
in
his
Picture
.
Saint
Augustine
carries
this
consideration
farther
,
The
Sonne
of
man
hath
not
where
to
lay
his
head
,
Ob
eam
tantùm
causam
venerabiles
,
sayes
that
Father
,
Therefore
venerable
,
therefore
honourable
,
because
they
are
members
sutable
to
that
head
.
And
so
,
all
that
place
,
where
the
Apostle
sayes
,
That
upon
those
members
of
the
body
,
which
we
think
to
be
lesse
honourable
,
we
bestow
most
honour
,
Saint
Chrysostome
carries
this
consideration
farther
then
this
of
Saint
Augustine
.
That
whereas
every
creature
hath
filiationem
vestigii
,
the
father
of
the
raine
;
and
whereas
every
man
hath
filiationem
imaginis
,
as
well
Pagan
as
Christian
,
hath
the
Image
of
God
imprinted
in
his
soule
,
and
so
hath
a
filiation
from
God
,
and
is
the
Sonne
of
God
,
as
he
is
made
in
his
likenesse
;
and
whereas
every
Christian
hath
filiationem
Pacti
,
by
being
taken
into
the
Covenant
made
by
God
,
with
the
Elect
,
and
with
their
seed
,
he
hath
a
filiation
from
God
,
and
is
the
Sonne
of
God
,
as
he
is
incorporated
into
his
Sonne
Christ
Jesus
,
by
the
Seals
of
the
Christian
Church
;
besides
these
filiations
,
of
being
in
all
creatures
,
of
the
Image
in
all
men
,
of
the
Covenant
in
all
Christians
,
The
poore
,
sayes
that
Father
,
are
not
onely
filii
,
but
Haeredes
,
and
Primogeniti
,
Sonnes
and
eldest
Sonnes
,
Sonnes
,
and
Sonnes
and
Heires
.
And
to
that
purpose
he
makes
use
of
those
words
in
St.
Iames
,
Hearken
,
my
beloved
brethren
,
hath
not
God
chosen
the
poore
of
this
world
,
rich
in
faith
,
and
Heirs
of
that
Kingdome
?
Heirs
,
Theirs
is
the
Kingdome
of
heaven
;
And
upon
those
words
of
Christ
,
Saint
Chrysostome
comments
thus
,
Divites
ejus
regnitantum
habent
,
quantum
à
pauperibus
,
eleemosynis
coemerunt
,
The
rich
have
no
more
of
that
Kingdome
of
heaven
,
then
they
have
purchased
of
the
poore
,
by
their
almes
,
and
other
erogations
to
pious
uses
.
And
so
he
that
oppresses
the
poore
reproaches
God
,
God
in
his
Orphans
,
God
in
his
Image
,
God
in
the
Members
of
his
own
Body
,
God
in
his
Sonnes
,
and
Heires
of
his
Kingdome
.
But
then
Christ
himself
carries
his
consideration
,
In
as
much
as
you
did
it
unto
these
,
you
did
it
unto
me
;
and
,
In
as
much
as
you
did
it
not
unto
these
,
you
did
it
not
unto
me
.
And
after
his
ascension
,
and
establishing
in
glory
,
still
he
avowed
them
,
not
onely
to
be
his
,
but
to
be
He
,
Saul
,
Saul
,
why
persecutest
thou
me
?
The
poore
are
He
,
He
is
the
poore
.
And
so
,
he
that
oppresseth
the
poore
,
reproaches
God
,
God
in
his
Orphans
,
God
in
his
Image
,
God
in
the
Members
of
his
owne
Body
,
God
in
the
Heirs
of
his
Kingdome
,
God
in
himself
,
in
his
own
person
.
And
so
we
have
done
with
all
those
peeces
,
which
constitute
our
first
part
,
the
hainousnesse
of
the
fault
,
in
the
elegancy
of
the
words
chosen
by
the
holy
Ghost
,
in
which
you
have
seen
,
The
fault
it self
,
Oppression
,
and
the
qualification
thereof
,
by
the
marks
,
Violence
,
Deceit
,
and
Scorne
.
And
then
the
specification
of
the
persons
,
The
poore
,
as
he
is
the
Eb●onite
,
the
very
vocall
begger
,
and
as
the
word
is
Dalal
,
a
decayed
,
an
aged
,
a
sickly
man
;
And
in
that
branch
,
you
have
also
had
that
Probleme
,
Whether
aemulation
of
higher
,
or
oppression
of
lower
,
be
the
greater
sinne
:
And
then
,
the
aggravation
of
this
sinne
,
in
those
weights
,
That
it
is
a
reproach
,
a
reproach
of
God
,
of
God
as
The
Maker
,
as
His
Maker
whom
he
oppresses
,
and
as
his
own
Maker
;
And
lastly
,
in
what
respects
especially
this
increpation
is
laid
upon
him
.
And
farther
we
have
no
occasion
to
carry
that
first
part
,
the
fault
.
In
passing
from
that
first
part
,
the
fault
,
to
the
duty
,
and
the
celebration
thereof
,
He
that
hath
mercy
on
the
poore
,
honours
God
,
though
we
be
to
looke
upon
the
persons
,
the
poore
,
and
the
act
,
shewing
mercy
to
the
poore
,
and
the
benefit
,
honouring
of
God
,
yet
,
of
the
persons
,
(
who
are
still
the
same
poore
,
poore
,
made
poore
by
God
,
rather
then
by
themselves
)
more
needs
not
be
said
,
then
hath
been
said
already
.
And
of
the
act
,
showing
of
mercy
to
the
poore
,
onely
thus
much
more
needs
be
said
,
that
the
word
,
in
which
,
the
holy
Ghost
expresses
this
act
here
,
is
the
very
same
word
,
Miserebor
cujus
miserebor
,
I
will
be
gracious
to
whom
I
will
be
gracious
,
and
I
will
show
mercy
to
whom
I
will
show
mercy
.
So
that
God
hath
made
the
charitable
man
partaker
with
himself
,
in
his
own
greatest
attribute
,
his
power
of
showing
mercy
.
And
then
,
left
any
man
should
thinke
,
that
he
had
no
interest
in
this
great
dignity
,
that
God
had
given
him
no
meanes
to
partake
of
this
attribute
of
God
,
this
power
of
shewing
mercy
to
the
poor
,
because
he
had
left
him
poor
too
,
and
given
him
nothing
to
give
,
the
same
word
,
which
the
holy
Ghost
uses
in
this
text
,
mild
and
confortable
words
,
and
have
prayed
to
his
abundant
,
and
inexhaustible
God
,
to
relieve
that
poor
man
,
whom
he
hath
not
made
him
able
to
relieve
.
So
then
,
honouring
of
God
.
The
word
does
properly
signifie
Augere
,
ampliare
,
To
enlarge
God
,
to
amplifie
,
to
dilate
God
;
to
make
infinite
God
,
shall
I
dare
to
say
,
more
God
?
certainely
,
God
to
more
,
then
he
was
before
.
O
who
can
expresse
this
abundant
,
this
superabundant
largenesse
of
Gods
goodnesse
to
man
,
that
there
is
a
power
put
into
mans
hands
,
to
enlarge
God
,
to
dilate
,
to
propagate
,
to
amplifie
God
himselfe
!
I
will
multiply
this
people
,
and
they
shall
not
be
few
,
I
will
glorifie
them
,
and
they
shall
not
be
small
;
there
's
the
word
of
our
text
.
God
enables
me
to
glorifie
him
,
to
amplifie
him
,
to
encrease
him
,
by
my
mercy
,
my
almes
.
For
this
is
not
onely
that
encrease
,
that
Saint
Hierom
intends
,
that
he
that
hath
pity
on
the
poor
,
Foeneratur
Domino
,
he
lends
upon
use
to
the
Lord
,
encreases
God
,
says
our
text
,
dilates
,
enlarges
God
.
How
?
Thou
hast
prepared
and
fitted
a
body
for
me
.
That
was
his
naturall
body
,
that
body
which
he
assumed
in
the
bowels
of
the
blessed
Virgin
.
They
that
pretend
to
enlarge
this
body
by
multiplication
,
by
making
millions
of
these
bodies
in
the
Sacraments
,
by
the
way
of
Transubstantiation
,
they
doe
not
honour
this
body
,
whose
honour
is
to
sit
in
the
same
dimensions
,
and
circumscriptions
,
at
the
right
hand
of
God
.
But
then
,
as
at
his
comming
into
this
world
,
God
had
fitted
him
a
body
,
so
in
the
world
,
he
had
fitted
himselfe
another
body
,
a
Mysticall
body
,
a
Church
purchased
with
his
bloud
.
Now
this
body
,
this
Mysticall
body
I
feed
,
I
enlarge
,
I
dilate
,
and
amplifie
,
by
my
mercy
,
Ierusalem
,
Thou
wast
in
thy
bloud
,
thou
wast
not
salted
,
nor
swadled
,
no
eye
pityed
thee
,
but
thou
wast
cast
out
into
the
open
field
,
and
I
loved
thee
,
I
washed
thee
,
I
apparelled
and
adorned
thee
,
&
prosperataes
in
regnum
,
I
never
gave
thee
over
,
till
I
saw
thee
an
established
kingdome
:
so
may
all
those
Saints
of
God
say
to
God
himselfe
,
to
the
Sonne
of
God
invested
in
this
body
,
this
mysticall
body
,
the
Church
,
thou
was
cast
out
into
the
open
field
,
all
the
world
persecuted
thee
,
and
then
we
gave
thee
suck
with
our
bloud
,
we
clothed
thee
with
our
bodies
,
we
built
thee
houses
and
adorned
and
endowed
those
houses
to
thine
honour
,
&
prosperatus
es
in
regnum
,
we
never
gave
over
spending
,
and
doing
,
and
suffering
for
thy
glory
,
till
thou
hadst
an
established
kingdome
,
over
all
the
earth
.
And
so
thou
,
thy
body
,
thy
mysticall
body
,
the
Church
,
is
honoured
,
that
is
,
amplified
,
dilated
,
enlarged
,
by
our
mercy
.
Magnificat
Anima
mea
Dominum
,
was
the
exultation
of
the
blessed
Virgin
;
My
soule
doth
magnifie
the
Lord
.
When
the
meditations
of
my
heart
,
digested
into
writing
,
or
preaching
,
or
any
other
declaration
of
Gods
glory
,
carry
,
or
advance
the
knowledge
of
God
,
in
other
men
,
then
My
soule
doth
magnifie
the
Lord
,
enlarge
,
dilate
,
amplifie
God
.
But
when
I
relieve
any
poor
wretch
,
of
the
houshold
of
the
faithfull
,
with
mine
almes
,
then
my
mercy
magnifies
the
Lord
,
occasions
him
that
receives
,
to
magnifie
the
Lord
by
this
thanksgiving
,
and
them
that
see
it
to
magnifie
the
Lord
by
their
imitation
,
in
the
like
works
of
mercy
.
And
so
far
,
doe
these
two
elegant
words
chosen
here
by
the
holy
Ghost
,
carry
our
meditation
:
in
the
first
,
Canan
,
God
makes
the
charitable
man
partaker
of
his
own
highest
power
,
mercy
;
and
in
the
other
Cabad
,
God
enables
us
,
by
this
mercy
,
to
honour
him
so
far
,
as
to
dilate
,
to
enlarge
,
to
amplifie
him
,
that
is
that
body
,
which
he
in
his
Sonne
,
hath
invested
by
purchase
,
his
Church
.
We
have
done
;
thine
own
soule
.
And
therefore
the
Chalde
paraphrase
renders
this
text
thus
,
He
that
oppresses
the
poore
reproaches
his
owne
soule
;
for
,
his
owne
soule
is
as
poore
,
as
any
whom
he
can
oppresse
.
To
a
begger
,
that
needs
,
and
askes
but
bodily
things
,
thou
wilt
say
,
Alasse
poore
soule
;
and
wilt
thou
never
say
Alasse
poore
soule
to
thy self
,
that
needest
spirituall
things
?
If
thy
affections
,
thy
pleasures
,
thy
delights
,
beg
of
thee
,
and
importune
thee
so
farre
,
to
bestow
upon
them
,
say
unto
them
,
I
have
those
that
are
nearer
me
then
you
,
Wife
and
Children
,
and
I
must
not
empoverith
them
,
to
give
unto
you
,
I
must
not
sterve
my
family
,
to
feed
my
pleasures
.
But
if
this
Wife
and
Children
begge
,
and
importune
so
farre
,
say
unto
them
too
,
I
have
one
that
is
nearer
me
,
then
all
you
,
a
soule
;
and
I
must
not
endanger
that
,
to
satisfie
you
;
I
must
not
provide
Ioyntures
,
and
Portions
with
the
damnifying
,
with
the
damning
of
mine
owne
soule
.
It
is
a
miserable
Alchimy
and
extracting
of
spirits
,
that
stills
away
the
spirit
,
the
soule
it selfe
;
and
a
poore
Philosophers
Stone
,
that
is
made
with
the
coales
of
Hell-fire
;
a
lamentable
purchase
,
when
the
soule
is
payed
for
the
land
.
And
therefore
show
mercy
to
this
soule
.
Doe
not
oppresse
this
soule
;
not
by
Violence
,
which
was
the
first
signification
of
this
word
Oppression
:
Doe
not
violate
,
doe
not
smother
,
not
strangle
,
not
suffocate
the
good
motions
of
Gods
Spirit
in
thee●
for
,
it
is
but
a
wofull
victory
,
to
triumphe
over
thine
owne
conscience
,
and
but
a
servile
greatnesse
to
be
able
to
silence
that
.
Oppresse
not
thy
soule
by
Fraud
,
which
was
the
second
signification
of
this
word
Oppression
.
Defraud
not
thy
soul
of
the
benefit
of
Gods
Ordinances
;
frequent
these
exercises
;
come
hither
;
And
be
not
here
like
Gideons
fleece
,
dry
when
all
about
it
was
wet
;
parched
in
a
remorselesnesse
when
all
the
Congregation
about
thee
is
melted
into
holy
tears
;
Be
not
as
Gideons
fleece
dry
,
when
all
else
is
wet
,
nor
as
that
fleece
,
wet
when
all
about
it
was
dry
:
Be
not
jealous
of
God
,
stand
not
here
as
a
person
unconcerned
,
disinteressed
;
as
though
those
gracious
promises
,
which
God
is
pleased
to
shed
down
upon
the
whole
Congregation
,
from
this
place
,
appertained
not
to
thee
,
but
that
all
those
Judgements
denounced
here
,
over
which
,
they
that
stand
by
thee
,
are
able
,
by
a
faithfull
and
cheerfull
laying
hold
of
Gods
offers
,
though
they
stand
guilty
of
the
same
sinnes
that
thou
doest
,
to
lift
up
their
heads
,
must
still
necessarily
overflow
and
surround
thee
.
Oppresse
not
that
soule
,
by
violence
,
by
Fraud
,
nor
by
Scorne
,
which
was
the
other
signification
of
this
word
Oppression
.
Hoc
nos
perdit
,
secret
purpose
,
and
un-revealed
will
;
then
which
,
thou
canst
not
put
a
greater
Reproach
,
a
greater
Contumely
,
a
greater
Blasphemy
upon
God
.
For
,
God
cannot
bee
God
,
if
hee
bee
not
innocent
,
nor
innocent
if
hee
draw
bloud
of
mee
,
for
his
owne
Act.
But
if
thou
show
mercy
to
this
soule
,
mercy
in
that
signification
of
the
word
,
as
it
denotes
an
actuall
performance
of
those
things
that
are
necessary
for
the
making
sure
of
thy
salvation
,
or
,
if
thou
canst
not
yet
attaine
to
those
degrees
of
Sanctification
,
mercy
in
that
signification
of
the
word
,
as
the
word
denotes
hearty
and
earnest
Prayer
,
that
thou
couldest
,
Lord
I
beleeve
,
Lord
help
mine
unbeliefe
,
Lord
I
stand
yet
,
yet
Lord
raise
mee
when
I
fall
,
Honorabis
Deum
,
thou
shalt
honour
God
,
in
the
sense
of
the
word
in
this
Text
,
thou
shalt
enlarge
God
,
amplifie
,
dilate
God
,
that
is
,
the
Body
of
God
,
the
Church
,
both
here
,
and
hereafter
.
For
,
thou
shalt
adde
a
figure
to
the
number
of
his
Saints
,
and
there
shall
bee
a
Saint
the
more
for
thee
;
Thou
shalt
adde
a
Theme
of
Joy
,
to
the
Exultation
of
the
Angels
;
They
shall
have
one
occasion
of
rejoycing
the
more
from
thee
:
Thou
shalt
adde
a
pause
,
a
stop
to
that
Vsquequo
of
the
Martyrs
,
under
the
Altar
,
who
solicite
God
for
the
Resurrection
,
for
,
Thou
shalt
adde
a
step
to
the
Resurrection
it selfe
,
by
having
brought
it
so
much
nearer
,
as
to
have
done
thy
part
for
the
filling
up
of
the
number
of
the
Saints
,
upon
which
fulnesse
the
Resurrection
shall
follow
.
And
thou
shalt
adde
a
Voyce
,
to
that
Old
,
and
ever-new
Song
,
that
Catholique
Hymne
,
in
which
,
both
Churches
,
Blessing
,
Honour
,
Glory
,
and
Power
,
bee
unto
him
,
that
sitteth
upon
the
Throne
,
and
to
the
Lambe
,
for
ever
,
and
ever
.
Amen
.
SERMON
XLIII
.
A
Sermon
upon
the
fist
of
Novemb.
1622.
being
the
Anniversary
celebration
of
our
Deliverance
from
the
Powder
Treason
.
Intended
for
Pauls
Crosse
,
but
by
reason
of
the
weather
,
Preached
in
the
Church
.
LAMENT.
4.
20.
The
breath
of
our
nostrils
,
the
Anointed
of
the
Lord
,
was
taken
in
their
pits
.
The
Prayer
before
the
Sermon
.
O
LORD
open
thou
my
lips
,
and
my
mouth
shall
shew
forth
thy
praise
;
for
thou
,
O
Lord
,
didst
make
haste
to
help
us
,
Thou
,
O
Lord
,
didst
make
speed
to
save
us
.
Thou
that
sittest
in
heaven
,
didst
not
onely
looke
down
,
to
see
what
was
done
upon
the
Earth
,
but
what
was
done
in
the
Earth
;
and
when
the
bowels
of
the
Earth
,
were
,
with
a
key
of
fire
,
ready
to
open
and
swallow
us
,
the
bowels
of
thy
compassion
,
were
,
with
a
key
of
love
,
opened
to
succour
us
;
This
is
the
day
,
and
these
are
the
houres
,
wherein
that
should
have
been
acted
:
In
this
our
Day
,
and
in
these
houres
,
We
praise
thee
,
O
God
,
we
acknowledge
thee
,
to
bee
the
Lord
;
All
our
Earth
doth
worship
thee
;
The
holy
Church
throughout
all
this
Land
,
doth
knowledge
thee
,
with
commemorations
of
that
great
mercy
,
now
in
these
houres
.
Now
,
in
these
houres
,
it
is
thus
commemorated
,
in
the
Kings
House
,
where
the
Head
and
Members
praise
thee
;
Thus
,
in
that
place
,
where
it
should
have
been
perpetrated
,
where
the
Reverend
Judges
of
the
Land
doe
now
praise
thee
;
Thus
,
in
the
Universities
,
where
the
tender
youth
of
this
Land
,
is
brought
up
to
praise
thee
,
in
a
detestation
of
their
Doctrines
,
that
plotted
this
;
Thus
it
is
commemorated
in
many
severall
Societies
,
in
many
severall
Parishes
,
and
thus
,
here
,
in
this
Mother
Church
,
in
this
great
Congregation
of
thy
Children
,
where
,
all
,
of
all
sorts
,
from
the
Lievtenant
of
thy
Lievtenant
,
to
the
meanest
sonne
of
thy
sonne
,
in
this
Assembly
,
come
with
hearts
,
and
lippes
,
full
of
thankesgiving
:
Thou
Lord
,
openest
their
lippes
,
that
their
mouth
may
shew
forth
thy
prayse
,
for
,
Thou
,
O
Lord
,
diddest
make
haste
to
helpe
them
,
Thou
diddest
make
speede
to
save
them
.
Accept
,
O
Lord
,
this
Sacrifice
,
to
which
thy
Spirit
giveth
fire
;
This
of
Praise
,
for
thy
great
Mercies
already
afforded
to
us
,
and
this
of
Prayer
,
for
the
continuance
,
and
enlargement
of
them
,
upon
the
Catholick
Church
,
by
them
,
who
pretend
themselves
the
onely
sonnes
thereof
;
dishonoured
this
Day
;
upon
these
Churches
of
England
,
Scotland
,
and
Ireland
,
shaked
and
threatned
dangerously
this
Day
;
upon
thy
servant
,
our
Soveraigne
,
for
his
Defence
of
the
true
Faith
,
designed
to
ruine
this
day
;
upon
the
Prince
,
and
others
derived
from
the
same
roote
,
some
but
Infants
,
some
not
yet
Infants
,
enwrapped
in
dust
,
and
annihilation
,
this
day
;
upon
all
the
deliberations
of
the
Counsell
,
That
in
all
their
Consultations
,
they
may
have
before
their
eyes
,
the
Record
and
Registers
of
this
Day
;
upon
all
the
Clergie
,
That
all
their
Preaching
,
and
their
Governement
,
may
preclude
,
in
their
severall
Iurisdictions
,
all
re-entrances
of
that
Religion
,
which
,
by
the
Confession
of
the
Actours
themselves
,
was
the
onely
ground
of
the
Treason
of
this
day
;
upon
the
whole
Nobilitie
,
and
Commons
,
all
involved
in
one
Common
Destruction
,
this
Day
;
upon
both
our
Universities
,
which
though
they
lacke
no
Arguments
out
of
thy
Word
,
against
the
Enemies
of
thy
Truth
,
shall
never
leave
out
this
Argument
out
of
thy
Works
,
The
Historie
of
this
Day
;
And
upon
all
those
,
who
are
any
wayes
afflicted
,
That
our
afflictions
bee
not
multiplyed
upon
us
,
by
seeing
them
multiplyed
amongst
us
,
who
would
have
diminished
thee
,
and
annihilated
us
,
this
Day
;
And
lastly
,
upon
this
Auditory
assembled
here
,
That
till
they
turne
to
ashes
in
the
Grave
,
they
may
remember
,
that
thou
tookest
them
,
as
fire-brands
out
of
the
fire
,
this
Day
.
Heare
us
,
O
Lord
,
and
hearken
to
us
,
Receive
our
Prayers
,
and
returne
them
with
Effect
,
for
his
sake
,
in
whose
Name
and
words
,
wee
make
them
:
Our
Father
which
art
,
&c.
The
SERMON
.
OF
the
Authour
of
this
Booke
,
I
thinke
there
was
never
doubt
made
;
but
yet
,
that
is
scarce
safely
done
,
which
the
Councell
of
Trent
doth
,
in
that
Canon
,
which
numbers
the
Books
of
Canonicall
Scriptures
,
to
leave
out
this
Book
of
Lamentations
.
For
,
though
I
make
no
doubt
,
but
that
they
had
a
purpose
to
comprehend
,
and
involve
it
,
in
the
name
of
Ieremy
,
yet
that
was
not
enough
;
for
so
they
might
have
comprehended
and
involved
,
Genesis
,
and
Deuteronomie
,
and
all
between
those
two
,
in
one
name
of
Moses
;
and
so
they
might
have
comprehended
,
and
involved
,
the
Apocalypse
,
and
some
Epistles
in
the
name
of
Iohn
,
and
have
left
out
the
Book
it selfe
in
the
number
.
distinct
Book
.
Indeed
,
if
it
were
not
,
the
first
Chapter
would
have
been
called
,
the
53
of
Ieremy
,
and
not
the
first
of
the
Lamentations
.
But
that
which
gives
most
assurednesse
,
is
,
That
in
divers
Hebrew
Bibles
,
it
is
placed
otherwise
,
then
wee
place
it
,
and
not
presently
,
and
immediately
after
the
Prophecy
of
Ieremy
,
but
discontinued
from
him
,
though
hee
were
never
doubted
to
be
the
Author
thereof
.
The
Booke
is
certainly
the
Prophet
Ieremies
,
and
certainly
a
distinct
booke
,
But
whether
the
Book
be
a
history
,
or
a
Prophecy
,
whether
Ieremy
lament
that
which
hee
had
seen
,
or
that
which
he
foresees
,
calamities
past
,
or
future
calamities
,
things
done
,
or
things
to
be
done
,
is
a
question
which
hath
exercised
,
and
busied
divers
Expositors
.
But
,
as
we
say
of
the
Parable
of
Dives
,
and
Lazarus
,
that
it
is
a
Historicall
parable
,
and
a
Parabolicall
history
,
some
such
persons
there
were
,
and
some
such
things
were
really
done
,
but
some
other
things
were
figuratively
,
symbolically
,
parabolically
added
:
So
wee
say
of
Ieremies
Lamentation
,
It
is
a
Propheticall
history
,
and
a
Historicall
prophecy
;
Some
of
the
sad
occasions
of
these
Lamentations
were
past
,
when
he
writ
,
and
some
were
to
come
after
:
for
,
we
may
not
despise
the
testimony
of
the
Chalde
Paraphrasts
,
who
were
the
first
that
illustrated
the
Bible
,
in
that
Nation
,
nor
of
S.
Hierome
,
who
was
much
conversant
with
the
Bible
,
and
with
that
Nation
,
nor
of
Iosephus
,
who
had
justly
so
much
estimation
in
that
Nation
,
nor
of
those
later
Rabbins
,
who
were
the
learnedest
of
that
Nation
;
who
are
all
of
opinion
,
that
Ieremy
writ
these
Lamentations
,
after
hee
saw
some
declinations
in
that
State
,
in
the
death
of
Iosiah
,
and
so
the
Book
is
Historicall
,
but
when
he
onely
foresaw
their
transportation
into
Babylon
,
before
that
calamity
fell
upon
them
,
and
so
it
is
Propheticall
.
Or
,
if
we
take
the
exposition
of
the
others
,
That
the
whole
Booke
was
written
after
their
transportation
into
Babylon
,
and
to
be
,
in
all
parts
,
Historicall
,
yet
it
is
Propheticall
still
;
for
the
Prophet
laments
a
greater
Desolation
then
that
,
in
the
utter
ruine
,
and
devastation
of
the
City
,
and
Nation
,
which
was
to
fall
upon
them
,
after
the
death
of
Christ
Iesus
.
Neither
is
any
peece
of
this
Booke
,
the
lesse
fit
to
be
our
Text
,
this
day
,
because
it
is
both
Historicall
,
and
Propheticall
,
for
,
they
,
from
whom
,
God
,
in
his
mercy
,
gave
us
a
Deliverance
,
this
day
,
are
our
Historicall
Enemies
,
and
our
Propheticall
Enemies
;
historically
wee
know
,
they
have
attempted
our
ruine
heretofore
,
and
prophetically
wee
may
bee
sure
,
they
will
doe
so
againe
,
whensoever
any
new
occasion
provokes
them
,
or
sufficient
power
enables
them
.
The
Text
then
is
as
the
Booke
presented
to
Ezckiel
;
Iews
,
without
,
as
they
are
appliable
to
us
:
And
they
concern
the
Iews
,
Historically
(
attempts
upon
that
State
Ieremy
had
certainly
seen
,
)
and
they
concern
them
prophetically
,
for
farther
attempts
Ieremy
did
certainly
foresee
.
They
are
appliable
to
us
both
ways
too
:
Historically
,
because
wee
have
seen
,
what
they
would
have
done
,
And
Prophetically
,
because
wee
foresee
what
they
would
doe
.
So
that
here
is
but
a
difference
of
the
Computation
;
here
is
stilo
veteri
,
and
stilo
nove
;
here
is
the
Iews
Calendar
,
and
the
Papists
Calendar
;
In
the
Jews
Calendar
,
one
Babylon
,
wrought
upon
the
people
of
God
,
and
in
the
Papists
Calendar
,
another
Babylon
:
Stilo
veteri
,
in
the
Jews
Calendar
,
700
yeare
before
Christ
came
,
there
were
pits
made
,
and
the
breath
of
their
nostrils
,
The
anointed
of
the
Lord
,
was
taken
in
their
pits
:
Stilo
nove
,
in
the
Papists
Calendar
,
1600
yeare
after
Christ
came
in
all
fulnesse
,
in
all
clearnesse
,
There
were
pits
made
againe
,
and
The
breath
of
our
nostrils
,
The
anointed
of
the
Lord
,
was
almost
taken
in
those
pits
.
It
is
then
Ieremies
,
and
it
is
a
distinct
Book
;
It
concernes
the
Iews
,
and
it
concerns
us
too
;
And
it
concernes
us
both
,
both
wages
,
Historically
,
and
Prophetically
.
But
whether
Ieremy
lament
here
the
death
of
a
good
King
,
of
Iosiah
,
(
for
so
Saint
Hierome
,
and
many
of
the
Ancients
,
and
many
of
the
Iewes
themselves
take
it
,
and
thinke
that
those
words
in
the
Chronicles
,
have
relation
to
these
Lamentations
,
)
Or
whether
he
lament
the
transportation
and
the
misery
of
an
ill
King
,
of
Zedekiah
,
(
as
is
more
ordinarily
,
and
more
probably
held
by
the
Expositours
)
we
argue
not
,
we
dispute
now
;
we
imbrace
that
which
arises
from
both●
That
both
good
Kings
,
and
bad
Kings
,
Iosiah
,
and
Zedekiah
,
are
the
anointed
of
the
Lord
,
and
the
breath
of
the
nostrills
,
that
is
,
The
life
of
the
people
;
and
therefore
both
to
be
lamented
,
when
they
fall
into
dangers
,
and
consequently
both
to
be
preserved
by
all
means
,
by
Prayer
from
them
who
are
private
persons
,
by
counsell
from
them
,
who
have
that
great
honour
and
that
great
charge
,
to
be
near
them
in
that
kinde
,
and
by
support
and
supplly
,
from
all
,
of
all
sorts
,
from
falling
into
such
dangers
.
These
considerations
will
,
I
thinke
,
have
the
better
impression
in
you
,
if
we
proceed
in
the
handling
of
them
thus
:
First
,
the
main
cause
of
the
Lamentation
was
the
Ruine
,
or
the
dangerous
declination
of
the
Kingdome
of
that
great
and
glorious
State
,
The
Kingdome
;
But
then
they
did
not
seditiously
sever
the
King
,
and
the
Kingdome
,
as
though
the
Kingdome
could
doe
well
,
and
the
King
ill
,
That
safe
,
and
he
in
danger
,
for
they
see
cause
to
lament
,
because
misery
was
fallen
upon
the
Person
of
the
King
;
perchance
upon
Iosiah
,
a
good
,
a
religious
King
;
perchance
but
upon
Zedekiah
,
a
worse
King
;
yet
which
soever
it
be
,
they
acknowledge
him
to
be
Vnctus
Domini
,
The
anointed
of
the
Lord
,
and
to
be
Spiritus
narium
,
The
breath
of
their
nostrills
:
When
this
person
therefore
,
was
fallen
into
the
pits
of
the
Enemy
,
the
Subject
laments
;
but
this
lamenting
because
he
was
fallen
,
implies
a
deliverance
,
a
restitution
,
he
was
fallen
,
but
he
did
not
ly
there
:
so
the
Text
,
which
is
as
yet
but
of
Lamentation
,
will
grow
an
houre
hence
to
be
of
Congratulation
;
and
then
we
shall
see
,
That
whosoever
,
in
rectified
affections
,
hath
lamented
a
danger
,
and
then
congratulated
a
deliverance
,
he
will
provide
against
a
relapse
,
a
falling
again
into
that
or
any
other
danger
,
by
all
means
of
sustaining
the
Kingdome
and
the
King
,
in
safety
and
in
honour
.
Our
first
step
then
in
this
Royall
progresse
,
form
of
Government
,
was
such
an
Earth-quake
,
as
could
leave
nothing
standing
.
Of
all
things
that
are
,
there
was
an
Idea
in
God
;
there
was
a
modell
,
a
platform
,
an
examplar
of
every
thing
,
which
God
produced
and
created
in
Time
,
in
the
mind
and
purpose
of
God
before
:
Of
all
things
God
had
and
Idea
,
a
preconception
;
but
of
Monarchy
,
of
Kingdome
,
God
,
who
is
but
one
,
is
the
Idea
;
God
himselfe
,
in
his
Unity
,
●s
the
Modell
,
He
is
the
Type
of
Monarchy
.
He
made
but
one
World
;
for
,
this
,
and
the
next
,
are
not
two
Worlds
;
This
is
but
the
Morning
,
and
that
the
everlasting
Noon
,
of
one
and
the
same
Day
,
which
shall
have
no
Night
:
They
are
not
two
Houses
;
This
is
the
Gallery
,
and
that
the
Bed-chamber
of
one
,
and
the
same
Palace
,
which
shall
feel
no
ruine
.
He
made
this
one
World
,
but
one
Eye
,
The
Sunne
;
The
Moone
is
not
another
Eye
,
but
a
Glasse
;
upon
which
,
the
Sunne
reflects
.
He
made
this
one
World
,
but
one
Eare
,
The
Church
;
He
tells
not
us
,
that
he
heares
by
a
left
Eare
,
by
Saints
,
but
by
that
right
Eare
,
the
Church
he
doth
.
There
is
One
God
,
One
Faith
,
One
Baptisme
,
and
these
lead
us
to
the
love
of
one
Soveraign
,
of
Monarchy
,
of
Kingdome
.
In
that
Name
,
God
hath
convayed
to
us
the
state
of
Grace
,
and
the
state
of
Glory
too
;
and
he
hath
promised
both
,
in
injoining
that
Petition
,
Adveniat
Regnum
,
Thy
Kingdome
come
,
Thy
Kingdome
of
Grace
here
,
Thy
Kingdome
of
Glory
hereafter
.
All
forms
of
Government
have
one
and
the
same
Soul
,
that
is
,
Soveraignty
;
That
resides
somewhere
in
every
form
;
and
this
Soveraignty
is
in
them
all
,
from
one
and
the
same
Root
,
from
the
Lord
of
Lords
,
from
God
himself
,
for
all
Power
is
of
God
:
But
yet
this
form
of
a
Monarchy
,
of
a
Kingdome
,
is
a
more
lively
,
and
a
more
masculin
Organe
,
and
Instrument
of
this
Soul
of
Soveraigntie
,
then
the
other
forms
are
:
Wee
are
sure
Women
have
Soules
as
well
as
Men
,
but
yet
it
is
not
so
expressed
,
that
God
breathed
a
Soule
into
Woman
,
as
hee
did
into
Man
;
All
formes
of
Government
have
this
Soule
,
but
yet
God
infuseth
it
more
manifestly
,
and
more
effectually
,
in
that
forme
,
in
a
Kingdome
:
All
places
are
alike
neare
to
Heaven
,
yet
Christ
would
take
a
Hill
,
for
his
Ascension
;
All
governments
may
justly
represent
God
to
mee
,
who
is
the
God
of
Order
,
and
fountaine
of
all
government
,
but
yet
I
am
more
eased
,
and
more
accustomed
to
the
contemplation
of
Heaven
,
in
that
notion
,
as
Heaven
is
a
kingdome
,
by
having
been
borne
,
and
bred
in
a
Monarchy
:
God
is
a
Type
of
that
,
and
that
is
a
Type
of
Heaven
.
This
form
then
,
land
of
promise
,
though
he
led
them
through
the
Wildernesse
;
so
he
meant
them
a
King
,
though
he
prepared
them
by
Iudges
.
God
intended
it
in
himselfe
,
and
he
declared
it
to
them
,
400
yeares
before
he
have
them
a
King
,
that
the
Scepter
should
not
depart
from
him
,
till
Siloh
came
.
And
when
God
came
neare
the
time
,
in
which
he
intended
to
them
that
government
,
in
the
time
of
Samuel
,
who
was
the
immediate
predecessor
to
their
first
King
,
Saul
,
God
made
way
for
a
Monarchy
;
for
Samuel
had
a
much
more
absolute
authority
,
in
that
State
,
then
any
of
the
Judges
had
;
Samuel
judged
them
,
and
in
their
petition
for
a
King
,
Make
us
a
King
to
judge
us
;
Samuel
was
little
lesse
then
a
King
;
and
Sauls
reign
,
and
his
,
are
reckoned
both
in
one
number
,
and
made
as
the
reign
of
one
man
;
Saul
reigned
40
yeares
,
Samuels
time
is
included
in
that
number
,
for
all
the
yeares
,
from
the
death
of
Eli
,
●
to
the
beginning
of
David
,
are
but
40
years
.
God
meant
them
a
Kingdome
in
himselfe
,
promised
them
a
kingdome
in
Iudah
,
made
Laws
for
their
kingdome
in
Deuteronomy
,
made
way
for
the
kingdome
in
Samuel
,
and
why
then
was
God
displeased
with
their
petition
for
a
Kingdome
?
It
was
a
greater
fault
in
them
,
then
it
could
have
been
in
any
other
people
,
to
ask
a
King
;
not
that
it
was
not
the
most
desirable
form
of
government
,
but
that
God
governed
them
,
so
immediately
,
so
presentially
himselfe
,
as
that
it
was
an
ingratefull
intemperance
in
them
,
to
turn
upon
any
other
meanes
;
God
had
ever
performed
that
which
he
promised
them
,
in
that
which
comprehended
all
,
Ye
shall
be
a
peculiar
treasure
unto
me
,
above
all
people
;
And
therefore
Iosephus
hath
expressed
it
well
;
All
other
people
are
under
the
forme
of
Democrati●
,
or
Aristocrati●
,
or
such
other
formes
,
composed
of
men
;
Sed
noster
Legislator
,
Theocratiam
instituit
,
The
Jews
were
onely
under
a
Theocrati●
,
an
immediate
government
of
God
,
he
judged
them
himselfe
,
and
hee
himselfe
fought
their
battels
:
And
therefore
God
says
to
Samuel
,
They
have
not
rejected
thee
,
Thou
wast
not
King
,
But
they
have
rejected
mee
,
I
was
.
To
bee
weary
of
God
,
is
it
enough
to
call
it
a
levity
?
But
if
they
did
onely
compare
forme
with
forme
,
and
not
God
himselfe
with
any
forme
,
if
they
did
onely
thinke
Monarchy
best
,
and
beleeve
that
God
intended
a
Monarchy
to
them
,
yet
yet
to
limit
God
his
time
,
and
to
make
God
performe
his
promise
before
his
day
,
was
a
fault
,
and
inexcusable
.
Daniel
saw
,
that
the
Messiah
should
come
within
seventy
weekes
:
Daniel
did
not
say
,
Lord
,
let
it
bee
within
fifty
weekes
,
or
let
it
bee
this
weeke
:
The
Martyrs
under
the
Altar
,
cry
Vsqueque
Domine
,
How
long
Lord
,
but
then
,
they
leave
it
there
,
Even
as
long
as
pleaseth
thee
:
Their
petition
should
have
been
,
Adveniat
regnum
●words●
,
Let
us
have
that
Kingdome
,
which
because
thou
knowest
it
is
good
for
us
,
thou
hast
promised
to
us
;
But
yet
Fiat
voluntas
tua
,
Let
us
have
it
then
,
when
thy
Wisdome
sees
it
best
for
us
:
You
said
,
Nay
but
a
King
shall
reigne
over
us
;
Now
,
that
was
not
their
fault
;
but
that
which
followes
,
The
unseasonablesse
and
inconsideration
of
their
clamorous
Petition
,
You
said
a
King
shall
reigne
over
us
,
when
the
Lord
your
God
,
was
your
King
;
They
would
not
trust
Gods
meanes
,
there
was
their
first
fault
:
And
then
,
though
they
desired
a
thing
good
in
it selfe
,
and
a
good
intended
to
them
,
yet
they
fixed
God
his
time
,
and
they
would
not
stay
his
leisure
;
And
either
of
these
,
To
aske
other
things
then
God
would
give
,
or
at
other
times
,
then
God
would
give
them
,
is
displeasing
to
him
:
Use
his
meanes
,
and
stay
his
leisure
.
But
yet
,
Adolescentiam
,
A
growing
time
,
from
Noah
,
through
the
other
Patriarchs
,
till
Moses
:
and
that
they
had
Iuventu●em
,
a
youth
and
strength
from
Moses
,
through
the
Judges
,
to
Saul
:
but
then
they
had
Virilitatom
,
virilem
,
atatem
,
their
established
vigor
,
under
their
Kings
;
and
after
them
,
they
fell
in
s●nectutem
,
into
a
wretched
and
miserable
decay
of
old
age
,
and
decrepitnesse
:
their
kingdome
was
their
best
State
;
and
so
much
,
clothed
Ierusalem
,
how
he
fed
,
her
;
how
he
adorned
her
,
he
summed
up
all
,
in
this
one
,
&
profecisti
in
regnum
,
I
have
advanced
thee
,
to
be
a
kingdome
:
there
was
the
Tropique
,
there
was
the
Solstice
,
farther
then
that
,
in
this
world
,
we
know
not
how
God
could
goe
;
a
kingdome
was
really
the
best
State
upon
Earth
,
and
Symbolically
,
the
best
figure
,
and
Type
of
Heaven
.
And
therefore
,
when
the
Prophet
Ieremy
,
historically
beheld
the
declination
of
this
kingdome
,
in
the
death
of
I●osiah
,
and
prophetically
foresaw
the
ruines
thereof
,
in
the
transportition
of
Zedekiah
,
or
,
if
he
had
seen
that
historically
too
,
yet
prophetically
he
foresaw
the
utter
devastation
,
and
depopulation
,
and
extermination
,
which
scattered
that
nation
,
soon
after
Christ
,
to
this
day
,
(
and
God
and
no
man
knows
,
for
how
long
,
)
when
they
,
who
were
a
kingdome
,
are
now
no
where
a
village
,
and
they
who
had
such
Kings
,
have
now
no
where
a
Constable
of
their
owne
,
historically
,
prophetically
,
Ieremy
had
just
cause
of
lamentation
for
the
danger
of
that
kingdome
.
We
had
so
also
,
for
this
our
kingdome
,
this
day
;
God
hath
given
us
a
kingdome
,
not
as
other
kingdomes
,
made
up
of
divers
Cities
,
but
of
divers
kingdomes
,
and
all
those
kingdomes
were
destined
to
desolation
,
in
one
minute
.
It
was
not
onely
the
destruction
of
the
persons
present
,
but
of
the
kingdom●
for
to
submit
the
kingdome
to
the
government
of
a
forein
Prelate
,
was
to
destroy
the
Monarchy
,
to
annihilate
the
Supremacy
,
to
ruine
the
very
forme
of
a
kingdome
;
a
kingdome
under
another
head
,
besides
the
King
,
is
not
a
kingdome
,
as
ours
is
.
The
oath
that
the
Emperour
takes
to
the
Pope
,
is
by
their
authours
called
Iuramentum
Sidelitatis
,
an
oath
of
Allegiance
;
and
if
they
had
brought
our
Kings
,
to
take
an
oath
of
Allegiance
so
,
this
were
no
kingdome
.
Pope
Nicolas
the
second
,
went
about
to
create
two
kingdomes
,
that
of
Tuscan
,
and
that
of
Lombardy
;
his
successors
have
gone
about
to
destroy
more
;
for
to
make
it
depend
upon
him
,
were
to
destroy
our
kingdome
.
That
they
have
attempted
historically
;
and
as
long
as
these
Axiomes
,
and
Aphorismes
remaine
in
their
Authors
,
that
one
shall
say
,
that
De
jurs
?
by
right
all
Christian
kingdomes
doe
hold
of
the
Pope
,
and
De
facto
,
are
forfeited
to
the
Hope
,
and
another
shall
say
,
that
Christendome
would
be
better
governed
if
the
Pope
would
take
the
forfeiture
,
and
so
bring
all
these
Royall
farmes
,
into
his
owne
demesne
,
we
see
also
,
their
propheticall
desire
,
their
propheticall
intention
,
against
this
kingdome
,
what
they
would
doe
:
In
their
Actions
we
have
their
history
,
in
their
Axioms
we
have
their
prophecy
.
Ieremy
lamented
the
desolation
of
the
kingdome
,
the
King
.
Hee
did
not
divide
the
King
and
the
kingdome
,
as
if
the
kingdome
could
do
well
,
and
the
King
in
distresse
:
Umnipotentia
Dei
,
Asylum
haeresic●rum
;
it
is
well
said
,
by
more
then
one
of
the
ancients
,
that
the
Omnipotence
of
God
,
is
the
Sanctuary
of
Heretiques
:
when
they
would
establish
any
heresie
,
they
flye
to
Gods
Almightinesse
.
God
can
doe
All
,
therefore
he
can
doe
this
.
So
,
in
the
Roman
Church
,
they
establish
their
heresie
of
Transubstantiation
;
And
so
,
their
deliverance
of
soules
not
from
Purgatory
onely
,
but
from
Hell
it selfe
.
They
think
to
stop
all
mouths
with
that
,
God
can
do
it
,
no
man
dares
deny
that
;
when
as
,
if
that
were
granted
,
(
which
,
in
such
things
,
as
naturally
imply
contradiction
in
themselves
,
or
contradiction
to
Gods
word
,
cannot
be
granted
,
for
God
cannot
do
that
,
God
cannot
lye
,
)
yet
though
God
can
do
it
,
concludes
not
that
God
will
do
it
,
or
hath
done
it
:
Omnipotenti●
Dei
Asylum
haereticorum
,
The
omnipotency
of
God
,
is
the
Sanctuary
of
Heretiques
,
and
so
,
Salus
Regni
,
is
Asylum
proditorum
,
Greater
Treasons
,
and
Seditions
,
and
Rebellions
have
never
been
set
on
foote
,
then
upon
colour
,
and
pretence
,
of
a
care
of
the
State
,
and
of
the
good
of
the
Kingdome
.
Every
where
,
the
King
is
Sponsus
Regni
,
the
husband
of
the
Kingdome
;
and
to
make
love
to
the
Kings
wife
,
and
undervalue
him
,
must
necessarily
make
any
King
jealous
:
The
King
is
Anima
Regni
,
The
soule
of
the
Kingdome
;
and
to
provide
for
the
health
of
the
body
,
with
the
detriment
of
the
soule
,
is
perverse
physick
:
The
King
is
Caput
Regni
,
The
head
of
the
Kingdome
;
and
to
cure
a
Member
,
by
cutting
off
the
head
,
is
ill
surgery
:
Man
and
wife
,
soule
and
body
,
head
and
members
,
God
hath
joyned
,
and
those
whom
God
hath
joyned
,
let
no
man
sever
.
Salus
Regni
,
Asylum
Proditorum
,
To
pretend
to
uphold
the
Kingdome
,
and
overthrow
the
King
,
hath
ever
been
the
tentation
before
,
and
the
excuse
after
,
in
the
greatest
Treasons
.
In
that
action
of
the
Iews
,
which
we
insisted
upon
before
,
The
Elders
of
Israel
were
gathered
together
,
and
so
far
they
were
in
their
way
,
for
this
was
no
popular
,
no
seditious
Assembly
of
light
and
turbulent
men
,
but
The
Elders
;
And
then
,
they
came
to
Samuel
,
And
so
farre
they
were
in
their
right
way
too
,
for
they
held
no
counsels
apart
,
but
came
to
the
right
place
,
for
redresse
of
grievances
,
to
their
then
highest
Governour
,
to
Samuel
:
When
they
were
thus
lawfully
met
,
they
forbeare
not
to
lay
open
unto
him
,
the
injustice
of
his
greatest
Officers
,
though
it
concerned
the
very
Sonnes
of
Samuel
;
and
thus
farre
they
kept
within
their
convenient
limits
;
But
when
they
would
presse
Samuel
to
a
new
way
of
remedy
,
to
an
inconvenient
way
,
to
a
present
way
,
to
their
own
way
,
and
referre
nothing
to
him
,
what
care
soever
they
pretended
of
the
good
of
the
State
,
it
is
evident
,
that
they
had
no
good
opinion
of
Samuel
himself
,
and
even
that
displeased
God
,
That
they
were
ill
affected
to
that
person
,
whom
he
had
set
over
them
.
To
sever
the
King
,
and
the
Kingdome
,
and
pretend
the
weale
of
the
one
,
without
the
other
,
is
to
shake
and
discompose
Gods
building
.
Historically
this
was
the
Jewes
case
,
when
Ieremy
lamented
here
,
if
he
lamented
the
declination
of
the
State
,
in
the
death
of
the
King
Iosiah
,
And
if
he
lamented
the
transportation
of
Zedekiah
,
and
that
that
crosse
were
not
yet
come
upon
them
;
Or
if
he
lamented
the
future
devastation
of
that
Nation
,
occasioned
by
the
death
of
the
King
of
Kings
Christ
Jesus
,
when
he
came
into
the
world
,
this
was
their
case
prophetically
:
Either
way
,
historically
,
or
prophetically
,
Ieremy
looks
upon
the
Kingdome
,
but
yet
through
that
glasse
,
through
the
King
.
The
duty
of
the
Day
,
and
the
order
of
the
Text
,
invites
us
to
an
application
of
this
branch
too
.
Our
adversaries
did
not
come
to
say
to
themselves
,
Nolumus
Regnum
hoc
,
we
will
not
have
this
Kingdome
stand
,
materiall
Kingdome
,
the
plenty
of
the
Land
,
they
would
have
been
content
to
have
,
but
the
formall
Kingdome
,
that
is
,
This
forme
of
Government
,
by
a
Soveraigne
King
,
that
depends
upon
none
but
God
,
they
would
not
have
.
So
that
they
came
implicitely
〈◊〉
Nolumus
Regnum
hoc
,
we
will
not
have
this
Kingdome
governed
thus
,
and
they
came
explicitely
to
a
Nolumus
Regem
hunc
(
as
the
Jewes
were
resolved
of
Christ
)
We
will
not
have
this
King
to
governe
at
all
.
Non
hunc
?
Will
you
not
have
him
?
you
were
at
your
Nolumus
hanc
long
before
;
Her
,
whom
God
had
set
over
you
,
before
him
,
you
would
not
have
.
Your
,
not
Anniversary
,
but
Hebdomadary
Treasons
,
cast
upon
her
a
necessity
of
drawing
blood
often
,
and
so
your
Nolumus
h●nc
,
your
desire
that
she
were
gone
,
might
have
some
kinde
of
ground
,
or
colour
:
But
for
your
Nolumus
hunc
,
for
this
King
who
had
made
no
Inquisition
for
blood
,
who
had
forborne
your
very
pecuniary
penalties
,
who
had
(
as
himself
witnesses
of
himself
)
made
you
partakers
with
his
Subjects
of
his
own
Religion
,
in
matters
of
grace
,
and
in
reall
benefits
,
Titles
of
Honour
,
Quare
fremuerant
,
Why
did
these
men
rage
,
and
imagine
a
vaine
thing
?
What
they
did
historically
,
we
know
;
They
made
that
house
,
which
is
the
hive
of
the
Kingdome
,
from
whence
all
her
honey
comes
;
that
house
where
Iustice
her self
is
conceived
,
in
their
preparing
of
Laws
,
and
inanimated
,
and
quickned
and
borne
by
the
Royall
Assent
,
there
given
;
they
made
that
whole
house
one
Murdring
peece
,
and
charged
that
peece
with
Peers
,
with
People
,
with
Princes
,
with
the
King
,
and
meant
to
discharge
it
upward
at
the
face
of
heaven
,
to
shoot
God
at
the
face
of
God
,
Him
,
of
whom
God
hath
said
,
Dii
estis
,
You
are
Gods
,
at
the
face
of
God
,
that
had
said
so
,
as
though
they
would
have
reproached
the
God
of
heaven
,
and
not
have
been
beholden
to
him
for
such
a
King
,
but
shoot
him
up
to
him
,
and
bid
him
take
his
King
again
,
with
a
nolumus
hunc
regnare
,
we
will
not
have
this
King
to
reign
over
us
.
This
was
our
case
Historically
,
and
what
it
is
Prophetically
,
as
long
as
that
remains
to
bee
their
doctrine
,
which
he
,
against
whom
that
attempt
was
principally
made
,
found
by
their
examination
;
to
be
their
doctrine
,
That
they
,
and
no
Sect
in
the
world
,
but
they
,
did
make
Treason
an
article
of
Religion
,
That
their
Religion
bound
them
to
those
attempts
,
so
long
they
are
never
at
an
end
;
Till
they
dis-avow
those
Doctrines
,
that
conduce
to
that
,
prophetically
they
wish
,
prophetically
they
hope
for
better
successe
in
as
ill
attempts
.
It
is
then
the
kingdome
that
Ieremy
laments
;
but
his
nearest
object
is
the
King
;
Hee
laments
him
.
First
,
let
it
be
,
(
as
with
S.
Hierome
,
many
of
the
Ancients
,
and
with
them
,
many
of
the
later
Rabbins
will
have
it
)
for
Josiah
,
for
a
good
King
,
in
whose
death
,
the
honour
,
and
the
strength
of
the
kingdome
took
that
deadly
wound
,
to
become
tributary
to
a
forain
Prince
:
for
,
to
this
lamentation
they
refer
those
words
of
the
Prophet
,
which
describe
a
great
sorrow
,
In
that
day
shall
there
be
a
great
mourning
in
Ierusalem
,
as
the
mourning
of
Hadadrimmon
,
in
the
valley
of
Megiddon
;
which
was
the
place
,
where
Iosiah
was
slain
;
There
shall
be
such
a
lamentation
(
says
the
Prophet
,
in
this
interpretation
)
as
was
for
the
death
of
Iosiah
.
This
then
was
for
him
;
for
a
good
King
.
Wherein
have
we
his
goodnesse
expressed
?
Hee
did
that
which
was
right
in
Gods
fight
;
(
And
whose
Eye
need
he
fear
,
that
is
right
in
the
Eye
of
God
?
)
But
how
long
did
he
so
?
To
the
end
;
for
,
Nero
,
who
had
his
Quinquennium
,
and
was
a
good
Emperour
for
his
first
five
years
,
was
one
of
the
worst
of
all
:
Hee
that
is
ill
all
the
way
,
is
but
a
Tyran
,
Hee
that
is
good
at
first
,
and
after
ill
,
an
Angels
face
,
and
a
Serpents
taile
make
him
a
Monster
;
Iosiah
began
well
,
and
persevered
so
,
He
turned
not
aside
to
the
right
●and
,
nor
to
the
left
.
That
is
,
(
if
we
apply
it
to
the
Iosiah
of
our
times
)
neither
to
the
fugitive
,
that
leaves
our
Church
,
and
goes
to
the
Roman
,
nor
to
the
Separatist
,
that
leaves
our
Church
,
and
goes
to
none
.
In
the
eighteenth
year
of
his
reign
,
Iosiah
undertook
the
reparation
of
Gods
house
;
If
we
apply
this
to
the
Iosiah
of
our
times
,
I
think
,
in
that
year
of
his
reign
,
he
visited
this
Church
,
and
these
wals
,
and
meditated
,
and
perswaded
the
reparation
thereof
.
Like
unto
Iosiah
,
there
was
no
King
before
,
nor
after
.
And
therefore
there
was
just
cause
of
lamentation
for
this
King
,
for
Iosiah
;
historically
for
the
very
loss
of
his
person
,
prophetically
for
the
misery
of
the
State
,
after
his
death
.
Our
errand
is
to
day
,
to
apply
all
these
branches
to
the
day
;
Those
men
who
intended
us
,
this
cause
of
lamentation
this
day
,
in
the
destruction
of
our
Iosiah
,
spared
him
not
,
because
he
was
so
,
because
so
,
because
he
was
a
Iosiah
,
because
he
was
good
;
no
,
not
because
he
was
good
to
them
,
his
benefits
to
them
,
had
not
mollified
them
,
towards
him
:
for
that
is
not
their
way
;
Both
the
French
Henries
were
their
own
,
and
good
to
them
;
but
did
that
rescue
either
of
them
,
from
the
knife
?
And
was
not
that
Emperour
,
whom
they
poisoned
in
the
Sacrament
,
their
own
,
and
good
to
them
?
and
yet
was
that
,
any
Antidote
against
their
poison
?
To
so
reprobate
a
sense
hath
God
given
them
over
herein
,
as
that
,
though
in
their
Books
,
they
ly
heaviest
upon
Princes
of
our
Religion
,
yet
truly
they
have
destroyed
more
of
their
own
,
then
of
ours
.
Thus
it
is
Historically
in
their
proceedings
past
:
And
Prophetically
it
can
be
but
thus
,
since
no
King
is
good
,
in
their
sense
,
if
he
agree
not
to
all
points
of
Doctrine
with
them
:
And
when
that
is
done
,
not
good
yet
,
except
he
agree
in
all
points
of
Iurisdiction
too
;
and
that
,
no
King
can
doe
,
that
will
not
be
their
Farmer
of
his
Kingdome
.
Their
Authours
have
disputed
Auferibilitatem
Papae
,
whether
the
Church
of
God
might
not
be
without
a
pope
,
they
have
made
a
problematicall
,
a
disputable
matter
,
and
some
of
their
Authours
have
diverted
towards
an
affirmation
of
it
;
but
Aufleribilitas
potestatis
,
to
imagine
a
King
without
Kingly
Soveraignty
,
never
came
into
probleme
,
into
disputation
.
We
all
lamented
,
and
bitterly
,
and
justly
,
the
losse
of
our
Deborah
,
though
then
we
saw
a
Iosiah
succeeding
:
but
if
they
had
removed
our
Iosiah
,
and
his
Royall
children
,
and
so
,
this
form
of
government
,
where
,
or
who
,
or
what
had
been
an
object
of
Consolation
to
us
?
The
cause
of
lamentation
in
the
losse
of
a
good
King
,
ill
King
,
(
as
the
greater
part
of
Expositors
take
it
)
yet
the
lamentation
you
see
,
is
the
same
.
How
ill
a
King
was
Zedekiah
?
He
did
evill
in
the
sight
of
the
Lord
,
according
to
all
that
Iehoiakim
had
done
;
Here
is
his
sinne
,
sinne
by
precedent
;
and
what
had
Iehoiakim
done
?
He
had
done
evill
in
the
sight
of
the
Lord
,
according
to
all
that
his
Fathers
had
done
.
It
is
a
great
,
and
a
dangerous
wickednesse
,
which
is
done
upon
pretext
of
Antiquity
;
The
Religion
of
our
Fathers
,
the
Church
of
our
Fathers
,
the
Worship
of
our
Fathers
,
is
a
pretext
that
colours
a
great
deale
of
Superstition
.
He
did
evill
,
as
his
Fathers
;
there
was
his
comparative
evill
:
And
his
positive
evill
,
(
I
meane
,
his
particular
sinne
)
was
,
That
he
humbled
not
himself
to
Gods
Prophets
,
to
Ieremy
speaking
from
the
mouth
of
the
Lord
;
there
was
irreligiousnesse
;
And
then
,
He
broke
the
Oath
which
he
had
sworne
by
God
,
there
was
per●idiousnesse
,
faithlesnsse
;
And
lastly
,
He
stiffned
his
neck
,
and
hardned
his
heart
,
from
turning
to
the
Lord
of
Israel
,
there
was
impenitiblenesse
:
Thus
evill
was
Zedekiah
,
irreligious
to
God
,
treacherous
to
man
,
impenitible
to
himself
,
and
yet
the
State
,
and
men
truly
religious
in
the
State
,
the
Prophet
lamented
him
;
not
his
spirituall
defections
,
by
sinne
;
for
,
they
did
not
make
themselves
Judges
of
that
;
but
they
lamented
the
calamities
of
the
Kingdome
,
in
the
losse
even
of
an
evill
King
.
That
man
must
have
a
large
comprehension
,
that
shall
adventure
to
say
of
any
King
,
He
is
an
ill
King
;
he
must
know
his
Office
well
,
and
his
actions
well
,
and
the
actions
of
other
Princes
too
,
who
have
correspondence
with
him
,
before
he
can
say
so
.
When
Christ
sayes
,
Let
your
communication
be
yea
,
yea
,
and
nay
,
nay
,
for
whatsoever
is
more
then
this
,
(
that
is
,
when
it
comes
to
swearing
)
that
cometh
of
evill
,
Saint
Augustine
does
not
understand
that
,
of
the
evill
disposition
of
that
man
that
sweares
,
but
of
them
,
who
will
not
beleeve
him
,
without
wearing
;
Many
times
a
Prince
departs
from
the
exact
rule
of
his
duty
,
not
out
of
his
own
indisposition
to
truth
,
and
clearnesse
,
but
to
countermine
underminers
.
Cum
perverso
perveriêris
,
With
the
froward
,
thou
wilt
show
thy self
froward
;
God
,
who
is
of
no
froward
nêature
,
may
be
made
froward
;
with
crafty
neighbours
,
a
Prince
will
be
crafty
,
and
perchance
false
with
the
false
.
Alas
,
(
to
looke
into
no
other
profession
but
our
owne
)
how
often
do
we
excuse
Dispensations
,
and
pluralities
,
and
non-residencies
,
with
an
Omnes
faciunt
,
I
do
,
but
as
other
men
of
my
profession
,
do
?
Allow
a
King
but
that
,
That
he
does
but
as
other
Kings
do
,
Nay
,
but
this
,
He
does
but
as
other
Kings
put
him
to
a
necessity
to
do
,
and
you
will
not
hastily
call
a
King
an
ill
King
.
When
God
gives
his
people
for
old
shoes
,
and
sells
them
for
nothing
,
and
,
at
the
same
time
,
gives
his
and
their
enemies
abundance
,
when
God
commands
Abraham
,
to
sacrifice
his
own
and
onely
Sonne
,
and
his
enemies
have
Children
at
their
pleasure
,
as
David
speaks
,
To
give
your selves
the
liberty
of
humane
affection
,
you
would
think
God
an
ill
God
;
but
yet
,
for
all
this
,
his
children
are
to
him
,
a
Royall
Priesthood
,
and
a
holy
Nation
;
and
all
their
tears
are
in
his
bottles
,
and
registred
in
his
booke
,
for
all
this
.
When
Princes
pretermit
in
some
things
,
the
present
benefit
of
their
Subjects
,
and
confer
favours
upon
others
give
your selves
the
liberty
to
judge
of
Princes
actions
,
with
the
affections
of
private
men
,
and
you
may
think
a
King
an
ill
King
:
But
yet
,
we
are
to
him
,
as
David
sayes
,
His
brethren
,
his
bone
,
his
flesh
,
and
so
reputed
by
him
.
God
himselfe
cannot
stand
upright
in
a
naturall
mans
interpretation
,
nor
any
King
in
a
private
mans
.
But
then
,
how
soone
our
adversaries
come
to
call
Kings
,
ill
Kings
,
we
see
historically
,
when
they
boast
of
having
deposed
Kings
,
Quia
minus
utiles
,
Because
some
other
hath
seemed
to
them
,
fitter
for
the
Government
;
and
we
see
it
prophetically
,
by
their
allowing
those
Indictments
,
and
Attainders
of
Kings
,
which
stand
in
their
books
De
Syndicatu
,
That
that
King
which
neglects
the
duties
of
his
place
(
and
they
must
prescribe
the
duty
,
and
judge
the
negligence
too
)
That
King
that
exercises
his
Prerogative
,
without
just
cause
(
and
they
must
prescribe
the
Prerogative
,
and
judge
the
cause
,
)
That
that
King
that
vexes
his
Subjects
,
That
that
King
that
gives
himselfe
to
intemperate
hunting
(
for
in
that
very
particular
they
instance
)
that
in
such
cases
,
(
and
they
multiply
these
cases
infinitely
)
Kings
are
in
their
mercy
,
and
subject
to
their
censures
,
and
corrections
.
We
proceed
not
so
,
in
censuring
the
actions
of
Kings
;
we
say
,
with
St.
Cyrill
,
Impium
est
dicere
Regi
,
Iniquè
agis
;
It
is
an
impious
thing
,
(
in
him
,
who
is
onely
a
private
man
,
and
hath
no
other
obligations
upon
him
)
to
say
to
the
King
,
or
of
the
King
,
He
governs
not
as
a
King
is
bound
to
do
:
we
remit
the
judgement
of
those
their
actions
,
which
are
secret
to
God
;
and
when
they
are
evident
,
and
bad
,
yet
we
must
endevour
to
preserve
their
persons
;
for
there
is
a
danger
in
the
losse
,
and
a
lamentation
due
to
the
losse
,
even
of
Zedekiah
,
for
even
such
are
uniti
Domini
,
The
anoynted
of
the
Lord
,
and
the
breath
of
our
nostrils
.
First
,
(
as
it
lies
in
our
Text
)
The
King
is
spiritus
narium
,
the
breath
of
our
uostrills
.
First
,
Spiritus
,
is
a
name
,
most
peculiarly
belonging
to
that
blessed
Person
of
the
glorious
Trinity
,
whose
Office
it
is
to
convay
,
to
insinuate
,
to
apply
to
us
the
Mercies
of
the
Father
,
and
the
Merits
of
the
Sonne
:
He
is
called
by
this
Name
,
by
the
word
of
this
Text
,
Ruach
,
even
in
the
beginning
of
the
Creation
,
God
had
created
Heaven
and
Earth
,
and
then
The
Spirit
of
God
,
sus●labat
,
saith
Pagnins
translation
,
(
and
so
saith
the
Chalde
Paraphrase
too
)
it
breathed
upon
the
waters
,
and
so
induced
,
or
deduced
particular
formes
.
So
God
hath
made
us
,
a
little
World
of
our
own
,
This
Iland
;
He
hath
given
us
Heaven
and
Earth
,
The
truth
of
his
Gospel
,
which
is
our
earnest
of
Heaven
,
and
the
abundance
of
the
Earth
,
a
fruitfull
Land
;
but
then
he
,
who
is
the
Spirit
of
the
Lord
,
he
who
is
the
breath
of
our
nostrills
,
Incubat
aquis
,
(
as
it
is
said
there
in
the
Creation
)
he
moves
upon
the
waters
,
by
his
royall
and
warlike
Navy
at
Sea
,
(
in
which
he
hath
expressed
a
speciall
and
particular
care
)
And
by
the
breath
and
influence
of
his
providence
throughout
the
Land
,
he
preserves
,
he
applies
,
he
makes
usefull
those
blessings
unto
us
.
If
this
breath
,
that
is
,
this
power
,
be
at
any
time
sourd
in
the
passage
,
and
contract
an
il
savor
by
the
pipes
that
convay
it
,
so
,
as
that
his
good
intentions
are
ill
executed
by
inferiour
Ministers
,
this
must
not
be
imputed
to
him
;
That
breath
that
comes
from
the
East
,
the
bed
and
the
garden
of
spices
,
when
it
is
breathed
out
there
,
is
a
persume
,
but
by
passing
over
the
beds
of
Serpents
and
pu●refied
Lakes
,
it
may
be
a
breath
of
poyson
in
the
West
:
Princes
purpose
some
things
for
ease
to
the
people
,
(
and
as
such
,
they
are
sometimes
presented
to
them
)
and
if
they
prove
grievances
,
they
tooke
their
putrefaction
in
the
way
,
that
is
,
their
corruption
,
from
corrupt
executors
of
good
and
wholesome
intentions
;
The
thing
was
good
in
the
roote
,
and
the
ill
cannot
be
removed
in
an
instant
.
But
then
,
Ruach
,
spirit
,
is
the
Breath
that
we
breathe
,
the
Life
that
we
live
;
The
King
is
that
Breath
,
that
Life
,
and
therefore
that
belongs
to
him
.
First
our
Breath
,
that
is
,
serme
,
our
speech
belongs
to
him
;
Be
faithfull
unto
him
,
and
speake
good
of
his
Name
,
is
commanded
by
David
of
God
.
To
Gods
Anointed
,
we
are
not
faithfull
,
if
we
doe
not
speake
good
of
his
Name
.
First
,
there
is
an
internall
,
speech
in
the
heart
,
and
God
lookes
to
that
;
the
foole
hath
said
in
his
heart
,
there
is
no
God
;
though
he
say
it
but
in
his
heart
,
yet
he
is
a
foole
:
for
,
as
wise
as
a
Politician
would
thinke
him
,
for
saying
it
in
his
heart
,
and
comming
no
further
,
yet
even
that
is
an
overt
act
with
God
,
for
God
seeth
the
heart
.
It
is
the
foole
that
saith
in
his
heart
,
there
is
no
God
,
and
it
is
the
foole
that
saith
in
his
heart
,
I
would
there
were
no
King
.
That
enormous
,
that
infamous
Tragedy
of
the
Levites
Concubins
,
and
her
murder
,
of
which
it
is
said
there
,
There
was
no
such
thing
seen
,
nor
done
before
,
(
and
many
things
are
done
,
which
are
never
seen
)
with
that
emphaticall
addition
,
Consider
of
it
,
advise
,
and
say
your
minde
,
hath
this
addition
too
,
In
those
dayes
there
was
no
King
in
Israel
;
If
there
had
beene
any
King
,
but
a
Zedekiah
,
it
could
not
have
been
so
:
Curse
not
the
King
,
not
in
thy
thoughts
:
for
,
they
are
sinnes
that
tread
upon
the
heels
of
one
another
,
and
that
induce
one
another
,
to
conceive
ill
of
Gods
Lievtenant
,
and
of
God
himselfe
;
for
so
the
Prophet
joyneth
them
,
They
shall
fret
themselves
,
and
curse
their
King
,
and
their
God
:
He
that
beginneth
with
the
one
,
will
proceed
to
the
other
.
Thus
then
he
is
our
Breath
;
our
Breath
is
his
;
our
speech
must
be
contained
,
not
expressed
in
his
dishonour
;
not
in
misinterpretations
of
his
Actions
;
jealousies
have
often
made
women
ill
;
incredulitie
,
suspiciousnesse
,
jealousie
in
the
Subject
,
hath
wrought
ill
effects
upon
Princes
,
otherwise
not
ill
.
We
must
not
speake
ill
;
but
our
duty
is
not
accomplished
in
that
abstinence
,
we
must
speake
well
:
And
in
those
things
,
which
will
not
admit
a
good
interpretation
,
we
must
be
apt
to
remove
the
perversenesse
and
obliquity
of
the
act
from
him
,
who
is
the
first
mover
to
those
who
are
inferiour
instruments
.
In
these
divers
opinions
which
are
ventilated
in
the
Schoole
,
how
God
concurreth
to
the
working
of
second
and
subordinate
causes
,
that
opinion
is
I
think
,
the
most
antient
,
that
denies
that
God
workes
in
the
second
cause
,
but
hath
onely
communicated
to
it
,
a
power
of
working
,
and
rest
himselfe
.
This
is
not
true
;
God
does
work
in
every
Organ
,
and
in
every
particular
action
;
but
yet
though
he
doe
work
in
all
,
yet
hee
is
no
cause
of
the
obliquity
,
of
the
perversenesse
of
any
action
.
Now
,
earthly
Princes
are
not
equall
to
God
;
They
doe
not
so
much
as
work
in
particular
actions
of
instruments
;
many
times
,
they
communicate
power
to
others
,
and
rest
wholly
themselves
;
and
then
,
the
power
is
from
them
,
but
the
perversenesse
of
the
action
is
not
.
God
does
work
in
ill
actions
,
and
yet
is
not
guilty
,
but
Princes
doe
not
so
much
as
worke
therein
,
and
so
may
bee
excusable
;
at
least
,
for
any
cooperation
in
the
evill
of
the
action
,
though
not
for
countenancing
,
and
authorising
an
evill
instrument
;
but
that
is
another
case
.
They
are
our
breath
then
;
Our
breath
is
theirs
,
in
good
interpretations
of
their
actions
;
in
our
prayers
to
Almighty
God
,
for
them
.
The
Apostle
exhorts
us
to
pray
;
for
whom
?
first
,
for
all
men
in
generall
;
but
in
the
first
particular
,
that
hee
descends
to
,
for
Kings
.
And
both
Theodoret
,
and
Theophylact
,
make
that
the
onely
reason
,
why
the
Apostle
did
not
name
Kings
first
,
Vt
non
videatur
adulari
,
lest
hee
should
seeme
to
flatter
Kings
:
Whether
mankinde
it selfe
,
or
Kings
,
by
whom
mankinde
is
happy
here
,
be
to
be
preferred
in
prayer
,
you
see
both
Theodoret
,
and
Theophylact
,
make
it
a
probleme
.
And
those
prayers
,
there
enjoyned
,
were
for
Infidel
Kings
,
and
for
persecuting
Kings
;
for
even
such
Kings
,
were
the
breath
of
their
nostrils
;
their
breath
,
their
speech
,
their
prayers
were
due
to
them
.
But
then
,
beloved
,
a
man
may
convey
a
Satir
into
a
Prayer
;
a
man
may
make
a
prayer
a
Libell
;
If
the
intention
of
the
prayer
be
not
so
much
,
to
incline
God
to
give
those
graces
to
the
King
,
as
to
tell
the
world
,
that
the
King
wants
those
graces
,
it
is
a
Libell
.
We
say
sometimes
in
scorn
to
a
man
,
God
help
you
,
and
God
send
you
wit
;
and
therein
,
though
it
have
the
sound
of
a
prayer
,
wee
call
him
foole
.
So
wee
have
seen
of
late
,
some
in
obscure
Conventicles
,
institute
certain
prayers
,
That
God
would
keep
the
King
,
and
the
Prince
in
the
true
Religion
;
The
prayer
is
always
good
,
always
usefull
;
but
when
that
prayer
is
accompanied
with
circumstances
,
as
though
the
King
and
the
Prince
were
declining
from
that
Religion
,
then
even
the
prayer
it selfe
is
libellous
,
and
seditious
;
Saint
Paul
,
in
that
former
place
,
apparels
a
Subjects
prayer
well
,
when
hee
sayes
,
Let
prayers
bee
given
with
thanks
;
Let
our
prayers
bee
for
continuance
of
the
blessings
,
which
wee
have
,
and
let
our
acknowledgement
of
present
blessings
,
bee
an
inducement
for
future
:
pray
,
and
praise
together
;
pray
thankfully
,
pray
not
suspiciously
:
for
,
beloved
in
the
bowels
of
Christ
Jesus
,
before
whose
face
I
stand
now
,
and
before
whose
face
,
I
shall
not
be
able
to
stand
amongst
the
righteous
,
at
the
last
day
,
if
I
lie
now
,
and
make
this
Pulpit
my
Shop
,
to
vent
sophisticate
Wares
,
In
the
presence
of
you
,
a
holy
part
,
I
hope
,
of
the
Militant
Church
,
of
which
I
am
,
In
the
presence
of
the
whole
Triumphant
Church
,
of
which
,
by
him
,
by
whom
I
am
that
I
am
,
I
hope
to
bee
,
In
the
presence
of
the
Head
of
the
whole
Church
,
and
I
thinke
I
have
the
Spirit
of
God
,
)
(
I
am
sure
,
I
have
not
resisted
it
in
this
point
)
I
,
(
and
I
may
bee
allowed
to
know
something
in
Civill
affaires
)
(
I
am
sure
I
have
not
been
stupefied
in
this
point
)
doe
deliver
that
,
which
upon
the
truth
of
a
Morall
man
,
and
a
Christian
man
,
and
a
Church
man
,
beleeve
to
be
true
,
That
hee
,
who
is
the
Breath
of
our
nostrils
,
is
in
his
heart
,
as
farre
from
submitting
us
to
that
Idolatry
,
and
superstition
,
which
did
heretofore
oppresse
us
,
as
his
immediate
Predecessor
,
whose
memory
is
justly
precious
to
you
,
was
:
Their
wayes
may
bee
divers
,
and
yet
their
end
the
same
,
that
is
,
The
glory
of
God
;
And
to
a
higher
Comparison
,
then
to
her
,
I
know
not
how
to
carry
it
.
As
then
the
Breath
of
our
nostrils
,
our
breath
,
is
his
,
that
is
,
our
speech
,
first
,
in
containing
it
,
not
to
speak
in
his
diminution
;
then
in
uttering
it
amongst
men
;
to
interpret
fairly
,
and
loially
,
his
proceedings
;
and
then
in
uttering
it
to
God
,
in
such
prayers
for
the
continuing
thereof
,
as
imply
a
thankfull
acknowledgement
of
the
present
blessings
,
spirituall
and
temporall
,
which
we
enjoy
now
by
him
;
So
farre
,
Breath
is
speech
;
but
Breath
is
life
too
,
and
so
our
life
is
his
.
How
willingly
his
Subjects
would
give
their
lives
for
him
,
I
make
no
doubt
,
but
hee
doubts
not
.
This
is
argument
enough
for
their
propensenesse
and
readinesse
,
to
give
their
lives
,
for
his
honour
,
or
for
the
possessions
of
his
children
;
That
though
not
contra
voluntatem
,
not
against
his
will
,
yet
Praeter
voluntatem
,
without
any
Declaration
of
his
will
,
or
pleasure
,
by
any
Command
,
they
have
been
as
ready
voluntarily
,
as
if
a
Presse
had
commanded
them
.
But
these
ways
,
which
his
wisdome
hath
chosen
for
the
procuring
of
peace
,
have
kept
off
much
occasion
of
triall
,
of
that
,
how
willingly
his
Subjects
would
have
given
their
lives
for
him
.
Yet
,
their
lives
are
his
,
who
is
the
breath
of
their
nostrils
:
And
therefore
,
though
they
doe
not
leave
them
for
him
,
let
them
lead
them
for
him
;
though
they
bee
not
called
to
die
for
him
,
let
them
live
so
,
as
that
may
bee
for
him
;
to
live
peaceably
,
to
live
honestly
,
to
live
industriously
,
is
to
live
for
him
;
for
,
the
sinnes
of
the
people
endanger
the
Prince
,
as
much
as
his
owne
.
When
that
shall
bee
required
at
your
hand
,
then
die
for
him
;
In
the
meane
time
,
live
for
him
;
live
so
,
as
your
living
doe
not
kindle
Gods
anger
against
him
,
and
that
is
a
good
Confession
,
and
acknowledgement
,
That
hee
is
the
breath
of
your
nostrils
,
That
your
life
is
his
.
As
then
the
breath
of
our
nostrils
,
Ruach
,
spiritus
,
speech
,
and
life
,
so
it
is
his
.
When
the
breath
of
life
was
first
breathed
into
man
,
there
is
called
by
another
word
,
Neshamah
,
and
that
is
the
soule
,
the
immortall
soule
:
And
is
the
King
the
breath
of
that
life
?
Is
hee
the
soule
of
his
Subjects
so
,
as
that
their
soules
are
his
;
so
,
as
that
they
must
sinne
towards
men
,
in
doing
unjust
actions
,
or
sinne
towards
God
,
in
forsaking
,
and
dishonouring
him
,
if
the
King
will
have
them
?
If
I
had
the
honour
to
aske
this
question
,
in
his
royall
presence
,
I
know
he
would
bee
the
first
man
,
that
would
say
No
,
No
;
your
souls
are
not
mine
,
so
.
And
,
as
hee
is
a
most
perfect
Text-man
,
in
the
Booke
of
God
,
(
and
by
the
way
,
I
should
not
easily
feare
his
being
a
Papist
,
that
is
a
good
Text-man
)
I
know
hee
would
cite
Daniel
,
saying
,
Though
our
God
doe
not
deliver
us
,
yet
know
,
O
King
,
that
we
will
not
worship
thy
Gods
;
ought
to
obey
God
,
rather
then
men
;
And
he
would
cite
Christ
himself
,
Feare
not
them
,
(
for
the
soule
)
that
cannot
hurt
the
soule
.
He
claimes
not
your
souls
so
:
It
is
Ruach
here
,
it
is
not
Neshamah
;
your
life
is
his
,
your
soule
is
not
his
,
in
that
sense
.
But
yet
,
beloved
,
these
two
words
are
promiscuously
used
in
the
Scriptures
;
Ruach
is
often
the
soule
;
Neshamah
;
is
often
the
temporall
life
;
And
thus
farre
,
the
one
,
as
well
as
the
other
,
is
the
Kings
,
That
hee
must
answer
for
your
soules
;
so
they
are
his
;
for
hee
is
not
a
King
of
bodies
,
but
a
King
of
men
,
bodies
and
soules
;
nor
a
King
of
men
onely
,
but
of
Christian
men
;
so
your
Religion
,
so
your
soules
are
his
;
his
,
that
is
,
appertaining
to
his
care
,
and
his
account
.
And
therefore
,
though
you
owe
no
obedience
to
any
power
under
heaven
,
so
as
to
decline
you
from
the
true
God
,
or
the
true
worship
of
that
God
,
and
the
fundamentall
things
thereof
,
yet
in
those
things
,
which
are
,
in
their
nature
but
circumstantiall
,
and
may
therefore
,
according
to
times
,
and
places
,
and
persons
,
admit
alterations
,
in
those
things
,
though
they
bee
things
appertaining
to
Religion
,
submit
your selves
to
his
directions
;
for
here
,
the
two
words
meet
,
Ruach
,
and
Neshamah
,
your
lives
are
his
,
and
your
souls
are
his
too
;
His
end
being
to
advance
Gods
truth
,
he
is
to
be
trusted
much
,
in
matters
of
indifferent
nature
,
by
the
way
.
He
is
the
word
of
our
Text
,
Spiritus
,
as
Spiritus
is
the
Holy
Ghost
,
so
farre
,
by
accommodation
,
as
that
he
is
Gods
instrument
to
convey
blessings
upon
us
;
and
as
spiritus
is
our
breath
,
of
speech
,
and
as
it
is
our
life
,
and
as
it
is
our
soule
too
,
so
farre
,
as
that
in
those
temporall
things
which
concern
spirituall
,
(
as
Times
of
meeting
,
and
much
of
the
manner
of
proceeding
when
we
are
met
)
we
are
to
receive
directions
from
him
:
So
he
is
the
breath
of
our
nostrils
,
our
speech
,
our
lives
,
our
soules
,
in
that
limited
sense
,
are
his
.
But
then
,
did
those
subjects
of
his
(
And
I
charge
none
but
his
subjects
,
with
this
plot
,
for
,
I
judge
not
them
who
are
without
)
from
whom
God
deliverd
us
this
day
,
did
they
think
so
of
him
,
That
he
was
the
breath
of
our
nostrils
?
If
the
breath
be
soure
,
if
it
bee
tainted
and
corrupt
,
(
as
they
would
needs
thinke
,
in
this
case
)
is
it
good
Physick
for
an
ill
breath
,
to
cut
off
the
head
,
or
to
suffocate
it
,
to
smother
,
to
strangle
,
to
murder
that
man
?
Hee
is
the
breath
of
their
nostrils
;
They
owe
him
their
speech
,
their
thanks
,
children
of
fooles
made
him
their
song
,
and
their
by-word
?
How
have
these
Drunkards
,
(
men
drunke
with
the
Babylonian
Cup
)
made
Libels
against
him
?
persecuted
their
Religion
,
when
he
did
not
;
now
,
that
he
hath
left
his
own
Religion
.
He
is
their
breath
,
they
owe
him
their
tongues
,
and
how
foully
do
they
speak
;
and
they
owe
him
their
lives
,
and
how
prodigally
do
they
give
away
their
lives
to
others
,
that
they
might
take
away
His
?
He
is
their
breath
,
(
as
breath
is
the
soule
)
that
is
,
Accomptant
for
their
soules
,
and
how
have
they
raised
themselves
out
of
his
Audit
,
and
withdrawne
themselves
from
his
Allegiance
?
This
they
have
done
historically
,
and
to
say
prophetically
,
what
they
would
do
,
first
,
their
Extenuation
of
this
fact
,
when
they
call
it
an
enterprise
of
a
few
unfortunate
Gentlemen
.
And
then
their
Exaltation
of
this
fact
,
when
they
make
the
principall
person
in
it
,
a
Martyr
,
this
is
prophecy
enough
,
that
since
they
are
not
ashamed
of
the
Originall
,
they
will
not
be
afraid
to
copy
it
often
,
and
pursue
the
same
practises
,
to
the
same
end
.
Let
it
be
Iosiah
then
,
The
Anoynted
of
the
Lord
,
which
is
the
other
.
Vnction
it self
alwayes
separated
that
which
was
anoynted
from
prophane
,
and
secular
use
;
unction
was
a
religious
distinction
.
It
had
that
signification
in
practise
,
before
any
Law
was
given
for
it
;
when
Iacob
had
had
that
vision
upon
the
stone
,
that
place
was
the
house
of
God
,
and
the
gate
of
heaven
,
then
he
tooke
up
that
stone
which
he
had
stept
upon
,
and
set
it
up
for
a
pillar
,
and
anoynted
it
.
This
was
the
practise
in
nature
;
and
then
the
precept
in
the
Law
,
was
,
as
for
the
Altar
it self
,
so
for
many
other
things
.
belonging
to
the
service
of
God
in
the
Temple
,
Thou
shalt
anoynt
them
,
to
sanctifie
them
.
Thus
it
was
for
things
;
and
then
,
if
we
consider
persons
,
we
see
the
dignity
that
anoynting
gave
;
for
it
was
given
but
to
three
sorts
of
persons
,
to
Kings
,
to
priests
,
and
to
Prophets
:
Kings
,
and
Priests
had
it
,
to
testifie
their
ordinary
,
and
permanent
,
and
indelible
jurisdiction
,
their
power
is
laid
on
in
Oyle
;
And
Prophets
had
it
,
because
they
were
extraordinarily
raised
to
denounce
,
and
to
execute
Gods
Judgements
,
upon
persons
that
were
anoynted
,
upon
Priests
,
and
upon
Kings
too
,
in
those
cases
,
for
which
,
they
were
then
particularly
imployed
.
Thus
then
it
is
,
anoynted
things
could
not
be
touched
,
but
by
anoynted
persons
,
and
then
anoynted
persons
could
not
be
touched
,
but
by
persons
anoynted
;
The
Priest
not
directed
,
but
by
the
King
;
The
King
,
as
King
,
not
corrected
,
but
by
the
prophet
:
And
this
was
the
State
,
that
they
lamented
so
compassionately
,
That
their
King
,
thus
anoynted
,
thus
exempted
,
was
taken
prisoner
,
saw
his
Sonnes
slaine
in
his
presence
,
and
then
had
his
owne
eyes
pulled
out
,
was
bound
in
chains
,
and
carried
to
Babell
.
And
lesse
then
this
,
in
himself
,
and
in
his
Sonne
,
and
in
all
,
was
not
intended
this
day
,
against
our
,
not
Zedekiah
,
but
Iosiah
:
for
death
(
speaking
in
nature
)
hath
all
particular
miseries
in
it
.
An
anoynted
King
(
and
many
Kings
anoynted
there
are
not
)
and
he
that
is
anoynted
prae
Consortibus
suis
,
above
his
fellow
Kings
,
(
for
,
I
think
,
no
other
King
of
his
Religion
,
is
anoynted
)
The
anoynted
of
the
Lord
,
who
in
this
Text
hath
both
those
great
names
,
Meshiach
Iehovah●
Christus
Domini
,
as
though
he
had
been
but
the
Bramble
anoynted
for
King
of
the
Trees
,
Saul
)
He
had
not
been
anoynted
with
Oyle
,
That
our
Priests
are
no
Priests
,
but
the
Priests
of
●aal
,
for
so
they
write
,
That
the
conspiracy
of
this
day
,
being
against
him
,
who
oppressed
Religion
,
was
as
just
,
as
that
against
Caesar
,
who
did
but
oppresse
the
State
,
That
those
who
were
the
actors
herein
,
are
therefore
saved
,
because
at
their
execution
,
they
submitted
all
to
the
Romane
Church
,
That
the
Religion
of
our
present
King
,
is
no
better
,
then
the
Religion
of
Ieroboam
,
Num●
Pompilius
,
for
so
they
write
too
,
that
the
last
Queene
,
though
an
Heretique
,
yet
because
she
was
Anointed
,
did
cure
that
disease
,
The
Kings
evill
,
but
because
,
in
scorne
thereof
,
the
King
refused
to
be
anointed
at
his
Coronation
,
therefore
hee
cannot
cure
that
disease
,
and
so
non
dicendus
unctus
Domini
,
he
is
not
to
be
called
the
Anointed
of
the
Lord
,
says
that
Author
,
(
for
all
these
are
the
words
of
one
man
,
and
one
,
who
had
no
other
provocation
to
say
all
this
but
onely
the
Kings●
Apology
for
the
oath
of
Allegiance
)
by
retaining
in
their
avowed
books
,
and
by
relying
upon
such
Authors
,
and
Authorities
as
these
,
which
remaine
for
their
future
instruction
,
we
see
their
dispositions
for
the
future
,
and
judge
of
them
prophetically
,
as
well
as
historically
.
Now
the
misery
which
is
here
lamented
,
He
was
taken
in
their
pits
;
taken
,
and
taken
in
pits
,
and
taken
in
their
pits
,
are
so
many
staires
,
so
many
descents
,
so
many
gradations
(
rather
degradations
)
in
this
calamity
.
Let
it
bee
Iosiah
,
let
it
bee
Zedekiah
;
They
were
taken
;
taken
,
and
never
returned
;
Let
it
bee
our
Iosiah
,
and
will
it
hold
in
that
application
?
Was
hee
taken
?
Hee
was
plotted
for
,
but
was
hee
Taken
?
When
hee
himselfe
takes
publique
knowledge
,
that
both
at
home
and
abroad
,
those
of
the
Romane
persuasion
,
assured
themselves
,
of
some
especiall
worke
,
for
the
advancement
of
their
cause
,
at
that
time
,
when
they
had
taken
that
assurance
,
hee
was
so
taken
,
taken
in
that
their
assurance
,
infallibly
taken
in
their
opinion
;
so
,
as
this
kingdome
was
taken
in
their
opinion
,
who
thought
their
Navy
invincible
;
so
this
King
was
taken
in
their
assurance
,
who
thought
this
plot
infallible
.
Hee
was
taken
,
in
fovea
,
in
a
pit
,
says
the
Text
;
If
our
first
translation
would
serve
,
the
sorrow
were
the
lesse
,
for
there
it
is
,
he
was
taken
in
their
net
;
now
,
a
man
that
flattereth
,
spreadeth
a
net
,
and
a
Prince
that
discerns
not
a
flatterer
,
from
a
Counsellor
,
is
taken
in
a
net
;
but
that
's
not
so
desperate
,
as
in
a
pit
:
In
Iosiahs
case
,
it
was
a
pit
,
a
Grave
;
in
Zedekiahs
case
,
it
was
a
pit
,
a
prison
:
in
our
Iosiahs
case
,
it
was
fully
,
as
it
is
in
the
Text
,
not
in
fovea
,
but
in
foveis
,
And
then
it
was
in
foveis
Illorum
,
their
pits
,
says
the
Text
;
but
the
Text
does
not
tell
us
,
in
whose
;
in
the
verse
before
,
it
is
said
,
our
persecutors
did
this
,
and
this
,
then
it
followes
,
Hee
was
taken
in
their
pits
;
In
the
persecutors
pits
certainely
;
but
yet
,
our
Iosiah
knowes
well
enough
,
whose
,
those
pits
,
which
were
digged
for
him
,
were
;
but
,
according
to
his
naturall
sweetnesse
,
to
decline
the
drawing
of
more
bloud
,
then
necessarily
hee
must
,
or
the
laying
of
imputations
and
aspersions
upon
more
,
then
necessarily
hee
must
,
hee
hath
forborne
names
.
The
holy
Ghost
knowes
better
then
all
the
expositors
,
in
all
our
Libraries
,
who
digged
those
pits
,
our
Iosiah
knowes
,
better
then
all
wee
,
who
come
but
to
celebrate
,
and
solemnize
the
deliverance
,
whose
hands
,
and
whose
counsails
were
in
the
digging
of
these
pits
too
.
Hee
was
taken
,
says
our
Text
:
fuit
,
hee
Was.
Fix
that
in
Iosiah
,
who
was
taken
,
and
never
taken
back
:
fix
it
in
Zedekiah
,
who
was
taken
,
and
never
taken
back
;
they
both
perished
;
in
both
them
,
there
is
just
cause
,
of
perpetuall
,
and
permanent
lamentation
,
and
no
roome
left
,
for
the
exercise
of
any
other
affection
.
But
transfer
it
to
our
Iosiah
,
and
then
,
Hee
was
taken
,
is
,
Hee
was
but
taken
;
God
did
not
suffer
his
holy
one
to
see
Correction
,
nor
God
did
not
suffer
his
Anointed
,
to
perish
in
this
taking
;
And
so
the
lamentation
is
become
(
as
wee
said
at
first
)
a
Congratulation
,
so
our
Vae
is
an
Euge
,
our
exclamation
turned
to
acclamation
;
and
so
our
De
profundis
,
is
a
Gloria
in
excelsis
,
The
pit
,
the
vault
is
become
a
hill
,
from
whence
we
may
behold
the
power
of
our
great
God
;
this
Sepher
kinoth
,
the
book
of
Lamentations
,
is
become
Sepher
tehillim
,
the
book
of
Psalmes
,
and
thanksgivings
;
And
Davids
Bonus
es
omnibus
,
Lord
thou
art
good
to
all
,
is
come
to
Moses
non
taliter
,
Lord
thou
hast
not
done
so
well
,
with
any
nation
,
as
with
us
;
for
when
we
might
have
fear'd
a
dereliquisti
,
that
God
had
forsaken
us
,
we
had
S.
August
appropinquavi
&
nesciebam
,
we
came
nearer
&
nearer
to
God
,
and
knew
it
not
,
we
knew
not
our
danger
,
and
therefore
knew
not
his
speciall
Protection
.
It
was
one
particular
degree
of
his
mercy
,
to
proceed
so
:
As
it
is
an
ease
to
a
man
,
not
to
heare
of
his
friends
sicknesse
,
till
he
heare
it
,
by
hearing
of
his
recovery
,
so
God
did
not
shake
us
,
with
the
knowledge
of
the
danger
,
till
he
established
us
,
with
the
deliverance
:
And
by
making
his
servant
,
and
our
Soveraigne
,
the
blessed
means
of
that
discovery
,
and
that
deliverance
,
he
hath
directed
us
,
in
all
apprehensions
of
dangers
,
to
rely
upon
that
Wisdome
,
in
civill
affaires
,
affaires
of
State
,
and
upon
that
Zeale
,
in
causes
of
Religion
,
which
he
hath
imprinted
in
that
soule
.
Historically
,
God
hath
done
great
things
for
us
,
by
him
;
Prophetically
,
God
hath
great
things
to
doe
for
us
,
and
all
the
Christian
world
,
and
will
make
him
,
his
Instrument
to
doe
them
.
Now
,
care
of
all
,
appertaineth
unto
him
.
If
God
had
made
him
his
Rod
,
to
scourge
others
with
Warres
and
Armies
,
we
might
be
affraid
,
that
when
God
had
done
his
worke
by
him
,
he
would
cast
the
rod
in
the
fire
,
God
doth
not
alwayes
blesse
those
Instruments
,
who
love
blood
,
though
they
pretend
his
Glory
.
But
since
God
hath
made
him
his
Dove
,
to
flie
over
the
world
,
with
the
Olive
branch
,
with
indevours
of
Peace
,
in
all
places
,
as
the
Dove
did
,
so
he
shall
ever
bring
his
Olive
branch
to
the
Arke
,
that
is
,
endevour
onely
such
peace
,
as
may
advance
the
Church
of
God
,
and
establish
peace
of
Conscience
in
himself
.
That
care
,
Sundayes
zeale
once
a
weeke
,
can
burn
our
all
your
extortions
,
and
oppressions
,
and
usury
,
and
butchery
,
and
simony
,
and
chambering
and
wantonnesse
practised
from
Monday
to
Saterday
.
Doe
not
thinke
it
to
bee
so
with
the
Spirituall
man
,
as
with
the
Naturall
:
In
a
Naturall
body
,
a
great
proportion
of
Choler
will
rectifie
a
cold
,
or
old
,
or
●leginatique
man
,
he
is
the
better
,
for
having
so
much
choler
;
but
a
vehement
zeale
on
Sunday
,
doth
not
rectifie
the
sixe
dayes
sinner
:
To
cry
out
then
,
I
am
sterved
for
want
of
an
afternoon
Sermon
,
and
to
fast
all
the
weeke
long
,
so
as
never
to
taste
how
sweet
the
Lord
is
,
in
thy
cleansing
thy
heart
,
and
withdrawing
thy
hand
from
sinne
,
this
is
no
good
diet
;
Not
onely
upon
you
Allegiance
to
God
,
but
upon
your
Allegiance
to
the
King
,
be
good
:
No
Prince
can
have
a
better
guard
,
then
Subjects
truly
religious
.
Quantus
〈◊〉
patri●
est
vir
just●s
,
is
S.
Ambrose
his
holy
exclamation
,
What
a
wall
to
a
City
,
what
a
Sea
,
what
a
Navy
to
an
Iland
,
is
a
holy
man
?
The
sins
of
former
times
,
A
second
is
,
children
of
Israel
,
in
the
midst
of
Canaanites
,
and
Iebusi●es
,
and
Ammonites
,
who
all
watched
the
destruction
of
Israel
;
but
he
is
in
the
midst
of
Tu●el●r
Angels
,
Nationall
Angels
,
who
study
(
by
Gods
grace
,
&
as
it
becomes
us
to
hope
)
the
peace
and
welfare
of
the
Christian
State
.
But
then
all
strangers
in
the
land
,
are
not
noble
,
and
candid
,
and
ingenuous
Ambassadors
;
&
even
Ambassadors
themselves
may
be
tri●led
to
an
undervalue
of
the
Prince
,
by
rumours
,
and
by
disloyal
,
and
by
negligent
speaches
,
from
the
Subject
;
we
have
not
yet
felt
Solomons
whippes
;
but
our
whinings
and
repinings
,
and
discontents
may
bring
us
to
Rehoboams
Scorpions
.
And
then
a
third
,
the
King
as
well
as
to
the
Priest
:
He
that
gives
to
a
Prophet
,
shall
have
a
Prophets
reward
;
he
that
gives
to
the
King
,
shall
have
a
Kings
reward
,
a
Crown
:
in
those
cases
,
where
to
give
to
your
King
,
is
to
give
to
God
,
that
is
,
where
the
peace
of
the
State
,
and
the
glory
of
God
in
his
Gospel
depends
much
,
upon
the
sustentation
of
the
estimation
,
and
outward
honour
and
splendour
of
the
King
:
preserve
him
so
,
and
he
shall
the
lesse
be
subject
to
these
dangers
,
of
such
falling
into
their
pits
.
But
lastly
,
Omnis
spiritus
,
qui
solvit
Iesum
,
says
the
Apostle
,
in
the
Vulgat
,
every
spirit
that
dissolves
Jesus
,
that
embraces
not
Iesus
intirely
,
All
Iesus
,
and
All
his
,
All
his
Truth
,
and
all
that
suffer
for
that
Truth
,
is
not
of
God
.
Doe
not
say
,
I
will
hold
as
much
of
Jesus
,
as
shall
be
necessary
,
so
much
as
shall
distinguish
me
from
a
Turk
,
or
a
Iew
,
but
if
I
may
be
the
better
,
for
parting
with
some
of
the
rest
,
why
should
I
not
?
Doe
not
say
,
I
will
hold
All
,
my self
,
but
let
my
wife
,
or
my
son
,
or
one
of
my
sons
,
goe
the
other
way
,
as
though
Protestant
,
and
Papist
were
two
severall
callings
;
and
,
as
you
would
make
one
son
a
Lawyer
,
another
a
Merchant
,
you
will
make
one
son
a
Papist
,
another
a
Protestant
.
Excuse
not
your
own
levity
,
with
so
high
a
dishonor
to
the
Prince
;
when
have
you
heard
,
that
ever
he
thanked
any
man
,
for
becoming
a
Papist
?
Leave
his
dores
to
himselfe
;
The
dores
into
his
kingdome
,
The
Ports
,
and
the
dores
in
his
kingdome
,
The
prisons
;
Let
him
open
and
shut
his
dores
,
as
God
shall
put
into
his
minde
:
look
thou
seriously
to
thine
own
dores
,
to
thine
own
family
,
and
keep
all
right
there
.
A
Thief
that
is
let
out
of
New-gate
is
not
therefore
let
into
thy
house
;
A
Priest
that
is
let
out
of
prison
,
is
not
therefore
let
into
thy
house
neither
:
still
it
may
be
felony
,
to
harbour
him
,
though
there
were
mercy
in
letting
him
out
.
Cities
are
built
of
families
,
and
so
are
Churches
too
;
Every
man
keeps
his
owne
family
,
and
then
every
Pastor
shall
keep
his
flock
,
and
so
the
Church
shall
be
free
from
schisme
,
and
the
State
from
sedition
,
and
our
Iosiah
preserved
,
Prophetically
for
ever
,
as
he
was
Historically
this
day
,
from
them
,
in
whose
pits
,
the
breath
of
our
nostrils
,
the
anointed
of
the
Lord
,
was
taken
.
Amen
.
SERMON
XLIV
.
Preached
at
St.
Pauls
Crosse
,
Novemb.
22.
1629.
MAT.
11.
6.
And
blessed
is
he
,
whosoever
shall
not
be
offended
in
me
.
THese
are
words
spoken
by
our
Blessed
Saviour
,
to
two
Disciples
,
sent
by
Iohn
Baptist
,
then
a
prisoner
,
to
inform
themselves
of
some
particulars
concerning
Christ
.
Christ
,
who
read
Hearts
,
better
then
we
doe
faces
,
and
heard
Thoughts
clearer
then
we
doe
words
,
saw
in
the
thoughts
,
and
hearts
of
these
men
,
a
certain
perversenesse
,
an
obliquity
,
an
irregularity
towards
him
,
a
jealousie
and
suspicion
of
him
,
and
according
to
that
indisposition
of
theirs
he
speaks
to
them
,
and
tels
them
,
This
,
and
This
onely
is
true
Blessednesse
,
not
to
be
scandalized
in
me
,
not
to
be
offended
in
me
;
I
see
you
are
;
but
,
as
you
love
Blessednesse
,
(
and
there
is
no
other
object
of
true
love
,
but
Blessednesse
)
establish
your selves
in
mee
,
maintain
in
your selves
a
submission
,
and
an
acquiescence
to
me
,
in
my
Gospel
,
suspect
not
me
,
be
not
jealous
of
me
,
nor
presse
farther
upon
me
,
then
I
open
and
declare
my self
unto
you
,
for
,
Blessed
is
he
,
whosoever
is
not
scandalized
,
not
offended
in
me
.
The
words
have
in
them
an
Injunction
,
be
not
offended
in
me
,
Be
satisfied
with
mee
,
and
mine
Ordinances
;
It
is
an
Acquiescence
in
the
Gospel
of
Christ
Jesus
:
And
the
Remuneration
,
the
Promise
,
the
End
,
is
Blessedness
;
That
,
which
,
in
it self
,
hath
no
end
,
That
,
in
respect
of
which
,
all
other
things
are
to
no
end
,
Blessedness
,
everlasting
Blessedness
,
Blessed
is
he
,
whosoever
is
not
scandalized
,
not
offended
in
me
.
In
the
first
,
Christ
gives
them
first
,
if
not
an
Increpation
,
yet
an
Intimation
of
our
facility
in
falling
into
the
Passive
scandall
,
the
mis-interpreting
of
the
words
or
actions
of
other
men
,
which
is
that
which
our
Saviour
intends
,
by
being
offended
in
another
;
And
Blessed
are
they
,
in
generall
,
who
are
not
apt
to
fall
into
this
Passive
scandall
,
not
subject
to
this
facility
of
mis-interpreting
other
men
.
In
a
second
branch
in
this
first
part
,
Christ
appropriates
this
to
himself
,
Blessed
is
he
,
whosoever
is
not
scandalized
,
not
offended
in
me
;
In
which
branch
,
we
shall
see
,
that
the
generall
scandall
,
and
offence
that
the
world
took
at
Christ
,
and
his
Gospel
,
was
,
that
he
induced
a
Religion
that
opposed
the
Honours
,
and
the
Pleasures
,
and
the
Profit
of
this
world
:
And
these
three
being
the
Triangle
within
our
circle
,
the
three
corners
,
into
which
Satan
,
that
compasses
the
world
,
leads
us
,
(
all
is
Honour
,
or
Pleasure
,
or
Profit
)
because
the
Christian
Religion
seemed
to
the
world
to
withdraw
mens
affections
from
these
,
the
world
was
scandalized
,
offended
in
Christ
.
But
then
,
in
a
third
consideration
,
wee
shall
see
,
that
Christ
discerned
in
these
two
persons
,
these
Disciples
of
Iohn
,
a
Passive
scandall
of
another
kinde
;
Not
that
Christs
Gospel
,
and
the
Religion
that
he
induced
,
was
too
low
,
too
base
,
too
contemptible
,
as
the
world
thought
,
but
that
it
was
not
low
enough
,
not
humble
enough
,
and
therefore
Iohns
Disciples
would
doe
more
then
Christs
Disciples
,
and
bind
themselves
to
a
greater
strictness
and
austerity
of
life
,
then
Christ
in
his
Gospel
required
.
In
which
third
branch
,
wee
shall
take
knowledge
of
some
Disciples
of
Iohns
Disciples
,
in
the
world
yet
;
and
,
(
as
for
the
most
part
it
fals
out
in
Sectaries
)
of
divers
kinds
and
ways
;
for
,
wee
shall
finde
some
,
who
in
an
over-valuation
of
their
owne
purity
,
condemne
,
and
contemne
other
men
,
as
unpardonable
Reprobates
;
And
these
are
scandalized
,
and
offended
in
Christ
,
that
is
,
not
satisfied
with
his
Gospel
,
in
that
they
will
not
see
,
that
it
is
as
well
a
part
of
the
Gospel
of
Christ
,
to
rely
upon
his
Mercy
,
if
I
have
departed
from
that
purity
,
which
his
Gospel
enjoyned
mee
,
as
it
is
,
to
have
endevoured
to
have
preserved
that
purity
;
And
a
part
of
his
Gospel
,
as
well
to
assist
with
my
prayers
,
and
my
counsell
,
and
with
all
mildeness
,
that
poore
soul
that
hath
strayed
from
that
purity
,
as
it
is
to
love
the
Communion
of
those
Saints
,
that
have
in
a
better
measure
preserved
it
;
Not
to
beleeve
the
Mercy
of
God
in
Christ
,
after
a
sinne
,
to
be
a
part
of
the
Gospel
,
as
well
as
the
Grace
of
God
for
prevention
before
,
not
to
give
favourable
constructions
,
and
conceive
charitable
hopes
of
him
,
who
is
falne
into
some
sinne
,
which
I
may
have
escaped
,
this
is
to
bee
scandalized
,
to
bee
offended
in
Christ
,
not
to
bee
satisfied
with
his
Gospel
;
And
this
is
one
Sect
of
the
off-spring
of
Iohns
Disciples
.
And
the
other
is
this
,
that
other
men
thinking
the
Gospel
of
Christ
to
be
too
large
a
Gospel
,
a
Religion
of
too
much
liberty
,
will
needs
undertake
to
doe
more
,
then
Christ
,
or
his
Disciples
practised
,
or
his
Gospel
prescribed
:
for
,
this
is
to
be
offended
in
Christ
,
not
to
beleeve
the
meanes
of
salvation
ordained
by
him
,
to
bee
sufficient
for
that
end
,
which
they
were
ordained
to
,
that
is
,
salvation
.
And
then
,
after
all
this
,
in
a
fourth
branch
we
shall
see
,
the
way
,
which
our
Saviour
takes
to
reclaime
them
,
and
to
devest
them
of
this
Passive
scandall
,
which
hindred
their
Blessednesse
,
which
was
,
to
call
them
to
the
contemplation
of
his
good
works
,
and
of
good
works
in
the
highest
kind
,
his
Miracles
;
for
in
the
verse
immediately
before
the
text
,
(
which
verse
induces
the
Text
)
hee
sayes
to
them
,
you
see
the
blinde
receive
their
sight
,
the
lame
goe
,
the
leapers
are
cleansed
,
the
deafe
heare
,
the
dead
are
raised
to
life
.
Christ
does
not
propose
,
at
least
,
hee
does
not
put
all
,
upon
that
externall
purity
,
and
a●sterity
of
life
,
in
which
,
these
Disciples
of
Iohn
pretended
to
exceed
all
others
,
but
upon
doing
good
to
others
;
the
blinde
see
,
the
deaf
heare
,
the
lame
walk
.
Which
miracles
,
and
great
works
of
his
,
our
blessed
Saviour
summes
up
with
that
,
which
therefore
seemes
the
greatest
of
all
,
Pauperes
Evangelizantur
,
The
poore
have
the
Gospell
preached
unto
them
.
Beloved
,
the
greatest
good
that
we
,
(
we
to
whom
the
dispensation
of
the
word
of
reconciliation
is
committed
)
can
do
,
is
,
to
preach
the
Gospell
to
the
poore
,
to
assist
the
poore
,
to
apply
our selves
by
all
wayes
,
to
them
,
whether
they
be
poore
in
estate
,
and
fortune
,
or
poore
in
understanding
and
capacity
,
or
poore
in
their
accounts
and
dis-estimation
of
themselves
,
poore
and
dejected
in
spirit
.
And
all
these
considerations
,
which
,
as
you
see
,
are
many
,
and
important
,
(
first
our
generall
easinesse
to
fall
into
the
passive
scandall
,
to
be
offended
in
others
,
to
mis-interpret
others
;
And
then
the
generall
passive
scandall
and
offence
that
the
world
took
at
Christ
,
That
he
induced
a
Religion
incapable
of
the
honours
,
or
the
pleasures
,
or
profits
of
this
world
;
And
thirdly
,
the
particular
passive
scandall
that
dis-affected
these
Disciples
of
Iohn
towards
Christ
,
which
was
,
That
his
Gospell
enjoyned
not
enough
,
and
therefore
they
would
do
more
,
in
which
kinde
,
we
finde
two
sects
in
the
world
yet
,
the
off-spring
,
and
Disciples
of
those
Disciples
;
And
then
lastly
,
the
way
that
Christ
tooke
to
reclaime
and
satisfie
them
,
which
was
,
by
good
works
,
and
the
best
works
that
they
that
did
them
,
could
do
,
(
for
in
himself
it
was
by
doing
miracles
,
for
the
good
of
others
)
and
preferring
in
his
good
and
great
works
,
the
assisting
of
the
poor
)
All
these
considerations
,
I
say
,
will
fall
into
our
first
part
,
As
you
love
blessednesse
,
be
not
scandalized
,
be
not
offended
in
me
,
which
is
the
injunction
,
the
precept
,
the
way
.
And
,
when
in
our
due
order
,
we
shall
come
to
our
second
part
,
The
remuneration
,
the
promise
,
the
end
,
Blessednesse
,
everlasting
blessednesse
,
I
may
be
glad
,
that
the
time
will
give
me
some
colour
,
some
excuse
of
saying
little
of
that
,
as
I
can
foresee
already
,
by
this
distribution
,
that
we
shall
be
forced
to
thrust
that
part
into
a
narrow
conclusion
.
For
,
if
I
had
Methusalems
yeers
,
and
his
yeers
multiplyed
by
the
minutes
of
his
yeers
,
(
which
were
a
faire
terme
)
if
I
could
speak
till
the
Angels
Trumpets
blew
,
and
you
had
the
patience
of
Martyrs
,
and
could
be
content
to
heare
me
,
till
you
heard
the
Surgite
M●rtui
,
till
you
were
called
to
meet
the
Lord
Iesus
in
the
clouds
,
all
that
time
would
not
make
up
one
minute
,
all
those
words
would
not
make
up
one
syllable
,
towards
this
Eternity
,
the
period
of
this
blessednesse
.
Reserving
our selves
therefore
for
that
,
to
those
few
minutes
which
may
be
left
,
or
borrowed
,
when
we
come
to
the
handling
thereof
,
pursue
we
first
,
those
con●iderations
which
fall
more
naturally
into
our
comprehension
,
the
severall
branches
of
our
first
part
;
As
you
love
blessednesse
,
Be
not
scandalized
,
be
not
offended
in
me
.
First
then
our
Saviours
answer
to
these
Disciples
of
Iohn
,
passive
scandall
,
to
be
offended
in
others
,
to
mis-interpret
the
words
and
actions
of
others
,
and
to
lament
that
our
infirmity
,
or
perversenesse
,
in
the
words
of
our
Saviour
,
Vae
Mundo
à
scandalis
,
Wo
to
the
world
by
reason
of
scandals
,
of
offences
:
For
,
that
is
both
a
Vae
Dolentis
,
The
voyce
of
our
Saviour
lamenting
that
perversenesse
of
ours
,
and
Vae
Minantis
,
his
voyce
threatning
punishments
for
that
perversenesse
.
For
,
Parum
distat
scandalizare
,
&
scandalizari
,
sayes
St.
Hierome
excellently
;
It
is
almost
all
one
to
be
scandalized
by
another
,
as
to
scandalize
another
;
almost
as
great
a
sin
,
to
be
shaked
in
our
constancy
,
in
our selves
,
or
in
our
charity
towards
others
,
as
to
offer
a
scandall
to
others
.
For
,
this
Vae
,
this
intermination
of
wo
from
our
Saviour
,
Vae
quia
Illusiones
fortes
,
wo
,
because
scandals
are
so
strong
in
their
nature
,
as
that
they
shall
seduce
,
if
it
be
possible
,
the
Elect
;
And
then
,
Vae
quia
infirmi
vos
,
Woe
because
you
are
so
weak
in
your
nature
,
as
that
,
Time
servers
for
all
that
,
for
,
as
soon
as
persecution
comes
,
ilico
,
continuò
,
scandalizamini
,
Instantly
,
presently
,
you
are
scandalized
,
offended
;
But
especially
Vae
quia
Praevaricatores
,
Woe
be
unto
you
,
not
because
the
scandals
are
so
strong
,
not
because
you
are
so
weake
,
but
because
you
prevaricate
against
your
own
souls
,
because
you
betray
your selves
,
and
make
your selves
weaker
than
you
are
,
you
open
your selves
too
easily
to
a
scandall
,
you
assist
a
scandall
,
create
a
scandall
,
by
your
aptnesse
to
mis-interpret
other
mens
proceedings
.
Great
peace
have
they
that
love
thy
Law
,
Non
est
illis
scandalum
,
nothing
scandalises
,
nothing
offends
them
,
nothing
puts
them
off
from
their
Kings
,
their
Constancy
in
themselves
,
their
Charity
towards
others
.
And
therefore
upon
that
prayer
of
David
,
Liberet
te
Deus
ab
Homine
malo
,
The
Lord
deliver
thee
from
the
evill
man
,
Saint
Augustin
retires
himselfe
into
himselfe
,
he
sends
every
man
home
into
himselfe
,
and
says
,
Liberette
Deus
à
te
,
ne
sis
tibi
homo
malus
,
the
Lord
deliver
thee
from
thy selfe
,
that
thou
be
not
that
evill
man
to
thy selfe
;
God
blesse
me
from
my selfe
,
that
I
lead
not
my selfe
into
tentation
,
by
a
wilfull
misinterpreting
of
other
men
,
especially
my
superiours
;
that
I
cast
not
aspersions
or
imputations
upon
the
Church
,
or
the
State
,
by
my
mistakings
.
And
thus
much
being
said
of
this
generall
facility
of
falling
into
the
Passive
scandall
,
and
being
offended
in
others
,
(
which
is
a
great
interruption
of
blessednesse
,
for
Blessed
is
he
,
and
he
onely
,
that
is
not
so
scandalised
,
offended
so
)
passe
we
now
to
the
second
branch
of
this
first
part
,
our
Saviours
,
appropriating
of
this
more
particularly
to
himselfe
,
Blessed
is
he
,
whosoever
is
not
scandalised
,
not
offended
in
me
.
Christ
Crucified
,
scandalum
Iudaeis
,
but
Graecis
stultitia
,
to
the
Grecians
,
to
the
Gentiles
,
meer
foolishness
.
So
that
one
scandall
&
offence
that
was
taken
at
Christ
,
&
his
Gospel
,
was
by
the
wisemen
,
the
learned
,
the
Philosophers
of
the
world
;
they
thoght
that
Christ
induced
a
religion
improbable
to
Reason
,
a
silly
and
a
foolish
religion
.
But
these
learned
men
,
these
Philosophers
,
were
sooner
convinced
&
satisfied
,
then
others
.
For
,
when
we
have
considered
Iustin
Martyr
,
and
Minutius
Felix
,
and
Arnobius
,
and
Origen
,
and
Lactantius
,
and
some
things
of
Theodoret
,
&
perchance
one
or
two
more
,
we
have
done
with
those
Fathers
,
is
the
wiseman
,
where
is
the
Philosopher
,
where
is
the
disputer
of
the
world
?
Indeed
,
al
that
the
Fathers
writ
against
them
,
would
not
amount
to
so
much
,
as
may
be
found
at
one
mart
,
of
papists
against
Protestants
,
or
of
Protestants
,
Lutherans
and
Calvinists
,
against
one
another
.
The
reason
is
,
Reason
will
be
satisfied
,
Passion
will
not
.
And
therefore
,
when
it
came
to
that
issue
between
the
Christian
and
the
Naturall
man
,
which
Religion
was
most
comfortable
to
Reason
,
it
soon
resolved
into
these
two
,
whether
it
were
more
conformable
to
Reason
to
beleeve
One
God
,
as
the
Christian
does
,
or
many
,
as
the
Gentiles
;
and
then
,
being
brought
to
the
beliefe
of
one
God
,
whether
it
were
more
conformable
to
reason
,
to
beleeve
three
Persons
in
that
one
God
,
as
we
,
or
but
one
,
as
they
doe
.
Now
,
for
the
first
of
these
,
the
Multiplicity
of
Gods
,
it
involved
so
many
,
so
evident
,
so
ridiculous
absurdities
,
as
not
onely
those
few
Fathers
soon
disputed
them
,
but
some
of
themselves
,
such
as
Lucian
,
soon
laughed
them
,
out
of
it
;
and
so
reason
prevailed
soon
for
the
unity
of
the
Godhead
,
that
there
is
but
one
God
,
and
that
question
was
not
long
in
suspence
,
nor
agitation
.
And
for
the
other
,
three
persons
in
this
one
God
,
the
Trinity
,
though
we
cannot
so
immediately
prove
that
by
Reason
,
nor
so
intirely
,
altogether
,
yet
,
by
these
steppes
we
can
:
first
,
that
there
is
nothing
in
the
doctrine
of
the
Trinity
against
Reason
;
the
doctrine
of
the
Trinity
implies
no
contradiction
;
It
may
be
so
;
and
then
,
that
it
is
so
,
if
we
have
the
word
of
God
,
for
it
,
Reason
it selfe
will
conclude
,
that
we
have
Reason
on
our
side
;
And
that
we
have
the
word
of
God
for
it
,
we
proceed
thus
,
that
for
this
Book
,
which
we
call
the
Bible
,
which
book
delivers
us
the
Doctrine
of
the
Trinity
,
we
have
far
better
reasons
,
and
stronger
arguments
to
satisfie
any
naturall
man
,
that
this
book
is
the
word
of
God
,
then
the
Turke
,
or
any
professors
of
any
other
Religion
have
,
that
those
books
which
they
pretend
to
be
so
,
are
so
.
So
that
positively
for
the
first
,
that
there
is
but
one
God
,
&
Comparatively
for
the
other
,
that
there
are
three
persons
,
Reason
it selfe
,
(
if
we
were
bound
to
submit
all
Religion
to
Reason
)
may
receive
a
satisfaction
,
a
calme
,
and
peaceable
acquiescence
.
And
so
,
the
scandall
that
the
Philosophers
took
,
was
,
with
no
great
difficulty
,
overcome
.
But
then
the
scandals
that
worldly
and
carnall
men
tooke
,
lasted
longer
.
They
were
offended
in
Christ
,
that
he
induced
an
inglorious
,
a
contemptible
Religion
,
a
Religion
that
opposed
the
Honours
of
this
world
;
and
a
sooty
,
and
Melancholique
Religion
,
a
Religion
that
opposed
the
Pleasures
,
and
delights
of
this
world
;
and
a
fordid
,
and
beggerly
Religion
,
a
Religion
that
opposed
the
Gaine
,
and
the
Profit
of
this
world
.
But
were
this
enough
to
condemne
the
Christian
Religion
,
if
it
did
oppose
worldly
honour
,
or
pleasure
,
or
profit
?
Or
does
our
Religion
doe
that
?
Be
pleased
to
stop
a
little
upon
both
these
Problems
;
whether
that
were
enough
to
their
ends
,
if
it
were
so
,
and
then
,
whether
there
be
any
such
thing
in
our
Religion
;
and
begin
wee
with
their
first
offence
at
Christ
,
The
point
of
Honour
.
The
Apostle
speaks
of
an
Eternall
weight
of
Glory
;
An
eternall
weight
of
Glory
;
more
subjection
in
the
hearts
of
men
,
towards
their
Superiours
of
all
sorts
,
Naturall
,
or
Civill
,
or
Ecclesiasticall
,
Parents
,
or
Magistrates
,
or
Prelates
,
then
the
Christian
Religion
does
(
for
,
we
binde
even
the
conscience
it self
)
so
never
was
there
any
form
of
Religion
upon
the
face
of
the
earth
,
in
which
persons
were
capable
of
greater
Titles
,
and
styles
of
dignity
,
then
in
the
Christian
Church
.
Never
any
Moscovite
,
any
Turk
,
received
such
titles
,
as
the
world
hath
,
and
does
give
to
the
Bishop
of
Rome
;
so
great
,
as
that
some
of
the
greatest
later
Emperours
,
have
had
an
ambition
of
that
dignity
,
and
endevoured
to
have
been
elected
Popes
too
,
being
Emperors
.
If
Religion
opposed
Honour
,
that
should
not
diminish
it
;
but
it
does
not
that
,
nor
Pleasure
neither
,
which
was
another
thing
,
in
which
,
the
world
was
offended
in
Christ
.
As
when
we
compared
the
Honour
of
this
world
,
è
torrente
valuptatis
,
of
the
Rivers
of
his
pleasures
;
pleasures
,
His
pleasures
,
Rivers
,
ever-flowing
,
overflowing
Rivers
of
his
pleasures
.
So
that
if
my
Religion
denied
me
pleasure
here
,
I
would
not
deny
my
Religion
,
nor
be
displeased
with
my
Religion
for
that
;
But
it
does
not
that
;
for
what
Christian
is
denied
a
care
of
his
health
,
or
of
a
good
habitude
of
body
,
or
the
use
of
those
things
,
which
may
give
a
chearfulnesse
to
his
heart
,
or
a
chearfulnesse
to
his
co●ntenance
?
What
Christian
is
denied
such
Garments
,
or
such
Ornaments
,
as
his
own
rank
,
and
condition
,
in
particular
requires
,
or
as
the
Nationall
and
generall
custome
of
his
times
hath
induced
and
authorised
?
What
Christian
is
denied
Conversation
,
or
Recreation
,
or
honest
Relaxation
of
Body
or
Spirit
?
Excesse
of
these
pleasures
,
as
well
in
the
Heathen
,
as
in
the
Christian
,
fals
under
Solomons
Vanity
,
and
Vexation
of
spirit
.
But
with
the
right
use
of
these
pleasures
,
the
Christian
hath
that
,
which
none
but
hee
,
hath
,
the
Lord
puts
gladnesse
into
my
heart
,
That
the
Lord
enables
me
to
lay
mee
downe
in
peace
,
and
sleepe
,
That
the
Lord
assures
mee
that
he
will
keep
mee
in
safety
.
If
Religion
excluded
worldly
pleasure
,
that
were
no
cause
of
scandall
or
offence
;
but
it
does
not
that
;
no
nor
Profit
neither
,
which
is
a
third
consideration
.
What
is
a
man
profited
,
What
is
a
man
profited
,
if
he
gain
the
whole
world
,
and
lose
his
own
soule
?
If
a
man
have
an
answer
to
that
question
,
that
question
of
Confusion
,
Cujue
erunt
,
foole
this
night
they
shall
fetch
away
thy
soule
,
and
then
,
Cuju●
erunt
,
whose
shall
all
those
things
be
,
that
thou
hast
provided
?
if
a
man
can
answer
,
Haeredis
erunt
,
They
shall
be
mine
heires
,
mine
heire
shall
have
them
;
Besides
that
,
though
thy
bell
toll
first
,
his
may
ring
out
first
;
though
thou
beest
old
,
and
crasie
,
and
sickly
,
Though
they
doe
fetch
away
thy
soule
this
night
,
they
may
fetch
away
his
before
thine
,
thine
heir
may
die
before
thee
,
and
there
's
that
assurance
disappointed
;
If
thine
heir
doe
enjoy
all
this
,
will
all
that
distill
one
drop
of
cold
water
upon
thy
tongue
in
hell
?
And
so
is
he
,
(
sayes
Christ
,
in
the
conclusion
of
that
parable
)
that
layeth
up
riches
for
himself
,
and
is
not
rich
towards
God
.
So
that
if
Riches
might
not
consist
with
Religion
,
it
would
not
hurt
our
cause
;
but
they
may
,
they
doe
.
Godliness
hath
the
promise
of
this
life
,
;
of
both
,
but
of
this
first
.
The
seed
of
the
righteous
,
shall
be
mighty
upon
earth
,
and
wealth
and
riches
shall
be
in
his
house
.
Many
places
of
Scripture
tell
us
that
the
wicked
may
be
rich
,
and
that
they
are
rich
;
but
in
no
place
does
God
promise
that
they
shall
be
rich
.
So
says
Davids
sonne
,
Solomon
,
too
,
The
Crown
of
the
wise
is
their
riches
;
we
all
know
what
men
Solomon
means
by
wise
men
;
Godly
men
,
Religious
men
;
And
their
Crown
is
Riches
.
Beloved
,
there
is
an
inward
Ioy
,
there
is
an
outward
dignity
and
reverence
,
that
accompanies
Riches
,
and
the
Godly
,
the
righteous
man
is
not
incapable
of
these
;
Nay
,
they
belong
rather
to
him
,
then
to
the
ungodly
:
Riches
doe
not
become
a
fool
.
But
because
,
for
all
that
,
though
Riches
doe
not
become
a
fool
,
yet
fools
doe
become
rich
;
our
Translations
read
that
place
thus
:
joy
,
pleasure
,
delight
,
is
not
seemly
for
a
fool
;
Though
the
fool
,
the
ungodly
man
,
may
bee
rich
,
yet
a
right
joy
,
a
holy
delight
in
riches
,
belongs
onely
to
the
wise
,
to
the
righteous
.
The
Patriarchs
in
the
Old
Testament
,
many
examples
in
the
New
,
are
testimonies
to
us
of
the
compatibility
of
riches
,
and
righteousnesse
;
that
they
may
,
that
they
have
often
met
in
one
person
.
For
,
is
fraud
,
and
circumvention
so
sure
a
way
,
of
attaining
Gods
blessings
,
as
industry
,
and
conscientiousnesse
is
?
Or
is
God
so
likely
to
concurre
with
the
fraudulent
,
the
deceitfull
man
,
as
with
the
laborious
,
and
religious
?
Was
not
Ananias
,
with
his
disguises
,
more
suddenly
destroyed
,
then
Iob
,
and
more
irrecoverably
?
And
cannot
a
Star-chamber
,
or
an
Exchequer
,
leave
an
ungodly
man
as
poor
,
as
a
storm
at
sea
,
in
a
ship-wracke
,
or
a
fire
at
land
,
in
a
lightning
,
can
doe
the
godly
?
Murmure
not
,
be
not
scandalized
,
nor
offended
in
him
,
if
God
,
for
reasons
reserved
to
himselfe
,
keep
thee
in
poverty
;
but
know
,
that
God
hath
exposed
the
riches
of
this
world
,
as
well
,
rather
to
the
godly
,
then
the
wicked
.
And
so
have
you
the
second
branch
of
this
first
part
,
The
scandals
which
,
for
the
most
part
,
were
taken
at
Christ
,
and
his
Gospel
,
by
the
Philosophers
,
that
it
was
a
Religion
contrary
to
Reason
,
by
worldly
,
and
carnall
men
,
that
it
was
a
Religion
contrary
to
the
honours
,
to
the
pleasures
,
to
the
profits
of
this
world
;
which
,
if
it
were
so
,
were
no
impeachment
to
it
,
but
it
is
not
:
And
so
wee
are
come
to
the
third
branch
,
The
particular
passive
scandall
,
which
our
Saviour
deprehended
in
these
two
Disciples
of
Iohn
,
diverse
from
the
rest
.
That
,
not
low
enough
,
not
humble
enough
;
and
therefore
they
would
out-bid
Christ
,
and
undertake
more
,
then
his
Disciples
practised
,
or
himselfe
prescribed
.
Their
Master
,
Iohn
Baptist
,
discerned
this
distemper
in
them
,
then
when
they
said
to
him
,
Rabbi
,
He
that
was
with
thee
beyond
Iordan
,
baptizes
as
fast
as
thou
,
and
all
the
world
comes
to
him
.
Iohn
Baptist
deals
plainly
with
them
,
and
he
tels
them
,
that
they
must
not
be
offended
in
that
,
for
so
it
must
be
,
He
must
increase
,
and
I
must
decrease
.
This
troubled
them
;
and
because
it
did
so
,
Iohn
sends
them
personally
to
Christ
,
to
receive
farther
satisfaction
.
When
they
come
at
first
to
him
,
they
say
,
Sir
,
,
and
,
even
the
Pharisees
fast
,
why
doe
not
you
,
and
your
Disciples
fast
too
?
And
then
our
blessed
Saviour
enlarges
himselfe
to
them
,
in
that
point
of
fasting
,
and
they
goe
home
satisfied
.
Now
they
returne
againe
,
and
they
continue
their
wonder
,
that
Christ
should
continue
his
greatnesse
,
and
his
estimation
in
the
world
,
they
exceeding
him
so
far
in
this
outward
austority
of
life
,
which
was
so
specious
,
and
so
winning
a
thing
amongst
the
Jews
.
duo
Discipuli
fortasse
duo
populi
,
These
two
Disciples
of
Iohn
may
have
their
Disciples
in
the
world
to
this
day
;
And
therefore
forbearing
their
persons
,
we
shall
consider
their
off-spring
;
Those
men
,
who
in
an
over-valuation
of
their
own
purity
,
despise
others
,
as
men
whom
nothing
can
save
;
&
those
men
,
who
in
an
over-valuation
of
their
own
merits
,
think
to
save
themselves
and
others
too
,
by
their
supererogations
.
Begin
we
with
the
first
,
He
would
have
all
men
saved
,
And
loth
that
Christ
should
spread
his
armes
,
or
shed
his
bloud
in
such
a
compasse
,
as
might
fall
upon
all
.
Men
that
think
no
sinne
can
hurt
them
,
because
they
are
elect
,
and
that
every
sin
makes
every
other
man
a
Reprobate
.
But
with
the
Lord
there
is
Copiosa
redemptio●
and
an
overflowing
cup
of
mercy
.
Aquae
quae
non
mentiuntur
,
As
the
holy
Ghost
sayes
more
then
once
,
more
then
many
times
,
in
the
Prophets
,
Waters
that
will
not
lye
,
that
will
not
dry
,
wisdome
that
is
from
above
,
is
first
pure
,
&
then
peaceable
.
Purity
,
Sincerity
,
Integrity
,
Holinesse
,
is
a
skirt
of
Christs
garment
;
It
is
the
very
livery
that
he
puts
upon
us
;
wee
cannot
serve
him
without
it
,
(
we
must
serve
him
in
holiness
and
purenesse
)
we
cannot
see
him
without
it
,
without
holinesse
no
man
shall
see
God
.
But
then
to
be
pure
,
and
not
peaceable
,
to
determine
this
purity
in
our selves
,
and
condemne
others
,
this
is
but
an
imaginary
,
but
an
illusory
purity
Not
to
have
relieved
that
poor
wretch
,
that
lay
wounded
,
and
weltring
in
his
bloud
in
the
way
to
Iericho
,
would
have
hindred
the
Samaritan
,
from
pouring
his
●●yle
,
and
his
Wine
into
the
wounds
of
that
distressed
wretch
.
To
hinder
the
bloud
of
Christ
Jesus
,
not
to
suffer
that
bloud
to
flow
as
far
,
as
it
will
,
to
deny
the
mercy
of
God
in
Christ
,
to
any
sinner
,
whatsoever
,
upon
any
pretence
,
whatsoever
,
this
is
to
be
offended
in
Christ
,
to
be
scandalized
with
his
Gospel
;
for
,
that
's
his
own
precept
,
Have
sa●●
in
your selves
,
(
bee
it
,
purity
,
the
best
preservative
of
the
soul
)
And
then
,
Have
peace
with
one
another
,
Deny
no
man
the
benefit
of
Christ
;
Blesse
thou
the
Lord
,
praise
him
,
and
magnifie
him
,
for
that
which
hoe
hath
done
for
thee
,
and
beleeve
,
that
he
means
as
well
to
others
,
as
to
thee
.
And
these
are
one
Sect
of
the
Disciples
of
Iohns
Disciples
,
That
think
there
are
men
,
whom
Christ
cannot
save
,
And
the
other
is
of
men
that
think
they
can
save
other
men
.
Ignatius
,
Blessed
Virgin
,
and
if
the
copies
be
true
)
from
her
to
him
,
as
ancient
as
hee
is
,
says
,
Monet
quisquam
antiquorum
,
One
of
the
Ancients
hath
given
us
this
caution
,
Vt
nemo
bonus
dicatur
qui
malum
bono
permiscuerit
,
That
we
call
no
man
good
,
that
is
good
to
ill
ends
,
nor
beleeve
any
man
to
speak
truth
,
that
speaks
truth
at
some
times
,
to
make
his
future
lies
the
more
credible
.
And
much
this
way
does
the
Romane
Church
proceed
with
us
,
in
this
behalf
.
They
magnifie
sanctification
,
and
holinesse
of
life
well
;
well
doe
they
propose
many
good
means
,
for
the
advancement
,
and
ex●ltation
thereof
;
fasting
,
and
prayer
,
and
almes
,
and
other
Medicinall
Disciplines
,
and
Mortifications
.
But
all
this
to
a
wrong
end
;
Not
to
make
them
the
more
acceptable
to
God
,
but
to
make
God
the
more
beholden
to
them
;
To
merit
,
and
over-merit
;
To
satisfie
,
and
super-satisfie
the
justice
of
God
for
their
own
,
and
for
others
sins
.
Now
,
God
will
be
served
with
all
our
power
;
But
,
say
they
,
wee
may
serve
God
,
with
more
then
all
our
power
.
How
?
Because
I
may
have
more
power
,
more
grace
,
more
help
,
to
day
,
then
I
had
yesterday
?
But
does
not
the
same
Commandement
,
of
serving
God
,
with
all
my
power
,
lye
upon
mee
,
to
day
,
as
did
yesterday
?
If
yesterday
,
when
I
had
lesse
power
,
lesse
grace
,
lesse
help
,
all
was
but
Duty
and
service
that
could
be
done
,
is
it
the
lesse
a
service
and
a
duty
now
,
because
God
hath
enlarged
my
capacity
with
more
grace
,
and
more
helps
then
before
?
Doe
I
owe
God
the
lesse
,
because
hee
hath
given
me
more
?
All
that
my
Saviour
hath
taught
me
,
in
this
,
to
pray
for
,
is
but
this
,
Dimitte
debita
,
Lord
forgive
mee
the
not-endevouring
to
keep
thy
Commandements
:
But
for
not
doing
more
then
thy
Commandements
,
I
ask
no
forgiveness
,
by
any
prayer
,
or
precept
recommended
to
mee
by
him
.
Ad
Evangelii
impletionem
conscendat
nostra
religio
,
nec
transcendats
sayes
the
learnedest
Nun
,
and
the
best
Matriarch
,
and
Mother
of
that
Church
,
I
think
,
that
ever
writ
,
Heloyssa
;
I
pray
God
,
our
Order
may
get
so
far
,
as
the
Gospel
enjoyns
,
and
not
press
beyond
that
;
Nec
quid
amplius
,
quàm
ut
Christianae
simus
,
appetamus
,
That
wee
desire
to
bee
no
more
,
then
good
Christians
.
And
farther
wee
extend
not
this
third
consideration
,
The
particular
passive
scandall
,
which
Christ
found
in
these
Disciples
of
Iohn
,
and
which
wee
have
noted
in
their
progeny
,
and
off-spring
but
goe
on
to
the
fourth
,
The
way
that
Christ
took
to
devest
them
thereof
,
by
calling
them
to
the
contemplation
of
his
works
,
Consider
what
you
have
seen
done
,
The
blinde
see
,
The
lame
goe
,
The
deafe
hear
,
and
then
you
will
not
endanger
your
blessednesse
,
by
being
offended
in
me
.
The
evidence
that
Christ
produces
,
see
the
fruit
,
I
can
.
If
a
man
pretend
Faith
to
me
,
I
must
say
to
him
,
with
Saint
Iames
,
Can
his
Faith
save
him
?
dead
Faith
,
his
workes
,
I
proceed
the
right
way
in
Judicature
,
I
judge
secundum
allegata
&
probata
,
according
to
my
evidence
:
And
if
any
man
will
say
,
those
workes
may
be
hypocriticall
,
I
may
say
of
any
witnesse
,
He
may
be
perjured
;
but
as
long
as
I
have
no
particular
cause
to
think
so
,
it
is
good
evidence
to
me
,
Odium
impietatis
,
saith
that
Father
,
A
crucifying
by
ungodlinesse
;
An
ungodly
life
in
them
that
professe
Christ
,
is
a
daily
crucifying
of
Christ
.
Therefore
here
Christ
refers
to
good
works
;
And
there
is
more
in
this
then
so
:
It
is
not
onely
good
works
,
but
good
works
in
the
highest
proportion
,
The
best
works
,
that
he
that
doth
them
,
can
doe
:
Therefore
,
in
his
own
case
he
appeals
to
Miracles
.
For
if
fasting
were
all
,
or
wearing
of
Camells
haire
,
all
,
or
to
have
done
some
good
to
some
men
,
by
Baptizing
them
,
were
all
,
these
Disciples
and
their
Master
might
have
had
as
much
to
plead
as
Christ
.
Therefore
he
calls
them
to
the
consideration
of
works
of
a
higher
nature
,
of
Miracles
;
for
,
God
never
subscribes
nor
testifies
a
forged
Deed
;
God
never
seals
a
falshood
with
a
Miracle
.
Therefore
,
when
the
Jewes
say
of
Christ
,
He
hath
a
Devill
,
and
is
mad
,
why
heare
ye
him
?
some
of
the
other
Jewes
said
,
These
are
not
the
words
of
one
that
hath
a
Devil
:
But
though
by
that
it
appear
,
that
some
evidence
,
some
argument
may
be
raised
in
a
mans
behalfe
,
from
his
words
,
from
that
he
saith
,
from
his
Preaching
,
yet
Christs
friends
who
spoke
in
his
favour
,
doe
not
rest
in
that
,
That
those
are
not
the
words
of
one
that
hath
a
Devill
,
but
proceed
to
that
,
Can
the
Devill
open
the
eyes
of
the
blinde
?
He
doth
more
then
the
Devill
can
doe
;
They
appeal
to
his
works
,
to
his
good
workes
,
to
his
great
works
,
to
his
Miracles
.
But
doth
he
put
us
to
doe
miracles
?
no
;
Though
,
in
truth
those
sumptuous
and
magnificent
buildings
,
and
endowments
,
which
some
have
given
for
the
sustentation
of
the
poore
,
are
almost
Miracles
,
half
Miracles
,
in
respect
of
those
penurious
proportions
,
that
Myut
and
Cumin
,
and
those
half-ounces
of
broken
bread
,
which
some
as
rich
as
they
,
have
dropped
,
and
crumbled
out
;
Truely
,
he
that
doth
as
much
as
he
can
,
is
almost
a
Miracle
;
And
when
Christ
appeals
to
his
Miracles
he
calls
us
therein
,
to
the
best
works
we
can
doe
.
God
will
be
loved
with
the
whole
heart
,
and
God
will
have
that
love
declared
with
our
whole
substance
.
I
must
not
thinke
I
have
done
enough
,
if
I
have
built
an
Almes-house
;
As
long
as
I
am
able
to
doe
more
,
I
have
done
nothing
.
This
Christ
intimates
in
producing
his
greatest
works
,
Miracles
;
which
Miracles
he
closeth
up
with
that
,
as
with
the
greatest
,
Pauperes
evangelizantur
,
The
poore
have
the
Gospell
preached
unto
them
.
In
this
our
Blessed
Saviour
doth
not
onely
give
an
instruction
to
Iohns
Disciples
,
Regale
Sacerdotium
,
A
royall
Priesthood
,
and
Reges
&
Sacerdotes
,
Kings
and
Priests
unto
your
God
,
exemplar
life
,
and
a
Catechizing
conversation
,
as
well
as
us
,
by
our
words
and
meditations
.
Now
beloved
,
there
are
Poore
,
that
are
literally
poore
,
poore
in
estate
and
fortune
;
and
poore
,
that
are
naturally
poore
,
poore
in
capacity
,
and
understanding
;
and
poore
,
that
are
spiritually
poore
,
dejected
in
spirit
,
and
insensible
of
the
comforts
,
which
the
Holy
Ghost
offers
unto
them
;
and
to
all
these
poore
,
are
we
all
bound
to
preach
the
Gospell
.
First
then
for
them
which
are
literally
poore
,
poore
in
estate
,
how
much
doe
they
want
of
this
means
of
salvation
,
Preaching
,
which
the
rich
have
?
They
cannot
maintain
Chaplains
in
their
houses
;
They
cannot
forbear
the
necessary
labours
of
their
calling
,
to
hear
extraordinary
Sermons
;
They
cannot
have
seats
in
Churches
,
whensoever
they
come
;
They
must
stay
,
they
must
stand
,
they
must
thrust
,
they
must
overcome
that
difficulty
,
which
Saint
Augustine
makes
an
impossibility
,
that
is
,
for
any
man
to
receive
benefit
by
that
Sermon
,
that
he
hears
with
pain
:
They
must
take
pains
to
hear
.
To
these
poore
therefore
,
the
Lord
and
his
Spirit
hath
sent
me
to
preach
the
Gospell
;
That
Gospell
,
The
Lord
knoweth
thy
povertie
,
;
That
Gospell
,
Be
content
with
such
things
as
thou
hast
,
;
And
that
Gospell
,
God
hath
chosen
the
poore
of
this
world
,
rich
in
faith
,
heires
of
that
Kingdome
,
which
he
hath
promised
to
them
that
love
him
;
naturally
poore
,
poore
in
understanding
,
the
Lord
and
his
Spirit
hath
sent
me
to
preach
the
Gospell
too
;
That
Gospell
,
If
any
man
lacke
wisedome
,
himselfe
had
none
,
till
he
asked
it
there
.
was
a
Booke
preseated
,
but
no
man
could
open
it
,
It
were
a
sad
consideration
,
if
now
,
when
the
Booke
of
God
,
the
Scripture
is
afforded
to
us
,
we
could
not
open
that
Booke
,
not
understand
those
Scriptures
.
But
there
is
the
Gospell
of
those
poore
;
That
Lambe
,
which
is
spoken
of
there
,
That
Lambe
,
which
in
the
same
place
is
called
a
Lion
too
,
That
Lambe-Lion
hath
opened
the
Booke
for
us
.
The
humility
of
the
Lambe
gathereth
the
strength
of
the
Lion
;
come
humbly
to
the
reading
and
hearing
of
the
Scriptures
,
and
thou
shalt
have
strength
of
understanding
.
The
Scriptures
were
not
written
for
a
few
,
nor
are
to
be
reserved
for
a
few
;
All
they
that
were
present
at
this
LambLions
opening
of
the
Book
,
that
is
,
All
they
that
come
with
modesty
and
humility
,
to
the
search
of
the
Scriptures
,
All
they
,
(
and
they
are
no
small
number
,
for
there
they
are
said
to
be
ten
thousand
times
ten
thousand
,
and
thousands
of
thousands
)
All
they
say
there
,
We
are
all
made
Kings
and
Priests
unto
our
God
.
Begin
a
Lambe
,
and
thou
will
become
a
Lion
;
Reade
the
Scriptures
modestly
,
humbly
,
and
thou
shalt
understand
them
strongly
,
spiritually
poore
,
wrung
in
their
souls
,
stung
in
their
Consciences
,
fretted
,
galled
,
exulcerated
viscerally
,
even
in
the
bowells
of
their
Spirit
,
insensible
,
inapprehensive
of
the
mercies
of
God
in
Christ
,
the
Lord
and
his
Spirit
hath
sent
me
to
preach
the
Gospell
also
,
Blessed
are
the
poore
in
Spirit
,
for
theirs
it
the
Kingdome
of
Heaven
;
and
to
recollect
,
and
redintegrate
that
broken
and
scattered
heart
,
by
enabling
him
to
expostulate
,
and
chide
his
owne
soule
,
with
those
words
of
comfort
,
which
the
Holy
Ghost
offereth
him
,
once
,
and
again
,
and
again
,
Why
art
thou
cast
downe
,
O
my
soule
,
and
why
art
thou
disquieted
in
me
?
Hope
thou
in
God
;
yet
praise
him
for
the
light
of
his
countenance
;
Though
thou
sit
in
darknesse
,
and
in
the
shadow
of
death
,
yet
praise
him
for
the
light
of
his
Countenance
.
Whatsoever
thy
darknesse
be
,
put
not
out
that
candle
,
The
light
of
his
Countenance
.
Maintain
that
light
,
discerne
that
light
,
and
whatsoever
thy
darknesse
seemed
,
it
shall
prove
to
be
but
an
over
shadowing
of
the
Holy
Ghost
.
And
so
beloved
,
if
you
have
sufficiently
considered
,
first
,
our
generall
easinesse
of
falling
into
the
Passive
scandall
,
of
being
offended
in
others
,
by
misinterpreting
their
proceedings
,
and
then
the
generall
scandals
which
the
world
tooke
at
Christ
,
and
his
Gospell
,
The
Philosophers
,
that
it
was
an
ignorant
religion
,
(
where
you
saw
,
That
the
learneder
the
adversary
is
,
the
sooner
he
is
satisfied
)
And
the
worldly
and
carnall
man
,
that
it
was
a
dishonourable
,
an
unpleasurable
,
an
unprofitable
Religion
,
(
where
you
saw
,
that
it
were
no
Diminution
to
our
Religion
,
if
it
were
all
that
,
but
it
is
none
of
it
)
If
you
have
also
considered
the
particular
passive
scandall
that
Christ
deprehended
in
those
two
Disciples
of
Iohn
,
That
they
would
doe
more
then
Christ
practised
or
prescribed
,
(
where
you
saw
also
the
distemper
of
those
,
that
are
derived
from
them
,
both
those
that
thinke
there
are
some
sinners
whom
Christ
cannot
save
,
and
those
who
thinke
there
are
no
sinners
whom
they
cannot
save
,
by
their
Supererogations
)
And
considered
lastly
,
the
way
that
Christ
tooke
,
to
devest
these
men
of
this
offence
,
and
passive
scandall
,
which
was
to
call
them
to
the
consideration
of
good
workes
,
and
of
the
best
workes
,
which
he
that
doth
them
,
can
doe
,
(
where
you
have
also
seen
,
that
Christ
makes
that
our
best
work
,
To
preach
the
Gospell
to
the
poore
,
both
because
the
poore
are
destitute
of
other
comforts
,
and
because
their
very
poverty
hath
soupled
them
,
and
mellowed
them
,
and
macerated
,
and
matured
,
and
disposed
them
,
by
corrections
to
instructions
)
If
you
have
received
all
this
,
you
have
received
all
that
we
proposed
for
the
first
part
the
injunction
,
the
precept
,
the
way
,
Be
not
sandalized
,
be
not
offended
in
me
.
And
now
,
that
which
I
suspected
at
first
,
is
faln
upon
me
,
that
is
to
thrust
our
other
part
into
a
narrow
conclusion
,
though
it
be
blessednesse
it selfe
,
everlasting
blessednesse
;
so
we
must
;
so
we
shall
;
blessed
is
he
,
(
there
's
the
remuneration
,
the
promise
,
the
end
)
whosoever
is
not
offended
in
me
.
Blessed
.
The
Heathen
,
in
him
we
live
,
and
Genus
cjus
su●us
,
we
are
the
off-spring
of
God
)
saw
also
by
the
same
light
of
nature
,
that
they
could
have
no
well-being
,
if
there
were
no
Blessednesse
.
And
therefore
,
as
the
Heathen
multiplied
Gods
to
themselves
,
so
did
they
also
multiply
blessednesse
.
They
brought
their
Iupiters
to
three
hundred
,
says
Varro
;
And
from
the
same
author
,
from
Varro
,
does
Saint
Augustin
collect
almost
three
hundred
severall
opinions
of
Blessednesse
.
But
,
In
multitudine
nullitas
,
says
Tertullian
excellently
;
as
where
there
are
many
Gods
,
there
is
no
God
,
so
where
there
are
many
blessednesses
imagined
,
there
is
no
blessednesse
possessed
.
Not
but
that
,
as
the
Sunne
which
moves
onely
in
his
owne
Spheare
in
heaven
,
does
yet
cast
downe
beames
and
influences
into
this
world
,
so
that
blessednesse
which
is
truly
,
onely
in
heaven
,
does
also
cast
downe
beames
and
influences
hither
,
and
gild
,
and
enamell
,
yea
inanimate
the
blessings
of
God
here
,
with
the
true
name
,
the
true
nature
of
blessednesse
.
discretive
particle
,
a
particle
of
difference
,
Yea
,
(
Blessed
are
the
people
that
are
so
,
)
that
is
,
Temporally
blessed
,
Yea
,
blessed
are
the
people
whose
God
is
the
Lord
,
yet
in
truth
,
in
the
Originall
,
there
is
no
such
discretive
particle
,
no
word
of
difference
,
no
yea
,
in
the
text
,
but
both
the
clauses
of
that
verse
are
carried
in
one
and
the
same
tenor
,
Blessed
are
the
people
that
are
so
,
Blessed
are
the
people
whose
God
is
the
Lord
;
that
is
,
that
people
whom
the
Lord
hath
blessed
so
,
with
Temporall
blessings
,
is
bound
to
beleeve
those
temporall
blessings
,
to
be
seales
and
evidences
to
them
that
the
Lord
is
their
God
.
So
then
there
is
a
Viatory
,
a
preparatory
,
an
initiatory
,
an
inchoative
blessednesse
in
this
life
.
What
is
that
?
All
agree
in
this
definition
,
that
blessednesse
is
that
in
quo
quiescit
animus
,
in
which
the
minde
,
the
heart
,
the
desire
of
man
hath
settled
,
and
rested
,
in
which
it
found
a
Centricall
reposednesse
,
an
acquiescence
,
a
contentment
.
Not
that
which
might
satisfie
any
particular
man
;
for
,
so
the
object
would
be
infinitely
various
;
but
that
,
beyond
which
no
man
could
propose
any
thing
;
God
comes
to
us
;
Here
,
in
the
prayers
of
the
Congregation
God
comes
to
us
;
here
,
in
his
Ordinance
of
Preaching
,
God
delivers
himselfe
to
us
;
here
in
the
administration
of
his
Sacraments
,
he
seals
,
ratifies
,
confirmes
all
unto
us
;
And
to
rest
in
these
his
seals
and
means
of
reconciliation
to
him
,
this
is
not
to
be
scandalised
,
not
to
be
offended
in
him
;
and
,
not
to
be
offended
in
him
,
not
to
suspect
him
or
these
meanes
which
he
hath
ordained
,
this
is
our
viatory
,
our
preparatory
,
our
initiatory
and
inchoative
Blessednesse
,
beyond
which
,
nothing
can
be
proposed
in
this
life
.
And
therefore
,
as
the
Needle
of
a
Sea-compasse
,
though
it
shake
long
,
yet
will
rest
at
last
,
and
though
it
do
not
look
directly
,
exactly
to
the
North
Pole
,
but
have
some
variation
,
yet
,
for
all
that
variation
,
will
rest
,
so
,
though
thy
heart
have
some
variations
,
some
deviations
,
some
aberrations
from
that
direct
point
,
upon
which
it
should
be
bent
,
which
is
an
absolute
conformity
of
thy
will
to
the
will
of
God
,
yet
,
though
thou
lack
something
of
that
,
afford
thy
soule
rest
:
settle
thy
soule
in
such
an
infallibility
,
as
this
present
condition
can
admit
,
and
beleeve
,
that
God
receives
glory
as
well
in
thy
Repentance
,
as
in
thine
Innocence
,
and
that
the
mercy
of
God
in
Christ
,
is
as
good
a
pillow
to
rest
thy
soule
upon
after
a
sinne
,
as
the
grace
of
God
in
Christ
is
a
shield
,
and
protection
for
thy
soule
,
before
.
In
a
word
,
this
is
our
viatory
,
our
preparatory
,
our
initiatory
,
and
inchoative
blessedness
,
beyond
which
there
can
bee
no
blessedness
proposed
here
,
first
to
receive
a
satisfaction
,
an
acquiescence
,
that
there
are
certaine
and
constant
meanes
ordained
by
Christ
,
for
our
reconciliation
to
God
in
him
,
in
all
cases
,
in
which
a
Christian
soule
can
bee
distressed
,
that
such
a
treasure
there
is
deposited
by
him
,
in
the
Church
,
And
then
,
the
testimony
of
a
rectified
Conscience
,
that
thou
hast
sincerely
applied
those
generall
helpes
to
thy
particular
soule
.
Come
so
farre
,
and
then
,
as
the
Suburbs
touch
the
City
,
and
the
Porch
the
Church
,
and
deliver
thee
into
it
,
so
shall
this
Viatory
,
this
preparatory
,
this
initiatory
and
inchoative
blessednesse
deliver
thee
over
to
the
everlasting
blessednesse
of
the
Kingdome
of
heaven
.
Of
which
everlasting
blessednesse
,
I
would
ask
leave
,
not
so
much
of
you
;
(
yet
of
you
too
,
for
with
you
,
I
would
not
be
over-bold
)
but
I
would
aske
leave
of
the
Angels
of
heaven
,
leave
of
the
holy
Ghost
himself
,
to
venture
to
say
a
little
,
of
this
everlasting
blessednesse
:
The
tongues
of
Angels
cannot
,
the
tongues
of
the
holy
Ghost
,
the
Authors
of
the
books
of
Scripture
have
not
told
us
,
what
this
blessednesse
is
;
And
what
then
shall
we
say
,
but
this
?
Blessednesse
it self
,
In
visione
,
in
this
,
That
in
heaven
I
shall
see
God
,
see
God
essentially
,
God
face
to
face
,
God
as
he
is
.
We
do
not
see
one
another
so
,
in
this
world
;
In
this
world
we
see
but
outsides
;
In
heaven
I
shall
see
God
,
and
God
essentially
.
But
then
another
great
branch
of
the
Schoole
,
with
their
Scotus
,
place
this
blessednesse
,
this
union
with
God
,
in
Amore
,
in
this
,
that
in
heaven
,
I
shall
love
God
.
in
Gaudio
,
in
our
joy
,
that
is
,
in
our
enjoying
of
God
.
In
this
world
we
enjoy
nothing
;
enjoying
presumes
perpetuity
;
and
here
,
all
things
are
fluid
,
transitory
:
There
I
shall
enjoy
,
and
possesse
for
ever
,
God
himself
.
But
yet
,
every
one
of
these
,
to
see
God
,
or
to
love
God
,
or
to
enjoy
God
,
have
seemed
to
some
too
narrow
to
comprehend
this
blessednesse
,
beyond
which
,
nothing
can
be
proposed
;
and
therefore
another
limbe
of
the
Schoole
,
with
their
Bonaventure
,
place
this
blessednesse
in
all
these
together
.
And
truly
,
if
any
of
those
did
exclude
any
of
these
,
so
,
as
that
I
might
see
God
,
and
not
love
him
,
or
love
God
,
and
not
enjoy
him
,
it
could
not
well
be
called
blessednesse
;
but
he
that
hath
any
one
of
these
,
hath
every
one
,
all
:
And
therefore
the
greatest
part
concurre
,
and
safely
,
In
visione
,
That
vision
is
beatification
,
to
see
God
,
as
he
is
,
is
that
blessednesse
.
There
then
,
in
heaven
,
I
shall
have
continuitatem
Intuendi
;
It
is
not
onely
vision
,
but
Intuition
,
not
onely
a
seeing
,
but
a
beholding
,
a
contemplating
of
God
,
and
that
in
Continuitate
,
I
shall
have
an
un-interrupted
,
an
un-intermitted
,
an
un-discontinued
sight
of
God
,
I
shall
looke
,
and
never
looke
off
;
not
looke
,
and
looke
againe
,
as
here
,
but
looke
,
and
looke
still
,
for
that
is
,
Continuitas
intuendi
.
There
my
soule
shall
have
Inconcussam
qu●etem
;
we
need
owe
Plato
nothing
;
but
we
may
thank
Plato
for
this
expression
,
if
he
meant
so
much
by
this
Inconcussa
quies
,
That
in
heaven
my
soule
shall
sleep
,
not
onely
without
trouble
,
and
startling
,
but
without
rocking
,
without
any
other
help
,
then
that
peace
,
which
is
in
it selfe
;
My
soule
shall
be
thoroughly
awake
,
and
thoroughly
asleep
too
;
still
busie
,
active
,
diligent
,
and
yet
still
at
rest
.
But
the
Apostle
will
exceed
the
Philosopher
,
St.
Paul
will
exceed
Plato
,
as
he
does
when
he
sayes
,
I
shall
be
unus
spiritus
cum
Deo
,
the
same
spirit
with
that
God
.
When
?
Dies
quem
tanquam
supremum
reformidas
,
aterni
natalis
est
,
sayes
the
Morall
mans
Oracle
,
Seneca
.
Our
last
day
is
our
first
day
,
our
Saturday
is
our
Sunday
,
our
Eve
is
our
Holyday
,
our
sun-setting
is
our
morning
,
the
day
of
our
death
,
is
the
first
day
of
our
eternall
life
.
The
next
day
after
that
,
which
is
the
day
of
judgement
,
Veniet
dies
,
quae
me
mihi
revelabit
;
comes
that
day
that
shall
show
me
to
my selfe
;
here
I
never
saw
my selfe
,
but
in
disguises
:
There
,
Then
,
I
shall
see
my selfe
,
and
see
God
too
.
Totam
lucem
,
&
Totus
lux
aspiciam
;
I
shall
see
the
whole
light
;
Here
I
see
some
parts
of
the
ayre
enlightned
by
the
Sunne
,
but
I
do
not
see
the
whole
light
of
the
Sunne
;
There
I
shal
see
God
intirely
,
all
God
,
totam
lutem
,
and
totus
lax
,
I
my self
shal
be
al
light
to
see
that
light
by
.
Here
,
I
have
one
faculty
enlightned
,
and
another
left
in
darknesse
:
mine
uuderstanding
sometimes
cleared
,
my
will
,
at
the
same
time
perverted
.
There
,
I
shall
be
all
light
,
no
shadow
upon
me
;
my
soule
invested
in
the
light
of
joy
,
and
my
body
in
the
light
of
glory
.
How
glorious
is
God
,
as
he
looks
down
upon
us
,
through
the
Sunne
?
How
glorious
in
that
glasse
of
his
?
How
glorious
is
God
,
as
he
looks
out
amongst
us
through
the
king
?
How
glorious
in
that
Image
of
his
?
How
glorious
is
God
,
as
he
calls
up
our
eyes
to
him
,
in
the
beauty
,
and
splendor
,
and
service
of
the
Church
?
How
glorious
in
that
spoufe
of
his
?
But
how
glorious
shall
I
conceive
this
light
to
be
,
cum
sub
loco
viderim
,
when
I
shall
see
it
,
in
his
owne
place
.
In
that
Spheare
,
which
though
a
Spheare
,
is
a
Center
too
;
In
that
place
,
which
,
though
a
place
,
is
all
,
and
every
where
.
I
shall
see
it
,
in
the
face
of
that
God
,
who
is
all
face
,
all
manifestration
,
Beatitudo
in
Auge
,
blessednesse
in
the
Meridionall
height
,
blessednesse
in
the
South
point
,
in
a
perpetuall
Sommer
solstice
,
beyond
which
nothing
can
be
proposed
,
to
see
God
so
,
Then
,
There
.
And
yet
the
farmers
of
heaven
and
hell
,
the
merchants
of
soules
,
the
Romane
Church
,
make
this
blessednesse
,
but
an
under
degree
,
but
a
kinde
of
apprentiship
;
after
they
have
beatified
,
declared
a
man
to
be
blessed
in
the
fruition
of
God
in
heaven
,
if
that
man
,
in
that
inferiour
state
doe
good
service
to
that
Church
,
that
they
see
much
profit
will
rise
,
by
the
devotion
,
and
concurrence
of
men
,
to
the
worship
;
of
that
person
,
then
they
will
proceed
to
a
Canonization
;
and
so
,
he
that
in
his
Novitiat
,
and
years
of
probation
was
but
blessed
Ignatius
,
and
blessed
Xavier
,
is
lately
become
Saint
Xavier
,
aud
Saint
Ignatius
.
And
so
they
pervert
the
right
order
,
and
method
,
which
is
first
to
come
to
Sanctification
,
and
then
to
Beatification
,
first
to
holinesse
,
and
then
to
blessednesse
.
And
in
this
method
,
our
blessed
God
bee
pleased
to
proceed
with
us
,
by
the
operation
of
his
holy
Spirit
,
to
bring
us
to
Sanctification
here
,
and
by
the
merits
and
intercession
of
his
glorious
Sonne
,
to
Beatification
hereafter
.
That
so
not
being
offended
in
him
,
but
resting
in
those
meanes
and
seales
,
of
reconciliation
,
which
thou
hast
instituted
in
thy
Church
,
wee
may
have
life
,
and
life
more
abundantly
,
life
of
grace
here
,
and
life
of
glory
there
,
in
that
kingdome
,
which
thy
Sonne
,
our
Saviour
Christ
Jesus
hath
purchased
for
us
,
with
the
inestimable
price
of
his
incorruptible
bloud
.
Amen
.
SERMON
XLV
.
Preached
at
Saint
Dunstans
Aprill
11.
1624.
The
first
sermon
in
that
Church
,
as
Vicar
thereof
.
DEUT.
25.
5.
If
brethren
dwell
together
,
and
one
of
them
die
,
and
have
no
Childe
,
the
Wife
of
the
dead
shall
not
mary
without
,
unto
a
stranger
:
her
husbands
brother
shall
goe
in
unto
her
,
and
take
her
to
him
to
wife
,
and
performe
the
duty
of
an
husbands
brother
unto
her
.
FRom
the
beginning
God
intimated
a
detestation
,
a
dislike
of
singularity
;
of
beeing
Alone
.
The
first
time
that
God
himselfe
is
named
in
the
Bible
,
in
the
first
verse
of
Genesis
,
hee
is
named
plurally
,
Creavit
Dit
,
Gods
,
Gods
in
the
plurall
,
Created
Heaven
and
Earth
.
God
,
which
is
but
one
,
would
not
appeare
,
nor
bee
presented
so
alone
,
but
that
hee
would
also
manifest
more
persons
.
As
the
Creator
was
not
Singular
,
so
neither
were
the
creatures
;
First
,
he
created
heaven
and
earth
;
both
together
;
which
were
to
be
the
generall
parents
,
and
out
of
which
were
to
bee
produced
all
other
creatures
;
and
then
,
he
made
all
those
other
creatures
plurally
too
;
Male
,
and
female
created
hee
them
;
And
when
he
came
to
make
him
,
for
whose
sake
(
next
to
his
own
glory
)
he
made
the
whole
world
,
Adam
,
he
left
not
Adam
alone
,
but
joyned
an
Eve
to
him
;
Now
,
when
they
were
maried
,
we
know
,
but
wee
know
not
when
they
were
divorced
;
we
heare
when
Eve
was
made
,
but
not
when
shee
dyed
;
The
husbands
death
is
recorded
at
last
,
the
wives
is
not
at
all
.
So
much
detestation
hath
God
himselfe
,
and
so
little
memory
would
hee
have
kept
of
any
singularity
,
of
being
alone
.
The
union
of
Christ
to
the
whole
Church
is
not
expressed
by
any
metaphore
,
by
any
figure
,
so
oft
in
the
Scripture
,
as
by
this
of
Mariage●
and
there
is
in
that
union
with
Christ
to
the
whole
Church
,
neither
husband
,
nor
wife
can
ever
die
;
Christ
is
immortall
as
hee
is
himselfe
,
and
immortall
,
as
hee
is
the
head
of
the
Church
,
the
Husband
of
that
wife
:
for
that
wife
,
the
Church
is
immortall
too
;
for
as
a
Prince
is
the
same
Prince
,
when
he
fights
a
battaile
,
and
when
hee
triumphs
after
the
victory
:
so
the
militant
,
and
the
triumphant
Church
is
the
same
Church
.
There
can
bee
no
widower
,
There
can
bee
no
Dowager
,
in
that
case
;
Hee
cannot
,
shee
cannot
die
.
But
then
this
Metaphore
,
this
spirituall
Mariage
,
holds
not
onely
betweene
Christ
and
the
whole
Church
,
in
which
case
thee
can
be
no
Widow
,
but
in
the
union
between
Christs
particular
Ministers
,
and
particular
Churches
;
and
there
,
in
that
case
,
the
husband
of
that
wife
may
die
;
The
present
Minister
may
die
,
and
so
that
Church
be
a
Widow
;
And
in
that
case
,
and
for
provision
of
such
Widows
,
wee
consider
the
accommodation
of
this
Law
.
If
brethren
dwell
together
,
and
one
of
them
die
,
and
have
no
childe
,
the
wife
of
the
dead
shall
not
mary
without
,
unto
a
stranger
,
&c.
This
law
was
but
a
permissive
law
;
rather
a
dispensation
,
then
a
law
:
as
the
permitting
of
usury
to
bee
taken
of
strangers
,
and
the
permitting
of
divorces
in
so
many
cases
,
were
.
At
most
it
was
but
a
Iudiciall
law
,
and
therefore
layes
no
obligation
,
upon
any
other
nation
,
then
them
,
to
whom
it
was
given
,
the
Iews
.
And
therefore
wee
enquire
not
the
reasons
of
that
law
,
(
the
reasons
were
determined
in
that
people
)
wee
examine
not
the
conveniences
of
the
law
;
(
the
conveniences
were
determined
in
those
times
)
wee
lay
hold
onely
upon
the
Typique
signification
,
and
appliablenesse
of
the
law
,
as
that
secular
Mariage
there
spoken
of
,
may
be
appliable
to
this
spirituall
Mariage
,
the
Mariage
of
the
Minister
to
the
Church
:
If
brethren
dwell
together
,
&c.
From
these
words
then
,
wee
shall
make
our
approaches
,
and
application
,
If
one
dye
,
sayes
the
Text
;
Howsoever
the
Romane
Church
in
the
exercise
of
their
Tyranny
,
have
forbidden
Church-men
to
mary
,
then
when
they
have
orders
,
and
forbidden
orders
to
bee
given
to
any
,
who
have
formerly
beene
maried
,
if
they
maried
Widowes
,
God
is
pleased
here
,
to
afford
us
,
some
intimation
,
some
adumbration
,
a
Typicall
and
exemplar
knowledge
of
the
lawfulnesse
of
such
mariages
,
hee
maries
after
the
death
of
a
former
husband
;
and
then
farther
,
a
brother
maries
the
wife
of
his
deceased
brother
;
Now
into
the
reasons
of
the
law
,
literally
given
,
and
literally
accepted
,
wee
looke
not
;
It
is
enough
,
that
God
hath
a
care
of
the
preservation
of
names
and
families
and
inheritances
in
those
distinctions
,
and
in
those
Tribes
;
where
hee
layd
them
then
;
but
for
the
accommodation
of
the
law
to
our
present
application
,
it
must
bee
a
brother
,
a
spirituall
brother
,
a
professor
of
the
same
faith
,
that
succeeds
in
this
mariage
,
in
this
possession
,
and
this
government
of
that
widow
Church
.
It
must
be
a
brother
,
and
Frater
c●habitans
,
says
our
Text
,
a
brother
that
dwelt
together
,
with
the
former
husband
;
he
must
be
of
the
same
houshold
of
the
faithfull
,
as
well
as
professe
the
same
faith
;
he
must
dwell
in
the
house
of
God
,
not
separate
himselfe
,
or
encourage
others
to
doe
so
,
for
matter
of
Ceremonies
,
and
discipline
;
Idolaters
must
not
,
Separaists
must
not
be
admitted
to
these
mariages
,
to
these
widow
churches
.
And
then
it
is
a
surrendring
to
a
brother
dead
without
children
:
In
this
spirituall
procreation
of
children
,
we
all
dye
without
children
of
our
own
;
Though
by
our
labours
,
when
God
blesses
them
,
you
become
children
,
yet
you
are
Gods
children
,
not
ours
;
we
nurse
you
by
his
word
,
but
his
Spirit
begets
you
by
the
same
word
;
we
must
not
challenge
to
us
,
that
which
God
onely
can
doe
.
And
then
being
thus
maried
to
this
widow
,
taking
the
charge
of
this
Church
,
he
must
,
says
our
text
,
performe
the
duty
of
a
husbands
brother
.
He
must
,
it
is
a
personall
service
,
not
to
be
done
always
by
Proxy
,
and
Delegates
;
He
must
;
and
he
must
performe
;
not
begin
well
,
and
not
persist
,
commence
and
not
consummate
,
but
performe
the
worke
,
and
performe
the
worke
,
as
it
is
a
duty
;
It
is
a
meer
mercy
in
God
,
to
send
us
to
you
,
but
it
is
a
duty
in
us
,
to
doe
that
which
we
are
sent
for
,
by
his
Word
,
and
his
Sacraments
,
to
establish
you
in
his
holy
obedience
,
and
his
rich
,
and
honourable
service
.
And
then
our
duty
consists
in
both
these
,
that
we
behave
our selves
,
as
your
husband
,
which
implies
a
power
,
an
authority
;
but
a
power
and
authority
rooted
in
love
,
and
exercised
with
love
;
and
then
that
we
doe
all
as
brothers
to
the
former
husband
,
that
as
one
intentation
of
this
law
was
,
that
inheritances
,
and
temporall
proprieties
might
be
preserved
,
so
our
care
might
be
through
predecessor
,
and
successor
,
and
all
,
that
all
rights
might
be
preserved
to
all
men
,
that
nothing
not
due
,
or
due
onely
in
rigor
,
be
extorted
from
the
people
,
nothing
that
is
in
truth
,
or
in
equity
due
,
be
with-held
from
the
Minister
;
but
that
the
true
right
of
people
,
and
Pastor
,
and
Patron
be
preserved
,
to
the
preservation
of
love
,
and
peace
,
and
good
opinion
of
one
another
.
First
then
,
that
which
we
take
upon
us
,
is
a
Mariage
.
maried
men
.
Indeed
such
men
are
most
properly
said
to
keep
this
world
in
reparations
,
that
provide
a
succession
of
children
;
and
for
the
next
world
,
though
all
that
are
borne
into
this
world
,
doe
not
enter
into
the
number
of
Gods
Saints
,
in
heaven
,
yet
the
Saints
of
heaven
can
be
made
out
of
no
other
materialls
,
but
men
borne
into
this
world
.
Every
stone
in
the
quarry
is
not
sure
to
be
imployed
in
the
building
of
the
church
,
but
the
Church
must
be
built
out
of
those
stones
;
and
therefore
they
keep
this
world
,
they
keep
heaven
it selfe
in
reparation
,
that
mary
in
the
feare
of
God
,
and
in
the
same
feare
bring
up
the
children
of
such
a
mariage
.
But
I
presse
not
this
too
literally
,
nor
over
perswasively
,
that
every
man
is
bound
to
Mary
;
God
is
no
accepter
of
persons
,
nor
of
conditions
.
But
being
to
use
these
words
in
their
figurative
application
,
I
say
,
every
man
is
bound
to
marry
himselfe
to
a
profession
,
to
a
calling
:
God
hath
brought
him
from
being
nothing
,
by
creating
him
,
but
he
resolves
himselfe
into
nothing
againe
,
if
he
take
no
calling
upon
him
.
In
our
Baptisme
we
make
our
contract
with
God
,
that
we
will
believe
all
those
Articles
there
recited
;
there
's
our
contract
with
hi●
;
and
then
,
pursuing
this
contract
,
in
the
other
Sacrament
,
when
we
take
his
body
and
his
blood
,
we
are
maried
to
him
.
So
at
the
same
time
,
at
our
Baptisme
,
we
make
a
contract
in
the
presence
of
God
,
and
his
congregation
with
the
world
;
that
we
wil
forsake
the
covetous
desires
of
the
world
,
that
is
,
the
covetous
proprieting
of
all
things
to
our selves
,
the
covetous
living
onely
for
our selves
,
there
's
our
contract
with
the
world
,
that
we
will
mutually
assist
,
and
serve
our
brethren
in
the
world
;
and
then
,
when
we
take
particular
callings
,
by
which
we
are
enabled
to
perform
that
former
contract
,
then
we
are
maried
to
the
world
;
so
every
man
is
duly
contracted
to
the
world
,
in
Baptisme
,
and
lawfully
maried
to
the
world
in
accepting
a
profession
.
And
so
this
service
of
ours
to
the
Church
is
our
mariage
.
Now
in
a
Matrioniall
state
,
whole
world
,
was
a
burden
onely
for
Christs
shoulders
;
but
the
sinnes
of
this
Parish
,
willly
upon
my
shoulders
,
if
I
be
silent
,
or
if
I
be
indulgent
,
and
denounce
not
Gods
Judgement
upon
those
sinnes
.
It
will
be
a
burden
to
us
,
if
we
doe
not
,
and
God
knowes
it
is
a
burden
to
us
,
when
be
do
denounce
those
Judgements
.
Esay
felt
,
and
groned
under
this
burden
,
when
he
cried
Onus
Babylonis
Onus
Moab
,
and
Onus
Damasci
,
O
the
burden
of
Babylon
,
and
the
burden
of
Damscus
,
and
so
the
other
Prophets
grone
often
under
this
burden
,
in
contemplation
of
other
places
:
It
burdened
,
it
troubled
,
it
grieved
the
holy
Prophets
of
God
,
that
they
must
denounce
Gods
judgements
,
though
upon
Gods
enemies
.
We
reade
of
a
compassionate
Generall
,
that
looking
upon
his
great
Army
,
from
a
hill
,
fell
into
a
bitter
weeping
,
upon
this
consideration
,
that
in
fiftie
or
sixtie
years
hence
,
there
will
not
be
a
man
of
these
that
fight
now
,
alive
upon
the
earth
.
What
Sea
could
furnish
mine
eyes
with
teares
enough
,
to
poure
out
,
if
I
should
think
,
that
of
all
this
Congregation
,
which
lookes
me
in
the
face
now
,
I
should
not
meet
one
,
at
the
Resurrection
,
at
the
right
hand
of
God!
And
for
so
much
as
concerns
me
,
it
is
all
one
,
if
none
of
you
be
saved
,
as
if
none
of
you
be
saved
by
my
help
,
my
means
,
my
assistance
,
my
preaching
.
If
I
put
you
upon
miraculous
wayes
,
to
be
saved
without
hearing
,
or
upon
extraordinary
wayes
to
be
saved
by
hearing
others
,
this
shall
aggravate
my
condemnation
,
though
you
be
saved
:
How
much
more
heavy
must
my
burden
be
,
if
by
my
negligence
both
I
and
you
perish
too
?
So
then
this
calling
,
this
marriage
,
is
a
burden
every
way
.
When
at
any
midnight
I
heare
a
bell
toll
from
this
steeple
,
must
not
I
say
to
my selfe
,
what
have
I
done
at
any
time
for
the
instructing
or
rectifying
of
that
mans
Conscience
,
who
lieth
there
now
ready
to
deliver
up
his
own
account
,
and
my
account
to
Almighty
God
?
If
he
be
not
able
to
make
a
good
account
,
he
and
I
are
in
danger
,
because
I
have
not
enabled
him
;
and
though
he
be
for
himself
able
,
that
delivers
not
me
,
if
I
have
been
no
instrument
for
the
doing
of
it
.
Many
,
many
burdens
lie
upon
this
calling
,
upon
this
marriage
;
but
our
recompense
is
,
that
marriage
is
as
well
an
honourable
as
a
painefull
calling
.
If
be
a
Father
,
where
is
mine
Honour
,
God
,
why
,
you
have
it
in
your
Prophets
,
They
have
it
,
that
satisfieth
him
,
that
dischargeth
you
.
For
,
he
that
receiveth
them
,
receiveth
him
:
But
if
Christ
,
who
repeats
that
complaint
,
in
every
one
of
us
,
That
a
Prophet
hath
no
honour
in
his
own
Countrie
,
that
a
Pastor
is
least
respected
of
his
own
stock
,
you
have
not
your
Quctus
est
,
for
the
honour
due
to
God
;
God
never
discharges
the
honour
due
to
him
,
if
it
be
not
paid
into
their
hands
,
whom
he
sendeth
for
it
,
to
them
upon
whom
he
hath
directed
it
.
Would
the
King
believe
that
man
,
to
honour
him
,
that
violateth
his
Image
,
or
that
calumniateth
his
Ambassadour
?
Every
man
is
the
Image
of
God
;
every
Creature
is
the
Ambassadour
of
God
;
The
Heavens
,
(
and
as
well
as
the
Heavens
,
the
Earth
)
declare
the
glory
of
God
;
but
the
Civill
Magistrate
,
and
the
Spirituall
Paster
,
who
have
married
the
two
Daughters
of
God
,
The
state
and
the
Church
,
are
the
Images
and
Ambassadours
of
God
,
in
a
higher
and
more
peculiar
sense
,
and
for
that
marriage
are
to
be
honoured
.
And
then
Honour
implieth
that
,
by
which
Honour
subsisteth
,
maintenance
;
and
they
which
withdraw
that
injuriously
,
or
with-hold
that
contentiously
,
dishonour
God
,
in
the
dishonour
of
his
servants
,
and
so
make
this
marriage
,
this
calling
onely
burdensome
and
not
honourable
.
So
then
the
interest
of
your
particular
Minister
,
and
the
particular
Church
,
being
such
as
between
Man
and
Wife
,
a
marriage
,
we
consider
the
uses
of
marriage
in
Gods
first
intention
,
and
apply
them
to
this
marriage
.
Gods
first
intentions
in
marriage
were
two
.
In
adjutorium
,
for
mutuall
helpers
,
and
in
prolem
,
for
procreation
,
and
education
of
Children
.
For
both
these
are
we
made
Husbands
of
Churches
;
in
prolem
,
to
assist
in
the
regeneration
of
Children
,
for
the
inheritance
of
Heaven
;
and
in
adjutorium
,
to
be
helpers
to
one
another
.
And
therefore
if
the
husband
,
the
Pastor
,
put
the
wife
,
his
flock
in
a
circumcision
,
to
pare
themselves
to
the
quick
,
to
take
from
their
necessary
means
to
sustain
their
families
,
to
satisfie
him
;
the
wife
will
say
as
Zipporah
said
to
Moses
,
spon●
sus
sanguinum
,
a
bloudy
husband
art
thou
,
that
exactest
and
extortest
more
then
is
due
,
In
that
case
the
Husband
is
no
helper
.
But
if
we
be
alwayes
ready
to
help
your
children
over
the
threshold
,
(
as
Saint
Augustine
calls
Baptisme
,
Limen
Ecclesiae
)
alwayes
ready
to
Baptize
the
Children
;
if
we
be
alwayes
ready
to
help
you
in
all
your
spirituall
diseases
,
to
that
Cordiall
,
that
Balsamum
,
the
body
and
bloud
of
Christ
Iesus
;
If
we
be
alwayes
ready
to
help
you
in
all
your
bodily
distresses
,
ready
even
at
your
last
gasp
to
open
your
eyes
then
,
when
your
best
friends
are
ready
to
close
them
;
ready
to
deliver
your
souls
into
the
hands
of
God
,
when
all
the
rest
about
you
are
ready
to
receive
into
their
hands
,
that
which
you
leave
behinde
you
,
and
then
ready
to
lay
up
the
garments
of
your
soules
,
your
bodies
,
in
the
wardrobe
the
grave
,
till
you
call
for
them
,
and
put
them
on
again
,
in
the
resurrection
,
then
are
we
truely
helpers
,
true
husbands
;
and
then
if
the
Wife
will
say
,
as
Iobs
wife
to
the
husband
,
Curse
God
and
die
,
be
sorry
,
that
thou
hast
taken
this
Profession
upon
thee
,
and
live
in
penury
,
and
die
in
povertie
.
In
a
word
,
if
he
presse
too
much
,
if
she
withdraw
too
much
,
this
frustrates
Gods
purpose
in
making
that
a
marriage
;
they
are
not
mutuall
helpers
to
one
another
.
These
were
Gods
two
principall
intentions
in
marriage
,
in
adjutorium
,
in
prolem
.
But
then
mans
fall
induced
a
third
,
in
remedium
,
That
for
a
remedy
against
burning
,
and
to
avoid
fornication
,
every
man
should
have
his
own
wife
,
every
woman
her
own
husband
.
And
so
in
remedium
,
for
a
remedy
against
spirituall
fornication
,
of
running
after
other
men
in
other
places
,
out
of
disaffection
to
their
own
Pastor
,
or
over
affecting
another
,
God
hath
given
every
wife
,
her
own
husband
,
Every
Church
her
own
Pastor
.
And
to
all
these
purposes
,
our
function
is
a
marriage
.
It
is
a
marriage
,
of
a
widow
,
of
a
Church
left
in
widow-hood
by
the
death
of
her
former
husband
.
In
the
Law
literally
God
forbad
the
High
Priest
to
marry
a
widdow
.
The
Romane
Church
continues
that
literally
,
and
more
;
they
extend
it
;
that
which
was
in
figure
,
enjoined
to
the
High
Priest
onely
,
they
in
fact
extend
to
all
Priests
;
no
man
that
ever
married
a
widow
,
may
be
a
priest
,
though
she
be
dead
,
when
he
desires
orders
.
There
is
no
question
but
there
is
a
more
exemplary
sanctity
required
in
the
Priest
,
then
in
other
persons
,
and
more
in
those
,
who
are
in
high
places
in
the
Church
,
then
in
those
of
inferiour
Jurisdictions
,
and
the
name
and
title
of
Virginity
,
hath
ever
been
exhibited
as
an
Embleme
,
as
a
Type
of
especiall
Sanctity
.
And
as
such
the
Apostle
uses
it
when
he
saith
,
That
he
would
present
the
Church
of
Corinth
,
as
a
chaste
Virgine
to
Christ
;
That
is
,
as
chaste
as
a
Virgin
,
though
married
,
for
so
he
saith
in
the
words
immediately
before
,
That
he
had
espoused
them
to
a
husband
:
As
marriage
is
an
honourable
state
,
though
in
poverty
,
so
is
the
bed
undefiled
with
strange
lust
,
a
chaste
bed
even
in
marriage
.
And
in
the
accommodation
of
the
Figure
to
the
present
occasion
,
our
marriage
to
severall
Churches
,
If
we
might
marry
no
widowes
,
(
no
Churches
,
which
had
been
wives
to
former
husbands
)
we
should
finde
few
Virgins
,
that
is
,
Churches
newly
erected
for
us
.
But
when
the
wife
of
a
former
husband
is
left
a
widow
,
Nubat
in
Domino
,
saith
the
Apostle
,
In
Gods
name
let
her
marry
.
But
the
former
husband
must
be
dead
:
The
husbands
absence
makes
not
the
wife
a
widow
;
nor
doth
the
necessary
,
and
lawfull
absence
of
the
Pastor
,
make
the
Church
vacant
.
The
sicknesse
of
the
husband
makes
not
a
widow
;
The
bodily
weaknesse
nay
the
spirituall
weaknes
of
the
Pastor
in
case
that
his
parts
and
abilities
,
and
faculties
,
be
grown
but
weak
,
do
not
make
his
Church
vacant
.
If
the
Pastor
be
suspended
,
or
otherwise
censured
,
this
is
but
as
a
separation
,
or
as
a
divorce
;
and
as
the
wife
is
not
a
widow
,
upon
a
divorce
,
so
neither
is
the
Church
vacant
,
upon
such
censures
.
And
therefore
for
them
that
take
advantages
upon
the
weaknesses
,
or
upon
the
disgrace
,
or
upon
the
povertie
of
any
such
incumbent
,
and
so
insinuate
themselves
into
his
Church
,
this
is
intrusion
,
this
is
spirituall
adultery
,
for
the
husband
is
not
dead
,
though
he
be
sick
.
Nay
if
they
would
remove
him
by
way
of
preferment
,
yet
that
is
a
supplantation
;
when
Iacob
had
Esau
by
the
heel
,
whether
he
kept
him
in
,
till
he
might
be
strong
enough
to
goe
out
before
him
,
or
whether
he
pushed
him
out
,
before
he
would
have
gone
,
Iacob
was
a
supplanter
.
Some
few
cases
are
put
when
a
wife
becomes
as
a
widow
,
her
husband
living
;
but
regularly
it
is
by
death
.
In
some
few
cases
,
Churches
may
otherwise
be
vacant
,
but
regularly
it
is
by
death
.
And
then
Esto
vidua
in
Dom●
Patris
,
saith
Iudah
to
Thamar
,
Remain
a
widow
at
thy
fathers
house
:
Then
the
Church
remaineth
in
the
house
,
Thus
our
calling
is
a
mariage
;
It
should
have
honour
;
It
must
have
labour
;
and
it
is
a
lawfull
mariage
upon
a
just
and
equitable
vacancy
of
the
place
,
brother
,
If
brethren
dwell
together
,
and
one
of
them
die
,
and
have
no
childe
,
the
wife
,
&c.
Aswell
Saint
Gregory
,
Christ
Iesus
.
Have
we
not
all
one
Father
,
Hath
not
the
raine
a
father
?
The
raine
hath
;
and
the
same
that
wee
have
.
More
narrowly
,
and
yet
very
largely
,
Christ
is
our
father
;
One
of
his
names
is
,
The
everlasting
Father
;
my
father
,
the
skirt
of
thy
robe
,
in
my
hand
,
says
David
to
his
King
Saul
;
Now
if
any
husband
should
be
offered
to
any
widow
,
any
Pastor
to
any
vacant
Church
,
who
were
not
our
brother
by
all
these
fathers
,
in
a
right
beliefe
in
God
,
the
Father
of
all
men
,
in
a
right
profession
of
Christ
Iesus
,
the
Father
of
all
Christians
,
in
a
right
affection
,
and
allegiance
to
the
King
,
the
Father
of
all
Subjects
,
Thou
art
my
father
,
who
,
(
not
in
a
sense
of
humiliation
,
as
Iob
speaks
the
words
)
but
of
pride
,
say
to
corruption
,
Thou
art
my
father
,
whole
bloud
,
who
hath
not
a
brotherhood
rooted
in
the
same
religion
,
and
in
the
allegiance
to
the
same
Soveraign
.
He
must
be
a
brother
,
Frater
Cohabitans
,
a
brother
dwelling
with
the
former
brother
.
As
he
is
a
brother
,
we
consider
the
unity
of
faith
:
As
he
dwels
in
the
same
house
,
we
consider
the
unity
of
discipline
;
That
as
he
beleeves
,
and
professes
the
same
articles
of
faith
,
so
by
his
own
obedience
,
and
by
his
instructing
of
others
,
hee
establish
the
same
government
;
A
Schismatique
is
no
more
a
brother
to
this
purpose
,
then
an
Heretique
.
If
we
look
well
,
we
shall
see
,
that
Christ
provided
better
for
his
garments
,
then
for
his
flesh
;
he
suffered
his
flesh
to
be
torn
,
but
not
his
seamlesse
garment
.
There
may
bee
,
in
many
cases
,
more
mischief
,
in
disobeying
the
uniformity
of
the
discipline
of
the
Church
then
in
mistaking
in
opinion
,
some
doctrine
of
the
Church
.
Wee
see
in
Gods
institution
of
his
first
Church
,
whom
he
called
brethren
:
cunning
in
the
songs
of
the
Church
,
they
are
called
brethren
;
To
oppose
the
orders
of
the
Church
solemnly
ordained
,
or
customarily
admitted
,
for
the
advancement
of
Gods
glory
,
and
the
devotion
of
the
Congregation
,
forfeits
this
brotherhood
,
or
at
least
discontinues
the
purpose
and
use
of
it
;
for
,
howsoever
they
may
bee
in
a
kinde
,
brothers
,
if
they
succeed
in
the
profession
of
the
same
faith
,
yet
wee
see
where
the
blessednesse
is
settled
,
Blessed
are
they
that
dwell
in
thy
house
;
And
we
see
,
Behold
,
how
good
,
and
how
pleasant
a
thing
it
is
,
for
brethren
to
dwell
together
in
unity
:
So
that
,
if
they
be
not
brothers
in
the
same
faith
,
and
brothers
in
the
same
houshold
of
the
faithfull
,
and
brothers
in
the
same
allegiance
,
If
they
advance
not
the
truth
of
the
Church
,
and
the
peace
of
the
Church
,
and
the
head
of
the
Church
,
fomentors
of
Error
,
and
of
Schisme
,
and
Sedition
,
are
not
husbands
for
these
widows
,
Pastors
for
these
Churches
.
Hee
must
bee
a
brother
;
without
children
,
as
Tertullian
expresses
it
in
his
particular
elegancy
Illiberis
;
that
is
,
content
to
be
his
brother
,
in
that
sense
,
in
that
capacity
,
to
claime
no
children
,
no
spirituall
children
of
his
own
begetting
;
not
to
attribute
to
himself
that
holy
generation
of
the
Saints
of
God
,
as
though
his
learning
,
or
his
wit
,
or
his
labour
,
had
saved
them
;
but
to
content
himselfe
to
have
been
the
foster
father
,
and
to
have
nursed
those
children
,
his
own
will
begot
he
us
,
though
by
the
word
,
says
the
Apostle
.
Saint
Paul
might
say
to
the
Corinthians
,
yet
have
yee
not
many
fathers
,
for
in
Christ
Iesus
I
have
begotten
you
through
the
Gospel
;
And
hee
might
say
of
his
spirituall
sonne
Onesimus
,
That
he
begot
him
in
his
bonds
;
Those
,
to
whom
he
first
of
any
presented
the
Gospel
,
That
had
not
heard
of
a
Christ
,
nor
a
holy
Ghost
,
before
,
They
,
into
whom
,
he
infused
a
new
religion
,
new
to
them
,
might
well
enough
bee
called
his
children
,
and
hee
their
father
;
But
we
have
no
new
doctrine
to
present
,
no
new
opinion
to
infuse
,
or
miracles
to
amaze
,
as
in
the
Romane
Church
,
they
are
full
of
all
these
:
Paul
was
not
crucified
for
you
,
nor
were
you
baptized
in
the
name
of
Paul
,
sayes
Paul
himself
;
as
he
sayes
again
,
who
is
Paul
?
but
a
Minister
by
whom
ye
beleeved
,
and
that
also
not
by
him
,
but
as
the
Lord
gave
to
every
man
;
Not
as
Paul
preached
to
every
man
,
for
he
preached
alike
to
every
man
;
but
as
the
Lord
gave
to
every
man
;
I
have
planted
,
says
he
,
it
is
true
,
but
he
that
planteth
is
nothing
,
says
he
also
;
Only
they
that
proceed
,
as
they
proceed
in
the
Romane
Church
Ex
opere
operato
,
to
tye
the
grace
of
God
,
to
the
action
of
the
man
,
will
venter
to
call
Gods
children
,
their
children
in
that
sense
.
My
prayer
shal
be
against
that
commination
,
That
God
will
not
give
us
a
miscarrying
womb
,
nor
dry
breasts
;
Iacob
,
Da
mihi
liberos
,
give
me
children
,
or
I
die
:
That
God
would
give
me
children
,
but
his
children
;
that
he
by
his
Spirit
,
may
give
you
an
inward
regeneration
,
as
I
,
by
his
ordinance
shall
present
to
you
,
the
outward
means
,
that
so
being
begot
by
himselfe
,
the
father
of
life
,
and
of
light
,
you
may
be
nursed
,
and
brought
up
,
in
his
service
by
me
.
That
so
,
not
attributing
the
work
to
any
man
,
but
to
Gods
Ordinances
,
you
doe
not
tye
the
power
of
God
,
nor
the
breath
of
life
,
to
any
one
mans
lips
,
as
though
there
were
no
regeneration
,
no
begetting
,
but
by
him
;
but
acknowledging
the
other
to
be
but
an
instrument
,
and
the
weakest
to
be
that
,
you
may
remember
also
,
That
though
a
man
can
cut
deeper
with
an
Axe
,
then
with
a
knife
,
with
a
heavy
,
then
with
a
lighter
instrument
;
yet
God
can
pierce
as
far
into
a
conscience
,
by
a
plain
,
as
by
an
exquisite
speaker
.
Now
this
widow
being
thus
maried
,
This
Church
thus
undertaken
,
He
must
perform
the
duty
of
a
husbands
brother
:
personall
office
,
he
must
doe
it
himself
.
When
Christ
shall
say
,
at
the
Judgement
,
I
was
naked
,
and
ye
cloathed
me
not
,
sick
,
and
ye
visited
me
not
,
When
saw
we
thee
naked
,
when
saw
we
thee
sick
?
for
wee
might
have
seen
it
,
wee
should
have
seen
it
.
When
we
shall
come
to
our
accompt
,
and
see
them
,
whose
salvation
was
committed
to
us
,
perish
,
because
they
were
uninstructed
,
and
ignorant
,
dare
we
say
then
,
we
never
saw
them
,
show
their
ignorance
,
wee
never
heard
of
it
?
That
is
the
greatest
part
of
our
fault
,
the
heaviest
weight
upon
our
condemnation
,
that
we
saw
so
little
,
heard
so
little
,
conversed
so
little
amongst
them
,
because
we
were
made
watchmen
,
and
bound
to
see
,
and
bound
to
hear
,
and
bound
to
be
heard
;
not
by
others
,
but
by
our
selves
;
My
sheep
may
be
saved
by
others
;
but
I
save
them
not
,
that
are
save
so
,
nor
shall
I
my self
be
saved
by
their
labour
,
where
mine
was
necessarily
required
.
The
office
is
personall
,
I
must
doe
it
,
and
it
is
perpetuall
,
That
man
who
hath
put
his
hand
to
the
plow
,
and
looks
back
,
Christ
disables
him
for
the
kingdome
of
God
.
The
Galatians
who
had
begun
in
the
spirit
,
and
then
relapsed
,
before
whose
eyes
Christ
Iesus
had
been
evidently
set
forth
,
as
the
Apostle
speaks
,
fall
under
that
reproach
of
the
Apostle
,
to
bee
called
,
and
called
againe
,
fooles
,
and
men
bewitched
.
If
I
beginne
to
preach
,
amongst
you
,
and
proceed
not
,
I
shall
fall
under
that
heavy
increpation
from
my
God
,
you
beganne
,
that
you
might
for
your
owne
glory
,
shew
that
you
were
in
some
measure
,
able
to
serve
the
Church
,
and
when
you
had
done
enough
for
your
own
glory
,
you
gave
over
my
glory
,
and
the
salvation
of
their
souls
,
to
whom
I
sent
you
.
God
hath
set
our
eyes
in
our
foreheads
,
to
look
forward
,
not
backward
,
not
to
be
proud
of
that
which
we
have
done
,
but
diligent
in
that
which
we
are
to
doe
.
In
the
Creation
,
if
God
had
given
over
his
worke
,
the
third
,
or
fift
day
,
where
had
man
been
?
If
I
give
over
my
prayers
,
due
to
the
Church
of
God
,
as
long
as
God
enables
me
to
doe
it
service
,
I
lose
my
thanks
,
nay
,
I
lose
the
testimony
of
mine
own
conscience
for
all
.
My
office
is
personall
,
and
it
is
perpetuall
,
and
then
it
is
a
duty
.
It
is
not
of
curtesie
,
that
we
preach
,
but
it
is
a
duty
,
it
is
not
a
bounty
given
,
but
it
is
a
debt
paid
:
for
,
though
I
preach
the
Gospel
,
I
have
nothing
to
glory
of
,
for
a
necessity
is
laid
upon
me
,
sayes
Saint
Paul
himself
.
It
is
true
,
Vae
si
non
,
Wo
be
unto
mee
,
if
I
doe
not
preach
the
Gospel
,
Euge
bone
serve
,
Well
done
,
good
and
faithfull
servant
,
to
them
that
doe
.
But
the
Vae
,
is
of
Iustice
,
the
Euge
is
of
Mercy
;
If
doe
it
not
,
I
deserve
condemnation
from
God
;
but
if
,
I
doe
it
,
I
deserve
not
thanks
from
him
.
Nay
,
it
is
a
debt
,
not
onely
to
God
,
but
to
Gods
people
,
to
you
:
and
indeed
there
is
more
due
to
you
,
then
you
can
claime
,
or
can
take
knowledge
of
.
For
the
people
can
claime
but
according
to
the
laws
of
that
State
,
and
the
Canons
of
that
Church
,
in
which
God
hath
placed
them
;
such
preaching
,
as
those
Laws
,
and
those
Canons
enjoyn
,
is
a
debt
which
they
can
call
for
:
but
the
Pastor
himself
hath
another
Court
,
another
Barre
in
himselfe
,
by
which
hee
tries
himselfe
,
and
must
condemne
himselfe
,
if
hee
pay
not
this
debt
,
performe
not
this
duty
,
as
often
,
as
himself
,
knowes
himselfe
,
to
bee
fit
,
and
able
to
doe
it
.
It
is
a
duty
,
and
it
is
the
duty
of
an
husbands
brother
.
Now
the
husband
hath
power
,
The
head
of
the
woman
is
the
Man
;
and
when
the
office
of
this
spirituall
husband
is
particularly
expressed
,
Rebuke
,
Exhort
,
you
see
,
for
one
word
of
familiarity
,
that
is
,
Exhort
,
there
are
two
of
authority
,
Reprove
,
and
Rebuke
.
But
yet
,
all
the
authority
of
the
husband
,
secular
,
or
ecclesiasticall
,
temporall
,
or
spirituall
husband
,
is
grounded
,
rooted
in
love
:
for
,
the
Apostle
seemes
to
delight
himself
,
in
the
repeating
of
that
Commandement
,
to
the
Ephesians
,
and
to
the
Colossians
,
Husbands
love
your
wives
.
Moses
extends
himselfe
no
farther
,
in
expressing
all
the
happinesses
,
that
Isaak
and
Rebecca
enjoyed
in
one
another
,
but
this
,
shee
become
his
wife
,
and
he
loved
her
.
If
shee
had
not
beene
his
wife
,
Moses
would
never
have
proposed
that
love
for
an
example
;
for
so
it
is
also
betweene
Elkanah
,
and
his
wife
Hannah
.
1
Sam.
1.
5.
Vnto
Hannah
he
gave
a
double
portion
,
for
(
sayes
the
Text
)
hee
loved
Hannah
.
If
the
Pastor
love
,
there
will
bee
a
double
labour
;
if
the
People
love
,
there
will
bee
double
respect
.
But
being
so
,
hee
thought
hee
said
all
,
when
he
said
they
loved
one
another
;
For
where
the
Congregation
loves
the
Pastor
,
hee
will
forbeare
bitter
reproofes
,
and
wounding
increpations
,
and
where
the
Pastor
loves
his
Congregation
,
his
Rebukes
,
because
they
proceed
our
of
love
,
will
bee
acceptable
,
and
well
interpreted
by
them
.
It
is
a
duty
,
a
husband
,
and
lastly
,
of
a
husband
that
is
brother
to
the
former
husband
;
In
which
last
circumstance
,
we
have
time
to
mark
but
this
one
note
,
that
the
reason
of
that
law
,
which
drew
the
brother
to
this
mariage
,
was
the
preservation
of
the
temporall
inheritance
,
in
that
family
.
Even
in
our
spirituall
mariages
to
widow
Churches
,
we
must
have
a
care
to
preserve
the
temporall
rights
of
all
persons
;
That
the
Parish
be
not
oppressed
with
heavy
extortions
,
nor
the
Pastor
defrauded
with
unjust
substraction
,
nor
the
Patron
damnified
by
usurpations
,
nor
the
Ordinary
neglected
by
disobediences
;
but
that
people
,
and
Pastor
,
and
Patron
,
and
Ordinary
,
continuing
in
possession
of
their
severall
rights
,
love
being
the
root
of
all
,
the
fruit
of
all
may
be
peace
,
love
being
the
soul
of
all
,
the
body
of
all
may
be
unity
;
which
the
Lord
of
unity
,
and
concord
,
grant
to
us
all
,
for
his
Sonne
Christ
Jesus
sake
,
Amen
.
SERMON
XLVI
.
The
second
Sermon
Preached
by
the
Author
after
he
came
to
St.
Dunstanes
,
25
Apr.
1624.
PSAL.
34.
11.
Come
ye
children
,
Hearken
unto
me
,
I
will
teach
you
the
fear
of
the
Lord
.
THE
Text
does
not
call
children
simply
,
literally
,
but
such
men
,
and
women
,
Except
ye
become
as
little
children
,
ye
shall
not
enter
into
the
Kingdome
of
heaven
;
Come
ye
children
come
such
children
.
Nor
does
the
Text
call
such
as
come
,
and
would
fain
be
gone
again
;
it
is
Come
and
Hearken
;
not
such
as
wish
themselves
away
,
nor
such
as
wish
another
man
here
;
but
such
as
value
Gods
ordinance
of
Preaching
,
though
it
be
,
as
the
Apostle
says
,
but
the
foolishnesse
of
Preaching
,
and
such
,
as
consider
the
office
,
and
not
the
person
,
how
meane
soever
;
Come
ye
children
;
And
,
when
ye
are
come
,
Hearken
,
And
,
though
it
be
but
I
,
Hearken
unto
me
;
And
,
I
will
teach
you
the
feare
of
the
Lord
;
the
most
noble
,
the
most
couragious
,
the
most
magnanimous
,
not
affection
,
but
vertue
,
in
the
world
;
Come
ye
children
,
Hearken
unto
me
,
and
I
will
teach
you
the
feare
of
the
Lord
.
To
every
Minister
and
Dispenser
of
the
word
of
God
,
unto
me
,
unto
any
Minister
of
his
sending
.
In
our
Part
,
there
is
first
a
Teaching
;
for
,
else
,
why
should
you
come
,
or
hearken
unto
me
,
or
any
?
It
is
a
Teaching
,
it
is
not
onely
a
Praying
;
And
then
,
there
is
a
Catholique
doctrine
,
a
circular
doctrine
,
that
walks
the
round
,
and
goes
the
compasse
of
our
whole
lives
,
from
our
first
,
to
our
last
childhood
,
when
age
hath
made
us
children
again
,
and
it
is
the
Art
of
Arts
,
the
root
,
and
fruit
of
all
true
wisdome
,
The
true
feare
of
the
Lord
.
Come
ye
children
,
hearken
unto
mee
,
and
I
will
teach
you
the
feare
of
the
Lord
.
First
then
,
servi
,
servants
;
for
,
they
are
fili●
familiares
;
as
the
Master
is
Pater
familias
,
Father
of
the
family
,
(
and
that
he
is
,
though
there
be
no
naturall
children
in
the
family
)
the
servants
are
children
of
the
family
,
and
are
very
often
in
Scriptures
called
so
,
Pueri
,
children
;
Or
it
is
Alumni
,
Nurse-children
,
foster-children
,
filii
m●mmillares
,
children
of
the
breasts
;
whether
wee
minister
to
them
,
temporall
or
spirituall
nourishment
,
they
are
children
;
Or
else
it
is
filii
viscerales
,
children
of
our
bowels
,
our
naturall
children
.
And
in
all
these
three
capacities
,
as
servants
,
as
sucking
children
,
as
sons
,
are
you
called
upon
in
this
appellation
,
in
this
compellation
,
children
.
First
,
An
vasa
puerorum
sancta
,
Whether
those
children
,
(
speaking
of
Davids
followers
)
were
clean
from
women
;
unprofitable
servants
;
but
it
is
not
an
unprofitable
service
,
to
serve
God
;
He
can
get
nothing
by
you
,
but
you
can
have
nothing
without
him
.
The
Centurions
servants
came
,
when
he
said
,
Come
;
and
was
their
wages
like
yours
?
Had
they
their
beeing
,
their
ever-lasting
well-beeing
for
their
service
?
You
will
scarce
receive
a
servant
,
that
is
come
from
another
man
,
without
testimony
;
If
you
put
your selves
out
of
Gods
service
,
whither
will
ye
goe
?
In
his
service
,
and
his
onely
,
is
perfect
freedome
.
And
therefore
as
you
love
freedome
,
and
liberty
,
bee
his
servants
;
and
call
the
freedome
of
the
Gospel
,
the
best
freedome
,
and
come
to
the
Preaching
of
that
.
He
cals
you
children
,
Cum
simplicibus
sermocinatio
ejus
,
(
as
the
vulgat
reads
that
place
)
Gods
secret
discourse
is
with
the
single
heart
.
The
first
that
ever
came
to
Christ
,
(
so
as
he
came
to
us
,
in
blood
)
they
that
came
to
him
so
,
before
he
came
so
to
us
,
that
died
for
him
,
before
he
died
for
them
,
were
such
sucking
children
,
those
whom
Herod
slew
.
I
thank
thee
,
O
Father
,
Lord
of
heaven
and
earth
,
that
thou
hast
revealed
these
things
unto
babes
;
Suffer
little
children
,
and
forbid
them
not
,
to
come
unto
me
,
for
of
such
is
the
Kingdome
of
heaven
.
Of
such
;
not
onely
of
those
who
were
truly
,
literally
children
,
(
children
in
age
)
but
of
such
as
those
,
(
Talium
est
regnum
coelorum
)
such
as
come
in
such
a
disposition
,
in
the
humility
,
in
the
simplicity
,
in
the
singlenesse
of
heart
,
as
children
do
.
An
habituall
sinner
is
always
in
minority
,
always
an
Infant
;
an
Infant
to
this
purpose
,
All
his
acts
,
all
the
bands
of
an
Infant
,
are
void
all
the
outward
religious
actions
,
even
the
band
and
contract
of
Baptism
in
an
habituall
sinner
is
void
,
and
ineffectuall
.
He
that
is
in
the
house
,
and
favour
of
God
,
though
he
be
a
child
,
(
a
child
to
this
purpose
,
simple
,
supple
,
tractable
,
single-hearted
)
is
,
as
Adam
was
in
the
state
of
Innocency
,
a
man
the
first
minute
,
able
to
stand
upright
in
the
sight
of
God
.
And
out
of
one
place
of
Esay
,
Expositors
have
drawn
,
conveniently
enough
,
both
these
conclusions
;
A
child
shall
die
100
years
old
,
says
the
Prophet
;
that
is
,
(
say
some
)
a
sinner
though
he
live
100
years
,
yet
he
dies
a
child
,
in
ignorance
;
And
then
,
(
say
others
,
and
both
truly
)
He
that
comes
willingly
,
when
God
cals
,
though
he
die
a
child
in
age
,
he
hath
the
wisdome
of
100
years
upon
him
.
There
is
not
a
graver
thing
,
then
to
be
such
a
child
;
to
conform
his
will
to
the
will
of
God
.
Whether
you
consider
temporall
or
spirituall
things
,
you
are
Gods
children
.
For
,
for
temporall
,
if
God
should
take
off
his
hand
,
withdraw
his
hand
of
sustentation
,
all
those
things
,
which
assist
us
temporally
,
would
relapse
to
the
first
feeble
,
and
childish
estate
,
and
come
to
their
first
nothing
.
Armies
would
be
but
Hospitals
,
without
all
strength
;
Councell-tables
but
Bedlams
,
without
all
sense
;
and
Schools
and
Universities
,
but
the
wrangling
of
children
,
if
God
,
and
his
Spirit
did
not
inanimate
our
Schools
,
and
Armies
,
and
Councels
.
His
adoption
makes
us
men
,
therefore
,
because
it
makes
us
his
children
.
But
we
are
his
children
in
this
consideration
especially
,
as
we
are
his
spirituall
children
,
as
he
hath
nursed
us
,
fed
us
with
his
word
.
In
which
sense
,
the
Apostle
speaks
of
those
who
had
embraced
the
true
Religion
,
(
in
the
same
words
that
the
Prophet
had
spoken
before
)
Behold
,
;
They
please
themselves
in
the
children
of
strangers
,
In
those
men
,
who
have
derived
their
Orders
,
and
their
Doctrine
from
a
forein
Jurisdiction
.
In
that
State
where
Adoptions
were
so
frequent
,
(
in
old
Rome
)
a
Plebeian
could
not
adopt
a
Patrician
,
a
Yeoman
could
not
adopt
a
Gentleman
,
nor
a
young
man
could
not
adopt
an
old
.
In
the
new
Rome
,
that
endevours
to
adopt
all
,
in
an
imaginary
filiation
,
you
that
have
the
perfect
freedome
of
Gods
service
,
be
not
adopted
into
the
slavery
,
and
bondage
of
mens
traditions
;
you
that
are
in
possession
of
the
ancient
Religion
,
of
Christ
,
and
his
Apostles
,
be
not
adopted
into
a
yonger
Religion
.
Religio
à
religando
;
That
is
Religion
,
that
binds
;
that
binds
,
that
is
necessary
to
salvation
.
That
which
we
affirm
,
our
adversaries
deny
not
;
that
which
we
professe
,
they
confesse
was
always
necessary
to
salvation
.
They
will
not
say
,
that
all
that
they
say
now
,
was
always
necessary
;
That
a
man
could
not
be
saved
without
beleeving
the
Articles
of
the
Councell
of
Trent
,
a
week
before
that
Councell
shut
up
.
You
are
his
children
,
as
children
are
servants
;
If
he
be
your
Lord
,
where
is
his
fear
?
you
are
his
children
,
as
he
hath
nursed
you
,
with
the
milk
of
his
word
;
and
if
he
be
your
Father
so
,
(
your
foster
Father
)
where
is
his
love
?
But
he
is
your
Father
otherwise
;
you
are
not
onely
Filii
familiares
,
children
because
servants
,
nor
onely
Filii
mammillares
,
children
because
noursed
by
him
,
but
you
are
also
Filii
viscerales
,
children
of
his
bowells
.
For
,
we
are
otherwise
allied
to
Christ
,
then
we
can
be
to
any
of
his
instruments
,
Onesimus
,
Receive
him
,
that
is
mine
owne
bowells
;
my
Sonne
,
says
he
,
whom
I
have
begotten
in
my
hands
.
How
much
more
art
thou
bound
to
receive
and
refresh
those
bowells
from
which
thou
art
derived
,
Christ
Iesus
himselfe
;
Receive
him
,
Refresh
him
.
Carry
that
,
which
the
wiseman
hath
said
,
Miserere
animae
tuae
,
bee
mercifull
to
thine
owne
soule
,
higher
then
so
;
and
Miserere
salvatoris
tui
,
put
on
the
bowells
of
mercy
,
and
put
them
on
even
towards
Christ
Iesus
himselfe
,
who
needs
thy
mercy
,
by
beeing
so
tome
,
and
mangled
,
and
embowelled
,
by
blasphemous
oaths
,
and
execrations
.
For
,
beloved
,
it
is
not
so
absurd
a
prayer
,
as
it
is
conceived
,
if
Luther
did
say
upon
his
death
bed
,
Oremus
pro
Domino
nostro
Iesu
Christo
,
Let
us
pray
for
out
Lord
and
Saviour
Iesus
Christ
.
Had
we
not
need
pray
for
him
?
If
he
complaine
that
Saul
persecutes
him
,
had
we
not
need
pray
for
him
?
It
is
a
seditious
affection
in
civill
things
,
to
divide
the
King
and
the
kingdome
;
to
pray
,
to
fight
for
the
one
,
and
leave
out
the
other
,
is
seditiously
done
.
If
the
kingdome
of
Christ
need
thy
prayers
,
and
thy
assistance
,
Christ
needs
it
;
If
the
Body
need
it
,
the
Head
needs
it
;
If
thou
must
pray
for
his
Gospell
,
thou
must
pray
for
him
;
Nay
,
thou
canst
not
pray
for
thy selfe
,
but
thou
must
pray
for
him
,
for
,
thou
art
his
bowells
;
when
thou
in
thy
forefathers
,
the
first
Christians
in
the
Primitive
Church
,
wast
persecuted
,
Christ
cryed
out
,
why
persecutest
thou
me
?
Christ
made
thy
case
his
,
because
thou
wast
of
his
bowells
.
When
Christ
is
disseised
,
and
dispossest
,
his
truth
profligated
,
and
thrown
out
of
a
nation
,
that
professed
it
before
,
when
Christ
is
wounded
by
the
blasphemies
of
others
,
and
crucified
by
thee
,
in
thy
relapses
to
repented
sinnes
,
wilt
thou
not
say
to
Them
,
to
Thy selfe
,
in
the
behalfe
of
Christ
,
why
persecute
yee
me
?
Wilt
thou
not
make
Christs
case
thine
,
as
hee
made
thine
his
?
Art
not
thou
the
bowells
of
Christ
?
If
not
,
(
and
thou
art
not
,
if
thou
have
not
this
sense
of
his
suffering
)
thou
hast
no
interest
in
his
death
,
by
thy
Baptisme
,
nor
in
his
Resurrection
,
by
thy
feeble
halfe
repentances
.
But
in
the
duty
of
a
child
,
as
thou
art
a
servant
,
in
the
simplicity
of
a
child
,
as
thou
hast
sucked
from
him
,
in
the
interest
and
inheritance
of
a
child
,
as
thou
art
the
Son
of
his
bowells
,
in
all
these
capacities
,
(
and
with
all
these
we
have
done
)
God
calls
thee
,
come
ye
children
;
and
that
is
our
next
step
,
the
Action
,
Come
.
Passing
thus
from
the
Persons
to
the
action
,
Venite
,
venit
,
that
Christ
Iesus
is
come
into
the
world
.
All
that
thou
hast
to
do
,
is
to
come
to
,
and
to
meet
him
.
Where
is
he
?
At
home
;
in
his
own
house
,
in
the
Church
.
Which
is
his
house
,
which
is
his
Church
?
That
to
thee
,
in
which
he
hath
given
thee
thy
Baptisme
,
if
that
do
still
afford
thee
,
as
much
as
is
necessary
for
thy
salvation
.
Come
thither
,
to
the
participation
of
his
ordinances
,
to
the
exercises
of
Religion
there
.
The
gates
of
heaven
shall
be
opened
to
you
,
at
last
in
that
word
,
Venite
benedicti
,
come
ye
blessed
,
the
way
to
those
gates
is
opened
to
you
now
,
in
the
same
word
,
Venite
filii
,
come
ye
children
,
come
.
Christ
can
come
,
and
does
often
,
into
thy
bed-chamber
,
in
the
visitation
of
his
private
Spirit
,
but
,
here
,
he
calls
thee
out
into
the
congregation
,
into
the
communion
of
Saints
.
And
then
the
Church
celebrates
Christs
coming
in
the
flesh
,
a
moneth
before
he
comes
,
in
four
Sundays
of
Advent
,
before
Christmas
.
When
thou
comest
to
meet
him
in
the
Congregation
,
come
not
occasionally
,
come
not
casually
,
not
indifferently
,
not
collaterally
;
come
not
as
to
an
entertainment
,
a
show
,
a
spectacle
,
or
company
,
come
solemly
,
with
preparation
,
with
meditation
.
He
shall
have
the
lesse
profit
,
by
the
prayer
of
the
Congregation
,
that
hath
not
been
at
his
private
prayer
before
he
came
.
Much
of
the
mystery
of
our
Religion
lay
in
the
venturus
,
that
Christ
was
to
come
,
all
that
the
law
and
Prophets
undertooke
for
,
was
that
venturus
,
that
Christ
was
to
come
;
but
the
consummation
of
all
,
the
end
of
the
law
and
the
Prophets
,
is
in
the
venit
,
he
is
come
.
Do
not
clogge
thy
coming
with
future
conditions
,
and
contingencies
,
thou
wilt
come
,
if
thou
canst
wake
,
if
thou
canst
rise
,
if
thou
canst
be
ready
,
if
thou
like
the
company
,
the
weather
,
the
man
.
Christ
is
come
into
the
world
;
and
therefore
thou
needest
not
goe
out
of
the
world
to
meet
him
;
He
doth
not
call
thee
from
thy
Calling
,
but
in
thy
Calling
.
Hereticall
recusancy
,
(
thou
dost
like
the
Doctrine
)
no
schismaticall
recusancy
,
(
thou
dost
like
the
Discipline
)
no
lasie
recusancy
,
(
thou
forbearest
not
because
thou
canst
not
sit
at
thine
ease
)
no
proud
recusancie
,
(
that
the
company
is
not
good
enough
for
thee
)
if
none
of
these
detain
thee
,
thou
maist
be
here
,
even
when
thou
art
not
here
;
God
may
accept
thy
desire
,
as
,
in
many
cases
,
thou
maist
be
away
,
when
thou
art
here
;
as
,
in
particular
thou
art
,
if
being
here
,
thou
do
not
hearken
to
that
which
is
said
here
;
for
that
is
added
to
the
coming
,
and
follows
in
a
third
consideration
,
after
the
capacity
,
Children
,
and
the
Action
,
Come
,
The
disposition
,
Hearken
:
Come
ye
children
&
hearken
.
Upon
those
words
of
David
,
Conturbata
sunt
ossa
mea
.
Habet
&
anima
ossa
sua
,
The
soul
hath
bones
as
well
as
the
body
.
And
in
this
Anatomy
,
and
dissection
of
the
soul
,
as
the
bones
of
the
soul
,
are
the
constant
and
strong
resolutions
thereof
,
and
as
the
seeing
of
the
soul
is
understanding
(
The
eyes
of
your
understanding
being
opened
)
so
the
Hearing
of
the
soul
is
hearkning
in
these
religious
exercises
,
laid
in
the
earth
,
if
the
ends
of
your
comming
be
earthly
respects
,
prayse
,
and
opinion
,
and
observation
of
men
,
you
come
to
be
Canonized
,
to
grow
Saints
,
if
your
souls
be
here
,
and
by
grace
here
alwayes
diffused
,
grow
up
to
a
sanctification
.
Bonus
es
Domine
animae
quaerenti
te
,
Thou
art
good
,
O
Lord
,
to
that
soul
that
seeks
thee
;
It
is
St.
Augustines
note
,
that
it
is
put
in
the
singular
,
Animae
,
to
that
soul
:
Though
many
come
,
few
come
to
him
.
A
man
may
thread
Sermons
by
half
dozens
a
day
,
and
place
his
merit
in
the
number
,
a
man
may
have
been
all
day
in
the
perfume
and
incense
of
preaching
,
and
yet
have
receivd
none
of
the
savor
of
life
unto
life
.
Some
things
an
Ape
can
do
as
wel
as
a
Man
;
some
things
an
Hypocrite
as
wel
as
a
Saint
.
We
cannot
see
now
,
whether
thy
soul
be
here
now
,
or
no
;
but
,
to
morrow
,
hereafter
,
in
the
course
of
thy
life
,
they
which
are
near
thee
,
&
know
whether
thy
former
faults
be
mended
,
or
no
,
know
whether
thy
soul
use
to
be
at
Sermons
,
as
well
as
thy
body
uses
to
go
to
Sermons
.
Faith
comes
by
hearing
,
saith
the
Apostle
;
but
it
is
by
that
hearing
of
the
soul
,
Hearkning
,
Considering
.
And
then
,
as
the
soul
is
infused
by
God
,
but
diffused
over
the
whole
body
,
&
so
there
is
a
Man
,
so
Faith
is
infused
from
God
,
but
diffused
into
our
works
,
and
so
there
is
a
Saint
.
Practise
is
the
Incarnation
of
Faith
,
Faith
is
incorporated
and
manifested
in
a
body
,
by
works
;
and
the
way
to
both
,
is
that
Hearing
,
which
amounts
to
this
Hearkning
,
to
a
diligent
,
to
a
considerate
,
to
a
profitable
Hearing
.
In
which
,
one
essentiall
circumstance
is
,
that
we
be
not
over
affectionately
transported
with
an
opinion
of
any
one
person
,
but
apply
our selves
to
the
Ordinance
,
Come
,
and
hearken
unto
me
,
To
any
whom
God
sends
with
the
Seale
and
Character
of
his
Minister
,
which
is
our
fourth
and
last
branch
in
your
part
.
David
doth
not
determine
this
in
his
own
person
,
none
but
him
,
but
that
you
should
hearken
to
him
in
that
capacity
and
qualification
,
which
is
common
to
him
with
others
,
as
we
are
sent
by
God
upon
that
Ministery
;
Me.
that
you
say
to
all
such
,
Blessed
art
thou
that
comest
in
the
Name
of
the
Lord
.
St.
Augustine
,
and
not
he
alone
,
interprets
this
whole
Psalme
of
Christ
,
that
it
is
a
thankesgiving
of
Christ
to
his
Father
,
upon
some
deliverance
received
in
some
of
his
Agonies
,
some
of
his
persecutions
;
and
that
Christ
calleth
us
to
hearken
unto
him
.
To
him
,
so
,
as
he
is
present
with
us
,
in
the
Ministery
of
his
Church
,
He
is
a
perverse
servant
,
that
will
receive
no
commandment
,
except
he
have
it
immediately
from
his
Masters
mouth
;
so
is
he
too
,
that
pretendeth
to
rest
so
wholly
in
the
Word
of
God
,
the
Scriptures
,
as
that
he
seeks
no
interpretation
,
no
exposition
,
no
preaching
,
All
is
in
the
Scriptures
,
but
all
the
Scriptures
are
not
alwaies
evident
to
all
understandings
.
He
also
is
a
perverse
servant
,
that
wil
receive
no
commandment
by
any
Officer
of
his
Masters
,
except
he
like
the
man
,
or
,
if
his
Master
might
,
in
his
opinion
,
have
chosen
a
fitter
man
,
to
serve
in
that
place
.
And
such
a
perversnesse
is
in
those
hearers
who
more
respect
the
man
,
then
the
Ministery
,
and
his
manner
of
delivering
it
,
Let
a
man
so
account
of
us
,
as
of
the
Ministers
of
Christ
,
and
Stewards
of
the
mysteries
of
God
.
That
is
our
Classis
,
our
rank
,
our
station
,
what
names
soever
we
brought
into
the
world
by
our
extraction
from
this
or
that
family
,
what
name
soever
we
took
in
our
baptisme
,
and
contract
between
God
and
us
,
that
name
,
in
which
we
come
to
you
,
is
that
,
The
Ministers
of
Christ
,
The
Stewards
of
the
Mysteries
of
God
,
And
so
let
men
account
of
us
,
says
the
Apostle
.
Invention
,
and
Disposition
,
and
Art
,
and
Eloquence
,
and
Expression
,
and
Elocution
,
and
reading
,
and
writing
,
and
printing
,
are
secondary
things
,
accessory
things
,
auxiliary
,
subsidiary
things
;
men
may
account
us
,
and
make
account
of
us
,
as
Orators
in
the
pulpit
,
and
of
Authors
,
in
the
shop
;
but
if
they
account
of
us
as
of
Ministers
and
Stewards
,
they
give
us
our
due
;
that
's
our
name
to
you
.
All
the
Evangelists
mention
Iohn
Baptist
and
his
preaching
;
but
two
of
the
foure
say
never
a
word
of
his
austerity
of
life
,
his
Locusts
,
nor
his
Camels
haire
;
and
those
two
that
do
,
Matthew
and
Marke
,
they
insist
,
first
,
upon
his
calling
,
and
then
upon
his
actuall
preaching
,
how
he
pursued
that
Calling
,
And
then
upon
the
Doctrine
that
he
preached
,
Repentance
,
and
Sanctification
,
and
after
that
,
they
come
to
these
secondary
and
subsidiary
things
,
which
added
to
his
estimation
,
and
assisted
the
passage
of
his
Doctrine
,
Esays
coale
from
the
Altar
,
which
takes
away
even
his
sinne
,
and
his
iniquity
.
Be
therefore
content
to
passe
over
some
infirmities
,
and
rest
your selves
upon
the
Calling
.
And
when
you
have
thus
taken
the
simplicity
of
Children
,
(
they
are
the
persons
,
which
was
our
first
step
)
and
are
come
to
the
Congregation
,
(
that
is
your
Action
,
and
was
our
second
)
and
have
conformed
your selves
to
hearken
,
(
that
also
is
the
Disposition
here
,
which
was
our
third
)
And
all
this
with
a
reverence
to
the
Calling
before
an
affection
to
the
man
,
(
that
is
your
submission
to
Gods
Ordinance
,
and
was
our
fourth
and
last
step
)
you
have
then
built
up
our
first
part
in
your selves
,
&
laid
together
all
those
peeces
which
constitute
your
Duty
,
Come
ye
Children
,
and
hearken
unto
me
;
And
from
hence
we
passe
,
to
our
duty
,
I
will
teach
you
the
fear
of
the
Lord
.
In
this
second
part
,
Docebo
,
I
will
teach
;
And
then
the
Matter
,
Upon
the
first
,
we
will
stay
no
longer
,
but
to
confesse
,
That
we
are
bound
to
teach
,
and
that
this
teaching
is
to
preach
;
And
Vae
si
non
,
W●
be
unto
us
,
if
we
do
not
preach
.
Wo
to
them
,
who
out
of
ease
,
or
state
,
silence
themselves
;
And
woe
to
them
too
,
who
by
their
distemper
,
and
Schismaticall
and
seditious
manner
of
preaching
,
occasion
and
force
others
to
silence
them
;
and
think
,
(
and
think
it
out
of
a
profitable
,
and
manifold
experience
)
That
as
forbidden
books
sell
best
,
so
silence
Ministers
thrive
best
.
It
is
a
Duty
,
Docendum
,
we
must
teach
,
Preach
;
but
a
duty
that
excludes
not
Catechizing
;
for
cateching
seems
especially
to
be
intended
here
,
where
he
calls
upon
them
who
are
ot
be
taught
,
by
that
name
,
Children
.
It
is
a
duty
that
excludes
not
Praying
;
but
Praying
excludes
not
it
neither
.
Prayer
and
Preaching
may
consist
,
nay
they
must
meet
in
the
Church
of
God
.
Now
,
he
that
will
teach
,
must
have
learnt
before
,
many
yeers
before
;
And
he
that
eill
preach
,
must
have
thought
of
it
before
,
many
days
before
.
Extemporall
Ministers
,
that
resolve
in
day
what
they
will
be
,
Extemporall
Preachers
,
that
resolve
in
a
minute
,
what
they
will
say
,
outgo
Gods
Spirit
,
and
make
too
much
hast
.
It
was
Christs
way
;
He
tooke
first
Disciples
to
learne
,
and
then●
out
of
them
,
he
tooke
Apostles
to
teach
;
an
those
Apostles
made
more
Disciples
.
Though
your
first
consideration
be
upon
the
Calling
,
yet
our
consideration
must
be
for
our
fitnesse
to
that
Calling
.
Our
Prophet
David
hath
put
them
both
together
,
well
,
O
God
,
thou
hast
taught
me
from
my
youth
;
(
you
see
what
was
his
Vniversity
;
Moses
was
his
Aristotle
;
he
had
studied
Divinity
from
his
youth
)
And
hitherto
have
I
declared
thy
wondrous
works
,
says
he
there
.
Hitherto
?
How
long
was
that
?
It
follows
in
the
next
verse
,
Now
am
I
old
,
and
gray
headed
,
and
yet
he
gave
not
over
.
Then
Gods
work
goes
well
forward
,
when
they
whom
God
hath
taught
,
teach
others
,
He
that
can
say
with
David
,
Docnistime
,
O
God
thou
hast
taught
me
,
may
say
with
him
too
,
Docebo
vos
,
I
will
teach
you
But
what
?
that
remains
only
,
I
will
teach
you
the
fear
of
the
Lord
.
There
is
a
fear
,
which
needs
no
teaching
,
a
fear
that
is
naturally
imprinted
in
us
.
Christian
wisedom
,
who
is
without
a
provident
fear
of
future
dangers
,
and
without
Christian
charity
,
who
is
without
a
compassionate
sadnesse
in
present
calamities
.
Now
this
fear
,
thought
but
imprinted
in
nature
,
is
Timor
Domini
,
Tha
fear
of
the
Lord
,
because
the
Lord
is
the
Lord
of
Nature
,
He
is
the
Nature
of
Narture
,
Lord
of
all
endowments
and
impressions
in
Nature
.
And
therefore
,
though
for
this
naturall
feare
,
you
goe
no
farther
then
nature
,
(
for
it
is
born
with
you
,
and
i●
lives
in
you
)
yet
the
right
use
even
of
this
naturall
fear
,
is
from
Grace
,
though
in
the
root
it
be
a
feare●
of
nature
,
yet
in
the
government
thereof
,
in
the
degrees
,
and
practise
thereof
,
it
is
the
feare
of
the
Lord
;
Not
onely
as
hee
is
Lord
of
Nature
,
(
for
so
,
you
have
the
feare
it selfe
from
the
Lord
)
but
as
this
naturall
fear
produces
good
or
had
effects
,
as
it
is
regulated
and
ordered
,
or
as
it
is
deserted
,
and
abandoned
,
by
the
Spirit
of
the
Lord
;
And
therefore
you
are
called
hither
,
Come
,
that
you
may
learne
the
fear
of
the
Lord
,
that
is
,
the
right
use
of
naturall
fear
,
and
naturall
affections
,
from
the
Law
of
God
;
For
,
as
it
is
a
wretched
condition
,
to
be
without
naturall
a
affections
,
so
is
it
a
dangerous
dereliction
,
if
our
naturall
affections
be
left
to
themselves
,
and
not
regulated
,
not
inanimated
by
the
Spirit
of
God
;
fear
will
betray
the
succours
which
reason
offereth
.
This
I
gain
by
letting
in
the
fear
of
the
Lord
,
into
my
naturall
fear
;
that
whereas
the
naturall
object
of
my
naturall
fear
is
malum
,
something
that
I
apprehend
sub
ratione
mali
,
as
it
is
ill
for
me
,
(
for
,
if
I
did
not
conceive
it
to
be
ill
,
I
would
not
fear
it
)
yet
when
I
come
to
thaw
this
Ice
,
when
I
come
to
discusse
this
cloud
,
and
attenuate
this
damp
,
by
the
light
and
heat
of
Grace
,
and
the
illustration
of
the
Spirit
of
God
,
breathing
in
his
word
,
I
change
my
object
,
or
at
least
,
I
look
upon
it
in
another
line
,
in
another
angle
,
I
look
not
upon
that
evill
which
my
naturall
fear
presented
me
,
of
an
affliction
,
or
a
calamity
,
but
I
look
upon
the
glory
that
God
receives
by
my
Christian
constancy
in
that
afflicton
,
but
I
look
upon
that
everlasting
blessednes
,
which
I
should
have
lost
,
if
God
had
not
laid
that
affliction
upon
me
.
So
that
though
fear
look
upon
evill
,
(
for
affliction
is
malum
poenae
,
evill
as
it
hath
the
nature
of
punishment
)
yet
when
the
feare
of
the
Lord
is
entred
into
my
naturall
feare
,
my
feare
is
more
conversant
,
more
exercised
upon
the
contemplation
of
Good
,
then
Evill
,
more
upon
the
glory
of
God
,
and
the
joys
of
heaven
,
then
upon
the
afflictions
of
this
life
,
how
malignant
,
how
manifold
soever
.
And
therefore
,
that
this
feare
,
and
all
your
naturall
affections
,
(
which
seem
weaknesse
in
man
,
and
are
so
indeed
,
if
they
bee
left
to
themselves
,
now
in
our
corrupt
and
depraved
estate
)
may
advance
your
salvation
,
(
which
is
the
end
why
God
hath
planted
them
in
you
)
Come
and
learn
the
fear
of
the
Lord
,
Learn
from
the
Word
of
God
,
explicated
by
his
minister
,
in
his
Ordinance
upon
occasions
leading
him
thereunto
,
the
limits
of
this
naturall
fear
,
&
where
if
may
become
sin
,
if
it
be
not
regulated
,
and
inanimated
by
a
better
fear
,
then
it self
.
There
is
a
fear
,
in
times
,
&
places
,
that
are
vicious
,
and
honest
man
is
a
rebel
;
he
goes
against
that
State
,
&
that
Government
,
which
is
the
kingdom
of
sin
,
Amongst
drunkards
,
a
sober
man
is
a
spy
upon
them
;
Amongst
blasphemers
,
a
prayer
is
a
libell
against
them
;
And
amongst
dissolute
and
luxurious
persons
,
a
chast
man
is
a
Bridewell
,
his
person
,
his
presence
is
a
house
of
Correction
.
In
vicious
times
and
companies
,
a
good
man
is
unacceptable
,
and
cannot
prosper
.
And
,
because
as
amongst
Merchants
,
men
trade
halfe
upon
stock
,
and
halfe
upon
credit
,
so
,
in
all
other
courses
,
because
men
rise
according
to
the
opinion
&
estimation
which
person
in
power
have
of
them
,
as
well
as
by
reall
goodnesse
,
therefore
to
build
up
,
or
to
keep
up
this
opinion
and
estimation
in
them
upon
whom
they
depend
,
they
are
afraid
to
crosse
the
vices
of
the
Time
,
so
far
,
as
by
being
vertuous
in
their
owne
paticular
.
They
are
afraid
it
will
be
called
a
singularity
,
and
a
schismaticall
and
seditious
disposition
,
and
taken
for
a
Reproach
,
and
a
Rebuke
laid
upon
their
betters
,
if
they
be
not
content
to
be
as
ill
,
as
those
their
betters
are
,
Now
,
the
fear
of
the
Lord
brings
the
Quo
Warranto
against
all
these
priviledged
sins
,
and
priviledged
places
,
and
persons
,
and
overthrows
all
these
Customes
,
and
Prescriptions
.
The
fear
of
the
Lord
is
not
a
Topicall
,
not
a
Chronicall
,
ot
a
Personall
,
but
a
Catholique
,
a
Canonicall
,
a
Circular
,
an
Vniversall
fear
;
It
goes
through
all
,
and
over
all
;
and
when
this
halfe-naturall
feare
,
this
feare
grown
out
of
Custome
,
suggests
to
me
,
That
if
I
be
thus
tender-conscienced
,
if
I
startle
at
an
oath
,
if
I
be
sick
at
a
Health
,
if
I
cannot
conform
my selfe
to
the
vices
of
my
betters
,
I
shall
lose
my
Master
,
my
Patron
,
my
Benefactor
,
This
feare
of
the
Lord
enters
,
and
presents
the
infallible
losse
of
a
farre
greater
Master
,
and
Patron
,
&
Benefactor
,
if
I
comply
with
to
other
.
And
therefore
as
you
were
called
hither
,
(
that
is
to
the
explication
of
the
Word
of
God
)
to
learn
how
to
regulate
the
naturall
fear
,
that
that
fear
doe
not
deject
you
into
a
diffidence
of
Gods
mercy
,
so
come
hither
ot
learne
the
fear
of
God
,
against
this
half-naturall
fear
,
that
is
,
bee
guided
by
the
Word
of
God
,
how
far
you
are
to
serve
the
turnes
of
those
persons
,
upon
whom
ye
depend
,
and
when
to
leave
their
commandements
unperformed
.
Well
;
Elohim
;
El
,
is
fortis
Deus
,
The
God
of
Power
;
and
it
is
that
Name
in
the
plurall
,
multiplied
power
,
All
Power
;
And
what
can
he
feare
?
God
descends
to
many
other
humane
affections
;
you
shall
read
that
God
was
Angry
,
and
sory
.
and
weary
;
But
non
timuit
Deus
,
God
was
never
afraid
.
Neither
would
God
that
man
should
be
.
So
his
first
blessing
upon
man
,
was
to
fill
the
earth
,
and
to
subdue
the
creatures
,
and
to
rule
over
them
,
and
to
eat
what
he
would
upon
the
earth
;
All
Acts
of
Power
,
fear
:
I
heard
thy
voice
,
and
I
was
afraid
,
says
he
.
He
had
heard
the
voice
of
Lions
,
and
was
not
afraid
.
There
is
not
a
greater
commination
of
a
curse
,
They
shall
be
in
a
great
fear
,
where
no
fear
is
;
Which
is
more
vehemently
expressed
in
another
place
,
I
will
set
my
face
against
you
,
and
yu
shall
flye
,
when
none
pursues
you
;
I
will
send
a
faintnesse
into
their
hearts
,
and
the
sound
of
a
shaken
leafe
,
shall
chase
them
,
as
a
sword
.
Flase
feare
is
a
fearfull
curfe
.
To
feare
that
all
favours
,
and
all
preferments
,
will
goe
the
wrong
way
,
and
that
therefore
I
must
clap
on
a
byasse
,
and
goe
that
way
too
,
this
inordinate
fear
is
the
curse
of
God
.
Davids
last
counsail
to
Solomon
(
but
reflecting
upon
us
all
)
was
,
Be
thou
strong
therefore
,
and
show
thy selfe
a
man
.
Militia
,
vita
;
our
whole
life
is
a
warfare
;
God
would
not
chuse
Cowards
;
hee
lad
rather
we
were
valiant
in
the
fighting
of
his
battels
;
for
battels
,
and
exercise
of
valour
,
we
are
sure
to
have
.
God
sent
a
Cain
into
the
world
before
an
Abel
;
An
Enemy
,
think
it
not
strange
,
concerning
the
fiery
triall
,
as
though
some
strange
thing
happened
unto
you
;
Make
account
that
this
world
is
your
Scene
,
your
Theater
,
and
that
god
himself
sits
to
see
the
combat
,
the
wrestling
.
My
errand
then
is
to
teach
you
valour
;
and
must
my
way
be
to
intimidate
you
,
to
teach
you
feare
?
yes
,
still
there
is
no
other
fortitude
,
but
the
fear
of
the
Lord
.
We
told
you
before
,
sadnesse
and
fear
differ
but
in
the
present
,
and
future
.
And
as
for
the
present
,
Nihil
aliud
triste
quàm
Deum
offendere
,
Mens
in
timore
Domini
constituta
,
non
invenit
extra
quod
metuat
.
God
is
all
;
and
if
I
be
established
in
him
,
what
thing
can
I
fear
,
when
there
is
nothing
without
him
?
nothing
simply
,
Who
so
hearkneth
unto
me
,
shall
dwell
safely
,
and
be
quiet
from
the
feare
of
evill
.
And
therefore
;
when
you
heare
of
warres
and
commotions
,
;
Imaginations
,
and
tentations
,
and
alienations
,
and
tribulations
must
come
:
But
this
is
not
the
end
;
the
end
that
God
lookes
for
,
is
,
that
by
the
benefit
of
his
fear
we
should
stand
out
all
these
.
So
them
to
teach
you
the
fear
of
the
Lord
,
Be
not
high-minded
,
but
fear
,
Clement
of
Alexandria
,
hath
another
reading
;
super-time
,
over-feare
;
that
is
,
carry
thy
fear
to
the
highest
place
;
In
the
multitude
of
dreams
,
there
are
divers
vanities
,
but
feare
thou
the
Lord
.
All
fearfull
things
passe
away
as
dreams
,
as
vanities
,
to
him
that
fears
the
Lord
;
They
offer
at
him
,
but
in
vain
,
if
he
be
established
with
that
fear
.
In
Christ
there
was
no
bone
broken
;
In
him
that
feares
the
Lord
,
perfect
and
upright
;
That
is
a
rare
wonder
,
but
the
wonder
is
qualified
in
the
addition
,
He
feared
God
.
So
are
they
put
together
in
Simeon
,
;
how
should
he
be
otherwise
?
He
feared
God
.
Consider
your
enemies
,
and
be
not
deceived
with
an
imagination
of
their
power
,
but
see
whether
they
be
worthy
of
your
feare
,
if
you
feare
God
.
The
World
is
your
enemy
;
sed
vicit
mundum
,
be
of
good
cheare
,
for
I
have
overcome
the
world
,
ye
are
not
of
the
world
,
for
I
have
chosen
you
out
of
the
that
world
.
Howsoever
,
the
world
would
doe
us
no
harm
,
the
world
would
be
good
enough
of
it self
,
but
that
the
Prince
of
the
world
,
the
Devill
,
is
anima
mundi
,
the
soul
of
this
lower
world
,
he
inanimates
,
he
actuates
,
he
exalts
,
the
malignity
of
the
world
against
us
;
and
he
is
our
second
enemy
.
It
was
not
the
Apple
,
but
the
Serpent
that
tempted
;
Eve
.
no
doubt
,
had
looked
upon
the
fruit
before
,
and
yet
did
not
long
.
But
even
this
enemy
is
not
so
dangerous
,
as
he
is
conceived
.
In
the
life
of
St.
Basil
,
we
have
a
story
,
that
the
Devil
appeared
to
a
penitent
sinner
at
his
praiers
,
and
told
him
,
If
you
will
let
me
alone
,
I
will
let
you
alone
,
meddle
not
with
me
,
and
I
will
not
meddle
with
you
,
He
found
that
by
this
good
souls
prayers
to
God
,
God
had
weakned
his
power
,
not
onely
upon
that
man
the
prayed
,
but
upon
others
too
;
and
therefore
he
was
content
,
to
come
to
a
cessation
of
armes
with
him
,
that
he
might
turn
his
forces
another
way
.
Truely
he
might
say
to
many
of
us
,
in
a
worse
sense
,
Let
me
alone
,
and
I
will
let
you
alone
;
tempt
not
me
,
&
I
will
not
tempt
you
:
Our
idlenes
,
our
high
diet
,
our
wanton
discours
,
our
exposing
our selves
to
occasion
of
sin
,
provoke
and
call
in
the
Devill
,
when
he
seeks
not
us
.
The
Devill
possesses
the
world
,
and
we
possesse
the
Devill
.
But
then
,
if
the
fear
of
the
Lord
possesse
us
,
our
owne
Concupiscencies
,
(
though
they
be
indeed
our
greatest
enemies
)
because
the
warre
that
they
maintain
is
a
civill
warre
)
shall
doe
us
no
harm
,
for
as
the
Septuagins
in
their
Translation
,
diminish
the
power
of
the
Devill
,
in
that
name
●words●
,
(
a
disproportioned
Creature
,
made
up
of
a
Lion
and
an
Ant
,
because
as
St.
Gregory
saith
upon
that
place
)
formicis
●eoest
,
volatilibus
formica
,
The
Devill
is
a
Lion
.
to
Ants
,
dasheth
whole
hills
of
them
with
his
paw
,
that
creep
under
him
,
but
he
is
but
an
Ant
to
birds
;
they
prey
upon
him
,
that
flie
above
him
.
If
wee
feare
the
Lord
,
our
concupiscencies
,
our
carnall
affections
,
our selves
,
may
prove
our
best
friends
,
because
,
as
the
fire
in
the
furnace
did
not
burn
the
men
,
mortem
mortificatione
,
everlasting
death
,
by
a
disciplinary
life
.
Mori
,
ne
moriamur
,
is
his
rule
too
,
To
die
to
the
fires
of
lust
here
,
lest
wee
die
in
unquenchable
fires
hereafter
;
to
die
daily
,
(
as
S.
Paul
speaks
of
himself
)
lest
we
die
at
the
last
day
.
To
end
this
,
this
is
the
working
of
the
fear
of
the
Lord
,
it
devours
all
other
fears
;
God
will
have
no
half-affections
,
God
will
have
no
partners
;
He
that
fears
God
fears
nothing
else
.
This
then
is
the
operation
of
the
feare
of
the
Lord
,
The
love
of
the
Lord
passeth
all
things
,
The
fear
of
the
Lord
,
is
the
beginning
of
his
love
.
As
they
that
build
Arches
,
place
centers
under
the
Arch
,
to
beare
up
the
work
,
till
it
bee
dried
,
and
setled
,
but
,
after
,
all
is
Arch
,
and
there
is
no
more
center
,
no
more
support
;
so
to
lie
at
the
Lords
feet
a
while
delivers
us
into
his
arms
,
to
accustome
our selves
to
his
fear
,
establishes
us
in
his
love
.
Be
content
to
stop
a
little
,
even
at
the
lowest
fear
,
the
fear
of
hell
.
When
Saul
was
upon
an
expedition
,
The
fear
of
the
Lord
fell
upon
all
the
people
,
and
they
came
out
,
as
one
man
,
three
hundred
and
thirty
thousand
.
If
Sauls
threatning
of
their
worldly
goods
,
wrought
so
;
let
Gods
threatning
of
thy selfe
,
thine
inwardest
self
,
thy
soul
,
with
hell
,
make
thee
to
stop
even
upon
thy
fear
of
the
Lord
,
the
fear
of
Torment
.
Stop
upon
the
second
fear
too
,
the
fear
of
privation
,
and
losse
of
the
sight
of
God
in
heaven
;
That
when
all
wee
have
disputed
,
with
a
modest
boldnesse
,
and
wondred
with
a
holy
wonder
,
what
kinde
of
sight
of
God
we
shall
have
in
heaven
,
then
when
thou
shouldst
come
to
an
end
,
and
to
an
answer
of
all
these
doubts
,
in
an
experimentall
triall
,
how
he
shall
be
seen
,
(
seen
thus
)
thou
shalt
see
then
that
thou
shalt
never
see
him
.
After
thou
hast
used
to
hear
,
all
thy
life
,
blessednesse
summed
up
into
that
one
act
,
We
shall
see
God
,
thou
shalt
never
come
nearer
to
that
knowledge
,
thou
shalt
never
see
him
;
fear
the
Lord
therefore
in
this
second
fear
,
fear
of
privation
.
And
fear
him
in
a
third
fear
,
the
fear
of
the
losse
of
his
grace
here
in
this
world
,
though
thou
have
it
now
.
S.
Chrysostome
serves
himself
and
us
,
with
an
ordinary
comparison
,
A
Tyler
is
upon
the
top
of
the
house
,
but
he
looks
to
his
footing
,
he
is
afraid
of
falling
.
A
righteous
man
is
in
a
high
place
in
Gods
favour
,
but
hee
may
lose
that
place
.
Who
is
higher
then
Adam
,
higher
then
the
Angels
?
and
whither
fell
they
.
Make
not
thou
then
thy
assurance
of
standing
,
our
of
their
arguments
,
that
say
it
is
impossible
for
the
righteous
to
fall
,
The
sins
of
the
righteous
are
no
sins
in
the
sight
of
God
;
but
built
thy
assurance
upon
the
testimony
of
a
good
conscience
,
that
thou
usest
all
diligence
,
and
holy
industry
,
that
thou
maist
continue
in
Gods
favour
,
and
fearest
to
lose
it
;
for
,
hee
that
hath
no
fear
of
losing
,
hath
no
care
of
keeping
.
Accustome
thy self
to
these
fears
,
and
these
fears
will
flow
into
a
love
.
As
love
,
and
jealousie
may
bee
the
same
thing
,
so
the
feare
and
love
of
God
will
be
all
one
;
one
Bible
;
so
in
these
two
Affections
,
if
there
were
not
a
jealousie
,
a
fear
of
losing
God
,
we
could
not
love
him
;
nor
can
we
fear
to
lose
him
,
except
we
doe
love
him
.
Place
the
affection
,
(
by
what
name
soever
)
upon
the
right
object
,
God
,
and
I
have
,
in
some
measure
,
done
that
which
this
Text
directed
,
(
Taught
you
the
fear
of
the
Lord
)
if
I
send
you
away
in
either
disposition
,
Timorous
;
or
amorous
,
possessed
with
either
,
the
fear
,
or
the
love
of
God
;
for
,
this
fear
is
inchoative
love
,
and
this
love
is
consummative
fear
;
The
love
of
God
begins
in
fear
,
and
the
fear
of
God
ends
in
love
;
and
that
love
can
never
end
,
for
God
is
love
.
SERMON
XLVII
.
An
Anniversary
Sermon
preached
at
St.
Dunstans
,
upon
the
commemoration
of
a
Parishioner
,
a
Benefactor
to
that
Parish
.
GEN.
3.
24.
And
dust
shalt
thou
eat
all
the
dayes
of
thy
life
.
THis
is
Gods
malediction
upon
the
Serpent
in
Paradise
,
There
in
the
Region
,
in
the
Store-house
of
all
plenty
,
he
must
starve
;
This
is
the
Serpents
perpetuall
fast
,
his
everlasting
Lent
,
(
Dust
shalt
thou
eat
all
the
dayes
of
thy
life
.
)
There
is
a
generation
derived
from
this
Serpent
,
Progenies
viperarum
,
a
generation
of
Vipers
,
that
will
needs
in
a
great
,
and
unnecessary
measure
,
keep
this
Serpents
Lent
,
and
binde
themselves
to
performe
his
fact
;
for
,
the
Carthusian
will
eat
no
flesh
,
(
and
yet
,
I
never
saw
better
bodied
men
,
men
of
better
habitudes
and
constitution
,
howsoever
they
recompense
their
abstinence
from
flesh
)
and
the
Fueillans
will
eat
neither
flesh
nor
fish
,
but
roots
,
and
fallets
,
(
and
yet
amongst
them
,
amongst
men
so
enfeebled
by
roots
,
was
bred
up
that
man
,
who
was
both
malicious
courage
,
and
bodily
strength
,
to
kill
the
last
King
,
who
was
killed
amongst
them
)
They
will
be
above
others
in
their
fasts
,
Fish
,
and
Roots
will
they
eat
,
all
the
dayes
of
their
life
,
but
their
Master
will
be
above
them
in
his
fast
,
(
Dust
must
he
eat
all
the
dayes
of
his
life
.
)
It
is
Luthers
observation
upon
this
place
,
That
in
all
Moses
his
Books
,
God
never
spoke
so
long
,
so
much
together
,
as
here
,
upon
this
occasion
.
Indeed
the
occasion
was
great
;
It
was
the
arraignment
of
all
the
world
,
and
more
;
of
mankinde
,
and
of
Angels
too
;
of
Adam
,
and
Eve
,
(
and
there
were
no
more
of
them
)
and
then
of
the
Serpent
,
and
of
Satan
in
that
,
and
of
all
the
fallen
Angels
in
him
.
For
the
sentence
which
God
,
as
Judge
gave
upon
them
,
upon
all
these
Malefactors
,
of
that
part
which
fell
upon
the
woman
,
all
our
mothers
are
experimentall
witnesses
;
they
brought
forth
us
in
sorrow
and
in
travaile
.
Of
that
part
of
the
sentence
which
fell
upon
man
,
every
one
of
us
is
an
experimentall
witnesse
,
for
in
every
calling
,
in
the
sweat
of
our
face
,
we
eat
our
bread
.
And
of
that
part
of
the
Judgement
,
which
was
inflicted
upon
the
Serpent
,
and
Satan
in
him
,
this
dead
brother
of
ours
who
lyes
in
this
consecrated
earth
,
is
an
experimentall
witnesse
,
who
being
by
death
reduced
to
the
state
of
dust
,
for
so
much
of
him
,
as
is
dust
,
that
is
,
for
his
dead
body
,
and
then
,
for
so
long
time
,
as
he
is
to
remaine
in
that
state
of
dust
,
is
in
the
portion
,
and
jurisdiction
,
and
possession
of
the
Serpent
,
that
is
,
in
the
state
which
the
Serpent
hath
induced
upon
man
,
and
dust
must
he
eat
all
the
dayes
of
his
life
.
In
passing
thorough
these
words
,
First
then
,
ne
contristaretur
delicias
suas
,
(
as
Saint
Hierome
layes
his
fault
)
left
he
should
deject
her
into
an
inordinate
and
desperate
malancholy
,
and
so
make
her
incapable
of
Gods
mercy
,
God
threw
the
first
man
,
and
in
him
,
all
,
out
of
Paradise
,
out
of
both
Paradises
,
out
of
that
of
rest
,
and
plenty
here
,
David
,
Lord
I
have
done
wickedly
,
but
these
sheep
what
have
they
done
?
What
had
this
Serpent
done
?
The
Serpent
was
more
subtile
then
any
other
beast
.
Chrysostome
,
Pater
noster
execuratur
gladium
,
as
a
naturall
father
would
,
so
our
heavenly
father
does
hate
,
that
which
was
the
instrument
of
the
ruine
of
his
children
.
Wherein
hath
he
expressed
that
hate
?
not
to
binde
our selves
to
Iosephus
his
opinion
,
(
though
some
of
the
ancients
in
the
Christian
Church
have
seconded
that
opinion
,
too
)
that
at
that
time
the
Serpent
could
goe
upright
,
and
speak
,
and
understand
,
and
knew
what
he
did
,
and
so
concurred
actually
and
willingly
to
the
temptation
and
destruction
of
man
,
though
he
were
but
anothers
instrument
,
he
became
odious
to
God
.
Our
bodies
,
of
themselves
,
if
they
had
no
souls
,
have
no
disposition
to
any
evill
;
yet
,
these
bodies
which
are
but
instruments
,
must
burn
in
hell
.
The
earth
was
accursed
for
mans
sin
,
though
the
earth
had
not
been
so
much
as
an
instrument
of
his
sin
;
Onely
because
it
was
,
after
,
to
conduce
to
the
punishment
of
his
children
,
it
was
accursed
,
God
withdrew
his
love
from
it
.
And
in
the
law
,
Saviours
shall
come
up
on
Mount
Sion
)
so
are
all
that
concurre
instrumentally
to
the
damnation
of
others
,
Devils
.
And
,
at
the
last
day
,
we
shall
see
many
sinners
saved
,
and
their
instruments
perish
.
Adam
,
and
Eve
both
God
interrogated
,
and
,
gave
them
time
,
to
meditate
and
to
deprecate
;
To
Adam
,
he
says
,
Where
art
thou
,
and
,
who
told
thee
that
thou
wast
naked
?
And
to
Eve
,
What
is
this
that
thou
hast
done
?
But
to
the
Serpent
no
such
breathing
;
The
first
words
is
,
Quia
fecisti
;
no
calling
for
evidence
whether
he
had
done
it
or
no
,
but
,
Because
thou
hast
done
it
,
thou
art
accursed
.
Sin
is
Treason
against
God
;
and
in
Treason
there
is
no
Accessory
;
The
instrument
is
the
Principall
.
We
passe
from
that
first
Part
,
The
evening
and
the
morning
make
up
the
day
,
Dust
shalt
thou
eate
all
the
days
of
thy
life
.
There
are
three
degrees
in
the
Serpents
punishment
;
Super
pectus
,
He
must
creep
upon
his
belly
;
And
secondly
,
Inimicitias
ponam
,
I
will
put
enmity
,
God
will
raise
him
an
enemy
.
And
thirdly
,
Pulverem
comedes
,
Dust
shalt
thou
eate
all
the
days
of
thy
life
.
And
,
in
all
these
three
,
though
they
aggravate
the
judgement
upon
the
Serpent
,
there
is
mercy
to
us
;
For
,
for
the
first
,
that
the
Serpent
now
does
but
creep
upon
his
belly
,
S.
Augustine
,
and
S.
Gregory
understands
this
belly
to
be
the
seat
of
our
affections
,
and
our
concupiscencies
;
That
the
Serpent
hath
no
power
upon
our
heart
,
nor
upon
our
brain
,
for
,
if
we
bring
a
tentation
to
consideration
,
to
deliberation
,
that
we
stop
at
it
,
think
of
it
,
study
it
,
and
forsee
the
consequences
,
this
frustrates
the
tentation
.
Our
nobler
faculties
are
always
assisted
with
the
grace
of
God
to
resist
him
,
though
the
belly
,
the
bowels
of
sin
,
in
sudden
surprisals
,
and
ebullitions
,
and
foamings
of
our
concupiscencies
,
be
subject
to
him
:
for
,
though
it
may
seem
,
that
if
that
be
the
meaning
,
(
which
,
from
S.
Augustine
and
S.
Gregory
we
have
given
you
)
That
the
Serpent
hath
this
power
over
our
affections
,
and
that
is
intended
by
that
,
The
belly
,
it
should
rather
have
been
said
,
super
pectus
vestrum
,
Hee
shall
creep
upon
your
belly
,
then
upon
his
owne
,
yet
,
indeed
,
all
that
is
his
own
,
which
we
have
submitted
and
surrendred
to
him
,
and
hee
is
upon
his
own
,
because
we
make
our selves
his
;
(
for
,
to
whom
ye
yeeld
your
servants
to
obey
,
his
servants
you
are
.
He
seeks
whom
he
may
devoure
;
He
may
not
devoure
all
,
nor
any
but
those
,
who
cast
themselves
into
his
jaws
,
by
exposing
themselves
to
tentations
to
sin
.
He
does
but
creep
;
Minus
odiosus
,
man
did
lesse
abhor
the
Serpent
before
,
then
after
.
Beloved
,
it
is
a
degree
of
mercy
,
if
God
bring
that
,
which
was
formerly
a
tentation
to
mee
,
to
a
lesse
power
over
me
,
then
formerly
it
had
;
If
deformity
,
if
sicknesse
,
if
age
,
if
opinion
,
if
satiety
,
if
inconstancy
,
if
any
thing
have
worn
out
a
tentation
in
that
face
,
that
transported
me
heretofore
,
it
is
a
degree
of
mercy
.
Though
the
Serpent
be
the
same
Serpent
,
yet
if
he
be
not
so
acceptable
,
so
welcome
to
me
,
as
heretofore
,
it
is
a
happy
,
a
blessed
change
.
And
so
,
in
that
respect
,
there
was
mercy
.
It
was
a
punishment
to
the
Serpent
,
But
the
greatest
mercy
is
in
the
last
,
Dust
shalt
thou
eat
all
the
days
of
thy
life
.
He
must
eat
dust
,
that
is
,
our
bodies
,
and
carnall
affections
;
Hee
was
at
a
richer
diet
,
he
was
in
better
pasture
before
;
before
,
he
fed
upon
souls
too
;
But
for
that
his
head
was
bruised
,
in
the
promise
of
a
Messias
,
who
delivers
our
souls
from
his
tyranny
;
But
the
dust
,
the
body
,
that
body
,
which
for
all
the
precious
ransome
,
and
the
rich
,
and
large
mercy
of
the
Messias
,
must
die
,
that
dust
is
left
to
the
Serpent
,
to
Satan
,
that
is
,
to
that
dissolution
,
and
that
putrefaction
,
which
he
hath
induced
upon
man
,
in
death
.
He
eats
but
our
dust
,
in
our
death
,
when
he
hath
brought
us
to
that
;
that
is
a
mercy
;
nay
he
eats
up
our
dust
before
our
death
,
which
is
a
greater
mercy
;
our
carnal
affections
,
our
concupiscencies
are
eaten
up
,
and
devoured
by
him
;
and
so
,
even
his
eating
is
a
sweeping
,
a
deansing
,
a
purging
of
us
.
Many
times
we
are
the
better
for
his
tentations
.
My
discerning
a
storm
,
makes
me
put
on
a
cloak
.
My
discerning
a
tentation
,
makes
me
see
my
weaknesse
,
and
fly
to
my
strength
.
Nay
,
I
am
somtimes
the
safer
,
and
the
readier
for
a
victory
,
by
having
been
overcome
by
him
.
The
sense
,
and
the
remorse
of
a
sin
,
after
I
have
fallen
into
it
,
puts
me
into
a
better
state
,
and
establishes
better
conditions
between
God
and
me
then
were
before
,
when
I
felt
no
tentations
to
sin
.
He
shall
eat
up
my
dust
,
so
,
as
that
it
shall
fly
into
mine
eys
;
that
is
,
so
work
upon
my
carnall
affections
,
as
that
they
shall
not
make
me
blinde
,
nor
unable
to
discern
that
it
is
he
that
works
.
It
is
said
of
one
kinde
of
Serpent
,
that
because
they
know
,
a
murderer
,
to
cry
that
he
was
a
god
.
Though
at
any
time
,
the
Serpent
having
brought
me
to
a
sin
,
cry
out
,
Thou
art
a
murderer
,
that
is
,
bring
me
to
a
desperate
sense
of
having
murdred
mine
own
soul
,
yet
in
that
darkness
I
shal
see
light
,
&
by
a
present
repentance
,
&
effectual
application
of
the
merits
of
my
Savior
,
I
shall
make
the
Serpent
see
,
I
am
a
God
,
thus
far
a
God
,
Deposui
terram
,
&
coelum
indui
;
then
I
may
say
to
the
Serpent
,
Your
meat
is
dust
;
Sal
ex
aqua
&
vento
says
he
;
Salt
is
made
of
water
and
winde
;
I
am
made
up
of
the
water
of
Baptism
,
of
the
water
of
Repentance
,
of
the
water
that
accompanies
the
blood
of
Christ
Jesus
,
blows
where
it
list
,
and
hath
been
pleased
to
blow
upon
me
,
the
Spirit
of
God
,
the
Holy
Ghost
,
and
I
am
no
longer
meat
for
the
Serpent
,
for
Dust
must
he
eat
all
the
days
of
his
life
.
I
am
a
branch
of
that
Vine
,
(
Christ
is
the
Vine
,
and
we
are
the
branches
)
I
am
a
leafe
of
that
Rose
of
Sharon
,
and
of
that
Lilly
of
the
valleys
;
Orchard
of
Pomegranats
,
and
that
Orchard
of
Pomegranats
is
the
Church
;
I
am
a
drop
of
that
dew
,
that
dew
that
lay
upon
the
head
of
Christ
.
And
this
Vine
,
and
this
Rose
,
and
Lilly
,
and
Pomegranats
,
of
Paradise
,
and
this
Dew
of
heaven
,
are
not
Dust
,
And
dust
must
thou
eate
all
the
dayes
of
thy
life
.
So
then
,
The
wolf
and
the
lamb
shall
feed
together
,
(
Saul
and
Ananias
shall
meet
in
a
house
,
(
as
S.
Hierome
expounds
that
)
and
Ananias
not
be
afraid
of
a
Persecutor
.
)
The
Lion
shall
eate
straw
like
the
Bullock
,
says
that
Prophet
in
that
place
,
Tradent
se
rusticitati
Scripturarum
,
says
the
same
Father
,
The
strongest
understandings
shall
content
themselves
with
the
homelinesse
of
the
Scriptures
,
and
feed
upon
plain
places
,
and
not
study
new
dishes
,
by
subtilties
,
and
perplexities
,
and
then
,
Dust
shall
be
the
Serpents
meat
,
says
the
Prophet
there
,
The
power
of
Satan
shall
reach
but
to
the
body
,
and
touch
a
soul
wrapt
up
in
Christ
.
But
then
,
it
is
Totâ
vitâ
,
all
his
life
.
His
diet
is
impaired
,
but
it
is
not
taken
away
;
He
eats
but
dust
,
but
he
shall
not
lack
that
,
as
long
as
hee
lives
.
And
how
long
lives
the
Serpent
,
this
Serpent
?
The
life
of
this
Serpent
is
to
seduce
man
,
to
practise
upon
man
,
to
prevaile
upon
man
,
as
farre
,
and
as
long
as
man
is
dust
.
And
therefore
wee
are
not
onely
his
dust
,
whilst
wee
live
(
all
which
time
we
serve
in
our
carnall
affections
,
for
him
to
feed
upon
)
but
when
we
are
dead
,
we
are
his
dust
still
.
Man
was
made
in
that
state
,
as
that
he
should
not
resolve
to
dust
,
but
should
have
passed
from
this
world
to
the
next
,
without
corruption
,
or
resolution
of
the
body
.
Adam
,
Dust
thou
art
,
belonged
to
all
,
from
the
beginning
,
he
,
and
all
we
were
to
be
of
dust
,
in
his
best
integrity
;
but
that
which
God
adds
there
,
&
in
terram
revertêris
,
(
dust
thou
art
,
and
to
it
thou
shalt
returne
)
that
the
Serpent
brought
in
,
that
was
induced
upon
man
by
him
,
and
his
tentation
.
So
that
when
we
are
living
dust
here
he
eats
us
,
and
when
we
are
dead
dust
too
,
in
the
grave
,
he
feeds
upon
us
,
because
it
proceeds
from
him
both
that
we
die
,
and
that
we
are
detained
in
the
state
of
exinanition
,
and
ingloriousnesse
,
in
the
dust
of
the
earth
,
and
not
translated
immediately
to
the
joyes
of
heaven
,
as
but
for
him
,
we
should
have
been
.
But
as
,
though
he
do
feed
upon
our
living
dust
,
that
is
,
induce
sicknesses
,
and
hunger
,
and
labour
,
and
cold
,
and
paine
upon
our
bodies
here
,
God
raises
even
that
dust
out
of
his
hands
,
and
redeemes
it
from
his
jaws
,
in
affording
us
a
deliverance
,
or
a
●●●●itution
from
those
bodily
calamities
here
,
as
he
did
abundantly
to
his
servant
,
and
our
example
Iob
,
so
,
though
he
feed
upon
our
dead
dust
and
detain
our
bodies
in
the
disconsolate
state
of
the
grave
,
yet
,
as
the
Godhead
,
the
divine
nature
did
not
depart
from
the
body
of
Christ
when
it
lay
dead
in
the
grave
,
so
neither
doth
the
love
and
power
of
God
,
depart
from
the
body
of
a
Christian
,
though
resolved
to
dust
in
the
grave
,
but
,
in
his
due
time
,
shall
recollect
that
dust
,
and
recompact
that
body
,
and
reunite
that
soul
,
in
everlasting
joy
and
glory
.
And
till
then
,
the
Serpent
lives
;
till
the
Judgement
,
Satan
hath
power
upon
that
part
of
man
;
and
that
's
the
Serpents
life
,
first
to
practise
our
death
,
and
then
to
hold
us
in
the
state
of
the
dead
.
Till
then
we
attend
with
hope
,
and
with
prayers
Gods
holy
pleasure
upon
us
,
and
then
begins
the
unchangeable
state
in
our
life
,
in
body
and
soul
together
,
then
we
beginne
to
live
,
and
then
ends
the
Serpents
life
,
that
is
,
his
earnest
practise
upon
us
in
our
life
,
and
his
faint
triumph
in
continuing
over
our
dust
.
That
time
,
dust
must
he
eate
all
the
days
of
his
life
.
In
the
meane
time
,
red
earth
,
let
him
that
is
red
,
be
more
red
;
Let
him
that
is
red
with
the
blood
of
his
own
soul
,
be
red
again
in
blushing
for
that
rednesse
,
and
more
red
in
the
Communion
of
the
blood
of
Christ
Jesus
;
whom
we
shall
eat
all
the
days
of
our
life
,
and
be
mystically
,
and
mysteriously
,
and
spiritually
,
and
Sacramentally
united
to
him
in
this
life
,
and
gloriously
in
the
next
.
In
this
state
of
dust
,
and
so
in
the
territory
of
the
Serpent
,
the
Tyrant
of
the
dead
,
lies
this
dead
brother
of
ours
,
and
hath
lien
some
years
,
who
occasions
our
meeting
now
,
and
yearly
upon
this
day
,
and
whose
soul
,
we
doubt
not
,
is
in
the
hands
of
God
,
who
is
the
God
of
the
living
.
And
having
gathered
a
good
Gomer
of
Manna
,
a
good
measure
of
temporall
blessings
in
this
life
,
and
derived
a
fair
measure
thereof
,
upon
them
,
whom
nature
and
law
directed
it
upon
,
(
and
in
whom
we
beseech
God
to
blesse
it
)
hath
also
distributed
something
to
the
poor
of
this
Parish
,
yearly
,
this
day
,
and
something
to
a
meeting
for
the
conserving
of
neighbourly
love
,
and
something
for
this
exercise
.
In
which
,
no
doubt
,
his
intention
was
not
so
much
to
be
yearly
remembred
himself
,
as
that
his
posterity
,
and
his
neighbours
might
be
yearly
remembred
to
doe
as
he
had
done
.
For
,
this
is
truly
to
glorifie
God
in
his
Saints
,
to
sanctifie
our selves
in
their
examples
;
To
celebrate
them
,
is
to
imitate
them
.
For
,
as
it
is
probably
conceived
,
and
agreeably
to
Gods
Justice
,
that
they
that
write
wanton
books
,
or
make
wanton
pictures
,
have
additions
of
torment
,
as
often
as
other
men
are
corrupted
with
their
books
,
or
their
pictures
:
so
may
they
,
who
have
left
permanent
examples
of
good
works
,
well
be
beleeved
,
to
receive
additions
of
glory
and
joy
,
when
others
are
led
by
that
to
do
the
like
:
And
so
,
they
who
are
extracted
,
and
derived
from
him
,
and
they
who
dwelt
about
him
,
may
assist
their
own
happiness
,
and
enlarge
his
,
by
following
his
good
example
in
good
proportions
.
Amen
.
SERMON
XLVIII
.
Preached
at
St.
Dunstans
.
LAMENT.
3.
1.
I
am
the
man
,
that
hath
seen
affliction
,
by
the
rod
of
his
wrath
.
YOU
remember
in
the
history
of
the
Passion
of
our
Lord
and
Saviour
Christ
Jesus
,
there
was
an
Ecce
homo
,
a
shewing
,
an
exhibiting
of
that
man
,
in
whom
we
are
all
blessed
.
Ecce
homo
,
Behold
the
man
.
That
man
upon
whom
the
wormwood
and
the
gall
of
all
the
ancient
Prophecies
,
and
the
venome
and
malignity
of
all
the
cruell
instruments
thereof
,
was
now
poured
out
;
That
man
who
was
left
as
a
tender
plant
,
and
as
a
roote
out
of
a
dry
ground
,
without
forme
,
or
beauty
,
or
comelinesse
,
that
wee
should
desire
to
see
him
,
overshadowing
of
the
holy
Ghost
,
so
he
vouchsafed
to
enter
into
the
wombe
of
her
,
whom
he
had
accepted
for
his
second
mother
,
the
earth
,
by
an
unnaturall
way
,
not
by
a
naturall
,
but
by
a
violent
,
and
bitter
death
,
that
man
so
torne
and
mangled
,
wounded
with
thornes
,
oppressed
with
scornes
and
contumelies
,
Pilite
presents
and
exhibits
so
,
Ecce
homo
,
Behold
the
man
,
But
in
all
this
depression
of
his
,
in
all
his
exinanition
,
and
evacuation
yet
he
had
a
Crown
on
,
yet
he
had
a
purple
garment
on
,
the
emblems
,
the
Characters
of
majesty
were
always
upon
him
.
And
these
two
considerations
,
the
miseries
that
exhaust
,
and
evacuate
,
and
annihilate
man
in
this
life
,
and
yet
,
those
sparkes
,
and
seeds
of
morality
,
that
lie
in
the
bosome
,
that
still
he
is
a
man
,
the
affilictions
that
depresse
and
smother
,
that
suffocate
and
strangle
their
spirits
in
thier
bosomes
,
and
yet
that
unsmotherable
,
that
unquenchable
Spirit
of
Adoption
,
by
which
we
cry
Abba
Father
,
that
still
he
is
a
Christian
,
these
Thornes
,
and
yet
these
Crownes
,
these
contumelies
,
and
yet
this
Purple
,
are
the
two
parts
of
this
text
,
I
am
the
man
,
that
hath
seen
affliction
by
the
rod
of
his
wrath
.
For
,
here
is
an
Ecce
,
behold
;
Ieremy
presents
a
map
,
a
manifestation
of
as
great
affliction
,
as
the
rod
of
Gods
wrath
could
infflict
;
But
yet
it
is
Ecce
homo
,
Behold
the
man
,
I
am
the
man
,
he
is
not
demolished
,
he
is
not
incinerated
so
,
not
so
annihilated
,
but
that
he
is
still
a
man
;
God
preserves
his
children
from
departing
from
the
dignity
of
men
,
and
from
the
soveraigne
dignity
of
Christian
men
,
in
the
deluge
,
and
inundation
of
all
afflictions
.
And
these
two
things
,
so
considerable
in
that
Ecce
homo
,
in
the
exhibiting
of
Christ
,
that
then
when
he
was
under
those
scornes
,
and
Crosses
,
he
had
his
Crownes
,
his
purples
,
ensignes
of
majesty
upon
him
,
may
well
be
parts
of
this
text
;
for
,
when
we
come
to
consider
who
is
the
person
of
whom
Ieremy
says
,
I
am
the
man
,
we
finde
many
of
the
ancient
Expositors
take
these
words
prophetically
of
Christ
himself
;
and
that
Christ
himselfe
who
says
,
Behold
and
see
if
there
be
any
sorrow
,
like
unto
my
sorrow
,
says
here
also
,
I
am
the
man
,
that
hath
seen
affliction
,
by
the
rod
of
his
wrath
.
But
because
there
are
some
other
passages
in
the
Chapter
,
that
are
not
conveniently
appliable
to
Christ
,
(
it
is
not
likely
that
Christ
would
say
of
himself
;
That
his
Father
shut
out
his
prayer
,
even
then
when
he
cryed
and
shouted
;
That
his
Father
was
to
him
,
as
a
Beare
in
the
way
,
and
as
a
Lion
in
secret
places
;
That
his
Father
had
removed
his
soul
far
from
peace
)
therfore
this
chapter
,
and
this
person
cannot
be
so
well
understood
of
Christ
.
Others
therefore
have
understood
if
of
Ierusalem
it selfe
;
but
then
it
would
not
be
expressed
in
that
Sex
,
it
would
not
be
said
of
Ierusalem
,
I
am
the
man
.
Others
understand
if
of
any
particular
man
,
that
had
his
part
,
in
that
calamity
,
in
that
captivity
;
that
the
affliction
was
so
universall
upon
all
of
that
nation
of
what
condition
soever
,
that
every
man
might
justly
say
,
Ego
vir
,
I
am
the
man
that
have
seen
affliction
.
But
then
all
this
chapter
must
be
figurative
,
and
still
,
where
we
can
,
it
becomes
,
it
behooves
us
to
,
maintain
a
literall
sense
and
interpretation
of
all
Scriptures
.
And
that
we
shall
best
do
in
this
place
,
if
we
understand
these
words
literally
of
Iermy
himselfe
,
that
the
Minister
of
God
,
the
Preacher
of
God
,
the
Prophet
of
God
,
Ieremy
himself
,
was
the
man
;
the
Preacher
is
the
text
,
Ego
vir
,
I
am
the
man
:
As
the
Ministers
of
God
are
most
exposed
to
private
contumelies
,
so
should
they
be
most
affected
with
publique
calamities
,
&
soonest
come
to
say
with
the
Apostle
,
Quis
infirmatur
who
is
weake
,
and
I
am
not
weake
too
,
who
is
offended
,
and
I
am
not
affected
with
it
?
when
the
people
of
God
are
distressed
with
sicknesse
,
with
dearth
,
with
any
publique
calamity
,
the
Minister
is
the
first
man
,
that
should
be
compassionate
,
that
should
be
compassionate
,
and
sensible
of
it
.
In
these
words
then
,
I
am
the
man
&c.
)
these
are
our
two
parts
;
first
the
Burden
,
and
then
the
Ease
,
first
the
waight
,
and
then
the
Alleviation
,
first
the
Discomfort
,
and
then
the
Refreshing
,
the
sea
of
afflictions
that
overflow
,
and
surround
us
all
and
then
our
emergency
and
lifting
up
our
head
above
that
sea
.
In
the
first
we
shall
consider
,
first
,
the
Generality
of
afflictions
;
and
that
first
in
their
own
nature
,
And
then
secondly
in
that
name
of
man
.
upon
whom
they
fall
here
,
Gheber
,
Ego
vir
,
I
am
the
man
,
which
is
that
name
of
man
,
by
which
the
strongest
,
the
powerfullest
of
men
are
denoted
in
the
Scriptures
;
They
,
the
strongest
,
the
mightiest
,
they
that
thought
themselves
safest
,
and
sorrow-proofe
,
are
afflicted
.
And
lastly
,
in
the
person
,
upon
whom
these
afflictions
are
fastned
here
,
Ieremy
the
Prophet
,
of
whom
literally
we
understand
this
place
:
The
dearliest
beloved
of
God
,
and
those
of
whose
service
God
may
have
use
in
his
Church
,
they
are
subject
to
be
retarded
in
their
service
,
by
these
afflictions
.
Nothing
makes
a
man
so
great
amongst
men
,
nothing
makes
a
man
so
necessary
to
God
,
as
that
he
can
escape
afflictions
.
And
when
we
shall
have
thus
considered
the
generality
thereof
,
these
three
wayes
,
In
the
nature
of
affliction
it selfe
,
In
the
signification
of
that
name
of
exaltation
Gheber
,
And
in
the
person
of
Ieremy
,
we
shall
passe
to
the
consideration
of
the
vehemency
and
intensnesse
thereof
,
in
those
circumstances
that
are
laid
down
in
our
Text
,
First
,
that
these
afflictions
are
Ejus
,
His
,
The
Lords
,
And
then
they
are
in
virga
,
in
his
rod
,
And
again
,
In
virga
irae
,
in
the
rod
of
his
wrath
.
And
in
these
two
branches
,
the
extent
and
the
weight
of
afflictions
,
and
in
these
few
circumstances
,
that
illustrate
both
,
we
shall
determine
our
first
part
,
the
burden
,
the
discomfort
.
When
we
shall
come
at
last
,
to
our
last
part
,
of
comfort
,
we
shall
finde
that
also
to
grow
out
into
2
branches
;
for
,
first
,
Vidit
,
he
saw
his
affliction
,
(
I
am
the
Man
that
hath
seen
affliction
)
Affliction
did
not
blinde
him
,
not
stupefie
him
,
affliction
did
not
make
him
unsensible
of
affliction
,
(
which
is
a
frequent
,
but
a
desperate
condition
)
vidit
,
he
saw
it
;
that
is
first
;
And
then
,
Ego
vir
,
I
am
the
man
that
saw
it
,
he
maintained
the
dignity
of
his
station
,
still
he
played
the
man
,
still
he
survived
to
glorifie
God
,
and
to
be
an
example
to
other
men
,
of
patience
under
Gods
corrections
,
and
of
thankfulnesse
in
Gods
deliverance
.
In
which
last
part
,
we
shall
also
see
,
that
all
those
particular
that
did
aggravate
the
affliction
,
in
the
former
part
,
(
That
they
were
from
the
Lord
,
from
his
Rod
,
from
the
Rod
of
his
wrath
)
doe
all
exalt
our
comfort
in
this
,
That
it
is
a
particular
comfort
that
our
afflictions
are
from
the
Lord
,
Another
that
they
are
from
his
Rod
,
and
another
also
,
that
they
are
from
the
Rod
of
his
wrath
.
First
then
in
our
first
art
,
The
Generality
of
affliction
,
considered
in
the
nature
thereof
:
second
Treason
,
we
met
all
too
;
in
the
Treason
against
Christ
Iesus
,
we
met
all
;
All
our
sins
were
upon
his
shoulders
.
In
those
two
Treasons
we
have
had
no
exception
,
no
exemption
.
The
penalty
for
our
first
Treason
,
in
Adam
,
in
a
great
part
,
we
doe
all
undergoe
;
we
doe
all
die
,
though
not
without
a
lothnesse
and
colluctation
at
the
time
,
yet
without
a
deliberate
desire
to
live
in
this
world
for
ever
.
How
loth
soever
any
man
be
to
die
,
when
death
comes
,
yet
I
thinke
,
there
is
no
man
that
ever
formed
a
deliberate
Prayer
,
or
wish
,
that
he
might
never
die
.
That
penalty
for
our
first
Treason
in
Adam
,
we
do
bear
.
And
would
any
be
excepted
from
bearing
any
thing
deduced
from
his
second
Treason
,
his
conspiracy
against
Christ
,
from
imitation
of
his
Passion
,
and
fulfilling
his
sufferings
in
his
body
,
in
bearing
cheerfully
the
afflictions
and
tribulations
of
this
life
?
It
is
appointed
unto
all
men
once
to
die
.
Anima
quae
peccaverit
,
ipsa
morietur
:
and
thou
art
within
that
generall
Sentence
,
and
Judgement
,
Every
soul
that
sinneth
shall
die
,
The
death
of
the
soul.
Out
of
these
generall
Propositions
thou
canst
not
get
;
Deus
vult
omnes
slavos
,
God
will
have
all
men
to
be
saved
,
Because
that
Pardon
hath
in
it
that
Ita
quod
,
that
condition
,
Omnem
filium
,
Hee
sc●urgeth
every
sonne
whom
he
receiveth
,
what
he
did
,
but
how
we
should
do
so
too
.
All
the
evills
and
mischiefes
that
light
upon
us
in
this
world
,
come
(
for
the
most
part
)
from
this
,
Quia
fruimur
utendis
,
fulfill
his
sufferings
in
our
bodies
,
by
bearing
the
afflictions
and
tribulations
of
this
life
.
Now
,
Gheber
,
Ego
vir
,
I
am
the
man
;
It
was
that
man
,
that
is
denoted
and
signified
in
that
name
,
that
hath
lien
under
affliction
,
and
therefore
no
kinde
of
man
was
likely
to
scape
.
There
are
in
the
Originall
Scriptures
,
four
words
,
by
which
man
is
called
;
four
names
of
man
;
and
any
of
the
others
,
(
if
we
consider
the
origination
of
the
words
)
might
better
admit
afflictions
to
insult
upon
him
,
then
this
,
Gheber
,
vir
,
I
am
the
man
.
At
first
,
man
is
called
Ishe
;
a
word
,
which
their
Grammarians
derive
à
sonitu
,
from
a
sound
,
from
a
voice
.
Whether
mans
excellency
be
in
that
,
that
he
can
speak
,
which
no
other
creature
can
doe
;
or
whether
mans
impotency
be
in
that
,
that
he
comes
into
the
world
Crying
,
in
this
denomination
,
in
this
word
,
man
is
but
a
sound
,
but
a
voyce
,
and
that
is
no
great
matter
.
Another
name
of
man
is
Adam
,
and
Adam
is
no
more
but
earth
,
and
red
earth
,
aud
the
word
is
often
used
for
blushing
.
When
the
name
of
man
imports
no
more
but
so
,
no
more
but
the
frailty
of
the
earth
,
and
the
bashfull
acknowledgement
and
confession
of
that
frailty
,
in
infinite
infirmities
,
there
is
no
great
hope
of
scaping
afflictions
in
this
name
,
Adam
.
Lesse
in
his
third
name
,
Enosh
:
for
Enosh
signifies
aegrum
,
calamitosum
,
a
person
naturally
subject
to
,
and
actually
possest
with
all
kindes
of
infirmities
.
So
that
this
name
of
man
,
Enosh
,
is
so
farre
from
exempting
him
,
as
that
it
involves
him
,
it
overflows
him
in
afflictions
:
He
hath
a
miserable
name
,
as
well
as
a
miserable
nature
,
Put
them
in
fear
,
(
says
David
)
that
they
may
know
they
are
but
men
;
but
such
men
,
as
are
denoted
in
that
name
of
man
,
Enosh
,
(
for
there
that
name
is
expressed
)
weak
and
miserable
men
.
Now
,
(
to
collect
these
)
as
man
is
nothing
but
a
frivolous
,
an
empty
,
a
transitory
sound
,
or
but
a
sad
and
lamentable
voice
,
(
he
is
no
more
in
his
first
name
Ishe
)
As
man
is
nothing
but
red
earth
,
a
moldring
clod
of
infirmities
,
and
then
,
blushing
,
that
is
,
guilty
,
sensible
,
and
ashamed
of
his
own
miserable
condition
,
(
and
man
is
no
more
,
as
hee
is
but
Adam
)
As
man
is
nothing
but
a
receptacle
of
diseases
in
his
body
,
of
crosses
in
his
estate
,
of
immoderate
griefes
for
those
crosses
in
his
minde
,
(
and
man
is
no
more
as
hee
is
but
Enosh
)
so
there
is
no
wonder
,
why
man
in
generall
should
be
under
affliction
,
for
these
names
import
,
these
names
inforce
it
:
As
Adam
gave
names
to
the
creatures
according
to
their
natures
,
so
God
hath
given
names
to
man
,
according
to
his
nature
,
miserable
names
,
to
miserable
wretches
.
But
when
man
is
presented
in
this
Text
,
in
this
fourth
and
great
name
,
Gheber
,
which
denotes
excellency
,
Excellency
in
virtue
,
(
his
minde
rectified
)
Excellency
in
wealth
,
(
his
estate
enlarged
)
Excellency
in
power
,
(
his
authority
extended
)
Excellency
in
favour
,
(
all
seas
calm
on
the
top
,
and
foordable
at
the
bottome
to
him
)
when
man
is
expressed
in
that
word
,
Be
Lord
over
thy
brethren
,
and
let
thy
mothers
sonnes
bow
down
to
thee
:
And
then
,
in
this
heighth
,
this
heighth
of
vertue
and
merit
,
of
wealth
and
treasure
,
of
command
and
power
,
of
favour
and
acclamation
,
is
thrown
down
into
the
pit
of
misery
,
and
submitted
to
all
afflictions
,
what
man
can
hope
to
be
exempted
?
Man
carries
the
spawn
and
seed
and
egges
of
affliction
in
his
own
flesh
,
and
his
own
thoughts
make
haste
to
hatch
them
,
and
to
bring
them
up
.
We
make
all
our
worms
snakes
,
all
our
snakes
vipers
,
all
our
vipers
dragons
,
by
our
murmuring
.
And
so
have
you
this
generality
of
affliction
,
considered
in
this
name
of
Exaltation
Gheber
.
Now
,
Prophet
Ieremy
,
(
for
,
of
him
literally
we
understand
these
words
,
Ego
vir
,
I
am
the
man
)
is
thus
submitted
to
these
extraordinary
afflictions
,
twelve
men
,
would
it
ever
have
faln
or
entred
into
their
imaginations
,
that
any
of
them
,
should
have
been
any
of
those
twelve
?
Men
of
low
rank
,
and
estimation
,
men
disfurnished
,
not
onely
of
all
helps
of
learning
,
but
of
all
experience
in
Civill
or
in
Ecclesiasticall
affairs
?
And
as
Christ
infused
new
abilities
into
these
men
that
had
none
,
so
can
he
effect
his
purposes
without
them
,
who
think
they
have
all
.
And
therefore
,
when
he
had
chosen
his
twelve
Apostles
,
and
had
endowed
and
qualified
them
for
that
service
,
when
in
their
sight
some
of
his
Disciples
forsook
him
,
because
he
preached
Duros
sermones
,
Doctrines
hard
to
flesh
and
bloud
,
Numquid
&
vos
vultis
abire
,
Will
ye
also
goe
away
?
Hee
says
it
to
the
twelve
;
and
hee
does
not
say
,
Will
any
of
you
,
but
will
you
,
you
twelve
,
all
,
goe
away
?
I
can
doe
my
work
without
you
.
And
therefore
let
no
man
goe
about
to
promove
or
advance
his
own
fancies
,
his
own
singularities
,
his
own
Schismaticall
opinions
,
because
he
hath
done
God
service
before
,
because
he
hath
possessed
himself
of
the
love
of
that
Congregation
,
because
no
mans
preaching
is
so
acceptable
there
,
as
his
,
and
that
the
Church
cannot
be
without
him
;
for
,
no
man
hath
made
God
beholden
to
him
,
so
far
,
as
that
he
should
be
afraid
to
offend
him
.
So
also
let
no
man
be
disheartned
nor
discouraged
,
if
hee
have
brought
a
good
conscience
,
and
faithfull
labour
to
the
service
of
God
.
Let
him
not
thinke
his
wages
the
worse
paid
,
if
God
doe
mingle
bodily
sicknesse
,
temporall
losses
,
personall
disgraces
,
with
his
labours
;
Let
him
not
think
that
God
should
not
doe
thus
to
them
that
wear
out
themselves
in
his
service
;
for
the
best
part
of
our
wages
is
adversity
,
because
that
gives
us
a
true
fast
,
and
a
right
value
of
our
prosperity
.
Ieremy
had
it
;
the
best
of
his
rank
must
.
In
his
example
,
Satis
est
,
now
it
is
enough
,
Lord
take
away
my
life
;
God
had
more
to
lay
upon
him
.
A
last
years
fever
prevents
not
this
,
nor
a
sicknesse
in
the
fall
,
another
in
the
Spring
.
Men
are
not
as
such
Copises
,
as
being
felled
now
,
stand
safe
from
the
Axe
for
a
dozen
year
after
;
But
our
Afflictions
are
as
beggers
,
they
tell
others
,
and
send
more
after
them
;
Sicknesse
does
but
usher
in
poverty
,
and
poverty
contempt
,
and
contempt
dejection
of
spirit
,
And
a
broken
spirit
who
can
bear
?
No
man
may
refuse
a
privy
seal
,
because
he
hath
lent
before
.
And
,
though
Afflictions
be
not
of
Gods
revenue
,
for
,
Afflictions
are
not
reall
services
to
God
)
yet
they
are
of
his
Subsidies
,
and
he
hath
additionall
glory
out
of
our
Afflictions
;
and
,
the
more
,
the
more
.
Ieremy
had
been
scornfully
and
despitefully
put
in
the
stocks
by
Pashur
,
And
,
These
afflictions
are
for
my
sins
,
and
say
to
one
another
,
Ego
vir
,
I
am
the
man
whom
God
hath
thus
,
and
thus
afflicted
.
For
,
as
Executions
in
Criminall
justice
,
are
done
as
much
for
example
of
others
,
as
for
punishment
of
delinquents
,
so
would
God
faine
proceed
that
cheap
way
,
to
make
those
afflictions
which
he
lays
upon
thee
,
serve
another
too
;
as
they
will
,
if
thou
be
content
to
glorifie
God
,
in
letting
others
know
,
how
he
hath
afflicted
thee
.
Shut
we
up
this
first
branch
of
this
first
part
(
The
extent
and
universality
of
afflictions
)
which
we
have
considered
first
in
the
nature
of
the
case
,
(
we
have
all
contributed
to
the
afflictions
of
Christ
,
and
therefore
must
all
fulfill
his
sufferings
in
our
flesh
)
And
then
secondly
,
in
this
name
of
Exaltation
,
Gheber
,
(
man
,
in
the
highest
consideration
of
man
,
is
the
subject
of
affliction
)
And
lastly
,
in
the
person
of
Ieremy
,
in
whom
we
have
made
our
use
of
those
three
observations
;
First
,
That
no
man
is
so
necessary
to
God
,
as
that
God
cannot
be
without
him
,
Then
,
That
no
man
is
excused
of
future
calamities
,
by
former
,
And
lastly
,
That
he
whom
God
hath
exercised
with
afflictions
,
is
bound
to
glorifie
God
in
the
declaration
thereof
;
shut
wee
up
this
branch
,
with
that
story
of
S.
Ambrose
,
who
,
in
a
journey
from
Milan
to
Rome
,
passing
sometime
in
the
evening
with
his
Host
,
and
hearing
him
brag
that
he
had
never
had
any
crosse
in
his
life
,
S.
Ambrose
presently
removed
from
thence
to
another
house
,
with
that
protestation
,
That
either
that
man
was
very
unthankfull
to
God
,
that
would
not
take
knowledge
of
his
corrections
,
or
that
Gods
measure
was
by
this
time
full
,
and
hee
would
surely
,
and
soundly
,
and
suddenly
poure
down
all
together
.
And
so
we
passe
to
our
other
branch
of
this
first
part
,
from
the
extent
and
generality
of
afflictions
,
to
the
weight
and
vehemence
of
them
,
expressed
in
three
heavy
circumstances
,
That
they
are
His
,
the
Lords
,
That
they
are
from
his
Rod
,
That
they
are
from
the
Rod
of
his
wrath
:
I
am
the
man
,
that
have
seen
afflictions
,
by
the
rod
of
his
mouth
.
First
,
sopor
Domini
,
the
heaviest
,
the
deadliest
sleep
that
could
be
imagined
.
so
may
these
Afflictions
in
our
Text
be
conceived
to
bee
exalted
to
a
superlative
heighth
,
by
this
addition
,
that
They
,
and
the
Rod
,
and
the
wrath
,
are
said
to
be
His
,
The
Lords
.
But
this
cannot
well
be
the
sense
,
nor
the
direct
proceeding
,
and
purpose
of
the
Holy
Ghost
,
in
this
place
,
because
where
the
addition
of
the
name
of
God
constitutes
a
superlative
,
that
name
is
evidently
and
literally
expressed
in
that
place
,
as
fortitudo
Det
,
sopor
Dei
,
and
the
rest
;
But
here
,
the
name
of
God
is
onely
by
implication
,
by
illation
,
by
consequence
;
All
necessary
,
but
yet
but
illation
,
but
implication
,
but
consequence
.
For
,
there
is
no
name
of
God
in
this
verse
;
but
,
because
in
the
last
verse
of
the
former
chapter
,
the
Lord
is
expresly
named
,
and
the
Lords
Anger
,
and
then
,
this
which
is
the
first
verse
of
this
chapter
,
and
connected
to
that
,
refers
these
afflictions
,
and
rods
,
and
wrath
to
Him
,
(
The
rod
of
his
wrath
)
it
must
necessarily
bee
to
him
who
was
last
spoken
of
,
The
Lord
,
They
are
Ejus
,
His
,
and
therefore
heavy
.
Then
is
an
Affliction
properly
Gods
Affliction
,
when
thou
in
thy
Conscience
canst
impute
it
to
none
but
God
.
When
thou
disorderest
thy
body
with
a
surfeit
,
nature
will
submit
to
sicknesse
;
When
thou
wearest
out
thy selfe
with
licentiousnesse
,
the
sin
it self
will
induce
infirmities
;
when
thou
transgressest
any
law
of
the
State
,
the
Iustice
of
the
State
will
lay
hold
upon
thee
.
And
for
the
Afflictions
that
fall
upon
thee
in
these
cases
,
thou
art
able
to
say
to
thy selfe
,
that
they
would
have
falne
upon
thee
,
though
there
had
been
no
God
,
or
though
God
had
had
no
rod
about
him
,
no
anger
in
him
;
Thou
knowest
in
particular
,
why
,
and
by
whose
,
or
by
what
means
,
these
Afflictions
light
upon
thee
.
But
when
thou
shalt
have
thy
Conscience
clear
towards
such
and
such
men
,
and
yet
those
men
shall
goe
about
to
oppresse
thee
,
when
thou
labourest
uprightly
in
thy
calling
,
and
yet
doest
not
prosper
,
when
thou
studiest
the
Scriptures
,
hearkenest
to
Sermons
,
observest
Sabbaths
,
desirest
conferences
,
and
yet
receivest
not
satisfaction
,
but
still
remainest
under
the
torture
of
scruples
and
anxieties
,
when
thou
art
in
S.
Pauls
case
,
Nihili
conscius
,
That
thou
knowest
nothing
by
thy selfe
,
particular
sinne
,
yet
make
not
thy selfe
so
just
,
This
then
is
the
first
weight
that
is
laid
upon
our
afflictions
,
are
His
,
The
Lords
;
and
this
weight
consists
in
this
,
That
because
they
are
his
,
they
are
inevitable
,
they
cannot
be
avoyded
,
And
because
they
are
His
,
they
are
certainly
just
,
and
cannot
be
pleaded
against
,
nor
can
we
ease
our selves
with
any
imagination
of
an
innocency
,
as
though
they
were
undeserved
.
And
the
next
weight
that
is
laid
upon
them
,
is
that
they
are
,
In
virga
ejus
,
in
his
rod.
For
,
though
this
Metaphore
,
the
Rod
,
If
thou
beat
thy
childe
with
a
rod
,
be
shall
not
dye
,
(
It
will
not
kill
him
)
yet
there
is
more
weight
then
so
in
this
Rod
;
If
a
man
smite
his
servant
with
a
Rod
,
so
that
he
dye
under
his
hand
,
he
shall
be
surely
punished
.
Beloved
,
whether
Gods
Rod
,
and
his
correction
,
shall
have
the
savour
of
life
unto
life
,
or
of
death
unto
death
,
consists
much
in
the
hand
,
that
is
to
receive
it
,
and
in
the
stomach
that
is
to
digest
it
.
As
in
Gods
Temporall
blessings
that
he
raines
downe
upon
us
,
it
is
much
in
our
gathering
,
and
inning
,
and
spending
them
,
whether
it
shall
be
frumenti
,
or
laqueorum
,
whether
this
shall
prove
such
a
shoure
,
as
shall
nourish
our
soule
spiritually
,
in
thankfulnesse
to
God
,
and
in
charitable
workes
towards
his
needy
Servants
,
a
shoure
of
snares
,
to
minister
occasions
of
tentations
;
so
when
he
raines
afflictions
upon
us
,
it
is
much
in
our
gathering
,
whether
it
shall
be
Roris
,
or
Grandinis
,
whether
it
shall
be
a
shoure
of
fatning
dew
upon
us
,
or
a
shoure
of
Fgyptian
haile-stones
,
to
batter
us
in
peeces
,
as
a
Potters
Vessell
,
that
cannot
be
renewed
.
Our
murmuring
makes
a
rod
a
staffe
,
and
a
staffe
a
sword
,
and
that
which
God
presented
for
physick
,
poyson
.
The
double
effect
and
operation
of
Gods
Rod
,
and
Corrections
,
is
usefully
and
appliably
expressed
in
the
Prophet
Zachary
:
That
he
had
fed
the
sheep
of
slaughter
,
that
he
had
been
carefull
for
them
,
who
would
needs
dye
,
say
he
what
he
could
.
Therefore
he
was
forced
to
come
to
the
Rod
,
to
correction
.
So
he
does
;
And
I
tooke
unto
me
,
sayes
he
there
,
two
Staves
,
the
one
I
called
Beauty
,
the
oth●r
Bands
;
Two
wayes
of
correction
,
a
milder
,
and
a
more
vehement
.
When
his
milder
way
prevailed
not
,
Then
said
I
,
I
will
not
feed
you
;
I
will
take
no
more
care
of
you
;
That
which
dyeth
let
it
dye
,
(
sayes
he
)
and
that
which
is
to
be
cut
off
,
let
it
be
cut
off
;
And
I
tooke
my
staffe
of
Beauty
,
and
cut
it
asunder
,
that
I
might
breake
my
Covenant
,
which
I
had
made
with
them
.
Beloved
,
God
hath
made
no
such
Covenant
with
any
State
,
any
Church
,
any
soule
,
but
that
,
being
provoked
,
he
is
at
liberty
to
break
it
.
But
then
,
upon
this
,
when
the
stubborne
,
and
the
refractory
,
the
stiff-necked
and
the
rebellious
were
cut
off
,
The
poore
of
the
sheep
(
sayes
God
)
that
waited
upon
me
,
knew
that
it
was
the
word
of
the
Lord
.
It
is
not
every
mans
case
,
to
mend
by
Gods
corrections
;
onely
the
poore
of
the
sheep
,
the
broken
hearted
,
the
contrite
spirit
,
the
discerner
of
his
owne
poverty
and
infirmity
,
could
make
that
good
use
of
affliction
,
as
to
finde
Gods
hand
,
and
then
Gods
purpose
in
it
.
For
,
this
Rod
of
God
,
this
Shebet
,
can
kill
;
Affliction
can
harden
,
as
well
as
mollifie
,
and
entender
the
heart
.
And
there
is
so
much
the
more
danger
,
that
it
should
worke
that
effect
,
that
obduration
,
because
it
is
Virga
Irae
,
The
rod
of
his
wrath
,
which
is
the
other
weight
that
aggravates
our
afflictions
.
In
all
afflictions
that
fall
upon
us
from
other
instruments
,
the
finger
of
God
is
in
all
these
.
But
in
the
afflictions
which
we
speake
of
here
,
such
as
fall
upon
us
,
when
we
thinke
our selves
at
peace
with
God
,
and
in
state
of
grace
,
it
is
not
Digitus
,
but
Manus
Dei
,
the
whole
worke
is
his
,
and
man
hath
no
part
in
it
.
Whensoever
he
takes
the
Rod
in
hand
,
there
is
a
correction
towards
;
but
yet
,
it
may
be
but
his
Rod
of
Beauty
,
of
his
Correction
,
not
Destruction
.
But
,
if
he
take
his
Rod
in
anger
,
the
case
is
more
dangerous
;
for
,
though
there
be
properly
no
anger
in
God
,
yet
then
is
God
said
to
do
a
thing
in
anger
,
when
he
does
it
so
,
as
an
angry
man
would
do
it
.
Upon
those
words
of
David
,
Saint
Augustine
observes
,
that
David
knew
Gods
rebukes
and
corrections
were
but
for
his
amendment
;
but
yet
,
In
Ira
corrigi
noluit
,
in
Ira
emendari
noluit
,
David
was
loth
,
that
God
should
go
about
to
mend
him
in
anger
;
afraid
to
have
any
thing
to
do
with
God
,
till
his
anger
were
over-passed
.
Beloved
,
to
a
true
anger
,
and
wrath
,
and
indignation
towards
his
children
,
God
never
comes
;
but
he
comes
so
neare
it
,
as
that
they
cannot
discerne
,
whether
it
be
anger
,
or
no.
A
Father
takes
a
Rod
,
and
looks
as
angerly
,
as
though
he
would
kill
his
childe
,
but
means
nothing
but
good
to
him
.
So
God
brings
a
soule
to
a
sad
sense
of
an
angry
countenance
in
God
,
to
a
sad
apprehension
of
an
angry
absence
,
to
a
sad
jealousie
and
suspition
that
God
will
never
returne
to
it
againe
;
And
this
is
a
heavy
affliction
,
whilst
it
lasts
.
Our
Saviour
Christ
,
in
that
case
,
came
to
expostulate
it
,
to
dispute
it
with
his
Father
,
Vt
quid
dereliquisti
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Do
but
tell
me
why
.
Fo●
,
if
God
be
pleased
to
tell
us
,
why
he
is
angry
,
his
anger
is
well
allayd
,
and
we
have
a
faire
overture
towards
our
restitution
.
But
,
in
our
infirmity
,
wee
get
not
easily
so
farre
;
we
apprehend
God
to
be
angry
;
we
cannot
finde
the
cause
,
and
we
sinke
under
the
burden
;
we
leave
the
disease
to
concoct
it self
,
and
we
take
no
Physick
.
And
this
is
truly
the
highest
extent
,
and
exaltation
of
affliction
,
That
in
our
afflictions
we
take
God
to
be
angryer
then
he
is
.
For
,
then
is
God
said
to
take
his
Rod
in
anger
,
when
he
suffers
us
to
thinke
that
he
does
so
,
and
when
he
suffers
us
to
decline
,
and
sinke
so
low
towards
diffidence
,
and
desperation
,
that
we
dare
not
looke
towards
him
,
because
we
beleeve
him
to
be
so
angry
.
And
so
have
you
all
those
peeces
which
constitute
both
the
branches
of
this
first
part
,
The
generality
and
extent
of
afflictions
,
considered
in
the
nature
of
the
thing
,
in
the
nature
of
the
word
,
this
name
of
man
,
Gheber
,
and
in
the
person
of
Ieremy
,
the
Prophet
of
God
,
And
then
the
intensene●●e
,
and
weight
and
vehemency
of
afflictions
,
considered
in
these
three
particulars
,
That
they
are
His
,
The
Lords
,
That
they
are
from
His
Rod
,
And
from
the
Rod
of
his
anger
.
But
to
weigh
down
all
these
,
we
have
comforts
ministred
unto
us
,
in
our
Text
,
which
constitute
our
other
part
.
Of
these
the
first
is
Vidi
,
for
this
is
an
act
of
particular
grace
and
mercy
,
when
God
enables
us
to
see
them
:
for
,
naturally
this
is
the
infirmity
of
our
spirituall
senses
,
What
man
is
he
that
liveth
,
and
shall
not
see
death
,
and
when
Christ
sayes
,
Thou
shalt
not
suffer
thine
holy
one
to
see
corruption
,
to
see
death
,
and
to
see
corruption
,
is
to
suffer
them
.
But
then
,
the
literall
sense
being
thus
duly
preserved
,
That
the
children
of
God
shall
certainly
see
,
that
is
,
certainly
suffer
afflictions
,
receive
we
also
that
sweet
odour
and
fragrancy
which
the
word
breaths
out
,
That
they
shall
see
it
,
that
is
,
understand
it
,
consider
it
:
For
,
as
when
the
wicked
come
to
say
,
The
Lord
does
not
see
it
,
it
is
presently
added
,
Neither
doth
the
God
of
Iacob
regard
it
,
(
It
is
a
seeing
that
induces
a
regarding
)
so
when
the
godly
come
to
see
their
afflictions
,
they
come
to
regard
them
,
to
regard
Gods
purpose
in
them
.
Vidisti
Domine
,
ne
sileas
,
All
this
thou
hast
seen
,
O
Lord
,
Lord
do
not
hold
thy
peace
.
David
presumed
,
that
if
God
saw
his
afflictions
,
he
would
stirre
in
them
;
when
we
come
to
see
them
,
we
stir
,
we
wake
,
we
rise
,
we
looke
about
us
,
from
whence
,
and
why
these
afflictions
come
;
and
therein
lyes
this
comfort
,
Vidi
,
I
have
seen
afflictions
,
I
have
been
content
to
look
upon
them
,
to
consider
them
.
The
Prophets
in
the
Old
Testament
,
doe
often
call
those
sights
,
and
those
prenotions
which
they
had
of
the
misery
and
destruction
of
others
,
Onus
visionis
,
Onus
verbi
Domini
,
O
the
burden
of
this
sight
,
O
the
burden
of
this
message
of
God
.
It
was
a
burden
to
them
,
to
see
Gods
judgements
directed
upon
others
;
how
much
more
is
it
a
burden
to
a
man
,
to
see
his
own
affliction
,
and
that
in
the
cause
thereof
?
But
this
must
be
done
,
we
must
see
our
affliction
in
the
Cause
thereof
.
No
man
is
so
blinde
,
so
stupid
,
as
that
he
doth
not
see
his
affliction
,
that
is
,
feele
it
;
but
we
must
see
it
so
,
as
to
see
through
it
,
see
it
to
be
such
as
it
is
,
so
qualified
,
so
conditioned
,
so
circumstanced
,
as
he
that
sends
it
,
intends
it
.
We
must
leave
out
the
malice
of
others
in
our
oppressions
,
and
forgive
that
;
leave
out
the
severity
of
the
Law
in
our
punishments
,
and
submit
to
that
;
and
looke
intirely
upon
the
certainty
of
Gods
judgement
,
who
hath
the
whole
body
of
our
sins
written
together
before
him
,
and
picks
out
what
sin
it
pleaseth
him
,
and
punisheth
now
an
old
,
now
a
yesterdayes
sin
,
as
he
findeth
it
most
to
conduce
to
his
glory
,
and
our
amendment
,
see
the
hand
of
God
upon
the
wall
as
Belshazzar
did
,
(
for
even
that
was
the
hand
of
God
)
though
wee
cannot
read
that
writing
,
no
more
then
Belshazzar
could
.
Wee
must
see
the
affliction
,
so
as
we
must
see
it
to
be
the
hand
of
God
,
though
wee
cannot
presently
see
,
for
what
sinne
it
is
,
nor
what
will
be
the
issue
of
it
.
And
then
when
we
have
seen
that
,
then
we
must
turn
to
the
study
of
those
other
particulars
,
for
,
till
we
see
the
affliction
to
come
from
God
,
we
see
nothing
;
There
is
no
other
light
in
that
darknesse
,
but
he
.
If
thou
see
thy
affliction
,
thy
sicknesse
,
in
that
glasse
,
in
the
consideration
of
thine
own
former
licentiousnesse
,
thou
shalt
have
no
other
answer
,
but
that
soure
remorse
,
and
increpation
,
you
might
have
lived
honestly
.
If
thou
see
thy
affliction
,
thy
poverty
,
in
that
glasse
,
in
the
malice
&
oppression
of
potent
adversaries
,
thou
wilt
get
no
farther
,
then
to
that
froward
and
churlish
answer
,
The
Law
is
open
,
mend
your selfe
as
you
can
.
But
Iactate
super
Dominum
,
saith
David
,
Lay
all
thy
burden
upon
the
Lord
,
and
hee
will
apply
to
thee
that
Collyrium
,
that
soveraigne
eye-salve
,
(
it
shall
not
blinde
thee
)
And
see
from
whence
it
commeth
,
(
from
him
,
who
,
as
hee
liveth
,
would
not
the
death
of
a
sinner
)
And
see
why
it
commeth
,
(
that
thou
mightest
see
and
taste
the
goodnesse
of
God
thy selfe
,
and
declare
his
loving
kindnesse
to
the
Children
of
Men.
)
And
this
is
the
comfort
deduced
from
this
word
Vidi
,
I
have
seen
affliction
.
And
this
leadeth
us
to
our
other
Comfort
,
Ego
vir
,
I
am
that
man
;
Thy
Morality
,
is
not
shaked
in
thee
.
It
is
the
Mercy
of
God
,
that
wee
are
not
conumed
,
saith
Ieremy
here
;
And
it
is
a
great
degree
of
his
mercy
,
to
let
us
feele
that
wee
are
not
consumed
,
to
give
us
this
sense
,
that
our
case
is
not
desperate
,
but
that
Ego
vir
,
I
am
the
man
,
that
there
remaineth
still
strength
enough
to
gather
more
;
That
still
thou
remainest
a
man
,
a
reasonable
man
,
and
so
art
able
to
apply
to
thy selfe
;
all
those
medicines
and
reliefs
,
which
Philosophy
and
naturall
reason
can
afford
.
For
,
even
these
helps
,
deduced
from
Philosophy
and
naturall
reason
,
are
strong
enough
against
afflictions
of
this
world
,
as
long
as
we
can
use
them
,
as
long
as
these
helps
of
reason
and
learning
are
alive
,
and
awake
,
and
actuated
in
us
,
they
are
able
to
sustain
us
from
sinking
under
the
afflictions
of
this
world
,
for
,
they
have
sustained
many
a
Plato
,
and
Socrates
,
and
Seneca
in
such
cases
.
But
when
part
of
the
affliction
shall
be
,
that
God
worketh
upon
the
Spirit
it selfe
,
and
damps
that
,
enfeebles
that
,
that
he
casts
a
sooty
Cloud
upon
the
understanding
,
and
darkens
that
,
that
he
doth
Exuere
hominem
,
devest
,
strip
the
man
of
the
man
,
Eximere
hominem
,
take
the
man
out
of
the
man
,
and
withdraw
and
frustrate
his
naturall
understanding
so
,
as
that
,
to
this
purpose
,
he
is
no
man
,
yet
even
in
this
case
,
God
may
mend
thee
,
in
marring
thee
,
hee
may
build
thee
up
in
dejecring
thee
,
hee
may
infuse
another
,
Ego
vir
,
another
Manhood
into
thee
,
and
though
thou
canst
not
say
Ego
vir
,
I
am
that
Morall
man
,
safe
in
my
Naturall
Reason
and
Philosophy
,
that
is
spent
,
yet
Ego
vir
,
I
am
that
Christian
man
,
who
have
seen
this
affliction
in
the
Cause
thereof
,
so
farre
off
,
as
in
my
sinne
in
Adam
,
and
the
remedy
of
this
affliction
,
so
farre
off
,
as
in
the
death
of
Christ
Iesus
I
am
the
Man
,
that
cannot
repine
,
nor
murmure
,
since
I
am
the
Cause
;
I
am
the
man
that
cannot
despair
,
since
Christ
is
the
remedy
.
I
am
that
man
,
which
is
intended
in
this
Text
,
Gheber
.
Not
onely
an
Adam
,
a
man
amongst
men
,
able
to
convince
me
,
though
they
speak
eloquently
against
me
,
he
hath
afflicted
me
,
but
able
to
prevail
with
God
himself
,
His
,
The
Lords
,
That
they
are
from
his
rod
,
That
they
are
from
the
rod
of
his
wrath
.
We
may
compare
our
afflictions
that
come
immediately
from
God
,
War
,
Famine
,
or
pestilence
.
It
does
not
appeare
,
it
is
not
expressed
,
that
David
determined
himself
,
or
declared
his
choice
of
any
of
the
three
.
The
childe
shall
surely
die
,
yet
David
said
,
for
all
that
determined
assurance
,
Who
can
tell
whether
the
Lord
will
be
gracious
to
me
,
that
the
child
may
live
,
and
he
fasted
a
fast
,
and
mourned
and
prayed
for
the
childes
life
;
Beloved
,
no
commination
of
God
,
is
unconditioned
,
or
irrevocable
.
But
in
this
case
David
intimates
some
kinde
of
election
,
Let
me
fall
into
the
hands
of
the
Lord
,
for
his
mercies
are
exceeding
great
,
and
not
into
the
hands
of
men
.
Susanna
,
when
shee
was
surprised
,
(
and
in
a
straight
too
,
though
of
another
kind
)
she
resolves
that
it
is
better
for
her
to
fall
into
the
hands
of
men
,
(
let
men
defame
her
,
let
men
accuse
her
,
condemn
her
,
execute
her
)
rather
then
sin
in
the
sight
of
God
,
and
so
fall
into
his
hands
.
So
that
,
if
wee
compare
offences
,
wee
were
better
offend
all
the
Princes
of
the
earth
,
then
offend
God
,
because
he
is
able
to
cast
body
and
soul
into
hell
fire
.
But
when
the
offence
is
done
,
for
the
punishment
which
follows
,
God
forgives
a
treason
,
sooner
then
thy
neighbour
will
a
trespasse
;
God
seales
thee
a
Quietus
est
,
in
the
bloud
of
his
Son
,
sooner
then
a
Creditor
will
renue
a
bond
,
or
withdraw
an
Action
;
and
a
Scandalum
magnatum
,
will
lie
longer
upon
thee
here
,
then
a
blasphem●
against
God
,
in
that
Court.
And
therefore
,
as
it
is
one
degree
of
good
husbandry
,
in
ill
husbands
,
to
bring
all
their
debts
into
one
hand
,
so
doest
thou
husband
thy
afflictions
well
,
if
thou
put
them
all
upon
thy
debts
to
God
,
and
leave
out
the
consideration
of
Instruments
;
And
he
shall
deale
with
thee
,
In
virga
ejus
,
In
his
rod.
Iob
would
fain
have
come
to
a
cessation
of
arms
,
Let
the
Lord
take
away
his
rod
from
me
,
sayes
he
,
and
let
not
his
fear
terrifie
me
;
Them
would
I
speak
.
As
long
as
his
rod
was
upon
him
,
and
his
fears
terrified
him
,
it
was
otherwise
;
he
durst
not
.
But
truly
his
feares
should
not
terrifie
us
,
though
his
rod
be
upon
us
;
for
herein
lies
our
comfort
,
That
all
Gods
rods
are
bound
up
with
that
mercy
,
which
accompanied
that
rod
that
God
threatned
David
,
to
exercise
upon
his
son
Solemon
,
;
(
I
will
let
him
fall
into
the
hands
of
men
)
This
was
heavy
;
Therefore
it
is
eased
with
that
Cordiall
,
But
my
mercy
shall
not
depart
away
from
him
,
as
I
took
it
from
Saul
.
But
for
this
mercy
,
the
oppressions
of
men
were
mercilesse
;
But
all
Gods
rods
are
bound
up
with
this
mercy
;
and
therein
lies
our
comfort
.
And
for
the
rods
of
other
men
,
O
my
people
be
not
afraid
of
the
Assyrian
,
He
shall
smite
them
with
a
rod
,
and
he
shall
lift
up
his
staffe
against
them
;
Some
harm
he
shall
doe
;
(
He
shall
smite
them
with
a
rod
)
And
he
shall
threaten
more
,
offer
at
more
(
he
shall
lift
up
his
staffe
)
where
then
is
the
peoples
reliefe
,
The
Lord
of
Hosts
shall
stir
up
a
scourge
for
him
.
God
shall
appear
in
that
notion
of
power
,
The
Lord
of
Hosts
,
and
he
shall
encounter
his
enemies
,
and
the
enemies
of
his
friends
,
with
a
scourge
upon
them
,
against
their
rod
upon
us
.
Gods
own
rods
are
bound
up
in
mercy
,
(
they
end
in
mercy
)
And
,
for
the
rods
of
other
men
,
God
cuts
them
in
pieces
,
and
their
owners
,
with
his
sword
.
Gods
owne
rods
,
even
towards
his
owne
Children
,
are
sometimes
,
as
that
rod
which
he
put
into
Moses
hand
was
,
serpentine
rods
have
wrought
a
good
effect
:
When
Moses
his
Rod
was
a
Serpent
,
yet
it
return'd
quickly
to
a
Rod
againe
;
how
bitter
so
ever
Gods
corrections
be
,
they
returne
soone
to
their
naturall
sweetnesse
,
and
though
the
correction
continue
,
the
bitternesse
does
not
:
with
this
Rod
Moses
tam'd
the
Sea
,
and
divided
that
;
but
he
drowned
none
in
that
Sea
,
but
the
Aegyptians
.
Gods
rod
will
cut
,
and
divide
between
thy
soule
,
and
spirit
,
but
he
will
destroy
nothing
in
thee
,
not
thy
Morality
,
not
thy
Christianity
,
but
onely
thine
owne
Aegyptians
,
thy
Persecutors
,
thy
concupiscencies
.
But
all
this
while
,
direction
:
Feed
thy
sheep
with
thy
Rod
,
saies
God
;
and
there
it
is
a
Pastorall
Rod
,
the
direction
of
the
Church
;
Virga
rectitudinis
virgaregni
tui
,
David
;
The
Scepter
of
thy
kingdome
is
a
right
Scepter
;
and
there
its
a
royall
rod
,
the
protection
of
the
state
:
so
that
all
comforts
that
are
deriv'd
upon
us
,
by
the
direction
of
the
Church
,
and
by
the
protection
of
the
State
,
are
recommended
to
us
,
and
conferr'd
upon
us
in
this
His
Rod.
Nor
is
it
onely
a
Rod
of
comfort
,
by
implication
,
and
consequence
;
Though
I
should
walke
thorough
the
valley
of
the
shadow
of
death
,
I
will
feare
no
evill
;
Thy
rod
,
and
thy
staffe
,
they
comfort
me
.
He
had
not
onely
a
comfort
,
though
he
had
the
rod
,
but
he
had
not
had
so
much
comfort
,
except
he
had
had
it
;
we
have
not
so
good
evidence
of
the
joyes
of
the
next
life
,
except
we
have
the
sorrowes
of
this
.
The
discomfort
then
lies
not
in
this
,
ejus
,
his
,
the
Lords
,
(
for
we
have
an
ease
in
that
)
nor
,
that
it
is
In
Virga
ejus
,
in
his
rod
,
(
for
we
have
a
benefit
by
that
)
but
it
is
In
virga
irae
,
in
that
it
is
the
rod
of
his
wrath
,
of
his
anger
.
But
truely
,
beloved
,
there
is
a
blessed
comfort
ministred
unto
us
,
even
in
that
word
;
for
that
word
Anger
,
wrath
,
hath
another
ordinary
signification
in
Scripture
,
which
,
though
that
may
seem
to
be
an
easier
,
would
prove
a
heavier
sense
for
us
to
beare
,
than
this
of
wrath
and
anger
;
this
is
,
preteritio
,
conniventia
,
Gods
forbearing
to
take
knowledge
of
our
transgressions
;
when
God
shall
say
of
us
,
as
he
does
of
Israel
,
when
God
leaves
us
to
our selves
,
and
studies
our
recovery
no
farther
,
by
any
more
corrections
;
for
,
in
this
case
,
there
is
the
lesse
comfort
,
because
there
is
the
lesse
anger
show'd
.
And
therefore
S.
Bernard
,
who
was
heartily
afraid
of
this
sense
of
our
word
,
heartily
afraid
of
this
preterition
,
that
God
should
forget
him
,
leave
him
out
,
affectionately
,
passionately
embraces
this
sense
of
the
word
in
our
Text
,
Anger
;
and
he
sayes
,
Irascaris
mihi
Domine
,
Domine
mihi
irascaris
,
Be
angry
with
me
ô
Lord
,
O
Lord
be
angry
with
me
,
lest
I
perish
!
for
,
till
we
have
a
sense
of
such
an
anger
in
God
,
towards
us
,
as
Children
have
from
their
Parents
,
that
not
onely
they
correct
them
,
but
deny
them
some
things
that
they
aske
,
and
keep
them
some
time
from
their
sight
and
presence
,
till
we
be
made
Partakers
of
this
blessed
anger
of
God
,
(
for
we
doe
not
pray
,
that
God
would
not
be
angry
,
but
that
he
would
not
be
angry
with
us
for
ever
)
till
then
we
come
not
to
see
an
affliction
,
that
is
,
to
discerne
,
what
,
and
whence
,
and
why
that
comes
:
Nor
we
see
that
not
like
Men
,
like
such
Men
,
like
Christian
Men
,
not
with
a
faithfull
and
constant
assurance
,
that
all
will
have
an
end
in
him
who
suffered
infinitely
more
for
us
,
than
he
hath
layd
upon
us
.
SERMON
XLIX
.
A
Sermon
Preached
at
Saint
Dunstan's
upon
New-years-day
,
1624.
GEN.
17.
24.
Abraham
himselfe
was
ninety
nine
yeares
old
,
when
the
foreskin
of
his
flesh
was
Circumcised
.
THis
is
the
place
where
Circumcision
began
,
and
this
is
the
Day
,
when
Circumcision
ended
;
in
this
Scripture
it
was
Instituted
,
in
the
person
of
Abraham
;
and
upon
this
Day
it
was
perfected
and
consummated
in
the
person
of
Christ
Iesus
:
for
,
though
Circumcision
were
admitted
in
a
few
cases
,
in
the
Apostles
time
,
after
Christ
,
yet
that
was
,
as
dead
berbs
are
re-admitted
into
medicines
in
the
winter
,
when
fresh
and
green
herbs
cannot
be
had
of
that
kind
:
So
Circumcision
was
sometimes
admitted
for
peace
,
and
to
avoid
scandall
,
and
the
better
to
propagate
the
Church
,
spirituall
Circumcision
of
our
hearts
.
It
is
a
Text
well
handled
,
and
it
is
a
Day
well
spent
,
if
the
Text
teach
us
to
obey
God
readily
,
and
immediately
,
what
inconveniences
soever
present
themselves
in
the
way
,
and
if
the
celebration
of
the
Day
,
teach
us
to
come
this
Day
,
to
that
which
is
the
true
Circumcision
,
the
Circumcision
of
the
Heart
.
In
the
first
,
in
Abraham's
example
,
we
shall
passe
by
these
steps
:
First
,
that
though
there
be
allowed
to
us
an
Omnia
Probate
,
a
Triall
of
all
things
,
and
a
spirit
to
discerne
spirits
;
yet
when
once
it
appeares
to
us
,
to
be
a
comman
dement
of
God
,
there
's
a
fine
leavied
,
all
Titles
concluded
,
no
more
claime
to
be
made
by
our
under
standing
,
our
reason
,
but
a
present
,
and
an
exact
obedience
must
be
given
to
it
.
Secondly
,
that
in
particular
Men
,
and
in
particular
cases
,
there
may
arise
tentations
,
objections
,
reasons
,
why
a
Man
might
forbeare
altogether
,
or
at
least
differ
the
execution
of
such
a
commandement
,
as
there
may
have
done
in
Abraham's
case
,
as
we
shall
see
anon
.
Thirdly
,
that
though
such
tentations
doe
arise
in
us
out
of
our
infirmities
,
yet
God
gives
his
Children
strength
to
overcome
those
difficulties
,
and
to
oppose
stronger
reasons
against
those
reasons
,
and
so
to
come
to
a
willing
obedience
to
his
will
.
And
then
lastly
,
the
triumph
that
belongs
to
this
victory
;
which
we
shall
find
,
in
considering
what
benefit
Abraham
received
by
this
obedience
in
his
Circumcision
:
And
these
will
be
the
branches
of
out
first
part
,
rising
out
of
the
Institution
of
Circumcision
,
in
the
person
of
Abraham
at
that
great
age
,
First
,
that
Gods
manifest
will
must
not
be
disputed
,
nor
reasoned
upon
:
Secondly
,
that
Mans
corrupt
nature
will
offer
reasons
against
it
:
Thirdly
,
that
God
will
give
the
issue
with
the
tentation
,
reason
above
that
reason
:
And
lastly
,
he
will
accompany
that
victory
,
with
other
blessings
too
.
First
then
,
exact
obedience
to
that
which
God
exacts
of
us
,
it
is
well
said
by
Luther
,
Depuerascendum
est
,
cum
agitur
de
obedientia
Dei
:
when
the
question
is
,
whether
this
,
or
this
be
commanded
by
God
or
no
,
when
traditions
and
additions
of
men
,
are
imposed
upon
us
,
as
commandements
of
God
,
here
's
no
Depuerascendum
in
this
case
,
this
is
no
Childs-play
;
then
viriliter
agendum
,
(
as
the
Apostle
speaks
)
we
must
quit
our selves
like
men
,
we
must
dispute
like
Men
,
(
like
learned
men
)
preach
like
Men
,
(
like
Zealous
Men
)
pray
like
Men
(
like
devout
Men
)
resist
like
Men
,
(
like
valiant
Men
)
or
at
least
,
(
in
cases
where
we
may
not
resist
)
suffer
like
Men
,
(
like
constant
Christian
Men.
)
But
when
the
question
is
,
De
obedientia
Dei
,
that
this
is
agreed
to
be
the
will
of
God
,
and
all
the
question
is
,
whether
God
might
not
be
content
to
accept
an
obedience
to
some
part
of
it
,
or
to
all
of
that
hereafter
,
but
not
now
,
whether
God
would
not
forgive
the
debt
,
or
at
least
give
day
for
the
payment
of
it
;
either
when
we
are
old
,
or
by
legacies
to
pious
uses
,
when
we
die
,
when
this
is
the
question
,
Depuerascendum
est
,
we
must
grow
Children
again
;
we
must
not
onely
,
not
argue
,
not
dispute
against
it
(
which
are
acts
of
men
,
of
strong
&
able
understandings
)
but
we
must
return
to
the
first
weaknesse
of
Children
,
to
be
speechlesse
,
to
be
thoughtlesse
;
we
must
not
utter
a
word
,
not
conceive
a
thought
against
it
,
Periculosa
&
pestilens
quaestio
,
Quare
;
saies
Luther
also
,
It
is
a
Dangerous
and
Infectious
Monasillable
,
How
or
Why
:
If
I
will
aske
a
reason
,
why
God
commands
such
a
thing
;
first
,
Periculosum
est
,
It
is
Dangerous
;
for
,
I
have
nothing
to
answer
me
,
but
mine
owne
reason
,
and
that
affords
not
Lead
enough
,
nor
Line
enough
,
to
sound
the
depth
of
Gods
proceedings
,
nor
length
enough
,
nor
strength
enough
to
reach
so
farre
,
and
therefore
I
may
mistake
the
reason
,
and
goe
upon
false
grounds
.
So
,
Periculosum
est
,
It
is
a
Dangerous
question
,
and
a
lost
question
,
because
I
can
have
no
certaine
answer
;
and
it
is
an
infectious
question
too
,
for
here
is
one
coale
of
the
Devils
fire
,
of
his
pride
,
kindled
in
me
;
as
the
Devil
said
,
Similis
ere
Altissimo
,
I
will
be
like
the
Highest
,
and
see
whether
I
may
not
stand
by
my selfe
,
without
any
Influence
from
God
,
without
any
Dependance
upon
God
:
so
,
in
our
case
,
I
will
be
so
farre
equall
to
God
,
as
that
I
will
measure
his
actions
by
my
reason
,
and
nor
doe
his
Commandements
till
I
know
why
he
commanded
them
:
And
then
,
when
the
infection
is
got
into
a
House
,
who
can
say
,
it
shall
end
here
in
this
Person
,
and
kill
no
more
;
or
it
shall
end
this
weeke
,
and
last
no
longer
?
So
if
that
infectious
inquisition
,
that
Quare
,
(
Why
should
God
command
this
or
this
perticular
?
be
entred
into
me
,
all
my
Humilitie
is
presently
infected
,
and
I
shall
looke
for
a
reason
,
why
God
made
a
world
,
or
why
he
made
a
world
no
sooner
then
6000.
yeares
agoe
,
and
why
he
sayes
some
,
and
why
but
some
,
and
I
shall
examine
God
upon
all
the
Interrogatories
that
I
can
frame
,
upon
the
Creed
(
why
I
should
believe
a
Sonne
of
a
Virgin
without
a
Man
,
or
believe
the
Sonne
of
God
to
descend
into
Hell
)
Or
frame
upon
the
Pater
Noster
,
(
why
I
should
worship
such
a
God
,
that
must
be
prayed
to
,
not
to
leade
me
into
tentation
)
Or
frame
upon
the
Ten
Commandements
,
why
after
all
is
done
and
heapt
,
for
any
sinfull
action
,
yet
I
should
be
guilty
of
all
,
for
covering
in
my
heart
another
mans
horse
or
house
.
And
therfore
Luther
pursues
it
farther
,
with
words
of
more
vehemence
,
Odiosa
&
exitialis
vocule
,
Quare
,
It
is
an
Execrable
and
Damnable
Monasillable
,
Why
;
it
exasperates
God
,
it
ruines
us
:
For
,
when
we
come
to
aske
a
reason
of
his
actions
,
either
we
doubt
of
the
goodnesse
of
God
,
that
he
is
not
so
carefull
of
us
,
as
we
would
be
;
or
of
his
power
,
that
he
cannot
provide
for
us
,
so
well
as
we
could
doe
;
or
of
his
wisdome
,
that
he
hath
not
grounded
his
Commandements
so
well
as
we
could
have
advised
him
:
whereas
Saint
Augustine
saies
justly
,
Qui
rationem
quaerit
voluntatis
Dei
,
aliquid
majus
Deo
quaerit
,
He
that
seekes
a
reason
of
the
will
of
God
,
seekes
for
something
greater
then
God
.
It
was
the
Devill
that
opened
our
eies
in
Paradise
,
it
is
our
parts
to
shut
them
so
farre
,
as
not
to
gaze
upon
Gods
secret
purposes
.
God
guided
his
Children
as
well
by
a
Pillar
of
Cloud
,
as
by
a
Pillar
of
Fire
,
and
both
,
Cloud
and
Fire
,
were
equally
Pillars
:
There
is
as
much
strength
in
,
and
as
safe
relying
upon
some
ignorances
,
as
some
knowledges
;
for
God
provided
for
his
people
,
as
well
in
this
,
that
he
did
Moses
body
from
them
,
as
that
he
revealed
other
Mysteries
to
them
,
by
him
.
All
is
well
summ'd
and
collected
by
Saint
Augustine
,
Dominus
cur
jusserit
,
viderit
;
faciendum
est
à
serviente
,
quod
jusserit
:
Why
God
commands
any
thing
,
God
himselfe
knowes
;
our
part
is
,
not
to
enquire
why
,
by
to
doe
what
he
commands
.
This
is
the
Rule
:
Quare
,
Quare
eduxisti
,
Wherefore
have
you
brought
us
hither
to
die
here
,
where
there
is
no
Seed
,
no
Figges
,
no
Vines
,
no
Pomegrantes
,
no
Water
?
Saul
had
this
Quare
,
this
rebellious
inquisition
,
upon
that
Commandement
of
God
against
the
Amalekites
,
And
from
this
Quare
,
from
this
disputation
of
his
,
arose
that
conclusion
,
That
it
were
better
to
spare
some
for
Sacrifice
,
then
to
destroy
all
:
But
though
his
pretence
had
a
religious
colour
,
that
would
not
justifie
a
slacknesse
in
obeying
the
manifested
will
of
God
;
for
,
for
this
,
God
repented
that
he
made
him
King
,
and
told
him
that
he
had
more
pleasure
in
Obedience
,
then
in
Sacrifice
.
But
,
to
come
to
better
men
then
the
Israelites
in
the
Wildernesse
,
or
Saul
in
his
Government
,
Iob
,
though
he
,
and
his
Friends
held
out
long
,
(
They
sate
upon
the
ground
even
daies
and
seven
nights
,
and
none
spoke
a
word
)
yet
at
last
fell
into
these
Quares
,
Why
did
I
not
die
in
the
birth
?
or
,
why
sucked
I
the
breast
?
Peter
himselfe
had
this
reluctation
;
and
though
that
were
out
of
piety
,
yet
he
was
chidden
for
it
,
Quare
lavas
,
saies
he
,
Lord
,
doest
thou
wash
my
feet
?
thou
shalt
never
wash
my
feet
:
till
Christ
was
faine
to
say
,
If
I
wash
thee
not
,
thou
shalt
have
no
part
with
me
.
Upon
this
common
infirmitie
;
inherent
in
the
best
men
that
may
(
and
not
unlikely
)
be
,
that
when
God
commanded
Abraham
,
at
that
great
age
to
circumcise
himselfe
,
there
might
arise
such
Quares
,
such
scruples
and
doubts
,
as
there
,
in
Abrahams
minde
,
(
for
,
as
Saint
Paul
saies
of
himselfe
,
If
any
man
thinke
he
hath
whereof
to
trust
in
the
flesh
,
So
if
any
man
might
have
taken
this
libertie
to
have
disputed
with
God
,
upon
his
precepts
,
Abraham
might
have
done
it
;
for
,
when
God
called
him
out
to
number
the
Starres
,
(
which
was
,
even
to
Art
,
impossible
)
and
promised
him
,
Impossibilitie
,
Abraham
believed
,
and
this
was
accounted
to
him
for
Righteousnesse
:
implicit
faith
in
God
,
when
God
called
him
,
and
he
went
out
,
not
knowing
whither
he
went
:
And
therefore
when
God
offered
him
a
new
seale
,
Circumcision
,
Abraham
might
have
said
,
Quare
sigillum
?
What
needs
a
seale
betweene
thee
and
me
?
I
have
used
to
take
thy
word
before
,
and
thou
hast
tried
me
before
:
But
Abraham
knew
that
Obedience
was
better
then
wit
or
disputation
;
for
,
though
Obedience
and
good
works
,
do
not
beget
faith
,
yet
they
nurse
it
;
Per
ea
augescit
fidei
,
&
pinguescit
,
saies
Luther
,
Our
faith
grows
into
a
better
state
,
and
into
a
better
liking
,
by
our
good
works
.
Againe
,
when
Abraham
considered
,
that
it
was
,
Mandatum
in
re
turpi
,
That
this
Circumcision
,
in
it selfe
,
was
too
frivolous
a
thing
;
and
,
in
that
part
of
the
Bodie
,
too
obscene
a
thing
,
to
be
brought
into
the
fancy
of
so
many
Women
,
so
many
young
Men
,
so
many
Strangers
to
other
Nations
,
as
might
bring
the
Promise
and
Covenant
it selfe
into
scorne
,
and
into
suspicion
,
that
should
require
such
a
seale
to
it
as
that
was
,
he
might
have
come
to
this
,
Quare
tam
turpe
,
quare
tam
sordidum
?
why
does
God
command
me
so
base
and
uncleane
a
thing
,
so
scornfull
and
mis-interpretable
a
thing
,
as
Circumcision
,
and
Circumcision
in
that
part
?
Againe
,
when
he
considered
,
that
to
Circumcise
all
his
family
in
one
day
,
(
as
by
the
Commandement
he
must
)
which
could
not
be
(
in
likelyhood
)
of
lesse
then
400.
(
for
he
went
out
before
,
to
the
rescue
of
Lot
,
with
318.
borne
and
brought
up
in
his
House
)
he
must
make
his
House
a
Spittle
of
so
many
impotent
Persons
,
unable
to
helpe
one
another
for
many
daies
,
(
for
such
was
the
effect
of
Circumcision
,
Veruntamen
,
Yet
not
my
will
,
but
thine
be
done
;
and
he
delivers
them
from
the
tentation
,
and
brings
them
to
an
intire
obedience
to
his
will
,
which
is
that
which
we
proposed
for
the
next
Branch
in
this
part
.
Tu
qui
vas
figuli
,
sayes
the
Apostle
;
whensoever
any
disputation
against
a
commandement
of
God
,
Tu
qui
vas
figuli
,
wilt
thou
who
art
but
the
vessell
,
dispute
with
the
potter
,
that
fashioned
thee
?
If
Abraham
had
any
such
doubts
,
of
a
frivolousnesse
in
so
base
a
seale
,
of
an
obscenity
in
so
foule
a
seale
,
of
an
incommodiousnesse
in
so
troublesome
a
seale
,
of
a
needlesnesse
in
so
impertinent
a
seale
;
if
he
had
these
doubts
,
no
doubt
but
his
forwardnesse
in
obeying
God
,
did
quickly
oppose
these
reasons
to
those
,
and
overcome
them
:
That
that
part
of
the
body
is
the
most
rebellious
part
;
and
that
therefore
,
onely
that
part
Adam
covered
,
out
of
shame
,
for
all
the
other
parts
he
could
rule
:
Ad
hominis
inobedientiam
redarguendam
,
suâ
inobedientiâ
quodammodo
caro
testimonium
perhibet
,
God
,
God
hath
left
one
part
of
Mans
body
,
to
rebell
against
him
;
for
though
the
seeds
of
this
rebellion
be
dispersed
through
all
the
body
,
yet
,
In
illa
parte
magis
regnat
additamentum
Leviathan
,
sayes
Saint
Bernard
,
the
spawns
of
Leviathan
,
the
seed
of
sinne
,
the
leven
of
the
Devil
,
abound
and
reignes
most
in
that
part
of
the
body
;
it
is
sentiva
peccati
,
saies
the
same
Father
,
the
Sewar
of
all
sinne
;
not
onely
because
all
sinne
is
deriv'd
upon
us
,
by
generation
,
and
so
implyed
,
and
involv'd
in
originall
sinne
;
but
because
,
almost
all
other
sinnes
have
relation
to
this
:
for
,
Gluttony
is
a
preparation
to
this
sinne
in
our selves
;
Pride
and
excesse
is
a
preparation
to
it
,
in
others
,
whom
we
would
enveigle
and
assure
,
by
our
bravery
;
Anger
and
malice
inclines
us
to
pursue
this
sinfull
and
inordinate
love
,
quarrelsomly
,
so
,
as
,
that
then
,
we
doe
not
quarrell
for
wayes
,
and
walls
in
the
street
,
but
we
quarrell
for
our
way
to
the
Devil
;
and
when
we
cannot
go
fast
enough
to
the
Devil
,
by
wantonnesse
in
the
chamber
,
we
will
quarrell
with
him
,
who
hinders
us
of
our
Damnation
,
and
find
a
way
,
to
go
faster
in
the
field
,
by
Duells
,
and
unchristian
Murder
,
in
so
foule
a
cause
,
as
unlawfull
lust
.
In
this
rebellious
part
,
is
the
root
of
all
sinne
,
and
therefore
did
that
part
need
this
stigmaticall
marke
of
Circumcision
,
to
be
imprinted
upon
it
.
Besides
,
(
for
the
Jewes
in
particular
)
they
were
a
Nation
prone
to
Idolatry
,
and
most
,
upon
this
occasion
,
if
they
mingled
themselves
with
Women
of
other
Nations
:
And
therefore
,
Dedit
eft
signum
,
ut
admoverentnr
de
generatione
pura
,
saies
Saint
Chrysostome
,
God
would
be
at
the
cost
even
of
a
Sacrament
,
(
which
is
the
greatest
thing
that
passes
between
God
and
Man
next
to
his
Word
)
to
defend
them
thereby
against
dangerous
alliances
,
which
might
turne
their
hearts
from
God
;
God
imprinted
a
marke
in
that
part
,
to
keep
them
still
in
mind
of
that
law
,
which
forbade
them
foraigne
Marriages
,
half
reasons
against
this
commandement
,
he
might
quickly
recollect
himself
,
and
see
,
that
Circumcision
was
first
,
Signum
memorativum
,
&
monimentum
isti
faederis
,
it
was
a
signe
of
the
Covenant
between
God
and
Abraham
;
Baptisme
,
In
Christ
you
are
circumcised
,
saies
the
Apostle
,
in
that
you
are
buried
with
him
,
And
then
,
that
was
Signum
Distinctivum
;
for
,
besides
that
it
kept
them
from
Idolatry
,
as
the
Greeks
called
all
Nations
,
whom
they
despised
,
Barbares
,
Barbarians
,
so
did
the
Jewes
,
Incircumcisos
,
Uncircumcised
:
And
that
was
a
great
threatning
in
the
Prophet
,
Thou
shalt
die
the
death
of
the
Uncircumcised
;
that
is
,
without
any
part
in
the
everlasting
promise
,
and
Covenant
.
But
yet
,
the
principall
dignity
of
this
Circumcision
,
was
,
that
it
was
Signum
figurativum
,
it
prefigured
,
it
directed
to
that
Circumcision
of
the
heart
;
Circumcise
the
foreskin
of
your
heart
,
for
the
Lord
your
;
And
for
all
the
other
reasons
that
could
be
assigned
,
of
Remembrance
,
of
Representation
,
of
Distinction
,
Caret
ubique
ratione
Iudaica
carnis
Circumcisio
,
(
sayes
Lactantius
)
Nisi
quod
est
Circumcisionis
figura
,
quae
est
Cor
Mundum
:
The
Jewish
Circumcision
were
an
absurd
and
unreasonable
thing
,
if
it
did
not
intimate
and
figure
the
Circumcision
of
the
heart
:
And
that
is
our
Second
part
of
this
Exercise
:
But
before
we
come
to
that
,
we
are
to
say
a
word
of
the
fourth
branch
of
this
part
,
That
as
there
is
no
Quaere
to
be
made
nor
admitted
against
God
,
(
which
was
our
first
part
)
If
Man
,
out
of
his
infirmity
,
doe
fall
into
that
,
(
which
was
our
Second
)
God
provides
and
furnishes
them
with
Reasons
against
those
Reasons
,
(
which
was
our
third
.
)
And
then
,
God
rewards
their
fighting
of
that
battaile
,
(
which
is
his
owne
worke
)
with
victories
,
and
crownes
,
and
blessings
here
;
(
which
must
be
our
fourth
branch
.
)
Of
Examples
of
this
,
one
hundred
,
ninety
nine
when
he
was
Circumcised
;
and
now
was
entring
into
another
age
,
(
for
he
liv'd
seventy
five
yeares
after
this
:
)
this
therefore
was
as
the
Eve
of
his
New-years-day
,
and
God
presents
him
thus
many
New-years-gifts
:
First
,
he
gives
him
a
new
Name
;
in
which
change
of
his
Name
,
from
Abram
,
to
Abraham
,
(
besides
that
he
was
chang'd
from
Pater
Magnus
,
to
Pater
Multudinis
,
from
the
Father
of
a
great
possession
and
family
,
to
the
Father
of
a
great
successession
and
posterity
,
for
that
diminishes
any
Greatnesse
,
to
have
no
posterity
to
leave
that
to
)
this
also
arises
to
be
noted
,
that
Gods
Name
Iehovah
,
having
in
that
two
Letters
of
one
kind
,
two
H
H
,
God
divides
with
his
Servant
,
God
affords
one
of
those
letters
to
the
dignifying
of
Abrahams
name
,
he
adds
an
H
of
his
owne
Name
to
his
:
Iehovah
is
his
essentiall
name
;
and
in
communicating
any
beame
of
that
Essence
,
any
letter
of
that
Name
,
we
become
semen
Dei
,
the
seed
of
God
;
and
filii
Dei
,
the
Sonnes
of
God
;
and
participes
divinae
naturae
,
Partakers
of
the
Divine
nature
;
and
idem
spiritus
cum
Domino
,
the
same
spirit
with
the
Lord
;
and
Hearers
of
that
voice
;
Ego
dixi
Dii
estis
,
I
have
said
you
are
Gods
:
If
we
were
carefull
to
answer
our
old
name
,
the
name
of
Christians
,
in
our
conformity
to
Christ
,
and
performance
of
Christianly
duties
,
that
were
well
,
and
other
Names
needed
not
,
as
remembrancers
unto
us
:
But
God
does
give
us
new
Names
and
additions
of
Offices
,
and
Titles
in
Schoole
,
or
Court
,
or
Common-wealth
,
as
new
testimonies
of
his
love
,
and
rebukes
of
our
former
negligences
,
and
Remembrancers
of
our
present
Duties
in
those
places
,
and
Encouragers
to
a
more
carefull
proceeding
in
them
.
Secondly
,
God
gave
Abraham
a
new
Wife
:
in
which
,
the
blessing
was
,
that
he
tooke
not
from
him
that
virtuous
and
obedient
Wife
which
he
had
before
,
Sara
,
but
now
he
made
her
a
Wife
unto
him
,
and
he
supplied
that
onely
defect
which
was
in
her
,
Barrennesse
,
and
so
made
her
fully
a
Wife
,
a
Mother
.
Thirdly
,
he
gave
him
a
new
Sonne
;
for
,
God
who
purposed
to
blesse
all
Nations
in
Abraham's
seed
,
would
not
onely
repaire
and
furnish
his
old
house
,
(
that
is
,
blesse
Ismael
with
temporall
blessings
)
but
he
would
build
him
a
new
house
,
raise
him
up
a
new
Sonne
,
Isaac
:
He
would
not
onely
fulfill
that
petition
of
Abrahams
,
Oh
that
Ismael
might
live
in
thy
sight
!
not
onely
preserve
Ismael
,
which
signifies
,
Exauditionem
Domini
,
that
the
Lord
had
heard
that
prayer
,
in
the
behalf
of
Ismael
;
but
he
would
give
him
an
Isaac
,
which
signifies
,
Risum
,
laetitiam
,
that
is
,
he
would
give
him
a
new
,
and
true
occasion
of
joy
.
Fourthly
,
he
gave
him
a
new
promise
;
that
as
in
Adam
he
had
promised
a
Messias
,
in
semine
mulieris
,
in
the
seed
of
the
Woman
;
now
he
contracts
that
promise
to
Abraham
,
in
semine
tuo
,
in
thy
seed
shall
all
Nations
be
blessed
;
and
so
makes
Abraham
,
not
onely
a
Partner
with
his
other
Children
,
in
the
Salvation
of
that
Messias
,
but
he
makes
Abraham
a
meanes
to
derive
that
Salvation
upon
others
also
,
In
semine
tuo
,
thou
shalt
not
onely
be
blessed
in
the
Seed
of
the
Woman
,
but
all
Nations
shall
be
blessed
in
thy
seed
.
And
lastly
,
he
gives
him
a
new
seale
;
not
onely
that
seale
,
under
which
he
was
wont
to
deale
with
him
,
not
onely
an
inward
seale
in
his
heart
,
but
he
gives
him
a
new
seale
,
a
visible
seale
,
the
seale
of
Circumcision
.
This
being
then
the
Dignity
of
Gods
precepts
,
that
they
require
a
present
,
and
an
exact
obedience
,
without
any
counter-disputing
;
this
being
the
infirmity
of
mans
nature
,
that
he
is
ever
ready
to
object
and
oppose
reasons
,
according
to
flesh
and
blood
,
against
Gods
precepts
;
this
being
the
overflowing
measure
of
Gods
mercy
to
his
Children
,
to
give
them
the
issue
with
the
tentation
;
Reason
above
that
Reason
,
victory
at
last
,
and
alacrity
in
the
performance
of
that
precept
;
and
this
being
his
infinite
bounty
,
to
give
us
such
rewards
and
retributions
for
those
victories
,
of
which
,
onely
his
goodnesse
,
and
his
strength
,
was
the
Author
in
us
,
when
we
doe
performe
those
duties
,
(
all
which
we
have
seen
in
Abrahams
obedience
to
a
fleshly
Circumcision
)
that
Circumcision
being
come
to
an
end
in
the
Circumcision
of
Christ
,
performed
this
day
:
Let
us
come
to
this
Circumcision
,
of
which
,
that
was
but
a
Figure
,
a
Spirituall
Circumcision
,
the
Circumcision
of
the
heart
,
and
God
shall
give
us
new
Names
(
new
Demonstrations
,
that
our
names
are
written
in
the
Booke
of
life
)
and
new
Marriages
(
refresh
his
promise
in
the
Prophet
,
that
he
will
marry
himselfe
to
us
for
ever
)
and
new
Sonnes
,
new
Isaacks
(
assurance
of
new
Ioyes
,
Essentiall
and
Accidentall
,
in
the
Kingdome
of
Heaven
,
and
inchoative
here
in
the
way
)
and
new
promises
,
and
new
seales
(
new
obligations
of
his
Blessed
Spirit
)
that
that
Infallibility
of
salvation
which
we
have
conceived
,
is
well
grounded
.
We
have
done
with
our
first
part
,
Spirituall
Circumcision
,
by
which
onely
we
can
be
made
conformable
to
our
patterne
and
example
,
Christ
Iesus
:
In
which
,
we
will
charge
your
memory
but
with
these
two
considerations
;
First
,
Quid
sit
,
what
this
spirituall
Circumcision
is
,
(
for
in
that
is
implyed
the
Quomodo
,
how
this
Circumcision
is
to
be
wrought
and
effected
)
And
Secondly
,
the
Ubi
,
what
part
of
a
Man
is
to
be
circumcised
in
this
Circumcision
,
for
that
implyes
Integritatem
,
that
it
is
the
whole
Man
in
every
part
.
Briefly
then
,
walke
in
the
spirit
;
for
then
,
saies
the
Apostle
,
ye
shall
not
fulfill
the
lusts
of
the
flesh
;
no
Circumcision
can
bring
us
to
this
,
that
we
shall
not
have
them
,
for
they
are
borne
in
us
,
and
they
will
live
in
us
,
whilst
we
live
;
but
this
is
this
Circumcision
,
not
to
fulfill
them
.
Neither
was
Abraham's
race
,
which
was
to
be
circumcised
,
more
numerous
,
more
plentifull
,
more
manifold
,
then
is
this
issue
of
the
flesh
,
Sinne
:
How
suddaine
,
and
how
large
a
pedigree
!
A
Child
,
at
the
first
minute
,
when
the
soule
enters
,
is
as
good
a
Sinner
,
that
is
,
as
absolute
a
Sinner
,
and
hath
as
good
title
to
Damnation
,
by
being
conceived
in
sinne
,
as
the
eldest
man
;
nay
,
he
is
as
old
a
Sinner
as
the
eldest
man
that
is
;
nay
,
as
the
eldest
man
that
ever
was
;
for
,
he
sinn'd
in
Adam
,
and
,
though
conceived
but
this
night
,
sinn'd
6000
yeares
agoe
.
In
young
Men
,
vanity
begets
excesse
;
excesse
;
licentiousnesse
;
licentiousnesse
,
envy
,
hatred
,
quarrels
,
murders
;
so
that
here
is
generation
upon
generation
,
here
are
risen
Grandfather
and
Great-grandfather-sinnes
quickly
,
a
forward
generation
:
And
then
they
grow
suddainly
to
be
habits
,
and
they
come
to
prescribe
in
us
:
Prescription
is
,
when
there
is
no
memory
to
the
contrary
;
and
we
cannot
remember
when
that
sinfull
custome
begun
in
us
:
yea
,
our
sinnes
come
to
be
reverenced
in
us
,
and
by
us
;
our
sinnes
contract
a
majestie
,
and
a
state
,
and
they
grow
sacred
to
us
;
we
dare
not
trouble
a
sinne
,
we
dare
not
displace
it
,
nor
displease
it
;
we
dare
not
dispute
the
prerogative
of
our
sinne
,
but
we
come
to
thinke
it
a
kinde
of
sedition
,
a
kinde
of
innovation
,
and
a
troubling
of
the
state
,
if
we
begin
to
question
our
Conscience
,
or
change
that
security
of
sinne
which
we
sleepe
in
,
and
we
thinke
it
an
easier
Reformation
to
repent
a
sinne
once
a
yeare
,
at
Easter
,
when
we
must
needs
Receive
,
then
to
watch
a
sinne
every
Day
.
There
is
scarce
any
sinne
,
but
that
in
that
place
of
the
Apostle
to
the
Galatians
,
it
comes
within
the
name
of
workes
of
the
flesh
;
for
,
though
he
names
divers
sinnes
,
which
are
litterally
and
properly
workes
of
the
flesh
,
(
as
Adultery
,
fornication
,
uncleannesse
,
wantonnesse
)
yet
those
sinnes
that
are
against
a
mans
owne
selfe
,
(
as
Gluttony
and
Drunkennesse
)
those
that
are
against
other
men
,
(
as
Contentions
and
Murders
)
those
that
are
directed
upon
new
Gods
(
as
Idolatry
)
those
that
are
Contracts
with
the
Devil
(
as
Witchcraft
)
those
that
are
offences
to
the
Church
(
as
Heresy
)
are
all
called
by
Saint
Paul
in
that
place
,
workes
of
the
flesh
:
So
that
the
object
of
this
Spirituall
Circumcision
is
all
that
concernes
the
flesh
,
the
world
,
the
Devil
,
or
God
,
or
man
,
or
the
Church
;
in
every
one
of
these
we
may
finde
somewhat
to
circumcise
.
But
because
abundance
and
superfluity
begets
these
workes
of
the
flesh
,
(
for
though
we
carry
the
Serpent
about
us
,
yet
he
does
not
sting
,
nor
hisse
,
till
he
be
warme
:
As
long
as
poverty
and
wretchednesse
freezes
our
Concupiscences
,
they
are
not
so
violent
)
therefore
spirituall
Circumcision
is
well
expressed
by
Saint
Bernard
;
Moralis
Circumcisio
est
,
victum
&
vestitum
habentem
,
esse
contentum
;
A
cutting
off
of
these
superfluities
,
is
this
morall
,
that
is
,
this
spirituall
Circumcision
.
Now
for
some
understanding
of
these
superfluities
,
superfluous
confidence
in
the
one
,
that
he
cannot
want
,
though
he
throw
away
money
;
and
here
's
a
superfluous
feare
in
the
other
,
that
he
shall
want
,
if
he
give
himselfe
bread
;
and
here
's
worke
for
this
spirituall
Circumcision
on
both
sides
:
But
then
the
Circumcision
is
not
necessarily
to
be
applied
to
the
riches
of
the
rich
man
,
so
as
that
every
rich
man
must
necessarily
cast
away
his
riches
(
a
Godly
man
may
be
rich
)
nor
necessarily
applied
so
to
all
outward
expences
of
the
free
and
liberall
minded
man
,
as
that
he
should
shut
up
dores
,
and
weare
ragges
;
for
,
a
Godly
man
may
fare
in
his
diet
,
and
appeare
in
his
garments
,
according
to
that
Degree
which
he
holds
in
that
state
:
But
the
superfluity
is
,
and
(
consequently
the
Circumcision
is
to
be
)
in
the
Affection
,
in
our
Confidence
,
that
whatsoever
we
wast
,
by
one
meanes
or
other
,
we
shall
have
more
;
or
in
our
diffidence
,
that
if
we
lay
not
up
all
,
we
shall
never
have
enough
.
These
be
the
inordinate
affections
that
must
be
Circumcised
:
But
how
?
for
that
's
intended
in
this
part
.
We
need
enquire
no
farther
,
for
the
meanes
of
this
spirituall
Circumcision
,
then
to
the
very
word
which
the
Holy
Ghost
hath
chosen
for
Circumcision
here
,
which
is
Mul
and
Namal
;
for
that
word
hath
in
other
places
of
Scripture
,
three
significations
,
that
expresse
much
of
the
manner
,
how
this
Circumcision
is
to
be
wrought
:
It
signifies
,
Purgare
,
to
purge
,
to
discharge
the
Conscience
:
(
and
that
is
,
by
Confession
of
our
sinnes
)
It
signifies
,
Mundare
,
to
cleanse
and
purify
the
Conscience
:
(
and
that
is
,
by
Contrition
and
Detestation
of
that
sinne
)
And
it
signifies
,
Succidere
,
to
cut
downe
,
to
weed
and
root
out
whatsoever
remaines
in
our
possession
,
that
is
unjustly
got
(
and
that
is
)
by
Destitution
.
Now
for
the
first
of
these
,
purging
Physick
,
is
,
not
that
that
Medicine
pierces
into
those
parts
of
the
Body
,
where
the
peccant
humour
lies
,
and
from
which
parts
,
Nature
,
of
her selfe
,
is
not
able
to
expell
it
:
the
substance
of
the
Medicine
does
not
goe
thither
,
but
the
Physick
lies
still
,
and
draws
those
peccant
humours
together
;
and
being
then
so
come
to
an
unsupportable
Masse
,
and
burden
,
Nature
her selfe
,
and
their
owne
waight
expels
them
out
.
Now
,
that
which
Nature
does
in
a
naturall
body
,
Grace
does
in
a
regenerate
soule
,
for
Grace
is
the
nature
and
the
life
of
a
regenerate
man
.
As
therefore
the
bodily
Physick
goes
not
to
that
part
of
the
body
that
is
affected
;
we
must
not
stay
till
out
Spirituall
Physick
(
the
Iudgements
of
God
)
worke
upon
that
particular
sinne
,
that
transports
us
:
That
God
should
weaken
me
with
a
violent
sicknesse
,
before
I
will
purge
my selfe
of
my
licentiousnesse
;
Or
strike
me
with
poverty
,
and
losse
of
my
stocke
,
before
I
will
purge
my selfe
of
my
usury
;
or
lay
me
flat
with
disgraces
and
dis-favours
of
great
Persons
,
before
I
will
purge
my selfe
of
my
Ambition
;
or
evict
my
land
from
me
,
by
some
false
title
,
that
God
,
in
his
just
Judgement
,
may
give
way
to
,
to
punish
my
sinnes
,
before
I
will
purge
my selfe
of
my
oppression
,
and
racking
of
Tenants
:
But
before
these
violent
Medicines
come
,
if
thou
canst
take
Gods
ordinary
Physick
,
administred
in
the
Word
and
Sacraments
;
if
thou
canst
but
endure
that
qualme
of
calling
thy selfe
to
an
account
,
and
an
examination
;
if
thou
canst
draw
all
thy
sinnes
together
,
and
present
them
to
thine
owne
Conscience
,
then
their
owne
waight
will
finde
a
vent
,
and
thou
wilt
utter
them
in
a
full
and
free
Confession
to
thy
God
,
and
that
is
Circumcision
;
as
Circumcision
consists
in
the
purging
of
the
Conscience
,
to
be
mov'd
upon
hearing
the
Word
preached
,
and
the
denouncing
of
his
Iudgements
in
his
Ordinance
,
before
those
Judgements
surprize
thee
,
to
recollect
thy
sinnes
in
thine
owne
memory
,
and
poure
them
out
in
a
true
Confession
.
The
next
step
in
this
Circumcision
,
never
sinned
actually
at
all
,
by
filling
their
Imaginations
,
with
such
thoughts
as
these
,
How
would
I
be
revenged
of
such
an
Enemy
,
if
I
were
in
such
a
place
of
Authority
?
How
easily
could
I
overthrow
such
a
wastfull
young
Man
,
and
compasse
his
Land
,
if
I
had
but
Money
,
to
seed
his
humours
?
Those
sinnes
which
we
have
never
been
able
to
doe
actually
,
to
the
harme
of
others
,
we
doe
as
hurtfully
to
our
owne
Souls
,
by
a
sinfull
Desire
of
them
,
and
a
sinfull
Delight
in
them
.
Therefore
is
there
a
cleansing
required
in
this
Circumcision
;
such
a
cleansing
as
God
promises
,
I
will
cleanse
their
bloud
,
To
clense
.
But
then
there
is
a
third
action
,
cut
up
,
to
root
out
all
,
from
whence
this
sinne
may
grow
up
againe
,
as
the
word
is
used
in
Iob
18.
His
root
shall
be
dryed
beneath
,
and
all
his
branches
shall
be
cut
downe
.
In
this
Circumcision
,
we
must
cut
the
root
,
the
mother-sinne
,
that
nourishes
all
our
sinnes
,
and
the
branches
too
,
that
if
one
sinne
have
begot
another
,
there
be
a
fall
of
all
our
woods
,
of
our
timber
wood
,
(
our
growne
and
habituall
sinnes
)
and
of
our
under-woods
,
(
those
lesser
sinnes
which
grow
out
of
them
.
)
It
is
a
cutting
downe
,
and
a
stubbing
up
,
which
is
not
done
,
till
we
have
shak'd
off
all
,
that
we
have
gotten
by
those
Sinnes
:
It
is
not
the
Circumcision
of
an
Excessive
use
of
that
sinne
,
that
will
serve
our
turne
,
but
such
a
Circumcision
,
as
amounts
to
an
Excession
,
a
cutting
off
the
root
,
and
branch
,
the
sinne
,
and
the
fruits
,
the
profits
of
that
sinne
.
I
must
not
think
to
bribe
God
,
by
giving
him
some
of
the
profit
of
my
sinne
,
to
let
me
enjoy
the
rest
:
for
,
was
God
a
venturer
with
me
in
my
sinne
?
Or
did
God
set
me
to
Sea
,
that
is
,
put
me
into
this
world
,
to
see
what
I
could
get
by
Usury
,
by
Oppression
,
by
Extortion
,
and
then
give
him
a
part
to
charitable
uses
?
As
this
word
signifies
Excedere
,
to
cut
of
all
that
is
grown
out
of
sinne
,
so
from
this
word
Namal
,
comes
Nemâla
,
which
is
Formicae
,
an
Ant
,
which
the
Hebrewes
derive
from
this
word
,
out
of
this
reason
,
That
as
an
Ant
doth
gnaw
all
the
Corne
it
layes
up
,
upon
one
side
,
so
that
it
may
never
grow
againe
,
so
this
spirituall
Circumcision
must
provide
,
that
that
sinne
take
no
new
roote
:
but
as
long
as
thou
makest
profit
,
or
takest
pleasure
in
any
thing
sinfully
gotten
,
thy
sinne
growes
;
so
that
this
Circumcision
is
not
perfected
but
by
restitution
and
satisfaction
of
all
formerly
damnified
.
These
then
be
all
the
waies
that
are
presented
in
these
significations
and
use
of
this
word
,
holy
Ghost
hath
chosen
here
,
purging
by
Consideration
and
Confessing
,
clensing
by
Contrition
and
Detesting
,
preventing
of
future
growth
by
Satisfaction
in
Restoring
.
A
little
remains
to
be
said
(
though
it
be
also
implyed
in
that
which
hath
been
said
)
of
the
Ubi
,
the
place
where
this
Circumcision
is
to
be
applyed
.
The
Scripture
speaks
of
uncircumcised
hearts
,
and
uncircumcised
lips
,
and
uncircumcised
eares
;
And
our
eyes
in
looking
,
and
coveting
,
and
our
hands
in
reaching
to
that
which
is
not
ours
,
are
as
farre
uncircumcised
as
eares
,
or
lips
,
or
hearts
:
Therefore
we
are
to
carry
this
Circumcision
all
over
;
we
must
Circumcise
,
sayes
Saint
Bernard
,
In
carne
,
peccatum
,
the
flesh
,
the
body
,
the
substance
of
the
sinne
,
in
cute
,
operimentum
,
in
the
skin
,
all
covers
,
and
palliations
,
and
disguises
,
and
extenuations
of
the
sinne
;
and
,
in
sanguine
incentivum
,
in
the
blood
all
somentations
and
provocations
to
that
sinne
:
the
sinne
it self
,
the
circumstances
of
the
sinne
,
the
relapses
to
or
towards
that
sin
must
be
circumcised
:
Iudaeus
ut
parvulus
,
congruum
accepit
mandatum
,
exiguae
Circumcisionis
,
saies
the
same
Father
,
The
Jew
was
but
in
an
infancy
,
in
a
minority
,
and
God
did
not
looke
for
so
strong
a
proceeding
from
the
Iew
,
as
from
us
,
but
led
him
by
the
armes
,
by
the
helpe
of
Ceremonies
and
Figures
,
and
accordingly
required
but
a
Circumcision
in
one
part
of
the
body
:
but
God
lookes
for
more
,
at
the
hands
of
Christians
,
to
whom
he
hath
fully
manifested
and
applied
himselfe
.
As
Christ
said
to
the
Jewes
,
Except
your
righteousnesse
exeeed
the
righteousnesse
of
the
Scribes
and
Pharisees
,
it
is
nothing
:
So
except
our
righteousnesse
exceed
them
that
exceeded
the
Scribes
,
it
is
nothing
;
and
therefore
,
Toto
corpore
baptizamur
(
saies
Bernard
)
quia
totius
hominis
integra
Circumcisio
;
to
shew
,
that
it
is
the
whole
man
that
is
to
be
circumcised
;
we
are
baptized
,
we
are
washed
all
over
,
(
for
so
long
,
even
to
Bernards
time
,
it
seemes
,
that
manner
of
Baptizing
,
by
Immersion
of
the
whole
body
,
and
not
by
Aspersion
upon
the
face
onely
,
continued
in
the
generall
practice
of
the
Church
.
)
So
that
if
it
be
not
an
entire
Circumcision
of
the
whole
man
,
that
will
fall
upon
us
,
which
God
threatens
in
the
Prophet
,
I
will
visit
all
them
which
are
circumcised
,
with
them
which
are
not
circumcised
;
If
we
circumcise
in
part
,
leave
some
sinnes
,
and
cleave
to
others
,
we
shall
be
,
in
the
sight
of
God
,
altogether
uncircumcised
;
Adam
was
not
the
lesse
naked
in
Gods
sight
,
for
his
Figge-leafe
;
halfe-repentances
are
no
repentances
;
either
we
are
in
a
privation
,
or
in
a
habit
;
covered
over
with
righteousnesse
,
or
naked
.
When
therefore
the
Lord
and
his
Spirit
cals
thee
to
this
spirituall
Circumcision
,
remember
that
Abraham
did
not
say
when
he
was
call'd
,
Lord
,
I
have
followed
thy
voyce
,
in
leaving
my
Country
;
Lord
,
I
have
built
thee
an
Altar
,
what
needs
more
demonstration
of
my
obedience
?
Say
not
thou
,
Lord
,
I
have
built
an
Hospitall
;
Lord
,
I
have
fed
the
poore
at
Christmas
;
Lord
,
I
have
made
peace
amongst
thy
people
at
home
;
I
have
endowed
an
Almes-house
;
but
persevere
in
doing
good
still
,
for
,
God
takes
not
the
Tree
,
where
it
growes
,
but
where
it
fals
;
for
the
most
part
,
the
death
of
a
man
is
such
,
as
his
life
was
;
but
certainly
the
life
of
a
man
,
that
is
,
his
everlasting
life
,
is
such
as
his
death
is
.
Againe
,
Abraham
did
not
say
of
this
,
that
it
was
a
Commandement
in
a
flight
,
and
frivolous
,
and
uncivill
matter
;
doe
not
thou
say
,
that
it
is
an
impertinent
thing
in
this
spirituall
Circumcision
,
to
watch
thy
eating
and
drinking
,
and
all
such
indifferent
actions
,
and
to
see
that
all
they
be
done
to
the
glory
of
God
;
for
,
as
the
Apostle
saies
,
That
the
foolishnesse
of
God
is
wiser
then
the
wisdome
of
man
;
so
we
may
piously
say
,
that
the
levity
of
God
is
graver
then
the
gravity
of
all
the
Philosophers
and
Doctors
of
the
world
;
as
we
may
see
in
all
his
Ceremontall
Lawes
,
where
the
matter
seemes
very
light
in
many
places
,
but
yet
the
signification
very
important
;
and
therefore
apply
this
Circumcision
,
even
in
thy
least
,
and
most
familiar
action
.
So
also
Abraham
was
not
diverted
from
obeying
God
,
by
the
inconvenience
of
having
all
his
family
diseas'd
at
once
;
he
did
not
say
,
I
am
content
to
circumcise
my
Sonne
,
but
would
spare
my
Servants
yet
,
for
necessary
uses
;
doe
not
thou
say
,
thou
art
content
to
circumcise
thine
eldest
Sonne
,
to
abate
somewhat
of
that
sinne
which
thou
beganst
with
in
thy
youth
,
but
wouldst
faine
spare
some
serviceable
and
profitable
sinnes
for
a
time
,
and
circumcise
them
hereafter
.
To
pursue
this
example
,
Abraham
did
not
say
,
Cras
Domine
,
Lord
,
I
will
doe
all
this
to
morrow
;
but
,
as
the
Commandement
was
given
in
that
phrase
of
expedition
,
Circumcidendo
circumcides
,
In
Circumcising
thou
shalt
circumcise
;
which
denoted
a
diligent
and
a
present
dispatch
;
so
Abraham
did
dispatch
it
diligently
and
presently
that
day
.
Doe
not
thou
say
,
Cras
Domine
,
to
morrow
,
some
other
day
,
in
the
day
of
mine
age
,
or
of
my
Death
,
or
of
affliction
and
tribulation
;
I
will
circumcise
all
,
for
age
,
and
sicknesse
,
and
t●ibulations
,
are
Circumcisions
of
themselves
;
a
Feaver
circumcises
thee
then
,
or
an
Apoplexy
,
and
not
thy
Devotion
;
and
incapacity
of
sinning
is
not
sanctification
:
If
any
man
put
off
his
Repentance
till
death
,
Fateor
non
negamus
quod
petit
,
saies
Saint
Augustine
,
I
dare
not
deny
that
man
,
whatsoever
God
may
be
pleased
to
grant
him
;
Sed
non
presumimus
,
quod
bene
erit
;
I
dare
not
presume
to
say
,
that
that
man
died
well
,
Non
presumo
,
non
vas
fallo
,
non
presumo
,
saies
that
Father
,
with
some
vehemency
,
I
dare
not
warrant
him
,
let
me
not
deceive
you
with
saying
that
I
dare
,
for
I
dare
not
:
And
,
Beloved
,
that
is
but
a
suspicious
state
in
any
man
,
in
which
another
Christian
hath
just
reason
to
doubt
of
his
salvation
,
as
Saint
Augustine
doth
shrewdly
doubt
of
these
late
Repenters
,
Sicut
ejus
damnatio
inoerta
,
it
a
remissio
dubia
;
As
I
am
not
sure
he
is
damned
,
so
I
am
not
sure
he
is
saved
,
no
more
sure
of
one
then
of
the
other
.
It
is
true
,
we
have
the
example
of
the
Crucified
Thiefe
,
but
it
is
but
a
hard
case
,
when
a
Thiefe
must
guide
us
and
be
our
Example
;
we
suspect
wills
that
are
made
of
temporall
goods
in
that
state
,
at
the
last
gaspe
,
and
shall
we
think
a
Man
to
be
compos
mentis
,
of
a
perfect
understanding
for
the
bequeathing
of
his
Soule
at
his
last
gaspe
?
non
presumo
,
non
nos
fallo
,
non
presumo
,
I
should
deceive
you
,
if
I
should
say
it
,
I
dare
not
say
it
,
sayes
that
Father
.
Come
therefore
to
this
Circumcision
betimes
,
come
to
it
,
this
Day
,
come
this
Minute
:
This
Day
thy
Savior
was
Circumcised
in
the
flesh
,
for
thee
;
this
Day
Circumcise
thy
heart
to
him
,
and
all
thy
senses
,
and
all
thy
affections
.
It
is
not
an
utter
destroying
of
thy
senses
,
and
of
thy
affections
,
that
is
enjoyned
thee
;
but
,
shave
her
head
,
and
pare
her
nailes
,
and
change
her
garments
,
before
he
might
marry
her
;
so
captivate
,
subdue
,
change
thy
affections
,
and
that
's
the
Destruction
which
makes
up
this
Circumcision
:
change
thy
choler
into
Zeale
,
change
thy
amorousnesse
into
devotion
,
change
thy
wastfulnesse
into
Almes
to
the
poore
,
and
then
thou
hast
circumcised
thy
affections
,
and
mayest
retaine
them
,
and
mayest
confidently
say
with
the
Apostle
,
we
are
the
Circumcision
,
which
worship
God
in
the
spirit
,
and
rejoyce
in
Christ
Iesus
,
and
have
no
confidence
in
the
flesh
.
Doe
this
to
day
;
as
God
this
day
gives
thee
a
New
yeare
,
and
hath
not
surpriz'd
thee
,
nor
taken
thee
away
in
the
sinnes
of
last
yeare
;
as
he
gives
thee
a
new
yeare
,
doe
thou
give
him
a
New-years-gift
,
Cor
novum
,
a
new
and
a
Circumcised
heart
,
and
Canticum
novum
,
a
new
Song
,
a
delight
to
magnifie
his
name
,
and
speak
of
his
glory
,
and
declare
his
wondrous
works
to
the
Sonnes
of
men
,
and
be
assured
that
whether
I
,
or
any
other
of
the
same
Ministry
,
shall
speake
to
you
from
this
place
,
this
day
twelve
month
,
and
shall
aske
your
consciences
then
,
whether
those
things
which
you
heard
now
,
have
brought
you
to
this
Circumcision
,
and
made
you
better
this
yeare
than
you
were
the
last
,
and
find
you
under
the
same
uncircumcision
still
,
be
assured
that
God
will
not
,
God
cannot
be
mocked
,
but
as
he
wil
receive
us
,
with
an
Euge
bone
serve
,
Well
done
my
good
and
faithfull
Servant
;
so
he
will
say
to
you
,
Perditio
tua
ex
te
,
Your
destruction
is
from
your selves
:
Enough
hath
been
done
for
you
by
me
,
enough
hath
been
said
to
you
by
my
Servants
,
Quare
moriemini
,
Why
will
you
die
ô
house
of
Israel
?
And
after
a
long
despising
of
his
graces
,
he
will
come
to
a
finall
separation
;
you
shall
come
to
say
,
Nolumus
hunc
regnare
,
we
will
not
have
Christ
Jesus
to
reigne
over
us
;
and
Christ
Jesus
shall
come
to
say
,
Nescio
vos
,
I
know
you
not
,
nor
whence
you
are
.
Hodie
si
vocem
ejus
,
If
you
wil
heare
his
voice
this
day
,
Hodie
eritis
,
This
day
you
shall
be
with
him
in
Paradise
,
and
dwell
in
it
all
the
yeare
,
and
all
the
yeares
of
an
Everlasting
life
,
and
of
infinite
generations
.
Amen
.
SERMON
L.
A
Sermon
Preached
in
Saint
Dunstans
.
1
THES.
5.
16.
Rejoyce
evermore
.
WE
reade
in
the
naturall
Story
,
of
some
floating
Islands
,
that
swim
and
move
from
place
to
place
;
and
in
them
a
Man
may
sowe
in
one
place
,
and
reape
in
another
:
This
case
is
so
farre
ours
,
as
that
in
another
place
we
have
sowed
in
teares
,
and
by
his
promise
,
in
whose
teares
we
sowed
then
,
when
we
handled
those
two
words
,
Iesus
wept
,
we
shall
reape
in
Joy
:
That
harvest
is
not
yet
;
it
is
reserved
to
the
last
Resurrection
:
But
the
Corne
is
above
ground
,
in
the
Resurrection
of
our
head
,
the
first
fruits
of
the
Dead
,
Christ
Jesus
,
and
that
being
the
first
visible
steppe
of
his
exaltation
,
begins
our
exultation
,
who
in
him
are
to
rejoyce
evermore
.
The
heart
knoweth
his
owne
bitternesse
;
he
and
none
but
he
;
others
feele
it
not
,
retaine
it
not
,
pity
it
not
;
and
therefore
saies
the
Text
,
A
Stranger
doth
not
intermeddle
with
his
joy
:
He
shall
have
a
Joy
which
no
stranger
,
not
he
himselfe
whilest
he
was
a
stranger
to
God
,
and
to
himselfe
,
could
conceive
.
If
we
aske
,
as
Christs
Disciples
asked
of
him
,
But
our
Text
does
more
then
imply
a
promise
to
us
,
Rejoyce
alwaies
;
we
shall
cleave
that
into
two
periods
,
Gaudete
in
bonis
,
Rejoyce
in
your
prosperitie
,
and
Gaudete
in
malis
,
Rejoyce
in
your
adversitie
too
.
But
because
it
is
in
sempiternum
,
that
must
be
in
sempiterno
,
because
it
is
alway
,
it
must
be
in
him
who
is
alwaies
,
yesterday
and
to
day
,
and
the
same
for
ever
,
Joy
in
God
,
Joy
in
the
Holy
Ghost
,
which
will
be
another
branch
in
that
second
part
;
of
which
Joy
,
though
there
be
a
preparatory
,
and
inchoative
participation
and
possession
in
this
life
,
yet
the
consummation
being
reserved
to
our
entrance
into
our
Masters
Joy
,
not
onely
the
Joy
which
he
gives
,
that
's
here
,
but
the
Joy
which
he
is
,
that
's
onely
there
,
we
shall
end
in
that
,
beyond
which
none
can
goe
,
no
not
in
his
thoughts
,
in
some
dimme
contemplation
,
and
in
some
faint
representation
of
the
Joyes
of
Heaven
,
and
in
that
Contemplation
we
shall
dismisse
you
.
First
then
it
is
presented
in
the
nature
of
a
Commandement
,
Solomon
,
It
is
the
joy
of
the
just
to
doe
judgment
;
to
have
lyen
still
,
and
done
no
wrong
occasions
,
is
not
this
Joy
;
Joy
is
not
such
a
Rest
,
as
the
Rest
of
the
Earth
,
that
never
mov'd
;
but
as
the
Sunne
rejoyceth
to
runne
his
race
,
and
his
circuit
is
unto
the
end
of
heaven
;
so
this
Joy
is
the
rest
and
testimony
of
a
good
conscience
,
that
we
have
done
those
things
which
belong
to
our
calling
,
that
we
have
mov'd
in
our
Sphere
.
For
,
if
men
of
our
profession
,
whose
Function
it
is
,
to
attend
the
service
of
God
,
delight
our selves
in
having
gathered
much
in
this
world
;
if
a
Souldier
shall
have
delighted
himselfe
,
in
giving
rules
of
Agriculture
,
or
a
Architecture
;
if
a
Counsellour
of
State
,
who
should
assist
with
his
counsell
upon
present
emergencies
,
delight
himself
in
writing
Books
of
good
counsell
for
posterity
,
all
this
occasions
not
this
joy
;
because
though
there
have
been
motion
,
and
though
there
be
Rest
,
yet
that
is
not
Rest
after
the
Motion
proper
to
them
.
A
Man
that
hath
been
out
of
his
way
all
the
day
,
may
be
glad
to
find
a
good
Inne
at
night
;
but
yet
't
is
not
properly
Joy
,
because
he
is
never
the
neerer
home
.
Joy
is
peace
for
having
done
that
which
we
ought
to
have
done
:
Academia
animae
,
the
soules
University
,
where
some
are
Graduats
,
and
all
are
not
:
To
trie
whether
I
be
able
to
endure
Martyrdome
for
my
beliefe
,
this
is
Gehenna
animae
,
the
rack
,
the
torture
of
the
Soule
,
and
some
are
able
to
hold
it
out
,
and
all
are
not
:
But
to
trie
whether
I
can
rejoyce
in
the
peace
,
which
I
have
with
God
,
this
is
but
Catechismus
animae
,
the
Catechisme
of
the
Soule
,
and
every
Man
may
examine
him selfe
,
and
every
Man
must
;
for
it
is
a
Commandement
,
Gaudete
semper
,
Rejoyce
evermore
.
It
is
,
we
cannot
say
the
Office
,
but
the
Essence
of
God
to
doe
good
;
and
when
he
does
that
,
The
Lord
thy
God
will
make
thee
plenteous
;
(
there
is
his
goodnesse
)
and
he
will
Rejoyce
again
over
thee
for
good
,
as
he
rejoyced
over
thy
Fathers
.
The
Lord
will
love
thee
,
there
is
his
goodnesse
;
and
rejoyce
in
thee
,
and
he
will
rest
in
his
love
.
Such
a
joy
as
is
a
rest
,
a
complacency
in
that
good
which
he
hath
done
,
we
see
is
placed
in
God
himselfe
.
It
is
in
Angels
too
:
Their
office
is
to
minister
to
Men
,
(
for
by
nature
they
are
Spirits
,
but
by
office
they
are
Angels
)
and
when
they
see
so
good
effect
of
their
service
,
There
is
joy
in
the
presence
of
the
Angels
of
God
.
Christ
himselfe
had
a
spirituall
office
and
employment
,
To
give
light
to
the
blind
,
and
to
inflict
blindnesse
upon
those
who
thought
they
saw
all
.
And
when
that
was
done
,
Exultavit
in
spiritu
,
in
that
houre
Christ
rejoyced
in
the
Spirit
,
and
said
,
I
thank
thee
ô
Father
,
To
have
something
to
doe
,
to
doe
it
,
and
then
to
Rejoyce
in
having
done
it
,
to
embrace
a
calling
,
to
performe
the
Duties
of
that
calling
,
to
joy
and
rest
in
the
peacefull
testimony
of
having
done
so
;
this
is
Christianly
done
,
Christ
did
it
;
Angelically
done
,
Angels
doe
it
;
Godly
done
,
As
the
Bridegroome
rejoyceth
in
his
Bride
,
so
doth
thy
God
rejoyce
in
thee
.
Example
,
as
well
as
the
Rule
,
repeats
it
to
you
,
Gaudete
semper
.
But
how
farre
may
we
carry
this
joy
?
Abraham
fell
on
his
face
and
laughed
;
a
religious
Man
,
and
a
grave
Man
,
100
yeares
old
,
expressed
this
joy
of
his
heart
,
by
this
outward
declaration
.
Hierome's
Translation
reads
it
,
Risit
in
Corde
,
he
laughed
within
himselfe
,
because
Saint
Hierome
thought
that
was
a
weaknesse
,
a
declination
towards
unbeliefe
,
to
laugh
at
Gods
promise
,
as
he
thinks
Abraham
did
.
But
Saint
Paul
is
a
better
Witnesse
in
his
behalf
;
Against
hope
he
believed
in
hope
;
he
was
not
weake
in
faith
;
he
staggered
not
at
the
promise
of
God
,
through
unbelief
.
Quòd
risit
,
non
incredulitatis
,
sed
exultation
is
indicium
fuit
,
his
laughing
was
no
ebbe
of
faith
,
but
a
flood
of
joy
.
It
is
not
as
S.
David
danced
and
leaped
,
;
if
he
laughed
too
,
it
mis-became
him
not
.
Not
to
feele
joy
is
an
argument
against
religious
tendernesse
,
not
to
show
that
joy
,
is
an
argument
against
thankfulnesse
of
the
heart
:
that
is
a
stupidity
,
this
is
a
contempt
.
A
merry
heart
maketh
a
cheerfull
countenance
.
Joy
for
Gods
blessings
to
us
,
joy
for
Gods
glory
to
himself
,
may
come
ad
Risum
,
and
farther
:
Not
onely
ad
Ridendum
,
but
ad
Irridendum
,
not
onely
to
laugh
in
our
own
prosperity
,
but
to
laugh
them
to
scorne
that
would
have
impeached
it
.
They
are
put
both
together
in
God
himself
,
Ridebo
,
and
Irridebo
,
I
will
laugh
at
your
calamities
,
and
I
will
mock
when
your
feare
cometh
.
the
Kings
of
the
Earth
,
we
may
come
Ad
Gaudium
,
to
joy
in
Gods
goodnesse
,
but
because
their
place
,
and
persons
are
sacred
,
we
leave
the
Ridere
and
the
Irridere
to
God
:
That
he
will
laugh
at
them
,
and
hold
them
in
derision
.
But
at
lower
instruments
,
lower
persons
may
laugh
,
when
they
fill
the
world
with
the
Doctrine
of
killing
of
Kings
,
and
meane
that
that
should
animate
men
against
such
Kings
as
they
call
Heretiques
,
and
then
finde
in
experience
that
this
hath
wrought
onely
to
the
killing
of
Kings
of
their
own
Religion
,
we
lament
justly
the
event
,
but
yet
we
forbeare
our
Ridere
and
our
Irridere
,
at
the
crossing
and
the
frustrating
of
their
plots
and
practises
.
Pharaohs
Army
was
drowned
,
Et
Cecinit
Moses
,
Moses
sung
,
Sisera
was
slaine
Et
Cecinit
Deborah
,
Deborah
sung
.
Thus
in
the
disappointing
of
Gods
enemies
,
Gods
servants
come
to
outward
manifest
signes
of
joy
.
Not
by
a
libellous
and
scurrill
prophanation
of
persons
that
are
sacred
,
but
in
fitting
Psalmes
and
Sermons
,
and
Prayers
,
and
publique
Writings
to
the
occasion
,
to
proceed
to
a
Ridere
and
Irridere
,
and
as
Saint
Augustine
reades
that
place
of
the
Proverbs
,
Superridere
,
to
laugh
Gods
Enemies
into
a
confusion
to
see
their
Plots
so
often
,
so
often
,
so
often
frustrated
.
For
so
farre
extends
Gaudete
,
Rejoyce
evermore
.
Joy
then
,
and
cheerefulnesse
,
is
Sub
praecepto
,
it
hath
the
nature
of
a
commandment
,
and
so
he
departs
from
a
commandment
that
departs
,
and
abandons
himself
into
an
inordinate
sadnesse
.
Why
art
thou
cast
down
,
O
my
soul
,
why
art
thou
disquiesed
within
me
?
And
though
he
come
after
to
dispute
against
this
sadnesse
of
the
soul
,
which
he
had
let
in
,
Hope
yet
in
God
,
and
yet
the
Lord
will
command
his
loving
kindnesse
,
and
my
prayer
shall
be
unto
the
God
of
my
life
,
yet
he
could
not
put
it
off
,
but
he
imagines
that
he
heares
his
enemies
say
,
Where
is
thy
God
?
and
when
he
hath
wrestled
himself
weary
,
he
falls
back
again
in
the
last
verse
,
to
his
first
faintnesse
,
Why
art
thou
cast
down
,
O
my
soule
,
why
art
thou
disquieted
within
me
?
For
,
As
he
that
taketh
away
a
garment
in
cold
weather
,
That
heavinesse
makes
him
uncapable
of
Naturall
,
of
Morall
,
of
Civill
,
of
Spirituall
comforts
,
charme
the
Charmer
never
so
wisely
.
Heli
heard
that
the
Battell
was
lost
,
and
that
his
Sonnes
were
slaine
,
and
admitted
so
much
sorrow
for
those
,
that
when
the
last
was
added
,
The
Arke
was
taken
by
the
Enemy
,
he
was
too
weake
for
that
,
and
fell
down
and
brake
his
neck
.
It
was
his
daughter
in
Lawes
case
too
;
shee
overcharged
her
soul
with
sadnesse
for
her
husbands
death
,
and
her
fathers
death
,
and
when
the
report
of
the
Arke
came
,
she
fell
into
labour
and
died
;
and
though
the
women
told
her
,
Feare
not
,
thou
hast
born
a
Sonne
,
yet
shee
answered
not
.
Though
the
Arke
of
God
,
the
worship
of
his
Name
,
bee
at
any
time
transferred
from
where
it
was
,
despaire
not
thou
of
Gods
reducing
it
;
for
this
despairing
of
others
,
may
bring
thee
to
despaire
in
some
accident
to
thy self
:
Accustome
thy selfe
to
keepe
up
the
consideration
of
Gods
mercy
at
the
highest
,
lodge
not
a
sad
suspition
in
any
publique
,
in
any
private
businesse
,
that
Gods
powerfull
mercy
can
goe
but
thus
farre
:
hee
that
determineth
Gods
Power
and
his
Mercy
,
and
faith
here
it
must
end
,
is
as
much
an
Atheist
,
as
hee
that
denieth
it
altogether
.
The
Key
of
David
openeth
and
no
man
shutteth
;
The
Spirit
of
Comfort
shineth
upon
us
,
and
would
not
be
blown
out
.
Monasterie
,
and
Ermimitage
,
and
Anchorate
,
and
such
words
of
singularitie
are
not
Synonym●
with
those
plurall
words
Concio
,
Coetus
,
Ecclesia
,
Synagoga
&
Congregatio
,
in
which
words
God
delivereth
himselfe
to
us
.
A
Church
is
a
Company
,
Religion
is
Religation
,
a
binding
of
men
together
in
one
manner
of
Worship
;
and
Worship
is
an
exteriour
service
;
and
that
exteriour
service
is
the
Venite
exultemus
,
to
come
and
rejoyce
in
the
presence
of
God
.
If
in
any
of
these
wayes
God
cast
a
Cloud
upon
our
former
joyes
,
yet
to
receive
good
at
Gods
hand
,
and
not
to
receive
evill
;
to
rejoice
in
the
calme
,
and
not
in
the
storme
;
this
is
to
breake
at
least
halfe
of
the
Commandement
,
which
is
,
Gaudete
semper
.
And
so
from
the
first
part
,
which
is
the
substance
which
we
have
passed
by
these
steps
,
That
this
rejoycing
hath
the
nature
of
a
Commandement
,
it
must
bee
maintained
,
And
that
inward
joy
must
be
outwardly
expressed
,
even
to
the
disgrace
and
confusion
of
Gods
enemies
,
and
to
the
upholding
of
a
joyfull
constancy
in
our selves
:
We
passe
now
to
the
extent
of
the
Commandement
,
Gaude●e
semper
,
Evermore
.
Did
God
mean
that
we
should
rejoyce
alwayes
;
Sixe
dayes
we
are
to
labour
,
and
to
doe
all
that
we
have
to
doe
:
And
part
of
that
which
we
have
to
doe
,
is
to
rejoyce
in
our
labour
.
Adam
in
the
state
of
Innocency
had
abundant
occasion
of
continuall
rejoycing
;
but
yet
even
in
that
joyfull
state
he
was
to
labour
,
After
the
fall
,
when
God
made
the
labour
of
man
more
heavie
in
sudore
vultus
,
that
he
should
not
eat
,
but
in
the
sweat
of
his
browe
,
yet
God
gave
him
not
that
penalty
,
that
occasion
of
sadnesse
,
till
he
had
first
imprinted
the
roote
of
true
Joy
,
the
promise
of
a
Messias
;
that
promise
he
made
before
he
came
to
denounce
the
penalty
,
first
came
the
Ipse
conteret
,
and
then
in
sudore
vultus
:
upon
those
words
,
Thou
shalt
eat
the
labour
of
thy
hand
;
Debuit
dicere
fructum
,
non
laborem
,
Augustine
,
David
should
have
said
,
he
shall
eate
the
fruit
,
not
the
labour
of
his
hands
.
Sed
ipsi
labores
non
sunt
sine
gaudio
,
but
the
very
labours
,
the
very
afflictions
of
good
men
,
have
joy
in
them
.
Si
labor
potest
manducari
&
jucundari
,
manducatus
fructus
laboris
qualis
erit
?
And
if
labour
it self
,
affliction
it self
,
minister
Joy
,
what
a
manner
,
what
a
measure
of
joy
is
in
the
full
possession
thereof
in
Heaven
?
And
as
the
consideration
of
the
words
immediately
after
the
Text
,
hath
made
more
then
one
of
the
Fathers
say
,
Etiam
Somnia
justorum
preces
sunt
,
Even
the
sleep
of
the
righteous
is
a
service
to
God
,
and
their
very
Dreams
are
Prayers
and
Meditations
,
so
much
more
properly
,
may
wee
call
the
sleep
,
and
the
bodily
rest
,
nay
,
the
bodily
torments
of
the
righteous
,
joye
,
rejoycing
.
So
that
neither
weeke
day
,
nor
Sabbath
day
nor
night
,
labour
nor
rest
interrupteth
this
continuall
Joy
:
Wee
may
,
wee
must
rejoyce
evermore
.
Gaudete
in
bonis
,
Rejoyce
when
God
giveth
you
the
good
things
of
this
world
;
First
,
Gaudete
in
pace
,
Rejoyce
that
God
hath
afforded
you
peace
to
till
the
Land
,
Gaudete
de
Temporibus
,
Rejoyce
that
God
giveth
good
seasons
,
that
the
Earth
may
give
her
increase
,
and
that
Man
may
ioy
in
the
increase
of
the
Earth
:
And
Gaudete
de
amicitiis
,
Rejoyce
that
God
giveth
you
friendship
with
such
Nations
,
as
may
take
of
your
superfluities
,
and
return
things
necessary
to
you
.
There
is
a
joy
required
for
Temporall
things
;
for
hee
that
is
not
joyfull
in
a
benefit
,
is
not
thankefull
.
Next
to
that
detestable
assertion
(
as
Saint
Augustine
calleth
it
)
That
God
made
any
man
to
to
damn
him
,
it
is
the
perversest
assertion
,
That
God
gives
man
temporall
things
to
ensnare
him
.
Doth
God
give
any
man
honour
or
place
,
Vt
glorietur
in
malo
,
qui
potens
est
,
that
his
power
might
be
an
occasion
of
mischief
and
oppression
?
God
forbid
.
God
made
light
at
first
;
but
wee
know
not
what
that
light
was
:
but
God
gathered
all
light
into
the
Sun
,
and
all
the
world
sees
it
.
God
infuses
grace
and
spirituall
blessings
into
a
mans
heart
,
and
no
man
sees
that
,
but
the
Spirit
that
is
in
that
man
;
but
the
Evidence
,
the
great
Seale
,
that
he
pleads
in
the
Eye
of
the
world
,
is
Gods
temporall
blessings
.
When
Assuerus
put
the
Royall
Vesture
and
Ring
,
and
Crown
upon
Mordecas
,
it
was
to
shew
that
hee
was
in
his
favour
;
in
the
same
intention
proceeds
God
too
,
when
he
gives
riches
,
or
honour
,
or
favour
,
or
command
;
hee
would
have
that
soul
rejoyce
in
these
,
as
in
testimonies
of
his
favour
.
God
loves
hilarem
datorem
,
a
cheerfull
giver
,
but
he
that
is
not
a
cheerfull
receiver
,
is
a
worse
natur'd
man
,
and
more
dishonours
,
nay
,
reproaches
his
benefactor
.
They
then
disobey
this
Commandment
,
of
rejoycing
in
temporall
things
,
that
employ
not
their
industry
,
that
use
not
all
good
means
to
attaine
them
.
Every
man
is
therefore
planted
in
the
world
,
that
hee
may
grow
in
the
world
,
and
as
venomous
hearbs
delight
in
the
shade
,
so
a
sullen
retiring
argues
a
murmuring
and
venomous
disposition
;
To
contemn
Gods
temporall
blessings
,
or
to
neglect
or
undervalue
those
instruments
,
those
persons
,
by
whom
God
sheds
such
blessings
upon
us
,
is
to
break
that
branch
of
this
Commandement
Gaudete
semper
,
Rejoyce
evermore
;
for
he
does
not
rejoyce
in
bonis
temporalibus
.
So
is
it
also
,
as
not
to
seek
them
before
,
so
not
to
use
them
when
we
have
them
.
When
in
a
feare
of
growing
poore
,
makes
us
think
God
to
be
poor
too
,
that
if
we
spend
this
,
God
can
give
us
no
more
,
when
for
feare
of
lacking
at
our
end
,
we
lack
all
the
way
,
when
we
abound
and
yet
will
pay
no
debts
,
not
to
our
own
bellies
,
our
own
backs
,
our
own
respect
,
and
the
decency
that
belongs
to
our
rank
,
these
men
so
sordid
,
so
penurious
,
&
suspitious
of
Gods
Providence
,
breake
this
branch
of
this
Commandement
too
,
because
they
doe
not
rejoyce
in
bonis
temporalibus
.
And
as
the
not-seeker
,
and
the
not-user
,
so
the
abuser
of
these
temporall
blessings
is
in
the
same
transgression
.
Hee
that
thinkes
all
the
world
as
one
Jewell
,
and
himselfe
the
Cabinet
,
that
all
was
made
for
him
,
and
hee
for
none
,
forgets
his
owne
office
,
his
Stewardship
,
by
which
he
is
enabled
and
bound
to
the
necessities
of
others
:
to
collect
,
hee
that
seeks
not
,
hee
that
denies
all
to
himself
,
hee
that
denies
all
but
himself
,
break
this
branch
,
for
they
doe
not
rejoyce
in
bonis
temporalibus
.
This
we
must
doe
;
Davids
De
profundis
,
they
cannot
call
upon
God
out
of
the
depth
,
except
it
be
in
a
Conventicle
in
a
cellar
,
Solomons
Excelsis
Excelsior
,
that
God
is
higher
then
the
highest
,
except
it
be
in
a
Conventicle
in
a
garret
,
&
when
they
are
here
wink
at
the
ornaments
,
&
stop
their
ears
at
the
musique
of
the
Church
,
in
which
manner
she
hath
always
expressed
her
rejoycing
in
those
helps
of
devotion
;
or
if
there
bee
a
third
sort
who
abstain
,
because
they
may
not
be
here
at
so
much
case
,
and
so
much
liberty
,
as
at
their
own
houses
,
all
these
are
under
this
transgression
.
Are
they
in
the
Kings
house
at
so
much
liberty
as
in
their
own
?
and
is
not
this
the
King
of
Kings
house
?
Or
have
they
seene
the
King
in
his
owne
house
,
use
that
liberty
to
cover
himselfe
in
his
ordinary
manner
of
covering
,
at
any
part
of
Divine
Service
?
Every
Preacher
will
look
,
and
justly
,
to
have
the
Congregation
uncovered
at
the
reading
of
his
Text
:
and
is
not
the
reading
of
the
Lesson
,
at
time
of
Prayer
,
the
same
Word
of
the
same
God
,
to
be
received
with
the
same
reverence
?
The
service
of
God
is
one
entire
thing
;
and
though
we
celebrate
some
parts
with
more
,
or
with
lesse
reverence
,
some
kneeling
,
some
standing
,
yet
if
we
afford
it
no
reverence
,
we
make
that
no
patr
of
Gods
service
.
And
therefore
I
must
humbly
intreat
them
,
who
make
this
Quire
the
place
of
their
Devotion
,
to
testifie
their
devotion
by
more
outward
reverence
there
;
wee
know
our
parts
in
this
place
,
and
we
doe
them
;
why
any
stranger
should
think
himself
more
priviledged
in
this
part
of
Gods
House
,
then
we
,
I
know
not
.
I
presume
no
man
will
mis-interpret
this
that
I
say
here
now
;
nor
,
if
this
may
not
prevaile
,
mis-interpret
the
service
of
our
Officers
,
if
their
continuing
in
that
unreverent
manner
give
our
Officers
occasion
to
warn
them
of
that
personally
in
the
place
,
whensoever
they
see
them
stray
into
that
uncomely
negligence
.
They
should
not
blame
me
now
,
they
must
not
blame
them
then
,
when
they
call
upon
them
for
this
reverence
in
this
Quire
;
neither
truly
can
there
be
any
greater
injustice
,
then
when
they
who
will
not
do
their
duties
,
blame
others
for
doing
theirs
.
But
that
we
are
bound
to
a
thankfull
rejoycing
in
all
that
falls
well
to
us
,
In
bonis
,
admits
lesse
doubt
,
and
therefore
requires
lesse
proof
:
But
the
semper
of
our
Text
extends
farther
,
Gandete
in
malis
,
we
doe
not
rejoyce
always
,
except
we
rejoyce
in
evill
days
,
in
all
our
crosses
and
calamities
.
Now
,
if
we
be
not
affected
with
Gods
judgements
,
if
we
conceive
not
a
sorrow
for
them
,
or
the
cause
of
them
,
our
sins
,
God
is
angry
;
will
he
be
angry
too
,
if
we
be
not
glad
of
them
,
if
we
doe
not
rejoyce
in
them
?
Can
this
sorrow
and
this
joy
consist
together
?
very
well
.
The
School
in
the
mouth
of
Aquinas
gives
instances
;
Semper
gaudeat
de
dolore
,
Let
him
always
rejoyce
,
But
to
perfect
my
repentance
,
No
nor
except
he
finde
this
joy
,
Count
it
all
joy
when
you
fall
into
divers
tentations
,
as
he
speaks
of
all
joy
,
so
he
intends
,
or
may
justly
be
extended
to
all
tentations
,
not
onely
tentations
,
that
is
,
trialls
,
when
God
proves
a
man
by
affliction
,
where
morall
constancy
is
exercised
,
but
even
in
triall
of
religious
constancy
;
in
tentations
to
sin
,
still
there
is
fresh
occasion
of
joy
in
discerning
Gods
deliverance
from
the
falling
into
the
sinne
,
or
from
lying
in
the
sinne
.
Ipsa
tentatio
sal
animae
,
as
salt
preserves
flesh
,
so
tentations
preserve
the
Soule
:
not
the
sinning
,
but
the
discerning
that
it
is
,
nay
that
that
was
a
tentation
to
sinne
,
preserves
the
soule
.
And
therefore
,
he
calls
tentationes
custodes
;
he
makes
even
the
evill
Angells
,
our
Guardians
,
our
Tutelar
Angells
,
because
by
their
tentations
they
bring
us
up
in
the
feare
of
God
,
and
in
the
ways
of
joy
.
And
therefore
though
it
be
a
joyfull
thing
to
have
overcome
a
tentation
,
yet
determine
not
your
Joy
in
that
;
that
if
that
tentation
had
overcome
you
,
you
might
have
no
more
Joy
,
but
(
as
Christ
says
)
In
this
rejoyce
not
,
that
the
Spirits
are
subject
to
you
,
but
rather
rejoyce
that
your
names
are
written
in
heaven
.
Rejoyce
not
in
this
,
that
is
,
determine
not
,
conclude
not
your
ioy
in
this
,
that
you
have
overcome
that
tentation
,
but
rather
in
this
;
that
God
does
not
forsake
you
after
a
sinne
,
nor
after
a
relapse
into
sinne
;
but
manifests
your
election
by
continuall
returning
to
you
:
But
that
this
may
bee
the
joy
of
the
text
,
true
Joy
,
not
a
joy
that
induces
presumption
,
for
that
will
faile
,
that
it
may
bee
Semper
,
it
must
bee
in
Sempiterno
,
a
Joy
rightly
conceived
,
and
rightly
placed
.
Gaudium
in
Domino
:
and
that
is
our
next
step
.
Rejoyce
in
the
Lord
always
,
says
the
Apostle
;
and
left
it
should
admit
any
interruption
,
he
repeates
it
,
In
sempiterno
.
Basil.
Iterum
dico
gaudete
,
Againe
I
say
rejoyce
,
But
still
in
the
Lord
.
For
,
Quasi
locus
quidam
,
iustorum
capax
est
Dominum
:
though
God
be
in
no
place
,
God
is
the
place
,
in
whom
all
good
men
are
.
God
is
the
Court
of
every
just
King
:
God
is
the
Church
of
every
holy
Priest
:
God
is
the
field
of
every
valiant
man
;
and
the
bed
of
every
sickly
man
:
whatsoever
is
done
in
Domino
,
in
the
Lord
,
is
done
at
home
in
the
right
place
.
David
,
the
Chariots
of
the
Lord
are
twenty
thousand
,
thousands
of
Angels
,
says
our
translation
;
Millia
laetantium
,
says
the
vulgat
;
thousands
of
them
that
reioyce
.
How
comes
it
to
bee
all
thing
Angells
and
Reioycers
?
Ne
miremur
illos
laetari
continuò
subiecit
,
Sicut
laetantium
omnium
habitatio
est
inte
,
Sion
,
We
were
as
it
were
comforted
.
Quare
sicut
,
sayes
that
Father
,
Why
is
it
so
modified
with
that
diminution
,
as
it
were
?
Quia
hic
etiam
in
Sanctis
non
perfecta
consolatio
;
Because
;
sayes
he
,
in
this
world
,
even
the
Saints
themselves
have
no
perfect
joy
.
Where
the
Apostle
compares
the
sorrow
and
the
joy
of
this
world
,
then
the
Quasi
lyes
upon
the
sorrows
side
;
it
is
but
a
halfe
sorrow
;
Quasi
tristes
,
;
but
compare
the
best
ioy
of
this
world
,
with
the
next
,
and
the
Quasi
will
fall
upon
the
ioy
of
the
world
.
Vt
ex
arrabone
aestimetur
haereditas
;
That
by
the
proportion
of
the
earnest
,
we
might
value
the
whole
bargaine
:
For
what
a
bargaine
would
we
presume
that
man
to
have
,
that
would
give
20000
l.
for
earnest
?
what
is
the
Joy
of
heaven
hereafter
,
if
the
earnest
of
it
here
,
be
the
Seale
of
the
holy
Ghost
?
God
proceeds
with
us
,
as
we
do
with
other
men
.
Operariis
in
Saeculo
,
Rejoyce
in
as
much
as
ye
are
partakers
of
Christs
sufferings
;
That
as
he
suffered
for
you
,
so
you
suffer
for
him
:
but
in
what
contemplation
?
That
when
his
glory
shall
be
revealed
,
ye
may
be
made
glad
with
exceeding
Joy
;
not
with
exceeding
Joy
,
till
then
;
For
till
then
,
the
Joyes
of
Heaven
may
be
exceeded
in
the
addition
of
the
body
.
There
is
the
rule
,
and
the
example
is
Christ
himself
,
Who
for
the
joy
that
was
set
before
him
,
endured
the
Crosse
;
in
contemplation
of
the
Propterea
exaltatus
,
that
therefore
he
should
be
exalted
above
all
in
heaven
.
Rejoyce
and
be
glad
;
for
great
is
your
reward
:
but
where
?
in
heaven
.
And
therefore
Ask
and
you
shall
receive
;
Pray
and
you
shall
have
answer
:
but
what
answer
:
but
what
answer
?
That
your
joy
shall
be
full
.
In
thy
Name
shall
we
rejoyce
all
the
day
,
says
David
;
Si
in
nomine
suo
,
St.
Augustine
says
not
that
to
any
particular
person
,
nor
any
particular
calling
but
to
any
man
,
to
every
man
;
Any
Prince
,
any
Counsellor
,
any
Prelate
,
any
Generall
,
any
Discoverer
,
any
that
goes
in
any
way
of
joy
,
and
glory
,
Si
nomine
suo
,
non
tota
die
,
If
they
rejoyce
in
their
own
names
,
their
own
wisdome
,
their
own
strength
,
they
shall
not
rejoyce
all
the
day
,
but
they
shall
be
benighted
with
darke
sadnesse
,
before
their
dayes
end
;
And
their
sunne
shall
set
at
noon
too
,
as
the
Prophet
Amos
speaks
.
And
therefore
that
shall
be
Christs
expressing
of
that
joy
,
at
the
last
day
,
Enter
into
thy
Master
Ioy
,
and
leave
the
joy
of
Servants
(
though
of
good
Servants
)
behind
thee
;
for
thou
shalt
have
a
better
Joy
then
that
,
Thy
Masters
Ioy
.
It
is
time
to
end
;
but
as
long
as
the
glasse
hath
a
gaspe
,
as
long
as
I
have
one
,
I
would
breathe
in
this
ayre
,
in
this
perfume
,
in
this
breath
of
heaven
,
the
contemplation
of
this
Joy
.
Blessed
is
that
man
,
qui
scit
jubilationem
,
says
David
,
that
knowes
the
joyfull
sound
:
bibite
&
inebriamini
.
Eat
and
drink
,
and
be
filled
.
Joy
in
this
life
,
Vbi
in
sudore
vescimur
,
where
grief
is
mingled
with
joy
,
Potus
in
future
,
says
he
,
Joy
in
the
next
life
,
where
it
passes
down
without
any
difficulty
,
without
any
opposition
,
is
called
drink
;
and
Christ
calls
his
friends
to
drink
:
but
the
overflowing
,
the
Ebriet
as
animae
,
that
is
reserved
to
the
last
time
,
when
our
bodies
as
well
as
our
souls
,
shall
enter
into
the
participation
of
it
:
Where
,
when
wee
shall
love
every
one
,
as
well
as
our selves
,
and
so
have
that
Joy
of
our
owne
salvation
multiplied
by
that
number
,
wee
shall
have
that
Joy
so
many
times
over
,
as
there
shall
bee
soules
saved
,
because
wee
love
them
as
our selves
,
how
infinitely
shall
this
Joy
be
enlarged
in
loving
God
,
so
far
above
our selves
,
Sabba●ūex
Sabbate
,
A
Sabbath
flowing
into
a
Sabbath
,
a
perpetuall
Sabbath
:
but
the
Name
that
should
enamour
us
most
,
is
that
,
that
it
is
Satietas
gaud●orum
;
fulnesse
of
Joy
.
Fulnesse
that
needeth
no
addition
;
in
visione
,
in
the
sight
of
God
,
yet
the
first
thing
that
this
sight
of
God
shall
produce
in
us
(
for
that
shall
produce
the
Reformation
of
the
Image
of
God
,
in
us
,
and
it
shall
produce
our
glorifying
of
God
)
but
the
first
thing
that
the
seeing
of
God
shall
produce
in
us
,
is
Joy
.
The
measure
of
our
seeing
of
God
is
the
measure
of
Joy
.
See
him
here
in
his
Blessings
,
and
you
shall
ioy
in
those
blessings
here
;
and
when
you
come
to
see
him
Sicuti
est
,
in
his
Essence
,
then
you
shall
have
this
Joy
in
Essence
,
and
in
fulnesse
;
of
which
,
God
of
his
goodnesse
give
us
such
an
earnest
here
,
as
may
binde
to
us
that
inheritance
hereafter
,
which
his
Sonne
our
Saviour
Christ
Jesus
hath
purchased
for
us
,
with
the
inestimable
price
of
his
incorruptible
blood
.
Amen
.
FINIS
.