Vera
Effigies
Reverendi
Mar.
Franck
SS
T.
P.
Aul
:
Pembro
:
Cantab
:
Custodis
Eccl:
Sti.
Pauls
Prebend
:
S.
Albani
Archidiac
.
&c.
LI
SERMONS
,
Preached
by
the
Reverend
Dr.
Mark
Frank
,
Master
of
Pembroke
Hall
in
Cambridge
,
Archdeacon
of
St.
Albans
,
Prebend
,
and
Treasurer
of
St.
Pauls
,
&c.
BEING
A
Course
of
Sermons
,
Beginning
at
Advent
,
and
so
continued
through
the
Festivals
.
To
which
is
added
,
A
Sermon
Preached
at
St.
PAULS
CROSS
,
in
the
Year
Forty
One
,
And
then
Commanded
to
be
Printed
By
King
CHARLES
the
First
.
Idem
&
Sermo
&
Vita
.
LONDON
,
Printed
by
Andrew
Clark
for
Iohn
Martyn
,
Henry
Brome
,
and
Richard
Chiswell
,
and
are
to
be
sold
,
at
the
Bell
in
St.
Pauls
Church-yard
,
at
the
Gun
at
the
West-end
of
St.
Pauls
,
and
at
the
Two
Angels
and
Crown
in
Little
Britain
,
1672.
To
the
most
Reverend
Father
in
God
,
GILBERT
,
Lord
Archbishop
of
Canterbury
,
his
Grace
,
Primate
of
All
England
,
and
Metropolitan
,
one
of
His
Majesties
Most
Honourable
Privy
Council
,
&c.
May
it
please
your
Grace
,
THough
by
that
infinite
distance
I
am
in
to
your
Grace
,
I
ought
to
make
all
the
Apologies
in
the
world
for
this
Attempt
;
yet
when
I
reflect
upon
your
own
admired
Candour
in
receiving
the
most
inferiour
Addresses
,
and
my
own
Duty
in
making
this
,
I
need
not
,
I
hope
,
use
a
Complement
to
excuse
that
,
which
I
neither
could
,
nor
ought
not
,
but
to
have
done
.
For
the
Author
of
these
Sermons
,
had
that
Relation
to
your
Grace
,
and
your self
that
Favour
for
him
,
that
no
other
name
is
so
fit
,
or
so
worthy
to
prefix
to
any
thing
of
his
as
your
Graces
.
And
besides
,
I
may
very
reasonably
suppose
,
that
there
may
be
something
in
the
following
Papers
,
that
may
not
be
unfit
to
be
offered
to
such
a
Personage
.
I
humbly
therefore
pray
,
that
either
the
one
,
or
the
other
may
excuse
the
forwardness
of
this
Dedication
.
As
to
my
own
very
great
obligations
to
your
Grace
,
I
will
not
be
so
Conceited
as
to
mention
them
.
For
when
I
have
told
so
Publick
,
I
need
not
add
any
Private
Reasons
.
And
besides
,
it
may
be
looked
upon
by
the
World
as
a
design
to
gain
a
Reputation
to
my self
,
by
talking
of
Favours
from
a
Person
of
such
Eminence
.
Yet
I
beg
that
I
may
have
leave
to
say
,
that
I
reckon
it
my
greatest
Honour
,
in
having
the
Advantage
of
presenting
this
Offering
,
which
ought
to
be
made
to
your
Grace
,
by
Your
Graces
Meanest
and
most
Dutiful
Servant
Thomas
Pomfret
.
TO
THE
READER
.
THough
I
do
not
call
,
I
suppose
Thee
judicious
,
and
shall
therefore
give
to
Thee
,
and
to
my self
the
ease
of
saying
little
.
For
I
am
sensible
enough
,
that
the
Author
of
these
following
Sermons
will
be
to
all
that
read
them
,
so
much
his
own
Advocate
,
that
they
will
not
want
any
Orator
in
the
Preface
.
And
to
those
that
read
them
not
,
he
said
nothing
,
nor
shall
I.
Passing
then
by
on
purpose
those
Artifices
of
Procuring
a
fair
reception
to
the
Book
,
by
the
ordinary
Pageantry
of
Commendations
;
I
think
it
will
be
enough
to
assure
Thee
,
that
as
the
Author
left
the
Copies
fairly
writ
by
his
own
hand
,
so
they
come
as
truly
his
to
thine
.
For
this
Reverend
Person
doing
me
the
Honour
of
leaving
me
his
Executor
,
by
that
I
had
the
Possession
and
Care
of
all
his
Papers
.
And
amongst
them
,
These
I
found
to
be
so
worthy
of
the
Publick
,
that
I
concluded
it
a
Trespass
against
the
common
interest
to
keep
them
in
my
own
hands
.
But
that
too
which
made
me
the
more
confident
of
their
value
,
was
the
earnestness
of
many
,
and
to
that
the
Approbation
of
as
great
a
Person
as
the
Church
has
any
,
for
their
Impression
.
And
accordingly
I
did
forthwith
upon
the
Doctors
death
,
committ
the
Copies
to
a
Stationer
,
who
very
disingenuously
for
some
years
delayed
,
and
at
last
utterly
refused
(
for
what
ends
I
know
not
)
the
Printing
them
.
But
retriving
them
from
him
,
I
have
put
them
now
into
honest
mens
hands
,
from
whence
I
hope
they
will
come
well
corrected
into
thine
.
And
then
I
am
very
confident
they
will
speak
enough
for
themselves
,
and
need
no
more
from
him
who
is
Thy
humble
Servant
Thomas
Pomfret
.
IMPRIMATUR
Hic
Liber
cui
Titulus
,
A
Course
of
Festival
Sermons
,
Preached
by
Dr.
Frank.
June
29.
1670.
SAM.
PARKER
.
A
SERMON
ON
The
First
Sunday
in
Advent
.
S.
MATTH.
xxi
.
9.
And
the
multitudes
that
went
before
,
and
that
followed
,
cried
,
saying
,
Hosanna
to
the
Son
of
David
;
Blessed
is
he
that
cometh
in
the
Name
of
the
Lord
,
Hosanna
in
the
highest
.
BLessed
is
he
that
cometh
in
the
Name
of
the
Lord
!
Blessed
is
any
coming
and
going
that
comes
so
:
Hosanna
to
him
,
God
bless
him
,
or
Hosanna
for
him
;
God
be
blessed
for
him
,
whoe're
he
be
.
All
that
went
before
,
and
all
that
follow
,
all
men
will
say
so
.
And
yet
in
Nomine
Domini
incipit
omne
malum
,
said
Luther
once
,
In
the
Name
of
the
Lord
begins
all
the
mischief
.
(
And
we
still
find
it
so
)
the
whole
game
of
mischief
begun
and
carried
on
in
nomine
Domini
,
under
the
Name
of
God
,
as
the
Lords
work
.
How
should
we
do
then
to
discern
the
right
in
Nomine
Domini
,
when
he
that
comes
in
the
Name
of
the
Lord
,
comes
truly
so
?
Many
ways
peradventure
may
be
given
to
know
it
by
;
but
this
is
the
shortest
;
If
the
multitudes
that
went
before
,
and
that
followed
after
,
cry
Hosanna
to
him
,
if
the
Saints
of
former
Ages
and
their
successours
approve
the
manner
of
his
coming
,
if
it
be
in
a
way
the
Church
of
Christ
has
from
its
first
beginning
allow'd
for
Christian
;
that
is
,
if
he
come
meek
and
lowly
,
humbly
riding
upon
an
Ass
,
with
Palms
and
Olives
,
the
ensigns
of
Peace
and
Love
;
then
he
comes
in
nomine
Domini
right
;
but
if
proud
and
scornful
,
with
Horse
and
Chariot
,
Sword
and
Spear
,
instead
of
Olive
Boughs
and
Branches
,
with
a
Sword
to
cut
in
sunder
the
bond
of
Peace
and
Unity
,
and
a
Spear
to
keep
off
Charity
:
Let
him
cry
out
in
nomine
Domini
,
talk
of
the
Lord
,
and
take
his
name
into
his
mouth
never
so
much
,
't
is
but
a
meer
in
nomine
,
and
no
more
,
a
meer
pretence
and
name
,
no
Domini
,
nothing
in
it
really
of
God
;
nor
the
multitudes
before
,
nor
the
multitudes
that
follow
,
nor
any
of
the
Primitive
Christians
ever
sung
Hosanna
,
gave
any
blessing
or
approbation
to
such
comers
or
their
comings
.
He
that
comes
here
in
the
Text
,
came
nothing
so
;
and
he
that
will
come
after
him
,
must
not
come
so
,
Hosanna
to
no
such
.
But
Hosanna
to
him
that
truly
comes
in
the
name
of
the
Lord
:
Gods
blessing
with
him
.
To
him
that
comes
so
in
the
Text
,
to
the
Son
of
David
,
to
him
no
question
.
'T
is
the
business
,
both
Text
and
Time
,
the
words
in
hand
,
the
days
in
hand
,
the
days
of
holy
Advent
are
to
teach
us
,
to
sing
Hosanna's
to
our
Saviour
,
to
bless
God
for
his
coming
,
to
bless
him
for
his
coming
,
all
his
comings
,
all
his
ways
of
coming
to
us
;
to
bless
his
day
that
is
a
coming
,
whence
all
his
other
comings
come
:
to
bless
him
in
the
highest
,
with
heart
and
tongue
,
and
hand
,
to
the
highest
we
can
go
,
that
he
may
also
bless
us
for
it
in
the
highest
.
That
it
might
be
done
the
better
,
Holy
Church
has
design'd
four
Sundays
to
prepare
us
for
it
,
wherein
to
tune
our
pipes
,
and
fit
our
instruments
and
voices
to
sing
Hosanna
in
the
right
key
,
the
highest
pitch
,
to
praise
God
as
is
fitting
for
Christs
coming
.
A
business
sure
well
worth
the
doing
,
and
some
good
time
for
it
worth
the
observing
,
if
we
either
think
him
worth
it
,
that
is
here
spoke
of
as
coming
,
or
his
coming
worth
it
.
Indeed
the
coming
in
the
Text
is
not
the
coming
of
that
Feast
that
is
now
a
coming
,
but
it
is
one
of
the
ways
prescribed
by
the
Church
for
our
better
coming
to
the
Feast
,
by
preparing
with
these
multitudes
some
boughs
and
branches
,
some
Hosanna's
and
Benedictus's
,
some
provision
of
holy
thoughts
and
divine
affections
for
it
.
They
that
went
before
,
and
they
that
followed
in
the
Text
,
sung
Hosanna
for
a
lesser
coming
of
Christs
,
then
that
was
in
the
flesh
:
we
may
well
do
it
for
a
greater
;
especially
making
this
in
the
Text
a
degree
or
note
to
ascend
to
that
,
one
coming
to
usher
to
the
other
;
the
humility
of
his
coming
to
Ierusalem
,
a
way
to
exalt
the
greater
humility
of
his
coming
into
the
world
.
And
we
have
the
multitudes
before
,
and
the
multitudes
that
follow
,
all
Patriarchs
before
rejoycing
with
Father
Abraham
at
his
day
,
and
all
the
Fathers
since
;
all
that
went
before
or
follow'd
since
his
coming
,
former
and
later
Christians
for
our
example
.
They
all
in
their
several
Generations
thought
fit
yearly
to
remember
it
,
and
so
long
,
even
four
Advent
Sundays
together
,
to
prepare
the
multitudes
and
people
for
it
;
that
so
by
preaching
to
them
the
way
and
manner
of
all
Christs
comings
,
they
might
1.
perfectly
be
instructed
who
it
was
and
is
,
that
truly
comes
blessed
in
the
name
of
the
Lord
,
and
not
be
deceived
by
pretenders
and
pretences
:
and
2.
also
truly
and
duly
give
the
blessing
where
it
ought
,
sing
the
Hosanna
when
,
and
where
,
and
to
whom
we
should
,
celebrate
the
memory
of
Christs
coming
right
,
and
Hosanna
it
as
is
meet
.
Thus
did
all
that
went
before
;
and
't
is
fit
they
that
come
after
should
do
as
much
,
unless
they
were
wiser
or
better
then
all
that
went
afore
them
.
And
all
will
do
it
,
but
those
who
are
afraid
to
have
their
comings
discovered
to
be
no
comings
in
the
name
of
the
Lord
by
the
unlikeness
of
their
comings
;
afraid
to
lose
their
in
nomine
,
the
name
however
,
to
have
the
multitudes
that
follow
them
fall
off
from
them
,
if
they
should
be
taught
by
day
,
or
time
,
or
Text
,
how
far
different
their
ways
and
comings
are
,
from
the
humble
lowly
comings
and
ways
of
Christ
,
whose
name
they
so
much
pretend
to
come
in
,
though
their
own
name
be
the
only
name
they
truly
come
for
.
Better
example
we
have
here
before
us
,
and
by
Gods
blessing
we
will
bless
with
them
;
follow
them
in
blessing
Christ
,
both
himself
and
coming
,
in
the
time
and
manner
all
that
have
followed
him
ever
did
it
.
And
to
do
it
the
better
,
and
more
according
to
Text
and
time
,
let
us
consider
,
I.
Who
they
were
that
here
blest
Christ
for
his
coming
.
The
multitudes
that
went
before
,
and
that
followed
,
both
of
them
says
the
Text.
II.
What
was
their
way
of
blessing
,
how
they
did
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
says
the
Evangelist
,
they
cried
,
cried
it
aloud
.
III.
Their
Song
of
Blessing
,
what
they
cried
,
Hosanna
to
the
Son
of
David
:
Blessed
is
he
that
cometh
in
the
name
of
the
Lord
,
Hosanna
in
the
highest
.
When
we
have
throughly
considered
these
particulars
,
there
will
remain
nothing
but
a
word
of
Exhortation
to
follow
them
that
thus
go
before
us
;
as
they
cried
it
and
sung
it
before
,
so
we
still
to
cry
it
and
sing
it
after
them
.
I
begin
with
the
persons
,
that
we
may
in
the
first
place
know
whom
it
is
we
follow
,
the
multitudes
that
went
before
,
and
that
followed
.
And
that
to
the
Letter
is
no
more
then
those
companies
of
people
,
Men
,
Women
,
and
Children
who
went
out
to
Mount
Olivet
to
meet
our
Saviour
at
his
coming
to
Ierusalem
,
when
he
came
riding
thither
upon
an
Ass
,
some
of
them
before
him
,
some
behind
him
,
crying
out
Hosanna
.
Many
they
were
it
seems
,
and
not
a
single
multitude
neither
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
multitudes
in
the
plural
,
several
multitudes
that
did
it
;
and
though
it
be
no
argument
to
prove
any
thing
good
or
lawful
,
because
the
multitudes
do
it
;
yet
when
the
multitudes
do
good
,
't
is
good
to
take
some
notice
of
it
:
nay
when
so
many
do
it
,
it
looks
the
better
.
The
Song
of
praise
sounds
never
better
then
in
the
great
Congregation
,
and
among
much
people
.
The
Musick
never
sweeter
in
the
ears
of
Heaven
,
then
when
the
Choir
is
fullest
;
a
good
note
to
teach
us
to
fill
Holy
Assemblies
,
to
bear
our
parts
in
the
Congregation
.
And
in
this
Congregation
2.
the
Musick
it
seems
has
all
its
keys
and
voices
:
Men
,
Women
,
and
Children
,
all
sing
their
parts
:
no
Sex
or
Age
to
think
themselves
exempted
from
bearing
part
in
Gods
Service
:
though
the
Apostle
will
not
suffer
Women
to
preach
and
teach
,
he
will
give
them
leave
to
sing
and
pray
,
to
answer
the
Responses
,
Antiphones
,
and
Versicles
,
the
Hymns
and
Psalms
;
the
little
Children
too
to
learn
betimes
to
lisp
them
out
:
no
better
seasoning
of
their
mouths
then
with
Prayers
and
Praises
to
their
Redeemer
.
Nor
3.
were
these
multitudes
meerly
the
rout
of
people
;
there
were
men
of
all
conditions
in
them
,
though
it
may
be
not
many
Iosephs
or
Nicodemus's
,
yet
some
no
doubt
;
so
many
of
the
Rulers
having
had
their
sick
Servants
or
Wives
or
Children
healed
by
him
.
There
are
none
too
good
or
great
for
Gods
Service
.
'T
is
no
disparagement
to
any
mans
honour
to
be
among
those
multitudes
that
go
out
at
any
time
to
meet
Iesus
,
no
dishonour
to
say
Amen
with
the
meanest
in
them
,
to
joyn
with
them
in
any
part
or
point
of
Gods
Service
.
You
may
remember
the
nobility
of
the
Bereans
above
the
Thessalonians
,
is
by
the
Scripture
Heraldry
placed
in
this
,
that
they
received
the
word
with
all
readiness
of
mind
,
and
searched
the
Scriptures
daily
,
Acts
xvii
.
11.
in
short
,
were
more
religious
and
devout
,
and
earnest
in
the
way
of
Christ
,
to
worship
him
then
the
other
.
Nor
4.
were
these
multitudes
Choirs
of
Priests
and
Clerks
,
or
only
Orders
of
Religious
men
;
it
was
a
Congregation
of
Seculars
,
though
there
were
Priests
and
Apostles
in
it
:
't
is
St.
Chrysostoms
own
note
,
to
tell
us
,
men
are
not
to
put
off
the
work
of
Devotion
and
Religion
wholly
to
the
Priest
and
Clerk
,
as
if
they
only
were
to
sing
the
Benedictus
,
Hosanna's
,
or
Allelujahs
,
and
the
multitudes
only
stand
looking
on
;
or
think
men
in
some
Religious
Orders
were
only
oblig'd
to
live
orderly
and
like
Christians
,
all
secular
or
lay-men
as
they
pleas'd
.
Non
ita
sane
,
non
ita
est
,
says
he
,
It
is
not
so
indeed
,
it
is
not
so
:
Hoc
plane
est
quod
evertit
orbem
universum
.
'T
is
this
.
It
is
plainly
this
,
this
false
opinion
or
fancy
,
that
ruines
all
the
world
.
Behold
the
multitudes
here
going
before
,
crying
,
and
the
multitudes
following
after
,
answering
them
in
their
Hosanna
to
the
Son
of
David
,
all
ranks
of
people
,
the
most
secular
,
so
religious
grown
since
Christs
coming
.
'T
is
to
be
fear'd
he
is
going
from
us
,
or
will
be
quickly
,
if
we
omit
our
parts
,
if
we
forget
our
duties
,
if
we
once
begin
to
think
too
much
of
bearing
part
or
share
in
his
Service
,
either
in
the
Congregation
,
or
out
of
it
.
But
5.
however
,
they
that
pretend
to
go
out
to
meet
Christ
,
to
have
more
sense
of
Devotion
,
and
Zeal
to
it
then
others
,
they
above
all
surely
will
be
easily
heard
in
their
Hosanna's
or
Benedictus
.
The
more
devout
we
are
,
we
sing
the
louder
;
the
more
earnest
we
be
to
meet
our
Lord
,
the
more
welcome
will
we
give
him
,
the
higher
gratulations
and
acclamations
to
him
.
Whoever
fail
in
their
parts
,
methinks
such
should
not
.
If
we
pretend
to
love
him
more
then
others
,
then
more
prayers
and
praises
to
him
then
others
:
if
we
love
him
more
,
they
will
be
more
,
and
we
will
not
be
ashamed
to
profess
it
in
the
multitude
,
nor
think
much
to
be
in
the
multitude
among
the
meanest
or
poorest
at
it
.
Surely
not
,
seeing
6.
the
Iews
themselves
think
not
much
to
do
so
,
seeing
them
so
ready
,
so
eager
,
so
violent
,
in
giving
honour
to
him
;
can
it
be
expected
that
Christians
should
be
behind
?
but
they
before
,
and
we
not
behind
?
Too
much
it
is
that
they
before
and
we
behind
;
it
should
be
rather
,
we
before
and
they
behind
:
though
they
got
the
start
in
time
to
get
before
us
,
we
should
sure
in
measure
get
it
,
go
there
before
them
.
Christ
came
to
them
,
and
they
go
out
to
meet
him
:
He
comes
to
us
,
and
we
go
from
him
.
He
came
to
them
at
this
time
with
a
sad
message
of
destruction
,
and
therefore
weeps
in
the
mount
of
his
triumph
to
look
upon
the
City
,
and
yet
they
entertain
him
with
Hosanna's
.
Blessed
be
the
name
of
the
Lord
:
so
come
things
to
pass
.
He
comes
to
us
with
tydings
of
great
joy
,
such
the
Angels
term
it
,
his
Birth
no
other
coming
;
yet
we
think
much
to
sing
Hosanna's
for
it
,
to
keep
a
day
of
praise
,
or
a
song
of
praise
,
or
a
face
and
garb
of
praise
:
the
more
unchristian
they
that
do
so
,
less
sensible
of
Christs
favours
then
the
very
multitude
,
then
the
Jew
himself
.
Rare
Christians
the
while
,
that
think
no
better
,
speak
no
better
,
rejoyce
no
better
at
Christs
coming
,
at
his
greatest
and
most
gracious
coming
.
I
cannot
say
this
multitude
to
the
Letter
,
and
in
the
Story
are
any
unanswerable
argument
for
our
Hosanna's
.
Yet
when
a
multitude
does
well
,
't
is
good
to
follow
them
:
but
take
it
now
2.
in
the
mystery
,
and
there
needs
no
greater
to
perswade
us
.
The
multitudes
before
are
in
the
mystery
,
the
Holy
Patriarchs
,
and
they
that
followed
are
the
Prophets
.
Now
what
the
Patriarchs
and
Prophets
have
rejoyc'd
at
,
that
must
we
.
Abraham
,
says
Christ
himself
,
rejoyced
to
see
my
day
,
he
saw
it
and
was
glad
.
Yes
,
your
Father
Abraham
was
glad
.
He
was
glad
to
see
Christ
a
coming
,
S.
Iohn
viii
.
56.
The
Prophets
are
every
where
full
of
joyful
expressions
,
at
the
mention
of
the
Messia's
coming
;
their
eyes
lookt
,
and
their
hearts
long'd
for
him
:
and
the
Prophet
Zachary
calls
to
us
to
tell
it
out
with
Joy
,
to
the
Daughter
of
Sion
,
tells
punctually
even
of
this
very
joy
and
coming
too
,
Zach.
ix
.
9.
And
what
was
written
before
time
,
either
by
Patriarch
or
Prophet
,
was
written
for
our
learning
,
says
the
Apostle
,
Rom.
xv
.
4.
We
may
do
what
they
did
,
what
they
would
have
us
.
Or
2.
The
multitudes
before
in
the
mystery
are
the
Iews
,
the
multitudes
that
follow
are
the
Gentiles
.
Both
bidden
by
the
Apostle
to
rejoyce
,
Rom.
xv
.
10.
Rejoyce
ye
Gentiles
with
his
people
,
his
people
,
the
Iews
,
before
,
and
the
Gentiles
behind
,
all
shall
rejoyce
in
his
salvation
:
for
glory
is
now
coming
to
the
Iews
,
glory
to
his
people
Israel
,
and
light
unto
the
Gentiles
,
to
light
them
by
his
coming
.
So
sang
old
Simeon
in
his
Song
,
S.
Luke
ii
.
32.
3.
The
multitudes
before
is
the
Iewish
Synagogue
,
the
multitudes
behind
the
Christian
Church
;
a
multitude
indeed
that
cannot
be
numbred
,
Revel.
vii
.
9.
of
Emperours
,
and
Kings
,
and
Princes
;
Bishops
and
Priests
,
Doctors
,
Martyrs
,
Confessors
,
and
Virgins
,
all
in
their
several
Orders
and
Generations
,
crying
,
Hosanna
to
the
Son
of
David
,
the
whole
world
gone
after
him
.
Before
indeed
only
,
Notus
in
Iudaea
Deus
,
God
only
known
in
Iury
,
Psal.
lxxvi
.
1.
his
coming
only
talkt
of
in
Israel
,
but
after
quam
admirabile
nomen
tuum
in
universa
terra
!
Psal.
viii
.
1.
O
Lord
our
Governour
,
how
wonderful
or
excellent
is
thy
name
in
all
the
world
.
All
these
multitudes
,
the
Iew
with
his
multitude
of
Patriarchs
,
Priests
,
and
Levites
,
and
Singers
,
and
Prophets
,
with
his
Sacrifices
of
Bulls
and
Rams
,
and
Goats
,
and
Sheep
,
of
Types
and
Figures
,
all
crying
out
Messiah's
coming
.
The
Christians
,
Apostles
,
Martyrs
,
Confessors
,
Doctors
,
Virgins
,
Bishops
,
Priests
,
and
Deacons
,
and
all
several
Orders
in
their
Choirs
and
Churches
throughout
the
world
,
crying
out
he
is
come
;
all
the
corners
of
the
earth
resounding
out
Hosanna's
and
Allelujahs
to
him
.
Vna
est
fides
praecedentium
at
que
sequentium
populorum
,
says
St.
Gregory
;
all
believing
and
professing
the
same
he
that
cometh
here
;
they
the
Iews
before
crying
he
that
cometh
;
we
the
Christians
crying
he
that
is
come
,
or
rather
he
that
cometh
still
,
that
every
day
comes
to
us
by
his
Grace
,
and
through
his
Word
,
and
in
his
Sacraments
:
Blessed
is
he
that
cometh
still
,
not
a
tense
or
tittle
chang'd
;
he
that
comes
being
the
same
for
ever
,
eternity
and
things
eternal
being
ever
coming
,
never
gone
or
going
.
So
now
the
Congregation
is
full
,
what
should
we
do
but
begin
our
Service
?
when
we
have
Law
,
and
Prophets
,
and
Gospel
to
countenance
and
bear
us
company
in
our
Te
Deum
and
Benedictus
,
at
our
Prayers
and
Praises
;
in
our
Joys
and
Festivals
,
all
of
them
crying
nothing
but
Christ
,
nothing
but
Christ
,
blessed
be
he
,
blessed
be
he
,
and
blessed
be
his
coming
,
and
blessed
be
his
day
,
and
blessed
be
his
deeds
;
the
whole
practice
of
all
Christian
Churches
and
Congregations
,
that
ever
were
gathered
together
in
nomine
Domini
,
in
the
name
of
the
Lord
,
till
these
meer
nominal
verbal
Christians
that
are
afraid
of
the
name
of
him
that
cometh
,
of
the
name
of
Iesus
,
of
blessing
it
or
bowing
at
it
;
all
Christians
,
all
that
came
before
in
the
name
of
Christ
,
till
these
pretenders
that
follow
no
body
but
their
own
fancies
;
all
agreeing
in
the
same
welcome
to
their
Redeemer
,
joyning
in
the
same
prayers
and
praises
:
what
should
we
do
but
add
our
voices
and
sing
with
them
?
better
sure
with
the
multitudes
before
and
behind
,
the
whole
multitude
of
Saints
of
so
many
Ager
,
then
with
a
few
scattered
headless
heedless
companies
forbear
it
;
better
pray
and
praise
with
them
,
then
prattle
and
prate
with
these
;
better
their
Hosanna
and
Benedictus
to
him
that
cometh
in
the
name
of
the
Lord
,
then
these
mens
sensless
Sermons
and
Discourses
,
who
come
in
their
own
name
,
and
of
their
own
heads
,
without
Gods
sending
them
at
all
.
Having
then
so
full
a
Choir
,
so
many
voices
to
bear
us
company
,
let
us
also
now
sing
with
them
.
Yet
that
we
may
be
sure
to
sing
in
Tune
,
let
's
first
listen
a
little
to
the
key
and
more
they
bless
in
:
'T
is
a
loud
one
,
for
't
is
a
crying
;
they
cried
:
not
in
the
sense
we
often
take
it
,
for
a
mournful
tone
or
note
(
for
't
is
an
expression
of
joy
and
gladness
.
So
S.
Luke
xix
.
37.
They
began
to
rejoyce
,
&c.
)
but
with
a
loud
voice
it
was
they
praised
him
,
that
's
the
meaning
,
so
expressed
in
the
same
verse
by
that
Evangelist
.
Indeed
true
it
is
,
God
has
turn'd
our
songs
of
joy
into
the
voice
of
weeping
(
as
the
Prophet
complains
)
taken
away
our
Feasts
and
gaudy
days
;
and
we
may
well
cry
,
and
cry
aloud
in
that
sadder
sense
of
the
word
crying
:
yet
for
all
that
,
must
we
not
lay
down
the
other
,
or
forget
the
Song
of
prayer
and
praise
,
especially
upon
the
point
of
Christs
coming
to
us
.
Here
it
must
be
crying
in
another
tone
,
singing
,
speaking
,
proclaiming
the
great
favour
and
honour
of
him
that
cometh
in
the
name
of
the
Lord
.
Blessing
,
and
honour
,
and
glory
to
him
that
so
cometh
.
Now
that
we
be
not
out
in
tune
or
note
,
let
's
mind
the
word
,
we
shall
find
the
sweetest
ways
of
blessing
in
it
.
1.
'T
is
a
loud
crying
,
such
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
that
teaches
us
to
be
devout
and
earnest
in
our
prayers
and
praises
,
in
blessing
Christ
.
2.
'T
is
loud
and
to
be
heard
,
to
instruct
us
not
to
be
asham'd
of
our
way
of
serving
Christ
;
he
that
is
,
Christ
will
be
asham'd
of
him
:
so
Christ
professes
,
S.
Mark
viii
.
38.
3.
'T
is
the
crying
of
a
multitude
,
many
multitudes
,
and
intimates
to
us
what
prayer
and
praise
does
best
,
even
the
Pu●lick
and
Common
Service
.
4.
'T
is
the
crying
of
several
multitudes
,
the
same
thing
,
and
insinuates
peace
and
unity
;
that
's
the
only
Christian
way
of
praising
God
:
one
God
,
and
one
Faith
,
and
one
Christ
,
says
the
Apostle
,
and
one
heart
and
mind
of
all
that
profess
them
;
and
't
were
best
one
way
of
doing
it
;
the
same
Hosanna
,
the
same
Benedictus
,
the
same
voice
and
form
of
prayer
and
praise
,
and
Worship
,
if
it
could
be
had
.
5.
'T
is
of
some
before
,
and
some
that
follow
;
't
is
not
a
confused
or
disorderly
note
,
or
way
,
hudling
and
confounding
all
together
,
but
the
voice
of
Order
,
where
every
one
sings
in
time
,
in
tune
,
and
place
;
some
begin
and
others
follow
,
and
the
Chorus
joyns
,
all
in
decency
and
order
:
this
to
preach
decency
and
order
to
them
that
come
in
at
any
time
,
or
call
any
where
upon
the
name
of
Christ
,
even
the
very
multitude
here
in
Christs
praise
keep
their
parts
and
order
.
6.
'T
is
a
crying
,
yet
of
joy
we
told
you
,
the
voice
of
mirth
and
gladness
,
that
we
may
know
Christ
is
best
served
with
a
chearful
spirit
.
Christianity
is
no
such
dull
heavy
thing
as
some
have
fancied
it
,
it
admits
of
Mirth
and
Songs
,
so
they
be
in
nomine
Domini
,
either
to
the
praise
of
God
,
or
not
to
his
dishonour
,
so
they
be
not
light
,
or
wanton
,
or
scurrilous
,
or
such
like
.
7.
This
crying
here
is
general
,
and
our
praises
of
God
must
be
so
too
;
all
that
is
without
me
,
and
all
that
is
within
me
praise
his
holy
name
:
all
the
powers
of
my
soul
,
superiour
and
inferiour
,
all
the
organs
of
my
body
,
all
the
instruments
of
my
life
and
living
,
my
estate
and
means
,
all
to
concur
in
giving
praise
to
God
,
in
celebrating
the
mercies
,
the
humilities
,
the
condescensions
,
the
out-goings
and
in-comings
of
my
Redeemer
.
Thus
we
have
the
key
and
tune
of
blessing
God
and
Christ
devoutly
,
confidently
,
publickly
,
unanimously
,
orderly
,
chearfully
,
and
universally
,
with
all
our
faculties
and
powers
.
Let
's
now
hear
the
Song
of
praise
,
Hosanna
to
the
Son
of
David
,
Blessed
is
he
,
&c.
And
that
we
may
sing
in
tune
,
let
's
know
our
parts
.
Three
parts
there
are
in
it
as
in
other
Songs
,
Bassus
,
Tenor
,
and
Altus
,
the
Bass
,
the
Tenor
,
and
the
Treble
.
Hosanna
to
the
Son
of
David
,
there
's
the
Bass
,
the
deepest
and
lowest
note
,
the
humanity
of
Christ
in
filio
David
,
being
the
Son
of
David
;
the
Bass
sings
that
,
that
's
low
indeed
for
him
,
we
can
go
no
lower
.
Blessed
is
he
that
cometh
in
the
name
of
the
Lord
,
there
's
the
Tenor
or
middle
part
,
he
and
the
name
of
the
Lord
joyn'd
together
,
God
and
Man
united
,
that
's
a
note
higher
then
the
first
,
the
Mediator
between
God
and
Man
;
God
in
the
highest
,
Son
of
David
in
the
lowest
;
the
middle
note
then
follows
.
And
Hosanna
in
altissimis
,
the
Altus
or
Treble
,
the
highest
note
of
all
,
we
can
reach
no
higher
,
strain
we
never
so
high
.
We
begin
low
,
that
's
the
way
to
reach
high
;
Hosanna
to
the
Son
of
David
:
Yet
as
low
as
it
is
,
't
is
hard
to
hit
,
hard
to
reach
the
meaning
of
it
.
Hosanna
a
hard
note
,
so
Interpreters
have
found
it
.
St.
Augustine
will
have
it
an
Interjection
only
,
to
express
rejoycing
,
like
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
among
the
Greeks
,
or
Io
triumphe
among
the
Latines
.
The
truth
is
,
't
is
an
expression
and
voice
of
joy
and
gladness
,
though
no
Interjection
:
an
expression
us'd
by
the
Jews
at
the
Feast
of
Tabernacles
,
a
joyful
acclamation
,
enough
to
authorize
common
and
received
expressions
of
joy
,
though
it
may
be
they
that
use
them
do
not
perfectly
understand
them
;
especially
joy
inexpressible
(
such
as
ours
should
be
for
the
Son
of
Davids
coming
)
may
be
allow'd
to
express
it self
as
it
can
,
or
as
it
does
in
other
rejoycings
,
when
it
can
do
no
better
.
Some
interpret
it
Redemption
,
others
an
Hymn
,
or
Praise
,
others
Grace
,
others
Glory
,
others
Boughs
to
the
Son
of
David
:
All
yet
concur
in
this
,
that
't
is
a
joyful
wish
for
prosperity
to
Christ
under
the
title
of
the
Son
of
David
;
Grace
,
Redemption
,
Praise
,
and
Glory
,
Psalms
and
Hymns
,
and
all
the
other
outward
expressions
of
Thanks
,
Respect
,
and
Joy
be
given
to
him
who
now
comes
to
restore
the
Kingdom
of
his
Father
David
.
Nothing
too
much
to
be
given
to
the
Messiah
,
for
him
they
always
mean
by
the
Son
of
David
:
No
inward
or
outward
joy
enough
for
the
coming
of
our
Redeemer
.
But
though
Hosanna
mean
all
these
several
rendrings
,
yet
the
construction
is
no
more
then
Salvum
fac
,
or
salva
obsecro
,
Save
we
beseech
thee
,
like
our
Vivat
Rex
,
God
save
the
King
.
Save
the
Son
of
David
we
beseech
thee
,
and
save
us
by
the
Son
of
David
.
For
both
it
is
:
A
prayer
to
God
to
preserve
and
prosper
him
,
that
he
may
have
good
luck
with
his
honour
,
and
ride
on
;
and
a
prayer
to
God
to
save
and
deliver
us
by
and
through
him
,
or
to
him
to
do
it
,
Salva
o●●cro
,
O
fili
David
,
O
fili
for
filio
.
Save
us
we
pray
thee
,
O
Son
of
David
.
By
this
time
you
understand
Hosanna
to
be
both
a
prayer
and
a
thanksgiving
,
a
short
Collect
and
a
Hymn
both
,
an
expression
of
rejoycing
for
Christs
coming
,
with
a
prayer
that
it
may
come
happy
both
to
him
and
us
.
Thus
you
have
it
in
Psal.
cxviii
.
24
,
25.
whence
this
seems
either
to
be
taken
or
to
relate
.
This
is
the
day
which
the
Lord
hath
made
,
We
will
rejoyce
and
be
glad
in
it
;
there
's
the
voice
of
rejoycing
:
then
follows
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Help
me
now
O
Lord
,
O
Lord
send
us
now
prosperity
:
the
prayer
upon
it
.
'T
is
an
easie
observation
hence
,
that
our
rejoycings
are
to
consist
in
Prayers
and
Praises
,
in
Hymns
and
Collects
;
no
true
Hosanna's
to
Christ
,
no
true
blessing
him
but
so
;
no
keeping
Christmas
or
any
Feast
without
them
.
To
spend
a
day
in
idleness
,
or
good
cheer
,
is
not
to
keep
Holiday
:
To
keep
Christmas
is
not
to
fill
our
mouths
with
Meat
,
but
our
lips
with
Prayers
and
Praises
;
not
to
sit
down
and
play
,
but
to
kneel
down
and
pray
;
not
to
rest
from
work
and
labour
,
but
by
some
holy
rest
and
retirement
from
temporal
labour
,
to
labour
so
to
enter
into
eternal
rest
.
The
business
of
a
Holiday
is
holy
business
;
Hosanna
business
of
Christmas
,
Christs
coming
so
to
be
solemnized
with
solemn
prayers
,
and
praises
,
and
thanksgivings
.
And
there
is
more
then
so
in
this
Hosanna
.
It
was
the
close
of
certain
Prayers
and
Litanies
used
by
the
Iewish
Synagogues
;
like
our
Libera
nos
Domine
,
our
Good
Lord
deliver
us
,
in
our
Litanies
.
They
first
reckoned
up
the
names
of
God
,
God
,
Lord
,
King
of
Kings
,
&c.
and
to
each
Hosanna
;
then
his
Attributes
,
his
Mercy
,
Truth
,
&c.
to
each
Hosanna
;
then
what
they
desired
,
both
in
publick
and
private
,
and
for
each
Hosanna
.
All
resound
Hosanna
,
all
eccho
out
Hosanna
,
save
,
and
help
,
and
prosper
us
.
'T
is
no
new
thing
it
seems
,
or
of
Popish
Original
,
to
use
publick
Litanies
,
and
Liturgies
;
't
is
but
what
the
Church
of
God
has
ever
had
in
use
,
the
way
from
the
beginning
it
always
serv'd
him
in
.
The
very
Petitions
of
the
Lords
Prayer
are
all
taken
out
of
the
Iewish
Sedar
,
or
Common-Prayer-Book
:
and
if
Christ
himself
who
wanted
neither
words
nor
Spirit
to
pray
,
thought
fit
yet
notwithstanding
to
make
use
of
received
expressions
and
antient
forms
;
I
conceive
not
why
any
that
profess
him
,
should
think
themselves
wiser
then
their
Master
,
and
reject
old
and
accustomed
Forms
of
Prayers
and
Praise
.
Yet
indeed
we
cannot
well
expect
they
should
keep
a
Form
,
that
will
not
keep
a
day
to
bless
him
for
his
coming
.
We
that
resolve
of
this
,
may
be
resolv'd
of
the
other
,
that
no
way
like
the
old
to
do
it
in
.
That
teaches
us
to
pray
the
Messiah
that
Christ
may
Reign
,
that
his
Kingdom
may
prosper
and
be
enlarged
,
that
we
our selves
may
be
of
it
,
and
prosper
in
it
,
that
we
may
have
Redemption
and
Salvation
,
Grace
and
Glory
,
sing
Hymns
and
Songs
of
Praise
to
him
both
in
his
Kingdom
here
upon
Earth
,
and
in
his
Kingdom
in
Heaven
.
This
the
way
of
entertaining
him
at
his
coming
to
entertain
our selves
,
and
time
in
blessing
him
for
his
goodness
,
and
desiring
of
his
blessing
.
And
yet
besides
there
is
as
much
Faith
as
Devotion
to
be
here
learn'd
from
the
multitude
in
this
Hosanna
.
There
is
an
acknowledgment
of
his
Office
,
that
he
was
Messiah
.
They
it
seems
believed
it
.
I
suspect
they
that
love
not
to
have
a
day
to
mind
them
of
his
becoming
the
Son
of
David
,
of
his
Nativity
,
do
scarce
believe
it
:
If
they
thought
his
coming
real
,
we
should
have
some
real
doings
at
it
;
they
would
be
as
busie
in
it
as
the
best
.
Were
filio
David
well
grounded
in
us
,
did
we
really
believe
him
the
Son
of
David
,
we
would
also
become
the
Sons
of
David
,
who
was
a
man
of
Prayer
and
Praise
,
sons
of
Praise
,
sing
Hosanna's
as
fast
as
any
:
'T
is
only
want
of
Faith
that
hinders
Works
;
we
believe
not
in
him
as
we
should
,
what
e're
we
talk
,
else
we
would
do
to
him
as
we
should
,
accept
all
his
comings
,
even
upon
our
knees
,
at
least
with
all
thankfulness
,
and
such
Devotion
as
time
and
place
required
of
us
.
And
2.
we
would
raise
our
voices
a
note
higher
,
add
Benedictus
to
Hosanna
.
Blessed
is
he
that
cometh
,
&c.
Bless
God
,
and
bless
him
,
and
bless
his
coming
,
and
bless
his
goodness
,
and
bless
his
power
,
and
bless
his
fulness
,
and
bless
his
work
,
and
bless
his
purpose
;
desire
God
to
bless
him
,
and
man
to
bless
him
,
and
also
bless
our selves
in
him
;
for
no
less
then
all
these
is
in
the
words
.
Blessed
first
be
God
the
Father
of
our
Lord
Iesus
Christ
,
Blessed
be
the
Lord
God
of
Israel
,
that
he
hath
visited
and
redeemed
his
people
,
and
hath
raised
up
a
mighty
salvation
for
us
in
the
house
of
his
Servant
David
.
So
old
Zachary
,
S.
Luke
i.
68.
69.
Blessed
be
God
the
Father
for
the
Son
,
God
the
Father
for
the
Son
of
David
's
coming
to
us
.
Blessed
2.
be
the
Son
,
blessed
be
he
that
cometh
,
blessed
be
Our
Lord
Iesus
Christ
for
his
coming
,
for
to
him
is
blessing
due
,
that
he
would
vouch
safe
to
come
and
bless
:
bless
the
Father
for
sending
,
the
Son
for
coming
;
blessing
to
them
both
for
thus
blessing
us
.
Blessed
3.
be
his
coming
,
all
his
comings
,
his
coming
in
the
Flesh
,
his
coming
in
the
Spirit
,
his
coming
in
Humility
,
his
coming
in
Glory
:
his
coming
in
the
Flesh
,
that
's
a
blessed
coming
for
us
,
whereby
all
other
blessings
come
unto
us
;
his
coming
in
the
Spirit
or
by
his
Grace
a
blessed
coming
too
,
and
still
daily
coming
;
his
coming
in
Glory
,
that
may
be
a
blessed
coming
to
us
too
,
if
we
bless
him
duly
for
his
other
comings
:
if
we
truly
and
devoutly
rejoyce
at
his
first
and
second
coming
,
no
doubt
but
we
shall
also
triumph
at
his
last
.
That
he
cometh
,
came
,
and
will
come
unto
the
end
,
is
blessed
news
;
we
therefore
with
these
multitudes
so
bless
him
for
it
.
Blessed
4.
be
his
goodness
,
and
that
's
evident
enough
in
his
coming
to
us
:
bless
him
for
that
he
would
be
so
good
to
come
,
when
all
good
was
going
from
us
,
when
we
our selves
were
gone
away
from
him
,
run
away
as
far
as
well
we
could
,
that
he
would
come
after
us
.
Blessed
5.
be
his
power
and
authority
,
for
in
the
name
of
the
Lord
he
comes
,
not
in
his
own
name
,
but
in
the
Fathers
that
sent
him
,
S.
Iohn
v.
43.
confess
,
acknowledge
,
submit
to
his
power
and
authority
;
that
's
the
true
way
to
bless
him
.
Blessed
5.
be
his
greatness
and
fulness
of
blessing
,
blessed
be
his
blessedness
,
for
he
is
full
of
blessings
;
in
him
all
fuluess
is
and
dwells
,
Col.
ii
.
9.
God
blessed
for
ever
;
Rom.
ix
.
5.
Let
's
make
this
acknowledgment
of
him
,
profess
and
proclaim
it
as
they
do
here
call
him
,
the
ever
blessed
.
Blessed
6.
be
all
his
works
,
actions
,
and
passions
,
the
works
of
our
Redemption
,
Justification
,
Sanctification
,
Glorification
,
which
all
come
to
us
only
through
his
Name
and
Merits
.
Attribute
we
all
to
him
and
to
his
Name
,
Not
unto
us
O
Lord
,
not
unto
us
,
but
unto
thy
Name
be
the
praise
and
glory
of
all
these
great
and
wonderful
things
.
Blessed
lastly
be
all
his
purposes
and
intentions
towards
us
,
he
came
to
reveal
his
Fathers
will
unto
us
;
bless
him
for
that
:
bless
we
should
all
such
that
make
known
unto
us
the
will
of
God
;
Beati
pedes
Evangelizantium
,
Blessed
be
the
feet
of
the
Ministers
of
the
Gospel
;
much
more
this
great
Archbishop
of
our
Souls
that
sends
them
.
He
came
to
glorifie
the
Father
,
S.
Iohn
viii
.
to
teach
us
to
do
so
:
bless
him
for
that
.
He
came
to
save
and
deliver
us
from
all
kind
of
evil
,
however
we
wilfully
thrust
daily
into
it
,
some
or
other
;
bless
him
for
that
,
say
all
good
of
him
,
that
wishes
and
works
all
good
to
us
:
but
which
is
only
truly
to
bless
,
further
we
all
purposes
what
we
can
,
and
help
them
forward
,
that
he
and
we
may
be
glorified
by
the
hand
.
For
this
blessing
is
not
meerly
a
form
of
words
;
we
must
1.
earnestly
and
heartily
desire
God
to
bless
,
to
bless
all
Christs
ways
of
coming
to
us
,
that
we
may
joyfully
,
and
chearfully
,
and
devoutly
entertain
him
.
Desire
God
2.
to
bless
him
that
cometh
in
his
name
,
him
whoe're
he
be
that
he
sends
to
us
:
but
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
especially
,
that
his
coming
may
come
abroad
to
all
the
world
,
all
come
in
unto
him
.
Desire
3.
that
man
may
bless
him
,
incite
the
sons
of
men
to
sing
praise
too
unto
him
.
Praise
him
all
ye
Nations
,
praise
him
all
ye
people
;
strive
what
we
can
to
get
all
we
come
nigh
,
to
come
with
us
,
and
bear
a
part
in
blessing
him
.
In
a
word
,
bless
we
our selves
in
him
,
think
,
and
profess
,
and
proclaim
our selves
blessed
that
Christ
is
come
to
us
,
that
we
have
our
part
and
portion
in
him
;
place
all
our
joy
,
all
our
rejoycing
,
all
our
triumph
that
he
is
with
us
,
that
the
name
of
the
Lord
is
declared
unto
us
,
that
by
his
coming
the
name
of
the
Lord
is
called
upon
us
,
that
we
are
now
of
his
retinue
,
that
we
now
belong
unto
him
,
that
he
is
daily
coming
in
us
.
And
for
this
Hosanna
now
3.
in
excelsis
,
indeed
,
Hosanna
to
him
in
the
highest
,
sing
we
it
as
loud
as
we
can
reach
,
as
loud
as
we
can
cry
it
.
And
that
may
pass
for
the
first
interpretation
of
in
excelsis
,
that
we
are
to
cry
it
as
loud
as
we
can
cry
it
,
do
what
we
can
to
express
our
joy
,
how
we
can
to
give
him
thanks
,
to
exalt
his
praise
what
we
are
able
,
in
excelsis
,
to
the
highest
of
our
power
;
so
Psal.
cxlviii
.
1.
Praise
him
in
the
height
.
We
all
of
us
in
excelsis
,
in
our
highest
,
yea
,
and
2.
the
very
highest
,
the
very
most
in
excelsis
of
us
all
,
the
highest
of
us
,
is
too
low
to
praise
him
worthily
;
yet
praise
him
,
O
ye
highest
,
ye
Kings
and
Princes
of
the
earth
,
Kings
of
the
earth
and
all
people
,
Psal.
cxlviii
.
11.
come
down
from
your
excelsis
,
and
lay
your
Crowns
and
Scepters
at
the
feet
of
this
King
(
as
S.
Luke
)
that
cometh
,
and
submit
all
your
Kingdoms
to
the
Kingdom
of
Christ
;
make
ye
all
your
Kingdoms
to
bless
his
,
that
your
Kingdoms
also
may
be
blessed
.
Nay
,
and
yet
there
are
higher
then
these
highest
,
who
are
to
praise
him
,
Praise
him
all
ye
heavens
,
Psal.
cxlviii
.
4.
Praise
him
all
ye
Angels
,
praise
him
all
his
Hosts
,
ver.
2.
So
S.
Luke
intimates
it
when
he
expresses
it
,
peace
on
earth
,
in
Heaven
,
and
glory
in
the
highest
:
glory
in
Heaven
for
the
peace
that
is
made
between
Heaven
and
Earth
by
him
that
cometh
here
in
the
name
of
the
Lord
,
by
whom
says
the
Apostle
all
things
are
reconciled
,
Whether
they
be
things
in
Earth
,
or
things
in
Heaven
,
Col.
i.
20.
Hosanna
in
the
highest
,
for
this
peace
with
the
highest
,
sung
be
it
by
Heaven
and
Earth
,
by
Angels
and
Men
;
the
Angels
sung
somewhat
a
like
Song
at
his
Birth
when
he
was
coming
into
the
world
;
according
as
St.
Luke
interprets
it
,
and
will
sing
it
again
if
we
invite
them
as
the
Psalmist
does
,
to
sing
with
us
:
and
we
must
desire
it
,
that
God
may
be
prais'd
:
all
glory
both
in
Heaven
and
Earth
.
That
's
the
way
indeed
to
Hosanna
in
the
highest
,
as
it
is
a
Song
of
Praise
:
but
't
is
also
we
told
you
a
prayer
,
that
even
our
praises
and
the
ground
of
them
may
continue
.
A
prayer
1.
to
God
in
excelsis
,
the
most
highest
,
as
the
Psalmist
speaks
.
Save
us
O
thou
most
highest
.
No
salvation
but
from
those
everlasting
hills
of
mercy
,
salvation
to
be
look'd
for
from
none
else
,
the
very
meanest
of
the
multitude
know
that
.
A
prayer
2.
for
salvation
in
excelsis
,
that
he
would
deliver
us
with
a
high
hand
,
work
salvation
with
a
mighty
arm
;
such
as
all
the
world
might
see
it
:
that
he
would
magnifie
this
King
that
cometh
,
and
exalt
his
Kingdom
that
cometh
to
the
clouds
,
set
it
above
the
reach
and
power
of
malicious
men
,
make
it
grow
and
prosper
,
maugre
all
contradiction
and
opposition
of
the
highest
and
strongest
of
the
earth
.
A
prayer
3.
for
salvation
in
excelsis
indeed
,
for
salvation
in
the
highest
Heavens
;
not
only
to
be
delivered
here
,
but
to
be
sav'd
hereafter
;
not
only
for
Grace
and
Righteousness
here
of
the
highest
pitch
,
but
for
glory
of
the
highest
order
:
a
prayer
that
God
as
he
has
exalted
him
that
here
came
in
his
name
,
so
he
would
exalt
us
all
that
call
upon
his
name
,
to
sit
at
his
right
hand
in
heavenly
places
,
in
the
highest
right
.
So
these
multitudes
pray
,
and
so
pray
we
;
so
praise
they
,
and
so
praise
we
.
Do
what
we
can
our selves
to
praise
and
bless
him
,
and
do
what
we
can
to
get
others
do
it
;
call
upon
the
Angels
to
joyn
with
us
,
do
it
with
all
our
might
and
strength
,
stretch
out
our
voices
,
scrue
up
our
strings
:
nothing
content
or
satisfie
us
in
our
prayers
or
praises
,
but
the
highest
,
the
highest
thankfulness
,
the
highest
devotion
,
the
highest
expression
and
way
of
both
,
that
either
the
multitudes
before
,
or
the
multitudes
that
follow
,
Iews
or
Christians
,
former
or
latter
Saints
ever
used
before
us
.
All
perhaps
cannot
spread
carpets
,
cloths
,
and
garments
to
entertain
him
;
nor
have
all
Boughs
of
Palms
,
or
Olives
to
meet
him
with
;
all
have
not
wherewith
to
make
a
solemn
shew
and
flourish
;
but
all
have
tongues
,
all
may
sing
Hosanna's
to
him
;
or
if
that
word
be
hard
,
all
may
cry
Save
us
Lord
,
and
Blessed
be
he
that
came
and
cometh
.
If
we
have
neither
substance
to
praise
him
with
,
nor
solemn
Ceremonies
allowed
us
to
praise
him
by
,
nor
solemn
Services
permitted
to
pray
to
him
,
or
to
praise
him
:
we
have
yet
Words
,
and
Psalms
,
and
Prayers
to
do
it
with
,
and
times
and
places
that
none
can
hinder
us
.
And
if
we
set
about
it
in
excelsis
with
high
courage
,
such
as
becomes
the
Servants
of
the
highest
,
and
neither
fear
the
face
of
man
nor
Devil
:
we
may
do
it
in
excelsis
too
,
with
high
Solemnities
.
Our
Hosanna
to
be
sav'd
,
Save
us
O
King
of
Heaven
when
we
call
upon
thee
:
our
Prayers
will
save
us
from
any
thing
that
can
hurt
us
;
he
that
is
in
the
highest
will
succour
and
defend
us
,
preserve
and
bless
us
,
and
if
we
follow
him
strongly
with
our
cries
,
follow
these
multitudes
close
in
their
Devotion
to
follow
Christ
,
sing
out
his
praise
with
courage
,
pray
with
fervency
,
go
out
to
meet
him
with
joy
,
entertain
him
with
gladness
,
own
his
coming
with
confidence
,
celebrate
it
with
holy
Worship
,
do
all
to
the
highest
of
our
powers
:
our
Hosanna's
shall
be
quickly
turn'd
into
Allelujahs
,
our
blessing
him
into
being
blessed
our selves
by
him
,
and
we
with
all
the
Saints
that
went
before
or
followed
him
,
sing
Benedictus's
and
Allelujahs
in
the
highest
;
to
the
highest
God
in
the
highest
Heavens
for
ever
and
ever
.
Amen
.
A
SERMON
ON
The
Second
Sunday
in
Advent
.
S.
MARK
i.
3.
Prepare
ye
the
way
of
the
Lord
,
make
his
paths
streight
.
SAint
Iohn
Baptist
is
here
sent
in
the
verse
before
the
Text
to
prepare
his
way
.
Holy
Church
sends
her
Baptists
,
and
Preachers
still
,
four
several
days
together
before
the
time
(
for
so
many
Advent
Sundays
or
great
days
of
Preparation
there
are
in
her
▪
Holy
Kalendar
)
to
do
as
much
.
Conceive
me
the
voice
of
one
of
them
to
day
,
of
one
crying
in
the
Wilderness
,
in
a
Land
as
wild
and
barren
of
good
,
as
any
Wilderness
of
Water
.
Prepare
ye
the
way
,
&c.
Indeed
he
had
need
of
a
better
voice
than
mine
,
that
cries
it
now
to
any
purpose
.
Need
there
is
of
a
loud
crier
indeed
,
of
Vox
clamantis
at
the
highest
,
one
to
cry
it
aloud
,
and
ring
it
in
mens
ears
,
to
get
them
to
it
;
they
have
so
almost
forgotten
,
many
of
them
,
both
day
and
preparation
;
his
day
and
his
way
,
so
many
new
ones
have
they
of
their
own
.
Nay
,
and
where
old
day
and
way
are
both
pretended
to
be
observ'd
,
there
is
too
much
Wilderness
and
Desart
;
so
many
wild
,
irregular
,
unmortified
passions
and
affections
,
such
dry
,
barren
doings
,
so
much
of
our
own
ways
,
and
ends
,
and
interests
even
in
religious
business
,
the
streight
way
deserted
but
too
much
,
that
we
had
need
of
some
rough
Iohn
Baptist
to
thunder
it
to
awaken
us
.
Nor
will
once
crying
it
serve
the
turn
.
One
single
prepare
will
do
no
good
.
Prepare
,
make
streight
,
both
little
enough
;
and
three
Evangelists
to
cry
it
so
after
the
Baptist
has
done
crying
:
again
and
again
,
over
and
over
,
scarce
sufficient
to
keep
wild
passions
under
,
to
work
us
to
a
sufficient
preparation
,
to
make
streight
paths
,
or
keep
them
.
St.
Iohn
the
Gospeller
for
the
day
,
has
only
the
first
part
of
the
Text
,
the
other
three
have
both
,
S.
Mat.
iii.
3.
S.
Luke
iii.
4.
and
S.
Mark
here
in
the
Text.
The
Prophet
Isaiah
,
whence
the
words
are
taken
,
has
so
too
,
with
some
addition
.
Were
we
what
S.
Iohn
would
have
us
,
we
should
need
no
addition
;
but
being
what
we
are
,
line
upon
line
,
precept
upon
precept
,
here
a
little
and
there
a
little
,
are
too
little
for
it
.
It
is
best
to
take
the
fullest
,
that
our
preparation
may
be
the
fuller
,
to
take
it
too
,
out
of
the
mouths
of
two
or
three
witnesses
;
that
so
every
word
may
be
established
in
our
hearts
,
and
in
our
memories
:
the
Lords
way
prepared
,
his
paths
made
strait
,
the
work
done
against
his
coming
,
whensoever
,
and
howsoever
,
and
which
way
soever
he
shall
vouchsafe
to
come
unto
us
.
The
words
are
originally
the
Prophet
Isaiah's
,
Isa.
xl
.
3.
prophecied
by
him
,
but
proclaim'd
by
S.
Iohn
Baptist
,
Christs
Herald
to
proclaim
his
coming
,
and
his
Harbinger
to
take
up
his
lodging
for
him
in
the
hearts
of
the
sons
of
men
.
And
a
Proclamation
they
are
to
all
to
prepare
and
to
make
ready
,
make
all
ready
to
entertain
him
:
And
two
points
there
are
of
it
;
two
parts
of
the
preparation
required
in
it
.
1.
To
prepare
his
way
.
2.
To
make
streight
his
paths
.
This
way
of
his
divides
it self
you
see
into
the
great
open
road
,
and
into
narrow
paths
:
and
each
has
its
proper
way
of
ordering
;
prepare
to
one
,
and
make
streight
to
the
other
.
Prepare
his
way
,
make
streight
his
paths
.
But
to
prepare
it
for
the
fuller
and
easier
understanding
(
for
I
preach
to
all
)
I
shall
do
with
the
Text
as
we
do
with
our
Rooms
and
Houses
when
we
prepare
and
make
them
ready
;
in
doing
that
we
turn
things
upside
down
,
remove
them
this
way
and
that
way
,
hither
and
thither
,
till
we
find
where
to
place
them
best
.
I
shall
use
the
words
so
here
,
disturb
their
order
,
that
I
may
bring
all
into
the
better
order
,
and
we
all
make
the
better
preparation
,
and
set
all
things
streight
.
Be
pleased
then
to
forgive
me
the
disorder
,
and
consider
this
way
and
Paths
:
First
,
what
they
are
:
Then
secondly
,
whose
they
are
:
Then
thirdly
,
this
Preparation
,
that
it
must
be
:
What
fourthly
,
or
how
it
must
be
:
And
fifthly
,
by
whom
it
must
be
.
1.
What
the
way
that
is
to
be
prepared
,
and
what
the
paths
to
be
made
streight
,
we
must
understand
by
the
connexion
of
these
words
with
the
former
,
and
by
the
way
St.
Iohn
went
before
us
.
2.
Whose
they
are
,
the
Domini
will
tell
us
,
the
Lords
they
are
.
3.
That
prepared
they
must
be
,
the
Mood
and
Tense
of
the
Verbs
Parate
and
facite
,
being
the
Imperative
command
here
to
do
it
,
will
assure
us
.
4.
How
prepared
,
the
use
and
sense
of
the
same
words
will
shew
us
,
when
we
examine
what
it
is
ordinarily
to
prepare
and
make
streight
.
5.
By
whom
they
must
be
prepared
and
streightned
;
the
number
of
the
verb
plural
,
and
indefinite
,
will
satisfie
us
.
We
are
all
to
do
it
.
So
1.
What
this
way
is
,
and
what
these
paths
mean
.
2.
Whose
they
are
.
3.
That
prepared
they
must
be
.
4.
How
prepared
they
should
be
.
And
5.
by
whom
prepared
they
ought
to
be
,
are
the
particulars
,
by
which
I
shall
lead
you
in
the
way
,
and
in
the
Preparation
,
prepare
you
the
way
to
prepare
the
way
of
the
Lord
,
and
make
his
paths
streight
;
the
only
way
to
have
any
comfort
of
his
coming
.
I
begin
with
the
way
,
to
shew
you
what
it
is
,
that
we
erre
not
from
it
.
First
,
This
way
say
some
,
is
the
Soul
of
man
,
Cor
spatiosum
,
so
Origen
;
and
these
paths
the
powers
and
operations
of
it
.
His
way
is
in
this
Sea
,
and
his
paths
in
these
deep
waters
.
Here
the
wind
blows
,
and
the
tempest
rises
,
and
the
waves
roar
;
the
unruly
passions
make
a
noise
and
tumult
,
and
so
as
the
Psalm
has
it
,
His
foot-steps
are
not
known
,
Psal.
lxxvii
.
19.
We
cannot
discern
his
track
by
reason
of
their
tumultuous
doings
.
These
are
they
that
are
to
be
prepared
,
and
stilled
,
and
quieted
,
the
Soul
calm'd
,
and
laid
,
and
smooth'd
,
that
Christ
may
come
into
it
.
But
this
is
the
way
into
which
,
and
not
by
which
he
comes
.
The
way
by
which
he
comes
,
or
we
meet
him
,
is
,
first
,
the
way
of
Faith
.
Faith
is
the
way
by
which
he
comes
into
the
souls
of
men
,
the
way
in
which
St.
Paul
worshipped
the
God
of
his
Fathers
,
Acts
xxiv
.
14.
in
and
by
which
we
first
come
unto
our
Lord
,
and
worship
him
as
did
our
fathers
.
Prepare
your
hearts
for
it
,
prepare
them
for
him
,
that
when
he
comes
he
may
find
faith
upon
the
earth
,
in
this
earth
of
ours
,
where
e're
else
he
miss
it
.
And
here
as
Faith
is
the
way
,
so
the
several
Articles
of
it
may
pass
for
the
paths
.
God
grant
we
keep
them
right
,
and
streight
,
and
our selves
streight
to
them
,
in
this
perverse
and
crooked
generation
.
2.
The
way
secondly
by
which
we
meet
him
,
is
the
Law
,
Mandata
Legalia
,
says
another
.
Not
much
distant
from
St.
Paul's
stiling
it
,
Schoolmaster
to
Christ
,
the
way
to
bring
us
to
him
.
The
terrors
and
threatnings
of
the
Law
a
good
way
to
prepare
us
for
his
coming
:
the
Types
and
Figures
a
good
way
to
lead
us
to
him
,
that
we
may
see
he
is
the
same
that
was
,
and
is
,
and
is
to
come
,
the
Saviour
of
all
that
were
,
and
are
,
and
shall
be
sav'd
,
the
same
the
Patriarchs
promised
,
the
Sacrifices
prefigured
,
the
Prophets
prophecied
of
,
the
Iews
expected
,
the
Apostles
preach'd
of
,
the
world
believed
on
,
and
all
must
be
saved
by
.
With
such
thoughts
as
these
then
are
we
to
set
upon
our
preparation
:
1.
To
break
our
high
and
haughty
spirits
by
the
consideration
of
the
terrors
of
the
Law
,
the
curses
due
to
them
that
break
it
(
and
alas
!
who
is
it
that
does
not
?
)
so
to
make
way
to
let
him
in
.
Then
2.
by
the
Types
and
Figures
,
to
confirm
our
faith
,
and
make
them
so
many
several
paths
to
trace
out
his
foot-steps
,
and
know
his
coming
.
3.
The
third
way
by
which
we
are
prepared
,
or
which
we
are
to
prepare
for
him
,
is
Repentance
.
The
very
way
St.
Iohn
Baptist
came
to
preach
.
His
Repent
for
the
Kingdom
of
Heaven
is
at
hand
,
being
the
same
with
this
,
Prepare
ye
the
way
of
the
Lord
,
make
his
paths
streight
.
Those
words
of
the
Prophet
the
Text
,
and
his
the
Comment.
No
way
indeed
to
Christ
but
by
this
way
.
No
way
but
by
Repentance
to
begin
it
.
Turn
ye
,
turn
ye
,
says
the
Prophet
,
we
are
all
out
of
the
way
God
knows
from
the
beginning
.
If
we
will
into
the
way
again
,
into
the
way
of
our
Lord
,
turn
we
must
,
repent
we
must
of
our
former
ways
,
and
doings
,
get
us
into
better
ways
.
And
then
paths
here
will
be
the
streight
and
narrow
ways
,
the
rigours
and
austerities
of
repentance
,
the
streightning
our selves
of
all
our
former
liberties
and
desires
,
making
our
paths
so
streight
and
narrow
,
that
no
tumour
of
pride
,
no
swellings
of
lust
,
no
pack-horses
or
heavy
carriages
of
the
world
▪
or
Devil
may
pass
by
that
way
any
more
,
nothing
but
Christ
and
his
little
flock
of
humble
vertues
,
such
as
can
enter
at
the
streight
state
,
none
else
henceforward
to
walk
in
it
.
Prepare
we
repentance
and
all
its
parts
and
paths
for
the
third
way
and
its
paths
.
A
fourth
is
Baptism
,
the
way
St.
Iohn
Baptist
came
in
too
,
a
way
that
nam'd
him
so
,
the
way
that
was
always
thought
to
lead
all
to
Christ
and
his
Kingdom
,
that
came
there
in
any
ordinary
way
.
Arise
and
be
baptized
,
Acts
xxii
.
16.
that
's
the
way
to
the
Lord
Iesus
.
The
way
he
sent
his
Disciples
in
to
bring
in
the
world
unto
him
,
St.
Mark
xvi
.
16.
whatever
shorter
way
our
new
men
of
late
have
found
for
their
Disciples
.
The
Articles
and
conditions
of
the
Covenant
of
Baptism
promised
and
undertaken
by
the
baptized
either
in
their
own
persons
,
or
by
proxy
,
are
the
title
paths
of
this
great
way
,
the
several
tracks
that
make
it
up
,
the
ways
and
paths
we
are
to
walk
in
,
if
we
intend
ever
to
meet
the
Lord
.
The
fifth
way
is
Gods
Commandments
,
a
way
that
we
all
must
make
ready
for
him
,
his
own
way
indeed
,
drawn
out
by
his
own
hands
and
fingers
;
a
way
of
which
himself
professes
,
that
he
came
not
to
destroy
it
(
as
some
vainly
delude
themselves
)
but
to
fulfil
it
,
to
perfect
,
to
exalt
it
to
a
greater
height
,
from
the
outward
act
,
to
the
inward
thought
;
from
the
lower
degree
of
vertue
,
to
the
highest
of
it
;
from
bare
precepts
to
additional
counsels
,
from
meer
,
external
performances
to
right
and
regular
intentions
in
them
.
And
here
as
the
moral
Precepts
are
the
great
plain
way
,
so
the
Christian
Enh●●sements
of
them
to
the
highest
pitch
,
the
regulations
of
them
to
right
intentions
,
and
Christian
counsels
are
the
paths
,
the
narrow
and
straiter
paths
.
The
sum
and
short
is
this
.
Holy
Christian
life
and
conversation
in
all
its
parts
according
to
our
powers
and
capacities
,
is
the
fifth
way
to
be
prepared
by
them
that
seek
the
Lord
,
and
expect
to
see
his
face
.
And
yet
if
there
be
room
and
leave
for
a
private
conjecture
,
the
way
of
Gods
providence
in
his
judgments
and
mercies
towards
Ierusalem
;
the
way
of
his
mercy
in
saving
the
believing
,
and
destroying
the
unbelieving
Iew
,
now
near
at
hand
,
may
come
in
for
a
sixth
way
of
the
Lord
:
A
way
indeed
past
finding
out
in
all
its
secret
paths
,
yet
to
be
prepared
for
,
and
more
then
pointed
at
by
the
Prophet
Isaiah
in
that
place
whence
the
words
are
taken
,
and
by
St.
Iohn
in
this
.
God
there
bids
comfort
his
captive
people
,
for
their
deliverance
from
Babylon
was
now
nigh
at
hand
,
and
their
enemies
near
destruction
;
calls
to
them
therefore
to
prepare
themselves
for
it
,
to
make
ready
and
expect
it
:
And
here
S.
Iohn
Baptist
tells
the
people
the
Kingdom
of
Heaven
is
now
at
hand
,
S.
Matth.
3.
2.
which
(
by
comparing
it
with
that
wrath
to
come
,
threatned
to
the
Pharisees
and
Sadduces
,
v.
7.
with
his
exhortation
to
flee
from
it
,
and
by
the
coming
of
the
great
and
dreadful
day
of
the
Lord
,
mentioned
by
the
Prophet
Malachi
iv
.
5.
in
the
place
where
S.
Iohn
Baptists
coming
is
foretold
;
and
the
dreadfulness
of
it
exprest
,
Chap.
iii.
2.
where
he
is
said
to
come
to
prepare
his
way
before
him
:
but
ver.
1
,
&c.
S.
Iohns
inviting
to
repentance
to
divert
or
shun
it
)
can
be
no
other
than
Christs
coming
in
Judgment
against
Ierusalem
,
to
execute
vengeance
upon
his
enemies
,
and
deliver
his
faithful
servants
:
vengeance
and
deliverance
,
the
two
great
manifestations
of
his
Power
and
Kingdom
;
and
sure
no
more
then
need
to
cry
out
to
us
to
prepare
and
make
right
paths
against
that
coming
,
make
way
for
his
judgments
to
pass
by
us
,
and
his
mercies
to
come
to
us
.
Thus
you
have
the
way
and
paths
,
observe
them
:
many
several
paths
,
but
one
only
way
to
Christ
and
Heaven
,
observe
that
too
;
and
though
many
ways
I
shewed
you
,
they
all
come
into
one
Law
and
Gospel
,
Baptism
,
and
Repentance
,
Faith
and
Obedience
,
Mercy
and
Judgment
,
Precepts
and
Counsels
,
all
into
one
.
'T
is
way
in
the
singular
,
to
shew
that
peace
and
unity
is
the
only
way
of
the
Lord
,
the
only
way
of
Christ
.
Yet
2.
both
paths
and
way
it
is
.
We
must
descend
to
particulars
,
every
one
to
cleanse
his
own
,
his
own
private
paths
.
Not
only
shew
me
thy
ways
,
O
Lord
,
says
David
,
but
teach
me
thy
paths
too
,
Psal.
xxv
.
3.
Not
only
to
rectifie
the
outward
action
,
but
the
inward
thoughts
;
not
to
content
our selves
with
a
general
profession
,
but
to
come
to
a
particular
practice
of
Religion
of
the
way
of
Christ
.
Observe
that
too
.
Particular
practice
I
say
,
and
yet
3.
of
the
general
way
,
of
the
way
generally
and
Catholickly
held
by
all
:
and
2.
of
all
things
generally
in
that
way
,
all
the
several
tracks
of
vertue
,
none
to
be
omitted
,
seeing
the
paths
indefinitely
,
one
as
well
as
another
,
(
none
as
I
hear
excepted
)
are
here
to
be
made
strait
:
that
's
a
third
thing
I
wish
observed
.
But
lastly
the
way
first
prepared
,
then
the
paths
made
streight
.
Christs
way
is
a
way
of
order
.
First
,
a
general
resolution
to
make
all
streight
and
ready
,
then
a
particular
entring
into
every
path
to
do
it
.
Resolve
first
upon
the
way
of
Piety
,
then
take
the
paths
that
lead
best
to
it
;
parate
first
,
then
facite
,
prepare
good
resolutions
,
then
set
to
do
them
.
Nothing
done
well
before
them
,
nothing
well
done
without
them
.
And
viam
first
,
then
semitas
,
the
plain
way
of
the
Commandments
for
beginners
,
the
harder
and
streighter
way
of
Counsels
for
great
proficie●ts
and
perfect
men
.
II.
The
way
and
path
thus
now
found
out
,
we
are
next
to
enquire
whose
it
is
,
or
to
whom
it
leads
.
Viam
Domini
,
the
Lords
it
is
;
so
the
Septuagint
and
Evangelists
all
render
it
,
in
the
Genetive
:
and
Domino
it
is
too
;
so
the
Hebrew
in
the
Dative
,
to
him
it
is
,
or
for
him
it
is
;
to
him
it
is
it
leads
,
for
him
it
is
prepar'd
,
the
preparation
all
for
him
.
Viam
Domini
1.
His
way
first
,
and
not
our
own
.
Non
sunt
viae
meae
,
viae
vestrae
,
Isa
,
lv
.
8.
His
ways
are
not
ours
,
ours
are
Lust
,
Covetousness
,
Ambition
,
Hypocrisie
,
meer
superficial
and
external
Works
,
Vanity
and
Error
.
The
ways
we
spoke
of
,
Mercy
and
Truth
,
Faith
,
Hope
,
Charity
,
Obedience
,
and
all
good
ways
are
his
,
not
ours
;
we
have
no
good
ones
of
our
own
.
Nay
even
our
Souls
,
those
ways
too
into
which
he
comes
,
are
his
:
his
and
not
our
own
;
the
Soul
of
the
Father
,
and
the
Soul
of
the
Son
;
of
all
Fathers
and
Sons
:
all
mine
,
says
God
,
Ezek.
xviii
.
4.
Our
Bodies
too
,
they
are
Gods
,
1
Cor.
vi
.
20.
bodies
and
spirits
all
his
,
made
and
prepared
for
his
own
way
and
Service
;
all
again
to
be
prepared
by
us
,
that
they
may
be
fit
for
him
to
walk
and
be
in
.
For
2.
Viam
Domino
it
is
.
To
him
all
our
ways
and
paths
must
be
directed
,
to
his
Glory
and
Worship
:
all
lead
to
him
as
to
the
end
of
all
;
from
him
all
good
ways
come
,
to
him
all
good
ways
tend
:
he
is
Alpha
and
Omega
,
is
and
must
be
the
beginning
and
end
of
them
.
They
are
Domini
&
Domino
,
both
of
the
Lord
and
to
the
Lord
,
all
our
ways
and
preparations
,
or
all
are
wrong
.
To
him
as
to
my
Lord
the
King
,
visiting
us
in
mercy
and
gracing
us
with
his
presence
;
and
to
him
as
to
my
Lord
Judge
to
visit
us
in
judgment
,
and
punish
all
offenders
;
as
a
Lord
to
us
,
or
a
Lord
against
us
;
as
our
own
King
in
triumph
,
or
another
King
in
fury
,
and
to
him
in
each
consideration
there
is
a
proper
way
,
and
a
proper
way
of
preparing
it
.
III.
And
now
3.
Be
it
what
way
it
will
,
and
to
the
Lord
,
under
what
notion
or
way
we
will
;
a
preparation
there
is
due
,
a
preparation
next
enjoyn'd
us
.
Indeed
there
is
no
meeting
him
unprepar'd
,
better
meet
a
Lion
in
the
way
,
or
a
Bear
robb'd
of
her
Whelps
than
him
unprepar'd
.
Prepare
your
hearts
unto
the
Lord
,
says
the
Prophet
Samuel
,
1
Sam.
vii
.
3.
And
make
streight
paths
for
your
feet
,
says
the
Apostle
,
Heb.
xii
.
13.
Law
and
Gospel
both
for
preparation
.
If
thou
come
to
serve
the
Lord
,
prepare
thy
soul
,
says
the
Son
of
Sirach
,
Ecclus.
ii
.
1.
2.
If
thou
goest
into
his
house
,
prepare
thy
foot
,
keep
it
,
keep
an
eye
over
it
,
that
it
slip
not
there
,
says
the
Son
of
David
,
Eccles.
v.
1.
go
not
in
rashly
,
and
in
haste
.
3.
Prepare
thy
mouth
too
,
that
it
be
not
too
hasty
to
utter
any
thing
,
says
he
,
ver.
2.
4.
If
thou
goest
any
where
to
pray
,
before
thou
prayest
prepare
thy self
,
Ecclus.
xviii
.
23.
they
that
fear
the
Lord
will
do
so
,
Ecclus.
ii
.
17.
will
prepare
their
hearts
,
yea
and
ponder
their
paths
too
:
for
so
Solomon
advises
us
,
Prov.
iv
.
26.
Ponder
the
paths
of
thy
feet
,
and
let
all
thy
ways
be
established
.
Nay
ponder
them
,
and
all
thy
ways
shall
be
established
,
so
it
may
be
read
;
and
so
Iotham
found
it
,
became
mighty
,
says
that
Text
,
2.
Chron.
xxvii
.
6.
because
he
prepared
his
ways
before
the
Lord
his
God
.
No
way
to
become
great
,
mighty
,
and
powerful
with
God
or
Man
,
like
preparing
Gods
way
in
righteousness
,
keeping
our selves
streight
to
the
ways
of
God
;
a
reward
sufficient
to
establish
it
for
a
duty
.
That
we
may
do
it
as
we
should
,
we
are
now
next
to
enquire
what
is
meant
by
this
preparing
and
making
streight
,
and
how
we
are
to
do
it
?
The
word
in
the
Original
is
either
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
panim
,
facies
,
and
may
be
construed
either
by
faciem
date
,
h.
e.
speciem
,
make
the
way
look
fair
,
give
it
a
handsom
face
;
and
so
to
prepare
the
way
will
be
to
cleanse
the
way
:
or
by
faciem
obverter
,
or
a
facie
amovere
,
change
the
face
of
it
,
or
remove
things
off
the
surface
of
it
:
and
so
to
prepare
it
,
will
be
to
clear
the
way
of
rubs
and
blocks
,
to
remove
our
sins
out
of
the
way
.
Or
2.
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
angulus
a
corner
,
and
may
be
rendred
Angulate
,
corner
it
out
,
and
lay
it
to
the
line
and
rule
.
And
then
to
prepare
,
will
be
to
make
it
smooth
,
regular
,
and
equal
.
Put
them
together
,
and
to
prepare
the
way
will
be
to
remove
all
soil
and
filth
,
all
blocks
and
impediments
,
all
roughness
and
unevenness
out
of
our
ways
,
which
are
like
any
ways
to
hinder
our
Lords
coming
to
us
,
so
to
put
all
by
,
that
he
may
have
way
to
come
to
us
,
and
we
the
easier
and
fullier
receive
him
when
he
comes
.
Thus
to
prepare
his
way
will
be
to
remove
all
hindrances
,
and
to
make
his
paths
streight
will
be
to
bring
all
furtherances
to
his
coming
.
To
remove
our
sins
by
repentance
,
which
else
would
hinder
him
from
coming
,
is
to
prepare
the
way
;
to
regulate
and
order
our
paths
to
the
rule
of
his
Commandments
,
to
the
squares
of
righteousness
,
is
to
make
streight
paths
:
both
together
compleat
the
preparation
,
which
we
will
consider
first
in
general
,
then
in
particular
:
first
how
his
way
generally
is
to
be
prepared
,
then
how
particularly
,
after
a
more
particular
and
special
way
and
manner
.
We
cannot
find
how
in
general
to
prepare
his
way
better
then
by
the
words
that
follow
immediately
in
the
Prophet
Isa.
xl
.
4.
and
are
so
repeated
also
by
S.
Luke
ii●
.
5.
Every
Valley
shall
be
filled
,
and
every
Mountain
shall
be
brought
low
,
and
the
crooked
ways
shall
be
made
streight
,
and
the
rough
ways
shall
be
made
smooth
.
Every
Valley
must
be
filled
,
the
empty
valleys
of
our
Souls
filled
up
with
the
fruits
of
all
good
works
;
these
valleys
must
stand
so
thick
with
such
holy
corn
,
with
all
good
fruits
,
that
they
laugh
and
sing
,
make
us
sing
merrily
,
the
praises
of
the
Lord
.
2.
Every
Mountain
and
Hill
must
be
brought
low
,
all
our
proud
high
thoughts
laid
down
.
The
greater
Mountains
and
lesser
Hills
,
mole-hills
as
well
as
Mountains
,
as
well
great
as
less
,
and
as
well
less
as
greater
sins
cast
down
;
our
very
natural
reason
and
understanding
submitted
to
the
obedience
of
faith
.
3.
The
crooked
ways
must
be
made
streight
,
all
our
crooked
ways
,
distorted
actions
,
perverse
affections
,
all
that
is
awry
or
swerving
from
the
rule
of
Gods
Commandments
must
be
rectified
and
set
right
.
4.
All
the
rough
ways
made
smooth
,
all
our
roughnesses
and
unevennesses
natural
or
customary
made
smooth
and
level
,
no
stones
of
offence
,
no
thorns
,
or
bushes
,
hedges
or
ditches
in
the
way
.
That
the
way
be
neither
mountainous
with
pride
,
nor
dark
with
ignorance
,
nor
dirty
with
lust
,
nor
thorny
with
worldly
cares
,
nor
hollow
with
hypocrisie
,
nor
slippery
with
riot
,
nor
washy
with
drunkenness
,
nor
tedious
through
slothfulness
,
nor
uneven
with
irresolution
and
inconstancy
.
Fill
the
low
valleys
we
must
,
with
high
heavenly
affections
and
contemplations
,
with
high
degrees
of
Piety
and
Devotion
.
Bring
down
the
hills
by
humility
and
obedience
.
Streighten
the
crooked
by
righteousness
and
uprightness
.
Smooth
the
rough
ways
with
meekness
,
gentleness
,
and
charity
.
Rull
down
the
haughty
towring
thoughts
,
raise
up
the
groveling
mind
,
rectifie
the
perverse
intentions
,
smooth
the
rough
and
uneven
passions
of
the
soul
,
prepare
them
all
;
remove
out
of
them
every
thing
that
may
offend
,
and
bring
them
all
into
the
way
of
the
Lord
.
Thus
in
general
.
But
we
have
a
more
particular
and
special
way
:
for
we
may
consider
the
way
of
the
Lord
,
either
as
the
way
of
a
King
;
(
for
he
is
both
Lord
and
King
)
coming
against
us
with
his
Armies
,
or
as
a
King
coming
to
us
in
his
Triumph
,
to
honour
us
and
rejoyce
with
us
.
If
we
consider
the
way
of
the
Lord
as
of
one
coming
against
us
for
destruction
,
prepare
we
then
as
the
men
of
Bethulia
did
against
Holofernes
,
Judeth
iv
.
4
,
5.
They
sent
messengers
into
all
the
coasts
,
they
possessed
themselves
beforehand
of
the
tops
of
the
high
mountains
,
they
fortified
the
villages
,
laid
up
victuals
for
the
provision
of
War
,
and
gave
charge
to
keep
the
passages
,
ver.
7.
so
they
prepared
,
do
we
so
too
;
possess
we
the
tops
of
the
mountains
by
setting
our
affections
upon
things
above
;
fortifie
we
the
poor
villages
of
our
weak
natures
by
strong
and
holy
resolutions
,
gather
we
together
all
kind
of
provision
for
our
souls
out
of
the
Holy
Scriptures
,
by
constant
reading
and
meditation
,
keep
all
the
passages
of
them
with
care
and
vigilance
,
and
send
out
messengers
into
all
the
coasts
of
heaven
and
earth
,
send
up
our
prayers
to
the
God
of
Heaven
for
help
,
our
desires
to
the
Saints
upon
the
earth
to
assist
us
with
their
devotions
,
advice
and
company
.
Prepare
we
armour
too
with
Vzziah
,
2
Chron
xxvi
.
14.
Shields
,
and
spears
,
and
helmets
,
habergeons
,
and
bows
,
and
slings
.
Stand
we
thus
ready
armed
in
the
way
,
our
head
covered
with
the
hope
of
salvation
for
a
Helmet
,
our
breast
armed
with
righteousness
for
a
Breast-plate
,
our
body
defended
with
the
Habergeon
of
a
holy
conversation
,
in
our
left
hand
the
Shield
of
Faith
,
and
in
our
right
hand
Alms
far
better
then
the
strongest
Spear
,
says
the
Son
of
Sirach
,
Ecclus.
xxix
.
13.
the
Sword
of
the
Holy
Spirit
,
the
word
of
truth
girt
to
our
loins
,
the
bow
and
arrows
of
the
holy
fear
of
Gods
Judgments
hanging
on
our
shoulders
,
the
Cross
of
Christ
for
our
Sling
,
and
himself
for
the
stone
to
smite
our
grand
enemy
in
the
fore-head
,
and
put
him
to
a
perpetual
shame
.
Thus
make
ready
to
entertain
him
.
But
if
2.
he
come
to
us
in
the
way
of
triumph
,
or
grace
,
and
favour
,
then
prepare
we
the
way
as
is
usual
at
the
entertainment
of
great
Princes
.
Now
at
such
times
they
sweep
or
wash
the
ways
and
streets
,
they
pave
,
they
gravel
them
,
they
rail
them
in
,
they
hang
them
with
Tapestry
,
they
strew
them
with
Rushes
and
Flowers
,
they
set
guards
to
fence
the
ranks
,
and
place
themselves
in
order
to
cry
out
Vivat
Rex
,
or
some
such
thing
to
receive
them
with
joyful
acclamations
.
Let
us
go
and
do
likewise
.
Wash
all
our
ways
with
tears
,
sweep
them
with
the
besom
of
confession
,
pave
them
with
pious
vows
and
purposes
,
spread
them
over
with
fair
amendment
,
rail
them
in
by
the
obedience
of
faith
and
daily
caution
,
adorn
them
by
the
imitation
of
the
lives
of
holy
Saints
,
set
them
like
so
many
pictures
in
Tapestry
before
thee
,
shrew
them
with
sweet
Herbs
and
Flowers
;
the
Roses
of
Chastity
,
the
Lillies
of
Purity
,
the
Balm
of
Charity
,
the
Hyssop
of
Humility
,
the
Violets
of
Patience
,
the
Woodbines
of
Hope
and
Love
,
the
Bays
of
Constancy
,
all
the
sweets
of
piety
and
vertue
,
guard
the
way
,
guard
all
the
ways
with
attention
and
godly
zeal
,
and
make
all
the
streets
and
ways
resound
again
with
the
eccho
of
praises
and
thanksgivings
.
This
it
is
to
prepare
his
way
.
And
thus
every
way
of
his
we
spoke
of
must
be
prepared
.
Our
Souls
so
ordered
,
out
Meditations
of
the
Law
so
regulated
,
our
Repentance
so
adorned
,
our
Baptisms
so
accompanied
,
our
Obedience
so
fulfilled
,
Gods
Providence
and
way
of
dealing
with
us
so
accepted
,
with
clean
hearts
,
grounded
resolutions
,
an
even
temper
,
with
care
and
diligence
,
with
exemplary
vertue
,
sweetness
,
and
moderation
,
zeal
and
attention
,
humility
and
thanksgiving
.
All
this
while
make
streight
,
must
not
be
forgotten
.
All
this
must
be
done
now
also
with
upright
hearts
,
sincere
intentions
;
not
in
outward
form
and
appearance
only
,
not
for
fear
of
punishment
,
not
for
hope
of
reward
and
praise
,
not
meerly
to
avoid
danger
,
nor
yet
lastly
to
be
seen
of
men
.
All
these
the
Pharisees
did
,
and
yet
for
all
that
,
none
of
them
keeps
the
Law
,
says
Christ
.
The
Law
is
not
fulfilled
by
the
external
act
,
the
Commandments
not
kept
by
the
outward
performance
,
't
is
the
inward
spirit
of
Charity
,
when
they
are
done
with
that
,
that
only
keeps
them
:
't
is
that
only
that
makes
right
ways
,
sound
paths
;
without
it
they
are
but
rotten
ways
,
or
hollow
ones
;
such
as
Christ
will
not
choose
to
come
by
,
or
rather
will
choose
not
to
come
by
:
right
good
sound
ways
they
must
be
,
if
they
be
his
.
And
2.
right
streight
ways
too
,
no
turning
to
the
right
hand
or
to
the
left
:
not
do
one
way
in
adversity
,
another
way
in
prosperity
:
one
Religion
when
the
days
are
calm
and
quiet
,
another
when
the
days
are
stormy
and
troublesom
.
Rectas
facite
in
deserto
,
so
it
is
in
the
Prophet
and
Hebrew
Text
,
Isa.
xl
.
3.
Make
his
paths
streight
in
the
Desart
,
even
when
we
are
deserted
of
all
,
when
we
are
in
the
barren
and
dry
Wilderness
,
where
no
water
is
,
no
earthly
comfort
about
us
,
in
the
greatest
tribulation
,
we
must
keep
us
still
to
uprightness
and
honesty
;
that
's
the
way
to
Christ
:
however
for
a
while
he
seem
to
be
far
from
us
,
thither
it
will
bring
us
after
a
while
;
keep
innocency
,
and
do
the
thing
that
is
right
,
and
that
will
bring
a
man
peace
at
the
last
.
Yet
3.
one
path
or
two
made
streight
is
not
sufficient
,
semitas
,
't
is
an
indefinite
somewhat
a
kin
to
an
universal
;
it
must
be
all
:
he
that
fails
or
offends
in
one
is
guilty
of
all
,
S.
Iames
ii
.
10.
If
all
be
not
streight
,
all
the
paths
as
well
as
the
ways
that
you
have
heard
,
all
the
little
ways
as
well
as
the
great
,
according
to
our
poor
power
,
if
at
least
we
do
not
study
and
endeavour
it
,
it
is
not
,
it
is
not
right
.
Nor
is
it
so
,
or
will
it
be
,
unless
we
take
in
4.
the
Prophets
in
deserto
too
;
desert
and
forsake
our selves
a
little
,
renounce
our
own
ways
quite
,
seek
not
our
own
but
his
,
streighten
our selves
a
little
of
our
own
lusts
and
liberties
,
of
our
own
desires
and
ways
,
that
the
only
way
to
make
his
streight
,
and
make
Christ
come
streight
to
us
.
V.
We
have
one
point
yet
behind
,
who
it
is
to
whom
all
this
is
spoken
,
and
is
given
in
charge
.
I
confess
the
Ministers
and
Preachers
of
the
Word
are
the
publick
messengers
and
harbingers
who
are
sent
to
prepare
the
Lords
way
(
as
S.
Iohn
Baptist
was
)
before
him
:
yet
every
one
must
sweep
his
own
door
.
For
the
words
are
by
S.
Iohn
Baptist
preach'd
to
all
Pharisees
and
Sadduces
,
Publicans
and
Souldiers
,
and
all
the
people
that
came
to
him
;
every
one
to
have
a
share
,
and
so
he
gives
it
them
.
S.
Luke
iii.
10
,
11.
verses
,
and
so
onward
,
tells
people
,
and
Publicans
,
and
Souldiers
what
to
do
,
sets
every
one
his
path
,
his
part
of
the
way
to
prepare
and
streighten
.
Give
me
leave
to
do
so
too
.
The
Ministers
of
the
Gospel
,
they
come
first
,
they
have
the
greatest
share
with
S.
Iohn
Baptist
,
to
go
before
the
face
of
the
Lord
to
prepare
his
way
;
but
how
?
To
give
knowledge
of
salvation
,
says
old
Zachary
,
to
his
people
,
for
the
remission
of
sins
;
or
somewhat
more
,
even
to
give
remission
too
,
to
give
absolution
;
so
to
give
knowledge
to
the
people
,
or
instruct
them
,
and
to
absolve
them
,
is
some
part
at
least
of
the
Ministers
share
;
but
to
Baptize
also
with
the
Baptist
,
and
to
consecrate
with
Christ
himself
,
is
to
prepare
his
way
too
,
to
make
way
for
him
,
to
raise
the
Valleys
,
to
comfort
the
dejected
,
the
cast
down
and
afflicted
soul
against
his
sorrows
,
the
penitent
against
his
sins
,
the
fearful
against
the
fear
of
death
,
the
weak
hearted
against
trouble
and
persecution
,
to
encourage
them
to
lift
up
their
heads
and
look
to
the
recompence
of
reward
,
to
raise
up
the
groveling
souls
of
men
from
earth
and
flesh
to
heaven
and
heavenly
business
.
2.
To
cast
down
the
Mountains
of
Pride
and
Singularity
,
Schism
and
Heresie
,
that
lift
up
themselves
against
the
obedience
of
Christ
.
3.
To
rectifie
the
perverse
and
crooked
souls
of
men
.
And
4.
to
smooth
and
soften
them
,
to
lay
the
way
of
Christ
smooth
and
plain
before
them
,
make
them
know
his
yoke
is
easie
and
his
burthen
light
,
by
continual
preaching
to
them
,
and
instructing
them
,
so
preparing
them
for
the
way
of
Christ
.
Thus
the
Minister
prepares
his
way
in
the
peoples
hearts
;
sometimes
cleansing
the
young
Infants
way
by
Baptism
,
and
sometimes
rectifying
the
young
and
old
mans
ways
by
advice
and
exhortation
;
sometimes
clearing
them
with
Absolution
,
sometimes
purifying
them
with
the
Holy
Sacrament
,
some
way
or
other
always
preparing
them
against
the
Lords
coming
.
And
it
lies
upon
him
so
to
do
.
And
2.
for
the
People
.
There
needs
no
more
then
has
been
said
.
The
ways
already
mentioned
concern
us
all
.
There
is
none
so
righteous
but
needs
some
kind
of
preparation
.
And
he
that
is
not
,
he
needs
them
all
.
And
if
we
consider
now
the
time
,
so
much
the
more
in
that
his
coming
is
nearer
whom
we
prepare
for
,
'T
is
now
but
a
few
days
to
the
day
he
once
came
to
us
in
the
flesh
.
Let
's
think
of
that
,
and
prepare
our selves
to
give
him
thanks
,
to
cry
Hosanna
,
blessed
is
he
that
cometh
,
blessed
this
blessed
way
of
his
coming
,
and
blessed
the
blessed
day
of
his
so
coming
.
'T
is
not
many
more
days
2.
to
the
coming
of
his
flesh
and
blood
in
the
Holy
Sacrament
unto
us
.
We
are
expecting
and
hoping
for
it
,
and
't
is
fit
we
should
be
preparing
for
it
.
Better
preparation
then
you
have
heard
I
cannot
give
you
for
the
one
or
the
other
.
Only
I
may
add
in
solitudine
again
.
Withdraw
your selves
aside
into
some
desart
and
solitary
place
to
prepare
you
in
;
retire
in
private
to
your
souls
,
and
to
your
business
.
I
will
bring
her
into
the
Wilderness
,
says
God
,
concerning
Israel
,
and
speak
comfortably
unto
her
,
Hos.
ii
.
14.
The
place
to
hear
the
voice
of
divine
and
heavenly
comfort
is
in
our
Solitude
.
When
we
are
alone
,
God
only
and
our
selves
together
.
Remember
then
we
go
into
our
Closets
,
and
there
prepare
our selves
,
forget
no
point
of
the
preparation
,
but
sweep
,
and
cleanse
,
and
smooth
,
and
adorn
our
souls
with
all
holy
vertues
or
resolutions
,
and
come
well
guarded
with
attention
,
care
,
and
vigilance
,
that
nothing
unbeseeming
pass
from
us
in
the
way
,
raise
up
our
spirit
with
holy
thoughts
and
heavenly
desires
,
cast
down
our
souls
with
reverence
and
humility
,
come
without
any
roughness
or
unevenness
in
our
affections
or
behaviour
,
in
our
ways
or
paths
;
so
shall
the
Lord
come
;
and
come
with
comfort
,
and
take
us
with
him
,
and
bring
us
safely
to
the
end
of
our
way
,
the
end
of
our
hope
,
to
those
things
which
neither
eye
hath
seen
,
or
ear
heard
,
or
ever
entred
into
the
heart
of
man
,
which
he
has
prepared
for
them
that
prepare
for
him
,
in
the
City
prepared
for
us
in
the
Heavens
.
A
SERMON
ON
The
Third
Sunday
in
Advent
.
S.
LUKE
xxi
.
verse
27
,
28.
And
then
shall
they
see
the
Son
of
man
coming
in
a
Cloud
,
with
power
and
great
glory
.
And
when
these
things
begin
to
come
to
pass
,
then
look
up
and
lift
up
your
heads
,
for
your
redemption
draweth
nigh
.
AND
because
the
day
of
your
Redemption
draweth
nigh
,
the
day
in
which
your
Redeemer
came
in
a
Cloud
of
Flesh
and
Clay
,
we
are
this
day
by
the
course
of
Holy
Church
to
wish
you
to
look
up
,
and
lift
up
your
heads
to
see
the
Son
of
man
your
Redeemer
in
his
second
coming
,
coming
in
a
Cloud
of
Glory
.
That
we
knowing
it
is
the
same
Son
of
man
,
who
was
once
born
in
a
Stable
,
and
cradled
in
a
Manger
,
that
shall
one
day
come
to
be
the
Iudge
of
Heaven
and
Earth
,
we
might
so
celebrate
his
first
coming
in
flesh
,
that
when
all
flesh
shall
stand
before
him
,
we
might
lift
up
our
heads
with
joy
and
comfort
.
For
many
there
are
which
shall
hang
down
theirs
,
such
who
have
not
thought
aright
of
his
coming
into
the
world
,
or
not
worthily
entertain'd
it
,
or
not
walked
with
him
in
it
along
the
stage
of
his
humility
,
or
never
rightly
pondered
the
terrors
of
this
second
coming
in
the
day
of
Judgment
,
which
he
himself
here
Preaches
to
his
Disciples
,
that
they
might
take
heed
to
themselves
lest
at
any
time
their
hearts
should
be
overcharged
with
surfeiting
and
drunkenness
(
the
Disease
that
usually
infects
all
our
Christmasses
)
and
cares
of
this
life
(
the
Disease
that
infects
all
our
days
)
and
so
that
day
come
upon
them
unawares
;
but
that
watch
they
should
,
and
pray
always
that
they
might
be
accounted
worthy
to
escape
all
these
things
that
shall
come
to
pass
,
and
to
stand
before
the
Son
of
man
,
ver.
34.
They
had
but
three
days
before
accompanied
him
to
Ierusalem
in
his
progress
of
meekness
,
and
now
in
one
of
his
returns
he
begins
to
tell
them
of
another
kind
of
coming
to
it
in
judgment
and
fury
.
His
Disciples
,
who
by
the
sight
of
such
strong
and
goodly
buildings
could
not
conjecture
they
should
end
unless
the
world
fell
with
them
,
ask
him
presently
upon
it
,
when
those
things
should
come
to
pass
,
and
when
should
be
the
end
of
the
world
.
Their
Master
,
that
he
might
at
once
both
satisfie
and
blind
their
curiosity
,
mingles
the
signs
of
the
particular
destruction
of
Ierusalem
,
and
of
the
general
ruine
of
the
world
together
:
that
he
might
the
better
keep
them
awake
,
to
attend
both
his
general
and
particular
coming
,
and
make
both
them
and
us
,
at
the
approach
of
particular
judgments
upon
Cities
or
Nations
always
mindful
and
prepared
for
the
general
judgment
of
the
last
day
:
which
he
here
calls
the
coming
of
the
Son
of
Man
,
and
tells
us
how
to
entertain
it
.
So
that
in
the
Text
,
as
the
verses
,
so
the
parts
are
two
.
-
1.
Christs
coming
.
Then
shall
they
see
the
Son
,
&c.
ver.
27.
-
2.
The
Christians
comfort
.
When
these
things
,
&c.
ver.
28.
In
Christs
coming
.
1.
The
time
when
.
Then
,
after
the
signs
forementioned
,
then
shall
they
see
.
2.
The
generality
of
it
.
They
,
all
that
can
see
,
shall
see
his
coming
.
3.
The
evidence
of
his
coming
,
so
plain
,
he
may
be
seen
,
seen
by
the
eye
of
Faith
.
4.
The
certainty
.
They
shall
see
him
,
to
be
sure
.
5.
The
form
in
which
he
comes
,
as
the
Son
of
man
.
6.
The
end
to
which
he
comes
.
He
comes
with
power
,
with
the
power
of
a
Judge
for
quick
and
dead
.
7.
The
manner
of
his
coming
.
In
a
Cloud
with
power
and
great
glory
.
In
the
Christians
comfort
.
1.
Where
it
begins
.
When
these
things
begin
to
come
to
pass
,
then
that
begins
too
.
Then
look
up
.
2.
To
whom
it
belongs
.
You
Disciples
,
do
you
look
up
.
3.
What
kind
of
comfort
't
is
,
A
looking
up
,
a
lifting
up
the
head
,
when
all
heads
else
droop
with
fear
and
grief
.
4.
Whence
this
comfort
arises
,
from
what
ground
it
springs
;
for
your
redemption
draweth
nigh
.
I
go
on
with
all
in
o●der
as
they
lie
;
so
that
if
you
remember
the
words
,
you
cannot
forget
the
order
and
method
.
Then
shall
,
&c.
At
Christs
coming
there
we
begin
;
but
when
is
that
?
the
Heavens
shall
tell
you
,
the
Earth
shall
tell
you
,
the
Sea
shall
tell
you
,
Men
shall
tell
you
:
The
Heavens
by
signs
and
wonders
,
by
storms
and
tempests
,
the
lights
of
Heaven
shall
lose
themselves
in
darkness
,
and
forsake
their
Spheres
,
and
their
constantest
powers
shall
be
shaken
out
of
their
course
and
harmony
.
The
Earth
shall
quake
for
fear
,
and
change
its
place
.
The
Waves
shall
fright
themselves
with
their
own
roarings
,
and
mens
hearts
shall
fail
for
fear
;
neither
knowing
how
to
stand
,
nor
to
avoid
this
dreadful
coming
.
When
these
with
all
the
host
of
heaven
and
earth
startled
out
of
their
natural
seats
and
postures
,
shall
have
prepar'd
and
usher'd
him
the
way
;
then
shall
he
come
.
He
comes
not
till
all
things
else
have
done
their
motion
and
have
gone
their
last
.
Nor
is
it
fitting
so
great
a
coming
should
be
without
an
universal
preparation
,
where
every
creature
forgetting
its
own
nature
begins
at
last
to
study
his
.
There
is
nothing
that
can
stand
when
God
comes
:
Heaven
it self
is
at
a
loss
,
and
remembers
not
its
perpetual
motion
,
when
it
but
apprehends
his
approach
:
Every
thing
is
a
wonder
to
it self
when
he
appears
.
If
nature
it self
be
thus
terrified
,
which
groans
not
for
it self
but
〈◊〉
;
what
shall
we
be
with
all
our
sins
about
us
,
how
can
〈◊〉
abide
his
coming
?
Yet
then
shall
he
appear
,
when
we
know
not
how
to
appear
:
Heaven
and
Earth
will
change
their
faces
,
Men
and
Angels
will
hide
theirs
,
only
he
it
is
that
dares
be
seen
.
Sins
or
imperfections
make
all
the
creatures
cover
themselves
with
some
disguises
,
or
endeavour
it
,
only
he
who
is
all
purity
,
all
perfection
comes
then
to
shew
himself
.
Yet
when
this
Then
shall
be
,
when
that
day
and
hour
shall
come
,
no
man
knows
,
no
not
the
Son
of
man
himself
,
S.
Mark
xiii
.
32.
as
man
:
He
that
could
tell
you
that
come
he
would
,
and
could
tell
you
the
immediate
signs
that
would
fore-run
it
,
knew
not
then
the
time
when
those
signs
should
be
,
or
knew
it
not
to
tell
you
.
That
we
might
always
be
waiting
for
his
coming
.
Had
it
been
fit
for
us
to
know
,
no
doubt
he
would
have
told
us
;
but
so
far
unnecessary
it
seems
to
be
acquainted
with
that
secret
time
,
that
he
gives
us
signs
which
rather
puzzle
then
instruct
us
:
signs
which
we
sometimes
think
fulfilled
already
,
signs
which
have
often
been
the
forerunners
of
particular
ruines
,
and
fates
of
Countries
and
Kingdoms
;
signs
which
at
the
same
time
we
fear
past
already
,
yet
think
they
are
not
;
that
so
by
this
hard
dialect
of
tokens
in
heaven
and
earth
,
we
might
behold
our
presumptuous
curiosity
deluded
into
a
perperual
watching
for
this
last
coming
.
There
were
in
the
Apostles
times
,
and
there
are
still
in
ours
,
men
who
lov'd
to
scare
the
people
with
Prophesies
and
Dreams
of
the
end
of
the
world
,
as
if
this
then
already
were
at
hand
;
such
as
would
define
the
year
and
day
,
as
if
they
had
lately
dropt
out
of
Gods
Council
Chamber
:
but
we
beseech
you
,
says
S.
Paul
,
that
you
be
not
troubled
neither
by
spirit
,
nor
by
word
,
nor
by
letter
as
from
us
,
as
that
the
day
of
Christ
is
at
hand
,
2
Thess.
ii
.
2.
Let
no
man
deceive
you
,
ver.
3.
they
do
but
deceive
you
,
they
vent
their
own
dreams
,
and
fond
presumptions
.
They
know
not
when
the
Master
of
the
house
will
come
,
Whether
at
midnight
,
or
at
the
Cock
crowing
,
or
at
the
dawning
,
S.
Mark
xiii
.
35.
for
as
a
snare
it
shall
come
on
all
them
that
dwell
on
the
face
of
the
earth
,
ver.
35.
of
this
Chapter
.
It
is
enough
for
us
to
know
there
shall
be
a
day
of
Judgment
,
against
which
we
must
provide
every
day
to
make
up
our
accounts
,
lest
that
day
come
upon
us
unawares
,
lest
death
at
least
hurry
us
away
to
our
particular
doom
,
which
will
there
leave
us
,
where
the
last
judgment
will
be
sure
to
find
us
in
the
same
condition
;
no
power
or
tears
of
ours
being
then
able
to
change
or
alter
it
.
So
that
the
punctual
time
of
this
coming
,
as
Christ
did
not
intend
to
declare
,
so
it
matters
not
to
know
.
A
then
,
a
time
there
will
be
of
his
coming
.
2.
A
time
when
they
shall
see
him
come
.
They
,
and
who
are
they
?
but
all
mankind
;
but
all
the
creatures
?
Every
eye
shall
see
him
,
they
also
that
pierced
him
,
Rev.
i.
7.
They
also
that
crucified
him
,
and
condemned
him
,
S.
Mat.
xxvi
.
64.
Hereafter
shall
ye
see
the
Son
of
man
sitting
on
the
right
hand
of
power
,
says
Christ
himself
,
to
those
who
were
his
torturers
and
his
judges
.
Nay
,
we
shall
all
stand
before
the
judgment-seat
of
Christ
,
Rom.
xiv
.
10.
None
of
us
all
must
think
to
escape
.
There
we
must
give
account
what
we
have
done
amiss
,
every
action
,
every
idle
word
,
every
vain
and
wanton
thought
,
every
inward
desire
must
we
yield
account
of
in
the
day
of
judgment
.
Thy
Crown
and
Throne
,
O
King
,
cannot
exempt
thee
.
Your
Honours
and
Complements
,
O
ye
Nobles
,
cannot
excuse
you
.
Thy
Riches
,
O
thou
son
of
Pelf
,
cannot
buy
out
thy
absence
.
Thy
sleights
,
O
thou
crafty
Politician
,
cannot
evade
it
.
Thy
strength
,
O
Souldier
,
cannot
defend
thee
from
the
Angel
that
will
drive
thee
thither
.
Your
Learning
,
O
ye
Learned
of
the
earth
,
can
find
no
argument
to
keep
you
from
it
.
Nor
can
ye
,
O
ye
Worms
of
the
earth
,
ye
meanest
,
find
holes
in
it
to
hide
you
at
this
coming
.
Come
you
must
all
together
at
this
coming
,
and
see
you
shall
the
Son
of
man
as
he
is
coming
.
The
wicked
eyes
indeed
though
Christ
comes
in
glory
,
shall
see
nothing
of
his
glory
:
The
Son
of
man
they
shall
behold
,
his
Humanity
,
but
not
his
Deity
.
They
shall
see
the
wounds
their
sins
have
made
,
the
hands
and
feet
they
have
nail'd
,
the
side
they
have
pierc'd
,
the
head
they
have
planted
with
thorns
,
all
these
to
their
grief
and
sorrow
,
to
see
him
their
Judge
,
whom
they
have
so
abus'd
and
wrong'd
,
so
trampled
and
scorn'd
,
that
he
yet
bears
the
marks
of
their
malice
and
cruelty
even
in
his
Throne
of
Glory
.
But
the
good
mans
eyes
,
they
shall
see
his
Glory
too
;
they
shall
behold
his
glorious
face
,
which
the
eyes
of
the
sinners
and
the
ungodly
are
not
able
to
perceive
,
by
reason
of
that
veil
of
sin
and
darkness
that
covers
them
.
Both
then
shall
see
him
,
these
only
the
Son
of
man
,
those
the
Son
both
of
God
and
man
,
in
his
Cloud
,
and
in
his
Glory
.
Who
are
they
then
that
think
to
hide
themselves
,
who
live
as
if
they
never
thought
to
come
to
judgment
?
Did
men
certainly
,
but
seriously
ponder
,
that
will
they
,
nill
they
,
they
must
one
day
see
Christ
,
they
would
use
him
better
in
his
Members
then
they
do
,
better
in
his
Church
and
Ministers
,
better
in
his
Worship
and
Service
.
Do
they
not
,
think
you
,
imagine
they
shall
never
see
him
,
that
they
can
shelter
themselves
somewhere
from
his
presence
,
that
dare
use
him
thus
contemptuously
,
thus
proudly
,
thus
sacrilegiously
and
prophanely
.
Lay
but
this
close
every
day
to
your
bosoms
as
you
rise
,
that
you
must
one
day
come
to
appear
before
him
,
and
all
your
actions
will
be
more
regular
,
and
your
thoughts
higher
concerning
Christ
,
and
all
that
is
his
,
or
pertains
to
him
,
and
you
the
better
able
to
answer
them
when
you
see
him
.
3.
For
thirdly
see
him
you
shall
,
not
only
hear
your
doom
and
pass
away
,
but
see
him
pronouncing
it
.
When
he
came
to
Redeem
the
world
,
the
eye
saw
him
.
Simeons
and
Anna's
,
and
all
Iudea's
,
many
Greeks
and
Gentiles
too
.
He
came
then
that
all
might
see
him
.
But
in
his
second
coming
,
when
he
comes
to
judge
it
,
then
he
comes
that
all
shall
see
him
;
every
eye
behold
him
.
The
eyes
that
slept
in
dust
before
his
first
arrival
,
the
eyes
that
in
the
time
of
his
abode
could
never
see
him
for
their
distance
,
the
eyes
that
ever
since
have
seen
the
world
,
shall
all
then
see
him
,
as
well
as
they
that
pierc'd
him
,
nay
as
well
as
they
who
liv'd
with
him
,
and
daily
saw
him
.
He
might
,
considering
how
unworthy
the
best
of
us
carry
our selves
of
that
corporal
presence
,
which
he
once
vouchsaf'd
us
,
considering
how
he
was
then
misus'd
and
handled
,
have
for
ever
denied
us
any
sight
of
his
glorious
Body
;
but
he
forgets
the
injuries
he
met
with
,
and
will
once
more
shew
himself
to
our
bodily
sight
;
not
so
much
to
confound
his
persecutors
,
as
to
manifest
the
justice
of
his
judgment
;
that
the
whole
world
may
evidently
see
,
that
he
who
came
into
the
flesh
then
only
to
redeem
us
,
comes
in
the
same
flesh
again
to
judge
us
,
that
all
may
see
our
Faith
in
our
Crucified
God
was
neither
vain
nor
unprofitable
,
but
by
the
evidence
of
their
own
eyes
confess
and
acknowledge
it
the
only
true
way
to
eternal
happiness
.
And
if
these
eyes
now
must
one
day
behold
their
Lord
and
Master
,
how
should
we
wash
them
every
day
,
and
cleanse
them
from
earthly
defilements
with
our
tears
,
that
they
may
be
worthy
to
see
that
blessed
object
.
Wash
your
eyes
ye
wantons
from
unclean
and
lascivious
glances
.
Cleanse
your
eyes
ye
proud
ones
from
scornful
looks
.
Wipe
your
eyes
ye
covetous
minded
from
that
yellow
dust
that
blinds
your
sight
.
Open
your
eyes
ye
ignorant
and
seduced
souls
,
that
ye
run
not
headlong
to
your
own
destruction
,
hoodwinkt
to
Hell
,
then
only
to
unclose
your
deceived
sight
,
when
you
can
see
no
comfort
.
Remember
you
are
all
one
day
to
appear
before
Christs
tribunal
,
where
if
you
expect
any
comfort
to
your
eyes
,
you
must
come
thither
with
them
wash'd
,
and
wip'd
,
and
cleans'd
,
and
pure
,
no
spots
,
no
films
,
no
blemish
,
no
blood-shot
in
them
.
Whether
to
your
comfort
or
no
,
see
you
shall
.
That
's
certain
.
4.
Shall
see
.
Can
we
not
shut
our
eyes
then
when
this
day
shall
come
?
Can
nothing
lock
up
our
eye-lids
in
eternal
night
,
no
bar
set
before
us
but
we
must
see
this
Son
of
man
?
Can
no
Hills
hide
us
,
nor
no
Mountains
cover
us
?
Can
we
not
sleep
in
dust
,
and
rest
quiet
in
our
confusion
?
Can
we
not
vanish
into
that
nothing
out
of
which
we
first
arose
,
or
at
least
lie
hid
in
that
eternal
pit
from
ever
seeing
any
thing
but
the
regions
of
everlasting
darkness
?
Must
we
needs
rise
out
of
our
wretched
Caves
to
see
him
,
who
cannot
but
afflict
us
at
his
coming
?
so
it
is
:
we
must
see
him
.
See
we
must
,
though
but
to
see
the
justice
of
our
own
damnation
.
Nothing
can
be
more
certain
then
this
sight
,
sight
,
it
is
the
surest
sense
,
and
to
see
him
at
his
coming
is
to
be
certain
of
it
at
the
least
;
but
to
see
the
Son
of
man
at
his
coming
,
is
certainly
with
evidence
;
and
to
be
bound
to
see
it
,
to
have
such
a
tie
upon
us
,
such
a
condition
on
us
that
we
shall
see
it
,
whether
we
will
or
no
,
is
a
certainty
with
a
necessity
upon
it
.
That
so
no
man
may
doubt
of
a
final
retribution
,
whilst
he
is
certain
,
he
shall
one
day
see
him
,
who
will
reward
every
man
according
to
his
work
.
Let
not
then
the
unjustly
oppressed
innocent
,
let
not
the
less
prosperous
godly
spirit
droop
,
or
the
glorious
and
yet
triumphing
sinner
:
the
prosperous
Rebel
,
or
thriving
Atheist
pride
himself
in
the
success
of
his
Sins
;
for
he
is
coming
that
shall
come
,
and
make
the
just
mans
eyes
run
over
with
joy
and
happiness
for
his
fore-passed
tears
,
and
fill
the
others
eyes
with
shame
and
confusion
for
all
their
glory
.
It
may
be
long
before
he
comes
,
but
come
he
will
at
last
,
and
his
reward
is
with
him
.
5.
But
who
is
this
that
comes
?
so
the
Prophet
once
:
so
we
now
,
or
in
what
shape
will
he
appear
?
God
is
the
Judge
of
all
the
earth
,
and
who
is
it
that
can
see
God
?
Or
if
he
has
committed
all
judgment
to
the
Son
,
as
it
is
,
S.
Iohn
iii.
Yet
who
can
see
him
either
,
being
of
one
substance
with
the
Father
,
the
same
individual
and
invisible
Essence
?
That
therefore
he
may
be
seen
,
he
comes
in
the
form
of
the
Son
of
man
.
This
was
that
which
Daniel
foresaw
in
his
night
visions
,
Dan.
vii
.
13.
one
like
the
Son
of
man
coming
with
the
Clouds
of
Heaven
:
that
which
S.
Peter
told
Cornelius
,
that
he
it
was
,
who
was
ordain'd
to
be
the
judge
of
quick
and
dead
,
Acts
x.
42.
Not
as
he
was
Lord
of
Heaven
and
Earth
,
or
as
he
was
the
eternal
off-spring
of
the
Deity
(
for
so
he
could
not
be
ordain'd
,
he
himself
being
from
all
eternity
)
but
as
the
Son
of
man
,
for
he
hath
given
him
authority
to
execute
judgment
also
,
because
he
is
the
Son
of
man
,
St.
John
v.
27.
That
was
it
by
which
he
obtain'd
the
Throne
of
Judgment
,
having
in
that
form
both
done
and
suffered
all
things
for
our
salvation
.
God
thinking
but
just
that
he
should
be
our
Judge
,
who
came
to
save
us
from
judgment
;
that
he
should
judge
us
,
who
had
been
partaker
of
our
infirmities
,
and
knew
our
weaknesses
:
and
would
by
the
compassion
of
nature
easier
acquit
us
,
or
with
more
evidence
of
justice
condemn
us
,
himself
having
once
been
subject
to
the
like
humane
,
though
not
sinful
passions
.
This
is
the
form
in
which
all
eyes
may
see
him
,
all
Nations
behold
him
:
nor
shall
the
scars
of
his
wounds
be
covered
,
but
that
even
by
them
we
may
acknowledge
our
crucified
Saviour
is
become
our
Judge
.
Who
whilst
he
judges
us
in
the
form
of
man
,
will
condemn
us
for
nothing
above
the
power
of
man
.
And
yet
even
by
his
actions
,
as
he
was
man
,
will
he
condemn
ours
.
His
Humility
our
Pride
,
his
Abstinence
our
Gluttony
and
excess
,
his
Patience
our
Impatience
,
his
Chastity
our
Lusts
,
his
paying
Caesar
beyond
his
due
,
our
undutiful
with-drawings
from
him
;
in
a
word
,
his
Goodness
,
Piety
,
and
Devotion
,
our
ungodliness
,
impieties
,
and
prophaneness
.
And
as
it
is
a
mercy
thus
to
be
judg'd
by
one
who
is
sensible
of
our
frail
condition
,
so
is
it
a
glory
,
besides
,
that
our
nature
is
so
high
exalted
as
to
be
the
Judge
of
the
world
,
not
of
men
only
,
but
Angels
too
.
What
favour
may
we
not
expect
,
when
he
is
our
Judge
,
who
is
our
Saviour
,
who
will
not
lay
aside
our
nature
in
his
Glory
,
that
he
may
retain
that
sympathy
and
compassion
to
us
,
which
was
taken
with
it
,
when
he
took
it
from
us
?
6.
I
shall
not
here
need
to
spend
much
time
to
tell
you
6.
what
he
comes
for
,
who
have
told
you
so
often
of
a
day
of
Judgment
,
and
the
Son
of
man
,
to
sit
on
the
tribunal
.
His
coming
is
to
Judgment
,
for
he
comes
with
power
,
and
that
power
of
a
Judge
.
Only
I
must
tell
you
,
2.
that
his
motion
is
no
faster
then
an
easie
coming
.
So
loth
is
he
to
come
to
Judgment
,
so
unwilling
to
enter
into
dispute
with
Flesh
and
Blood
,
that
he
delays
the
hasty
prayers
of
the
afflicted
Saints
under
the
Altars
of
Heaven
,
seems
a
little
to
with-hold
the
full
beams
of
mercy
which
he
has
laid
up
for
the
Saints
,
rather
then
to
post
to
the
destruction
of
the
wicked
.
Yet
for
the
elects
sake
to
hasten
he
does
a
little
;
and
therefore
he
makes
a
Cloud
the
Chariot
of
his
Power
,
that
when
he
once
begins
to
come
,
he
may
come
quickly
.
And
not
so
only
,
but
come
in
Glory
,
which
is
the
last
observable
in
his
coming
in
a
Cloud
,
with
Power
and
great
Glory
.
In
a
Cloud
he
ascended
,
Acts
1.
and
the
Angel
told
the
Disciples
there
,
that
he
should
so
come
as
they
saw
him
go
.
In
the
Clouds
say
the
other
Evangelists
;
they
speak
of
more
then
one
:
His
cloud
is
not
a
single
cloud
,
there
are
attendant
clouds
upon
it
.
Angels
surround
his
Throne
,
S.
Mat.
xxv
.
31.
the
Trumpet
of
the
Archangel
sounds
before
him
,
2
Thess.
i.
7.
his
Throne
is
a
throne
of
Glory
,
S.
Mat.
xix
.
28.
and
his
Apostles
Thrones
are
round
about
him
,
and
all
things
are
in
subjection
under
his
feet
,
1
Cor.
xv
.
27.
Thus
is
he
rewarded
with
Majesty
and
Glory
,
for
his
meekness
and
humility
;
that
we
seeing
the
recompence
of
those
despised
vertues
,
may
learn
to
embrace
them
,
by
so
strong
incentives
and
allurements
.
What
will
ye
one
day
say
,
O
ye
obstinate
Iews
,
when
you
shall
see
his
Glory
,
whose
poverty
you
so
despised
?
What
will
ye
do
at
his
Throne
of
Judgment
,
who
would
not
receive
him
in
his
Cradle
of
Mercy
?
How
will
his
enemies
bemoan
themselves
with
them
,
Wisd.
v.
We
fools
thought
his
life
madness
,
and
his
end
without
honour
:
How
is
he
now
numbred
among
the
children
of
God
,
the
first
born
amongst
many
brethren
!
Fools
indeed
to
count
him
what
we
did
,
for
he
shall
come
again
with
Majesty
and
Glory
.
Glory
is
a
word
,
by
which
Christ
seems
as
it
were
ever
and
anon
to
refresh
the
fainting
spirits
of
his
Disciples
,
which
are
ready
to
betray
their
Masters
to
despair
upon
the
apprehension
of
the
fears
and
terror
which
their
Lord
had
told
them
should
precede
and
accompany
the
latter
day
.
This
word
recalls
their
spirits
,
that
they
begin
to
look
up
again
,
and
lift
up
their
heads
:
For
having
thus
as
it
were
amaz'd
their
thoughts
,
and
unhing'd
their
patience
,
he
setles
them
again
with
some
special
comfort
,
that
when
these
things
begin
to
come
to
pass
,
they
should
look
up
,
and
lift
up
their
heads
,
for
(
however
it
fall
out
to
others
)
their
Redemption
draweth
nigh
.
Never
could
words
of
comfort
come
better
then
in
the
full
discourse
of
the
day
of
Judgment
;
nor
can
comfort
ever
be
more
welcome
,
then
in
the
midst
of
those
affrightments
.
Christ
never
spoke
out
of
season
,
but
here
he
seems
to
have
even
studied
it
.
When
these
things
begin
to
come
to
pass
,
before
they
are
at
their
full
height
,
even
then
look
up
.
Worldly
comforts
come
not
so
early
.
The
heat
and
fury
of
the
Disease
must
be
abated
e're
they
yield
us
any
refreshment
.
They
are
only
heavenly
comforts
that
come
so
timely
to
prevent
our
miseries
,
or
to
take
them
at
the
beginning
.
Nor
is
it
yet
only
when
the
day
begins
to
dawn
wherein
the
Son
of
man
comes
forth
to
Judgment
,
that
we
should
first
begin
to
take
courage
to
approach
,
but
whilst
the
foregoing
signs
of
that
day
are
now
first
coming
on
.
Those
terrors
that
affright
others
,
should
not
startle
us
,
even
whilst
the
lightnings
run
upon
the
ground
,
whilst
the
Earth
trembles
,
the
Sea
roars
,
the
Winds
blow
,
and
Heaven
it self
knows
not
how
to
look
,
the
Righteous
is
as
bold
as
a
Lion
,
he
stands
in
the
midst
of
security
and
peace
.
This
is
the
state
we
are
to
labour
for
,
so
to
put
our
trust
in
the
most
High
;
that
no
changes
or
chances
of
this
mortal
life
may
either
remove
or
shake
it
,
or
make
us
to
miscarry
.
Every
calamity
should
teach
us
to
look
up
,
but
these
should
teach
us
also
to
lift
up
our
heads
.
Whilst
common
fears
and
troubles
march
about
us
,
our
Christian
patience
will
teach
us
cheerfulness
;
but
when
these
things
begin
to
come
to
pass
,
these
,
which
are
the
ushers
to
our
glory
,
these
should
rejoyce
and
cheer
us
up
,
that
our
reward
is
now
a
coming
to
us
.
Vs
,
I
say
;
for
this
comfort
is
not
general
to
all
that
shall
see
the
Son
of
man
coming
in
glory
,
but
his
Disciples
only
,
such
as
have
followed
him
on
earth
to
meet
him
in
heaven
.
Lift
up
your
heads
:
to
his
servants
he
speaks
,
such
as
hear
his
words
,
and
attend
his
steps
,
and
do
his
precepts
.
Others
indeed
must
hold
down
theirs
;
the
ungodly
shall
not
be
able
to
look
up
in
judgment
.
The
covetous
man
has
look'd
so
always
downward
,
that
he
is
not
now
able
to
look
up
.
The
Drunkard
has
so
drown'd
his
eye-sight
in
his
cups
,
so
over-burthened
his
brain
,
that
he
can
neither
lift
up
his
head
nor
his
eyes
at
this
day
.
The
voluptuous
man
has
dim'd
his
eyes
with
pleasures
,
that
he
cannot
look
about
:
and
the
ambitious
man
has
so
lost
his
hopes
of
being
high
and
glorious
,
and
is
become
so
low
and
base
in
the
eyes
of
God
,
that
he
is
asham'd
to
lift
up
his
head
.
These
only
that
are
the
true
Disciples
of
their
Master
,
whose
eyes
are
us'd
to
heaven
,
who
have
so
often
lift
up
their
eyes
thither
to
pray
and
praise
him
,
they
only
can
look
up
when
these
things
come
to
pass
.
Nothing
can
affright
the
humble
eye
,
nothing
can
amaze
the
eye
that
ever
dwells
in
heaven
;
nothing
can
trouble
the
eye
that
waits
upon
her
God
,
as
the
eye
of
a
Maiden
upon
the
hand
of
her
Mistriss
.
The
humble
,
devout
,
and
faithful
eye
may
look
up
chearfully
,
whilst
all
things
else
dare
not
be
seen
for
shame
.
O
blessed
God
,
how
fully
doest
thou
reward
thy
servants
,
that
wilt
thus
have
them
distinguish'd
from
others
by
their
looks
in
troubles
,
who
hast
so
order'd
all
things
for
them
,
that
nothing
shall
affright
them
,
nothing
make
them
to
hold
down
their
heads
?
This
is
a
kind
of
comfort
by
it self
,
above
ordinary
,
that
grief
or
amazement
should
not
appear
so
much
as
in
our
eyes
or
looks
,
though
so
many
terrors
stand
round
about
us
.
I
will
lift
up
my
eyes
unto
the
Hills
,
and
I
will
lift
up
mine
eyes
to
thee
,
O
thou
that
dwellest
in
the
heavens
,
are
the
voice
of
one
that
looks
up
for
help
;
and
in
the
midst
of
these
dreadful
messengers
of
Judgment
,
it
will
not
be
amiss
for
us
even
so
to
lift
up
our
eyes
,
to
beg
assistance
and
deliverance
.
But
that
is
not
all
our
comfort
(
though
it
be
a
great
one
that
we
can
yet
have
audience
in
Heaven
amidst
these
fears
)
we
have
besides
,
the
refreshment
of
inward
joy
,
whereby
we
rejoyce
at
our
approaching
glory
.
The
righteous
shall
rejoyce
when
he
seeth
the
vengeance
,
Psal.
lviii
.
9.
even
when
the
day
of
vengeance
comes
,
and
the
righteous
shall
rejoyce
in
their
beds
,
Psal.
cxlix
.
5.
whilst
they
are
now
rising
up
and
lifting
up
their
heads
out
of
their
graves
to
come
to
Judgment
.
Nor
must
it
seem
strange
to
see
the
righteous
with
chearful
looks
,
whilst
all
other
faces
gather
blackness
.
It
is
not
the
others
misery
that
they
rejoyce
at
,
but
at
their
Saviours
Glory
,
and
their
own
happiness
.
For
their
Redemption
draweth
nigh
,
that
's
the
ground
of
all
their
joy
.
And
would
you
not
have
men
rejoyce
,
who
are
redeem'd
from
misery
and
corruption
,
from
the
slavery
of
sin
,
and
the
power
of
death
?
would
you
not
have
poor
Prisoners
rejoyce
at
the
approach
of
their
delivery
:
you
cannot
blame'um
if
at
such
news
with
Paul
and
Silas
they
sing
in
prison
?
sing
aloud
for
joy
,
so
loud
that
the
doors
dance
open
for
joy
,
though
the
Keepers
awake
and
even
sink
for
fear
.
Your
redemption
draweth
nigh
.
]
They
are
words
will
make
the
scattered
ashes
gather
themselves
together
into
bones
and
flesh
;
words
that
will
make
the
soul
leave
Heaven
,
with
joy
to
lift
up
the
head
of
her
dear
beloved
body
out
of
the
Land
where
all
things
are
forgotten
:
Yea
the
insensible
creatures
that
groan
now
under
the
bondage
of
corruption
,
will
at
these
words
turn
their
tunes
when
they
see
at
hand
the
days
of
the
liberty
of
the
Sons
of
God
.
Death
and
destruction
are
things
terrible
,
but
when
the
fear
of
them
is
once
overpois'd
by
the
near
approach
of
a
redemption
to
eternal
life
and
glory
,
O'
Death
then
,
where
is
thy
sting
!
O
Grave
then
where
is
thy
victory
!
They
shrink
in
their
heads
,
and
pull
in
their
stings
,
and
cannot
hurt
us
while
we
with
joy
and
gladness
lift
up
our
heads
.
What
are
all
the
signs
and
forerunners
of
the
day
of
Judgment
,
that
they
should
trouble
us
,
when
we
know
the
day
of
Judgment
is
our
day
of
redemption
,
our
day
of
glory
?
What
are
the
darkness
of
Sun
and
Moon
,
the
falling
of
the
Stars
,
the
very
totterings
of
Heaven
it self
to
us
,
who
even
thereby
expect
new
heavens
;
where
there
is
neither
need
of
Sun
,
nor
Moon
,
nor
Star
to
give
us
light
,
for
the
glory
of
God
shall
lighten
it
,
and
the
Lamb
,
this
Son
of
man
that
is
coming
in
his
cloud
,
is
the
light
of
it
,
Rev.
xxi
.
23.
What
are
the
quakings
of
the
Earth
,
and
roarings
of
the
Sea
,
to
them
who
neither
need
Land
nor
Sea
in
their
journey
to
heaven
?
What
are
Wars
and
rumors
of
Wars
,
Famines
,
and
Plagues
,
and
Pestilences
,
and
false
Brethren
?
what
are
persecutions
and
delivering
up
to
Rulers
,
to
death
and
torments
?
what
are
those
perplexities
and
fears
,
that
rob
men
of
their
hearts
and
courages
,
for
looking
after
those
things
which
shall
come
upon
the
earth
?
what
are
all
these
together
to
them
who
are
thus
by
those
very
things
redeem'd
out
of
all
their
troubles
?
Saint
Paul
is
bold
to
set
up
a
challenge
,
Who
shall
separate
us
from
the
love
of
Christ
?
shall
tribulation
,
or
distress
,
or
persecution
,
or
famine
,
or
nakedness
,
or
peril
,
or
sword
?
Nay
in
all
these
we
are
more
then
conquerours
through
him
(
this
him
in
the
Text
)
that
loved
us
,
Rom.
viii
.
35.
37.
And
he
goes
on
yet
higher
,
For
I
am
perswaded
,
says
he
,
that
neither
death
,
nor
life
,
nor
Angels
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
shall
be
able
to
separate
us
from
the
love
of
God
which
is
in
Christ
Iesus
,
ver.
38
,
39.
And
if
thus
nothing
can
ever
separate
us
from
Christs
love
,
what
should
trouble
us
at
his
coming
,
whose
coming
is
but
to
draw
us
nearer
to
himself
?
Be
not
troubled
,
be
not
terrified
,
says
he
,
ver.
9.
but
in
patience
possess
your
souls
,
ver.
18.
for
there
shall
not
a
hair
of
your
heads
perish
,
ver.
17.
Others
may
fall
,
and
sink
,
and
perish
;
but
do
they
what
they
can
against
you
,
those
that
hate
you
,
yet
care
not
for
it
,
look
up
,
look
up
to
me
,
I
am
coming
to
redeem
you
,
lift
up
your
heads
,
and
behold
the
glory
into
which
I
am
at
hand
to
lift
you
up
.
The
sum
of
all
now
is
,
that
in
the
midst
of
all
your
troubles
,
all
your
amazements
,
all
your
fears
and
dangers
,
you
first
still
lift
up
your
heads
,
and
look
to
Heaven
for
comfort
,
and
fetch
it
thence
by
prayers
and
petitions
.
2.
That
in
the
midst
of
all
calamities
,
you
yet
remember
your
redemption
is
a
coming
,
and
so
lift
up
your
heads
with
joy
in
the
heat
and
fury
of
them
all
;
knowing
that
they
are
nothing
else
but
so
many
forerunners
of
your
glory
.
Lastly
,
that
you
look
up
and
lift
up
your
heads
with
thankfulness
,
that
he
has
thus
accounted
you
worthy
to
see
him
in
his
glory
,
and
that
your
redemption
is
no
further
off
.
That
having
thus
begun
to
look
up
and
lift
up
your
voices
in
praises
and
thanksgiving
upon
earth
,
he
may
lift
you
up
into
Heaven
in
soul
and
body
,
at
his
coming
there
,
to
sing
Allelujahs
with
the
Saints
and
Angels
,
and
the
four
and
twenty
Elders
,
to
him
that
sits
upon
the
Throne
,
and
to
the
Lamb
for
evermore
:
there
to
be
partakers
of
all
his
Glory
.
A
SERMON
ON
The
Fourth
Sunday
in
Advent
.
PHILIPPIANS
iv
.
5.
Let
your
moderation
be
known
unto
all
men
.
The
Lord
is
at
hand
.
THE
Text
is
a
part
of
the
Epistle
for
the
day
,
chosen
you
may
conceive
,
because
the
Lord
,
that
is
the
time
of
his
coming
is
at
hand
.
A
fit
preparation
thought
by
the
Church
for
Christmas
now
so
near
,
to
prepare
us
how
to
entertain
the
happy
day
,
the
joyful
news
of
our
Lord
Christs
coming
in
the
flesh
.
To
entertain
it
,
I
say
,
not
with
excess
and
riot
,
but
moderation
;
not
with
rude
tricks
and
gambols
,
but
softness
and
meekness
;
not
in
vanity
of
clothes
,
but
modesty
;
not
in
iniquity
but
equity
,
somewhat
departing
from
our
own
right
,
and
seeking
occasions
to
do
others
right
,
that
all
men
may
see
and
know
we
behave
our selves
like
Servants
,
expecting
their
Lords
coming
,
according
to
all
the
several
senses
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
translated
moderation
in
the
Text
,
but
stretching
further
then
any
one
English
word
can
express
it
.
A
word
chosen
by
the
Apostle
to
comprehend
the
whole
duty
(
if
it
might
be
)
of
a
Christian
preparing
for
his
Lord
in
the
midst
of
much
affliction
,
and
long
wearied
expectation
,
back'd
with
an
assurance
that
the
Lord
was
now
hard
by
a
coming
to
deliver
them
.
The
poor
Philippians
were
somewhat
sad
,
or
sad-like
by
the
persecutions
they
suffered
from
the
unbelieving
Iews
,
and
Gnostick
Hereticks
that
were
among
them
;
many
were
daily
falling
off
by
reason
of
them
,
ver.
18.
of
the
former
Chapter
,
and
much
hurt
those
dogs
,
as
the
Apostle
calls
them
,
ver.
2.
of
that
Chapter
:
the
concision
,
that
is
,
those
Hereticks
had
done
or
were
like
to
do
them
.
But
for
all
that
,
says
he
,
Rejoyce
,
and
again
,
Rejoyce
in
the
verse
before
the
Text
,
rejoyce
too
that
all
men
may
see
it
,
see
your
joy
in
the
Lord
,
and
in
your
sufferings
for
him
,
yet
so
that
they
may
see
your
moderation
in
it
too
,
that
as
you
are
not
sad
like
men
without
hope
,
so
you
are
not
merry
like
men
out
of
their
wits
,
but
as
men
that
know
their
Lord
is
nigh
at
hand
as
well
to
behold
their
actions
,
as
to
free
them
from
their
sufferings
,
to
see
their
patience
and
moderation
as
well
as
their
trouble
and
persecution
.
A
perswasion
it
is
,
or
exhortation
to
patience
and
meekness
,
and
some
other
Christian
Vertues
(
which
by
examining
the
word
you
will
see
anon
)
from
the
forementioned
consideration
.
A
perswasion
to
moderation
from
a
comfortable
assurance
of
a
reward
,
the
Lord
at
hand
to
give
it
.
A
perswasion
to
prepare
our selves
,
because
our
Lord
is
coming
:
A
perswasion
so
to
do
it
,
that
all
may
know
what
we
are
a
doing
,
and
what
we
are
expecting
,
that
they
may
see
we
are
neither
asham'd
of
our
Religion
,
nor
of
our
Lord
,
that
we
neither
fear
mens
malice
,
nor
our
Lords
mercy
,
that
we
are
confident
he
is
at
hand
,
ready
to
succour
and
rescue
all
that
patiently
and
faithfully
suffer
for
him
,
to
take
vengeance
on
his
enemies
,
and
deliver
his
Servants
out
of
all
.
The
time
is
now
approaching
,
even
at
the
doors
.
And
if
we
apply
this
as
we
do
all
other
Scriptures
to
our selves
,
to
teach
us
moderation
and
whatever
else
is
contain'd
under
the
word
which
is
so
rendred
,
and
draw
down
the
Lords
being
at
hand
in
the
Text
to
all
Christs
comings
in
Flesh
,
in
Grace
,
in
Glory
;
it
will
no
way
disadvantage
the
Text
,
but
advance
it
rather
,
improve
the
Apostles
sense
and
meaning
to
all
Churches
and
times
to
prepare
them
all
to
go
out
to
meet
the
Lord
when
or
howsoever
he
shall
come
unto
them
.
And
moderation
must
be
it
we
must
meet
him
with
,
be
the
times
what
they
will
,
come
the
Lord
how
or
when
he
please
,
know
we
time
or
know
it
not
;
be
what
will
unknown
,
our
moderation
must
be
known
,
and
yet
his
coming
as
unknown
as
it
may
be
,
must
be
consider'd
:
always
in
our
minds
it
must
be
,
that
the
Lord
is
one
way
or
other
continually
at
hand
.
Indeed
I
must
confess
the
times
were
troublesom
and
dangerous
when
the
Apostle
thus
exhorted
and
comforted
the
Philippians
,
but
the
best
times
are
dangerous
;
danger
there
is
as
much
of
forgetting
Christ
in
prosperity
,
as
of
falling
from
him
in
adversity
:
and
as
much
need
there
is
of
moderation
when
all
happinesses
flow
in
upon
us
,
as
when
all
afflictions
fall
upon
us
:
so
the
advice
cannot
be
unseasonable
:
And
though
we
call'd
the
Text
St.
Pauls
advice
,
or
the
Christians
duty
in
sad
times
,
and
his
comfort
in
them
,
and
so
divide
the
words
,
yet
they
will
reach
any
times
,
ours
to
be
sure
,
which
,
call
we
them
what
we
will
,
much
danger
there
is
in
them
of
falling
away
from
the
true
Faith
of
Christ
,
and
so
as
much
need
of
the
Apostles
counsel
and
comfort
in
them
.
Yet
take
the
division
of
the
words
in
the
most
proper
sense
.
I.
St.
Pauls
counsel
,
or
the
Christians
duty
in
sad
times
:
In
the
first
words
,
Let
your
moderation
be
known
unto
all
men
;
that
it
be
,
is
the
Christians
duty
;
that
it
should
be
,
is
S.
Pauls
counsel
.
II.
The
Christians
comfort
in
such
times
,
or
S.
Pauls
comforting
them
with
it
,
in
the
following
,
the
Lord
is
at
hand
.
With
this
they
are
to
cheer
up
their
spirits
,
and
S
,
Paul
tells
it
unto
that
purpose
.
Which
will
afford
us
a
third
Point
to
be
considered
.
III.
The
Connexion
of
them
,
that
our
moderation
is
therefore
to
be
known
to
all
men
,
because
our
Lord
and
the
Lord
of
all
men
is
at
hand
to
see
what
we
do
,
and
do
to
us
according
to
our
doings
:
therefore
set
down
here
indefinitely
,
only
the
Lord
is
at
hand
,
without
determining
how
,
or
where
,
or
when
,
or
to
what
purpose
,
that
we
might
be
the
more
careful
in
our
duty
,
more
universal
in
our
moderation
.
And
the
Apostle
dealing
thus
indefinitely
,
and
but
silently
pointing
at
the
sad
condition
of
the
times
they
saw
,
we
shall
take
leave
to
be
as
general
,
and
not
bind
the
counsel
or
the
comfort
to
sad
times
,
though
so
they
would
fit
us
too
,
as
well
as
the
Philippians
.
The
advice
is
good
,
and
the
comfort
sweet
,
both
necessary
at
any
time
whatsoever
.
I
begin
with
St.
Pauls
counsel
,
or
the
Christian
duty
for
moderation
.
Let
your
moderation
,
&c.
Three
Points
I
shall
consider
in
it
.
1.
Let
there
be
moderation
.
2.
Let
it
be
known
.
3.
Let
it
be
known
unto
all
men
.
Let
our
moderation
be
,
he
manifested
,
be
extended
unto
all
.
Let
there
be
moderation
,
or
let
our
moderation
be
;
let
moderation
be
ours
,
be
our
practice
,
that
stands
first
to
be
considered
.
And
the
word
so
rendred
,
has
divers
significations
,
all
indifferently
appliable
both
to
the
context
,
and
the
Christians
duty
against
his
Lords
coming
.
The
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
first
and
primarily
signifies
equity
.
So
Aristotle
take
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
A
duty
as
fit
for
Christianity
as
any
;
not
only
to
be
just
,
but
equal
:
nay
to
prefer
equity
before
justice
,
to
depart
somewhat
from
our
own
right
rather
then
exact
the
extremity
of
justice
,
rather
to
let
go
a
Coat
or
a
Cloak
,
then
go
to
law
about
it
,
rather
to
take
a
blow
,
an
affront
,
an
indignity
,
nay
turn
the
cheek
for
a
second
,
then
draw
a
Sword
;
for
a
third
turn
the
other
cheek
rather
than
venture
turning
out
of
Heaven
,
for
turning
violently
again
upon
them
out
of
a
false
opinion
of
gallantry
and
valour
:
rather
go
a
mile
or
two
above
our
stint
and
share
then
to
make
disturbance
for
it
.
This
our
Masters
counsel
and
command
too
,
to
all
his
Disciples
.
S.
Matth.
v.
40
,
41
,
42.
confirmed
to
us
by
his
example
,
S.
Matth.
xvii
.
27.
Tribute
paid
by
him
that
was
not
due
,
only
lest
he
should
offend
them
.
Indeed
it
is
not
equity
but
iniquity
in
them
that
require
more
then
is
right
;
yet
't
is
a
point
of
a
Christian
sometimes
(
in
petty
matters
always
)
not
to
stand
rigorously
upon
our
right
,
when
there
is
like
to
come
nothing
but
continual
dissention
,
and
long-liv'd
enmities
by
exacting
it
.
So
far
should
we
be
from
doing
so
,
that
we
should
be
ready
by
all
fair
compliances
to
remove
all
unneighbourly
contentions
from
among
us
;
if
the
parting
with
trifles
,
giving
way
a
little
,
or
the
forgiving
small
trespasses
will
do
it
.
More
then
so
there
is
in
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
seeking
occasions
and
opportunities
to
do
good
.
Our
blessed
Lord
went
about
doing
good
,
says
S.
Peter
,
Acts
x.
38.
from
City
to
City
,
says
S.
Matth.
ix
.
35.
from
one
place
to
another
,
all
the
Cities
of
Iudea
over
,
from
one
opportunity
to
another
,
seeking
distressed
souls
,
to
do
good
unto
:
one
point
of
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
gentleness
of
Christ
,
by
which
St.
Paul
beseeches
the
Corinthians
,
2
Cor.
x.
1.
His
was
,
not
to
leave
sinners
as
they
deserve
;
ours
,
not
deal
with
our
Brethren
always
as
they
perhaps
deserve
of
us
,
but
deal
better
with
them
then
so
;
to
proffer
them
some
condescensions
,
seek
some
such
ways
and
means
to
reconcile
them
to
us
.
This
is
truly
Christian
,
if
to
be
like
Christ
be
to
be
truly
Christian
,
and
as
fit
it
is
for
such
times
as
the
Philippians
then
were
in
;
nothing
more
fit
in
the
times
either
of
growing
Heresies
,
or
pressing
troubles
,
then
to
descend
a
little
to
win
the
one
,
and
give
a
little
to
avoid
the
other
.
And
as
well
it
answers
to
our
English
rendring
it
,
Moderation
.
Equity
is
nothing
else
but
a
moderating
that
summum
jus
,
a
bringing
rigorous
right
to
moderate
terms
,
and
so
striving
to
be
good
to
them
with
whom
the
contestation
is
,
to
overcome
them
into
peace
and
agreement
with
us
,
and
so
avoid
the
trouble
and
vexation
,
that
else
is
like
to
come
from
them
to
us
,
and
likely
from
us
to
them
again
,
that
we
be
not
found
smiting
our
fellow
Servants
,
fighting
with
one
another
when
our
Lord
comes
.
A
fit
vertue
this
,
to
answer
that
part
of
the
Text
too
,
the
Lords
being
at
hand
.
2.
A
second
interpretation
there
is
that
suits
as
well
;
for
humanity
and
civility
it
is
taken
.
And
truly
Christianity
teaches
not
to
be
uncivil
,
allows
not
uncivil
language
,
not
so
much
as
a
thou
fool
,
threatens
Hell
fire
to
such
a
tongue
,
S.
Matth.
v.
22.
allows
not
that
which
is
less
,
a
Racha
,
any
kind
of
expression
of
contempt
,
or
vilifying
our
Brother
.
Such
a
fault
must
come
before
the
Council
,
we
must
be
brought
to
the
Council
.
Table
for
it
of
God
and
Christ
,
and
fin'd
at
what
they
please
for
the
misdemeanour
,
though
the
Common
Law
peradventure
will
not
reach
to
punish
it
.
'T
is
none
of
Christs
Religion
that
teaches
men
to
be
uncivil
;
no
,
not
to
return
one
incivility
with
another
:
no
,
not
revile
again
though
we
be
reviled
,
says
St.
Peter
,
and
brings
Christ
for
an
example
,
1
Pet.
ii
.
23.
Others
doing
us
wrong
,
nay
shrewdly
persecuting
us
too
,
will
not
authorize
us
to
do
it
,
to
requite
our
very
persecutors
with
any
incivility
.
A
good
memorandum
for
those
who
make
it
an
especial
sign
of
their
being
better
Christians
then
others
,
to
be
rude
and
uncivil
to
their
betters
,
to
be
saucy
and
unmannerly
to
any
,
to
all
that
run
not
riot
with
them
into
the
same
madness
and
folly
,
Sacriledge
and
Heresie
,
that
cannot
be
content
to
do
men
wrong
,
and
rob
them
of
their
dues
,
but
must
do
it
with
ill
language
and
incivility
.
They
forget
sure
the
Lord
is
at
hand
,
that
there
is
any
such
thing
as
a
Lord
,
any
superiour
above
them
,
either
at
hand
,
or
afar
off
,
either
in
this
world
or
in
the
other
.
The
Apostles
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
for
moderation
in
this
point
too
,
civil
and
handsom
terms
,
gestures
,
and
carriage
,
that
we
should
carry
our selves
like
men
,
at
least
,
if
we
will
not
like
Christians
.
And
for
such
times
as
the
Text
refers
to
,
't
is
but
seasonable
:
1.
That
the
sufferers
do
not
increase
their
sufferings
with
their
own
incivilities
,
or
corrupt
or
dishonour
them
,
by
so
doing
:
and
2.
That
those
that
cause
them
to
suffer
,
do
not
enhance
the
others
sufferings
,
remembring
that
themselves
also
are
but
men
,
and
the
spoke
of
the
wheel
,
(
as
that
Captive
King
observed
)
which
is
now
above
,
may
by
and
by
be
below
again
,
especially
if
it
be
true
(
as
true
it
is
)
that
the
Lord
is
at
hand
,
his
Chariot
is
coming
after
,
and
the
Mother
of
Sisera
,
the
greatest
Captain
,
need
not
ask
,
why
tarry
the
Wheels
of
it
so
long
,
why
is
it
so
long
a
coming
?
It
will
come
and
will
not
tarry
;
't
is
happy
if
it
come
not
on
us
whilst
we
are
ra●ting
and
railing
against
any
whosoever
.
3.
There
is
a
third
signification
of
the
word
for
Modesty
,
so
the
Latin
renders
it
Modestia
.
As
fit
a
posture
for
sad
times
,
for
any
times
,
be
the
Lord
at
hand
,
or
be
he
not
,
as
any
whatsoever
.
Not
the
peculiar
vertue
of
women
only
,
though
of
them
,
1
Tim.
ii
.
9.
but
of
men
too
,
an
especial
way
to
win
our
adversaries
,
to
win
Infidels
to
Christianity
,
when
they
shall
behold
our
conversation
in
all
sweetness
and
composure
,
our
bodies
comely
and
decently
apparelled
,
our
gate
sober
,
our
gesture
grave
,
our
eyes
modest
,
our
countenance
compos'd
,
our
speech
discreet
,
our
behaviour
all
in
order
:
when
they
shall
see
us
merry
without
lightness
,
jesting
without
scurrility
,
sober
without
sullenness
,
grave
without
doggedness
,
compos'd
without
affectedness
,
serious
without
dulness
,
all
our
demeanour
wholly
bent
to
all
Christian
well-pleasingness
,
at
all
times
,
with
all
companies
,
upon
all
occasions
,
in
all
places
,
and
businesses
.
This
is
nothing
but
moderation
neither
;
we
may
keep
the
English
still
,
moderation
in
our
garb
and
habit
,
and
discourse
,
and
motion
;
modesty
,
that
is
moderation
in
them
all
.
4.
Yet
there
is
a
fourth
acception
of
the
word
,
for
that
sweet
,
and
meek
,
and
gentle
temper
of
the
mind
,
whereby
we
carry
our selves
patiently
and
unmov'd
in
persecution
,
not
rendring
evil
for
evil
to
them
that
persecute
us
,
not
vexing
and
tearing
our selves
upon
it
,
not
studying
revenge
,
or
returning
mischief
,
but
on
the
contrary
good
for
evil
,
blessing
for
cursing
,
prayers
for
imprecations
,
committing
our
cause
,
and
our selves
to
God
,
that
judgeth
righteously
;
this
is
the
true
Christian
moderation
,
that
to
which
we
are
called
,
says
S.
Peter
;
that
of
which
Christ
gave
us
an
example
,
suffered
as
well
for
that
to
give
us
an
example
of
it
,
as
any
thing
else
,
1
S.
Pet.
ii
.
21
,
22
,
23.
That
to
which
belongs
the
blessing
,
S.
Mat.
v.
5.
from
this
Lord
that
is
at
hand
.
'T
is
the
very
vocation
of
a
Christian
,
the
very
design
of
the
Christians
Lord
,
a
blessedness
there
is
in
the
very
doing
it
,
when
and
whilst
we
so
suffer
,
we
are
blessed
,
S.
Mat.
v.
10.
even
before
that
great
reward
in
heaven
,
bidden
therefore
,
ver.
12.
to
rejoyce
and
be
exceeding
glad
upon
it
,
bidden
by
S.
Iames
to
count
it
all
joy
,
S.
Iames
i.
2.
bidden
by
S.
Paul
in
the
verse
before
the
Text
;
to
rejoyce
and
rejoyce
again
upon
it
.
Nay
so
exceeding
joy
it
seems
the
Christian
feels
in
it
,
that
he
is
fain
upon
the
back
of
it
in
this
very
verse
to
call
to
us
to
be
moderate
in
the
expressing
it
,
to
call
to
us
for
moderation
in
it
,
lest
we
should
even
burst
with
it
,
or
overflow
into
some
extraordinary
effusions
of
it
,
and
so
provoke
more
affliction
by
it
.
Rejoyce
the
Apostle
would
have
us
in
our
sufferings
for
Christ
,
but
yet
with
moderation
,
be
meek
,
and
patient
,
and
contented
,
and
resigned
in
them
,
yet
not
as
we
were
sensless
,
careless
,
or
desperate
,
but
discreet
and
moderate
in
them
all
:
neither
so
sensible
of
them
,
nor
anxious
in
them
,
as
to
forget
others
,
and
our
respects
due
to
any
of
them
;
nor
so
sensless
and
careless
to
forget
our
selves
,
and
the
care
due
unto
our selves
.
This
the
moderation
most
proper
to
the
persons
and
time
,
persons
under
persecution
,
and
in
the
time
of
being
so
,
the
most
seasonable
advice
:
and
as
seasonable
to
be
given
when
the
Lord
is
at
hand
:
moderation
to
be
observed
in
the
expectation
of
his
coming
.
They
were
not
too
hastily
to
expect
it
.
The
Thessalonians
were
almost
shaken
in
mind
,
and
troubled
by
so
hasty
a
conceit
,
that
the
day
of
Christ
was
at
hand
,
2
Thess.
ii
.
2.
That
Christ
was
just
then
a
coming
;
S.
Paul
was
fain
to
stop
their
haste
,
to
moderate
their
expectation
,
to
tell
them
though
the
day
was
near
,
it
was
not
so
near
as
they
supposed
it
,
they
must
be
content
to
expect
a
little
longer
,
some
things
were
to
be
done
first
.
So
necessary
seems
moderation
in
this
point
too
,
lest
expecting
the
Lord
too
soon
,
and
failing
of
him
,
they
should
be
shaken
,
and
fall
away
from
him
,
as
if
he
had
deceived
them
,
quit
their
Faith
and
Religion
for
want
of
patience
and
moderation
.
Thus
you
have
the
four
senses
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
four
kinds
of
moderation
.
Equity
or
Clemency
,
Humanity
or
Civility
,
Modesty
or
Sobriety
,
and
Meekness
or
Gentleness
.
It
follows
next
that
they
be
shewed
,
that
we
shew
them
all
,
that
we
make
them
known
.
Let
your
moderation
be
known
.
For
sufficient
it
is
not
always
to
do
well
;
we
must
be
known
to
do
it
,
though
not
do
it
to
be
known
;
yet
be
known
to
do
it
.
Indeed
when
we
fast
,
or
pray
,
or
give
alms
,
or
do
any
good
work
,
we
must
not
do
it
,
that
we
may
appear
to
men
to
do
so
,
St.
Mat.
vi
.
3
,
4
,
6
,
18.
yet
it
must
appear
to
men
,
for
all
that
,
sometimes
that
we
do
so
.
Ye
,
that
is
,
ye
Christians
are
the
light
of
the
world
,
and
a
light
is
not
to
be
put
under
a
bushel
,
S.
Mat.
v.
15.
but
on
a
Candlestick
,
to
give
light
unto
all
that
are
in
the
house
.
Let
your
light
therefore
shine
before
men
,
ver.
16.
Shine
so
before
them
,
that
they
may
see
your
good
works
,
see
and
glorifie
,
glorifie
God
that
has
given
such
graces
unto
men
:
glorifie
him
again
by
taking
thence
an
example
of
such
things
to
themselves
.
There
have
been
,
are
still
,
doubtless
,
many
that
brag
much
of
Faith
and
Holiness
,
and
Purity
;
nay
of
Meekness
and
moderation
too
;
but
if
we
call
them
to
S.
Iames
his
shew
us
them
,
as
he
requires
them
,
by
their
works
,
we
may
say
as
Christ
said
of
the
Lepers
that
were
cleansed
,
S.
Luke
xvii
.
18.
There
are
scarce
found
one
of
ten
that
shew
that
return
of
Glory
unto
God
;
if
one
,
they
count
him
but
a
Samaritan
,
no
true
Israelite
for
it
:
though
S.
Iames
says
expresly
,
Faith
is
dead
,
where
there
is
no
such
expression
:
and
for
those
other
vertues
,
the
very
action
is
so
evidently
outward
,
that
they
must
needs
be
known
where
they
are
,
they
cannot
be
hid
,
are
not
the
vertues
they
pretend
to
,
if
not
known
.
It
were
strange
to
hear
of
equity
,
or
civility
,
or
modesty
,
or
moderation
that
could
not
be
seen
;
ridiculous
to
call
him
merciful
or
equitable
that
shews
it
not
by
some
condescension
,
to
stile
him
civil
whose
behaviour
is
nothing
less
,
him
modest
who
shews
nothing
but
immodesty
,
him
meek
who
expresses
nothing
but
fury
and
impatience
.
These
are
vertues
we
must
needs
see
where
e're
they
be
.
It
is
reported
of
S.
Lucian
the
Martyr
,
that
he
converted
many
by
his
modest
,
cheerful
,
and
pious
look
and
carriage
,
and
of
S.
Bernard
,
that
In
carne
ejus
apparebat
gratia
quaedam
spiritualis
,
&c.
There
appeared
a
kind
of
spiritual
grace
throughout
his
body
,
there
shone
a
heavenly
brightness
in
his
face
,
there
darted
an
Angelical
purity
and
Dove-like
simplicity
from
his
eyes
,
so
great
was
the
inward
beauty
of
his
inward
man
,
that
it
poured
out
it self
in
his
whole
outward
man
abundantly
over
all
his
parts
and
powers
.
No
motion
in
them
but
with
Reason
and
Religion
.
Where
such
vertue
is
,
it
will
be
known
;
must
be
too
:
must
so
be
exprest
that
men
may
know
and
feel
the
benefits
and
effects
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Let
your
moderation
speak
for
you
,
whose
servants
you
are
,
what
Lord
you
are
under
,
what
is
your
expectation
and
your
faith
.
3.
Nor
is
it
thirdly
enough
to
have
it
known
to
one
or
two
,
to
a
few
,
or
to
the
houshold
of
faith
alone
.
To
all
men
,
says
the
Apostle
,
Iew
and
Gentile
,
Friend
and
Foe
,
Brethren
and
Strangers
,
the
Orthodox
and
Hereticks
,
good
and
bad
,
Christian
and
Infidel
.
Condescend
to
men
of
low
estate
,
the
very
lowest
says
our
Apostle
,
Rom.
xii
.
16.
Provide
things
honest
in
the
sight
of
all
men
,
ver.
17.
live
peaceably
with
all
men
,
ver.
8.
do
all
possible
to
live
so
:
having
your
conversation
honest
among
the
Gentiles
,
that
by
your
good
works
which
they
shall
behold
,
they
may
glorifie
God
in
the
day
of
visitation
,
1
Pet.
ii
.
12.
full
of
equity
,
that
they
may
not
speak
evil
of
you
as
rigorous
and
unmerciful
;
full
of
courtesie
and
civility
,
that
the
Doctrine
of
Christ
be
not
blasphem'd
for
a
Doctrine
of
rudeness
and
incivility
;
full
of
modesty
,
that
the
adversary
speak
not
reproachfully
of
the
word
of
truth
,
have
no
occasion
to
do
so
by
your
immodesty
;
full
of
moderation
,
that
all
good
men
may
glorifie
God
for
your
professed
subjection
to
the
Gospel
of
Christ
,
to
those
hard
points
in
hard
times
,
to
meekness
and
moderation
,
when
your
adversaries
are
so
violent
and
immoderately
set
against
you
.
Known
must
our
moderation
be
in
all
its
parts
,
that
all
may
know
the
purity
of
our
profession
,
the
soundness
of
our
Religion
,
the
Grace
of
God
appearing
in
us
,
the
adversary
be
convinced
,
the
Christian
Brethren
incited
by
our
examples
to
the
same
grace
and
vertue
.
One
note
especially
we
are
to
carry
hence
,
that
it
is
no
excuse
for
our
impatience
,
harshness
or
any
immodest
or
immoderate
fierceness
against
any
,
that
they
are
men
of
a
contrary
opinion
,
we
use
so
ill
:
Men
they
are
,
and
even
under
that
notion
moderation
to
be
used
towards
them
;
much
more
if
we
acknowledge
the
same
Lord
or
his
being
any
way
near
either
to
reward
or
punish
.
And
so
I
pass
to
the
second
General
,
the
Christians
comfort
that
holds
up
his
head
in
the
bitterest
storms
,
and
makes
him
moderate
,
quite
through
them
all
.
The
Lord
is
at
hand
.
Now
the
Lord
is
several
ways
said
to
be
at
hand
,
many
ways
to
be
near
us
.
He
is
at
hand
,
or
near
us
by
his
divine
essence
,
not
far
,
says
S.
Paul
from
every
one
of
us
,
Acts
xvii
.
27.
he
is
every
where
,
we
therefore
no
where
,
but
that
he
is
near
us
.
He
is
near
us
2.
by
his
Humanity
.
The
taking
that
upon
him
has
brought
him
nigh
indeed
to
be
bone
of
our
bone
,
and
flesh
of
our
slesh
.
He
is
nearer
us
yet
3.
by
his
Grace
.
One
with
us
,
and
we
with
him
;
one
Spirit
too
,
he
in
us
and
we
in
him
,
S.
Iohn
xiv
.
20.
He
is
at
hand
,
and
nigh
us
4.
in
our
Prayers
.
So
holy
David
,
The
Lord
is
nigh
unto
them
that
call
upon
him
,
all
such
as
call
upon
him
faithfully
.
He
is
nigh
us
5.
in
his
Word
,
in
our
Mouths
,
and
in
our
Hearts
,
by
the
word
of
Faith
that
is
preached
to
us
,
Rom.
x.
8.
we
need
not
up
to
heaven
,
nor
down
to
the
deep
,
says
the
Apostle
,
to
find
out
Christ
,
that
eternal
word
is
nigh
enough
us
in
his
word
.
He
is
nigh
us
6.
in
the
Sacraments
,
so
near
in
Baptism
as
to
touch
and
wash
us
,
especially
so
near
in
the
Blessed
Sacrament
of
his
Body
and
Blood
,
as
to
be
almost
touched
by
us
:
there
he
is
truly
,
really
,
miraculously
present
with
us
,
and
united
to
us
.
'T
is
want
of
eyes
if
we
discern
not
his
Body
there
,
1
Cor.
xi
.
29.
in
that
,
or
see
not
his
power
in
the
other
.
He
is
at
hand
7.
with
his
Iudgments
,
Behold
the
Iudge
standeth
at
the
door
,
S.
James
v.
9.
Just
before
he
had
said
the
coming
of
the
Lord
draweth
nigh
:
but
at
the
second
look
he
even
sees
him
at
the
door
.
Now
of
this
coming
two
sorts
we
find
expected
even
in
the
Apostles
times
,
his
coming
in
judgment
against
Ierusalem
to
destroy
his
Crucifiers
,
the
unbelieving
Iews
,
and
the
Apostate
Christians
the
Gnostick
Hereticks
,
that
together
with
the
Iews
persecuted
the
Church
of
Christ
;
and
his
last
coming
at
the
general
Judgment
.
We
may
add
a
third
,
his
being
always
ready
at
hand
to
deliver
his
faithful
servants
out
of
their
troubles
,
and
to
revenge
them
in
due
time
of
all
those
that
causlesly
rise
up
against
them
.
The
first
kind
of
his
coming
to
Judgment
,
that
against
Ierusalem
,
is
the
coming
by
which
the
Apostle
comforts
his
Philippians
,
that
the
Lord
was
now
coming
to
deliver
the
persecuted
Saints
out
of
their
hands
.
The
third
is
that
by
which
our
drooping
spirits
are
supported
in
all
distresses
,
that
he
is
near
to
help
us
in
them
all
.
The
second
his
coming
at
last
in
the
general
Judgment
,
then
howsoever
,
to
make
a
full
amends
for
all
,
is
the
great
stay
of
all
our
hope
,
all
Christians
from
first
to
last
.
No
great
matter
how
we
are
here
from
time
to
time
driven
to
our
shifts
,
the
time
is
coming
will
pay
for
all
.
Nor
do
any
of
the
other
comings
want
their
comfort
:
'T
is
a
comfort
that
God
is
so
near
us
in
his
essence
,
so
that
in
him
we
live
,
and
move
,
and
have
our
being
:
our
life
and
being
are
surely
the
better
by
it
.
2.
'T
is
a
great
comfort
that
our
Lord
would
vouchsafe
us
so
great
an
honour
as
to
become
like
one
of
us
to
walk
and
speak
,
and
eat
,
and
drink
,
and
be
weary
,
and
weep
,
and
live
,
and
die
like
one
of
us
.
3.
'T
is
an
inward
and
inexpressible
comfort
that
he
will
dwell
in
us
by
his
Grace
and
Holy
Spirit
;
make
us
Holy
as
himself
is
Holy
.
4.
'T
is
a
gracious
comfort
that
he
suffers
us
so
ordinarily
to
discourse
with
him
in
our
Prayers
.
5.
'T
is
an
especial
comfort
,
and
that
such
a
one
as
he
affords
not
to
other
Nations
,
to
give
us
by
his
word
,
the
knowledge
of
his
Laws
,
to
reveal
unto
us
his
whole
will
and
pleasure
.
6.
'T
is
a
comfort
to
a
miracle
that
he
will
yet
draw
nearer
to
us
,
and
draw
us
nearer
to
himself
by
the
mysterious
communication
of
himself
,
his
very
Blood
and
Body
to
us
.
No
greater
establishment
to
our
souls
,
no
higher
solace
to
our
spirits
,
no
firmer
hopes
of
the
Resurrection
of
our
bodies
,
then
by
his
thus
not
only
being
at
hand
,
but
in
our
hands
,
and
in
our
mouths
.
I
speak
mysteries
in
the
spirit
,
but
the
comfort
never
a
whit
the
less
:
the
joy
of
the
Spirit
far
the
greater
ever
.
But
all
these
comforts
heapt
together
,
what
comfort
in
the
world
like
the
faithful
Christians
,
all
so
great
,
so
certain
,
so
nigh
at
hand
?
And
yet
if
I
take
hint
from
the
Churches
choice
of
this
Text
for
the
front
of
her
Epistle
this
day
to
her
Children
,
and
say
,
the
Lord
may
be
said
to
be
at
hand
too
,
because
the
Feast
of
his
coming
,
that
coming
which
gave
rise
to
all
the
rest
,
the
original
of
all
the
rest
of
his
gracious
comings
is
at
hand
to
us
.
I
shall
not
strain
much
,
and
to
those
that
truly
love
his
appearance
,
that
can
really
endure
to
hear
of
his
coming
,
any
day
that
shall
put
'um
in
mind
of
his
being
at
hand
must
needs
be
a
comfort
,
a
day
of
good
tidings
:
and
this
as
well
as
any
of
the
rest
will
afford
us
an
argument
to
perswade
to
moderation
,
to
make
it
known
to
all
men
whatsoever
at
the
time
when
the
Grace
of
God
appeared
to
all
men
whatsoever
.
Which
passes
me
over
to
the
third
general
,
the
connexion
of
the
Christians
Duty
and
his
comfort
,
or
the
perswasion
to
the
duty
from
the
comfort
of
the
Lords
coming
.
And
so
many
perswasive
arguments
there
are
from
it
,
as
there
are
comings
,
so
many
reasons
to
perswade
moderation
as
there
are
ways
of
our
Lords
being
at
hand
:
nay
one
more
,
and
it
shall
go
first
because
it
stand
so
.
The
Lord
it
is
we
do
it
to
,
to
the
Lord
,
and
not
unto
men
:
let
that
go
for
the
first
reason
.
'T
is
to
him
,
and
for
his
sake
we
are
enjoyn'd
it
.
St.
Paul
thought
it
a
good
argument
to
perswade
Servants
to
their
duties
,
Eph.
vi
.
7.
to
do
their
service
with
a
good
will
too
;
and
we
all
are
Servants
,
and
here
is
our
Lord
.
Here
2.
and
at
hand
,
on
every
hand
.
We
cannot
go
out
of
his
presence
.
Let
that
teach
us
righteousness
and
equity
,
modesty
and
moderation
,
to
do
all
things
as
in
his
presence
.
Would
we
but
think
this
when
we
go
about
any
thing
,
did
we
but
consider
seriously
the
Lord
was
so
near
us
,
heard
us
,
and
look'd
upon
us
;
our
words
would
be
wiser
,
and
our
actions
better
.
We
durst
not
look
an
immodest
look
,
nor
speak
an
uncivil
word
,
nor
do
any
iniquity
,
or
any
thing
out
of
order
.
The
Lord
is
at
hand
,
and
sees
what
we
are
doing
;
let
all
then
be
done
with
moderation
.
3.
The
Lord
has
taken
on
our
nature
,
and
come
nearer
;
yet
given
us
by
it
an
example
so
to
do
;
to
be
so
moderate
as
to
wash
even
Iudas's
feet
,
to
do
good
,
to
be
civil
and
modest
,
and
moderate
,
even
towards
them
that
are
ready
to
betray
us
,
who
will
do
so
the
next
hour
,
have
bargain'd
for
't
already
:
he
came
so
nigh
us
in
our
nature
,
that
we
might
so
come
nigh
him
in
his
Graces
;
took
up
our
nature
,
that
we
might
take
up
his
example
;
drew
so
nigh
us
,
that
we
might
not
draw
off
our
affection
from
our
brethren
,
but
serve
them
in
love
,
how
ill
soever
they
serve
us
:
he
took
hands
and
feet
to
be
at
hand
,
to
teach
our
hands
and
feet
how
to
behave
and
moderate
themselves
towards
others
.
4.
He
is
at
hand
with
his
Grace
to
help
us
:
there
is
no
excuse
of
impossibility
.
By
him
I
can
do
all
things
,
says
the
Apostle
,
by
Christ
that
strengthens
me
,
Phil.
iv
.
13.
Be
it
never
so
hard
,
his
grace
is
sufficient
for
us
,
sufficient
to
enable
us
to
all
grace
and
vertue
,
even
the
hardest
,
and
in
the
most
difficult
exigencies
and
occasions
.
This
he
offers
to
us
,
offers
it
abundantly
,
more
abundant
grace
.
Let
us
accept
it
then
and
walk-worthy
of
it
in
all
modesty
and
moderation
.
5.
He
is
at
hand
to
our
Prayers
:
let
us
then
desire
the
grace
we
just
now
spake
of
.
Deny
us
he
will
not
;
do
but
knock
and
he
comes
presently
.
To
him
that
knocks
,
says
he
,
it
shall
be
opened
.
Let
us
but
come
with
meek
and
patient
spirits
,
in
love
and
charity
with
all
men
,
forgiving
them
that
we
may
be
forgiven
,
and
speed
we
shall
;
be
merciful
and
moderate
towards
them
,
so
will
God
be
merciful
and
moderate
towards
us
:
moderate
at
least
the
punishments
due
to
our
iniquities
.
The
Lord
is
at
hand
always
to
hear
such
a
mans
prayers
;
learn
we
therefore
moderation
.
6.
The
Lord
is
near
us
in
his
word
.
This
is
his
command
and
will
,
must
therefore
be
performed
.
If
the
will
of
the
Lord
be
so
,
that
we
must
suffer
for
righteousness
sake
,
let
every
answer
to
our
persecutors
be
with
meekness
and
fear
,
says
S.
Peter
,
1
Pet.
iii.
15.
for
happy
are
you
,
says
he
,
and
therefore
be
not
afraid
of
their
terror
,
neither
be
troubled
,
ver.
14.
moderate
your
passions
and
your
fears
,
and
esteem
your selves
happy
by
so
suffering
,
by
so
doing
.
'T
is
your
Masters
revealed
will
that
so
it
should
be
,
't
is
his
way
to
draw
you
nearer
to
himself
,
by
working
you
to
the
image
of
his
sufferings
.
7.
The
Lord
is
at
hand
,
the
Iudge
is
coming
:
At
hand
to
reward
us
for
all
our
sufferings
,
all
our
patience
and
moderation
,
all
our
modest
and
civil
conversation
,
all
our
righteousness
and
mercy
.
Not
one
Sparrow
,
not
the
least
feather
of
a
good
work
shall
fall
to
the
ground
,
not
one
half
farthing
be
lost
,
not
a
hair
of
any
righteous
action
perish
:
he
is
at
hand
to
take
all
up
that
nothing
be
lost
.
At
hand
he
is
2.
to
deliver
us
out
of
the
hands
of
all
that
hate
us
:
if
temporal
deliverance
be
best
,
to
give
us
that
;
if
not
,
to
deliver
us
however
over
into
glory
.
At
hand
3.
to
take
revenge
upon
his
enemies
,
to
repay
his
adversaries
.
He
came
presently
after
this
Epistle
to
do
so
to
Ierusalem
,
to
destroy
the
incredulous
Iews
and
Apostate
Hereticks
,
those
persecutors
of
the
Christian
Faith
,
came
with
a
heavy
hand
,
that
they
fell
to
their
utter
ruine
and
desolation
.
Thus
he
being
at
hand
to
reward
and
punish
,
may
well
serve
as
an
argument
to
perswade
us
to
be
patient
for
so
short
a
while
,
to
be
moderate
both
in
our
fears
and
desires
,
in
our
words
,
and
in
our
actions
,
to
bear
a
while
and
say
nothing
,
to
endure
a
while
and
do
nothing
;
for
one
there
is
a
coming
,
nay
,
now
at
hand
to
deliver
us
,
to
plead
our
cause
,
to
revenge
our
quarrel
:
let
us
commit
it
to
him
.
He
is
the
Judge
of
all
the
world
,
and
judges
right
:
Let
us
do
nothing
but
with
moderation
,
and
not
think
much
to
shew
it
unto
all
,
when
we
are
sure
to
be
rewarded
for
it
:
and
those
that
observe
it
not
,
are
sure
to
be
punished
.
8.
The
Lord
is
at
hand
in
the
blessed
Sacrament
,
and
that
is
also
now
at
hand
;
but
a
week
between
us
and
it
.
And
moderation
of
all
kinds
is
but
a
due
preparation
to
it
,
some
special
act
of
it
to
be
done
against
it
:
Righteousness
and
equity
is
the
habitation
of
his
seat
,
says
David
:
the
Lord
sits
not
,
nor
abides
where
they
are
not
.
The
holy
Sacrament
that
is
his
Seat
,
a
Seat
of
wonder
,
is
not
set
but
in
the
righteous
and
good
soul
,
has
no
efficacy
but
there
.
Modesty
and
humility
are
the
steps
to
it
;
into
the
modest
and
humble
soul
only
will
he
vouchsafe
to
come
.
All
reverence
and
civility
is
but
requisite
in
our
addresses
unto
it
.
But
moderation
,
meekness
,
and
patience
,
and
sweetness
,
and
forgiving
injuries
is
so
requisite
that
there
is
no
coming
there
,
no
offering
at
the
altar
till
we
be
first
reconciled
to
our
Brother
.
Go
be
first
reconciled
to
thy
Brother
,
says
our
Lord
himself
,
S.
Mat.
v.
24.
so
that
now
if
we
desire
a
blessing
of
the
blessed
Sacrament
unto
us
;
if
we
desire
the
Lord
should
there
come
to
us
,
let
our
moderation
be
known
to
all
men
before
we
come
.
Let
us
study
the
art
of
reconcilement
,
let
us
not
stand
upon
points
of
honour
or
punctilio's
with
our
Brother
,
upon
quirks
and
niceties
;
let
us
part
with
somewhat
of
our
right
;
let
us
do
it
civilly
,
use
all
men
with
courtesie
and
civility
,
express
all
modesty
and
sweetness
in
our
conversation
;
all
softness
and
moderation
,
patience
and
meekness
,
gentleness
and
loving
kindness
towards
all
,
even
the
bitterest
of
our
enemies
;
considering
the
Lord
is
at
hand
:
the
Lord
of
Righteousness
expects
our
righteousness
and
equity
;
the
Lord
in
his
body
,
and
looks
for
the
reverent
and
handsom
behaviour
of
our
bodies
;
the
Lord
of
pure
eyes
and
cannot
endure
any
unseemliness
or
intemperance
either
in
our
inward
or
outward
man
:
the
Lord
that
died
and
suffered
for
us
,
and
upon
that
score
requires
we
should
be
content
to
suffer
also
any
thing
for
him
,
not
to
be
angry
,
or
troubled
,
or
repine
,
or
murmur
at
it
,
or
at
them
that
cause
it
.
At
the
Holy
Sacrament
he
is
so
near
at
hand
,
that
he
is
at
the
Table
with
us
,
reaches
to
every
one
a
portion
of
himself
,
yet
will
give
it
to
none
but
such
as
come
in
an
universal
Charity
with
all
the
forementioned
moderations
.
Give
me
leave
to
conclude
the
Text
as
I
began
it
,
and
fix
the
last
Argument
upon
the
time
.
The
time
is
now
approaching
wherein
the
Lord
came
down
from
Heaven
,
that
he
might
be
the
more
at
hand
.
Fit
it
is
we
should
strive
to
be
the
more
at
hand
to
him
,
the
readier
at
his
command
and
service
:
the
time
wherein
he
moderated
himself
and
glory
as
it
were
to
teach
us
moderation
,
appeared
so
to
all
,
that
our
moderation
also
might
appear
to
all
of
what
size
,
or
rank
,
or
sect
whatsoever
.
I
remember
a
story
of
Constantia
Queen
of
Arragon
,
who
having
taken
Charles
Prince
of
Salerno
,
and
resolving
to
sacrifice
him
to
death
to
revenge
the
death
of
her
Nephew
Conradinus
,
basely
and
unworthily
put
to
death
by
his
Father
Charles
of
Anjon
,
sent
the
message
to
him
on
a
Friday
morning
to
prepare
himself
for
death
.
The
young
Prince
(
it
seems
not
guilty
of
his
Fathers
cruelty
)
returns
her
this
answer
;
That
,
besides
other
courtesies
received
from
her
Majesty
in
Prison
,
she
did
him
a
singular
favour
to
appoint
the
day
of
his
death
on
a
Friday
,
and
that
it
was
good
reason
he
should
die
culpable
on
that
day
whereon
Christ
died
innocent
.
The
answer
related
,
so
much
mov'd
Constantia
,
that
she
sends
him
this
reply
:
Tell
Prince
Charles
if
he
take
contentment
to
suffer
death
on
a
Friday
,
because
Christ
died
on
it
;
I
will
likewise
find
my
satisfaction
to
pardon
him
also
on
the
same
day
that
Iesus
sign'd
my
pardon
,
and
the
pardon
of
his
Executioners
with
his
Blood
.
God
forbid
I
shed
the
blood
of
a
man
,
on
the
day
my
Master
shed
his
for
me
.
I
will
not
rest
upon
the
bitterness
of
revenge
,
I
freely
pardon
him
.
Behold
a
Speech
of
a
Queen
worthy
to
command
the
world
,
worthy
a
Christian
indeed
.
To
apply
it
,
is
only
to
tell
you
,
we
may
often
take
excellent
occasions
of
vertue
and
goodness
from
times
and
days
,
and
bid
you
go
and
do
likewis●
▪
The
time
that
is
at
hand
is
a
time
to
be
celebrated
with
all
Christian
joy
and
moderation
,
some
particular
and
special
act
of
Charity
,
Equity
,
Modesty
,
Meekness
,
Moderation
to
be
sought
out
to
be
done
in
it
,
or
to
welcome
it
:
The
Feast
of
Love
to
be
solemnized
with
an
universal
Charity
;
the
Lord
at
hand
to
be
honoured
with
the
good
works
of
all
our
hands
.
His
coming
to
pardon
and
save
sinners
to
be
accompanied
with
a
general
reconcilement
and
forgiveness
of
all
enemies
and
injuries
,
of
a
moderation
to
be
exhibited
unto
all
.
Let
your
moderation
then
keep
time
as
well
as
measure
,
be
now
especially
shewn
,
and
known
,
and
felt
,
and
magnified
by
all
with
whom
we
have
to
do
,
that
thus
attending
all
his
comings
,
he
may
come
with
comfort
,
and
carry
us
away
with
honour
;
come
in
grace
and
hear
us
,
come
in
mercy
and
pardon
us
,
come
in
his
word
and
teach
us
,
come
in
spirit
and
dwell
with
us
,
come
in
his
Sacrament
and
feed
and
nourish
us
,
come
in
power
and
deliver
us
,
come
in
mercy
and
reward
us
,
come
in
glory
and
save
us
,
and
take
us
with
him
to
be
nearer
to
him
,
more
at
hand
,
to
sit
at
his
right
hand
for
evermore
.
THE
FIRST
SERMON
ON
Christmas-Day
.
ISAIAH
Xi
.
10.
And
in
that
day
there
shall
be
a
root
of
Iesse
,
which
shall
stand
for
an
Ensign
of
the
People
,
to
it
shall
the
Gentiles
seek
,
and
his
rest
shall
be
glorious
.
AND
in
that
day
there
shall
be
.
And
in
this
day
there
was
a
root
of
Iesse
that
put
forth
its
branch
.
That
day
was
but
the
Prophesie
,
this
day
is
the
Gospel
of
it
.
Now
first
(
to
speak
it
in
the
Psalmists
phrase
)
truth
flourished
out
of
the
earth
:
now
first
the
truth
of
it
appeared
.
Some
indeed
have
applied
it
to
Hezekiah
,
and
perhaps
not
amiss
in
a
lower
sense
;
but
the
Apostle
who
is
the
best
Commentator
ever
upon
the
Prophets
,
applies
it
unto
Christ
,
Rom.
xv
.
10.
There
we
find
the
Text
,
and
him
it
suits
to
more
exactly
every
tittle
of
it
,
and
of
the
Chapter
hitherto
,
than
to
Hezekiah
or
any
else
.
He
was
properly
the
branch
that
was
then
to
grow
out
of
old
Iesse's
root
.
For
Hezekiah
was
born
and
grown
up
already
some
years
before
,
thirteen
at
least
.
He
2.
it
is
whom
the
Spirit
of
the
Lord
does
rest
upon
,
ver.
2.
upon
Hezekiah
and
all
of
us
;
it
is
the
Dove
going
and
returning
.
Upon
him
3.
only
it
is
,
that
the
Spirit
in
all
its
fulness
,
with
all
its
gifts
,
wisdom
and
understanding
,
and
counsel
,
and
might
,
and
the
rest
is
poured
out
upon
.
He
4.
it
is
alone
,
that
judges
the
earth
in
righteousness
,
which
is
said
of
this
root
,
ver.
4.
He
5.
it
is
that
shall
smite
the
earth
,
with
the
rod
or
spirit
of
his
mouth
,
as
it
is
,
ver.
4.
so
attested
,
2
Thess.
ii
.
8.
He
6.
it
is
that
can
make
the
Wolf
and
Lamb
,
the
Leopard
and
the
Kid
,
the
Calf
,
the
young
Lion
and
the
fatling
lie
down
and
dwell
together
,
as
is
prophesied
of
him
,
ver.
6.
He
the
only
Prince
and
God
of
Peace
,
that
can
reconcile
all
enmities
and
difference
,
that
can
unite
all
disagreeing
spirits
.
In
a
word
,
He
is
the
very
only
He
whom
God
hath
set
up
for
an
Ensign
to
the
People
,
to
whom
all
the
Gentiles
flock
in
,
to
whom
rest
and
glory
both
properly
belong
;
the
only
root
too
from
whence
all
good
things
spring
,
or
ever
sprung
either
to
Iesse
,
or
David
,
or
any
other
.
Nor
is
it
the
Apostle
,
or
we
Christians
only
that
thus
expound
it
of
Christ
,
the
learnedst
of
the
Jewish
Rabbies
do
so
too
;
Tam
Christiani
,
quam
tota
Circumcisio
fatetur
,
says
S.
Ierome
,
all
the
Circumcised
Expositors
confess
as
much
,
all
understand
it
of
the
Messiah
,
only
a
temporal
Messiah
they
would
have
,
and
erre
in
that
,
because
ours
the
true
one
,
they
will
not
acknowledge
.
But
we
have
enough
from
what
they
do
,
from
their
own
●onfessing
it
to
be
spoken
of
the
Messiah
,
or
the
Christ
.
Of
whom
we
have
here
four
particulars
to
consider
,
the
stock
from
whence
he
was
to
come
.
The
design
upon
which
he
was
to
come
.
The
success
of
his
design
,
and
the
glory
of
his
success
.
-
1.
The
stock
from
whence
he
was
to
come
,
is
the
Root
of
Iesse
.
-
2.
The
design
upon
which
he
was
to
come
,
is
,
to
stand
for
an
Ensign
to
the
people
to
come
in
unto
him
.
-
3.
The
success
of
his
design
,
is
their
coming
in
,
and
seeking
to
him
,
to
it
shall
the
Gentiles
seek
.
-
4.
The
glory
of
his
success
,
and
his
rest
shall
be
glorious
.
Rest
he
shall
have
in
it
,
and
glorious
he
shall
be
by
it
.
And
to
bring
both
ends
of
the
Text
together
,
nay
all
the
ends
of
it
together
,
I
shall
lastly
add
the
time
,
when
this
Rest
shall
spring
,
when
this
Ensign
shall
stand
up
,
when
the
Gentiles
shall
seek
,
when
this
Rest
and
Glory
,
or
glorious
rest
shall
be
.
In
that
day
,
says
the
Text.
In
this
day
says
the
Time
.
In
the
Birth
of
Christ
.
In
the
Times
of
Christ
all
this
should
be
,
and
all
this
was
.
Both
days
are
one
,
and
this
of
his
Birth-day
,
the
very
first
of
all
these
things
here
,
beginning
to
be
fulfilled
.
And
the
sum
of
all
is
no
more
but
this
,
that
notwithstanding
the
most
calamitous
times
(
such
as
were
threatned
to
the
Iews
,
by
bringing
upon
them
the
Assyrian
in
the
former
Chapter
)
there
should
a
day
of
deliverance
at
last
appear
,
a
day
of
rest
and
glory
,
when
the
Messiah
or
Christ
should
come
to
perfect
all
their
deliverances
,
and
not
only
theirs
but
the
Gentiles
also
,
and
build
up
a
Church
out
of
them
both
unto
himself
,
and
dwell
and
rest
gloriously
among
them
,
and
bring
them
also
to
his
eternal
rest
and
glory
.
I
begin
at
the
root
of
this
great
design
,
to
shew
you
who
it
is
,
and
whence
he
comes
,
that
shall
thus
stand
up
for
the
rest
and
glory
of
the
People
.
And
the
Root
of
Iesse
here
he
is
call'd
:
There
shall
be
a
root
of
Iesse
.
In
the
first
verse
his
stile
somewhat
differs
:
He
is
called
a
Rod
out
of
the
stem
of
Iesse
,
and
a
branch
out
of
his
Roots
,
and
he
is
them
all
;
and
this
root
in
the
Text
,
but
a
Metonymy
to
express
them
all
.
1.
He
is
a
Rod
,
the
Rod
,
the
staff
that
so
comforted
old
David
,
Psal.
xxiii
.
that
even
raises
his
dead
bones
out
of
the
Grave
,
and
makes
him
as
it
were
walk
still
among
the
living
.
The
staff
that
supported
dying
Iacob
,
which
he
lean'd
upon
,
and
worshipped
,
Heb.
xi
.
21.
which
we
may
worship
too
without
any
Idolatry
.
A
Rod
,
a
Staff
he
is
to
lean
upon
,
a
staff
that
will
not
fail
us
,
not
like
the
reeds
of
Egypt
,
the
supports
and
succours
that
the
world
affords
us
:
they
will
but
run
into
our
hands
and
hurt
us
,
to
be
sure
never
be
able
to
hold
us
up
.
This
Christ
is
the
only
staff
for
that
.
A
staff
that
will
comfort
us
when
we
are
ready
to
die
,
that
we
may
trust
to
upon
our
death-beds
,
that
we
may
commit
our
dying
spirits
to
,
as
S.
Stephen
did
,
Acts
vii
.
59.
No
other
can
do
that
but
this
of
Christ
.
Indeed
no
rod
hath
either
comfort
or
strength
to
hold
by
but
only
He.
Yet
a
rod
2.
he
is
,
to
rule
and
correct
us
too
,
as
there
is
need
;
a
rod
of
iron
by
which
God
bruises
the
rebellious
spirits
,
Psal.
ii
.
9.
The
rod
or
Scepter
of
Iudah
,
the
Shepherds
rod
or
hook
;
one
to
shew
his
Kingly
power
,
the
other
his
Priestly
power
over
us
.
So
the
word
denotes
two
of
his
prime
offices
out
to
us
,
and
may
yet
intimate
a
third
;
the
Shepherds
rod
being
not
so
much
to
strike
,
as
to
direct
and
lead
the
stragling
Sheep
into
the
way
:
a
part
of
his
Prophetick
Office
.
So
a
word
well
chosen
to
signifie
unto
us
all
his
three
Offices
.
And
the
Rod
or
Wand
that
is
carried
before
the
Iudge
,
when
he
goes
to
the
Judgment-seat
,
may
not
unfitly
be
added
to
the
other
,
and
put
us
in
mind
that
this
our
King
,
and
Priest
,
and
Prophet
,
shall
also
come
to
be
our
Iudge
;
and
we
therefore
so
to
carry
it
,
so
to
yield
our
obedience
to
him
,
so
to
submit
to
his
Rod
,
as
we
intend
to
answer
it
,
when
he
comes
to
be
our
Iudge
,
as
we
expect
or
hope
to
have
his
favour
in
the
day
of
Iudgment
.
But
he
is
a
Rod
3.
new
springing
out
of
the
root
,
a
kind
of
pliable
tender
thing
,
so
stil'd
for
his
meekness
and
humility
,
ready
to
be
wound
and
turn'd
any
way
for
our
service
,
to
become
any
thing
,
to
become
all
things
for
our
good
.
A
rod
so
pliant
,
so
flexible
,
so
pliable
,
so
tender
;
never
any
son
of
man
so
pliant
to
his
Fathers
will
,
so
flexible
to
all
good
,
so
pliable
to
do
or
suffer
,
so
tender
over
us
,
never
so
meek
,
and
humble
,
and
lowly
,
never
any
.
Nor
did
4.
ever
rod
grow
out
of
a
more
unlikely
stem
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
the
word
used
here
imports
a
dead
trunck
cut
close
down
to
the
earth
,
no
appearance
of
life
or
power
in
it
.
The
Royal
Family
of
David
was
come
to
that
,
nothing
appeared
above
ground
that
could
give
hope
of
the
least
bud
or
leaf
.
And
then
it
was
,
that
notwithstanding
this
Rod
came
forth
.
So
low
may
things
be
brought
to
humane
eyes
,
and
yet
rise
again
:
Gods
time
is
often
then
.
When
our
eyes
are
ready
to
fail
with
expectation
,
and
all
hopes
have
given
up
the
Ghost
;
when
the
Family
of
David
,
from
whence
all
the
promis'd
and
look'd
for
hope
was
in
a
condition
near
an
extinguishment
;
when
Herod
had
usurp'd
the
Throne
,
and
the
Romans
setled
him
,
and
his
succession
in
it
;
when
not
so
much
as
a
sprig
,
or
bud
,
or
string
of
hope
could
be
seen
by
the
quickest
sight
,
then
out
starts
this
rod
upon
a
sudden
,
and
prospers
to
a
wonder
.
Well
might
the
Prophet
put
Wonderful
for
one
of
his
names
;
there
was
never
any
like
him
:
and
it
may
teach
us
first
to
adore
this
wonder
,
to
kiss
this
Rod
,
support
or
comfort
us
,
rule
or
correct
us
how
it
will
;
and
2.
thankfully
admire
Gods
goodness
that
thus
does
so
unexpectedly
often
for
us
.
And
upon
this
next
title
we
may
do
as
much
:
For
he
is
not
only
a
bare
single
rod
,
but
a
branch
that
spreads
it self
abroad
into
twigs
and
little
boughs
.
Two
main
ones
at
the
first
,
his
Divinity
and
his
Humanity
;
from
which
infinite
little
twigs
and
leaves
,
infinite
graces
and
blessings
are
extended
to
us
.
My
servant
the
branch
,
God
calls
him
,
Zach.
iii.
8.
And
the
man
whose
name
is
the
Branch
,
Zach.
vi
.
12.
The
word
in
both
places
descends
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifies
any
thing
that
springs
or
rises
either
from
above
or
from
below
.
His
Divinity
that
springs
from
above
,
from
Heaven
;
and
to
that
alludes
the
Latin
in
both
those
places
,
which
translate
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
Oriens
,
the
East
or
rising
Sun
,
and
is
alluded
to
by
Zachary
in
his
Benedictus
,
when
he
calls
him
the
day-spring
from
on
high
,
Oriens
ex
alto
,
S.
Luke
i.
78.
His
Humanity
that
riseth
from
beneath
,
from
earth
,
and
is
sufficiently
signified
by
the
root
of
Iesse
:
You
have
them
both
together
,
Ier.
xxiii
.
I
will
raise
unto
David
a
righteous
branch
,
ver.
5.
and
this
is
his
Name
,
the
Lord
our
righteousness
,
ver.
6.
And
from
these
two
all
the
leaves
and
fruits
of
righteousness
whatsoever
.
For
it
is
not
2.
a
meer
sprout
,
or
yet
a
barren
one
,
but
flourishing
and
flowring
too
.
Beautiful
and
glorious
,
Isa.
iv
.
3.
excellent
and
comely
in
the
same
place
.
Flos
the
vulgar
reads
it
,
a
fair
goodly
flower
.
The
Rose
of
Sharen
,
and
the
Lilly
of
the
Valleys
,
Cant.
ii
.
1.
a
sweet
smelling
Flower
,
that
sent
forth
its
odour
into
all
the
world
.
Flos
odorem
suum
succisus
reservat
,
&
contritus
accumulat
,
nec
avulsus
amittit
;
ita
&
Dominus
Iesus
in
illo
patibulo
crucis
,
nec
avulsus
evanuit
,
nec
contritus
emarcuit
,
sed
illâ
lanceae
punctione
succisus
speciosior
fusi
cruoris
colore
vernavit
,
mori
ipse
nescius
&
mortuis
aternae
vitae
munus
exhalans
,
says
St.
Ambrose
.
A
Flower
when
it
is
cut
off
loses
not
its
scent
,
and
being
bruis'd
it
increaseth
it
:
So
our
Lord
Iesus
,
says
he
,
lost
none
of
his
beauty
,
or
sweetness
,
by
being
broken
and
bruis'd
upon
the
Cross
;
when
he
was
here
taken
off
from
the
stock
of
the
living
,
the
Blood
that
issu'd
out
of
his
Wounds
,
made
his
beauty
more
fresh
and
orient
;
and
his
bruising
there
extracted
from
him
so
sweet
an
odour
,
that
even
still
every
day
raiseth
the
fainting
soul
out
of
its
swoon
,
and
revives
even
the
dead
,
that
they
flourish
out
of
their
Graves
by
a
Resurrection
to
life
eternal
.
The
original
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
servavit
,
to
reserve
or
keep
;
and
may
therefore
not
unfitly
denote
the
great
sweetness
and
vertue
that
is
reserv'd
and
laid
up
in
Christ
to
sweeten
and
adorn
the
stinking
and
nasty
houses
of
our
sinful
souls
and
bodies
.
And
from
the
same
Hebrew
root
,
so
signifying
servavit
,
we
have
Servator
,
our
Saviour
and
Conservator
,
pointed
to
us
.
This
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
this
Branch
,
this
Flower
bears
in
its
name
the
Saviour
,
and
hath
been
by
some
drawn
into
Nazareus
,
to
raise
a
conjecture
that
Christ
was
called
a
Nazaren
from
Isaiah's
Netzer
,
from
the
word
here
translated
Branch
,
or
Flower
.
But
this
to
be
sure
can
be
no
mistake
,
to
tell
you
either
from
the
Word
,
or
any
way
else
,
that
our
Saviour
is
design'd
by
it
;
and
this
Rod
,
and
Branch
,
and
Root
is
none
but
He.
And
Root
indeed
he
is
,
as
well
as
a
Rod
or
Branch
;
a
Root
without
a
Metonymy
,
as
well
as
by
it
.
The
very
Root
of
all
our
happiness
.
The
Root
in
which
our
very
life
is
hid
.
Our
life
is
hid
with
Christ
in
God
,
says
the
Apostle
,
Col.
iii.
3.
The
Root
2.
and
foundation
upon
which
we
all
are
built
;
we
are
all
but
so
many
twigs
of
this
great
Vine-root
,
so
many
Branches
from
him
,
S.
Iohn
xv
.
5.
The
Root
3.
whence
all
good
springs
up
to
us
,
all
Flowers
of
Art
,
of
Nature
,
all
the
staves
of
comfort
,
and
rods
of
hope
,
all
the
branches
of
grace
,
and
glory
;
no
name
properer
to
him
in
all
these
respects
.
Nay
4.
Even
the
very
Root
of
Iesse
too
,
from
whom
Iesse
had
his
original
,
from
whom
Iesse's
family
throve
into
a
Kingdom
,
from
whence
his
youngest
sons
Sheephook
sprang
into
a
Scepter
:
the
Root
of
David
himself
too
,
so
says
he
of
himself
,
Rev.
xxii
.
16.
Why
then
say
we
,
or
why
says
the
Prophet
,
the
Root
of
Iesse
?
Why
?
not
without
reason
neither
.
Iesse
was
but
a
poor
man
in
Israel
.
My
Family
what
is
it
?
says
David
himself
,
1
Sam.
xviii
.
18.
yet
from
Iesse
would
God
raise
up
Christ
,
that
we
might
know
God
can
bring
any
thing
out
of
any
thing
.
He
can
raise
Empires
out
of
Sheepcotes
;
so
he
did
Cyrus
,
so
he
did
Romulus
:
the
one
the
Founder
of
the
Persian
Monarchy
,
the
other
of
the
Roman
.
He
raised
the
first
Governour
of
the
Iews
,
out
of
a
bulrush-basket
,
and
the
first
States
of
the
Christian
Church
out
of
a
Fisher-boat
:
And
not
many
mighty
,
not
many
noble
,
saith
S.
Paul
,
1
Cor.
i.
16.
But
God
hath
chosen
the
weak
things
of
the
world
to
confound
the
things
that
are
mighty
,
and
base
things
of
the
world
,
and
things
that
are
despised
hath
God
chosen
;
yea
,
and
things
which
are
not
,
to
bring
to
nought
things
that
are
,
ver.
17.
18.
So
little
is
God
taken
with
our
greatness
,
our
great
birth
or
breeding
.
And
it
is
2●
to
shame
our
pride
,
who
undervalue
mean
things
;
ready
enough
to
say
with
the
unbelieving
Iews
,
can
any
Good
thing
come
out
of
Nazareth
?
can
any
great
eminent
person
spring
out
of
the
Root
of
Iesse
?
Yes
it
can
.
And
our
great
Ancestors
will
but
shame
us
,
as
well
as
be
asham'd
of
us
,
if
we
have
nothing
to
glory
of
but
our
relation
to
their
ashes
:
Our
high
descent
is
not
worth
the
speaking
of
,
and
perhaps
if
we
but
trace
it
a
little
higher
than
our
own
memories
(
to
be
sure
if
to
the
first
beginning
)
the
best
and
gloriousest
Princes
will
find
themselves
deriv'd
from
as
mean
an
original
as
any
poor
Iesse
whatsoever
.
And
this
may
serve
well
to
cut
our
plumes
,
to
stop
our
rantings
of
our
descent
and
birth
,
or
any
thing
,
and
teach
humility
.
To
drive
that
lesson
homer
,
I
may
note
to
you
3.
that
't
is
the
root
of
Iesse
here
,
not
David
,
(
though
otherwhere
he
is
called
the
Root
of
David
,
as
Rev.
v.
5.
)
lest
he
should
seem
either
to
receive
glory
from
David
,
or
need
his
name
,
to
cover
the
obscurity
of
his
beginning
.
There
is
no
glory
to
that
of
humility
,
nor
any
so
truly
honourable
as
the
humble
spirit
.
And
of
Iesse
4.
not
David
,
to
point
out
as
it
were
the
very
time
of
our
Messiah's
coming
;
even
then
when
there
was
scarce
any
thing
to
be
seen
or
heard
of
the
house
of
David
;
the
Royal
Line
as
it
were
extinct
,
and
Davids
house
brought
back
again
to
its
first
beginning
,
to
that
private
and
low
condition
it
was
in
in
the
days
of
Iesse
.
Thus
again
would
God
teach
us
to
be
humble
in
the
midst
of
all
our
ruff
,
and
glory
,
by
thus
shewing
us
what
the
greatest
Families
of
the
greatest
Princes
may
quickly
come
to
,
where
they
may
take
up
e're
they
are
aware
.
And
2.
to
give
us
the
nearest
sign
both
of
Christs
coming
,
and
of
himself
;
that
when
things
were
at
the
lowest
,
then
it
would
be
,
and
that
his
coming
would
be
in
a
low
condition
too
;
in
poverty
and
humility
:
Root
and
Iesse
both
intimate
as
much
.
And
lastly
,
if
we
may
with
some
Etymologists
derive
it
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
interpret
it
a
gift
,
there
will
be
as
good
a
reason
as
any
,
why
it
is
here
said
rather
of
Iesse
than
of
David
;
even
because
this
root
of
all
this
good
is
to
us
,
comes
meerly
of
free
gift
,
So
God
loved
the
world
,
says
S.
Iohn
iii.
16.
that
he
gave
his
only
begotten
Son
;
and
not
by
works
of
righteousness
which
we
have
done
,
but
according
to
his
mercy
,
says
St.
Paul
:
this
great
kindness
of
God
our
Saviour
appeared
towards
us
,
this
Lord
our
Saviour
appeared
to
us
,
Tit.
iii.
4
,
5.
as
a
root
,
as
a
rod
,
as
a
branch
;
a
root
to
settle
us
,
a
rod
to
comfort
us
,
a
branch
to
shelter
us
;
a
root
to
give
us
life
,
a
rod
to
rule
us
in
it
,
a
branch
to
crown
us
for
it
;
a
close
stubb'd
root
,
a
weak
slender
rod
,
a
tender
branch
full
of
loveliness
,
meekness
and
humility
.
And
he
appeared
as
they
all
do
out
of
the
earth
,
watered
by
the
dew
of
Heaven
;
they
have
no
other
Father
than
the
heavenly
showers
:
so
by
the
descending
of
the
Holy
Ghost
upon
the
Blessed
Virgin
,
as
rain
into
a
dry
ground
,
this
holy
Root
put
forth
,
this
Branch
sprung
up
without
other
father
of
his
humanity
;
which
is
the
meaning
both
of
erit
in
the
Text
,
and
egredietur
in
the
beginning
,
both
of
this
shall
be
,
here
,
and
that
shall
come
forth
,
or
there
shall
grow
up
,
in
the
first
verse
of
the
Chapter
.
And
thus
we
have
the
first
part
of
the
Text
,
the
descent
,
and
stock
,
and
nature
,
and
condition
,
and
birth
of
Christ
,
with
other
things
pertaining
to
it
.
And
now
for
his
design
,
to
be
set
up
,
or
stand
for
an
Ensign
to
the
people
.
II.
And
indeed
,
for
that
he
was
born
to
gather
the
stragling
world
into
one
body
,
to
unite
the
Iew
and
Gentile
under
one
head
,
to
bring
the
straying
sheep
into
one
fold
,
to
draw
all
the
Armies
of
the
earth
together
into
one
heavenly
host
,
that
we
might
all
march
lovingly
under
the
banner
of
the
Almighty
,
under
the
command
of
Heaven
.
Men
had
long
marched
under
the
command
of
Flesh
,
Earth
,
and
Hell
.
God
had
suffered
all
Nations
,
saith
St.
Paul
,
to
do
so
,
to
walk
after
their
own
ways
,
Acts
xiv
.
16.
But
now
he
commands
otherwise
,
commands
to
repent
,
and
leave
those
unhappy
Standards
to
come
in
to
his
,
Acts
xvii
.
30.
And
he
exempts
none
,
debars
none
,
all
men
every
where
are
called
to
it
,
Acts
xvii
.
30.
every
nation
,
and
every
one
in
every
Nation
,
that
will
come
shall
be
accepted
,
Acts
x.
35.
every
creature
,
says
he
himself
,
St.
Mark
xvi
.
15.
Iew
and
Greek
,
bond
and
free
,
male
and
female
,
all
one
here
,
Gal.
iii.
28.
Be
we
never
so
heavy
laden
with
sins
and
infirmities
,
under
this
banner
we
shall
find
rest
,
St.
Mat.
xi
.
28.
Be
we
never
so
hotly
pursued
by
our
fiercest
enemies
,
here
we
shall
have
shelter
,
and
protection
.
For
he
is
not
only
an
Ensign
set
up
to
invite
us
in
,
but
an
Ensign
to
protect
us
too
by
the
Armies
it
leads
out
for
us
.
And
as
it
first
is
set
up
to
call
us
,
and
secondly
to
bring
us
into
a
place
of
defence
and
safety
,
so
does
it
thirdly
stand
to
us
,
and
not
leave
us
.
An
Ensign
may
be
set
up
and
quickly
taken
down
,
but
this
stands
and
stands
for
ever
.
It
is
not
idly
said
,
when
't
is
here
said
particularly
,
it
is
to
stand
.
Humane
forces
,
devices
,
and
designs
may
be
set
up
,
and
not
stand
at
all
;
but
God's
and
Christ's
,
theirs
will
:
the
gates
of
Hell
it self
cannot
disappoint
them
,
cannot
throw
down
this
Banner
,
St.
Mat.
xvi
.
18.
His
counsels
shall
stand
,
he
will
do
all
his
pleasure
,
Isa.
xlvi
.
10.
They
do
but
fight
against
God
that
go
about
to
resist
it
,
says
Gamaliel
the
great
Doctor
of
the
Law
,
Acts
v.
39.
And
will
you
know
the
Staff
,
the
Colours
,
and
the
Flag
or
Streamer
of
this
Ensign
?
why
,
the
Staff
is
his
Cross
,
the
Colours
are
Blood
and
Water
,
and
the
Streamer
the
Gospel
,
or
preaching
of
them
to
the
world
.
The
Staff
that
carried
the
Colours
,
was
of
old
time
fashioned
like
a
Cross
,
a
cross
bar
near
the
top
,
there
was
,
from
which
the
Flag
or
Streamer
hung
;
so
as
it
were
prefiguring
,
that
all
the
Hosts
and
Armies
of
the
Nations
were
one
day
to
be
gathered
under
the
Banner
of
the
Cross
,
to
which
Souldiers
should
daily
flow
out
of
all
the
Nations
and
Kingdoms
of
the
earth
.
By
Blood
and
Water
,
the
two
Sacraments
,
is
the
way
to
him
;
and
the
Word
or
Gospel
preached
is
the
Flag
wav'd
out
to
invite
all
people
in
.
Come
we
then
in
first
,
and
let
not
this
Flag
of
Reconciliation
,
of
peace
and
treaty
;
for
to
such
ends
are
Flags
sometimes
hung
out
,
be
set
up
in
vain
;
let
it
not
stand
like
an
Ensign
forsaken
,
upon
a
hill
:
come
we
in
to
treat
with
him
at
least
about
our
everlasting
peace
,
lest
it
become
a
Flag
of
defiance
by
and
by
.
Come
we
in
2.
and
submit
to
the
conditions
of
peace
,
submit
to
his
orders
and
commands
.
The
Septuagint
reads
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
here
,
to
intimate
this
:
He
that
stands
for
an
Ensign
is
to
be
the
great
Ruler
and
Commander
of
the
Nations
;
't
is
requisite
therefore
that
we
come
in
and
obey
him
.
Come
we
3.
to
this
Standard
,
and
remember
we
are
also
to
fight
under
it
:
That
's
the
prime
reason
of
Ensigns
and
Banners
.
We
promise
to
do
it
when
we
are
Baptiz'd
,
and
it
must
be
our
business
to
perform
it
.
It
is
not
for
us
to
be
afraid
of
pains
or
labour
,
of
danger
or
trouble
,
of
our
lives
and
fortunes
for
Christs
service
,
a
Souldier
scorns
it
,
even
he
who
fights
but
for
a
little
pay
,
and
that
commonly
ill
paid
.
And
shall
we
turn
cowards
when
we
fight
for
a
Kingdom
,
and
that
in
Heaven
,
which
we
may
be
sure
of
,
if
we
fight
well
?
Above
all
4.
if
this
Ensign
stand
up
for
us
,
let
us
stand
up
to
it
,
and
stand
for
it
to
the
last
.
A
Souldier
will
venture
all
to
save
his
colours
,
rather
wrap
himself
up
in
them
,
and
dye
so
,
than
part
with
them
.
For
Christ
,
for
his
Word
,
for
his
Sacraments
,
for
his
Cross
,
for
our
Gospel
and
Religion
we
should
do
as
much
.
But
I
am
asham'd
,
the
age
has
shewed
us
too
many
cowards
that
have
not
only
run
away
from
this
Standard
,
but
betray'd
it
too
;
the
more
unworthy
certainly
that
they
should
ever
reap
fruit
or
benefit
,
twig
or
branch
from
the
root
of
Iesse
.
The
very
Gentiles
in
the
next
words
will
sufficiently
shame
them
.
For
to
it
,
to
this
Ensign
do
all
the
Gentiles
seek
.
III.
Shail
,
it
is
,
I
confess
in
the
future
tense
here
,
reach'd
no
further
in
the
Prophets
time
,
but
now
it
does
;
the
Prophesie
is
fulfill'd
,
it
so
came
to
pass
.
And
it
quickly
came
so
,
after
the
Ensign
was
set
up
,
the
Cross
reared
,
and
the
Resurrection
had
display'd
it
.
For
I
,
if
I
be
lifted
up
from
the
earth
,
says
he
himself
,
will
draw
all
men
to
me
,
St.
Iohn
xii
.
32.
Parthians
,
and
Medes
,
and
Elamites
,
the
dwellers
in
Mesopotamia
,
and
Cappadocia
,
Pontus
and
Asia
,
Phrygia
and
Pamphylia
,
Egypt
and
Lybia
,
Rome
and
Cyrene
,
as
well
as
the
dwellers
in
Iudea
,
Cretes
and
Arabians
,
as
well
as
Israelites
,
Proselites
,
as
well
as
Iews
,
he
will
draw
all
in
to
him
.
The
vast
multitudes
that
came
daily
in
from
all
quarters
of
the
world
,
so
many
Churches
of
the
Gentiles
,
so
suddenly
rais'd
and
planted
,
are
a
sufficient
evidence
to
this
great
truth
.
And
the
term
,
the
Iews
at
this
day
give
the
Christians
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
very
word
in
the
Text
for
Gentiles
,
confirms
as
much
by
their
own
confession
.
So
true
was
both
Isaiah's
Prophesie
here
,
and
Father
Iacob's
so
long
before
,
that
to
him
should
the
gathering
of
the
people
be
,
Gen.
xlix
.
10.
But
that
which
is
an
evidence
as
great
as
any
,
if
not
above
all
,
is
,
St.
Paul
applies
the
Text
as
fulfilled
then
,
Rom.
xv
.
12.
And
there
is
this
only
to
be
added
for
our
particular
,
that
we
still
go
on
and
continue
seeking
him
.
IV.
But
there
is
Rest
,
and
Glory
here
added
to
the
success
of
this
great
design
,
His
rest
shall
be
glorious
.
Now
by
his
Rest
,
we
in
the
first
place
understand
the
Church
,
the
place
where
the
Psalmist
tells
us
his
honour
dwells
,
Psal.
xxvi
.
3.
the
place
of
which
himself
says
no
less
,
than
,
This
shall
be
my
rest
for
ever
;
here
will
I
dwell
,
for
I
have
delight
therein
,
Psal.
cxxxii
.
14.
And
glorious
it
is
the
Apostle
tells
us
,
a
glorious
Church
,
not
having
spot
or
wrinkle
,
Ephes.
v.
27.
glorious
all
over
,
so
glorious
,
that
the
Prophet
says
,
the
Gentiles
shall
come
to
its
Light
,
and
Kings
to
the
brightness
of
its
rising
,
Isa.
lx
.
3.
they
shall
bring
Gold
and
Incense
from
Shebah
,
the
flocks
of
Kedar
,
and
the
rams
of
Nebaioth
shall
come
with
acceptance
to
his
Altar
,
ver.
7.
the
glory
of
Lebanon
shall
come
unto
it
,
ver.
13.
They
shall
call
the
walls
of
it
salvation
,
and
the
gates
praise
,
ver.
18.
The
Lord
is
an
everlasting
light
unto
it
,
and
God
is
its
glory
,
ver.
19.
So
that
we
may
well
cry
out
with
David
,
Glorious
things
are
spoken
of
thee
,
O
thou
City
of
God
,
thy
Church
,
thy
Congregation
,
O
thou
root
of
Iesse
,
thou
Son
of
David
,
which
thou
hast
gathered
,
and
thy
Churches
or
holy
Temples
too
which
are
rais'd
to
thee
,
exceed
in
glory
;
the
beauty
of
Holiness
,
thy
holy
mysteries
,
thy
blessed
self
art
there
.
And
indeed
in
the
holy
Mysteries
of
the
Blessed
Sacrament
,
is
his
second
place
of
Rest.
There
it
is
that
the
feeds
his
flock
,
and
rests
at
noon
,
Cant.
i.
7.
And
he
is
glorious
there
,
glorious
in
his
Mercies
,
illustrious
in
his
Benefits
,
wonderful
in
his
being
there
.
No
such
wonder
in
the
world
,
as
his
being
under
these
consecrated
Elements
,
his
feeding
our
souls
with
them
,
his
discovering
himself
from
under
them
,
by
the
comforts
he
affords
us
by
them
.
His
Cratch
to
day
was
a
third
place
of
his
Rest
,
glorious
it
was
,
because
1.
the
God
of
Glory
rested
there
:
because
2.
the
glorious
Angels
displaid
their
Wings
,
and
gave
forth
their
light
,
and
sung
about
it
,
St.
Luke
ii
.
13
,
14.
because
3.
Kings
themselves
came
from
far
to
visite
it
,
and
laid
all
their
glories
down
there
at
his
feet
.
There
his
rest
was
glorious
too
.
Nay
4.
his
Sepulchre
the
place
of
his
rest
in
Death
,
was
as
glorious
,
is
as
glorious
still
as
any
of
the
other
:
And
I
must
tell
you
,
the
Latin
reads
it
Sepulchrum
ejus
Gloriosum
;
From
thence
it
is
he
rose
in
glory
:
by
that
it
was
he
gain'd
the
glorious
victory
over
Death
and
Hell
:
from
thence
he
came
forth
a
glorious
Conqueror
.
Thither
have
devout
Christians
flock'd
in
incredible
numbers
.
There
have
Miracles
been
often
wrought
,
there
have
Kings
hung
up
their
Crowns
,
there
have
millions
paid
their
homage
.
And
thence
have
we
all
receiv'd
both
Grace
and
Glory
;
from
his
Sepulchre
,
where
he
lay
down
in
Death
,
and
rose
again
to
Life
.
There
is
one
Rest
still
behind
,
and
it
is
not
only
glorious
,
but
it self
is
glory
:
His
rest
,
himself
calls
it
,
Heb.
iii.
11.
yet
a
rest
into
which
he
would
have
us
enter
too
,
Heb.
iv
.
9
,
11.
And
in
Heaven
it
is
;
no
rest
to
this
,
no
rest
indeed
any
where
,
but
there
,
and
perfect
glory
no
where
else
.
And
now
to
wind
up
all
together
.
This
rest
and
glory
,
or
glorious
rest
,
which
ends
the
Text
,
(
and
't
is
the
best
end
we
can
either
make
or
wish
)
springs
from
the
root
at
the
beginning
.
The
Church
it self
,
and
all
the
rest
and
glory
the
Churches
ever
had
,
or
have
,
or
shall
enjoy
,
grows
all
from
that
.
Our
Holy
Temples
,
our
Holy
Sacraments
,
our
Holy
Days
,
this
day
the
first
of
all
the
rest
,
all
the
benefits
of
his
Death
,
Resurrection
,
and
Ascension
into
Glory
;
nay
our
greatest
glory
in
Heaven
it self
,
comes
from
this
little
Branch
of
Iesse
,
this
humble
Root
:
and
the
way
to
all
is
by
him
and
his
humility
.
And
the
time
suits
well
,
and
the
day
hits
fair
for
all
.
In
that
day
says
the
Text
,
all
this
you
have
heard
shall
be
;
and
that
day
now
is
this
.
To
day
the
Root
sprang
forth
,
the
Branch
appeared
.
To
day
the
Ensign
was
displaid
to
all
the
people
.
From
this
day
the
Gentiles
began
their
search
.
This
day
he
began
to
call
in
his
Church
,
and
the
Shepherds
were
the
first
.
To
day
he
first
was
laid
to
mortal
rest
.
To
day
the
glory
of
his
Star
appeared
,
to
wait
upon
his
Cradle
.
To
day
we
also
may
enter
into
his
rest
,
one
or
other
of
them
.
One
of
his
places
of
rest
we
told
you
was
in
the
Church
,
or
holy
place
:
let
us
seek
him
there
.
Another
Rest
of
his
we
mentioned
to
be
in
the
Blessed
Sacrament
:
let
us
seek
him
there
.
His
Ensign
is
there
set
up
;
let
us
go
in
to
him
,
and
offer
our
lives
and
fortunes
at
his
feet
,
proffer
to
fight
his
Battels
and
obey
his
Commands
:
strive
we
as
the
Apostle
adviseth
us
,
Heb.
iv
.
11.
to
enter
into
his
rest
.
Root
we
and
build
our selves
upon
him
.
Root
we
our selves
upon
him
by
humility
,
build
we
upon
him
by
faith
:
grow
we
up
with
him
rooted
and
grounded
in
love
,
and
sprouting
out
in
all
good
works
:
rest
we
our selves
upon
him
,
and
make
him
our
only
stay
and
glory
.
So
when
this
Root
shall
appear
the
second
time
,
and
blow
up
his
Trumpet
,
as
he
here
set
up
his
Ensign
,
and
our
dead
roots
spring
afresh
out
of
their
dust
,
we
also
may
appear
with
him
,
with
Palms
and
Branches
in
our
hands
to
celebrate
the
praises
of
this
Root
and
Branch
of
Iesse
,
and
enter
joyfully
into
his
rest
,
into
the
rest
of
everlasting
glory
.
THE
SECOND
SERMON
ON
Christmas-Day
.
St.
LUKE
●i
.
7.
And
she
brought
forth
her
First-born
Son
,
and
wrapped
him
in
Swadling-clothes
,
and
laid
him
in
a
Manger
;
because
there
was
no
room
for
them
in
the
Inn.
I
Shall
not
need
to
tell
you
who
this
She
,
or
who
this
Him
.
The
day
rises
with
it
in
its
wings
.
This
day
wrote
it
with
the
first
Ray
of
the
morning
Sun
upon
the
posts
of
the
world
.
The
Angels
sung
it
in
their
Choirs
,
the
morning
Stars
together
in
their
courses
.
The
Virgin
Mother
,
the
Eternal
Son
.
The
most
blessed
among
women
,
the
fairest
of
the
Sons
of
men
.
The
Woman
clothed
with
the
Sun
:
The
Sun
compassed
with
a
Woman
.
She
the
Gate
of
Heaven
:
He
the
King
of
Glory
that
came
forth
.
She
the
Mother
of
the
everlasting
God
:
He
God
without
a
Mother
:
God
blessed
for
evermore
.
Great
persons
as
ever
met
upon
a
day
.
Yet
as
great
as
the
persons
,
and
as
great
as
the
day
,
the
great
lesson
of
them
both
is
to
be
little
,
to
think
and
make
little
of
our selves
,
seeing
the
infinite
greatness
is
this
day
become
so
little
,
Eternity
a
Child
,
the
Rays
of
Glory
wrapt
in
rags
,
Heaven
crowded
into
the
corner
of
a
Stable
,
and
he
that
is
every
where
want
a
room
.
I
may
at
other
times
have
spoke
great
and
glorious
things
both
of
the
Persons
and
the
Day
;
but
I
am
determin'd
to
day
to
know
nothing
but
Iesus
Christ
in
Rags
,
but
Iesus
Christ
in
a
Manger
.
And
I
hope
I
shall
have
your
company
along
:
your
thoughts
will
be
my
thoughts
,
and
my
thoughts
yours
,
and
both
Christ's
;
all
upon
his
humility
and
our
own
.
This
is
our
first-born
,
which
we
are
this
day
to
bring
forth
(
for
it
is
a
day
of
bringing
forth
)
this
we
are
to
wrap
up
in
our
memories
,
this
to
lay
up
in
our
hearts
;
this
the
Blessed
Mother
,
this
the
Blessed
Babe
,
this
the
condition
,
and
place
,
and
time
we
find
them
in
,
the
taxing
time
,
the
Beasts
Manger
,
the
Swadling
-
clouts
,
all
this
day
preach
to
us
.
The
day
indeed
is
a
high
day
,
the
Persons
high
Estates
;
but
the
case
we
find
them
in
,
and
the
esteem
too
,
the
day
is
lately
in
,
is
low
enough
to
teach
us
humility
,
and
lowliness
at
the
lowest
.
With
this
the
day
is
great
,
and
the
Persons
great
,
and
the
Text
great
too
,
and
time
(
perhaps
)
you
think
it
is
that
it
bring
forth
.
Come
then
let
's
see
what
God
hath
sent
us
in
it
.
A
Mother
and
a
Child
,
Swadling
Clouts
to
wrap
it
,
and
a
Manger
for
a
Cradle
to
lay
it
in
,
and
all
other
room
or
place
denied
it
quite
.
These
are
the
plain
and
evident
parcels
of
the
Text
,
in
number
five
.
But
the
whole
business
is
between
two
persons
,
the
Mother
and
the
Child
;
and
it
hath
two
consideratiens
besides
the
letter
,
a
moral
lesson
and
a
Mystery
:
The
one
sufficiently
brought
forth
,
and
laid
before
us
;
a
plain
lesson
of
humility
from
all
points
and
persons
.
The
other
wrapped
up
and
involv'd
in
the
Swadling-clothes
,
and
Manger
,
and
want
of
Inn-room
;
nay
in
the
tender
Mother
,
her
care
and
travel
.
For
each
may
have
its
mystery
,
and
the
Text
no
injury
,
nay
hath
its
mystery
,
and
the
Text
injury
if
it
be
not
so
considered
.
That
's
the
way
,
that
not
one
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
tittle
of
the
Law
or
Gospel
may
fall
to
the
ground
,
or
scrap
or
fragment
may
be
lost
.
We
shall
do
so
then
.
Read
you
first
that
great
Lecture
of
Humility
which
Christ
this
day
taught
us
by
his
Birth
,
and
all
the
circumstances
of
it
here
so
punctually
exprest
:
and
then
shew
you
a
mystery
in
every
circumstance
.
For
so
great
a
business
as
this
fell
not
out
by
chance
,
nor
the
circumstances
at
hap-hazard
;
but
a
reason
of
all
there
is
to
be
given
:
why
Christ
was
born
,
why
of
such
a
Mother
,
at
such
a
time
,
under
such
a
name
,
in
such
a
place
,
why
so
wrapt
and
laid
,
and
no
fit
room
allow'd
him
.
And
when
we
have
done
so
,
we
will
see
whether
he
shall
now
meet
better
usage
with
us
,
than
in
the
Inn
he
did
to
day
,
and
learn
you
by
his
happy
Mother
,
how
to
wrap
,
and
where
to
lay
him
.
I
begin
to
run
over
the
words
first
as
so
many
points
of
his
humility
.
And
seven
degrees
it
rises
by
,
seven
particulars
in
them
,
we
take
it
from
.
1.
His
being
brought
forth
or
born
.
2.
His
Mother
,
She.
3.
His
wrapping
up
.
4.
His
clothes
he
was
wrapt
in
.
5.
His
laying
in
the
Manger
.
6.
The
no
respect
he
meets
with
in
the
Inn
,
no
room
there
for
him
.
And
lastly
,
the
time
when
this
was
done
.
In
the
days
of
the
taxing
,
then
was
this
blessed
Mothers
time
accomplished
,
in
the
words
just
before
:
and
then
she
brought
forth
her
First-born
Son
.
Thus
the
Et
,
the
And
,
couples
all
,
and
gives
us
the
time
of
the
Story
,
that
we
may
know
where
and
how
to
find
it
,
in
the
Roman
Records
by
the
year
of
the
Taxes
.
The
first
step
of
his
Humiliation
was
to
be
born
,
and
brought
forth
by
a
Woman
,
the
only
begotten
Son
of
the
Immortal
God
,
to
become
the
First-born
of
a
mortal
Woman
.
The
First-born
of
every
Creature
to
become
the
First-born
of
so
silly
a
Creature
.
Lord
,
what
is
man
,
that
thou
shouldst
become
the
Son
of
a
woman
?
But
if
thou
wouldst
needs
become
a
Man
,
why
by
the
way
of
a
Woman
?
why
didst
thou
not
fit
thy self
of
a
Body
some
other
way
?
Thou
couldst
have
framed
thy self
a
humane
Body
,
of
some
purer
matter
,
than
the
purest
of
corrupted
natures
:
but
such
is
thy
humility
,
that
thou
didst
not
abhor
the
Virgins
Womb
,
wouldst
be
brought
forth
as
other
men
,
that
we
might
not
think
of
our selves
above
other
men
,
how
great
or
good
soever
thou
makest
us
.
But
2.
if
he
would
be
born
of
a
Woman
,
could
he
not
have
chosen
an
othergates
than
she
,
than
a
poor
Carpenters
Wife
?
some
great
Queen
or
Lady
had
been
fitter
far
to
have
made
as
it
were
the
Queen
of
Heaven
,
and
Mother
to
the
Heir
of
all
the
World
.
But
Respexit
humilitatem
ancillae
,
it
was
the
lowliness
of
this
his
holy
Hand-maid
,
that
he
lookt
to
,
it
was
for
her
humility
he
chose
to
be
born
of
her
before
any
other
.
That
we
may
know
1.
whom
it
is
that
the
eternal
Wisdom
will
vouchsafe
to
dwell
with
,
even
the
humble
and
lowly
.
That
2.
we
may
see
,
he
even
studies
to
descend
as
low
as
possible
,
that
so
even
the
meanest
might
come
to
him
without
fear
.
That
3.
we
should
henceforth
despise
no
man
for
his
parentage
,
nor
bear
our selves
high
upon
our
birth
and
stock
.
Our
descent
and
Kindred
are
no
such
business
to
make
us
proud
;
Christ
comes
as
soon
to
the
low
Cottage
,
as
to
the
loftiest
Palace
,
to
the
Handmaid
as
to
the
Mistriss
,
to
the
Poor
as
to
the
Rich
,
nay
prefers
them
here
,
honours
a
poor
humble
Maid
above
all
the
gallant
Ladies
of
the
world
.
For
God
thus
to
be
made
Man
,
man
of
a
Woman
,
the
eternal
Being
begin
to
be
,
Infinity
to
be
encompass'd
in
a
Virgins
Womb
;
he
whose
goings
out
are
from
everlasting
,
now
to
seem
first
to
be
brought
forth
,
but
now
lately
born
;
Riches
it self
,
the
Son
of
Poverty
;
so
far
to
debase
himself
!
who
indeed
can
sufficiently
express
this
his
generation
;
also
the
poorness
,
meanness
,
contemptibleness
,
humbleness
of
it
?
His
delight
surely
is
to
be
with
the
lowly
,
that
thus
picks
and
culls
out
low
things
.
You
will
say
so
3.
most
,
if
you
consider
his
wrapping
up
,
as
well
as
his
coming
forth
:
He
that
measures
the
Heavens
with
his
Span
,
the
waters
in
the
hollow
of
his
hand
,
who
involves
all
things
,
all
the
treasures
of
Wisdom
and
Knowledge
,
in
whom
all
our
beings
and
well-beings
,
the
decrees
and
fates
of
the
world
are
wrapt
from
all
eternity
;
he
now
come
to
be
wrapt
and
made
up
like
a
new-born
child
;
who
can
unwind
,
or
unfold
his
humility
?
will
our
Master
be
thus
dealt
with
as
a
Child
?
thus
handled
like
the
common
infant
?
and
shall
we
hereafter
think
much
the
best
of
us
to
be
used
like
other
men
?
away
with
all
our
nicenesses
henceforward
,
and
be
content
that
our
selves
and
ours
should
be
in
all
things
subject
to
the
common
fate
of
the
sons
of
men
.
Nor
think
we
much
2.
to
be
wrapt
up
,
and
bound
sometimes
,
and
denied
the
liberty
of
a
stragling
power
to
hurt
our selves
,
but
ever
thank
the
hand
that
binds
us
up
,
and
takes
care
of
us
when
we
either
cannot
or
know
not
how
to
help
our selves
,
would
undo
our selves
,
if
we
were
left
loose
,
which
in
another
English
is
too
true
,
too
often
left
undone
.
He
that
binds
all
things
with
his
Word
,
makes
them
up
in
his
Wisdom
,
and
wraps
them
in
the
Mantle
of
his
protection
,
was
content
to
be
bound
up
as
a
Child
,
when
he
was
a
Child
;
as
if
he
had
wholly
laid
aside
his
power
,
humbled
himself
to
be
under
the
power
and
discretion
of
a
simple
Woman
,
Nurse
and
Mother
.
To
teach
us
again
the
humility
of
a
Child
,
to
behave
our selves
in
every
condition
,
and
submit
in
it
as
it
requires
;
if
Children
,
to
be
content
with
the
usage
of
children
;
if
Subjects
,
with
the
condition
of
subjects
;
if
Servants
,
of
servants
,
and
the
like
.
The
Clothes
his
dear
Mother
wrapt
him
in
are
4.
the
very
badges
of
humility
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
rag
,
or
torn
and
tatter'd
Clothes
:
such
were
the
clothes
she
wrapt
him
in
,
such
he
is
so
humble
,
he
will
be
content
with
,
even
with
rags
.
What
make
we
then
such
ado
for
clothes
?
Iacob
would
bargain
with
God
no
further
then
for
rayment
to
put
on
:
he
covenanted
with
him
not
for
fashion
,
nor
colour
,
nor
stuff
,
nor
trimming
:
and
our
Blessed
Lord
here
is
content
with
what
comes
next
.
But
,
Lord
!
to
see
what
ado
have
we
about
our
Apparel
!
this
Lace
,
and
that
Trimming
;
this
Fashion
,
and
that
Colour
;
these
Iewels
,
and
those
Accoutrements
;
this
Cloth
,
and
that
Stuff
;
this
Silk
,
and
that
Velvet
;
this
Silver
,
and
that
Gold
;
this
way
of
wearing
,
and
that
garb
in
them
;
as
if
our
whole
life
were
Rayment
,
our
Clothes
Heaven
,
and
our
salvation
the
handsom
wearing
them
.
We
forget
,
we
forget
our
sweet
Saviours
rags
,
his
poor
ragged
Swadling-clothes
,
and
our
Garments
witness
against
us
to
our
faces
,
our
pride
,
our
follies
,
our
vanities
at
the
best
.
He
that
,
as
Iob
says
,
Iob
xxxviii
.
9.
makes
the
Cloud
the
garment
of
the
Sea
,
and
thick
darkness
a
swadling-band
for
it
,
he
lets
his
own
Swadling-bands
be
made
of
any
thing
,
his
own
Clothes
of
any
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
any
torn
pieces
,
to
give
us
a
lesson
not
to
be
solicitous
of
what
we
should
put
on
,
or
wherewith
we
should
be
clothed
,
but
be
content
to
be
clothed
as
he
does
the
Grass
,
when
and
how
he
pleases
.
'T
is
no
shame
to
be
in
rags
and
tatters
,
if
they
be
but
Christs
,
if
they
come
by
him
,
not
by
our
own
ill
husbandries
,
and
intemperances
;
if
for
his
sake
or
cause
we
are
brought
to
them
.
Clothes
are
but
to
cover
shame
,
and
defend
us
from
the
cold
;
they
make
not
a
man
,
nor
commend
any
to
God
.
Lazarus's
rags
are
better
wearing
than
Dives
his
Purple
and
fine
Linen
.
There
is
a
part
of
humility
as
well
as
modesty
,
that
consists
in
Apparel
;
and
this
part
is
here
commended
to
us
by
our
Saviours
condition
,
that
howsoever
the
giddy
Gallants
of
the
world
think
of
it
,
the
sober
Christians
of
the
Church
should
not
think
strange
to
see
themselves
in
rags
,
which
our
Lord
hath
thus
rent
and
torn
out
to
us
.
5.
Well
,
but
though
he
was
content
to
be
wrapt
in
Swadling-clothes
,
and
those
none
of
the
handsomest
neither
,
may
we
not
look
for
a
Cradle
at
least
to
lay
him
in
?
No
matter
what
we
may
look
for
,
we
are
like
to
find
no
better
than
a
Manger
for
that
purpose
,
and
a
lock
of
Hay
for
his
Bed
,
and
for
his
Pillow
,
and
for
his
Mantle
too
.
A
poor
condition
,
and
an
humble
one
indeed
,
for
him
whose
Chariot
is
the
Clouds
,
whose
Palace
is
in
Heaven
,
whose
Throne
is
with
the
most
High
.
What
place
can
we
hereafter
think
too
mean
for
any
of
us
?
Stand
thou
here
,
sit
thou
there
,
under
my
Foot-stool
,
places
of
exceeding
honour
compared
to
this
.
What
,
not
a
room
among
men
,
not
among
the
meanest
,
in
some
smoky
Cottage
,
or
ragged
Cell
;
but
among
Beasts
?
whither
hath
thy
humility
driven
thee
,
O
Saviour
of
mankind
?
Why
,
meer
pity
of
a
Woman
in
thy
Mothers
case
,
O
Lord
,
would
have
made
the
most
obdurate
have
removed
her
from
the
Horses
feet
,
the
Asses
heels
,
the
company
of
unruly
Beasts
,
from
the
ordure
and
nastiness
of
a
Stable
:
But
that
we
,
O
Lord
,
might
see
what
we
had
made
our selves
,
meer
Beasts
,
as
lustful
as
the
Horse
,
as
sottish
as
the
Ass
,
as
proud
,
and
untam'd
as
the
Bulls
,
as
bent
to
earthly
drudgeries
and
yokes
as
the
Oxe
and
Heifer
,
that
thou
wert
fain
even
to
come
thither
to
find
us
out
and
redeem
us
.
This
note
will
humble
us
if
any
can
,
and
make
us
not
think
much
if
God
at
any
time
deal
with
us
as
Beasts
,
whip
us
,
and
spur
us
,
beat
us
with
the
staff
,
prick
us
with
the
goad
,
feed
us
with
hard
meat
,
like
such
things
as
they
,
seeing
we
are
now
become
like
them
,
as
says
the
Psalmist
,
Psal.
xlix
.
12.
20.
To
descend
from
the
Society
of
Cherubims
and
Seraphims
,
and
all
the
Host
of
Heaven
,
to
be
the
companion
of
Beasts
;
from
the
bosom
of
his
Father
,
to
the
concave
of
a
Manger
,
is
such
a
descent
of
humility
,
that
we
have
no
more
understanding
than
the
very
beasts
to
express
it
.
Go
man
,
and
sit
down
now
in
the
lowest
room
thou
canst
,
thou
canst
not
sit
so
low
as
lay
thy
Saviour
.
S.
Ierome
was
so
much
devoted
to
the
contemplation
of
this
strange
humility
of
his
Master
in
this
particular
,
that
he
spent
many
of
his
years
near
the
place
of
this
hallowed
Manger
.
And
S.
Luke
in
S.
Ambrose's
interpretation
pleases
himself
much
in
the
recounting
of
this
circumstance
of
his
Saviour's
Birth
;
and
indeed
any
may
so
conjecture
it
,
that
considers
how
often
he
repeats
it
in
so
little
compass
,
thrice
within
ten
verses
,
the
7.
12.
and
16.
And
say
I
,
let
others
seek
him
in
the
Courts
of
Princes
,
in
the
head
of
an
Army
,
under
a
Canopy
of
State
,
in
a
Cradle
of
Gold
,
or
Ivory
;
I
will
seek
him
to
day
where
he
was
laid
,
whither
the
Angel
sent
the
Shepherds
to
seek
him
,
where
the
Shepherds
found
him
in
a
Manger
,
in
a
Stable
,
in
the
humble
and
lowly
heart
;
that
in
an
humble
sense
of
his
own
unworthiness
cries
out
with
Agur
,
Prov.
xxx
.
2.
Surely
I
am
more
brutish
than
man
,
and
have
not
the
understanding
of
a
man
,
even
thinks
himself
fit
for
a
Manger
,
nay
,
not
worthy
of
it
,
since
his
Lord
lay
in
it
.
6.
But
the
Manger
is
not
the
worst
,
the
dis-respect
that
forc'd
him
thither
,
that
's
the
hardest
,
that
there
was
no
room
for
them
in
the
Inn
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
eis
,
no
room
for
them
,
mark
that
;
't
is
not
said
there
was
no
room
,
no
room
at
all
in
the
Inn
,
but
none
for
them
;
they
were
so
poor
it
seems
,
and
their
outward
appearance
so
contemptible
,
that
notwithstanding
the
condition
of
a
Woman
great
with
Child
,
and
so
near
her
time
,
they
were
put
away
without
respect
or
regard
.
To
have
fall'n
by
chance
or
some
accident
into
so
mean
a
place
,
or
have
been
driven
thither
by
some
sudden
storm
,
or
tempest
,
and
so
frighted
into
travel
,
had
been
no
such
wonder
peradventure
;
but
to
be
driven
thither
by
the
unkindness
and
inhumanity
of
ones
own
Countrymen
,
and
Tribe
too
,
is
a
trial
of
humility
indeed
;
but
to
choose
to
be
so
(
for
he
knew
all
from
the
beginning
before
it
came
to
pass
)
so
to
contrive
all
things
for
it
,
and
suffer
the
uncivil
ruggedness
of
men
to
drive
him
out
to
dwell
and
lodge
among
Beasts
;
to
have
contempt
thrown
upon
his
poverty
,
and
neglect
added
to
all
inconveniences
,
is
sure
to
teach
us
humility
in
the
harshest
usages
we
meet
with
.
He
that
made
all
places
,
finds
none
himself
,
and
is
content
.
He
that
hath
many
Mansions
for
others
in
his
Fathers
house
,
hath
not
the
least
lobby
in
an
Inn
,
and
repines
not
at
it
.
He
that
would
have
given
this
churlish
Host
an
eternal
house
in
Heaven
for
asking
for
,
cannot
have
a
Cabin
for
any
hire
,
because
his
parents
seem
so
poor
;
and
yet
he
fetches
not
fire
from
Heaven
to
consume
him
for
his
inhumanity
.
How
unlike
us
,
I
pray
,
for
whom
no
downy
pallets
are
soft
enough
,
no
room
sufficiently
spacious
and
Majestick
,
no
furniture
enough
costly
,
no
attendance
sufficient
,
all
respect
too
little
.
Do
we
ever
call
to
mind
this
our
Saviours
first
entertainment
in
the
world
,
or
think
we
are
no
better
then
our
Master
?
He
could
have
come
in
state
,
in
glory
,
in
all
magnificence
and
pomp
,
attended
with
all
respect
and
honour
,
but
would
not
for
our
sakes
most
,
that
we
might
see
what
he
most
delights
in
,
and
learn
it
as
much
by
his
example
as
his
precept
.
7.
And
yet
there
is
a
seventh
degree
of
his
humility
,
to
let
all
this
be
done
to
him
in
such
a
publick
time
and
place
,
when
the
whole
world
was
met
together
to
be
taxed
,
where
so
many
were
gathered
in
such
a
place
of
meeting
as
an
Inn
,
when
the
whole
City
is
filled
from
one
corner
to
another
,
there
and
then
to
be
so
used
,
so
despised
,
so
scorned
,
as
a
sign
of
men
,
and
the
out-cast
of
the
people
,
ranked
with
the
Horse
and
Ass
,
to
have
so
many
witnesses
of
affro●ts
,
and
contempts
put
upon
him
,
to
condescend
and
order
so
to
have
it
done
,
is
the
highest
of
humility
:
for
not
only
to
think
meanly
of
our selves
,
but
to
desire
to
have
all
others
think
meanly
of
us
,
is
so
hard
a
Text
that
I
fear
me
few
can
bear
it
.
Whatever
we
suffer
,
or
to
whatsoever
meannesses
and
under
offices
we
condescend
,
we
would
not
willingly
have
others
think
the
worse
of
us
for
it
:
there
is
too
oft
a
pride
in
our
good
works
,
that
lies
lurking
under
them
,
we
scarce
can
throw
it
off
;
but
't
is
that
,
't
is
that
above
the
rest
that
we
should
endeavour
,
to
be
content
to
be
trampled
on
,
and
despised
for
him
who
was
so
for
us
.
Sum
we
up
now
the
points
of
Christs
humility
,
to
leave
his
Fathers
bosom
for
the
Virgins
Womb
,
the
great
riches
in
Heaven
for
great
poverty
upon
earth
,
to
wrap
up
his
immensity
in
Swadling-clothes
,
his
Robes
of
glory
in
Clouts
and
Rags
,
forsake
his
Throne
for
a
Manger
,
the
adoration
of
Saints
and
Angels
for
the
dis-respects
of
a
surly
Host
,
to
be
seen
in
this
mean
pickle
to
all
the
world
.
Domine
in
quis
similis
tui
?
O
Lord
who
is
like
to
thee
,
who
is
like
to
thee
may
we
say
this
way
also
in
thy
humility
as
well
as
in
thy
glory
.
And
sure
we
cannot
hereafter
any
of
us
grudge
to
be
in
rags
,
in
Sheep-skins
,
and
Goat-skins
,
in
Dens
and
Caves
of
the
earth
,
destitute
,
neglected
,
forsaken
,
repuls'd
,
contemned
,
but
humble
our selves
to
the
meanest
condition
without
any
great
reflection
upon
our
Birth
or
former
estates
and
conditions
,
if
Christ
shall
at
any
time
require
it
of
us
;
seeing
the
Servant
is
not
better
than
his
Master
,
nor
the
dry
tree
than
the
green
:
and
if
to
him
all
this
was
done
,
we
should
frame
our
minds
at
least
to
a
humility
ready
to
undergo
it
.
I
have
run
over
the
plain
song
of
the
words
,
the
plain
lesson
of
humility
that
is
in
them
without
straining
.
I
must
back
over
again
to
descant
out
the
mysteries
that
lie
under
them
.
And
she
brought
forth
.
Before
she
travell'd
she
brought
forth
,
before
her
pain
came
she
was
delivered
of
a
man-child
;
so
prophesied
Isaiah
,
Isa.
lxvi
.
7.
and
so
the
Fathers
do
apply
it
:
She
conceived
without
corruption
,
and
brought
forth
without
sorrow
;
the
very
Text
may
bear
witness
to
it
:
for
she
wrapt
it
in
the
Swadling-clothes
,
and
she
laid
it
in
the
Manger
,
says
St.
Luke
.
No
women
it
seems
near
to
help
her
:
for
she
who
needed
not
the
help
of
man
to
conceive
,
needed
no
help
of
woman
sure
to
bring
forth
:
no
corruption
,
no
sorrow
.
A
great
mystery
,
none
ever
like
it
,
to
begin
with
.
But
she
a
Virgin
,
thus
bringing
forth
,
affords
us
a
second
too
,
to
instruct
us
,
what
souls
they
are
of
whom
Christ
is
born
;
Pure
and
Virgin
,
Chaste
and
Holy
only
that
bring
forth
him
.
And
the
First-born
he
will
be
,
ever
should
be
of
all
our
thoughts
,
will
be
acknowledged
so
whensoever
born
,
primogenitus
,
one
before
whom
none
;
for
that
only
is
the
sense
of
First-born
here
,
not
referring
to
any
after
,
but
to
none
before
,
Col.
i.
14.
begotten
before
any
creature
,
in
honour
above
all
creatures
,
endued
with
all
the
rights
of
primogeniture
,
even
as
man
also
.
Now
three
things
belonged
to
the
First-born
Son
,
the
Priesthood
,
the
preheminence
,
or
regal
Dignity
,
and
a
double
or
larger
portion
.
He
is
the
High-Priest
of
our
profession
,
Heb.
iii.
1.
The
great
High-Priest
of
the
Christian
Profession
and
Religion
.
He
2.
the
Head
of
his
Church
,
Col.
i.
18.
To
whom
all
power
is
given
in
heaven
and
earth
,
S.
Mat.
xxviii
.
18.
He
3.
also
anointed
with
the
oyl
of
gladness
above
his
fellows
,
Psal.
xlv
.
8.
A
portion
of
grace
far
above
others
,
S.
Iohn
i.
16.
That
in
all
things
he
might
have
the
preheminence
,
being
the
First-born
,
as
well
of
the
dead
as
of
the
living
,
says
S.
Paul
,
Col.
i.
18.
All
these
mysteries
we
have
wrapt
up
in
the
title
of
the
First-born
,
that
by
it
he
is
intimated
to
be
our
Prince
,
our
Priest
,
our
elder
Brother
,
one
in
whom
all
fulness
,
who
should
be
therefore
so
acknowledg'd
and
us'd
,
be
first
entertain'd
in
our
affections
,
be
the
first
birth
our
souls
should
travel
with
,
and
our
affections
and
actions
bring
forth
.
But
there
are
more
wrapt
up
in
his
being
wrapt
in
Swadling-clothes
,
then
can
readily
be
exprest
.
All
the
benefits
that
came
by
him
were
wrapt
up
and
not
understood
,
till
the
Clothes
both
of
the
Manger
and
the
Grave
were
unwrapt
by
his
Resurrection
.
He
seem'd
not
what
he
was
,
shewed
not
what
he
came
for
until
then
.
All
the
while
before
nothing
but
folds
,
and
things
folded
up
,
the
Cross
made
up
or
involved
in
his
Cratch
(
for
of
the
form
of
a
Cross
the
Cratch
some
say
was
made
)
mans
salvation
in
Gods
Incarnation
,
the
Churches
growth
in
the
Virgins
bringing
forth
,
many
brethren
in
the
First-born
among
them
.
His
Glory
2.
that
was
wrapt
up
in
those
Clothes
,
his
God-head
in
the
Man-hood
,
the
Word
in
Flesh
,
Eternity
in
days
,
Righteousness
in
a
body
like
to
a
body
of
Sin
,
Wisdom
in
the
infancy
of
a
Child
,
Abundance
in
Poverty
,
Glory
in
disrespect
,
the
Fountain
of
Grace
in
a
dry
barren
dusty
Land
,
eternal
light
in
Clouds
,
and
everlasting
life
in
the
very
image
of
death
;
will
you
see
the
Clothes
that
hid
this
treasure
,
not
from
men
only
,
but
from
Devils
?
The
espousals
of
just
Ioseph
,
and
holy
Mary
hid
Christs
Conception
of
a
Virgin
.
The
crying
of
an
Infant
in
a
Cradle
,
the
bringing
forth
without
sorrow
.
The
Purification
her
entire
Virginity
.
The
Circumcision
his
extraordinary
Generation
,
without
any
sin
.
His
flight
conceal'd
his
Power
,
his
Baptism
his
unspotted
Innocence
.
His
open
Prayers
to
his
Father
his
infinite
Authority
and
Equality
with
him
.
His
sad
sufferings
obscur'd
his
perfect
Righteousness
.
The
poverty
and
meanness
of
his
life
the
height
and
greatness
of
his
Birth
:
and
the
ignominy
of
his
Death
the
immensity
of
his
Glory
.
His
Gospel
3.
that
was
wrapt
up
in
Clothes
,
that
seeing
we
might
see
and
not
presently
understand
,
a
mystery
kept
secret
since
the
world
began
;
his
Doctrine
wrapt
in
parables
,
his
Grace
covered
in
the
Sacraments
,
the
inward
Grace
in
the
outward
Elements
,
his
great
Apostolick
Function
in
poor
simple
Fishermen
,
his
Vniversal
Church
in
a
few
obscur'd
Disciples
of
Iudea
,
the
height
of
his
knowledge
in
the
simplicity
of
Faith
,
the
excellency
of
his
Precepts
in
the
plainness
of
his
Speech
,
and
the
Glory
of
the
end
they
drive
to
in
the
humility
of
the
way
they
lead
:
well
may
the
Prophet
exclaim
,
Vere
tu
es
Deus
absconditus
,
Psal.
lv
.
15.
Verily
thou
art
a
God
that
hidest
thy self
,
O
God
of
Israel
,
the
Saviour
.
Well
may
we
admire
thy
folds
and
wrappings
up
,
O
God
,
and
not
strive
to
pry
into
thy
secrets
,
thy
goings
out
,
and
thy
comings
in
;
and
all
thy
counsels
are
past
finding
out
:
to
thee
only
it
belongs
to
know
them
,
to
us
to
obey
and
submit
to
them
,
and
adore
them
.
Yet
4.
he
was
thus
wrapt
up
to
shew
us
our
condition
,
that
the
beauty
and
sweetness
of
Christianity
as
well
as
Christ
,
of
Christians
as
well
as
Christ
,
appears
not
outwardly
,
or
but
in
rags
.
We
cannot
see
the
Christians
strength
for
the
weaknesses
that
surround
him
,
nor
his
joy
for
the
afflictions
that
encompass
him
,
nor
his
happiness
for
the
worldly
calamities
that
oppress
him
,
nor
his
wisdom
for
the
foolishness
of
Preaching
,
that
so
much
delights
him
,
nor
his
riches
for
the
poor
condition
he
is
sometimes
brought
to
,
nor
his
honour
for
the
scoffs
and
reproaches
of
the
world
he
often
labours
under
.
He
seems
unknown
,
when
he
is
well
known
;
dying
when
he
only
lives
,
kill'd
when
he
is
but
chastned
,
sorrowful
though
always
rejoycing
,
poor
yet
making
rich
,
as
having
nothing
,
and
possessing
all
things
,
2
Cor.
vi
.
9
,
10.
Thus
the
Christian
you
see
is
wrapt
up
,
as
soon
as
he
is
born
;
nay
,
and
his
very
life
also
is
wrapt
up
with
Christ
in
God
,
Col.
iii.
3.
Nay
lastly
,
our
practice
and
duty
is
wrapt
up
with
him
.
He
is
wrapt
up
in
poor
Clothes
,
that
we
might
be
wrapt
up
in
stolâ
primâ
,
the
best
Robe
,
his
Robe
of
Righteousness
,
that
we
might
put
on
the
white
Linen
of
the
Saints
.
Wrapt
up
again
.
2.
he
was
,
his
hands
and
feet
bound
up
like
a
Childs
,
that
by
the
vertue
of
it
our
hands
and
feet
might
be
loosed
to
do
the
works
of
Christ
,
and
run
the
way
of
peace
:
he
is
made
a
Child
that
we
might
be
perfect
men
in
him
;
he
brought
forth
,
that
we
might
bring
forth
the
fruits
of
good
works
,
and
godly
living
.
The
next
mysteries
lie
coucht
with
him
in
the
Manger
;
where
in
a
strait
and
narrow
compass
he
lies
,
that
he
may
open
Heaven
wide
to
all
believers
,
all
that
keep
a
strait
and
strict
watch
over
their
ways
and
actions
.
Where
2.
uses
to
lie
the
Beasts
provender
;
there
lies
he
also
who
is
the
bread
that
came
down
from
Heaven
to
feed
us
,
who
are
often
more
unreasonable
than
the
Beasts
;
they
know
their
owner
:
the
Oxe
and
Ass
does
so
,
says
God
,
but
my
people
do
not
theirs
;
they
will
but
satisfie
,
nature
,
we
burthen
it
;
they
will
but
eat
and
drink
to
satisfie
,
men
are
grown
so
sensual
they
cannot
be
satisfied
.
We
have
made
our selves
fit
for
the
Manger
,
which
made
Christ
lie
there
,
to
see
if
he
could
fill
us
,
seeing
nothing
can
.
3.
In
the
Manger
among
the
Beasts
,
that
we
might
sadly
consider
what
we
have
made
our selves
,
and
change
our
sensual
lives
,
now
he
is
come
into
the
Stable
to
call
us
out
.
4.
There
he
lies
in
a
place
without
any
furniture
or
trimming
up
,
that
we
might
by
the
place
be
instructed
that
the
beauty
of
Christ
wants
no
external
setting
out
:
that
2.
his
beauty
is
omnis
ab
intus
,
all
within
,
and
his
Spouse
is
all
glorious
within
,
Psal.
xlv
.
That
3.
our
eyes
might
not
be
diverted
from
him
by
any
outward
splendours
,
but
wholly
fixt
upon
himself
.
That
4.
by
his
very
first
appearance
we
might
know
his
Kingdom
was
not
of
this
world
;
he
was
no
temporal
King
,
we
might
see
by
his
Furniture
and
Palace
:
that
lastly
we
might
know
he
came
to
teach
us
new
ways
of
life
,
and
sanctifie
to
us
the
way
of
poverty
and
humility
.
5.
In
the
Stable
.
For
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
word
for
Manger
is
,
a
place
for
Horses
by
the
way
;
that
we
might
understand
our
life
here
is
but
a
journey
,
and
our
longest
stay
but
that
of
Travellers
by
the
way
;
and
therefore
there
he
places
himself
for
all
comers
,
by
his
Incarnation
and
Birth
,
to
conduct
them
home
into
their
Country
,
our
Country
which
is
above
.
Nor
is
it
6.
without
a
mystery
that
there
was
no
room
for
him
in
the
Inn.
Inns
are
places
of
much
resort
and
company
,
and
no
wonder
if
Christ
be
too
commonly
thrust
out
thence
.
They
are
made
houses
of
licentiousness
and
revelling
;
no
wonder
if
Christ
be
not
suffered
to
be
there
.
They
are
places
of
more
worldly
business
;
and
no
wonder
neither
that
there
is
often
there
no
room
for
him
,
when
the
business
is
so
different
from
his
,
and
mens
minds
so
much
taken
up
with
it
:
Into
the
Stable
,
or
whither
he
will
he
may
go
for
them
,
they
heed
him
not
;
there
is
no
room
for
him
in
the
Inn
,
that
is
where
much
company
,
or
riot
,
or
too
much
worldly
business
is
.
That
there
was
no
room
for
him
in
the
Inn
,
puts
us
to
enquire
how
it
came
about
,
and
we
find
it
was
a
time
of
the
greatest
concourse
;
and
in
that
also
lastly
there
is
a
mystery
,
all
this
done
at
such
a
time
,
that
so
all
might
know
that
it
belonged
to
a●l
to
know
the
Birth
and
posture
of
their
Saviour
,
his
coming
,
and
his
coming
in
humility
to
save
them
.
At
such
a
time
,
in
such
a
place
,
in
such
a
case
,
so
poor
,
so
forlorn
,
so
despicable
,
without
respect
,
without
conveniences
wast
thou
born
,
O
Lord
,
that
we
through
thy
want
might
abound
,
through
thy
neglect
might
be
regarded
,
through
thy
want
of
room
,
room
on
earth
,
might
find
room
in
heaven
:
O
happy
Rags
,
more
p●ecious
than
the
Purple
of
Kings
and
Emperours
!
O
holy
Manger
,
more
glorious
than
their
golden
Thrones
!
The
poverty
of
those
Rags
are
our
riches
,
the
baseness
of
the
Manger
our
glory
,
his
wrapping
and
binding
up
,
our
loosing
from
Death
and
Hell
;
and
his
no
room
,
our
eternal
Mansions
.
Thus
we
have
twice
run
over
the
Text
,
pickt
out
both
the
moral
and
the
mystery
of
every
circumstance
in
it
of
our
Saviours
Birth
;
I
hope
we
have
shewed
you
mysteries
enow
,
and
you
have
seen
humility
enough
.
But
it
is
not
enough
to
see
the
one
or
the
other
,
unless
now
we
take
up
the
Virgin
Maries
part
,
which
is
behind
,
bring
forth
this
First-born
to
our
selves
;
suffer
him
to
be
born
in
us
,
who
was
born
for
us
,
and
bring
forth
Christ
in
our
lives
,
wrap
him
and
lay
him
up
with
all
the
tenderness
of
a
Mother
.
The
pure
Virgin
pious
soul
is
this
She
that
brings
forth
Christ
;
the
nourishing
and
cherishing
of
him
and
all
his
gifts
and
graces
is
this
wrapping
him
in
Swadling-clothes
;
the
laying
up
his
Word
,
his
Promises
,
and
Precepts
in
our
hearts
,
is
the
laying
him
in
the
Manger
.
What
though
there
be
no
room
for
him
in
the
Inn
,
though
the
world
will
not
entertain
him
?
the
devout
soul
will
find
a
place
to
lay
him
in
,
though
it
have
nothing
of
its
own
but
rags
,
a
poor
ragged
righteousness
:
for
our
righteousness
,
says
the
Prophet
,
is
but
menstruous
rags
;
yet
the
best
it
hath
it
will
lay
him
in
:
and
though
it
have
nothing
but
a
Manger
,
a
poor
strait
narrow
soul
,
none
of
the
cleanliest
neither
to
lodge
him
in
;
yet
such
as
it
is
,
he
shall
command
it
,
his
lying
there
will
cleanse
it
,
and
his
righteousness
piece
up
our
rags
.
What
though
there
be
no
room
for
him
in
the
Inn
?
I
hope
there
is
in
our
houses
for
him
:
'T
is
Christmas
time
,
and
let
's
keep
open
house
for
him
;
let
his
Rags
be
our
Christmas
Rayment
,
his
Manger
our
Christmas
cheer
,
his
Stable
our
Christmas
great
Chamber
,
Hall
,
Dining-room
.
We
must
clothe
with
him
,
and
feed
with
him
,
and
lodge
with
him
at
this
Feast
.
He
is
now
ready
by
and
by
to
give
himself
to
eat
;
you
may
see
him
wrapt
ready
in
the
Swadling-clothes
of
his
blessed
Sacrament
:
you
may
behold
him
laid
upon
the
Altar
as
in
his
Manger
,
do
but
make
room
for
him
,
and
we
will
bring
him
forth
and
you
shall
look
upon
him
,
and
handle
him
,
and
feed
upon
him
:
bring
we
only
the
rags
of
a
rent
,
and
torn
,
and
broken
,
and
contrite
heart
;
the
white
linen
cloths
of
pure
intentions
and
honest
affections
to
swathe
him
in
:
wrap
him
up
fast
,
and
lay
him
close
to
our
souls
and
bosoms
:
't
is
a
day
of
mysteries
,
't
is
a
mysterious
business
we
are
about
;
Christ
wrapt
up
,
Christ
in
the
Sacrament
,
Christ
in
a
mystery
;
let
us
be
content
to
let
it
go
so
,
believe
,
admire
,
and
adore
it
.
'T
is
sufficient
that
we
know
Christs
swadling-clothes
,
his
Righteousness
will
keep
us
warmer
than
all
our
Winter
Garments
:
his
rags
hold
out
more
storms
than
our
thickest
clothes
,
let
's
put
them
on
.
His
Manger
feeds
us
better
than
all
the
Asian
delicates
,
all
the
dainties
of
the
world
;
let
's
feed
our
souls
upon
him
.
His
Stable
is
not
hang'd
here
with
Arras
,
or
deck'd
with
gilded
furniture
:
but
't
is
hang'd
infinitely
with
gifts
and
graces
:
the
Stable
is
dark
,
but
there
is
the
Light
of
the
world
to
enlighten
it
.
The
smell
of
the
Beasts
our
sins
,
are
perfumed
and
taken
away
with
the
sweet
odours
of
holy
pardon
and
forgiveness
:
the
incondite
noise
of
the
Oxe
,
and
Ass
,
and
Horse
are
still'd
with
the
musick
of
the
heavenly
Host
;
the
noise
of
our
sins
,
with
the
promises
of
the
Gospel
this
day
brought
to
us
.
Let
us
not
then
think
much
to
take
him
wrapt
up
,
that
is
in
a
Mystery
,
without
examining
how
and
which
way
we
receive
him
;
't
is
in
the
condition
he
comes
to
us
.
Let
us
be
content
with
him
in
his
rags
,
in
his
humblest
and
lowest
condition
;
't
is
the
way
he
comes
to
day
:
let
us
our selves
wrap
and
lay
him
up
in
the
best
place
we
can
find
for
him
,
though
the
best
we
have
will
be
little
better
then
a
Manger
.
What
though
there
be
no
room
for
him
in
the
Inn
,
in
worldly
souls
,
I
hope
yet
ours
will
entertain
him
,
invite
him
too
,
and
say
as
Laban
said
to
Abraham's
servant
,
Gen.
xxiv
.
31.
Come
in
,
thou
blessed
of
the
Lord
,
come
in
,
come
in
thou
blessed
Child
,
come
in
;
wherefore
standest
thou
without
?
I
have
prepared
the
house
,
and
room
for
the
Camels
,
the
house
for
thee
,
my
soul
for
thee
thy self
,
and
my
body
for
the
Camels
,
those
outward
Elements
that
are
to
convey
thee
.
They
are
not
fitted
,
they
are
not
fitted
as
thou
deservest
;
but
thou
that
here
acceptedst
of
rags
,
accept
my
poor
ragged
preparations
.
Thou
that
refusedst
not
the
Manger
,
refuse
not
the
Manger
of
my
unworthy
heart
to
lie
in
;
but
accept
a
room
in
thy
Servants
soul
;
turn
in
to
him
and
abide
with
him
.
Thy
poverty
,
O
sweet
Iesu
,
shall
be
my
patrimony
,
thy
Weakness
my
Strength
,
thy
Rags
my
Riches
,
thy
Manger
my
Kingdom
;
all
the
dainties
of
the
world
,
but
chaff
to
me
in
comparison
of
thee
,
and
all
the
room
in
the
world
,
no
room
to
that
wheresoever
it
is
,
that
thou
vouchsafest
to
be
:
Heaven
it
is
wheresoever
thou
stayest
or
abidest
;
and
I
will
change
all
the
house
and
wealth
I
have
,
for
thy
Rags
and
Manger
.
These
holy
births
and
raptures
,
or
the
like
,
must
our
souls
this
day
bring
forth
to
answer
this
days
blessed
birth
.
'T
is
a
day
of
bringing
forth
,
sure
then
there
's
no
being
barren
.
Bring
forth
fruits
therefore
worthy
of
repentance
;
these
,
Christ
this
day
came
to
call
for
:
bring
forth
fruits
worthy
of
the
day
,
and
the
blessing
of
it
,
Holiness
,
Thankfulness
,
and
Humility
,
Faith
and
Piety
,
they
become
it
.
Bring
our
first-born
,
our
first
and
chiefest
thoughts
,
our
prime
and
chief
endeavours
to
attend
him
from
his
Cratch
to
his
Cross
:
wrap
we
up
and
bind
our
souls
with
holy
resolutions
to
his
perpetual
service
,
lay
them
humbly
at
his
feet
,
let
not
his
Poverty
,
or
Rags
,
or
Manger
,
or
Reproach
fright
or
scare
us
from
it
,
but
make
room
for
him
,
and
receive
him
;
lay
him
up
and
bind
him
fast
unto
our
souls
,
visit
him
with
the
Shepherds
,
and
sing
of
him
with
the
Angels
,
and
rejoyce
in
his
Birth
,
with
all
its
happy
and
mysterious
circumstances
.
So
when
the
first-born
from
the
dead
shall
come
again
to
raise
us
up
,
come
wrapt
in
Clouds
,
and
rob'd
in
Glory
,
we
shall
be
caught
up
to
meet
him
in
the
Clouds
,
and
be
received
of
him
into
eternal
dwellings
,
there
to
follow
him
in
long
white
robes
,
and
be
with
him
for
ever
.
Be
it
so
unto
thy
Servants
,
O
Lord
.
THE
THIRD
SERMON
ON
Christmas-Day
.
St.
JOHN
i.
16.
And
of
his
fulness
have
all
we
received
,
and
grace
for
grace
.
OF
his
fulness
!
of
whose
fulness
?
of
Verbum
Car●'s
ver.
14.
for
thither
this
Ejus
points
us
,
this
day
leads
us
.
To
the
Word
made
Flesh
,
to
Christ's
,
to
His.
Yet
of
his
fulness
when
so
made
?
Of
his
emptiness
it
would
be
rather
.
Of
his
emptiness
to
day
it
is
,
that
we
have
all
received
,
that
we
still
receive
all
:
There
is
nothing
we
receive
,
but
't
is
from
this
days
emptiness
;
and
there
is
nothing
that
we
receive
not
from
it
,
from
his
this
days
emptying
himself
into
the
form
of
a
servant
,
from
this
days
exinanition
.
Yet
is
it
a
day
of
fulness
too
.
His
thus
very
emptying
himself
for
us
,
his
thus
very
emptying
himself
upon
us
,
is
the
very
fulness
of
his
grace
,
and
favour
to
us
:
the
day
then
,
wherein
it
was
,
a
day
of
fulness
,
wherein
he
was
full
,
and
we
were
fill'd
;
he
full
of
grace
,
and
we
fill'd
from
it
.
The
fulness
of
time
,
the
Apostle
calls
it
upon
this
accompt
,
Gal.
iii.
4.
A
day
wherein
Law
and
Prophets
,
Types
and
Promises
came
all
to
their
full
,
were
fulfilled
:
we
received
them
all
fulfilled
to
us
.
A
day
wherein
he
gave
,
and
we
received
,
gave
himself
with
all
his
fulness
,
and
we
received
him
.
So
then
we
here
did
,
and
I
hope
we
here
will
do
so
too
.
A
day
then
this
worthy
to
be
observed
in
our
generation
,
wherein
to
fill
our
hearts
with
gladness
,
and
our
tongues
with
joy
,
to
return
back
somewhat
for
our
great
receipts
,
to
confess
we
received
a
great
grace
to
day
by
his
coming
to
us
,
grace
upon
grace
,
favour
upon
favour
by
it
.
To
return
therefore
2.
Gratiam
pro
gratiâ
,
thanks
to
him
for
his
grace
,
and
do
it
3.
to
the
full
too
,
with
full
mouths
,
in
full
Congregations
,
so
to
answer
to
his
fulness
somewhat
like
.
For
to
Vs
,
this
,
We
,
reacheth
too
,
this
fulness
pours
out
still
.
We
therefore
in
all
reason
to
acknowledge
it
,
as
well
as
any
we
whosoever
,
at
any
time
whensoever
,
at
all
times
whatsoever
;
but
at
the
full
time
,
this
time
howsoever
.
No
time
comes
amiss
to
do
it
in
,
but
this
time
it
comes
best
,
a
word
in
season
always
best
.
Now
here
's
a
day
of
fulness
,
and
a
Text
of
fulness
.
There
wants
nothing
but
our
fulness
of
praise
and
duty
for
it
;
fulness
of
humility
and
thankfulness
to
receive
it
.
All
the
We
in
the
Text
received
it
so
no
doubt
,
all
that
will
be
of
the
We
,
of
St.
Iohns
Congregation
,
will
receive
it
in
the
day
,
will
be
glad
this
day
to
receive
it
,
and
thank
God
for
it
.
God
for
sending
,
Christ
for
coming
with
this
fulness
to
us
:
be
glad
with
Abraham
to
see
a
day
,
with
the
Shepherds
to
hear
a
Text
,
that
brings
news
and
tidings
of
it
,
be
full
glad
at
it
.
And
it
will
become
us
well
to
do
so
,
we
have
good
reason
,
for
all
this
fulness
is
for
us
.
His
fulness
for
our
filling
:
He
full
that
we
might
be
filled
.
The
fulness
his
,
the
redundance
ours
,
ours
the
benefit
,
we
receive
the
grace
,
grace
for
grace
,
one
grace
after
another
,
till
we
also
come
to
a
kind
of
fulness
too
,
the
fulness
of
the
stature
of
Christ
.
That
we
may
then
receive
it
as
we
ought
,
know
we
that
in
the
Text
there
is
a
fulness
and
a
filling
to
be
considered
:
the
fulness
his
,
the
filling
ours
.
Of
his
fulness
we
all
,
there
's
his
fulness
,
a
complete
,
gracious
,
glorious
,
communicative
,
universal
fulness
.
Of
his
we
have
all
received
,
and
grace
for
grace
;
there
's
our
filling
,
a
good
,
plentiful
,
gracious
,
universal
filling
too
.
Yet
to
understand
them
fully
both
,
both
the
fulness
and
the
filling
,
we
must
consider
this
fulness
.
First
,
whose
it
is
.
2.
What
it
is
.
3.
In
what
respect
it
is
.
4.
How
great
it
is
.
5.
How
large
it
is
,
five
particulars
.
First
,
His
it
is
whom
we
read
of
a
verse
or
two
before
;
for
ejus
is
a
Relative
,
and
refers
to
the
Antecedent
.
Secondly
,
A
fulness
it
is
that
is
answerable
to
his
greatness
,
fulness
with
a
double
Article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
emphatick
fulness
,
a
perfect
fulness
.
Thirdly
,
To
him
it
is
,
or
his
it
is
,
as
he
is
Verbum
Caro
,
ver.
14.
God
and
Man
both
,
both
natures
fulness
,
according
to
them
both
:
for
this
ejus
has
not
more
syllables
than
natures
,
and
relates
as
well
to
the
one
as
to
the
other
.
Fourthly
,
So
great
it
is
,
that
it
may
,
nay
,
that
it
does
communicate
it self
,
and
yet
is
fulness
still
.
De
plenitudine
,
nor
case
,
nor
preposition
can
take
any
thing
from
it
,
to
diminish
it
.
Fifthly
,
So
large
that
it
extends
as
far
as
all
:
all
some
way
or
other
partake
of
it
,
more
or
less
,
according
to
their
capacity
and
receipt
.
Consider
we
must
again
2.
in
the
filling
.
That
1.
't
is
not
an
Active
,
but
a
Passive
filling
,
as
it
were
,
a
being
filled
,
a
receiving
:
that
2.
't
is
a
receiving
of
,
not
a
receiving
all
,
not
a
perfect
fulness
,
but
a
proportional
.
That
't
is
3.
a
receiving
gratis
,
nothing
but
meer
gratia
in
it
,
of
grace
,
not
of
desert
.
That
't
is
4.
yet
a
receiving
sufficient
,
full
,
every
one
enough
;
and
that
not
single
grace
neither
,
but
one
for
another
,
one
after
another
,
one
upon
another
.
That
't
is
5.
a
general
business
,
all
receiving
somewhat
,
some
grace
or
other
,
and
that
seldom
or
never
by
it self
:
none
without
receiving
.
That
6.
it
is
from
Christ
,
from
him
it
is
,
from
his
grace
,
and
from
his
fulness
,
that
we
receive
whatever
we
receive
.
That
lastly
,
grace
for
grace
it
is
,
for
some
end
and
purpose
it
is
,
that
we
receive
it
,
receive
grace
,
that
we
may
say
grace
,
give
thanks
,
and
acknowledge
it
.
2.
Receive
grace
,
that
we
may
shew
grace
;
receive
grace
from
God
,
that
we
may
shew
it
unto
men
.
3.
Receive
grace
even
for
grace
it self
,
to
increase
and
grow
in
it
daily
more
and
more
,
till
both
it
and
we
come
both
to
perfection
.
Of
all
these
this
is
the
sum
,
that
in
Christ
there
is
fulness
,
all
fulness
,
fulness
in
both
natures
,
fulness
that
contents
not
it self
,
till
it
have
fill'd
others
,
till
it
fill
us
all
.
That
from
this
fulness
we
receive
,
receive
all
we
have
;
all
we
have
,
though
not
all
he
has
,
all
sorts
of
graces
fitting
for
us
;
and
all
gratis
,
are
therefore
to
give
thanks
for
it
,
as
we
have
received
,
so
to
repay
again
grace
for
grace
.
And
of
all
,
this
is
the
scope
,
the
Exaltation
of
Christ
,
and
of
his
grace
,
the
scope
of
the
Text
,
the
Sermon
,
and
the
day
.
'T
is
but
making
it
yours
too
,
and
then
all
will
be
full
.
And
that
it
may
so
,
I
begin
now
particularly
to
open
to
you
all
this
fulness
;
where
I
am
first
to
shew
you
whose
it
is
.
His
fulness
.
1.
His
you
know
is
a
Relative
,
must
relate
to
somewhat
that
is
before
;
His
,
to
some
that
was
spoken
of
before
:
who
's
that
?
one
to
whom
Saint
Iohn
bare
witness
,
that
he
was
before
,
ver.
15.
long
before
in
the
beginning
,
ver.
1.
but
was
fain
to
draw
nearer
,
e're
we
could
see
him
,
or
his
fulness
;
to
draw
himself
into
the
flesh
,
e're
we
could
fully
discern
his
grace
,
or
behold
his
glory
,
was
made
flesh
,
the
word
made
flesh
,
ver.
14.
the
only
begotten
of
the
Father
,
become
the
only
born
of
a
Virgin
Mother
,
before
we
hear
of
any
one
full
of
grace
and
truth
.
This
word
,
this
eternal
word
,
this
only
begotten
Son
of
God
,
is
He
,
this
,
His
,
belongs
to
:
yet
this
fulness
,
then
fully
His
,
when
he
was
made
the
Son
of
Man
.
In
that
first
appeared
the
fulness
of
his
love
,
the
fulness
of
his
Word
and
Promise
,
the
fulness
of
his
Grace
and
Mercy
,
the
infinite
grace
and
favour
done
to
our
flesh
,
the
fulness
of
his
truth
,
and
reality
above
all
those
empty
types
and
shadows
,
which
more
amus'd
,
then
fill'd
the
world
.
The
body
,
that
's
of
Christ
,
says
the
Apostle
,
Col.
ii
.
17.
the
full
body
of
truth
,
full
bodied
grace
,
never
till
he
took
a
body
to
make
it
full
.
The
Law
that
could
not
fill
us
;
the
very
life
of
things
there
was
poured
out
at
the
foot
of
the
Altar
,
and
all
the
rest
went
into
smoke
.
The
Prophets
they
could
not
fill
us
with
any
thing
but
expectation
,
fill
us
with
good
words
;
but
alas
!
they
are
but
wind
,
would
have
proved
so
too
,
had
not
he
embodied
them
.
All
the
world
could
not
fill
us
,
the
fulness
of
time
was
not
come
upon
it
,
till
the
Son
of
fulness
came
:
all
that
was
in
it
till
he
came
was
vanity
and
emptiness
;
could
neither
satisfie
it self
nor
us
.
'T
is
Christ
that
filleth
all
in
all
,
Ephes.
i.
23.
He
the
end
of
the
Law
,
the
completion
of
the
Prophets
,
the
fulness
of
the
World
.
To
him
it
is
that
this
fulness
is
attributed
,
to
the
fulness
of
Christ
,
Ephes.
iv
.
13.
In
him
it
is
,
it
dwells
,
Col.
i.
19.
So
it
pleased
God
,
says
the
Apostle
there
;
so
to
gather
together
in
one
all
things
in
Christ
,
both
which
are
in
heaven
,
and
which
are
in
earth
,
even
in
him
,
Ephes.
i.
10.
Fulness
must
needs
be
his
,
in
whom
all
things
are
gathered
altogether
,
in
whom
earth
and
heaven
together
.
2.
Thus
the
fulness
you
see
is
his
,
and
it
being
the
fulness
of
Heaven
and
Earth
,
you
see
in
general
what
his
fulness
is
.
In
particular
it
cannot
be
measured
.
It
is
as
high
as
Heaven
,
what
canst
thou
do
?
deeper
then
Hell
,
what
canst
thou
know
?
the
measure
of
it
is
longer
then
the
earth
,
and
broader
then
the
Sea
,
Job
xi
.
8
,
9.
There
is
no
end
of
his
fulness
,
no
more
than
of
his
greatness
:
In
him
are
hid
all
the
treasures
of
wisdom
and
knowledge
,
Col.
ii
.
3.
all
wisdom
and
knowledge
treasured
up
in
him
,
all
in
the
very
knowing
him
,
all
the
very
treasures
of
wisdom
and
knowledge
,
the
choicest
to
be
found
there
,
all
even
hidden
and
obscured
by
his
,
swallow'd
up
in
that
;
he
knows
all
,
and
to
know
him
is
to
know
all
the
highest
Wisdom
,
the
deepest
knowledge
is
but
silliness
and
ignorance
,
in
respect
of
his
,
hides
it self
at
the
comparison
,
as
lesser
lights
do
at
the
Suns
glaring
Beams
,
in
him
is
all
knowledge
,
and
in
the
knowledge
of
him
is
all
wisdom
hidden
and
contained
.
In
him
2.
is
the
fulness
of
grace
,
Full
of
grace
are
thy
lips
,
Psal.
xlv
.
3.
and
if
the
lip
's
full
,
the
heart
's
not
empty
;
for
out
of
the
abundance
there
,
the
fulness
here
,
the
very
stature
of
fulness
,
Ephes.
iv
.
13.
In
him
3.
is
the
fulness
of
truth
,
ver.
14.
so
full
,
that
he
is
stil'd
the
very
truth
it self
,
St.
John
xiv
.
6.
I
am
the
truth
,
the
truth
of
the
promises
,
all
the
promises
since
the
Creation
.
All
the
promises
of
God
are
in
him
yea
,
and
in
him
Amen
,
2
Cor.
i.
20.
The
truth
of
all
the
Types
,
and
Shadows
,
and
Sacrifices
from
the
worlds
first
cradle
:
the
true
Paschal
Lamb
,
the
true
Scape-Goat
,
the
true
High-Priest
,
Adam
,
and
Isaac
,
and
Ioseph
,
and
Ioshua
,
and
Samson
,
and
David
,
and
Solomon
,
were
but
the
representations
of
him
,
or
what
was
to
be
more
substantially
done
by
him
.
They
are
but
the
draughts
and
pictures
,
he
the
substance
all
the
way
.
To
him
they
all
related
,
had
not
their
offices
,
actions
,
or
passions
,
scarce
their
very
names
fulfilled
but
in
him
,
all
their
fulness
was
in
him
.
Their
truth
,
and
all
truth
besides
,
the
doctrine
of
truth
never
fully
delivered
,
never
fully
revealed
or
known
till
he
came
with
it
.
We
knew
it
but
in
pieces
,
we
saw
it
but
in
clouds
,
we
heard
it
but
in
dark
and
obscure
Prophesies
,
till
he
came
a
light
into
the
world
,
to
manifest
it
all
;
't
is
then
we
first
hear
of
the
whole
will
of
God
,
and
the
declaring
that
,
the
whole
counsel
of
God
,
Acts
xx
.
27.
truth
was
not
at
the
fulness
,
till
he
taught
it
.
Nor
4.
was
his
the
fulness
of
wisdom
and
knowledge
,
grace
and
truth
,
but
of
the
Spirit
too
:
not
by
measure
,
St.
Iohn
iii.
34.
but
immeasurably
full
He
,
all
the
graces
of
the
Spirit
,
and
all
of
them
to
the
full
in
him
.
The
Spirit
himself
proceeds
from
him
,
St.
Iohn
xv
.
26.
he
must
therefore
needs
be
full
of
that
.
Full
5.
with
the
fulness
of
Riches
too
,
the
unsearchable
riches
of
Christ
,
says
St.
Paul
,
Eph.
iii.
8.
so
full
that
we
can
find
out
no
bottom
of
it
,
come
to
no
end
of
it
,
unsearchable
.
His
fulness
6.
was
the
fulness
of
Glory
too
,
we
saw
it
,
says
St.
Iohn
,
two
verses
before
the
Text
;
such
a
glory
as
of
the
onely
begotten
Son
of
the
Father
,
and
that
sure
is
all
the
fulness
of
God
.
Yet
to
put
all
out
of
doubt
,
this
fulness
was
the
fulness
of
the
God-head
too
expresly
,
all
the
fulness
of
it
,
and
all
of
it
bodily
too
,
says
St.
Paul
,
Col.
ii
.
3.
Bodily
,
how
's
that
?
why
,
that
's
full
in
all
dimensions
,
in
all
dimensions
of
a
body
,
length
,
and
breadth
,
and
heighth
,
and
depth
;
the
length
and
infinity
of
his
Power
,
the
extent
and
breadth
of
his
Love
,
the
height
and
eminency
of
his
Majesty
,
the
depth
and
unfathomedness
of
his
Wisdom
,
all
met
together
in
Christ
.
3.
Nor
will
this
seem
strange
at
all
,
if
we
consider
for
our
third
point
,
in
this
fulness
,
how
and
in
what
respect
't
is
his
:
and
't
is
his
both
as
he
is
God
,
and
as
man
.
He
could
not
be
thus
full
as
I
have
told
you
,
unless
he
were
God
,
could
not
have
the
God-head
dwell
in
him
bodily
,
unless
God
were
in
the
body
,
unless
he
were
incarnate
God
.
Nor
could
other
kinds
of
his
fulness
be
in
him
,
unless
he
were
man
.
He
could
not
be
a
full
and
sufficient
Sacrifice
,
and
so
offered
for
one
,
had
he
not
been
man
,
nor
a
perfect
High
Priest
to
mediate
for
us
,
if
not
taken
from
among
men
;
the
great
promise
that
contains
all
the
rest
,
that
of
the
seed
of
the
Woman
,
could
not
have
been
fulfilled
,
would
not
have
had
its
fulness
from
him
but
as
man
.
The
very
attribute
of
fulness
speaks
him
God
;
none
full
but
God
;
no
fulness
or
satisfaction
but
in
him
;
yet
some
kinds
of
his
fulness
evidence
him
man
,
are
not
the
fulnesses
of
God
,
as
God
;
but
as
God
made
man
:
and
so
the
Evangelist
by
the
Context
delivers
it
:
as
the
fulness
of
the
word
made
flesh
,
of
the
eternal
word
becoming
man
.
This
fulness
is
the
fulness
of
Christ
,
and
Christ
is
both
God
and
Man
,
so
the
fulness
of
both
.
4.
And
such
a
fulness
,
that
none
runs
over
,
anointed
with
the
oyl
of
gladness
above
his
fellows
;
that
's
fulness
,
but
that
's
not
all
;
so
above
them
too
it
is
,
as
it
runs
down
upon
his
fellows
:
he
is
not
full
only
for
himself
,
for
us
it
was
,
that
he
was
born
,
that
he
was
given
,
that
he
was
anointed
,
that
he
was
full
,
full
of
grace
,
and
full
of
truth
,
and
full
of
glory
,
that
we
might
be
fill'd
with
grace
,
and
truth
,
and
glory
.
He
indeed
is
the
head
that
was
anointed
with
oyl
,
but
that
head
is
ours
;
the
Church
is
the
body
upon
which
it
runs
down
from
the
head
.
5.
And
that
not
to
the
near
parts
alone
,
to
the
beard
or
shoulders
,
but
even
to
the
skirts
of
the
garment
it
runs
,
so
full
it
runs
.
Ex
hoc
omnes
,
all
the
members
,
nay
all
the
clothes
;
not
only
those
that
are
true
members
of
the
Church
,
but
even
those
who
have
but
an
outward
relation
to
it
:
all
that
have
but
an
external
right
or
adherence
,
as
skirts
,
and
clothes
,
have
yet
some
benefit
of
this
oyl
,
of
this
fulness
of
his
.
Christ
is
no
niggard
,
his
fulness
nothing
so
stinted
(
as
some
narrow
and
envious
souls
will
have
it
)
here
's
enough
for
all
:
enough
for
the
whole
world
to
take
,
and
yet
leave
all
full
still
.
You
may
light
a
thousand
candles
at
one
,
and
yet
the
light
of
it
no
way
lessened
by
it
.
You
may
fill
a
thousand
worlds
,
if
there
were
so
many
,
from
his
fulness
,
and
yet
he
never
a
whit
the
less
full
.
Take
all
you
can
cope
,
all
that
will
,
nay
all
that
are
or
shall
be
,
here
's
still
for
all
,
as
much
as
at
the
first
;
O
the
depth
of
the
riches
of
the
fulness
of
Christ
!
I
could
fill
the
hour
,
I
could
fill
the
day
,
I
could
fill
all
the
remnant
of
my
days
with
the
discourses
of
it
;
and
should
I
do
it
,
I
could
yet
say
nothing
of
it
,
near
the
full
,
but
be
as
far
from
sounding
the
depth
of
it
at
the
end
,
as
I
was
at
the
beginning
.
I
pass
therefore
to
that
which
we
can
better
comprehend
,
easier
reach
,
our
filling
out
of
this
fulness
,
the
second
general
.
2.
Our
filling
is
here
said
to
be
receiving
.
Be
our
fulness
never
so
great
,
it
is
no
other
,
we
have
received
it
all
.
Alas
poor
things
,
we
have
nothing
of
our selves
.
What
hast
thou
that
thou
hast
not
received
?
says
the
Apostle
,
1
Cor.
iv
.
7.
Is
it
grace
?
that
grows
not
in
our
gardens
;
it
comes
from
Paradise
:
what
we
have
is
transplanted
from
thence
.
Is
it
nature
?
why
that
too
is
received
.
We
did
not
make
our selves
,
we
received
as
well
our
natural
as
our
spiritual
endowments
,
from
him
that
made
us
.
Is
it
glory
?
why
,
God
calls
it
his
glory
:
a
thing
he
will
not
share
,
but
by
beams
and
glances
.
What
should
I
now
mention
worldly
Riches
,
Estate
,
and
Honour
?
they
are
too
evidently
received
,
to
be
denied
they
are
so
.
'T
is
the
blessing
of
the
Lord
that
makes
rich
,
Prov.
xx
.
22.
so
Riches
are
received
.
I
shall
deliver
him
,
and
bring
him
to
honour
,
says
God
,
Psal.
xci
.
15.
so
Honour
is
received
.
And
the
earth
hath
God
given
to
the
children
of
men
,
Psal.
cxv
.
16.
so
our
Estates
and
Lands
,
every
Clod
and
Turf
of
them
is
received
.
For
the
earth
is
the
Lords
,
and
the
fulness
thereof
;
and
from
his
fulness
we
receive
of
it
what
we
have
.
Enough
this
to
humble
us
;
for
if
thou
hast
received
it
,
why
dost
thou
glory
,
as
if
thou
hadst
not
?
't
is
St.
Paul's
inference
upon
it
.
Thou
hast
no
reason
to
boast
thy self
O
man
,
thy
Honour
,
thy
Riches
,
thy
good
Parts
,
thy
Graces
,
they
are
not
from
thy self
,
thou
didst
but
receive
them
,
thou
hast
nothing
of
thine
own
,
why
art
thou
proud
?
And
2.
if
all
received
,
all
we
have
nothing
but
so
many
receipts
;
look
we
then
well
to
our
accounts
,
they
are
things
we
are
to
reckon
for
:
we
had
best
see
how
we
expend
them
,
that
at
the
general
Audit
we
may
give
up
our
accounts
with
joy
.
To
do
so
,
't
will
be
convenient
to
think
often
of
our
receipts
,
our
own
poverty
,
and
indigence
;
a
third
business
we
may
learn
hence
,
to
grow
sensible
of
our
emptinesses
and
necessities
,
that
we
are
a
meer
bill
of
receipts
,
so
much
received
to
day
,
so
much
yesterday
,
so
much
day
by
day
;
item
our
souls
,
item
our
bodies
,
item
our
health
,
item
our
wealth
,
and
so
on
ward
,
nothing
but
received
,
and
without
receiving
,
nothing
.
Upon
this
reflection
upon
our
own
vacuities
,
we
cannot
4.
but
open
our
hearts
to
receive
,
our
hands
to
take
any
thing
from
his
fulness
to
supply
us
;
to
desire
to
have
them
fill'd
,
our selves
fill'd
out
of
his
fulness
,
something
thence
to
make
us
full
.
2.
Yet
2.
we
must
not
expect
to
be
so
fill'd
,
that
we
should
have
an
absolute
or
perfect
plenitude
,
a
plenitude
without
a
diminishing
preposition
before
it
:
Plenitudinem
,
properly
speaking
,
it
will
not
be
;
de
plenitudine
,
that
's
the
proper
speech
,
somewhat
taken
from
fulness
,
a
kind
of
ablative
secondary
,
proportional
one
.
We
are
not
capable
of
other
,
somewhat
taken
off
the
height
,
somewhat
bated
of
the
perfection
of
it
.
With
this
fulness
it
was
,
that
the
blessed
Virgin
,
the
Protomartyr
St.
Stephen
,
St.
Peter
,
St.
Paul
,
St.
Barnabas
,
and
other
Saints
are
said
in
holy
Scripture
to
be
full
or
fill'd
,
full
of
Grace
,
or
full
of
Faith
,
or
full
of
the
Holy
Ghost
,
full
as
the
Bucket
,
not
as
the
Spring
;
full
as
the
Streams
,
not
as
the
Ocean
;
full
as
the
measure
,
not
as
the
immeasurable
;
full
with
a
fulness
of
abundance
,
not
of
redundance
;
of
sufficiency
,
not
of
efficiency
;
full
enough
for
our selves
,
but
not
for
others
:
Alas
poor
narrow
shallow
things
that
we
are
,
we
cannot
hold
enough
for
our selves
and
others
too
.
Take
from
the
Bucket
or
the
Stream
,
and
the
Bucket
will
not
be
full
,
and
the
Stream
will
want
of
what
it
had
.
Lest
there
be
not
enough
for
us
and
you
,
was
more
then
a
just
fear
of
the
wise
Virgins
:
there
is
not
,
will
not
,
cannot
be
enough
.
No
man
is
sanctified
by
anothers
Grace
,
no
man
justified
by
anothers
Faith
:
the
Fathers
goodness
will
not
satisfie
for
the
Sons
ungraciousness
,
nor
the
Mothers
Piety
for
the
Daughters
Vanity
;
their
Righteousness
be
it
as
full
as
it
can
,
will
but
suffice
only
for
themselves
;
't
is
only
Christs
Fulness
,
his
Grace
,
his
Righteousness
,
that
can
communicate
it self
,
that
we
can
take
any
thing
from
to
fill
up
our
own
.
Sufficient
I
think
this
,
to
read
us
a
second
lesson
of
humility
,
not
to
think
too
much
of
our
own
Righteousness
,
nor
to
pride
our selves
in
our
receipts
;
for
of
another
they
are
,
but
from
them
no
other
;
they
are
received
of
his
,
but
none
receive
of
ours
.
Sufficient
2.
this
too
to
teach
us
,
not
to
trust
to
the
Piety
of
our
Forefathers
,
as
if
their
fulness
of
good
works
should
excuse
our
emptiness
.
They
had
but
their
share
,
what
would
serve
their
turns
,
we
must
afresh
to
the
Spring-head
,
to
have
enough
to
serve
ours
.
And
the
comfort
is
in
the
next
point
,
that
it
will
cost
us
nothing
,
we
have
it
gratis
,
for
gratia
it
is
,
of
free
grace
and
favour
that
we
receive
it
.
3.
That
we
may
not
doubt
it
,
't
is
doubled
in
the
Text
,
redoubled
;
grace
,
all
meerly
grace
,
nothing
but
grace
,
from
it
,
and
for
it
,
and
by
it
.
Nothing
from
desert
,
nothing
from
works
;
for
if
of
works
,
not
of
grace
,
says
St.
Paul
,
Rom.
11.
6.
that's
plain
;
for
if
of
desert
,
not
of
grace
,
but
duty
:
not
bought
or
purchased
neither
,
freely
without
mony
,
says
the
Prophet
,
Isa.
55.
1.
Come
drink
,
and
eat
,
and
fill
your selves
.
The
Ocean
runs
not
freer
than
his
grace
.
Who
hath
first
given
unto
him
,
says
the
Apostle
,
Rom.
11.
35.
Who
first
?
why
no
body
sure
,
for
before
there
was
any
body
,
before
the
foundation
of
the
world
,
Ephes.
1.
4.
he
begun
with
us
;
even
then
gratificavit
nos
,
he
accepted
us
;
all
grace
from
the
beginning
.
Hence
too
is
a
lesson
of
humility
,
the
Text
and
day
is
full
of
it
,
from
one
end
of
the
Text
to
the
other
,
one
end
of
the
day
to
the
other
:
grace
,
grace
,
to
put
down
all
opinion
of
merit
or
desert
;
as
if
it
meant
to
teach
us
to
be
fill'd
with
humility
from
the
fulness
of
it
this
day
shewed
by
Christ
,
and
to
be
read
from
all
the
Texts
that
concern
it
;
as
if
grace
it self
had
this
day
appeared
to
teach
it
.
4.
So
much
perhaps
to
be
prest
the
rather
from
the
fulness
of
the
grace
that
now
follows
to
be
considered
in
the
next
particular
,
lest
by
the
abundance
of
it
we
should
be
exalted
above
measure
,
as
St.
Paul
by
the
abundance
of
his
Revelations
,
2
Cor.
xii
.
7.
For
men
may
be
proud
of
graces
,
and
here
are
store
received
in
the
Text.
1.
Gratiam
pro
gratiâ
,
the
grace
of
the
Gospel
for
the
grace
of
the
Law
,
that
's
the
more
abundant
,
says
St.
Paul
,
Rom.
v.
17
,
20.
though
this
was
a
grace
too
,
a
favour
when
time
was
,
and
that
such
,
he
shewed
no
such
grace
to
any
people
,
as
to
the
Iew.
To
them
the
Adoption
,
the
Glory
,
the
Covenants
,
the
giving
of
the
Law
,
the
Service
of
God
,
the
Promises
,
the
Fathers
,
the
coming
of
Christ
also
according
to
the
flesh
;
all
these
graces
appertained
,
Rom.
ix
.
4
,
5.
these
all
were
great
ones
,
but
the
Law
brought
nothing
to
perfection
,
Heb.
vii
.
19.
The
very
end
of
it
was
Christ
,
Rom.
x.
4.
The
Law
,
as
great
a
favour
as
it
was
,
was
but
the
Law
still
;
full
of
shadows
and
imperfections
,
full
of
rigours
without
ability
to
perform
them
:
That
came
by
Christ
,
the
very
grace
and
beauty
,
and
glory
of
the
Law
was
Christ
,
the
grace
of
the
Gospel
,
that
was
it
which
was
the
perfection
of
the
Law
,
the
fulness
of
the
Adoption
,
the
performance
of
the
Covenants
,
the
finishing
,
bringing
in
a
better
service
,
the
fulfilling
of
the
promises
,
the
expectation
of
the
Fathers
,
the
fulness
of
Christ
,
not
according
to
the
weakness
of
the
flesh
,
but
according
to
the
power
of
the
Spirit
,
and
of
an
endless
grace
.
This
is
de
plenitudine
right
,
over
and
above
all
graces
and
favours
that
were
shewed
before
,
all
that
ever
any
received
before
us
.
So
much
above
them
,
as
spiritual
and
eternal
blessings
are
above
the
temporal
,
as
the
reward
of
glory
is
above
all
other
rewards
;
for
grace
for
grace
2.
is
grace
for
glory
:
grace
given
us
by
Christ
,
to
the
end
we
may
obtain
eternal
glory
by
it
;
all
the
graces
(
If
I
may
so
call
the
good
works
of
the
Law
)
tended
only
to
temporal
promises
;
read
the
whole
Law
over
,
and
shew
me
any
other
if
you
can
;
the
grace
of
the
Gospel
of
Christ
it
is
,
that
first
revealed
the
hopes
of
glory
,
thence
the
Kingdom
of
Heaven
is
heard
of
first
,
there
first
of
grace
for
glory
,
grace
was
single
grace
,
till
Christ
took
a
second
nature
to
double
it
,
to
grace
all
to
us
.
And
3.
here
's
glory
again
for
grace
,
according
to
other
Interpreters
;
the
reward
as
sure
as
the
work
is
:
Grace
is
not
only
given
us
to
purchase
Glory
,
but
Glory
as
surely
given
us
for
that
Grace
.
The
glory
of
the
Law
,
or
the
works
of
the
Law
had
no
grace
at
all
,
was
but
a
kind
of
dark
dusky
thing
:
The
glory
of
the
Gospel
,
and
the
glory
after
it
,
and
from
it
,
is
that
only
that
exceeds
in
glory
.
Thus
Grace
is
doubled
upon
Grace
;
we
have
Grace
for
Glory
;
Grace
to
come
to
Glory
,
and
Glory
again
to
reward
our
Grace
:
two
great
ingredients
of
the
fulness
we
receive
,
&
gratiam
pro
gratiâ
,
even
each
of
these
for
the
other
.
Yet
to
make
the
Glory
yet
more
glorious
,
the
Grace
more
gracious
,
here
is
4.
Grace
for
Grace
;
yet
in
another
sense
,
one
Grace
for
another
,
one
to
advance
another
;
Grace
upon
Grace
,
that
we
may
have
Glory
upon
Glory
.
For
Christ
will
fill
us
,
if
we
will
,
with
more
than
a
simple
Grace
or
Glory
,
increase
and
advance
us
by
degrees
in
both
.
Grace
for
Grace
is
put
to
signifie
abundance
of
Graces
:
as
Iob
ii
.
4.
Skin
for
skin
,
skin
after
skin
,
one
thing
after
another
will
a
man
give
for
his
life
;
Grace
for
Grace
,
that
is
Grace
after
Grace
will
God
give
us
,
one
after
another
:
never
leave
giving
,
will
not
only
give
us
one
or
two
simple
graces
,
but
a
confluence
and
full
tide
of
them
;
one
crowding
upon
the
other
,
gratiam
cumulatam
,
Graces
upon
heaps
,
all
spiritual
blessings
,
Eph.
i.
3.
redemption
,
forgiveness
of
sins
,
ver.
7.
the
knowledge
of
the
mystery
of
his
will
,
ver.
9.
the
Seal
of
the
Spirit
,
ver.
13.
all
the
gifts
and
graces
of
the
Spirit
,
all
holy
Vertues
and
Accomplishments
,
all
sanctifying
and
edifying
Graces
,
for
to
procure
us
Grace
in
the
eyes
of
God
,
and
Graces
to
gain
us
Grace
in
the
eyes
of
men
:
Grace
to
make
our selves
gracious
in
the
sight
of
God
,
and
Grace
to
make
others
gracious
also
,
to
bring
others
into
Grace
,
into
the
Grace
of
the
Gospel
.
Thus
also
we
receive
,
and
this
And
here
hath
an
emphasis
,
and
't
is
this
,
to
denote
this
fulness
and
abundance
of
Grace
,
that
especially
,
whatever
else
.
Yet
this
And
may
be
an
adversative
,
as
much
as
sed
,
or
quamvis
;
peradventure
thus
we
receive
,
and
Grace
we
receive
,
and
Grace
in
this
abundance
,
but
not
all
Grace
alike
,
but
Grace
for
Grace
;
that
is
,
either
according
to
his
Grace
wherewith
he
loves
us
,
some
more
,
some
less
,
one
this
,
another
that
,
according
to
the
measure
of
the
gift
of
Christ
,
Ephes.
iv
.
7.
Or
2.
Grace
for
Grace
,
according
to
the
measure
of
the
use
we
make
of
one
Grace
,
we
receive
another
.
He
that
hath
,
to
him
shall
be
given
,
St.
Mat.
xiii
.
12.
Or
3.
Grace
for
Grace
,
that
is
one
after
this
manner
,
another
after
that
,
1
Cor.
vii
.
7.
One
receives
one
Grace
,
another
receives
another
,
not
all
alike
,
not
all
the
same
.
To
one
is
given
the
word
of
Wisdom
,
to
another
the
word
of
knowledge
,
to
another
Faith
,
&c.
1
Cor.
xii
.
8.
and
so
onward
:
and
which
adds
much
to
the
fulness
of
this
Grace
,
it
reaches
now
fifthly
unto
all
,
we
all
have
received
.
5.
All
is
a
large
word
,
yet
no
larger
then
Christs
Grace
.
Ho
every
one
,
cries
the
Prophet
,
every
one
come
take
it
,
Isa.
lv
.
1.
he
disgraces
Christs
Grace
,
nay
ungraces
it
,
that
ties
it
up
only
to
I
know
not
what
elect
ones
.
All
things
were
made
by
him
,
ver.
3.
and
received
they
nothing
by
it
?
He
fills
all
things
living
with
plenteousness
,
Psal.
cxlv
.
16.
and
receive
they
nothing
?
He
enlightens
every
man
that
comes
into
the
world
,
ver.
9.
and
is
that
nothing
neither
?
1.
Does
he
that
receives
light
from
Christ
,
receive
nothing
?
Yes
,
yes
,
all
receive
some
benefit
or
other
from
Christs
coming
;
It
were
to
deny
his
fulness
,
to
deny
that
.
All
the
Patriarchs
that
went
before
,
all
drank
of
the
same
Rock
,
which
Rock
was
Christ
,
1
Cor.
x.
4.
they
received
their
fill
of
him
,
according
to
the
capacity
of
their
Vessels
.
All
the
Prophets
that
followed
after
,
they
also
were
partakers
of
the
same
Grace
,
in
another
manner
.
But
they
that
followed
him
,
they
,
Gentiles
as
well
as
Iews
,
they
above
all
receiued
and
Grace
for
Grace
.
Nay
,
I
am
perswaded
,
that
there
was
no
man
,
no
creature
;
there
is
no
man
,
no
creature
(
the
Devils
only
excepted
)
but
receive
some
benefit
or
other
from
this
fulness
;
the
goodness
of
God
which
is
not
willing
that
any
should
perish
,
but
that
all
should
come
to
repentance
,
and
to
everlasting
life
,
2
S.
Pet.
iii.
9.
would
not
suffer
any
to
perish
for
want
of
receiving
that
without
which
they
could
not
but
perish
,
that
first
Grace
which
might
in
some
measure
dispose
him
for
a
second
,
and
so
forward
,
were
he
but
willing
to
work
with
it
.
Nay
,
even
We
,
and
what
were
we
?
We
that
were
his
enemies
,
St.
Paul
tells
us
,
we
receive
reconcilement
by
his
Grace
;
and
why
not
any
enemies
as
well
as
we
?
We
that
were
haters
of
God
,
Rom.
i.
30.
and
hateful
to
men
,
Tit.
iii.
3.
We
that
were
dead
in
trespasses
and
sins
,
Ephes.
ii
.
1.
full
of
all
abominable
iniquities
;
we
received
pardon
of
them
all
,
and
were
received
to
Grace
:
and
what
reason
have
we
then
to
exclude
any
,
who
be
they
what
they
will
,
cannot
be
worse
than
we
were
once
,
nor
in
less
capacity
to
receive
it
:
To
be
sure
,
omnes
will
reach
them
all
,
and
God
is
gracious
to
all
,
not
only
to
them
that
call
upon
him
,
but
to
them
also
that
never
seek
him
,
nor
call
upon
him
,
Isa.
lxv
.
1.
This
is
Grace
indeed
,
and
't
is
that
makes
up
the
fulness
,
that
shews
it
full
.
6.
'T
is
time
we
should
know
to
whom
we
owe
it
:
look
we
back
again
once
more
to
the
ejus
,
and
you
have
it
.
Of
his
fulness
,
that
is
,
of
Christs
,
it
is
that
we
thus
all
receive
;
that
we
receive
all
this
,
Ephes.
i.
6.
In
the
beloved
it
is
,
that
we
are
thus
gratified
,
thus
grac'd
,
thus
begrac'd
.
And
the
beloved
is
he
in
whom
he
was
well-pleased
with
us
all
,
S.
Mat.
iii.
17.
Grace
and
Truth
,
why
?
that
's
true
Grace
,
and
that
came
by
Iesus
Christ
,
in
the
verse
next
the
Text.
We
were
all
ungracious
Children
;
he
the
only
gracious
Son
,
who
makes
us
gracious
.
In
him
he
chose
us
,
Ephes.
i.
4.
In
him
he
predestinated
us
to
the
adoption
of
Children
,
ver.
5.
In
him
he
hath
made
us
accepted
,
ver.
6.
In
him
we
have
redemption
,
forgiveness
,
and
the
very
riches
of
grace
,
ver.
7.
All
in
him
,
and
without
him
nothing
.
So
get
him
,
and
get
all
;
lose
him
,
and
lose
all
.
Acts
iv
.
12.
There
is
no
other
name
but
his
,
no
other
Grace
but
his
,
by
which
we
can
be
saved
.
From
the
Grace
he
had
with
his
Father
from
the
beginning
,
we
have
ours
in
time
,
from
the
Grace
he
hath
purchased
with
him
,
to
which
he
was
exalted
by
his
obedience
,
Phil.
ii
.
9.
we
are
also
exalted
to
his
Grace
.
From
the
Grace
wherewith
he
loved
us
,
are
we
made
partakers
of
his
Grace
.
He
design'd
it
for
us
,
he
he
deserv'd
it
for
us
,
he
infuses
it
into
us
,
he
works
it
in
us
,
and
after
all
he
has
yet
reserved
a
greater
for
us
,
an
eternal
Glory
for
the
reward
of
Grace
.
7.
How
can
we
now
then
,
lastly
,
but
render
Grace
for
Grace
?
say
grace
,
and
bless
him
over
this
plenty
and
fulness
;
cry
Grace
,
Grace
unto
it
,
as
the
Prophet
has
it
,
Zach.
iv
.
7.
proclaim
,
and
tell
it
to
the
world
,
fill
our
lips
with
Songs
and
Hymns
of
Praise
,
fill
the
Congregations
with
his
Glory
,
and
the
world
with
telling
out
his
goodness
.
To
do
it
the
better
,
to
do
the
greater
right
to
his
Grace
,
let
us
take
the
Grace-cup
in
our
hand
and
do
it
:
the
Cup
which
Christ
blessed
,
and
gave
to
us
to
remember
him
,
and
his
Grace
in
.
We
call
it
a
receiving
,
let
us
then
receive
it
,
receive
,
and
answer
this
receiving
in
the
Text
,
with
the
receiving
in
the
day
;
receive
we
him
and
his
fulness
,
him
and
his
graces
,
him
with
all
thankfulness
,
reverence
,
and
devotion
.
Set
we
our selves
to
do
it
,
to
draw
waters
out
of
these
wells
of
salvation
,
Isa.
xii
.
3.
by
the
hand
of
Faith
,
and
bucket
of
Humility
,
out
of
these
Fountains
of
our
Saviour
:
So
the
Latin
reads
it
,
whose
side
runs
out
blood
and
water
,
full
streams
of
grace
and
pardon
,
and
all
the
gifts
of
the
Holy
Spirit
,
if
we
will
but
come
hither
to
draw
or
drink
them
.
We
call
it
a
receiving
,
and
so
it
is
,
the
most
signal
receiving
,
that
we
have
,
a
receiving
him
full
and
whole
,
Body
and
Blood
,
Flesh
and
Spirit
,
really
,
though
not
corporally
both
;
let
us
therefore
receive
it
:
Open
we
but
our
mouths
wide
,
and
he
will
fill
them
;
open
we
our
mouths
to
beg
,
and
we
shall
receive
;
open
them
wide
and
full
,
and
we
shall
be
fill'd
with
fulness
too
,
to
day
at
this
full
table
,
a
table
at
this
time
full
of
all
heavenly
delicates
and
dainties
.
Yet
as
we
must
open
our
mouths
,
so
we
must
open
our
hands
too
,
our
mouths
to
receive
,
our
hands
to
give
.
We
receive
of
Christ
,
't
is
fit
we
give
somewhat
out
of
our
receipts
;
we
receive
of
his
fulness
,
't
is
but
proportionbale
,
that
we
give
out
of
our
fulness
to
those
that
are
not
full
,
that
our
abundance
may
be
the
supply
of
others
want
,
as
Christs
fulness
is
of
ours
:
'T
is
a
day
of
fulness
,
and
all
would
be
full
,
the
poor
as
well
as
the
rich
,
that
all
mouths
might
this
day
be
filled
with
his
praise
,
1
Cor.
xi
.
20.
This
is
not
to
eat
the
Lords
Body
,
for
one
to
be
full
,
(
I
give
it
the
easiest
word
)
another
to
be
hungry
,
the
poor
must
have
their
share
;
they
that
have
not
,
says
the
Apostle
,
that
is
the
poor
.
'T
is
a
Communion
,
and
all
must
communicate
,
one
way
or
other
,
poor
and
all
.
'T
is
a
feast
of
fulness
both
in
the
Church
and
in
the
House
,
all
must
communicate
of
this
days
fulness
one
way
or
other
,
in
one
sort
or
other
;
and
surely
when
we
have
filled
our selves
with
the
fulness
of
this
house
,
we
cannot
but
fill
others
with
the
fulness
of
ours
.
And
yet
there
is
one
more
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
another
fulness
,
to
which
this
grace
and
fulness
leads
us
,
to
be
filled
henceforward
with
goodworks
,
to
be
filled
with
the
fruits
of
Righteousness
,
and
all
the
knowledge
of
Christ
.
For
this
it
is
,
that
this
fulness
is
received
,
that
this
grace
is
received
,
that
this
Grace-cup
,
the
cup
of
Salvation
is
received
,
that
all
gifts
and
graces
are
received
,
that
we
increase
in
grace
,
go
on
in
goodness
,
proceed
in
all
kinds
of
holy
vertues
,
till
we
come
to
the
fulness
of
Christ
,
to
the
fulness
of
his
grace
here
,
and
of
his
glory
hereafter
.
Send
down
thy
Grace
,
O
heavenly
Father
,
that
we
may
all
receive
this
fulness
at
thy
hand
;
empty
us
of
our
sins
,
empty
us
of
our selves
,
that
we
may
henceforward
be
only
fill'd
with
thee
:
fill
us
this
day
with
the
plenteousness
of
thy
table
,
and
reject
us
not
,
though
too
unworthy
;
fill
us
every
day
with
the
plenteousness
of
thy
Grace
,
and
leave
us
not
to
our
own
weakness
,
that
we
may
go
on
from
grace
to
grace
,
from
strength
to
strength
,
from
vertue
to
vertue
,
till
we
come
to
be
filled
with
the
plenteousness
of
thy
house
,
to
the
fulness
of
joy
,
and
pleasure
,
and
grace
,
and
glory
for
evermore
.
Amen
.
Now
to
the
God
and
Author
of
all
this
fulness
,
all
our
receipts
,
all
good
gifts
and
graces
;
to
the
Father
that
gives
,
to
the
Son
that
purchas'd
,
to
the
Holy
Ghost
that
conveys
them
to
us
,
be
all
the
fulness
of
thanks
,
and
praise
,
and
honour
,
and
glory
,
for
ever
and
ever
.
THE
FOURTH
SERMON
ON
Christmas-Day
.
1
TIMOTHY
i.
15.
This
is
a
faithful
saying
,
and
worthy
of
all
acceptation
,
that
Christ
Iesus
came
into
the
world
to
save
Sinners
,
of
whom
I
am
chief
.
THis
is
a
faithful
saying
.
And
this
is
the
day
that
made
it
so
,
faithful
and
true
,
wherein
it
could
first
be
truly
said
,
that
Christ
Iesus
came
into
the
world
to
save
sinners
:
for
which
both
Text
and
Day
are
well
worthy
of
acceptation
.
Turn
the
whole
Scripture
over
,
you
will
find
no
saying
there
more
faithful
,
that
speaks
God
more
faithful
,
more
to
have
kept
his
promise
,
than
this
that
tells
us
that
Christ
Jesus
is
come
into
the
world
.
He
in
whom
all
his
promises
are
fulfilled
.
And
run
through
the
year
you
will
find
no
day
more
faithful
than
this
that
presents
us
the
ground
of
all
our
Faith
,
Christ
Iesus
come
to
save
sinners
.
Worthy
of
all
acceptation
,
too
,
they
must
needs
be
both
,
both
Text
and
Day
,
that
brings
salvation
:
above
all
to
sinners
(
of
which
ye
are
a
part
,
and
the
Preacher
chief
.
)
I
cannot
but
with
gladness
preach
it
,
nor
you
but
with
joy
and
attention
hear
it
:
especially
to
day
,
the
day
he
came
in
;
in
a
time
accepted
,
in
the
day
of
salvation
,
when
Text
and
time
so
happily
meet
.
The
day
makes
the
Text
seasonable
.
The
business
of
the
Text
makes
the
Day
acceptable
.
The
necessities
of
poor
sinners
make
both
comfortable
.
God
make
the
Sermon
profitable
too
,
and
we
have
all
we
can
desire
to
day
.
The
Text
to
be
sure
promises
fair
:
and
St.
Paul
himself
finds
so
much
comfort
in
it
by
his
own
experience
,
of
the
truth
and
sweetness
of
it
in
the
former
verses
12
,
13.
that
he
here
commends
it
to
us
,
as
a
saying
worthy
all
the
respect
that
we
can
give
it
,
worthy
to
be
preach'd
,
worthy
to
be
believed
,
worthy
to
be
laid
hold
on
,
worthy
to
be
laid
up
faithfully
and
remembred
,
That
Christ
Iesus
came
into
the
world
to
save
sinners
.
After
which
saying
,
nor
he
nor
we
have
any
more
to
say
then
that
we
are
the
chief
of
them
,
so
particularly
to
apply
it
.
[
And
that
I
hope
we
will
to
day
.
For
the
whole
end
both
of
the
saying
it self
,
and
S.
Paul's
saying
it
,
is
but
to
dispose
and
move
us
worthily
to
accept
Christ
now
he
is
come
(
for
whose
coming
the
Church
and
we
have
been
this
month
preparing
.
)
And
the
sum
of
it
to
put
us
1.
in
comfort
,
first
that
how
sadly
soever
things
look'd
with
us
before
his
coming
,
by
his
coming
now
we
may
be
sav'd
,
for
Christ
Iesus
came
to
save
sinners
,
and
to
put
us
secondly
in
the
way
how
we
may
;
by
believing
,
1.
this
faithful
saying
for
a
truth
:
by
accepting
it
2.
for
a
word
worthy
all
acceptance
;
by
confessing
lastly
our selves
the
most
unworthy
of
it
,
yet
the
chief
that
need
it
.
Thus
you
have
the
full
sense
of
the
Text
,
and
both
the
Doctrine
and
Vse
of
Christmas
in
it
.
The
Doctrine
,
that
Christ
Iesus
came
into
the
world
to
save
sinners
;
the
Doctrine
of
Christmas
.
The
Vse
of
it
,
to
take
it
every
one
of
us
to
himself
;
take
himself
to
be
the
quorum
primus
,
the
chief
of
the
quorum
concerned
in
it
,
the
chief
of
sinners
;
and
therefore
chiefly
interessed
in
Christs
coming
.
This
the
Vse
both
of
the
Doctrine
and
the
Day
,
to
apply
them
both
,
and
cry
out
every
one
of
us
with
St.
Paul
,
'T
is
I
,
and
I
,
and
I
,
for
whom
He
came
.
In
the
Doctrine
there
are
these
particulars
.
-
1.
That
Christ
Iesus
came
into
the
world
.
-
2.
That
He
came
to
save
sinners
.
-
3.
That
He
came
to
save
the
chiefest
of
them
,
the
very
quorum
primi
of
them
.
What
is
it
else
to
S.
Paul
or
us
?
or
why
does
he
bring
himself
in
upon
no
better
title
?
-
4.
That
all
these
are
faithful
sayings
,
and
worthy
of
acceptation
;
all
single
,
such
;
but
all
together
make
up
a
saying
worthy
all
acceptation
:
the
very
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
saying
above
all
sayings
,
the
whole
Word
and
Gospel
it self
;
the
Word
after
which
no
word
can
be
said
:
nothing
beyond
it
.
Of
which
therefore
surely
the
Vse
2.
must
needs
be
great
if
we
throughly
apply
it
:
and
four
ways
there
are
to
do
it
in
the
Text
,
four
Vses
we
are
to
make
of
it
.
-
1.
If
a
saying
,
a
faithful
saying
it
be
,
we
then
faithfully
to
believe
it
.
-
2.
If
worthy
acceptation
,
we
then
worthily
to
accept
it
.
-
3.
If
it
reach
the
chief
sinners
too
,
our
chief
business
then
,
with
St.
Paul
,
humbly
to
apply
it
to
our
own
particular
;
not
think
much
any
of
us
to
say
,
quorum
ego
primus
;
not
to
stick
to
confess
our selves
the
chiefest
among
them
that
are
sinners
,
so
we
may
be
found
chief
,
or
second
,
or
any
one
among
them
that
are
saved
.
-
4.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
is
,
a
special
saying
this
is
,
not
to
be
wrapt
up
in
silence
then
,
nor
hudled
up
within
private
walls
,
but
to
be
spoken
,
and
spoken
out
,
cried
and
proclaimed
to
all
the
world
.
And
all
this
lastly
I
add
to
be
done
to
day
.
That
indeed
is
not
in
the
Text
,
but
't
is
in
the
Time
,
and
never
better
to
be
done
then
now
to
day
:
That
's
the
right
use
of
this
Holy
time
,
that
to
which
the
Church
designs
Christmas
:
to
proclaim
Christs
coming
into
the
world
to
save
sinners
,
and
to
call
them
in
all
to
come
to
him
.
To
carry
on
the
design
,
I
go
on
now
with
the
Text
,
and
begin
with
the
first
branch
of
the
Doctrine
there
,
that
Christ
Iesus
came
into
the
world
.
1.
That
he
did
so
this
great
day
is
witness
,
worthy
therefore
to
be
kept
for
ever
for
a
witness
of
it
;
and
they
that
keep
it
not
,
to
be
suspected
that
they
do
not
think
he
did
,
nor
believe
that
there
was
any
such
matter
.
Yet
that
such
a
one
there
was
,
one
Iesus
that
went
about
doing
good
,
the
Iews
his
rankest
enemies
will
not
deny
it
.
That
that
Iesus
was
the
Christ
,
though
the
Iews
will
not
,
the
Samaritans
will
confess
it
,
S.
Iohn
iv
.
43.
Christ
and
Jesus
too
,
the
Christ
,
the
Saviour
of
the
world
;
nay
,
the
Christ
indeed
,
and
the
Saviour
indeed
,
and
they
know
it
,
they
say
there
.
Nay
of
the
Jews
too
,
many
believed
it
,
S.
Iohn
vii
.
31.
believed
and
justified
it
.
Nor
did
they
it
without
good
ground
;
the
many
Miracles
that
he
did
in
the
confirmation
of
it
,
the
performing
what
was
prophesied
of
the
Messiah
,
Isa.
xxxv
.
6.
and
lxi
.
1.
The
opening
the
eyes
of
the
blind
,
the
making
the
lame
to
walk
,
the
deaf
to
hear
,
the
dumb
to
speak
,
the
cleansing
the
Lepers
,
the
raising
the
dead
,
the
preaching
to
the
poor
the
Gospel
of
peace
,
those
pure
and
holy
,
and
comfortable
Doctrines
that
he
taught
;
were
a
sufficient
resolution
to
S.
Iohn
Baptists
question
:
that
it
was
He
that
should
come
,
and
we
should
look
for
no
other
,
S.
Mat.
xi
.
3
,
4
,
5.
no
other
than
He.
Indeed
we
need
not
:
for
this
Iesus
is
a
Iesus
of
another
sort
,
of
another
manner
of
spelling
(
't
is
observ'd
)
then
all
former
Iesus's
,
then
Iesus
the
Son
of
Nun
,
or
Iesus
the
Son
of
Iosedec
,
or
Iesus
the
Son
of
Syrach
;
this
Iehoscuah
,
Iesus
or
a
Iehoscuah
(
for
't
is
so
in
the
Hebrew
)
is
with
the
points
of
Iehovah
in
it
,
a
Iehovah
,
Iesus
,
a
Saviour
that
is
the
Lord
,
as
the
Angel
tells
us
,
St.
Luke
ii
.
11.
A
Iesus
never
the
like
before
,
a
Iesus
above
every
Iesus
,
a
name
now
above
every
name
,
a
name
to
which
Heaven
,
and
Earth
,
and
Hell
must
bow
:
never
did
they
to
any
Iesus
else
.
And
as
this
name
now
above
every
name
,
so
this
coming
of
his
above
every
coming
.
We
sometimes
call
our
own
births
,
I
confess
,
a
coming
into
the
world
;
but
properly
,
none
ever
came
into
the
world
but
he
:
For
1.
He
only
truly
can
be
said
to
come
who
is
before
he
comes
,
so
were
not
we
;
only
he
so
.
2.
He
only
strictly
comes
who
comes
willingly
;
our
crying
and
strugling
at
our
entrance
into
the
world
,
shews
how
unwillingly
we
come
into
it
.
He
alone
it
is
that
sings
out
,
Lo
,
I
come
,
Psal.
xl
.
3.
He
only
properly
comes
,
who
comes
from
some
place
or
other
:
Alas
!
we
had
none
to
come
from
but
the
womb
of
nothing
.
He
only
had
a
place
to
be
in
before
he
came
.
Now
such
a
Iesus
,
as
this
,
as
has
God
in
his
name
,
and
must
be
conceived
to
be
also
so
by
the
way
of
his
coming
,
may
well
be
the
Messiah
that
should
come
into
the
world
,
Iesus
the
Christ
.
We
need
seek
no
further
,
especially
if
it
be
the
Iesus
that
comes
to
save
sinners
.
And
he
it
is
says
our
next
particular
.
2.
Nay
the
Angel
said
so
before
he
was
born
.
He
had
the
name
given
him
for
the
purpose
,
S.
Mat.
i.
21.
Thou
shalt
call
his
name
Iesus
:
for
why
?
For
he
shall
save
his
people
from
their
sins
.
Himself
professes
he
came
for
the
purpose
,
to
call
sinners
to
repentance
,
S.
Luke
v.
32.
and
that
's
to
save
them
;
yea
so
for
them
,
that
there
's
a
non
veni
to
others
;
he
came
for
no
other
:
to
speak
truth
,
there
were
no
other
to
come
for
.
Omnes
aberraverunt
,
We
were
all
sinners
:
So
if
he
came
for
the
best
of
us
,
he
yet
came
for
sinners
,
for
them
or
no
body
.
But
so
,
for
such
,
as
not
for
them
that
were
not
such
;
so
altogether
for
sinners
,
as
not
at
all
for
the
righteous
.
I
came
not
to
call
the
righteous
,
not
them
,
but
sinners
as
it
were
in
opposition
to
them
.
Indeed
,
Opus
non
habent
,
they
had
no
need
of
his
coming
.
The
whole
need
not
the
Physician
,
S.
Mat.
ix
.
12.
but
they
that
are
sick
,
and
they
are
sinners
.
In
a
word
,
not
only
so
for
sinners
,
as
before
the
righteous
,
and
as
it
were
against
the
righteous
,
but
so
for
sinners
too
;
as
for
the
worst
first
,
for
the
greatest
of
them
above
the
least
,
the
quorum
primi
to
be
the
primi
,
the
chiefest
sinners
he
chiefly
came
for
:
that
's
the
third
Point
of
this
great
Doctrine
of
the
Text.
3.
Look
the
company
he
keeps
,
you
'l
say
so
.
Publicans
and
Sinners
(
the
most
emphatical
of
the
name
)
there
you
find
him
,
so
often
,
that
he
is
accused
for
it
by
the
righteous
,
the
Scribe
and
Pharisee
,
S.
Mark
ii
.
16.
So
for
the
most
enormous
sinners
it
seems
,
that
the
righteous
cannot
bear
it
;
they
are
scandalized
at
it
.
One
would
think
they
were
so
still
,
that
are
so
much
against
Christs
saving
any
body
but
themselves
,
that
they
will
allow
him
neither
to
save
,
nor
come
to
save
any
body
but
the
Elect.
True
indeed
he
saves
none
but
the
Elect
,
that
is
,
he
saves
none
but
them
that
are
and
shall
be
sav'd
,
but
he
came
to
save
even
them
too
that
shall
not
be
saved
.
Not
for
our
sins
only
,
says
S.
Iohn
expresly
,
but
for
the
sins
of
the
whole
world
,
S.
John
ii
.
2.
The
whole
world
,
be
it
as
large
as
it
will
,
and
the
sins
of
it
,
be
they
as
great
as
they
can
,
and
all
the
sins
of
the
world
indefinitely
,
be
they
whose
they
will
in
it
;
for
wicked
Manasses
his
as
well
as
good
Hezekiah's
;
for
Noahs
Drunkenness
,
Lots
Incest
,
Davids
Adultery
,
Solomons
Idolatry
,
S.
Peters
Apostacy
,
S.
Pauls
persecuting
and
blaspheming
,
for
all
sorts
of
sins
and
sinners
.
So
they
be
Saints
say
they
,
though
they
be
of
the
world
says
He
,
He
is
a
propitiation
for
them
all
▪
would
have
all
men
sav'd
,
says
S.
Paul
,
1
Tim.
ii
.
4.
even
them
that
deny
him
.
When
he
has
bought
them
,
says
S.
Peter
,
2
S.
Pet.
ii
.
1.
'T
is
neither
a
true
nor
faithful
saying
,
nor
much
worth
the
accepting
,
as
many
receivers
as
it
has
,
that
says
otherwise
,
that
binds
up
his
coming
only
to
the
Elect.
For
if
not
for
all
,
they
may
be
out
for
all
their
brags
,
may
be
too
righteous
to
be
in
,
among
the
sinners
;
among
the
righteous
,
that
he
says
himself
he
came
not
for
.
This
saying
that
we
are
for
,
That
Christ
Iesus
came
into
the
world
to
save
sinners
,
is
a
faithful
saying
,
worthy
all
acceptation
,
even
the
chiefest
the
world
affords
,
to
be
received
by
all
,
whilst
it self
rejects
none
.
And
that
it
is
so
we
are
now
to
shew
you
in
all
particulars
:
That
't
is
a
faithful
saying
,
first
,
That
word
has
many
senses
,
and
this
saying
is
faithful
in
them
all
,
in
all
those
senses
,
in
all
its
parts
.
1.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
certus
&
indubitatus
,
and
a
faithful
saying
,
is
1.
a
certain
and
undoubted
truth
.
Christs
coming
is
no
less
.
We
know
it
,
says
S.
Iohn
;
know
that
the
Son
of
God
is
come
,
even
his
Son
Iesus
Christ
,
1
S.
Iohn
v.
20.
Come
,
and
come
in
the
flesh
,
1
S.
John
iv
.
3.
that
's
sure
enough
into
the
world
;
and
none
but
the
spirit
of
Antichrist
,
says
he
,
none
but
Hereticks
will
deny
it
.
An
Angel
this
day
proclaimed
it
;
a
whole
Choire
came
this
day
down
to
celebrate
it
,
the
Wisemen
a
while
after
came
from
the
ends
the
earth
to
see
it
.
Nothing
but
what
we
have
seen
with
our
eyes
,
which
we
have
looked
upon
,
and
our
hands
have
handled
,
do
we
declare
in
it
,
says
S.
Iohn
,
1
S.
Iohn
i.
1.
The
whole
Land
of
Iudea
daily
saw
it
,
millions
have
died
for
the
truth
of
it
,
and
the
whole
world
is
witness
of
it
.
And
't
is
certain
,
he
came
for
sinners
,
to
seek
and
save
them
,
S.
Luke
xix
.
10.
keep
them
from
being
lost
,
came
and
went
for
them
,
came
into
the
world
,
and
went
out
of
it
,
died
to
save
them
.
Whilst
we
were
yet
sinners
he
did
so
,
Rom.
v.
8.
gave
commission
besides
,
that
when
he
was
gone
remission
should
be
preach'd
to
sinners
all
the
world
over
in
his
name
,
S.
Luke
xxiv
.
47.
This
takes
in
the
chiefest
,
makes
that
certain
too
,
that
he
excludes
none
;
for
to
save
the
world
he
came
,
says
he
that
lay
in
his
bosom
,
and
knew
his
heart
,
to
save
and
not
to
judge
it
.
That
comes
but
ex
eventu
,
when
men
will
not
be
sav'd
.
To
judge
or
condemn
them
was
not
his
business
,
unless
they
were
such
as
would
not
be
sav'd
;
and
are
there
any
so
great
sinners
as
would
not
?
2.
And
all
this
is
not
only
true
and
faithful
,
or
certain
in
it self
,
but
makes
2.
all
Gods
former
sayings
to
be
so
too
.
It
fulfils
the
Promises
,
it
perfects
the
Sacrifices
,
it
answers
the
Types
,
it
compleats
all
the
Prophesies
that
went
before
:
all
was
shadow
till
this
substance
came
;
all
their
good
and
happiness
was
but
coming
till
Iesus
came
;
all
was
but
say
and
say
,
meer
words
,
till
this
eternal
Word
leapt
down
from
Heaven
.
This
coming
of
Christ
gave
faith
and
credit
to
them
all
.
Now
God
is
fully
prov'd
to
be
faithful
,
and
all
his
Promises
and
Prophesies
full
and
true
:
Now
Iacob's
Shiloh
,
Isaiah's
Immanuel
,
Ieremiah's
Branch
,
Daniels
Messiah
,
Zachariah's
Day-spring
,
Hagga●'s
desire
of
all
Nations
is
come
into
the
world
,
and
all
the
Sacrifices
of
Bulls
,
and
Rams
,
and
Lambs
,
and
Goats
recapitulated
in
this
Holy
Lamb
;
and
all
the
Types
from
the
beginning
of
the
world
compleated
in
this
great
antitype
to
day
beginning
to
appear
,
in
the
end
of
the
world
,
as
the
Apostle
speaks
,
to
put
away
sin
,
Heb.
ix
.
26.
Ay
,
that
's
the
business
that
makes
this
saying
yet
more
faithful
in
the
way
we
are
now
speaking
of
;
this
putting
away
sin
,
or
saving
sinners
.
This
Lo
I
come
puts
an
end
and
period
to
all
Burnt-offerings
and
Sacrifices
for
sin
,
Psal.
xl
.
No
more
of
them
to
be
heard
of
when
this
true
Sacrifice
is
once
brought
into
the
world
:
All
the
old
Prophesies
end
here
too
.
For
to
bear
our
iniquities
,
to
make
his
soul
an
offering
for
sin
,
to
make
intercession
for
the
transgressors
,
comes
this
righteous
Servant
,
as
the
Prophet
Isaiah
stiles
him
,
Isa
,
lxiii
.
10
,
11
,
12.
And
,
to
finish
the
transgression
,
to
make
an
end
of
sins
,
to
make
reconciliation
for
iniquity
,
comes
Daniels
Messiah
,
Dan.
ix
.
24.
And
now
he
is
come
,
they
all
are
at
an
end
,
their
words
made
good
,
and
all
is
true
,
all
faithful
and
true
.
And
if
iniquity
,
transgressions
,
and
sins
be
enough
to
take
in
all
sorts
of
sinners
(
as
no
doubt
it
is
)
his
coming
to
save
the
chiefest
of
them
,
does
but
the
more
fulfil
the
truth
of
all
.
3.
But
the
words
are
faithful
3.
in
another
sense
,
not
the
fulfilling
only
of
our
Fore-fathers
Faith
,
but
the
full
of
ours
.
For
to
believe
Christ
Iesus
came
into
the
world
to
save
sinners
,
is
to
believe
all
we
are
obliged
to
believe
,
either
of
God
,
or
Christ
,
or
of
our selves
.
In
the
word
Christ
is
the
whole
Trinity
,
his
own
Person
and
Offices
compris'd
;
in
Iesus
and
his
coming
both
his
Natures
:
in
sinners
is
our
own
.
And
in
his
coming
into
the
world
to
save
them
,
is
the
whole
work
and
business
of
our
Redemption
.
Will
you
see
them
how
they
rise
?
Why
?
to
be
Christ
is
to
be
anointed
,
and
to
be
anointed
supposes
as
well
him
that
does
anoint
,
which
S.
Peter
says
,
was
God
the
Father
,
Acts
iv
.
27.
the
first
Person
,
and
that
with
which
he
is
anointed
,
which
the
same
Apostle
tells
us
was
the
Holy
Ghost
,
Acts
x.
38.
the
third
Person
,
as
well
as
him
that
is
anointed
,
whom
the
second
Psalm
makes
God
the
Son
the
second
Person
.
And
this
anointing
too
implies
all
his
Offices
of
King
,
Priest
,
and
Prophet
:
they
anointed
all
of
them
,
and
he
anointed
to
be
them
all
.
Here
are
all
the
Persons
in
the
Trinity
,
and
therein
his
own
,
with
all
his
Offices
besides
.
2.
Iesus
is
his
name
;
that
signifies
a
Saviour
,
and
that
speaks
him
God
.
Ego
sun●
,
&
praeter
me
non
est
,
Isa.
xliii
.
11.
None
can
be
truly
so
but
He.
But
his
coming
into
the
world
,
that
shewed
us
he
was
man
.
There
's
both
his
natures
.
And
3.
In
the
title
of
Sinners
,
there
's
our
own
,
that
tells
us
what
we
poor
things
are
:
poor
wretched
sinners
that
want
a
Saviour
.
Lastly
,
his
coming
into
the
world
is
but
a
short
expression
of
all
he
did
and
suffered
in
it
:
and
to
save
sinners
is
to
take
thence
a
Church
unto
himself
,
to
purifie
and
cleanse
them
from
their
sins
,
to
raise
them
first
from
the
death
of
Sin
here
,
to
the
life
of
Righteousness
,
to
the
communion
of
Saints
,
and
to
raise
them
at
last
from
the
death
of
the
Grave
unto
the
life
of
Glory
;
yea
,
the
communion
of
Saints
hereafter
.
This
is
the
sum
of
the
Christian
Faith
,
and
't
is
all
summ'd
up
here
:
all
the
Articles
of
the
Creed
,
nay
the
whole
Gospel
it self
in
this
one
single
period
;
Christ
Iesus
came
into
the
world
to
save
sinners
.
A
saying
which
is
not
only
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
now
not
only
faithful
,
but
the
full
Faith
it self
.
Faithful
it
is
4.
in
another
acception
.
Fidelis
est
qui
nunquam
fallet
,
not
like
those
Aquae
infideles
,
that
the
Prophet
Ieremiah
complains
of
,
Ier.
xv
.
18.
those
faithless
streams
,
those
shallow
brooks
that
fail
and
dry
away
when
we
most
need
them
.
When
all
other
waters
fail
us
,
this
Fountain
that
was
set
open
for
Iudah
,
and
Ierusalem
,
Ezek.
xiii
.
1.
will
run
still
.
When
all
other
comforts
are
dried
up
and
gone
,
this
of
Christ
Jesus
coming
will
be
coming
still
:
When
all
other
sayings
put
together
will
not
heal
our
wounds
,
nor
refresh
our
weariness
,
nor
cool
our
heat
,
nor
quench
our
drowth
:
this
will
do
all
.
When
all
things
else
desert
and
leave
us
,
and
nor
Friends
,
nor
Fortunes
,
nor
Wit
,
nor
Eloquence
,
nor
Strength
,
nor
Policy
will
help
us
;
this
will
be
faithful
to
us
,
this
Christ
Jesus
will
stand
to
us
.
No
such
well-spring
of
life
in
the
world
as
he
,
and
nothing
can
come
so
bad
to
us
in
the
world
,
but
his
coming
makes
good
,
a
world
of
good
of
.
Nay
,
this
very
saying
,
that
he
came
into
the
world
to
save
sinners
,
and
the
chiefest
not
excepted
,
well
laid
to
,
will
stick
close
to
us
in
all
distresses
,
disperse
the
terrors
of
our
sins
,
defeat
the
devices
of
the
Devil
to
disturb
and
fright
us
:
this
will
support
us
in
our
weaknesses
,
sustain
us
in
our
faintings
,
raise
us
out
of
our
despairs
,
relieve
us
in
our
sicknesses
,
ease
us
in
our
pains
,
refresh
us
in
our
agonies
,
comfort
us
on
our
death-beds
,
revive
us
when
we
are
even
dead
,
go
with
us
out
of
the
world
,
and
never
leave
us
till
it
has
brought
and
laid
us
at
his
feet
who
came
to
save
us
;
and
is
not
willing
that
any
should
perish
,
says
S.
Peter
ii
.
3
,
9.
No
not
the
greatest
sinner
,
not
any
,
first
or
last
.
5.
Well
may
this
saying
5.
pass
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
now
as
St.
Ambrose
and
St.
Augustine
seem
to
have
read
it
,
as
well
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
be
stiled
humanus
,
or
jucundus
sermo
,
a
sweet
and
pleasant
saying
,
as
well
as
faithful
.
Pleasing
and
joyful
news
it
is
to
hear
that
such
a
person
as
this
speaks
of
is
come
among
us
:
for
all
the
while
we
were
without
this
Christ
,
we
were
,
says
St.
Paul
,
without
God
,
too
,
in
the
world
,
Ephes.
ii
.
12.
From
his
coming
only
it
is
,
that
we
can
say
with
St.
Peter
,
Bonum
est
esse
hic
,
that
't
is
good
being
here
,
that
the
world
is
worth
the
staying
in
.
It
were
not
without
him
;
no
company
worth
being
with
till
he
came
,
no
pleasure
in
it
till
he
brought
it
with
him
.
For
this
it
is
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
makes
no
mistake
;
the
saying
may
be
said
pleasant
without
an
error
.
Indeed
what
more
pleasant
,
if
to
save
sinners
be
his
coming
?
liberty
,
and
health
,
and
life
,
and
salvation
are
pleasing
news
;
liberty
to
the
Captives
,
health
to
the
Sick
,
life
to
the
Dying
,
salvation
to
the
lost
and
perishing
;
and
to
save
sinners
is
to
give
all
of
them
to
them
all
.
Such
a
saying
to
them
must
needs
please
them
all
.
And
upon
this
we
must
needs
allow
it
lastly
to
be
faithful
in
another
sense
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
fide
dignus
,
a
saying
worthy
of
our
faith
,
worth
our
believing
.
All
true
,
and
certain
,
and
profitable
,
nay
,
and
pleasing
sayings
are
not
so
.
No
matter
whether
some
of
them
believed
or
no.
This
is
a
truth
of
so
great
concernment
,
and
so
truly
all
,
that
St.
Paul
himself
,
that
great
Doctor
of
the
world
,
is
content
,
nay
determin'd
to
know
nothing
else
,
nothing
but
Iesus
Christ
,
and
him
Crucified
,
1
Cor.
ii
.
2.
Him
crucified
is
him
come
into
the
world
to
save
sinners
:
for
by
his
Cross
he
sav'd
them
,
and
upon
his
Cradle
the
foot
of
it
was
rear'd
;
and
from
his
coming
into
a
cross
and
peevish
world
,
he
began
to
be
crucified
and
bear
it
.
All
other
knowledges
are
not
worth
the
knowing
,
all
other
truths
not
worth
the
believing
:
the
Law
of
Moses
is
but
an
A
B
C
learning
to
this
knowledge
.
All
the
Iewish
Kabala
,
all
the
wise
sentences
of
the
wisest
Rabbies
,
all
the
wisdom
of
the
Heathen
world
,
of
all
the
world
:
all
that
is
without
Christ
Jesus
in
it
,
but
meer
fables
,
endless
genealogies
,
to
no
end
or
purpose
all
of
them
but
to
fill
the
head
with
empty
notion
,
and
the
heart
with
vexation
,
and
the
tongue
with
strife
:
all
meer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Phil.
iii.
8.
Very
dross
and
dung
in
respect
of
the
knowledge
of
Christ
Iesus
coming
into
the
world
to
save
sinners
.
Yet
after
all
this
,
were
there
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
them
all
;
were
either
not
the
chiefest
sinners
in
,
or
might
not
the
chiefest
of
them
make
a
particular
application
of
it
to
himself
;
were
Christs
coming
only
to
a
few
,
and
all
the
rest
excluded
by
some
inevitable
decree
,
there
would
be
but
a
starv'd
kind
of
comfort
in
it
at
the
best
:
nor
could
it
well
command
our
faith
,
seeing
it
might
so
command
us
to
believe
a
lye
,
and
cheat
our selves
.
To
make
the
saying
either
worth
the
saying
or
the
believing
,
it
must
be
applicable
to
the
chiefest
sinners
,
and
so
't
is
here
;
and
the
greatest
sinner
among
us
may
lay
hold
upon
it
.
And
now
it
being
a
saying
so
faithful
and
true
in
it self
,
faithful
both
to
our
Fathers
and
to
us
,
the
fulfilling
of
their
Faith
,
and
the
ground
of
ours
,
and
the
sum
of
it
too
;
a
saying
that
will
never
fail
us
in
any
exigence
and
distress
,
but
bear
up
our
spirits
at
every
turn
,
and
stick
firm
to
us
upon
all
occasions
:
a
saying
so
pleasing
,
so
worthy
of
our
Faith
,
and
so
close
to
every
one
of
us
:
't
is
worthy
sure
lastly
of
all
acceptation
,
all
the
best
entertainment
we
can
give
it
.
'T
is
worthy
of
it
1.
for
the
Person
it
brings
to
us
:
one
that
is
fairer
then
the
children
of
men
,
Psal.
xlv
.
worth
entertaining
.
Worthy
2.
for
the
way
it
brings
him
to
us
,
in
an
humble
and
familiar
way
(
such
was
his
coming
)
he
comes
into
the
world
like
other
men
,
that
we
may
the
easier
approach
him
,
and
so
the
more
readily
entertain
him
.
Worthy
3.
for
the
good
things
it
tells
us
he
brings
with
him
,
for
the
salvation
he
comes
with
to
us
:
a
thing
worth
accepting
.
Worthy
4.
for
the
persons
it
brings
all
this
good
to
,
or
for
the
extent
and
fulness
of
that
goodness
,
that
't
is
to
sinners
,
sinners
indefinitely
and
at
large
,
sinners
of
all
sizes
,
all
degrees
and
latitudes
;
this
certainly
worthy
all
acceptation
,
by
all
to
be
accepted
,
for
all
interessed
in
it
.
And
5.
to
be
accepted
too
with
all
acceptance
,
all
the
best
ways
we
can
imagine
,
with
soul
and
body
,
with
hand
and
heart
,
with
all
the
expressions
of
love
,
and
reverence
,
and
joy
,
and
thankfulness
;
love
of
his
Beauty
,
reverence
to
his
Humility
,
joy
in
his
Salvation
,
and
thankfulness
for
the
freeness
and
fulness
of
it
.
If
a
friend
come
but
a
long
Journey
to
us
,
we
give
him
all
the
welcome
we
can
make
,
and
think
nothing
enough
.
This
friend
came
to
us
as
far
as
Heaven
is
from
us
,
farther
then
all
the
corners
of
the
earth
.
If
a
great
person
come
to
visit
us
,
we
meet
him
with
all
the
respect
and
reverence
we
can
contrive
:
none
too
much
.
This
is
the
greatest
person
can
come
to
us
.
If
there
come
one
to
save
to
when
we
are
now
ready
to
perish
,
how
do
our
hearts
leap
,
and
our
spirits
dance
for
joy
?
how
glad
are
we
?
nothing
can
be
more
.
Here
's
one
comes
to
do
it
,
and
to
do
it
to
the
utmost
;
that
none
or
nothing
of
us
may
be
lost
:
what
can
we
now
do
to
him
again
,
who
is
,
and
does
all
this
for
us
?
All
we
can
do
is
all
too
little
,
all
expressions
too
low
to
receive
him
with
,
and
this
saying
that
thus
assures
him
to
us
,
worthy
to
be
written
in
tables
of
Gold
,
with
pens
of
Diamonds
,
to
be
written
however
on
all
our
hearts
,
never
to
be
raz'd
out
,
nor
ever
to
be
brought
forth
but
with
devotion
and
reverence
,
with
exultation
and
joy
.
And
now
I
am
fallen
upon
my
second
general
,
the
use
we
are
to
make
of
this
faithful
saying
,
and
a
four-fold
use
it
will
be
,
to
believe
;
To
accept
,
to
apply
,
to
proclaim
it
:
I
add
,
to
make
this
the
day
to
begin
it
in
.
I
:
This
is
a
faithful
saying
;
we
are
first
therefore
to
believe
it
:
such
it
is
to
them
that
believe
,
to
others
not
:
St.
Paul
I
confess
says
,
only
to
them
especially
,
cap.
iv
.
10.
But
that
especially
is
onely
too
;
for
Christ
is
effectually
the
Saviour
of
none
else
.
The
Saviour
truly
of
all
,
come
down
for
all
,
set
up
for
all
;
yet
not
any
sav'd
by
him
but
Believers
for
all
that
.
Nor
all
they
neither
,
only
such
as
are
careful
to
maintain
good
works
,
Tit.
iii.
8.
This
saying
not
faithful
but
to
Believers
;
nor
any
Believers
faithful
,
but
such
as
shew
it
by
good
works
.
Thus
St.
Paul
limits
the
words
,
This
is
a
faithful
saying
,
in
those
two
last
cited
places
,
that
we
may
not
cheat
our selves
out
of
the
Text
,
or
the
good
things
in
it
.
Indeed
if
we
believe
not
,
yet
he
abideth
faithful
in
himself
,
he
and
all
his
sayings
too
;
that
's
a
faithful
saying
too
,
2
Tim.
iii.
11.
13.
But
,
nor
he
,
nor
any
of
his
sayings
faithful
to
us
,
whatever
in
themselves
,
if
we
be
not
faithful
and
believing
,
if
we
distrust
either
the
beginning
or
end
of
his
coming
to
us
,
or
by
our
sins
,
or
foolish
scruples
,
or
despairs
,
thrust
our selves
out
of
our
interests
in
any
of
them
.
For
the
second
Use
we
are
to
make
of
this
saying
is
,
not
only
to
believe
it
but
to
accept
it
.
Vse
2.
Now
to
accept
it
,
is
very
highly
to
prize
and
value
it
:
and
well
we
may
,
't
is
worthy
of
it
.
Prize
it
we
then
as
we
do
Jewels
,
as
that
Merchant
in
the
Gospel
did
the
Pearl
,
sell
all
to
buy
it
:
there
's
none
to
it
.
Lay
it
up
safe
,
as
we
do
treasures
,
that
neither
Moth
corrupt
nor
Thief
steal
it
from
us
,
nor
Sin
nor
Satan
rob
us
of
it
:
there
's
no
treasure
like
it
.
Keep
it
as
we
do
the
Records
and
Tenures
of
our
Estates
,
part
with
it
upon
no
score
.
Our
state
in
heaven
depends
upon
it
;
'T
is
our
title
to
it
.
Lord
,
where
were
we
without
this
assurance
to
save
sinners
?
where
all
our
hopes
if
this
were
lost
?
whereto
all
our
treasures
if
this
were
gone
?
We
had
need
prize
and
value
it
,
and
keep
it
sure
:
and
this
is
to
accept
it
.
And
yet
to
give
it
all
acceptation
is
somewhat
more
.
To
accept
it
as
Tertullus
tells
Felix
they
did
his
noble
deeds
,
Acts
xxiv
.
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
always
,
and
every
where
,
and
with
all
thankfulness
.
Do
we
it
then
1.
not
now
and
then
,
not
to
day
only
,
or
one
day
or
two
,
but
every
day
,
every
day
we
rise
,
every
opportunity
that
presents
it self
,
on
every
occasion
that
appears
;
that
's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Do
we
it
again
2.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
all
places
,
engrave
it
upon
our
doors
,
carve
it
upon
our
posts
,
write
it
upon
our
hands
,
profess
it
every
where
we
come
;
not
in
our
Closets
and
our
Chambers
only
,
but
in
the
Church
,
in
the
High-Priests
Palace
,
in
Pilates
Hall
,
at
the
Pillar
,
and
at
the
Cross
,
no
where
asham'd
or
afraid
to
own
it
.
Do
it
3.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
all
thankfulness
.
And
how
is
that
?
by
some
good
deeds
sure
as
well
as
words
.
Present
we
him
ever
and
anon
with
some
good
thing
or
other
:
now
a
basket
of
good
Fruits
(
so
St.
Paul
sometimes
stiles
good
works
:
)
Now
a
bottle
of
good
Wine
,
the
Wine
of
devout
and
pious
tears
:
Now
with
a
present
of
Gold
or
Silver
to
adorn
his
House
or
his
Attendants
:
Now
with
a
garment
to
clothe
his
naked
members
:
Now
with
a
dish
to
feed
his
poor
and
hungry
Children
:
Now
with
this
gift
,
now
with
another
.
This
is
the
way
of
thankfulness
among
men
,
that
they
call
good
acceptance
among
themselves
.
These
and
all
the
ways
we
can
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
(
for
so
some
Greek
Copies
read
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
will
take
all
in
.
But
above
all
our
souls
and
bodies
a
living
Sacrifice
will
be
the
most
acceptable
present
we
can
make
him
.
Rom.
xii
.
1.
and
indeed
the
fittest
for
him
that
came
to
save
them
.
This
will
do
well
yet
3.
St.
Paul's
quorum
ego
primus
,
the
Apostles
applying
the
only
bad
word
in
the
Text
with
an
emphasis
to
himself
:
his
reckoning
himself
the
chief
of
sinners
shews
us
the
best
way
to
apply
this
faithful
saying
to
our selves
,
the
confessing
our selves
no
ordinary
sinners
.
The
third
Use
of
the
Doctrine
of
the
Text.
But
thou
,
O
blessed
Apostle
,
the
chief
of
sinners
!
What
then
(
O
Lord
)
are
we
?
Primo
primi
,
the
chief
of
chiefs
is
a
stile
too
little
.
And
yet
,
can
either
He
or
We
now
say
it
,
and
say
truth
?
if
not
,
the
lye
may
redound
peradventure
to
Gods
Glory
,
but
it
will
work
to
our
own
damnation
.
Best
look
to
that
.
'T
is
an
Hyperbole
most
think
;
yet
't
is
no
handsom
hyperbolizing
with
God
,
methinks
.
We
may
find
out
a
way
,
I
doubt
not
,
so
to
say
it
,
as
yet
to
say
nothing
but
our
own
bosom
thoughts
.
Three
things
observ'd
,
we
may
both
say
and
think
we
are
any
of
us
the
chief
of
sinners
.
1.
Look
we
upon
our
own
sins
with
the
severest
eye
,
with
all
the
aggravations
of
them
we
can
imagine
.
Look
we
2.
upon
other
mens
with
the
most
favourable
one
,
with
all
the
extenuations
we
can
invent
.
And
then
3.
compare
we
them
so
together
,
and
the
work
is
done
:
we
may
really
suppose
our selves
of
all
men
the
greatest
sinners
.
To
begin
with
our
own
sins
,
and
to
aggravate
them
to
purpose
,
consider
we
them
ever
in
their
foulest
colours
,
how
base
and
wretched
in
themselves
,
how
dishonourable
to
God
,
how
prejudicial
to
our
Brother
,
how
scandalous
to
our
Religion
,
and
how
destructive
to
our selves
.
Consider
we
next
upon
what
poor
grounds
they
were
committed
,
upon
what
slight
temptations
,
to
what
silly
ends
,
with
what
perfect
knowledge
,
with
what
full
deliberation
,
with
what
impudent
presumption
,
how
wilfully
against
all
good
motions
,
how
resolutely
against
all
assistances
,
and
perswasions
to
the
contrary
,
how
desperately
against
all
dangers
threatned
from
them
;
and
how
in
gratefully
to
God
and
Christ
.
In
a
word
,
what
a
long
train
of
mischiefs
they
probably
draw
after
them
,
how
many
we
involve
commonly
either
in
the
guilt
,
or
in
the
punishment
,
or
in
the
example
,
and
thereby
lay
as
it
were
a
seed
of
wickedness
for
ever
,
and
so
sin
even
in
our
worms
and
dust
.
Thus
we
are
to
look
upon
our
own
transgressions
.
But
2.
When
we
look
upon
other
mens
,
we
must
do
that
but
cursorily
and
glancing
,
think
they
are
never
so
bad
as
they
are
represented
,
not
so
foul
by
much
as
they
appear
at
first
;
that
their
intentions
perhaps
were
good
,
or
that
it
falls
out
far
otherwise
than
they
intended
;
that
what
was
done
was
upon
mistake
or
error
;
that
it
was
but
a
slip
,
or
weakness
,
or
surreption
;
that
they
have
not
the
light
,
the
strength
,
the
grace
,
the
power
that
God
gives
us
;
that
they
had
not
the
means
or
opportunity
to
shun
those
sins
;
that
they
were
overpowered
by
strong
temptations
,
or
were
meerly
overtaken
,
or
plainly
forced
to
it
and
could
not
help
it
,
or
had
not
the
opportunity
to
do
better
;
that
they
did
it
ignorantly
,
meant
no
hurt
at
all
,
and
possibly
none
may
come
of
it
;
that
what
e're
it
be
they
are
heartily
sorry
for
it
;
that
however
they
have
a
thousand
vertues
and
good
things
in
them
to
overpoise
the
evils
they
have
done
.
These
are
the
ways
we
are
to
consider
the
sins
of
other
men
.
And
then
3.
if
after
this
we
compare
our
sins
and
theirs
together
,
ours
under
all
the
circumstances
of
aggravation
,
with
theirs
under
all
extenuating
considerations
,
our
greatest
sins
with
their
little
ones
,
our
presumptions
with
their
infirmities
,
our
vices
with
their
vertues
,
our
bad
or
sinister
intentions
with
their
good
and
fair
professions
,
our
corrupt
natures
with
their
good
dispositions
,
our selves
as
we
are
by
nature
and
deprest
by
sin
with
them
as
exalted
by
any
grace
and
vertue
;
it
will
be
no
marvel
,
no
way
strange
if
we
think
our selves
the
greatest
sinners
.
And
indeed
we
have
no
reason
to
do
other
:
we
know
only
our
own
hearts
,
those
we
are
sure
are
wicked
;
but
we
cannot
say
so
of
other
mens
,
can
at
the
best
but
suppose
theirs
;
of
which
in
charity
we
ought
always
to
think
the
best
;
ever
at
least
better
than
our
own
,
especially
,
when
even
little
and
ordinary
sins
in
some
,
may
be
often
worse
than
crying
sins
in
others
,
according
to
the
difference
of
light
and
grace
,
and
the
variety
of
circumstances
that
may
attend
them
.
All
which
considered
,
if
we
profess
our selves
the
worst
,
we
shall
now
need
no
hyperbole
to
make
it
good
;
nor
fear
it
will
be
any
whit
worse
for
us
though
it
be
true
.
St.
Paul
it
seems
held
it
the
surest
course
thus
by
the
greatest
and
humblest
confession
of
his
own
unworthiness
to
plead
his
interest
in
this
faithful
saying
,
in
Christ
Iesus
coming
into
the
world
to
save
sinners
.
And
now
sure
4.
we
may
proclaim
it
,
must
do
so
too
.
'T
is
not
a
saying
to
be
kept
secret
,
no
mysterious
Cabala
not
to
be
revealed
,
or
committed
only
to
a
few
.
This
thing
,
says
St.
Paul
,
was
not
done
in
a
corner
.
Into
the
world
he
came
that
came
to
save
us
.
And
,
to
the
world
and
through
the
world
let
it
therefore
be
proclaimed
for
ever
.
'T
is
good
,
says
the
Angel
to
old
Tobit
to
keep
close
the
secret
of
a
King
,
but
't
is
honourable
to
reveal
the
works
of
God
,
Tob.
xii
.
11.
And
to
day
is
a
good
day
to
do
it
in
.
A
day
wherein
the
Lepers
said
among
themselves
,
2
Kings
vii
.
9.
If
we
hold
our
peace
some
mischief
will
come
upon
us
.
I
am
sure
there
was
enough
upon
us
,
when
men
upon
this
day
held
their
peace
.
Well
,
tell
we
now
our
news
as
they
did
theirs
,
to
the
Court
,
to
the
City
,
to
the
Country
,
to
the
world
.
The
Church
bids
us
do
do
so
to
day
.
Let
the
Preacher
preach
it
,
let
the
people
tell
it
,
let
the
singers
begin
it
,
and
go
before
,
and
the
Minstrels
and
Musick
follow
and
answer
it
to
day
,
that
Christ
Iesus
is
come
into
the
world
to
save
sinners
.
Yet
to
day
we
must
do
more
then
tell
it
.
We
are
to
believe
,
to
accept
,
to
apply
it
too
.
We
have
to
day
the
best
opportunity
to
do
all
,
to
exercise
our
faith
,
and
to
advance
it
,
to
give
a
proof
of
our
acceptance
of
Christs
saving
mercies
,
and
the
sense
of
our
own
sins
and
miseries
.
Yonder
under
the
blessed
Elements
we
shall
meet
our
Saviour
coming
to
us
.
Shall
I
tell
you
how
to
accept
that
favour
,
how
receive
and
entertain
him
?
why
!
when
great
Personages
are
coming
to
us
,
we
make
clean
the
House
,
we
trick
up
the
Rooms
,
we
set
every
thing
in
order
,
we
set
forth
our
choicest
Furniture
,
put
on
our
best
Apparel
,
we
look
out
ever
and
anon
to
see
if
they
be
coming
,
and
when
they
are
,
we
go
out
to
meet
them
,
we
make
our
addresses
with
all
humble
and
lowly
reverence
,
we
welcome
them
with
the
best
words
we
have
,
we
present
them
with
some
lovely
present
,
and
take
care
that
nothing
unseemly
be
done
before
them
whilst
they
stay
.
Let
us
do
so
to
him
that
came
into
the
world
to
day
.
Cleanse
we
our
hearts
,
and
purifie
our
hands
,
dress
up
all
the
rooms
,
all
the
powers
and
faculties
of
our
souls
and
bodies
with
graces
and
vertues
,
set
our
affections
and
passions
all
in
rule
and
order
,
put
on
the
garments
of
righteousness
,
and
true
holiness
;
let
us
long
,
and
thirst
,
and
hunger
after
him
,
let
us
go
out
to
meet
him
,
accost
him
with
reverence
,
welcome
him
with
Prayers
and
Praises
,
present
him
with
holy
vows
and
resolutions
,
and
so
every
way
demean
our selves
with
that
humility
and
devotion
,
that
care
and
diligence
over
all
our
ways
and
steps
,
that
nothing
appear
in
us
distasteful
or
offensive
to
him
now
he
is
come
:
and
say
we
to
him
in
the
words
of
Elizabeth
to
his
Mother
,
Whence
is
this
to
me
that
my
Lord
himself
is
come
unto
me
,
to
me
a
sinner
,
to
me
the
chief
of
sinners
!
Thus
if
we
will
entertain
him
when
he
comes
,
thus
if
we
will
receive
him
now
he
is
coming
towards
us
,
he
will
not
only
come
unto
us
,
but
tarry
with
us
till
he
take
us
with
him
to
himself
;
make
us
his
world
to
be
in
till
he
remove
us
into
a
better
;
where
the
soul
that
humbly
here
confesses
it self
the
chief
of
sinners
,
shall
be
sav'd
and
set
among
the
chiefest
Saints
,
when
he
shall
come
again
in
glory
.
THE
FIFTH
SERMON
ON
Christmas-Day
.
PSALM
xlv
.
3.
[
](A40393-e46940-b)*
*
2.
Thou
art
fairer
then
the
Children
of
men
,
[
](A40393-e46960-b)*
*
Grace
is
poured
into
thy
lip●
.
full
of
grace
are
thy
lips
:
[
](A40393-e46970-b)*
*
therefore
.
because
God
hath
blessed
thee
for
ever
.
MY
heart
is
inditing
a
good
matter
;
[
](A40393-e47000-b)*
*
So
the
Psal.
begins
,
and
so
the
Sermon
.
and
I
could
wish
my
tongue
were
the
pen
therefore
of
a
ready
writer
,
that
I
might
speak
the
things
I
have
made
touching
the
King
,
this
days
new-born
King
,
as
I
ought
to
speak
,
as
they
ought
to
be
spoken
.
But
,
Non
mihi
si
centum
linguae
sint
,
oraque
centum
,
Had
I
a
hundred
mouths
,
and
as
many
tongues
,
and
they
the
tongues
of
Angels
too
,
I
could
not
yet
sufficiently
set
forth
the
Beauty
of
this
Fair
one
,
the
Majesty
of
this
King
,
the
grace
of
his
Person
,
or
the
comfort
of
his
Day
,
this
day
wherein
he
came
to
be
first
reckoned
among
the
children
of
men
.
Yet
something
must
be
said
both
for
the
days
sake
,
and
the
persons
.
'T
is
a
day
of
good
tidings
,
so
the
Angel
tells
us
,
and
then
we
must
not
hold
our
peace
;
the
very
Lepers
that
are
to
hold
their
hands
upon
their
mouths
cannot
hold
them
at
this
.
Say
we
do
not
well
,
if
we
do
,
some
mischief
will
come
upon
us
,
2
Kings
vii
.
9.
And
lips
so
full
of
grace
will
require
the
return
of
the
lips
at
least
.
We
can
do
little
if
we
cannot
speak
again
when
we
are
spoken
to
,
when
God
speaks
to
us
,
as
the
Apostle
tells
us
,
by
his
Son
;
if
we
will
not
render
a
word
in
answer
to
this
eternal
word
,
speak
of
the
beauty
,
and
grace
,
and
blessing
that
we
see
in
him
,
and
find
by
him
.
God
hath
blessed
him
for
ever
,
blessed
us
to
day
,
will
bless
us
too
,
hath
already
blessed
us
in
blessing
him
,
will
bless
us
more
and
more
in
him
,
too
day
and
for
ever
:
good
reason
then
,
we
bless
him
to
day
,
who
from
this
day
began
to
bless
us
for
ever
.
All
this
while
you
understand
me
who
I
mean
,
who
is
so
fair
,
so
gracious
,
so
blessed
.
The
question
is
,
whether
the
Psalmist
means
the
same
.
Indeed
they
give
it
out
for
an
Epithalamium
,
or
Marriage-Song
at
Solomons
Espousals
with
Pharaohs
Daughter
.
And
in
such
Songs
the
praise
and
commendation
of
the
Bridegroom
and
the
Bride
,
and
good
wishes
to
them
are
the
usual
subjects
.
It
is
so
here
;
Solomon
and
his
Bride
commended
,
blessed
,
well-wisht
to
in
it
:
but
yet
behold
a
greater
than
Solomon
is
here
,
a
fairer
,
graciouser
,
blesseder
than
he
:
Christ
married
to
his
Church
,
or
rather
the
Divinity
contracted
to
the
Humanity
,
Christ
made
the
fairest
of
the
children
of
men
,
〈◊〉
as
well
as
prae
,
more
gracious
words
out
of
his
mouth
than
ever
out
of
Solomons
,
more
truly
ever
blessed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
than
he
,
the
Song
sung
in
a
fuller
key
,
the
words
more
punctually
appliable
,
the
Prophesie
more
exactly
fulfilled
in
him
than
in
Solomon
himself
.
The
Fathers
have
so
expounded
it
before
us
,
the
Church
has
added
authority
to
it
by
the
choice
of
the
Psalms
for
a
part
of
the
Office
of
the
Day
:
nay
,
S.
Paul
has
so
applied
it
,
Heb.
i.
8
,
9.
So
I
am
no
ways
singular
:
Indeed
I
love
not
to
be
in
such
points
as
these
,
I
tread
the
antient
track
;
though
I
confess
I
think
I
can
never
take
occasions
enough
,
nor
I
nor
any
else
to
speak
of
Christ
,
of
his
beauty
,
and
grace
,
and
blessedness
,
either
to
day
or
any
day
,
though
every
day
whatsoever
.
And
though
I
must
say
with
St.
Hilary
,
Filium
mens
mea
veretur
attingere
,
&
trepidat
omnis
sermo
se
prodere
.
I
can
neither
think
without
a
kind
of
fear
,
nor
speak
without
a
kind
of
trembling
,
of
a
person
of
that
glory
;
yet
because
't
is
our
eternal
Solomons
,
the
Words
wedding-day
,
and
the
Text
part
of
the
Wedding-Song
;
and
in
such
days
and
Songs
the
very
children
,
all
comers
bear
a
part
;
and
if
they
did
not
,
the
stones
would
do
it
,
(
indeed
the
stones
and
walls
should
this
day
all
ring
of
it
)
and
if
they
,
I
must
not
be
the
only
sensless
stone
to
hold
my
peace
.
Indeed
here
is
a
beauty
would
make
any
man
an
Oratour
:
lips
that
would
make
the
dumb
man
eloquent
,
grace
would
make
the
most
ungratious
full
of
good
words
,
and
holy
language
,
were
they
well
conceived
and
considered
.
That
so
they
may
,
the
words
are
now
to
be
considered
as
a
part
of
an
Epithalamium
,
or
Marriage-Song
,
wherein
Christ
our
eternal
Bridegroom
is
set
forth
in
all
his
lustre
.
Now
in
a
Bridegroom
,
the
chief
things
we
look
at
are
good
parts
,
and
a
good
estate
.
Our
Bridegroom
here
has
both
.
Fair
fac'd
,
and
fair
spoken
,
full
of
grace
and
beauty
for
his
parts
,
and
a
fair
estate
he
has
too
,
God
be
thanked
for
it
;
a
blessed
lot
,
a
goodly
heritage
in
a
fair
ground
,
blessedness
it self
enstated
upon
him
,
and
that
for
ever
;
both
far
above
the
parts
and
portions
of
the
children
of
men
,
the
Sons
parts
above
the
parts
of
the
children
of
men
,
and
the
Fathers
blessing
above
the
blessings
of
the
fathers
of
men
;
and
neither
the
one
nor
the
other
to
be
conceal'd
,
but
even
spoken
and
sung
of
while
you
will
.
By
us
as
well
as
David
,
as
loud
too
,
and
in
as
high
a
key
.
Run
this
division
upon
it
if
you
please
,
and
take
these
parts
,
to
sing
of
in
their
order
.
-
1.
His
Beauty
,
Christs
excellent
beauty
.
Thou
art
fairer
then
the
children
of
men
.
-
2.
His
eloquence
,
Christs
infinite
grace
in
speaking
.
Full
of
grace
are
thy
lips
.
-
3.
The
original
whence
they
come
,
from
Gods
blessing
;
Eo
quod
in
one
way
of
rendring
,
Because
God
hath
blessed
thee
for
ever
:
because
he
hath
blessed
thee
,
therefore
art
thou
so
fair
,
so
full
of
grace
.
-
4.
The
effect
of
them
,
what
they
cause
.
Gods
blessing
again
:
so
the
other
rendring
the
word
by
Propterea
;
therefore
,
that
is
because
of
this
excellent
grace
and
beauty
:
therefore
has
God
blessed
thee
for
ever
.
-
5.
The
end
whether
they
move
and
tend
,
the
great
business
they
aim
at
,
even
to
the
blessing
of
God
again
:
for
so
the
Hebrew
Writers
supply
the
sense
,
with
a
dico
ego
.
Therefore
say
I
,
and
so
say
we
,
or
are
to
say
so
,
God
hath
blessed
thee
for
ever
.
Blessed
be
God
the
Father
of
our
Lord
Iesus
Christ
,
and
blessed
be
our
Lord
Iesus
Christ
,
for
all
this
grace
,
for
all
this
blessing
.
If
our
Spouse
so
fair
,
then
we
sure
should
be
faithful
:
if
his
lips
so
full
of
grace
,
our
lips
as
full
of
thanks
:
if
he
blessed
of
God
,
we
again
bless
God
and
him
,
for
so
great
a
blessing
:
so
great
blessings
,
so
continually
descending
upon
us
;
so
lasting
,
so
everlasting
,
never
sufficiently
answered
but
by
all
our
ways
of
blessing
;
and
so
blessing
him
always
,
all
our
days
,
whilst
we
live
,
for
ever
.
We
to
sing
our
parts
,
and
praise
him
in
the
Song
,
sing
or
say
,
Thou
art
fairer
,
thou
O
Christ
art
fairer
,
&c.
For
this
is
the
sum
and
whole
meaning
of
the
Text
,
to
give
us
a
view
of
Christs
Beauty
,
and
the
Christians
Duty
both
together
;
so
to
shew
and
set
forth
to
us
the
lustre
and
splendour
of
Christs
incomparable
Beauty
,
and
the
overflowing
fulness
of
his
Grace
,
as
to
make
us
really
in
love
with
him
,
to
ravish
our
〈◊〉
,
and
tongues
,
and
hands
to
his
Service
,
and
praise
,
that
we
may
to
〈◊〉
and
every
day
serve
,
and
praise
,
and
magnifie
him
all
the
day
long
,
〈…〉
way
to
blessedness
for
ever
.
I
begin
with
his
Beauty
,
for
that
's
〈…〉
attractive
to
him
.
When
I
shall
be
lift
up
,
shall
draw
all
men
to
me
,
says
he
himself
,
S.
Iohn
xii
.
32.
That
lifting
up
was
upon
the
Cross
,
and
if
that
be
so
attractive
,
if
he
be
so
powerful
in
his
humiliation
,
when
his
face
is
clouded
with
darkness
,
his
eyes
with
sadness
,
his
heart
with
sorrow
,
when
his
body
is
so
mangled
with
wounds
,
deform'd
with
stripes
,
besmear'd
with
blood
,
and
sweat
,
and
dust
,
that
will
draw
all
men
to
him
;
how
infinitely
prevalent
then
must
he
needs
be
when
we
see
him
in
his
excellence
,
smooth
,
and
even
and
entire
in
all
the
parts
of
his
soul
and
body
.
For
in
both
,
fair
he
is
,
formosus
,
fair
,
formosus
prae
,
very
fair
,
formosus
prae
filiis
,
fairer
then
the
fairest
and
sweetest
child
,
in
whom
commonly
is
the
sweetest
beauty
;
prae
filiis
hominum
,
than
the
children
of
men
,
when
they
come
to
their
full
strength
and
manly
beauty
.
By
these
degrees
we
shall
arrive
to
the
perfection
of
his
beauty
;
fair
he
is
,
very
fair
,
fairer
than
the
sweetest
,
fairer
than
the
perfectest
beauty
of
the
sons
of
men
,
so
in
both
his
body
and
his
soul.
In
his
Body
first
.
And
fair
and
comely
sure
must
that
Body
be
which
was
immediately
and
miraculously
fram'd
by
the
Holy
Ghost
;
pure
flesh
and
blood
that
was
stirred
together
by
that
pure
Spirit
,
out
of
the
purest
Blood
and
Spirits
of
the
purest
Virgin
of
the
world
.
The
shadows
of
that
face
must
needs
be
beautiful
that
were
drawn
by
the
very
finger
and
shaddowing
of
the
Holy
Ghost
:
those
eyes
must
needs
have
quid
sidereum
,
as
St.
Ierome
,
some
star-like
splendor
in
them
,
which
were
so
immediately
of
the
heavenly
making
.
The
whole
frame
of
that
body
must
needs
be
excellent
,
which
was
made
on
purpose
by
God
himself
for
the
supreme
excellence
to
dwell
in
,
to
reside
in
,
to
be
united
to
,
so
united
by
the
union
hypostatical
.
A
body
without
sin
must
needs
be
purely
fair
,
a
body
without
concupiscence
must
needs
be
sweet
,
without
defect
must
needs
be
lovely
,
without
vacuity
must
needs
be
complete
,
without
superfluity
must
needs
be
so
far
handsom
,
without
inordination
must
needs
be
perfect
,
without
death
must
needs
be
firm
,
without
dust
must
needs
be
singular
,
without
corruption
must
needs
be
curious
and
delicate
,
without
any
of
them
must
needs
be
excellent
.
And
all
these
were
Christs
body
,
without
sin
,
without
concupisence
,
without
defect
,
without
vacuity
,
without
superfluity
,
without
inordination
,
death
and
dust
and
corruption
could
not
get
the
least
dominion
over
it
;
thou
shalt
not
suffer
my
flesh
to
see
corruption
,
saies
the
Psalm
,
he
did
not
suffer
it
to
see
it
saies
the
Gospel
,
rais'd
incorruptible
it
quickly
was
,
went
down
into
the
grave
but
staid
not
there
,
came
not
into
the
dust
at
all
,
into
any
corruption
at
all
;
had
none
all
the
while
it
was
upon
the
earth
,
had
none
under
it
.
Fair
he
was
in
his
conception
,
conceived
in
purity
,
and
a
fair
Angel
brought
the
news
.
Fair
(
2.
)
in
his
Nativity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
word
in
the
Septuagint
,
tempestivus
,
in
time
,
that
is
,
all
things
are
beautiful
in
their
time
,
Eccl.
v.
11.
And
in
the
fulness
of
time
it
was
that
he
was
born
,
and
a
fair
star
pointed
to
him
.
Fair
(
3.
)
in
his
childhood
,
he
grew
up
in
grace
and
favour
.
St.
Luke
ii
.
52.
The
Doctors
were
much
taken
with
him
.
(
4.
)
Fair
in
his
manhood
;
had
he
not
been
so
,
says
S.
Ierome
,
had
there
not
been
something
admirable
in
his
countenance
and
presence
,
some
heavenly
beauty
,
Nunque
secuturi
essent
Apostoli
,
&c.
The
Apostles
and
the
whole
world
,
(
as
the
Pharisees
themselves
confess
)
would
not
so
suddenly
have
gone
after
him
.
Fair
(
5.
)
in
his
Transfiguration
,
white
as
the
light
,
or
as
the
snow
,
his
face
glittering
as
the
Sun
,
S.
Mat.
xvii
.
2.
even
to
the
ravishing
the
very
soul
of
S.
Peter
,
that
he
knew
not
what
he
said
,
could
let
his
eyes
dwell
upon
that
face
for
ever
,
and
never
come
down
the
Mount
again
.
(
6.
)
Fair
in
his
Passion
.
Nihil
indecorum
,
no
uncomeliness
,
in
his
nakedness
;
his
very
wounds
,
and
the
bloody
prints
of
the
whips
and
scourges
drew
an
ecce
from
the
mouth
of
Pilate
,
Behold
the
man
,
the
sweetness
of
his
countenance
and
carriage
in
the
midst
of
filth
and
spittle
,
whips
and
buffets
;
his
very
comeliness
upon
the
Cross
,
and
his
giving
up
the
Ghost
,
made
the
Centurion
cry
out
he
was
the
Son
of
God
;
there
appeared
so
sweet
a
Majesty
,
so
heavenly
a
lustre
in
him
through
that
very
darkness
that
encompass'd
him
.
(
7.
)
Fair
in
his
Resurrection
;
so
subtile
a
beauty
,
that
mortal
eyes
,
even
the
eyes
of
his
own
Disciples
,
were
not
able
to
see
or
apprehend
it
,
but
when
he
veil'd
it
for
them
.
(
8.
)
Fair
in
his
Ascension
,
made
his
Disciples
stand
gazing
after
him
so
long
(
as
if
they
never
could
look
long
enough
upon
him
)
till
an
Angel
is
sent
from
Heaven
to
rebuke
them
,
to
look
home
,
Acts
i.
11.
If
you
ask
Eusebius
,
Evagrius
,
Nicephorus
,
Damascen
,
and
some
others
,
how
fair
he
was
,
they
will
tell
you
so
fair
,
that
the
Painter
sent
from
Agbarus
King
of
Edessa
to
draw
his
Picture
,
could
not
look
so
stedfastly
upon
him
as
to
do
it
,
for
the
rays
that
darted
from
his
face
;
and
though
the
Scripture
mention
no
such
thing
,
't
is
no
greater
wonder
to
believe
then
what
we
read
of
Moses
his
face
,
which
shone
so
glorious
that
the
Children
of
Israel
could
not
behold
it
,
2
Cor.
iii.
7.
Lentulus
the
Roman
President
his
Epistle
to
the
Emperour
Antonius
,
describes
him
of
very
comely
colour
,
shape
,
and
figure
;
and
so
do
others
.
Not
such
a
beauty
yet
as
that
which
darts
from
it
wanton
rays
,
or
warms
the
blood
,
or
stirs
the
spirits
to
vain
desires
,
or
secular
respects
and
motions
;
but
a
sweetness
without
sensual
daintiness
,
a
lustre
without
lightness
,
a
modest
look
without
dejectedness
,
a
grave
countenance
without
severity
,
a
fair
face
without
fancy
,
eyes
sparkling
only
heavenly
flames
,
cheeks
commanding
holy
modesty
,
lips
distilling
celestial
sweetness
,
beauty
without
its
faults
,
figure
,
and
proportion
,
and
all
such
as
was
most
answerable
and
advantageous
to
the
work
he
came
about
,
every
way
fitted
to
the
most
perfect
operations
of
the
reasonable
and
immortal
soul
;
the
most
beautiful
then
sure
when
beauty
is
nothing
else
but
an
exact
order
and
proportion
of
things
in
relation
to
their
nature
and
end
,
both
to
themselves
and
to
each
other
.
Take
his
description
from
the
Spouses
own
mouth
,
Cant.
v.
10
,
11
,
12
,
&c.
My
beloved
is
white
and
ruddy
,
the
chiefest
among
ten
thousand
.
His
head
is
as
the
most
fine
gold
,
his
locks
are
bushy
(
or
curled
)
and
black
as
a
Raven
.
His
eyes
are
as
the
eyes
of
Doves
,
by
the
rivers
of
water
,
washed
with
water
and
fitly
set
,
[
that
is
,
set
in
fulness
,
fitly
placed
,
and
as
a
precious
stone
in
the
soil
of
a
Ring
.
]
His
cheeks
are
as
a
bed
of
Spices
,
as
sweet
flowers
:
his
lips
like
Lillies
dropping
sweet
smelling
Myrrhe
:
his
hands
are
as
gold
Rings
set
with
Beryl
:
his
belly
as
bright
Ivory
over-laid
with
Saphyrs
.
His
legs
are
as
pillars
of
Marble
,
set
upon
sockets
of
fine
Gold
.
His
countenance
like
Lebanon
,
excellent
as
the
Cedars
.
His
mouth
is
most
sweet
,
yea
he
is
altogether
lovely
.
This
is
my
beloved
,
and
this
is
my
friend
,
O
daughters
of
Ierusalem
.
This
is
our
beloved
too
.
Solomon
indeed
has
poetically
express'd
it
.
Yet
something
else
there
is
in
it
besides
a
poetick
phrase
.
Beautiful
he
thus
supposes
he
is
to
be
,
who
was
to
be
this
Spouse
,
have
the
beauty
of
all
beautiful
things
in
the
world
conferr'd
upon
him
;
at
least
to
have
the
finest
and
subtilest
part
of
all
worldly
beauties
,
those
imperceptible
,
yet
powerful
species
of
them
which
make
them
really
amiable
and
attractive
;
a
head
,
and
locks
,
and
eyes
,
and
hands
,
and
feet
,
quantity
,
colour
,
and
proportion
,
such
as
darted
from
them
not
only
a
resemblance
,
but
the
very
spirit
of
heavenly
beauty
,
innocence
,
purity
,
strength
,
and
vigour
.
Poets
when
they
commend
beauty
,
call
it
divine
and
heavenly
;
this
of
his
it
was
truly
so
,
a
kind
of
sensible
Divinity
through
all
his
parts
.
Shall
I
give
you
his
colour
to
make
up
the
beauty
?
He
was
white
,
pure
white
in
his
Nativity
,
ruddy
in
his
Passion
,
bright
and
glistering
in
his
life
,
black
in
his
death
,
Azure-vein'd
in
his
Resurrection
.
No
wonder
now
to
see
the
Spouse
sit
down
under
his
shadow
with
great
delight
,
Cant.
ii
.
3.
we
sure
our selves
now
can
do
less
,
and
yet
this
is
but
the
shadow
of
his
beauty
.
The
true
beauty
is
the
souls
,
the
beauty
of
the
soul
,
the
very
soul
of
beauty
;
the
beauty
of
the
body
,
but
the
body
,
nay
the
carcase
of
it
.
And
this
of
the
souls
he
had
(
2.
)
in
its
prime
perfection
.
2.
Now
beauty
consists
in
three
particulars
;
the
perfection
of
the
lineaments
,
the
due
proportion
of
them
each
to
other
,
and
the
excellency
and
purity
of
the
colour
.
They
are
all
compleat
in
the
soul
of
Christ
.
The
lineaments
of
the
soul
are
its
faculties
and
powers
,
the
proportion
of
them
is
the
due
subordination
of
them
to
God
and
one
another
.
The
colours
are
the
vertues
and
graces
that
are
in
them
.
His
powers
and
faculties
would
not
but
be
compleat
,
which
had
nothing
of
old
Adam
in
them
.
His
understanding
without
ignorance
,
he
knew
all
,
the
very
hearts
of
all
,
thoughts
as
they
rose
,
what
they
thought
within
themselves
,
S.
Luke
v.
22.
thoughts
before
they
rose
,
what
the
Pharisees
with
other
would
have
done
to
him
,
had
he
committed
himself
unto
them
.
Now
Tyre
and
Sidon
would
have
repented
had
they
had
the
mercy
allowed
to
Corazin
and
Bethsaida
,
S.
Luke
x.
13.
His
will
without
wilfulness
or
weakness
,
his
passions
without
infirmity
or
extravagance
,
his
inferiour
powers
without
defect
or
maim
,
his
understanding
clear
,
his
will
holy
,
his
passions
sweet
,
all
his
powers
vigorous
.
Hear
the
Wise
man
describe
him
under
the
name
of
Wisdom
,
Wisd.
xvii
.
22
,
23
,
&c.
In
her
,
that
is
in
him
,
who
is
the
Wisdom
of
the
Father
,
is
an
understanding
Spirit
,
holy
,
one
onely
,
manifold
,
subtile
,
lively
,
clear
,
undefiled
,
plain
,
nor
subject
to
hurt
,
loving
the
thing
that
is
good
,
quick
,
which
cannot
be
letted
,
ready
to
do
good
,
kind
to
man
,
stedfast
,
sure
,
free
from
care
,
having
all
power
,
overseeing
all
things
,
and
going
through
all
understanding
,
pure
,
and
most
subtile
spirits
,
and
ver.
25
,
26.
A
pure
influence
flowing
from
the
Glory
of
the
Almighty
,
the
brightness
of
the
everlasting
light
,
the
unspotted
mirror
of
the
power
of
God
,
and
the
image
of
his
goodness
.
The
powers
of
his
soul
being
thus
pure
,
vigorous
,
and
unspotted
,
they
cannot
(
2.
)
but
be
in
order
;
the
will
following
his
understanding
,
the
passions
subordinate
to
them
both
,
all
the
inferiour
powers
obedient
and
ready
at
command
and
pleasure
.
He
had
no
sooner
exprest
a
kind
of
grievance
in
his
sensitive
powers
at
the
approach
of
those
strange
horrors
of
his
death
and
sufferings
,
but
presently
comes
out
,
Non
mea
,
sed
tua
,
Not
my
will
but
thine
,
all
in
a
moment
,
at
peace
and
in
tranquillity
.
No
rash
or
idle
word
,
no
unseemly
passage
,
no
sowre
look
,
nor
gesture
or
expression
unsuitable
to
his
Divinity
throughout
his
life
:
the
very
Devils
to
their
own
confusion
cannot
but
confess
it
,
We
know
thee
,
who
thou
art
,
the
Holy
One
of
God
,
S.
Mark
i.
24.
To
this
add
those
heavenly
colours
and
glances
of
grace
,
and
vertues
,
and
you
have
his
soul
compleatly
beautiful
:
Meekness
,
and
Innocence
,
and
Patience
,
and
Obedience
even
to
the
death
;
Mercy
,
and
Goodness
,
and
Piety
,
and
what
else
is
truly
called
by
the
name
of
good
,
are
all
in
him
:
insomuch
that
the
Apostle
tells
us
the
very
fulness
of
the
Godhead
dwells
in
him
bodily
,
Col.
ii
.
9.
No
Divine
Grace
or
Vertue
wanting
in
him
.
In
him
are
all
the
treasures
of
wisdom
and
knowledge
,
ver.
3.
In
him
all
sanctity
and
holiness
,
not
so
much
as
the
least
guile
in
his
mouth
,
1
S.
Pet.
ii
.
22.
So
holy
,
that
he
is
made
holiness
and
sanctification
unto
us
,
1
Cor.
i.
30.
Sancti
quasi
sanguine
uncti
,
We
Saints
and
holy
become
hallowed
by
the
sprinkling
of
his
blood
.
In
him
lastly
is
all
the
power
and
vertue
,
omnis
virtus
,
that
is
omnis
potestas
,
all
the
power
in
heaven
and
earth
fully
given
to
him
,
S.
Matth.
xxviii
.
18.
So
that
now
we
shall
need
to
say
little
of
the
other
particular
of
this
first
general
point
of
Christs
perfect
beauty
,
that
he
is
not
only
Formosus
,
but
Formosus
prae
,
not
only
fair
,
but
very
fair
:
for
where
there
is
so
much
as
you
have
heard
,
exceeding
and
excellent
it
must
needs
be
.
Where
the
body
is
compleat
in
all
its
parts
,
the
soul
exact
in
all
its
powers
,
the
body
without
any
ill
inclination
natural
or
habitual
,
the
soul
without
the
least
stain
of
thought
,
or
glance
of
irregularity
,
nothing
to
sully
the
soul
or
body
,
all
wisdom
,
and
holiness
,
and
power
,
and
vertue
:
We
can
say
no
less
of
him
then
the
Psalmist
of
Ierusalem
,
Very
excellent
things
are
spoken
of
thee
thou
City
of
God
,
thou
miraculous
habitation
of
the
Almighty
,
thou
very
dwelling
not
of
God
only
,
but
the
very
Godhead
too
.
Nor
shall
I
need
to
say
much
of
the
third
,
the
prae
filiis
,
that
his
beauty
is
more
sweet
and
innocent
then
the
new-born
babes
.
Alas
the
sweetest
fairest
child
comes
sullied
into
the
world
with
Adams
guilt
.
Some
of
that
dust
that
God
cast
upon
him
when
he
told
him
,
Dust
he
was
,
and
into
dust
he
should
return
,
sticks
so
upon
the
face
and
body
,
the
very
soul
and
spirit
too
of
the
prettiest
infant
,
that
it
is
nothing
to
this
days
child
.
In
omnibus
sine
peccato
,
Heb.
iv
.
15.
In
all
without
sin
,
says
the
Apostle
,
the
very
temptations
he
suffered
were
not
from
the
sinfulness
of
his
nature
,
any
original
concupiscence
;
non
novit
,
says
the
Apostle
in
another
place
,
1
Cor.
v.
21.
he
knew
it
not
,
knew
no
sin
at
all
:
in
this
he
might
use
St.
Peters
phrase
,
Man
I
know
not
what
thou
meanest
,
I
know
not
what
this
condition
of
man
so
much
as
means
.
Prae
filiis
,
he
is
as
much
purer
then
the
child
we
call
innocent
,
as
much
before
it
in
purity
and
innocence
,
as
he
is
in
time
and
being
.
Nay
yet
again
,
though
we
see
the
sweetest
beauty
is
commonly
that
of
children
whilst
they
are
so
,
yet
even
that
beauty
must
needs
have
some
kind
of
stain
,
or
mole
,
or
some
insensible
kind
of
defect
,
though
we
know
not
what
,
nor
how
to
term
it
,
which
was
not
in
him
.
The
very
natural
inordination
of
our
powers
must
needs
give
a
kind
of
dull
shadow
to
our
exactest
beauty
,
and
silently
speak
the
inward
fault
by
some
outward
defect
,
though
we
are
too
dull
,
being
of
the
same
mold
,
to
apprehend
it
;
whilst
there
could
be
no
such
darkness
in
the
face
of
Christ
,
no
Genius
in
it
which
was
not
perfectly
attractive
,
and
exactly
fitted
to
its
place
and
office
.
This
perhaps
may
seem
a
subtlety
to
our
duller
apprehensions
;
but
't
is
plain
that
I
shall
tell
you
,
though
but
briefly
in
the
fourth
particular
,
that
he
is
fairer
then
the
children
of
men
,
then
men
come
to
their
perfect
beauty
.
Alas
!
alas
!
before
that
time
long
,
sin
had
so
sullied
them
,
that
we
may
read
dark
lines
in
all
their
faces
:
the
Physicgnomist
will
tell
you
all
their
faults
;
our
sins
and
deformities
are
by
that
time
written
in
our
foreheads
,
engraven
in
our
hands
;
our
beauty
is
almost
clean
lost
into
corruption
.
Could
we
see
as
Angels
do
,
those
eyes
that
seem
to
sparkle
flames
,
would
look
terrible
as
the
fires
of
Hell
.
Those
cheeks
that
seem
beauteous
in
their
blushes
,
would
be
seen
to
have
no
other
than
the
colour
of
our
sins
:
those
lips
which
we
cry
up
for
sweetness
,
would
stink
in
our
conceit
with
rottenness
:
the
teeth
that
look
white
as
Ivory
,
we
should
behold
black
with
calumny
and
slander
as
the
●oot
of
the
foulest
Chimneys
:
the
fair
curled
locks
,
would
look
like
snakes
,
the
young
spawn
of
the
great
red
Dragon
:
the
hands
that
look
so
white
and
delicate
,
would
appear
filthy
,
bloody
,
and
unclean
.
We
,
poor
we
,
are
but
blind
moles
and
bats
.
We
see
nothing
.
We
know
not
what
is
beautiful
,
what
is
lovely
.
If
we
did
,
these
earthly
beauties
would
seem
what
I
have
said
them
,
nay
worse
;
Christ
only
would
be
beautiful
,
no
body
but
Christs
body
,
no
body
but
that
wherein
Christ
dwells
,
in
whose
eyes
,
and
cheeks
,
and
lips
,
and
head
,
and
hands
,
you
might
see
Christs
Beauty
,
Meekness
,
Love
,
Charity
,
Goodness
,
Justice
,
Mercy
,
Innocence
,
Piety
,
with
the
rest
of
those
lines
of
beauty
which
were
in
him
.
But
whatever
we
would
then
say
of
the
bodies
,
we
can
say
no
other
even
now
of
the
souls
of
men
,
th●t
none
are
fair
,
but
that
are
well
colour'd
and
proportion'd
to
those
heavenly
lines
,
and
in
this
point
freely
acknowledge
the
pre-eminence
of
Christ
,
the
prerogative
of
this
Spouse
.
And
well
may
we
say
of
him
with
the
Psalmist
,
that
he
is
fairer
then
the
children
of
men
,
whom
daily
sins
deform
and
render
ugly
,
when
the
Apostle
sets
him
before
the
Sons
of
God
,
the
Angels
,
the
Cherubins
,
and
Seraphins
,
which
you
will
of
them
;
for
to
which
of
them
,
says
he
,
has
he
said
at
any
time
;
Thou
art
my
Son
,
this
day
have
I
begotten
thee
?
Heb.
i.
5.
begotten
thee
after
mine
own
image
,
the
very
express
image
of
my
person
,
the
brightness
of
my
glory
,
ver.
3.
Fairer
then
the
children
of
men
,
no
doubt
,
who
is
as
fair
and
bright
as
God
,
who
is
higher
then
all
the
Sons
of
men
,
all
the
people
by
the
head
,
by
the
Godhead
which
is
in
him
.
Which
being
in
him
,
there
needs
no
more
to
say
,
but
that
't
is
of
necessity
he
must
be
the
fairest
of
the
Sons
of
men
,
through
whose
eyes
,
and
face
,
and
hands
,
and
whole
body
,
the
rays
of
the
Divine
Beauty
are
continually
darting
from
within
.
Well
may
we
now
also
expect
some
of
it
at
his
lips
,
and
so
we
find
it
here
in
the
very
next
words
,
very
fully
issuing
there
,
Full
of
grace
are
thy
lips
,
that
's
the
second
general
of
the
Text
,
Gratia
diffusa
in
labiis
,
Grace
in
the
lips
as
well
as
beauty
in
the
forehead
,
in
face
or
other
parts
of
soul
and
body
.
Three
degrees
we
observe
in
the
words
to
make
up
this
fulness
,
Gratia
est
,
gratia
diffusa
,
diffusa
in
labiis
,
that
Grace
there
is
in
him
as
well
as
beauty
.
(
2.
)
Grace
abundant
,
and
in
full
measure
.
And
(
3.
)
so
abundant
,
and
so
full
,
that
it
falls
into
the
lips
,
comes
out
full
spout
there
,
there
above
all
it
issues
,
and
manifests
,
and
appears
.
Grace
first
,
that
's
good
with
beauty
,
all
beauty
but
deform'd
without
is
;
a
good
hint
to
you
by
the
way
,
to
get
those
souls
fill'd
with
grace
,
whose
bodies
God
has
made
fine
with
beauty
.
If
God
has
given
thee
beauty
,
beg
of
him
that
he
would
also
give
thee
grace
,
beautifie
thy
soul
as
well
as
body
;
and
strive
thou
also
what
thou
canst
possibly
thy self
to
adorn
thy
beauty
with
grace
and
goodness
;
or
if
thou
hast
little
or
no
beauty
in
thy
body
,
make
amends
for
it
by
the
beauty
and
sweetness
of
thy
soul
:
though
thy
face
be
not
fair
,
thy
lips
may
be
gracious
,
thou
mayest
be
full
of
good
words
and
works
,
and
thou
mayest
do
God
more
service
with
the
grace
of
thy
lips
,
than
with
the
beauty
of
thy
fairest
face
that
so
amazes
and
ravishes
worldly
lovers
.
Now
a
threefold
grace
there
is
in
Christ
.
And
(
1.
)
The
grace
of
his
person
,
or
personal
grace
wherewith
his
own
person
was
indued
,
so
far
as
to
be
free
from
all
kind
of
sin
.
The
grace
of
the
Head
,
whereby
he
disperses
his
graces
into
all
his
Members
,
as
the
Head
of
the
Church
into
the
Body
,
into
the
souls
of
Christians
and
Believers
.
And
then
the
grace
of
Union
,
that
ineffable
grace
whereby
the
Godhead
is
united
to
the
Manhood
.
By
the
first
,
he
himself
is
holy
,
by
the
second
he
makes
us
so
.
By
the
third
he
wrought
all
the
means
to
do
it
.
For
the
first
,
let
us
reverence
his
person
.
For
the
second
,
let
us
embrace
him
,
and
be
rul'd
by
him
.
For
the
third
,
let
us
perpetually
admire
and
adore
him
.
'T
is
ready
to
conceive
now
that
he
was
full
indeed
,
beyond
measure
full
;
the
spirit
not
given
to
him
by
measure
,
so
he
says
himself
,
S.
Iohn
iii.
34.
and
his
witness
is
true
,
though
he
bear
witness
of
himself
,
St.
Iohn
viii
.
14.
anointed
with
it
above
his
fellows
,
as
it
follows
,
ver.
8.
words
repeated
and
applied
expresly
to
him
by
St.
Paul
,
Heb.
i.
9.
So
full
that
he
pours
out
upon
us
,
pours
in
all
we
have
.
We
are
but
empty
vessels
,
till
he
pour
into
us
;
without
grace
,
or
any
good
,
till
he
pour
it
in
,
diffusa
in
,
as
well
as
effusa
ex
,
it
is
spread
abroad
in
our
hearts
,
says
the
Apostle
,
Rom.
v.
5.
as
well
as
spread
upon
his
lips
.
Yet
is
our
fulness
but
the
fulness
of
earthy
pitchers
,
but
five
or
six
firkins
a
piece
at
most
when
they
are
filled
to
the
brim
:
His
fulness
the
fulness
of
the
fountain
,
that
pours
it self
over
all
the
neighbouring
Vallies
,
and
yet
empties
not
it self
,
runs
still
as
fresh
as
ever
;
only
holds
when
there
are
no
more
vessels
,
or
the
vessels
there
will
hold
no
more
.
His
fulness
minds
us
either
of
our
emptiness
or
shallowness
;
and
if
grace
,
we
have
either
in
our
hearts
or
lips
,
we
will
deplore
it
:
fill
our
eyes
with
tears
,
and
our
lips
with
prayers
,
that
he
may
fill
our
hearts
with
grace
,
make
us
some
way
partakers
of
his
fulness
.
And
that
we
need
not
doubt
of
,
now
't
is
gotten
into
his
lips
.
They
are
the
conduits
of
his
grace
,
they
convey
it
to
us
.
Three
several
graces
we
gather
from
his
lips
.
1.
His
gracious
Miracles
;
by
his
bare
word
he
heal'd
the
Lame
,
and
cur'd
the
Blind
,
and
restor'd
the
Sick
,
and
cleans'd
the
Leper
,
and
dispossest
the
Devils
,
and
rais'd
the
dead
.
He
spake
the
word
and
all
was
done
.
Full
of
grace
indeed
to
do
such
deeds
of
grace
,
so
willingly
,
so
readily
,
so
generally
,
and
in
the
lips
indeed
,
when
it
was
all
done
only
by
the
word
of
his
mouth
.
2.
The
gracious
instructions
that
proceeded
out
of
his
mouth
;
insomuch
that
all
wondered
at
it
,
says
S.
Luke
iv
.
22.
He
only
taught
with
authority
,
and
a
grace
;
all
other
teachers
,
the
long
winded
Pharisee
himself
,
but
wind
and
bubble
to
him
,
St.
Matthew
.
vii
.
29.
●
3.
The
gracious
promises
of
the
Gospel
,
pardon
and
forgiveness
,
grace
,
and
mercy
,
and
peace
,
and
heaven
,
and
happiness
;
all
fully
preach't
and
revealed
by
him
.
By
the
word
of
his
mouth
were
the
heavens
made
,
says
David
,
made
over
now
to
us
,
kept
in
store
,
provided
and
prepared
for
us
,
with
that
priviledge
too
,
prae
filiis
hominum
,
before
all
the
children
of
men
,
that
were
before
us
,
that
they
without
us
should
not
be
made
perfect
,
Heb.
xi
.
40.
We
may
without
question
apply
prae
filiis
hominum
to
this
point
,
to
say
here
also
that
his
lips
are
fuller
of
grace
then
the
children
of
men
;
for
even
the
officers
of
his
enemies
were
forc'd
to
confess
it
long
ago
,
S.
Iohn
vii
.
46.
Never
any
man
spake
like
this
man
;
never
so
graciously
,
never
so
comfortably
,
never
so
effectually
,
never
so
powerfully
,
never
so
sweetly
,
never
so
much
grace
,
and
goodness
,
and
glory
.
And
't
is
still
diffusa
,
lasts
still
.
His
lips
are
his
Ministers
and
Preachers
,
and
by
them
he
still
diffuses
his
graces
daily
to
us
,
Labia
Sacerdotis
custodiunt
,
Mal.
ii
.
7.
they
keep
grace
for
others
,
even
when
they
keep
none
for
themselves
.
The
ministry
of
the
Word
and
Sacraments
,
though
it
comes
sometimes
through
corrupt
and
putrid
channels
,
is
not
defiled
or
made
unprofitable
by
it
.
Out
of
the
childrens
,
that
is
,
ignorant
simple
Ministers
mouths
,
sometimes
God
perfects
praise
,
and
makes
the
stones
,
the
most
stony
and
obdurate
sinner
among
them
,
cry
out
loud
enough
to
do
others
good
,
to
soften
others
,
though
they
continue
hard
and
impenitent
themselves
.
The
Sacraments
(
2.
)
are
his
lips
too
,
in
which
grace
is
diffus'd
,
full
grace
given
and
poured
out
upon
us
,
poured
in
into
us
.
Never
grace
so
fully
given
as
in
those
holy
Mysteries
;
there
you
see
diffusa
to
the
eye
,
the
outward
pouring
out
the
Wine
,
and
must
believe
though
you
do
not
see
the
inward
pouring
out
the
Spirit
.
Never
so
gracious
words
proceeded
out
of
his
mouth
as
those
you
hear
there
.
This
is
my
Body
which
was
given
for
you
.
This
is
my
Blood
which
was
shed
for
you
.
Take
and
eat
the
one
,
Take
and
drink
the
other
.
What
more
abundant
grace
?
what
higher
favour
than
thus
to
have
our
lips
,
and
mouths
,
and
hearts
filled
with
himself
,
and
all
the
benefits
of
himself
?
Wonder
we
may
at
it
,
for
't
is
a
work
of
wonder
,
an
ineffable
mystery
.
Gracious
indeed
always
were
his
words
.
Come
unto
me
all
ye
that
are
weary
and
heavy
laden
,
and
I
will
refresh
you
,
S.
Matth.
xi
.
28.
I
came
not
to
call
the
righteous
,
but
sinners
to
repentance
,
S.
Matth.
ix
.
13.
Fear
not
little
flock
,
for
it
is
your
Fathers
good
pleasure
to
give
you
a
kingdom
,
St.
Luke
xii
.
32.
Ye
that
have
followed
me
in
the
regeneration
,
shall
sit
on
twelve
thrones
,
judging
the
twelve
Tribes
of
Israel
,
S.
Mat.
xix
.
28.
God
sent
not
his
Son
into
the
world
to
condemn
the
world
,
but
that
the
world
through
him
should
be
saved
,
S.
John
iii.
17.
Behold
I
give
you
power
to
tread
on
Serpents
and
Scorpious
,
and
over
all
the
power
of
the
enemy
,
and
nothing
shall
by
any
means
hurt
you
,
S.
Luke
x.
19.
He
will
not
break
the
bruised
reed
,
nor
quench
the
smoaking
flax
,
S.
Mat.
xii
.
20.
Lo
I
am
with
you
alway
,
even
unto
the
end
of
the
world
,
S.
Mat.
xxviii
.
20.
Great
and
gracious
effusions
these
,
full
of
grace
;
yet
to
give
himself
daily
for
our
food
and
nourishment
,
and
call
us
to
it
,
is
to
set
seal
to
all
those
other
sayings
,
to
bring
them
home
particularly
to
every
one
of
us
,
the
very
Amen
and
summing
up
of
all
the
rest
.
'T
is
time
now
to
enquire
whence
all
this
fulness
,
all
this
fairness
;
Eo
quod
Deus
benedixit
,
reads
one
Transtation
,
because
God
hath
blessed
him
.
Christs
beauty
is
Gods
blessing
,
all
beauty
is
so
,
be
it
what
it
will
;
from
him
it
comes
,
is
but
a
ray
of
that
eternal
beauty
,
that
inaccessible
light
,
that
summe
pulchrum
,
as
well
as
summe
bonum
,
the
everlasting
brightness
of
the
Father
:
all
the
beauty
of
the
mind
and
body
,
all
the
integrity
and
vigour
of
all
our
powers
,
are
meerly
from
his
blessing
,
not
our
merit
;
a
good
lesson
from
it
,
not
to
be
proud
of
any
of
them
.
Christ
himself
as
man
had
not
his
beauty
any
other
way
.
No
nor
his
grace
neither
.
His
Manhood
could
not
merit
the
union
of
the
Godhead
;
it
was
the
meer
gift
of
God
so
to
anoint
the
Humanity
with
the
Deity
,
without
which
he
could
not
have
been
the
Saviour
,
could
not
have
made
satisfaction
for
so
infinite
a
mass
of
sins
.
Gods
blessing
meerly
it
was
,
his
meer
goodness
and
blessing
so
to
contrive
salvation
to
us
,
to
enable
the
Manhood
with
the
Godhead
,
to
go
through
the
work
of
our
Redemption
.
God
so
loved
the
world
,
that
he
sent
his
Son
into
the
world
,
in
our
mortal
nature
,
thus
enabled
,
thus
beautified
,
thus
filled
,
that
we
might
all
be
partakers
of
his
fulness
.
4.
Yet
in
the
fourth
place
,
though
Christ
as
meer
man
could
not
deserve
this
grace
and
beauty
,
yet
when
once
the
Manhood
was
united
to
the
Godhead
,
then
he
deserv'd
the
second
blessing
.
Then
propterea
,
therefore
God
hath
blessed
him
,
is
as
true
a
rendring
as
the
other
:
then
when
being
found
in
fashion
as
a
man
,
he
humbled
himself
and
became
obedient
unto
death
:
then
comes
in
St.
Paul's
therefore
or
wherefore
rightly
,
Phil.
ii
.
8
,
9.
Wherefore
God
also
hath
highly
exalted
him
,
and
given
him
a
name
above
every
name
,
that
at
the
name
of
Iesus
every
knee
should
bow
,
that
we
should
bow
our selves
in
humility
and
thankfulness
unto
him
,
that
every
tongue
should
confess
,
all
tongues
bless
him
,
and
bless
God
for
him
,
that
we
might
praise
him
in
the
Church
,
in
the
midst
of
the
Congregation
.
For
a
double
blessing
has
Christ
purchas'd
to
himself
;
a
blessing
upon
his
Person
,
and
a
blessing
upon
his
Church
.
By
his
Grace
and
Beauty
he
has
first
purchas'd
to
himself
a
name
,
and
then
a
Church
,
a
glorious
one
too
,
Ephes.
v.
27.
made
himself
the
head
of
it
.
For
it
pleased
God
that
in
him
should
all
fulness
dwell
,
it
pleased
him
also
by
that
fulness
to
reconcile
all
things
to
himself
,
to
make
him
the
head
of
all
,
the
Saviour
of
them
all
,
to
bless
him
in
the
ordinary
stile
of
Scripture
,
where
children
are
called
the
blessing
of
the
Lord
,
to
bless
him
with
an
everlasting
seed
,
a
Church
and
people
to
the
end
of
the
world
,
do
the
gates
of
Hell
what
they
can
against
it
.
5.
There
remains
nothing
now
but
our
Benedixit
to
answer
God's
,
our
blessing
to
answer
his
.
We
to
bless
him
again
for
all
his
blessings
:
For
to
that
purpose
is
both
Christs
grace
,
and
Gods
blessing
,
all
his
blessings
;
therefore
fulness
of
grace
in
him
,
that
it
might
be
diffus'd
and
poured
out
upon
us
;
therefore
diffus'd
and
poured
out
upon
us
,
that
we
might
pour
out
something
for
it
.
Bene
fecit
,
for
Benedixit
,
some
good
works
or
other
,
at
least
Benedixit
for
Benedixit
,
good
words
for
it
;
blessing
for
blessing
.
Indeed
't
is
but
Benedixit
here
with
God
,
but
dixit
&
fecit
,
he
said
and
it
was
done
:
saying
and
doing
are
all
one
with
God
,
should
be
so
with
us
if
we
would
be
like
him
;
our
deeds
as
good
as
our
words
,
our
piety
as
fair
as
our
pretences
,
that
's
the
only
truly
blessing
God
.
And
the
likest
too
to
last
in
secula
,
to
hold
for
ever
.
Good
words
and
praising
God
in
words
,
is
but
the
leaves
of
the
tree
of
blessing
;
and
leaves
you
know
will
wither
:
the
stock
,
and
trunck
is
blessing
God
in
earnest
by
good
works
,
by
expressing
the
diffusions
of
this
grace
in
our
lives
and
actions
,
by
imitating
and
conforming
our selves
to
the
beauty
of
this
beloved
.
If
he
be
so
fair
as
you
have
seen
it
,
how
can
we
now
but
love
him
?
if
his
lips
so
full
of
grace
,
how
can
we
but
delight
to
hear
him
,
to
hear
his
word
?
If
blessed
,
how
can
we
less
then
strive
to
be
partakers
of
his
blessing
?
If
for
ever
,
how
can
we
but
desire
to
be
ever
with
him
,
perpetually
attending
him
?
If
his
beauty
was
Gods
blessing
,
let
us
humbly
acknowledge
ours
comes
all
from
him
.
If
the
grace
of
his
lips
were
the
blessing
of
Gods
,
let
us
know
we
are
not
able
of
our selves
to
speak
so
much
as
a
good
word
as
of
our selves
.
If
again
he
was
therefore
blessed
because
he
was
so
beautiful
,
and
so
diffus'd
his
grace
,
us'd
both
his
beauty
and
eloquence
to
bring
about
the
children
of
men
to
become
the
children
of
God
;
let
us
so
employ
those
smaller
glimmerings
of
beauty
and
gifts
of
grace
we
have
,
to
the
service
and
glory
of
God
and
his
Christ
.
We
dote
much
upon
worldly
beauties
,
we
think
,
we
talk
,
we
dream
of
them
,
our
minds
and
affections
are
ever
on
them
,
wholly
after
them
.
Why
do
we
not
so
on
Christ
,
and
after
him
?
he
is
the
fairest
of
ten
thousand
,
Solomon
in
all
his
glory
not
like
him
:
none
of
all
the
Sons
of
Adam
comes
near
him
.
Why
do
we
not
then
delight
to
look
upon
him
,
to
discourse
with
him
,
to
talk
of
him
,
to
be
ever
with
him
?
What
's
the
reason
we
do
not
season
our
labours
,
our
recreations
,
our
retirements
,
our
discourses
with
him
?
We
are
easily
won
with
fair
words
and
gracious
speeches
.
Lo
here
are
lips
the
most
eloquent
that
ever
were
;
why
do
we
not
even
hang
upon
them
?
why
do
we
not
with
the
Spouse
in
the
Canticles
desire
him
to
kiss
us
with
the
kisses
of
his
lips
,
to
communicate
his
fulness
to
us
?
Indeed
I
can
render
no
cause
at
all
,
but
that
we
are
so
immerst
in
flesh
,
and
earthly
beauties
,
that
we
cannot
see
the
true
heavenly
beauty
of
Christ
,
or
we
do
not
believe
it
.
And
yet
this
Jesus
is
every
where
to
be
seen
,
his
Ministers
,
his
Word
,
his
daily
Grace
preventing
,
directing
,
and
assisting
,
preserving
and
delivering
us
;
the
creatures
plainly
and
evidently
enough
discover
him
daily
to
us
.
But
to
day
we
have
a
fairer
discovery
and
sight
of
him
.
This
Iesus
that
is
so
fair
,
this
Iesus
so
full
of
grace
,
this
Iesus
so
blessed
of
God
for
ever
,
is
this
day
presented
to
us
in
his
Blessed
Sacrament
:
there
is
he
himself
in
all
his
beauty
,
all
his
fulness
.
Say
we
then
to
him
,
Come
in
thou
blessed
of
the
Lord
,
come
in
,
we
have
made
ready
and
prepared
the
house
for
thee
and
for
thy
Camels
,
for
thy self
and
those
consecrated
elements
that
carry
and
convey
thee
.
Get
we
our
vessels
ready
,
and
shut
the
door
to
us
,
as
the
poor
Widow
did
shut
out
all
worldly
thoughts
and
wandring
fancies
,
that
he
may
pour
out
his
oyl
,
his
grace
into
them
,
till
they
be
full
.
And
pour
we
out
our
souls
before
him
in
all
devotion
and
humility
,
in
all
praise
and
thanksgiving
.
Is
not
the
cup
we
are
to
take
,
the
cup
of
blessing
,
in
the
Apostles
stile
?
take
we
it
then
and
bless
him
with
it
,
taste
and
see
how
gracious
the
Lord
is
;
see
and
behold
how
fair
he
is
,
how
amiable
and
lovely
,
and
be
ravish'd
with
his
beauty
and
sweetness
,
and
never
think
we
can
be
satisfied
with
it
,
with
seeing
,
or
hearing
,
or
blessing
him
,
but
be
always
doing
so
for
ever
.
So
shall
he
make
us
fair
with
his
beauty
,
good
with
his
grace
,
happy
with
his
blessedness
,
bring
us
one
day
to
see
his
face
in
perfect
beauty
,
and
so
see
his
grace
poured
out
into
glory
,
there
to
bless
,
and
praise
,
and
magnifie
him
for
ever
.
THE
SIXTH
SERMON
ON
Christmas-Day
.
S.
LUKE
i.
68
,
69.
Blessed
be
the
Lord
God
of
Israel
,
for
he
hath
visited
and
redeemed
his
people
.
And
hath
raised
up
an
horn
of
salvation
for
us
in
the
house
of
his
servant
David
.
T
IS
a
Blessed
Day
,
our
Blessed
Saviours
Birth-day
;
and
a
blessed
Text
we
have
here
for
it
:
both
a
Day
and
Text
to
bless
him
in
.
A
Text
top-full
of
blessings
,
and
a
day
wherein
they
came
.
Blessed
Persons
,
and
blessed
doings
,
in
the
Text.
Blessed
Persons
,
the
Blessed
God
,
our
Blessed
Lord
,
Blessed
David
,
and
a
Blessed
People
;
for
a
redeemed
people
are
so
.
Blessed
are
the
people
that
are
in
such
a
case
.
Blessed
doings
in
it
too
.
God
blessing
,
and
man
blessing
.
God
visiting
,
redeeming
,
saving
mightily
,
saving
Israel
:
And
one
of
Israel
in
the
name
of
all
the
rest
mightily
blessing
him
for
so
doing
to
it
.
All
these
blessings
as
well
remembred
as
came
in
the
day
.
Never
was
Text
so
fraught
with
blessings
:
never
rose
Day
so
fair
with
blessings
:
never
saw
Israel
such
a
one
before
:
never
shall
Israel
or
any
people
see
such
a
Day
again
for
blessings
till
we
come
into
the
land
of
blessedness
.
All
that
can
be
said
to
dim
it
,
is
,
that
this
is
not
the
day
that
blessed
Zachary
gave
this
blessing
in
;
it
may
be
nor
was
this
the
day
that
God
gave
this
blessing
neither
.
Time
it self
runs
upon
such
uneven
wheels
,
that
we
are
fain
to
borrow
hours
and
minutes
to
make
up
the
reckoning
of
our
years
and
days
.
'T
is
enough
that
we
count
near
it
;
't
were
enough
if
it
were
a
day
only
set
apart
by
Holy
Church
to
recount
it
in
;
though
it
were
nothing
near
it
,
nothing
near
the
day
when
the
Lord
God
of
Israel
thus
visited
and
redeemed
his
people
.
Our
business
is
not
to
be
exact
Chronologers
of
the
days
of
our
salvation
,
but
exact
performers
of
our
Duties
,
our
thanksgivings
and
praises
for
it
.
Good
Zachary
does
it
here
before
this
Redemption
was
fully
wrought
,
six
months
before
this
Horn
of
salvation
did
appear
.
If
we
do
it
a
few
days
before
,
or
after
,
it
matters
not
.
To
bless
God
for
it
,
that
's
the
business
.
Only
we
must
be
allowed
a
day
to
do
it
in
either
first
or
last
.
But
the
Church
having
pitcht
it
generally
every where
much
about
this
time
;
We
take
it
as
we
find
it
,
quarrel
no
more
with
the
Church
for
doing
it
now
,
then
we
do
with
Zachary
for
doing
it
then
;
when
he
more
forestall'd
the
time
,
then
we
can
possibly
mistake
it
.
Being
therefore
come
hither
to
day
upon
that
account
,
the
account
of
blessing
God
,
and
having
here
a
day
of
blessing
,
and
a
Text
of
blessing
,
we
shall
divide
the
words
into
blessings
too
.
Gods
blessing
,
and
mans
blessing
;
Gods
blessing
man
,
and
mans
blessing
God
again
.
I.
Gods
blessing
hath
in
it
these
particulars
.
1.
His
visiting
,
he
hath
visited
.
(
2.
)
His
redeeming
us
,
and
redeemed
.
(
3.
)
His
saving
or
raising
up
a
salvation
for
us
.
That
salvation
(
4.
)
no
mean
or
little
one
,
but
a
mighty
salvation
:
so
one
of
our
translations
.
A
salvation
(
5.
)
with
a
horn
to
hold
by
,
a
horn
of
salvation
;
so
the
other
,
a
sure
salvation
.
For
us
(
6.
)
all
of
us
,
the
very
people
to
hold
by
,
an
universal
salvation
.
A
salvation
(
7.
)
raised
up
;
an
eminent
salvation
.
Rais'd
up
(
8.
)
in
the
right
house
,
in
the
house
of
David
,
a
royal
,
a
glorious
salvation
.
Rais'd
up
lastly
upon
a
right
ground
too
;
David's
relation
to
him
,
his
servant
David
,
or
Gods
goodness
to
his
servants
:
a
singular
and
especial
salvation
for
them
above
the
rest
.
This
is
Gods
blessing
man
,
the
first
general
with
the
particulars
.
II.
Mans
blessing
God
is
the
second
,
and
that
has
these
.
1.
An
acknowledgment
of
Gods
blessings
,
and
his
blessedness
,
visiting
,
redeeming
,
saving
,
&c.
That
blessings
they
are
,
and
His
they
are
,
He
visited
,
He
redeemed
,
&c.
He
therefore
blessed
for
so
doing
.
2.
A
particular
applying
and
setting
our selves
to
bless
him
for
them
,
a
Benedictus
,
a
Hymn
set
and
begun
upon
it
.
3.
A
desire
that
others
,
even
all
would
do
so
too
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
may
have
as
well
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
after
it
;
Benedictus
as
well
sit
as
est
to
follow
it
(
for
there
is
neither
here
)
so
may
be
and
is
as
well
,
a
Wish
that
others
would
,
as
a
Way
that
we
our selves
may
bless
him
by
.
This
is
all
mans
blessing
God
,
the
poor
pittances
we
bless
him
with
;
acknowledgments
,
endeavours
,
and
desires
,
all
that
we
can
give
him
for
all
his
blessings
.
A
very
short
return
however
to
be
given
him
,
such
as
it
is
.
And
to
Day
however
,
a
Day
set
apart
to
do
it
in
.
For
all
these
blessings
either
rose
upon
us
with
the
Sun
to
day
,
or
are
to
rise
from
us
e're
it
rise
to
morrow
.
Our
Lords
Nativity
being
the
chief
ground
both
of
Gods
blessing
us
,
and
our
blessing
him
.
To
day
it
was
he
began
to
visit
,
to
redeem
,
to
save
,
to
raise
up
his
horn
and
ours
.
To
day
then
sure
we
to
raise
up
our
voices
for
it
in
a
Benedictus
,
in
Hymns
and
Praises
.
All
that
is
in
the
Text
was
on
his
part
set
on
foot
as
it
were
to
day
.
No
reason
in
the
world
but
what
is
on
ours
should
be
so
too
.
That
it
may
,
I
shall
first
spread
Gods
blessings
here
before
you
,
so
the
better
to
stir
up
yours
.
I.
Mans
blessing
indeed
it
is
that
stands
first
here
;
yet
Gods
it
is
that
is
so
.
He
first
blesses
before
we
bless
,
before
we
either
can
,
or
can
think
to
do
it
.
But
you
must
know
it
is
a
day
,
and
a
business
too
,
where
all
things
seem
out
of
order
at
the
first
.
High
things
made
low
,
and
low
things
high
:
the
first
made
last
,
and
the
last
first
.
God
made
man
,
and
man
God
.
The
very
course
of
Nature
out
of
order
,
quite
.
No
wonder
then
that
the
words
that
tell
us
it
are
so
too
;
that
our
blessing
should
be
set
before
Gods
.
However
,
this
certainly
it
must
teach
us
,
that
the
first
thing
we
ought
now
to
think
or
speak
of
,
is
blessing
God
.
Yet
the
way
to
do
that
best
,
is
to
understand
His
blessings
first
;
I
shall
take
them
in
their
order
:
so
his
Visiting
I
begin
with
.
Indeed
,
there
they
begin
all
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
's
the
rise
of
all
Gods
blessings
.
His
looking
down
upon
us
,
or
looking
over
us
(
so
the
word
signifies
before
it
comes
to
visiting
)
is
the
source
of
all
his
mercies
.
There
is
nothing
else
to
cause
them
,
but
that
loving
eye
he
hath
to
his
poor
creatures
,
the
pleasure
he
takes
to
look
upon
them
.
That
here
brings
him
down
to
visit
them
.
For
I
must
tell
you
now
this
visiting
is
a
coming
down
,
down
from
heaven
,
down
from
his
glory
,
down
from
himself
;
a
coming
to
purpose
,
and
down
to
purpose
,
when
he
came
so
low
as
flesh
;
and
a
visiting
indeed
,
when
he
came
so
near
us
.
He
visited
in
former
times
but
by
his
proxies
,
by
his
Angels
,
the
ushers
of
his
glory
,
or
by
his
Prophets
,
or
by
a
Cloud
,
or
by
a
Fire
.
Here
it
was
first
he
visited
in
person
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
but
a
looking
down
from
heaven
till
now
,
a
looking
on
us
at
a
distance
,
(
and
that
was
a
blessing
too
,
that
he
would
any
way
look
upon
such
poor
worms
as
we
)
it
could
not
be
construed
visiting
properly
till
this
day
came
.
Now
first
it
is
so
without
a
figure
.
Yet
is
not
good
old
Zachary
too
quick
?
Does
he
not
cry
out
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
too
soon
?
our
blessed
Saviour
was
not
yet
born
;
how
says
he
then
,
the
Lord
hath
visited
and
redeemed
his
people
?
Answer
we
might
,
the
good
old
man
here
prophesied
(
't
is
said
so
just
the
verse
before
)
and
after
the
manner
of
Prophets
,
speaks
of
things
to
come
as
done
already
.
But
we
need
not
this
strain
to
help
us
out
.
Christ
was
already
really
come
down
from
heaven
,
had
been
now
three
months
incarnate
,
had
begun
his
visit
,
had
beheld
the
lowliness
of
his
handmaid
,
says
his
Blessed
Mother
,
ver.
48.
The
Angel
had
told
her
twelve
weeks
since
,
Her
Lord
was
with
her
,
ver.
28.
of
this
Chapter
.
Blessed
Zachary
understood
it
then
(
no
less
than
his
Wife
Elizabeth
that
proclaimed
it
,
ver.
43.
)
though
he
could
not
speak
it
.
As
soon
as
he
could
he
does
,
and
breaks
out
into
a
Song
of
Praise
(
that
was
his
prophesying
)
for
this
new
made
Visit
,
this
new
rais'd
Salvation
.
That
word
slipt
e're
I
was
aware
,
comes
in
before
the
time
.
But
't
is
well
it
did
;
you
might
else
perhaps
have
mistaken
visiting
for
punishing
:
so
it
went
commonliest
in
Scripture
till
to
day
.
It
does
not
here
.
This
business
has
alter'd
it
from
its
old
acception
.
And
yet
punishing
sometimes
is
a
blessing
too
.
'T
is
a
mercy
we
oft
stand
in
need
of
to
bring
us
home
to
God
.
But
it
is
infinitely
a
greater
,
when
he
comes
himself
to
fetch
us
home
,
as
now
he
does
.
Shall
I
shew
you
how
great
it
is
?
Why
,
then
(
1.
)
It
is
a
visit
of
Grace
and
honour
that
he
made
us
here
;
he
visited
us
as
great
and
noble
persons
do
their
inferiours
,
to
do
them
honour
.
Hence
,
Whence
it
is
to
me
(
says
St.
Eliz.
)
that
the
Mother
of
my
Lord
should
come
unto
me
,
&c.
ver.
43.
She
,
good
soul
,
knew
not
how
to
value
such
an
honour
,
nor
whence
it
was
.
Whence
then
is
this
,
O
Lord
,
that
the
Lord
of
that
Blessed
Mother
,
my
Lord
himself
should
come
unto
me
?
That
's
a
far
higher
honour
,
and
no
reason
of
it
to
be
given
,
but
that
so
it
shall
be
done
to
those
whom
this
great
King
of
Heaven
and
Earth
delighteth
thus
to
honour
.
'T
is
a
blessing
first
,
this
that
we
speak
of
,
by
which
God
owns
and
honours
us
.
2.
It
was
a
visit
of
Charity
.
He
visited
his
people
as
charitable
men
do
the
poor
mans
house
,
to
seek
some
occasion
to
bestow
an
Alms.
He
went
about
doing
good
,
says
S.
Peter
,
Acts
x.
38.
As
poor
as
he
was
,
(
and
the
Apostle
tells
us
,
poor
he
was
)
he
had
a
bag
for
the
poor
,
S.
Iohn
xii
.
6.
and
for
our
sakes
it
was
he
became
poor
,
says
S.
Paul
,
2
Cor.
viii
.
9.
emptied
bag
and
himself
,
and
all
to
make
us
rich
.
His
visit
now
(
2.
)
is
a
blessing
that
makes
us
rich
.
3.
It
was
a
visit
of
Service
too
.
He
visited
us
as
the
Physician
does
his
Patient
,
to
serve
his
necessity
,
to
cure
and
recover
him
.
The
innumerable
multitudes
of
the
sick
and
lame
,
and
blind
,
and
deaf
,
and
dumb
,
and
Lepers
,
and
possessed
that
he
daily
healed
and
cured
,
will
sufficiently
evince
he
visited
them
also
as
a
Physician
.
So
't
was
a
blessing
(
3.
)
that
cures
all
diseases
,
makes
all
sound
and
whole
again
.
4.
His
visit
(
4.
)
was
a
visit
of
brotherly
love
and
kindness
.
He
visited
us
as
David
did
his
Brethren
,
to
supply
their
wants
,
carry
them
provision
and
take
their
pledge
,
1
Sam.
xvii
.
17.
He
did
so
,
and
much
more
,
becomes
himself
by
this
visit
our
Provision
,
makes
his
Body
our
meat
,
and
his
Blood
our
drink
,
and
himself
our
pledge
;
supplies
all
our
defects
,
and
wants
,
and
enters
himself
body
for
body
,
and
soul
for
soul
to
make
all
good
.
This
a
visiting
no
brother
could
do
more
,
no
brother
so
much
.
5.
His
visit
(
5.
)
was
not
of
petty
kindnesses
,
but
great
mercies
,
abundant
mercies
too
.
He
visited
us
as
holy
David
says
he
does
the
earth
,
Psal.
lxv
.
9
,
11.
Thou
visitest
the
earth
and
blessest
it
;
thou
makest
it
very
plenteous
.
Thou
waterest
her
furrows
,
thou
sendest
rain
into
the
little
Vallies
thereof
;
thou
makest
it
soft
with
the
drops
of
rain
,
and
blessest
the
increase
of
it
.
He
not
only
furnishes
our
necessities
,
but
replenishes
us
with
abundances
,
makes
us
soft
,
and
plump
,
and
fat
,
and
fruitful
by
his
heavenly
dews
and
showers
.
This
(
5.
)
a
visit
of
abundant
superabundant
mercies
.
6.
His
visit
(
6.
)
was
a
visit
of
Friendship
,
and
that
's
more
yet
.
He
visited
us
as
blessed
Mary
did
her
Cousin
Elizabeth
,
came
to
us
to
rejoyce
and
be
merry
with
us
.
So
acquainted
has
he
now
made
himself
with
us
by
this
visit
,
that
he
now
vouchsafes
to
call
us
friends
,
S.
Iohn
xv
.
15.
he
eats
,
and
drinks
,
and
dwells
,
and
tarries
with
us
,
makes
it
his
delight
to
be
among
the
sons
of
men
.
This
is
a
visit
I
know
not
a
name
good
enough
to
give
it
.
And
yet
lastly
,
his
visit
was
not
of
a
common
and
ordinary
friendship
neither
,
but
of
a
friendship
that
holds
to
death
.
He
visited
us
as
the
Priest
or
Confessor
does
the
dying
man
.
When
health
,
and
strength
,
and
mirth
,
and
Physicians
,
and
Friends
,
have
all
given
us
over
,
he
stands
by
and
comforts
us
,
and
leaves
us
not
till
he
has
fitted
us
wholly
to
his
own
bosom
.
A
visit
of
everlasting
friendship
,
or
an
everlasting
visit
was
this
visit
in
the
Text.
Thus
I
have
shewed
you
a
seven-fold
visit
,
that
our
Lord
has
made
us
,
made
Gods
first
blessing
into
seven
.
A
visit
of
Honour
,
a
visit
of
Charity
,
a
visit
of
Service
,
a
visit
of
Kindness
,
a
visit
of
Mercy
,
a
visit
of
Friendship
,
and
a
visit
of
everlasting
Love
.
All
these
ways
he
visited
his
people
,
and
still
visits
them
all
the
ways
he
can
imagine
to
bless
them
and
do
them
good
.
And
yet
I
should
have
thought
I
had
forgot
one
,
if
it
did
not
fall
in
with
the
blessing
we
are
to
consider
next
;
Redeeming
.
For
he
visited
us
also
as
he
is
said
to
do
the
children
of
Israel
,
Gen.
l.
24.
to
bring
us
out
of
the
Land
of
Egypt
,
out
of
the
house
of
bondage
.
He
visited
us
to
redeem
us
,
or
visited
and
redeemed
.
2.
Now
if
redeem'd
,
Captives
it
seems
we
were
.
And
so
we
were
,
under
a
fourfold
Captivity
.
To
the
World
,
to
Sin
,
to
Death
,
and
to
the
Devil
.
The
World
(
1.
)
that
had
ensnared
and
fettered
us
,
so
wholly
taken
us
,
that
it
had
taken
away
our
names
,
and
we
were
called
by
the
name
of
the
World
,
instead
of
that
of
Men
,
as
if
we
were
grown
such
worldlings
that
we
had
even
lost
our
natures
and
our
names
,
even
the
best
of
us
;
the
Elect
are
sometimes
called
so
too
.
To
redeem
our
honours
and
us
thence
,
God
sent
his
Son
,
says
S.
Iohn
iii.
17.
and
he
chose
us
out
of
it
,
St.
Iohn
xv
.
19.
Sin
(
2.
)
that
had
made
us
Captives
too
,
chain'd
us
up
so
fast
,
that
the
best
of
us
cannot
but
cry
out
sometimes
O
wretched
man
that
I
am
,
who
shall
deliver
me
?
Rom.
7.
24.
And
none
but
this
visitour
,
could
or
can
▪
God
through
Iesus
Christ
,
so
S.
Paul
presently
adds
upon
it
,
and
would
have
us
thank
and
bless
him
for
it
.
Death
that
had
also
got
dominion
over
us
:
for
no
more
dominion
,
Rom.
vi
.
9.
signifies
it
had
it
once
,
and
kept
us
shrewdly
under
,
Rom.
v.
17.
But
Christ
Iesus
by
his
appearing
(
they
are
the
Apostles
words
)
has
abolish'd
death
,
2
Tim.
i.
10.
Made
us
free
from
sin
and
death
,
Rom.
viii
.
2.
The
Devil
(
4.
)
he
took
us
captive
also
at
his
will
,
2
Tim.
ii
.
26.
But
for
this
purpose
was
the
Son
of
God
manifested
,
says
S.
Iohn
,
that
he
might
destroy
the
works
of
the
Devil
,
1
S.
John
iii.
8.
And
as
high
as
the
Fiend
carries
,
it
he
will
bruise
him
under
our
feet
,
Rom.
xvi
.
20.
Now
to
be
delivered
from
such
masters
as
these
is
a
blessing
without
question
.
All
the
question
is
,
how
either
Zachary
could
say
so
long
before
our
Saviour's
Birth
,
or
we
so
presently
upon
it
,
he
hath
redeemed
,
when
S.
Paul
says
't
was
by
his
Blood
,
Col.
i.
22.
S.
Peter
,
through
his
death
,
1
S.
Peter
i.
19.
Why
,
very
well
both
the
one
and
the
other
.
At
his
Birth
was
this
Redemption
first
begun
,
the
foundation
laid
;
at
his
Death
't
was
finished
.
In
his
Incarnation
and
Nativity
he
took
the
flesh
that
died
,
and
the
blood
he
shed
:
and
we
might
truly
have
been
said
to
be
redeemed
by
his
Blood
,
though
he
had
not
shed
it
,
and
by
his
Death
though
he
had
not
died
;
because
he
had
already
taken
on
our
flesh
and
blood
,
and
from
that
very
moment
became
mortal
and
began
to
dye
:
or
,
to
speak
a
little
plainer
,
He
brought
the
price
of
our
Redemption
with
him
at
his
Birth
,
He
paid
it
down
for
us
at
his
Death
.
The
Writings
as
it
were
and
Covenants
between
God
and
Him
about
it
were
agreed
on
at
his
Birth
,
were
engrossing
all
his
Life
,
and
seal'd
by
him
at
his
Death
.
So
't
is
as
true
to
day
as
any
day
:
He
redeemed
.
And
had
not
this
day
been
first
in
the
business
,
the
other
could
not
have
been
at
all
,
or
first
,
or
last
.
O
Blessed
Day
,
that
hast
thus
laid
the
foundation
of
all
our
good
ones
.
O
ever
Blessed
Lord
who
hast
thus
visited
and
redeemed
us
;
what
shall
we
do
unto
thee
,
how
shall
we
bless
thee
?
3.
Nay
and
yet
(
3.
)
thou
hast
sav'd
us
too
.
That
's
the
next
blessing
to
be
considered
.
And
't
is
worth
considering
.
For
redeem'd
indeed
we
might
be
,
and
yet
not
saved
.
Redeem'd
and
yet
fall
again
into
the
same
bad
hands
or
into
worse
:
redeem'd
from
evils
past
,
and
yet
perish
by
some
to
come
.
'T
is
this
salvation
that
makes
all
safe
.
Where
(
1.
)
we
are
saved
from
our
enemies
,
and
from
the
hand
of
all
that
hate
us
,
ver.
71.
every
thing
that
may
hereafter
hurt
us
,
as
well
as
we
were
redeemed
from
all
that
did
.
Nor
life
,
nor
death
,
nor
height
,
nor
depth
,
nor
any
thing
can
separate
us
now
from
the
love
of
God
in
Christ
Jesus
,
Rom.
viii
.
39.
all
things
shall
continually
work
for
good
,
ver.
28.
all
work
henceforward
for
our
salvation
.
Especially
seeing
he
saves
us
(
2.
)
from
our
sins
,
as
the
Angel
tells
us
,
S.
Mat.
i.
21.
Does
not
redeem
us
only
from
the
slavery
of
our
former
sins
,
and
the
punishments
we
lay
sadly
under
for
them
,
but
preserves
and
saves
us
from
slipping
back
into
the
old
,
and
from
falling
into
new
ones
.
'T
is
a
continual
salvation
.
Nay
(
3.
)
'T
is
an
eternal
one
too
he
saves
us
with
,
He
the
Author
of
eternal
salvation
,
Heb.
v.
9.
There
we
shall
be
safe
indeed
.
All
salvations
here
may
have
some
clouds
to
darken
them
,
some
winds
to
shake
them
,
something
sometimes
to
interrupt
them
,
somewhat
or
other
to
tarnish
or
soil
their
glory
.
New
enemies
may
be
daily
raised
up
to
us
.
Sin
will
be
always
bustling
with
us
:
here
we
had
need
to
be
sav'd
and
sav'd
again
,
daily
and
hourly
sav'd
,
but
with
this
salvation
once
sav'd
and
sav'd
for
ever
.
Well
may
we
pray
with
holy
David
,
Psal.
cvi
.
4.
O
visit
us
with
this
salvation
.
And
well
may
we
term
it
now
,
as
our
Translation
does
,
a
mighty
salvation
.
4.
And
mighty
sure
we
may
justly
stile
it
.
For
it
required
a
mighty
Power
,
a
mighty
Person
,
a
mighty
Price
,
and
mighty
Works
to
bring
such
mighty
things
to
pass
.
And
it
had
them
all
.
1.
A
mighty
Power
:
Almighty
too
.
No
created
Power
could
do
it
.
Horse
and
man
and
all
things
else
but
vain
things
to
save
a
man
,
to
deliver
his
soul
from
the
hand
of
Hell
,
Psal.
xxxiii
.
17.
lxxxix
.
47.
2.
A
mighty
Person
,
the
very
God
of
might
.
I
the
Saviour
,
and
besides
me
none
,
Isa.
xliii
.
11.
No
other
person
able
to
effect
it
.
3.
A
mighty
price
it
cost
.
No
corruptible
things
says
S.
Peter
,
1
Pet.
i.
18.
Nothing
but
the
blood
of
the
Son
of
God
,
the
precious
Blood
of
Iesus
Christ
,
no
less
could
compass
it
.
4.
Mighty
works
lastly
,
and
mighty
workings
to
work
things
about
,
Miracles
and
wonders
good
store
it
cost
to
accomplish
the
work
of
our
salvation
,
such
as
he
only
who
was
mighty
before
God
and
all
the
people
,
St.
Luke
xxiv
.
19.
could
bring
to
pass
.
And
this
adds
much
to
the
glory
of
this
salvation
,
that
it
was
done
by
such
great
hands
and
ways
as
these
.
But
not
the
works
only
that
wrought
it
,
but
the
works
it
wrought
speak
the
salvation
mighty
too
.
Mighty
for
certain
,
which
neither
the
unworthiness
of
our
persons
,
nor
the
weaknesses
of
our
natures
,
nor
the
habits
of
our
sins
,
nor
the
imperfections
of
our
works
,
nor
the
malice
of
our
enemies
,
nor
any
power
,
or
strength
,
or
subtilty
of
men
or
Devils
were
able
to
hinder
or
controul
,
but
that
maugre
all
,
it
spread
it self
to
the
very
ends
of
the
earth
,
carried
all
before
it
.
A
salvation
we
may
trust
to
,
we
need
not
fear
,
in
this
mercy
of
the
most
highest
we
shall
not
miscarry
.
5.
For
(
5.
)
we
have
here
gotten
a
good
Horn
to
hold
by
,
A
horn
of
salvation
the
original
gives
it
;
a
salvation
not
only
strong
but
sure
.
Salvation
,
that
is
a
Saviour
too
,
one
that
we
may
confidently
lay
hold
on
,
one
that
neither
can
nor
will
deceive
or
fail
us
:
For
,
1.
He
is
a
King
;
so
the
Horn
signifies
in
the
Prophetick
phrase
,
Dan.
vii
.
8.
The
four
,
and
seven
,
and
ten
Horns
there
,
so
many
Kings
;
and
it
stands
not
with
the
honour
of
a
King
to
deceive
or
disappoint
us
.
2.
And
he
is
not
a
King
without
a
Kingdom
.
He
hath
a
Kingdom
(
2.
)
and
power
to
help
us
.
The
Horn
signifies
that
too
in
the
stile
of
Prophesie
,
because
in
the
Horn
lies
the
strength
,
and
power
,
and
dominion
as
it
were
of
the
creature
that
hath
it
.
And
the
power
of
a
Kingdom
I
can
tell
you
is
good
hold
.
3.
And
this
Kingdom
(
3.
)
is
not
an
ordinary
Kingdom
neither
.
As
this
Horn
is
above
the
Flesh
,
so
this
Kingdom
too
;
not
of
this
world
,
St.
John
xviii
.
36.
the
likelier
still
to
conduct
us
to
the
other
,
and
there
set
us
safe
.
And
yet
likelier
(
4.
)
because
it
is
not
a
fading
but
a
durable
one
,
a
horn
that
will
hold
.
Saul
was
anointed
with
a
vial
of
Oyl
,
1
Sam.
x.
1.
to
intimate
the
brittleness
and
shortness
of
his
Kingdom
;
but
David
with
a
horn
,
1
Sam.
xvi
.
13.
to
signifie
the
continuance
and
strength
of
his
;
that
it
should
be
a
throne
established
for
ever
,
1
Kings
ii
.
45.
And
made
good
it
was
by
this
days
Horn
rais'd
out
of
his
house
;
of
whose
Kingdom
there
shall
be
no
end
,
says
the
Prophet
.
So
no
failure
to
be
afraid
of
here
.
It
is
a
sure
salvation
we
have
by
him
.
And
if
I
may
now
have
the
liberty
to
tell
you
more
particularly
what
kind
of
Horn
he
may
most
fairly
be
said
to
be
,
you
will
be
the
more
ready
to
catch
at
it
.
He
is
then
(
1.
)
a
Horn
of
Oyl
to
anoint
us
also
Kings
and
Priests
;
for
so
he
makes
us
,
says
S.
Iohn
,
Rev.
i.
6.
He
is
(
2.
)
the
true
Cornu-copia
,
the
Horn
of
plenty
;
full
of
grace
and
truth
,
and
all
good
things
else
:
for
out
of
his
fulness
we
all
receive
ours
,
says
the
same
Apostle
,
S.
Iohn
i.
16.
He
is
(
3.
)
one
of
the
Horns
of
the
Altar
,
or
indeed
all
of
them
,
whither
we
may
safely
fly
in
all
our
dangers
and
distresses
;
where
we
may
lie
secure
when
all
the
world
has
left
us
.
A
sure
hold
now
you
will
confess
,
that
is
so
high
,
so
strong
,
so
powerful
,
so
above
corruption
,
so
lasting
,
so
everlasting
,
so
full
of
lasting
honours
,
plenties
,
and
securities
.
6.
And
yet
as
mighty
,
and
sure
,
and
as
easie
to
catch
hold
on
as
this
salvation
is
,
were
it
not
for
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
were
it
not
for
us
,
had
we
no
claim
,
no
interest
in
it
,
what
were
we
the
better
either
for
the
Horn
or
the
salvation
?
'T
is
this
for
us
,
that
comes
next
to
be
considered
,
that
raises
up
our
horns
,
that
makes
us
glad
.
For
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
the
Iews
alone
.
They
had
the
first
title
,
right
indeed
,
but
not
the
only
to
it
.
There
is
an
Israel
of
God
(
peace
be
upon
it
says
the
Apostle
,
Gal.
vi
.
16.
)
as
well
as
an
Israel
after
the
flesh
.
There
are
Sons
of
Abrahams
Faith
as
well
as
of
his
body
,
to
whom
this
salvation
is
sent
as
well
as
unto
them
.
Blessed
Zachary
brings
in
those
that
sit
in
darkness
and
in
the
shadow
of
death
into
the
number
,
ver.
79.
the
Gentiles
as
well
as
Iews
into
the
light
of
it
;
't
is
omni
populo
,
to
all
people
whatsoever
,
in
the
Angels
message
,
chap.
2.
of
our
Evangelist
,
ver.
10.
All
people
,
and
all
degrees
and
orders
of
them
,
rich
and
poor
,
one
with
another
;
so
populus
signifies
,
not
the
plebem
taken
out
of
it
,
not
the
lowest
or
meanest
of
the
people
escaped
or
forgotten
.
'T
is
an
universal
salvation
that
is
here
set
up
.
God
does
not
streighten
heaven
,
though
men
do
.
He
would
have
all
men
to
be
saved
,
1
Tim.
ii
.
4.
(
though
some
men
need
a
horn
indeed
to
get
such
a
salvation
down
,
yet
so
it
is
)
and
to
this
purpose
he
has
rais'd
this
salvation
up
,
which
is
the
next
advance
of
this
salvation
we
are
next
to
handle
.
7.
And
he
rais'd
it
(
1.
)
as
a
Beacon
or
Standard
upon
a
Hill
,
that
all
Nations
and
Languages
,
all
kind
of
persons
might
flock
in
unto
it
.
Rais'd
it
(
2.
)
as
from
the
Dead
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
hopes
of
it
now
were
in
the
dust
.
For
the
temporal
condition
of
the
Iews
;
their
enemies
oppressed
them
,
and
had
them
in
subjection
;
long
they
had
so
;
and
all
the
attempts
for
deliverance
had
been
so
often
baffled
,
that
they
durst
hope
no
longer
.
For
their
spiritual
condition
,
both
Iew
and
Gentile
were
all
concluded
under
sin
;
the
one
blinded
with
his
own
superstition
,
the
other
shut
up
in
ignorance
,
and
darkness
,
when
on
a
sudden
was
this
day-spring
from
on
high
,
this
horn
,
this
ray
of
light
(
for
I
see
not
why
this
Horn
,
as
well
as
those
of
Moses
face
,
may
not
be
construed
so
)
this
ray
,
this
Horn
,
I
say
,
rais'd
up
to
light
them
both
into
the
ways
of
salvation
.
Rais'd
up
(
3.
)
as
the
horn
out
of
the
flesh
,
a
Saviour
rais'd
up
thence
to
day
.
Though
from
above
he
came
,
into
the
flesh
he
came
,
that
thence
being
made
sensible
of
our
infirmities
,
he
might
the
easier
bear
with
them
.
Rais'd
up
lastly
to
raise
up
our
thoughts
from
all
inferiour
expectations
,
and
fix
them
where
they
should
be
for
deliverance
and
salvation
,
Cornu
exaltatum
,
this
salvation
eminent
for
the
vastness
,
the
opportunity
,
the
convenience
,
the
proportion
it
carries
:
the
seventh
particular
we
observe
in
Gods
blessing
,
the
fourth
advancing
of
this
salvation
.
8.
There
is
an
eighth
:
And
it
is
salvation
in
the
right
house
.
The
Lord
of
the
Ascendant
of
our
salvation
in
the
Kingly
house
,
the
best
house
to
make
it
the
more
glorious
,
the
house
of
David
.
Men
would
willingly
be
sav'd
honourably
,
by
a
person
of
honour
rather
then
a
base
hand
.
Men
love
not
to
owe
their
lives
or
honours
to
an
unworthy
person
,
would
be
beholding
to
the
right
King
rather
than
an
Vsurper
for
them
.
The
House
of
David
here
hits
right
for
that
.
And
we
cannot
but
acknowledge
a
huge
blessing
in
it
,
even
upon
this
account
,
that
how
poorly
,
sneakingly
,
and
basely
we
every
day
betray
our selves
into
the
hands
of
our
enemies
,
we
are
yet
thus
by
Christ
brought
off
with
honour
,
and
enjoy
by
him
an
honourable
salvation
.
9.
And
yet
there
is
one
thing
more
we
would
desire
,
not
to
owe
our selves
to
a
villain
,
or
a
miscreant
,
or
to
a
wicked
and
ungodly
house
or
person
.
To
crown
his
blessings
,
God
has
contrived
them
in
the
house
of
his
servant
David
.
So
God
honoureth
his
servants
;
so
he
encourages
them
to
be
good
.
They
are
the
persons
,
theirs
the
houses
where
salvation
dwells
.
They
are
the
pillars
of
the
earth
.
To
David
his
servant
,
and
Abraham
his
servant
,
and
Isaac
his
servant
,
and
Israel
his
servant
,
so
run
the
promises
both
of
a
Saviour
and
salvation
,
to
them
and
to
their
seed
for
evermore
.
Sum
we
up
Gods
blessings
now
.
Gracious
Visits
,
perfect
Redemptions
,
Salvations
many
,
mighty
,
sure
,
general
,
eminent
,
seasonable
,
honourable
salvations
to
us
and
ours
,
everlasting
too
:
what
would
you
more
?
there
's
nothing
behind
now
but
our
blessing
God
for
all
these
blessings
.
I
hope
that
shall
not
be
so
long
,
for
't
is
but
little
that
is
required
for
so
much
;
and
but
three
particulars
that
make
it
up
.
An
acknowledgment
of
Gods
blessings
,
a
setting
our selves
to
some
way
to
bless
him
for
them
;
and
a
desire
that
all
would
do
so
too
.
II.
The
acknowledgment
begins
it
,
the
acknowledging
of
Gods
blessings
the
first
part
of
ours
;
so
sure
a
point
of
it
,
that
Confiteri
,
to
acknowledge
or
confess
the
blessing
,
or
him
that
sends
it
,
is
above
sixty
times
in
the
Book
of
Psalms
set
down
for
blessing
.
And
whole
Psalms
you
have
that
are
nothing
else
but
an
enumeration
and
catalogue
of
blessings
,
the
66.
the
103.
the
104.
the
105.
the
107.
the
136.
And
the
more
particular
we
are
in
it
,
the
more
we
bless
him
.
You
have
heard
how
particular
Zachary
is
in
it
here
.
He
hath
visited
,
he
hath
redeemed
,
&c.
given
us
nine
particulars
,
leaves
neither
gift
nor
giver
unacknowledged
.
Honourable
it
is
to
do
so
:
honourable
to
reveal
,
to
reveal
the
works
of
God
,
says
the
Angel
,
Iob
xii
.
7.
honourable
to
him
,
honourable
to
us
:
we
cannot
honour
God
without
it
,
nor
expect
honour
from
him
,
if
we
will
not
acknowledge
it
.
Come
,
and
I
will
tell
you
what
he
hath
done
for
my
soul
,
is
the
best
way
to
begin
our
blessing
.
2.
But
it
is
but
to
begin
it
.
We
must
go
on
to
the
next
way
of
blessing
,
set
close
to
it
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
Benedictus
from
Benedicere
;
both
tell
us
there
is
much
of
it
in
words
.
Only
verbum
is
factum
,
and
dicere
is
facere
,
sometimes
in
the
holy
page
.
So
we
must
take
both
words
and
deeds
to
do
it
with
.
The
word
by
the
hand
of
thy
servant
,
as
the
Scripture
sometimes
speaks
,
is
the
best
way
to
bless
him
with
.
Yet
to
our
benedicere
in
the
first
sense
first
.
And
to
do
that
,
to
give
him
good
words
is
the
least
that
we
can
give
him
:
let
us
be
sure
then
not
to
grudge
him
them
.
Confess
we
that
he
is
good
,
and
gracious
,
and
merciful
,
full
of
mercy
,
plenteous
in
goodness
and
truth
.
Streighten
we
not
his
visits
,
stifle
we
not
his
Redemption
,
coop
we
not
up
his
salvation
to
a
corner
,
suffer
we
it
to
run
large
and
full
,
that
the
whole
world
may
bless
him
for
it
.
Let
us
(
2.
)
speak
it
out
.
Gods
blessings
were
not
done
in
a
corner
,
no
more
must
ours
.
Publick
and
solemn
they
would
be
.
And
the
Church
has
made
it
(
and
Text
)
part
of
the
publick
service
,
that
every
one
might
bear
a
part
in
blessing
God
.
Every
one
of
us
,
and
every
thing
of
us
too
,
our
souls
and
all
that
is
within
us
,
heart
and
mind
,
and
all
.
All
within
us
and
all
without
us
,
our
lips
praise
him
,
our
mouths
praise
him
,
our
hands
praise
him
,
our
flesh
praise
him
,
our
bones
say
who
is
like
him
,
all
the
members
of
our
body
turn
themselves
into
tongues
to
bless
him
.
Bless
we
him
(
3.
)
in
set
Hymns
on
purpose
,
in
good
votes
and
wishes
,
that
his
Church
may
prosper
,
his
Name
be
magnified
,
his
Glory
advanced
to
the
highest
pitch
,
for
bene
dicere
,
is
bene
vovere
too
.
And
sanctificare
is
no
less
.
To
bless
is
sometimes
to
sanctifie
.
So
God
blessed
the
seventh
day
,
is
God
hallow'd
it
;
and
to
sanctifie
a
day
,
or
place
to
bless
him
in
,
is
to
bless
him
by
his
own
pattern
that
he
hath
set
us
:
well
said
,
if
well
done
,
I
dare
assure
you
,
to
set
apart
both
times
and
places
to
bless
him
in
.
2.
But
dicere
is
not
all
,
sung
never
sweetly
,
said
never
so
well
.
The
Lord
bless
thee
in
common
phrase
is
,
the
Lord
do
good
unto
thee
.
Indeed
Gods
blessing
is
always
such
;
his
benedicere
is
bene
facere
.
His
saying
is
a
doing
,
his
blessing
a
making
blessed
.
'T
is
fit
our
blessing
should
be
somewhat
like
it
.
To
himself
indeed
we
can
do
no
good
.
He
neither
wants
it
,
nor
can
be
better'd
by
it
.
To
His
we
may
.
Though
not
to
his
head
,
yet
to
his
feet
:
The
poor
;
we
may
bless
them
.
And
the
blessing
them
is
blessing
him
:
for
inasmuch
as
ye
have
done
it
unto
these
,
you
have
done
it
unto
me
,
says
he
himself
,
S.
Mat.
xxv
.
And
truly
it
must
needs
be
a
poor
blessing
that
cannot
reach
his
feet
.
Nay
't
is
a
poor
one
if
it
reach
no
higher
.
Indeed
he
that
giveth
alms
,
he
sacrifices
praise
,
says
the
Son
of
Syrach
,
Ecclus.
xxxv
.
2.
And
praise
is
blessing
.
But
to
bless
is
to
honour
too
.
And
honour
the
Lord
with
thy
substance
,
says
a
wiser
then
the
Son
of
Syrach
,
Prov.
iv
.
Something
must
be
done
to
his
own
honour
.
So
nething
given
or
offered
to
support
that
here
among
us
;
for
to
bless
is
to
give
thanks
,
and
that
intimates
somewhat
to
be
given
to
him
,
as
well
as
said
or
spoken
to
him
.
It
will
else
be
verba
dare
,
and
not
gratias
,
a
meer
cheating
him
of
our
thanks
.
As
soon
as
Naaman
the
Syrian
was
cured
of
his
Leprosie
,
he
begs
of
the
Prophet
to
accept
a
blessing
for
it
.
Nature
had
taught
him
God
was
to
be
blest
so
,
2
Kings
v.
15.
When
the
Captains
of
Israel
had
found
by
their
whole
numbers
how
God
had
delivered
them
,
they
come
with
a
blessing
in
their
hands
of
sixteen
thousand
seven
hundred
and
fifty
shekels
of
gold
for
the
house
of
God
,
Numb
.
xxxi
.
52.
David
and
his
people
the
story
tells
us
blest
him
so
too
,
1
Chron.
xxix
.
20
,
21.
offered
incredible
sums
of
Gold
and
Silver
for
the
service
of
the
house
of
God
.
And
let
me
tell
you
,
without
begging
for
it
,
that
the
House
of
God
being
now
by
this
Visit
in
the
Text
made
the
very
office
of
salvation
,
where
he
daily
visits
us
,
and
entertains
us
with
his
Body
and
Blood
,
with
holy
conferences
and
discourses
,
where
he
seals
us
every
day
to
the
day
of
Redemption
,
and
offers
to
us
all
the
means
of
salvation
;
there
can
be
no
way
of
blessing
God
so
answerable
and
proportionable
to
his
thus
blessing
us
,
as
thus
blessing
him
again
.
Yet
where
there
is
nothing
thus
to
bless
him
with
,
there
is
yet
another
way
of
blessing
him
;
nay
where
there
are
other
ways
,
this
must
be
too
.
To
bless
him
is
to
glorifie
him
,
and
a
good
life
does
that
,
S.
Mat.
v.
16.
By
our
ill
lives
the
name
of
God
is
blasphemed
,
says
the
Apostle
,
Rom.
ii
.
24.
Then
by
our
good
ones
it
must
needs
be
blest
.
Zachary
seems
to
point
at
this
way
of
blessing
,
when
he
tells
us
we
were
delivered
that
we
might
serve
our
Visitor
in
holiness
and
righteousness
,
ver.
75.
And
thus
he
that
has
neither
eyes
to
look
up
,
nor
hands
to
lift
up
,
nor
feet
to
go
up
to
the
house
of
blessing
,
nor
tongue
to
bless
him
,
nor
so
much
as
a
Cross
to
bless
himself
or
God
,
not
a
mite
to
throw
into
his
treasure
,
may
truly
bless
him
,
and
be
accepted
.
To
this
and
all
the
other
ways
of
blessing
is
the
Text
set
.
And
let
all
now
come
in
and
bear
a
part
in
blessing
.
Blessed
be
the
Lord
God
of
Israel
,
is
now
lastly
a
call
to
call
them
in
.
The
Prophet
David
does
so
,
Psal.
cxlviii
.
Sun
,
and
Moon
,
and
Stars
,
and
Light
,
Heaven
,
and
Earth
,
and
Waters
,
both
above
and
under
them
,
Dragons
,
and
Deeps
,
Fire
,
and
Hail
,
and
Snow
,
and
Vapour
,
and
Wind
,
and
Storm
,
and
Hills
,
and
Trees
,
and
Beasts
,
and
Cattel
,
Worms
,
and
Fowl
,
Kings
and
People
,
Princes
and
Iudges
,
Young
men
and
Maidens
,
Old
men
and
Children
,
all
Sexes
,
Degrees
,
and
Ages
,
Men
and
Angels
,
and
all
kind
of
Beings
does
he
call
on
to
praise
,
and
bless
,
and
magnifie
their
Creator
:
Indeed
the
whole
Creation
is
blessed
by
this
Visit
,
so
't
is
but
just
they
should
bless
God
for
it
.
Yet
how
should
all
these
things
we
mentioned
do
it
?
many
of
them
have
no
tongues
to
say
,
many
no
sense
to
understand
it
.
Why
?
they
do
it
yet
:
The
Sun
by
day
,
the
Moon
by
night
may
become
torches
to
light
his
servants
service
.
The
Earth
brings
forth
her
Corn
and
Wine
to
furnish
out
his
Table
;
the
deep
gives
up
her
Riches
,
and
brings
home
Golds
and
Silks
to
adorn
his
Holy
Altars
;
the
Earth
brings
Stones
and
Minerals
,
the
Hills
and
Mountains
Trees
and
Cedars
to
his
House
,
the
fire
kindles
Tapers
for
it
,
all
the
meteors
of
the
air
,
and
all
the
seasons
of
the
years
do
somewhat
,
every
wind
blows
somewhat
towards
it
.
The
very
Birds
and
Swallows
get
as
near
the
Altar
as
they
can
to
bless
him
;
the
Snow
,
and
Cold
,
and
Ice
crowd
as
near
Christmas
as
they
can
,
to
bear
a
part
in
this
great
Solemnity
,
in
our
solemnest
thanksgivings
.
Only
he
that
has
no
need
of
this
visit
,
no
need
of
Christ
or
his
Redemption
,
that
cares
not
to
be
saved
,
needs
keep
no
Christmas
,
may
stand
out
,
or
sit
,
or
do
what
he
will
at
this
Benedictus
.
But
sure
when
all
things
else
thus
come
in
throngs
to
bless
him
,
and
even
Ice
and
Snow
come
hot
and
eager
to
this
Feast
,
and
willingly
melt
themselves
into
his
praises
,
we
should
not
,
methinks
,
come
coldly
on
to
bless
him
,
but
come
and
bring
our
Families
,
and
Children
,
and
Neighbours
with
us
to
make
the
Choire
as
full
as
possibly
we
can
.
Tell
one
another
what
Christ
did
to
day
,
what
he
every
day
does
for
us
,
how
he
visited
us
to
day
,
how
he
still
visits
us
every
morning
,
how
he
redeemed
us
to
day
,
how
he
does
day
by
day
from
one
ill
or
other
;
how
he
began
to
day
to
raise
up
salvation
for
us
,
and
will
not
leave
raising
it
for
us
till
we
can
rise
no
higher
.
Tell
we
our
children
next
,
how
in
this
God
had
respect
to
David
his
anointed
,
and
that
they
must
learn
to
have
so
.
How
he
had
regard
to
David
his
Servant
,
will
have
so
to
them
if
they
be
his
servants
let
them
therefore
be
sure
they
be
so
,
fit
them
thus
to
sing
their
parts
betimes
in
Hymns
,
and
Anthems
,
and
praises
to
their
God
;
that
they
that
cannot
speak
,
may
yet
lisp
it
out
,
and
when
they
can
speak
out
,
sing
it
loud
and
shrill
,
that
the
hollow
Vaults
and
Arches
may
eccho
and
rebound
his
praises
:
not
your
Children
only
,
but
stones
also
be
thus
rais'd
up
for
children
unto
Abraham
.
'T
is
in
the
power
of
your
hands
(
grave
Senators
,
Fathers
,
and
Brethren
)
to
make
the
stones
cry
out
of
the
wall
,
and
the
beam
out
of
the
timber
to
answer
,
Blessing
,
and
Honour
,
and
Glory
,
and
Power
to
him
that
has
rais'd
up
to
us
so
great
salvation
.
I
look
upon
this
great
Solemnity
of
yours
as
a
meer
design
of
blessing
God
,
and
the
Torches
that
light
you
hither
as
so
many
lights
set
up
to
make
the
light
of
your
good
works
shine
the
greater
.
You
have
not
only
these
blessings
in
the
Text
,
but
millions
more
to
invite
you
to
it
.
Not
to
repeat
the
blessings
and
deliverances
I
have
told
you
;
all
blessings
and
salvations
else
you
owe
to
this
days
Visit
of
the
Almighty
,
to
this
Horn
he
raised
up
for
us
.
Let
us
bring
them
also
into
the
roll
,
and
thus
bless
him
for
them
.
Some
of
you
he
has
delivered
out
of
trouble
,
bless
you
him
for
that
.
Some
of
you
he
has
recovered
lately
from
a
sickness
,
bless
you
him
for
that
.
Some
of
you
he
has
delivered
lately
from
a
danger
,
bless
you
him
for
that
.
You
he
has
visited
in
distress
,
visit
you
his
Temples
,
his
poor
and
needy
servants
,
and
bless
him
so
.
You
he
has
redeemed
of
late
from
the
gates
of
death
,
redeem
you
the
time
hereafter
,
walk
circumspectly
and
soberly
,
and
for
the
rest
of
your
life
serve
him
better
,
and
bless
him
so
.
You
he
has
sav'd
out
of
the
hands
of
Hereticks
and
Seducers
,
save
you
your selves
henceforward
from
that
untoward
generation
,
and
come
no
more
among
them
.
Pay
him
visit
for
visit
,
redemption
for
redemption
,
one
salvation
for
another
,
and
bless
him
so
.
You
he
has
rais'd
to
some
honour
and
preferment
,
raise
you
up
some
pillar
of
thanksgiving
for
it
.
You
he
has
rais'd
to
an
estate
,
raise
you
up
some
memorial
to
him
out
of
it
.
You
he
has
rais'd
out
of
nothing
,
you
out
of
a
desperate
condition
,
your
house
and
family
out
of
ruines
;
help
you
God
again
to
raise
his
house
,
and
he
will
say
,
you
bless
him
for
it
.
Let
there
be
some
token
of
gratitude
set
up
here
,
as
God
set
the
Rain-bow
in
the
Clouds
,
Gen.
xix
.
15.
that
he
may
look
upon
it
,
and
remember
,
and
save
you
in
the
time
of
need
,
with
his
mercy
for
it
.
In
a
word
,
God
has
signally
and
strangely
visited
us
of
late
years
with
his
salvation
,
redeemed
us
from
our
enemies
,
and
all
that
hate
us
;
those
Horns
,
that
like
those
in
Daniel
pusht
down
and
scattered
all
before
them
,
that
threw
down
our
Temples
,
took
away
our
daily
service
,
set
up
the
abomination
of
desolation
in
these
holy
places
,
Horse
,
and
Foot
,
and
Arms
,
and
all
the
instruments
of
desolation
,
and
stampt
upon
all
holy
things
and
persons
:
he
has
rais'd
us
up
a
mightier
horn
to
make
those
horns
draw
in
theirs
;
a
horn
in
the
house
of
his
servant
David
:
restored
our
David
his
anointed
to
us
,
kept
him
his
servant
,
returned
him
as
he
went
,
safe
and
sound
in
the
principles
of
his
Religion
,
restored
him
and
his
house
,
us
and
ours
,
kept
them
at
least
from
utterly
pulling
down
.
O
that
men
would
therefore
now
praise
the
Lord
for
his
goodness
,
and
declare
the
wonders
he
has
lately
done
for
the
children
of
men
.
As
many
Scarlets
now
as
you
please
to
adorn
your
gratitudes
,
as
many
Torches
now
as
you
please
that
we
may
see
them
,
what
solemn
processions
now
as
you
judge
fit
to
make
to
evidence
your
blessings
to
the
Lord
God
of
Israel
,
for
what
he
has
done
for
us
,
for
either
our
souls
,
bodies
or
estates
.
So
shall
God
again
bless
all
your
blessings
to
you
;
the
poor
shall
bless
us
,
and
the
Church
shall
bless
us
,
and
these
walls
shall
bless
us
,
and
the
children
yet
unborn
shall
bless
us
,
and
all
our
blessings
be
continued
to
us
;
we
shall
be
visited
,
and
redeem'd
,
and
sav'd
upon
all
occasions
,
in
all
necessities
,
on
every
hand
,
and
at
every
turn
,
till
he
bring
us
at
last
to
his
eternal
salvation
,
to
sing
eternal
Allelujahs
,
everlasting
Benedictus's
,
Hymns
,
and
Praises
,
with
all
the
Blessed
Saints
and
Angels
to
God
blessed
for
evermore
.
To
this
glorious
blessing
he
bring
us
all
,
who
this
day
came
to
visit
us
,
that
he
might
,
Jesus
Christ
.
To
whom
,
&c.
THE
SEVENTH
SERMON
ON
Christmas-Day
.
2
COR.
viii
.
9.
For
ye
know
the
grace
of
our
Lord
Iesus
Christ
,
that
though
he
was
rich
,
yet
for
your
sakes
he
became
poor
,
that
ye
through
his
poverty
might
be
rich
.
FOR
ye
know
the
grace
of
our
Lord
Iesus
Christ
.
And
do
you
know
any
grace
of
the
Lord
Jesus
Christ
like
this
days
grace
,
the
grace
of
Christmas
?
any
grace
or
favour
like
that
grace
and
favour
he
this
day
did
us
,
when
he
so
grac'd
our
nature
as
to
take
it
on
him
?
surely
,
whether
this
grace
be
his
becoming
poor
,
or
our
making
rich
,
never
was
it
seen
more
then
this
day
it
was
.
Never
was
he
poorer
then
this
day
shew'd
him
,
a
poor
little
naked
thing
in
rags
.
Never
we
rich
till
this
day
made
us
so
,
when
he
being
rich
became
poor
,
that
we
being
poor
might
be
made
rich
.
And
rich
not
in
the
worst
,
but
in
the
best
riches
;
rich
in
grace
,
but
above
all
grace
in
Christmas
grace
,
in
love
and
liberality
to
the
poor
,
the
very
grace
which
the
Apostle
brings
in
the
poverty
of
Christ
here
to
perswade
the
Corinthians
to
.
See
(
says
he
)
that
ye
abound
in
this
grace
also
,
ver.
7.
For
ye
know
the
grace
of
the
Lord
Iesus
Christ
.
He
was
so
full
of
it
,
that
though
he
was
rich
,
yet
for
our
sakes
he
became
poor
,
made
himself
poor
to
make
us
rich
;
that
being
made
rich
we
might
be
rich
:
To
the
poor
,
bestow
some
of
his
own
riches
upon
him
again
,
some
at
least
upon
him
who
gave
us
all
,
supply
his
poverty
who
enricht
ours
,
be
the
more
bountiful
to
the
poor
,
seeing
he
is
now
become
like
one
of
them
,
that
as
through
his
poverty
we
were
made
rich
,
so
even
in
our
very
poverty
we
might
abound
also
to
the
riches
of
liberality
.
So
the
Macedonians
did
,
ver.
2.
So
would
he
fain
have
the
Corinthians
too
here
,
in
covert
terms
;
so
he
would
be
understood
,
and
so
are
we
to
understand
him
.
Christs
poverty
here
brought
in
as
an
argument
to
perswade
to
liberality
.
A
grace
so
correspondent
to
the
pattern
of
the
Lord
Iesus
,
so
answerable
both
to
the
purport
of
Christmas
and
the
purpose
of
the
Text
,
that
't
is
hard
to
say
whether
the
Day
better
explains
the
Text
,
or
the
Text
the
Day
.
For
whether
we
take
the
grace
of
the
Lord
Jesus
Christ
towards
us
,
downward
,
or
the
grace
of
the
Lord
Jesus
in
us
towards
him
upward
:
whether
for
the
grace
he
did
us
in
becoming
poor
for
our
sakes
,
or
for
the
grace
we
are
to
shew
to
his
poor
members
for
his
sake
again
,
for
his
becoming
poor
,
and
making
of
us
rich
:
I
see
not
how
or
where
I
could
have
chosen
a
better
Christmas
Text
,
a
Text
for
the
Day
,
or
a
Day
for
the
Text.
For
here
is
both
the
Doctrine
and
Vse
of
Christmas
;
the
Doctrine
of
Christs
free
Grace
,
and
the
free
Use
and
Application
of
it
too
.
The
Doctrine
,
That
our
Lord
Iesus
Christ
though
he
was
rich
,
yet
for
our
sakes
he
became
poor
,
that
through
his
poverty
we
might
be
rich
.
The
Vse
,
That
we
are
to
know
it
,
and
acknowledge
it
,
know
it
for
a
grace
and
favour
;
yea
know
the
grace
,
know
it
for
a
pattern
too
:
For
ye
know
it
,
that
is
,
to
that
end
ye
know
it
,
to
take
pattern
by
it
,
to
return
grace
again
for
grace
,
to
shew
grace
to
his
,
for
his
grace
to
us
,
to
supply
his
poverty
in
his
members
,
for
his
so
gracious
supplying
ours
,
to
answer
the
riches
of
his
grace
with
being
rich
;
in
this
grace
also
,
in
the
grace
of
love
and
charity
to
the
poor
,
the
best
way
to
be
rich
,
and
to
abound
to
the
riches
of
his
glory
.
But
more
to
appropriate
it
to
the
Day
,
you
may
please
to
take
it
in
these
particulars
.
Christs
Birth
,
The
Christians
benefit
,
The
evidence
of
both
.
The
Inference
upon
all
.
1.
Christs
Birth
.
Egenus
factus
,
when
he
became
poor
.
2.
The
Christians
benefit
.
Propter
nos
it
was
,
for
your
sakes
it
was
,
&
ut
vos
divites
,
That
ye
through
his
poverty
might
be
rich
.
3.
The
evidence
of
both
,
Scitis
,
no
less
then
that
of
Science
,
ye
know
it
.
4.
The
inference
upon
all
,
scitis
enim
,
For
ye
know
it
,
for
what
?
for
a
grace
and
favour
;
Scitis
gratiam
,
the
first
.
And
ut
vos
divites
essetis
,
that
we
might
be
rich
in
the
same
grace
he
was
:
Then
secondly
,
that
ye
may
do
answerable
to
your
knowledge
;
for
propter
nos
it
is
,
for
our
sakes
he
became
poor
,
that
for
his
sake
we
might
look
the
better
upon
the
poor
;
for
that
he
made
us
rich
,
that
we
might
be
rich
in
good
works
;
for
that
he
made
us
rich
by
the
way
of
poverty
,
that
we
might
know
our
riches
have
a
near
relation
to
poverty
,
are
given
us
for
the
poor
,
as
well
as
for
our selves
.
These
are
the
parts
,
and
of
all
these
the
sum
is
,
that
Christs
Birth
is
the
Christians
benefit
;
the
knowledge
of
which
ought
to
stir
us
up
to
Christian
Charity
:
or
nearer
the
phrase
of
the
Text
,
that
our
Lord
Jesus
Christ
,
though
he
was
rich
,
became
poor
to
make
us
rich
;
rich
in
all
good
gifts
and
graces
,
but
especially
in
this
of
love
and
mercy
to
the
poor
;
came
down
in
grace
to
us
to
that
purpose
,
both
in
the
Text
,
and
in
the
Day
,
the
whole
and
business
of
them
both
.
I
shall
prosecute
it
in
order
,
and
begin
with
those
words
in
the
Text
that
seem
to
point
us
to
the
Birth
of
Christ
;
egenus
factus
:
and
if
that
were
the
original
,
the
factus
would
be
plain
for
his
being
made
man
.
But
as
it
is
,
't
is
plain
enough
,
he
could
not
become
poor
but
by
becoming
man
.
I.
For
there
is
not
so
poor
a
thing
as
man
;
indeed
no
creature
poor
but
man
:
no
creature
lost
its
estate
,
and
place
,
and
honour
,
thrust
out
of
doors
,
and
turned
as
it
were
a
begging
abroad
into
the
wide
world
,
but
man
.
Other
creatures
keep
their
nature
and
place
to
which
they
were
created
;
man
only
he
kept
nothing
;
first
lost
his
clothes
,
his
robe
of
innocence
,
in
which
he
was
first
clad
,
was
then
turned
naked
out
of
his
dwelling
,
out
of
Paradise
,
only
his
nakedness
covered
a
little
with
a
few
ragged
leaves
,
fain
upon
that
to
work
,
and
toil
,
and
labour
for
his
living
to
get
his
bread
;
forc'd
to
run
here
and
there
about
the
world
to
get
it
;
all
the
creatures
that
were
lately
but
his
servants
stood
gazing
and
wondering
at
him
,
and
knew
him
not
,
would
no
longer
own
him
for
their
Lord
,
he
look'd
so
poor
,
so
despicable
when
he
had
sinn'd
;
they
that
before
were
all
at
his
command
,
by
the
dominion
he
had
received
over
them
,
now
neither
obey'd
his
command
,
nor
knew
his
voice
,
so
perfectly
had
he
lost
the
very
semblance
of
their
late
great
Master
,
so
perfectly
poor
was
he
become
.
The
Devil
kept
a
power
,
and
awe
,
and
Principality
,
though
he
lost
his
seat
;
got
a
Kingdom
though
he
lost
his
glory
:
But
man
lost
all
,
glory
and
grace
,
riches
and
honour
,
estate
and
power
,
peace
and
ease
,
shelter
,
and
safety
,
and
all
:
so
that
to
become
poor
can
be
nothing
else
but
to
become
man
;
and
Christs
becoming
so
,
must
be
his
becoming
man
.
Yet
not
to
know
it
only
,
but
to
know
it
for
a
grace
,
as
St.
Paul
would
have
us
,
we
must
know
who
it
is
that
became
poor
.
(
2.
)
How
poor
he
became
who
became
poor
.
(
3.
)
What
he
was
still
,
though
he
became
poor
.
Our
Lord
Iesus
Christ
,
says
the
Text
,
he
it
is
,
egenus
factus
,
he
came
to
very
want
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
a
kind
of
penury
like
that
of
beggars
.
Yet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
all
that
it
is
,
he
continued
rich
still
,
though
he
was
poor
;
he
could
not
lose
his
infinity
of
riches
,
though
he
took
on
his
poverty
,
quitted
not
his
Deity
,
though
he
covered
it
with
the
rags
of
his
humanity
.
We
first
look
upon
his
person
,
our
Lord
Iesus
Christ
.
He
is
a
Lord
it
seems
that
became
poor
,
that
first
:
and
truly
the
first
and
only
time
that
we
read
he
entituled
himself
Lord
,
it
follows
presently
,
he
hath
need
,
St.
Mat.
xxi
.
3.
The
Lord
hath
need
.
This
may
be
true
,
as
the
Italian
observes
of
the
Lords
and
Princes
of
the
world
,
none
need
commonly
so
much
as
they
,
nor
they
before
they
came
to
be
Lords
and
Princes
;
but
of
the
Lord
and
Prince
of
Heaven
,
as
our
Lord
surely
is
,
that
's
somewhat
strange
that
he
should
have
any
need
;
yet
so
it
is
:
and
it
may
serve
to
teach
the
best
of
us
,
of
men
,
Lords
and
great
ones
too
,
to
be
content
sometimes
to
suffer
need
,
seeing
the
Lord
of
Lords
was
found
poor
.
Iesus
(
2.
)
it
is
,
was
found
so
.
Iesus
is
a
Saviour
,
and
that
's
stranger
.
A
Saviour
that
is
poor
is
like
to
prove
but
a
poor
Saviour
.
Yet
this
is
oftentimes
Gods
method
,
the
poor
and
base
things
of
the
world
,
and
things
that
are
despis'd
,
to
confound
the
rich
,
and
noble
,
and
the
mighty
,
1
Cor.
i.
28.
that
no
flesh
,
as
the
Apostle
infers
there
,
might
glory
in
his
presence
.
This
very
name
of
Iesus
was
then
sent
by
an
Angel
to
be
given
him
,
when
he
had
first
told
he
should
be
born
,
St.
Mat.
i.
21.
born
of
a
poor
Virgin
,
and
yet
save
his
people
from
their
sins
;
that
we
may
know
God
needs
nothing
to
help
him
;
his
very
poverty
is
our
salvation
.
Jesus
poor
,
the
poorest
contemptible
means
he
can
save
us
by
.
Nay
even
the
Christ
(
3.
)
the
Messiah
so
long
expected
,
comes
poor
when
he
was
expected
rich
,
to
shew
the
vanity
of
mens
conceit
and
fancies
,
when
they
will
go
alone
.
Christ
the
King
of
Israel
,
the
great
Prophet
,
the
everlasting
High
Priest
,
and
Arch-bishop
of
our
souls
,
he
came
poor
,
that
men
might
give
over
looking
upon
the
outward
appearance
of
things
,
and
think
it
no
diminution
to
the
calling
of
Priest
or
Prophet
to
be
sometimes
in
a
low
and
mean
condition
,
seeing
the
Christ
himself
anointed
with
the
holy
oil
above
all
Priests
and
Prophets
,
came
in
no
other
.
And
now
this
we
have
gotten
by
considering
the
person
,
that
if
he
that
is
Priest
,
and
Prophet
,
and
Saviour
,
and
Lord
,
and
the
Lord
of
all
may
become
poor
,
and
God
do
all
his
work
notwithstanding
by
him
;
then
poverty
is
neither
dishonourable
in
it self
,
nor
so
disadvantageous
in
its
own
nature
,
but
that
God
can
still
make
use
of
it
to
his
Service
,
does
still
most
make
use
of
it
,
dispences
his
heavenly
treasure
to
us
more
commonly
in
earthen
vessels
,
2
Cor.
iv
.
7.
then
in
Gold
and
Silver
,
and
we
therefore
not
to
slight
the
Ministers
of
the
Lord
Jesus
Christ
,
though
become
poor
,
their
bodily
presence
weak
,
and
their
speech
contemptible
,
as
St.
Pauls
undervaluers
speak
,
2
Cor.
x.
10.
For
their
Lord
and
ours
became
poor
himself
,
as
poor
as
the
poorest
,
which
will
appear
by
the
second
consideration
.
I
am
now
to
shew
you
how
poor
he
became
,
of
whom
it
is
here
said
he
became
poor
.
And
that
not
only
that
poor
thing
called
man
,
that
poor
worm
and
dust
,
that
poor
vanity
and
nothing
,
we
call
man
,
but
the
very
poorest
of
the
name
;
the
novissimus
virorum
,
the
lag
and
fag
of
all
,
a
very
scum
of
men
,
says
the
Prophet
,
and
the
very
out-cast
of
the
people
.
So
poor
that
there
is
not
a
way
to
be
poor
in
,
but
he
was
poor
in
.
1.
Poorly
descended
,
a
poor
Carpenters
Wife
his
Mother
.
2.
Poorly
born
,
in
a
Stable
among
Beasts
;
poorly
wrapt
in
rags
,
poorly
cradled
in
a
Manger
,
poorly
bedded
upon
a
lock
of
Hay
,
poorly
attended
by
the
Oxe
and
Ass
,
poorly
every
way
provided
for
,
not
a
fire
to
dress
him
at
in
the
depth
of
Winter
,
only
the
steam
and
breath
of
the
Beasts
to
keep
him
warm
,
Cobwebs
for
Hangings
,
the
dung
of
the
Beasts
for
his
Perfumes
,
noise
and
lowings
,
neighing
and
brayings
for
his
Musick
;
every
thing
as
poor
about
him
as
want
and
necessity
could
make
it
.
3.
Poorly
bred
too
,
a
Carpenter
,
it
seems
by
S.
Mark
vi
.
5.
at
his
reputed
Fathers
Trade
.
4.
Poorly
living
too
,
not
a
house
to
put
his
head
in
,
not
a
pillow
of
his
own
to
lay
his
head
on
,
S.
Luke
ix
.
57.
not
a
room
to
sup
in
but
what
he
borrow'd
,
S.
Mark
xiv
.
15.
no
money
,
nor
meat
but
by
miracle
,
S.
Mat.
xvii
.
27.
or
by
charity
,
S.
Mat.
ix
.
10.
not
so
much
as
a
Bucket
to
draw
water
,
or
a
cup
to
drink
it
in
,
St.
Iohn
iv
.
11.
Nay
more
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
more
,
he
was
poor
even
to
beggary
,
was
fain
to
beg
even
water
it self
,
in
the
last
cited
Chapter
,
ver.
7.
had
a
bag
carried
always
by
one
of
his
Disciples
to
receive
any
thing
that
charitable
minded
people
would
put
into
it
,
St.
Iohn
xii
.
6.
his
Disciples
were
so
low
driven
following
him
,
that
they
were
fain
sometimes
to
pull
the
ears
of
Corn
,
as
they
passed
by
,
to
satisfie
their
hunger
;
five
or
seven
loaves
,
with
two
or
three
little
fishes
among
them
all
,
was
great
provision
with
them
.
Indeed
we
read
not
punctually
that
he
begg'd
at
any
time
,
but
we
see
him
as
near
it
,
as
was
possible
,
if
he
did
not
;
and
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
all
profane
Writers
never
signifies
less
.
But
let
it
be
but
what
we
translate
it
,
meerly
poor
,
though
the
Prophet
David
in
the
Person
of
Christ
,
Psalm
xl
.
18.
cries
Mendicus
sum
&
pauper
,
I
am
a
poor
beggar
;
be
it
yet
but
poor
,
yet
so
poor
it
is
he
was
,
that
he
was
poor
in
all
,
every
way
poor
.
Poor
in
Spirit
,
none
poorer
,
none
more
willing
to
be
trampled
on
;
suffered
men
to
plow
upon
his
back
,
and
make
long
furrows
,
make
a
poor
thing
of
him
indeed
,
do
any
thing
what
they
would
with
him
:
poor
in
flesh
too
.
They
may
tell
all
my
bones
,
says
the
Prophet
of
him
,
Psalm
xxii
.
17.
they
stand
staring
and
looking
upon
me
,
a
meer
gazing-stock
of
poverty
,
a
miracle
of
poverty
,
marvellous
poor
,
poor
in
reputation
.
He
made
himself
of
no
reputation
,
took
upon
him
the
form
of
a
Servant
,
says
St.
Paul
,
Phil.
ii
.
7
,
8.
of
a
servant
,
of
a
slave
,
valued
at
the
lowest
price
,
a
man
could
be
,
thirty
pieces
of
Silver
.
So
poor
he
could
scarce
speak
out
.
Non
clamabit
says
the
Prophet
,
he
shall
not
cry
;
he
did
not
,
says
the
Evangelist
,
S.
Mat.
xii
.
18.
It
was
fulfilled
.
You
could
scarce
hear
his
voice
in
the
streets
,
ver.
19.
In
a
word
,
so
poor
that
he
was
as
I
may
say
,
asham'd
of
his
name
,
denied
it
as
it
were
to
him
that
called
him
by
it
,
S.
Matth.
xix
.
17.
Why
callest
thou
me
good
?
when
yet
he
only
was
so
.
Lastly
,
poor
he
was
in
his
Death
too
;
betray'd
by
one
Disciple
,
denied
by
another
,
forsaken
by
the
rest
,
stript
off
to
his
very
skin
,
abus'd
,
derided
,
despis'd
by
all
;
died
the
most
ignominious
death
of
all
,
the
death
of
Slaves
and
Varlets
.
And
can
you
now
tell
me
how
he
should
become
poorer
?
or
can
you
tell
me
why
we
should
think
much
at
any
time
to
become
poor
like
him
?
or
not
rather
cry
out
,
O
Blessed
Poverty
that
art
now
sanctified
by
Christs
putting
on
?
How
canst
thou
but
be
desirable
and
becoming
since
Christ
himself
became
poor
?
If
God
become
man
,
what
man
would
be
an
Angel
though
he
might
?
If
Christ
the
eternal
riches
think
it
becomes
him
to
be
poor
,
who
would
make
it
his
business
to
be
rich
?
Give
me
rags
for
clothes
,
bread
for
meat
,
and
water
for
drink
,
a
Stable
for
a
Palace
,
the
earth
for
a
bed
,
and
straw
for
a
covering
,
so
Christ
be
in
them
,
so
he
be
with
them
,
so
this
poverty
be
his
,
so
it
be
for
him
.
I
will
lay
me
down
in
peace
,
and
take
my
rest
upon
the
hardest
stone
,
or
coldest
ground
,
and
I
will
eat
my
brownest
bread
and
pulse
,
and
drink
my
water
or
my
tears
with
joy
and
gladness
,
now
they
are
seasoned
by
my
Masters
use
.
I
will
neglect
my
body
and
submit
my
spirit
,
and
hold
my
peace
even
from
good
words
too
,
because
he
did
so
:
I
will
be
content
with
all
,
because
he
was
so
.
The
servant
must
not
be
better
than
his
Lord
,
nor
the
Disciple
than
his
Master
.
Our
Lord
poor
,
our
Iesus
poor
,
our
Christ
poor
,
and
we
striving
to
be
rich
,
what
an
incongruity
?
The
Camel
and
the
needles
eye
never
fitted
worse
.
Poverty
we
must
be
contented
with
if
we
will
have
him
;
poor
at
least
in
spirit
we
must
be
,
ready
for
the
other
when
it
comes
;
and
when
it
comes
we
must
think
it
is
becoming
,
very
much
become
the
Disciple
to
be
like
the
Master
,
the
servant
wear
his
Lords
livery
.
For
our
sakes
he
became
poor
,
and
we
must
not
therefore
think
much
to
be
made
so
for
his
,
be
it
to
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
extreamest
.
Especially
seeing
poverty
is
no
such
Gorgon
,
no
such
terrible
lookt
Monster
since
Christ
wore
it
over
his
richest
Robes
,
even
chose
to
be
poor
though
he
was
rich
,
would
needs
be
poor
,
and
appear
to
be
so
for
all
his
riches
.
Indeed
it
was
the
riches
of
his
grace
that
made
him
poor
;
had
he
not
been
rich
,
superlatively
rich
in
that
,
in
grace
and
favour
to
us
,
he
would
never
have
put
on
the
tatters
of
humanity
,
never
at
least
have
put
on
the
raggedest
of
them
all
,
not
only
the
poverty
of
our
nature
,
but
even
the
nature
of
poverty
,
that
he
might
become
like
one
of
us
,
and
dwell
among
us
.
And
it
was
the
riches
of
his
glory
too
,
that
could
turn
this
poverty
to
his
glory
.
What
glory
like
that
which
makes
all
things
glorious
,
rags
and
beggary
?
what
riches
like
his
,
or
who
so
rich
as
he
that
can
make
poverty
more
glorious
then
the
Robes
and
Diadems
of
Kings
and
Emperours
?
who
so
often
for
his
Religion
sake
have
quitted
all
their
secular
glories
,
plenties
,
delicates
,
and
attendants
,
for
russet
coats
,
and
ordinaty
fare
,
and
rigours
,
and
hardships
,
above
that
which
wandring
beggars
suffer
in
the
depth
of
Winter
.
Christianity
no
sooner
began
to
dawn
into
day
,
but
that
we
find
the
professors
selling
all
,
Acts
iv
.
as
if
they
thought
it
an
indecency
at
least
to
possess
more
than
their
Master
did
;
though
they
were
rich
they
became
poor
,
because
their
Lord
became
so
though
he
was
rich
.
But
when
men
of
rich
become
poor
,
the
case
is
much
different
yet
from
that
of
Christs
;
men
cease
to
be
rich
when
they
come
to
poverty
,
but
not
so
Christ
;
he
is
poor
and
rich
together
.
(
3.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
being
rich
he
yet
shewed
poor
,
Prov.
xxii
.
2.
The
rich
and
poor
meet
together
never
truer
any
way
then
here
,
&
utriusque
operator
est
Dominus
,
the
Lord
is
both
himself
,
as
well
as
worker
of
them
both
in
others
.
For
in
this
low
condition
of
his
it
is
that
S.
Paul
yet
talks
so
often
of
the
riches
of
Christ
,
the
riches
of
his
grace
,
Eph.
i.
7.
the
riches
of
his
Glory
,
Eph.
iii.
16.
the
riches
of
the
glory
of
his
inheritance
,
Eph.
i.
18.
the
exceeding
greatness
of
his
power
,
Eph.
i.
19.
the
exceeding
riches
,
Eph.
ii
.
7.
the
unsearchable
riches
of
Christ
,
Ephes.
iii.
8.
Christ
he
in
whom
are
hid
all
the
treasures
of
wisdom
and
knowledge
,
Col.
ii
.
3.
his
very
reproach
and
poverty
greater
riches
then
all
the
treasures
of
Egypt
,
Heb.
xi
.
26.
So
Moses
thought
and
reckon'd
,
says
the
Apostle
,
when
he
saw
his
riches
but
under
a
veil
,
saw
but
a
glimpse
and
shadow
of
them
,
at
two
thousand
years
distance
too
.
So
rich
is
Christ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
the
only
rich
,
so
great
are
his
riches
.
Indeed
the
riches
of
the
Godhead
,
that
is
,
all
riches
indeed
dwell
all
in
him
;
though
he
became
man
,
he
left
not
to
be
God
,
our
rags
only
cover'd
the
Robes
of
the
Divinity
,
his
poverty
only
serv'd
for
a
veil
to
cover
those
unspeakable
riches
,
to
teach
us
not
to
boast
and
brag
at
any
time
of
our
riches
,
not
to
exalt
our selves
when
we
are
made
rich
,
or
when
the
glory
of
our
house
is
increased
,
but
to
be
as
humble
notwithstanding
as
the
poorest
and
lowest
wretch
,
to
teach
us
(
2.
)
that
riches
and
poverty
may
stand
together
as
well
in
Christians
as
in
Christ
;
the
riches
of
grace
and
the
poverty
of
estate
;
and
again
the
riches
of
estate
and
poverty
of
Spirit
.
To
teach
us
(
3.
)
not
to
put
off
the
riches
of
grace
,
for
fear
of
poverty
;
not
quit
our
Religion
or
our
innocence
for
fear
of
becoming
poor
by
them
:
to
teach
us
lastly
that
we
may
be
rich
in
Gods
sight
,
In
truth
and
verity
,
how
poor
soever
we
are
in
the
eyes
of
the
world
,
how
needy
and
naked
soever
we
appear
.
He
that
being
in
the
form
of
God
thought
it
no
robbery
to
be
equal
with
God
,
even
whilst
he
was
so
,
made
himself
of
no
reputation
,
of
as
low
a
rank
as
could
be
;
and
being
the
brightness
of
his
Fathers
Glory
,
the
express
image
of
his
person
,
and
upholding
all
things
with
the
word
of
his
power
,
veils
all
this
glory
,
darkens
all
this
brightness
,
conceals
all
this
power
under
the
infirmities
and
necessities
of
flesh
and
poverty
,
yet
only
veils
all
this
great
riches
,
hides
and
lays
it
up
for
us
,
that
through
his
poverty
we
might
be
rich
.
The
next
point
we
are
to
handle
,
the
Christians
benefit
from
Christs
Birth
,
the
Christians
gain
by
Christs
losses
,
the
Christians
making
rich
by
Christs
being
made
poor
.
II.
And
need
had
he
to
be
rich
indeed
to
enrich
so
many
;
need
to
be
rich
whose
very
poverty
can
enrich
us
:
to
speak
the
very
truth
,
his
very
poverty
is
our
riches
.
It
is
his
rags
that
clothed
our
nakedness
,
it
is
his
stable
that
builds
us
Palaces
,
it
is
his
hunger
that
filled
our
emptiness
,
it
is
his
thirst
that
takes
off
our
driness
,
it
is
his
necessity
that
supplies
all
ours
;
he
made
himself
a
slave
to
make
us
free
,
a
servant
to
make
us
sons
;
he
came
down
to
lift
us
up
,
he
became
as
it
were
nothing
to
make
us
all
.
The
very
poverty
of
Christ
is
the
riches
of
the
Christian
,
and
he
that
can
chearfully
put
that
on
after
him
,
is
rich
indeed
,
can
want
nothing
:
for
he
that
can
be
content
to
be
poor
for
Christ
,
who
though
he
has
nothing
is
content
,
he
wants
not
though
he
has
not
;
and
if
he
want
not
,
he
is
rich
,
nay
only
rich
:
for
he
that
wants
but
the
least
,
though
he
have
never
so
much
,
never
so
full
coffers
,
never
so
many
possessions
,
nay
and
Kingdoms
too
,
he
is
not
rich
with
all
his
riches
.
The
poor
pious
soul
that
lives
contented
in
his
Cell
,
and
feeds
on
nothing
but
bread
and
water
,
and
joys
in
it
because
it
is
for
Christ
,
he
is
rich
,
and
abounds
,
and
has
all
,
sleeps
securer
in
a
Wilderness
amongst
wild
Beasts
,
softer
upon
Iacobs
Pillar
,
warmer
under
the
vast
Canopy
of
Heaven
,
then
great
Princes
in
their
fortified
Castles
,
upon
the
Doun
of
Swans
,
with
all
their
Silks
and
Embroideries
about
them
:
for
neither
a
mans
life
,
nor
his
riches
consist
in
the
abundance
of
the
things
that
he
possesseth
,
St.
Luke
xii
.
15.
He
is
rich
whom
Christs
poverty
,
or
poverty
for
Christ
enriches
with
godliness
and
contentment
.
That
's
great
gain
,
that
is
,
great
riches
,
says
St.
Paul
.
So
great
that
we
need
not
look
after
the
petty
,
fading
,
transitory
riches
of
the
world
,
they
are
but
dross
and
dung
compared
to
the
true
riches
,
the
riches
of
grace
and
glory
we
have
by
Jesus
Christ
.
For
call
the
rich
man
whom
you
will
,
seek
all
the
expressions
the
Scripture
has
to
call
the
rich
man
by
:
He
that
is
rich
in
the
grace
of
Christ
may
lay
title
to
them
all
.
He
that
abounds
in
Gold
and
Silver
,
is
he
rich
?
Behold
,
Christ
calls
to
us
to
buy
gold
of
him
tried
in
the
fire
,
that
we
may
be
rich
,
Rev.
iii.
18.
and
he
sells
all
without
mony
,
Isa.
lv
.
1.
't
is
then
easie
coming
by
it
,
easie
being
rich
:
nay
,
the
very
trial
of
our
Faith
is
more
precious
then
gold
,
1
St.
Pet.
i.
7.
A
Christian
in
the
sorest
trials
,
poverty
,
or
reproach
,
or
death
,
is
rich
you
hear
in
being
so
.
He
that
has
abundance
of
rich
clothes
and
garments
,
is
he
rich
?
Christ
calls
us
to
buy
them
too
at
the
same
easie
rate
,
white
rayment
,
the
rayment
of
Princes
,
and
great
men
,
in
the
forenamed
place
of
the
Revelation
,
and
with
the
long
white
Robe
of
Christs
Righteousness
,
the
faithful
Christian
is
apparelled
;
so
none
richer
in
clothes
than
he
.
He
that
heaps
up
Silver
like
the
dust
,
and
molten
Gold
like
the
clay
in
the
streets
,
is
he
rich
?
How
rich
then
is
he
that
counts
the
silver
like
the
dust
,
and
the
gold
like
clay
,
who
is
so
rich
that
he
contemns
those
riches
?
He
that
has
his
garners
full
of
Wheat
,
and
his
presses
with
new
Wine
,
is
he
rich
say
ye
?
How
rich
then
is
he
that
lives
wholly
upon
heavenly
Manna
,
and
drinks
the
Wine
of
Angels
,
as
the
true
Christian
does
?
He
that
washes
his
steps
in
Butter
,
and
has
Rivers
of
Oyl
flowing
to
him
out
of
the
Rock
,
is
he
rich
?
How
much
richer
then
is
he
that
is
anointed
with
the
heavenly
Oyl
,
with
the
oyl
of
perpetual
joy
and
gladness
in
the
Spirit
,
as
the
true
believer
is
?
He
that
abounds
in
Cattel
,
who
cannot
number
his
herds
and
flocks
,
is
he
rich
,
tell
me
?
how
mightily
far
richer
is
he
that
possesses
God
,
whose
are
all
the
Beasts
of
the
Mountains
,
and
all
the
Cattel
upon
a
thousand
Hills
;
and
him
he
possesses
that
possesses
Christ
,
that
is
,
one
of
his
,
the
poorest
of
them
;
he
that
has
stately
and
magnificent
houses
good
store
,
richly
deckt
and
furnisht
too
,
is
he
rich
think
you
?
if
he
be
,
how
infinitely
more
rich
are
they
who
have
Heaven
for
their
house
,
and
all
the
Furniture
fit
for
theirs
?
In
a
word
,
may
he
be
called
rich
,
who
is
highly
born
,
richly
seated
,
gloriously
attended
?
how
rich
then
is
he
that
is
born
of
God
,
as
the
true
Christian
is
?
whom
he
makes
to
sit
together
with
him
in
heavenly
places
in
Christ
Iesus
,
Ephes.
ii
.
6.
upon
whom
the
Angels
continually
attend
,
about
whom
they
daily
pitch
their
Tents
,
to
whom
they
are
all
but
ministring
Spirits
sent
forth
to
wait
upon
them
as
upon
the
heirs
of
salvation
,
Heb.
i.
14.
Will
not
all
this
serve
the
turn
?
what
then
plainer
now
at
last
,
then
that
he
tells
us
he
has
made
us
Kings
and
Priests
,
Rev.
i.
6.
Kings
they
cannot
come
under
a
lower
notion
then
rich
;
and
though
Priests
of
late
are
not
always
so
,
yet
a
Royal
Priesthood
,
as
St.
Peter
calls
us
,
1
St.
Pet.
ii
.
9.
will
be
rich
.
So
that
now
after
the
several
stiles
of
rich
men
in
Scripture
you
see
the
Christian
may
be
truly
stiled
rich
,
if
either
abundance
or
increase
,
clothes
or
furniture
,
houses
or
attendants
,
may
be
said
to
make
one
rich
,
or
if
Kings
themselves
may
be
called
such
.
Yet
above
all
this
,
he
is
richer
still
,
even
in
poverty
he
is
rich
,
and
can
make
others
rich
.
As
poor
,
says
the
Apostle
,
yet
making
many
rich
,
and
as
having
nothing
,
and
yet
possessing
all
things
,
2
Cor.
vi
.
10.
Here
's
the
prerogative
of
Christian
riches
above
all
others
.
None
can
rob
us
of
them
,
no
poverty
can
lose
them
.
I
know
how
to
abound
,
and
how
to
want
,
says
St.
Paul
,
Phil.
iv
.
12.
how
to
abound
in
the
midst
of
want
.
They
are
riches
,
the
riches
of
grace
,
that
Thieves
cannot
steal
,
nor
Moths
corrupt
,
such
as
satiate
the
weary
soul
,
such
as
make
us
with
St.
Paul
in
all
estates
to
be
content
,
count
all
riches
,
all
joy
,
even
the
sorest
and
bitterest
poverty
or
temptation
.
And
when
the
riches
of
grace
have
heaped
up
our
treasuries
here
with
all
chearfulness
,
then
open
they
to
us
the
treasuries
of
glory
,
riches
so
far
beyond
what
the
world
call
so
,
that
all
here
is
but
meer
beggary
,
and
want
,
and
misery
in
comparison
;
not
to
be
nam'd
,
or
thought
on
.
The
Vse
of
this
is
to
instruct
us
henceforward
to
labour
only
for
the
true
riches
,
to
be
rich
in
grace
,
to
be
plentiful
in
good
works
,
not
to
squander
away
our
days
,
like
children
in
running
after
painted
Butterflies
,
in
heaping
up
Gold
and
Silver
,
as
St.
Iames
speaks
,
to
lie
,
and
rust
,
and
cry
out
against
us
not
to
build
our
dwellings
,
or
fix
our
desires
,
or
place
our
affections
upon
earthly
rubbish
,
not
to
precount
our
lands
,
or
houses
,
our
clothes
or
furniture
,
our
full
bags
,
or
our
numerous
stock
and
daily
encrease
,
our
riches
;
but
to
reckon
Christ
our
riches
,
his
Grace
our
wealth
,
his
reproach
our
honour
,
his
poverty
our
plenty
,
his
glory
the
sum
and
crown
of
all
our
riches
and
glory
.
For
if
you
know
the
grace
of
the
Lord
Iesus
Christ
,
this
you
know
also
,
that
't
is
worth
the
seeking
,
that
't
is
riches
,
and
honour
,
and
glory
,
how
poor
soever
it
look
to
the
eye
of
the
world
.
The
grace
of
our
Lord
Jesus
Christ
,
it
is
only
that
makes
us
rich
,
and
poverty
his
way
to
enrich
us
by
,
contrary
to
the
way
of
the
world
:
and
this
ye
know
says
the
Apostle
.
'T
is
so
plain
and
evident
I
need
not
tell
you
it
,
for
ye
know
it
.
The
third
point
the
evidence
of
all
that
has
been
said
.
3.
For
ye
know
it
;
for
ye
know
nothing
if
you
know
not
this
.
It
was
a
thing
not
done
in
a
corner
:
all
the
corners
of
the
world
rang
of
it
,
from
the
utmost
corners
of
Arabia
to
the
ends
of
the
earth
.
The
wise
men
came
purposely
from
the
East
to
see
this
poor
little
new-born
Child
,
&
tibi
serviet
ultima
Thule
,
sang
the
Poet
,
the
utmost
confines
of
the
West
came
in
presently
to
serve
him
:
the
whole
world
is
witness
of
it
long
ago
.
Nor
were
ever
Christians
ashamed
either
of
this
grace
or
poverty
until
of
late
.
It
was
thought
a
thing
worth
knowing
,
worth
keeping
in
remembrance
by
an
anniversary
too
.
Indeed
,
were
it
not
a
thing
well
known
,
it
would
not
be
believed
,
that
the
Lord
of
all
should
become
so
poor
as
to
have
almost
nothing
of
it
all
.
But
we
saw
it
,
says
St.
Iohn
i.
14.
the
word
made
flesh
,
this
great
high
Lord
made
little
,
and
low
enough
,
heard
it
,
saw
it
with
our
eyes
,
lookt
upon
it
,
and
our
hands
too
handled
it
,
1
St.
Iohn
i.
1.
had
all
the
evidence
possibly
could
be
had
,
the
evidence
of
ear
,
and
eye
,
and
hand
;
know
it
by
them
all
.
And
not
we
only
,
not
St.
Iohn
only
,
but
all
men
know
it
.
For
this
grace
of
God
that
bringeth
salvation
,
that
is
,
the
true
grace
of
our
Lord
Jesus
Christ
,
hath
appeared
unto
all
men
,
says
St.
Paul
,
Titus
ii
.
11.
So
that
they
either
know
it
,
or
if
they
know
it
not
,
't
is
their
own
fault
;
for
it
has
appeared
,
and
has
been
often
declared
unto
them
;
so
that
't
is
no
wonder
that
the
Apostle
should
tell
the
Corinthians
that
they
know
it
,
they
could
not
be
Christians
without
knowing
it
,
nor
it
seems
men
in
those
days
neither
,
that
knew
it
not
.
And
yet
as
generally
as
it
was
known
,
it
was
a
grace
to
know
it
,
one
of
the
most
special
gifts
and
graces
,
the
knowledge
of
the
grace
of
Christ
.
For
ye
know
the
grace
of
our
Lord
Jesus
Christ
,
and
that
ye
know
it
is
his
grace
.
You
could
not
know
it
without
it
,
none
but
they
to
whom
it
is
given
can
know
it
as
they
should
.
4.
That
we
may
know
it
so
,
as
well
as
they
;
we
are
now
in
the
last
place
to
consider
what
the
Apostle
would
infer
upon
us
by
it
,
what
should
be
the
issue
of
this
knowledge
:
(
1.
)
The
acknowledgment
of
the
grace
:
and
then
(
2.
)
the
practice
of
it
.
For
ye
know
the
grace
of
the
Lord
Jesus
Christ
,
that
though
he
was
rich
,
yet
he
so
lov'd
the
poor
as
to
bestow
all
his
riches
freely
upon
them
,
upon
us
that
were
poor
,
and
naked
,
and
miserable
,
and
being
thrust
out
of
our
first
home
,
never
since
could
find
any
certain
dwelling-place
.
And
therefore
we
(
2.
)
after
his
example
,
being
now
enricht
by
him
,
should
be
rich
in
our
mercy
and
bounty
to
the
poor
;
for
if
his
grace
was
such
to
us
when
we
were
poor
,
we
should
shew
the
like
to
the
poor
now
we
are
rich
.
But
that
we
may
be
the
readier
to
this
,
we
must
first
be
sensible
of
the
other
,
throughly
sensible
of
the
grace
of
our
Lord
Jesus
Christ
,
acknowledge
it
for
a
grace
,
a
thing
meerly
of
his
own
good
will
and
favour
,
that
he
would
thus
become
poor
to
make
us
rich
.
Know
we
and
acknowledge
many
graces
in
this
one
grace
.
A
grace
to
our
humanity
,
that
he
would
grace
it
with
putting
on
.
A
grace
to
poverty
,
that
he
would
wear
that
too
.
A
grace
to
our
persons
as
well
as
to
our
natures
,
that
it
was
for
our
sakes
he
did
it
.
A
grace
to
our
condition
,
that
it
was
only
to
enrich
it
.
Know
we
then
again
and
acknowledge
it
from
hence
.
1.
That
poverty
is
now
become
a
grace
,
a
grace
to
which
the
Kingdom
of
God
is
promised
,
St.
Mat.
v.
3.
poverty
of
spirit
.
Nay
,
the
poor
,
and
vile
,
and
base
things
too
hath
God
chosen
,
saith
St.
Paul
,
1
Cor.
i.
28.
the
poor
are
now
elect
,
contrary
quite
to
the
fancy
that
the
Iews
had
of
them
,
whose
proverb
it
was
,
that
the
Spirit
never
descended
upon
the
poor
;
answerable
to
which
it
was
then
the
cry
,
Can
any
good
thing
come
out
of
Nazareth
,
any
Prophet
or
great
good
come
out
of
so
poor
a
place
as
that
?
2.
Know
we
again
that
Christs
poverty
above
all
,
or
poverty
for
his
sake
is
a
grace
indeed
;
for
to
you
't
is
given
,
given
as
a
great
gift
of
grace
and
honour
to
suffer
for
his
name
,
Phil.
i.
29.
And
't
is
a
part
of
our
calling
,
says
St.
Peter
,
1
S.
Pet.
ii
.
21.
a
specialty
of
that
grace
.
3.
Know
we
(
3.
)
that
our
Riches
are
his
Grace
too
.
In
vain
we
rise
up
early
,
and
go
late
to
bed
;
all
our
care
,
and
pains
,
and
labour
is
nothing
to
make
us
rich
without
his
blessing
.
The
blessing
of
the
Lord
it
is
that
maketh
rich
.
4.
Know
we
however
these
may
prove
,
the
riches
of
Christ
can
prove
no
other
.
All
the
vertues
and
graces
of
our
souls
,
all
the
spiritual
joy
,
fulness
,
and
contentment
are
meerly
his
,
they
the
proper
Grace
of
the
Lord
Jesus
Christ
;
no
grace
above
them
,
no
grace
near
them
;
nothing
can
render
us
so
gracious
in
the
eyes
of
God
as
they
,
they
are
above
Gold
,
and
Rubies
,
and
precious
Stones
.
These
and
all
the
rest
being
acknowledged
in
the
Text
,
we
may
well
acknowledge
,
that
there
was
good
reason
to
put
an
Article
,
an
Emphasis
upon
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
grace
.
Yet
to
make
all
up
,
all
these
graces
,
you
must
know
all
the
several
graces
,
outward
and
inward
,
come
all
from
this
one
grace
of
Christs
becoming
poor
,
being
made
man
,
and
becoming
one
of
us
.
To
this
it
is
we
owe
all
we
have
or
hope
,
to
the
Grace
of
Christ
at
Christmas
;
and
therefore
now
are
to
add
some
practice
to
all
this
knowledge
,
to
return
some
grace
again
for
all
this
grace
.
Gratia
,
is
thanks
,
let
's
return
that
first
;
thank
God
and
our
Saviour
for
this
grace
of
his
,
whence
all
grace
flows
,
and
for
all
the
several
graces
as
they
at
any
time
flow
down
upon
us
.
Gratia
Deo
,
thanks
to
God
.
2.
Gratia
is
good
will
and
favour
;
let
's
shew
that
to
others
.
Good
will
towards
men
.
3.
But
good
will
is
not
enough
,
good
works
are
graces
,
let
's
study
to
encrease
and
abound
,
and
to
be
rich
in
them
.
4.
Yet
Gratia
is
in
St.
Pauls
stile
in
this
Chapter
,
ver.
1.
and
elsewhere
,
bounty
and
liberality
to
the
poor
;
rich
in
this
grace
especially
we
are
to
be
.
'T
is
the
peculiar
grace
of
Christmas
,
hospitality
and
bounty
to
the
poor
.
'T
is
the
very
grace
St.
Paul
here
provokes
the
Corinthians
to
,
by
the
example
of
those
of
Macedonia
and
Achaia
,
ver.
1.
who
to
their
power
and
beyond
their
power
,
he
bears
them
witness
were
not
only
willing
to
supply
the
necessities
of
the
Saints
,
but
even
entreated
him
and
them
to
take
it
.
By
the
example
(
2.
)
of
Christ
,
who
both
became
himself
poor
,
that
we
might
be
the
more
compassionate
to
the
poor
now
he
was
in
the
number
;
and
made
us
rich
,
that
we
might
have
wherewith
to
shew
our
compassion
to
them
.
Now
surely
if
Christ
be
poor
,
and
put
himself
among
them
,
who
would
not
give
freely
to
them
,
seeing
he
may
chance
even
to
give
to
Christ
himself
among
them
when
he
gives
?
however
,
what
is
given
to
any
of
them
he
owns
it
as
to
himself
,
S.
Mat.
xxv
.
40.
What
ye
d●
to
any
of
the
least
of
these
my
brethren
,
ye
do
it
unto
me
.
And
can
any
that
pretends
Christ
be
so
wretchedly
miserable
as
not
to
part
with
his
mony
upon
this
score
?
Can
any
be
so
ungrateful
as
not
to
give
him
a
little
who
gave
them
all
?
shall
he
become
poor
for
our
sakes
,
and
we
not
shew
our selves
rich
for
his
?
it
were
too
little
in
reason
not
to
make
our selves
poor
again
for
him
,
not
to
be
as
free
to
him
as
he
to
us
.
Yet
he
will
be
contented
with
a
little
for
his
all
;
that
we
should
out
of
our
abundance
supply
the
want
of
his
poor
Members
.
He
is
gracious
:
Behold
the
grace
of
our
Lord
,
I
,
in
this
too
,
in
complying
with
our
infirmities
,
not
commanding
us
as
he
might
,
to
impoverish
our selves
with
acts
of
mercy
,
but
to
be
only
rich
and
abundant
in
them
;
to
which
yet
he
promises
more
grace
still
,
the
reward
of
glory
.
Come
ye
blessed
of
my
Father
,
ye
who
supply
and
help
my
poor
ones
,
come
inherit
the
Kingdom
prepared
for
you
from
the
foundation
of
the
world
,
where
ye
that
have
followed
me
in
my
poverty
,
or
become
poor
for
my
sake
,
or
have
been
rich
in
bounty
to
the
poor
,
as
it
were
to
a
kind
of
poverty
,
shall
then
reign
with
me
amidst
all
the
riches
of
eternal
Glory
.
THE
EIGHTH
SERMON
ON
Christmas-Day
.
PSAL.
viii
.
4
,
5.
What
is
man
that
thou
art
mindful
of
him
?
and
the
Son
of
man
that
thou
visitest
him
?
[
](A40393-e60470-b)*
*
For
Thou
madest
him
,
[
](A40393-e60480-b)†
†
A
little
lower
then
the
Angels
[
](A40393-e60490-b)*
*
And
hast
crowned
to
crown
him
with
glory
and
worship
.
BUT
,
Lord
,
What
is
man
,
or
the
Son
of
man
that
thou
didst
this
day
visit
him
?
that
thou
this
day
crownedst
him
with
that
glory
,
didst
him
that
honour
?
so
we
may
begin
to
day
;
for
't
is
a
day
of
wonder
,
of
glory
and
worship
;
to
stand
and
wonder
at
Gods
mercy
to
the
sons
of
men
,
and
return
him
glory
and
worship
for
it
.
For
,
Lord
,
what
is
man
,
that
the
Son
of
God
should
become
the
Son
of
man
to
visit
him
?
that
God
should
make
him
lower
then
the
Angels
,
who
is
so
far
above
them
,
that
he
might
crown
us
,
who
are
so
far
below
them
,
with
glory
and
honour
equal
to
them
or
above
them
?
It
was
a
strange
mercy
that
God
should
make
such
a
crum
of
dust
as
man
to
have
dominion
over
the
works
of
his
own
hands
,
that
he
should
put
all
things
in
subjection
under
his
feet
;
that
he
should
make
the
Heavens
,
the
Moon
,
and
Stars
for
him
;
and
the
Psalmist
might
very
well
gaze
and
startle
at
it
.
But
to
make
his
Son
such
a
thing
of
nought
too
,
such
a
Quid
est
,
that
no
body
can
tell
what
it
is
,
what
to
speak
low
enough
to
express
it
,
such
a
Novissimus
hominum
,
such
an
abject
thing
as
man
,
such
a
cast-away
as
abject
man
,
as
the
most
abject
man
,
bring
him
below
Angels
,
below
men
,
and
then
raise
him
up
to
Glory
again
,
that
he
might
raise
up
that
vile
thing
called
man
together
with
him
,
and
restore
the
Dominion
when
he
had
lost
it
;
is
so
infinitely
strange
a
mercy
,
that
't
is
nearer
to
amazement
than
to
wonder
.
And
indeed
the
Prophet
here
is
in
amaze
,
and
knows
not
what
to
say
:
Both
these
mercies
he
saw
here
,
but
he
saw
not
how
to
speak
them
.
Gods
mercy
in
mans
Creation
,
and
Gods
mercy
in
mans
Redemption
too
.
What
God
made
man
at
first
,
and
to
what
he
exalted
him
when
he
had
made
him
.
What
God
made
his
Son
for
man
at
last
,
what
he
made
him
first
and
last
,
lower
then
the
Angels
first
,
higher
then
they
at
last
,
that
he
might
shew
the
wonders
of
his
mercy
to
poor
man
both
first
and
last
.
But
if
David
did
not
see
both
in
the
words
he
spake
,
the
Apostle
did
;
for
to
Christ
he
applies
them
,
Heb.
ii
.
6
,
7.
And
that
's
authority
good
enough
for
us
to
do
so
,
to
bring
it
for
a
Christmas
Text
;
especially
Christ
himself
applying
the
second
verse
,
Out
of
the
mouths
of
babes
and
sucklings
hast
thou
ordained
strength
,
as
spoken
in
relation
to
himself
,
St.
Matth.
xxi
.
16.
And
that
's
authority
somewhat
stronger
.
Yet
to
omit
nothing
of
Gods
mercy
,
to
do
right
on
all
hands
to
Prophet
and
Apostle
,
and
Christ
too
,
we
shall
take
them
in
both
senses
.
To
refer
them
to
man
,
the
plain
letter
with
the
whole
design
and
context
of
the
Psalm
is
sufficient
reason
.
To
understand
them
yet
of
Christ
,
he
himself
and
his
Apostle
will
bear
us
out
.
And
though
the
Text
be
full
of
wonder
,
it
is
no
wonder
that
it
has
two
senses
;
most
of
the
old
Testament
and
Prophesies
have
so
,
a
lower
and
a
higher
,
a
literal
and
a
more
sublime
sense
.
Thus
out
of
Egypt
have
I
called
my
son
,
Hos.
xi
.
i.
Rachels
weeping
for
her
children
,
Jer.
xxxi
.
14.
I
have
set
my
King
upon
my
holy
Hill
of
Sion
,
Psal.
ii
.
6.
all
applied
to
Christ
or
his
business
,
and
affairs
,
and
yet
spoken
first
to
other
purposes
,
of
Israel
or
David
.
I
should
lose
time
to
collect
more
places
.
'T
is
better
I
should
tell
you
the
sum
of
this
,
that
it
is
the
Prophet
Davids
wonder
at
Gods
dealing
towards
man
,
and
his
dealing
towards
Christ
,
that
he
should
deal
so
highly
mercifully
towards
man
,
and
so
highly
strangely
towards
Christ
;
so
mercifully
with
man
as
to
remember
him
,
to
visit
him
,
to
make
him
but
little
lower
then
the
Angels
,
and
crown
him
with
glory
and
worship
.
So
strangely
with
Christ
,
as
to
make
him
a
Son
of
man
,
and
lower
then
the
Angels
first
,
then
afterward
to
crown
him
with
glory
and
worship
:
Things
all
to
be
highly
wondered
at
.
And
the
Text
best
to
be
divided
,
into
Gods
mercy
,
and
Davids
wonder
.
I.
Gods
mercy
manifested
here
in
three
particulars
.
-
1.
In
his
dealing
with
man
.
What
is
man
?
&c.
In
the
literal
sense
of
the
words
.
-
2.
In
his
dealing
with
Christ
,
in
respect
to
man
.
What
is
the
Son
of
man
?
-
3.
In
his
dealing
with
man
,
in
the
sublimer
sense
of
the
Text
,
again
in
respect
to
Christ
,
what
is
man
,
and
the
Son
of
man
?
in
the
same
sense
too
.
I.
His
mercy
in
his
dealing
with
man
will
best
appear
(
1.
)
by
what
he
did
:
And
(
2.
)
for
whom
he
did
it
;
that
he
should
do
so
much
for
man
,
that
he
should
do
it
for
so
little
;
so
little
,
so
inconsiderable
a
thing
as
man
.
Six
branches
there
are
here
of
what
he
did
.
1.
He
was
and
is
ever
mindful
of
him
.
(
2.
)
He
visits
him
.
(
3.
)
He
made
him
but
a
little
lower
then
the
Angels
,
but
one
step
below
.
(
4.
)
He
did
that
only
too
to
exalt
him
,
to
crown
him
,
as
we
read
it
.
(
5.
)
He
crown'd
him
also
.
(
6.
)
He
crown'd
him
with
glory
and
with
worship
too
.
If
you
will
know
(
2.
)
for
whom
all
this
.
'T
is
1.
For
man
.
Adam
,
a
piece
of
clay
.
2.
For
the
Son
of
man
.
Enos
,
a
piece
of
misery
.
3.
For
a
meer
quid
est
,
for
a
thing
we
know
not
what
to
call
it
.
4.
'T
is
for
one
that
the
Prophet
wonders
God
should
mind
or
think
on
,
that
he
should
come
into
Gods
mind
,
much
more
into
his
eye
to
be
visited
by
him
:
such
a
one
that
't
is
a
wonder
he
should
be
thought
on
.
II.
His
dealing
with
Christ
in
respect
to
man
,
which
is
the
Apostles
interpretation
of
the
words
,
is
a
second
manifesto
of
his
mercy
,
and
shew'd
1.
In
his
Exinanition
,
that
God
for
mans
sake
should
(
1.
)
make
him
lower
then
the
Angels
.
That
(
2.
)
he
should
make
him
so
low
as
man
.
As
man
(
3.
)
and
the
Son
of
man
:
Such
a
Son
of
man
(
4.
)
that
we
cannot
know
how
to
name
him
,
such
a
quid
est
,
such
a
we
cannot
tell
what
,
a
wonder
,
a
gazing-stock
,
not
worth
seeing
or
remembring
;
and
all
only
that
man
by
him
might
be
visited
and
remembred
.
2.
In
his
Exaltation
.
That
notwithstanding
all
this
,
God
should
a
while
afterwards
remember
him
,
visit
him
,
crown
him
,
crown
him
with
glory
and
honour
.
III.
And
both
Exinanition
and
Exaltation
(
3.
)
that
he
might
yet
visit
man
the
more
,
remember
him
with
greater
mercies
,
crown
him
with
richer
graces
,
crown
him
with
higher
honours
here
then
he
did
in
the
Creation
,
and
with
higher
glory
hereafter
then
the
first
nature
could
pretend
to
.
Upon
all
these
,
the
second
general
,
the
Prophets
wonder
comes
in
well
;
will
follow
handsomely
,
as
the
conclusion
of
all
,
the
application
of
all
,
to
teach
us
to
wonder
and
admire
at
all
this
mercy
,
and
take
up
the
Text
and
say
it
after
David
,
What
is
man
,
Lord
,
what
is
man
that
thou
,
&c.
That
we
may
wonder
and
worship
too
,
and
give
God
Glory
and
Worship
for
this
wonderful
mercy
,
for
the
glory
and
worship
that
he
has
given
us
:
I
begin
now
to
shew
you
his
mercy
in
all
the
acts
here
specified
;
and
the
first
is
,
his
being
mindful
of
us
,
or
remembring
us
.
1.
And
he
remembers
that
we
are
but
dust
,
Psal.
ciii
.
14.
and
so
deals
accordingly
,
blows
not
too
hard
upon
us
,
lest
he
should
blow
us
clean
away
:
that
's
a
good
remembrance
,
to
remember
not
to
hurt
us
;
and
the
Lord
hath
been
mindful
of
us
,
says
the
Psalmist
again
,
Psal.
cxv
.
12.
hath
and
will
ever
be
mindful
of
his
Covenant
,
Psal.
cxi
.
5.
though
we
too
often
forget
ours
,
The
Bride
may
forget
her
ornaments
,
Jer.
ii
.
32.
and
the
Mother
her
sucking
child
,
Isa.
xlix
.
15.
Yet
will
not
I
(
says
God
)
forget
you
.
The
Hebrew
here
is
in
the
future
,
as
the
Latin
is
in
the
present
:
but
all
times
are
alike
with
God
;
what
he
is
,
he
will
be
to
us
;
even
when
he
seems
to
forget
us
,
he
is
mindful
of
us
.
Recordaris
operationum
ei
,
says
the
Chaldee
.
Thou
remembrest
his
works
,
to
reward
them
;
but
that
's
too
narrow
.
Thou
remembrest
his
substance
,
all
his
bones
and
members
,
forgettest
none
,
to
preserve
them
.
Thou
remembrest
his
soul
to
speak
comfortably
to
it
.
Thou
remembrest
his
body
to
feed
and
clothe
it
.
Thou
remembrest
his
goings
out
and
his
comings
in
,
to
direct
and
prosper
them
.
Thou
remembrest
his
very
tears
,
and
puttest
them
up
in
bottles
;
all
these
things
are
noted
in
his
book
,
Psal.
cxxxix
.
15.
put
down
there
.
When
we
are
shut
up
in
the
Ark
,
and
all
the
Floods
about
us
,
then
he
remembers
us
as
he
did
Noah
,
and
in
due
time
calls
us
out
.
When
we
are
unhappily
fall'n
into
Sodom
among
wicked
hands
,
and
the
City
ready
to
be
all
on
fire
about
our
ears
,
then
he
remembers
us
as
he
did
Lot
,
nay
,
as
he
did
Abraham
rather
when
he
delivered
Lot
,
Gen.
xix
.
29.
He
is
so
good
,
that
he
remembers
us
for
one
another
:
remembers
us
for
Abrahams
,
Isaacs
,
Iacobs
,
and
Davids
sake
:
remembers
the
Son
for
the
Father
,
the
Nephew
for
the
Uncle
,
the
Friend
for
the
Friends
,
Iobs
friends
for
Iobs
sake
,
Iob
xlii
.
8.
So
mindful
is
God
of
us
,
so
continually
minding
us
,
such
a
care
of
us
he
has
,
he
careth
for
all
;
no
God
like
him
for
the
care
of
all
,
Wisd.
xii
.
13.
I
would
we
were
as
careful
again
to
please
him
,
as
mindful
of
him
.
2.
And
yet
(
2.
)
he
is
not
only
mindful
of
man
,
but
visits
him
too
.
And
thy
visitation
,
says
Holy
Iob
has
preserved
my
spirit
,
Job
x.
12.
Will
you
know
what
that
is
?
Thou
hast
granted
me
life
and
favour
;
so
the
words
run
just
before
;
not
life
only
(
for
his
being
mindful
of
us
says
that
sufficiently
)
but
favour
also
:
his
visiting
intimates
some
new
favour
,
somewhat
above
life
and
safety
.
Indeed
visiting
is
sometimes
punishing
,
I
will
visit
their
sin
,
Exod.
xxxii
.
34.
And
't
is
a
mercy
to
man
sometimes
that
God
visits
and
punishes
him
;
it
keeps
him
from
sin
,
increases
him
in
grace
,
advances
him
in
glory
.
And
what
is
man
that
thou
thus
visitest
him
,
O
Lord
,
and
sufferest
him
not
to
run
headlong
to
destruction
,
though
he
so
deserve
it
?
But
visiting
here
(
2.
)
is
in
a
softer
,
milder
way
,
't
is
to
bestow
some
favour
on
us
.
Thus
holy
Iob
,
in
words
somewhat
like
the
Text
,
What
is
man
that
thou
shouldst
magnifie
him
,
and
that
thou
shouldst
set
thine
heart
upon
him
?
and
that
thou
shouldst
visit
him
every
morning
,
and
try
him
every
moment
,
Job
vii
.
17
,
18.
So
,
Gods
visiting
in
Iobs
interpretation
is
a
magnifying
of
man
,
a
setting
of
his
heart
upon
him
to
do
him
good
,
a
visiting
him
with
some
mercy
or
other
every
morning
,
a
purging
and
purifying
him
from
tin
and
dross
.
In
the
Prophet
Ieremiah's
stile
it
is
the
performing
his
good
word
unto
us
,
Ier.
xxix
.
10.
And
in
the
Psalmists
,
a
Visiting
with
his
salvation
,
Psal.
cvi
.
4.
Great
mercy
without
question
.
Hence
it
is
that
he
visits
us
by
his
Son
,
to
bring
us
to
salvation
.
Thus
good
old
Zachariah
understood
it
,
when
he
starts
out
as
it
were
on
a
sudden
with
his
Benedictus
,
Blessed
be
the
Lord
God
of
Israel
,
for
he
hath
visited
and
redeemed
his
people
,
S.
Luke
i.
68.
He
visits
us
when
we
are
sick
,
and
heals
our
sicknesses
;
he
visits
us
in
our
sadness
,
and
dispels
our
sorrows
;
he
visits
us
in
prison
,
and
pays
our
Debts
;
he
visits
us
in
our
dangers
,
and
delivers
us
out
;
he
visits
us
in
our
prosperities
,
and
rejoyces
with
us
in
them
;
he
visits
us
by
his
Mercies
,
by
his
Prophets
,
by
his
Graces
,
by
his
Spirit
:
yet
all
these
are
nothing
to
this
visiting
by
his
Son
,
or
little
they
are
without
it
;
or
else
they
are
all
included
in
it
:
health
and
joy
,
liberty
and
deliverance
,
peace
and
mercy
,
comfort
and
instruction
,
grace
and
spirit
,
all
in
it
,
all
in
the
coming
down
of
Christ
to
visit
us
.
How
infinite
is
thy
mercy
that
thou
thus
doest
visit
poor
sinful
man
!
3.
But
thou
wert
infinitely
merciful
to
him
long
before
,
when
thou
first
madest
him
,
when
thou
madest
him
but
little
lower
then
the
Angels
.
(
3.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
some
little
thing
,
but
not
much
.
Thou
gavest
him
understanding
as
thou
didst
them
,
only
theirs
is
a
little
clearer
,
and
without
discourse
.
But
they
understand
,
and
so
does
man
.
They
have
wills
,
and
so
has
he
.
They
are
spirits
,
and
he
has
one
.
They
are
Gods
Ministers
,
and
so
is
man
;
only
they
do
all
with
more
nimbleness
and
perfection
;
for
they
have
no
bodies
but
to
hinder
them
,
but
man
has
.
In
that
he
is
somewhat
under
them
,
yet
not
much
neither
,
since
Christ
has
so
exalted
our
nature
as
to
unite
it
to
the
Godhead
,
and
made
all
his
Angels
worship
it
.
And
which
takes
much
too
from
this
diminution
,
this
minuisti
eum
,
it
is
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
a
second
sense
for
a
little
while
,
(
for
so
't
is
possible
to
be
rendred
)
whilst
we
live
here
,
for
a
few
years
and
days
:
It
will
not
be
long
e're
we
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
equal
to
the
Angels
we
are
now
below
,
S.
Luke
xx
.
36.
And
yet
we
are
a
degree
nearer
to
them
now
,
if
we
expound
the
words
that
we
render
Angels
,
as
S.
Ierome
,
Pagnin
,
and
some
others
do
.
The
word
is
Elohim
,
one
of
the
names
of
God
;
and
St.
Chrysostom
found
a
Translation
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
made
us
but
a
little
lower
then
God
himself
.
And
may
well
seem
so
when
he
sets
a
Dixi
dii
estis
upon
us
,
Psal.
lxxxii
.
6.
tells
us
that
he
said
we
were
Gods
,
and
the
Children
of
the
most
High
.
4.
But
(
4.
)
bear
it
what
sense
it
will
,
what
diminution
it
can
,
it
is
all
but
to
exalt
us
by
it
,
to
crown
us
;
thou
hast
made
Christ
to
crown
him
,
only
to
crown
;
so
we
read
it
in
the
old
Translation
:
our
very
diminutions
are
sent
us
to
augment
our
glory
.
So
infinitely
great
is
Gods
mercy
to
us
,
that
our
very
lessenings
are
for
our
greatning
:
A
rare
excess
of
mercy
to
make
us
lower
,
so
to
make
us
higher
.
5.
And
't
is
high
indeed
when
it
exalts
us
to
a
Crown
,
and
past
doubting
too
,
when
it
comes
to
a
coronasti
,
thou
hast
done
it
,
as
't
is
here
both
in
the
old
Latin
,
and
the
new
English
,
certain
to
hold
too
,
not
to
be
one
of
those
corruptible
Crowns
the
Apostle
speaks
of
,
of
Bays
or
Laurel
in
the
Olympick
games
,
1
Cor.
ix
.
If
we
add
the
other
reading
mentioned
by
St.
Chrysostome
,
Coronabis
,
Thou
shalt
crown
him
;
hast
already
,
and
shalt
again
,
shalt
continue
crowning
him
.
Here
's
a
mercy
will
hold
as
well
as
stretch
,
as
everlasting
as
't
is
infinite
.
Two
senses
there
are
of
Coronasti
,
of
this
crowning
;
it
may
signifie
either
plenty
,
or
reward
.
Thou
crownest
the
year
with
thy
goodness
,
Ps.
lxv
.
11.
He
crowneth
thee
with
loving
kindness
,
Psal.
ciii
.
4.
In
both
it
signifies
an
abundance
of
mercies
,
and
blessings
.
But
he
shall
receive
a
crown
,
St.
James
i.
12.
is
the
same
with
a
high
reward
.
In
both
senses
God
crowns
man
here
,
with
the
fulness
of
heaven
and
earth
,
gives
him
liberty
to
feed
and
clothe
himself
with
what
he
pleases
,
keeps
nothing
of
all
his
plenty
from
him
;
and
which
is
more
,
gives
him
it
as
it
were
a
reward
for
his
labour
,
though
it
be
vastly
far
above
all
his
pains
.
6.
If
this
reward
be
glory
now
(
6.
)
as
here
it
is
,
he
has
put
a
crown
of
Gold
indeed
upon
his
head
,
as
the
Psalmist
speaks
.
The
glory
to
be
made
after
the
very
image
and
likeness
of
God
himself
,
and
to
be
made
so
at
a
consultation
with
so
much
solemnity
,
that
's
the
glory
here
.
It
was
a
kind
of
one
to
be
made
somewhat
near
the
Angels
likeness
;
but
to
have
Gods
added
to
it
is
,
glory
upon
glory
.
What
glory
like
Gods
?
what
glory
of
man
like
that
to
be
like
God
?
Having
honour
added
to
this
glory
,
that
all
the
creatures
should
do
homage
to
him
,
the
fiercest
and
stubbornest
of
them
submit
their
necks
under
his
feet
,
and
the
very
crooked
Serpent
creeps
away
as
afraid
of
him
;
none
of
them
dare
to
lift
him
up
a
head
,
or
a
horn
,
a
paw
or
crest
,
or
hiss
against
him
;
for
the
Fowls
of
the
Air
,
and
Fishes
of
the
Sea
,
all
of
them
to
serve
to
his
command
and
use
,
What
is
man
become
now
,
What
hast
thou
made
him
thus
,
O
God
?
Much
of
this
glory
I
confess
is
now
departed
from
him
,
or
blurred
,
or
sullied
in
him
,
that
we
can
see
little
of
his
former
purer
rays
,
by
reason
of
his
own
sin
and
folly
;
yet
thus
God
made
him
,
all
this
he
did
for
him
,
and
the
glimmerings
of
all
these
glories
and
mercies
are
still
upon
him
.
And
the
mercy
peradventure
is
the
greater
,
though
the
glory
be
the
less
,
in
that
notwithstanding
all
mans
demerits
,
he
yet
continues
in
some
degree
or
other
all
these
mercies
to
him
.
You
will
see
it
still
the
greater
if
you
now
consider
who
it
is
all
this
is
done
to
,
who
it
is
that
God
thus
remembers
,
visits
,
makes
,
and
crowns
with
glory
and
worship
.
A
worshipful
piece
God
wot
,
a
poor
thing
call'd
man
,
stil'd
Adam
here
,
a
piece
of
clay
and
dirt
,
ex
limo
,
a
pure
clod
,
a
meer
walking
pitcher
,
brittle
,
and
dirty
too
;
and
the
dirtier
since
his
fall
.
Miserable
(
2.
)
besides
.
Enos
is
a
second
word
the
Psalmist
here
expresses
man
withal
;
and
that
signifies
a
sad
,
sick
,
calamitous
,
miserable
,
incurable
wretch
;
and
which
adds
to
it
so
by
descent
too
,
and
by
entail
never
here
to
be
cut
off
:
Filius
Enos
,
the
Son
of
man
,
the
son
of
misery
;
he
comes
crying
into
the
world
,
as
if
he
foresaw
it
,
e're
he
well
could
see
,
and
felt
it
at
his
first
appearance
.
How
innumerable
are
the
troubles
,
how
unavoidable
the
necessities
,
how
incredible
the
mischances
,
how
numberless
the
sicknesses
,
how
unsupportable
the
infirmities
that
surround
him
from
his
first
hour
?
infinite
need
there
is
that
God
should
be
mindful
of
him
,
that
he
should
have
some
eye
upon
him
,
and
regard
him
;
for
he
comes
in
helpless
into
the
world
,
and
continues
so
if
God
help
him
not
.
This
is
that
then
(
3.
)
makes
the
Prophet
come
with
a
quid
est
,
Lord
what
a
thing
is
this
?
what
a
thing
is
man
?
a
thing
so
hidden
with
infirmities
,
so
covered
with
misfortunes
,
so
clouded
with
griefs
,
so
compassed
with
sorrows
,
so
wrapt
up
in
night
and
darkness
,
in
sins
and
miseries
,
that
one
knows
not
what
it
is
,
or
how
to
christen
it
.
Such
a
thing
only
we
may
conceive
it
,
(
and
we
cannot
conceive
half
of
its
poornesses
and
emptinesses
)
that
we
can
only
gape
and
wonder
at
it
.
In
the
144.
Psalm
,
where
the
Psalmist
propounds
this
question
as
it
were
again
of
what
is
man
?
He
answers
presently
,
ver.
4.
Man
is
like
a
thing
of
nought
,
his
time
passeth
away
like
a
shadow
.
He
is
not
so
much
as
a
thing
;
he
is
but
like
it
,
though
that
very
thing
be
a
thing
of
nought
too
;
a
meer
shadow
of
a
thing
of
nought
he
is
,
which
we
may
well
wonder
at
,
but
cannot
well
imagine
,
and
wonder
again
that
God
should
think
of
such
a
shadow
as
he
,
that
he
should
be
mindful
of
the
dust
of
the
earth
,
that
he
should
regard
the
dirt
,
that
he
should
visit
a
we
know
not
what
,
that
he
should
raise
a
piece
of
clay
so
near
Angels
and
himself
,
that
he
should
crown
such
a
dunghil
of
wretchedness
and
misery
,
that
he
should
bestow
his
glory
upon
such
a
shadow
,
and
worship
upon
the
dust
of
his
feet
,
and
the
dirt
under
him
.
O
Lord
how
wonderful
is
thy
goodness
towards
the
children
of
men
!
'T
is
more
wonderful
for
all
that
,
if
we
now
consider
his
dealing
with
his
own
Son
,
for
the
sakes
of
the
Sons
of
men
.
The
second
particular
of
his
mercy
,
that
for
man
and
the
Sons
of
men
he
has
made
this
Text
to
be
said
of
him
also
,
made
him
a
thing
to
be
wondred
at
,
by
his
dealing
with
him
both
by
his
Exinanition
and
by
his
Exaltation
.
To
him
now
we
come
to
apply
the
words
,
for
to
him
they
properly
belong
.
Where
first
we
will
find
out
his
Exinanition
,
or
his
being
emptied
and
abased
,
to
be
wondred
at
.
What
is
man
?
so
only
before
;
but
what
is
now
the
best
of
men
,
the
Son
of
man
himself
?
The
term
of
Son
of
man
is
very
proper
unto
Christ
;
called
so
by
Daniel
long
before
he
was
so
,
Dan.
vii
.
13.
And
it
may
bear
a
note
,
that
Christ
,
he
only
is
properly
filius
hominis
in
the
singular
,
the
Son
of
man
single
,
born
of
the
Virgin
without
a
man
.
Others
are
filii
hominum
in
the
plural
:
every
one
is
so
,
born
by
the
help
of
two
,
Father
and
Mother
both
.
But
notwithstanding
man
,
and
the
Son
of
man
are
diminutions
to
the
Son
of
God
;
for
to
have
been
made
like
Angels
had
been
a
high
derogation
;
but
lower
then
they
,
what
shall
I
call
it
?
But
(
2.
)
So
low
as
man
,
can
you
lend
me
a
word
for
it
?
for
what
is
man
,
that
God
should
be
made
one
?
I
have
told
you
over
and
over
what
he
is
,
but
what
art
thou
O
blessed
God
that
thou
should'st
be
made
such
a
things
as
he
?
Or
(
3.
)
if
man
he
must
be
made
,
what
need
he
be
made
the
Son
of
man
yet
?
He
might
have
brought
a
humane
nature
down
from
heaven
,
that
had
been
fittest
for
him
:
an
incorruptible
humanity
.
To
be
man
and
the
Son
of
man
,
rottenness
of
rottenness
,
vanity
of
vanity
(
for
man
in
the
Psalmists
phrase
is
nothing
else
)
there
's
a
debasement
below
debasement
.
And
yet
(
4.
)
to
be
such
a
Son
of
man
,
that
has
a
quid
est
,
a
si
quis
writ
over
him
,
to
enquire
who
he
is
,
so
obscure
and
ignoble
that
neither
David
nor
Esau
can
discern
him
;
but
Esau
with
a
quis
est
,
Isa.
lxiii
.
1.
and
David
here
with
a
quid
est
only
can
decipher
him
;
without
form
or
comeliness
,
form
or
fashion
,
or
name
,
or
title
,
one
despised
and
rejected
even
of
men
,
a
man
of
sorrows
,
and
acquainted
with
griefs
,
one
that
men
would
hide
their
faces
from
,
as
the
Prophet
speaks
of
him
,
Isa.
liii
.
2
,
3.
to
be
made
such
a
one
as
this
;
we
may
all
wonder
indeed
,
Prophets
and
People
,
all
of
us
,
nay
,
be
all
amazed
at
it
.
I
can
shew
you
him
yet
lower
,
(
5.
)
Lower
then
the
Angels
,
that
we
have
told
you
;
but
they
were
good
ones
:
but
malis
etiam
,
so
S.
Austin
,
lower
then
the
bad
ones
:
Laid
under
their
cruelty
and
fury
in
his
death
,
and
not
over
them
surely
always
in
his
life
.
When
the
Devil
was
permitted
to
carry
him
from
Mountain
to
Mountain
,
to
the
Pinacle
of
the
Temple
,
or
where
he
pleases
,
St.
Mat.
iv
.
This
is
stranger
still
.
Yet
this
might
be
a
glory
,
as
a
trial
:
but
(
6.
)
to
be
visited
,
that
is
punished
,
and
not
after
the
visitation
of
all
men
neither
,
but
even
the
basest
,
to
be
a
man
raised
up
for
punishment
,
made
to
be
scourged
,
afflicted
,
and
abus'd
,
A
homo
quoniam
visitas
,
made
man
only
to
be
punished
;
the
Son
of
man
only
to
be
under
the
power
and
lash
of
man
,
the
worst
of
men
too
,
the
basest
of
the
people
,
scorn'd
and
spit
upon
,
beaten
and
buffeted
,
torn
,
and
rent
,
and
lash'd
,
and
pierc'd
by
who
would
of
them
:
What
wonder
is
there
not
in
his
thus
being
made
the
Son
of
man
?
But
lastly
to
be
as
it
were
out
of
Gods
mind
the
while
,
so
visited
by
him
,
as
if
he
were
no
way
mindful
of
him
,
as
if
he
had
clean
forgotten
him
,
who
he
was
,
remembred
not
at
all
that
he
was
his
Son
he
us'd
so
,
that
he
was
forc'd
to
cry
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
art
no
more
mindful
of
me
?
This
is
a
quid
est
,
beyond
the
very
Text
,
a
wonder
that
is
above
what
is
explicite
there
.
Yet
such
a
man
he
was
made
too
;
so
that
we
may
justly
now
ask
,
quid
est
,
in
the
highest
key
,
what
is
man
?
what
is
this
man
?
what
is
the
business
,
what
the
matter
that
all
this
is
done
unto
him
?
that
God
thus
makes
and
unmakes
him
,
and
makes
him
again
we
know
not
what
.
And
we
should
more
wonder
yet
,
but
for
the
following
words
(
2.
)
that
all
this
is
but
to
crown
him
with
glory
,
and
honour
.
But
that
affords
us
a
new
wonder
still
,
that
God
should
so
crown
such
a
one
as
this
he
we
speak
of
.
And
to
speak
truth
,
his
exaltation
after
all
this
,
the
exaltation
of
our
humane
nature
in
him
,
as
poor
,
wretched
,
and
contemptible
as
it
is
,
a
new
work
of
wonder
.
Had
it
been
a
nature
born
and
fram'd
to
glory
,
it
had
been
none
at
all
;
had
it
been
a
King
,
or
of
the
Royal
Lineage
to
have
been
crown'd
,
there
had
been
no
strangeness
in
it
:
but
to
crown
a
worm
,
to
crown
the
very
scorn
of
men
,
as
he
terms
himself
,
Psal.
xxii
.
6.
with
glory
,
and
the
outcast
of
the
people
with
honour
and
worship
,
this
is
a
quis
enarrabit
,
who
can
declare
this
generation
;
how
it
should
come
to
a
crown
?
Yet
before
we
come
to
speak
of
that
,
let
's
go
through
the
lower
parts
of
his
exaltation
:
And
as
poor
a
thing
as
God
made
him
(
and
that
was
poor
enough
)
yet
did
he
not
forget
him
.
He
was
so
mindful
of
him
even
in
his
low
estate
,
that
he
gave
his
Angels
charge
over
him
,
would
not
let
his
foot
slip
,
or
dash
against
a
stone
,
would
not
suffer
a
bone
of
him
to
be
broken
,
or
one
tittle
of
his
Covenant
to
fail
him
:
sent
his
Angels
too
to
look
after
,
to
minister
to
him
;
a
whole
host
of
them
to
declare
him
this
day
to
the
world
.
Nay
,
(
2.
)
came
and
visited
him
himself
,
he
and
his
Holy
Spirit
with
him
at
his
Baptism
,
he
and
Moses
,
and
Elias
with
him
in
the
Mount
,
where
he
gave
testimony
he
was
his
Son
,
his
beloved
Son
,
in
whom
he
was
well
pleased
.
Nay
,
(
3.
)
that
which
might
seem
in
one
sort
a
diminution
,
was
in
another
an
exaltation
:
he
made
him
but
a
little
lower
then
the
Angels
,
was
an
exalting
him
,
when
it
made
even
his
Body
little
inferiour
to
their
Spirit
;
and
that
it
did
,
when
he
could
pass
through
a
crowd
of
people
as
invisible
as
an
immaterial
Spirit
,
S.
Luke
iv
.
30.
Nay
,
before
that
,
when
he
came
into
the
world
without
any
blemish
to
his
Mothers
Virginity
;
as
if
he
had
been
a
Spirit
,
not
a
Body
:
and
after
that
,
when
he
arose
out
of
his
Tomb
,
the
stone
upon
it
,
when
he
entred
and
the
doors
were
shut
,
when
he
vanish'd
out
of
sight
,
&c.
they
knew
not
how
he
went
.
Paulo
minus
angelis
indeed
:
this
is
little
less
then
Angels
I
can
tell
you
.
But
St.
Austin
tells
you
more
,
Naturâ
humanâ
Christi
Deum
solum
majorem
,
That
God
only
is
greater
then
Christs
humane
nature
.
The
Hypostatical
union
to
the
Deity
has
made
it
so
;
and
those
infinite
graces
of
his
soul
are
somewhat
more
then
paulo
minus
,
above
the
Angels
rarest
endowments
.
Yet
this
is
nothing
to
the
Crown
that
follows
;
for
we
see
Iesus
,
says
the
Apostle
,
Heb.
ii
.
9.
Who
was
made
a
little
lower
then
the
Angels
,
for
the
suffering
of
death
crowned
with
glory
and
honour
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
Enthymius
thinks
it
may
be
read
without
a
comma
,
above
the
Angels
with
glory
and
honour
hast
thou
crowned
him
,
with
a
glory
beyond
theirs
.
Indeed
four
Crowns
he
was
crowned
with
,
a
Crown
of
Flesh
,
with
that
his
Mother
crown'd
him
in
his
Incarnation
,
Cant.
iii.
11.
A
Crown
of
Thorns
,
with
that
the
Souldiers
crown'd
him
at
his
Passion
,
St.
Iohn
xix
.
2.
A
Crown
of
Precious
Stones
,
De
lapide
pretioso
,
at
his
Resurrection
:
The
four
endowments
of
glorious
Bodies
,
Charity
,
Agility
,
Impossibility
,
and
Incorruptibility
,
were
the
Stones
of
it
.
And
a
Crown
of
pure
Gold
at
his
Ascension
,
when
he
shone
like
the
Son
in
gloria
,
and
went
up
cum
corona
,
with
a
crown
or
ring
of
blessed
Saints
,
into
the
highest
Heavens
.
With
these
two
last
God
crowned
him
,
these
two
were
his
exaltation
,
and
the
crown
or
reward
of
the
two
other
.
And
to
make
this
Crown
the
more
glistering
and
glorious
,
here
's
honour
added
to
it
,
A
name
given
him
above
every
name
,
that
at
the
mention
of
it
every
knee
is
now
to
bow
,
both
of
things
in
Heaven
,
and
things
in
Earth
,
and
things
under
the
Earth
,
Phil.
ii
.
9
,
10.
made
better
then
the
Angels
,
Heb.
i.
4.
so
much
better
that
all
things
,
even
the
Angels
themselves
,
Authorities
and
Powers
,
all
sorts
of
Angels
are
made
subject
unto
him
,
1
S.
Pet.
iii.
22.
and
are
therefore
bid
all
to
worship
him
,
says
St.
Paul
,
Heb.
i.
6.
Such
honour
has
Christ
after
his
humiliation
;
and
we
may
expect
some
after
ours
:
If
we
humble
our selves
,
we
also
shall
be
exalted
,
and
crowned
with
glory
.
And
so
it
seems
we
are
entitled
to
it
by
the
sufferings
of
the
Son
of
man
,
and
by
his
visiting
us
,
our
glory
is
much
encreased
by
his
Glory
,
our
honour
higher
by
his
Redemption
,
then
in
our
first
Creation
;
so
that
we
may
now
well
take
up
the
words
again
,
and
pronounce
them
with
greater
astonishment
still
,
that
he
should
so
remember
,
visit
,
and
crown
his
redeemed
people
as
he
does
.
For
what
is
man
indeed
that
God
should
redeem
him
at
so
great
a
price
?
what
access
can
it
be
to
God
to
raise
him
out
of
his
ruines
?
might
he
not
more
easily
have
made
a
new
stock
of
men
of
better
natures
,
than
have
redeemed
Adam's
?
Or
(
2.
)
if
he
would
have
needs
so
much
magnified
his
love
as
to
have
redeem'd
him
,
because
he
had
made
him
;
would
not
a
restoring
of
him
to
his
first
estate
have
been
well
enough
,
but
that
he
must
raise
him
to
a
higher
?
Without
doubt
it
had
,
but
that
God
in
mercy
thinks
nothing
too
much
for
him
.
It
appears
so
by
his
remembring
him
.
Man
was
a
true
Enos
,
and
that
is
obliviscens
,
a
forgetful
piece
;
yet
God
remembers
him
,
and
comes
down
in
the
evening
of
his
fall
,
a
few
minutes
after
it
,
and
raises
him
up
with
a
promise
of
the
seed
of
the
Woman
,
to
set
all
streight
again
.
There
he
did
as
well
visit
as
remember
him
.
And
in
the
pursuance
of
this
singular
mercy
,
he
still
(
2.
)
visits
him
every
morning
,
morning
and
evening
too
;
visits
by
his
Angels
,
by
his
Priests
,
by
his
Prophets
,
by
his
Mercies
,
by
his
Iudgments
,
by
his
Son
,
by
his
Holy
Spirit
,
by
daily
motions
,
and
inspirations
.
These
are
the
visits
he
hourly
makes
us
since
he
visited
us
by
his
Son
,
far
more
plentifully
than
before
;
more
abundant
grace
,
more
gracious
visits
;
for
if
his
Son
be
once
formed
in
us
,
he
will
never
give
over
visiting
till
he
crown
us
.
Yet
(
3.
)
by
degrees
he
raises
us
up
to
some
Angelical
purities
and
perfections
before
he
crown
us
:
our
nature
is
much
elevated
by
the
Grace
of
Christ
;
and
what
the
Iew
did
only
to
the
outward
letter
,
we
are
enabled
to
do
to
the
Spirit
of
it
,
to
inward
purity
as
well
as
the
outward
.
Thus
and
thus
you
heard
of
old
,
says
Christ
,
S.
Matth.
v.
21.
but
I
say
more
,
not
a
wanton
look
,
not
a
murtherous
thought
,
not
a
reproachful
word
,
not
the
slightest
Oath
.
He
would
refine
us
fain
somewhat
near
the
Angels
,
to
be
pure
as
they
.
But
(
4.
)
we
shall
not
do
it
gratis
;
he
will
crown
us
for
it
,
quicken
us
together
with
Christ
,
raise
us
up
together
,
and
make
us
sit
together
in
heavenly
places
,
in
Christ
Jesus
,
Eph.
ii
.
5
,
6.
Honours
us
with
the
name
of
friends
,
reveals
himself
unto
us
,
fills
us
with
the
riches
of
Christ
,
adopts
us
to
be
his
Sons
,
makes
us
members
of
Christ
,
partakers
of
his
Spirit
,
makes
himself
one
with
us
,
and
we
with
him
;
washes
us
by
one
Sacrament
,
feeds
us
by
another
;
comforts
us
by
his
word
,
compasses
with
the
ministrations
of
righteousness
that
exceeds
in
glory
;
pardons
our
sins
,
heals
our
infirmities
,
strengthens
our
weaknesses
,
replenishes
us
with
graces
,
urges
us
with
favours
,
makes
us
with
open
face
behold
them
as
in
a
glass
,
behold
the
glory
of
the
Lord
,
and
changes
us
at
last
into
the
same
image
from
glory
to
glory
,
Eph.
iii.
18.
What
is
man
,
O
Lord
,
or
the
Son
of
man
that
thou
shouldst
do
thus
unto
him
?
And
what
are
we
,
O
Lord
,
what
are
we
that
we
are
so
insensible
of
thy
mercies
?
what
base
,
vile
,
unworthy
things
are
we
,
if
we
do
not
now
pour
out
our selves
in
thanks
and
wonder
,
in
praise
and
glory
for
this
exceeding
glory
!
Wonder
we
(
1.
)
stand
we
and
wonder
,
or
cast
our selves
upon
the
earth
,
upon
our
faces
,
in
amazement
at
it
,
that
God
should
do
all
this
for
us
;
thus
remember
,
thus
visit
,
thus
crown
such
things
as
we
.
That
(
2.
)
he
should
pass
by
the
Angels
to
crown
us
,
leave
them
in
their
sins
and
misery
,
and
lift
us
out
of
ours
.
That
(
3.
)
he
should
not
take
their
nature
at
the
least
,
and
honour
those
that
stood
among
them
,
but
take
up
ours
,
and
wear
it
into
heaven
,
and
seat
it
there
.
And
there
is
a
visit
he
is
now
coming
to
day
to
make
us
,
as
much
to
be
wondred
at
as
any
,
that
he
should
feed
us
with
his
Body
,
and
yet
that
be
in
Heaven
;
that
he
should
cheer
us
with
his
Blood
,
and
yet
that
shed
so
long
ago
:
that
he
should
set
his
Throne
,
and
keep
his
Table
and
presence
upon
the
Earth
,
and
yet
Heaven
his
Throne
,
and
Earth
his
Foot-stool
:
that
he
should
here
pose
all
our
understandings
with
his
mysterious
work
,
and
so
many
ages
of
Christians
after
so
many
years
of
study
and
assistance
of
the
Spirit
,
not
yet
be
able
to
understand
it
.
What
is
man
,
or
the
Son
of
man
,
O
Blessed
Iesu
,
that
thou
shouldst
thus
also
visit
and
confound
him
with
the
wonders
of
thy
mercy
and
goodness
!
Here
also
is
glory
and
honour
too
,
to
be
admitted
to
his
Table
;
no
where
so
great
;
to
be
made
one
with
him
,
as
the
meat
is
with
the
body
:
no
glory
like
it
.
Here
is
the
crown
of
plenty
,
fulness
of
pardon
,
grace
,
and
heavenly
Benediction
.
Here
's
the
crown
of
glory
,
nothing
but
rays
,
and
beauties
,
Iustres
and
glories
to
be
seen
in
Christ
,
and
darted
from
him
into
pious
souls
.
Come
take
your
crowns
,
come
compass
your selves
with
those
eternal
circlings
.
Take
now
the
cup
of
salvation
,
and
remember
God
for
so
remembring
you
:
call
upon
the
name
of
the
Lord
,
and
give
glory
to
your
God
.
If
you
cannot
speak
out
fully
(
as
who
can
speak
in
such
amazements
as
these
thoughts
may
seriously
work
in
us
)
cast
your selves
down
in
silence
,
and
utter
out
your
souls
in
these
or
the
like
broken
speeches
.
What
is
man
,
Lord
what
is
man
?
What
am
I
?
How
poor
a
thing
am
I
?
How
good
art
thou
?
What
hast
thou
done
unto
him
?
How
great
things
?
What
glory
,
what
honour
,
what
crown
hast
thou
reserved
for
me
?
What
shall
I
say
?
How
shall
I
sufficiently
admire
?
What
shall
I
do
again
unto
thee
?
What
shalt
thou
do
?
Why
(
1.
)
if
God
is
so
mindful
of
us
men
,
Let
us
be
mindful
of
him
again
;
remember
he
is
always
with
us
,
and
do
all
things
as
if
we
remembred
that
so
he
were
.
2.
Is
he
so
mindful
of
us
?
Let
us
be
mindful
of
our
selves
,
and
remember
what
we
are
,
that
we
may
be
humbled
at
it
.
3.
Does
he
remember
us
?
Let
us
then
again
remember
him
with
our
prayers
and
services
.
2.
Has
he
visited
us
?
Let
us
in
thankfulness
visit
him
again
,
visit
him
in
his
Temple
,
visit
him
at
his
Table
,
visit
him
in
his
poor
members
,
the
sick
,
the
imprisoned
.
3.
Has
he
made
us
lower
then
the
Angels
?
Let
us
make
our selves
lower
and
lower
still
in
our
own
sights
.
Is
it
yet
but
a
little
lower
then
the
Angels
?
Let
us
raise
up
thoughts
,
and
pieties
,
and
devotions
to
be
equal
with
them
.
4.
Has
he
crown'd
us
with
glory
?
Let
us
crown
his
Altars
then
with
offerings
,
and
his
name
with
praise
;
let
us
be
often
in
corona
,
in
the
congregation
of
them
that
praise
him
,
among
such
as
keep
Holy-day
.
Let
us
crown
his
Courts
with
beauty
,
crown
our
selves
with
good
works
;
they
should
be
our
glory
,
and
our
crown
:
And
for
the
worship
that
he
crowns
us
with
too
,
let
us
worship
and
give
him
honour
,
so
remember
,
so
visit
,
so
crown
him
again
;
so
shall
he
,
as
he
has
already
,
so
shall
still
remember
us
last
,
and
bring
us
to
his
own
palace
,
there
to
visit
him
face
to
face
,
where
he
shall
make
us
equal
to
the
Angels
we
are
now
below
,
and
crown
us
with
an
incorruptible
crown
of
glory
:
through
Christ
,
&c.
THE
NINTH
SERMON
ON
Christmas-Day
.
S.
LUKE
ii
.
30
,
31
,
32.
For
mine
eyes
have
seen
thy
salvation
.
Which
thou
hast
prepared
before
the
face
of
all
people
.
A
light
to
lighten
the
Gentiles
,
and
the
glory
of
thy
people
Israel
.
SAlvation
cannot
but
be
a
welcome
then
at
any
time
.
I
know
no
day
amiss
.
But
in
Die
salutis
,
at
such
a
time
as
this
,
on
Christmas-day
especially
.
Then
it
first
came
down
to
bless
this
lower
world
.
But
salvation
so
nigh
as
to
be
seen
is
more
;
much
more
if
we
our selves
have
any
interest
in
it
,
if
it
be
for
the
Gentiles
too
,
that
we
also
may
come
in
.
Far
more
,
if
it
be
such
salvation
,
that
our
friends
also
may
be
saved
with
us
,
none
perish
:
if
it
be
omnium
populorum
,
to
'um
all
in
whatsoever
Nation
.
Add
yet
,
if
it
be
salvation
by
light
,
not
in
the
night
,
no
obscure
deliverance
,
we
like
that
better
;
and
if
it
be
to
be
saved
not
by
running
away
,
but
gloriously
:
Salvation
with
Glory
,
that
's
better
still
.
Nay
,
if
it
be
all
,
salvation
on
a
day
of
salvation
,
not
afar
off
,
but
within
ken
,
not
heard
of
,
but
seen
,
to
us
and
ours
,
an
universal
salvation
,
a
gladsome
,
a
lightsome
,
a
notable
,
a
glorious
salvation
,
as
it
is
without
contradiction
,
Verbum
Evangelii
,
good
Gospel
,
joyful
tidings
,
so
it
must
needs
be
,
verbum
diei
too
,
the
happiest
news
in
the
most
happy
time
.
These
make
the
Text
near
enough
the
day
;
and
yet
't
is
nearer
.
What
say
you
if
this
salvation
prove
to
be
a
Saviour
,
and
that
Saviour
Christ
,
and
that
Christ
new
born
,
the
first
time
that
viderunt
oculi
could
be
said
of
him
,
no
time
so
proper
as
Christmas
to
speak
of
Christ
the
Saviour
,
born
and
sent
into
the
world
.
He
it
is
,
that
is
here
stiled
salutare
tuum
.
Christ
,
that
blessed
sight
that
restores
Simeons
decaying
eyes
to
their
youthful
lustre
,
that
happy
burthen
,
that
makes
Simeon
grasp
heaven
before
he
enter
it
.
Indeed
the
good
old
man
begins
not
his
Christmas
till
Candlemas
:
'T
was
not
Christmas-day
with
him
,
he
did
not
see
his
Saviour
till
he
was
presented
in
the
Temple
.
The
Feast
of
Purification
was
his
Christmas
.
This
the
Shepherds
,
the
worlds
,
and
ours
.
This
day
first
he
was
seen
visibly
to
the
world
.
Being
then
to
speak
of
salvation
,
which
is
a
Saviour
,
or
a
Saviour
who
is
salvation
.
(
1.
)
First
of
the
Salvation
it self
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
(
2.
)
Then
of
its
certainty
,
and
manifestation
;
so
plain
and
evident
that
the
eye
may
see
it
:
Salvation
to
be
seen
.
More
(
2.
)
prepared
to
be
seen
.
(
3.
)
Of
the
universality
,
before
the
face
of
all
people
.
(
4.
)
Of
the
Benefits
.
They
are
two
.
(
1.
)
A
light
.
(
2.
)
A
glory
,
with
the
twofold
parties
.
(
1.
)
The
Gentiles
.
(
2.
)
The
Iews
.
Of
each
both
severally
and
joyntly
.
When
we
have
done
with
the
salvation
,
then
of
the
other
sense
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Saviour
himself
,
that
's
the
prime
meaning
of
salutare
here
.
(
1.
)
Of
his
natures
,
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
his
Godhead
,
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
his
manhood
.
(
2.
)
the
unity
of
his
person
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
3.
)
His
Offices
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
His
eternal
generation
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
temporal
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Lastly
,
of
our
way
to
behold
him
,
and
our
duty
when
we
see
him
.
How
to
obtain
this
glorious
sight
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
salvation
,
and
how
to
entertain
it
.
Of
which
that
I
may
speak
with
reverence
,
and
you
hear
with
profit
,
Let
us
pray
,
&c.
I
begin
with
that
which
we
all
desire
and
hope
to
end
,
Salvation
;
and
first
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
give
me
leave
to
do
so
)
in
the
sense
of
Prophane
Authors
.
It
will
fit
the
day
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
were
dies
salutares
,
Festivals
for
some
famous
deliverances
among
them
.
And
may
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
then
,
be
this
great
Festival
of
the
Nativity
of
Salvation
,
this
happy
day
which
come
about
by
the
circling
of
the
year
,
expects
now
the
solemnities
of
our
joys
and
thanksgivings
?
You
see
the
day
it self
is
in
the
Text
;
and
now
we
have
seen
that
,
let
's
look
into
the
occasion
of
it
,
what
't
is
that
makes
it
Holy-day
.
Something
seen
or
done
upon
it
,
what
's
that
?
Salutare
tuum
,
says
the
Text
;
a
Saviour
seen
and
a
salvation
wrought
,
nay
,
this
seen
too
,
for
viderunt
oculi
to
both
,
if
they
be
two
.
There
is
but
one
word
for
both
,
and
it
may
be
they
may
be
but
one
.
However
distinguish
them
we
will
for
a
while
,
though
we
unite
them
in
the
upshot
.
Salvation
.
Simeon
might
with
as
much
ease
have
call'd
him
Saviour
;
but
that
he
thought
too
little
.
You
would
have
blam'd
his
eye-fight
had
he
seen
no
more
.
Saviours
there
have
been
many
.
Moses
,
and
Ioshua
,
and
Ieptha
,
and
Samson
.
I
cannot
tell
you
how
many
,
and
they
have
brought
salvation
in
their
times
and
sav'd
their
people
;
but
none
of
all
was
ever
made
salvation
but
this
days
Saviour
,
who
is
made
unto
us
righteousness
and
salvation
.
Made
to
us
;
is
that
all
?
nay
,
is
it
in
himself
.
Other
Saviours
when
they
have
saved
others
,
themselves
they
could
not
save
.
They
themselves
did
still
stand
in
need
of
being
sav'd
.
Christ
needs
none
other
but
himself
.
He
is
Salvation
,
no
Saviour
so
but
he
.
And
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
is
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nor
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
neither
.
Salvation
neither
for
male
only
,
nor
female
only
,
but
both
of
the
Neuter
gender
.
Neither
male
,
nor
female
,
but
all
one
in
Christ
Iesus
.
2.
Not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Feminine
,
not
a
weak
Feminine
Salvation
,
but
a
strong
firm
one
,
the
mighty
strength
of
his
right
hand
.
3.
Not
a
Feminine
Salvation
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lest
we
should
fondly
look
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Virgin
Mother
.
Not
she
,
but
the
Virgins
Son
:
the
Holy
Ghost
,
as
I
may
say
,
afraid
of
Salvatrix
mea
,
Salve
Redemptrix
before
ever
Christianity
dreamt
of
that
Sacriledge
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
yet
more
salvation
with
an
Emphasis
,
with
an
Article
,
This
Salvation
.
Many
Saviours
and
Salvations
too
without
doubt
had
aged
Simeon
seen
in
the
large
circuit
of
his
years
without
a
Nunc
dimittis
;
but
no
sooner
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
no
sooner
this
,
but
he
grows
weary
of
the
world
;
his
life
grows
tedious
to
him
,
he
would
be
going
.
What
means
this
hasting
to
his
Grave
,
when
he
folds
salvation
in
his
arms
?
Why
;
this
it
is
that
gives
it
a
pre-eminence
above
all
beside
.
Death
now
it self
is
conquer'd
,
and
now
first
to
die
is
to
be
saved
.
Salvation
not
only
from
Death
,
but
from
the
terrours
of
it
.
Salvation
is
a
deliverance
,
a
deliverance
is
from
some
evil
of
sin
or
punishment
.
To
be
deliver'd
from
punishment
,
be
it
but
the
loss
of
goods
,
of
liberty
,
or
health
,
is
a
kind
of
Salvation
;
and
if
the
loss
be
great
we
are
deliver'd
from
,
the
salvation
great
:
but
if
the
punishment
stretch
it self
beyond
the
limits
of
fading
time
,
if
it
be
to
be
extended
through
eternity
,
the
deliverance
then
great
without
question
,
well
deserves
the
Article
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
To
be
deliver'd
from
punishment
and
eternal
punishment
is
no
small
matter
beyond
all
humane
power
:
yet
from
sin
is
far
beyond
it
.
If
we
be
not
sav'd
from
that
,
't
is
but
an
incomplete
,
a
partial
salvation
from
the
other
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
comes
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
salvum
facere
,
to
make
all
whole
again
,
to
heal
the
wounds
of
sin
by
the
plasters
of
mercy
;
to
restore
a
man
to
his
lost
health
,
his
lapsed
justice
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
integrum
facere
,
to
give
him
health
.
Thy
saving
health
,
O
Lord
.
Adam
lost
it
,
in
him
we
all
,
and
every
day
we
lose
it
still
.
We
confess
as
much
morning
and
evening
.
There
is
no
health
in
us
.
And
what
is
it
we
gain
then
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
if
we
so
soon
are
at
a
loss
?
yes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
salvum
conservare
too
,
to
keep
us
well
when
we
are
so
.
Good
God
,
in
what
need
stand
we
of
thy
salvation
!
We
sin
,
we
are
punisht
,
we
are
freed
,
we
rise
again
,
we
slip
,
and
fail
,
and
fall
again
,
to
deliver
us
,
to
restore
us
,
to
preserve
us
as
it
requires
,
so
it
makes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
an
emphatical
,
an
exceeding
great
salvation
.
Nor
is
this
all
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Thy
salvation
;
from
sickness
▪
or
imprisonment
,
or
poverty
,
or
death
,
man
may
sometime
save
us
;
yet
not
so
,
but
that
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gods
too
.
God
by
man
.
But
deliver
us
from
the
lowest
prisons
,
from
a
Hell
of
miseries
,
sin
and
its
attendants
,
and
keep
us
upright
and
entire
,
't
is
only
God-man
can
do
it
.
That
's
Gods
peculiar
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
His
wonderful
salvation
.
His
by
propriety
.
It
had
no
other
power
but
the
strength
of
his
own
right
arm
to
bring
this
mighty
thing
to
pass
.
It
had
no
other
motive
then
his
own
immense
love
and
goodness
to
effect
it
.
We
were
in
no
case
to
deserve
it
,
profest
enemies
,
we
,
had
nothing
in
us
to
make
it
ours
,
but
that
it
might
be
wholly
his
.
Thy
salvation
.
Yet
thy
salvation
?
why
so
?
What
,
can
God
be
saved
?
Thy
salvation
!
our
salvation
rather
:
yes
both
.
Thine
actively
,
ours
passively
.
Thou
savest
,
we
saved
.
And
may
it
not
be
His
passively
too
?
Thy
salvation
.
Thou
thy self
saved
.
Thy
Promises
,
thy
Truth
,
which
is
thy self
;
thy
Mercy
,
which
is
thy self
;
thy
Iustice
,
which
is
thy self
,
sav'd
from
the
censure
of
unjust
man
,
by
preparing
him
a
Saviour
.
Man
had
almost
thought
God
had
broke
his
word
:
now
that
's
sav'd
.
Some
still
will
not
let
his
mercy
be
sav'd
,
but
destroy
it
with
justice
,
and
in
destroying
that
turn
justice
into
gall
and
wormwood
;
ruine
that
too
by
denying
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
universal
Saviour
.
It
was
time
,
high
time
to
tell
us
from
Heaven
by
the
mouth
of
the
Holy
Spirit
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
God
himself
now
quitted
of
injustice
,
and
want
of
bowels
of
compassion
.
You
have
a
witness
of
it
undeniable
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
my
eyes
have
seen
it
.
Salvation
clear
even
to
the
sense
,
and
to
the
certain'st
,
the
sight
.
The
eye
may
see
it
.
2.
Viderunt
oculi
,
he
might
have
added
&
contractaverunt
manus
me●
,
and
his
hands
handled
it
;
but
if
the
eye
see
it
,
we
need
not
sue
to
the
hand
for
certainty
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
these
eyes
.
No
longer
now
the
eyes
of
Prophesie
,
those
are
grown
dim
,
and
almost
out
.
Isaiah
indeed
could
say
is
born
,
is
given
,
so
certain
was
he
of
it
;
but
never
viderunt
oculi
,
for
all
that
,
be
never
liv'd
to
see
it
;
one
degree
,
this
,
above
the
infallibility
of
Prophesie
.
Time
was
when
this
Salutare
tuum
was
inveloped
in
clouds
:
It
was
so
till
this
day
came
,
a
mystery
kept
secret
since
the
world
began
;
lockt
up
in
Heaven
so
close
,
that
mine
eyes
have
wasted
away
with
looking
for
thy
saving
health
,
O
Lord
,
sighs
David
,
and
the
Church
answers
him
with
Vtinam
disrumperes
coelos
,
Break
the
Heavens
,
O
Lord
,
and
come
down
:
O
utinam
,
O
would
thou
wouldst
!
But
now
,
as
we
have
heard
,
so
have
we
seen
thy
salvation
.
Nor
need
we
any
extraordinary
piercing
eye
to
see
it
:
so
plain
and
manifest
is
the
object
,
that
eyes
almost
sunk
into
their
holes
,
eyes
over
which
the
curtains
of
a
long
night
are
well
nigh
drawn
,
eyes
veiled
with
the
mists
of
age
,
eyes
well
near
worn
out
with
looking
and
expectation
,
the
dimmest
,
aged'st
sight
may
see
it
.
Mine
eyes
,
old
Father
Simeons
.
Nor
need
the
Manichee
strain
his
eye-sight
to
discern
it
.
He
need
not
,
as
is
usual
when
we
look
on
curious
pieces
,
close
one
eye
,
that
the
visual
spirits
being
contracted
we
may
see
those
things
which
else
by
reason
of
their
curious
subtilty
scape
the
seeing
.
'T
is
no
such
aiery
phantasm
,
but
that
we
may
with
open
face
and
eyes
behold
it
;
he
may
see
it
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
both
his
eyes
,
without
straining
,
without
that
trouble
.
But
if
our
senses
should
play
false
with
us
,
yet
my
eyes
,
the
eyes
of
a
Prophet
,
a
holy
man
inspir'd
and
detain'd
a
prisoner
in
the
flesh
on
purpose
for
this
spectacle
,
cannot
possibly
deceive
us
.
Especially
if
you
add
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
he
did
not
perceive
it
only
as
a
far
off
,
Balaams
sight
,
or
had
a
glance
or
glimmering
of
it
only
,
but
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
saw
it
plain
,
so
plain
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
know
it
too
.
Saw
it
in
his
arms
and
lookt
near
it
,
nay
into
it
,
by
the
quick
lively
eye
of
a
firm
faith
;
for
with
both
eyes
he
saw
it
,
the
eyes
of
his
body
,
and
the
eyes
of
his
soul
;
the
Saviour
with
the
one
,
Salvation
with
the
other
:
the
child
with
those
,
the
God
with
these
.
And
what
greater
evidence
then
that
of
sight
,
what
greater
certainty
then
that
of
faith
!
If
all
this
be
yet
too
little
,
if
viderunt
be
to
seek
,
and
oculi
fail
,
and
mei
be
deceived
;
yet
parasti
cannot
but
list
it
above
the
weakness
of
probability
,
put
all
out
of
question
.
It
was
not
only
seen
,
but
prepared
to
be
seen
.
It
came
not
,
as
the
world
thinks
of
other
salvations
,
by
chance
,
but
was
prepared
.
Parasti
,
Thou
hast
prepared
it
,
prepared
by
him
that
prepared
the
world
.
Higher
yet
,
parasti
thou
hast
prepared
;
done
it
long
since
:
the
preparation
began
not
now
,
had
a
higher
beginning
,
a
beginning
before
the
face
of
all
people
,
before
the
face
of
any
people
,
before
the
face
of
the
waters
,
before
the
face
of
the
world
appeared
.
Chosen
us
in
him
,
says
St.
Paul
,
then
chosen
and
prepared
him
for
us
,
before
the
foundation
of
the
world
,
Ephes.
i.
4.
But
this
parasti
is
not
the
blessing
of
this
day
.
Parasti
ab
aterno
,
so
to
the
Patriarchs
too
;
but
in
conspectu
before
our
faces
,
made
manifest
in
these
last
times
,
manifested
in
the
flesh
,
that
's
the
blessing
we
this
day
commemorate
.
A
body
thou
hast
prepared
me
,
that
prepared
,
then
lo
I
come
,
he
will
be
born
presently
,
Christmas
out
of
hand
.
Parasti
now
compleat
,
this
day
he
was
first
made
ready
and
drest
in
swadling-clothes
.
And
prepared
.
So
it
came
not
at
mans
entreaty
,
or
desert
.
Nay
when
he
thought
not
of
it
.
When
Adam
was
running
away
to
hide
himself
,
then
the
promise
of
the
womans
seed
stept
in
between
;
and
when
Religion
and
Devotion
lay
at
the
last
gasp
ready
to
bid
the
world
adieu
,
then
comes
he
himself
who
had
been
so
long
preparing
,
and
fulfilled
the
promise
.
This
a
degree
of
certainty
higher
then
our
imaginations
can
follow
it
,
that
relies
wholly
on
Gods
own
parasti
,
without
mans
uncertain
preparation
.
Yet
something
ado
there
was
to
bring
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
salvation
to
be
seen
.
A
long
preparation
there
was
of
Patriarchs
,
Moses
and
the
Prophets
,
of
Promises
,
Types
,
and
Figures
,
and
Prophesies
for
the
space
of
four
thousand
years
.
This
long
train
led
the
triumph
,
then
comes
the
Saviour
,
then
Salvation
.
Sure
and
certain
it
must
needs
be
,
to
which
there
are
so
many
agreeing
witnesses
.
This
then
so
variously
typified
,
so
many
ways
shadowed
,
so
often
promised
,
so
clearly
prophesied
,
so
constantly
,
so
fully
testified
,
so
long
expected
,
so
earnestly
desired
.
This
is
the
Salvation
prepared
for
us
.
Whoever
looks
for
any
other
may
look
his
eyes
out
,
shall
never
see
it
.
This
Name
the
only
Name
by
which
we
shall
be
saved
,
the
Name
of
Iesus
.
Yet
notwithstanding
all
that
's
said
or
can
be
said
,
't
is
but
parasti
still
.
'T
is
not
Posuisti
,
prepared
for
all
,
not
put
,
set
up
for
all
,
as
if
all
should
be
saved
.
No
,
posui
te
in
casum
,
set
for
the
fall
of
many
,
those
that
will
not
turn
their
eyes
up
hither
,
that
care
not
for
viderunt
,
neglect
this
sight
,
slight
this
salvation
.
But
however
this
dismal
success
often
comes
about
,
Parasti
it
is
,
that
cannot
be
lost
,
and
in
conspectu
omnium
populorum
,
for
all
it
is
prepared
,
for
all
in
general
;
none
excluded
this
parasti
,
he
that
put
parasti
into
this
good
Fathers
mouth
,
put
in
omnium
populorum
too
.
Not
only
the
certainty
,
but
the
universality
of
this
salvation
,
that
's
the
third
part
of
the
Text
,
and
thither
are
we
come
.
Before
the
face
of
all
people
.
Prepared
,
that
's
a
favour
,
and
for
the
people
,
that
's
an
ample
one
,
and
one
step
to
an
universal
.
People
are
men
,
a
great
company
of
men
,
and
for
men
,
and
a
multitude
of
men
it
is
prepared
,
nusquam
Angelos
,
not
for
Angels
,
in
no
wise
for
them
,
not
one
of
them
.
No
they
are
still
the
Sons
of
darkness
,
no
day-spring
from
on
high
to
visit
them
.
For
men
,
and
not
for
the
better
or
more
honourable
part
of
men
alone
,
but
for
the
people
too
,
the
meanest
sinfulest
men
in
more
favour
with
God
then
the
Apostate
Angels
.
And
not
to
some
few
of
those
people
neither
,
but
to
all
the
people
,
the
whole
people
.
But
in
conspectu
totius
populi
it
might
be
,
for
all
one
people
,
and
the
rest
ne're
a
whit
the
nearer
to
salvation
;
the
further
off
rather
when
it
is
▪
so
restrain'd
,
●niuscujusque
populi
,
would
be
better
for
all
the
people
of
the
world
.
'T
is
somewhat
near
the
height
,
that
of
what
we
can
desire
;
yet
omnium
populorum
,
't
is
we
need
for
all
people
whatsoever
,
not
only
all
that
then
were
,
but
all
before
up
to
Abraham
,
up
to
Adam
,
and
all
since
down
to
us
that
live
this
day
,
down
to
all
that
shall
survive
us
as
long
as
there
shall
be
people
upon
earth
.
Vniuscujusque
populi
had
been
enough
for
the
whole
world
then
alive
.
Omnium
populorum
it
must
be
,
or
the
Fathers
before
,
and
we
since
are
men
most
miserable
.
But
do
not
Simeons
old
eyes
deceive
him
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
what
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
?
for
all
?
I
know
some
quicker
sights
,
some
younger
eyes
that
can
construe
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
into
pauci
,
can
see
no
such
matter
.
It
may
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
glory
of
the
elect
Israel
at
the
end
of
the
Text
dims
their
weak
eyes
,
or
peradventure
like
men
overwhelm'd
with
the
news
of
some
unexpected
fortune
,
they
think
themselves
in
a
dream
,
and
dare
not
give
credit
to
their
eyes
though
they
behold
it
;
so
great
and
undeserv'd
a
blessing
,
that
't
is
a
labour
to
perswade
'um
that
they
see
it
,
though
they
cannot
but
see
it
.
Simeons
eyes
are
old
enough
to
ponder
objects
,
he
knows
what
he
sees
,
and
he
speaks
what
he
knows
,
and
he
speaks
no
more
then
the
Angel
before
told
the
Shepherds
,
g●udium
quod
erit
omni
populo
,
tidings
of
joy
which
shall
be
to
all
people
,
erit
,
shall
be
for
ever
.
And
say
not
the
Apostles
the
same
also
?
The
Saviour
of
all
men
,
says
St.
Paul
,
1
Tim.
iv
.
10.
specially
of
them
that
believe
,
of
them
especially
,
not
them
only
.
Who
will
have
all
men
to
be
saved
,
and
to
come
to
the
knowledge
of
the
truth
,
1
Tim.
ii
.
4.
The
Saviour
of
the
world
,
St.
John
iv
.
14.
A
ransom
for
all
,
1
Tim.
ii
.
6.
God
not
willing
that
any
perish
,
not
any
,
2
St.
Peter
iii.
9.
Nay
,
God
himself
says
more
,
Ezek.
xxxiii
.
II.
I
will
not
the
death
,
no
not
of
the
wicked
,
not
of
a
sinner
.
Much
less
his
death
before
he
be
or
man
or
sinner
.
That
's
no
kin
to
salutare
tuum
,
that
's
not
salvation
,
but
destruction
prepar'd
.
And
't
is
not
nollem
,
I
would
fain
not
have
it
so
,
but
plain
nolo
,
I
will
not
;
or
more
to
the
word
,
I
not
will
it
,
I
deny
it
utterly
,
Thy
destruction
is
from
thy self
,
't
is
none
of
my
doings
.
Salutare
meum
,
I
will
the
contrary
.
To
put
all
out
of
question
,
take
his
oath
,
Vivo
ego
,
as
I
live
I
do
not
.
And
accordingly
does
the
Saviour
himself
send
out
his
general
proclamation
,
St.
Mat.
xi
.
28.
Come
to
me
all
that
are
heavy
laden
,
and
who
is
not
?
yet
do
but
come
,
come
who
will
,
and
I
will
ease
.
He
calls
'um
all
,
by
that
grace
they
may
come
if
they
will
,
except
you
think
he
mocks
'um
:
when
they
are
come
He
will
refresh
them
.
To
take
away
all
plea
of
ignorance
or
excuse
,
we
proceed
further
,
In
conspectu
omnium
;
not
only
prepared
for
all
,
but
in
the
sight
of
all
,
before
their
faces
.
So
prepar'd
that
they
may
see
,
and
know
it
,
know
it
to
be
prepar'd
;
not
that
it
might
be
,
and
is
not
,
as
if
indeed
the
salvation
were
sufficient
in
it self
;
but
God
would
not
suffer
it
to
be
so
.
So
though
universal
,
yet
so
hidden
under
obscure
and
nice
distinctions
,
that
few
can
see
it
;
but
withal
so
evident
,
that
all
may
see
it
,
in
conspectuomnium
,
none
with
good
reason
deny
it
.
Had
it
been
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
they
migh
have
had
some
pretence
and
colour
if
they
had
not
seen
it
:
had
it
been
only
in
sight
;
many
things
are
so
,
which
we
oft-times
do
not
see
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
which
is
just
before
our
faces
,
we
must
be
blind
if
we
see
not
that
.
If
for
all
this
,
they
close
their
eyes
and
will
not
see
,
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
contra
against
'um
to
confute
,
to
confound
their
vain
imaginations
.
So
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
will
be
against
those
that
cry
out
the
light
of
righteousness
rose
not
upon
us
,
to
prove
the
contrary
now
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
their
faces
.
There
is
no
idle
word
in
Scripture
;
every
Adverb
and
Preposition
,
and
Article
the
dictate
of
the
Spirit
.
There
are
other
words
he
might
have
used
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
many
more
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
methinks
on
purpose
.
1.
It
may
be
(
besides
what
has
been
said
)
to
distinguist●
the
Iews
and
Vs
,
since
this
salvation
came
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
before
our
faces
.
When
the
light
's
before
,
the
shadows
are
behind
.
So
it
is
with
us
ever
since
the
Sun
of
Righteousness
arose
this
day
,
since
this
light
of
Salvation
left
the
clouds
.
When
the
light
's
behind
,
the
shadows
are
before
:
So
to
the
Jewish
Synagogue
.
Salvation
behind
the
cloud
to
them
.
Nothing
before
their
eyes
but
veils
and
shadows
;
nothing
else
took
up
their
eye-sight
,
but
we
with
open
face
behold
the
glory
of
the
Lord
.
2.
Or
may
it
not
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
against
the
face
of
the
world
,
clean
contrary
.
That
's
for
nothing
but
glory
and
pomp
;
God
works
not
as
man
works
;
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
against
the
hair
,
will
have
an
humble
Saviour
,
lowly
born
,
of
poor
Parentage
,
in
a
Stable
,
wrapt
in
Rags
,
laid
in
a
Manger
;
no
Royal
Cradle
,
no
Princely
Palace
,
without
Attendants
,
without
State
.
The
Angels
themselves
at
such
a
sight
as
this
could
not
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
bow
down
,
and
look
,
and
look
again
,
and
mistrust
their
eye-sight
to
see
God
in
a
Cratch
,
Heaven
in
a
Stable
:
and
bow
down
we
must
our
high
towring
thoughts
,
and
lay
'um
level
with
that
from
whence
we
were
taken
,
if
we
would
bless
our
eyes
with
so
hidden
secrets
,
or
be
partakers
of
so
great
Salvation
.
They
were
poor
Shepherds
that
first
saw
this
happy
sight
,
as
it
were
on
purpose
to
inform
us
,
that
the
poor
humble
Spirit
has
the
first
rank
among
those
whoever
see
Salvation
.
3.
Or
lastly
,
is
it
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
according
to
the
inclination
and
capacity
of
all
people
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
people
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
durum
genus
,
stony-hearted
people
those
that
set
their
faces
against
Salvation
,
to
soften
them
if
possible
,
or
else
to
break
them
in
pieces
like
a
potters
vessel
.
Or
again
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
people
,
so
call'd
from
the
Corner-stone
Christ
Iesus
,
such
as
had
already
turn'd
their
faces
towards
salvation
,
to
further
and
encourage
them
.
Or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
only
of
the
people
,
to
their
capacity
,
but
to
theirs
too
who
were
neither
his
people
,
nor
people
,
whose
rude
barbarisms
had
exempted
them
from
the
number
of
civil
Common-wealths
;
who
did
not
deserve
the
name
of
people
,
not
of
men
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
without
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
either
Article
or
Adjective
,
such
as
no
body
could
point
at
with
an
Article
,
or
construe
with
an
Adjective
:
such
as
seem
here
to
be
excluded
out
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
yet
one
would
think
includes
all
.
Such
as
if
you
were
to
number
up
all
the
world
,
you
would
leave
out
them
:
to
these
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
uncover
and
shew
'um
to
the
world
,
and
out
of
their
thick
darkness
to
light
them
the
way
unto
salvation
.
Which
brings
me
to
the
benefits
,
together
with
the
parties
.
Light
and
Glory
;
Light
to
the
Gentiles
,
Glory
to
Israel
.
A
light
to
lighten
the
Gentiles
,
and
the
glory
of
the
people
of
Israel
.
I
keep
Gods
method
,
Fiat
Lux
,
begin
with
light
,
Gen.
i.
2.
I
need
not
tell
you
't
is
a
benefit
.
Truly
light
is
sweet
,
and
a
pleasant
thing
it
is
,
says
the
Preacher
,
Eccles.
xi
.
7.
and
Mordecai
joyns
light
and
gladness
together
,
Hest.
viii
.
16.
So
salutare
letificans
it
is
,
salvation
that
brings
joy
and
gladness
with
it
.
2.
Light
of
all
motions
has
the
most
sudden
,
it
even
prevents
the
subtilest
sense
.
And
was
it
not
so
with
this
salvation
?
When
all
things
were
in
quiet
silence
,
and
that
night
was
in
the
midst
of
her
swift
course
,
thine
Almighty
word
leapt
down
from
heaven
out
of
thy
Royal
Throne
,
Wisdom
xviii
.
14.
Salutare
praeveniens
vota
,
Salvation
that
prevents
our
dreams
,
and
awakes
our
slumbering
consciences
.
3.
And
when
our
eye-lids
are
past
those
slumbers
,
then
Lighten
mine
eyes
,
O
Lord
,
that
I
sleep
not
in
death
.
Those
dark
chambers
have
no
lights
.
A
light
to
lighten
them
,
a
light
to
shew
my self
to
my self
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
reveal
my
inmost
thoughts
,
to
shew
me
the
ugly
deformity
of
my
sins
will
be
a
blessing
.
Lumen
revelans
tenebras
,
no
dark-lanthorn
light
,
a
light
to
shew
us
the
darkness
we
are
in
;
our
Salutare
dispergens
tenebras
,
salvation
that
dispels
the
horrid
darkness
.
4.
And
to
do
that
,
the
enlightning
of
the
medium
is
not
sufficient
.
In
conspectu
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
just
before
us
it
may
be
,
and
the
windows
of
our
eyes
damm'd
up
against
it
.
A
light
then
to
pierce
the
Organ
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
into
it
it
must
be
,
Lumen
penetrans
oculum
,
salvation
not
only
presented
to
the
eye
,
but
to
the
sight
,
the
eye
fitly
disposed
to
behold
it
.
5.
Every
enlightning
will
not
do
that
.
It
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
light
of
revelation
.
No
other
will
serve
the
turn
;
not
the
light
of
nature
,
not
the
dictates
of
reason
,
not
the
light
of
moral
vertues
,
or
acquired
habits
,
but
something
from
above
,
something
infused
,
such
as
comes
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
divine
inspiration
.
What
light
else
?
no
remedy
,
but
buried
we
must
be
in
everlasting
night
.
Scriptures
or
revealed
truth
,
the
revelation
of
Iesus
Christ
,
must
save
whoever
shall
be
saved
.
No
man
can
come
to
me
except
the
Father
draw
him
,
St.
John
vi
.
44.
No
man
lay
hold
upon
the
Name
of
Iesus
,
or
salvation
,
but
by
the
inspiration
of
the
Holy
Spirit
.
Lumen
divine
revelationis
,
salvation
by
the
glorious
light
of
Divine
Revelation
.
6.
There
is
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
yet
wants
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
Revelation
,
that
wants
a
Revelation
,
such
as
St.
Iohns
,
a
dark
one
.
This
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
lightsome
one
,
such
as
Revelations
are
when
Prophesies
are
fulfilled
of
things
past
,
not
things
to
come
.
Lumen
Revelationis
revelatae
,
a
light
of
salvation
as
clear
as
day
.
'T
is
time
now
to
ask
whither
it
is
this
light
and
revelation
lead
us
.
I
shall
answer
you
out
of
Zacharies
Benedictus
,
S.
Luke
i.
79.
They
guide
our
feet
into
the
way
of
peace
.
Send
forth
thy
light
and
thy
truth
,
and
they
shall
guide
me
,
Psal.
xliii
.
3.
So
David
,
guide
me
;
whither
?
Psal.
lvi
.
13.
To
walk
before
God
in
the
light
of
the
living
.
One
light
to
another
,
the
light
of
grace
to
the
light
of
glory
.
So
Lumen
dirigens
,
or
salutare
pertingens
ad
coelum
,
salvation
leading
up
to
heaven
.
Sum
up
all
.
Salvation
to
make
us
glad
,
a
light
,
a
light
to
comfort
,
not
a
lightning
to
terrifie
.
The
lightnings
shone
upon
the
ground
,
the
earth
trembled
and
was
afraid
:
no
such
,
no
lightning
:
Nor
St.
Paul's
light
,
a
light
to
blind
,
but
to
give
light
;
nor
to
play
about
the
medium
only
,
but
to
open
and
dispose
the
weak
dim
eye
.
Not
by
a
weak
glimmering
of
nature
,
nor
by
a
dusky
twi-light
,
but
by
a
clear
Revelation
:
not
an
ignis
fatuus
to
misguide
us
out
of
the
way
into
bogs
and
quagmires
,
but
to
guide
us
to
peace
and
to
salvation
.
Lastly
,
not
a
light
to
any
to
see
only
that
they
are
inexcusable
,
ut
essent
inexcusabiles
,
that
seeing
they
might
see
,
and
not
understand
,
a
light
to
light
'um
down
to
Hell
,
that
they
might
see
the
way
down
through
those
gloomy
shades
with
more
ease
,
horrour
,
and
confusion
;
(
that
's
the
event
indeed
sometimes
,
the
end
never
;
)
but
thither
upward
,
from
whence
it
comes
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
at
the
beginning
of
the
Text
,
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
at
the
end
.
And
can
your
thoughts
prompt
to
your
desires
any
greater
benefits
?
can
you
wish
more
?
And
yet
if
we
but
consider
in
what
plight
the
parties
were
upon
whom
the
rays
of
this
light
shone
:
the
salvation
will
seem
more
beneficial
.
They
were
in
darkness
,
and
could
any
thing
be
more
welcome
to
them
that
sit
in
darkness
,
and
the
shadow
of
death
then
a
light
to
lighten
?
That
was
the
miserable
case
the
Gentiles
now
were
in
;
Neither
have
the
Heathen
knowledge
of
his
laws
:
't
was
so
in
Davids
time
,
and
so
continued
on
till
this
days
rising
Sun
scattered
the
Clouds
:
and
now
the
case
is
altered
,
Dedi
te
in
lucem
gentium
,
fulfilled
in
his
time
.
The
Gentiles
now
enlightned
.
Enlightned
,
what
's
that
?
Those
that
are
baptized
are
said
to
be
enlightned
,
Heb.
x.
So
the
Gentiles
enlightned
will
be
in
effect
the
Gentiles
baptized
.
Baptized
they
may
be
with
water
,
(
and
they
had
need
of
some
such
cleansing
element
,
to
wash
their
black
,
dark
,
sullied
souls
:
)
but
there
is
another
Baptism
with
the
Holy
Ghost
,
and
fire
,
fire
that
's
light
,
so
to
be
baptized
with
light
,
will
be
with
the
Holy
Ghost
.
'T
was
heavy
midnight
through
the
world
.
Iudea
was
the
only
Goshen
,
the
land
of
light
,
till
he
that
was
born
this
day
breaking
down
the
partition
that
divided
Palestine
from
the
nations
,
gave
way
for
the
light
which
before
shone
only
there
,
to
disperse
its
saving
beams
quite
through
the
world
.
Then
did
they
whose
habitations
were
pitcht
in
the
region
of
death
,
whose
dwellings
in
the
suburbs
of
Hell
,
see
a
marvellous
great
light
spring
up
,
that
's
salus
personis
accommodata
,
salvation
fitted
to
the
parties
.
Fitted
,
and
tempestively
too
,
to
them
it
never
could
have
come
so
opportunely
.
The
light
of
nature
was
almost
quite
extinguisht
,
a
light
to
lighten
that
again
.
The
light
of
grace
quite
vanisht
,
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
that
.
The
understanding
darkened
by
ignorance
,
and
errour
.
The
will
darkened
by
hatred
and
malice
.
The
most
civilized
Gentiles
so
much
degenerated
from
the
beauty
of
moral
vertues
(
if
we
believe
their
own
histories
)
so
strongly
fetter'd
with
the
bonds
of
that
uncomfortable
night
,
as
if
they
there
lay
exiled
from
the
eternal
providence
,
as
the
Wiseman
phrases
it
,
all
in
umbrâ
mortis
,
next
door
to
utter
darkness
:
when
behold
this
light
appears
,
this
Sun
rises
with
healing
in
his
wings
.
Figur'd
in
the
time
of
his
birth
,
born
when
the
days
are
shortest
,
most
want
of
light
;
in
the
dead
of
night
,
when
the
nights
are
darkest
;
all
,
to
shew
opportunitatem
salutis
,
the
opportunity
of
this
salvation
.
And
is
not
Gloria
as
fit
for
Israelis
,
as
Lux
for
Gentium
?
Israel
had
a
long
time
walkt
in
light
,
and
not
a
whit
the
better
for
't
:
that
which
must
convert
a
Iew
must
be
gloria
,
so
bright
a
splendour
that
must
rather
command
then
invite
the
eye
.
Gloria
,
glory
!
and
indeed
they
needed
it
.
So
far
now
were
they
fallen
below
their
former
credit
and
honour
in
the
world
,
so
much
beneath
their
antient
port
and
state
,
under
the
proud
tyranny
of
a
strange
power
,
that
nothing
but
glory
could
raise
up
their
drooping
heads
.
I
ask
though
,
why
gloria
Israelis
?
why
so
joyn'd
?
Briefly
thus
:
of
them
he
came
according
to
the
flesh
:
to
them
especially
was
he
promis'd
,
amongst
them
he
liv'd
,
preacht
,
and
wrought
his
miracles
.
In
respect
to
him
had
all
their
glory
,
and
all
their
prosperity
was
given
'um
.
In
a
word
,
Salvation
it self
is
of
the
Iew
,
St.
John
iv
.
therefore
their
glory
.
Yet
that
Israelis
populi
should
not
lift
up
their
crest
too
high
,
or
despise
those
whose
weaker
light
comes
short
of
glorious
beams
:
'T
is
gentium
first
,
then
Israelis
,
the
Gentiles
in
the
first
place
here
,
Israel
in
the
last
.
When
the
fulness
of
the
Gentiles
is
come
in
,
then
for
Israel
too
,
then
gloria
in
excelsis
.
And
as
gentium
has
the
precedence
of
Israelis
,
so
has
light
of
glory
.
God
works
by
degrees
,
first
Lux
,
then
Gloria
,
first
Grace
,
then
Glory
.
First
,
he
excites
,
then
co-operates
,
then
infuses
,
then
assists
,
then
crowns
.
'T
is
a
preposterous
course
to
look
for
glory
,
where
the
light
of
grace
never
had
operation
.
But
is
glory
so
much
the
Iews
peculiar
;
that
the
Gentile
never
shall
rise
thither
?
It
cannot
be
,
yet
so
it
seems
at
the
first
blush
,
Lumen
gentium
,
gloria
Israelis
,
as
if
,
to
each
their
part
.
Indeed
all
have
light
,
and
light
sufficient
;
but
it
displays
not
into
glory
,
to
any
but
populi
Israelis
tui
.
When
they
are
become
populi
tui
,
thy
people
Israel
,
then
the
light
circles
into
rays
:
sufficiens
into
efficax
,
and
they
are
saved
.
But
if
you
mark
it
,
't
is
not
Israelis
,
but
tui
Israelis
,
Not
Israel
after
the
flesh
,
but
the
Israel
of
God
:
there
we
first
hear
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
light
rises
into
glory
,
and
good
hope
there
is
the
Gentiles
may
prove
populi
tui
thy
people
;
vocavi
populum
meum
,
he
said
so
whose
vocavi
is
enough
to
make
it
so
:
and
if
populi
tui
,
then
Israelis
tui
,
then
they
have
prevailed
with
God
;
if
thy
people
,
then
thy
Israel
,
and
so
inheritors
of
this
glory
.
Glory
,
and
glory
so
near
the
end
of
the
Text
,
makes
me
think
of
something
without
end
;
the
highest
pitch
of
this
salvation
,
the
Perpetuity
.
Glory
is
a
word
proper
to
that
life
to
come
:
false
and
adulterate
glories
they
are
that
are
below
.
The
glory
of
the
people
,
that
's
eternal
.
Lumen
and
gloria
both
meet
in
the
Text
,
and
where
they
meet
is
eternity
.
'T
was
the
complaint
of
old
,
that
their
Salvations
and
Saviours
too
gave
place
at
length
to
the
necessity
of
Nature
,
and
were
seen
no
more
.
Here
's
a
Saviour
never
dies
;
that
for
himself
;
and
is
become
the
Author
of
eternal
salvation
,
that
for
us
,
Heb.
v.
9.
For
indeed
what
is
salvation
,
and
salvation
prepared
for
all
,
Iew
and
Gentile
,
and
the
light
of
salvation
without
glory
?
many
lights
there
are
that
go
out
and
set
in
darkness
,
that
when
the
matter
,
the
wiek
is
worn
away
,
dye
into
dismal
shades
.
If
the
light
shines
not
into
glory
,
we
are
but
in
a
poor
case
still
.
And
so
we
should
be
,
would
not
this
salvation
now
prove
to
be
a
Saviour
.
Salutare
tuum
,
be
salvatorem
nostrum
.
We
told
you
in
speaking
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
it
was
Gods
peculiar
.
Now
we
tell
you
more
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
must
be
God
.
None
can
be
salvation
in
abstracto
but
he
;
and
none
but
he
crown
light
with
glory
.
So
you
have
the
Divine
Nature
of
this
Saviour
,
his
God-head
;
and
yet
there
is
another
word
in
the
Text
besides
,
for
that
.
That
's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
light
.
And
God
is
light
,
St.
John
i.
5.
Ay
,
but
sinned
we
had
,
and
justice
required
that
we
should
suffer
:
God
cannot
.
He
that
must
save
us
by
suffering
for
us
,
must
be
man
;
he
is
so
.
Viderunt
oculi
,
my
eyes
have
seen
it
.
No
man
has
seen
God
at
any
time
;
therefore
man
he
was
.
And
prepared
;
God
cannot
be
so
:
and
prepared
with
a
body
,
that
's
plain
enough
for
factus
homo
,
his
Humane
Nature
.
Now
put
both
together
,
and
you
have
the
union
of
both
natures
,
both
united
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
salvation
seen
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
salvation
prepar'd
,
or
vidi
and
lucem
,
light
seen
;
or
if
you
will
vidi
and
gloriam
his
glory
seen
.
We
saw
the
glory
thereof
,
as
of
the
only
begotten
Son
of
God
,
St.
John
i.
14.
More
,
united
into
one
person
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
singular
,
one
single
person
in
the
Deity
.
But
there
are
three
persons
there
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
contract
,
the
Divinity
contracted
unto
man
:
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
derived
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
light
fetcht
from
light
;
a
person
proceeding
.
God
of
God
,
light
of
light
,
proceeding
by
way
of
generation
,
Lux
lucem
generat
,
one
light
begets
another
.
So
the
second
Person
in
the
Trinity
,
the
Son
begotten
of
the
Father
.
But
begotten
a
Son
may
be
,
and
not
coequal
with
his
Father
;
a
long
time
after
rather
:
Light
that
's
coequal
with
the
Fountain
,
as
soon
as
a
light
body
,
so
soon
light
to
an
instant
.
The
Son
co-eternal
with
the
Father
,
that
's
egressus
ejus
ab
aterno
,
His
goings
out
from
everlasting
,
Mich.
v.
2.
His
eternal
generation
.
He
has
another
,
his
temporal
generation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
before
the
face
of
all
people
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
down
,
so
down
he
came
,
when
he
was
prepared
;
that
was
,
when
born
of
the
Virgin
Mary
.
There
are
three
remarkable
differences
between
this
generation
of
his
,
and
that
of
others
,
in
the
word
Light
.
1.
Light
is
all
diffus'd
at
once
,
not
by
parts
;
now
this
,
then
another
;
and
Christs
Body
was
framed
all
at
once
,
not
membratim
,
one
member
after
another
,
as
other
infants
.
2.
Light
enters
through
solid
bodies
,
as
Glass
,
Crystal
,
or
the
like
,
without
either
penetration
of
dimensions
,
or
cracking
the
glass
.
So
Christ
from
the
Virgin
Body
of
blessed
Mary
,
without
the
least
hurt
to
her
Virginity
.
3.
The
light
shines
in
the
midst
of
noisom
vapours
,
yet
it self
is
kept
pure
and
sincere
.
In
like
manner
the
Deity
of
Christ
joyn'd
to
the
humanity
mixes
not
with
its
corruption
,
nor
is
defiled
by
it
.
Marcion
need
not
fear
the
truth
of
his
body
,
lest
our
corruption
should
pollute
his
Godhead
,
when
the
light
it self
confutes
him
,
and
convinces
him
,
by
the
infinite
distance
between
it self
,
and
the
power
of
the
Creator
.
There
wants
but
one
thing
more
to
compleat
the
mystery
of
this
wonderful
Saviour
,
that
's
his
Offices
;
if
we
can
find
them
too
in
the
Text
,
if
we
can
bring
them
to
viderunt
oculi
to
be
seen
there
,
and
stray
no
further
,
we
have
lighted
upon
a
happy
Text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
indeed
,
a
salvatition
and
a
Saviour
to
whom
nothing
can
be
added
.
Let
's
try
.
He
is
a
King
,
there
's
one
of
his
Offices
,
that
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thence
the
Prophet
David
seems
to
gather
it
,
Psal.
2.
Yet
have
I
set
my
King
upon
my
holy
Hill
of
Sion
.
How
proves
he
that
?
why
,
within
a
verse
in
comes
,
I
shall
give
thee
the
heathen
for
thine
inheritance
.
He
is
a
Priest
next
in
gloria
Israelis
,
there
's
another
of
his
Offices
.
The
Priesthood
the
glory
of
the
Jew
.
The
glory
is
departed
from
Israel
,
cries
out
Phinehas
his
dying
Wife
:
why
?
because
the
Ark
of
God
was
taken
,
1
Sam.
iv
.
20.
and
because
of
her
Father-in-law
and
her
Husband
,
they
dead
and
gone
;
what
were
they
?
the
Priests
of
the
Lord
;
when
the
Ark
,
and
Priests
are
gone
,
the
glory
of
Isoael
is
departed
too
.
They
rise
and
fall
together
.
A
Priest
then
,
but
not
to
Israel
,
after
the
flesh
alone
,
or
after
the
Order
of
Aaron
;
but
Israelis
tui
,
of
the
true
Israel
,
more
properly
entituled
to
this
glory
,
as
being
a
Priest
for
ever
,
after
the
order
of
Melchisedeck
.
Lastly
,
he
's
a
Prophet
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
's
his
third
Office
,
his
Prophetical
;
the
light
of
Prophesie
is
the
light
of
Revelation
.
A
Prophet
then
he
is
,
to
reveal
unto
us
Divine
Mysteries
,
the
will
of
his
heavenly
Father
,
to
give
knowledge
of
salvation
unto
his
people
,
by
the
remission
of
their
sins
,
S.
Luke
ii
.
77.
A
compleat
Saviour
now
.
God
and
man
,
God
begotten
the
Son
,
co-eternal
with
the
Father
,
born
into
the
world
,
of
a
Virgin
,
pure
and
immaculate
,
took
our
nature
without
sin
,
without
imperfection
,
a
King
for
the
Gentiles
,
a
Priest
for
Israel
,
a
Prophet
for
both
:
a
King
to
defend
us
,
a
Priest
to
purge
us
,
a
Prophet
to
instruct
us
.
This
the
Saviour
,
God
the
Son
.
He
our
salvation
too
.
Yet
comes
not
salvation
from
him
alone
,
from
all
three
Persons
,
the
whole
Trinity
that
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
's
the
Father
preparing
,
sending
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
there
's
the
Son
prepared
coming
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
how
's
that
but
by
the
graces
and
gifts
of
the
Holy
Spirit
?
there
's
the
Holy
Ghost
opening
and
enlightening
our
eyes
that
we
may
see
him
.
All
three
plain
enough
in
the
Text
,
as
in
the
day
:
Viderunt
oculi
,
your
own
eyes
are
witnesses
.
Here
's
a
sight
indeed
might
well
make
old
Simeon
now
desire
to
close
up
his
eyes
to
see
no
more
,
Ne
vitam
hanc
posthàc
aliquâ
contaminet
aegritudine
,
all
objects
henceforth
would
but
defile
his
eyes
.
But
what
tell
you
me
of
Simeons
theory
?
what
of
salvation
,
though
ne're
so
great
?
what
of
in
conspectu
omnium
,
though
ne're
so
general
?
what
of
light
and
glory
,
though
ne're
so
excellent
?
if
I
may
not
back
again
to
viderunt
oculi
mei
?
if
,
I
my self
cannot
perceive
it
?
if
it
be
so
far
distant
off
that
I
cannot
lay
hold
of
it
by
mine
own
eyes
of
Faith
and
Hope
?
If
I
cannot
see
it
to
be
mine
,
and
with
St.
Paul
apply
it
,
Who
loved
me
and
gave
himself
for
me
,
Gal.
ii
.
20.
Omnium
populorum
is
too
large
,
all
may
,
but
all
shall
not
be
saved
.
Viderunt
oculi
mei
,
that
's
somewhat
,
when
mine
own
eyes
can
fix
and
dwell
upon
it
.
Nay
,
that
's
not
full
enough
,
if
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
these
very
eyes
,
that
so
long
expected
it
,
the
eyes
of
my
body
shall
not
be
partakers
of
it
;
if
they
when
they
are
fall'n
into
dust
shall
lie
for
ever
folded
up
in
eternal
darkness
,
if
eyes
that
weep
out
themselves
in
devout
tears
with
looking
and
expectation
shall
not
rise
with
these
very
bodies
to
that
blessed
vision
:
what
reward
for
all
these
sufferings
?
what
recompence
?
I
'le
tell
you
how
to
see
all
,
and
stay
no
longer
,
nor
go
no
further
.
This
is
the
day
of
salvation
,
salvation
day
;
and
if
ever
,
to
day
he
will
be
seen
.
Cast
but
your
eyes
up
to
the
Holy
Table
thither
,
your
very
sense
may
there
almost
see
salvation
,
behold
your
Saviour
.
There
it
is
,
there
he
is
in
the
blessed
Sacrament
.
There
it
is
prepared
for
you
,
a
body
hast
thou
prepared
;
his
body
,
flesh
and
blood
,
prepared
well
nigh
to
be
seen
,
to
be
tasted
.
O
taste
and
see
how
gracious
the
Lord
is
,
Psal.
xxxiv
.
8.
Go
up
thither
,
and
with
old
Simeon
take
him
in
your
hands
,
take
him
yet
nearer
into
your
bowels
.
Take
,
eat
,
you
shall
hear
one
say
so
by
and
by
.
But
stay
not
there
upon
your
sense
,
upon
the
outward
element
.
Look
upon
him
with
your
other
eye
,
the
eye
of
Faith
;
let
it
be
viderunt
oculi
,
let
it
be
both
.
Let
it
be
viderunt
mei
,
the
applying
eye
of
a
special
Faith
.
And
that
you
may
be
sure
not
to
go
away
without
beholding
him
,
there
's
lumen
in
the
Text
;
and
it
would
do
well
in
your
hands
to
search
the
dark
corners
of
your
hearts
,
to
examine
them
.
While
our
hearts
are
darkened
with
sins
and
errours
we
cannot
see
him
.
And
if
after
strict
examination
we
be
not
found
in
charity
,
we
are
yet
in
tenebris
.
St.
Iohn
tells
us
,
do
but
love
your
brother
,
He
that
loves
his
brother
abideth
in
the
light
,
S.
John
ii
.
10.
The
sum
is
,
Faith
must
be
the
eye
,
Repentance
and
Charity
the
light
,
by
which
you
shall
this
day
see
your
Saviour
,
and
apprehend
salvation
:
the
three
requisites
those
to
a
worthy
Communicant
.
So
shall
you
there
find
light
to
guide
you
out
of
the
darkness
of
sin
and
misery
.
Glory
to
enstate
you
in
the
adoption
of
the
Sons
of
God
.
Salvation
with
Glory
,
salvation
here
,
Glory
hereafter
.
And
when
you
have
satisfied
your
eyes
and
hearts
with
this
heavenly
sight
;
Go
,
return
home
to
your
private
Closets
,
shut
up
your
eyes
,
never
set
ope
those
windows
to
the
vanities
of
the
world
again
;
but
with
a
holy
scorn
disdain
these
painted
glories
,
and
let
a
veil
of
forgetfulness
pass
over
'um
.
For
our
viderunt
must
not
end
when
the
Eucharist
is
past
;
when
we
depart
this
sacred
place
.
I
will
take
the
cup
of
salvation
,
says
the
Psalmist
:
there
it
is
;
do
that
here
.
But
I
will
rejoyce
in
thy
salvation
;
do
so
,
both
here
and
at
home
.
Et
exultabo
;
and
let
me
see
you
do
so
.
Let
not
your
joy
be
stifled
in
your
narrow
bosoms
,
but
break
out
into
expression
,
into
your
lips
,
into
your
hands
.
Not
in
idle
sports
,
excess
of
diet
,
or
vain
pomp
of
apparel
,
not
that
joy
,
the
joy
of
the
world
,
but
the
joy
of
the
Holy
Ghost
.
It
is
salvation
that
you
have
heard
and
seen
,
and
are
yet
to
see
to
day
,
what
's
our
duty
now
?
If
it
be
salvation
,
let
us
work
it
out
with
fear
and
trembling
.
It
is
salvation
to
be
seen
,
some
eminent
work
:
let
us
then
confess
we
have
seen
strange
things
to
day
.
A
most
certain
sure
salvation
it
is
,
let
not
a
sacrilegious
doubtful
thought
cast
a
mist
upon
it
.
It
is
prepared
,
let
us
accept
it
;
prepared
for
all
,
let
us
thank
God
for
so
fair
a
compass
,
and
not
uncharitably
exclude
our selves
or
others
.
God
has
enlarg'd
the
bowels
of
his
mercy
,
let
us
not
streighten
'um
.
It
is
a
light
,
let
us
arise
and
walk
after
it
.
It
is
a
glory
,
let
us
admire
and
adore
it
.
Was
our
Saviour
seen
?
so
should
we
be
every
day
in
the
Congregation
;
was
he
prepared
to
day
?
let
us
be
always
shod
with
the
preparation
of
the
Gospel
of
peace
.
Does
he
enlighten
us
,
O
let
us
never
extinguish
or
hide
that
light
,
till
this
light
be
swallowed
up
by
the
light
of
the
Lamb
,
till
this
day-spring
from
on
high
prove
mid-day
,
till
Gentium
,
and
Israelis
be
friendly
united
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
no
darkness
to
distinguish
them
,
no
difference
between
light
and
glory
,
till
the
beginning
and
end
of
the
Text
meet
together
in
the
circle
of
eternity
,
till
viderunt
oculi
meet
with
gloriam
,
till
our
eyes
may
behold
that
light
which
is
inaccessible
,
that
light
and
glory
which
know
no
other
limits
but
infinite
,
nor
measure
but
eternity
.
To
which
he
bring
us
,
who
this
day
put
off
his
glory
to
put
on
salvation
,
that
by
his
salvation
we
might
at
length
lift
up
our
heads
in
glory
,
whither
he
is
again
ascended
,
and
now
sits
together
with
his
Father
and
the
Holy
Ghost
.
To
which
three
Persons
,
and
one
God
,
be
given
all
praise
,
and
power
,
and
thanks
,
and
honour
,
and
salvation
,
and
glory
for
ever
and
ever
.
Amen
.
A
SERMON
ON
St.
Stephens
Day
.
ACTS
vii
.
55
,
56.
But
he
being
full
of
the
Holy
Ghost
,
looked
up
stedfastly
into
Heaven
,
and
saw
the
Glory
of
God
,
and
Iesus
standing
on
the
right
hand
of
God
.
And
said
,
Behold
I
see
the
Heavens
opened
,
and
the
Son
of
man
standing
on
the
right
hand
of
God
.
YEsterdays
Child
is
to
day
you
see
become
a
man
.
He
that
yesterday
could
neither
stand
nor
go
,
knew
not
the
right
hand
from
the
left
,
lay
helpless
as
it
were
in
the
bosom
of
his
Mother
,
is
to
day
presented
to
us
standing
at
the
right
hand
of
God
in
the
glory
of
the
Father
:
he
whom
earth
yesterday
entertained
so
poorly
and
obscurely
;
heaven
here
this
day
openly
glories
in
.
Now
the
horn
of
our
salvation
is
raised
up
indeed
:
the
Church
thus
shewing
us
plainly
to
day
what
yesterday
we
could
not
see
for
the
rags
and
stable
,
that
it
was
not
a
meer
silly
creature
,
a
poor
child
,
or
man
only
that
came
to
visit
us
,
but
the
Lord
of
Glory
;
so
making
him
some
recompence
,
as
we
may
say
to
day
,
for
the
poor
case
she
shew'd
him
in
yesterday
.
But
that
's
not
the
business
.
Yesterday
was
Christs
Birth-day
,
to
day
St.
Stephens
;
for
Natalitia
Martyrum
,
the
Birth-days
of
the
Martys
were
their
death-days
call'd
:
they
then
first
said
to
be
born
,
when
they
were
born
to
execution
.
A
day
plac'd
here
,
so
near
to
Christs
,
that
we
might
see
as
clear
as
day
,
how
dear
and
near
the
Martyrs
are
to
him
;
they
lie
even
in
his
bosom
,
the
first
visit
he
makes
after
his
own
death
was
to
them
,
to
encourage
them
to
theirs
:
The
first
appearance
of
him
in
heaven
after
his
return
up
,
was
to
take
one
of
them
thither
.
And
yet
this
is
not
all
.
Christs
Birth
and
the
Martyrs
Death
are
set
so
near
,
to
intimate
how
near
death
and
persecution
are
to
Christs
Disciples
,
how
close
they
often
follow
the
Faith
of
Christ
,
so
thereby
to
arm
us
against
the
fear
of
any
thing
that
shall
betide
us
,
even
Death
it self
,
seeing
it
places
us
so
near
him
,
seeing
there
are
so
fine
visions
in
it
and
before
it
,
so
fair
glories
after
it
,
as
St.
Stephen's
here
will
tell
you
.
And
if
I
add
that
Death
is
a
good
memento
at
a
Feast
,
a
good
way
to
keep
us
within
our
bounds
in
the
days
of
mirth
and
jollity
,
of
what
sort
soever
,
it
may
pass
for
somewhat
like
a
reason
why
St.
Stephen's
death
is
thus
serv'd
in
so
soon
at
the
first
course
,
as
the
second
dish
of
our
Christmas-Feast
.
Nor
is
it
for
all
that
any
disturbance
to
Christmas
Joys
.
The
glorious
prospect
of
St.
Stephens
Martyrdom
which
gives
us
here
the
opening
of
Heaven
,
and
the
appearance
then
of
Gods
glory
,
and
of
Christ
in
glory
,
may
go
instead
of
those
costly
Masques
of
imagin'd
Heavens
,
and
designed
Gods
and
Goddesses
,
which
have
been
often
presented
in
former
times
to
solemnize
the
Feast
.
We
may
see
in
that
infinitely
far
more
ravishing
and
pleasing
sights
than
these
,
which
all
the
rarity
of
invention
and
vast
charges
could
ever
shew
us
.
Here
's
enough
in
the
Text
to
make
us
dance
and
leap
for
joy
,
as
if
we
would
leap
into
the
arms
of
him
in
Heaven
,
who
stands
there
as
it
were
ready
to
receive
us
,
as
he
was
to
day
presented
to
St.
Stephen
.
I
may
now
,
I
hope
,
both
to
season
and
exalt
our
Christmas-Feast
,
bring
in
St.
Stephens
story
,
that
part
of
it
especially
which
I
have
chosen
,
so
full
of
Christ
,
so
full
of
glad
and
joyful
sights
,
and
objects
,
that
it
must
needs
add
,
instead
of
diminishing
our
joy
and
gladness
.
And
yet
if
I
season
it
a
little
now
and
then
with
the
mention
of
Death
,
it
will
do
no
hurt
.
I
must
do
so
,
that
you
may
not
forget
St.
Stephens
Martyrdom
in
the
midst
of
the
contemplation
of
the
glory
that
preceded
it
.
That
must
not
be
,
for
the
day
is
appointed
to
remember
it
.
And
though
we
shall
not
designedly
come
so
far
to
decipher
it
(
having
no
more
then
the
praeludium
of
his
death
before
us
)
we
will
not
so
far
forget
it
,
but
that
we
will
take
it
into
the
division
of
the
Text
;
in
which
we
shall
consider
these
four
particulars
.
-
1.
His
accommodation
to
his
Death
.
His
being
full
of
the
Holy
Ghost
,
that
fitted
and
disposed
him
to
it
.
-
2.
His
preparation
for
it
.
He
looked
up
stedfastly
into
Heaven
;
so
that
he
prepared
himself
for
it
.
-
3.
His
confirmation
to
it
.
He
saw
the
glory
of
God
and
Iesus
standing
on
the
right
hand
of
God
;
that
encouraged
and
confirmed
him
in
it
.
-
4.
His
profession
at
it
.
Behold
,
said
he
,
I
see
the
heavens
opened
,
and
the
Son
of
man
standing
at
the
right
hand
of
God
:
In
those
words
he
professed
his
faith
,
and
proclaimed
his
vision
of
it
.
By
this
manner
of
considering
it
,
we
shall
do
St.
Stephen
right
,
and
Christmas
no
wrong
;
remember
St.
Stephens
Martyrdom
,
and
yet
not
forget
Christs
being
at
it
,
celebrate
St.
Stephens
memory
,
and
yet
no
way
omit
Christs
.
He
being
here
to
be
lookt
on
as
encourager
of
St.
Stephens
Martyrdom
;
as
much
as
St.
Stephen
for
his
Professor
and
Martyr
.
By
all
together
we
shall
fully
understand
the
requisites
of
a
Martyr
,
what
is
required
to
make
one
such
,
to
be
full
of
the
Holy
Ghost
,
to
look
up
stedfastly
into
heaven
,
to
look
upon
Christ
as
there
,
and
as
boldly
to
profess
it
;
to
be
full
of
Grace
and
Spirit
,
full
of
Piety
and
Devotion
,
full
of
Faith
and
Hope
,
full
of
Courage
and
Resolution
;
all
proportionably
requisite
to
the
spiritual
Martyrdom
of
dying
to
the
world
,
and
leaving
all
for
Christ
;
requisite
too
,
all
of
them
in
some
measure
to
dye
well
at
any
time
,
the
very
sum
of
the
Text
,
to
be
learn'd
hence
and
practis'd
by
us
.
If
I
add
all
requisite
to
keep
Christmas
too
,
as
it
should
be
kept
,
with
Grace
and
Devotion
,
with
Faith
and
courage
also
against
all
that
shall
oppose
it
,
that
our
Christmas
business
be
to
be
filled
with
the
Spirit
,
and
not
with
meats
and
drinks
,
to
look
up
to
Heaven
,
to
look
up
to
Iesus
,
and
never
to
be
afraid
or
ashamed
to
profess
it
;
there
is
nothing
then
in
the
Text
to
make
it
the
least
unseasonable
.
I
go
on
therefore
to
handle
it
part
by
part
.
The
first
is
St.
Stephens
accommodation
to
his
Martyrdom
,
how
he
stands
fitted
for
it
.
And
surely
he
could
not
be
better
.
Full
of
the
Holy
Ghost
;
Ghost
is
Spirit
,
and
what
more
necessary
to
a
Martyr
,
then
a
spirit
?
The
dreaming
sluggish
temper
is
not
fit
to
make
a
Martyr
:
he
must
have
Spirit
that
dares
look
Death
soberly
in
the
face
.
Yet
every
Spirit
neither
will
not
make
a
Martyr
;
there
are
mad
spirits
in
the
world
(
they
call
them
brave
ones
(
though
I
know
not
why
)
that
rush
headily
upon
the
points
of
Swords
and
Rapiers
:
yet
bring
these
gallant
fellows
to
a
Scaffold
or
a
Gibbet
,
the
common
reward
of
their
foolish
rashness
(
which
they
mis-reckon'd
valour
)
and
you
shall
see
how
sheepishly
they
die
,
how
distractedly
they
look
,
how
without
spirit
.
The
spirit
that
will
bear
out
a
shameful
or
painful
death
without
change
of
countenance
or
inward
horrour
,
must
be
holy
.
Where
the
Spirit
is
holy
,
the
Conscience
pure
,
the
Soul
clean
,
the
man
dies
with
life
and
spirit
in
his
looks
,
as
if
he
were
either
going
to
his
bed
,
or
to
a
better
place
.
'T
is
a
holy
life
that
fits
men
to
be
Martyrs
.
But
spirit
,
and
a
holy
Spirit
is
not
enough
to
make
a
Martyr
neither
;
though
the
Martyrs
spirit
must
be
a
holy
one
,
yet
to
dispose
for
martyrdom
the
holy
Spirit
must
come
himself
with
a
peculiar
power
,
send
an
impulse
and
motion
into
the
soul
and
spirit
that
shall
even
drive
it
to
the
stake
.
And
every
degree
of
power
will
not
do
it
;
it
must
be
a
full
gale
of
holy
wind
that
can
cool
the
fiery
Furnace
into
a
pleasing
walk
,
that
can
make
death
and
torments
seem
soft
and
easie
.
Full
of
the
Holy
Ghost
it
is
,
that
Stephen
is
said
to
be
,
e're
we
hear
him
promoted
to
the
glory
of
a
Martyr
.
The
Spirit
of
holiness
will
make
a
man
die
holily
,
and
the
holy
Spirit
make
him
die
comfortably
;
but
the
fulness
of
him
is
required
to
make
him
die
couragiously
,
without
fear
of
death
or
torment
,
cruelty
or
rage
.
By
this
you
may
now
guess
at
Martys
,
who
they
are
:
not
they
that
die
for
their
folly
and
their
humour
:
not
they
(
2.
)
that
die
without
holiness
:
not
every
one
(
3.
)
that
dies
,
as
we
say
,
with
valour
and
spirit
;
not
they
that
die
upon
the
motion
of
any
spirit
,
but
the
holy
one
,
that
one
holy
Spirit
;
not
they
that
die
in
Schism
and
Faction
against
the
unity
of
this
Holy
Spirit
,
the
peace
of
his
Holy
Church
;
none
of
these
die
Martyrs
:
die
Souldiers
,
or
valiant
Heathen
,
or
men
of
spirit
they
may
,
but
men
of
the
holy
Spirit
,
Martyrs
they
die
not
.
They
only
die
such
,
that
have
lived
holily
,
die
in
holy
Cause
,
in
a
holy
Faith
,
and
in
the
peace
of
holy
Church
,
as
in
the
Faith
of
one
Holy
Spirit
,
ruling
and
directing
it
into
unity
,
upon
good
ground
and
warrant
,
and
a
strong
impulsion
so
to
do
,
without
seeking
for
,
or
voluntarily
and
unnecessarily
thrusting
themselves
into
the
mouth
of
death
.
And
yet
there
are
strange
impulses
I
must
tell
you
of
the
spirit
of
Martyrdom
,
which
ordinary
souls
or
common
pieties
cannot
understand
.
Only
we
must
know
that
the
spirit
of
Martyrdom
is
the
spirit
of
Love
,
the
very
height
of
love
to
God
,
which
how
that
can
consist
with
the
spirit
of
Schism
,
whereby
we
break
the
unity
of
Brethren
,
or
how
a
man
can
so
highly
love
God
as
to
dye
for
him
,
and
hate
his
Spouse
the
Church
,
or
his
Brethren
,
is
inimaginable
.
Some
other
engines
there
may
be
,
as
vain-glory
,
an
obstinate
humour
of
seeming
constant
to
a
false
principle
,
an
ignorant
and
self-willed
zeal
which
may
sometimes
draw
a
man
to
die
;
but
if
the
fulness
of
peace
and
charity
does
not
appear
,
there
is
no
fulness
of
the
Holy
Ghost
,
and
they
make
themselves
and
their
deaths
but
Martyrs
,
that
is
witnesses
,
of
their
own
folly
.
He
that
pretends
to
be
a
Martyr
,
must
have
more
then
a
pretence
to
the
Spirit
of
charity
.
II.
And
not
to
charity
only
,
but
to
devotion
too
.
He
must
(
2.
)
prepare
himself
for
it
,
stedfastly
look
up
to
Heaven
,
nay
,
into
Heaven
too
,
fill
his
Spirit
with
divine
and
heavenly
provision
for
it
,
with
St.
Stephen
here
.
Who
(
1.
)
looks
up
to
Heaven
as
to
his
Country
,
whither
he
was
a
going
.
He
longs
earnestly
to
be
there
.
His
soul
,
with
holy
David's
,
has
a
desire
and
longing
to
enter
thither
.
He
that
looks
but
seriously
up
to
Heaven
and
beholds
that
glorious
Building
,
those
starry
Spangles
,
those
azure
Curtains
,
those
lustrous
bodies
of
the
Sun
and
Moon
,
that
vast
and
splendid
circumference
of
these
glistering
dwellings
,
cannot
but
thirst
vehemently
to
be
there
;
soul
and
flesh
thirst
for
it
:
O
how
brave
a
place
is
Heaven
!
how
brave
even
but
to
look
on
.
But
if
he
can
look
,
(
as
here
it
seems
St.
Stephen
did
)
into
heaven
too
,
and
contemplate
the
happy
Choirs
of
blessed
Saints
and
Angels
,
the
ineffable
beauty
of
those
inward
Courts
,
the
ravishing
Melody
and
Musick
they
make
,
the
quiet
,
peace
,
and
happiness
,
that
pleasure
,
joy
,
and
fulness
of
satisfaction
and
contentment
there
,
the
majestick
presence
and
blessed
sight
of
God
himself
,
with
all
the
store-houses
of
blessedness
and
glory
full
about
him
,
his
very
soul
will
be
even
ready
to
start
with
violence
out
of
his
body
to
fly
up
thither
.
He
that
looks
thus
stedfastly
,
looks
into
Heaven
,
cannot
now
but
look
askew
upon
the
earth
:
To
look
up
into
Heaven
is
(
2.
)
to
despise
and
trample
upon
all
things
under
it
.
He
is
not
likely
to
be
a
Martyr
that
looks
downward
,
that
values
any
thing
below
.
Nay
,
he
dies
his
natural
death
but
unwillingly
and
untowardly
,
whose
eyes
,
or
heart
,
or
sences
are
taken
up
with
the
things
about
him
.
Even
to
die
chearfully
,
though
in
a
bed
of
Roses
,
one
must
not
have
his
mind
upon
them
.
He
so
looks
upon
all
worldly
interests
as
dust
and
chaff
,
who
looks
up
stedfastly
into
heaven
;
eyes
all
things
by
the
by
,
who
eyes
that
well
.
The
covetous
worldling
,
the
voluptuous
Gallant
,
the
gaudy
Butterflies
of
fashion
will
never
make
you
Martyrs
;
they
are
wholly
fixt
in
the
contemplation
of
their
gold
,
their
Mistresses
,
their
Pleasures
,
or
their
Fashions
.
He
scorns
to
look
at
these
,
whose
eyes
are
upon
Heaven
.
Yet
to
scorn
there
,
but
especially
to
fit
us
against
a
tempest
or
a
storm
of
stones
,
there
is
a
third
looking
up
to
Heaven
,
in
Prayer
and
Supplication
.
It
is
not
by
our
own
strength
or
power
that
we
can
wade
through
streams
of
Blood
,
or
sing
in
flames
;
we
had
need
of
assistance
from
above
;
and
he
that
looks
up
to
Heaven
,
seems
so
to
beg
it
.
It
was
no
doubt
the
spirit
of
Devotion
that
so
fixt
his
sight
;
he
saw
what
was
like
to
fall
below
,
he
provides
against
it
from
above
,
looks
to
that
great
Corner-stone
to
arm
him
against
those
which
were
now
ready
to
shower
upon
his
head
.
It
is
impossible
without
our
prayers
,
and
some
aid
thence
,
to
endure
one
petty
pebble
.
But
to
make
it
a
compleat
Martyrdom
,
we
must
not
look
up
only
for
our
own
interests
;
for
we
are
(
4.
)
to
look
up
for
our
very
enemies
,
and
beg
Heavens
pardon
for
them
.
He
that
dies
not
in
Charity
dies
not
a
Christian
;
but
he
that
dies
not
heart
,
and
hand
,
and
eyes
and
all
compleat
in
it
cannot
die
a
Martyr
.
Here
we
find
S.
Stephen
lifting
up
his
eyes
to
set
himself
to
prayer
;
't
is
but
two
verses
or
three
after
that
we
hear
his
prayer
,
Lord
lay
not
this
sin
to
their
charge
:
This
was
one
thing
it
seems
he
lookt
up
so
stedfastly
to
Heaven
for
.
A
good
lesson
(
and
fit
for
the
occasion
)
so
to
pass
by
the
injuries
of
our
greatest
enemies
,
as
if
we
did
not
see
them
,
as
if
we
had
something
else
to
look
after
then
such
petty
contrasts
,
as
if
we
despis'd
all
worldly
enmities
as
well
as
affections
,
minded
nothing
but
heaven
,
and
him
that
St.
Stephen
saw
standing
there
.
All
these
ways
we
are
to
day
to
learn
to
look
up
to
Heaven
:
as
(
1.
)
to
our
hop'd
for
Country
:
as
(
2.
)
from
things
that
hinder
us
too
long
from
coming
to
it
:
as
(
3.
)
for
aid
and
help
to
bring
us
thither
:
as
(
4.
)
for
mercy
and
pardon
thence
to
our selves
and
enemies
,
that
we
may
all
one
day
meet
together
there
.
The
posture
it self
is
natural
.
'T
is
natural
for
men
in
misery
to
look
up
to
Heaven
;
nay
,
the
very
insensible
creature
when
it
complains
,
the
Cow
when
it
lows
,
the
Dog
when
he
howls
,
casts
up
its
head
according
to
its
proportion
,
after
its
fashion
,
as
if
it
naturally
crav'd
some
comfort
thence
.
'T
is
the
general
practice
of
Saints
and
holy
persons
.
Lift
up
your
eyes
,
says
the
Prophet
,
Isa.
xl
.
26.
I
will
lift
up
my
eyes
,
says
Holy
David
,
Psal.
cxxi
.
1.
And
distrest
Susanna
lifts
up
her
eyes
,
and
looks
up
towards
Heaven
,
ver.
35.
Nay
,
Christ
himself
sighing
,
or
praying
,
or
sometimes
working
miracles
,
looks
up
to
Heaven
,
who
yet
carried
Heaven
about
him
,
to
teach
us
in
all
distresses
to
look
up
thither
in
all
our
actions
,
to
fetch
assistance
thence
.
If
we
had
those
thoughts
of
Heaven
we
should
,
I
know
how
little
of
the
eye
the
earth
should
have
.
Vbi
amor
,
ibi
oculus
,
where
the
love
is
,
there
's
the
eye
.
We
may
easiy
guess
what
we
love
best
by
our
looks
;
if
Heaven
be
it
,
our
eyes
are
there
;
if
any
thing
else
,
our
eyes
are
there
.
'T
is
easie
then
to
tell
you
St.
Stephens
longings
,
where
his
thoughts
are
fixt
,
when
we
are
told
he
so
stedfastly
lookt
up
to
heaven
.
And
indeed
it
is
not
so
much
the
looking
up
to
Heaven
,
as
the
stedfast
and
attentive
doing
it
that
fits
us
to
die
for
Christ
.
'T
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
a
kind
of
stretching
or
straining
the
eye-sight
to
look
inquisitively
into
the
object
.
To
look
carelesly
or
perfunctorily
into
Heaven
it self
,
to
do
it
in
a
fit
,
to
be
godly
and
pious
now
and
then
,
or
by
starts
and
girds
will
not
serve
turn
;
to
mind
seriously
what
we
are
about
,
that
's
the
only
piety
will
carry
it
.
Plus
va●●t
hora
fervens
quam
mensis
tepens
.
One
hour
,
one
half
hour
spent
with
a
warm
attention
at
our
prayers
,
is
worth
a
month
,
a
year
,
an
age
,
of
our
cold
Devotions
.
'T
is
good
to
be
zealous
,
says
St.
Paul
,
somewhat
hot
and
vehement
in
a
good
matter
.
And
it
had
need
be
a
stedfast
and
attentive
Devotion
that
can
hold
out
with
this
But.
To
stand
praying
or
looking
up
to
Heaven
when
our
enemies
are
gnashing
their
teath
upon
us
,
and
come
running
head-long
on
us
,
to
have
no
regard
to
their
rushing
fury
,
nor
interrupt
our
prayers
,
nor
omit
any
ceremony
of
them
neither
,
for
all
their
savage
malice
,
now
pressing
fiercely
on
us
,
but
look
up
stedfastly
still
,
not
quich
aside
:
this
looks
surely
like
a
Martyr
.
The
little
Boy
that
held
Alexander
the
candle
whilst
he
was
sacrificing
to
his
Gods
,
so
long
that
the
wick
burnt
into
his
finger
,
and
yet
neither
cried
nor
shrunk
at
it
,
lest
he
should
disturb
his
Lords
Devotions
,
will
find
few
fellows
among
Christians
to
pattern
him
in
the
exercise
of
their
strictest
pieties
.
Let
but
a
leaf
stir
,
a
wind
breathe
,
a
fly
buzz
,
the
very
light
but
dwindle
,
any
thing
move
or
shake
,
and
our
poor
Religion
(
alas
)
is
put
off
the
hinge
;
't
is
well
if
it
be
not
at
an
end
too
.
What
would
it
do
if
danger
and
death
were
at
our
heels
,
as
here
it
was
?
Oh
this
attentive
stedfast
fastning
the
soul
upon
the
business
of
heaven
were
a
rare
piety
if
we
could
compass
it
.
This
glorious
Martyr
has
shew'd
us
an
example
,
the
lesson
is
,
that
we
should
practise
it
.
But
all
this
is
no
wonder
,
seeing
he
was
full
of
the
Holy
Ghost
.
That
Almighty
Spirit
is
able
to
blow
away
all
diversions
,
able
to
turn
the
shower
of
stones
into
the
softness
and
drift
of
Snow
,
able
to
make
all
the
torments
of
Death
fall
light
and
easie
.
If
we
can
get
our
souls
filled
once
with
that
,
we
need
fear
nothing
,
nothing
will
distract
our
thoughts
,
or
draw
our
eyes
from
Heaven
.
Then
it
will
be
no
wonder
neither
to
see
next
the
Glory
of
God
,
and
Iesus
standing
at
the
right
hand
of
God
.
I
call'd
this
point
St.
Stephens
confirmation
,
or
his
encouragement
to
his
death
.
He
that
once
comes
to
have
a
sight
of
God
and
Christ
,
of
Gods
Glory
,
and
Christ
at
the
right
hand
of
it
,
of
either
the
one
or
the
other
,
much
more
of
both
,
cannot
want
strength
to
die
,
be
the
death
of
what
kind
it
will
.
It
was
a
gallant
speech
of
Luther
,
when
he
was
disswaded
from
appearing
before
the
Council
(
of
Wormes
I
think
it
was
)
that
he
would
go
thither
,
though
all
the
tiles
of
the
houses
were
so
many
Devils
.
Had
every
stone
that
was
cast
at
the
Martyr
Stephen
been
a
Devil
,
he
would
not
after
this
vision
have
been
afraid
.
The
Lord
is
my
light
and
my
salvation
,
whom
then
should
I
fear
?
the
Lord
is
the
strength
of
my
life
,
of
whom
then
shall
I
be
afraid
?
says
David
,
Psal.
xxvii
.
1.
and
yet
he
saw
nothing
like
this
sight
.
Gods
presence
is
enough
,
whether
it
be
seen
by
the
eye
of
sense
,
or
by
the
eye
of
Faith
,
to
keep
us
stedfast
,
to
make
death
hide
its
head
for
fear
,
while
we
stand
triumphing
over
it
.
I
conceive
it
impertinent
to
make
it
a
business
to
enquire
too
solicitously
what
this
glory
was
,
and
how
St.
Stephen
saw
it
.
That
it
was
some
glorious
sight
,
some
high
resplendent
light
or
brightness
,
such
as
God
used
to
appear
in
,
as
Exod.
xxiv
.
17.
Numb
.
xiv
.
10.
1
Kings
viii
.
10.
to
Moses
and
his
Prophets
,
there
call'd
his
glory
;
or
some
apparition
of
Angels
in
shining
garments
winging
about
a
throne
of
glory
,
visibly
appearing
to
the
eye
of
the
Martyr
Stephen
,
is
the
probablest
to
conceive
,
and
the
shining
of
his
face
,
as
if
it
had
been
the
face
of
an
Angel
,
chap.
vi
.
ver.
15.
is
an
evidence
it
was
a
visible
appearance
.
But
no
doubt
his
understanding
saw
further
then
his
eye
into
Heaven
,
that
lookt
and
saw
a
glory
there
of
which
the
sense
though
elevated
to
his
height
cannot
be
capable
.
Divinum
lumen
,
says
St.
Gregory
Nissen
,
the
inaccessible
light
.
Spem
in
re
,
says
St.
Hilary
,
His
hope
already
.
Deum
&
Divinitatem
,
says
St.
Austin
,
God
and
the
Godhead
.
Imo
Trinitatem
,
and
that
,
facie
revelata
,
says
he
again
,
The
blessed
Trinity
unveiled
.
Futurae
vita
gaudia
,
says
Bede
,
The
joys
of
the
other
life
.
These
all
he
saw
say
they
,
and
we
shall
make
no
scruple
to
say
,
in
Spirit
so
he
did
,
as
far
as
humane
nature
is
capable
in
this
condition
.
But
without
question
,
Christ
he
saw
in
his
body
standing
amidst
that
glory
;
the
words
are
plain
for
that
,
and
that
alone
were
enough
to
put
courage
into
the
most
coward
heart
.
To
see
his
Faith
confirm'd
by
sight
,
and
Christs
Glory
with
the
Father
visibly
appear
,
to
see
whom
he
had
trusted
,
and
for
whom
he
had
laboured
and
disputed
now
with
his
own
eyes
in
glory
,
must
needs
make
him
kiss
the
hands
that
would
now
send
him
so
soon
to
him
.
To
see
him
(
2.
)
standing
at
the
right
hand
of
God
,
as
if
he
were
risen
from
his
sitting
there
to
behold
the
sufferings
and
courage
of
his
Martyr
that
stood
below
,
now
made
a
spectacle
to
Christ
and
all
his
Angels
:
that
's
an
honour
he
may
well
glory
in
.
To
see
him
(
3.
)
standing
amidst
his
hosts
,
as
if
he
were
coming
down
to
help
him
:
that
adds
more
spirit
still
.
To
see
him
(
4.
)
standing
at
the
right
hand
of
God
,
as
if
he
suffered
with
him
,
and
was
therefore
pleading
for
him
,
as
friends
and
advocates
used
to
do
with
the
accused
party
at
the
Bar.
This
infuses
yet
a
greater
confidence
,
that
notwithstanding
all
his
sins
or
weaknesses
he
shall
now
easily
prevail
.
To
see
him
(5)
standing
as
a
Priest
to
offer
him
up
a
sweet
smelling
sacrifice
to
his
Father
that
still
increases
it
.
To
see
him
lastly
standing
like
a
judge
of
masteries
at
the
end
of
the
race
or
goal
to
crown
him
with
a
crown
of
glory
,
cannot
but
make
him
think
long
for
the
death
that
shall
bring
him
to
it
.
All
these
ways
Christ
may
be
brought
in
here
as
standing
for
us
.
In
the
Creed
we
profess
him
sitting
,
thereby
acknowledging
his
place
in
Heaven
,
and
his
right
to
be
our
Judge
:
yet
when
his
Saints
and
Servants
have
need
of
him
,
he
stands
up
to
see
what
it
is
they
want
,
how
valiantly
they
behave
themselves
;
he
stands
up
to
shew
them
who
it
is
they
trust
,
he
stands
up
to
help
and
aid
them
,
he
stands
up
to
plead
and
even
suffer
with
them
,
he
stands
up
to
present
them
to
his
Father
,
he
stands
up
to
reward
them
with
the
garlands
of
Glory
.
Sometimes
it
is
,
(
oftner
it
has
been
when
the
beginning
of
Christianity
needed
it
at
first
)
that
by
some
visible
comforts
and
discoveries
he
shews
himself
to
the
dying
Saint
.
Often
it
is
that
the
soul
ready
to
depart
feels
some
sensible
joys
and
ravishments
to
uphold
its
failing
spirits
.
But
he
is
never
wanting
with
inward
assistances
and
refreshments
to
those
who
suffer
for
him
.
We
must
not
look
all
of
us
,
nor
Confessors
,
nor
Martyrs
now
adays
to
see
Visions
and
Revelations
with
St.
Stephen
;
we
are
set
in
a
fixt
way
,
where
Reason
and
Religion
so
long
prov'd
and
practis'd
is
able
to
give
us
comfort
in
the
saddest
distresses
.
God
does
not
usually
confirm
our
reason
by
our
sense
in
the
revelation
of
himself
,
or
what
he
expects
from
us
.
It
may
be
because
the
Devil
,
grown
cunning
now
by
so
many
centuries
of
years
,
has
taken
up
of
late
(
as
he
is
Gods
ape
)
a
way
to
fetch
off
souls
by
some
sensible
delusions
from
the
Faith
;
for
he
can
transform
himself
(
nay
,
does
so
,
says
the
Apostle
)
into
an
Angel
of
light
.
For
this
it
may
be
God
sends
us
now
to
the
word
,
and
to
the
testimony
,
and
leaves
us
to
reason
,
tradition
,
and
example
of
so
many
ages
to
expound
it
.
However
this
is
sufficient
that
neither
God
nor
Christ
will
leave
us
wholly
comfortless
,
but
will
surely
stand
by
us
when
we
need
,
and
supply
us
as
there
is
.
Indeed
he
cannot
look
for
such
a
profession
upon
it
as
we
find
here
from
St.
Stephen
;
yet
to
a
stedfast
profession
of
our
Faith
,
those
assistances
he
still
allows
us
are
sufficient
.
We
will
look
a
little
upon
Stephens
though
.
And
first
,
here
is
a
kind
of
profession
of
the
Blessed
Trinity
,
the
Holy
Ghost
,
here
at
the
beginning
of
the
first
verse
of
the
Text
:
God
in
the
middle
,
and
Jesus
at
the
end
.
Here
is
(
2.
)
a
profession
of
Christs
manhood
,
whilst
he
calls
him
the
Son
of
Man
.
Here
is
(
3.
)
a
profession
of
his
Faith
in
all
of
them
by
his
so
loud
proclaiming
.
Here
is
(
4.
)
a
profession
of
Gods
ready
help
,
Christs
ready
assistance
to
his
Saints
in
trouble
.
Here
is
(
5.
)
a
profession
of
Gods
owning
the
Christians
cause
,
and
gloriously
standing
up
to
confirm
and
maintain
.
Here
is
(
6.
)
a
profession
of
Christs
opening
Heaven
to
all
Believers
;
that
Heaven
is
always
open
to
us
if
we
could
see
it
;
that
Gods
Glory
shines
upon
us
to
shew
us
the
way
thither
;
that
Christ
stands
there
to
make
our
way
,
to
guide
us
thither
.
Here
lastly
is
a
profession
of
his
confidence
and
resolution
,
that
though
his
enemies
stand
pressing
now
about
him
,
and
Death
before
him
,
he
will
not
eat
his
words
,
will
not
renounce
his
faith
,
will
not
slip
the
collar
,
will
not
deny
any
thing
of
what
he
has
said
or
done
,
disclaim
any
thing
that
he
believed
,
desert
him
whom
he
had
trusted
,
but
preach
him
to
his
death
,
and
die
upon
it
.
And
now
the
heavens
being
open
,
't
is
good
to
make
what
haste
we
can
to
enter
it
.
Moneta
a
famous
Doctor
of
Bononia
,
upon
the
hearing
these
words
,
Behold
I
see
the
heavens
open
,
preacht
soberly
upon
that
they
would
be
quickly
shut
if
men
made
no
more
haste
to
enter
,
betook
himself
presently
,
says
his
Story
,
to
a
Religious
Order
.
I
say
nothing
to
that
particular
,
but
yet
must
tell
you
the
words
are
strong
enough
(
if
we
would
look
as
stedfastly
into
them
as
St.
Stephen
did
into
Heaven
)
to
perswade
to
a
Religious
Life
.
Heaven
will
not
always
be
open
to
us
.
Patet
atri
ja●ua
Ditis
,
'T
is
Hell
that
stands
continually
wide
ope
.
We
are
told
by
Christ
himself
that
the
Bridegroom
comes
,
and
the
doors
are
shut
;
there
will
be
a
time
if
we
continue
in
sin
and
negligence
when
Heaven
it self
,
nay
,
Christ
himself
will
not
let
us
in
.
Take
we
then
our
time
whilst
Christ
stands
at
the
door
.
Heaven
has
this
day
been
strangely
open
to
us
,
and
Christ
stood
there
in
a
glorious
manner
;
though
our
eyes
did
not
,
our
Faiths
I
hope
did
see
him
there
:
'T
is
good
taking
this
opportunity
to
get
in
,
we
know
not
whether
we
shall
live
to
the
next
opening
.
Prepare
we
then
our selves
with
St.
Stephen
here
by
stedfast
looking
upward
into
Heaven
,
by
disdaining
and
scorning
all
things
below
,
by
vehement
earnest
longings
after
things
above
,
by
setting
our selves
attentively
and
constantly
to
our
Devotions
,
and
our
Prayers
,
by
holy
Charity
and
praying
for
Friends
and
Enemies
,
by
constant
resolutions
to
live
and
die
to
Christ
,
by
a
bold
profession
of
our
Faith
and
continuance
in
it
,
by
making
it
our
Christmas
work
,
our
Holiday
business
,
our
Festival
delight
:
And
then
,
though
I
cannot
promise
you
Visions
here
,
while
we
live
below
,
I
dare
promise
you
the
blessed
Vision
hereafter
above
,
where
we
shall
see
Iesus
standing
at
the
right
hand
of
God
,
and
there
stand
round
about
him
,
with
this
blessed
Martyr
Stephen
,
and
all
his
Saints
and
Martyrs
in
the
Glory
of
God
for
evermore
.
A
SERMON
ON
Innocents
Day
.
St.
MATTH.
ii
.
16.
Then
Herod
,
when
he
saw
that
he
was
mocked
of
the
Wise
men
,
was
exceeding
wroth
,
and
sent
forth
and
slew
all
the
Children
that
were
in
Bethlehem
,
and
in
all
the
coasts
thereof
,
from
two
years
old
and
under
,
according
to
the
time
,
which
he
had
diligently
enquired
of
the
Wisemen
.
THE
Text
needs
no
Apology
.
'T
is
for
the
Day
.
The
Day
is
that
of
the
poor
Martyred
Innocents
,
and
the
Text
the
Story
of
it
.
Yet
what
does
Day
,
or
Story
here
to
day
?
How
does
the
relation
of
one
of
the
saddest
murthers
that
the
Sun
ever
saw
,
suit
with
the
news
of
the
gladdest
Joy
that
day
e're
brought
forth
?
How
do
the
cries
and
screeches
of
slaughtered
Infants
keep
time
or
tune
with
the
Songs
and
Hymns
of
Angels
?
An
hellish
crue
of
murtherers
to
day
,
agree
with
the
heavenly
host
we
heard
of
three
days
since
?
What
does
Herod
so
near
Christ
,
or
Childermas
in
Christmas
?
Do
not
both
Day
and
Story
want
an
Apology
,
though
the
Text
does
not
?
Neither
of
them
;
they
come
well
now
to
season
our
Mirth
and
Jollities
,
that
they
run
not
out
too
lavishly
.
For
we
find
too
oft
there
are
sad
days
in
Christmas
too
;
days
wherein
we
play
the
Herods
,
and
kill
our
Children
and
our selves
by
disorders
and
excesses
,
for
want
of
some
such
serious
thoughts
:
story
and
day
stand
fitly
here
to
mind
us
of
it
.
But
besides
they
are
well
plac'd
to
teach
us
that
we
must
not
look
only
for
gaudy
days
by
Christ
;
he
says
himself
,
he
came
to
send
a
sword
,
St.
Mat.
x.
34.
Sent
it
to
day
amongst
the
little
ones
:
sends
sword
and
fire
too
sometimes
amongst
the
great
ones
in
the
midst
of
all
their
pleasure
;
and
we
must
expect
it
commonly
,
the
closer
we
come
to
him
.
Nor
Christianity
nor
innocence
can
excuse
us
.
We
therefore
not
to
think
it
strange
when
it
so
falls
out
,
reckon
it
rather
a
Christmas
business
,
the
matter
of
our
rejoycing
,
to
suffer
with
these
Infants
for
Christ
,
though
we
know
not
why
,
no
more
than
they
:
never
to
think
much
to
lose
our
Children
or
our selves
for
him
at
any
time
,
and
so
bring
them
up
,
that
they
may
learn
to
think
so
too
.
These
Meditations
I
hope
are
not
unseasonable
,
no
,
not
in
Christmas
.
Yet
for
all
that
,
I
ask
again
,
Is
it
possible
that
there
should
be
such
a
thing
in
truth
?
such
a
wantonness
in
cruelty
as
to
kill
so
many
thousand
Children
so
barbarously
in
a
time
of
peace
?
is
it
probable
that
men
should
raise
up
fears
and
jealousies
of
their
own
,
and
make
such
innocent
Lambs
pay
for
it
?
'T
is
Gospel
you
see
,
so
true
as
that
.
Such
a
thing
there
was
in
the
days
of
Herod
;
and
we
have
seen
so
much
like
it
in
our
own
,
that
we
may
the
easier
believe
it
:
Children
and
innocents
slain
,
and
undone
for
nothing
but
because
some
men
with
Herod
,
here
,
thought
they
were
mockt
when
disappointed
of
their
projects
,
when
Christus
Domini
,
the
Lords
Christ
or
Anointed
had
escap'd
them
,
and
the
Wise
men
came
not
in
to
hinder
it
:
so
they
grew
exceeding
wroth
upon
it
,
and
make
poor
Bethlehem
and
Rachel
,
all
of
us
still
rue
sorely
for
it
.
Well
then
,
the
Text
being
so
true
in
it self
,
so
pat
to
the
time
,
and
not
disagreeable
to
the
times
of
late
;
so
profitable
,
besides
,
we
'l
now
go
on
with
it
by
Gods
blessing
,
and
see
what
we
can
make
of
it
.
'T
is
the
Martyrdom
I
told
you
(
and
I
have
the
word
from
S.
Cyprian
,
and
S.
Austin
)
of
a
company
of
little
innocent
babes
.
And
we
have
in
it
these
particulars
.
-
1.
Their
Persecutor
or
Murtherer
,
Herod
.
-
2.
The
occasion
of
their
Martyrdom
,
Persecution
,
or
Murther
.
His
thinking
himself
mockt
.
When
he
saw
he
was
mocked
of
the
Wise
men
,
&c.
-
3.
The
cause
of
it
.
Wroth
he
was
,
exceeding
wroth
,
infinitely
angry
to
be
disappointed
,
that
's
the
reason
he
fell
upon
them
.
-
4.
The
little
Martyrs
themselves
.
All
the
children
that
were
in
Bethlehem
and
all
that
were
in
the
coasts
about
.
-
5.
Their
Martyrdom
.
Slain
they
were
,
men
were
sent
out
to
kill
them
.
He
sent
forth
and
slew
them
.
-
6.
The
extent
and
exactness
of
the
cruelty
observed
in
it
,
all
the
children
from
two
years
old
and
under
,
according
to
the
time
which
he
had
diligently
enquired
of
the
Wise
men
.
These
are
the
Parts
that
make
up
the
History
.
And
if
in
the
pursuing
it
I
shew
you
a
mystery
now
and
then
,
shew
you
there
are
more
Herods
and
more
martyred
children
then
we
see
in
the
letter
of
the
Text
,
that
the
story
is
acted
over
still
every
day
by
our selves
,
you
will
be
content
I
hope
to
take
it
for
an
application
,
that
brings
all
home
.
And
it
will
not
do
amiss
even
now
at
Christmas
to
mind
us
of
it
,
that
however
we
may
not
act
it
then
of
all
times
else
;
never
pollute
our
mirth
with
sinning
against
our selves
or
others
in
it
,
or
defile
our
joys
with
the
cries
of
the
oppressed
,
never
bring
Herod
so
near
Christ
again
,
never
make
a
Childermas
of
Christmas
.
To
go
on
yet
in
the
order
of
the
Text
,
we
begin
with
the
Persecutor
or
murtherer
of
the
Innocents
,
whose
day
it
is
,
and
that
here
we
find
was
Herod
.
Indeed
there
were
under
Officers
that
did
the
deed
;
for
some
such
are
intimated
when
't
is
said
he
sent
,
and
some
such
there
will
be
always
to
do
the
drudgeries
of
sin
,
for
them
that
will
employ
them
:
but
the
wickedness
yet
is
laid
at
the
contrivers
doors
:
that
's
insinuated
when
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
notwithstanding
is
given
to
Herod
by
and
by
;
he
did
but
send
,
and
yet
he
slew
them
,
says
the
Text.
Let
who
will
be
the
Executioner
,
the
plotter
or
commander
is
the
Murtherer
;
and
God
will
brand
him
for
it
,
be
he
never
so
cunning
,
never
so
great
.
Herod
with
all
his
men
of
War
shall
not
escape
it
.
But
may
we
know
what
this
Herod
was
?
an
Idumean
first
he
was
,
you
may
know
it
by
his
hands
,
red
and
rough
.
No
such
hands
I
hope
in
Israel
,
or
in
the
dwellings
of
Iacob
.
They
are
strangers
to
that
at
least
that
can
be
so
cruel
:
and
it
had
been
happy
for
the
sheep
,
happy
for
us
of
late
,
if
we
had
not
known
the
voice
of
strangers
,
men
of
another
Country
to
help
on
our
ruine
,
but
kept
close
to
our
own
Shepherds
,
as
Christ
tells
us
his
own
sheep
do
,
St.
John
x.
3
,
5.
2.
Herod
was
a
man
but
of
an
obscure
and
private
family
.
'T
is
such
commonly
that
build
up
their
greatness
upon
blood
and
ruine
;
the
noble
and
generous
soul
abhors
it
.
3.
Yet
thirdly
,
this
private
and
mean
condition
his
subtilty
and
cunning
had
now
advanc'd
into
a
Throne
;
the
less
wonder
still
,
that
he
should
be
so
savage
.
Tyrants
and
Vsurpers
are
so
ever
,
jealous
and
suspicious
,
fierce
and
bloody
.
They
are
they
that
dye
their
Purples
in
the
gore
of
Innocents
,
whilst
Kings
even
undo
themselves
with
their
own
mercies
.
'T
is
the
Stepmother
that
would
have
the
Child
divided
;
such
only
that
are
for
divide
,
&
impera
,
that
are
for
Divisions
to
maintain
their
interest
or
their
plea.
The
true
Mother
had
rather
part
with
her
Child
and
all
she
hath
,
then
see
it
murthered
:
But
the
ambitious
design
of
power
and
greatness
,
the
driving
on
an
advantageous
interest
,
the
keeping
an
unjust
possession
,
are
things
that
slay
all
before
them
;
nor
the
tears
of
Mothers
,
nor
the
cries
of
Infants
,
nor
the
relations
of
nature
,
nor
the
obligations
of
friendship
,
nor
the
charms
of
innocence
can
do
any
thing
against
those
furies
.
Ahab
and
Iezabel
,
and
Zimri
,
and
Iehu
,
and
Herod
are
sufficient
witnesses
how
cheap
the
heads
of
all
sorts
are
that
seem
but
to
stand
in
the
way
of
their
designments
;
how
easily
Iudges
and
Iudicatories
are
packt
against
them
,
notwithstanding
reason
and
law
stand
whole
for
them
.
4.
From
such
a
one
as
I
have
hitherto
presented
Herod
,
we
can
perhaps
look
for
no
other
.
But
Herod
I
must
tell
you
(
4.
)
was
a
great
pretender
to
Religion
,
a
high
dissembler
of
Zeal
and
Piety
throughout
;
none
more
zealous
and
importunate
to
know
Christ
,
and
go
and
worship
him
,
then
he
,
ver.
8.
And
is
he
the
persecutor
?
yes
he
.
It
is
not
all
Religion
(
my
Brethren
)
that
is
called
so
:
nor
are
all
for
Christ
that
pretend
for
him
.
The
greatest
Zealots
have
proved
often
the
greatest
persecutors
.
And
the
Proselyte
either
to
a
false
Religion
,
or
to
the
pretence
only
of
a
true
(
and
one
of
these
was
Herod
)
is
commonly
two-fold
more
the
Child
of
Hell
then
he
that
made
him
,
S.
Matth.
xxiii
,
15.
We
cannot
,
you
see
by
Herod
,
trust
all
pretenders
.
There
are
some
that
varnish
over
their
very
murthers
with
that
pretext
of
Religion
;
and
whilst
they
pour
out
the
blood
of
Innocents
upon
their
Scaffolds
,
dare
say
they
sacrifice
at
the
Altar
of
the
God
of
Iustice
.
And
had
we
not
seen
and
felt
it
too
from
some
huge
Saints
and
Zealots
,
I
should
have
spar'd
the
note
.
But
you
see
e're
we
were
aware
we
have
discovered
mysteries
from
the
Text
,
and
shew'd
you
(
as
I
intimated
I
should
)
other
Herods
there
besides
this
one
.
I
am
afraid
I
shall
shew
you
more
anon
.
In
the
interim
,
shall
I
give
you
Herods
Character
out
of
Chrysologus
to
conclude
the
Point
?
Magister
mali
,
Minister
doli
,
Irae
artifex
,
&c.
says
he
.
He
was
a
master
of
mischief
,
a
minister
of
deceit
,
an
artist
in
cruelty
,
an
inventer
of
wickedness
,
a
contriver
of
villany
,
a
destroyer
of
Religion
,
an
enemy
of
nature
,
an
oppressor
of
innocence
,
bad
to
all
,
worse
to
his
own
,
worst
to
himself
,
from
whom
Iesus
fled
,
not
so
much
that
he
might
escape
him
,
as
that
he
might
not
see
him
;
a
fiery
Dragon
by
his
name
,
Herodes
jerud
es
,
so
Arius
Montanus
etymologizes
it
from
the
Syriack
,
a
Dragon
that
devours
all
like
fires
before
him
,
spared
not
his
own
if
they
came
but
in
his
way
,
near
a
kin
(
sure
)
to
the
Dragon
in
the
Revelations
,
Rev.
xii
.
17.
that
was
wroth
with
the
woman
and
her
seed
,
did
all
he
could
to
destroy
it
,
even
the
promised
seed
too
,
could
he
have
found
him
.
The
fittest
tempered
man
in
the
world
,
this
,
to
begin
the
persecution
of
the
Church
,
and
by
whom
we
may
learn
what
sort
of
persons
they
are
who
are
still
raising
or
continuing
it
;
Mushromes
of
a
sudden
growth
,
men
newly
rais'd
,
men
covetous
and
ambitious
,
proud
and
disobedient
,
traiterous
and
heady
,
men
without
natural
affection
,
brethren
removed
as
I
may
say
,
as
the
Edomites
from
the
Israelites
,
great
pretenders
,
though
to
godliness
,
and
the
power
of
it
,
yet
without
it
.
Such
make
the
perillous
times
the
Apostle
speaks
of
,
1
Tim.
iii.
2
,
3
,
4.
or
the
times
perillous
both
to
men
and
children
.
And
now
let
's
see
what
occasion
they
take
to
do
it
.
Herod's
here
,
was
his
conceiting
himself
mockt
by
the
Wise
men
.
II.
We
cannot
help
mens
conceits
,
though
they
help
on
our
ruines
,
nor
cure
a
vain
jealousie
,
though
death
attend
it
at
the
heels
.
We
perish
oftentimes
by
meer
mistakes
.
The
Wise
men
mockt
not
Herod
,
he
only
thought
so
;
nor
wise
nor
good
men
use
Kings
or
Princes
so
,
though
they
be
Herods
,
as
bad
as
can
be
:
God
calls
them
another
way
,
and
he
takes
it
for
an
affront
,
that
they
paid
not
him
the
complement
of
a
visit
e're
they
returned
.
A
hard
case
,
that
the
attendance
upon
a
command
of
God's
should
prove
so
prejudicial
,
that
obedience
should
be
a
crime
:
but
we
can
look
for
no
other
,
where
an
Herod
is
the
interpreter
of
the
action
.
And
yet
(
2.
)
't
is
harder
,
a
harder
case
to
be
undone
for
another
mans
error
or
omission
.
It
was
so
here
;
the
Wise
men
offend
,
at
least
are
thought
so
,
and
the
Children
pay
for
't
beyond
an
imagination
.
Delirant
Reges
plectuntur
achivi
.
The
Wise
men
return
another
way
;
Herod
fancies
himself
neglected
by
it
,
and
the
innocent
babes
,
who
were
concern'd
in
neither
of
them
,
are
punisht
for
the
ones
omission
,
and
the
others
mistake
.
Nay
and
(
3.
)
it
seems
Gods
own
contrivement
too
.
And
does
the
God
of
Justice
so
little
regard
innocent
blood
,
as
thus
to
draw
it
on
by
the
way
of
a
particular
providence
,
we
cannot
understand
the
reason
of
?
'T
is
enough
God
does
.
We
have
nought
to
do
but
to
submit
,
and
think
that
best
that
God
does
,
be
it
never
so
hard
.
Our
own
wisdom
will
mock
the
wisest
of
us
,
more
then
Herod
was
by
the
Wise
men
,
if
we
pry
narrowlier
.
For
the
only
business
we
can
see
clearly
here
,
is
,
how
small
a
thing
men
make
an
occasion
to
commit
a
villany
.
How
great
a
matter
does
a
a
little
fire
kindle
?
says
St.
Iames
iii.
5.
Lord
!
how
easily
do
men
raise
themselves
into
an
anger
?
and
in
their
anger
fall
presently
upon
the
next
comes
near
them
?
dig
down
a
wall
too
to
come
at
them
?
Need
we
had
with
St.
Paul
to
cut
off
occasion
from
them
that
desire
occasion
,
2
Cor.
xi
.
12.
do
what
we
can
to
do
it
;
for
there
are
those
that
will
take
it
,
even
concerning
the
Law
of
our
God
,
as
Daniels
adversaries
serv'd
him
,
Dan.
vi
.
4.
rather
then
want
an
opportunity
to
do
mischief
.
Indeed
,
I
know
a
mock
,
an
affront
,
a
bitter
jest
,
a
cutting
word
strikes
deep
,
wounds
sore
;
(
and
I
could
wish
men
would
be
warier
in
that
point
then
sometimes
we
see
them
)
Kingdoms
and
Churches
have
been
shatter'd
by
it
;
but
there
are
mocks
as
well
as
scandals
that
are
taken
and
not
given
.
These
I
know
not
how
to
cure
,
and
to
fence
less
.
Men
think
sometimes
they
are
mockt
,
when
disappointed
of
a
sin
,
of
a
project
,
of
doing
mischief
.
Potiphars
Wife
,
when
Ioseph
would
not
comply
with
her
lewd
desires
,
she
was
mockt
(
forsooth
)
the
Hebrew
servant
came
in
to
mock
her
,
when
he
would
not
come
in
to
sin
with
her
;
nay
and
her
Husband
must
bear
the
blame
,
as
if
he
had
done
it
,
brought
him
to
that
purpose
,
Gen.
xxxix
.
14.
There
,
being
disappointed
of
a
sin
▪
was
being
mockt
.
Dalilah
(
forsooth
)
she
is
mockt
too
,
she
says
,
because
Samson
will
not
discover
where
his
great
strength
lay
,
Iudges
xvi
.
10
,
13
,
15.
that
she
might
rob
him
of
it
,
and
destroy
him
by
it
.
There
being
disappointed
of
doing
mischief
,
was
being
mockt
.
Again
,
Balaam
he
is
mockt
by
the
poor
Ass
,
smites
her
with
his
staff
,
and
tells
her
so
,
when
she
falls
down
and
would
go
no
further
,
Numb
.
xxii
.
29.
hindering
thereby
the
project
he
was
going
about
,
of
enriching
himself
with
the
wages
of
unrighteousness
.
There
the
disappointment
of
a
rich
or
gainful
project
,
is
a
being
mockt
.
Nay
,
sometimes
the
very
denouncing
of
Gods
judgments
seems
to
some
men
a
mocking
,
as
it
did
to
Lots
sons
in
law
,
Gen.
xix
.
8.
Sometimes
the
very
preaching
a
Resurrection
does
so
too
,
Acts
xvii
.
32.
I
am
afraid
both
do
so
still
to
many
now
adays
,
whose
Wits
are
more
then
their
Religion
,
and
their
parts
greater
then
their
graces
;
not
to
say
their
portions
(
too
)
in
this
life
fairer
(
I
fear
)
then
in
the
other
.
Sometimes
(
6.
)
when
God
bids
one
thing
,
and
men
another
,
God
sends
us
this
way
,
and
they
call
that
;
if
we
obey
Gods
order
,
and
not
their
ordinance
,
they
are
mockt
,
they
think
,
and
slighted
,
and
we
must
look
to
answer
it
with
our
peril
,
and
the
children
unborn
perhaps
may
rue
it
.
In
a
word
,
men
will
needs
think
they
are
mockt
sometimes
,
say
here
with
Herod
they
see
it
too
,
unless
you
will
betray
Christ
and
his
Religion
to
them
,
that
they
may
seize
and
order
them
how
they
please
.
That
's
the
brief
of
the
business
here
,
that
Herod
so
much
stomacht
,
that
the
Wise
men
would
not
do
so
,
would
not
tell
him
where
Christ
was
,
that
he
might
murther
him
.
If
now
the
being
disappointed
of
a
sin
,
of
a
project
of
doing
mischief
;
if
the
obedience
to
Gods
command
,
if
the
protecting
Christ
,
which
were
all
the
cases
here
;
or
if
the
denouncing
Gods
Judgments
against
sinners
,
or
the
preaching
of
the
Resurrection
,
or
the
defence
of
our
Religion
,
and
not
betraying
it
(
which
is
almost
the
parallel
case
sometimes
)
must
pass
with
some
great
men
,
and
men
of
wit
,
for
a
mocking
of
them
and
a
sufficient
occasion
for
tyrannical
spirits
to
bring
on
ruine
and
destruction
even
upon
the
innocent
,
and
a
warrantable
ground
to
justifie
War
or
Murther
,
rapine
or
injustice
,
God
help
us
,
and
keep
us
upon
all
occasions
,
we
know
not
when
we
are
safe
.
The
comfort
only
is
,
God
is
not
mockt
,
he
sees
it
,
and
disposes
it
.
Christ
is
safe
by
the
hand
,
and
how
ill
soever
it
falls
out
,
man
only
is
mockt
,
our
enemies
are
so
,
and
all
is
well
.
III.
This
for
the
occasion
that
brought
this
days
Lambs
to
the
slaughter
.
But
was
there
not
some
cause
besides
?
had
Herod
no
cause
to
do
it
?
All
we
find
exprest
is
,
that
he
was
wroth
,
exceeding
wroth
:
that
's
our
third
particular
.
And
truly
that
's
enough
in
some
mens
judgments
to
cast
down
all
before
them
.
Enough
,
we
have
found
it
;
but
cause
I
cannot
call
it
,
to
call
it
right
.
Mans
own
impetuous
anger
will
not
excuse
the
mischief
it
commits
.
Anger
it self
must
have
a
cause
,
or
it
but
aggravates
the
sin
;
is
so
near
a
sin
it self
,
that
't
is
hard
to
discer●
and
discover
when
it
is
not
.
The
Apostle
cannot
mention
being
angry
,
but
he
adds
with
the
same
breath
,
and
sin
not
,
Ephes.
iv
.
26.
dares
not
leave
anger
to
breath
it self
without
that
caution
.
Yet
supposing
the
anger
not
a
sin
,
exceeding
is
.
Though
we
may
perhaps
be
angry
,
we
must
not
be
exceeding
.
Moses
and
Aaron
both
paid
for
it
,
Numb
.
xx
.
10
,
12.
lost
the
enjoyment
of
Canaan
,
fell
short
of
their
rest
by
it
;
and
this
same
exceeding
still
disturbs
our
rest
and
quiet
;
nothing
more
.
Moses
his
just
indignation
at
the
golden
Calf
made
him
somewhat
oversee
himself
,
when
it
made
him
cast
down
and
break
the
Tables
of
the
Commandments
which
God
himself
had
written
with
his
own
finger
,
Exod.
xxxii
.
19.
A
shrewd
intimation
to
us
,
that
the
violence
of
that
passion
,
even
in
a
good
cause
sometimes
,
is
very
prone
ever
and
anon
to
make
us
do
so
too
,
do
that
in
a
moral
and
worse
sense
,
break
the
Commandments
worse
far
then
they
were
broken
then
.
But
if
the
cause
be
bad
,
and
the
wrath
exceeding
,
no
wonder
if
it
break
out
into
all
excesses
:
Shall
we
examine
what
it
was
here
?
(
for
the
causes
of
our
angers
are
not
always
written
upon
our
foreheads
:
)
Was
it
that
the
Magi
neglected
his
commands
,
came
not
to
him
in
their
return
?
that
was
somewhat
,
but
that
was
not
it
.
Was
it
that
he
truly
thought
himself
mock'd
by
their
not
returning
by
him
?
Then
indeed
it
was
,
but
it
was
not
that
:
that
was
the
occasion
,
but
not
the
cause
.
What
was
it
think
we
then
?
why
,
Christ
he
saw
was
now
in
a
possibility
to
escape
him
,
and
by
a
misconceit
,
his
Kingdom
,
he
imagin'd
,
lay
now
at
stake
,
seeing
the
King
of
the
Jews
,
whose
birth
he
had
lately
heard
of
,
and
so
much
dreaded
,
was
now
gotten
he
fear'd
out
of
his
reach
.
This
was
the
business
that
so
toss'd
him
and
turmoil'd
him
;
and
from
it
we
learn
these
five
particulars
.
(
1.
)
What
strange
fears
and
jealousies
our
interests
and
ambitions
raise
within
us
.
(
2.
)
What
unreasonable
mistakes
those
fears
and
jealousies
bring
us
to
.
(
3.
)
What
hideous
cruelties
those
mistakes
make
us
run
upon
.
(
4.
)
How
hardly
Christ
himself
escapes
from
them
:
(
5.
)
Or
if
he
does
,
how
exceeding
wroth
and
angry
we
grow
upon
it
.
1.
If
interest
or
ambition
possess
our
thoughts
,
how
do
we
tremble
at
the
very
whistlings
of
the
wind
,
and
start
at
every
shadow
?
Let
Adonijah
but
beg
Abishag
,
and
he
is
interpreted
to
beg
the
Kingdom
,
1
Kings
ii
.
22.
Let
Abijah
find
Iereboam
in
the
way
,
and
foretel
him
the
Kingdom
shall
be
his
when
Solomon
sleeps
with
his
Fathers
,
and
Solomon
cannot
sleep
in
quiet
till
he
has
driven
him
out
of
the
land
,
1
Kings
xi
.
40.
And
2.
When
these
fears
have
once
seiz'd
upon
us
,
what
mistakes
run
we
not
into
?
Ahimelech
gives
David
but
a
few
loaves
of
bread
,
and
a
Sword
to
defend
him
in
the
way
he
went
,
and
he
is
presently
mistaken
by
Saul
for
a
plotter
against
his
life
,
for
a
traitor
and
a
conspirator
,
1
Sam.
xxii
.
13.
Many
such
mistakes
men
have
made
of
late
,
too
late
,
I
fear
,
to
be
yet
forgotten
.
Yet
forgotten
they
would
be
easily
,
came
they
not
(
3.
)
attended
with
cruelties
at
their
heels
.
Ahimelechs
being
mistaken
unhappily
cost
him
and
his
family
all
their
lives
,
except
Abiathar's
:
Men
and
Women
,
Children
and
Sacklings
,
Oxen
and
Asses
,
and
Sheep
,
all
to
the
Sword
upon
it
,
1
Sam.
xxii
.
19.
There
is
no
stop
nor
bounds
to
the
rage
of
that
error
and
mistake
which
interest
and
ambition
raise
or
nourish
for
their
own
ends
and
purposes
.
It
were
well
Christ
himself
could
escape
them
(
4.
)
But
Christ
and
Religion
bear
the
blame
as
soon
as
any
:
And
when
I
told
you
Ahimelech
and
the
Priests
suffered
so
deep
upon
mistake
,
it
was
ready
enough
for
you
to
conceive
Religion
cannot
always
defend
it
self
,
or
its
Priests
and
Votaries
,
from
the
fury
even
of
an
unfortunate
Politician
,
Saul
or
Herod
.
And
if
the
Messiah
himself
,
and
known
to
be
so
,
must
be
sought
out
,
to
be
destroyed
,
even
by
him
who
both
knew
it
,
and
seem'd
to
desire
it
,
there
are
men
it
seems
that
for
their
interests
can
knew
Christ
,
and
yet
persecute
him
.
No
wonder
then
if
they
deal
so
with
his
Children
and
Servants
,
and
persecute
them
,
though
they
know
them
such
.
Or
lastly
,
if
Christ
himself
by
some
peculiar
providence
be
delivered
from
their
rage
,
if
the
grounds
of
Religion
escape
sound
,
the
lesser
parts
,
the
Rites
and
Ceremonies
,
and
lesser
points
of
Religion
,
the
Innocents
,
must
be
massacred
,
(
for
we
are
exeeding
angry
)
and
though
the
Head
escape
,
the
lesser
members
shall
pay
dearly
for
it
;
which
though
the
great
ones
do
not
,
the
little
ones
shall
.
Herod
sends
out
and
slays
all
the
children
that
were
in
Bethlehem
,
and
the
coasts
about
,
as
many
as
he
can
lay
hands
on
.
His
interests
make
him
fear
,
his
fears
make
him
mistake
,
his
mistake
makes
him
cruel
;
and
though
Christs
Kingdom
be
not
of
this
world
,
nor
Christ
an
enemy
either
to
Herod
or
Caesar
,
yet
the
politician
is
bound
in
honour
to
justifie
his
own
fears
,
and
rather
than
put
up
a
fancied
affront
or
slighting
,
or
confess
a
mistake
,
wreak
his
anger
upon
the
helpless
Innocents
,
and
make
them
both
the
Martyrs
of
Christ
,
and
the
witnesses
of
his
own
cruelty
.
Those
are
they
I
am
next
to
speak
of
.
IV.
And
I
justly
call
them
Martyrs
;
for
if
it
be
the
cause
that
makes
the
Martyr
(
and
we
say
it
is
)
and
Christs
cause
be
that
which
entitles
them
more
particularly
to
that
name
,
I
am
sure
they
are
no
less
;
their
cause
was
Christs
;
for
his
sake
they
were
killed
,
as
the
Psalmist
speaks
,
all
the
day
long
,
accounted
too
,
as
sheep
,
or
little
lambs
,
appointed
to
be
slain
,
Psalm
xliv
.
22.
And
you
may
see
them
following
the
Lamb
too
under
that
notion
,
with
the
Fathers
name
written
in
their
foreheads
,
Rev.
xiv
.
1.
the
very
first-fruits
unto
God
,
and
to
the
Lamb
,
ver.
4.
the
first
that
suffered
,
that
died
for
him
.
Who
though
they
could
not
some
of
them
speak
at
all
,
and
other
of
them
but
jabber
at
the
most
,
yet
they
all
speak
out
and
plain
these
fallowing
lessons
.
1.
That
there
is
no
age
too
young
for
Christs
business
one
way
or
other
.
They
that
cannot
speak
for
Christ
can
die
for
him
.
They
that
cannot
come
themselves
may
be
brought
to
him
.
They
that
cannot
live
with
him
,
being
just
going
out
of
the
world
as
they
are
coming
in
,
may
die
with
him
in
holy
Baptism
e're
they
go
.
Even
of
such
also
is
the
Kingdom
of
God
,
St.
Mat.
x.
44.
and
it
matters
not
whether
they
go
by
Blood
or
Water
thither
.
Nor
(
2.
)
is
any
age
too
young
to
speak
out
Christs
Glory
neither
.
Out
of
the
mouths
of
babes
and
sucklings
hast
thou
ordained
strength
,
thou
hast
perfected
praise
,
says
the
Prophet
,
Psal.
viii
.
2.
S.
Matth.
xxi
.
16.
and
never
more
eminently
fulfilled
then
this
day
;
their
very
cries
were
songs
of
praise
,
Hosanna's
to
the
Son
of
David
,
blessed
is
he
that
cometh
,
Hallelujahs
in
the
ears
of
God
,
in
whose
name
he
cometh
.
None
ever
cried
it
louder
,
or
proclaimed
it
higher
.
The
Choire
is
a
full
one
too
;
of
all
the
children
of
Bethlehem
,
and
the
coasts
about
,
to
such
an
age
;
14000.
is
the
least
that
any
say
,
44.
some
.
A
full
Chorus
indeed
,
a
large
first-fruits
of
Martyrdom
,
to
teach
us
,
thirdly
,
not
to
doubt
of
that
which
is
attested
by
so
many
witnesses
,
the
coming
of
Christ
,
nor
think
strange
of
that
condition
,
which
entered
with
him
,
which
entred
first
with
Christianity
,
whilst
it
yet
was
in
the
Cradle
,
Persecution
,
and
Martyrdom
;
but
to
bear
it
patiently
ever
when
it
comes
,
seeing
Children
themselves
have
undergone
it
here
by
thousands
,
and
trod
the
way
before
us
.
But
they
not
only
teach
us
patience
by
their
martyrdom
,
but
innocency
by
their
innocence
:
a
fourth
lesson
that
they
give
us
.
Let
Herod
and
all
his
Hosts
,
all
the
Herods
,
and
Hosts
,
and
Armies
of
the
world
do
what
they
can
,
they
cannot
hurt
us
if
we
keep
our
innocence
.
Out
of
the
world
they
may
thrust
us
,
but
into
Heaven
it
is
they
drive
us
.
Here
if
they
please
they
may
truly
see
themselves
mockt
indeed
,
when
against
their
wills
they
undo
us
into
a
Kingdom
,
think
they
destroy
us
,
but
will
find
at
last
to
their
confusion
,
that
they
have
been
the
great
instruments
to
us
both
of
life
and
glory
.
Rapiunter
quidem
,
says
S.
Austin
,
à
complexibus
matrum
,
sed
redduntur
gremus
angelorum
:
These
Infants
,
says
he
,
were
snatcht
indeed
from
their
Mothers
breasts
,
but
into
the
laps
of
Angels
were
they
carried
,
and
into
the
bosom
of
the
Almighty
.
Quos
feliciter
nati
,
says
he
,
again
,
How
happily
were
they
born
that
were
thus
early
born
for
Christ
?
how
happily
are
they
all
born
to
whom
it
is
given
to
die
for
him
?
Augustus
was
deceived
,
very
fouly
out
,
when
he
cried
it
was
better
to
be
Herods
Hog
,
then
Herods
Child
:
that
Child
surely
which
died
among
these
Innocents
,
whatever
his
other
were
,
was
born
to
a
Throne
of
Glory
,
to
the
only
Crown
and
Kingdom
.
Enough
this
to
dry
up
Rachels
tears
,
to
stop
the
tenderest
Mothers
moans
at
any
time
,
when
she
but
thinks
she
hath
brought
forth
a
Child
to
Christ
,
and
placed
him
so
soon
in
innocence
and
glory
.
After
the
thoughts
of
this
,
it
cannot
be
grievous
if
I
now
tell
you
of
their
Martyrdom
or
Murther
;
that
as
young
,
and
innocent
,
and
many
as
they
were
,
Herod
sent
forth
and
slew
them
all
.
V.
You
must
not
look
that
I
should
give
you
here
the
several
ways
and
modes
of
this
bloody
slaughter
,
the
various
arts
of
this
horrid
murther
,
the
diverse
schemes
of
barbarous
cruelty
,
the
cunning
sleights
of
those
inhumane
Butchers
to
delude
the
tender
Mothers
,
and
train
the
innocent
Infants
to
their
deaths
.
You
must
not
expect
I
should
decipher
to
you
the
horrible
fury
of
that
grand
massacre
,
the
terrible
countenance
of
the
savage
murtherers
,
the
gastly
faces
of
the
astonisht
Parents
,
the
affrighted
postures
of
the
amazed
Kindred
and
Allies
,
the
frights
and
flights
of
the
little
Children
into
holes
and
crannies
,
the
sad
lamentations
of
weeping
Mothers
,
their
dishevel'd
hair
,
their
wringing
hands
,
their
torn
breasts
and
garments
,
their
wild
frantick
garbs
,
their
fights
and
struglings
to
preserve
their
babes
,
the
horrible
screechings
of
the
dying
children
,
the
moans
and
sighs
and
groans
that
filled
all
the
corners
of
the
streets
;
the
cries
and
roarings
,
and
yellings
that
even
rent
the
Heavens
.
You
must
not
think
that
I
can
tell
you
how
those
tender
sucklings
were
some
of
them
in
a
wanton
cruelty
danc'd
upon
the
tops
of
Pikes
and
Spears
;
others
dasht
savagely
against
the
Walls
,
some
thrust
through
with
Swords
,
others
stabb'd
with
Poniards
,
some
trampled
to
death
upon
the
ground
,
some
strangled
in
their
Cradles
,
some
stifled
in
their
Mothers
arms
,
and
others
torn
in
pieces
to
get
them
thence
.
You
cannot
imagine
I
should
express
the
tears
,
the
blood
,
the
wounds
,
the
barbarousness
,
the
cruelties
,
the
confusions
,
the
consternations
,
the
terrors
,
the
horrors
of
that
day
.
I
am
not
skill'd
in
the
tracts
of
cruelty
,
nor
so
good
an
Orator
to
express
it
.
Nor
were
it
perhaps
a
Rhetorick
for
Christmas
:
Only
,
I
can
tell
you
what
the
Text
does
me
,
that
slain
they
were
,
all
the
children
that
were
in
Bethlehem
,
and
the
coasts
about
,
from
two
years
old
,
and
under
;
and
Herod
did
it
.
Not
himself
I
confess
.
There
are
sins
we
are
asham'd
to
commit
our
selves
,
as
well
as
sins
we
cannot
commit
without
company
to
help
us
.
And
such
was
this
;
so
horrid
,
he
was
asham'd
to
stand
by
to
own
it
;
so
great
,
he
could
not
act
it
,
but
by
involving
almost
an
host
of
men
in
the
guilt
and
mischief
.
A
murther
which
neither
the
greatness
of
the
one
,
nor
the
multitude
of
the
other
,
neither
his
jealousies
nor
their
obedience
,
neither
his
command
,
nor
their
trade
of
life
shall
be
ever
able
to
excuse
,
nor
any
Rhetorick
ever
find
a
plea
for
.
VI.
But
though
I
cannot
be
exact
in
the
relation
,
I
must
needs
say
in
the
last
place
,
Herod
was
in
the
transaction
so
exact
,
that
(
1.
)
Bethlehem
he
thought
too
narrow
a
Stage
for
this
new
Tragedy
;
he
takes
in
all
the
coasts
about
;
though
the
Prophet
had
plainly
cold
Christ
should
be
born
in
Bethlehem
,
and
the
S●nhedrim
had
so
resov'd
it
to
him
,
and
his
main
business
was
to
murther
him
:
yet
to
make
all
sure
,
he
stretches
out
his
fury
to
the
neighbouring
towns
.
By
the
way
,
give
me
leave
to
observe
,
Great
Cities
are
sometimes
ill
neighbours
;
they
too
often
destroy
our
children
by
the
contagion
of
their
mischiefs
,
and
ruine
the
young
heirs
of
the
Towns
,
and
Mann●rs
that
are
near
them
,
by
the
company
that
the
infernal
Herod
sends
out
thither
daily
to
that
purpose
.
But
I
retreat
,
and
tell
you
,
2.
Herod
was
so
exact
in
the
designs
of
cruelty
,
that
he
extends
the
time
as
well
as
the
place
beyond
what
he
had
learn'd
of
the
Wise
men
.
Christ
was
now
but
a
year
old
at
most
,
(
and
more
probably
not
so
much
.
)
Herod
stretches
out
his
design
for
two
.
What
's
the
reason
?
why
!
the
bloody
man
and
the
unjust
possessor
never
think
they
are
safe
,
till
they
are
beyond
all
reason
.
For
if
Christ
was
now
about
two
years
old
,
why
are
the
Children
of
but
two
days
slain
?
if
but
two
months
or
thereabouts
,
(
as
some
place
this
business
not
long
after
his
being
presented
in
the
Temple
)
why
are
the
children
of
two
years
old
demanded
to
the
slaughter
?
At
least
(
3.
)
how
comes
his
own
Son
into
the
number
?
so
Macrobius
relates
the
story
,
and
Augustus
alluded
to
it
in
his
witty
speech
.
This
too
,
to
shew
us
how
exactly
wicked
some
men
are
,
that
spare
neither
Kindred
nor
Children
to
fix
themselves
.
And
to
give
you
Herods
cruelty
here
full
:
According
to
the
time
he
had
diligently
enquired
of
the
Wise
men
it
was
also
,
says
the
Text.
Very
inquisitive
about
it
he
had
been
it
seems
,
and
he
miss'd
not
a
point
of
it
:
so
whether
Christ
was
born
when
first
the
Star
appeared
,
or
whether
he
was
then
only
first
incarnate
and
conceived
in
the
Womb
,
he
would
be
sure
he
thought
to
have
him
;
a
year
under
or
●ver
would
be
sure
to
reach
him
:
so
nice
and
punctual
is
the
cruel
and
ambitious
nature
to
defend
its
own
interest
and
greatness
,
that
it
cannot
rest
till
it
have
stopt
all
avenues
and
cranies
of
fear
,
and
satisfied
them
to
a
nicety
;
and
it
boggles
not
at
any
age
or
time
,
or
relation
,
or
diligence
,
or
inquisitiveness
to
effect
it
.
But
't
is
time
now
to
look
home
.
Yet
if
any
now
should
be
so
inquisitive
to
ask
a
reason
why
God
should
thus
suffer
these
innocent
Infants
thus
to
be
cruelly
massacred
,
though
we
are
not
his
counsellors
,
yet
we
may
say
,
it
might
be
to
shew
the
absoluteness
of
his
Dominion
,
that
he
is
Lord
of
life
and
death
,
gives
and
disposes
them
as
he
will
.
It
may
be
(
2.
)
to
teach
us
that
innocence
it self
is
not
always
a
fence
against
death
,
or
violence
.
It
may
be
(
3.
)
to
instruct
us
what
they
must
look
for
from
the
first
,
that
have
any
relation
to
Christ
at
all
.
It
may
be
(
4.
)
it
was
,
that
by
this
strange
accident
and
occasion
the
Birth
of
Christ
might
be
proclaimed
through
the
world
.
And
yet
fifthly
,
add
but
the
consideration
,
that
they
were
the
Children
of
Bethlehem
where
Christ
could
get
no
lodging
,
where
he
was
fain
to
make
the
Stable
his
Chamber
,
and
the
Manger
his
Cradle
:
and
it
will
not
seem
unreasonable
that
God
should
thus
punish
the
Fathers
in
their
Children
for
it
,
and
leave
some
of
them
scarce
a
Child
for
their
houses
,
who
would
not
leave
him
a
house
for
his
Child
.
But
lastly
,
God's
thus
advancing
the
deaths
of
these
little
Infants
into
a
Martyrdom
,
giving
them
the
first
honour
to
die
for
Christ
,
and
as
it
were
redeem
his
life
with
theirs
,
so
early
bringing
them
to
Heaven
by
suffering
,
there
is
no
reason
of
complaining
;
nothing
to
cloud
our
Christmas
joys
,
or
disturb
our
rejoycing
.
Those
little
ones
are
singing
in
the
Heavens
about
the
Lamb
,
Rev.
xiv
.
3.
And
't
will
do
well
that
we
here
upon
earth
should
sing
Blessing
,
and
Praise
,
and
Glory
,
that
God
has
so
exalted
them
,
and
comforts
us
;
make
it
one
of
our
Christmas
Carols
,
our
songs
of
joy
.
Yet
somewhat
to
allay
your
joy
,
that
your
mirth
run
not
too
high
,
I
shall
after
this
long
story
tell
you
a
tale
in
your
ears
will
make
them
glow
.
Herod
is
not
dead
,
nor
sleepeth
.
We
are
all
of
us
Herods
,
or
Herodias's
,
men
and
women
,
one
way
or
other
.
We
have
been
as
deep
dissemblers
of
piety
,
some
among
us
,
as
ever
Herod
;
many
as
bloody
too
,
upon
it
.
Many
sad
errors
and
mistakes
have
many
of
us
made
,
and
many
a
thousand
souls
have
miserably
perisht
by
them
.
Angry
men
have
been
exceeding
angry
,
that
the
Magi
,
many
a
wise
man
and
good
,
would
not
comply
with
their
interests
and
projects
,
or
communicate
with
their
sins
.
Angry
,
some
I
am
afraid
still
,
that
Christ
,
that
Religion
is
escap'd
their
fury
,
that
their
kingdoms
are
not
establisht
,
though
it
was
Christs
that
was
by
them
pretended
,
but
just
as
the
Worshiping
him
was
by
Herod
.
And
I
cannot
tell
but
there
may
be
yet
some
projects
of
sending
out
to
slay
men
and
children
to
begin
Herods
work
anew
,
the
War
afresh
.
But
I
am
sure
,
though
we
cannot
reach
that
mystery
,
there
is
one
you
will
easily
understand
,
shall
serve
for
an
application
to
drive
all
home
.
Our
own
children
are
daily
murthered
by
us
,
their
very
souls
destroyed
:
a
sadder
cruelty
than
Herods
.
Not
to
tell
you
that
the
Mother
kills
them
often
in
the
Womb
by
the
folly
and
vanity
of
a
dress
,
by
an
unruly
humour
,
by
a
disordered
appetite
,
by
a
heedless
or
giddy
motion
;
nor
that
the
nurse
kills
them
at
the
breast
by
her
intemperance
and
excess
,
though
it
be
too
true
:
Yet
it
is
a
less
murther
,
that
,
than
to
kill
the
soul
,
and
yet
this
done
oftner
.
And
I
'le
assure
you
first
,
they
venture
their
Children
hard
that
deny
them
Baptism
:
I
'le
say
no
more
.
But
after
that
they
are
smothered
,
some
in
their
Mothers
lap
,
kill'd
with
kindness
and
indulgence
;
stabb'd
through
with
poniards
,
others
,
undone
with
cruelty
and
unkindness
;
trampled
to
death
others
,
and
perish
by
their
friends
carelesness
and
neglect
.
Some
are
dasht
against
the
Walls
,
their
brains
beat
out
at
least
,
wholly
corrupted
by
false
principles
from
their
cradles
:
Some
we
trail
along
the
streets
,
and
destroy
them
by
our
ill
examples
;
some
we
choak
with
intemperances
and
excesses
,
even
in
Christmas
too
;
some
we
destroy
our
selves
,
others
we
send
out
servants
and
companions
to
destroy
,
give
them
such
to
tend
them
as
teach
them
pride
,
and
scorn
,
and
anger
,
and
frowardness
,
and
vanity
,
and
wantonness
,
e're
they
understand
them
;
such
as
teach
them
to
bestow
a
curse
,
e're
they
can
ask
a
blessing
,
and
to
speak
ill
e're
they
can
well
speak
.
And
as
if
we
were
resolved
to
make
all
sure
,
we
send
them
abroad
to
be
bred
sometimes
to
places
of
licentiousness
and
debauchery
,
that
they
may
be
sure
to
be
gallant
sinners
,
because
forsooth
't
is
pedantick
and
below
a
Gentleman
to
be
a
thorow
Christian
,
to
suck
in
the
tame
and
conscientious
principles
of
Christianity
;
and
all
upon
Herods
mistake
,
that
wise
men
will
mock
us
for
them
,
when
't
is
only
that
they
are
wisely
wicked
and
mistaken
.
And
now
shall
we
cry
out
of
Herods
cruelty
,
and
do
worse
our
selves
?
shall
we
complain
he
kill'd
the
Innocents
to
day
,
and
we
make
nothing
every
day
to
destroy
even
innocency
it self
?
A
less
,
far
lesser
cruelty
it
would
be
to
take
these
tender
blossoms
and
shake
them
off
the
tree
,
than
to
suffer
them
to
grow
up
to
fruits
which
we
can
but
curse
our selves
,
and
others
will
curse
the
tree
from
bearing
them
.
Nay
,
a
greater
mercy
it
were
to
the
poor
children
,
to
dash
them
against
the
stone●
,
to
smother
them
in
the
Cradle
,
to
overlay
them
in
the
bed
,
to
dispatch
them
any
way
innocent
into
the
other
world
,
than
to
nurse
them
up
to
our
own
follies
,
than
to
pollute
them
with
our
debaucheries
,
than
to
corrupt
them
with
atheistical
and
ungodly
principles
,
than
to
defile
them
with
lusts
,
than
to
train
them
up
to
be
wicked
,
or
meerly
vain
and
unprofitable
,
breed
them
up
to
Hell
,
to
eternal
ruine
.
Yet
the
tender
and
delicate
woman
,
that
can
scarce
endure
to
set
her
foot
upon
the
ground
for
niceness
,
thus
daily
murthers
her
beloved
darling
without
scruple
.
But
indeed
,
do
men
and
women
pray
for
Children
as
a
blessing
,
that
they
may
only
turn
them
into
a
curse
?
only
desire
them
,
that
they
may
destroy
them
?
surely
one
would
think
they
did
so
,
that
sees
how
great
a
study
it
is
to
make
them
vain
,
and
proud
,
and
envious
,
and
lewd
,
and
wicked
.
Our
Herods
and
Herodias's
cut
off
the
baptized
Infants
heads
,
as
they
of
old
did
the
Baptists
.
We
even
dance
them
to
death
,
and
compromise
them
to
Hell
as
soon
almost
as
the
baptismal
waters
are
dried
upon
them
.
And
must
old
Herod
and
Herodias
only
bear
the
blame
of
murdering
Innocents
,
and
we
that
do
it
over
and
over
scape
without
an
accusation
?
In
this
too
,
worse
then
Herod
:
He
only
slew
the
Children
from
two
years
old
and
under
,
we
under
and
above
too
,
from
their
first
day
upward
,
till
we
have
rendred
them
incorrigible
to
age
,
and
past
recovery
.
The
subtilest
policy
of
the
Devil
,
this
,
thus
to
kill
poor
Children
from
their
infancy
,
when
they
neither
know
who
hurt
them
,
nor
how
they
came
in
the
confines
of
that
spiritual
death
they
dwell
in
;
can
only
say
,
they
were
so
dealt
with
in
the
house
of
their
friends
.
What
shall
we
say
my
beloved
,
when
these
murther'd
Children
shall
cry
out
against
us
,
out
of
their
miserable
Cells
at
last
(
for
they
will
do
then
at
least
as
these
did
from
under
the
Altar
long
ago
)
How
long
,
O
Lord
,
how
long
,
O
Lord
,
holy
and
true
,
dost
thou
not
judge
and
avenge
our
blood
on
them
that
spilt
it
,
on
our
Fathers
,
and
on
our
Mothers
,
and
on
our
friends
,
that
thus
untimely
sent
us
hither
,
when
we
might
otherwise
have
come
to
thee
?
whither
shall
we
turn
,
what
shall
we
answer
?
or
rather
because
we
cannot
answer
,
let
us
take
heed
we
handle
the
matter
so
,
that
we
come
not
to
it
.
We
pretend
to
love
our
Children
,
and
thereupon
we
strive
to
make
them
rich
,
and
fine
,
and
great
,
and
honourable
:
why
do
we
then
beggar
them
from
their
Childhood
,
with
bringing
them
up
to
those
vanities
that
will
undo
them
?
why
do
we
deform
them
with
sins
and
vices
,
lessen
them
with
education
,
make
them
dishonourable
by
training
them
up
in
ignoble
and
dishonest
principles
?
why
do
we
in
all
these
ruine
them
from
the
first
?
At
least
why
do
we
not
love
our selves
who
(
for
ought
I
know
)
must
needs
perish
with
them
,
and
perish
for
them
,
for
thus
destroying
them
?
Were
we
but
kind
to
our
own
souls
,
we
would
be
to
theirs
:
But
to
fill
up
the
measure
,
we
play
the
Herods
,
and
act
the
murtherers
lastly
upon
our
selves
.
We
daily
stifle
those
heavenly
births
of
good
desires
and
thoughts
that
are
at
any
time
begotten
in
us
by
the
Holy
Spirit
,
and
walk
on
confidently
to
death
and
darkness
.
But
we
have
acted
Herods
part
too
long
,
and
I
fear
I
have
been
too
long
upon
it
.
To
be
short
now
,
let
's
turn
our
slaughtering
hands
upon
our
sins
and
vices
,
kill
them
,
mortifie
them
,
and
henceforward
act
the
part
of
the
blessed
Innocents
;
set
our selves
from
this
day
to
better
practices
,
study
the
two
grand
lessons
of
the
day
,
Innocence
and
Patience
;
Innocence
in
our
lives
,
and
Patience
in
our
deaths
,
or
rather
patience
in
them
both
.
Study
them
our selves
,
teach
them
our
Children
,
and
continually
preserve
them
in
those
happy
ways
,
that
when
we
shall
have
serv'd
our
several
generations
,
and
go
hence
,
we
may
all
meet
at
last
,
Fathers
,
and
Mothers
,
and
Children
at
the
great
Supper
of
the
Lamb
,
and
together
with
these
blessed
Innocents
in
the
Text
,
follow
the
Lamb
for
evermore
.
Who
,
&c.
THE
FIRST
SERMON
ON
THE
Circumcision
.
2
COR.
v.
17.
Old
things
are
past
away
,
behold
all
things
are
become
new
.
AS
face
in
water
answers
face
,
so
does
the
face
of
the
Text
the
face
of
the
Church
in
the
times
we
live
in
,
where
old
things
are
past
away
,
all
things
become
new
.
But
as
where
the
faces
are
like
,
the
minds
often
are
not
so
,
so
the
sense
of
the
Text
,
and
the
sense
of
the
Times
are
as
unlike
as
may
be
,
however
like
the
words
be
to
them
.
Old
legal
Ceremonies
and
old
corruptions
past
in
the
Text
;
Old
corruptions
,
and
old
heresies
and
errors
renewed
in
the
Times
.
The
glorious
Gospel
of
Christ
newly
appearing
with
affections
answerable
to
it
in
the
Text
;
A
Gospel
I
know
not
whose
,
not
of
Peace
,
but
of
War
,
not
of
Love
and
Unity
,
but
of
Faction
and
Schism
,
with
affections
and
courses
according
,
in
the
times
.
New
things
,
such
as
belong
to
the
new
Man
,
righteousness
and
true
holiness
,
passed
over
,
as
unnecessary
or
unprofitable
,
all
good
order
antiquated
and
out
of
date
,
cast
away
as
old
things
,
all
good
things
quite
ruin'd
and
decay'd
.
It
were
to
be
wish'd
(
but
't
is
but
meerly
to
be
wish'd
,
scarce
hop'd
,
I
fear
)
that
the
sense
as
well
as
the
words
might
fit
us
,
that
the
new
things
in
the
Text
,
were
the
new
ones
of
the
Times
;
that
the
old
ones
here
,
were
the
old
ones
there
;
That
the
new
year
but
lately
entred
,
might
bring
us
this
news
.
But
however
,
I
may
wish
and
hope
too
,
I
hope
,
that
we
in
particular
will
take
occasion
from
it
to
renew
our
hearts
with
the
year
,
and
begin
it
in
newness
of
life
and
conversation
,
to
live
the
new
year
like
new
men
,
better
than
of
old
.
And
though
the
new
times
,
as
now
they
are
,
will
not
agree
with
the
Text
,
no
more
than
these
new
men
of
the
times
their
Sermons
do
in
words
only
,
at
the
most
;
yet
,
because
I
love
to
speak
seasonably
as
well
as
soberly
,
a
Text
in
season
,
if
I
may
have
leave
to
fit
the
Text
to
the
old
time
of
Christmas
,
there
can
be
nothing
more
suitable
to
both
the
words
and
meaning
of
the
Text
,
than
this
holy
Feast
,
and
the
meaning
of
it
.
From
this
Feast
,
from
Christs
birth
it
was
that
all
old
legal
ceremonies
had
their
pass
,
to
pass
away
;
from
hence
all
things
both
in
Heaven
and
earth
are
reconciled
,
by
him
all
things
made
new
,
by
him
the
old
man
abolished
,
and
the
new
man
created
in
us
;
the
old
Law
abrogated
,
the
new
Law
come
in
place
;
the
old
Law
of
Works
anulled
,
the
new
Law
of
Faith
established
;
all
old
things
past
away
,
all
things
become
new
,
through
his
coming
into
the
world
.
And
the
use
and
moral
of
the
whole
Feast
,
and
the
three
solemn
great
days
in
it
,
is
no
more
than
that
we
would
let
old
things
pass
,
old
worldly
affections
die
,
lay
off
the
old
,
and
become
new
men
all
;
Be
(
1.
)
regenerate
in
our
spirits
,
and
new
born
with
him
upon
Christmas-day
.
Have
our
old
man
(
2.
)
circumcised
,
our
old
fleshly
members
mortified
upon
Circumcision-day
;
and
be
wholly
renewed
in
all
our
parts
upon
the
same
,
as
New-years-day
.
Begin
(
3.
)
the
publick
profession
of
our
renovation
,
and
new
service
with
the
Wise
men
,
worshipping
,
adoring
,
and
presenting
him
our
gifts
upon
the
Epiphany
,
or
Twelfth
;
so
changing
our
old
Master
,
and
the
service
of
sin
,
for
our
new
Master
and
his
service
;
forgetting
the
old
,
and
pressing
on
to
the
new
.
Thus
you
have
a
perfect
Christmas
Text
,
and
more
evidently
a
New-years
one
;
yet
both
,
both
in
words
and
sense
.
I
have
given
you
the
whole
sense
of
it
from
the
Feasts
of
Christmas
,
and
both
told
you
their
meaning
,
and
the
Texts
;
what
the
several
days
of
the
Feast
teach
you
,
and
what
all
the
parts
of
the
Text
would
have
you
learn
:
of
which
this
is
the
sum
,
That
through
Christ
all
old
things
,
the
old
Law
,
the
Law
of
Moses
,
the
old
corruptions
of
Nature
,
the
law
of
sin
are
past
away
,
done
away
,
and
abolished
,
and
a
new
law
established
,
new
grace
brought
to
us
,
new
affections
created
in
us
;
all
through
him
,
and
by
his
coming
:
and
that
whosoever
is
in
Christ
,
in
whom
he
is
come
,
in
him
old
things
are
past
away
,
all
things
are
become
new
,
he
is
a
new
creature
quite
,
in
the
words
that
usher
in
the
Text
:
so
the
parts
of
it
will
be
two
.
-
1.
What
since
Christs
coming
is
become
of
all
things
?
What
is
the
state
of
the
Gospel
?
And
-
2.
What
upon
that
is
become
of
those
that
are
in
him
?
For
to
understand
the
Text
fully
,
we
are
to
consider
it
,
(
1.
)
as
a
general
proposition
,
concerning
the
state
of
the
Gospel
of
Christ
,
that
old
things
in
general
are
past
away
,
and
all
things
altogether
become
new
,
through
it
,
and
him
.
(
2.
)
As
a
particular
application
made
to
any
man
that
is
in
Christ
,
it
is
truly
in
that
state
,
that
in
him
old
things
are
past
away
,
all
things
become
new
.
1.
Now
in
the
general
,
old
things
are
past
away
,
that
's
become
of
them
,
of
all
old
things
,
since
Christs
coming
;
and
all
things
else
are
become
new
,
that
's
become
of
them
,
or
so
are
they
become
.
2.
In
particular
,
this
is
become
of
them
in
whom
Christ
is
,
or
who
are
in
him
,
true
sons
of
the
Gospel
;
old
things
are
past
with
them
,
and
all
things
in
them
become
new
.
I
shall
add
,
a
third
as
the
proper
Use
both
of
Text
and
time
of
the
old
days
and
the
new
year
;
what
is
most
becoming
us
,
for
whom
also
Christ
came
,
to
whom
still
he
daily
comes
,
even
to
cast
away
all
old
corruptions
,
and
in
all
things
to
become
new
.
I
begin
with
the
Text
as
it
may
be
applied
to
the
general
state
and
condition
of
the
Gospel
,
where
we
shall
consider
it
first
respectively
,
then
absolutely
:
(
1.
)
In
comparison
with
the
estate
of
things
,
both
under
the
old
Law
,
and
under
the
Gentile
infidelity
;
that
the
Gospel
is
a
state
where
both
all
those
old
legalities
are
abolished
,
and
heathen
errors
done
away
.
(
2.
)
In
it self
,
that
the
Gospel
is
a
new
state
of
affairs
and
things
,
where
all
things
are
become
new
.
Old
things
,
those
must
be
first
;
and
they
may
all
be
reduced
to
these
two
heads
,
God's
way
of
dealing
with
the
Iews
,
and
his
way
of
dealing
with
the
Gentiles
.
With
the
Iews
first
,
where
both
the
old
way
of
his
Service
,
and
the
old
way
of
his
Providence
,
those
two
grand
things
that
include
all
the
rest
,
are
to
be
examined
how
they
pass
.
His
service
consisted
(
1.
)
in
Sacrifices
,
and
they
are
done
;
no
more
blood
of
Bulls
,
or
Lambs
,
or
Goats
;
they
could
not
make
the
comers
thereunto
perfect
,
Heb.
x.
1.
so
they
are
gone
.
His
service
(
2.
)
consisted
in
outward
washings
,
Heb.
ix
.
10.
but
they
could
wash
no
further
than
the
flesh
,
cleanse
no
more
then
the
outward
man
:
Not
the
putting
away
the
filth
of
the
flesh
,
says
S.
Peter
,
1
S.
Pet.
iii.
21.
that
's
nothing
,
for
that
's
but
a
vanity
to
stand
on
,
vain
,
and
to
so
little
purpose
,
no
wonder
if
that
way
of
serving
God
be
vanish'd
too
.
His
service
(
3.
)
was
much
then
in
meats
and
drinks
,
Heb.
ix
.
10.
this
they
might
eat
,
and
that
they
might
not
;
but
all
to
perish
with
the
using
:
Why
are
you
any
longer
subject
to
those
ordinances
about
them
?
says
St.
Paul
,
Col.
ii
.
20
,
22.
For
meats
for
the
belly
,
and
the
belly
for
meats
,
but
God
shall
destroy
both
it
and
them
,
says
he
again
,
1
Cor.
vi
.
14.
so
they
pass
too
.
His
service
(
4.
)
stood
much
in
Holy-days
,
new
Moons
,
and
Sabbaths
,
Col.
ii
.
16.
but
they
were
but
shadows
of
things
to
come
,
the
Body
is
of
Christ
,
ver.
17.
't
was
time
they
should
be
packing
,
when
the
reality
of
things
were
come
.
His
service
(
5.
)
was
especially
notified
by
Circumcision
;
but
Circumcision
is
nothing
,
1
Cor.
vii
.
19.
that
is
passed
away
indeed
to
purpose
,
the
greatest
passing
,
to
pass
into
nothing
.
His
service
(
6.
)
was
confin'd
to
the
Temple
of
Ierusalem
,
to
that
only
Altar
there
:
but
it
was
but
a
figure
,
for
the
time
then
present
,
says
St.
Paul
,
Heb.
ix
.
9.
and
you
see
how
the
present
time
is
past
;
there
was
no
way
into
the
holiest
,
ver.
8.
whilst
that
was
standing
,
't
was
but
necessary
that
also
should
pass
away
,
&
neque
in
hoc
neque
in
illo
,
the
time
was
coming
that
they
should
neither
worship
in
this
nor
that
,
nor
that
at
Gerizim
,
nor
that
at
Ierusalem
,
S.
Iohn
iv
.
No
,
there
should
not
be
left
so
much
as
one
stone
upon
another
,
says
Christ
,
St.
Mat.
xxiv
.
2.
that
's
passing
away
indeed
.
His
service
(
lastly
)
was
in
a
manner
all
type
and
shadow
,
Heb.
x.
1.
Not
so
much
as
the
image
of
things
themselves
.
And
the
shadows
must
needs
away
,
when
the
Day-spring
begins
to
visit
us
,
and
the
Sun
arises
.
Away
shadows
,
get
you
behind
us
;
we
see
our
Sun
of
Righteousness
up
,
and
risen
on
us
:
and
't
is
fit
we
should
turn
our
backs
upon
our
shadows
,
and
worship
and
adore
him
.
The
Persians
did
so
superstitiously
to
the
Sun
in
Heaven
,
we
must
do
it
devoutly
to
the
spiritual
and
eternal
Sun
of
Glory
.
For
how
much
are
we
bound
to
Christ
,
to
God
in
Christ
,
that
he
has
freed
us
from
those
imperfect
,
yet
costly
Sacrifices
,
those
troublesom
abstinences
,
those
unprofitable
washings
,
those
strict
severities
of
new
Moons
and
Sabbaths
,
that
painful
Rite
of
Circumcision
,
those
long
Journeys
to
Ierusalem
to
worship
those
empty
shadows
,
and
given
us
full
perfect
liberty
of
meats
and
drinks
,
and
all
things
else
;
the
doing
whereof
is
no
real
profit
,
and
brought
home
his
Temples
and
Service
to
our
doors
,
our
happiness
into
our
bosoms
.
Though
all
those
old
things
be
pass'd
away
,
let
not
his
goodness
in
passing
them
away
ever
pass
out
of
our
memories
,
nor
a
day
pass
without
praises
to
him
for
it
,
nor
the
relation
of
it
pass
out
of
our
lips
without
all
thankfulness
and
humility
.
And
there
will
be
more
reason
for
it
,
if
we
reflect
now
upon
the
course
of
his
old
providence
,
altered
towards
us
.
In
the
old
way
of
his
providence
and
dispensations
with
the
Iews
,
He
first
led
them
only
with
temporal
promises
,
fed
them
only
with
such
hopes
,
Deut.
xxxviii
.
no
other
to
be
found
the
whole
old
Bible
over
.
We
must
not
now
look
for
the
same
dealing
,
we
;
Afflictions
are
made
our
glory
,
2
Cor.
xii
.
9.
and
we
blessed
by
them
,
St.
Mat.
v.
11.
our
hopes
higher
,
our
promisses
better
,
Heb.
viii
.
2.
So
let
the
other
pass
,
no
matter
.
He
awed
them
,
secondly
,
with
temporal
punishments
;
they
could
not
sin
but
they
were
presently
punished
for
it
;
sometime
a
Plague
,
another
while
the
Sword
,
then
wild
Beasts
and
Serpents
,
now
Dearth
and
Famine
,
sometimes
a
fire
from
heaven
,
another
time
a
gaping
of
the
earth
and
swallowing
all
;
seldom
but
some
exemplary
or
sudden
death
,
or
some
strange
visitations
,
were
the
method
God
used
to
bring
the
rest
into
order
and
obedience
.
Such
things
are
rare
among
us
,
whom
God
terrifies
with
the
threats
of
future
judgments
,
that
we
might
have
the
longer
time
for
our
repentance
and
amendment
;
his
providence
is
now
much
fuller
of
patience
and
long
suffering
to
bring
us
to
it
,
his
anger
and
fierceness
is
passed
away
.
He
comforted
them
,
thirdly
,
by
only
obscure
and
dark
Prophesies
,
so
dark
that
he
often
that
spoke
them
did
not
perfectly
understand
them
.
All
those
Prophesies
are
now
plain
to
us
,
and
those
shadowy
expressions
lightned
and
cleared
by
Christ
.
He
opened
his
Disciples
understandings
,
St.
Luk.
xxiv
.
45.
that
they
might
understand
them
,
and
from
them
we
have
all
those
former
Praedictions
clear
as
the
midday
Sun
:
Those
obscure
things
,
or
the
obscurity
of
those
things
,
are
also
passed
away
.
Fourthly
,
The
old
way
then
was
,
Do
this
and
live
,
a
sad
Covenant
of
Works
,
which
yet
we
were
not
able
to
perform
.
That
is
done
away
in
Christ
,
and
the
Covenant
of
Faith
come
in
the
room
,
Iustus
ex
fide
,
to
live
by
that
an
easier
way
for
us
.
Fifthly
,
Gods
way
then
with
them
was
by
Rites
and
Ceremonies
,
old
things
which
neither
we
,
nor
our
old
fathers
were
able
to
bear
,
if
we
believe
St.
Peter
,
Acts
xv
.
10.
these
,
to
be
sure
,
a
good
providence
for
us
that
they
were
among
the
things
that
were
done
away
,
2
Cor.
iii.
7
,
11.
Lastly
,
The
very
subject
,
as
we
may
say
,
of
his
Providence
,
is
altered
too
.
In
the
days
of
old
it
was
commonly
none
but
the
rich
and
honourable
,
very
few
else
that
were
imployed
in
the
great
services
of
the
Law
,
insomuch
as
it
was
a
Proverb
,
Spiritus
Sanctus
non
requiescit
super
animan
pauperis
;
The
holy
Spirit
never
lights
upon
the
poor
mans
soul.
But
now
the
contrary
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
poor
are
preach'd
to
,
and
the
poor
preach
too
,
and
Blessed
are
the
poor
.
The
way
of
Gods
dispensation
is
strangely
changed
,
that
old
way
past
too
.
What
can
we
then
do
less
than
pass
our selves
into
his
service
,
under
his
protection
?
Than
pass
our
souls
and
spirits
out
of
our
lips
in
praises
and
thanksgiving
?
That
all
those
beggarly
Elements
,
as
the
Apostle
calls
them
,
Gal.
iv
.
9.
those
temporal
promises
and
threats
;
that
heavie
slavish
servitude
,
that
dealing
with
us
as
with
untoward
children
under
the
rod
,
or
as
slaves
and
servants
is
past
from
us
;
that
we
are
now
at
the
liberty
of
Sons
,
and
the
honour
of
being
the
friends
of
God
,
such
to
whom
God
is
now
pleased
in
Christ
to
reveal
his
secrets
and
mysteries
so
long
hidden
,
even
from
the
beginning
of
the
world
,
as
the
Apostle
speaks
,
Eph.
iii.
9.
and
into
which
the
Angels
desire
to
look
into
,
1
Pet.
i.
13.
That
he
hath
now
revealed
them
unto
babes
,
Mat.
xi
.
25.
That
no
condition
now
,
be
it
never
so
poor
,
or
mean
,
or
weak
,
but
is
made
partakers
of
his
grace
and
glory
in
the
face
of
Jesus
Christ
.
How
great
a
comfort
and
glory
is
it
to
us
,
that
all
old
things
are
thus
past
away
,
and
all
things
become
new
?
Yet
there
are
worse
old
things
behind
,
the
old
things
of
the
Gentiles
,
which
we
are
to
consider
now
,
both
what
they
are
,
and
how
they
too
are
past
away
.
The
old
errors
,
and
the
old
sins
of
the
Gentiles
,
they
are
the
old
things
of
the
Gentiles
,
and
they
are
past
.
1.
The
old
heathen
ignorance
and
error
;
They
were
in
a
shadow
indeed
,
the
very
shadow
of
death
,
Luk.
1.
70.
a
thick
black
darkness
,
the
very
Region
of
death
,
and
Land
of
darkness
,
saith
the
Prophet
;
they
knew
not
God
,
saith
the
Apostle
,
Rom.
i.
having
their
understanding
darkned
,
because
of
the
blindness
of
their
heart
,
Eph.
vi
.
18.
All
these
shaddows
are
disperst
,
all
this
darkness
past
away
when
Zacharies
day
spring
rose
upon
them
;
they
are
not
now
what
they
were
before
Christ
came
,
they
are
much
enlightned
.
2.
Nor
appear
their
sins
now
of
so
deep
a
blackness
,
since
Christ
suffered
for
them
also
.
Before
we
read
of
nothing
but
the
Idolatries
,
the
Vanities
,
the
Abominations
of
the
Heathen
:
that
they
were
alienated
,
wholly
alienated
from
the
life
of
God
through
the
ignorance
that
was
in
them
,
Eph.
iv
.
18.
walking
after
their
own
lusts
,
and
in
the
vanities
of
their
wicked
mind
,
being
delivered
up
to
the
Prince
of
the
air
,
who
wholly
ruled
and
worked
in
them
,
Eph.
ii
.
2.
But
these
things
were
passed
over
by
the
mercy
of
God
in
Christ
,
and
even
they
also
received
the
new
Covenant
of
Grace
and
Pardon
.
And
in
the
second
place
,
the
way
of
Gods
Providence
towards
them
also
,
as
well
as
towards
the
Iews
,
past
into
another
mode
.
It
was
in
old
time
,
but
a
Iob
,
but
an
Vriah
,
but
an
Ittai
,
but
a
Iethro
,
but
a
Na●man
in
an
Age
;
an
Vzzite
,
a
Hittite
,
a
Gittite
,
a
Midianite
,
a
Syrian
but
now
and
then
;
Israel
was
the
only
Goshen
,
the
only
Land
where
the
light
shone
free
.
The
case
is
altered
now
by
Christ
.
Indeed
for
a
while
,
till
the
Children
were
first
served
,
or
at
least
first
offered
meat
,
it
was
,
Go
not
into
the
way
of
the
Gentiles
,
St.
Mat.
x.
5.
But
when
Christ
had
now
compleated
his
work
,
and
was
going
up
to
heaven
,
then
Go
and
preach
to
all
Nations
was
the
stile
;
and
Lo
I
send
thee
far
unto
the
Gentiles
,
Acts
xxii
.
21.
was
St.
Pauls
Commission
,
and
others
after
him
.
So
the
Partition
Wall
is
now
past
through
,
and
the
distinction
of
Iew
and
Gentile
,
that
old
difference
,
past
away
.
Nay
,
secondly
,
the
other
branch
of
Gods
dealing
with
them
is
so
too
.
In
those
times
of
ignorance
God
winked
at
them
,
tolerated
,
or
at
least
not
punished
them
,
saies
St.
Paul
,
Acts
xvii
.
30.
But
now
he
commandeth
all
men
every
where
to
repent
,
says
he
;
the
old
course
is
past
,
Gods
way
of
dealing
with
them
now
is
become
new
.
Thus
we
have
another
ground
of
thanks
and
praise
,
that
God
has
not
only
freed
us
from
the
servitude
of
the
Law
,
but
from
the
slavery
of
Satan
;
not
only
from
the
dusky
shadows
of
the
Iewish
,
but
from
the
dismal
darkness
of
the
Gentile
Coasts
.
Let
not
this
pass
further
without
a
Song
of
praise
.
But
how
shall
we
now
worthily
praise
him
for
the
next
,
for
making
all
things
new
:
Novus
Rex
,
&
nova
Lex
,
a
new
King
,
and
a
new
Law
.
Novus
Grex
,
&
novum
Regnum
;
a
new
Church
,
and
a
new
Kingdom
.
Novum
Testamentum
,
&
novum
Sacramentum
:
new
Covenants
,
and
new
Sacraments
:
Novum
Sacrificium
&
novus
Sacerdos
;
a
new
Sacrifice
and
a
new
Priesthood
:
Novum
Templum
,
&
novum
Altare
;
a
new
Temple
,
and
a
new
Altar
.
Novus
Spiritus
,
and
nova
vita
,
a
new
Spirit
,
and
a
new
kind
of
life
:
All
new
.
1.
Novus
Rex
,
a
new
King
;
we
have
no
ordinary
one
neither
:
a
King
with
an
Ecce
,
Ecce
venit
,
both
in
Prophet
and
Evangelist
;
Behold
thy
King
commeth
,
says
Zachary
,
Zach.
ix
.
9.
and
S.
Matthew
xxi
.
5.
says
the
same
.
A
King
worth
beholding
:
The
Wise
men
came
I
know
not
how
far
to
see
him
,
S.
Mat.
ii
.
2.
2.
And
with
a
new
Law
he
came
,
a
new
Commandment
,
S.
John
xiii
.
A
perfect
Law
,
S.
James
.
i.
25.
A
Law
of
liberty
,
chap.
ii
.
12.
A
royal
Law
,
ver.
8.
of
the
same
Chapter
,
The
Law
of
the
Spirit
of
life
in
Christ
Iesus
,
Rom.
viii
.
2.
The
old
Law
was
a
bondage
,
this
new
one
makes
us
free
,
as
it
follows
there
.
3.
A
new
Church
he
came
to
gather
,
much
different
from
the
old
:
A
Church
purchas'd
by
his
Blood
,
a
costly
one
,
Acts
xx
.
28.
A
glorious
Church
,
not
having
spot
or
wrinkle
,
or
any
such
thing
,
but
holy
and
without
blemish
,
Eph.
v.
27.
much
larger
than
the
old
;
an
universal
Church
,
all
the
Gentiles
also
new
come
in
,
the
utmost
parts
of
the
earth
,
the
confines
of
it
,
Psal.
ii
.
4.
A
new
Kingdom
there
is
come
too
;
a
Kingdom
above
all
Kingdoms
,
the
Kingdom
of
Heaven
,
S.
Mat.
iii.
2.
A
Kingdom
of
Grace
;
and
a
Kingdom
of
Glory
;
a
Kingdom
never
heard
of
before
Christs
coming
with
it
:
no
news
,
no
hopes
,
no
mention
of
the
Kingdom
of
Heaven
all
the
old
Scripture
through
;
those
exceeding
great
and
precious
promises
reserv'd
for
us
,
2
S.
Pet.
i.
4.
They
under
the
Law
were
led
like
Children
with
the
nuts
and
rattles
of
temporal
promises
and
rewards
:
Christ
first
promis'd
a
Kingdom
for
the
recompence
of
reward
;
a
Kingdom
too
wherein
we
are
all
Kings
,
Rev.
i.
6.
This
new
Kingdom
(
5.
)
brings
a
new
Covenant
,
novum
Testamentum
;
take
Testamentum
how
you
will
,
for
a
Covenant
or
a
Writing
;
and
novum
either
for
the
Covenant
of
Grace
,
or
for
a
new
Schedule
of
Scripture
that
contains
it
:
we
find
both
new
now
,
Heb.
ix
.
15.
I
will
make
a
new
Covenant
,
says
God
,
Ier.
xxxi
.
31.
And
he
did
so
,
says
the
Apostle
,
Heb.
viii
.
6.
But
what
was
it
?
I
will
put
my
Laws
into
their
mind
,
and
write
them
in
their
hearts
;
and
I
will
be
to
them
a
God
,
and
they
shall
be
to
me
a
people
,
&c.
for
I
will
be
merciful
to
their
unrighteousness
,
and
their
sins
and
their
iniquities
will
I
remember
no
more
,
ver.
10.
12.
a
Covenant
of
pardon
and
remission
,
such
as
the
Sacrifices
of
the
Law
could
not
give
,
were
not
able
.
And
new
Books
we
have
it
written
in
,
as
authentick
as
those
old
ones
in
the
Iewish
Canon
,
where
we
may
find
all
seal'd
by
the
testimony
of
the
Spirit
,
Heb.
vi
.
the
Author
of
the
new
Testament
as
well
as
of
the
old
.
6.
The
new
Church
has
its
new
Sacraments
.
Ite
&
Baptizata
,
for
Ite
&
Circumcidite
;
Baptism
for
Circumcision
,
and
the
Lords
Supper
for
the
Passeover
;
in
both
which
of
ours
there
is
more
than
was
in
theirs
,
in
those
legal
Ceremonies
;
not
only
outward
signs
as
they
,
but
inward
graces
.
7.
New
Sacrifices
,
the
calves
of
our
lips
,
instead
of
Calves
and
Goats
;
the
sacrifices
of
Praises
and
Thanksgivings
,
nay
the
sacrifice
of
a
contrite
heart
,
and
humble
spirit
,
the
sacrificing
of
our
lusts
,
and
the
offering
up
of
our
souls
and
bodies
,
a
living
,
holy
,
acceptable
Sacrifice
,
Rom.
xii
.
1.
8.
A
new
Priesthood
to
offer
them
,
an
unchangeable
Priesthood
now
,
Heb.
vii
.
24.
Christ
our
High-Priest
,
and
the
Ministers
of
the
New
Testament
,
2
Cor.
iii.
6.
as
so
many
under-Priests
to
offer
them
up
to
God
.
Christ
offer'd
himself
a
Sacrifice
,
offers
up
also
our
Prayers
and
Praises
to
his
Father
,
has
left
his
Ministers
in
his
Name
,
and
Merits
to
do
it
too
:
and
this
a
lasting
Priesthood
,
to
last
for
ever
.
9.
We
have
a
new
Altar
too
;
so
St.
Paul
,
Heb.
xiii
.
10.
an
Altar
that
they
which
serv'd
the
Tabernacle
have
no
power
to
eat
of
.
Take
it
for
the
Cross
on
which
Christ
offered
up
himself
;
or
take
it
for
the
holy
Table
,
where
that
great
Sacrifice
of
his
is
daily
commemorated
in
Christian
Churches
:
Habem
,
says
the
Apostle
;
such
an
one
we
have
,
and
I
am
sure
't
is
new
.
10.
Temples
we
have
many
new
;
the
Temples
of
our
bodies
,
1
Cor.
vi
.
19.
those
both
to
offer
in
,
and
offer
up
:
and
(
2.
)
Churches
many
,
for
that
one
Temple
so
long
since
buried
in
dust
and
rubbish
.
11.
There
is
above
these
a
new
Spirit
,
Ezek.
xxxvi
.
26.
not
the
spirit
of
bondage
again
to
fear
,
but
the
Spirit
of
Adoption
,
whereby
we
cry
Abba
Father
,
Rom.
viii
.
15.
the
spirit
of
love
,
and
not
of
fear
;
the
spirit
of
Sons
,
and
not
of
Servants
;
a
spirit
that
will
cause
us
to
walk
in
Gods
Statutes
,
keep
his
Commandments
,
and
do
them
,
Ezek.
xxxvi
.
27.
a
new
thing
indeed
,
that
can
make
the
Beasts
of
the
Field
to
honour
him
,
as
the
Prophet
speaks
of
it
,
Isa.
xliii
.
19.
the
Dragons
and
the
Owls
to
do
so
,
the
most
sensual
,
fierce
,
cruel
,
and
dullest
natures
bow
unto
him
,
that
gives
waters
in
the
Wilderness
,
and
Rivers
in
the
Desart
,
Isa.
xliii
.
19.
20.
that
blows
but
with
his
wind
,
and
these
waters
flow
,
Psal.
cxlvii
.
18.
this
is
a
new
spirit
that
is
so
powerful
.
And
from
this
spirit
it
is
that
we
(
12.
)
receive
new
life
and
vigour
,
that
we
walk
not
under
the
Gospel
so
dully
and
coldly
as
they
under
the
Law
,
where
the
outward
work
to
the
letter
serv'd
the
turn
;
but
according
to
the
spirit
,
in
the
inward
purity
of
the
heart
,
as
well
as
in
the
outward
purity
of
the
body
.
To
which
,
lastly
,
there
is
a
new
inheritance
annexed
,
a
new
Heaven
,
and
a
new
Earth
,
which
we
may
look
for
according
to
his
promise
,
2
St.
Pet.
iii.
13.
And
are
not
these
new
things
all
good
news
,
worth
our
rejoycings
?
Can
we
be
ever
old
that
enjoy
such
mercies
?
are
they
not
enough
to
revive
the
dying
spirit
,
nay
to
raise
the
dead
one
to
set
forth
his
praises
,
who
thus
renews
us
as
the
Eagle
renews
his
mercies
to
us
every
morning
,
makes
us
Kings
and
Priests
,
gives
us
easie
Laws
,
and
pleasing
Covenants
,
effectual
Sacrifices
,
and
saving
Sacraments
;
turns
our
bodies
into
his
Temples
,
and
our
hearts
into
Altars
;
makes
us
a
glorious
Church
,
and
builds
us
Churches
;
inspires
us
with
a
new
Spirit
,
and
gives
us
a
second
life
,
gives
us
a
Kingdom
,
gives
us
Heaven
and
all
?
This
is
the
new
state
under
Christ
,
since
his
coming
ended
and
renewed
our
years
unto
us
.
And
therefore
says
our
Apostle
,
just
before
the
Text
,
If
any
man
be
in
Christ
,
he
is
a
new
creature
;
all
this
new
work
is
done
upon
him
:
that
's
the
second
way
we
are
now
to
consider
the
words
,
That
in
the
Christian
,
truly
such
,
all
old
things
are
past
away
,
and
all
things
become
new
.
He
is
dead
to
sin
,
Rom.
vi
.
2.
and
he
is
dead
to
the
Law
,
Rom.
vii
.
4.
or
if
you
will
,
sin
and
the
Law
are
both
dead
to
him
,
they
can
hold
him
no
longer
,
he
is
alive
unto
God
,
Rom.
vi
.
11.
new
created
in
righteousness
and
true
holiness
.
Will
you
have
it
more
particular
?
Why
first
then
,
the
Heathen
ignorance
and
error
that
is
past
with
them
,
they
are
enlightned
,
Heb.
vi
.
they
know
God
,
and
are
known
of
him
;
they
are
light
in
the
Lord
,
the
very
children
of
it
.
The
Heathen
sins
they
are
past
with
them
:
in
them
they
walkt
once
,
Ephes.
ii
.
2.
such
they
were
some
of
them
,
1
Cor.
vi
.
11.
but
now
they
are
washt
,
but
now
they
are
sanctified
,
but
now
they
are
justified
.
Nor
are
they
now
(
2.
)
under
so
slender
a
providence
as
the
poor
Heathen
were
:
God
visits
them
often
now
,
and
not
only
now
and
then
,
and
suffers
them
not
to
go
on
,
or
fall
back
again
into
the
old
ways
of
infidelity
.
But
they
are
not
only
out
of
the
Heathen
condition
,
but
out
of
the
Iewish
too
;
no
more
in
bondage
to
the
Law
.
The
sacrificing
of
Rams
and
Goats
,
of
all
sensual
affections
,
is
done
already
;
the
unreasonable
part
is
mortified
in
them
;
they
have
been
washt
,
and
need
be
wash'd
no
more
;
they
are
oblig'd
to
no
differences
of
meats
;
no
Iewish
Sabbatizing
,
no
Circumcision
,
no
one
particular
place
of
Worship
,
no
legal
Rites
or
Ceremonies
,
Christ
having
abolished
in
his
flesh
the
Law
of
Commandments
,
says
S.
Paul
,
contained
in
ordinances
,
Ephes.
ii
.
15.
We
are
now
at
liberty
,
he
has
made
us
free
.
And
we
are
now
(
3.
)
under
a
new
course
of
providence
.
God
leads
us
now
by
spiritual
and
eternal
promises
,
he
threatens
spiritual
and
everlasting
punishments
,
guides
us
by
a
clearer
light
than
Prophesie
,
the
evidence
of
the
Word
and
Spirit
,
ties
us
not
up
to
the
Covenant
of
Works
,
nor
empty
Ceremonies
;
these
things
are
past
:
Makes
us
not
rich
that
he
may
accept
us
,
but
accepts
us
as
we
are
:
He
reckons
not
of
us
by
our
wealth
,
or
honour
,
or
learning
,
or
our
parts
,
we
know
no
man
so
now
,
ver.
16.
not
Christ
so
now
according
to
the
flesh
;
we
value
not
any
man
now
for
any
thing
but
holiness
and
righteousness
,
for
so
much
as
he
is
in
Christ
.
Nor
does
the
Christian
value
himself
now
for
any
thing
but
for
that
of
Christ
which
is
in
him
:
riches
he
contemns
,
honour
he
despises
,
learning
he
submits
;
all
outward
and
externall
priviledges
and
commendations
he
lays
at
the
foot
of
Christ
,
devotes
them
to
his
commands
;
these
are
all
old
,
worn
,
tatter'd
things
,
not
worth
the
taking
up
;
nothing
now
worth
any
thing
but
Christ
,
nothing
but
Christ
,
and
those
new
things
those
graces
are
in
him
.
Thus
old
things
are
past
with
the
true
Christian
;
but
(
2.
)
all
things
also
are
become
new
in
him
.
He
has
a
new
heart
,
and
a
new
spirit
;
he
has
no
more
a
heart
of
stone
,
but
a
heart
of
flesh
;
a
soft
,
tender
,
pliable
heart
,
a
meek
and
well
disposed
spirit
,
a
loving
spirit
;
he
is
no
more
what
he
was
,
the
old
ego
,
he
has
a
new
understanding
;
things
look
not
to
him
as
they
did
of
old
,
he
vilifies
the
world
and
worldly
things
.
His
affections
new
,
he
affects
not
what
he
did
before
;
he
contemns
all
things
below
:
He
is
a
King
,
and
rules
over
his
passions
;
he
is
a
Priest
,
and
sanctifies
them
with
his
Prayers
:
he
lives
under
a
new
Law
,
the
Law
of
the
Spirit
,
and
not
the
Flesh
;
he
makes
every
day
new
Covenants
with
God
:
A
Member
of
the
Church
he
is
,
and
the
Kingdom
of
God
is
now
within
him
.
He
is
a
great
adorer
of
the
Sacraments
of
the
Church
,
and
daily
offers
up
himself
a
Sacrifice
to
God
,
his
Soul
and
Body
,
and
all
he
has
,
and
pours
out
his
praises
.
His
Body
is
the
Temple
of
the
Holy
Ghost
,
and
the
Altar
of
his
Heart
burns
with
the
continual
fires
of
Devotion
and
Charity
.
He
now
lives
no
more
,
but
Christ
lives
in
him
,
that
's
the
new
life
he
leads
,
and
it
leads
him
into
glory
.
A
new
thing
of
which
he
has
a
glimpse
,
and
a
kind
of
antipast
here
,
that
makes
him
relish
nothing
else
,
but
cast
all
behind
his
back
as
old
rags
and
dirt
,
to
press
forward
to
the
mark
for
the
price
of
the
high
calling
of
God
in
Christ
Iesus
,
Phil.
iii.
14.
This
is
the
new
Creature
,
the
new
man
,
in
whom
old
things
are
past
away
,
and
all
things
become
new
.
And
shall
all
things
become
new
,
and
not
we
?
shall
all
old
things
pass
away
,
and
we
remain
in
our
old
sins
still
?
every
thing
be
cloth'd
with
a
new
lustre
,
we
only
appear
in
our
old
rags
still
?
Certainly
we
cannot
judge
it
reasonable
.
Better
use
I
hope
we
will
make
of
this
days
Text
,
of
this
New-years
lesson
.
Put
off
,
says
the
Apostle
,
concerning
the
former
conversation
,
the
old
man
,
which
is
corrupt
according
to
the
deceitful
lusts
,
and
be
renewed
in
the
spirit
of
our
minds
,
and
put
on
that
new
man
which
after
God
is
created
in
righteousness
and
true
holiness
,
Eph.
iv
.
22
,
23
,
24.
'T
is
his
counsel
must
be
our
practise
.
The
time
past
of
our
life
may
suffice
us
,
says
S.
Peter
,
1
Pet.
iv
.
3.
to
have
wrought
the
will
of
the
Gentiles
.
It
is
sufficient
,
it
is
sufficient
.
'T
is
time
now
we
unlearn
our
old
lesson
,
unravel
our
old
work
,
leave
off
our
old
course
of
life
,
and
begin
a
new
to
live
henceford
to
righteousness
,
and
not
to
sin
;
to
God
,
and
not
to
men
.
The
new
entred
year
calls
for
it
,
the
Text
calls
for
it
,
the
Blood
of
Christ
spent
at
his
Circumcision
lately
past
,
which
yet
this
day
(
and
some
days
still
to
come
)
commemorate
,
cries
for
it
,
that
we
would
no
longer
count
the
blood
of
the
new
Covenant
an
unholy
thing
,
but
betake
us
to
it
,
and
live
by
it
after
a
new
fashion
in
newness
of
life
.
I
call
you
not
to
legal
washings
,
but
the
washings
of
Baptism
and
Repentance
;
not
to
Iewish
Feasts
,
but
Christian
Festivals
;
not
to
sacrifice
Lambs
and
Sheep
,
but
your
Souls
and
Bodies
;
not
to
old
Ceremonies
,
but
the
new
substance
,
the
Righteousness
of
Jesus
Christ
.
Let
him
now
begin
his
new
reign
in
you
,
let
his
new
Commandment
of
Love
be
obeyed
by
you
,
his
Church
,
purchased
so
dearly
,
not
be
cowardly
deserted
by
you
;
keep
his
Covenant
,
frequent
his
Temples
,
adorn
his
Altars
,
reverence
his
Priests
,
follow
the
guidance
of
his
Holy
Spirit
,
when
he
inspires
good
motions
into
your
hearts
;
amend
your
lives
,
and
become
all
new
men
in
Jesus
Christ
.
And
when
all
these
old
things
shall
pass
away
,
and
the
new
Heaven
and
Earth
appear
,
when
he
that
sits
upon
the
Throne
,
Rev.
xxi
.
5.
shall
make
all
things
new
,
then
shall
we
be
all
made
new
again
,
even
these
old
decayed
ruines
of
our
bodies
too
,
and
both
souls
and
bodies
clothed
with
the
new
Robes
of
Glory
,
that
shall
never
pass
away
,
but
be
ever
new
,
ever
glorious
for
evermore
.
THE
SECOND
SERMON
ON
THE
Circumcision
.
St.
LUKE
ii
.
21.
—
His
Name
was
called
Iesus
.
—
ANd
to
Day
it
was
that
He
was
called
so
,
when
eight
days
were
accomplished
for
his
circumcising
.
And
they
did
well
to
call
him
so
,
for
it
was
the
Name
the
Angel
named
him
before
he
was
conceived
in
the
womb
.
And
he
could
be
called
by
no
better
:
For
Nomen
super
omne
nomen
,
says
St.
Paul
of
it
,
Phil.
ii
.
9.
A
name
it
is
above
every
name
,
for
above
all
principality
,
and
power
,
and
might
,
and
dominion
,
and
every
name
that
is
named
not
only
in
this
world
,
but
also
in
that
which
is
to
come
,
Eph.
i.
21.
A
Name
that
has
all
things
in
it
;
that
brings
all
good
things
with
it
;
that
speaks
more
in
five
letters
,
than
we
can
do
in
five
thousand
words
;
speaks
more
in
it
than
we
can
speak
to
day
,
and
yet
we
intend
to
day
to
speak
of
nothing
else
,
nothing
but
Iesus
,
nothing
but
Iesus
.
The
sooner
then
we
begin
the
better
.
And
to
begin
the
sooner
,
we
shall
set
upon
it
without
either
the
Circumstances
before
or
after
in
the
verse
,
or
the
Ceremonies
either
of
Preamble
,
or
of
Division
of
the
words
.
Only
for
Method
sake
,
and
memory
,
I
shall
shew
you
the
fulness
and
greatness
of
this
Name
in
these
seven
Particulars
:
-
'T
is
a
Name
of
Truth
and
Fidelity
.
-
'T
is
a
Name
of
Might
and
Power
.
-
'T
is
a
Name
of
Majesty
and
Glory
.
-
'T
is
a
Name
of
Grace
and
Mercy
.
-
'T
is
a
Name
of
Sweetness
and
Comfort
.
-
'T
is
a
Name
of
Wonder
and
Admiration
.
-
'T
is
a
Name
of
Blessing
and
Adoration
.
A
faithful
,
mighty
,
glorious
,
gracious
,
comfortable
,
admirable
,
blessed
Name
it
is
,
given
Him
to
Day
to
be
called
by
;
but
to
be
called
by
,
and
to
be
called
upon
by
us
for
ever
,
that
we
also
may
be
filled
with
the
truth
,
and
power
,
and
glory
,
and
grace
,
and
sweetness
,
and
wonder
,
and
all
the
blessings
of
it
.
This
is
the
sum
of
what
we
have
to
say
of
this
Great
Name
;
and
now
we
go
on
with
the
Particulars
.
A
Name
it
is
first
of
veracity
and
fidelity
,
of
faithfulness
and
truth
.
This
Iesus
is
but
the
old
Ieshua
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
so
much
mentioned
,
so
often
fortold
,
so
long
expected
all
the
Scripture
thorow
.
The
Greek
termination
(
of●
)
only
added
,
that
we
might
so
understand
that
all
those
Types
,
Prophesies
,
and
Promises
were
now
terminated
,
and
at
an
end
in
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
this
Iesus
:
the
Greeks
and
Gentiles
taken
in
too
,
to
fulfill
all
that
had
been
before
named
or
spoken
any
way
concerning
him
.
The
testimony
of
Iesus
is
the
very
spirit
of
Prophesie
,
Rev.
xix
.
11.
Prophesie
had
neither
life
nor
spirit
without
it
;
and
the
Name
of
Iesus
is
the
very
Amen
to
it
,
Rev.
iii.
14.
All
the
Promises
of
God
,
too
,
in
him
are
yea
,
and
in
him
Amen
,
says
the
Apostle
,
2
Cor.
i.
20.
His
very
name
is
the
Amen
,
Rev.
iii.
14.
The
faithful
and
true
witness
in
the
same
verse
.
Absolutely
faithful
and
true
,
Rev.
xix
.
11.
Nay
,
This
same
Name
Iesus
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
save
,
was
rightly
given
him
in
this
sense
,
first
,
that
it
saved
the
honour
of
God
,
and
the
credit
of
his
Prophets
,
that
their
words
fell
not
to
the
ground
,
but
were
all
accomplished
and
made
good
in
his
blessed
Name
.
A
good
Name
the
while
,
for
us
to
hold
by
,
for
our
souls
to
rest
on
,
for
our
hopes
to
anchor
on
,
that
is
so
faithful
and
true
to
us
,
will
not
fail
us
in
a
word
or
tittle
.
II.
And
indeed
it
need
not
,
for
it
is
(
2.
)
a
Name
of
Power
.
A
Name
(
1.
)
at
which
the
Devils
roar
and
tremble
,
Iesu
,
thou
Son
of
God
,
what
have
we
to
do
with
thee
?
A
Name
(
2.
)
that
not
only
scares
the
Devils
,
but
casts
them
out
,
and
unhouses
them
of
their
safer
dwellings
.
A
Name
so
powerful
(
3.
)
that
pronounced
even
by
some
that
followed
not
Christ
with
the
Apostles
,
St.
Luke
ix
.
49.
that
were
not
of
so
confident
a
faith
,
or
so
near
a
relation
to
him
,
it
yet
cast
them
out
.
So
mighty
(
4.
)
that
in
it
many
of
those
also
cast
out
devils
,
did
many
wonderful
works
,
St.
Mat.
xvii
.
22.
to
whom
he
will
profess
he
never
knew
them
,
who
must
therefore
at
last
depart
down
to
those
Devils
they
cast
out
;
A
name
,
it
seems
,
that
though
in
a
wicked
mouth
,
has
oft
done
wonders
.
So
powerful
(
5.
)
that
no
disease
or
sickness
,
no
ach
or
aile
,
no
infirmity
or
malady
could
stand
against
it
.
His
Name
,
says
St.
Peter
,
hath
made
this
man
whole
whom
ye
see
and
know
,
Acts
iii.
16.
His
name
made
that
man
,
makes
all
men
whole
.
So
powerful
(
6.
)
with
God
himself
,
that
he
cannot
stand
against
it
,
cannot
deny
us
any
thing
that
we
ask
in
it
.
If
ye
shall
ask
any
thing
in
my
name
,
I
will
do
it
,
says
Christ
,
St.
Ioh.
xiv
.
14.
whatsoever
it
be
,
verse
13.
and
my
Father
will
do
it
too
,
St.
Ioh.
xv
.
16.
In
a
word
,
Iesus
signiffes
a
Saviour
,
and
a
Saviour
is
a
name
of
power
.
He
that
saves
either
himself
or
others
must
be
no
weakling
;
The
stronger
man
in
the
Gospel
at
least
,
St.
Luke
xi
.
22.
mighty
to
save
,
as
the
Prophet
speaks
,
Isa.
lxiii
.
1.
But
he
that
saves
us
from
the
powers
of
darkness
must
be
the
strong
and
mighty
God
too
;
and
so
is
his
name
,
Isa.
ix
.
6.
or
the
devil
will
be
too
strong
for
him
.
O
thou
God
,
who
art
mighty
to
save
,
save
thy
Servants
from
him
;
save
us
from
all
the
evils
and
mischiefs
he
plots
against
us
,
that
through
thy
Name
we
may
tread
them
under
that
rise
up
against
us
.
III.
So
will
this
Name
be
glorious
too
:
so
it
was
,
and
so
it
is
we
are
to
shew
you
next
,
a
Name
of
Majesty
and
glory
.
Take
it
from
the
reason
the
Angel
gives
of
the
Imposition
,
St.
Luke
i.
31
,
32
,
33.
Thou
shalt
call
his
Name
Iesus
.
Why
?
Why
,
he
shall
be
great
,
and
shall
be
called
the
Son
of
the
Highest
,
and
the
Lord
God
shall
give
him
the
Throne
of
his
Father
David
;
and
he
shall
reign
over
the
house
of
Iudah
for
ever
,
and
of
his
Kingdom
there
shall
be
no
end
.
The
whole
together
nothing
,
but
the
Angels
comment
upon
the
name
Iesus
,
nothing
but
the
interpretation
of
the
name
:
where
we
consider
first
,
that
't
is
a
royal
name
,
the
name
of
a
King
;
not
of
any
King
neither
,
but
a
King
by
succession
;
not
any
new
upstart
King
,
but
of
a
King
from
the
lineage
of
ancient
Kings
:
not
of
any
hereditary
or
successive
King
neither
,
but
of
one
from
the
Kings
of
Iudah
,
Kings
of
Gods
own
making
;
none
of
Ieroboams
lineage
,
or
any
others
of
the
peoples
setting
up
:
more
glorious
than
so
.
And
yet
more
of
a
King
,
whose
Kingdom
shall
have
no
end
;
that
's
a
glorious
King
indeed
.
All
other
Kings
die
and
leave
their
Kingdoms
and
their
names
behind
them
half
wrapt
up
at
least
in
dust
and
rubbish
:
this
has
an
everlasting
Kingdom
,
and
an
everlasting
Name
;
he
lives
ever
,
and
that
lives
so
too
.
But
of
his
Kingdom
there
shall
be
no
end
,
hath
another
sense
too
.
All
the
ends
of
the
earth
shall
come
in
unto
him
,
there
shall
be
no
particular
end
or
bound
of
his
Dominion
.
Upon
his
holy
hill
of
Sion
indeed
it
is
God
sets
him
,
Psal.
ii
.
6.
But
so
there
,
that
he
gives
him
the
Heathen
for
his
inheritance
,
and
the
uttermost
parts
of
the
earth
for
his
possession
,
ver.
8.
that
he
may
rule
them
thence
.
He
is
both
an
everlasting
and
an
universal
King
.
Nay
lastly
,
the
King
of
Kings
,
his
Name
is
written
so
upon
his
thigh
,
Rev.
xix
.
16.
So
glorious
a
Name
has
he
,
such
a
superexaltavit
there
is
upon
it
,
so
highly
exalted
is
this
name
Iesus
,
Phil.
ii
.
9.
So
highly
,
that
some
Commentators
and
Grammarians
would
have
it
the
same
with
the
Name
Iehovah
;
then
surely
't
is
full
of
Majesty
and
Glory
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
only
,
say
they
,
is
added
either
to
make
it
effable
,
which
was
before
ineffable
;
to
make
it
possible
and
lawful
to
be
uttered
,
which
was
before
scarce
either
;
so
infinite
was
the
Majesty
of
that
great
Name
:
Or
(
2.
)
to
intimate
to
us
that
God
now
is
become
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
taken
out
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
signifies
a
man
,
and
put
into
his
own
Name
of
Iehovah
,
so
making
it
Iehosuah
,
or
Iesuah
,
which
is
our
Iesus
,
and
the
Name
now
given
us
to
be
saved
by
.
Whether
this
Criticism
will
hold
or
no
,
the
name
Emmanuel
,
which
,
says
S.
Matthew
,
was
fulfilled
in
this
of
Iesus
,
so
fulfilled
that
the
Evangelist
quotes
the
Prophets
words
of
calling
him
Emmanuel
,
fulfilled
in
the
calling
of
him
Iesus
,
S.
Matih
.
i.
21
,
22
,
23.
as
if
both
were
the
same
;
that
name
(
I
say
)
has
Gods
Name
in
it
to
be
sure
;
El
is
one
of
his
,
so
with
us
it
is
there
joyn'd
;
enough
to
render
it
glorious
:
and
the
Angel
telling
us
in
his
interpretation
and
reason
of
the
Name
,
that
he
was
the
Son
of
the
Highest
,
intimates
it
was
a
Name
of
the
highest
Majesty
and
Glory
.
And
what
can
we
say
upon
it
less
than
burst
out
with
the
Psalmist
into
a
holy
exclamation
,
O
Lord
our
Governour
,
O
Lord
our
Iesus
,
how
excellent
is
thy
name
in
all
the
world
!
It
is
all
cloth'd
with
Majesty
and
Honour
,
it
is
deckt
with
light
,
it
spreads
out
it self
in
the
Heavens
like
a
curtain
,
it
lays
the
beams
of
its
chamber
in
the
waters
,
it
makes
the
cloud
its
Chariot
,
it
comes
riding
to
us
upon
the
wings
of
the
wind
,
the
Holy
Spirit
breaths
it
full
upon
us
,
it
makes
the
Angels
its
Spirit
to
convey
it
,
it
makes
the
Ministers
of
it
a
flaming
fire
,
it
laid
the
foundation
of
the
earth
,
it
covers
the
deep
with
its
wings
,
covers
Heaven
and
Earth
with
the
Majesty
of
its
glory
.
IV.
Yet
so
it
might
,
and
we
ne're
the
better
,
but
that
,
fourthly
,
't
is
a
Name
of
Grace
and
Mercy
,
as
well
as
Majesty
and
Glory
.
Iesus
is
a
word
of
which
I
may
more
justly
say
,
as
Tully
says
of
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
it
contains
so
much
ut
Latino
uno
verbo
exprimi
non
possit
,
It
cannot
be
exprest
in
any
one
Latin
or
English
word
,
or
any
one
indeed
besides
it self
.
Mercy
and
Grace
dwell
in
it
;
it
engrosses
all
,
and
without
it
there
is
none
any
where
to
be
found
;
no
Mercy
out
of
Iesus
,
no
Grace
but
from
Iesus
,
no
Name
under
heaven
given
by
which
we
can
be
saved
,
but
the
Name
of
Iesus
,
Acts
iv
.
We
are
Baptized
in
the
Name
of
Iesus
,
Acts
xix
.
5.
We
receive
remission
of
our
sins
in
the
Name
of
Iesus
.
Ye
are
justified
in
the
Name
of
the
Lord
Iesus
,
1
Cor.
vi
.
11.
Ye
are
sanctified
in
the
Name
of
the
Lord
Iesus
,
in
the
same
verse
.
We
are
glorified
by
the
Name
of
Iesus
,
in
that
Name
we
live
,
in
that
name
we
die
.
To
Iesus
it
is
we
run
for
grace
and
assistance
whilst
we
live
.
To
Iesus
we
cry
for
Grace
and
Mercy
when
we
die
.
To
Iesus
we
commit
our
spirits
when
we
breath
them
out
.
We
can
neither
live
nor
die
without
our
Iesus
.
Thy
name
,
says
the
Spouse
,
is
oyntment
poured
forth
,
Cant.
i.
3.
Now
Oyl
has
three
special
uses
,
for
light
,
for
meat
,
for
medicine
.
We
have
all
in
Iesus
,
(
1.
)
He
is
the
light
that
lighteth
every
one
that
comes
into
the
world
,
St.
John
i.
9.
(
2.
)
He
's
the
meat
that
never
perishes
,
S.
John
vi
.
27.
and
feeds
us
up
to
everlasting
life
,
S.
Iohn
vi
.
54.
(
3.
)
He
's
the
cure
and
medicine
of
all
our
maladies
.
He
wants
nothing
that
has
Iesus
,
and
he
has
nothing
that
wants
him
.
Omnia
Iesus
nobis
est
si
volumus
,
&c.
says
St.
Ambrose
.
Iesus
is
all
things
to
us
if
we
will
.
Curari
desideras
medicus
est
,
si
febribus
aestuas
fons
est
,
si
gravaris
iniquitate
justitia
est
,
si
auxilio
indiges
virtus
est
,
si
mortem
times
vita
est
,
si
ire
desideras
via
est
,
si
tenebras
fugis
lux
est
,
si
cibum
appetis
alimentum
est
.
Dost
thou
want
health
?
he
is
the
great
Physician
.
Art
thou
fried
in
the
flames
of
a
burning
Fever
?
he
is
the
well-spring
to
cool
thy
heat
.
Art
thou
over-laden
with
thine
iniquity
?
he
is
thy
righteousness
to
answer
for
thee
.
Dost
thou
want
help
?
he
is
ever
ready
at
hand
to
succour
thee
.
Art
thou
afraid
of
death
?
he
is
thy
life
.
Wouldst
thou
fain
be
going
any
whither
?
he
is
the
way
.
Art
thou
in
darkness
and
fearest
to
stumble
?
he
is
a
light
to
thy
feet
,
and
a
lanthorn
to
thy
paths
.
Art
thou
hungry
,
or
thirsty
?
he
is
nourishment
,
and
food
,
and
meat
,
and
drink
,
the
truest
.
What
is
it
that
thou
desirest
,
that
he
is
not
,
that
this
name
will
not
afford
thee
?
Why
,
it
heals
our
sicknesses
,
it
supports
our
infirmities
,
it
supplies
our
necessities
,
it
instructs
our
ignorances
,
it
defends
us
from
dangers
,
it
conquers
temptations
,
it
inflames
our
coldnesses
,
it
lightens
our
understandings
,
it
rectifies
our
wills
,
it
subdues
our
passions
,
it
raises
our
spirits
,
and
drives
away
all
wicked
spirits
from
us
;
it
ratifies
our
petitions
,
it
confirms
our
blessings
,
and
crowns
all
our
prayers
.
In
this
name
they
end
all
that
end
well
,
through
Iesus
Christ
our
Lord
.
In
thy
name
,
O
blessed
Iesus
,
we
obtain
all
that
we
obtain
,
through
it
we
receive
all
that
we
receive
;
so
that
say
we
may
well
with
that
holy
Father
,
Iesus
meus
&
omnia
,
Iesus
meus
&
omnia
,
Iesus
is
my
all
,
Jesus
he
is
and
all
.
I
have
nothing
else
but
him
,
I
will
have
nothing
else
but
him
,
and
I
have
all
if
I
have
him
.
V.
And
well
may
we
now
say
fifthly
,
't
is
a
name
of
sweetness
and
comfort
too
,
a
feet
name
indeed
:
oyntment
we
told
you
it
was
,
and
a
sweet
oyntment
it
is
,
that
fills
all
the
house
with
its
precious
odour
;
insomuch
as
it
makes
the
Virgins
therefore
love
thee
,
says
the
Spouse
there
,
in
the
fore-cited
place
of
the
Canticles
,
Mel
in
ore
,
in
aure
melos
,
in
corde
subilus
,
says
S.
Bernard
,
'T
is
honey
in
the
mouth
,
't
is
musick
in
the
ear
,
't
is
melody
in
the
heart
.
The
soul
,
and
all
its
powers
;
the
body
,
and
all
its
members
,
may
draw
sweetness
thence
.
O
how
sweetly
sounds
the
Name
of
Iesus
or
a
Saviour
to
one
in
misery
,
to
one
in
danger
,
to
one
in
any
calamity
or
distress
!
how
does
it
rejoyce
the
heart
,
and
quicken
the
very
bones
!
Gyra
&
regyra
,
versa
&
reversa
,
says
the
devout
S.
Bernard
,
&
non
invenies
pacem
vel
requiem
nisi
in
solo
Iesu.
Quapropter
si
quiescere
vis
pone
Iesus
ut
signaculum
super
cor
tuum
,
quia
tranquillus
ipse
tranquillat
omnia
.
Turn
you
,
and
turn
you
again
,
which
way
you
will
,
which
way
you
can
,
you
can
never
find
such
peace
and
quiet
as
there
is
in
Iesus
,
you
will
find
none
any
where
but
in
him
.
If
you
would
fain
therefore
lay
you
down
to
rest
in
peace
and
comfort
,
set
the
seal
of
Iesus
upon
your
heart
,
and
all
will
be
quiet
:
no
dreadful
visions
of
the
night
shall
affright
you
,
no
noon
days
trouble
shall
ever
shake
you
.
In
the
midst
of
that
terrible
storm
of
sto●es
about
St.
Stevens
ears
,
he
but
looking
up
and
seeing
Iesus
,
falls
presently
into
a
quiet
slumber
,
and
sweetly
sleeps
his
last
upon
a
hard
heap
of
pebbles
,
more
pleasantly
than
upon
a
Bed
of
Down
or
Roses
.
For
't
is
remarkable
that
the
holy
Martyr
there
calls
out
upon
the
Name
of
Iesus
rather
than
that
of
Christ
,
as
if
that
only
were
the
name
to
hold
by
in
our
last
and
greatest
agonies
.
Nor
is
it
to
be
forgotten
that
this
Name
was
set
upon
the
Cross
,
over
our
Saviours
head
,
to
teach
us
that
't
is
a
Name
which
set
upon
the
head
of
all
our
Crosses
will
make
them
easie
;
the
thought
of
Iesus
,
the
reference
to
that
holy
Name
,
the
suffering
under
that
,
will
give
both
a
sweet
odour
,
and
a
pleasant
relish
to
whatever
it
is
we
suffer
.
This
looking
unto
Iesus
,
as
the
Apostle
advises
,
Heb.
xii
.
2
,
3.
will
keep
us
from
being
weary
,
or
fainting
under
them
,
will
make
us
conquerours
,
more
than
conquerours
,
Rom.
viii
.
37.
sure
of
our
reward
to
sweeten
all
:
For
neither
death
,
nor
life
,
nor
Angels
,
nor
Principalities
,
nor
Powers
,
nor
things
present
,
nor
things
to
come
,
nor
heighth
,
nor
depth
,
nor
any
other
creature
shall
be
able
to
separate
us
from
the
love
of
God
which
is
in
Christ
Iesus
,
ver.
38
,
39.
This
same
Iesus
at
the
end
fixes
and
fastens
all
:
the
love
of
God
in
Iesus
will
never
leave
us
,
never
forsake
us
:
keep
but
that
devoutly
in
our
hearts
,
and
piously
in
our
mouths
,
and
we
need
fear
nothing
.
Come
what
can
,
it
sweetens
all
.
Methinks
St.
Paul
seems
to
find
a
kind
of
delight
and
sweetness
in
the
very
repeating
it
,
he
so
often
uses
it
,
begins
and
ends
his
Epistles
with
it
,
garnishes
them
all
through
with
it
,
scarce
uses
the
very
name
of
Christ
without
it
;
as
if
it
even
sweetned
that
,
at
least
made
it
sweeter
,
and
made
the
Oyl
and
Chrism
with
which
Christ
himself
was
anointed
,
run
more
merrily
and
freely
to
the
very
skirts
of
his
clothing
.
So
that
now
,
is
there
any
one
sad
?
let
him
take
Iesus
into
his
heart
,
and
he
will
take
heart
presently
,
and
his
joy
will
return
upon
him
.
Is
any
one
fallen
into
a
sin
?
let
him
call
heartily
upon
this
Name
,
and
it
will
raise
him
up
.
Is
any
one
troubled
with
hardness
of
heart
,
or
dulness
of
spirit
,
or
dejection
of
mind
,
or
drowsiness
in
doing
well
?
in
the
meditation
of
this
Name
Iesus
,
a
Saviour
,
all
vanish
and
flie
away
.
Who
was
ever
in
such
fear
that
it
could
not
strengthen
?
who
in
any
danger
that
it
could
not
deliver
?
who
in
so
great
anxiety
that
it
did
not
quiet
?
who
in
any
despair
that
it
could
not
comfort
and
revive
?
That
we
are
not
sensible
of
it
is
our
own
dulness
and
experience
.
If
we
would
but
seriously
meditate
upon
it
,
we
should
quickly
find
it
otherwise
.
Nothing
would
please
us
where
this
Name
were
not
;
No
discourse
would
please
us
where
it
was
not
sometimes
to
be
heard
;
No
writings
delight
us
if
this
Name
were
left
out
.
All
the
sweetest
Rhetorick
,
and
neatest
eloquence
would
be
dull
without
it
;
our
very
prayers
would
seem
imperfect
which
ended
not
in
this
very
Name
.
Our
days
would
look
dark
and
heavy
which
were
not
lightned
with
the
Name
of
the
Son
of
Righteousness
;
Our
nights
but
sad
and
dolesom
which
we
entred
not
with
this
sweet
Name
,
when
we
lay
down
without
commending
our selves
to
God
in
it
.
Our
very
years
would
have
been
a
thousand
times
more
unhappy
than
even
those
which
we
have
seen
of
late
,
would
be
nothing
but
trouble
,
discontent
,
and
misery
,
did
they
not
begin
in
this
Name
,
were
they
not
yearly
usher'd
in
under
the
protection
of
it
.
Were
not
this
,
His
Name
was
called
Iesus
,
proclaimed
to
day
,
to
begin
it
with
,
we
might
call
the
year
what
we
would
,
but
good
we
could
not
call
it
.
This
setting
forth
Iesus
a
Saviour
in
the
front
,
is
that
which
saves
us
all
the
year
through
,
from
all
the
unlucky
and
unfortunate
days
that
men
call
in
it
.
All
the
ill
Aspects
of
Heaven
,
of
all
the
Stars
and
Planets
grow
vain
and
idle
upon
it
,
and
our
days
run
sweetly
and
pleasantly
under
it
.
The
Psalmist
seems
thus
to
prophesie
and
foretel
it
,
Psal.
lxv
.
12.
Thou
crownest
the
year
with
thy
goodness
,
and
thy
clouds
drop
fatness
.
This
day
crowns
the
year
,
this
Name
crowns
the
day
,
all
our
dwellings
would
be
but
a
sad
wilderness
all
the
year
without
it
;
but
they
rejoyce
,
and
laugh
,
and
sing
,
Hills
and
Vallies
too
,
being
thus
blest
in
the
entrance
of
the
year
with
this
happy
Name
.
I
end
this
point
(
though
so
sweet
that
I
part
with
it
unwillingly
)
with
a
stave
or
two
of
devout
Bernards
Jubile
or
Hymn
upon
it
.
Nil
canitur
su●vins
,
auditur
nil
jucundius
,
Nil
cogitatur
dulcius
,
quam
Iesus
Dei
filius
,
&c.
Iesu
dulcedo
cordium
,
Fons
viv●s
,
lumen
mentium
,
Excedens
omne
gaudium
,
&
omne
de●iderium
.
Nec
lingua
valet
dicere
,
nec
litera
exprimere
,
Expertus
potest
oredere
,
quod
si●
Iesum
diligere
.
There
is
nothing
sweeter
to
be
sung
of
,
nothing
more
delightful
to
be
heard
,
nothing
more
pleasant
to
be
thought
of
than
this
Iesus
.
Iesus
the
delight
of
hearts
,
the
light
of
minds
,
above
all
joy
,
above
all
we
can
desire
;
the
tongue
cannot
tell
,
words
cannot
express
;
only
he
that
feels
it
can
believe
what
sweetness
is
in
Iesus
.
A
long
song
he
makes
of
it
:
It
would
not
be
amiss
that
we
also
made
some
short
ones
,
some
ejaculations
and
raptures
now
and
then
upon
it
.
Give
us
but
a
taste
and
relish
of
the
sweetness
of
thy
blessed
Name
,
O
Iesus
,
and
we
shall
also
sing
of
it
all
the
day
long
,
and
praise
thy
Name
for
ever
and
ever
,
and
sing
with
the
same
Father
,
Iesu
Decus
Angelicum
,
in
aure
dulce
can●icum
,
in
ore
mel
mir●fic●m
,
in
csrde
nectar
coelicum
,
O
Jesu
,
thou
joy
and
glory
of
Men
and
Angels
,
thy
Name
is
Musick
in
our
ears
,
honey
in
our
mouths
,
heavenly
nectar
to
our
hearts
,
all
sweetness
,
all
pleasure
to
us
throughout
,
wonderful
sweet
.
VI.
Nay
,
wonderful
in
all
,
for
't
is
a
Name
of
wonder
and
admiration
.
Wonderful
is
one
of
the
names
the
Prophet
calls
him
by
,
Isa.
ix
.
6.
And
Cabalistical
wits
have
pickt
wonders
out
of
it
from
every
letter
in
all
three
languages
.
In
the
Hebrew
there
are
four
letters
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
from
the
signification
of
these
letters
rise
the
mystery
.
Iod
signifies
a
hand
,
Schin
a
tooth
,
Vau
a
nail
or
hook
,
and
Ain
an
eye
:
the
hand
is
the
instrument
of
power
,
the
teeth
one
of
the
instruments
of
voices
and
words
,
the
nail
an
instrument
in
his
passion
,
and
the
eye
an
instrument
or
great
discoverer
of
mercy
and
pity
.
By
all
these
he
is
our
Iesus
;
by
his
power
he
overthrew
our
enemies
,
which
would
have
slain
us
;
by
his
word
he
revives
our
souls
when
they
were
slain
and
dead
:
by
his
Passion
he
redeemed
us
from
our
sins
,
and
for
his
own
mercy
sake
he
did
all
these
.
In
the
Greek
there
are
six
letters
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
according
to
the
old
device
of
vailing
names
in
numbers
,
amount
to
the
number
of
888.
the
first
letter
is
10.
the
second
8.
the
third
200.
the
fourth
70.
the
fifth
400.
and
the
last
300.
which
put
all
together
,
make
up
that
number
:
and
by
reason
that
eight
is
the
number
they
say
of
the
Resurrection
,
that
falling
out
the
eighth
day
,
the
day
after
the
Sabbath
,
which
is
the
seventh
,
include
this
Mystery
,
That
in
Iesus
is
our
rest
and
Resurrection
,
to
eternal
quiet
.
The
name
of
Antichrist
is
covered
in
the
Revelation
under
the
number
of
666.
Now
the
six
days
are
days
of
labour
,
pain
,
and
trouble
;
the
seventh
is
but
a
short
day
of
rest
whilst
we
are
here
,
't
is
only
the
eighth
day
that
follows
after
all
,
which
must
close
up
all
in
everlasting
glory
,
free
from
all
labour
,
pain
,
and
troub●●
and
this
is
found
in
no
other
name
,
than
in
the
Name
of
Iesus
,
nor
given
us
in
any
other
.
And
that
it
may
not
pass
for
a
meer
fancy
,
the
Cuman
Sybills
verses
thus
foretold
his
Name
many
years
before
.
Tunc
ad
mortales
veniet
mortalibus
ipsis
,
In
terris
similis
natus
patris
omnipotentis
Corpore
vestitus
,
vocales
quatuor
,
autem
Fert
,
non
vocalesque
duas
,
binum
geniorum
.
Sed
quae
fit
numeri
totius
summa
docebo
,
Namque
octo
monades
,
totidem
decades
super
ista
,
Atque
hecatontadas
octo
,
infidis
significabit
Hominibus
nomen
.
T●●
vero
mente
teneto
.
There
shall
come
,
says
she
,
into
the
earth
the
Son
of
the
Almighty
Father
,
clothed
with
flesh
like
unto
us
.
Four
Vowels
and
two
Consonants
shall
his
name
consist
of
,
and
the
number
of
them
be
,
eight
unites
,
eight
tens
,
and
eight
hundred
,
that
is
,
888.
So
here
's
wonder
upon
wonder
,
to
make
it
wonderful
.
3.
In
the
Latin
we
have
five
letters
,
IESVS
,
and
by
the
old
short
way
of
writing
among
the
Romans
,
of
the
first
letter
for
the
whole
word
,
the
subtle
fanciers
of
the
Cabala
will
tell
us
these
five
letters
in
the
Name
of
Iesus
intimate
the
fulness
of
its
perfection
,
that
it
is
jucundum
,
efficax
,
sanctum
,
verum
,
salutiferum
,
that
it
is
full
of
joy
,
efficacy
,
sanctity
,
verity
,
and
salvation
.
Thus
you
see
we
have
so
rendred
it
as
to
find
the
Mystery
in
English
name
,
that
it
is
a
sweet
and
joyful
Name
,
an
efficacious
and
powerful
Name
,
a
sanctifying
and
justifying
Name
,
a
Name
verifying
all
Types
,
and
Prophesies
,
and
Promises
,
and
a
salutiferous
and
saving
name
too
.
Five
glories
to
himself
,
five
benefits
to
us
by
it
;
or
as
I
may
have
otherwise
as
fully
exprest
them
,
Justification
,
Election
,
Sanctification
,
Victory
,
and
Salvation
.
And
now
let
the
Iew
come
with
his
Rasche
Theboth
,
with
his
first
letter
for
a
word
,
and
write
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
Iesus
;
meaning
thereby
maliciously
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Let
his
Name
be
blotted
out
:
it
will
fall
upon
himself
.
His
name
will
surely
be
blotted
out
of
the
Book
of
Life
,
who
goes
about
to
abuse
this
,
or
who
has
not
his
portion
in
the
Name
of
Iesus
.
I
should
add
one
Mystery
more
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
is
in
the
Hebrew
Name
of
Iesus
is
,
say
they
,
a
letter
with
three
equal
fangs
joyn'd
all
together
,
and
may
denote
the
Trinity
,
where
the
three
Persons
are
equal
and
all
united
.
And
then
we
have
a
mysterious
Name
indeed
,
the
whole
God-head
,
Trinity
in
Vnity
in
it
;
and
yet
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
besides
(
as
we
told
you
before
)
for
the
Humanity
.
So
a
perfect
Saviour
of
both
Natures
,
expressed
perfectly
in
his
Name
.
God
and
Man
,
and
all
the
whole
Trinity
employed
in
the
business
of
our
salvation
.
A
wonderful
Name
indeed
.
But
(
2.
)
't
is
also
wonderful
without
a
Cabala
,
full
of
plain
wonders
,
as
well
as
of
mysterious
.
1.
'T
is
a
new
Name
,
and
yet
Ioshuah
the
Prince
,
and
Iosuah
the
Priest
,
and
Ioshua
,
or
Iesus
the
Son
of
Syrach
had
the
same
name
all
;
and
is
it
not
then
a
wonder
that
it
should
yet
be
new
?
But
theirs
were
given
them
by
men
,
this
him
by
an
Angel
.
Theirs
signified
only
a
temporal
deliverance
,
this
spiritual
and
temporal
both
:
theirs
a
particular
,
this
a
general
salvation
:
Theirs
lastly
,
meerly
signified
,
this
very
name
effects
also
our
salvation
and
deliverance
.
2.
A
name
that
no
man
knew
but
himself
,
Rev.
xix
.
12.
No
man
can
tell
the
wonders
of
it
.
No
man
can
pronounce
it
right
neither
,
without
an
immediate
assistance
from
above
,
1
Cor.
xii
.
3.
No
man
can
say
,
the
Lord
Iesus
,
but
by
the
Holy
Ghost
.
3.
The
wonders
that
are
wrought
by
it
make
it
truly
wonderful
,
that
in
it
,
or
by
it
,
or
through
it
,
such
mighty
things
both
are
and
have
been
done
,
even
by
men
that
only
outwardly
profest
it
,
and
only
sounded
the
letters
of
it
,
as
you
have
heard
already
.
'T
is
wonderful
(
lastly
)
sure
,
that
it
should
force
even
the
Devils
to
bow
down
to
it
;
not
only
depart
their
Lodgings
to
give
it
room
,
but
even
be
compelled
themselves
to
worship
it
:
yet
so
we
find
it
,
Phil.
ii
.
10.
Those
things
under
the
earth
,
that
is
,
the
Devils
also
,
so
doing
and
confessing
.
And
shall
we
now
think
much
to
do
as
much
,
to
do
what
all
things
in
Heaven
,
and
Earth
,
and
under
it
,
even
in
Hell
too
,
do
to
it
?
bow
the
knee
and
worship
it
?
It
is
a
Name
,
says
the
Apostle
,
given
him
to
that
purpose
,
for
us
to
pay
our
duty
and
homage
to
,
ver.
9.
'T
is
a
Name
of
blessing
and
adoration
,
says
our
last
point
,
Venerandum
nomen
Iesu
,
a
Name
to
be
blessed
and
adored
.
First
then
,
bless
we
God
for
his
holy
Name
,
for
the
benefits
and
comfort
we
receive
by
it
.
Bless
we
(
2.
)
the
Name
it self
,
praise
,
and
magnifie
,
and
glorifie
,
and
give
thanks
unto
it
.
They
are
the
expressions
of
the
Holy
Pen
,
Psal.
cxlv
.
2.
cxxxviii
.
2.
lxxxvi
.
9.
cxl
.
13.
they
are
not
mine
:
so
you
have
authority
enough
to
do
it
,
if
you
think
the
Holy
Ghost
knows
how
to
speak
.
Bless
we
(
3.
)
our selves
in
this
Name
,
when
we
lie
down
,
and
when
we
rise
up
;
when
we
go
out
,
and
when
we
come
in
:
for
in
thy
Name
,
O
blessed
Iesu
,
shall
we
tread
them
under
,
that
rise
up
against
us
:
Nothing
shall
be
able
to
hurt
or
damage
us
,
when
we
put
our selves
under
the
protection
of
it
.
If
afflictions
and
troubles
press
hard
upon
thee
,
and
embitter
all
thy
days
,
this
Name
is
the
tree
whose
wood
will
sweeten
the
bitterest
waters
,
cut
down
a
branch
of
it
and
throw
it
in
.
Do
thy
sins
and
conscience
rent
and
tear
thee
?
this
Name
is
the
Oyl
to
lenifie
and
cure
them
,
pour
it
out
upon
them
.
Art
thou
to
encounter
death
it self
?
in
this
Name
thou
shalt
overcome
it
,
deliver
up
thy
soul
but
in
it
.
'T
is
a
Name
of
truth
and
fidelity
,
thou
canst
not
distrust
it
.
'T
is
a
Name
of
might
and
power
,
thou
mayest
rest
upon
it
.
'T
is
a
Name
of
Majesty
and
glory
,
thou
must
exalt
it
.
'T
is
a
Name
of
Grace
and
Mercy
,
thou
must
praise
him
for
it
,
and
commit
thy self
unto
it
.
'T
is
a
Name
of
sweetness
and
comfort
,
thou
must
rejoyce
and
be
glad
in
it
.
'T
is
a
Name
of
wonder
and
admiration
,
thou
must
admire
and
declare
it
.
'T
is
a
Name
of
adoration
,
thou
must
now
adore
it
too
.
Bow
the
knee
,
says
the
Apostle
,
or
bow
down
at
it
.
Holy
and
reverend
is
his
Name
,
says
the
Psalmist
,
Psal.
cxi
.
9.
And
if
reverend
,
it
may
be
rever'd
,
it
may
be
worshipped
.
I
speak
not
of
the
syllables
and
letters
,
but
of
the
sense
.
When
we
hear
the
Name
of
Iesus
,
I
suppose
there
is
none
so
little
Christian
but
that
he
will
confess
,
I
may
lift
up
my
heart
and
praise
him
for
the
mercy
and
benefits
that
I
remember
,
and
am
put
in
mind
of
by
it
;
and
where
I
bow
my
soul
,
may
I
not
bow
my
body
?
The
Text
is
plain
enough
,
That
at
the
Name
of
Iesus
every
knee
should
bow
,
Phil.
ii
.
10.
Should
,
though
they
do
not
,
or
else
shall
when
they
will
not
;
and
where
they
would
not
,
when
they
come
among
those
that
are
under
the
earth
:
and
was
ever
more
need
to
do
it
than
in
an
age
where
't
is
doubted
whether
he
be
or
God
or
Saviour
?
where
it
is
question'd
so
often
,
whether
there
were
ever
such
a
Name
to
be
sav'd
by
,
and
we
not
rather
sav'd
every
one
in
his
own
?
Is
it
not
high
time
to
revive
this
honour
to
it
,
that
the
world
may
know
we
acknowledge
him
to
be
God
,
to
be
the
Lord
,
and
are
not
ashamed
to
confess
it
?
But
to
sift
the
matter
,
and
speak
home
,
Is
this
doing
any
other
,
than
only
one
particular
way
of
praising
,
glorifying
,
and
magnifying
of
the
Name
?
and
are
not
all
the
Scriptures
expressions
so
for
doing
that
,
and
for
declaring
it
?
and
is
this
any
more
?
How
ordinary
are
the
phrases
of
exalting
,
and
blessing
,
and
praising
,
and
sanctifying
of
his
Name
,
and
making
of
it
to
be
glorious
,
of
a
glory
due
to
his
Name
,
Psal.
xxix
.
2.
of
the
honour
of
his
Name
to
be
sung
forth
,
Psal
,
lxvi
.
2.
And
sure
the
Scripture
knows
how
to
speak
.
And
though
the
Name
of
Iesus
be
not
I
confess
directly
and
immediately
meant
in
those
places
,
but
the
Name
of
God
;
yet
thus
much
we
have
certain
thence
,
that
(
1.
)
the
honour
done
to
his
Name
,
be
it
by
words
or
any
expression
else
,
(
for
all
our
outward
expressions
have
the
same
ground
and
reason
)
are
duties
of
the
Text
:
And
that
(
2.
)
the
Name
of
Iesus
being
now
the
Name
of
God
,
it
can
be
no
superstition
to
do
the
same
to
that
.
Now
the
Jews
,
I
must
tell
you
,
never
mentioned
the
Name
of
God
without
an
adoration
,
and
a
Benedictus
;
when
ever
they
mentioned
it
,
they
bowed
themselves
,
and
added
always
,
Blessed
for
ever
,
or
blessed
for
evermore
,
as
you
have
St.
Paul
,
Rom.
i.
25.
2
Cor.
i.
3.
Ephes.
i.
3.
1
Pet.
i.
3.
2
Cor.
xi
.
21.
1
Tim.
vi
.
15.
nay
,
doing
no
less
to
the
Name
of
Christ
,
Rom.
ix
.
5.
mentioning
him
there
with
the
same
words
after
it
.
So
that
it
is
but
reasonable
to
suppose
the
Christians
should
do
as
much
to
the
Name
of
Iesus
,
thereby
to
possess
themselves
that
he
was
God
,
and
to
possess
others
against
those
rising
Heresies
that
were
then
starting
up
to
rob
him
of
the
honour
of
his
God-head
.
And
I
cannot
but
fear
that
such
as
obstinately
deny
this
worship
to
it
,
do
as
inwardly
grudge
at
that
Article
of
Faith
that
believes
him
to
be
God
;
and
are
little
better
in
their
hearts
than
old
Arians
,
or
new
Socinians
,
or
well
looking
towards
them
.
But
I
add
no
more
,
only
remember
you
,
that
we
daily
cry
out
in
the
Te
Deum
,
We
worship
thy
Name
ever
,
world
without
end
:
and
if
we
do
not
,
why
do
we
say
so
?
But
say
that
or
not
,
say
good
of
it
however
I
hope
we
will
;
and
as
David's
phrase
is
,
speak
good
of
his
Name
:
omnia
bona
dicere
,
say
all
the
good
,
speak
of
all
the
good
we
receive
by
it
.
Say
good
of
it
,
and
make
others
(
3.
)
say
good
of
it
;
not
give
others
occasion
to
speak
ill
of
it
,
to
blaspheme
that
holy
Name
by
which
we
are
called
;
not
blaspheme
it
our selves
,
neither
by
our
words
nor
by
our
actions
;
not
blaspheme
it
by
Oaths
and
Curses
,
not
blaspheme
it
by
our
evil
lives
,
not
use
it
irreverently
,
not
speak
of
it
slightly
,
not
cause
others
to
say
,
Lo
,
these
are
your
Christians
,
these
your
professors
to
worship
Iesus
,
men
that
cannot
so
much
as
speak
well
of
his
Name
,
which
they
pretend
to
be
saved
by
!
Carry
our selves
we
will
I
hope
as
men
that
have
a
portion
in
Jesus
,
a
share
in
salvation
.
Praise
his
Name
(
4.
)
and
give
thanks
to
it
;
that
sure
no
body
will
deny
him
,
praise
and
thanks
for
what
he
has
done
by
it
.
And
(
5.
)
love
his
Name
we
must
too
,
love
to
think
of
it
,
love
to
be
speaking
of
it
.
'T
is
reported
of
the
holy
Ignatius
,
that
the
Name
of
Iesus
was
so
frequently
in
his
mouth
,
that
it
was
even
found
written
in
his
heart
when
he
was
dead
,
found
written
there
in
golden
Characters
:
And
't
is
affirmed
by
good
Authors
.
Oh
that
this
sweet
Name
were
written
in
our
hearts
too
while
we
are
living
;
that
it
were
daily
meditated
upon
,
and
heartily
lov'd
by
us
as
it
should
.
We
would
then
(
6.
)
call
upon
it
oftner
than
we
do
,
be
ever
calling
on
it
.
We
have
a
promise
to
be
heard
for
whatever
we
ask
in
it
,
St.
Iohn
xiv
.
13
,
14.
And
we
have
an
authentick
example
,
Christs
first
Martyr
,
so
to
do
,
Acts
vii
.
59.
Be
we
not
afraid
then
of
the
tongues
of
foolish
men
,
but
open
we
the
morning
,
and
shut
in
the
evening
with
it
,
begin
and
end
our
days
with
it
in
our
months
.
Nay
lastly
,
begin
and
end
all
our
works
and
actions
with
it
,
do
all
in
the
name
of
the
Lord
Iesus
,
Col.
iii.
17.
whatsoever
we
do
in
word
or
deed
,
says
the
Apostle
there
:
we
can
neither
begin
nor
end
better
.
How
sweet
is
the
Name
of
Iesus
,
or
a
Saviour
,
at
the
on-set
of
our
work
,
to
save
and
keep
us
from
all
miscarriage
in
it
!
How
sweet
is
it
again
when
we
have
done
,
if
we
can
say
Iesus
again
,
that
we
have
sav'd
by
it
,
been
saved
in
it
,
and
shall
one
day
be
saved
through
it
;
that
Iesus
runs
through
all
with
us
!
So
then
remember
we
to
begin
and
end
all
in
Iesus
;
the
New
Testament
,
the
Covenant
of
our
Salvation
begins
and
ends
so
.
The
generation
of
Iesus
,
so
it
begins
;
and
come
Lord
Iesus
,
so
it
ends
.
May
we
all
end
so
too
,
and
when
we
are
going
hence
,
commend
our
spirits
,
with
St.
Stephen
,
into
his
hands
;
and
when
he
comes
,
may
he
receive
them
,
to
sing
Praises
and
Allelujahs
to
his
blessed
Name
,
amidst
the
Saints
and
Angels
,
in
his
glorious
Kingdom
for
ever
.
THE
FIRST
SERMON
ON
THE
EPIPHANY
.
St.
MAT.
ii
.
11.
And
when
they
were
come
into
the
house
,
they
saw
the
young
Child
with
Mary
his
Mother
,
and
fell
down
and
worshipped
him
;
and
when
they
had
opened
their
treasures
,
they
presented
unto
him
gifts
,
Gold
,
and
Frankincense
,
and
Myrrhe
.
A
Day
,
this
,
of
the
luckiest
Aspect
;
a
Text
,
this
,
of
the
happiest
success
that
ever
Travellers
met
with
:
Never
had
Journey
better
success
,
never
pains
more
happily
bestowed
,
than
in
the
Text
,
and
on
the
Day
.
Christ
,
the
end
of
all
our
travel
,
the
full
reward
of
all
our
pains
,
was
here
this
Day
found
by
the
Wise
men
after
a
twelve
days
Journey
.
And
what
wise
man
would
not
think
himself
well
paid
for
all
his
labour
,
were
it
not
so
many
days
,
but
years
;
not
so
many
years
,
but
ages
;
so
that
after
all
he
might
bless
his
eyes
with
this
happy
sight
?
Well
may
these
fortunate
Travellers
in
thankfulness
fall
down
and
worship
,
and
offer
presents
.
Wise
men
could
do
no
other
:
and
we
,
if
we
be
wise
,
will
do
no
less
.
For
ordinary
and
common
blessings
we
bend
our
knees
,
and
present
our
offerings
to
the
Father
of
our
Lord
Iesus
Christ
;
but
for
the
Lord
Iesus
Christ
himself
,
't
is
not
bending
,
but
falling
down
;
not
offering
of
all
praises
only
,
but
praises
and
offerings
of
all
,
our selves
,
and
all
we
have
,
which
can
any
way
look
like
a
thankfulness
correspondent
to
so
great
a
benefit
.
This
is
a
mercy
not
to
be
forgotten
,
this
Day
,
especially
so
falling
out
,
affordeth
us
by
its
double
holiness
,
as
our
Lords
Day
,
and
our
Lord
Epiphany
,
an
invincible
occasion
to
remember
and
praise
him
in
it
.
Double
holiness
said
I
?
trebble
I
may
say
,
and
more
.
Three
Epiphanies
the
Church
reckons
upon
this
Day
▪
Christ
,
three
sundry
and
divers
ways
manifested
to
the
world
.
(
1.
)
The
first
to
the
Wise
men
,
Strangers
,
and
Gentiles
,
by
a
Star
.
(
2.
)
The
second
to
the
Iews
by
a
voice
from
Heaven
;
and
the
Holy
Ghost
descending
thence
in
form
of
a
Dove
upon
him
at
his
Baptism
.
(
3.
)
The
third
to
his
own
Country-men
of
Galilee
,
at
the
Marriage
at
Cana
,
by
his
first
Miracle
.
All
three
commemorated
upon
this
Day
;
the
first
in
the
Gospel
,
the
other
two
in
the
two
second
Lessons
for
the
Day
.
Of
these
we
have
pitched
upon
the
first
,
as
most
concerning
us
,
who
once
were
Gentiles
as
well
as
they
,
who
this
Day
,
by
the
conduct
of
a
Star
,
were
brought
into
the
house
,
and
into
the
presence
of
their
new-born
King
and
Saviour
.
We
then
,
as
men
concerned
in
these
first
fore-runners
of
our
Faith
,
the
first
fruits
of
us
sinners
of
the
Gentiles
,
are
to
take
notice
of
their
good
behaviour
,
as
well
as
their
good
fortune
;
as
well
how
they
carried
themselves
to
Christ
when
they
had
found
him
,
as
how
they
found
him
;
as
well
how
they
carried
themselves
towards
Christ
,
as
how
they
were
brought
to
him
.
Four
points
we
have
of
it
:
They
came
,
They
saw
,
They
worshipped
,
They
offered
.
This
is
the
sum
of
this
Days
solemnity
,
of
the
Wise
mens
Religion
,
and
should
be
of
ours
.
Such
service
was
done
then
,
such
service
is
due
still
to
Christ
the
Saviour
.
So
four
parts
we
have
of
the
Text.
-
1.
The
Wise
mens
coming
,
And
when
they
were
come
into
the
house
.
-
2.
Their
seeing
,
They
saw
the
Child
with
Mary
his
Mother
.
-
3.
Their
worship
,
They
fell
down
and
worshipped
.
-
4.
Their
offering
,
When
they
had
opened
their
treasures
,
they
presented
to
him
gifts
,
Gold
,
and
Frankincense
,
and
Myrrhe
.
Their
coming
,
their
seeing
,
their
worshiping
,
their
offering
,
are
the
parts
of
the
Text
,
and
shall
be
of
my
comment
and
discourse
.
I
enter
first
upon
their
Intrantes
,
and
When
they
were
come
into
the
house
.
Their
coming
,
that
first
;
where
we
are
to
consider
:
(
1.
)
The
parties
,
who
.
(
2.
)
Their
coming
,
what
.
(
3.
)
Their
place
,
whither
.
Who
they
were
,
the
first
verse
expresses
,
Wise
men
from
the
East
.
Wise
men
,
and
come
so
far
to
see
a
Child
in
his
Mothers
arms
!
certainly
either
the
Child
is
some
extraordinary
great
personage
,
whose
birth
also
much
concerns
them
,
or
they
have
lost
their
wits
,
to
take
so
long
and
troublesom
a
Journey
to
so
little
purpose
.
A
great
personage
indeed
,
and
this
the
wisest
act
that
ever
yet
they
did
in
all
their
lives
.
The
King
of
the
Iews
they
stile
him
,
the
Messiah
they
meant
;
one
indeed
that
should
be
born
King
of
the
Iews
,
but
should
be
made
King
of
the
Gentiles
too
.
In
him
shall
the
Gentiles
trust
,
saith
the
Prophet
;
rule
over
them
as
well
as
those
he
should
,
protect
and
save
them
too
from
their
enemies
,
out
of
the
hands
of
all
that
hate
them
.
And
to
get
interest
in
him
betimes
,
to
get
to
be
among
the
first
of
those
that
submit
to
him
,
and
bring
him
presents
,
was
the
wisest
piece
of
all
the
wisdom
of
either
East
or
West
.
Wise
men
the
Scripture
calls
them
,
Wise
men
this
act
proves
them
,
had
they
never
done
any
thing
wise
before
;
and
Wise
men
they
shall
ever
be
in
holy
Language
(
whatsoever
the
world
esteem
or
style
them
)
who
at
any
time
think
no
pains
or
cost
too
much
to
come
to
Christ
,
to
come
and
worship
him
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Greek
names
them
.
A
word
which
latter
ages
have
always
,
or
most
commonly
taken
in
the
worser
sense
,
for
men
addicted
to
unlawful
Arts
,
as
we
sometimes
in
our
own
tongue
also
call
such
Wise
men
,
whom
we
deem
little
better
than
Wizards
.
The
word
had
not
that
acception
from
the
first
,
't
was
time
,
and
some
mens
ill
practices
that
corrupted
it
;
but
be
it
what
it
will
,
this
we
may
learn
by
it
,
that
(
1.
)
God
,
qui
suaviter
disponit
omnia
,
the
sweet
disposer
of
all
things
,
does
often
draw
a
testimony
to
his
truth
,
even
from
the
mouth
of
falshood
,
makes
even
the
Devils
to
confess
it
.
That
(
2.
)
he
sometimes
calls
men
to
himself
by
the
violence
of
their
own
principles
,
be
they
true
or
false
;
makes
some
Star
or
other
sometimes
guide
those
great
doaters
on
Astrology
beyond
what
is
right
;
as
here
,
to
Christs
Cradle
;
so
at
other
times
to
his
Chair
,
to
learn
of
him
,
and
become
Disciples
:
makes
them
sometimes
burn
their
Books
to
study
his
:
Makes
the
Heretick
sometimes
to
confute
himself
by
his
own
wandring
principles
into
the
truth
again
;
makes
the
perverse
and
obstinate
man
weary
himself
at
last
into
.
Christian
meekness
and
moderation
,
by
the
wearisomness
of
his
own
perverseness
.
Thus
the
wisest
may
be
caught
in
his
own
net
e're
he
is
aware
(
if
God
please
to
do
him
so
much
good
)
and
wound
into
a
truth
or
a
piece
of
piety
,
which
he
so
much
struggled
to
avoid
.
Nay
(
3.
)
by
these
Wise
mens
coming
,
such
kind
of
wise-men
from
the
East
,
you
may
see
there
is
no
sin
so
enormous
,
of
so
orient
a
dye
;
no
practice
or
trade
of
it
so
strong
,
though
taken
up
at
the
East
,
or
Sun-rise
of
our
days
,
which
Grace
cannot
overcome
;
no
sinner
so
great
from
the
East
to
the
West
,
but
the
Grace
of
Christ
can
either
draw
,
or
win
,
or
catch
,
or
force
to
him
.
Antiquity
delivers
these
Wise
men
for
Kings
,
or
some
great
personages
to
us
.
Magi
both
in
Persia
and
Arabia
was
a
name
of
honour
,
and
the
men
Princes
at
the
least
.
So
that
,
as
before
we
told
you
,
sinners
,
great
sinners
,
might
by
their
example
come
to
Christ
;
God
often
brought
them
:
So
we
now
must
tell
you
,
that
persons
of
honour
,
the
greatest
persons
must
not
think
much
of
a
little
pains
,
or
a
few
days
Journey
upon
Christs
errand
,
or
to
do
him
service
,
nay
,
but
to
pay
their
worship
to
him
.
He
that
shall
consider
our
days
,
and
our
addresses
now
to
God
and
his
Son
Christ
,
and
compare
them
with
what
these
Wise
men
did
here
,
will
say
,
we
are
the
Heathen
,
these
the
Christians
;
we
,
meer
Arabians
,
strangers
from
the
Covenant
of
Grace
,
men
born
and
bred
in
the
Wilderness
of
Arabia
,
where
there
is
nothing
but
perpetual
drought
,
no
heavenly
shower
of
grace
ever
comes
:
these
only
Believers
.
We
the
great
persons
that
Christ
himself
must
wait
upon
,
if
he
will
be
seen
;
these
the
humble
servants
that
will
undertake
any
thing
to
see
him
.
And
here
it
seems
(
if
we
now
secondly
examine
their
coming
)
they
thought
much
of
no
pains
or
care
to
find
him
out
.
They
came
into
the
house
.
Many
a
weary
step
had
they
trod
,
many
a
fruitless
question
had
they
askt
,
many
an
unprofitable
search
had
they
made
to
find
him
;
and
behold
yet
they
will
not
give
over
.
Twelve
days
it
had
cost
them
to
come
to
Ierusalem
,
through
the
Arabian
Desarts
,
over
the
Arabian
Mountains
,
both
Arabia
Deserta
&
Petraea
;
the
difficulty
of
the
way
,
through
Sands
,
and
Rocks
;
the
danger
of
the
passages
,
being
infamous
for
Robbers
,
the
cold
and
hardness
of
a
deep
Winter
season
,
the
hazzard
and
inconvenience
of
so
long
,
so
hard
,
so
unseasonable
,
so
dangerous
,
and
I
may
say
so
uncertain
a
Journey
,
could
no
whit
deter
them
from
their
purpose
:
to
Ierusalem
they
will
through
all
these
difficulties
.
But
after
all
this
pains
,
to
lose
the
Star
that
guided
them
,
to
hear
nothing
at
Ierusalem
of
him
they
sought
,
to
be
left
after
all
this
at
a
loss
in
that
very
place
they
only
could
expect
to
find
him
,
and
hear
nothing
there
but
a
piece
of
an
obscure
Prophesie
without
date
or
time
,
to
be
left
now
to
a
meer
wild-goose
search
,
or
a
new
Knight-errantry
,
and
yet
still
to
continue
in
their
search
,
is
an
extream
high
piece
both
of
Faith
and
Love
,
that
considers
no
difficulties
,
that
thinks
much
of
no
pains
,
that
,
maugre
all
,
will
set
afresh
upon
the
pursuit
,
that
will
be
overcome
with
nothing
,
is
resolved
,
come
what
will
,
to
find
what
they
believe
and
desire
;
such
a
piece
of
faith
and
love
that
we
later
Christians
cannot
Parallel
.
How
would
a
Winter
journey
scare
us
from
our
faith
?
A
cold
or
rainy
morning
will
do
it
;
a
little
snow
,
or
wind
,
or
rain
,
or
cold
will
easily
keep
us
from
coming
to
the
house
where
Iesus
is
,
from
coming
out
to
worship
him
.
How
would
so
long
a
voyage
make
us
faint
to
hear
of
it
?
How
would
the
least
danger
turn
us
back
from
the
House
of
God
?
Alas
!
should
it
have
been
our
cases
,
which
was
theirs
here
,
if
we
could
not
presently
have
found
him
at
Hierusalem
,
the
Royal
City
,
or
had
we
lost
the
Star
that
led
us
,
how
had
we
sate
down
in
sorrow
,
or
returned
in
despair
?
We
would
have
thus
reasoned
with
our selves
.
Alas
!
we
are
come
hither
,
and
have
lost
our
labour
:
Certainly
,
had
this
King
been
born
,
it
would
have
been
in
the
Royal
City
,
or
there
certainly
the
news
had
been
;
but
there
we
hear
of
no
such
matter
,
there
neither
any
believes
,
or
regards
,
or
thinks
of
such
a
birth
:
What
then
do
we
do
here
enquiring
,
seeing
his
own
people
so
much
neglect
it
?
Surely
the
Star
that
led
us
hither
was
but
a
false
fire
of
fancy
,
and
we
are
quite
misled
:
Nay
,
and
it
appears
no
more
,
so
that
if
we
would
still
go
on
our
wandrings
,
we
know
not
whither
,
we
had
best
return
.
Thus
should
we
have
reasoned
our selves
from
Christ
,
fainted
,
and
given
over
quite
.
'T
is
the
fashion
with
us
thus
to
reason
our selves
out
of
our
Devotion
and
Religion
.
'T
is
the
fashion
too
,
to
object
any
thing
to
save
our
pains
in
Christs
business
.
Others
Customs
,
or
others
Negligences
,
or
others
Ignorance
,
are
sufficient
excuses
to
authorize
ours
:
and
if
perchance
we
want
a
guide
(
though
every
man
now
thinks
himself
sufficient
to
guide
and
direct
himself
in
all
Points
of
his
Religion
,
yet
even
this
he
cares
not
for
,
this
he
refuses
and
rejects
)
shall
yet
serve
him
for
an
excuse
for
his
negligence
and
irreligion
:
nay
,
God
himself
shall
sometimes
bear
the
blame
,
his
taking
away
,
or
else
not
giving
us
a
Star
and
light
to
guide
and
lead
us
;
his
not
giving
us
sufficient
grace
,
shall
be
pretended
the
cause
why
we
come
not
to
him
.
When
,
did
not
our
own
coldness
more
chill
our
joynts
than
the
cold
of
Winter
;
were
we
not
afraid
of
every
puff
of
wind
when
we
are
called
to
do
any
good
;
did
not
the
fear
of
I
know
not
what
,
only
fancied
and
imagined
dangers
,
make
us
cowards
in
our
Religion
;
did
we
not
fondly
reason
our selves
out
of
our
patient
expectance
of
Christ
;
did
we
not
guide
our selves
more
by
the
Fashions
,
Customs
,
and
Ignorances
of
others
,
than
by
the
constancy
of
that
which
is
only
just
and
good
;
did
we
not
forsake
our
guides
,
while
we
prefer
our
own
carnal
reasons
,
interests
,
and
respects
,
and
lose
the
Star
,
the
Guide
that
heaven
had
sent
us
to
conduct
us
,
by
going
to
Hierusalem
,
by
addicting
our selves
to
the
vanity
and
fashion
of
Court
and
City
,
by
asking
counsel
of
Herod
,
of
Scribes
and
Pharisees
,
meer
Politicians
and
Pretenders
of
Piety
and
Religion
,
or
Iewish
Priests
,
men
addicted
wholly
to
their
own
way
,
to
Iudaizing
observations
,
I●daizing
Sa●batizing
Christians
;
were
it
not
for
these
our
doings
and
compliances
with
flesh
and
bloud
,
the
Star
would
not
fail
to
guide
us
,
Gods
grace
would
shine
unto
us
,
the
day
star
would
arise
in
all
our
hearts
,
and
conduct
us
happily
and
safely
too
into
the
house
where
we
should
truly
find
Christ
.
The
truth
is
,
if
our
coming
to
Christ
,
if
our
Religion
may
cost
us
nothing
,
nor
pains
,
nor
cost
,
nor
cold
,
nor
heat
,
nor
labour
,
nor
time
,
nor
hurt
,
nor
hazard
,
nor
enquiry
,
nor
search
,
then
it
may
be
we
will
be
content
to
give
Christ
a
visit
,
and
entertain
his
Faith
and
Worship
,
but
not
else
;
if
it
may
not
be
had
,
nor
Christ
come
to
without
so
much
ado
,
let
him
go
,
let
all
go
;
so
we
may
sit
at
ease
and
quiet
in
our
warm
nests
,
come
of
Christs
Worship
,
and
of
his
house
what
will
.
Yet
thither
it
is
(
3.
)
to
his
house
that
these
Wisemen
make
with
all
their
eagerness
.
Many
stately
Buildings
,
and
Royal
Palaces
,
no
doubt
,
they
had
seen
by
the
way
,
fitter
far
for
a
King
to
be
born
in
than
the
Inn
they
found
him
in
;
but
at
these
they
stay
not
;
they
and
their
Star
rest
not
any
where
but
at
this
house
;
here
indeed
they
may
,
both
heaven
and
earth
,
set
up
their
rest
;
this
house
truly
the
house
of
God
,
which
now
contained
the
God
of
heaven
and
earth
.
To
teach
us
that
we
are
not
to
look
to
outward
appearances
,
nor
judge
always
according
to
sight
.
Christ
may
lie
in
the
poorest
Cottage
,
in
the
meanest
Inn
,
as
soon
as
in
the
highest
Palace
:
Nay
,
in
the
low
humble
soul
,
in
the
Beggars
soul
as
well
as
in
the
Kings
,
whose
bodily
presence
,
as
St.
Paul
speaks
,
is
weak
,
and
whose
speech
contemptible
,
you
shall
sooner
find
him
,
than
under
the
gilded
roofs
of
a
vain-glorious
vertue
,
on
a
self-conceited
and
boasted
Religion
and
Piety
.
Indeed
where
ever
the
Star
stands
,
whatever
house
the
heavenly
light
encompasses
,
there
must
we
alight
and
enter
;
we
must
not
think
much
of
the
meanest
dwelling
that
heaven
points
out
,
of
the
poorest
condition
that
God
designs
us
to
.
That
house
is
glorious
enough
that
Christ
is
in
;
that
habitation
and
condition
happiest
,
how
poorly
soever
it
appear
,
which
the
finger
of
God
directs
us
to
,
and
the
light
of
his
countenance
shines
on
and
encompasses
.
O
my
soul
!
enter
there
always
,
O
my
soul
,
where
God
points
out
unto
thee
,
where
the
heavenly
light
shines
over
thee
,
however
earth
look
on
thee
:
Thou
shalt
find
more
contentment
in
a
Stable
,
amongst
beasts
,
in
the
meanest
imployment
,
than
in
the
highest
Offices
of
state
and
honour
;
in
an
Inn
amongst
strangers
,
than
with
thy
brethren
and
kinsfolk
at
home
;
in
a
thatcht
Hovel
,
in
the
poorest
,
hardest
lodging
,
meanest
dwelling
,
and
lowest
condition
,
than
in
the
fairest
house
,
the
sweetest
seats
,
the
softest
bed
,
the
most
plentiful
estate
,
if
God
by
his
special
finger
,
or
Star
of
providence
guides
thee
to
it
out
of
his
secret
wisdom
,
and
Christ
be
with
thee
in
it
.
I
do
not
wonder
Interpreters
make
this
house
the
Church
of
God
;
It
is
the
Gate
and
Court
of
Heaven
now
Christ
is
here
;
Angels
sing
round
about
it
,
all
Holiness
is
in
it
,
now
Christ
is
in
it
;
Here
all
the
Creatures
,
reasonable
and
unreasonable
,
come
to
pay
their
homage
to
their
Creator
;
hither
they
come
,
even
from
the
ends
of
the
earth
,
to
their
devotions
;
a
house
of
Prayer
it
is
for
all
people
,
Gentiles
and
all
;
hither
they
come
to
worship
,
hither
they
come
to
pay
their
Offerings
and
their
Vows
;
here
's
the
Shrine
and
Altar
,
the
glorious
Virgins
Lap
,
where
the
Saviour
of
the
World
is
laid
to
be
adored
and
worship'd
;
here
stands
the
Star
for
tapers
to
give
it
light
;
and
here
the
Wisemen
this
Day
become
the
Priests
,
worship
and
offer
,
present
prayers
and
praises
for
themselves
,
and
the
whole
world
besides
,
all
people
of
the
world
,
high
and
low
,
learned
and
ignorant
represented
by
them
.
This
House
then
is
a
place
well
worth
the
coming
to
;
here
might
the
Wisemen
well
end
all
their
Journeys
,
sit
down
,
and
rest
where
the
eternal
Wisdom
keeps
its
residence
;
here
may
the
greatest
Potentates
not
disdain
to
stoop
and
enter
,
where
the
King
of
Kings
and
Lord
of
Lords
vouchsafes
to
make
his
Lodging
.
Here
only
in
this
blessed
Inn
,
where
Christ
is
lodged
,
can
the
soul
truly
rest
;
no
Wisdom
but
what
is
here
,
no
Greatness
but
what
is
his
,
no
house
but
what
is
sanctified
by
his
presence
,
no
bed
but
where
his
right
hand
becomes
our
Pillow
,
and
his
left
our
covering
,
can
satisfie
the
wearied
soul
,
or
give
so
much
as
one
wink
of
rest
,
or
quiet
,
or
contentment
to
it
.
Well
may
the
Wisemen
pass
by
all
other
houses
tocome
to
this
;
slight
all
the
magnificent
Palaces
in
the
earth
,
to
take
up
a
lodging
in
this
Inn
;
leave
all
other
sights
for
this
blessed
sight
,
and
count
nothing
worth
the
seeing
till
they
see
him
,
nothing
but
him
.
Wise
men
will
do
so
still
,
esteem
Gods
House
,
how
mean
soever
it
appear
,
above
all
houses
;
his
sight
above
all
that
can
be
seen
,
count
all
things
dross
and
dung
so
they
may
gain
Christ
,
one
glance
of
him
,
one
beam
of
his
glorious
brightness
.
Any
place
shall
be
worth
being
in
where
he
is
;
no
journey
tedious
,
that
at
last
brings
to
him
;
no
way
troublesome
,
that
leads
to
him
;
Rocks
and
Mountains
easier
than
flowry
plains
and
Meadows
;
Sands
and
Desarts
pleasanter
than
the
Spicie
Gardens
of
the
East
,
and
the
Hesperian
Orchards
;
Ice
,
and
Snows
,
and
rain
,
and
hail
,
and
stormy
weather
,
the
greatest
hardships
that
all
these
lower
Regions
can
pour
upon
us
,
more
delightful
than
continual
Summers
,
and
perpetual
Springs
,
than
uninterrupted
sun-shines
and
gawdy
days
,
if
by
those
endurances
we
may
at
length
arrive
at
the
feet
of
Christ
.
All
the
injuries
and
inconveniences
that
can
befall
us
here
,
are
not
worth
the
naming
so
they
bring
us
to
our
Saviour
.
O
my
God
,
let
me
loose
all
so
I
may
find
him
,
let
me
want
any
thing
so
I
want
not
him
,
let
me
have
nothing
so
I
may
have
him
.
He
is
the
only
thing
the
Wise
men
sought
,
and
he
it
is
that
thus
seeking
they
found
,
and
saw
at
last
,
And
when
they
were
come
into
the
house
,
they
found
the
young
Child
with
Mary
his
Mother
.
And
he
was
a
thing
worth
finding
.
And
found
he
would
be
,
because
they
sought
him
;
will
be
so
of
us
,
if
we
seek
him
diligently
,
carefully
,
and
constantly
as
they
did
here
:
For
the
words
here
may
as
well
carry
the
title
of
a
reward
for
their
pains
,
as
of
a
posture
of
their
faith
.
Some
ancient
Copies
(
which
the
Latine
follows
)
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
invenerunt
,
they
found
the
Child
;
and
thus
it
seems
to
speak
their
success
,
and
the
recompence
of
their
labour
in
the
search
.
Others
,
they
say
,
as
ancient
read
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
viderunt
,
they
saw
the
Child
,
which
our
English
follows
;
and
though
there
be
no
great
difference
,
or
matter
of
distinction
,
yet
being
authorized
by
our
Church
,
we
are
willing
to
make
use
of
,
as
being
of
a
larger
capacity
,
as
well
somewhat
expressing
the
Wise
mens
carriage
as
their
success
.
For
we
intend
to
handle
both
.
1.
As
it
presents
to
us
their
success
.
A
success
sufficient
to
encourage
us
all
to
turn
perpetual
travellers
to
find
Christ
in
the
flesh
.
Christ
a
Child
,
to
find
him
as
soon
almost
as
he
can
be
found
,
a
young
Child
,
not
yet
full
a
fortnight
old
;
to
find
him
with
his
Mother
too
,
Christ
and
the
devout
soul
together
,
Christ
and
the
soul
united
;
to
find
him
and
Mary
together
,
Christ
exalted
in
our
hearts
,
(
for
so
Mary
signifies
exalted
)
his
Kingdom
and
Power
set
up
and
exalted
in
our
hearts
;
to
find
all
this
,
all
this
for
one
poor
journey
,
for
the
pains
and
labour
of
so
small
a
number
of
days
and
hours
,
is
a
success
than
which
no
journey
,
no
undertaking
can
have
better
:
yet
all
these
are
here
.
1.
They
found
,
first
,
an
incarnate
God
,
their
Saviour
in
the
flesh
,
a
sight
that
the
very
Angels
desire
to
look
into
,
Bow
down
to
look
into
,
says
St.
Peter
,
1
Pet.
i.
12.
A
sight
which
all
the
Patriarchs
and
Prophets
still
desired
to
see
,
but
could
not
:
A
sight
which
made
the
very
Angels
leave
their
heaven
to
come
down
and
see
,
and
seeing
,
sing
for
joy
;
A
sight
which
made
the
Stars
rejoyce
in
their
courses
,
and
wait
upon
poor
mortals
steps
that
they
might
be
admitted
to
behold
it
.
For
indeed
,
what
wonder
ever
saw
they
like
it
?
He
that
spans
the
Heavens
become
a
span
breadth
himself
.
The
eternal
word
without
a
word
to
say
,
the
infinite
wisdom
become
childishness
,
the
incomprehensible
greatness
wrapt
up
in
swadling-bands
.
He
that
fills
heaven
and
earth
,
not
big
enough
to
fill
a
Virgins
arms
.
He
that
opens
his
hand
and
fills
all
things
living
with
his
plenteousness
,
sucking
himself
a
little
milk
out
of
his
Mothers
Breasts
to
live
by
;
He
poor
himself
who
makes
all
rich
:
God
a
man
!
Eternity
a
child
!
who
would
not
travel
the
world
over
to
see
this
miracle
,
and
think
his
time
and
pains
never
spent
so
well
as
then
?
2.
But
secondly
,
to
have
the
first
sight
almost
as
it
were
of
so
happy
a
wonder
,
adds
something
to
the
glory
of
the
success
,
to
be
admitted
among
the
first
into
Christs
presence
,
to
be
so
honour'd
as
to
be
of
the
number
of
his
first
attendants
,
to
be
with
him
whilst
he
is
yet
a
child
,
to
wait
upon
this
new-born
King
,
and
have
relation
to
him
from
his
Cradle
,
to
meet
with
him
so
young
,
so
tender
,
so
pliable
,
so
easie
to
be
approach'd
and
dealt
with
,
is
a
success
of
so
much
honour
and
obligement
,
that
we
may
expect
any
thing
from
his
hands
,
being
of
his
first
followers
and
servants
in
so
tender
a
condition
towards
us
.
3.
Thus
far
the
Journey
seems
sufficiently
successful
;
yet
not
only
to
find
a
Saviour
in
the
flesh
,
so
near
allied
unto
us
,
and
so
soon
almost
as
he
is
so
made
to
us
,
but
also
thirdly
to
find
him
in
his
Mothers
arms
,
fast
claspt
within
our
souls
(
for
every
faithful
soul
is
Christs
Mother
,
as
well
as
blessed
Mary
,
conceives
,
and
brings
him
forth
,
and
nourishes
him
,
as
well
as
she
,
the
soul
spiritually
,
as
she
naturally
)
to
find
,
I
say
,
Christ
thus
conceived
and
brought
forth
in
our
own
souls
,
this
Child
in
our
own
arms
too
,
Christ
with
us
,
is
that
indeed
which
makes
this
finding
worth
the
finding
,
this
sight
worth
seeing
.
Should
we
only
know
Christ
after
the
flesh
,
though
amongst
the
first
that
knew
him
;
had
we
no
more
than
an
outward
sight
,
did
we
not
see
him
with
his
Mother
in
a
mysterious
sense
,
in
the
soul
and
spirit
,
born
in
our
souls
,
they
also
made
his
Mothers
(
as
all
that
believe
and
do
Gods
will
,
he
himself
calls
so
,
St.
Mark
iii.
34
,
35.
)
unless
we
thus
see
him
,
our
success
will
be
but
lame
and
poor
,
no
better
than
those
Iews
that
saw
and
perished
.
4.
Yet
the
success
here
is
one
degree
beyond
it
,
They
saw
the
young
Child
and
Mary
his
Mother
.
Mary
signifies
exalted
,
to
see
him
with
his
Mother
Mary
,
as
to
see
his
exalted
Mother
,
the
soul
exalted
by
his
presence
,
his
Power
and
Kingdom
exalted
in
it
,
to
see
this
King
in
his
Kingdom
,
to
see
Christ
reigning
and
ruling
in
us
,
this
new-born
King
triumphing
in
our
souls
,
our
understandings
,
wills
,
affections
,
and
all
our
faculties
subjected
to
him
:
and
this
is
a
good
sight
where
e're
we
see
it
.
This
is
then
the
sum
of
the
success
we
shall
find
of
our
travel
after
him
.
(
1.
)
The
perfect
sight
:
And
(
2.
)
the
easie
knowledge
of
him
:
(
3.
)
Our
union
with
him
:
(
4.
)
Our
exaltation
by
him
.
He
will
reveal
himself
to
them
that
seek
him
,
discover
himself
betimes
to
them
that
carefully
search
for
him
,
unite
himself
and
be
with
them
that
follow
after
him
,
and
set
up
his
throne
and
excellency
in
them
that
find
him
.
2.
Indeed
this
,
now
secondly
,
is
worth
the
seeing
,
worthy
the
beholding
.
They
saw
it
(
1.
)
they
saw
it
and
admired
it
:
their
seeing
him
,
it
was
the
Lords
doing
,
and
could
not
but
be
admirable
in
their
eyes
.
They
could
not
certainly
but
admire
and
wonder
to
see
the
Star
had
pointed
out
the
Child
,
so
poor
a
Child
;
a
King
in
rags
:
so
glorious
a
Child
,
so
blessed
a
Mother
in
so
poor
a
plight
.
Saw
it
and
fell
down
(
say
the
next
words
)
fell
down
in
amazement
and
astonishment
it
may
be
,
as
well
as
any
way
else
,
to
see
so
great
a
mercy
,
so
strange
a
sight
.
2.
Yet
saw
it
,
secondly
,
and
believed
:
saw
by
the
eye
of
faith
,
as
much
as
by
the
eye
of
sense
;
believed
presently
it
was
the
Child
they
sought
,
and
therefore
fell
down
and
worshipped
;
which
certainly
they
would
not
have
done
,
had
they
not
believed
.
Indeed
the
strange
guide
that
conducted
them
,
the
resolution
for
the
place
at
least
(
Bethlehem
by
name
)
which
they
met
with
at
Ierusalem
,
the
new
return
of
their
lost
starry
Leader
as
soon
as
they
were
got
out
of
Ierusalem
,
the
very
standing
and
fixing
of
it self
(
which
all
the
while
before
was
in
perpetual
motion
)
over
this
very
place
where
they
found
this
Child
,
might
sufficiently
assure
them
that
it
was
his
Star
,
that
he
was
the
Lord
whom
this
Star
attended
:
so
that
they
might
not
only
believe
out
of
credulity
,
or
an
impatient
desire
to
be
at
their
journeys
end
,
or
at
home
again
;
but
out
of
prudence
,
as
it
became
wise
men
,
who
lay
all
together
e're
they
fix
their
Faith
.
Saw
and
believed
,
that
's
the
second
.
3.
Saw
it
and
were
glad
too
;
that
's
a
third
adjunct
of
seeing
such
a
sight
.
If
the
seeing
of
the
Star
again
,
in
the
former
verse
,
made
them
to
rejoyce
with
exceeding
great
joy
,
which
could
only
confirm
their
hope
to
find
him
,
how
exceedingly
exceeding
great
joy
,
gaudio
valde
,
valde
magno
,
must
it
needs
be
they
rejoyced
with
when
they
found
him
?
4.
Saw
and
worshipped
,
that
should
be
a
fourth
;
but
it
is
the
third
and
next
part
of
the
Text
,
which
the
time
and
season
now
forbids
me
to
look
into
.
Only
this
to
recapitulate
the
rest
and
apply
it
home
.
1.
Behold
we
,
first
,
and
admire
this
sight
,
the
mercy
and
goodness
of
our
Saviour
,
thus
for
us
to
become
a
Child
,
to
take
upon
him
the
infirmities
and
inconveniences
of
our
nature
,
even
from
its
first
weaknesses
;
to
make
himself
so
accessible
to
us
,
so
easie
to
be
approacht
,
to
vouchsafe
to
be
daily
conceived
again
,
and
born
in
our
souls
and
spirits
;
to
take
upon
him
besides
the
rule
and
guidance
over
us
;
to
set
up
his
throne
in
so
poor
a
place
as
our
unworthy
souls
,
amidst
so
much
frailness
and
unpreparedness
,
souls
more
filthy
and
stinking
when
he
first
comes
to
them
,
than
the
very
Stable
he
was
born
in
,
amidst
the
dung
and
ordure
of
the
Beasts
.
Behold
,
and
see
if
there
were
ever
goodness
like
this
goodness
,
see
and
admire
it
.
2.
See
,
secondly
,
and
believe
it
too
.
The
most
incredulous
among
the
Apostles
,
St.
Thomas
,
when
he
once
saw
,
he
soon
believed
.
See
but
how
the
Star
moves
and
fixes
,
and
even
points
us
to
him
;
how
readily
the
Wise
men
entertain
the
sight
,
and
fall
down
and
worship
:
see
how
all
the
Prophesies
concur
and
meet
in
this
young
Child
,
see
how
the
world
is
overspread
with
this
Faith
,
and
has
so
many
hundred
years
continued
it
,
notwithstanding
so
many
persecutions
,
and
I
shall
not
need
to
perswade
you
to
play
the
Wise
men
too
,
and
upon
so
many
testimonies
and
evidences
believe
the
same
.
3.
Yet
I
exhort
you
(
3.
)
to
see
it
and
be
glad
.
Heaven
rejoyced
at
it
,
and
the
Earth
was
glad
.
Angels
sung
proper
Anthems
for
it
.
The
Shepherds
joyfully
tell
it
out
,
The
Wise
men
here
scarce
know
how
to
carry
themselves
for
joy
,
open
all
their
treasures
,
and
fling
about
their
gifts
to
express
their
gladness
;
only
Herod
and
the
Iews
,
Herodian
Iews
,
Hierusalem
Iews
,
men
addicted
wholly
to
the
pomps
,
and
pride
,
and
vanity
of
the
City
,
are
troubled
at
the
birth
of
so
humble
a
Saviour
.
It
is
a
Day
of
rejoycing
,
this
.
'T
is
the
Lords
Day
,
the
day
which
the
Lord
hath
made
,
let
us
rejoyce
(
says
the
Psalmist
)
and
be
glad
in
it
.
'T
is
the
Day
of
shewing
himself
to
us
Gentiles
who
sate
in
darkness
,
and
the
shadow
of
death
.
'T
is
fit
therefore
we
should
be
glad
for
so
great
a
blessing
.
'T
is
the
Day
he
was
Baptized
in
,
and
that
ever
useth
to
be
among
us
a
joyful
day
;
great
joy
and
feasting
at
it
.
It
is
a
Marriage
Day
,
the
Day
he
wrought
his
first
Miracle
upon
,
when
he
turned
Water
into
Wine
,
on
purpose
to
make
us
merry
;
the
water
of
tears
,
into
the
wine
of
joy
.
So
many
blessings
together
,
so
many
good
tidings
in
one
day
,
so
many
glorious
things
,
so
bright
a
Star
,
so
glorious
a
Child
,
so
blessed
a
Mother
,
so
miraculous
a
Baptism
,
so
chearful
a
Miracle
,
so
triumphant
a
Resurrection
;
all
together
on
one
day
,
must
not
,
cannot
be
found
out
,
cannot
be
seen
of
Christians
so
much
concerned
in
them
all
,
without
perpetual
Songs
of
gladness
and
rejoycing
.
I
should
leave
you
here
,
but
that
we
must
needs
yet
see
a
little
,
one
step
farther
.
See
and
learn
:
Is
Christ
our
Saviour
here
a
Child
?
see
then
that
we
become
like
little
children
,
in
humility
,
and
innocence
;
we
shall
not
see
Heaven
,
nor
him
in
it
else
(
he
tells
us
)
S.
Mat.
xviii
.
3.
Is
he
so
little
?
let
not
us
then
think
much
to
be
accounted
so
,
to
be
made
so
.
Is
he
content
to
lie
in
his
Mothers
lap
?
let
not
us
grudge
then
if
we
have
no
where
else
to
lie
than
upon
our
Mother
earth
.
Is
he
content
to
partake
our
weaknesses
?
let
not
us
then
be
impatient
when
we
fall
into
sicknesses
and
infirmities
.
Is
he
a
Child
to
be
adored
and
worshipped
?
let
us
then
be
careful
in
all
places
,
and
at
all
times
to
adore
and
worship
him
.
Will
he
accept
our
presents
?
let
us
present
our
Souls
and
Bodies
,
and
Estates
,
and
all
to
his
service
;
lay
all
our
treasures
at
his
feet
,
worship
him
with
all
that
is
precious
to
us
,
think
nothing
too
precious
or
good
for
him
.
In
a
word
,
is
he
to
be
found
,
is
he
so
easie
to
have
access
to
?
Call
we
then
upon
him
whilst
he
is
near
,
and
seek
we
him
while
he
may
be
found
,
seek
we
him
how
he
will
be
found
,
for
always
he
will
not
,
nor
every
way
he
will
not
.
Follow
therefore
the
Wise
mens
steps
,
so
soon
as
ever
the
Day-star
arises
in
our
hearts
,
so
soon
as
ever
any
heavenly
light
of
holy
inspiration
shines
into
us
;
begin
we
to
set
forward
,
get
we
out
of
our
own
Countries
,
from
our
sins
,
arm
our selves
against
all
temptations
,
against
the
pleasures
,
the
perfumes
and
spices
of
Arabia
Faelix
,
of
prosperity
and
honour
;
against
the
sandy
Desarts
of
Arabia
Deserta
,
against
driness
,
and
dulness
,
commonly
the
first
temptations
that
we
meet
with
in
our
way
to
Christ
,
that
make
us
to
have
little
or
no
relish
of
it
;
against
the
rocky
and
thievish
passages
of
Arabia
Petraea
;
against
the
rocks
of
temptations
,
and
afflictions
;
against
the
subtleties
,
and
treacheries
,
and
violences
of
the
suggestion
of
ill
companions
,
wherewith
the
Devil
doth
way-lay
us
.
Get
we
up
to
Ierusalem
the
Holy
City
,
enquire
we
there
of
the
word
of
God
,
and
at
the
mouth
of
the
Priest
(
which
God
hath
said
shall
preserve
knowledge
for
others
good
,
what-ever
for
his
own
.
)
Ask
I
say
,
and
enquire
there
how
we
shall
find
out
Christ
;
rejoyce
we
ever
in
the
light
of
Heaven
,
walk
by
it
,
make
much
of
it
,
of
all
holy
motions
and
inspirations
,
continue
in
it
;
and
let
neither
the
tediousness
of
the
way
,
nor
the
frailty
of
our
own
flesh
,
nor
any
stormy
or
tempestuous
weather
,
any
cross
or
trouble
,
nor
any
Winter
coldness
of
our
own
dull
bosoms
,
nor
sometime
the
loss
even
of
our
guides
,
(
those
heavenly
and
spiritual
comforts
which
God
sometimes
in
his
secret
Wisdom
withdraws
from
us
)
nor
any
carnal
reason
or
interest
deter
us
from
our
search
after
this
Babe
of
Heaven
,
after
Christ
the
Saviour
;
but
go
on
constantly
,
and
chearfully
through
all
these
difficulties
to
the
House
of
God
,
to
the
Church
of
Christ
;
then
shall
we
be
sure
to
find
him
,
find
him
with
his
Mother
,
our
souls
find
him
,
our
affections
embrace
him
,
then
will
he
be
exalted
in
us
,
and
exalt
us
from
this
House
,
the
Church
Militant
below
,
to
that
above
,
the
Church
Triumphant
in
the
Heavens
;
this
Child
make
us
grow
from
grace
to
grace
,
till
we
come
to
the
perfect
stature
of
himself
,
here
of
Grace
,
and
hereafter
of
Eternal
Glory
.
THE
SECOND
SERMON
ON
THE
EPIPHANY
.
St.
MAT.
ii
.
10.
When
they
saw
the
Star
,
they
rejoyced
with
exceeding
great
joy
.
IOY
,
and
great
joy
,
and
exceeding
great
joy
!
What
's
the
matter
?
truly
,
no
great
matter
one
would
think
;
only
a
Star
appearing
.
Who
is
it
then
that
are
so
much
rejoyced
at
it
?
may
we
not
call
their
wisdom
into
question
?
their
joy
into
dispute
?
For
the
men
,
they
were
Wise
men
I
can
tell
you
,
ver.
1.
Wise
men
from
the
East
,
great
Wise
men
:
and
for
their
rejoycing
,
't
is
the
wisest
action
they
ever
did
,
because
it
was
the
best
sight
they
ever
〈◊〉
▪
the
luckiest
Aspect
they
ever
beheld
in
Heaven
:
the
happiest
Star
,
that
thus
led
them
out
of
the
region
of
darkness
into
the
land
of
light
,
that
thus
conducted
them
to
Christ's
abode
and
presence
;
the
greatest
reason
in
the
world
to
be
glad
at
.
Ye
hear
much
talk
of
a
late
Star
or
Comet
,
and
much
ado
about
it
;
but
no
great
joy
as
I
can
hear
.
It
comes
they
tell
us
upon
a
sad
errand
,
is
sent
to
us
with
heavy
tidings
:
no
such
but
is
,
that
I
believe
;
though
I
have
no
confidence
of
their
wisdom
that
pretend
to
tell
us
its
intent
,
and
business
.
But
those
They
in
the
Text
,
I
know
were
truly
wise
,
because
the
Letter
tells
us
so
;
especially
guided
and
directed
into
the
knowledge
and
meaning
of
the
Star
they
are
so
glad
at
.
And
the
Star
comes
with
the
best
news
that
ever
came
,
is
but
a
Ray
of
the
Star
of
Iacob
,
the
Morning-Star
to
usher
in
the
Sun
of
Righteousness
,
or
our
usher
to
him
.
Other
Stars
do
commonly
but
befool
their
Students
,
delude
their
observers
,
and
make
them
sad
:
This
makes
us
wise
,
and
glad
,
and
glad
to
salvation
too
.
The
other
too
often
tend
from
Christ
,
cause
men
to
forget
him
;
take
away
the
faith
and
trust
that
is
due
to
him
,
to
put
it
to
a
wandering
Planet
,
its
Aspect
and
Position
.
This
brings
us
to
him
,
brings
us
to
Iesus
and
his
holy
habitation
.
And
because
it
does
so
,
we
will
look
upon
it
and
be
glad
,
follow
it
and
be
exceeding
glad
.
For
to
us
still
the
Star
shines
,
and
we
may
see
it
in
the
Spirit
,
in
the
spiritual
sense
and
meaning
.
And
indeed
that
's
the
best
,
the
only
seeing
.
The
eye
of
sense
could
not
in
these
Magi
,
that
saw
it
then
in
being
,
cannot
in
us
,
that
see
it
now
only
in
the
notion
,
work
the
joy
the
Text
expresses
.
There
was
an
inward
light
,
that
made
the
outward
then
so
comfortable
;
the
meer
light
of
a
Star
,
though
never
so
glorious
,
could
never
else
have
done
it
;
cannot
now
if
it
should
appear
again
.
It
was
some
internal
light
and
revelation
then
concerning
it
made
them
so
glad
,
will
make
us
as
glad
as
they
,
if
we
so
look
upon
it
as
well
as
they
.
And
they
and
we
are
but
the
same
,
of
the
same
stock
and
kin
,
Gentiles
both
,
both
equally
concerned
in
the
Star
,
and
in
the
joy
;
they
only
the
first-fruits
,
we
the
lump
;
they
saw
it
in
the
heavens
,
we
see
it
in
the
word
;
a
thing
as
clear
and
firm
,
every
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
it
,
as
the
heavens
,
and
we
as
much
reason
as
they
had
to
be
glad
.
So
both
the
sum
and
division
of
the
Text
will
be
comprehended
in
these
two
particulars
.
The
ground
of
their
joy
and
ours
,
and
the
extent
of
it
.
The
ground
and
occasion
of
their
joy
and
ours
,
what
they
did
then
,
what
we
are
still
to
rejoyce
in
.
When
they
saw
the
Star
they
rejoyced
,
when
we
see
it
,
we
must
do
so
too
.
The
extent
and
measure
of
this
rejoycing
both
theirs
and
ours
,
joy
in
the
positive
;
great
it
was
,
if
compared
with
other
joy
,
above
other
joy
in
the
comparative
,
and
exceeding
great
joy
,
the
greatest
joy
in
the
superlative
,
as
high
as
may
be
.
They
rejoyced
with
exceeding
great
joy
.
The
Star
,
any
Star
or
light
that
leads
unto
Christ
,
is
a
just
occasion
and
ground
of
joy
;
and
when
such
an
one
we
have
,
when
such
an
one
we
see
,
we
cannot
be
too
glad
,
we
cannot
exceed
,
though
it
be
exceeding
.
This
the
sum
,
these
the
particulars
of
the
Text.
I
begin
with
the
ground
of
our
joy
,
and
theirs
,
that
we
may
rejoyce
the
more
,
that
our
joy
may
be
the
greater
,
when
we
see
how
great
the
ground
is
,
that
their
joy
was
not
for
nothing
;
nor
will
ours
be
,
if
it
be
for
nothing
but
what
theirs
was
.
Yet
before
we
enter
upon
either
,
't
is
requisite
we
consider
the
persons
,
look
upon
them
,
before
we
look
upon
the
Star
,
that
we
may
see
how
this
They
,
may
become
We
;
how
we
are
interested
either
to
look
or
rejoyce
with
them
.
The
first
verse
tells
us
who
they
were
,
Wise
men
from
the
East
:
four
points
we
may
have
thence
,
and
all
so
many
grounds
of
joy
.
1.
Gentiles
they
were
.
And
that
to
them
a
door
is
opened
unto
life
,
Acts
xiv
.
27.
that
to
them
that
sate
in
darkness
and
the
shadow
of
death
,
light
is
here
sprung
up
,
is
a
good
ground
of
joy
:
to
such
the
light
is
comfortable
.
And
to
us
also
upon
the
same
account
;
for
we
were
Gentiles
,
nay
,
and
darkness
too
,
Eph.
v.
8.
good
reason
to
rejoyce
,
that
now
we
are
not
,
that
we
are
come
into
the
light
.
2.
If
Gentiles
,
then
sinners
too
:
I
know
not
then
who
can
be
out
;
for
if
heaven
notwithstanding
our
sin
and
wickedness
vouchsafe
so
to
look
upon
us
,
nor
they
nor
we
,
no
body
sure
,
but
must
needs
be
glad
.
3.
Great
men
they
were
,
foretold
in
the
Psalm
,
under
the
notion
of
the
Kings
of
Arabia
and
Saba
bringing
gifts
,
Psal.
lxxii
.
10.
This
is
more
cause
of
joy
then
you
would
think
at
first
.
St.
Paul's
,
Not
many
noble
,
not
many
mighty
are
called
,
1
Cor.
i.
26.
were
enough
to
startle
and
amaze
the
rich
and
great
men
of
the
world
;
and
,
how
hard
is
it
for
a
rich
man
to
enter
into
the
Kingdom
of
Heaven
?
Our
Saviours
words
might
very
well
trouble
us
,
spoil
all
our
mirth
,
all
our
joyes
,
but
for
this
,
that
the
Magi
,
great
Princes
,
and
rich
and
honourable
have
an
interest
in
Christs
Star
,
for
all
that
,
as
well
as
any
4.
They
were
learned
too
.
Magi
,
Wise
men
is
the
name
the
story
gives
them
.
And
the
Apostles
,
Not
many
wise
,
not
many
learned
,
again
might
well
amaze
us
,
and
make
us
more
than
sad
;
but
for
this
They
,
that
such
as
they
,
are
not
yet
such
,
but
that
they
may
come
one
day
to
see
Stars
under
them
,
and
in
the
mean
time
have
their
part
and
portion
in
the
Star
that
leads
to
Christ
.
A
sound
cause
of
joy
,
that
however
the
new
lights
count
of
Princes
,
and
great
and
learned
men
,
as
enemies
to
him
whose
this
Star
was
;
yet
this
Star
shines
to
them
too
,
them
before
any
,
was
lighted
up
for
them
above
all
the
rest
.
Shepherds
,
and
Women
,
and
ignorant
People
are
not
to
be
taught
or
led
by
Stars
,
they
understand
not
their
voice
and
language
,
that
's
for
the
wise
and
learned
,
to
guide
them
.
Mean
and
ordinary
capacities
must
have
other
ways
,
other
guides
and
lanthorns
to
lead
them
to
Christ
.
Thus
from
the
persons
we
have
four
grounds
of
the
great
joy
we
hear
,
that
neither
Heathen
Ignorance
,
nor
Heathen
Learning
,
nor
Honour
,
nor
Greatness
;
neither
great
temptations
,
nor
great
sinfulness
,
no
condition
or
quality
how
sad
or
cumbersom
,
but
this
Star
rises
for
,
and
is
ready
to
attend
into
the
presence
of
Christ
;
all
may
have
a
portion
in
the
Star
,
and
in
the
Ioy
.
And
good
reason
we
have
to
rejoyce
for
our selves
,
and
our
relations
,
that
no
persons
or
condition
is
debarr'd
it
.
Proceed
we
yet
deeper
into
the
grounds
of
this
joy
.
Three
there
are
,
that
they
(
we
speak
of
)
saw
:
(1)
.
Saw
somewhat
to
speak
of
.
(
2.
)
Saw
the
Star
.
(
3.
)
Saw
it
at
that
time
,
when
they
were
even
at
a
loss
,
had
but
a
while
before
quite
lost
the
fight
,
that
's
,
when
they
saw
it
,
the
time
when
they
saw
it
in
.
The
first
point
is
,
that
see
they
did
,
and
a
point
worth
noting
;
that
notwithstanding
their
great
distance
from
Iudea
,
the
only
Nation
that
then
sate
in
light
,
that
had
the
knowledge
of
his
Laws
,
these
yet
came
seeing
:
That
God
hath
some
particular
persons
all
the
world
over
to
whom
he
hath
given
eyes
to
see
him
.
No
Nation
indeed
,
no
whole
people
but
the
Iews
were
seeing
,
yet
Iob
in
Vz
,
and
Iethro
in
Midian
,
and
Rahab
in
Iericho
,
and
Ruth
in
Moab
,
and
Ittai
in
Gath
,
and
the
Queen
in
Sheba
,
and
the
Widow
in
Sarepta
,
and
Naaman
in
Syria
;
some
in
every
Nation
that
could
see
the
light
of
Heaven
and
rejoyce
in
it
.
Corporal
sight
then
of
the
eye
,
is
one
of
the
greatest
temporal
comforts
our
life
is
capable
of
;
we
lose
the
chiefest
of
joy
and
pleasure
of
a
mortal
life
,
when
we
are
deprived
of
that
.
'T
is
worth
rejoycing
then
,
worthy
rejoycing
in
the
Lord
too
,
that
that
we
have
,
that
we
can
see
,
that
we
are
not
blind
.
But
there
is
a
spiritual
,
and
immaterial
eye
,
and
seeing
with
it
;
the
eye
of
Faith
,
and
our
believing
by
it
,
that
is
far
beyond
the
bodily
sight
and
seeing
.
'T
is
that
by
which
we
live
,
Heb.
x.
38.
't
is
that
only
by
which
we
truly
see
Heaven
,
or
behold
Stars
,
that
's
a
great
ground
of
joy
.
Especially
if
we
add
hope
to
it
,
the
other
eye
of
the
Spirit
,
that
pierceth
within
the
vail
,
that
sees
all
the
joys
and
pleasures
of
beatitude
,
with
affection
and
delight
,
that
does
,
as
it
were
,
bring
Heaven
,
home
into
not
our
eyes
only
,
but
our
bosoms
.
The
hope
of
Heaven
,
and
heavens
happiness
,
how
glad
and
jocund
will
it
make
the
heart
;
more
than
when
the
Corn
,
and
Wine
,
and
Oyl
increase
,
a
better
sight
by
it
,
than
all
the
riches
and
pleasures
of
the
earth
,
all
the
profit
and
assistance
of
it
,
all
the
beauties
and
glory
of
it
,
can
afford
us
.
This
sight
of
Hope
,
and
that
of
Faith
,
were
they
the
Wise
men
had
.
It
was
thus
they
saw
the
Star
,
believed
it
was
the
Star
of
the
Messias
,
the
only
guide
to
their
new-born
Saviour
,
their
convoy
to
him
;
and
that
such
an
one
there
was
,
they
should
come
to
by
and
by
;
this
they
saw
by
the
eye
of
faith
.
Thereupon
they
proceed
to
hope
,
to
see
their
hopes
also
in
him
;
hope
ere
long
to
be
admitted
to
the
sight
and
service
of
him
:
hope
this
Star
will
now
bring
even
them
to
its
Master
,
and
give
them
a
place
hereafter
with
him
among
the
Stars
,
that
they
may
one
day
shine
in
glory
like
them
.
Thus
you
see
Videntes
will
easily
enough
be
brought
home
to
us
.
We
,
even
at
this
day
,
thus
see
the
Star
by
the
two
eyes
of
faith
and
hope
,
believe
what
here
they
saw
,
that
such
a
thing
there
was
,
a
Star
lighted
up
on
purpose
to
lead
the
Gentiles
to
Christ
;
hope
what
here
they
felt
within
them
,
some
spiritual
ray
and
guidance
to
him
;
both
believe
and
hope
that
as
an
outward
visible
Star
there
was
to
them
;
so
an
inward
and
invisible
Star
still
there
will
be
to
us
,
by
the
light
of
which
we
may
all
come
to
the
knowledge
of
Christ
.
We
are
next
to
see
it
what
it
is
;
what
it
is
to
them
,
what
it
is
to
us
;
how
this
star
looks
to
them
,
how
it
looks
to
us
.
To
them
this
Star
was
a
material
Star
:
to
us
't
is
a
spiritual
,
and
both
bring
their
joy
with
them
.
The
Psalmist
seems
to
be
ravish'd
with
joy
upon
the
sight
of
the
Stars
of
Heaven
,
when
he
considered
the
Heavens
the
works
of
Gods
fingers
,
the
Moon
and
the
Stars
that
he
had
ordained
,
Psal.
viii
.
3.
Then
in
a
kind
of
Extasie
he
cries
out
,
Lord
,
what
is
man
that
thou
art
mindful
of
him
?
That
thou
thus
spanglest
the
Heavens
with
Stars
for
him
?
That
thou
thus
visitest
him
by
the
Stars
?
Methinks
the
very
beholding
of
that
golden
Canopy
,
now
our
covering
,
hereafter
to
be
our
footstool
;
the
casting
up
of
our
eyes
to
heaven
in
a
bright
starry
night
,
and
considering
that
all
those
glorious
Lamps
are
for
the
use
of
us
poor
men
here
,
and
for
our
glory
too
hereafter
,
cannot
but
raise
a
sweet
delight
and
pleasure
in
the
devout
and
pious
soul
,
and
force
out
an
ejaculation
of
thankfulness
and
joy
to
God
that
made
them
for
us
.
Sure
I
am
,
that
when
neither
Sun
nor
Stars
appeared
,
Acts
xxvii
.
20.
it
follows
presently
,
that
all
hope
of
being
saved
was
then
taken
away
:
O
the
joy
of
a
Star
then
!
the
appearing
of
a
Star
would
have
made
them
then
have
leapt
for
joy
.
We
see
them
commonly
,
that
makes
us
so
little
to
regard
them
.
If
we
behold
them
seriously
,
we
would
sing
together
with
them
,
as
Iob
says
,
they
do
together
,
Job
xxxviii
.
7.
and
praise
him
together
,
as
the
Psalmist
speaks
,
with
those
stars
of
light
.
But
yet
if
we
should
have
a
Star
made
on
purpose
for
us
,
we
would
be
gladder
,
that
God
should
descend
to
so
immediate
and
special
a
care
of
us
,
as
to
light
up
one
of
those
bright
Candles
for
some
particular
intent
and
service
to
us
;
and
such
an
one
this
is
;
great
reason
therefore
sure
to
rejoyce
in
it
.
So
much
the
more
,
in
that
commonly
the
new
raised
Stars
portend
mischiefs
and
misfortunes
to
us
;
but
this
was
,
as
all
the
Astrologers
and
Wise
men
then
observed
,
a
healthsom
,
gladsom
star
,
that
brought
health
,
and
happiness
,
and
saving
in
its
wings
;
never
any
such
,
or
like
it
,
before
,
or
since
.
When
God
thus
vouchsafes
to
make
heaven
dance
attendance
on
us
,
make
all
the
Stars
and
Lights
speak
good
to
us
,
some
of
them
more
than
others
;
those
heavenly
Creatures
thus
wait
upon
earth
&
dust
,
who
is
now
so
dull
and
earthy
as
not
to
rejoyce
and
glory
in
it
?
Yet
if
the
star
not
only
portend
happiness
,
but
eternal
happiness
besides
;
if
it
foretell
not
only
earthly
,
but
heavenly
blessings
too
;
if
it
be
a
Star
that
leaves
us
not
till
it
have
brought
us
to
the
Child
Iesus
,
till
it
hath
brought
us
to
God
himself
,
there
is
matter
indeed
of
great
exceeding
joy
.
So
a
fourfold
ground
of
joy
you
have
in
this
very
Star
;
First
,
Gods
general
providence
over
man
,
to
make
even
the
heavenly
Creatures
serve
him
.
Secondly
,
God's
special
Providence
in
it
,
now
and
then
sending
a
Star
,
some
special
token
to
forewarn
or
guide
him
.
Thirdly
,
God's
comfortable
Providence
in
so
doing
,
sometimes
to
bless
and
comfort
us
,
to
uphold
and
chear
us
.
Fourthly
,
Gods
saving
Providence
,
thus
to
make
all
things
,
though
never
so
distant
from
us
,
signally
instrumental
to
our
eternal
happiness
and
salvation
;
making
the
Stars
and
Heavens
thus
minister
unto
us
.
For
these
four
we
may
well
take
up
St.
Paul's
resolution
,
Phil.
i.
18.
We
therein
do
rejoyce
,
yea
,
and
will
rejoyce
.
And
yet
I
must
give
you
a
fifth
ray
of
this
Star
,
God's
particular
Providence
over
the
Gentiles
,
strangers
from
the
Covenant
of
Promise
,
aliens
from
the
Comman-wealth
of
Israel
,
men
without
promise
,
without
hope
;
that
had
neither
promise
,
nor
hope
of
mercy
,
Eph.
ii
.
12.
that
to
them
this
Star
should
appear
,
for
them
be
made
and
sent
,
is
such
a
ground
of
joy
to
us
,
that
are
of
the
same
stock
and
lineage
,
that
without
it
we
had
had
no
joy
at
all
,
who
ever
had
.
'T
is
upon
this
title
we
have
our
share
in
this
happy
Star
;
upon
this
particular
dispensation
of
thus
gathering
the
Gentiles
to
him
by
it
,
as
by
a
Standard
or
Ensign
for
them
to
flow
in
unto
him
,
as
the
Prophet
Phrases
it
.
This
is
the
fifth
ray
of
the
material
Star
,
and
it
may
go
for
a
sixth
,
That
the
Gentiles
not
then
only
,
but
even
to
this
day
still
enjoy
the
benefit
of
that
Star
,
have
oftentimes
material
and
sensible
convoys
unto
Christ
;
are
often
by
the
things
of
sense
,
by
sensible
blessings
,
drawn
and
perswaded
to
his
service
.
Thus
you
have
the
six
Rays
of
the
Star
,
six
comfortable
Rays
to
ground
our
joys
upon
in
the
material
Star
.
We
come
now
to
the
mystical
or
spiritual
,
those
Stars
and
Lights
which
yet
remain
,
even
to
this
day
,
to
guide
us
to
the
same
Iesus
!
For
more
than
one
there
is
of
this
sort
,
and
all
sufficient
grounds
of
Ioy
.
1.
The
first
sort
of
Stars
are
devout
and
holy
men
,
shining
,
as
Daniel
represents
them
,
like
the
Stars
,
Dan.
xii
.
3.
Stars
they
are
in
this
world
whilst
they
live
;
burning
,
and
shining
Lights
,
the
very
light
and
life
,
and
glory
of
the
earth
,
while
they
are
upon
it
;
and
Stars
they
shall
be
in
the
heavens
when
they
come
thither
.
Here
they
go
before
us
with
the
light
of
good
examples
to
lead
us
to
Christ
,
and
his
righteousness
,
to
all
holy
and
heavenly
conversation
;
And
for
it
they
shall
one
day
shine
as
Stars
for
ever
and
ever
.
A
ground
of
joy
it
is
to
us
,
that
this
Star
we
have
,
that
such
guides
we
have
,
by
whose
examples
to
conform
our selves
to
the
obedience
of
Christ
,
in
whose
light
to
walk
to
him
.
2.
A
second
sort
of
Stars
are
the
Bishops
and
Pastors
of
the
Church
.
For
,
however
men
now
reckon
them
,
or
however
now
much
darkned
in
their
heaven
,
in
this
our
Church
,
in
our
Hemisphere
,
Stars
they
are
in
the
hand
of
Christ
,
Rev.
i.
16.
in
his
right
hand
too
,
the
vision
so
interpreted
,
v.
20.
the
seven
Stars
,
the
seven
Angels
of
the
Churches
;
the
Church
it self
crown'd
with
twelve
such
Stars
,
Rev.
xii
.
1.
the
twelve
Apostles
.
All
crowned
Churches
,
all
that
are
compleat
and
perfect
,
are
crowned
with
such
Stars
,
with
Bishops
,
Pastors
,
and
Teachers
.
And
a
solid
ground
of
joy
it
is
,
that
we
have
such
Stars
to
guide
and
direct
us
into
the
knowledge
of
Christ
,
into
the
ways
and
means
of
salvation
.
Let
Hereticks
and
Schismaticks
think
their
pleasure
,
an
exceeding
joy
it
is
,
to
all
that
either
understand
Religion
,
or
practice
it
,
that
God
still
allows
us
the
glory
of
these
Stars
,
though
one
differing
in
glory
from
another
;
that
he
hath
not
yet
totally
darkned
our
heaven
upon
us
,
nor
removed
our
true
,
lawful
,
and
faithful
Pastors
clean
away
;
that
we
wander
not
from
Sea
to
Sea
,
and
from
the
North
,
even
to
the
East
;
that
we
run
not
to
and
fro
to
seek
the
Word
of
God
,
to
see
a
Star
,
and
cannot
find
it
,
but
have
them
yet
standing
over
us
and
directing
us
.
It
will
be
a
thousand
to
one
but
we
miss
of
Christ
when
we
lose
this
Star
;
a
thousand
to
one
that
we
go
into
the
wrong
house
instead
of
his
when
we
lose
our
Bishops
,
and
Teachers
,
the
days
we
now
see
tell
us
so
already
.
For
his
House
being
undoubtedly
the
Church
,
and
the
Church
not
to
be
seen
or
found
,
but
by
the
light
and
brightness
of
successive
Bishops
and
Ministers
,
who
are
the
Churches
glory
,
and
its
Crown
and
joy
,
nothing
but
sad
and
giddy
errors
can
be
expected
where
they
are
not
.
A
third
Star
is
the
Word
of
God
,
and
there
,
first
,
the
sure
Word
of
Prophecy
,
a
light
,
as
St.
Peter
stiles
it
,
shining
in
a
dark
place
,
to
which
he
tells
us
we
do
well
if
we
take
heed
,
2
Pet.
i.
19.
Then
secondly
,
the
sure
Promises
of
the
Gospel
of
Grace
,
and
Truth
,
and
Pardon
,
the
comfortable
and
glorious
light
by
which
we
are
led
to
the
knowledge
of
Christ
;
full
glad
and
merry
with
the
hopes
of
such
pardon
and
forgiveness
,
of
such
grace
and
favour
.
A
fourth
Star
is
inward
Grace
,
the
light
of
the
holy
Spirit
,
by
which
we
are
not
only
led
to
the
place
of
this
new-born
Child
,
but
this
Child
it self
even
new-born
in
us
.
This
is
a
Star
that
rises
in
the
very
heart
,
the
Day-star
rising
there
,
2
Pet.
i.
19.
without
which
we
should
sit
in
perpetual
shades
,
the
day
never
dawn
upon
us
.
All
the
former
Stars
,
good
Examples
,
and
Instructions
,
and
spiritual
Predictions
,
and
Promises
,
Pastors
,
and
Teachers
,
can
teach
little
without
this
Star
.
St.
Paul
may
plant
,
and
Apollos
water
,
and
no
increase
;
the
Preachers
speak
and
preach
into
the
air
,
nothing
stay
behind
;
good
example
be
spilt
as
water
on
the
ground
,
divine
Prophesies
and
Promises
only
strike
the
outward
ear
,
to
little
purpose
all
of
them
together
,
unless
the
Spirit
speak
within
,
and
warm
and
lighten
the
soul
with
its
fiery
tongue
,
and
comfort
it
with
inward
light
and
heat
.
Hence
is
the
joy
that
is
unspeakable
,
and
full
of
glory
,
which
the
Apostle
speaks
of
,
1
Pet.
i.
8.
A
fifth
Star
,
which
is
heavenly
glory
,
a
bright
morning
Star
it
is
,
that
Christ
promises
to
give
him
,
that
continues
and
holds
out
unto
the
end
,
Rev.
ii
.
28.
I
will
give
him
the
morning
star
,
that
is
,
eternal
life
,
the
Star
of
glory
.
This
is
a
Star
will
shew
us
Christ
as
he
is
;
bring
us
to
him
,
not
in
his
Cradle
,
but
in
his
Throne
;
not
in
his
Mothers
lap
,
but
in
his
Fathers
bosom
:
A
Star
that
will
lead
us
,
both
here
and
hereafter
,
to
his
presence
.
Here
the
great
Star
that
most
surely
brings
us
,
and
most
effectually
perswades
to
Christ
,
and
Christian
Piety
,
is
the
hope
of
Heaven
,
the
promise
of
Glory
.
In
the
strength
of
this
hope
we
suffer
any
thing
for
him
;
we
hunger
and
thirst
,
endure
cold
and
nakedness
,
poverty
and
scorn
,
whips
and
fetters
,
halters
and
hatchets
,
racks
and
tortures
,
ignominy
and
death
,
whilst
this
Star
seems
to
open
heaven
unto
us
:
thus
it
brings
us
to
him
here
,
and
hereafter
it
fills
us
with
the
beatifical
vision
of
him
for
ever
.
I
need
not
tell
you
this
is
a
very
sufficient
ground
of
the
greatest
joy
,
it self
being
almost
nothing
else
.
And
yet
there
is
a
sixth
Star
,
the
Star
that
was
foretold
should
come
out
of
Iacob
,
Num.
xxiv
.
17.
I
am
the
bright
morning
Star
,
Rev.
xxii
.
16.
I
Iesus
,
says
he
himself
,
am
the
root
and
off-spring
of
David
,
and
the
bright
and
morning
Star
.
He
the
Star
that
leads
us
to
himself
;
his
own
beauty
,
the
great
attractive
to
him
;
his
mercy
the
sure
convoy
to
himself
;
his
humility
,
his
being
the
root
,
so
low
and
humble
,
the
conduct
to
his
Highness
;
his
Incarnation
and
Nativity
,
his
becoming
the
off-spring
and
Son
of
David
,
being
made
man
,
the
only
way
above
all
to
bring
us
unto
himself
.
Here
's
the
ground
,
the
very
ground
indeed
of
all
our
joy
and
comfort
,
that
he
thus
came
into
the
World
to
save
Sinners
,
thus
clouded
his
eternal
brightness
,
his
starry
nature
,
his
glorious
Godhead
,
with
the
dark
rays
of
flesh
and
matter
,
appearing
at
best
but
as
a
sublunary
Star
,
the
Doctor
and
Bishop
of
our
souls
,
that
we
might
so
the
easier
come
unto
him
,
and
be
comforted
,
not
confounded
,
in
his
brightness
.
Thus
we
have
multiplied
the
Star
in
the
Text
by
the
perspective
of
the
Spirit
into
Six
,
or
shew'd
you
the
six
spiritual
rays
which
issue
from
it
,
which
reach
to
us
,
and
even
shine
(
God
be
thanked
)
still
,
though
that
be
gone
,
or
shut
up
in
the
Treasuries
of
the
Almighty
;
all
of
these
signal
grounds
of
true
Christian
joy
;
Good
Examples
,
good
Teachers
,
a
good
Word
of
God
,
the
good
Spirit
of
Grace
,
the
good
hope
of
glory
,
the
good
of
goods
,
our
good
and
gracious
Saviour
;
so
good
Stars
,
and
so
good
occasion
of
rejoycing
,
that
there
can
be
no
better
.
3.
And
yet
a
degree
may
be
added
,
from
the
third
Consideration
of
the
time
when
this
Star
appeared
.
Indeed
it
had
long
before
this
day
been
seen
;
had
led
the
Wise
men
all
the
way
,
comforted
and
cheer'd
them
up
all
their
long
journey
through
;
only
at
Hierusalem
there
it
left
them
,
there
where
one
would
think
the
Star
should
shine
the
brightest
.
But
(
1.
)
What
need
Star-light
,
when
the
Sun
of
righteousness
is
so
near
?
Or
what
(
2.
)
should
need
a
Type
,
when
the
Substance
was
so
hard
by
?
Or
what
necessity
(
3.
)
of
a
Star
,
when
they
were
now
in
a
surer
and
brighter
light
,
so
says
St.
Peter
,
1
Pet.
i.
19.
the
Law
and
Prophets
at
hand
to
point
out
him
they
sought
?
Or
how
(
4.
)
should
we
expect
any
special
favour
from
the
God
of
Heaven
,
while
we
stay
in
Herod's
Courts
,
in
Satan's
territories
,
in
wicked
company
?
Or
why
(
5.
)
should
we
think
the
Star
should
stay
upon
us
,
when
we
leave
it
?
That
God
should
help
us
,
when
we
,
as
it
were
,
renounce
his
direction
,
to
enquire
for
mens
?
Go
to
the
Iews
and
Herod
for
it
?
How
should
we
but
lose
God's
grace
,
if
we
neglect
it
?
'T
is
the
great
ground
here
then
of
their
rejoycing
,
that
after
they
had
lost
it
,
they
here
recover
it
;
that
they
are
now
got
out
of
Herods
Court
,
a
place
of
sin
and
darkness
,
and
are
now
refresh'd
again
with
the
heavenly
Light
.
No
joy
in
the
World
like
that
of
recovering
Heaven
,
when
it
is
almost
lost
.
No
joy
to
the
womans
for
finding
again
the
Groat
that
she
had
lost
.
No
rejoycing
like
the
Shepherds
for
the
lost
sheep
when
he
has
found
it
.
The
joy
reacheth
up
to
heaven
,
says
Christ
;
the
very
Angels
rejoyce
at
it
,
when
a
sinner
is
returned
from
the
error
of
his
way
,
when
God
lights
anew
this
Star
to
him
.
Truly
,
when
we
have
lost
any
of
the
afore-mentioned
Stars
,
and
afterwards
recover
them
,
whether
they
be
the
Examples
of
the
Saints
,
that
have
unluckily
slipt
out
of
our
memories
;
or
our
Bishops
and
Pastors
,
that
have
been
forced
or
driven
from
us
;
or
the
truth
of
the
holy
Word
,
which
false
glosses
and
corrupt
interpretations
have
hidden
from
us
;
or
the
inward
comforts
of
the
Spirit
,
which
our
sins
have
for
some
time
robb'd
us
of
;
or
the
true
relish
of
heavenly
joy
,
and
eternal
happiness
,
which
hath
a
while
been
lost
by
reason
of
our
delighting
our selves
wholly
in
sensual
pleasures
or
imployments
;
or
lastly
,
the
beauty
of
this
holy
Child
,
which
has
been
somewhat
clouded
from
us
,
through
our
weakness
and
infirmity
in
apprehending
it
,
which
soever
of
them
it
is
that
we
have
first
lost
,
and
then
recovered
;
when
we
either
recover
our
memories
,
or
our
Ministers
,
or
the
truth
,
or
the
holy
Spirit
,
or
the
sight
of
heaven
,
or
the
beauty
of
Christ
into
us
;
the
joy
is
far
greater
than
it
was
at
the
beginning
,
Carendo
magis
quam
fruendo
intelligimus
,
because
we
never
throughly
understand
the
comfort
and
benefit
of
any
of
them
,
till
we
see
the
distress
we
are
in
with
out
them
.
And
(
2.
)
their
seeing
the
Star
again
when
they
were
,
as
it
were
,
in
most
distress
,
and
when
they
were
more
like
to
be
at
a
greater
loss
than
ever
amongst
the
Cottages
of
Bethlehem
,
like
utterly
to
be
confounded
by
the
horror
of
poverty
,
and
the
sight
of
nothing
but
unkingly
furnitures
;
this
it
was
that
so
rais'd
their
joy
.
And
it
will
do
ours
at
any
time
,
to
have
help
and
succour
come
timely
to
us
,
to
be
delivered
and
raised
in
the
midst
of
distresses
and
despair
.
'T
is
the
very
nick
of
time
to
enhance
a
joy
.
'T
is
not
less
neither
(
3.
)
to
creatures
compounded
of
flesh
and
bloud
,
to
have
even
some
sensible
comforts
renew'd
to
stir
us
up
.
To
see
a
star
,
to
behold
comfort
with
our
eyes
,
to
have
the
inward
comfort
augmented
by
the
outward
,
to
be
led
to
Christ
by
a
Star
,
by
prosperities
and
blessings
,
rather
than
a
cloud
,
by
crosses
and
distresses
,
this
is
more
welcome
,
more
gladsom
,
to
the
heart
;
and
so
it
seems
to
the
Wise
men
themselves
,
that
God
,
though
he
had
given
them
inward
guidances
,
and
back'd
them
with
Prophetical
instructions
out
of
his
own
Word
and
Prophets
,
had
not
yet
deserted
them
of
his
outward
assistance
,
but
even
added
that
also
to
all
the
former
.
Now
then
thus
to
have
star
upon
stat
,
material
and
mystical
;
time
after
time
,
when
we
most
desire
it
,
when
we
greatliest
need
it
,
to
want
no
guide
,
no
opportunity
,
no
occasion
at
also
to
advance
our
happiness
and
salvation
,
how
can
we
but
,
with
them
in
the
Text
,
rejoyce
now
,
and
that
with
exceeding
great
joy
?
Three
degrees
you
see
are
apparent
in
the
words
,
all
to
be
spent
upon
the
Star
that
leads
to
Christ
.
We
can
never
be
too
glad
of
him
,
or
of
his
Star
;
any
conduct
or
occasion
to
come
to
him
:
joy
,
and
great
joy
,
and
exceeding
great
joy
is
but
sufficient
.
Nor
is
any
joy
but
spiritual
,
that
which
is
for
Christ
,
really
capable
of
those
degrees
;
that
only
is
truly
called
joy
;
the
joy
in
Christ
only
dilates
the
heart
,
all
other
joys
straiten
and
distress
it
,
fill
it
up
with
dirt
and
rubbish
;
worldly
joyes
can
never
fill
it
otherwise
:
'T
is
only
then
enlarged
when
it
opens
up
to
heaven
,
earthly
comforts
do
but
fetter
and
compress
it
.
That
joy
(
2.
)
is
only
great
.
Earthly
ones
are
petty
and
inconsiderable
,
for
petty
things
:
Heaven
only
hath
great
things
in
it
;
Christ
the
only
great
one
.
That
only
(
3.
)
is
exceeding
.
That
's
the
joy
that
passes
understanding
,
that
exceeds
all
other
,
that
exceeds
all
measure
,
that
exceeds
all
power
,
none
can
take
it
from
us
;
that
exceeds
all
words
and
expression
too
,
no
tongue
whatever
can
express
it
.
So
you
see
our
joy
,
that
a
spiritual
joy
it
is
,
because
so
great
,
so
exceeding
.
Yet
being
so
exceeding
,
it
will
exceed
also
the
narrow
compass
of
the
inward
man
,
will
issue
out
also
into
the
outward
,
into
the
tongue
and
heads
;
Joy
is
the
dilatation
,
the
opening
of
the
heart
,
and
sending
out
the
Spirits
into
all
the
parts
.
And
if
this
joy
we
have
,
it
will
open
our
hearts
to
praise
him
,
open
our
hearts
to
Heaven
to
receive
its
influence
,
open
our
hearts
to
our
needy
brother
,
to
compassionate
and
relieve
him
;
it
will
send
out
life
,
and
heat
,
and
spirit
into
all
our
powers
;
into
our
lips
to
sing
unto
him
,
into
our
fingers
to
play
to
him
;
into
our
feet
even
to
leap
for
joy
;
into
our
eyes
perpetually
to
gaze
upon
him
,
into
our
hands
to
open
them
for
his
sake
plentifully
to
the
poor
;
into
the
whole
body
to
devote
it
wholly
to
his
service
.
This
is
the
Wise
mens
joy
,
great
and
exceeding
.
Give
me
leave
to
fit
it
to
the
parts
,
to
apply
the
joy
to
the
several
grounds
,
Gaudium
to
videntes
,
magnum
to
stellam
,
valde
to
the
autem
of
the
Text.
They
saw
,
and
so
rejoyced
with
joy
.
They
saw
the
Star
,
and
so
rejoyced
with
great
joy
when
they
saw
it
;
saw
it
so
opportunely
,
they
rejoyced
with
exceeding
joy
.
Let
us
then
(
1.
)
rejoyce
with
them
,
with
a
single
joy
for
both
the
seers
,
and
their
seeing
;
make
it
our
joy
,
that
neither
our
ignorances
,
nor
our
sins
can
keep
us
always
from
Christs
presence
;
that
our
riches
and
honours
,
our
learning
and
wisdom
may
rather
help
than
hinder
us
in
the
search
of
Iesus
Christ
.
And
rejoyce
we
then
again
that
God
hath
given
us
eyes
and
sight
to
see
the
ways
and
means
of
salvation
.
This
will
at
least
deserve
our
joy
in
the
positive
degree
.
But
the
Star
,
or
Stars
,
we
mentioned
,
will
add
this
magnum
to
it
.
Let
us
then
(
2.
)
rejoyce
greatly
,
or
with
great
joy
,
that
God
thus
vouchsafes
to
lead
us
to
his
Son
both
by
outward
and
inward
means
;
That
he
hath
given
us
so
many
lights
of
good
examples
to
walk
by
;
That
he
hath
lighted
up
his
Stars
,
Pastors
,
and
Teachers
in
the
Church
to
direct
and
guide
us
.
That
he
continues
to
us
the
light
and
brightness
of
his
truth
;
That
he
enlightens
us
daily
inwardly
by
his
grace
;
That
he
fills
our
hearts
with
hopes
of
glory
;
That
he
is
ready
more
and
more
to
shew
us
Christ
in
all
his
beauty
,
to
give
him
to
us
with
all
his
benefits
,
to
bring
us
to
him
in
all
his
glory
.
Great
joy
is
but
little
enough
certainly
for
such
great
things
as
these
.
And
(
3.
)
exceeding
it
must
and
will
be
,
if
we
but
consider
the
time
when
such
great
things
are
done
,
or
doing
for
us
.
'T
is
when
we
had
,
in
a
manner
,
diverted
from
him
,
gone
aside
out
of
our
way
,
left
his
Star
for
Herod
.
For
God
then
to
renew
his
mercy
to
us
,
to
shine
upon
us
in
his
former
beauty
,
to
point
us
even
to
the
very
house
,
and
place
to
find
Christ
in
;
to
do
it
then
when
we
had
wilfully
departed
from
his
conduct
,
is
so
exceeding
a
grace
and
favour
,
that
no
joy
of
ours
be
it
never
so
exceeding
,
can
exceed
it
.
And
if
the
Wise
men
,
for
the
direction
of
that
singl●
Star
,
were
so
extremely
affected
with
joy
and
gladness
,
how
infinite●y
should
we
be
for
so
many
?
Alas
,
they
saw
nothing
then
in
comparison
of
us
.
The
Child
was
then
but
in
rags
and
swadling
cloaths
:
he
is
now
in
robes
of
glory
.
He
was
then
lying
in
an
earthly
Cottage
,
he
is
now
sitting
in
an
heavenly
Palace
.
All
the
ways
of
Salvation
were
then
but
mysteries
,
they
are
now
revealed
.
Salvation
then
was
but
in
its
Clouts
,
't
is
now
in
its
perfection
.
They
saw
Christ
but
once
,
we
daily
see
him
:
See
him
and
all
his
Stars
,
see
him
amidst
his
Stars
,
walking
with
some
of
them
in
his
hands
;
the
Stars
or
Angels
of
the
Churches
,
amongst
other
of
them
his
Saints
,
with
them
in
glory
,
creating
stars
daily
in
our
hearts
,
shining
to
us
every
day
in
his
Word
and
Sacraments
,
there
opening
his
glory
unto
us
,
and
us
a
door
into
it
,
and
all
the
while
the
material
stars
even
under
his
feet
.
Seeing
all
these
so
much
above
what
they
here
saw
,
our
joy
should
be
much
above
what
they
rejoyced
with
.
But
theirs
being
exceeding
,
ours
can
be
no
more
,
when
we
have
said
all
we
can
.
And
that
it
may
be
so
,
I
shall
only
tell
you
,
It
must
exceed
the
joy
we
take
in
earthly
things
,
we
must
more
rejoyce
in
Christ
,
and
in
his
Star
,
than
all
the
World
besides
;
more
in
the
holiness
of
a
Saint
,
than
in
the
highness
of
a
Prince
;
more
in
a
faithful
Pastor
,
than
in
any
Worldly
Counsellor
;
more
in
the
Word
of
God
,
than
in
all
the
Writings
of
men
;
much
more
in
the
History
of
Christ
,
than
in
all
the
Romances
and
Histories
of
the
earth
;
more
in
the
Promises
of
the
Gospel
,
than
in
the
promises
of
all
earthly
pleasures
,
and
felicities
;
more
in
the
inward
work
of
grace
,
and
the
inward
comforts
of
the
Spirit
,
than
any
sensual
satisfactions
and
contentments
;
more
in
the
meditation
of
Heaven
,
and
heavenly
Glory
,
than
in
all
the
glories
of
the
World
;
more
in
Christ
,
than
in
all
things
,
or
hopes
together
;
It
must
exceed
them
all
.
And
when
it
so
exceeds
,
it
will
bring
us
to
an
exceeding
high
condition
,
make
us
exceed
in
grace
,
exceed
in
glory
;
do
great
and
wonderful
things
by
the
power
of
grace
to
express
our
thankfulness
,
and
bring
us
by
it
to
the
reward
of
exceeding
glory
,
where
we
shall
need
no
more
Stars
to
guide
us
,
nor
Sun
or
Moon
to
give
us
light
;
but
this
eternal
light
,
now
pointed
at
by
the
Star
,
shall
give
us
light
both
day
and
night
,
shall
fill
us
with
joy
,
such
as
neither
heart
can
imagine
,
nor
tongue
express
;
that
exceeds
all
we
can
speak
or
think
;
give
us
joy
for
joy
,
great
for
great
,
exceeding
for
exceeding
,
in
his
blessed
Light
and
Presence
for
evermore
.
THE
THIRD
SERMON
ON
THE
EPIPHANY
.
St.
MATTH.
ii
.
11.
And
when
they
were
come
into
the
house
,
they
saw
the
young
Child
with
Mary
his
Mother
,
and
fell
down
and
worshipped
him
:
and
when
they
had
opened
their
treasures
,
they
presented
unto
him
gifts
,
Gold
,
and
Frankincense
,
and
Myrrhe
.
OUR
last
years
business
from
the
Text
,
was
to
see
what
the
Wise
men
saw
:
Philips
counsel
to
Nathaniel
,
S.
Iohn
1.
to
come
and
see
.
This
years
shall
be
to
do
what
the
Wise
men
did
,
what
all
Wise-men
will
do
still
;
Holy
Davids
invitation
,
to
fall
down
and
worship
.
For
having
found
this
blessed
Child
,
the
end
of
all
our
Journeys
,
the
crown
of
all
our
labours
,
the
sum
of
all
our
desires
and
wishes
:
this
infant-God
,
this
young
King
of
Heaven
and
Earth
:
what
can
we
less
then
do
our
obeysance
,
and
pay
our
Homage
?
All
Wise
men
will
do
so
,
adore
the
rising
Sun
,
make
sure
of
somewhat
,
or
in
the
Psalmists
phrase
,
Rejoyce
with
reverence
,
and
kiss
this
Son
,
lest
he
be
angr●
,
and
so
we
perish
;
fall
down
before
him
,
and
even
kiss
his
feet
in
an
humble
adoration
,
that
he
may
lift
us
up
,
and
advance
us
in
his
Kingdom
,
at
least
remember
us
when
he
comes
into
it
.
To
come
into
the
house
else
where
Iesus
is
,
and
there
to
see
him
,
to
stand
and
look
upon
him
only
,
and
no
more
,
is
a
journey
and
sight
to
little
purpose
.
The
Oxe
and
the
Ass
saw
him
;
and
many
no
doubt
to
as
little
purpose
,
upon
the
Shepherds
report
,
and
the
rumour
of
these
Wise
mens
coming
from
the
East
,
came
to
see
and
gaze
upon
him
.
It
is
this
worshipping
that
sanctifies
,
prospers
all
our
journeys
;
we
begin
them
but
untowardly
,
and
finish
them
but
unluckily
without
it
.
If
we
fall
not
down
upon
our
knees
before
we
go
out
,
and
bow
not
our selves
,
and
worship
not
in
thankfulness
when
we
come
in
,
we
cannot
assure
our selves
of
any
great
good
,
either
of
our
goings
out
,
or
of
our
comings
in
,
how
successful
soever
they
seem
at
first
,
even
to
have
obtained
their
ends
,
even
found
Iesus
too
.
This
same
worshipping
is
both
the
end
and
blessing
of
all
our
journeys
,
if
they
be
blest
;
nor
see
we
,
or
understand
we
any
thing
thorowly
or
comfortably
where
that
is
wanting
,
where
the
worship
and
service
of
God
and
our
Saviour
is
not
both
the
aim
and
endeavour
of
all
our
motions
.
Wise
men
they
were
here
,
that
now
for
these
twelve
days
have
made
it
theirs
;
And
the
Ethiopian
Eunuch
,
Acts
viii
.
27.
a
great
Counsellour
,
made
it
the
only
business
of
his
Journey
to
Ierusalem
,
to
worship
only
,
and
so
return
.
And
in
the
devouter
times
of
Christianity
,
the
devout
Christians
,
when
their
haste
was
such
they
could
not
stay
out
a
Prayer
or
Collect
,
would
yet
never
pass
a
Church
,
but
they
would
in
and
bow
themselves
,
and
worship
,
and
be
gone
.
Tantiest
adorare
;
so
weighty
a
business
it
is
to
worship
,
though
but
in
transitu
,
to
prosper
any
thing
we
are
about
.
It
was
so
thought
then
:
it
would
be
so
now
,
did
we
not
more
study
to
make
enquiries
about
Christ
,
than
to
serve
him
;
to
dispute
about
Christianity
,
than
to
practise
it
:
Christianity
here
begins
with
it
.
These
first
Christians
I
may
call
them
,
thus
profest
their
service
to
their
Saviour
,
thus
addict
themselves
to
the
faith
and
obedience
of
Christ
;
and
were
there
no
other
reason
in
the
world
to
perswade
it
,
it
were
certainly
enough
,
that
the
first
Faith
in
Christ
was
after
this
fashion
,
thus
acknowledged
and
performed
.
Three
acts
there
are
of
it
in
the
Text
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
falling
down
,
worshipping
,
and
offering
.
The
first
,
the
worship
of
the
Body
;
the
second
of
the
Soul
;
the
third
of
our
goods
:
With
these
three
,
our
Bodies
,
our
Souls
,
our
Goods
,
we
are
to
worship
him
;
with
all
these
his
worship
is
to
be
performed
,
without
them
all
it
is
but
a
lame
and
maimed
Sacrifice
,
neither
fit
for
Wise
men
to
give
,
nor
Christ
to
receive
.
Two
points
of
the
Text
we
are
gone
through
:
the
Wise
mens
Iourney
and
success
;
their
coming
and
their
seeing
;
their
labour
and
their
reward
.
Three
now
we
have
to
go
through
,
Procidentes
,
Adorârunt
,
&
Obtulêrunt
;
the
three
acts
,
or
parts
,
or
points
of
Worship
we
are
to
perform
to
Christ
:
each
in
its
order
as
it
lies
,
and
first
of
Procidentes
,
their
Prostration
.
Here
it
is
we
first
hear
of
any
worship
done
to
Christ
,
and
this
falling
down
,
this
prostration
;
the
first
worship
,
as
if
no
other
,
no
lesser
adoration
could
serve
turn
after
so
great
a
blessing
as
the
sight
of
a
Saviour
:
as
if
his
taking
on
a
body
,
challeng'd
our
whole
bodies
now
;
his
coming
down
from
Heaven
,
our
falling
down
upon
the
earth
;
his
so
great
humiliation
,
our
greatest
expression
of
our
humility
.
Many
sorts
of
adoration
have
been
observed
,
greater
and
lesser
,
Bowing
the
head
,
Exod.
i.
10.
Bowing
the
body
,
Gen.
xviii
.
2.
Bending
the
knee
,
Isa.
xlv
.
23.
Worshipping
upon
the
knee
,
Psal.
xcv
.
6.
God
thus
worshipped
by
them
all
.
And
falling
down
before
him
is
no
news
to
hear
of
,
neither
in
Scripture
or
Antiquity
;
whatsoever
niceness
,
or
laziness
,
or
profaneness
of
late
have
either
said
or
practis'd
against
it
.
They
were
Wise
men
here
that
did
it
;
yet
it
is
well
that
the
Scripture
calls
them
so
.
I
know
who
have
been
counted
fools
,
superstitious
fools
,
for
as
little
a
matter
,
for
the
same
:
though
I
cannot
but
wonder
to
see
as
much
done
in
a
complement
to
a
thing
worse
than
a
reasonable
man
,
whilst
God
himself
is
denied
it
.
Indeed
it
may
be
if
we
compare
the
persons
,
we
shall
quickly
see
the
reason
:
These
in
the
Text
were
Wise
men
,
of
credit
and
reputation
,
men
of
some
quality
,
men
that
understood
themselves
,
and
knew
the
language
of
Heaven
;
and
can
turn
the
Stars
to
their
proper
uses
,
that
think
not
much
of
much
pains
,
to
find
a
Redeemer
,
that
know
how
to
use
a
King
,
and
serve
a
God
;
that
run
readily
at
the
first
call
of
Heaven
to
pay
this
worship
:
Your selves
can
inform
you
what
they
are
that
deny
it
,
I
shall
not
tell
you
.
Poor
ignorant
Shepherds
may
perhaps
through
ignorance
or
astonishment
omit
the
Ceremony
and
be
pardon'd
,
so
they
go
away
praising
and
rejoycing
;
but
great
learned
Clerks
cannot
be
excus'd
if
they
pretermit
it
:
but
neither
the
one
nor
the
other
,
if
they
deny
it
.
Ignorance
will
be
no
sufficient
plea
for
the
one
,
nor
a
distinction
or
a
pretence
of
scandal
for
the
other
,
in
a
point
so
plain
,
as
perpetual
custom
from
the
beginning
of
the
world
,
and
plain
words
of
Scripture
make
it
.
Abraham
falls
upon
his
face
in
a
thankful
acceptance
of
Gods
promise
,
Gen.
xvii
.
17.
His
servant
Eleazar
bows
down
and
worships
.
Gen.
xxiv
.
26.
Old
Iacob
did
as
much
as
he
could
towards
it
on
his
bed
,
Gen.
xxi
.
31.
And
the
people
of
Israel
,
Exod.
iv
.
31.
and
this
before
the
Law
was
given
.
And
Moses
before
the
Law
was
written
,
fell
down
before
the
Lord
,
as
he
tells
the
people
,
Deut.
ix
.
18.
So
it
was
no
Iewish
Law
or
custom
then
,
but
even
a
point
of
the
Law
of
Nature
,
though
practis'd
also
by
the
Iew
,
by
David
,
Ps.
v.
7.
by
Solomon
,
2
Chron.
vi
.
13.
by
Ezekiel
,
ch.
xi
.
13.
by
Daniel
,
ch.
vi
.
10.
by
all
the
Prophets
,
by
all
the
people
;
all
the
children
of
Israel
together
bowed
themselves
with
their
faces
to
the
ground
upon
the
pavement
,
and
worshipped
and
praised
the
Lord
,
2
Chron.
vii
.
3.
Christ
himself
allows
the
people
to
do
as
much
to
him
;
takes
it
,
and
takes
it
kindly
from
them
.
Iairus
the
Ruler
of
the
Synagogue
falls
at
his
feet
,
St.
Mark
v.
20.
Mary
does
as
much
,
St.
Iohn
xi
.
31.
Others
often
do
the
same
,
and
none
forbidden
it
:
nay
,
he
himself
does
it
to
his
Father
,
St.
Mark
xiv
.
35.
fell
down
and
prayed
;
and
do
we
then
think
much
to
do
it
?
The
very
Saints
in
Heaven
,
where
there
is
nor
shadow
certainly
nor
Ceremony
,
fall
down
before
him
,
even
before
the
Lamb.
Rev.
v.
8.
and
xi
.
16.
and
xiv
.
4.
and
are
we
too
good
to
do
it
?
Is
the
practice
of
all
ages
,
of
Heaven
,
of
Earth
,
and
Christ
too
,
not
strong
enough
to
bow
our
stubborn
necks
?
Is
there
Iudaism
and
Superstition
in
Heaven
,
in
Christ
too
?
Oh
then
let
me
be
superstitious
,
I
am
content
to
be
so
,
to
be
called
so
by
any
generation
upon
earth
.
But
to
make
it
yet
more
evident
,
if
it
can
be
:
nature
it self
in
the
midst
of
its
corruptions
keeps
yet
this
impression
undefac'd
,
and
more
plainly
professes
this
Reverence
due
to
the
Deity
,
than
even
the
Deity
it self
.
Never
did
any
the
most
blind
and
foolish
Heathen
yet
acknowledge
a
God
,
but
presently
they
worshipped
him
with
their
bodies
.
Nay
never
did
any
ever
pretend
either
honour
or
respect
to
man
,
but
he
exprest
it
some
way
by
his
body
,
by
some
gesture
or
other
of
it
.
And
must
God
that
made
it
,
and
Christ
that
redeemed
it
,
only
go
without
it
?
must
man
be
reverenc'd
with
the
body
,
and
the
Devil
serv'd
with
it
,
and
God
be
put
off
with
the
worship
of
the
soul
,
which
yet
neither
can
express
it self
,
nor
think
,
nor
do
any
thing
without
the
body
whilst
it
is
in
it
?
It
was
thought
a
good
argument
by
S.
Paul
,
to
glorifie
God
in
our
body
as
well
as
in
our
spirits
(
and
in
old
Manuscripts
I
must
tell
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
not
found
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
body
only
,
is
)
because
they
are
God's
,
he
hath
bought
them
with
a
price
,
1
Cor.
vi
.
20.
good
reason
then
that
he
should
have
them
.
The
body
is
for
the
Lord
,
ver.
13.
of
that
Chapter
;
Who
then
should
have
it
but
he
?
't
is
for
no
body
else
:
he
only
can
claim
it
,
others
do
but
borrow
it
,
or
usurp
it
:
let
him
therefore
have
it
,
't
is
his
own
,
and
it
cannot
be
bestowed
better
:
he
knows
best
to
use
it
,
how
to
keep
it
,
fear
we
not
:
Indeed
it
is
so
unreasonable
to
deny
it
him
,
so
unprofitable
to
the
very
body
to
keep
it
from
him
,
that
I
know
not
why
we
should
expect
to
have
it
either
safe
or
well
,
when
we
deny
it
him
.
Who
can
keep
it
better
?
who
can
easier
lift
it
up
when
it
is
down
,
raise
it
up
when
it
is
fallen
,
preserve
it
in
health
and
strength
than
he
?
And
are
we
such
fond
fools
then
,
not
to
present
it
always
to
his
protection
,
and
lay
it
at
his
feet
,
who
if
he
tread
upon
it
,
does
yet
do
it
good
?
Though
we
were
Hereticks
of
the
highest
impudence
,
and
denied
his
God-head
,
yet
confessing
his
humanity
,
we
can
do
no
less
than
give
the
worship
of
our
bodies
to
him
;
We
can
give
him
nothing
less
.
I
may
without
breach
of
charity
,
I
fear
,
suspect
that
this
generation
that
are
so
violent
against
the
worship
of
the
body
,
will
e're
long
neither
confess
his
God-head
nor
his
Man-hood
,
turn
Arian
and
Manichee
both
together
,
and
prove
a
kind
of
mixed
Hereticks
unheard
of
hitherto
,
beyond
all
the
wickedness
and
folly
of
all
their
former
predecessors
,
come
so
far
at
last
,
to
think
all
done
in
a
fancy
,
or
a
dream
,
make
all
the
work
of
our
redemption
come
to
nothing
.
For
certainly
,
did
they
either
seriously
think
him
true
God
or
true
man
,
we
should
see
it
by
their
bodies
,
especially
seeing
we
cannot
see
any
thing
by
their
spirits
to
the
contrary
.
Even
men
us'd
to
be
thus
worshipped
,
1
Kings
i.
31.
and
Prophets
,
2
Kings
ii
.
15.
So
that
did
they
confess
him
any
thing
,
they
would
certainly
fall
down
and
worship
him
,
not
deny
it
to
be
sure
,
whether
do
it
or
no.
For
all
falling
down
is
not
adoration
.
It
is
the
mind
that
makes
that
;
the
intention
of
the
soul
,
that
turns
this
outward
expression
of
the
body
into
adoration
,
that
makes
it
either
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
either
a
religious
or
a
civil
worship
,
as
it
pleases
.
This
is
the
reason
together
with
the
Authority
of
the
Fathers
,
St.
Augustin
,
St.
Leo
,
St.
Bernard
,
and
others
,
that
I
make
adorârunt
here
,
this
word
worship
,
to
relate
to
the
soul
,
as
procidentes
,
falling
down
,
to
the
body
.
Though
I
am
not
ignorant
that
both
in
the
School
,
and
Grammar
sense
it
is
seldom
or
never
found
without
the
interest
and
posture
of
the
body
,
yet
must
it
of
necessity
most
refer
to
the
soul
,
that
being
able
only
to
specifie
the
worship
,
and
give
it
both
its
nature
and
its
name
,
by
either
intending
it
religiously
as
to
God
,
or
civilly
only
as
to
a
creature
,
where
it
gives
it
;
the
outward
posture
being
oft
the
same
indifferently
to
God
and
man
.
That
these
Wise
men
intended
it
as
an
act
of
Devotion
and
Religion
,
as
to
an
incarnate
God
,
not
a
meer
carnal
man
,
is
the
general
opinion
of
the
Church
,
and
not
without
good
ground
.
For
first
,
Wise
men
,
who
ever
propound
some
end
to
all
their
motions
,
would
not
have
undertaken
so
long
,
and
tedious
,
and
troublesom
a
journey
to
have
seen
a
child
in
a
Cradle
,
or
in
the
mothers
lap
;
no
not
a
Royal
babe
:
they
were
Kings
themselves
;
so
the
Antients
delivered
them
to
us
:
and
the
72
Psalm
foretells
them
by
that
name
;
and
they
had
often
seen
such
sights
,
in
as
much
pomp
and
glory
as
they
could
expect
it
in
Iudea
.
At
least
cui
bono
?
what
good
should
they
get
by
it
?
(
that
's
a
thing
Wise
men
consider
)
by
any
King
of
Iudea
?
what
was
such
an
one
or
his
child
to
them
,
who
had
nor
dependance
nor
commerce
with
him
;
or
if
they
had
,
needed
not
make
such
a
needless
journey
themselves
,
to
no
more
purpose
than
in
a
complement
to
visit
him
?
But
(
2.
)
They
tell
us
they
had
seen
his
Star
;
now
we
and
they
knew
well
enough
that
the
Kings
of
the
earth
,
though
they
have
the
Spangles
of
the
Earth
,
have
not
the
Spangles
of
the
Heaven
at
their
command
;
though
they
have
Courts
and
Courtiers
beset
with
sparks
of
Diamonds
and
Rubies
,
they
have
not
yet
one
spark
of
Heaven
in
their
attendance
.
No
King
of
Stars
,
but
the
King
of
Heaven
;
none
under
whose
command
or
dominion
they
move
or
shine
,
none
that
can
call
them
his
,
but
God
that
made
them
;
to
worship
one
then
who
not
only
can
alone
call
all
the
Stars
by
their
names
,
but
by
his
own
too
,
is
certainly
,
in
any
Wise
mans
language
,
to
worship
God
.
Our
very
Star-gazers
,
who
confess
no
King
,
and
for
ought
we
can
see
,
worship
no
God
,
will
yet
confess
,
that
in
the
Latin
they
have
regit
Astra
Deus
,
that
the
Stars
are
only
Gods
;
and
though
a
Wise
man
may
by
his
wisdom
divert
their
influence
,
he
can
in
no
wise
either
command
or
direct
their
motion
.
3.
They
tell
us
too
they
came
to
worship
,
their
whole
business
was
nothing
else
;
and
we
would
think
they
had
little
indeed
,
if
they
came
so
far
only
to
give
a
complement
to
a
child
that
could
neither
answer
them
nor
understand
them
;
We
must
certainly
take
them
not
for
Wise
men
,
but
very
fools
to
do
so
.
And
if
worship
be
the
end
of
their
coming
,
we
may
quickly
understand
by
the
phrase
of
Scripture
,
that
it
is
divine
worship
that
is
meant
.
Of
worship
indeed
and
adoration
we
may
read
in
other
senses
there
,
but
it
is
never
made
a
business
,
said
to
be
any
ones
aim
or
purpose
,
but
when
it
is
referr'd
to
God
and
his
House
.
The
Eunuch
is
said
to
come
to
Ierusalem
,
and
worship
,
Acts
viii
.
27.
David
invites
us
to
fall
down
and
worship
,
Psal.
xcv
.
6.
St.
Paul
comes
to
Ierusalem
to
worship
,
Acts
xxiv
.
11.
and
certain
Greeks
are
said
to
come
up
to
worship
,
St.
Iohn
xii
.
20.
but
all
this
while
it
is
to
worship
God
,
never
made
a
work
to
worship
man
.
To
fall
down
before
,
or
bow
,
or
reverence
to
any
man
,
how
great
soever
,
is
but
an
occasional
piece
of
business
,
on
set
purpose
never
.
When
we
come
before
Kings
and
Princes
we
do
it
,
but
never
come
before
them
to
this
end
only
for
to
do
it
.
4.
Had
they
conceived
no
other
of
him
than
as
man
,
or
a
Child
of
man
,
that
poor
contemptible
condition
,
and
unworshipful
pickle
they
found
him
in
,
the
rags
of
poverty
,
the
place
they
saw
him
in
,
would
have
made
them
have
forborn
their
worship
quite
,
they
would
have
been
so
far
from
procidentes
adorârunt
,
that
it
would
have
been
dedignantes
abiêrunt
;
instead
of
falling
down
and
worshipping
,
they
would
have
gone
their
ways
,
disdaining
at
him
.
But
so
powerful
was
his
Star
,
and
so
had
the
day-Star
risen
in
their
hearts
,
so
had
the
eternal
light
shined
to
them
,
that
they
could
see
what
others
could
not
;
in
carne
Deum
,
God
in
the
Child
:
He
that
led
them
without
,
taught
them
within
,
both
whom
they
worshipped
,
and
how
to
worship
.
And
indeed
,
he
that
knows
and
considers
whom
he
worships
,
will
worship
both
in
Spirit
,
and
in
truth
,
with
his
soul
and
with
his
body
,
in
truth
else
he
does
not
worship
.
Adorare
,
adoration
consists
of
both
,
nay
,
cannot
be
well
conceived
,
if
you
take
away
either
the
one
or
the
other
.
The
word
it self
in
its
primitive
signification
is
,
manum
ad
os
admovere
,
concerns
the
body
,
and
is
no
more
than
to
kiss
the
hand
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
just
the
same
.
So
was
the
fashion
of
the
Greeks
to
worship
,
and
it
seems
ancient
through
the
East
;
for
it
is
an
expression
of
holy
Iob
,
chap.
xxxi
.
21.
If
I
have
beheld
the
Sun
when
it
shined
,
&c.
or
,
my
mouth
hath
kissed
my
hand
,
that
is
,
if
he
had
worshipped
any
other
God
.
But
it
falls
out
with
this
as
with
other
words
,
they
enlarge
their
signification
by
time
and
custom
;
and
so
adoration
is
come
to
be
applied
to
all
worship
of
the
body
,
bowing
the
head
,
bending
the
knee
,
falling
on
the
face
,
kneeling
at
the
feet
,
according
as
each
particular
Country
perform
their
reverence
.
Time
yet
hath
enlarged
it
further
,
and
our
Saviour
,
that
eternal
word
,
and
therefore
the
best
Expositor
of
any
word
,
hath
applied
it
also
to
the
soul
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
St.
Iohn
iv
.
23.
nay
more
,
calls
them
the
truest
worshippers
that
worship
in
Spirit
.
And
indeed
the
Spirits
,
the
Souls
part
is
the
chiefest
,
the
worship
of
the
body
is
but
the
body
of
worship
.
The
soul
that
is
it
that
enlivens
it
,
the
spirit
and
soul
of
it
that
completes
it
,
the
inward
intention
,
direction
,
submission
,
and
reverence
is
that
which
makes
all
to
be
accepted
.
To
fall
down
in
humility
with
the
body
,
and
lift
up
the
soul
with
pride
;
to
give
an
outward
respect
to
him
,
and
inwardly
neglect
him
;
to
do
the
worship
cursorily
,
or
in
a
complement
,
without
attention
or
good
meaning
,
is
to
use
Christ
as
the
Souldiers
did
,
worship
him
in
a
mockery
,
cry
,
Hail
King
,
and
smite
him
;
to
give
a
Crown
of
Thorns
,
and
a
Scepter
of
a
reed
:
to
make
a
puppet
,
or
a
may-game
of
him
,
or
with
Herod
pretend
to
worship
,
and
mean
nothing
less
:
seem
devout
,
forsooth
,
in
all
haste
,
but
nourish
profane
and
murtherous
,
that
is
,
sinful
,
careless
,
or
Atheistical
thoughts
against
him
.
They
do
best
joyn'd
:
God
hath
joyned
them
,
and
one
word
hath
joyned
them
;
and
when
joyned
,
we
best
understand
them
;
and
soul
and
body
being
so
nearly
joyn'd
,
why
should
we
go
about
to
separate
them
?
The
Prophesies
foretel
them
both
,
as
to
be
solemnly
performed
to
him
:
All
Kings
shall
fall
down
before
him
,
all
Nations
shall
do
him
service
,
Psal.
lxxii
.
11.
and
ver.
15.
Prayer
shall
be
made
ever
unto
him
,
and
daily
shall
he
be
praised
.
The
Gospel
,
that
assures
it
was
done
:
and
the
Apostle
tells
us
,
that
God
had
so
ordained
it
should
be
,
given
him
a
name
,
which
is
above
every
Name
,
that
at
the
Name
of
Iesus
every
knee
should
how
,
of
things
in
heaven
,
things
in
earth
,
and
things
under
the
earth
,
Phil.
ii
.
9
,
10.
If
all
things
in
heaven
and
earth
do
do
it
,
then
spirits
and
bodies
too
.
For
bodies
are
things
,
and
spirits
are
things
;
and
in
heaven
and
under
the
earth
,
there
be
no
bodies
,
in
earth
there
is
both
:
so
there
sure
to
be
done
by
both
.
And
this
name
had
not
been
long
given
before
these
wise
men
come
to
do
it
reverence
;
before
it
was
given
they
came
not
,
presently
after
they
come
;
not
before
,
that
they
might
know
how
to
call
him
they
were
to
worship
:
yet
presently
after
,
that
we
might
know
it
was
in
his
name
only
that
the
Gentiles
were
to
trust
,
at
which
to
bow
and
worship
.
To
worship
him
,
to
worship
his
Name
,
or
at
his
Name
,
is
but
the
same
in
Scripture
,
or
little
difference
.
Yet
if
we
owe
him
worship
,
we
owe
also
a
respect
unto
his
Name
;
we
are
not
to
take
it
vainly
,
or
count
it
light
,
but
pay
a
reverence
to
it
,
as
to
his
;
for
therein
also
we
worship
him
.
As
we
worship
his
Humanity
,
as
it
is
united
to
his
Divinity
,
so
his
Name
too
we
may
well
worship
,
that
is
,
reverently
esteem
and
speak
of
it
,
and
so
express
it
;
spiritually
rejoyce
too
at
the
hearing
of
it
,
without
fear
of
Superstition
or
Idolatry
.
We
else
but
poorly
and
lamely
worship
him
,
God
knows
,
if
we
give
no
respect
at
all
to
his
Name
,
or
any
thing
that
belongs
to
him
.
We
may
as
well
be
afraid
to
worship
him
at
all
,
now
since
he
hath
taken
on
a
body
,
lest
we
should
commit
Idolatry
to
it
,
being
a
creature
,
as
to
fear
Superstition
in
worshipping
at
his
Name
before
his
foot-stool
,
as
the
Scripture
sometimes
speaks
;
when
the
adoration
on
both
hands
is
only
directed
to
,
and
terminated
in
his
Godhead
.
If
any
then
,
as
alas
too
many
be
so
little
Christians
,
as
to
give
to
Iesus
,
or
his
holy
Name
,
or
his
holy
Altars
and
Sacraments
,
no
more
reverence
than
does
a
Turk
or
Pagan
,
let
not
us
for
Christs
sake
bear
them
company
:
we
have
better
examples
here
before
us
;
nay
,
we
have
Angels
too
before
us
at
the
work
.
When
he
brought
his
first-begotten
into
the
world
,
he
said
,
And
let
all
the
Angels
of
God
worship
him
,
Heb.
i.
6.
and
certainly
they
do
it
,
they
fulfil
his
command
,
and
do
his
pleasure
.
And
are
we
then
too
holy
to
do
it
?
Is
it
a
command
upon
them
,
whom
the
benefit
does
no
way
so
much
concern
;
and
is
it
left
at
our
pleasure
,
who
have
the
most
reason
in
the
world
to
do
it
,
to
whom
chiefly
this
Christ
was
born
and
given
?
may
we
choose
whether
we
will
worship
him
or
no
?
and
yet
be
the
greatest
gainers
by
it
,
and
the
more
holy
by
not
doing
it
?
Faith
's
the
business
they
tell
us
,
no
matter
for
any
thing
besides
:
only
believe
and
all
is
done
.
Well
,
but
is
Faith
the
business
?
and
is
it
not
a
strong
belief
indeed
,
this
,
that
can
bring
men
out
of
their
own
Country
,
and
that
a
far
one
too
,
through
Arabian
Desarts
in
the
depth
of
Winter
only
to
worship
?
and
is
it
not
as
high
a
piece
of
Faith
,
notwithstanding
that
poor
,
outward
,
contemptible
,
appearance
of
Christ
,
yet
to
fall
down
and
worship
him
,
and
believe
him
to
be
their
God
and
Saviour
,
and
to
trust
the
guidance
of
a
Star
,
or
the
word
of
an
obscure
Prophesie
,
or
an
inward
motion
from
Heaven
,
before
their
own
eyes
,
and
all
sense
,
and
reason
?
To
leave
his
Country
,
and
to
believe
against
hope
and
reason
,
was
counted
to
Abraham
for
Faith
,
Heb.
xi
.
was
so
to
these
Wise
men
of
the
Text
,
will
be
to
all
that
follow
their
example
.
Our
Worship
is
but
the
expression
of
a
Faith
,
fides
facta
,
or
fides
faciens
,
Faith
done
.
We
worship
,
therefore
we
believe
,
or
,
we
believe
,
and
therefore
worship
.
And
therefore
,
thirdly
,
offer
too
.
Open
our
treasures
,
the
treasures
of
our
Faith
,
and
present
our
gifts
:
And
when
they
had
opened
their
Treasures
,
&c.
The
ancient
Fathers
have
here
observed
both
Letter
and
Mystery
;
and
I
am
no
wiser
,
I
shall
do
so
too
.
The
Letter
is
plain
enough
to
tell
us
,
that
God
looks
to
be
worshipped
with
our
Goods
as
well
as
with
our
Bodies
,
and
our
Souls
;
and
that
those
whom
he
leads
by
his
Star
or
Spirit
,
any
that
will
come
to
Christ
,
must
no
more
come
empty
handed
,
than
those
that
come
to
God
,
Exod.
xiii
.
For
God
he
is
,
and
God
he
gave
us
them
;
God
therefore
,
every
person
in
the
God-head
,
to
be
served
with
them
:
the
first-fruits
it
should
be
in
all
reason
,
and
in
justice
,
all
it
might
be
;
but
some
part
or
offering
out
of
them
howsoever
.
I
shall
open
the
Wise
mens
treasures
,
and
shew
you
them
,
the
out-side
of
them
,
the
Letter
first
.
Treasures
they
are
called
before
they
are
opened
,
that
we
may
learn
God
is
not
only
to
be
served
with
mean
things
and
ordinary
ware
.
Nothing
can
be
too
good
for
him
;
the
treasures
of
our
Hearts
,
and
the
treasures
of
our
Cabinets
and
Coffers
are
never
better
opened
than
for
him
.
David
would
not
offer
what
cost
him
nought
,
and
Araunah
when
he
does
but
understand
God's
business
toward
,
gives
like
a
King
,
2
Sam.
xxiv
.
23.
The
Israelites
,
hard
hearted
Israelites
,
are
yet
so
tender
of
Gods
Service
,
that
they
pluck
off
their
Jewels
and
golden
Ear-rings
for
the
Service
of
the
Tabernack
.
The
first
Christian
Emperours
give
their
stately
Halls
to
make
Churches
,
and
nothing
is
thought
too
costly
by
pious
souls
for
God's
worship
.
Are
the
treasures
and
precious
things
of
the
earth
for
men
only
,
and
not
for
God
?
that
were
strange
indeed
,
and
a
bondage
and
usurpation
the
creature
indeed
might
well
groan
under
.
Gifts
they
are
stiled
when
they
are
presented
(
2.
)
to
tell
us
that
God
expects
gifts
as
well
as
dues
.
Falling
down
and
worshipping
are
due
upon
command
:
the
second
Commandment
,
that
forbids
it
to
an
Idol
,
must
necessarily
thence
infer
it
due
to
God
;
and
if
we
do
no
more
than
pay
our
dues
,
what
thank
have
we
?
God
loves
a
free-will
offering
,
and
expects
it
too
;
unless
we
can
suppose
the
Iew
more
bound
to
him
than
are
we
:
our selves
know
how
we
value
a
voluntary
service
above
any
;
and
think
we
that
God
less
accepts
it
?
he
accepts
of
the
will
when
there
is
nothing
else
,
so
much
he
esteems
it
;
and
will
he
not
accept
it
when
he
sees
it
pour
out
it self
with
fulness
upon
him
?
3.
Gold
,
Frankincense
,
and
Myrrhe
they
prove
when
they
are
opened
;
such
best
presents
as
the
Country
affords
,
and
the
best
of
them
:
that
we
may
know
there
is
no
Country
so
barren
,
no
man
so
poor
,
but
may
afford
something
to
Gods
service
.
Nor
the
Rocks
of
the
one
Arabia
,
nor
the
Sands
of
the
other
so
dry
and
fruitless
,
but
that
they
yield
some
fruit
for
Christ
.
They
have
but
little
indeed
,
that
have
not
to
offer
a
Turtle
,
or
a
Pigeon
;
if
they
have
no
Gold
,
they
may
have
Francincense
and
Myrrhe
,
no
such
great
cost
:
Even
the
poor
Widow
hath
a
Mite
or
two
,
something
at
least
to
bestow
on
God
,
to
present
him
with
,
that
none
may
plead
excuse
.
Yet
(
4.
)
as
they
are
such
as
the
Country
yields
,
proportinable
to
that
;
so
they
are
,
as
it
falls
out
,
very
proportionable
for
them
that
offer
them
.
Gold
and
perfumes
,
fit
presents
for
Kings
and
Princes
,
and
persons
of
Estate
and
Honour
,
to
present
,
or
be
presented
with
;
they
are
things
either
costly
or
delicate
:
and
such
is
fittest
for
them
to
present
to
Christ
,
to
offer
up
their
golden
Crowns
,
and
readily
part
with
all
their
sweetnesses
and
delicacies
for
his
honour
and
service
.
Great
men
must
not
give
mean
presents
;
it
is
unworthy
of
them
.
Not
mean
ones
said
I
?
(
5.
)
Not
few
neither
:
here
's
three
together
for
one
present
at
a
clap
;
and
three
is
all
:
'T
is
the
perfectest
number
,
and
intimates
all
.
Of
every
thing
we
are
to
give
God
somewhat
;
't
is
as
it
were
a
grace
to
sanctifie
the
rest
:
Nor
can
we
methinks
promise
our selves
a
blessing
upon
any
thing
we
enjoy
,
till
we
have
first
offered
it
,
or
of
it
,
to
God
.
Certain
it
is
,
I
dare
assure
him
,
he
loses
nothing
of
any
thing
,
that
gives
any
of
it
to
God
,
but
encreaseth
best
by
that
diminishing
.
6.
Yet
proportionable
only
to
our
condition
are
we
required
to
offer
:
every
one
cannot
offer
Gold
.
These
Wise
men
therefore
,
the
Type
of
all
the
Gentiles
that
were
to
come
in
to
offer
,
not
only
offer
like
Kings
,
but
like
persons
of
meaner
condition
also
;
Frankincense
and
Myrrhe
,
things
of
a
lower
value
,
that
we
may
know
,
God
accepts
all
,
any
thing
,
so
we
offer
it
willingly
.
Turtles
and
Pigeons
,
as
well
as
Lambs
and
Bulls
;
Mites
as
well
as
Talents
;
Prankincense
and
Myrrhe
as
well
as
Gold
;
the
poor
mans
present
as
well
as
the
greatest
Kings
and
Princes
.
7.
God
as
he
loves
men
should
keep
proportion
to
their
abilities
,
not
that
they
should
be
burthened
;
yet
he
loves
also
that
they
should
keep
some
proportion
to
himself
.
We
must
have
regard
to
God's
honour
,
as
well
as
our
own
low
estate
;
not
offer
lame
,
or
maim'd
,
or
refuse
things
.
To
Christ
here
Gold
comes
very
fitly
to
relieve
his
necessity
,
his
poor
Mothers
Poverty
:
Frankincense
does
well
to
perfume
the
Stable
,
and
Myrrhe
comes
seasonable
to
strengthen
and
confirm
his
infant
limbs
.
He
gives
twice
,
that
gives
in
season
.
No
gift
so
welcome
as
that
which
comes
in
the
time
of
necessity
,
when
we
have
most
need
.
Cast
we
about
hence
,
ever
to
proportion
our
presents
to
God's
convenience
,
and
the
Churches
;
to
supply
it
in
want
with
our
Gold
and
Silver
;
in
contempt
,
and
under
the
ill
scent
of
scorn
and
ill
report
,
to
defend
it
with
the
sweet
incense
of
Good
Works
;
in
weakness
and
declining
,
to
uphold
it
with
the
myrrhe
of
our
Patience
and
Courage
.
8.
Do
we
it
lastly
,
largely
,
with
open
hearts
,
and
hands
,
and
purses
;
open
all
our
treasures
,
spread
them
all
before
him
,
bid
him
please
himself
,
take
what
he
will
,
all
if
he
will
,
reserve
nothing
,
detain
nothing
,
no
part
nor
portion
from
him
,
as
did
Ananias
and
Saphira
,
who
paid
dearly
indeed
for
being
so
close
handed
,
Acts
v.
but
open
we
all
our
treasures
to
him
,
keep
we
nothing
from
him
;
knowing
this
,
that
he
that
soweth
plentifully
,
shall
reap
plentifully
,
and
he
that
gives
most
,
shall
yet
never
lack
.
And
where
he
takes
it
not
himself
,
let
us
our selves
pick
the
choicest
out
of
all
;
and
with
these
wise
and
happy
souls
present
them
to
him
.
Somewhat
out
of
our
Gold
,
our
abundance
and
superfluities
;
somewhat
out
of
our
Frankincense
,
our
competencies
and
conveniencies
;
somewhat
out
of
our
Myrrhe
,
our
necessaries
that
are
to
uphold
nature
:
And
as
Myrrhe
does
the
dead
body
,
keep
it
from
stinking
.
Somewhat
out
of
all
I
say
,
the
more
the
better
;
but
some
at
least
,
some
of
all
three
.
Our
goods
indeed
,
as
says
the
Psalmist
,
are
nothing
unto
thee
,
O
God
,
nothing
unto
thee
,
in
comparison
of
thee
,
the
chiefest
good
:
our
riches
nothing
to
thine
;
thou
needest
them
not
neither
;
yet
for
all
that
,
give
him
them
we
must
:
for
he
needs
not
our
prayers
neither
,
our
souls
neither
;
nothing
of
ours
indeed
at
all
:
Yet
does
he
lay
his
claim
to
all
,
and
require
some
of
all
.
You
will
understand
better
what
he
requires
,
if
we
open
the
treasures
a
little
further
,
go
on
to
the
Mystery
,
what
Antiquity
hath
conceived
infolded
in
the
treasury
of
the
Text
;
what
is
the
mystery
of
this
three-fold
present
,
Gold
,
Frankincense
,
and
Myrrhe
.
For
why
these
rather
than
any
other
?
or
why
so
specified
,
being
no
such
rarities
in
Iudea
?
somewhat
certainly
there
is
in
it
;
a
double
mystery
,
say
the
Fathers
:
an
allegory
and
a
moral
;
an
allegorical
,
and
a
moral
sense
.
The
Allegory
is
to
teach
us
what
to
think
or
believe
of
Christ
.
In
offering
Gold
they
acknowledged
him
for
a
King
,
and
so
paid
him
Tribute
.
In
offering
Frankincense
,
or
Incense
,
they
confest
him
to
be
a
God
.
It
is
to
the
gods
only
that
even
the
Heathen
offer
Incense
.
Yet
(
3.
)
In
offering
Myrrhe
,
they
yet
profess
he
should
die
like
men
:
Myrrhe
hath
little
other
use
than
in
Sepultures
and
Embalmings
.
So
the
sum
of
the
Wise
mens
Faith
,
or
the
Magi's
Creed
is
thus
profest
,
that
this
Child
they
thus
adored
was
the
King
,
Messiah
,
God
and
Man
who
should
die
for
them
.
I
shall
take
leave
to
expatiate
and
enlarge
their
Creed
out
of
the
same
oblations
yet
a
little
further
,
seeing
the
Fathers
have
led
the
way
,
and
point
them
out
,
how
they
thus
doing
seem
to
believe
all
that
is
to
be
believed
of
Christ
.
First
,
his
two
natures
,
his
God-head
by
the
Incense
,
his
Manhood
by
the
Myrrhe
.
(
2.
)
His
Offices
,
his
Kingly
Office
by
the
Gold
,
the
very
matter
of
the
Crown
that
makes
him
King
.
His
Priestly
Office
by
Incense
,
the
Priests
Office
being
to
offer
Incense
,
S.
Luke
i.
9.
Levit.
xvi
.
13.
His
Prophetical
Office
by
the
Myrrhe
,
representing
the
bitter
and
mortified
life
of
a
Prophet
.
(
3.
)
Here
's
his
Birth
,
his
Life
,
his
Death
,
and
Resurrection
all
acknowledged
.
His
Birth
fitly
resembled
unto
gold
,
the
purest
metal
;
his
birth
the
purest
without
any
sin
at
all
,
of
a
Virgin
pure
as
the
most
refined
Gold
;
his
Life
well
represented
by
the
Incense
,
being
nothing
but
a
continual
service
of
God
,
and
a
perpetual
doing
of
his
Fathers
business
.
His
Death
,
the
very
manner
of
it
evidently
pointed
at
by
the
Myrrhe
,
which
in
his
Passion
was
given
him
in
Wine
to
drink
:
the
usual
draught
of
those
that
died
upon
the
Cross.
And
his
Resurrection
,
easily
enough
understood
by
the
same
Myrrhe
,
whose
chief
use
is
to
preserve
the
dead
body
from
Corruption
,
out
of
an
hope
of
a
Resurrection
;
and
was
even
litterally
done
unto
him
by
Nicodemus
,
who
brought
a
mixture
of
Myrrhe
and
Aloes
to
embalm
him
,
St.
John
xix
.
39.
So
now
we
see
what
it
is
to
present
Gold
,
Francincense
,
and
Myrrhe
to
Christ
,
even
no
less
than
to
believe
him
to
be
God
and
Man
,
our
King
,
and
Priest
,
and
Prophet
,
born
of
a
Virgin
,
without
stain
of
sin
,
living
in
all
holiness
without
blame
,
and
dying
for
us
;
yet
not
seeing
Corruption
,
but
rising
again
to
Incorruption
.
This
is
the
Faith
we
are
to
offer
up
,
this
triple
Faith
.
Fear
we
not
any
adversaries
or
calamities
,
he
is
our
King
to
protect
us
;
King
of
Kings
,
and
Lord
of
Lords
,
1
Tim.
vi
.
15.
Despair
we
not
though
we
be
grievous
sinners
;
he
is
our
Priest
,
our
High-Priest
to
offer
for
us
,
and
reconcile
us
.
Let
not
even
Death
affright
us
;
by
his
death
,
Death
hath
lost
its
sting
:
the
Myrrhe
of
his
embalming
will
preserve
us
,
and
by
his
Resurrection
he
will
revive
and
raise
us
up
.
Let
us
thus
think
of
Christ
,
and
trust
upon
him
,
and
we
still
offer
this
same
offering
of
Gold
,
Frankincense
,
and
Myrrhe
.
This
is
the
Allegory
,
the
Moral
is
behind
:
and
in
the
moral
sense
we
offer
Gold
,
Frankincense
,
and
Myrrhe
,
who
present
God
with
those
vertues
that
resemble
them
.
First
,
He
offers
Gold
,
who
patiently
and
constantly
suffers
for
his
Faith
,
which
is
far
more
precious
,
says
St.
Peter
,
than
of
Gold
that
perisheth
,
though
it
be
tried
with
the
fire
,
1
Pet.
i.
7.
The
Martyrs
flames
are
brighter
than
Gold
,
and
the
constant
Faith
will
endure
the
fire
better
than
the
Gold
it self
.
He
(
2.
)
offers
Gold
who
sets
himself
to
keep
Gods
Commandments
,
which
in
the
Psalmists
account
,
Psal.
xix
.
10.
are
more
desirable
than
Gold
,
yea
,
than
the
finest
Gold
.
He
(
3.
)
offers
Gold
who
disperses
it
abroad
,
and
gives
it
to
the
poor
;
he
that
gives
Alms
,
properly
offers
Gold
;
to
the
poor
indeed
he
gives
it
,
but
to
God
it
is
he
offers
it
:
an
offering
of
a
sweet
savour
to
him
.
2.
He
offers
Frankincense
who
offers
Prayers
,
whose
Prayers
ascend
like
Incense
:
'T
is
holy
David's
expression
,
Prayers
set
forth
as
Incense
,
Psal.
●xli
.
2.
no
Incense
so
sweet
,
so
acceptable
to
God
,
as
the
devout
Prayers
of
his
servants
.
He
(
2.
)
presents
Incense
whose
hope
is
only
in
the
Lord
his
God
,
whose
desires
and
hopes
are
always
ascending
upward
.
He
(
3.
)
presents
Incense
who
presents
humility
and
obedience
:
the
nature
of
Frankincense
is
binding
and
restringent
,
well
imitated
by
obedience
and
humility
;
the
best
binders
and
restrainers
of
our
wills
and
passions
.
3.
And
lastly
,
he
offers
Myrrhe
who
mortifies
his
affections
,
which
are
upon
the
earth
.
Myrrhe
is
a
mortifier
.
One
quality
of
Myrrhe
is
to
kill
Worms
;
he
that
kills
these
worms
of
our
inordinate
desires
,
that
come
crawling
on
us
,
those
covetous
desires
that
lie
gnawing
us
;
those
wrigling
motions
of
any
lusts
that
are
ever
tickling
,
disturbing
us
,
he
offers
Myrrhe
.
2.
He
presents
Myrrhe
that
presents
his
body
chaste
and
pure
.
Iudith
that
chaste
Matron
is
said
to
wash
her
body
and
anoint
it
with
Myrrhe
,
Judith
10.
as
it
were
a
preservative
against
lust
,
and
the
Spouse
in
the
Canticles
,
so
fair
,
so
pure
,
so
undefiled
,
is
much
delighted
with
bundles
of
Myrrhe
;
her
very
hands
drop
sweet
smelling
Myrrhe
.
It
is
so
great
an
Antidote
against
all
impurity
and
corruption
.
3.
He
presents
Myrrhe
,
who
though
he
hath
not
perhaps
altogether
kept
his
body
pure
,
or
his
affections
in
order
,
yet
begins
now
at
last
to
take
his
Wine
a
little
mingled
with
Myrrhe
,
that
takes
of
the
bitter
potion
of
repentance
,
who
in
the
bitterness
of
his
soul
repents
him
of
his
sins
.
You
know
now
how
you
may
still
offer
Gold
,
Frankincense
,
and
Myrrhe
,
a
constant
Faith
,
a
regular
Life
;
Charity
and
Alms
is
as
good
as
Gold
,
devout
Prayer
,
a
lively
Hope
,
an
humble
Obedience
will
pass
for
Incense
,
a
chaste
body
,
mortified
affections
,
and
true
repentance
will
be
accepted
instead
of
Myrrhe
.
See
we
to
it
then
,
that
we
have
them
always
ready
to
present
to
Christ
.
Yet
there
is
one
mystery
more
to
be
observed
,
when
they
had
opened
their
treasures
,
says
the
Text
,
and
it
says
it
that
we
may
know
,
we
are
to
open
our
treasures
as
well
as
offer
them
.
Now
to
open
them
before
him
,
is
,
as
it
were
to
say
,
take
what
he
will
,
we
are
content
.
A
voluntary
resignation
of
our selves
and
all
that
is
ours
to
his
choice
,
order
,
and
disposing
,
to
deny
and
renounce
our selves
,
and
all
that
is
ours
;
our
own
desires
,
our
goods
,
our
good
deeds
,
our
merits
:
or
to
leave
all
to
follow
him
,
if
he
so
will
have
it
,
is
the
most
perfect
of
all
our
offerings
,
and
the
perfection
of
them
all
.
It
is
both
the
beginning
and
end
of
Christianity
;
so
we
begin
our
Christianity
with
the
same
resignedness
,
we
must
continue
it
to
the
end
.
And
we
may
yet
observe
how
to
offer
here
as
well
as
what
to
offer
.
Open
we
our
treasures
first
,
do
it
freely
,
that
we
do
,
all
our
treasures
.
(
2.
)
Do
it
plentifully
,
and
largely
,
Dorcas-like
,
full
of
good
works
,
and
alms-deeds
:
let
our
good
works
and
graces
glitter
like
the
refined
Gold
.
(
3.
)
Do
them
pure
and
sincerely
.
(
4.
)
That
they
may
ascend
like
Incense
,
do
them
religiously
and
devoutly
.
(
5.
)
Let
them
be
wrapt
up
in
Myrrhe
,
to
keep
them
from
corouption
.
(
6.
)
Let
them
all
be
like
sweet
smelling
Myrrhe
of
good
odour
and
report
.
(
7.
)
Let
them
also
be
imbittered
with
Myrrhe
,
with
the
bitter
tears
of
repentance
,
that
we
have
presented
God
so
little
good
,
and
the
tears
of
sorrow
that
we
can
present
no
better
.
(
8.
)
Let
them
be
done
in
order
,
our
incense
in
the
middle
,
our
prayers
wing'd
on
the
one
hand
with
the
golden
wing
of
Faith
,
on
the
other
with
purity
white
(
as
is
says
Pliny
)
the
purest
Myrrhe
,
a
faithful
heart
,
and
pure
hands
,
encompassed
on
the
one
side
with
Alms
,
on
the
other
with
Mortification
and
Fasting
:
First
believe
,
then
pray
,
then
practise
.
First
believe
Christs
word
and
promises
,
then
pray
for
his
assistance
,
then
practise
his
obedience
.
And
lastly
all
our
doings
,
all
our
offerings
must
be
presented
by
falling
down
,
with
humility
,
and
prayer
.
So
we
began
the
Sermon
,
and
so
we
end
it
.
So
will
he
who
accepted
the
Wise
men
and
their
gifts
accept
us
and
ours
,
and
for
our
gifts
give
us
better
;
for
our
earthly
,
heavenly
treasures
;
for
our
Gold
the
Crown
of
Glory
;
for
the
incense
of
our
prayers
that
we
offer
here
,
the
honour
to
offer
there
,
the
holy
odours
of
eternal
praises
;
for
our
bitter
Myrrhe
we
suffer
here
,
the
full
sweetness
of
all
pleasure
there
;
and
for
our
falling
down
shall
one
day
raise
us
up
again
to
everlasting
glory
,
to
worship
him
that
sits
upon
the
Throne
,
and
the
Lamb
for
evermore
.
Amen
.
A
SERMON
UPON
St.
Paul's
Day
:
Preached
at
St.
Pauls
.
NEHEM.
xiii
.
14.
Remember
me
,
O
my
God
,
concerning
this
,
and
wipe
not
out
my
good
deeds
that
I
have
done
for
the
house
of
my
God
,
and
for
the
Offices
thereof
.
ANd
even
to
remember
our selves
concerning
this
,
of
the
good
deeds
done
to
this
House
of
God
,
and
to
the
Offices
thereof
have
I
chose
the
Text
to
day
.
A
day
,
by
all
probable
conjectures
from
the
ancient
great
solemnity
we
find
upon
it
,
the
Feast
of
the
Dedication
of
this
reverend
and
aged
Pile
,
either
at
the
first
or
second
building
of
it
,
when
it
was
first
presented
to
God
to
be
remembred
by
him
.
A
Day
here
observed
,
not
only
in
memory
of
St.
Pauls
Conversion
,
but
of
the
Conversion
also
of
this
place
(
now
St.
Pauls
)
either
at
the
first
from
the
Temple
of
Diana
,
to
the
House
of
God
;
or
of
this
Part
of
it
wherein
we
are
,
some
hundred
of
years
after
from
common
use
,
and
the
renewing
of
the
rest
of
it
out
of
ashes
to
the
vast
proportion
it
now
carries
.
And
it
falling
out
this
Year
to
be
a
Day
crown'd
with
so
honourable
an
Assembly
,
I
hope
it
may
fall
out
happily
to
remember
you
of
some
kind
offices
,
some
good
deeds
to
it
.
Now
after
a
third
Conversion
of
it
from
a
Stable
,
a
Magazine
,
a
Market
,
a
Meeting
place
of
Schism
and
Rebellion
,
to
a
Church
again
,
and
the
Holy
Offices
in
their
beauty
,
to
set
to
your
pious
hands
to
help
it
out
of
dust
and
rubbish
,
and
raise
it
up
to
its
first
lustre
and
glory
.
But
if
the
day
should
have
no
such
reflection
,
no
day
could
be
amiss
to
remember
either
our selves
,
or
you
,
of
such
good
works
as
God
here
is
not
only
content
to
be
remembred
of
,
but
pleased
to
remember
,
puts
here
upon
record
too
,
that
we
also
may
remember
them
;
Remember
what
good
Nehemiah
,
and
other
pious
souls
have
done
in
their
several
times
to
the
House
of
God
,
and
forget
not
our selves
to
do
the
like
.
We
have
a
command
from
St.
Paul
(
whose
day
it
is
)
to
charge
them
that
are
rich
to
do
so
,
1
Tim.
vi
.
18.
to
be
rich
in
good
works
,
and
such
are
these
.
We
have
a
good
warrant
for
it
hence
;
We
have
a
good
Pattern
here
,
and
the
works
put
,
all
,
as
it
were
,
upon
Gods
score
to
pay
for
Thrice
it
is
so
in
the
Chapter
,
ver.
22.
and
31.
as
well
as
in
the
Text
;
as
if
God
were
little
less
than
bound
to
recompence
and
reward
them
.
And
he
will
,
if
we
carry
not
our selves
too
high
upon
them
;
if
we
do
them
with
sincerity
,
and
reflect
upon
them
with
humility
.
Nehemiah
does
so
.
For
how
good
soever
the
works
were
,
the
words
are
but
a
modest
recommendation
of
them
to
God
when
they
were
done
,
with
an
humble
Petition
to
Him
to
accept
them
.
An
excellent
Precedent
to
Us
,
what
to
do
in
the
Case
,
and
how
to
do
it
.
That
we
may
the
better
understand
his
,
and
do
our
own
,
we
make
the
Text
into
two
generals
.
-
I.
Nehemiahs
good
deeds
done
to
the
House
of
God
.
And
,
-
II.
His
Petition
to
him
to
remember
and
accept
both
him
and
them
,
and
not
blot
out
either
himself
or
them
.
Or
to
be
more
distinct
,
we
shall
draw
those
Generals
into
these
Particulars
;
and
consider
,
-
I.
What
it
was
that
Nehemiah
did
to
the
House
of
God
,
and
to
the
Offices
,
that
he
would
have
remembred
;
the
good
deeds
that
he
did
.
-
II.
That
such
things
done
to
the
House
of
God
,
or
to
the
Offices
,
though
but
Ceremoniis
,
are
good
deeds
;
good
indeed
,
and
so
to
be
reputed
and
remembred
.
-
III.
That
as
good
as
they
are
,
such
(
yet
)
they
are
as
God
may
in
rigour
of
justice
wipe
out
,
and
not
remember
;
such
as
we
had
need
still
,
with
Nehemiah
,
pray
him
not
to
wipe
out
,
but
remember
.
-
IV.
That
,
yet
notwithstanding
,
they
are
such
too
,
as
God
may
,
and
will
be
,
easily
entreated
to
remember
,
and
not
wipe
out
;
That
he
,
God
,
does
remember
them
,
and
sets
them
here
upon
Record
for
such
.
-
V.
And
not
only
remember
them
,
but
the
person
also
for
them
;
Him
that
does
them
,
Remember
Me.
-
VI.
But
then
(
6.
)
This
must
be
remembred
too
,
why
they
stand
here
;
that
this
Scripture
,
as
well
as
others
,
was
written
for
out
learning
,
to
remember
us
,
that
(
1.
)
still
such
a
House
there
is
,
a
House
of
God
,
with
many
Offices
belonging
to
it
,
and
good
still
to
be
done
to
It
and
Them
.
That
(
2.
)
good
it
is
to
do
so
still
.
That
(
3.
)
God
even
now
also
will
remember
such
good
deeds
;
and
such
also
(
4.
)
as
shall
do
them
.
Would
have
us
(
5.
)
do
so
too
.
Would
have
us
(
6.
)
remember
sometimes
our selves
to
do
them
.
But
be
sure
(
lastly
)
when
they
are
done
,
to
beg
of
him
not
to
touch
too
hard
upon
them
,
lest
he
wipe
them
out
.
Remember
,
&c.
you
have
both
the
Sum
,
and
the
Particulars
of
the
Text.
I
go
on
with
the
First
of
them
,
What
it
was
that
was
here
done
to
the
House
of
God
;
and
there
,
first
,
shew
you
the
Person
,
then
his
good
deeds
.
I.
For
the
Person
;
our
Book
tells
us
it
was
Nehemiah
,
but
the
Text
has
only
a
plain
Me
to
decipher
him
.
That
's
enough
too
,
so
God
but
remember
him
.
For
God
is
not
taken
with
our
titles
.
The
less
we
make
of
our selves
,
the
more
always
he
makes
of
us
.
Indeed
,
there
is
not
much
said
any
where
of
his
Genealogy
,
and
no
where
so
much
what
he
was
,
as
what
he
did
.
The
best
reckoning
Pedigrees
is
that
of
Noahs
,
Gen.
vi
.
9.
These
are
the
Generations
of
Noah
;
Noah
was
a
just
man
,
and
perfect
in
his
Generations
,
and
Noah
walked
with
God
.
This
shall
be
Nehemiahs
.
Nehemiah
was
a
good
man
,
pious
in
his
Generations
,
and
Nehemiah
did
good
to
the
House
of
God
.
He
's
of
the
noblest
House
who
is
thus
near
allied
to
the
House
of
God
;
that
thus
comes
closest
to
it
.
And
yet
Nehemiah
was
no
mean
man
,
neither
Cup-bearer
to
Artaxerxes
King
of
Persia
,
Chap.
i.
11.
the
Tirshatha
,
Chap.
viii
.
9.
or
Governour
of
Iudea
,
Chap.
v.
14.
had
honour
and
eminence
enough
;
but
stands
upon
record
most
for
his
Piety
.
That
out-vies
all
Names
of
Honour
.
The
Repairer
of
Gods
House
a
better
Title
to
be
remembred
by
in
Gods
Catalogue
of
Nobility
,
and
in
the
Court
of
Heaven
;
than
the
greatest
Emperours
Cup-bearer
,
or
the
Viceroy
of
Iudea
,
nay
,
of
Emperour
of
East
and
West
.
This
only
by
the
way
,
that
He
forgets
himself
,
and
God
will
not
remember
him
,
who
thinks
his
Honour
and
greatness
exempt
him
from
the
service
of
Gods
House
,
or
values
any
beyond
it
.
King
David
himself
had
rather
be
a
door-keeper
there
,
than
dwell
any
where
else
;
One
day
there
better
,
says
he
,
than
a
thousand
,
Psal.
lxxxiv
.
9
,
10.
And
one
poor
Me
is
worth
as
many
Worships
and
Honours
;
that
single
Syllable
,
of
as
few
Letters
as
you
can
make
it
,
with
a
few
good
deeds
to
back
it
,
better
than
all
glorious
Titles
without
them
.
But
enough
of
so
small
a
Particle
.
Enough
too
here
of
the
Person
considered
in
himself
,
because
I
shall
speak
of
him
all
the
way
in
his
good
deeds
.
To
which
now
I
pass
,
and
enquire
(
1.
)
What
he
did
to
the
House
of
God
;
and
then
(
2.
)
What
to
the
Offices
thereof
.
And
the
several
readings
give
us
them
under
two
Heads
:
Misericordias
and
Beneficentiam
.
His
Mercy
and
his
Bounty
to
them
both
;
both
House
and
Offices
.
His
Mercy
to
the
House
,
that
I
begin
with
;
and
that
take
in
these
particulars
:
In
his
Compassion
towards
it
,
his
Petitioning
for
it
,
his
Repairing
,
his
Cleansing
,
his
Protecting
it
.
Give
me
leave
to
trace
the
Story
,
as
't
is
fit
I
should
,
and
I
shall
shew
you
them
in
some
or
other
of
the
neighbouring
Chapters
as
they
rise
.
1.
His
Compassion
towards
it
,
that
we
may
easily
see
in
his
sitting
down
and
weeping
over
the
ruines
,
in
his
fasting
and
sadly
praying
for
it
,
Chap.
i.
4.
For
't
is
not
Hierusalem
only
,
or
principally
either
,
(
though
first
mentioned
)
for
which
he
does
so
,
but
Sion
,
the
place
that
God
had
chosen
to
put
his
Name
there
,
ver.
9.
For
that
it
is
;
because
of
the
House
of
the
Lord
his
God
that
he
thus
seeks
,
O
Hierusalem
,
to
do
thee
good
.
David
plainly
professes
so
for
himself
,
Psal.
cxxii
.
9.
And
for
Sion
,
Thy
servants
,
says
he
,
they
think
upon
her
stones
,
and
it
pittieth
them
to
see
her
in
the
dust
,
Psal.
cii
.
14.
All
good
men
still
it
does
as
much
,
they
more
bewail
the
ruines
of
God's
houses
than
of
their
own
.
Alas
!
Hierusalem
is
but
a
sad
dwelling
without
Sion
,
no
more
than
any
other
City
,
any
ordinary
Heathen
City
;
not
the
City
of
the
great
King
,
or
a
sure
refuge
without
that
.
Even
a
Fox
as
Tobiah
the
Ammonite
jeer'd
it
,
Chap.
iv
.
3.
if
he
go
up
shall
break
down
the
wall
,
if
the
wall
of
the
House
be
not
joyn'd
to
it
,
and
built
with
it
.
'T
is
for
this
principally
Nehemiah
mourn's
,
and
maks
as
it
were
a
Cement
for
it
out
of
the
rubbish
by
the
mixture
of
his
tears
.
'T
is
a
Tender
mercy
;
that
first
.
2.
But
he
does
not
meerly
and
dully
sit
down
and
weep
,
end
the
business
there
;
Up
he
gets
(
2.
)
and
to
the
King
he
goes
,
and
petitions
him
for
a
Commission
to
repair
it
,
Chap.
ii
.
7.
Begs
of
him
some
supplies
and
materials
towards
it
.
Good
it
is
to
do
good
to
the
House
our
selves
,
but
't
is
doubled
when
we
can
work
others
to
it
too
;
when
we
promote
it
with
our
friends
,
and
put
our selves
,
as
it
were
,
to
the
blush
to
beg
for
it
.
'T
is
yet
a
mercy
we
need
not
blush
at
,
a
holy
impudence
in
doing
good
;
a
very
serviceable
mercy
,
a
mercy
not
ashamed
of
any
thing
to
do
good
to
Gods
house
,
or
any
thing
that
is
his
.
That
's
a
second
.
3.
These
yet
are
but
the
Proems
of
his
mercy
.
He
,
thirdly
,
sets
closely
to
the
work
:
provides
necessaries
and
materials
for
the
House
,
and
begins
the
repairs
,
completes
the
unfinished
Walls
and
Turrets
,
not
of
the
City
only
,
but
the
Temple
too
,
where
ere
they
wanted
,
Chap.
iii.
It
had
been
begun
to
be
re-edified
by
Zerubbabel
,
Ezra
vi
.
Where
,
by
the
way
,
take
notice
they
began
their
building
with
Gods
House
then
;
yet
it
seems
it
was
not
fully
finished
.
Great
works
are
not
the
business
of
a
little
time
,
not
of
days
,
but
years
.
(
Above
forty
years
in
building
was
this
House
wherein
we
are
.
)
Nor
are
such
Houses
at
any
time
so
perfect
at
the
last
,
but
that
a
religious
hand
will
easily
find
somewhat
or
other
always
to
be
added
to
their
beauty
and
glory
.
And
this
is
a
point
of
Nehemiahs
mercy
too
;
A
mercy
that
thinks
no
pains
too
much
,
no
time
too
long
to
continue
doing
good
to
the
House
of
God
:
a
laborious
and
continued
mercy
.
That
's
the
third
.
4.
Nay
,
sometimes
it
seems
(
and
we
have
found
it
by
our
own
experience
)
that
the
House
is
not
fully
finished
,
yer
it
is
afresh
polluted
.
Nehemiah
(
4.
)
is
fain
to
cleanse
it
.
Tobiah
,
the
Ammonite
,
his
houshold-stuff
was
gotten
into
the
House
,
Chap.
xiii
.
5.
The
High
Priest
,
his
Allie
,
had
brought
it
thither
.
When
the
Priest
himself
profanes
the
House
,
le
ts
the
Ammonite
come
in
,
or
suffers
it
,
God
help
us
.
God
help
us
indeed
to
some
good
Nehemiah
to
throw
out
that
stuff
,
as
you
may
see
ours
does
,
Chap.
xiii
.
9.
A
cleansing
,
purifying
mercy
the
House
needs
sometimes
,
needed
it
we
remember
too
long
.
Such
is
Nehemiahs
too
.
A
clean
,
pure
mercy
.
That
's
the
fourth
.
5.
And
yet
the
Ammonite
is
not
so
easily
cast
out
.
Nehemiah
must
stand
to
what
he
has
done
,
and
still
protect
it
,
or
Sanballat
,
Tobiah
,
and
Geshem
,
the
Horonite
,
the
Ammonite
,
and
the
Arabian
,
all
Sects
,
Schism
,
Atheism
,
and
Prophaneness
will
in
again
.
If
the
Princes
Authority
,
and
the
Magistrates
Sword
do
not
protect
,
as
well
as
recover
it
from
unhallowed
hands
and
Offices
;
1.
From
corrupt
Priests
,
such
as
Eliashib
,
ver.
7.
2.
From
false
ones
,
such
as
cannot
prove
their
succession
,
Chap.
vii
.
64.
3.
From
such
as
pollute
it
with
strange
marriages
,
as
one
of
the
Sons
of
Ioiada
,
ver.
28.
strange
mixtures
,
(
suppose
the
waters
of
the
Tiber
,
the
Frith
,
or
the
Leman
Lake
with
the
Springs
of
Sion
.
)
4.
From
strange
Levites
too
,
so
strange
that
we
know
not
whence
they
came
,
nor
what
their
Pedigree
;
even
in
those
mercies
of
the
most
Highest
,
which
he
hath
lately
shewed
us
,
contrary
to
the
Psalm
,
we
shall
all
miscarry
.
'T
is
the
highest
Commendation
of
Nehemiahs
mercies
,
that
he
does
not
forsake
the
House
,
but
strill
protects
it
both
from
open
enemies
,
and
from
treacherous
friends
;
the
one
,
by
his
Sword
and
Spear
,
Chap.
iv
.
16.
the
other
,
by
the
restoring
good
order
and
Discipline
,
Chap.
xii
.
24.
And
this
is
a
couragious
and
constant
mercy
;
The
Fifth
Commendation
of
Nehemiahs
.
And
thus
you
have
his
Mercies
to
the
House
it self
,
His
compassion
on
the
Ruines
,
his
soliciting
the
Repairs
,
his
setting
himself
upon
the
work
,
his
delivering
the
house
from
prophanation
,
his
protecting
it
from
the
prophaners
;
1.
a
tender
,
2.
active
,
3.
laborious
,
4.
pure
,
5.
constant
goodness
to
the
House
of
God
.
These
are
the
first
branches
of
those
Mercies
which
God
here
commends
to
us
,
to
be
shewn
by
his
to
his
House
.
The
Second
sort
are
those
to
the
Offices
.
And
Misericordias
in
Custodiis
,
in
Observantiis
,
in
Ceremoniis
,
the
several
translations
of
the
words
again
shall
serve
to
head
them
.
Nehemiahs
good
deeds
,
First
,
To
the
Officers
;
Secondly
,
To
the
Offices
;
Thirdly
,
To
the
Ceremonies
of
the
House
;
these
three
shall
be
the
Heads
.
1.
Misericordias
in
Custodiis
,
taking
the
Abstract
for
the
Concrete
,
His
mercies
to
the
Officers
and
Keepers
of
the
House
,
those
who
are
set
to
watch
and
keep
it
,
them
we
take
the
first
.
And
indeed
the
Officers
and
Ministers
they
had
need
of
them
first
and
last
;
need
all
the
mercies
that
Nehemiah
,
or
any
of
you
can
shew
them
.
For
not
only
,
unless
the
Lord
keep
the
House
,
but
unless
Nehemiah
,
the
Magistrate
,
do
so
too
,
(
you
the
Reveverend
Iudges
,
you
the
renowned
Governours
of
the
City
)
the
Watchmen
,
the
Priests
and
Levites
,
will
all
labour
but
in
vain
.
Tobiah
,
by
his
acquaintance
and
alliance
,
Sanballat
,
by
his
subtilty
and
pretences
,
Geshem
,
by
his
wealth
and
power
,
will
down
with
the
Walls
ere
they
be
well
dry
,
and
out
with
the
Officers
ere
they
are
warm
in
their
work
and
business
.
Nehemiah
therefore
,
like
a
stout
Governour
,
sticks
to
them
against
those
enemies
of
Sion
and
Hierusalem
,
of
peace
and
order
,
whether
open
or
conceal'd
ones
;
The
first
of
them
,
Chap.
v.
the
other
here
,
ver.
10.
Against
all
that
have
ill
will
at
Sion
,
that
envy
the
prosperity
of
the
House
of
God
,
he
stands
to
them
and
protects
them
.
He
,
Secondly
,
disposes
and
settles
them
in
their
proper
places
,
ver.
30.
of
this
Chapter
,
descends
to
take
care
even
of
the
Singers
,
and
Porters
,
or
Vergers
of
the
house
,
Chap.
xii
.
45.
He
calls
home
,
thirdly
,
the
poor
Levite
,
who
had
been
forced
to
forsake
the
house
for
want
of
maintenance
,
Chap.
xii
.
11.
delivers
him
from
the
oppression
of
such
whose
policy
it
was
then
,
and
we
know
is
still
,
to
starve
the
Levite
or
Minister
out
of
the
House
,
that
so
they
may
either
have
no
Minister
at
all
,
and
so
scandalize
the
Government
;
or
none
but
such
as
will
say
and
do
what
they
would
have
them
,
and
so
preach
it
down
again
.
He
,
fourthly
,
restores
them
all
to
their
rights
and
dues
,
establishes
them
to
them
too
by
a
Law
for
time
to
come
,
Chap.
x.
32.
and
so
on
.
Lastly
,
For
their
better
maintenance
,
and
the
readier
performance
of
of
the
holy
Office
,
he
commands
the
holy
things
and
Vessels
,
meat-Offerings
and
Oblations
,
to
their
proper
Chambers
,
in
custodias
,
to
be
reserved
in
their
several
Wards
,
Chap.
xiii
.
9.
And
these
in
brief
are
Nehemiahs
Misericordiae
in
Costodiis
,
his
good
deeds
to
the
Officers
or
Ministers
of
the
House
of
God
:
He
defends
them
against
their
Enemies
;
He
confirms
them
in
their
Places
;
He
delivers
them
from
their
Oppressors
;
He
establishes
them
in
their
Rights
;
He
Orders
all
things
to
their
best
convenience
.
Mercies
never
to
be
forgotten
;
and
I
would
our
Age
would
remember
them
.
2.
Yet
not
them
only
,
but
these
that
follow
too
.
And
Misericordias
in
Observantiis
are
the
next
.
His
Mercies
to
the
Offices
themselves
.
Trace
we
him
,
as
we
did
before
,
and
we
shall
find
him
(
1.
)
restoring
the
observing
of
the
solemn
Fasts
and
Feasts
in
their
due
seasons
,
Chap.
viii
.
9
,
10
,
14.
Vindicating
(
2.
)
the
Sabbath
from
prophanation
,
Chap.
xx
.
19.
Making
them
(
3.
)
a
solemn
Form
of
Prayer
,
Chap.
ix
.
5.
Setling
(
4.
)
solemn
Musick
,
Hymns
and
Anthems
of
thanksgivings
,
Chap.
xii
.
27.
Setting
up
(
5.
)
the
publick
reading
and
teaching
of
the
Law
of
God
,
Chap.
viii
.
1.
and
ix
.
3.
Re-establishing
(
6.
)
the
whole
Office
of
Gods
Publick
Worship
and
Service
according
to
the
commandment
of
David
,
the
man
of
God
,
Chap.
xii
.
24.
according
to
the
ancient
form
and
fashion
.
3.
Follow
we
him
a
little
further
,
and
you
will
see
him
(
3.
)
at
Misericordias
in
Ceremoniis
too
,
how
he
behaved
himself
in
the
Ceremonies
,
what
good
then
.
And
if
you
consider
how
reverently
his
people
demean
themselves
at
holy
work
;
how
devoutly
they
all
stand
up
at
the
reading
of
the
Law
,
Chap.
viii
.
5.
how
unanimously
they
answer
Amen
at
the
Prayers
and
Blessing
;
how
they
lift
up
their
hands
,
and
bow
their
heads
,
and
worship
the
Lord
with
their
faces
to
the
ground
,
ver.
6.
how
content
they
are
to
be
bound
to
the
Statutes
and
Iudgments
as
well
as
the
Commandments
of
God
,
that
is
,
to
the
Ceremonials
,
and
Iudicials
,
(
for
so
the
words
Statutes
and
Judgments
do
import
)
as
well
as
to
the
Moral
Law
,
and
how
he
solemnly
binds
them
to
it
by
an
oath
,
Chap.
ix
.
29.
You
cannot
but
say
he
has
wrought
a
good
work
indeed
upon
them
,
and
by
this
Mercy
kept
them
from
disorder
and
confusion
.
Mercy
I
say
,
for
there
is
none
greater
than
to
preserve
the
Sheep
within
the
Fold
,
than
to
keep
all
in
peace
and
order
,
and
oblige
men
by
Laws
and
Oaths
to
do
their
duties
,
to
attend
the
holy
Offices
diligently
in
a
comely
uniformity
,
who
otherwise
would
some
of
them
never
think
of
it
,
and
others
,
under
pretence
of
Christian
Liberty
,
run
every
day
into
all
unchristian
licentiousness
and
prophaneness
,
and
wander
up
and
down
in
eternal
errors
,
and
perish
in
them
.
And
sure
,
to
save
them
,
though
against
their
wills
,
is
a
mercy
they
need
not
quarrel
with
.
These
now
are
the
several
Mercies
of
Nehemiah
to
the
House
of
God
,
and
to
the
Offices
thereof
.
You
will
understand
them
better
by
his
Bounty
.
Misericordias
fuller
by
Beneficentiam
,
which
is
the
second
sort
of
his
good
deeds
.
And
the
first
kind
of
his
Bounty
is
his
own
and
his
servants
labour
freely
bestowed
upon
the
Work
.
(
For
't
is
no
matter
now
whether
we
divide
or
joyn
the
House
and
Offices
.
)
In
effect
it
is
no
less
than
the
whole
Revenues
of
his
Command
and
Government
;
whilst
refusing
the
Pay
of
the
Governour
,
Cha.
v.
15
,
18.
he
suffered
it
so
to
run
on
towards
the
repairs
.
It
seems
he
was
resolved
not
to
enrich
himself
(
however
)
by
the
Church
,
but
(
as
the
Phrase
is
)
rather
lay
out
himself
upon
it
.
The
second
Expression
of
it
is
,
the
free
entertainment
of
one
hundred
and
fifty
of
those
that
laboured
in
the
Work
at
his
own
Table
,
at
his
own
charges
,
ver.
17.
of
that
cited
Chapter
.
He
would
neither
grow
rich
upon
the
Churches
charge
,
or
spare
his
own
to
enrich
,
or
at
least
recover
that
to
its
former
greatness
.
The
third
Manifestation
of
his
Bounty
is
his
voluntary
gift
of
one
thousand
Drachmes
of
Gold
to
the
Treasury
of
the
House
,
Chap.
vii
.
70.
a
kind
of
springing
stream
of
supplies
unto
it
.
Add
now
the
fifty
Basins
(
and
Gold
or
Silver
they
must
be
)
the
five
hundred
and
fifty
Priests
Garments
,
(
and
they
were
no
little
cost
,
as
the
Priests
Garments
then
were
made
,
Exod.
xxviii
.
40.
for
beauty
,
all
,
and
glory
)
the
charging
himself
,
besides
,
and
all
the
people
,
with
a
yearly
Tax
,
or
Publick
Revenue
for
the
repair
and
service
of
the
House
,
and
you
will
confess
it
a
bounty
beyond
expression
.
Especially
,
if
you
consider
not
only
that
and
what
,
but
when
and
how
,
as
the
Story
will
inform
you
,
you
will
say
Misericordias
and
Beneficentiam
are
lean
and
meagre
words
to
tell
you
what
he
did
.
For
to
undertake
this
business
when
all
others
had
given
it
over
,
and
left
it
in
the
rubbish
,
Chap.
i.
2.
when
their
enemies
without
the
Walls
eagerly
opposed
,
and
as
scornfully
derided
it
;
and
false
friends
within
as
subtilly
undermined
it
,
Chap.
vi
.
17.
when
some
of
their
Nobles
dishonourably
drew
back
for
fear
or
interest
,
Chap.
iii.
5.
then
in
a
time
so
difficult
,
so
dangerous
,
so
troublesome
;
then
so
vigilantly
,
so
couragiously
,
so
industriously
to
pursue
it
,
as
not
so
much
as
shift
themselves
,
from
weeks
end
to
weeks
end
,
till
all
was
finished
,
Chap.
iv
.
23.
to
be
so
bountiful
to
it
,
too
,
in
a
time
of
dearth
and
scarcity
,
as
it
seems
it
was
,
Chap.
v.
3.
when
they
had
scarce
money
to
buy
bread
for
themselves
and
families
,
then
to
draw
both
great
and
small
,
the
chief
Fathers
,
and
the
meanest
people
to
great
Contributions
to
it
,
Chap.
vii
.
71.
is
so
many
good
deeds
together
,
and
so
good
together
,
that
't
is
nor
Greek
,
nor
Hebrew
,
nor
Latine
,
no●
Original
,
nor
Translation
can
express
the
goodness
.
I
am
sure
I
have
all
this
while
but
injured
it
.
And
if
we
sum
up
all
his
Mercies
and
Bounties
,
all
together
;
his
Tears
and
Prayers
over
the
desolations
,
and
ruines
of
Gods
House
;
his
Petition
and
diligence
for
the
repairs
;
his
care
and
labour
in
the
Work
it self
;
his
Zeal
and
Courage
in
the
cleansing
and
protecting
it
;
his
Friendship
and
Faithfulness
to
the
Officers
and
Ministers
;
his
Iustice
to
settle
them
in
their
Office
;
his
Mercy
to
deliver
them
from
such
as
would
disturb
them
in
it
;
his
establishing
them
in
their
Rights
,
and
his
studying
all
Conveniences
for
the
holy
Office
;
his
restoring
the
whole
Service
of
the
Church
for
days
,
for
Forms
,
for
State
,
for
Beauty
,
for
Order
,
for
all
Solemnity
.
Methinks
I
might
spare
you
the
trouble
of
the
next
Particular
I
am
to
give
you
,
to
prove
them
good
.
Yet
,
because
there
are
some
that
are
not
willing
to
believe
it
,
I
must
do
it
.
If
we
would
yet
but
believe
the
very
words
of
the
Text
,
we
should
need
go
no
further
.
Misericordias
the
Text
calls
them
,
Mercies
;
and
Acts
of
mercy
are
good
sure
.
We
say
so
when
we
want
it
,
and
call
it
a
doing
us
good
.
Beneficentiam
,
(
2.
)
Bounty
it
styles
them
too
,
and
that
's
good
;
Bonum
benè
,
good
well
done
;
so
is
benefacere
;
makes
him
so
good
that
does
them
,
that
one
would
even
die
to
do
him
good
again
;
for
a
good
man
,
that
is
,
for
a
merciful
,
bountiful
man
some
would
even
dare
to
die
,
Rom.
v.
7.
If
(
3.
)
you
examine
the
Object
of
these
actions
,
that
's
good
,
for
't
is
God
.
That
which
is
done
to
his
House
,
is
done
to
him
:
for
if
the
robbing
It
be
robbing
Him
,
as
he
tells
us
't
is
,
Mal.
iii.
8.
the
doing
good
to
it
must
then
be
the
doing
good
to
him
.
If
you
(
4.
)
enquire
the
intention
,
that
's
good
too
.
'T
is
in
Observantiis
and
Ceremoniis
,
for
Gods
Service
all
;
that
he
may
neither
dwell
slovenly
,
nor
be
served
so
.
Will
you
have
(
5.
)
a
point
of
faith
to
sanctifie
it
further
?
Why
,
Deus
meus
,
is
the
very
cloze
of
faith
;
the
believing
God
to
be
his
God
,
the
very
reason
he
is
so
good
to
God
and
His.
To
put
all
out
of
question
.
Deeds
of
this
nature
God
himself
styles
good
.
David
had
it
but
in
his
heart
to
build
God
a
House
,
and
God
sends
the
Prophet
purposely
to
tell
him
,
he
did
well
to
think
on
't
;
Forasmuch
as
it
was
in
thy
heart
to
build
a
House
to
my
Name
thou
didst
well
,
2
Chron.
vi
.
8.
Our
blessed
Saviour
himself
says
as
much
in
the
case
,
of
Maries
anointing
him
,
(
a
work
which
all
the
Fathers
reckon
of
the
same
sort
with
these
we
speak
of
)
she
had
wrought
a
good
work
,
St.
Mar.
xiv
.
6.
Indeed
,
Iudas
,
and
some
that
he
had
seduced
,
with
a
pretence
that
it
might
have
been
bestow'd
much
better
,
they
disdained
at
it
,
ver.
4.
and
thought
it
waste
;
but
remember
,
I
pray
,
that
't
was
but
Iudas
thought
so
,
and
some
few
that
he
had
abused
;
Christ
says
,
the
doing
good
to
the
poor
(
which
was
the
pretence
against
it
)
might
stay
a
while
,
and
must
give
way
to
it
,
ver.
7.
Charity
must
give
way
to
Piety
;
Charity
to
them
,
veil
to
Piety
towards
him
.
Nay
,
so
far
is
is
from
a
waste
that
is
so
spent
,
that
Christ
seems
to
justifie
the
very
wasting
our selves
upon
it
,
whilst
he
so
highly
commends
the
poor
Widow
,
that
had
cast
into
the
Treasury
of
his
house
all
that
she
had
,
even
all
her
living
,
St.
Mar.
xii
.
44.
Indeed
,
it
was
but
two
Mites
in
all
,
yet
that
he
accepts
;
the
least
that
is
done
to
him
:
but
't
was
all
she
had
,
and
that
it
was
which
made
him
prefer
it
above
the
richest
gifts
and
presents
that
were
cast
in
by
all
the
rest
.
After
all
this
I
must
tell
you
,
he
affects
these
works
so
well
,
(
and
then
they
must
needs
be
good
)
and
loves
the
House
so
much
,
that
he
sets
us
a
pattern
of
some
of
them
himself
;
he
will
not
suffer
any
Vessel
to
be
carried
thorow
it
,
St.
Mar.
xi
.
16.
and
in
indignation
whips
the
buyers
and
sellers
out
of
the
very
out-parts
of
it
,
St.
Luk.
xix
.
45.
Twice
he
did
so
:
First
,
after
he
came
up
from
Capernaum
,
St.
Ioh.
ii
.
15.
And
again
when
he
went
up
from
Bethphage
and
the
Mount
of
Olives
,
St.
Mat.
xxi
.
12.
Nay
,
and
he
cast
out
all
their
Seats
,
and
Merchandise
,
and
Moneys
;
would
not
suffer
the
least
marks
of
prophane
or
common
use
be
left
upon
it
.
I
wish
we
would
learn
to
be
so
scrupulous
in
the
point
,
for
now
you
see
no
reason
to
scruple
their
being
good
.
III.
Yet
good
though
they
be
,
they
thirdly
stand
in
need
of
Gods
goodness
to
remember
them
,
as
great
mercies
as
we
have
shewn
them
,
they
yet
want
his
mercy
to
expound
them
,
a
Secundum
multitudinem
miserationum
tuarum
,
and
a
magnitudine
bonitatis
,
as
't
is
expresly
,
ver.
22.
a
verse
parallel
to
this
,
to
construe
and
accept
them
.
Our
works
are
not
so
perfect
but
they
require
it
.
Verebar
omnia
opera
mea
,
says
holy
Iob
viii
.
28.
He
was
afraid
of
the
best
of
them
.
Nay
,
though
he
were
righteous
,
he
would
not
answer
God
,
ver.
15.
nor
pretend
to
answer
for
them
.
No
more
will
holy
David
,
I
have
walked
innocently
,
O
Lord
,
says
he
indeed
,
but
yet
be
merciful
to
me
for
all
that
;
both
in
the
same
verse
,
Psal.
xxvi
.
11.
That
must
be
the
Plea
when
all
is
done
.
And
he
that
here
cries
out
,
wipe
them
not
out
O
Lord
,
or
remember
me
concerning
them
;
and
ver.
22.
Spare
me
O
Lord
,
or
co●nive
super
me
,
wink
at
me
a
little
;
and
ver.
33.
Remember
them
for
good
,
intimates
plainly
enough
,
they
are
not
so
good
but
they
may
do
well
to
be
wink'd
at
,
may
want
a
pardom
,
or
fear
cancelling
,
or
be
as
well
forgotten
,
or
be
remembred
for
evil
as
well
as
good
.
Yet
good
notwithstanding
we
will
allow
them
.
But
by
Gods
grace
it
is
they
are
so
:
Good
but
by
the
Covenant
of
the
Gospel
,
not
the
rigour
of
the
Law
.
Good
by
an
Evangelical
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Gods
favourable
interpretation
and
acceptance
,
not
by
the
strictness
of
worth
and
merit
.
Good
,
but
overpoised
with
many
bad
ones
.
Davids
Delicta
sua
quis
,
&c.
Who
knows
how
oft
he
offends
?
Enough
to
remember
us
,
we
may
offend
when
we
think
we
are
doing
good
;
may
do
best
therefore
,
and
shall
do
safest
,
not
too
much
to
remember
them
our selves
,
but
leave
God
in
his
goodness
to
remember
them
.
IV.
And
that
we
may
do
,
without
any
presumption
,
put
God
in
mind
of
them
now
and
then
.
'T
is
my
Fourth
Particular
plain
in
the
Text.
And
plain
too
it
is
,
other
good
men
have
done
so
as
well
as
Nehemiah
,
Hezeki●h
does
so
,
2
Kings
xx
.
3.
I
beseech
thee
▪
O
Lord
,
remember
how
I
have
walked
before
thee
in
truth
,
and
with
a
perfect
heart
,
and
have
done
that
which
is
good
in
thy
sight
.
Some
of
it
was
good
deeds
to
this
House
we
speak
of
.
Holy
David
particularizes
his
,
Psal
cxxxii
.
1
,
2
,
and
so
on
.
Lord
(
says
he
)
remember
David
:
Why
!
What
of
him
?
Why
!
How
he
sware
unto
thee
,
O
Lord
,
and
vowed
a
vow
unto
the
Almighty
God
of
Iacob
.
Well
,
What
was
that
?
Why
,
That
he
would
not
come
within
the
Tabernacle
of
is
house
,
nor
climbe
up
into
his
bed
,
he
would
not
suffer
his
eyes
to
sleep
,
nor
his
eye-lids
to
slumber
,
nor
the
Temples
of
his
head
to
take
any
rest
,
till
he
had
found
out
a
place
for
the
Temple
of
the
Lord
,
an
habitation
for
the
mighty
God
of
Iacob
.
This
he
prays
there
that
God
would
remember
him
and
all
his
troubles
for
it
,
how
he
was
troubled
till
he
had
found
it
.
Him
in
all
his
troubles
,
too
,
whensoever
▪
he
should
come
in
any
to
deliver
him
out
of
all
,
because
of
the
good
he
had
vowed
and
intended
to
the
House
.
V.
But
is
it
only
a
Prayer
that
God
would
remember
,
Is
it
not
a
Record
too
(
5.
)
that
he
does
?
He
truly
does
;
you
see
it
here
upon
Record
he
does
,
in
the
books
of
his
eternal
Remembrance
.
It
is
here
remembred
in
every
Chapter
.
Your
memories
cannot
be
so
short
but
they
can
tell
you
it
.
The
Gospel
will
tell
you
it
too
,
tell
you
God
remembers
all
such
deeds
as
these
.
Wheresoever
this
Gospel
shall
be
preacht
(
and
it
shall
be
as
long
as
there
is
any
preaching
)
there
also
that
which
this
woman
has
done
shall
be
told
for
a
memorial
of
her
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
St.
Mat.
xxvi
.
13.
Told
,
and
told
again
;
every
body
shall
speak
of
it
;
and
it
shall
never
shall
be
forgotten
.
The
Beam
out
of
the
Roof
,
and
the
Timber
out
of
the
Wall
shall
tell
it
.
The
Ointment
upon
Aarons
head
shall
run
down
upon
his
beard
,
to
wet
even
the
skirt
of
his
cloathing
,
and
the
dust
it self
shall
not
be
able
to
lick
it
up
.
If
we
speak
of
the
House
it self
,
that
stands
an
everlasting
monument
of
the
Founders
Piety
.
The
very
Walls
of
holy
buildings
,
that
scarce
now
raise
their
heads
so
high
as
to
be
seen
,
speak
yet
plainly
forth
their
Founders
and
Benefactors
.
God
raises
up
some
good
soul
or
other
even
in
the
worst
of
times
to
revive
their
Names
,
(
and
blessed
be
they
for
it
.
)
If
we
speak
of
the
good
done
to
the
Offices
of
it
;
those
very
Offices
are
but
so
many
Records
therefore
from
Generation
to
Generation
.
Not
a
Rams
,
not
a
Goats
,
not
a
Badgers
skin
offered
to
the
building
of
the
Tabernacle
,
but
stands
upon
Gods
File
.
Not
a
Cherubs
head
,
not
a
Lilly
,
a
Flower
,
or
Pomgranate
,
not
a
foot
or
Inch
in
the
sacred
Fabrick
,
not
a
Farthing
,
not
a
Mite
to
the
Treasure
of
it
falls
to
the
ground
unremembred
,
un-numbred
.
Nay
,
even
Sacriledge
and
Atheism
,
after
so
many
Centuries
of
thriving
wickedness
,
have
not
yet
had
the
power
to
obliterate
the
memories
of
the
Houses
of
God
in
the
Land
.
So
are
the
good
deeds
themselves
remembred
.
Nor
shall
they
that
have
ever
done
them
,
or
shall
ever
do
them
,
be
forgotten
.
Remember
Me
,
prays
Nehemiah
;
and
he
was
heard
in
what
he
pray'd
.
And
you
not
only
see
it
here
,
but
in
the
Catalogue
made
by
the
Son
of
Syrach
,
and
long
since
added
near
to
the
very
Book
of
Gods
own
remembrances
.
Among
the
Elect
(
says
he
)
was
Nehemias
,
his
renown
is
great
,
who
raised
up
for
us
the
Walls
(
and
some
of
them
were
to
the
house
of
God
)
that
were
fallen
,
and
raised
up
our
ruines
,
Ecclus.
xlix
.
13.
There
are
others
reckoned
there
upon
the
same
account
,
Zorobabel
was
a
Signet
the
right
hand
,
so
was
Iesus
the
Son
of
Iosedec
,
who
in
their
time
builded
the
House
,
and
set
us
an
holy
Temple
to
the
Lord
which
was
prepared
for
everlasting
glory
,
v.
11
,
12.
there
's
a
memorial
indeed
.
And
if
you
would
know
what
this
,
to
be
remembred
is
,
the
parallel
verses
will
tell
you
three
things
of
it
:
Connive
super
me
,
and
parce
mihi
;
Wink
at
and
pardon
me
,
ver.
22.
and
Memento
in
bonum
,
remember
me
for
good
,
ver.
31.
To
have
our
weaknesses
winck'd
at
,
our
sins
pardon'd
,
and
our
good
with
good
rewarded
;
these
three
make
up
Gods
remembring
us
.
And
he
shews
it
particularly
to
those
who
do
good
to
the
place
where
his
honour
dwelleth
.
1.
Many
a
default
had
Iacob
made
,
and
done
some
more
than
justifiable
sleights
in
his
transactions
with
his
Brethren
,
but
one
vow
for
Bethel
,
Gen.
xxviii
.
22.
sets
all
straight
again
,
and
makes
God
go
on
his
journey
with
him
.
There
are
weaknesses
wink'd
at
,
and
no
reason
so
probable
as
Bethel
for
it
.
2.
David
had
some
faults
,
and
great
ones
,
yet
God
says
,
he
turned
not
aside
save
only
in
the
matter
of
Vriah
the
Hittite
,
1
Kings
xv
.
5.
Save
that
,
save
many
other
that
we
could
tell
you
of
,
but
that
we
will
not
rake
up
those
sins
that
God
passed
by
.
But
why
is
God
so
tender
in
the
point
?
Why
!
David
was
tender
over
Sion
,
could
not
pray
for
the
very
pardon
of
his
sins
,
in
that
great
Penitential
Psalm
of
his
,
but
he
must
needs
in
the
same
breath
,
as
it
were
,
remember
Sion
,
Psal.
li.
18.
O
be
gracious
unto
Sion
,
as
if
God
else
could
not
be
gracious
unto
him
;
or
as
if
otherwise
,
either
the
pardon
of
his
sins
would
do
him
little
good
,
or
else
there
were
no
readier
orsurer
way
to
get
them
pardon'd
than
by
remembring
Sion
.
Ther
's
the
pardon
of
sins
upon
the
score
.
3.
Would
you
have
a
remembrance
for
your
good
,
as
well
as
a
forgetting
for
your
evil
?
Would
you
have
God
remember
you
with
a
blessing
too
?
Why
,
your
kindness
to
his
house
will
do
it
.
God
blessed
the
house
of
Obed
Edom
,
and
all
that
appertained
unto
him
,
because
of
the
Ark
of
God
,
2
Sant
.
vi
.
12.
All
that
appertained
?
'T
is
good
dwelling
nigh
such
a
man
as
he
.
Again
,
David
would
fain
have
been
building
God
a
house
,
had
gotten
many
materials
,
and
much
money
ready
for
it
;
and
God
promises
him
upon
it
,
that
He
will
build
him
a
House
for
it
,
and
establish
him
a
throne
for
ever
,
2
Sam.
vii
.
11
,
12
,
13.
God
will
be
behind
hand
with
none
that
do
good
to
his
Habitation
,
or
really
intend
or
go
about
it
.
Nay
,
the
very
Sparrow
is
blest
,
and
the
Swallow
is
blest
that
love
but
his
House
,
that
sing
their
Mattens
and
Vespers
at
his
Altars
;
the
devout
Prophet
even
envies
them
for
it
,
Psal.
lxxxiv
.
3.
So
great
are
the
blessings
of
the
House
of
God
,
and
so
ever
are
those
persons
under
his
eye
,
so
in
the
eye
of
blessing
,
whose
good
deeds
are
there
continually
putting
God
in
mind
of
them
.
If
you
would
but
remember
how
God
forgets
his
mercy
,
(
or
which
is
the
same
)
how
he
remembers
them
in
Iudgment
who
do
ill
to
his
House
or
to
the
Offices
;
how
he
strikes
Vzzah
dead
for
an
irreverent
touch
of
the
Holy
Ark
;
how
he
smites
Vzziah
with
a
leprosie
for
an
encroachment
upon
the
sacred
Office
,
2
Chron.
xxvi
.
19.
and
turns
Saul
out
of
his
Kingdom
for
the
like
fault
,
1
Sam.
xiii
.
14.
How
he
thrusts
Nebuchadnezzar
out
of
doors
,
Dan.
iv
.
33.
because
he
had
burnt
up
his
Houses
in
the
Land
,
1
King
.
xxv
.
9.
'T
is
just
,
indeed
,
he
should
have
no
House
who
will
let
God
have
none
.
How
he
despoils
Belshazzar
of
his
Kingdom
,
because
he
had
spoild
his
Temple
,
and
was
now
prophaning
those
holy
spoils
,
carouzing
in
the
sacred
bowles
,
Dan.
v.
30.
How
he
quite
forgets
all
mercy
to
the
Iews
,
and
casts
them
out
as
soon
as
they
prophaned
his
holy
Temple
,
and
abused
his
Messengers
,
Priests
and
Prophets
,
2
Chron.
xxxvi
.
14.
and
professes
he
could
hold
no
longer
when
they
had
arrived
at
that
height
of
insolent
wickedness
;
How
he
makes
the
Heavens
forget
their
dew
,
and
the
earth
her
fruit
,
because
they
let
his
house
lie
waste
,
Hag.
i.
9
,
10.
you
will
readily
conclude
,
how
he
remembers
those
that
raise
the
Walls
,
and
repair
the
Ruines
,
and
reverence
the
Sanctuaries
,
and
love
the
Priests
.
If
them
with
Curses
,
then
these
with
Blessings
;
if
them
with
diseases
,
then
these
with
health
;
if
them
with
exile
,
these
with
quiet
dwellings
;
if
them
with
scarcity
,
these
with
plenty
,
Vbertate
Domus
,
the
plenty
of
his
house
;
if
them
with
desolate
and
decaying
Families
,
these
with
happy
and
full
Posterities
;
if
them
with
death
,
then
these
with
life
even
for
ever
and
ever
.
VI.
But
't
is
time
now
to
remember
our
selves
.
And
many
things
we
are
here
to
be
remembred
of
.
That
(
1.
)
We
have
a
House
of
God
,
as
well
as
Nehemiah
,
to
do
good
to
.
Many
houses
of
God
in
the
Land
now
,
as
well
as
in
the
Psalm
,
lxxiv.
9.
This
above
the
rest
,
whose
decay'd
Towers
,
and
ruin'd
Pinacles
,
and
ragged
Walls
,
and
open
Windows
,
and
falling
Roofs
,
and
broken
Pavements
,
call
loud
for
a
Repairer
of
the
breaches
.
And
't
is
not
Nehemiahs
Mercy
and
Bounty
,
nor
the
Levites
thin
revenue
added
,
that
can
do
it
.
Blessed
indeed
be
God
,
that
he
hath
put
it
into
the
heart
of
the
King
to
begin
,
and
offer
so
freely
to
the
Work
.
But
I
hope
we
shall
ere
long
have
reason
to
bless
him
for
your
offerings
too
.
This
House
is
Gods
:
all
such
houses
Gods
,
as
well
as
that
of
Bethel
,
or
that
of
Sion
,
or
those
Synagogues
of
the
Iews
,
stiled
several
times
his
houses
.
That
they
are
so
,
the
solemn
Dedications
always
of
them
to
his
Name
with
so
much
glory
say
enough
.
And
if
Domus
orationis
be
Domus
mea
,
the
House
of
Prayer
be
Gods
(
and
Christ
says
it
is
,
and
sure
he
knows
both
what
is
his
own
,
and
how
to
call
it
)
the
daily
celebration
of
that
Publick
Worship
there
will
give
a
second
proof
.
That
some
such
there
were
even
in
the
Apostles
times
,
some
house
besides
such
as
we
eat
and
drink
in
,
that
must
not
be
so
used
,
must
not
be
so
despised
,
the
Apostle
tells
us
,
1
Cor.
xi
.
●●
.
and
that
it
was
then
called
the
Church
of
God
in
the
same
verse
,
is
to
tell
you
in
plain
English
our
Churches
are
Gods
houses
.
And
God
has
in
our
days
own'd
them
for
his
own
.
That
signal
preserving
them
in
the
heat
of
War
and
Plunder
,
rage
and
fury
,
when
men
were
so
wrathfully
displeased
at
them
,
and
so
implacably
set
against
them
.
That
protecting
them
(
2.
)
through
all
the
Triumphs
of
a
godly
Atheism
,
and
a
sacriledge
out
of
Conscience
,
both
as
unsatisfied
as
the
grave
,
so
miserably
greedy
that
they
would
violate
their
Fathers
Sepulchres
,
and
scatter
their
ashes
in
the
air
and
wind
,
for
an
inconsiderable
piece
of
lead
,
or
brass
,
or
stone
;
That
miraculous
restoring
them
(
3.
)
to
all
the
holy
Offices
;
this
Church
in
particular
destined
to
a
sale
,
and
deferred
only
to
see
who
would
give
most
,
are
evidences
of
it
,
too
great
to
be
disputed
,
that
God
has
vindicated
his
right
,
and
kept
it
for
himself
.
And
I
hope
you
will
all
remember
it
,
and
now
help
him
in
it
,
Court
and
City
,
both
of
you
.
And
remember
,
(
2.
)
These
Houses
have
their
Officers
,
their
Offices
,
their
Ceremonies
▪
as
well
as
that
here
in
the
Text.
Offices
to
be
performed
,
Officers
to
perform
them
,
and
Ceremonies
to
perform
them
with
.
Your
countenancing
,
your
encouraging
,
your
protecting
them
,
are
the
good
deeds
you
may
do
to
them
.
Remember
therefore
(
3.
)
I
beseech
you
that
you
do
so
.
Three
arguments
there
are
in
the
Text
to
perswade
it
.
(
1.
)
Good
it
is
to
do
so
,
good
deeds
they
are
.
God
(
2.
)
will
remember
them
when
they
are
done
.
God
(
3.
)
will
remember
you
for
doing
them
.
1.
Good
they
are
,
remember
that
.
And
good
works
are
a
good
foundation
,
1
Tim.
vi
.
19.
a
foundation
upon
which
you
may
lay
hold
on
eternal
life
,
says
St.
Paul
there
;
and
can
you
desire
a
better
?
Indeed
,
Iudas
tells
us
,
it
would
do
better
upon
the
poor
.
But
had
he
had
the
selling
of
the
Ointment
then
,
or
when
some
of
his
Disciples
had
the
selling
of
it
since
,
Were
the
poor
ever
the
better
for
it
?
Were
not
thousands
sent
a
begging
by
it
?
Sure
,
sure
,
he
that
can
be
content
to
see
the
Church
in
ruines
,
will
not
much
pass
to
see
the
poor
in
rags
.
He
that
envies
the
Church-mans
wealth
,
will
never
pity
the
poor
mans
want
;
and
he
that
one
time
sells
the
Church
,
will
next
time
sell
the
poor
,
if
he
can
get
by
him
.
But
we
will
not
set
good
deeds
together
by
the
ears
.
'T
is
enough
that
these
are
good
:
but
't
is
more
(
2.
)
that
God
remembers
them
;
that
he
takes
a
particular
notice
of
them
.
2.
I
may
say
,
too
,
a
notice
of
the
particulars
.
The
Scrowles
of
them
are
laid
up
for
an
everlasting
remembrance
.
Feasts
of
Dedication
have
been
always
kept
for
a
memorial
of
them
;
and
Christ
himself
vouchsafed
to
be
present
at
them
,
St.
Ioh.
x.
22.
And
if
the
Syriac
Translator
may
be
allowed
to
read
the
last
verse
of
the
Chapter
,
Et
ad
oblationes
,
&
ad
sacra
temporibus
&
Festis
Statutis
memoriam
hujus
rei
mihi
serva
;
we
see
these
good
deeds
were
solemnly
remembred
in
those
solemn
Feast
;
and
Nehemiah
expected
his
should
be
so
.
Their
persons
have
anciently
been
remembred
in
the
Christian
Dypticks
.
And
you
see
to
day
we
have
revived
the
Custom
here
.
3.
But
't
is
not
a
meer
remembring
them
for
honour
,
but
also
a
real
remembring
them
,
and
them
that
do
them
for
a
blessing
,
all
sorts
of
blessings
.
So
that
would
I
commend
to
my
dearest
friend
a
Trade
to
make
him
rich
and
happy
,
it
should
be
doing
good
to
the
House
of
God
.
'T
is
an
old
Jewish
saying
,
Decima
ut
dives
fias
;
Pay
thy
Tyths
if
thou
wilt
grow
rich
.
Build
God
a
House
,
say
I
,
and
he
will
build
thee
one
again
;
Do
good
to
His
House
,
say
I
,
and
he
'll
do
good
to
thine
;
and
a
wicked
Son
shall
not
be
able
to
cut
off
the
Entail
.
For
't
is
worth
the
notice
,
that
when
God
promised
David
a
House
upon
this
account
,
he
tells
him
,
that
though
his
Son
commit
iniquity
he
would
not
utterly
take
his
mercy
from
him
.
I
know
there
are
that
to
be
excused
,
talk
much
of
unsetled
times
.
This
is
the
way
to
settle
them
:
When
God
and
man
shall
see
we
are
in
earnest
for
the
House
of
God
,
and
the
Offices
thereof
,
all
your
Sects
will
cease
to
trouble
you
,
and
vanish
.
Some
cry
,
the
State
must
be
setled
first
.
Why
!
Fundamenta
ejus
in
montibus
Sanctis
,
says
the
Psalm
;
the
foundations
of
Hierusalem
are
upon
the
Holy
Hills
.
Lay
your
foundations
there
,
and
you
shall
never
be
removed
,
God
of
his
goodness
will
make
your
Hill
so
strong
.
No
better
way
to
fix
the
House
of
the
Kingdom
,
or
your
own
,
than
to
begin
with
His.
Others
(
to
get
loose
)
tell
us
of
the
decay
of
Trade
.
Why
!
how
can
it
be
other
,
says
God
,
Hag.
i.
9.
You
looked
for
much
,
and
it
came
to
little
,
and
when
you
brought
it
home
,
(
and
't
was
scarce
worth
bringing
home
)
I
did
blow
upon
it
;
blew
it
into
nothing
.
And
why
was
it
says
the
Lord
of
Hosts
?
Because
of
my
house
that
lieth
waste
,
and
ye
run
every
man
to
his
own
house
.
You
dwell
in
Cedars
,
and
you
lap
your selves
in
Silks
and
Silver
,
and
you
have
all
neat
and
fine
about
you
;
but
the
House
of
God
,
that
lies
in
the
dust
and
rubbish
.
But
is
it
time
for
you
(
O
ye
,
says
he
,
for
I
know
not
what
to
call
you
)
to
dwell
in
cieled
houses
,
and
my
house
lie
no
better
?
Did
God
,
think
you
,
make
Gold
and
Silver
,
Silks
and
Purples
,
Marbles
and
Cedars
,
for
us
only
and
our
houses
,
and
not
for
himself
also
or
his
own
?
Or
do
you
think
to
thrive
by
being
sparing
to
it
,
or
holding
from
it
?
No
,
says
God
,
from
the
day
that
the
Foundation
of
the
Lords
Temple
was
laid
,
consider
it
,
from
this
,
that
day
will
I
bless
you
,
Hag.
ii
.
18
,
19.
And
prove
him
so
(
say
I
,
for
he
bids
so
himself
,
Mat.
iii.
10.
)
and
see
if
he
will
not
pour
you
out
a
blessing
.
Indeed
,
he
has
been
before
us
with
it
.
He
has
brought
us
home
,
and
stablisht
our
Estates
,
and
restor'd
our
Religion
;
done
more
to
us
,
and
to
our
houses
than
we
durst
desire
or
hope
;
and
is
it
not
all
the
reason
in
the
world
we
should
do
good
to
his
again
?
Hang
up
our
remembrances
upon
the
Walls
,
pay
our
acknowledgments
upon
his
Altars
,
and
bless
all
the
Offices
of
his
house
for
so
great
blessings
?
God
will
remember
you
again
for
what
ever
it
is
.
If
you
would
yet
more
engage
him
to
you
,
know
God
loves
the
Gates
of
Sion
more
then
all
the
dwellings
of
Iacob
,
Psal.
lxxxvii
.
2.
must
needs
therefore
love
these
most
,
that
most
love
them
.
And
I
doubt
not
but
we
shall
find
many
here
that
do
so
,
many
too
,
that
will
so
express
it
.
Yet
not
according
to
what
a
man
has
not
,
but
to
what
he
has
,
says
our
St.
Paul
,
does
God
accept
him
.
We
cannot
expect
that
all
that
love
most
can
express
most
.
Yet
according
to
their
abilities
they
will
do
it
.
A
cup
of
cold
water
,
I
confess
,
to
a
Prophet
,
in
the
name
of
a
Prophet
,
shall
not
lose
the
reward
,
no
more
shall
a
single
Mite
to
the
house
of
God
as
his
.
Every
one
however
may
do
somewhat
towards
it
.
They
that
cannot
give
much
,
may
give
a
little
,
they
that
cannot
pay
,
may
yet
pray
for
it
.
And
to
wish
it
well
,
and
to
rejoyce
in
the
prosperity
and
welfare
of
it
,
the
repairing
and
adorning
of
it
,
are
two
mites
that
any
one
can
give
,
and
God
will
accept
where
there
can
be
no
other
.
Only
,
where
there
is
most
,
we
must
present
it
with
humility
,
as
David
did
,
1
Chron.
xxix
.
(
What
am
I
,
O
Lord
,
that
I
should
be
able
after
this
sort
to
offer
,
thus
to
do
it
?
)
And
where
there
is
but
little
,
we
must
present
it
with
a
regret
that
we
can
do
no
more
.
Will
God
remember
and
accept
us
;
remember
and
pardon
us
;
remember
and
bless
us
,
with
blessings
of
the
right
hand
,
and
blessings
of
the
left
;
remember
us
in
all
places
,
both
at
home
and
abroad
;
in
all
conditions
both
in
the
days
of
our
prosperity
,
and
in
the
time
of
trouble
;
in
our
goings
out
,
and
in
our
comings
in
;
in
our
Persons
,
and
in
our
Estates
;
in
our selves
,
and
in
our
Posterities
,
with
them
shall
remain
a
good
inheritance
,
and
their
children
shall
be
ever
within
the
Covenant
.
And
when
all
earthly
glances
shall
be
forgotten
,
that
which
we
have
done
to
the
House
of
God
shall
be
still
remembred
;
when
our
bodies
shall
lie
down
in
dust
,
our
names
shall
live
in
heaven
;
when
a
cold
stone
shall
chill
our
ashes
,
our
bones
shall
flourish
out
of
their
graves
;
when
time
shall
have
eaten
out
our
Epitaphs
,
our
righteousness
shall
not
be
forgotten
,
God
will
remember
it
for
ever
.
And
though
the
general
conflagration
shall
at
last
calcine
these
glorious
structures
into
ashes
,
we
shall
dwell
safe
in
buildings
not
made
with
hands
,
eternal
in
the
heavens
,
where
the
Lord
God
Almighty
,
and
the
Lamb
shall
be
the
Temple
,
and
we
sing
the
Offices
of
heaven
with
Angels
,
and
Archangels
,
and
all
the
holy
Spirits
,
with
joy
and
gladness
for
evermore
.
To
which
glorious
House
and
Office
God
of
his
mercy
bring
us
in
our
several
times
and
orders
through
,
&c.
THE
FIRST
SERMON
On
the
Day
of
the
PURIFICATION
OF
THE
Blessed
Virgin
.
St.
LUKE
ii
.
27
,
28.
—
And
when
the
Parents
brought
in
the
Child
Iesus
,
to
do
for
him
after
the
custom
of
the
Law
.
Then
took
he
him
up
in
his
arms
,
and
blessed
God
.
AND
when
.
That
When
was
as
this
day
.
When
the
days
of
the
blessed
Virgins
Purification
,
according
to
the
Law
of
Moses
,
were
accomplished
forty
days
after
Christs
Nativity
,
this
day
just
,
then
they
brought
him
to
Ierusalem
to
present
him
to
the
Lord
,
ver.
22.
Then
blessed
Mary
and
Ioseph
brought
,
then
devout
Simeon
,
and
Anna
,
blessed
;
and
if
we
be
either
Maries
,
or
Anna's
,
Iosephs
,
or
Simeons
,
holy
men
,
or
devout
women
,
we
too
,
will
this
day
bless
God
for
the
blessing
of
the
day
.
For
this
day
also
of
his
presentation
,
as
well
as
those
other
days
of
his
Birth
,
Circumcision
,
and
Manifestation
,
Candlemas-day
as
well
as
Christmas-day
,
New-years-day
,
or
Epiphany
,
is
a
day
of
blessing
;
a
day
of
Gods
blessing
us
,
and
our
blessing
of
him
again
:
of
Christs
being
presented
for
us
,
and
our
presenting
to
him
again
;
of
his
presenting
in
the
Temple
,
and
our
presenting
our selves
in
the
Church
,
to
bless
God
and
him
for
his
presentation
,
his
presentation-day
,
and
our
Candlemas
,
our
little
candles
,
our
petty
lights
;
our
souls
reflecting
back
to
this
great
light
,
that
was
this
day
presented
in
the
Temple
,
and
then
darted
down
upon
us
,
The
Shepherds
blessed
God
in
the
morn
of
his
Nativity
,
the
Wisemen
upon
Epiphany
,
Simeon
and
Anna
to
day
.
All
conditions
before
,
all
sexes
to
day
;
ignorant
Shepherds
,
and
learned
Clerks
;
poor
Country-men
,
and
great
Princes
:
no
condition
out
before
,
and
both
Sexes
in
to
day
.
Sinners
both
of
Jew
and
Gentile
;
men
that
most
stood
in
need
of
a
Saviour
before
,
just
and
righteous
souls
to
day
,
that
we
might
know
there
is
none
so
good
but
stands
in
need
of
him
one
day
or
other
,
that
will
want
a
Saviour
,
if
not
at
Christmas
,
yet
at
Candlemas
;
if
not
among
sinners
,
yet
among
the
righteous
,
either
first
or
last
.
Mary
the
blessed
,
Ioseph
the
just
,
Simeon
the
devout
,
Anna
the
religious
,
all
in
to
day
,
secular
and
religious
of
all
sexes
and
orders
;
all
come
in
to
day
,
as
at
the
end
of
Christmas
;
like
the
Chorus
to
the
Angels
Choire
,
to
bear
a
part
in
the
Angels
Anthem
,
to
make
up
a
full
choire
of
voices
to
glorifie
God
for
this
great
present
,
which
brings
peace
to
the
earth
,
and
good
will
among
men
.
And
this
day
first
is
it
given
into
our
arms
.
In
all
the
former
Festivals
he
is
either
in
his
Mothers
lap
,
or
in
his
Cradle
,
or
to
be
sure
not
out
of
doors
;
there
only
,
or
within
only
is
he
to
be
seen
.
This
day
first
he
comes
abroad
to
be
handled
by
us
.
Before
indeed
he
might
be
thought
to
concern
us
somewhat
:
Now
first
,
are
we
made
sensible
of
it
,
when
we
may
take
him
into
our
own
arms
,
and
kiss
him
,
in
the
Prophet
David's
expression
,
kiss
this
Son
of
the
most
high
,
as
he
lies
in
our
arms
.
He
was
made
man
at
his
birth
,
made
under
the
Law
at
his
Circumcision
,
made
manifest
to
the
Gentiles
at
his
Epiphany
,
but
all
this
while
at
a
kind
of
distance
from
us
.
This
is
the
day
of
a
nearer
application
to
us
,
when
he
is
first
made
a
present
and
offering
for
us
;
for
us
,
who
were
none
of
us
,
I
am
sure
,
in
any
case
to
be
presented
for
our selves
;
not
pure
,
not
clean
,
not
whole
,
not
holy
enough
any
of
us
to
be
presented
before
God
,
till
he
was
first
presented
to
make
us
accepted
.
When
he
is
(
2.
)
made
a
present
and
offering
to
us
,
presented
and
offered
to
us
to
be
taken
,
embraced
,
and
offered
up
again
by
us
,
to
make
all
our
offerings
and
our selves
accepted
in
this
beloved
.
For
this
it
is
in
the
sum
,
that
we
are
this
day
to
bless
God
(
as
I
hope
we
have
done
on
other
days
for
the
other
)
that
this
beloved
of
his
would
thus
still
,
again
and
again
,
more
and
more
,
undergo
the
condition
of
men
,
make
himself
of
no
more
account
than
an
ordinary
man
,
be
valued
and
redeemed
at
the
ordinary
rate
of
the
poorest
Child
,
as
this
day
he
was
.
That
(
2.
)
he
would
let
his
Mother
too
,
be
reckoned
in
the
rank
of
the
meanest
women
that
were
not
able
to
offer
beyond
a
pair
of
Turtles
,
or
young
Pigeons
,
and
go
for
one
that
had
need
of
Purification
as
well
as
other
women
;
as
if
she
were
no
better
than
the
rest
after
this
great
Child-birth
,
though
without
the
least
spot
or
impurity
in
the
whole
business
both
of
Conception
and
Child-birth
:
In
a
word
,
that
he
would
thus
condescend
,
and
descend
too
into
our
very
arms
to
be
offered
for
us
,
and
offered
by
us
.
There
are
four
remarkable
passages
of
the
day
.
(
1.
)
The
blessed
Virgins
Purification
.
(
2.
)
Our
blessed
Saviours
Presentation
.
(
3.
)
Good
Simeons
Exultation
.
And
(
4.
)
Religious
Anna's
Gratulation
.
There
are
but
two
of
them
in
the
Text
,
Christs
Presentation
,
and
Simeons
Exultation
;
The
other
two
are
not
now
within
our
compass
;
some
other
time
they
may
.
These
two
will
at
this
time
be
enough
;
especially
being
not
only
to
consider
what
was
done
then
,
but
what
must
be
still
;
not
only
what
by
others
,
but
also
what
by
us
;
our
own
duty
as
well
as
Christs
Parents
,
and
Simeons
performances
;
what
they
did
for
him
then
after
the
custom
of
the
Law
,
what
we
for
him
now
after
the
Law
is
out
of
custom
,
and
fashion
,
after
the
fashion
and
custom
of
the
Gospel
.
For
does
blessing
or
blessedness
belong
only
to
the
Law
?
do
they
not
more
to
the
Gospel
?
certainly
much
more
.
Simeon
only
was
the
Precentor
,
began
the
Song
which
is
to
continue
to
the
end
of
the
world
.
And
though
Simeon
be
departed
according
to
his
wish
,
yet
has
the
Church
throughout
it
taken
up
the
Hymn
,
and
sings
it
every
evening
,
as
a
perpetual
memorial
of
this
days
Benediction
.
So
our
blessing
to
continue
,
as
well
as
God's
;
ours
to
him
,
as
well
as
his
to
us
:
and
his
is
such
,
that
it
will
never
fail
,
but
extend
the
vertue
of
this
days
great
present
unto
all
generations
.
I
have
already
divided
you
the
Text
,
whilst
I
told
you
two
of
the
great
remarkables
of
the
day
were
in
it
,
Christs
Presentation
,
and
Simeons
Gratulation
:
Christs
Presentation
to
God
,
and
his
acceptation
by
man
.
Christ
presented
in
the
Temple
according
to
the
Law
,
Christ
received
into
the
arms
according
unto
Faith
.
The
first
of
these
in
the
27.
verse
,
which
runs
thus
,
And
when
the
Parents
brought
in
the
Child
Iesus
,
to
do
for
him
after
the
custom
of
the
Law
.
There
's
his
Presentation
.
The
second
of
the
points
is
in
the
28.
verse
,
Then
took
he
him
up
in
his
arms
,
and
blessed
God
.
There
's
his
Reception
,
or
Simeons
Acceptation
of
him
,
or
Gratulation
and
Exultation
over
him
.
Of
each
of
these
first
in
reference
to
them
,
then
afterward
to
our selves
.
First
,
to
inform
you
what
was
done
,
then
to
teach
you
what
to
do
.
I
begin
with
what
was
done
,
and
first
with
Christs
Presentation
,
where
we
are
to
pass
thorow
these
particulars
.
The
presenters
,
the
presented
,
the
time
,
the
place
,
the
manner
of
presenting
this
great
present
.
The
Presenters
were
the
Parents
,
the
Presented
was
the
Child
Iesus
,
the
time
was
when
the
days
of
her
purification
were
accomplished
,
the
place
,
the
Temple
,
and
the
manner
according
to
the
custom
of
the
Law
:
all
according
to
order
,
and
that
also
keep
we
now
.
The
presenters
first
in
that
,
first
in
order
,
and
first
in
fitness
too
.
Who
fitter
to
present
the
Child
then
it
s
own
Parents
.
Ius
liberorum
,
the
power
over
the
Child
is
properly
theirs
.
Nature
makes
it
so
;
they
give
it
being
;
and
therefore
surely
have
most
right
to
it
when
it
is
in
being
,
and
whilst
it
is
so
;
till
God
by
a
second
Law
either
take
it
to
himself
,
or
dispose
it
to
another
,
for
which
it
naturally
almost
leaves
its
Parents
to
increase
it self
.
Upon
the
first
title
,
of
Gods
claim
to
it
they
here
bring
it
to
him
;
but
so
they
receive
it
back
again
with
greater
comfort
:
we
lose
nothing
that
we
give
to
God
,
we
do
but
bring
it
to
him
only
for
a
blessing
to
it
,
and
depart
with
both
.
The
Parents
never
can
be
surer
of
the
Child
,
then
when
they
first
give
it
unto
God
:
Fathers
and
Mothers
may
learn
by
these
good
folks
thus
to
sanctifie
,
as
it
were
,
their
Children
from
the
breast
.
Both
Parents
agree
here
,
nor
the
tenderness
of
the
one
,
nor
the
austerity
of
the
other
think
much
of
Gods
demands
,
though
it
seem
to
entrench
much
upon
their
right
,
their
very
natural
right
.
Nature
it self
must
veil
and
submit
where
God
pleads
interest
:
even
that
eternal
and
inviolable
law
of
preserving
our selves
,
and
ours
,
is
circumscribed
within
the
limits
of
Gods
prerogative
,
and
we
must
do
neither
,
but
with
submission
to
his
pleasure
to
dispose
of
us
and
ours
.
Yet
Parents
here
under
the
notion
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
seems
very
strange
.
Ioseph
having
no
part
in
his
geniture
;
yet
so
the
law
sometimes
calls
both
the
Step-father
and
Step-mother
:
No
wonder
then
to
hear
Ioseph
so
entitled
,
who
in
the
eye
of
the
world
,
and
term
of
law
(
that
reaches
not
extraordinaries
,
nor
provides
words
for
miraculous
conceptions
)
was
counted
father
in
the
very
proper
acception
.
Only
this
to
be
said
.
Common
fame
may
be
deceiv'd
,
and
names
affix'd
where
not
deserv'd
.
And
titles
often
to
be
accepted
too
rather
than
venture
an
harsh
and
untimely
censure
upon
our selves
or
them
,
that
are
very
near
us
,
by
the
discovery
of
an
unseasonable
truth
.
Truth
it
was
that
Ioseph
was
not
his
Father
,
that
both
Ioseph
himself
and
the
Evangelist
well
knew
.
Yet
would
the
one
speak
after
the
vulgar
language
rather
than
cross
received
terms
at
the
first
in
the
recital
of
a
story
which
might
lose
its
credit
by
so
early
a
discovery
of
a
mysterious
truth
,
but
might
with
little
offence
be
corrected
in
the
progress
:
nor
would
the
other
proclaim
himself
no
Father
,
lest
that
most
pure
and
immaculate
Virgin
should
run
the
hazard
of
lewd
tongues
,
and
the
great
wonders
of
the
most
high
be
blasphemed
,
and
his
Son
dishonoured
with
a
name
,
which
these
late
sons
of
Hell
only
durst
belch
out
.
Call
we
them
both
then
,
still
,
if
we
think
good
,
the
Parents
of
this
Child
:
However
a
Foster-father
Ioseph
was
,
and
by
that
relation
had
a
title
to
this
presentation
,
and
we
by
it
another
lesson
to
take
care
of
those
we
undertake
for
,
as
for
our
own
,
to
present
,
and
offer
them
also
to
God
,
to
consecrate
them
also
betimes
to
Gods
service
.
Seasonable
words
hence
remember
we
ever
to
observe
(
2.
)
not
upon
every
hint
to
cross
the
road
of
speech
.
(
3.
)
To
conceal
a
while
unseasonable
truths
.
(
4.
)
To
take
care
of
the
same
and
honour
of
others
.
(
5.
)
To
perform
our
duties
with
all
tenderness
to
our
charges
,
and
however
dedicate
them
to
the
disposal
of
the
Almighty
.
Thus
much
we
may
learn
by
the
Presenters
and
their
title
,
and
our
unhappy
times
make
us
the
readier
to
make
another
note
to
take
notice
of
this
happy
juncture
,
where
both
Parents
agree
about
the
Child
,
both
bring
him
.
Our
divisions
are
so
encreas'd
upon
us
,
that
those
whom
God
has
nearest
joyn'd
are
so
wide
separated
in
this
business
,
that
the
unfortunate
Child
is
kept
from
being
presented
unto
God
:
God
deprived
of
his
right
,
and
the
Child
of
the
benefit
by
the
perverseness
of
the
one
or
other
of
the
Parents
;
the
Child
neither
brought
to
the
Church
,
nor
God
,
done
for
neither
,
according
to
Law
nor
Custom
,
but
debarr'd
Christianity
,
denied
to
God
at
first
,
and
in
danger
to
be
denied
by
him
at
the
last
,
through
the
division
of
the
Parents
in
Religion
and
Sect.
A
joyful
sight
it
is
methinks
to
see
them
here
united
for
the
Childs
good
;
the
more
for
that
our
dissentions
of
Parents
look
so
ugly
,
and
are
so
deeply
prejudicial
to
Gods
honour
,
and
the
Childs
both
benefit
and
right
which
it
has
to
be
presented
to
God
in
holy
Baptism
.
It
may
yet
prove
worse
in
the
education
,
if
the
difference
still
continue
between
the
Parents
;
and
the
Child
which
unbaptized
cannot
be
conceived
to
have
any
greater
assistance
of
inward
Grace
,
than
the
Child
of
a
Heathen
or
a
Iew
,
being
both
by
nature
;
and
't
is
to
be
feared
by
the
Parents
irreligion
,
yet
further
punished
by
a
leaving
it
meerly
in
that
state
,
proner
far
to
evil
than
good
,
to
error
than
truth
:
Such
a
Child
it
cannot
be
expected
in
reason
,
but
that
it
should
adhere
to
the
worser
part
:
and
as
it
lost
its
Baptism
at
the
first
,
so
at
the
last
miss
its
Religion
too
.
God
being
denied
it
when
he
would
have
it
,
and
calls
for
it
to
have
it
brought
to
him
,
we
can
have
no
great
confidence
that
he
will
at
another
time
accept
it
,
when
it
is
grown
out
of
that
number
of
little
ones
,
whom
he
calls
,
become
greater
in
its
corruption
,
and
the
first-fruits
of
his
age
dedicated
to
another
Master
.
God
send
better
agreement
among
Parents
,
say
I
,
be
it
for
the
Childrens
sake
,
that
they
may
be
presented
to
the
Lord
.
A
Child
it
is
that
is
presented
in
the
Text
,
and
in
the
day
,
and
the
Child
Iesus
;
such
a
Child
is
both
example
and
authority
enough
for
us
to
bring
ours
also
to
the
Lord
,
whilst
they
are
such
:
unless
we
think
our
Children
are
holier
than
he
,
want
less
than
he
,
can
be
without
God
better
than
he
,
more
above
the
Law
than
he
.
But
he
calling
for
them
himself
,
Suffer
little
children
to
come
unto
me
,
St.
Mat.
xix
.
14.
It
seems
to
me
both
ingratitude
and
impudence
to
keep
them
from
him
;
to
say
nothing
of
the
infidelity
in
so
doing
:
as
if
we
believed
him
not
,
that
he
meant
it
when
he
called
,
or
we
thought
he
could
do
them
no
good
if
they
came
;
or
that
he
would
not
,
or
that
they
were
as
well
without
him
as
with
him
,
without
his
blessing
as
with
it
.
It
may
be
they
will
tell
us
he
call'd
them
indeed
,
but
not
to
Baptism
,
did
not
Baptize
them
when
they
came
.
Poor
silly
men
!
would
they
have
him
Baptize
the
Children
before
their
Fathers
,
before
they
themselves
were
fitted
for
it
;
by
whom
only
the
Children
have
right
to
it
?
or
Baptize
them
when
they
were
not
brought
by
them
to
that
purpose
?
Is
it
not
enough
that
Christ
desires
,
and
accepts
the
Children
that
are
brought
to
him
,
that
come
to
him
?
And
how
come
they
now
to
him
,
but
by
Baptism
?
How
has
the
Universal
Church
from
that
day
to
this
brought
Children
to
him
?
Has
it
not
been
to
Baptism
,
in
all
Catholick
Doctrine
and
Practice
to
this
day
?
Have
we
now
at
all
found
any
better
way
to
bring
them
to
him
?
None
at
all
,
alas
!
and
is
that
better
?
Their
Children
(
forsooth
)
are
holy
,
because
their
Fathers
are
,
alike
I
think
,
that
is
,
under
the
bondage
of
corruption
;
their
Fathers
holy
!
I
would
we
could
see
it
once
:
But
suppose
them
so
,
were
there
no
holy
Fathers
among
the
Jews
,
that
their
Children
must
all
receive
the
Sacrament
of
Circumcision
,
to
which
our
Baptism
succeeds
to
hollow
them
?
Ay
,
but
God
now
has
promised
to
be
the
Father
of
them
,
and
of
their
seed
;
and
did
he
not
so
to
Abraham
first
,
Gen.
xvii
.
7.
and
yet
must
his
Children
be
Circumcised
.
What
is
it
(
trow
)
that
these
men
would
have
?
Must
the
Iews
dedicate
their
Children
,
and
must
not
the
Christian
?
were
the
Jewish
Children
Gods
right
,
and
are
not
the
Christians
?
Do
not
we
owe
ours
as
much
to
him
as
they
theirs
?
Or
must
their
Births
be
happy
by
an
early
Consecration
,
and
ours
not
?
theirs
in
a
better
condition
under
the
wing
of
the
Almighty
,
ours
in
a
meer
natural
state
in
our
own
meer
protection
?
theirs
seal'd
for
Gods
own
,
ours
without
seal
,
or
any
thing
but
their
Fathers
sin
to
know
them
by
,
challeng'd
wholly
to
our selves
;
as
if
God
had
neither
part
nor
portion
in
them
.
Certainly
did
men
but
thus
consider
,
Children
would
not
be
so
much
injur'd
by
their
Parents
frowardness
;
and
could
Children
and
sucklings
understand
it
,
they
would
complain
of
so
great
an
injury
done
to
them
,
the
most
imaginable
that
can
be
done
to
that
tender
age
,
thus
to
be
deprived
of
the
blessing
,
and
taken
out
of
the
protection
,
as
much
as
lies
in
their
Parents
power
,
of
their
God
and
Saviour
.
Thus
far
we
have
considered
only
Gods
right
,
and
the
Childs
good
in
being
brought
into
the
Temple
.
See
we
now
the
Parents
Devotion
,
and
God
honoured
by
it
.
They
brought
in
the
Child
;
and
what
better
present
can
they
bring
,
can
any
Parents
bring
and
offer
than
a
Child
?
how
can
they
express
their
Devotion
more
to
God
,
than
by
offering
what
is
dearest
?
Now
he
brings
his
Child
to
God
,
that
brings
it
to
be
Baptized
,
to
be
instructed
,
to
be
brought
up
in
the
fear
of
God
,
and
the
practice
of
true
Religion
.
He
(
2.
)
brings
him
more
peculiarly
that
devotes
him
to
some
peculiar
Service
of
the
Church
,
as
Anna
did
Samuel
,
to
the
service
of
the
Tabernacle
.
He
(
3.
)
brings
him
to
God
,
that
commends
him
daily
in
his
prayers
to
God
for
a
blessing
;
as
Abraham
did
Ismael
in
that
Petition
,
O
that
Ismael
might
live
before
thee
.
He
(
4.
)
brings
him
to
God
,
that
resigns
him
wholly
at
any
time
to
God's
disposal
both
in
health
and
sickness
,
both
in
plenty
and
want
,
for
any
fortune
or
condition
that
God
thinks
fit
or
convenient
for
him
.
Indeed
there
was
a
strange
offering
of
a
Child
prescribed
to
Abraham
,
Gen.
xxii
.
2.
to
Sacrifice
him
on
an
Altar
;
and
God
sacrificed
this
Child
at
last
,
his
Son
upon
the
Cross
for
us
:
but
he
requires
not
that
we
should
do
so
with
ours
.
Yet
this
he
does
,
that
with
Abraham
we
should
so
resign
the
dearest
of
them
to
God
,
that
if
at
any
time
for
his
Service
he
command
them
from
us
,
and
please
for
the
profession
of
his
Name
or
Truth
,
to
sacrifice
them
to
the
flames
,
or
to
the
Cross
,
any
way
understood
,
we
should
not
think
much
to
be
so
bereaved
of
them
to
their
greater
glory
.
All
these
ways
the
Child
is
brought
to
God
,
according
to
the
Letter
;
but
in
the
Mystery
,
he
also
brings
his
Child
even
who
has
none
,
that
brings
what
is
dearest
to
him
,
and
submits
it
to
Gods
pleasure
.
He
(
2.
)
that
blesses
all
his
actions
at
the
beginning
with
his
prayers
.
He
(
3.
)
that
devotes
his
first
morning
thoughts
to
Heaven
.
He
(
4.
)
that
dedicates
his
first
thoughts
,
motions
,
and
intentions
,
the
first-born
of
his
soul
to
Gods
honour
and
glory
.
So
we
may
offer
Children
,
that
have
no
Children
,
bring
a
Child
,
who
have
no
Child
.
Nay
more
,
we
may
bring
the
Child
,
that
is
,
the
best
of
Children
,
above
all
Children
,
the
Child
Iesus
;
as
well
the
barren
Maid
,
as
the
most
fruitful
Mother
,
may
do
this
.
It
may
be
better
too
;
they
that
have
no
other
Child
may
best
tend
upon
the
Child
Iesus
:
they
that
have
none
other
to
care
for
,
have
the
more
care
to
bestow
on
him
;
they
that
have
no
other
to
nurse
or
bring
up
,
may
the
easier
and
fuller
apply
themselves
to
nurse
him
up
in
their
souls
,
till
he
be
grown
up
in
them
to
a
perfect
stature
;
and
having
no
other
to
bring
to
the
Temple
,
may
every
day
bring
him
.
He
was
brought
here
by
a
Virgin
,
and
I
know
not
how
he
can
be
brought
by
any
better
.
Yet
by
a
Virgin
Mother
here
,
that
both
Virgins
and
Mothers
,
Parents
and
others
,
all
conditions
might
have
an
interest
to
present
him
.
And
sure
no
greater
present
,
none
more
acceptable
,
no
Child
to
this
,
to
the
Child
Iesus
.
Bring
him
with
us
,
and
come
and
welcome
;
welcome
at
any
time
with
him
.
'T
is
in
him
that
all
our
offerings
are
accepted
;
his
Cross
the
Altar
that
sanctifies
our
gifts
:
he
the
beloved
Child
in
whom
alone
God
is
well
pleased
.
His
Parents
brought
him
in
without
a
figure
:
brought
he
was
before
in
the
type
only
;
and
the
shadow
prefigured
in
Isaac
,
and
Solomon
,
and
Iosiah
,
and
in
the
offerings
and
sacrifices
of
the
Law
.
The
great
light
or
candle
of
this
day
first
dispers'd
those
shadows
;
all
legal
Purification
days
turned
into
so
many
Candlemas's
by
the
bringing
in
of
this
eternal
light
,
this
bright
only
Child
of
the
Father
of
lights
.
But
are
our
candles
all
put
out
?
ceremony
and
substance
vanish'd
too
?
is
it
not
Candlemas
still
with
up
?
are
we
returned
to
that
former
darkness
,
and
no
light
left
us
to
offer
up
?
no
Child
Iesus
to
offer
still
?
Yes
,
still
we
have
?
't
is
an
eternal
light
that
this
day
sprung
up
beyond
the
splendor
of
the
Lamps
of
the
Temple
.
We
offer
Christ
even
to
this
day
still
.
He
offers
Jesus
,
that
forms
himself
to
the
image
of
Iesus
,
by
putting
him
on
as
the
Apostle
speaks
in
righteousness
and
holiness
,
by
meekness
,
patience
,
obedience
,
charity
,
and
brotherly
love
,
growing
up
by
what
degrees
he
can
to
the
stature
of
Christ
,
so
presenting
himself
before
God
:
and
he
that
does
it
in
his
youth
at
the
first
spring
of
his
understanding
days
,
brings
the
Child
Iesus
,
the
most
acceptable
,
because
the
most
early
and
timely
offering
.
2.
He
brings
and
offers
Iesus
,
who
when
he
has
done
all
he
can
,
offered
all
he
is
able
,
given
all
he
had
,
yet
renounces
all
as
unworthy
;
claims
nothing
by
them
,
thinks
them
not
worth
acceptance
,
but
wraps
them
all
up
in
Christs
Mantle
,
presents
his
Merits
as
the
only
offering
,
his
Righteousness
and
abundant
satisfactions
to
sanctifie
all
his
other
presents
,
stands
to
none
,
pleads
nothing
,
claims
by
nothing
but
only
him
.
3.
He
offers
Iesus
,
that
in
a
thankful
remembrance
of
his
love
,
offers
him
up
in
the
holy
Sacrament
,
as
the
only
sacrifice
of
Thanksgiving
,
beyond
all
other
possible
praises
;
and
for
an
atonement
and
reconciliation
for
his
own
sins
,
and
the
sins
of
all
the
world
.
'T
is
time
we
set
aside
some
time
for
such
an
Offering
,
and
in
the
Text
we
find
it
,
though
not
explicitely
,
yet
necessarily
implied
.
For
,
When
the
Parents
brought
in
the
Child
,
will
easily
tell
us
,
that
,
a
when
,
a
time
there
was
,
and
is
a
kind
of
relative
conjunction
,
that
by
joyning
the
context
will
quickly
be
resolved
,
within
a
few
years
backward
,
vers
22.
to
be
when
the
days
of
her
Purification
,
the
Mothers
purification
,
were
accomplished
.
The
Law
would
not
sooner
suffer
the
Mother
to
come
near
the
Sanctuary
,
so
scrupulous
did
God
seem
to
be
of
the
pollution
of
his
Temple
,
that
he
would
not
accept
his
own
dues
and
offerings
from
a
hand
of
that
body
which
had
but
on
it
the
least
semblance
of
impurity
,
though
it
was
no
other
than
a
meer
natural
course
which
himself
had
made
.
Nature
it self
it
seems
when
its
motions
are
but
meerly
natural
,
must
have
nothing
to
do
at
the
Altars
of
Holiness
.
God
made
all
things
good
,
makes
many
good
things
which
yet
he
thinks
not
good
enough
to
approach
his
holiness
,
without
a
previous
purification
.
Corah
,
Dathan
,
and
Abiram
,
and
their
followers
may
cry
out
,
the
whole
Congregation
is
holy
,
all
holy
enough
,
any
thing
good
and
pure
enough
for
the
Temples
,
Altars
,
Sacrifices
,
Services
,
ministrations
of
the
Lord
and
his
Christ
:
but
it
seem'd
they
wanted
fire
to
cleanse
them
and
their
Censers
;
and
God
sent
it
with
a
vengeace
:
They
would
not
keep
apart
from
holy
Offices
,
but
God
parts
the
earth
to
sever
them
from
his
Altars
:
and
when
our
sins
are
sufficiently
punished
,
their
followers
will
find
some
strange
purging
fires
for
thus
boldly
daring
,
without
purifying
their
hands
,
after
the
law
or
custom
of
the
Church
,
to
lay
them
to
Christs
plough
,
before
their
days
be
out
,
either
themselves
or
their
days
accomplished
,
not
their
very
apprentiships
out
,
some
of
them
;
so
presumptuously
intruding
into
holy
Offices
,
Functions
,
Offerings
,
and
places
:
such
mens
damnation
slumbers
not
,
though
it
tarry
,
it
will
come
sure
at
last
.
The
holy
Virgin
,
who
needed
no
purification
for
this
Child-birth
(
as
not
conceiving
,
as
the
Text
runs
,
Lev.
xii
.
2.
suscepto
semine
)
must
be
purified
before
she
come
,
though
to
bring
an
offering
as
pure
as
purity
it self
.
So
is
Gods
method
and
order
,
so
he
requires
it
,
after
the
custom
of
the
Law
,
it
is
said
here
;
and
were
there
no
reason
else
,
Church-law
and
custom
in
Church
business
in
all
reason
should
carry
it
.
And
it
being
holy
business
,
purification
cannot
but
be
a
necessary
disposition
to
it
;
some
kind
of
separation
to
prepare
for
it
.
There
is
a
legal
separation
,
and
it
did
well
when
it
was
in
use
.
There
is
an
Evangelical
still
in
force
,
an
external
and
an
internal
both
.
Holy
things
not
to
be
medled
with
,
but
with
holy
hands
,
hands
separated
from
civil
and
secular
employments
:
none
to
offer
as
Priests
,
but
those
that
are
so
accomplished
with
that
kind
of
separation
.
And
none
to
present
neither
any
thing
to
be
offered
,
but
such
as
have
holy
hearts
,
accomplished
with
inward
purity
:
Unsanctified
hearts
and
unhallowed
hands
are
not
fit
to
bring
in
Iesus
;
nor
touch
the
offerings
of
so
pure
a
God
:
Not
the
word
,
not
the
Sacraments
,
not
the
Services
,
none
of
them
to
be
either
offered
or
taken
by
any
he
whoever
,
that
hates
to
be
reformed
,
who
is
not
purified
and
disposed
rightly
before
he
comes
.
Forty
were
the
days
of
this
Purification
:
something
there
may
be
in
the
number
.
So
many
days
Moses
prepared
for
the
receiving
of
the
Law
,
Exod.
xxiv
.
18.
So
many
E●ah
in
his
advance
to
the
Mount
of
God
,
1
Kings
xix
.
8.
So
many
Christ
himself
before
he
entred
upon
his
Office
,
St.
Mat.
iv
.
2.
So
many
the
Church
designs
for
a
preparation
to
Easter
,
as
a
purification
of
our
souls
and
bodies
,
by
Prayer
and
Fasting
,
against
our
Easter
offerings
.
Whether
this
number
tell
us
by
ten
,
four
times
multiplied
,
that
the
Decalogue
of
Moses
is
in
the
four
Evangelists
completed
,
the
Law
perfected
by
the
Gospel
.
Or
that
these
bodies
we
bear
about
us
consisting
of
four
Elements
,
are
by
the
observation
of
the
ten
Commandments
accomplished
with
all
vertues
,
and
thereby
best
purified
;
or
that
the
tenth
parts
of
all
our
years
,
to
which
forty
days
do
well
near
draw
(
so
many
being
but
little
more
then
the
tenth
portion
of
a
year
)
are
hereby
required
to
be
spent
in
Gods
Service
,
the
purifying
of
our
souls
and
bodies
for
his
use
.
Whether
it
be
for
the
one
reason
or
the
other
,
or
the
third
:
for
this
sure
it
is
,
that
we
may
understand
a
large
and
considerable
portion
of
our
days
,
is
to
be
always
spent
in
good
preparations
,
purifications
,
and
retirements
.
Christ
can
never
be
too
much
provided
for
,
nor
we
too
much
purified
,
when
we
come
to
take
or
offer
him
.
Nor
is
the
place
(
3.
)
for
that
's
the
next
point
,
where
we
are
to
offer
,
though
a
great
way
off
,
to
be
complained
of
for
its
distance
.
If
it
be
the
place
where
God
has
set
his
name
,
and
appointed
for
his
worship
,
as
far
as
Mount
Moriah
from
Abrahams
Tents
,
or
the
uttermost
borders
of
Iudea
from
the
Temple
;
go
we
must
thither
,
and
not
think
much
of
it
.
They
brought
him
in
,
says
the
Text
,
that
is
,
into
the
Temple
at
Ierusalem
.
From
Bethlehem
to
Ierusalem
is
a
pretty
walk
to
go
with
a
young
Child
to
offer
:
but
where
God
commands
there
is
no
gain-saying
.
There
is
no
burthen
neither
to
such
souls
as
just
Iosephs
and
blessed
Maries
;
and
the
Child
will
get
no
cold
by
the
way
it
goes
to
God
.
Our
niceness
makes
the
trouble
,
and
betrays
us
to
the
fear
.
The
Child
gets
no
hurt
by
being
carried
to
the
Font
;
nor
did
it
in
devouter
times
when
it
was
wholly
dipt
,
no
more
than
so
great
a
pain
as
Circumcision
,
hurt
the
Infants
health
.
Our
tenderness
and
fooleries
,
who
have
not
Faith
enough
to
trust
God
,
with
them
,
or
to
submit
mildly
to
God's
Ordinances
,
are
the
only
causes
of
all
miscarriages
in
holy
business
,
where
we
will
be
wiser
than
God
,
tenderer
than
God
,
and
more
careful
than
God
would
have
us
.
The
greatest
argument
for
this
generation
not
turning
Iews
,
is
,
I
think
,
for
fear
of
Circumcision
;
lest
they
should
put
themselves
to
any
pain
,
or
fear
to
lose
their
Children
by
that
bloody
Sacrament
:
else
I
fear
they
are
too
well
disposed
towards
it
.
One
thing
would
much
perswade
(
I
am
sure
)
if
they
might
so
pull
down
all
our
Churches
,
and
have
but
one
to
go
to
once
a
year
:
So
godly
is
the
age
we
live
in
,
so
well
are
we
reformed
.
Yet
the
fittest
place
sure
for
Gods
offerings
,
are
God's
houses
;
his
own
Altars
for
his
own
Service
:
holy
places
for
holy
works
,
for
holy
offerings
:
Templum
Domini
,
for
Dominum
Templi
,
as
devout
Bernard
,
The
Temple
of
the
Lord
the
fittest
place
for
the
Lord
of
the
Temple
;
that
the
fittest
,
the
likeliest
to
find
him
in
.
So
the
prophesie
,
so
the
desire
,
call
it
which
you
please
,
of
holy
David
fulfilled
,
Suscepimus
misericordiam
in
medio
Templi
,
Ps.
xlviii
.
8.
We
have
found
,
or
we
wait
for
thy
loving
kindness
in
the
midst
of
thy
Temple
.
Mercy
it self
there
this
day
found
.
We
may
pray
any
where
and
offer
,
and
offer
any
where
either
our
own
Children
,
or
the
Child
Iesus
,
if
necessity
so
be
:
but
the
best
souls
love
the
best
places
,
holy
souls
holy
places
.
David
professes
so
,
Psal.
lxxxiv
.
3.
Nay
the
very
Sparrows
he
observes
will
build
as
near
the
Altars
as
they
can
;
and
it
may
be
for
that
kind
of
sensible
and
natural
piety
,
they
particularly
,
a●ove
other
creatures
are
said
by
Christ
not
to
fall
,
one
of
them
,
to
the
ground
,
without
Gods
more
peculiar
providence
.
I
shall
make
no
further
note
upon
this
particular
,
it
is
but
implicitely
implied
,
though
yet
so
necessarily
in
the
Text
:
They
brought
him
in
,
in
whither
?
Into
the
Temple
it
was
:
and
the
very
words
immediately
before
,
in
that
very
verse
,
express
it
.
Yet
being
but
so
express'd
,
so
briefly
and
implicitely
,
I
take
leave
to
be
brief
too
,
because
there
is
still
so
much
of
the
Text
,
and
so
little
of
the
time
behind
.
And
the
point
next
behind
is
the
manner
and
form
of
Christs
presentation
,
or
the
cause
,
or
reason
why
he
was
presented
,
why
they
brought
him
in
;
to
do
for
him
after
the
custom
of
the
Law
.
And
three
points
of
it
there
were
to
be
observed
upon
such
occasions
to
offer
him
,
to
ransom
him
,
to
offer
for
him
.
He
was
the
first-born
,
and
therefore
to
be
offered
,
and
presented
.
The
first-born
was
Gods
,
all
the
first-born
are
mine
,
says
he
,
Numb
.
viii
.
17.
both
of
man
and
beast
.
And
Christ
,
he
is
the
first-born
of
every
creature
,
says
St.
Paul
,
Col.
i.
15.
So
in
him
they
are
offered
all
together
,
man
and
beast
,
all
sanctified
by
him
:
men
that
live
like
men
,
and
men
that
live
like
beasts
,
Qui
computruerunt
sicut
jumenta
in
stercore
suo
,
who
wallow
in
their
own
dung
,
in
their
own
sins
,
like
the
beasts
that
perish
:
for
the
righteous
and
for
the
sinner
both
is
he
offered
,
that
both
might
have
access
to
God
through
him
.
That
(
2.
)
man
and
beast
too
,
according
to
the
letter
might
,
as
the
Psalmist
says
,
be
saved
,
that
is
,
blest
and
preserved
through
him
.
He
was
the
first-born
(
2.
)
of
his
Father
,
the
first
and
only
begotten
Son
of
God
,
so
to
be
presented
upon
that
title
.
He
was
(
3.
)
the
first-born
of
his
Mother
,
the
first
and
only
Son
,
first
born
,
though
not
begotten
there
:
but
first
born
was
sufficient
to
entitle
him
to
God
.
The
Apostle
calls
him
(
4.
)
The
first-born
among
many
brethren
,
Rom.
viii
.
29.
He
our
elder
,
and
we
the
younger
brethren
.
The
same
Apostle
(
5.
)
calls
him
the
first-born
of
the
dead
,
Col.
i.
18.
So
that
now
being
the
first-born
both
by
Father
and
Mother
,
both
in
Heaven
and
Earth
,
of
quick
and
dead
,
of
every
creature
;
no
great
wonder
to
hear
of
his
presenting
to
the
Lord
.
Yet
for
himself
neither
was
he
offered
,
but
for
us
;
he
needed
no
such
sanctifying
,
but
for
us
,
to
sanctifie
us
,
as
the
first-fruits
to
sanctifie
the
whole
lump
;
as
the
true
Lamb
of
God
that
takes
away
the
sins
of
the
world
;
as
the
first-born
in
relation
to
his
brethren
to
rule
over
us
as
a
Prince
,
and
offer
for
us
,
and
bless
us
as
a
Priest
;
the
two
appendices
of
a
primogeniture
.
Thus
is
he
made
to
us
our
morning
Sacrifice
,
as
he
was
after
our
evening
offering
,
when
he
was
offered
upon
the
Cross.
Thus
both
offered
for
himself
after
the
custom
of
the
Law
,
and
for
us
in
the
interpretation
of
the
Gospel
.
But
the
custom
of
the
Law
was
next
to
ransom
him
;
five
shekels
was
his
price
,
the
ordinary
rate
,
Numb
.
xviii
.
16.
a
goodly
price
for
the
first●born
of
God
to
be
valued
at
!
O
blessed
Iesu
,
how
little
hast
thou
made
thy self
for
us
?
of
how
little
value
?
How
can
we
sufficiently
value
thee
,
for
thy
thus
undervaluing
thy self
?
And
why
should
we
now
(
my
beloved
)
so
overvalue
our selves
,
as
to
think
no
honour
sufficient
for
us
,
nothing
too
good
for
us
,
no
riches
enough
,
no
respect
answerable
to
our
deserts
?
If
Christ
be
valued
but
at
five
shekels
,
the
best
of
us
,
all
of
us
,
the
whole
world
of
us
,
;
and
if
there
were
a
world
of
worlds
were
not
all
worth
five
farthings
.
Let
us
but
think
of
this
,
and
no
disrespect
,
or
disesteem
,
or
slighting
from
the
very
meanest
and
unworthiest
hand
will
ever
trouble
us
again
,
certainly
.
Well
,
ransom'd
he
was
,
yet
,
with
it
,
as
little
as
it
was
,
but
it
seems
it
was
but
to
pay
a
greater
,
the
price
of
his
life
to
ransom
us
.
No
ransom
would
redeem
him
the
second
time
,
because
his
business
was
not
to
redeem
himself
,
but
us
.
He
was
redeemed
now
for
a
little
,
but
he
was
sold
for
less
than
thirty
pence
;
and
yet
would
not
be
redeemed
by
any
sum
.
He
made
himself
of
no
estimation
again
and
again
,
and
dealt
with
himself
as
if
he
were
not
worth
a
ransom
only
,
that
he
might
ransom
us
,
and
set
us
high
in
God's
esteem
.
The
ransom
mony
here
was
the
Priests
:
And
holy
Mary
,
as
poor
as
she
was
,
would
pay
her
dues
.
And
Iesus
would
she
should
,
his
Mother
should
;
and
then
sure
all
his
brethren
too
,
would
be
therefore
offered
and
redeemed
.
'T
is
a
good
example
for
Church
duties
,
when
such
pay
them
;
and
may
amount
to
a
kind
of
precept
:
for
if
he
who
is
the
great
High-Priest
himself
,
and
from
whom
it
was
not
due
,
pay
as
he
did
tribute
afterward
,
that
he
might
not
offend
.
I
can
see
little
of
Christ
where
the
Church
or
Priest
is
robb'd
,
or
little
Christianity
where
such
offences
are
not
heeded
.
Christ
would
break
no
Law
,
for
he
came
to
fulfil
it
;
nor
Custom
,
for
you
see
he
observes
it
,
did
so
all
his
life
,
kept
the
Feasts
,
kept
the
Customs
.
He
follows
not
Christ
that
does
other
,
who
e're
he
follows
.
Nay
,
Christ
himself
commutes
too
,
breaks
not
the
custom
of
commutation
:
One
of
the
most
questionable
points
of
custom
is
commutation
,
to
exchange
one
for
another
,
to
pay
with
the
purse
instead
of
the
person
.
Yet
such
was
law
and
Custom
,
and
Christ
disputes
it
not
;
nor
is
reason
against
it
,
to
change
one
thing
for
another
,
when
both
are
good
;
one
vow
into
another
,
one
penance
into
another
;
where
reason
,
not
covetousness
,
respect
to
the
condition
,
or
inability
of
persons
,
not
partiality
make
the
exchange
.
In
such
cases
we
are
to
submit
,
not
dispute
,
or
cry
out
as
some
do
;
if
for
mony
,
why
not
without
it
?
If
God
will
not
accept
my
person
,
why
my
mony
?
If
I
may
have
or
do
it
for
the
payment
of
a
little
sum
,
why
is
it
not
lawful
to
me
without
it
?
'T
is
answerable
enough
to
reasonable
men
,
or
devout
Christians
;
so
God
,
so
Law
,
so
Custom
will
have
it
,
and
it
is
no
sin
to
do
it
.
There
is
yet
one
thing
more
to
be
done
after
the
custom
of
the
Law
,
an
offering
to
be
offered
,
a
lamb
,
and
a
Turtle
Dove
,
or
young
Pigeon
for
the
rich
,
or
two
Turtles
,
or
two
young
Pigeons
for
the
poorer
sort
,
Lev.
xii
.
6
,
8.
And
it
was
so
done
here
.
'T
is
thought
by
them
that
dare
determine
which
,
that
it
was
the
latter
,
the
pigeons
,
as
cheaper
and
easier
to
be
gotten
,
where
there
was
so
much
poverty
as
this
child
was
born
to
.
Be
it
which
it
will
,
it
was
the
poors
offering
that
from
henceforth
poverty
might
look
chearful
to
the
Christian
,
that
was
so
horrid
to
the
Iew
,
become
his
happiness
which
was
the
others
great
affliction
,
the
poor
womans
offering
that
it
might
sanctifie
poverty
to
the
poor
,
and
offer
it
henceforward
as
an
acceptable
service
unto
God
.
That
(
2.
)
the
Christian
might
hence
know
what
to
offer
gemtus
turturum
&
columbarum
,
a
sorrowful
and
contrite
heart
,
bewail
themselves
like
Turtles
that
have
lost
their
mates
,
and
mourn
sore
like
Doves
;
offer
up
chast
and
harmless
souls
,
the
chastity
of
the
Turtle
,
and
the
innocence
of
the
Dove
.
That
(
3.
)
we
might
no
more
hereafter
censure
poverty
,
even
when
it
falls
to
the
great
mans
share
,
seeing
Blessed
Mary
and
Ioseph
of
the
seed
Royal
,
both
,
are
become
so
poor
,
that
they
can
offer
no
more
than
this
;
nay
,
though
they
should
have
no
more
to
offer
than
their
own
sighs
and
moanings
.
That
(
4.
)
we
might
learn
now
,
that
God
will
accept
even
the
least
and
poorest
presents
,
two
Turtles
,
two
Pigeons
,
two
Mites
,
where
there
is
no
more
with
convenience
to
be
spar'd
.
Yet
somewhat
he
will
have
offered
,
be
it
never
so
little
,
that
all
might
acknowledge
his
right
,
none
at
all
excepted
.
Thus
this
offering
concerns
us
,
but
how
it
concerns
the
Child
Iesus
is
to
be
enquired
.
The
one
Turtle
could
not
possibly
,
the
sin-offering
to
be
sure
;
but
the
other
might
:
It
was
a
burnt-offering
that
,
a
kind
of
thanksgiving
only
for
his
safe
birth
,
as
well
as
for
his
Mothers
safe
deliverance
.
It
was
to
have
been
a
Lamb
,
could
the
womans
poverty
have
reach'd
it
,
though
the
sin-offering
for
no
woman
,
at
her
purification
,
had
been
above
a
Turtle
:
it
may
be
to
tell
'um
that
they
are
to
give
thanks
both
for
themselves
and
their
Child
;
great
thanks
,
more
than
double
,
though
they
offer
but
little
,
and
single
,
for
their
own
natural
imperfections
;
a
Lamb
for
them
both
,
though
but
a
Turtle
for
themselves
:
The
Childs
original
guilt
to
be
purged
with
another
kind
of
sacrifice
,
better
sacrifices
than
those
.
Yet
,
besides
,
he
taking
on
him
our
persons
,
the
sin-offering
might
also
so
far
concern
him
as
he
concerned
us
.
And
if
so
,
the
greater
sure
is
our
obligation
to
him
,
that
he
would
not
only
take
on
him
the
form
of
a
servant
,
but
go
also
under
the
fashion
of
a
sinner
:
that
he
would
be
brought
into
so
dishonourable
appearance
,
to
be
thus
done
for
after
the
custom
of
the
Law
;
not
only
offered
himself
,
but
himself
offered
for
;
as
if
he
needed
an
offering
to
cleanse
him
.
But
so
it
was
not
,
for
that
it
was
not
;
that
he
thus
submitted
to
the
Law
of
offerings
,
but
for
these
ensuing
reasons
:
and
so
we
consider
the
reason
of
the
doing
.
1.
To
avoid
scandal
,
not
to
offend
the
Iews
,
to
teach
us
to
be
very
scrupulous
how
we
offend
our
brother
,
that
we
use
neither
but
our
own
right
,
nor
our
Christian
liberty
with
offence
.
2.
To
teach
obedience
,
not
to
dispute
commands
,
nor
plead
priviledges
too
much
against
Laws
and
Customs
.
3.
To
be
a
pattern
of
humility
,
not
to
exalt
or
cry
up
our selves
,
or
think
much
to
be
accounted
like
other
men
.
4.
To
shew
his
approbation
of
the
Law
,
and
that
however
he
might
seem
,
yet
indeed
he
did
not
come
to
destroy
the
Law
,
but
to
fulfil
it
.
5.
That
he
might
thus
receive
the
testimony
of
Simeon
and
Anna
,
and
be
made
manifest
from
his
very
beginning
,
who
he
was
,
that
he
might
appear
to
the
world
what
before
he
did
only
to
the
Wise
men
and
the
Shepherds
,
to
be
a
light
to
the
Gentiles
,
and
the
glory
of
his
people
Israel
,
and
to
be
this
day
so
proclaimed
by
the
spirit
of
Prophesie
in
both
the
Sexes
.
6.
He
was
done
for
according
to
the
Law
,
that
he
might
redeem
us
from
the
bondage
of
the
Law
,
offered
as
the
first-born
,
as
a
son
of
man
,
that
he
might
thereby
make
us
the
children
of
God
.
7.
He
that
needed
no
offering
for
himself
,
was
thus
offered
,
that
we
might
with
holy
Iob
suspect
the
best
,
and
perfectest
of
our
works
;
and
though
we
be
never
so
righteous
,
not
answer
,
nor
know
,
but
despise
our selves
,
and
make
supplication
to
our
judge
,
Iob
ix
.
15
,
21
,
28.
Lastly
,
He
was
thus
presented
to
God
,
that
so
he
might
be
embraced
by
man
,
that
Simeon
,
not
for
himself
only
,
but
for
us
,
might
take
seisin
of
him
,
and
we
be
thus
put
in
possession
of
a
Saviour
.
For
so
it
follows
,
as
on
purpose
,
Then
took
he
him
up
in
his
arms
and
blessed
God
.
We
have
done
with
Christs
offering
.
Come
we
now
to
our
receiving
:
his
Parents
presented
him
to
God
,
Simeon
received
him
for
us
.
And
these
the
particulars
of
the
receiving
,
Suscipiens
,
suscipiendi
modus
,
susceptionis
Tempus
,
&
suscipientis
benedictio
.
The
Receiver
,
Simeon
,
he
,
(
2.
)
The
manner
of
taking
or
receiving
him
,
took
him
up
in
his
arms
.
(
3.
)
The
time
then
,
when
he
was
brought
into
the
Temple
.
(
4.
)
The
thanksgiving
for
it
,
and
blessed
God
.
But
our
receiving
takes
me
from
Simeons
,
I
must
defer
his
till
anon
,
till
after
ours
:
only
I
shall
glance
at
it
as
I
speak
of
ours
.
For
which
I
would
to
God
we
were
all
as
well
prepared
as
he
for
his
.
The
same
man
was
just
and
devout
,
waiting
for
the
consolation
of
Israel
,
and
the
Holy
Ghost
was
upon
him
,
ver.
25.
I
would
I
could
say
so
of
us
here
,
this
day
,
Sed
nunquid
hos
tantum
salvabis
Domine
,
says
holy
Bernard
,
Wilt
thou
,
O
Lord
,
save
only
such
;
and
answers
it
out
of
the
Psalm
,
Iumenta
&
homines
salvabis
Domine
.
Thou
Lord
shalt
save
both
man
and
beast
.
Us
poor
beasts
too
,
wandering
sheep
at
best
,
but
too
often
,
as
unreasonable
,
as
sensual
,
as
groveling
downward
as
any
beast
,
dirty
and
filthy
as
Sows
,
churlish
as
Dogs
,
fierce
as
Lions
,
lustful
as
Goats
,
cruel
as
Tygers
,
ravenous
as
Bears
.
Accomplish
we
but
the
days
of
our
purification
,
purifie
we
our
hearts
by
Faith
and
Repentance
,
bring
we
this
gemitus
columbae
,
sorrow
for
our
sins
,
though
we
cannot
this
simplicitatem
columbae
,
innocense
and
purity
,
the
mourning
of
the
Turtle
,
though
we
cannot
the
innocence
of
the
Dove
,
and
notwithstanding
all
shall
be
well
.
'T
is
Candlemas
to
day
,
so
called
from
the
lighting
up
of
Candles
,
offering
them
,
consecrating
them
,
and
bearing
them
in
procession
;
a
custom
from
the
time
of
Iustinian
the
Emperour
,
at
the
latest
about
1100.
years
ago
;
or
as
others
say
,
Pope
Gelastus
,
Anno
496.
or
thereabouts
,
to
shew
that
long
expected
light
of
the
Gentiles
was
now
come
,
was
now
sprung
up
,
and
shined
brighter
than
the
Sun
at
noon
,
and
might
be
taken
in
our
hands
:
let
the
Ceremony
pass
,
reserve
the
substance
,
light
up
the
two
Candles
of
Faith
and
good
Works
,
light
them
with
the
fire
of
Charity
:
bear
we
them
burning
in
our
hands
,
as
Christ
commands
us
;
meet
we
him
with
our
lamps
burning
;
consecrate
we
also
them
,
all
our
works
and
actions
with
our
prayers
;
offer
we
them
then
upon
the
Altars
of
the
Lord
of
Hosts
,
to
his
honour
and
glory
,
and
go
we
to
the
Altars
of
the
God
of
our
salvation
,
bini
&
bini
,
as
St.
Bernard
speaks
,
as
in
procession
,
two
and
two
,
in
peace
and
unity
together
;
and
with
this
solemnity
and
preparation
we
poor
oxen
and
asses
may
come
and
approach
to
our
Masters
Crib
.
The
Crib
is
the
outward
elements
,
wherein
he
lies
wrapt
up
.
They
are
the
Swadling-cloths
and
Mantles
with
which
his
body
is
covered
when
he
is
now
offered
up
to
God
,
and
taken
up
by
us
.
Take
them
,
and
take
him
:
the
candle
of
Faith
will
there
shew
you
him
,
and
the
candle
of
Charity
will
light
him
down
into
your
arms
,
that
you
may
embrace
him
.
We
embrace
where
we
love
,
we
take
into
our
arms
whom
we
love
;
so
that
love
Iesus
and
embrace
Iesus
;
love
Iesus
and
take
Iesus
;
love
Iesus
and
take
him
into
our
hands
,
and
into
our
arms
,
and
into
our
mouths
,
and
into
our
hearts
.
Take
him
and
offer
him
again
,
take
him
up
,
and
offer
him
up
for
our
sanctification
and
redemption
,
to
redeem
us
from
all
our
sins
,
and
sanctifie
all
our
righteousnesses
;
for
without
him
nothing
is
righteous
,
nothing
is
holy
.
This
day
was
his
offering
day
,
is
to
be
ours
.
Offer
we
then
him
,
offer
we
our selves
;
take
we
him
up
into
our
arms
,
into
our
hands
and
hearts
;
having
first
lighted
a
candle
,
and
swept
our
houses
to
receive
and
entertain
him
:
and
having
humbly
,
and
chearfully
,
and
devoutly
,
and
thankfully
received
him
,
bless
we
God
.
God
be
gracious
unto
us
,
and
purifie
our
hearts
and
hands
,
that
we
may
worthily
receive
him
;
strengthen
our
arms
that
we
may
hold
him
,
open
our
mouths
that
we
may
bless
him
for
him
;
accept
our
offering
,
and
Christs
offering
for
us
,
his
perfect
sacrifice
,
for
our
imperfect
offerings
;
that
we
may
receive
all
the
benefits
of
this
great
sacrifice
,
the
remission
of
our
sins
,
the
cleansing
of
our
souls
,
the
refreshing
of
our
bodies
,
the
fulness
of
all
graces
,
the
protection
of
our
souls
and
bodies
in
this
Kingdom
af
Grace
,
and
the
saving
them
in
the
Kingdom
of
Glory
:
that
as
we
this
day
bless
him
here
,
so
we
may
bless
,
and
praise
,
and
glorifie
him
hereafter
for
evermore
.
THE
SECOND
SERMON
On
the
Day
of
the
PURIFICATION
OF
THE
Blessed
Virgin
.
St.
LUKE
ii
.
28.
Then
took
he
him
up
in
his
arms
,
and
blessed
God
.
ANd
we
have
also
this
Day
taken
him
,
and
are
now
return'd
again
to
bless
God
.
Taken
him
we
have
in
our
hands
,
in
our
mouths
,
Et
dulcedine
replentur
viscera
,
and
our
bowels
are
filled
with
his
sweetness
,
filled
as
the
Moon
at
the
Full
,
and
we
cannot
hold
our
peace
;
we
must
needs
give
thanks
after
this
holy
Supper
for
so
royal
a
Feast
.
Indeed
,
were
the
business
either
of
the
day
,
or
the
taking
or
receiving
done
as
soon
as
we
had
taken
him
up
in
our
arms
,
or
down
into
our
bowels
,
Simeon
might
have
spared
his
blessing
,
and
both
you
and
I
all
further
labour
:
But
receiving
so
glorious
great
things
at
the
hands
of
God
,
we
cannot
for
shame
but
return
him
somewhat
,
a
Thanksgiving
Sermon
,
or
an
Anthem
;
and
being
in
the
strength
of
this
meat
to
walk
not
only
forty
days
before
we
thus
eat
again
of
this
kind
of
bread
,
or
drink
of
this
rock
,
but
forty
years
;
perhaps
some
of
us
,
and
all
of
us
all
our
lives
in
the
power
and
strength
of
this
food
,
in
the
vertue
of
this
grace
this
day
afforded
us
,
by
the
efficacy
of
the
offering
this
day
offered
for
us
,
we
cannot
after
it
be
such
unclean
beasts
but
that
we
'll
chew
the
cud
,
the
meat
that
this
day
we
have
taken
,
and
relish
our
mouths
again
with
the
taste
and
savour
of
this
days
food
;
refresh
our
souls
and
selves
with
a
thankful
remembrance
of
this
days
mercy
,
and
offer
our
Evening
Sacrifice
of
thanksgiving
as
we
have
already
done
our
morning
.
So
that
it
will
not
be
amiss
to
take
Christ
again
into
our
arms
,
though
but
to
look
upon
him
,
and
see
what
we
have
taken
,
what
we
have
done
;
that
if
we
have
taken
him
somewhat
untowardly
,
as
people
that
are
not
used
to
handle
children
seldom
but
do
;
as
people
that
are
not
enough
acquainted
with
the
Child
Iesus
,
as
many
do
him
,
as
the
best
handlers
of
him
amongst
us
cannot
altogether
excuse
our selves
from
much
imperfection
in
the
doing
,
we
may
by
a
review
amend
what
is
amiss
,
and
what
is
past
in
much
weakness
in
the
time
of
receiving
,
or
before
it
in
the
preparation
towards
it
,
may
be
corrected
for
the
future
by
a
continued
taking
him
into
our
arms
in
a
holy
life
and
conversation
.
For
many
ways
there
are
of
taking
him
,
and
that
is
one
which
above
all
is
not
to
be
forgotten
,
as
without
which
all
other
taking
him
,
is
to
no
purpose
but
to
play
with
him
,
or
to
mock
him
.
But
I
must
first
remember
where
I
left
,
and
come
to
that
in
order
as
I
go
.
Four
Particulars
I
pointed
at
in
the
words
,
four
parts
of
this
second
General
of
Christs
Reception
,
or
Simeons
gratulatory
Acceptation
of
him
.
Suscipiens
,
suscipiendi
modus
,
susceptionis
Tempus
,
&
suscipientis
benedictio
.
The
Taker
or
Receiver
,
Simeon
,
He.
The
manner
of
taking
or
receiving
him
,
Took
him
up
in
his
arms
.
The
time
of
this
taking
,
Then
,
when
he
was
brought
into
the
Temple
,
and
presented
there
.
The
Takers
or
Receivers
Gratulation
,
or
Thanksgiving
for
it
,
and
blessed
God
.
Then
took
he
,
&c.
The
Taker
or
Receiver
of
Christ
,
He
comes
first
to
be
taken
notice
of
,
and
Simeon
was
He.
The
common
and
most
received
opinion
of
him
is
,
that
he
was
a
Priest
.
For
the
Priests
Office
it
was
to
receive
the
Offerings
of
the
Lord
;
and
behold
here
,
He
it
is
that
takes
him
into
his
arms
,
and
receives
him
at
the
hands
of
his
Parents
,
as
Eli
did
Samuel
of
Elkanah
and
Anna
,
1
Sam.
i.
25.
And
(
2.
)
their
Office
it
was
to
bless
the
people
,
Aarons
and
his
Sons
,
Num.
vi
.
23.
and
that
does
Simeon
,
ver.
34.
Takes
the
Child
,
and
blesses
the
Parents
,
He
:
But
the
Christian
Priests
does
more
,
blesses
the
Child
too
.
No
Priest
of
the
Law
could
do
that
.
'T
is
the
Minister
of
the
Gospel
only
that
can
do
that
,
that
has
that
Authority
,
to
consecrate
,
and
bless
,
and
take
,
and
all
.
He
it
is
that
blesses
the
dead
Elements
,
and
quickens
them
into
holy
things
by
the
ministration
of
his
Office
,
by
the
vertue
of
his
Function
.
Till
he
blesses
,
they
are
but
common
bread
and
wine
;
when
he
has
taken
and
offered
them
,
then
they
are
holy
;
then
they
are
the
means
,
and
pledges
,
and
seals
of
grace
;
then
they
convey
Christ
unto
the
faithful
Receivers
soul.
This
is
the
mystery
of
the
Gospel
,
and
so
I
speak
it
,
not
literally
of
Christs
Person
,
but
mystically
of
his
body
and
bloud
,
as
offered
and
taken
in
the
Sacrament
.
But
after
the
blessing
,
the
taking
concerns
us
all
;
and
though
perhaps
it
concerns
us
not
,
whether
Simeon
was
a
Priest
or
not
;
yet
it
both
concerns
us
,
that
he
that
blesses
and
offers
be
a
Priest
,
as
much
as
it
concerns
us
,
that
it
be
the
Sacrament
we
would
have
,
which
cannot
be
offered
but
by
the
hands
to
which
Christ
committed
that
power
and
authority
;
and
(
2.
)
that
we
our selves
that
take
be
some
way
qualified
in
the
same
respects
as
old
Simeon
here
,
of
whom
we
may
be
certain
of
his
Sanctity
whatever
of
his
Priesthood
.
The
holy
Spirit
bears
witness
to
him
,
that
He
was
a
just
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ver.
25.
just
and
upright
in
his
dealing
,
in
the
righteousness
which
is
by
the
Law
unblameable
,
as
St.
Paul
of
himself
;
yet
has
even
such
a
one
need
of
Christ
,
is
not
fully
and
compleatly
righteous
till
he
take
Christ
into
his
arms
by
faith
,
till
he
add
the
righteousness
which
is
by
faith
.
Yet
is
that
other
so
good
a
disposition
to
this
,
that
(
whatever
some
men
,
to
excuse
their
own
laziness
,
or
looseness
,
and
the
devil
to
encourage
it
,
have
ungodlily
vented
to
the
World
,
that
the
moral
,
righteous
,
honest
man
is
further
off
from
Christ
than
the
most
dissolute
and
debauched
sinner
yet
)
we
see
the
first
that
takes
hold
on
Christ
is
said
to
be
a
just
,
that
is
a
moral
honest
man
,
who
does
all
right
and
justice
,
no
wrong
or
injury
to
his
neighbour
;
and
whoever
he
is
that
Christ
suffers
to
take
him
into
his
arms
,
has
already
cleansed
his
hands
by
some
works
of
Repentance
,
and
at
least
,
stedfast
resolution
to
be
what
is
said
of
Simeon
,
homo
justus
,
to
be
righteous
and
just
without
such
purposes
at
least
,
no
taking
him
to
be
sure
.
He
is
(
2.
)
stil'd
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
devout
and
pious
,
homo
timoratus
,
the
Latine
renders
it
,
a
man
timorous
to
offend
God
,
and
reverently
respecting
holy
things
.
And
with
such
affections
,
devotion
,
and
reverence
,
and
fear
,
and
trembling
are
we
to
approach
the
Table
of
the
Lord
,
to
receive
and
take
him
;
we
shall
else
take
nothing
but
the
rags
he
is
wrapt
in
,
himself
will
vanish
out
of
our
hands
.
He
(
3.
)
was
that
He
that
waited
for
the
consolation
of
Israel
.
And
none
but
such
a
He
,
one
that
waits
,
and
looks
,
and
longs
,
and
thirsts
,
and
hungers
after
Christ
,
the
consolation
of
Israel
,
and
all
the
Isles
of
the
Gentiles
too
,
none
but
he
shall
have
the
honour
and
happiness
of
Christs
Embraces
;
to
them
only
that
look
for
him
will
he
appear
either
in
grace
or
glory
.
Vpon
him
(
4.
)
was
the
Holy
Ghost
,
and
he
only
who
is
the
Temple
of
the
Holy
Ghost
,
whose
soul
is
so
,
whose
body
is
so
,
shall
truly
and
really
touch
the
Child
Iesus
.
He
will
not
dwell
or
come
into
those
arms
which
the
Holy
Ghost
has
not
made
holy
.
Holy
things
must
not
be
cast
to
dogs
,
to
the
unclean
and
impure
,
nor
be
laid
up
in
unclean
places
;
nor
indeed
can
any
receive
him
,
or
so
much
as
call
him
by
his
name
,
but
by
the
Holy
Ghost
,
how
fain
soever
he
would
call
or
come
.
This
Point
would
have
done
well
to
have
been
considered
before
your
receiving
,
and
I
hope
you
did
;
but
it
is
seasonable
too
now
,
that
if
you
have
purified
your selves
before
,
approach't
in
righteousness
with
devotion
reverence
,
with
hungring
and
thirsting
,
believing
and
hoping
for
him
,
and
in
the
power
of
the
Holy
Ghost
,
you
may
so
continue
:
if
you
have
been
deficient
in
any
,
you
may
re-enforce
your selves
,
ask
pardon
,
and
set
your selves
the
more
strictly
to
righteousness
,
and
devotion
,
good
desires
,
and
holy
practises
hereafter
.
As
there
is
none
too
young
to
be
brought
to
him
,
so
there
is
none
too
old
to
come
and
take
him
.
Old
Simeon
,
now
ready
to
depart
the
World
,
has
yet
strength
enough
to
hold
this
Child
in
his
aged
arms
;
him
that
by
being
held
upholds
him
and
all
the
World
;
none
too
old
for
Christs
company
.
Though
he
be
here
a
Child
,
he
is
the
Ancient
of
days
elsewhere
.
There
's
no
pretending
age
against
his
service
.
In
the
old
Law
the
Priests
at
fifty
were
exempted
from
the
service
of
the
Tabernacle
,
the
Mosaical
service
of
the
Law
:
but
nor
fifty
,
nor
sixty
,
nor
a
hundred
,
nor
any
years
can
excuse
us
from
the
service
of
the
Gospel
,
Christs
service
,
nor
debarr
us
from
it
.
To
that
,
the
outward
strength
and
vigour
of
the
body
was
necessary
:
To
Christ
,
the
inward
vivacity
and
action
of
of
the
soul
will
suffice
where
the
body
can
do
little
.
And
as
there
is
no
time
too
long
for
Christs
Service
,
not
from
our
first
childhood
to
our
second
;
so
there
is
none
too
late
,
if
but
strength
to
reach
out
a
hand
,
and
take
that
which
is
no
burthen
,
but
an
ease
to
bear
the
greatest
ease
of
the
sick
,
or
weary
,
or
aged
soul.
This
is
a
Point
may
comfort
us
when
all
worldly
comforts
are
past
us
;
When
,
like
old
Barzillai
,
we
have
neither
pleasure
nor
taste
in
our
meat
or
drink
,
we
may
find
sweetness
in
Christs
body
and
bloud
.
When
the
Grashopper
is
a
burden
,
this
Child
is
none
,
when
the
keepers
of
the
house
tremble
,
our
hands
may
yet
hold
him
full
fast
;
when
they
that
look
out
of
the
windows
be
darkned
we
may
stedfastly
behold
him
;
when
the
grinders
cease
we
may
yet
eat
this
bread
of
life
;
he
that
rises
at
the
voice
of
the
bird
may
sleep
soundly
with
this
Child
in
his
arms
;
when
all
desire
shall
fail
,
this
desire
of
the
Nations
will
not
leave
him
;
when
he
is
going
to
his
long
home
,
this
Child
will
both
accompany
and
conduct
him
to
his
rest
.
O
the
comfort
of
this
Child
in
our
old
age
,
when
we
are
ready
to
go
out
of
the
World
,
ready
to
depart
;
no
comfort
like
it
;
no
warmth
like
that
which
reflects
from
the
flesh
of
this
young
Child
,
his
being
flesh
,
made
and
offered
to
us
,
and
taken
by
us
.
When
no
Abishag
can
warm
us
,
this
Shunamite
can
.
When
none
can
cherish
us
,
he
can
stay
us
with
flaggons
,
and
comfort
us
with
Apples
,
Cant.
ii
.
5.
when
no
earthly
fire
in
our
bosoms
can
give
us
heat
,
with
this
Child
in
our
arms
we
grow
young
again
,
and
renew
our
years
unto
eternity
.
O
comfortable
and
happy
old
age
that
has
his
arms
furnished
with
the
Child
Iesus
.
Forsake
me
not
,
O
Lord
,
in
mine
old
age
,
nor
draw
thy self
out
of
mine
arms
when
I
am
gray-headed
,
and
I
shall
seek
no
other
love
,
no
other
embraces
.
Thus
have
I
shewed
you
Simeons
silver
head
,
and
golden
hands
;
Simeon
with
Iesus
in
his
arms
,
an
old
man
holding
of
a
Child
,
a
Priest
embracing
of
his
King
,
a
servant
entertaining
of
his
Lord
,
the
First
Adam
laying
hold
upon
the
Second
,
the
Law
catching
at
the
Gospel
,
the
Old
World
courting
of
the
New
,
Age
and
Youth
,
State
and
Religion
,
Humility
and
Greatness
,
Weakness
and
Strength
,
Rigonr
and
Mercy
,
Time
and
Eternity
embracing
.
'T
is
a
happy
day
that
makes
this
union
,
where
the
imperfection
of
the
one
is
helpt
out
and
perfected
by
the
perfections
of
the
other
.
And
't
is
the
happier
,
in
that
now
in
the
next
place
it
directs
us
how
to
bear
a
part
in
this
union
,
and
communicate
in
this
happiness
,
Et
ipse
accepit
eum
in
ulnas
,
by
taking
him
into
our
arms
from
whom
comes
all
this
peace
upon
earth
,
and
good
will
among
men
.
Several
are
the
ways
of
taking
Christ
.
We
take
him
in
at
our
ears
,
when
we
hear
him
in
his
Word
.
We
take
him
in
our
mouths
,
when
we
confess
him
.
We
take
him
into
our
hearts
,
when
we
desire
and
love
him
.
We
take
him
unto
our
necks
,
when
we
submit
to
his
obedience
.
We
take
him
upon
our
knees
,
when
we
pray
unto
him
.
We
take
him
into
our
heads
,
when
we
meditate
and
think
upon
him
.
'T
is
good
taking
him
any
of
these
ways
,
nay
,
all
he
must
be
taken
.
But
our
business
at
this
time
is
,
in
our
arms
or
hands
to
do
it
,
and
so
to
take
him
is
,
First
,
To
believe
and
hope
in
him
.
Faith
and
Hope
are
the
two
arms
of
the
soul
,
whereby
we
take
and
entertain
whatsoever
it
is
we
love
.
And
here
Simeon
did
so
:
he
would
not
so
have
waited
for
the
consolation
of
Israel
had
he
not
fully
believed
and
hoped
strongly
to
attain
it
;
nor
would
he
have
either
so
have
stretcht
out
his
hands
to
bless
the
Parents
,
nor
his
arms
to
receive
the
Child
,
nor
his
voice
to
sing
so
loud
salvation
to
the
ends
of
the
World
,
that
Iew
and
Gentile
both
might
hear
it
.
2.
To
take
him
in
our
hands
and
arms
is
to
receive
him
in
the
Sacraments
.
Those
are
the
two
arms
that
the
Church
opens
to
take
him
.
Baptism
,
as
the
left
hand
,
the
weaker
,
for
young
weaklings
;
and
the
Eucharist
,
as
the
right
and
stronger
,
for
those
of
riper
and
stronger
years
;
and
in
these
arms
he
lies
at
all
times
to
be
found
,
with
them
he
is
taken
;
and
when
at
any
time
we
duly
and
devoutly
use
them
we
take
him
by
them
.
And
by
the
one
of
them
we
have
I
hope
all
of
us
this
day
taken
him
.
3.
But
there
is
yet
a
way
,
and
arms
every
day
to
take
him
with
.
Good
works
are
the
hands
,
and
the
two
branches
of
Charity
;
Divine
Charity
,
and
Brotherly
love
,
that
divide
the
two
Tables
of
the
Law
betwixt
them
,
are
the
two
arms
that
embrace
him
:
The
good
works
that
proceed
from
the
first
are
the
hands
of
the
one
,
and
they
that
issue
from
the
second
are
the
other
.
And
I
may
have
leave
to
call
the
Ten
Commandments
the
ten
fingers
that
make
the
hands
that
receive
him
.
Only
here
's
one
thing
to
be
observed
,
and
worth
it
too
,
that
these
hands
and
fingers
,
the
duties
of
the
Moral
Law
,
are
to
take
Christ
to
them
,
his
merits
to
supply
their
defects
,
his
strength
to
actuate
their
weakness
,
his
faith
to
raise
their
flagging
dulness
and
earthy
heaviness
,
which
till
then
looks
not
high
enough
beyond
worldly
interests
,
ere
they
can
reach
heaven
.
But
by
these
hands
thus
ordered
,
purified
,
and
lifted
up
,
no
fear
of
taking
Christ
wholly
,
with
his
greatest
benefits
and
utmost
relations
.
You
need
not
fear
the
hands
,
or
doubt
the
vertue
of
them
that
are
thus
first
enabled
by
Christ
,
but
that
they
are
the
truest
power
we
hold
him
by
.
Let
but
our
goodness
die
,
our
righteousness
fail
,
our
good
deeds
vanish
out
of
sight
,
and
Christ
does
too
;
he
that
is
the
eternal
Wisdom
will
not
dwell
in
a
body
that
is
subject
unto
sin
,
that
is
the
vassal
of
Satan
under
the
dominion
or
habit
of
any
iniquity
.
By
these
hands
therefore
you
are
dayly
to
embrace
him
.
These
are
the
hands
that
keep
him
too
,
that
hold
him
fast
.
So
long
as
our
good
Works
,
so
long
continues
he
;
so
long
as
our
Sanctification
,
so
long
our
Justification
;
if
the
one
goes
,
the
other
does
not
stay
;
no
,
is
not
remembred
,
says
God
.
God
himself
forgets
it
,
as
if
it
had
not
been
,
when
once
the
righteous
turns
from
his
righteousness
and
turns
wicked
.
This
day
(
my
beloved
)
you
have
taken
Christ
by
the
hand
of
the
holy
Sacrament
.
That
was
your
morning
service
;
Take
him
now
henceforward
by
continuance
in
well-doing
,
by
loving
God
,
by
loving
your
neighbour
,
those
two
arms
of
Charity
,
and
by
all
the
fingers
,
and
joynts
,
and
nerves
of
good
works
,
all
sorts
of
good
works
,
that
you
never
more
be
deprived
of
him
.
And
yet
suscipere
is
somewhat
more
.
Sub
capere
,
&
sursum
capere
,
or
in
the
English
,
to
take
him
up
.
Take
up
his
cross
and
follow
him
.
Put
your
neck
under
even
his
hardest
yoke
if
he
point
it
out
.
That
's
Capere
sub
&
super
too
,
to
take
on
and
up
,
to
deny
your selves
,
and
submit
to
any
affliction
,
any
cross
,
any
persecution
,
any
loss
of
liberty
,
or
limb
,
or
life
,
or
goods
,
or
friends
,
or
any
thing
,
rather
than
part
with
Iesus
,
than
part
our
arms
to
let
him
go
,
than
any
way
part
with
our
part
,
any
part
or
portion
in
him
.
And
then
lastly
,
Sursum
capere
;
Take
him
up
and
offer
him
again
unto
his
Father
:
Offer
him
as
our
Lamb
for
a
burnt-offering
;
offer
him
as
our
Turtle
for
a
sin-offering
,
for
he
is
our
Turtle
,
of
whom
it
is
said
,
the
voice
of
the
Turtle
is
heard
in
our
Land
,
Cant.
ii
.
10.
offer
him
as
our
Dove
for
a
Sacrifice
of
thanksgiving
,
for
he
is
our
love
and
Dove
,
Cant.
ii
.
13
,
14.
Offer
him
for
our
meat-offering
,
for
he
is
our
meat
,
the
very
bread
that
came
down
from
heaven
,
fittest
therefore
of
all
bread
to
be
offered
to
heaven
again
.
Offer
we
him
as
our
Turtur
in
our
solitude
and
retirement
;
Turtur
avis
solitaria
,
the
Turtle
is
a
solitary
bird
.
Offer
him
as
our
Dove
,
in
company
,
and
in
our
Congregations
.
Columba
avis
gregaria
.
Doves
fly
by
flocks
together
.
Offer
him
in
our
contemplation
,
and
offer
him
in
our
practical
conversation
.
And
offer
we
up
our selves
together
with
him
,
for
it
is
an
offering
day
,
and
we
must
not
stand
out
,
nor
come
in
empty
;
offer
up
,
I
say
,
our selves
as
Turtles
and
Doves
;
some
,
their
single
estate
with
the
Turtle
;
others
,
their
married
with
the
Dove
.
Offer
we
up
the
Turtles
sighs
instead
of
wanton
Songs
:
The
Turtles
chastity
and
purity
,
and
the
Doves
simplicity
.
Let
our
lives
be
full
of
sorrow
for
our
sins
,
and
compassions
to
our
brother
,
full
of
purity
and
innocency
.
Keep
we
still
this
sursum
in
suscipere
,
upon
the
tops
of
the
Mountains
,
with
the
Turtle
,
as
near
heaven
as
can
be
.
Set
no
more
our
foot
upon
the
green
trees
,
or
boughs
(
as
the
Turtle
does
not
when
his
Mate
is
dead
)
rest
we
no
more
upon
the
green
and
flourishing
,
the
light
and
leavy
pleasures
of
the
World
,
but
spend
the
residue
of
this
mournful
life
in
bewailing
the
widowed
Church
,
our
lost
both
Spouse
and
Mother
,
our
deceased
Husband
and
Father
to
.
Thus
taking
Christ
and
his
Offering
,
and
proportioning
ours
according
to
it
,
our
heaviness
may
again
be
turned
into
joy
,
a
joyful
light
spring
up
again
,
our
Purification
become
also
a
Candlemas
,
an
illustrious
day
of
lights
and
glories
.
'T
is
Candlemas
day
I
tell
you
again
.
Let
it
be
so
henceforward
with
you
for
ever
,
perpetual
Candlemas
,
perpetual
Christmas
;
your
good
works
perpetually
shine
before
men
,
that
they
also
may
glorifie
your
Father
by
that
light
,
and
nothing
be
henceforth
heard
of
but
Christ
,
in
your
hands
,
and
arms
,
and
mouths
,
all
your
words
,
and
works
,
and
lives
,
and
deaths
,
nothing
but
Christ
,
nothing
but
Christ
;
as
if
you
were
wholly
full
this
day
,
as
Simeons
arms
,
with
the
Child
Iesus
,
with
the
Lords
Christ
.
This
work
is
never
unseasonable
.
Christ
may
at
all
times
be
taken
so
with
reverence
,
into
our
mouths
,
or
arms
,
or
hearts
,
or
any
part
about
us
.
Yet
he
has
a
proper
time
besides
,
and
that
is
when
he
is
presented
in
the
Temple
after
his
Circumcision
,
and
his
mothers
Purification
.
At
such
a
time
as
that
,
when
our
hearts
are
purified
by
repentance
and
faith
;
when
the
devout
soul
,
which
like
his
Mother
,
conceives
and
brings
him
forth
,
has
accomplished
the
days
of
her
Purification
,
and
offered
the
forementioned
offerings
of
the
Turtle
and
the
Dove
,
and
we
circumcised
with
the
Circumcision
of
the
Spirit
,
all
our
excrescent
inclinations
,
exorbitant
affections
,
and
superfluous
desires
cut
off
,
we
may
with
confidence
take
him
into
our
arms
:
But
till
then
't
is
too
much
sawciness
to
come
so
near
him
,
at
least
presumption
to
conceive
we
have
him
truly
in
our
arms
,
that
he
is
truly
embraced
by
us
,
whilst
we
have
other
loves
,
other
affections
,
which
cannot
abide
with
him
,
already
in
our
arms
,
and
too
ready
in
our
hands
.
Prophane
we
him
not
therefore
with
unhallowed
hands
,
nor
touch
this
holy
Ark
of
the
Covenant
with
irreverent
fingers
,
lest
we
die
.
Many
that
have
done
so
,
says
the
Apostle
,
for
so
doing
are
sick
and
weak
upon
it
,
and
many
sleep
,
that
is
,
die
suddenly
in
their
sins
,
whilst
the
hallowed
meat
is
yet
in
their
mouths
.
'T
is
as
dangerous
as
death
and
damnation
too
to
take
Christ
with
unpurified
and
unprepared
hearts
or
hands
.
Take
him
not
then
till
you
are
prepared
.
Yet
(
2.
)
if
prepared
,
take
him
when
you
can
,
and
as
soon
as
you
can
,
when
he
is
offered
to
you
,
whilst
you
may
.
To
day
if
you
will
;
't
is
offering
day
with
him
yet
any
day
too
when
he
is
offered
,
and
whilst
he
is
so
,
for
he
always
will
not
be
so
,
't
will
not
be
always
Candlemas
,
he
will
not
be
offered
every
day
.
There
is
a
time
when
he
will
go
and
not
return
,
when
he
will
not
any
longer
strive
with
flesh
,
when
we
shall
stretch
out
our
hands
and
he
will
not
come
,
nor
hear
,
nor
see
us
neither
.
To
day
,
if
you
will
do
it
,
do
it
;
you
are
not
sure
of
your selves
to
morrow
,
much
less
of
him
.
To
day
,
if
you
will
,
if
not
,
I
know
not
what
day
to
pitch
,
nor
will
you
find
it
easie
to
meet
another
if
you
at
any
time
neglect
the
present
.
This
day
,
then
,
whilst
it
is
called
to
day
,
lay
hold
of
him
if
you
be
wise
,
and
would
not
be
put
off
by
him
with
a
Discedite
,
hands
off
,
I
have
nothing
to
do
with
you
,
nor
you
with
me
,
it
is
too
late
.
Many
are
the
times
and
days
,
as
well
as
means
and
ways
,
wherein
Christ
is
offered
to
us
;
but
this
day
he
has
been
thrust
into
our
arms
,
put
into
our
hands
,
and
we
have
taken
him
.
Yet
,
say
I
still
,
take
him
up
in
your
arms
,
and
I
say
it
without
either
tautology
,
or
impertinence
,
or
impropriety
.
Into
our
hands
we
have
taken
him
,
and
I
hope
into
our
arms
,
into
our
bosoms
,
into
our
hearts
besides
;
take
him
yet
up
higher
and
higher
into
our
affections
,
the
very
natural
arms
of
our
souls
,
more
and
more
into
them
,
nearer
and
nearer
to
us
,
closer
and
closer
to
our
hearts
;
embrace
and
hug
him
close
,
as
we
those
we
most
affectionate-love
,
and
hold
him
fast
,
that
he
may
no
more
depart
from
us
,
but
delight
to
be
with
us
as
with
those
that
so
love
him
that
they
cannot
live
without
him
.
Thus
't
is
no
impertinence
to
wish
you
to
take
him
still
,
though
you
have
taken
him
.
Thus
you
are
every
day
to
take
him
,
or
this
days
taking
him
will
come
to
nothing
,
or
to
worse
.
If
you
go
not
on
,
still
taking
him
nearer
and
nearer
,
deeper
and
deeper
every
day
into
your
bosoms
and
hearts
,
as
you
have
this
day
into
your
hands
and
mouths
,
you
will
be
questioned
in
indignation
by
him
;
Why
have
you
taken
me
into
your
mouths
?
Why
have
you
taken
me
up
in
your
hands
,
seeing
you
now
seem
to
hate
me
,
are
so
soon
grown
weary
of
me
,
and
put
me
from
you
,
and
even
cast
me
behind
you
?
Take
heed
,
I
beseech
you
,
of
doing
thus
,
of
drawing
back
your
hands
so
soon
,
drawing
back
at
all
.
For
after
this
favour
,
whereby
you
have
been
made
partakers
of
him
,
whereby
he
has
so
infinitely
condescended
from
himself
,
as
to
be
received
into
so
unclean
,
and
filthy
,
and
extremely
unworthy
hands
and
souls
,
to
be
embraced
by
such
vile
Creatures
,
what
can
we
render
him
sufficient
for
such
goodness
?
'T
is
but
this
,
O
man
,
that
he
requires
,
a
poor
thing
,
O
man
,
that
he
requires
at
thy
hand
for
this
vast
infinite
favour
,
and
thou
hast
Simeon
here
doing
it
before
thee
,
blessing
God
.
And
he
took
him
up
in
his
arms
and
blessed
God
.
Indeed
,
we
can
do
little
if
we
cannot
bless
,
bless
him
that
blesses
us
;
benedicere
,
speak
well
of
him
;
say
he
is
good
and
gracious
,
loving
and
merciful
unto
us
;
tell
and
speak
forth
his
praise
,
tell
and
declare
the
great
and
gracious
things
that
he
hath
done
for
us
,
the
wonderful
things
that
he
this
day
did
for
the
Children
of
men
;
Came
and
took
their
place
,
and
was
presented
and
accepted
for
them
,
who
were
but
reffuse
and
rejected
persons
,
were
fain
to
send
Bulls
,
and
Lambs
,
and
Rams
,
the
very
beasts
,
to
plead
for
them
;
glad
of
any
thing
to
stand
between
them
and
their
offended
God
,
even
the
heifers
dung
,
and
ashes
,
to
make
atonement
for
them
;
and
as
it
were
,
her
skin
to
cover
them
,
Numb
.
xix
.
2.
till
this
day
,
when
this
holy
Child
was
presented
for
all
;
and
all
those
former
poor
shifts
and
shelters
at
an
end
:
no
need
of
those
dead
offerings
more
,
being
fully
reconciled
by
this
living
one
for
ever
.
Bless
we
him
,
and
praise
him
,
and
speak
good
of
him
for
this
.
Bless
we
him
yet
more
,
for
vouchsafing
us
the
touches
of
his
sacred
Body
,
for
so
kindly
coming
into
our
arms
;
our
own
children
do
not
sometimes
do
so
,
but
come
often
with
much
frowardness
and
crying
,
reluctance
and
unwillingness
.
This
Child
Iesus
comes
of
his
own
accord
,
slips
down
from
Heaven
into
our
laps
when
we
are
not
aware
,
is
in
our
arms
e're
we
can
stir
them
up
.
And
that
this
Son
of
God
should
so
willingly
leave
his
Fathers
bosom
,
the
true
and
only
seat
of
joy
,
and
pleasure
,
for
ours
,
the
perfect
seat
of
sorrow
and
misery
;
and
rest
himself
in
our
weak
arms
,
who
have
nor
rest
nor
shelter
,
but
in
his
:
that
he
should
thus
really
infinitely
bless
us
,
and
yet
require
no
greater
a
return
,
than
our
imperfect
blessing
him
again
:
How
can
we
keep
our
lips
shut
,
our
tongues
silent
of
his
praise
.
But
having
this
day
seal'd
all
these
favours
and
blessings
to
us
,
by
the
holy
Sacrament
,
the
pledge
and
seal
of
this
love
wherewith
he
loved
us
;
having
so
really
,
and
fully
,
and
manifestly
,
and
fast
,
given
himself
into
our
arms
,
we
cannot
sure
but
bless
him
both
with
our
tongues
and
hands
;
with
holy
Simeon
make
an
Hymn
of
his
goodness
,
an
Anthem
of
his
love
,
a
Psalm
of
his
mercy
,
and
in
sweet
numbers
carol
forth
his
praise
:
set
our
heads
to
do
it
,
our
hearts
to
endite
it
,
our
pens
to
write
it
,
our
voices
to
sing
it
,
and
with
the
three
Children
in
their
Song
,
invite
all
the
creatures
in
Heaven
and
Earth
,
Angels
,
and
men
,
all
the
sensible
and
insensible
creatures
to
bear
us
company
;
so
to
make
a
full
noise
of
all
kinds
of
Musick
,
to
set
forth
his
praise
.
Do
it
with
our
hands
too
,
do
that
which
will
exalt
his
praise
.
Then
't
is
benedixit
complete
,
when
it
has
benefecit
next
it
.
We
speak
best
when
we
do
best
,
when
our
lives
and
actions
speak
it
,
Benedixit
&
bene
vixit
,
are
not
so
near
of
sound
for
nothing
.
A
holy
life
is
not
more
truly
Gods
blessing
to
man
,
than
again
it
is
mans
chiefest
and
most
acceptable
blessing
God
.
Many
ways
may
this
blessing
God
be
performed
by
us
,
but
as
we
stand
now
with
some
relation
to
this
days
blessing
;
the
blessed
Eucharist
,
the
feast
of
blessing
,
the
cup
of
blessing
,
as
the
Apostle
stiles
it
.
I
shall
shew
you
now
you
have
taken
it
,
what
blessing
is
more
peculiarly
required
after
it
.
Three
acts
of
blessing
there
are
to
be
performed
after
this
act
of
so
taking
Christ
into
our
arms
;
and
for
it
three
points
of
blessing
for
this
great
blessing
of
the
Holy
Communion
,
Thanksgiving
,
Oblation
,
and
Petition
.
Bless
him
and
give
thanks
to
him
.
Bless
him
and
offer
up
his
Son
to
him
again
,
and
our selves
with
him
;
offer
his
Son
in
our
own
arms
,
him
and
our selves
.
Bless
him
and
present
our
petitions
to
him
,
our
prayers
as
well
as
praises
.
Or
in
the
language
of
the
Text
,
Benedicamus
.
Speak
well
of
him
,
do
somewhat
for
him
,
and
bring
our
requests
and
petitions
to
him
.
You
see
I
need
not
run
out
of
the
Text
for
any
kind
of
blessing
.
First
then
,
Bless
him
with
your
tongues
,
Speak
good
of
his
Name
,
and
let
your
lips
speak
forth
his
glory
and
wonderous
works
;
tell
the
world
what
he
has
done
for
you
,
what
great
and
mighty
things
,
Salutem
ejus
evangelizate
,
Psal.
xcvi
.
4.
Tell
it
out
for
good
tidings
,
the
tidings
of
great
joy
.
Be
always
speaking
,
always
telling
it
.
Call
to
all
the
creatures
to
bear
you
company
,
every
thing
to
rejoyce
with
you
.
Tell
your
happiness
to
the
Woods
and
Mountains
,
in
your
solitary
retirements
;
tell
it
to
the
Towns
and
Villages
,
speak
of
it
in
all
companies
;
tell
it
to
the
young
Men
and
Maids
,
old
Men
and
Children
,
all
Sexes
and
Ages
,
what
God
has
done
for
your
souls
.
Tell
it
to
the
Summer
and
Winter
,
both
in
your
prosperity
and
adversity
:
let
nothing
make
you
forget
your
thanks
.
Tell
it
to
the
Frost
and
Fire
,
in
your
coldnesses
and
in
your
fervencies
and
zeals
;
to
the
Earth
,
and
to
the
Waters
;
in
your
drinesses
of
soul
,
and
in
the
sorrows
of
your
hearts
:
praise
him
in
all
conditions
,
Tell
it
to
the
Angels
,
and
Heavens
,
as
you
are
about
your
heavenly
business
.
Tell
it
to
the
Fowls
of
the
Air
,
even
in
the
midst
of
your
airy
thoughts
,
and
projects
,
that
they
may
be
such
as
may
set
forth
his
glory
.
Tell
it
to
the
Priests
and
Servants
of
the
Lord
,
to
solemnize
your
thanksgiving
.
Tell
it
to
the
Spirits
and
Souls
of
the
righteous
,
to
bear
a
part
with
you
in
your
Song
;
and
intreat
them
all
,
all
estates
and
orders
,
all
conditions
and
things
,
to
bring
in
each
their
blessing
,
to
make
up
one
great
and
worthyblessing
for
this
days
blessing
,
to
rejoyce
and
sing
,
exult
and
triumph
with
you
for
this
happy
arm-full
of
eternal
blessings
this
day
bestowed
upon
you
.
Begin
we
the
blessing
:
blessing
,
and
honour
,
and
power
,
and
glory
,
and
thanks
,
and
praise
,
and
worship
,
and
great
glory
be
unto
God
,
for
ever
and
ever
,
and
let
all
the
creatures
say
,
Amen
.
Bless
we
him
secondly
with
our
Offerings
.
Hold
we
up
first
our
hands
,
and
bless
him
;
hold
we
up
our
hands
and
vow
,
and
resolve
to
serve
him
from
henceforth
with
hand
and
heart
,
and
all
our
members
;
offer
him
our
vows
and
resolutions
,
holy
ones
;
strengthen
our
hands
,
and
renew
our
purposes
to
serve
him
now
henceforward
with
a
high
hand
;
maugre
all
the
pleasures
and
profits
of
the
world
,
say
what
they
will
against
it
,
with
a
strong
hand
;
do
they
what
they
dare
or
can
against
us
.
Bless
him
and
resolve
to
bless
him
for
ever
;
and
every
day
renew
we
still
our
resolutions
,
that
our
hands
may
be
so
strengthened
by
them
,
that
none
may
be
able
to
take
him
out
of
our
hands
.
2.
Catch
we
fast
hold
of
him
with
our
hands
,
when
we
bless
him
;
clasp
him
fast
by
a
lively
hope
,
as
assured
that
all
our
hope
is
in
him
,
all
our
hope
in
holding
him
,
clasp
we
him
fast
and
bless
him
.
3.
Spread
your
arms
,
and
bless
him
with
your
Faith
.
Open
your
souls
,
and
every
day
more
and
more
let
him
come
in
:
let
it
be
your
continual
exercise
more
and
more
to
trust
him
,
to
rely
upon
him
.
4.
Open
your
hands
,
and
cast
down
your
blessings
upon
the
poor
:
He
that
blesses
the
poor
,
blesses
God
.
What
you
have
done
to
them
,
says
Christ
,
you
did
to
me
,
St.
Matth.
xxv
.
Open
your
hands
,
and
bless
God
.
5.
Cross
your
hands
,
and
beat
your
breasts
:
Bless
him
with
your
hands
a
cross
,
as
humbly
acknowledging
your
vileness
and
unworthiness
of
so
great
a
favour
as
his
presence
;
as
the
seeing
,
and
touching
,
and
handling
,
and
●asting
him
.
He
truly
blesses
God
on
high
,
that
thus
makes
himself
low
.
6.
Fill
your
hands
and
bless
him
;
bless
him
with
a
full
hand
,
both
your
hands
full
of
blessings
;
blessings
of
all
sorts
,
all
good
works
and
vertues
.
An
universal
obedience
is
the
onliest
blessing
God
:
Simeon
being
interpreted
is
obedient
;
and
he
it
is
that
here
blesses
,
the
obedient
soul
that
at
any
time
only
truly
blesses
God
.
7
,
Wash
we
yet
our
hands
before
we
either
open
or
spread
,
or
hold
up
,
or
cross
,
or
clasp
,
or
fill
them
:
Wash
we
before
we
bless
,
wash
away
our
impurities
with
our
tears
,
bewail
and
bemoan
our
defects
,
and
weaknesses
,
and
imperfections
,
which
in
our
receiving
have
been
too
many
;
that
by
this
hand
our
oblation
and
blessing
may
be
offered
with
pure
and
unspotted
hands
and
hearts
.
8.
Clap
we
then
our
hands
and
bless
him
;
do
it
with
joy
and
not
with
grief
:
we
may
do
it
well
when
we
have
so
washt
them
first
.
Let
it
be
our
way
of
blessing
to
do
it
chearfully
,
to
settle
our selves
to
all
the
works
of
piety
and
obedience
,
of
faith
,
and
hope
,
and
charity
,
and
humility
:
and
in
a
word
,
to
an
universal
righteousness
,
with
all
the
purity
we
can
,
with
all
the
strength
and
resolution
we
are
able
.
Bless
with
a
chearful
and
ready
hand
,
set
our selves
ever
hereafter
merrily
to
this
work
.
But
remember
we
all
this
while
we
so
use
our
hands
to
bless
,
that
we
so
open
and
shut
,
so
spread
and
cross
them
,
that
we
let
not
Christ
go
out
the
while
.
Offer
we
up
our selves
and
him
together
:
Resolve
we
▪
whoever
shall
take
him
,
shall
take
us
too
.
We
will
not
part
,
no
not
in
death
;
we
will
live
,
and
die
,
and
sleep
,
and
rise
again
together
:
He
that
will
have
him
shall
have
us
,
whether
he
will
or
no
:
He
is
in
our
arms
,
there
we
will
keep
him
.
Yet
in
lieu
of
parting
with
him
we
will
part
with
our selves
,
and
offer
our selves
for
him
if
that
will
do
it
,
yes
,
and
that
will
do
it
.
Duo
minuta
habeo
Domine
corpus
&
animam
,
says
the
devout
Father
.
I
have
two
mites
,
O
Lord
,
I
have
two
mites
to
offer
;
to
give
thee
for
thy
Son
,
to
offer
thee
for
him
;
my
soul
and
my
body
.
Them
thou
shalt
have
willingly
:
I
am
content
to
part
with
them
,
so
I
may
keep
him
,
and
they
will
content
him
.
Offer
them
up
then
a
living
,
reasonable
sacrifice
,
for
it
will
be
an
acceptable
service
too
,
an
acceptable
blessing
of
him
.
Yet
as
we
offer
up
our selves
,
we
must
now
lastly
offer
up
Christ
too
.
He
gave
him
to
us
,
to
be
an
offering
for
us
;
to
sanctifie
all
our
offerings
,
for
a
blessing
to
us
,
to
bless
all
our
blessings
.
And
for
the
imperfection
of
all
our
righteousness
,
offerings
and
sacrifices
,
prayers
,
and
praises
,
and
blessings
to
make
them
accepted
,
which
in
themselves
,
and
their
weak
performances
no
way
deserve
,
he
was
given
us
to
offer
.
His
perfection
will
make
amends
for
our
imperfections
,
his
purity
for
our
impurities
,
his
strength
for
our
weakness
;
and
for
them
,
when
we
have
done
all
we
can
to
be
accepted
,
we
must
offer
him
,
or
have
all
rejected
.
We
must
when
we
begin
to
bless
,
turn
our selves
with
old
Iacob
,
to
this
Caput
lectuli
,
this
beds-head
,
whereon
only
the
soul
can
rest
,
or
leaning
upon
the
top
of
this
Staff
,
as
the
Apostle
renders
it
,
the
only
staff
wherein
old
Israel
trusts
;
the
only
staff
whereon
we
rely
for
mercy
,
and
acceptance
.
This
is
the
name
of
the
Angel
,
in
whom
only
we
are
to
bless
,
in
whom
only
we
are
blest
,
in
whom
either
God
blesses
us
,
or
we
him
.
This
is
the
sum
,
he
the
chief
of
all
our
oblations
,
all
our
blessings
by
oblation
:
and
the
blessing
both
of
our
resolutions
and
endeavours
all
:
without
whom
we
can
do
neither
the
one
nor
other
;
neither
resolve
good
nor
practice
it
.
He
therefore
is
to
be
offered
with
all
thankfulness
to
God
by
us
;
his
merits
only
to
be
pleaded
by
us
,
and
the
form
of
all
our
blessing
thus
to
run
,
Not
unto
us
,
O
Lord
,
not
unto
us
,
but
unto
thy
holy
Son
,
the
Child
Iesus
give
the
praise
.
It
was
not
our
own
arm
that
helped
us
to
him
,
't
is
not
our
own
arms
that
can
hold
him
,
't
is
not
our
own
strength
that
can
keep
him
,
't
is
not
our
own
hands
that
can
present
any
offering
worthy
of
the
least
acceptance
.
To
God
only
therefore
be
the
praise
,
to
Chrìst
only
the
merit
of
all
our
blessings
.
Thus
are
we
lastly
to
pray
too
,
that
God
would
accept
us
and
our
blessing
.
Bless
him
with
our
petitions
.
1.
That
he
would
please
to
pardon
all
our
sins
,
or
pass
by
all
our
weaknesses
in
this
days
,
in
every
days
performance
:
our
neglects
,
our
coldnesses
,
our
drinesses
,
our
wearinesses
,
and
all
the
issues
of
our
infirmities
any
ways
.
That
(
2.
)
he
would
accept
our
offerings
,
and
be
pleased
with
us
in
his
Son
,
accept
us
in
his
beloved
.
That
(
3.
)
he
would
grant
us
the
benefit
of
that
holy
Sacrament
which
we
have
this
day
received
;
all
the
benefits
of
his
Death
and
Passion
,
the
full
remission
of
all
our
sins
,
and
the
fulness
of
all
his
graces
signified
and
conveyed
by
those
dreadful
mysteries
.
That
(
4.
)
he
would
particularly
arm
us
every
one
of
us
,
against
their
particular
corruptions
with
strength
and
grace
proportionable
to
every
one
,
and
effectual
to
us
all
.
For
proper
and
particular
petitions
,
rising
from
the
sense
of
our
several
necessities
,
are
this
day
proper
to
be
askt
,
and
as
easie
to
be
obtained
,
whilst
it
is
his
own
day
,
in
which
he
invited
us
to
him
;
and
will
deny
us
nothing
that
we
shall
earnestly
,
faithfully
,
and
devoutly
ask
him
.
For
this
also
to
pray
,
to
petition
,
is
benedicere
,
and
it
is
a
way
of
blessing
God
to
offer
up
our
prayers
;
thereby
acknowledging
and
confessing
his
power
and
goodness
,
which
is
no
less
in
other
words
than
to
praise
and
bless
him
:
He
that
offers
praise
honours
him
,
and
he
that
presents
prayers
,
professes
and
proclaims
him
Almighty
Father
,
gracious
,
and
good
,
and
glorious
God
,
at
the
very
first
dash
,
God
blessed
for
evermore
.
Light
up
now
your
Candles
at
this
evening
Service
,
for
the
glory
of
your
morning
Sacrifice
:
't
is
Candlemas
.
Become
we
all
burning
and
shining
lights
,
to
do
honour
to
this
day
,
and
the
blessed
armful
of
it
.
Let
your
souls
shine
bright
with
grace
,
your
hands
with
good
works
:
Let
God
see
it
,
and
let
man
see
it
;
so
bless
we
God
.
Walk
we
as
Children
of
the
light
,
as
so
many
walking
lights
;
and
offer
we
our selves
up
like
so
many
holy
Candles
to
the
Father
of
light
.
But
be
sure
we
light
all
our
lights
at
this
babes
eyes
,
that
lies
so
enfolded
in
our
arms
;
and
neither
use
nor
acknowledge
any
other
light
for
better
than
darkness
,
that
proceeds
from
any
other
but
this
eternal
light
,
upon
whom
all
our
best
thoughts
,
and
words
,
and
works
must
humbly
now
attend
like
so
many
petty
sparks
,
or
rays
,
or
glimmerings
darted
from
,
and
perpetually
reflecting
thankfully
to
that
glorious
light
;
from
this
day
beginning
our
blessing
God
,
the
only
lightsome
kind
of
life
,
till
we
come
to
the
land
of
light
,
there
to
offer
up
continual
praises
,
sing
endless
Benedicite's
,
and
Allelujahs
,
no
longer
according
to
the
Laws
or
Customs
upon
earth
,
but
after
the
manner
of
Heaven
,
and
in
the
Choire
of
Angels
,
with
holy
Simeon
,
and
Anna
,
and
Mary
,
and
Ioseph
,
all
the
Saints
in
light
and
glory
everlasting
.
Amen
.
Amen
.
He
of
his
mercy
bring
us
thither
,
who
is
the
light
to
conduct
us
thither
;
he
lead
us
by
the
hand
,
who
this
day
came
to
lie
in
our
arms
;
he
make
all
our
offerings
accepted
,
who
was
at
this
Feast
presented
for
us
;
he
bless
all
our
blessings
,
who
this
day
so
blessed
us
with
his
presence
,
that
we
might
bless
him
again
:
and
he
one
day
in
our
several
due
times
receive
our
spirits
into
his
hands
,
our
souls
into
his
arms
,
our
bodies
into
his
rest
,
who
this
day
was
taken
corporally
into
Simeons
arms
,
has
this
day
vouchsafed
to
be
spiritually
taken
into
ours
.
Iesus
the
holy
Child
,
the
eternal
Son
of
God
the
Father
.
To
whom
with
the
holy
Spirit
,
be
all
honour
,
and
praise
,
and
glory
,
and
blessing
from
henceforth
,
for
evermore
.
Amen
.
A
SERMON
ON
THE
First
Sunday
in
Lent
.
2
COR.
vi
.
2.
—
Behold
now
is
the
accepted
time
;
behold
,
now
is
the
day
of
Salvation
.
ANd
truly
such
a
time
is
worth
beholding
.
For
the
business
of
it
here
being
of
no
less
concernment
than
Gods
reconciling
us
to
himself
,
ver
,
18
,
19.
of
the
former
Chapter
;
the
committing
the
word
and
office
of
this
reconciliation
to
his
Ministers
,
ver.
20.
of
the
same
Chapter
;
the
perswading
us
not
to
receive
this
grace
in
vain
,
ver.
1
,
of
this
;
the
time
certainly
wherein
we
may
thus
be
reconciled
,
thus
accepted
to
salvation
,
is
worth
the
seeing
,
worth
a
Behold
,
and
a
Behold
;
worth
laying
hold
on
too
,
a
time
to
be
accepted
,
being
a
day
of
salvation
.
And
now
is
the
time
,
says
the
Text
,
we
are
fallen
upon
.
And
now
is
the
Time
say
the
Days
we
are
faln
among
:
Times
of
reconciliation
,
both
.
Days
of
Salvation
,
both
.
Indeed
,
the
whole
Time
of
the
Gospel
is
no
other
.
Yet
the
Apostle
applies
it
here
to
the
Age
he
wrote
in
.
We
may
draw
it
down
to
ours
we
live
in
.
But
the
Church
,
more
particularly
yet
,
applies
it
to
the
time
we
are
now
in
keeping
,
the
holy
time
of
Lent
;
a
time
wherein
the
Office
of
Reconciliation
is
set
open
to
receive
sinners
in
;
a
time
when
the
Embassadors
for
Christ
(
as
the
Apostle
stiles
us
,
ver.
20.
of
the
foregoing
Chapter
)
we
that
are
workers
together
with
him
,
ver.
5.
are
more
earnestly
to
beseech
the
people
,
and
the
people
more
especially
to
bestir
themselves
by
the
works
of
mortification
and
repentance
to
reconcile
themselves
to
God
;
a
time
when
in
the
Primitive
Church
notorious
sinners
were
put
to
open
penance
,
and
punished
in
this
world
,
that
their
souls
might
be
saved
in
the
day
of
the
Lord
,
says
our
Church
in
the
Commination
;
and
she
her self
by
making
these
words
part
of
her
Epistle
for
the
First
Sunday
in
Lent
,
she
cries
out
to
us
,
as
it
were
,
Behold
,
now
is
the
accepted
time
;
behold
,
now
is
the
day
of
salvation
,
this
very
time
,
make
much
of
it
,
and
lay
hold
upon
it
.
I
shall
give
all
their
right
,
take
in
all
the
time
we
can
,
that
seeing
an
accepted
time
there
is
,
a
day
of
salvation
to
be
had
,
still
to
be
had
,
we
may
be
sure
not
to
miss
it
.
'T
is
no
idle
trivial
business
,
this
;
We
cannot
be
too
careful
for
it
.
General
and
particular
days
and
times
,
all
to
be
taken
,
and
all
little
enough
to
obtain
salvation
;
not
to
be
thought
much
of
(
though
it
were
much
more
)
so
we
may
but
compass
that
at
last
.
I
shall
not
therefore
spend
so
precious
time
to
study
curiosity
in
a
business
so
serious
,
or
to
torture
the
Text
into
nice
Divisions
.
It
shall
suffice
to
shew
you
in
these
particulars
:
-
1.
That
an
accepted
time
there
is
,
some
time
,
above
others
,
wherein
God
is
most
ready
to
accept
us
.
-
2.
That
this
accepted
time
is
a
day
of
salvation
too
;
wherein
we
shall
not
only
meerly
be
accepted
,
but
accepted
so
far
also
as
to
salvation
,
one
or
other
.
Now
is
the
day
of
&c.
-
3.
That
Now
is
the
Time
,
this
is
the
Day
.
It
is
before
us
,
it
is
in
present
we
need
look
no
further
.
-
4.
That
God
himself
here
points
us
to
it
;
bids
us
behold
it
;
sets
an
Ecce
,
a
mark
upon
it
;
a
red
Letter
,
as
it
were
,
upon
the
Day
,
that
we
might
mark
and
mind
it
,
mind
it
above
all
other
days
,
besides
.
-
5.
That
we
are
therefore
to
do
accordingly
.
Behold
,
and
behold
it
now
,
and
again
behold
it
,
again
and
again
,
and
so
behold
it
as
to
accept
it
,
and
apply
us
to
it
:
bring
all
ends
of
the
Text
together
,
that
we
may
find
Salvation
in
the
end
.
'T
is
an
accepted
Time
,
we
therefore
to
make
it
so
as
well
as
count
it
so
,
make
it
perfectly
accepted
by
accepting
it
.
These
shall
be
the
Particulars
,
and
of
them
all
,
this
is
the
sum
;
That
God
in
his
goodness
allowing
us
time
to
repent
,
to
receive
his
grace
,
to
reconcile
our selves
to
him
,
and
lay
hold
upon
salvation
,
giving
us
daily
deliverances
and
salvations
too
;
nay
,
shewing
,
and
setting
,
and
pointing
us
out
here
a
time
to
accept
and
save
us
in
;
It
is
certainly
our
duty
to
take
notice
of
it
,
even
now
to
do
it
,
even
as
soon
as
may
be
to
accept
his
goodness
and
not
neglect
the
day
of
salvation
.
And
That
we
may
not
,
but
both
accept
and
be
accepted
,
we
shall
shew
you
first
that
such
a
time
there
is
wherein
we
may
.
A
time
(
1.
)
still
wherein
we
may
find
acceptation
;
that
God
has
not
shut
up
the
day
,
and
shut
us
out
.
A
time
(
2.
)
wherein
God
is
readiest
to
accept
us
,
readier
than
at
other
times
.
That
there
is
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
well
as
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
season
,
as
well
as
time
for
it
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
,
a
seasonable
opportunity
,
when
it
will
be
the
easier
done
,
The
accepted
time
.
A
time
(
3.
)
yet
so
confin'd
and
limited
,
that
,
for
ought
we
know
,
there
may
be
none
beyond
it
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
is
not
always
,
the
season
holds
not
ever
.
And
Now
is
the
Time
,
says
in
effect
,
anon
perhaps
it
will
not
be
;
for
this
time
in
the
next
words
is
expounded
into
a
day
;
and
we
know
the
day
spends
,
and
night
will
come
on
apace
:
So
that
a
time
,
a
ready
time
,
a
limited
time
there
is
for
our
repentance
,
and
Gods
accepting
us
.
These
three
make
up
our
first
Particular
we
are
now
to
begin
with
.
And
(
1.
)
that
God
still
allows
us
time
is
worth
a
note
.
He
does
not
owe
it
us
.
He
might
snatch
us
away
in
the
height
and
fulness
of
our
sins
with
as
much
justice
,
as
he
does
it
not
in
mercy
.
But
he
deals
not
with
us
after
our
sins
,
nor
rewards
us
according
to
our
wickedness
,
says
Holy
David
,
Psal.
ciii
.
10.
Twelve
hours
of
the
day
there
are
,
St.
Joh.
xii
.
9.
and
every
one
of
them
God
is
not
only
ready
to
receive
us
,
but
goes
out
to
seek
us
,
St.
Mat.
xx
.
3.
and
so
on
.
And
at
what
time
soever
a
Sinner
doth
repent
,
(
so
it
ran
of
old
)
and
when
he
does
,
(
so
it
runs
now
)
and
both
the
same
,
he
shall
save
his
soul
,
God
will
accept
him
,
Ezek.
xviii
.
32.
2.
Yet
for
all
that
(
.2
.
)
all
times
are
not
alike
.
We
will
not
always
find
admittance
at
the
same
rate
,
with
the
same
ease
.
As
he
will
not
always
be
chiding
,
so
he
will
not
always
be
so
pleasing
neither
.
We
may
knock
,
and
knock
again
,
and
yet
stand
without
a
while
,
sometimes
so
long
till
our
knees
are
ready
to
sink
under
us
,
our
eyes
ready
to
drop
out
,
as
well
as
drop
with
expectation
,
and
our
hearts
ready
to
break
in
pieces
,
while
none
heareth
,
or
none
regardeth
.
We
should
have
come
before
,
or
pitcht
our
coming
at
a
better
time
.
God
is
in
bed
,
as
it
were
,
and
at
rest
with
his
Children
,
cherishing
and
making
much
of
them
,
he
is
not
a●
leisure
to
open
to
such
strangers
.
We
must
knock
hard
and
importunately
too
,
to
get
him
to
open
to
us
We
are
out
of
time
.
But
is
he
,
who
is
no
accepter
of
persons
,
become
now
an
accepter
of
times
?
Or
would
he
have
us
turn
observers
of
them
?
Is
there
ever
a
star
in
heaven
that
can
bring
us
into
favour
with
the
Father
of
lights
?
Any
so
lucky
an
aspect
there
that
can
guide
us
up
into
his
presence
?
Can
any
,
or
all
the
Planets
in
Sextile
,
Trine
,
or
Square
,
or
any
position
else
,
make
us
fortunate
in
our
new
Nativities
,
or
second
Births
,
or
give
us
audience
with
the
Almighty
?
Alas
!
these
are
but
as
the
Star
of
Remphan
and
Moloch
,
which
only
carry
us
into
Babylon
,
confound
all
the
projects
we
build
upon
them
.
The
Star
we
are
to
look
to
,
is
the
Star
of
Iacob
;
our
Sol
,
the
Sun
of
Righteousness
;
our
Venus
,
the
Holy
Spirit
of
love
;
our
Iupiter
,
God
the
Father
,
the
great
Iuvans
Pater
of
the
World
.
These
are
the
only
Planets
the
Christian
guides
his
motions
by
,
that
make
our
business
go
well
,
our
time
accepted
,
our
days
lucky
.
And
That
such
a
time
there
is
in
the
great
Affairs
of
souls
,
a
time
of
a
readier
acceptance
with
God
,
and
what
it
is
that
makes
it
so
,
is
now
worth
the
considering
.
That
so
it
is
the
Scripture
tells
us
plain
.
The
Prophet
from
whom
our
Apostle
takes
the
words
immediately
before
the
Text
,
and
which
he
ushers
in
his
own
times
and
ours
,
says
as
much
,
Isa.
xlix
.
8.
calls
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
tempus
voluntatis
,
a
time
not
only
when
he
will
,
but
when
he
is
willing
to
hear
us
.
Tempus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
we
may
render
it
,
the
time
of
his
good
pleasure
;
the
Vulgar
gives
us
it
by
tempore
placito
,
a
time
when
he
is
pleased
,
well
pleased
to
hear
us
,
and
be
pleasant
with
us
.
The
same
Prophet
tells
us
too
,
of
a
time
not
only
when
he
may
be
found
,
but
when
he
is
near
,
ready
and
at
hand
to
hear
us
,
Isa.
lv
.
6.
The
Prophet
David
expresly
,
Psal.
lxix
.
13.
speaks
of
an
acceptable
time
to
make
our
prayers
in
.
And
To
day
if
you
will
hear
his
voice
,
in
the
Psalmist
,
paraphrased
by
the
Apostle
,
to
day
,
while
it
is
called
to
day
,
shews
there
is
a
set
day
,
or
days
of
audience
with
God
,
wherein
he
sets
himself
,
as
it
were
,
with
all
readiness
to
hear
and
help
us
;
an
accepted
time
.
And
will
ye
,
next
,
know
what
it
is
that
makes
it
so
?
There
are
but
two
things
that
do
.
Either
Gods
being
in
a
good
or
pleasing
disposition
towards
us
,
or
our
being
in
a
good
and
pleasing
disposition
towards
him
.
Come
we
but
to
him
in
either
of
these
,
and
we
have
nickt
the
time
,
we
are
sure
to
be
accepted
.
1.
When
he
is
looking
upon
him
,
in
whom
he
is
always
well
pleased
,
his
beloved
Son
,
when
he
is
propounding
him
to
us
in
his
Word
or
Sacraments
,
scattering
there
,
as
it
were
,
his
gifts
unto
men
,
then
in
those
Solemnities
is
one
sort
of
his
accepted
times
,
wherein
he
is
ready
to
do
what
we
will
desire
him
.
2.
But
(
2.
)
when
we
our selves
are
in
a
good
temper
and
disposition
,
that
's
another
.
In
tempore
quo
vos
facitis
voluntatem
meam
,
so
the
Chaldee
paraphrases
the
Hebrew
,
the
tempus
voluntatis
,
or
tempus
placitum
,
Isa.
xlix
.
8.
That
time
when
you
do
what
I
would
have
you
,
says
God
,
that
's
the
accepted
time
when
I
will
hear
you
;
when
our
souls
are
in
that
order
and
obedience
to
our
God
that
he
would
have
them
,
then
will
he
be
in
that
readiness
to
succour
us
that
we
would
have
him
.
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
goes
for
season
.
And
of
seasons
there
are
some
,
you
know
,
more
acceptable
than
others
.
Two
very
acceptable
and
pleasant
in
the
year
,
the
Spring
and
Summer
.
There
are
the
same
in
the
souls
of
men
.
A
Spring
,
when
our
graces
and
vertues
begin
to
sprout
and
blossom
,
bespread
and
cloth
this
earth
we
carry
,
when
the
Sun
of
righteousness
begins
to
smile
and
warm
us
,
when
the
air
grows
temperate
,
our
passions
and
affections
moderate
within
us
,
and
all
our
powers
breath
nothing
but
Violets
and
Roses
;
this
,
as
the
Prophet
stiles
it
,
the
very
time
of
love
,
a
disposition
and
time
we
cannot
but
be
accepted
in
,
wherein
God
begins
to
be
in
love
with
us
.
There
is
a
Summer
too
,
when
the
hills
,
the
highest
pitch
and
spirit
of
our
souls
,
stand
thick
with
Corn
,
and
the
valleys
,
our
lowest
powers
,
our
inferiour
passions
laugh
and
sing
;
when
the
bright
raies
of
heaven
shine
hot
upon
us
;
when
we
are
hung
full
with
all
heavenly
fruits
;
when
our
hearts
do
even
burn
within
us
,
and
the
whole
desires
even
of
our
flesh
,
this
dust
,
that
covers
us
,
are
on
fire
for
heaven
;
when
our
hearts
pant
after
the
living
brooks
,
and
our
souls
are
a
thirst
for
God
,
to
come
unto
him
to
appear
before
him
.
This
indeed
is
not
only
the
time
,
but
the
fulness
of
it
,
when
,
coming
so
replenisht
with
grace
and
righteousness
,
we
shall
be
fully
accepted
,
and
be
sure
not
to
be
sent
empty
away
.
Indeed
,
't
is
sometimes
an
Autumn
and
a
winter
season
with
us
.
A
time
when
our
leaves
fall
off
,
our
graces
and
vertues
decay
and
wither
;
when
the
fair
beauty
of
a
Summer-goodness
either
spent
and
dried
away
with
too
long
a
Sun-shine
of
prosperity
;
or
blasted
by
the
first
approach
of
some
cold
wind
,
some
touch
of
Winter
,
some
affliction
now
at
hand
makes
the
day
look
sad
about
us
,
and
melancholy
too
,
no
way
pleasing
.
A
time
too
there
is
when
't
is
high
Winter
with
us
,
our
faith
and
charity
grown
cold
and
dead
;
when
the
streams
of
our
wonted
Piety
lie
,
as
it
were
,
chain'd
up
in
icy
fetters
,
and
the
Sun
of
righteousness
scarce
appears
above
the
Horizon
to
us
.
These
are
times
not
to
expect
to
be
accepted
in
.
And
such
I
told
you
were
intimated
here
too
,
Now
is
the
accepted
,
seems
to
say
plain
enough
there
is
a
time
coming
that
will
not
be
so
;
that
's
the
third
branch
of
our
first
Particular
.
The
one
and
twentieth
year
after
the
hundred
and
twentieth
that
God
gave
the
Old
World
to
repent
in
,
Gen.
vi
.
3.
was
a
year
too
late
.
The
next
day
after
Ninivies
forty
given
her
would
not
have
done
her
work
.
Hierusalem
,
our
Saviour
tells
us
,
had
past
her
day
.
Nunc
autem
abscondita
,
the
things
of
peace
then
hidden
from
her
eyes
,
were
too
sad
a
proof
her
day
was
set
,
St.
Luke
xix
.
42.
Nunc
autem
is
full
opposite
to
Nunc
dies
.
To
day
if
you
will
hear
his
voice
,
Heb.
iii.
shews
,
if
you
will
not
,
you
must
not
look
for
another
.
They
in
the
First
of
the
Proverbs
found
no
less
,
they
had
passed
their
time
,
refused
Gods
when
he
called
upon
them
,
ver.
24.
They
shall
therefore
call
,
and
he
will
not
answer
;
they
shall
seek
him
,
and
that
early
too
,
but
he
will
not
be
found
,
ver.
28.
he
will
but
laugh
at
them
for
their
pains
,
ver.
26.
A
shrewd
Lesson
to
us
not
to
neglect
our
day
.
Indeed
,
it
is
not
in
the
power
of
Astrology
to
calculate
this
time
;
nor
of
any
humane
judgment
to
define
or
point
out
the
day
when
God
has
done
accepting
us
,
but
sure
such
a
one
there
is
;
or
it
were
vain
to
fright
us
with
a
nunc
autem
,
with
a
But
,
when
there
is
no
such
matter
;
if
day
after
day
would
come
and
go
,
and
yet
never
bring
on
a
night
wherein
no
man
could
work
,
Nay
,
't
is
requisite
there
should
be
so
;
for
were
there
no
such
time
,
his
very
mercy
would
undo
us
,
in
the
mercy
of
the
most
highest
;
in
his
highest
mercies
we
should
infallibly
miscarry
,
and
go
away
without
repentance
.
Nor
would
his
justice
have
time
to
shew
it self
,
if
no
time
came
amiss
,
or
short
of
mercy
.
'T
is
mercy
enough
that
he
allows
us
time
of
repentance
,
time
to
come
in
;
and
gives
us
(
1.
)
a
lesson
to
be
thankful
,
and
to
take
it
.
Yet
(
2.
)
he
adds
a
greater
,
tells
us
of
an
accepted
time
,
when
he
keeps
open
Court
,
and
gives
ready
audience
to
all
that
come
,
and
may
teach
us
(
2.
)
to
seek
and
search
that
out
,
that
it
slip
not
by
us
.
Nay
,
't
is
a
mercy
(
3.
)
to
stint
it
too
,
to
bound
and
limit
it
;
we
else
likely
would
never
come
,
put
it
off
so
long
till
we
were
past
coming
;
and
reads
us
(
3.
)
a
lecture
against
presumption
,
as
yet
,
the
concealing
of
those
bounds
and
limits
reads
us
(
lastly
)
another
against
despair
.
All
these
lessons
to
be
learn'd
from
this
first
particular
,
that
an
accepted
time
there
is
,
wherein
above
other
times
God
will
accept
us
.
And
yet
there
are
degrees
also
of
acceptation
.
The
accepting
us
(
1.
)
to
pardon
,
not
imputing
to
us
our
former
sins
,
nor
reckoning
to
us
our
past
unkindnesses
,
but
allowing
us
the
liberty
still
of
new
addresses
to
him
.
There
's
a
time
for
that
.
The
accepting
us
(
2.
)
into
favour
,
not
only
leaving
open
the
way
,
but
affording
us
the
means
also
to
bring
us
to
him
;
the
filling
us
with
mercy
,
and
loving
kindness
:
there
's
a
time
for
that
.
The
accepting
us
(
3.
)
to
salvation
too
.
There
's
a
day
here
next
for
that
,
and
't
is
our
second
observation
.
II.
A
day
indeed
:
all
time
,
nor
all
accepted
time
neither
is
not
day
.
Salvation
it
is
that
makes
it
day
:
all
time
without
it
is
but
night
and
darkness
;
and
in
the
brightest
day
that
shines
we
sit
but
in
the
shadow
of
death
,
if
we
want
the
glances
of
salvation
.
Let
God
so
accept
us
,
as
to
hear
and
prosper
us
with
riches
and
honour
when
we
desire
it
.
Let
him
accept
us
to
a
pardon
when
we
beg
it
;
let
him
admit
us
to
new
addresses
,
and
some
new
favours
too
upon
it
;
't
is
but
a
dawn
or
twilight
still
,
't
is
not
perfect
day
till
salvation
it self
shine
forth
upon
us
.
I
confess
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
may
have
a
temporal
meaning
,
by
the
saving
and
delivering
Christs
faithful
servants
out
of
those
distresses
they
were
at
that
time
under
,
or
in
fear
of
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
St.
Peter
,
Salvation
ready
to
be
revealed
,
1
Pet.
i.
5.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
saving
the
soul
,
or
life
,
in
St.
Matthew
,
and
St.
Mark
,
St.
Mat.
xvi
.
15.
St.
Mark
viii
.
35.
may
prove
the
exposition
good
.
Yet
the
Apostles
discourse
that
ushers
in
the
Text
being
about
Gods
reconciling
himself
to
us
in
Christ
,
and
sending
his
Embassadours
to
us
to
that
purpose
,
in
the
end
of
the
preceding
Chapter
,
and
an
exhortation
not
to
receive
that
grace
in
vain
,
pursuing
in
that
design
,
ver.
1.
enclines
me
rather
to
apply
it
to
a
spiritual
sense
.
Nay
the
place
of
the
Prophet
,
Isa.
xlix
.
8.
to
which
Saint
Paul
alludes
,
seems
to
point
particularly
at
this
eternal
salvation
,
ver.
6
,
7
,
9.
extending
it
there
to
the
very
Gentiles
,
and
the
ends
of
the
earth
.
But
be
it
a
temporal
,
or
be
it
an
eternal
salvation
;
be
it
either
,
or
be
it
both
:
both
have
their
time
,
both
have
their
day
,
and
accepted
ones
both
.
Indeed
nothing
can
make
them
such
so
much
as
salvation
;
nothing
like
some
great
deliverance
upon
them
:
but
every
time
is
not
fit
for
that
.
'T
is
necessary
there
should
be
times
of
trouble
,
and
times
of
trial
come
before
it
:
and
't
is
not
necessary
we
should
be
delivered
presently
.
Till
the
fulness
of
time
was
come
,
God
did
not
send
it
,
nor
him
that
brought
it
,
Gal.
iv
.
4.
Indeed
the
Prophets
that
foretold
it
,
enquired
and
searched
diligently
,
says
St.
Peter
,
what
,
or
what
manner
of
time
the
Spirit
of
Christ
did
signifie
when
it
testified
before-hand
the
sufferings
of
Christ
,
and
the
glory
that
should
follow
,
when
it
witnessed
of
salvation
,
1
Pet.
i.
11.
but
they
could
get
no
more
revealed
than
this
,
that
they
did
not
minister
to
themselves
but
us
,
ver.
12.
That
such
a
time
should
come
,
that
they
were
certain
,
but
when
it
should
they
could
not
tell
us
.
Other
salvations
and
deliverances
have
their
due
times
too
,
and
as
uncertain
.
Those
very
tempora
novissima
,
those
last
times
,
that
the
very
Apostle
speaks
so
oft
of
in
their
Epistles
(
who
were
under
the
dawning
of
salvation
)
have
so
large
a
latitude
,
that
the
great
deliverance
from
the
persecutions
then
upon
them
,
but
one
of
all
of
them
lived
to
see
,
as
confidently
as
all
of
them
spoke
of
it
.
Enough
to
teach
us
patience
as
well
as
confidence
,
to
expect
with
patience
,
and
quietly
wait
for
the
salvation
of
God
in
all
distresses
;
as
well
as
to
hold
up
our
heads
with
confidence
and
support
our
dying
hopes
and
hearts
that
salvation
will
surely
come
in
its
due
time
.
And
yet
I
may
add
,
we
may
notwithstanding
fear
too
,
that
though
it
will
be
sure
to
come
,
we
may
not
live
to
see
it
,
or
have
the
happiness
to
enjoy
it
.
We
may
die
upon
Mount
Hor
,
or
Nebo
,
e're
it
come
,
unless
we
can
now
happily
lay
hold
upon
this
little
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
now
set
before
us
in
the
Text
,
the
next
particular
,
and
take
it
now
't
is
offered
to
us
.
III.
This
now
is
but
a
little
word
,
but
there
is
much
time
,
or
rather
many
several
times
that
lay
claim
to
it
here
.
The
whole
time
of
the
Gospel
in
general
.
The
times
(
2.
)
of
the
Apostles
in
special
.
Our
times
also
(
3.
)
among
the
rest
.
These
days
(
4.
)
we
are
now
a
keeping
more
particularly
above
any
other
of
ours
.
This
very
day
(
lastly
)
whilst
it
is
called
to
day
,
before
it
is
past
over
us
,
before
night
come
on
us
.
The
time
of
the
Gospel
from
Christs
coming
out
of
the
Womb
,
as
the
Sun
out
of
his
Chamber
,
till
he
shall
come
again
in
the
Clouds
in
glory
,
is
this
accepted
time
,
this
salvation-day
at
large
.
The
day-spring
of
it
rose
with
him
at
his
first
coming
,
but
the
day
ends
not
till
his
second
.
There
is
a
double
emphasis
in
this
Now.
(
.1
)
Now
,
and
not
before
.
(
2.
)
Now
and
now
,
henceforth
for
ever
.
(
1.
)
Now
,
and
not
before
.
In
him
't
is
first
we
hear
of
God
well
,
pleased
,
St.
Matth.
iii.
17.
All
the
times
before
he
did
but
wink
at
,
Acts
xvii
.
30
,
In
his
time
first
it
is
that
we
hear
of
saving
people
from
their
sins
,
St.
Matth.
i.
21.
He
the
first
of
all
since
the
world
began
,
that
saved
us
from
all
our
enemies
,
and
from
the
hand
of
all
that
hate
us
,
St.
Luke
i.
71.
in
whom
we
have
deliverance
of
all
sorts
,
salvation
of
all
kinds
.
He
in
whom
God
reconciling
the
world
unto
himself
,
verse
19.
of
the
foregoing
Chapter
.
Nay
,
he
the
very
first
that
indeed
made
it
day
:
It
was
but
darkness
,
and
the
shadow
of
death
,
we
sate
in
before
,
St.
Luke
i.
78
,
79.
His
is
the
only
time
,
the
time
of
the
Gospel
,
the
only
time
of
salvation
.
Here
it
began
,
and
hence
now
it
goes
on
(
2.
)
for
ever
;
for
St.
Iohn
calls
it
,
Evangelium
aeternum
,
Rev.
xiv
.
6.
the
everlasting
Gospel
,
the
salvation
not
to
end
even
with
the
world
;
to
the
end
of
it
,
sure
,
to
continue
.
Moses
his
Law
had
but
its
time
and
vanished
;
and
whilst
it
had
,
could
not
pretend
so
far
as
to
make
it
day
;
cloud
,
and
shadows
,
and
darkness
all
the
while
:
The
times
of
the
Gospel
are
the
only
lightsome
day
,
and
a
long
one
too
,
it
seems
;
for
our
Sun
has
promised
still
to
shine
upon
us
,
and
be
with
us
ever
,
to
the
end
of
the
world
,
St.
Mat.
xxviii
.
20.
But
some
more
remarkable
points
of
this
time
there
are
we
must
confess
,
that
of
the
Apostles
was
(
2.
)
the
very
especial
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
intended
here
,
the
Now
in
the
Text
:
When
the
time
of
acceptation
was
at
the
fullest
,
when
whole
families
together
,
Acts
xvi
.
34.
and
xviii
.
8.
thousands
at
a
clap
,
Acts
ii
.
41.
whole
Towns
and
Countries
came
thronging
in
so
fast
,
as
if
this
very
now
were
now
or
never
;
when
Handkerchiefs
,
and
Aprons
,
and
the
very
shadow
of
an
Apostle
carried
a
kind
of
salvation
with
them
,
Acts
v.
15.
and
xix
.
12.
when
there
was
not
only
a
large
way
opened
for
all
sinners
to
come
in
,
but
all
ways
and
means
made
to
bring
them
in
;
when
there
were
fiery
tongues
,
both
to
inflame
the
hearts
of
the
believers
,
and
to
devour
the
gain-sayers
:
when
there
was
a
Divine
Rhetorick
always
ready
to
perswade
,
Miracles
to
confirm
,
Prophesie
to
convince
,
miraculous
gifts
and
benefits
to
allure
,
strange
punishments
to
awe
sinners
into
the
obedience
of
Christ
,
and
the
paths
of
salvation
:
when
the
time
of
that
great
deliverance
too
from
the
destruction
of
Ierusalem
,
and
the
enemies
of
the
Cross
of
Christ
,
so
often
reflected
on
through
Saint
Paul's
Epistles
was
now
nigh
at
hand
,
and
the
fast
adhering
to
Christ
the
only
way
to
be
accepted
and
taken
into
the
number
of
such
as
should
be
saved
from
it
.
Yet
(
3.
)
this
Now
is
not
so
narrow
,
but
it
will
take
in
our
times
too
.
'T
is
true
,
those
of
the
Apostles
were
furnished
with
greater
means
and
power
;
yet
ours
,
God
be
thanked
,
want
not
sufficient
.
We
have
the
Word
,
and
Sacraments
,
and
Ministers
,
and
inward
Motions
,
daily
calls
,
and
ready
assistances
of
the
Spirit
,
.
It
may
be
,
too
,
somewhat
more
than
they
;
a
long
track
of
experimental
truths
,
and
long
sifted
and
banded
reasons
,
and
an
uninterrupted
Tradition
,
and
a
continued
train
of
holy
and
devout
examples
,
a
vast
disseminating
the
Christian
Principles
,
and
the
perpetual
protection
of
them
we
have
,
to
make
them
more
easie
to
be
accepted
;
and
tell
us
,
that
't
is
Now
still
the
day
of
salvation
.
And
yet
(
4.
)
even
both
in
our
times
,
and
the
Apostles
,
there
has
been
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
some
signal
and
peculiar
time
cull'd
out
of
the
rest
,
and
set
apart
for
this
Reconciliation
,
the
great
affair
that
sets
the
Ecce
upon
it
.
If
I
tell
you
but
of
St.
Augustin's
,
Tota
Catholica
Ecclesia
,
or
St.
Leo's
Institutio
Apostolica
,
or
St.
Ieromes
Secundum
traditionem
Apostolorum
,
or
St.
Ambrose's
Quadragesimam
nobis
Dominus
suo
jejunio
consecravit
for
this
holy
time
we
are
in
,
the
time
of
Lent
;
that
they
all
call
it
Apostolical
at
the
least
:
and
St.
Ambrose
fetches
it
from
our
Lord
,
and
consecrates
it
from
Christ
himself
;
and
that
it
was
always
purposely
designed
for
the
time
of
reconciling
sinners
,
and
all
the
offices
belonging
to
it
,
I
shall
need
say
no
more
to
prove
this
Now
in
the
Text
is
not
ill
applied
,
when
applied
to
this
very
time
.
Most
reasonable
it
is
(
1.
)
that
some
such
there
should
be
design'd
,
some
time
or
days
determined
for
a
business
of
so
great
weight
:
we
are
not
like
else
to
have
it
done
:
we
would
be
apt
enough
to
put
it
off
from
time
to
time
,
and
so
for
ever
.
Were
there
not
some
set
days
,
I
dare
confidently
affirm
,
God
would
have
but
little
worship
paid
him
;
thousands
would
never
so
much
as
think
of
Heaven
,
or
God
.
And
if
it
be
reasonable
some
time
be
set
us
,
there
is
(
2.
)
no
time
fitter
than
where
we
are
:
't
is
the
very
time
of
the
year
when
all
things
begin
to
turn
their
course
;
when
Heaven
and
Earth
begin
to
smooth
their
wrinkled
brows
,
and
withered
cheeks
,
and
look
as
if
they
were
reconciled
.
'T
is
the
spring
and
first-fruits
of
the
year
,
which
upon
that
title
is
due
to
God
,
and
fittest
to
be
dedicate
to
his
Service
,
and
the
business
of
our
souls
.
(
3.
)
'T
is
the
time
when
the
blood
begins
to
warm
,
and
the
contest
is
now
in
rising
between
the
Flesh
and
Spirit
;
which
now
taken
up
at
first
and
quell'd
,
may
be
the
easier
reconciled
to
peace
,
and
the
body
subdued
into
obedience
to
the
soul
;
and
so
Gods
grace
not
received
in
vain
.
(
4.
)
The
spring
in
which
it
is
,
't
is
tempus
placitum
,
the
pleasant
time
o'
th'
year
;
fittest
then
to
fit
with
the
tempus
placitum
in
the
Text
,
fit
to
be
employed
to
set
our selves
to
please
God
in
,
to
make
it
perfectly
such
.
And
sure
we
cannot
be
displeased
that
the
Church
(
5.
)
has
thought
so
too
,
chosen
it
as
the
fittest
.
Surely
it
is
or
should
be
the
more
acceptable
for
that
.
And
if
this
time
(
besides
)
has
all
times
in
it
,
that
Solomon
himself
could
think
of
,
Eccles.
iii.
1.
It
must
needs
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
too
,
every
way
acceptable
:
and
all
of
them
it
has
.
(
1.
)
There
is
,
says
he
,
a
time
to
be
born
,
&c.
and
so
goes
on
:
this
is
both
a
time
to
be
born
in
,
and
a
time
to
die
in
.
Lent
,
a
time
to
die
unto
the
world
,
and
to
be
born
and
live
to
Christ
.
(
2.
)
'T
is
a
time
to
plant
,
and
a
time
to
pluck
up
that
which
is
planted
;
to
plant
vertue
,
and
to
pluck
up
vice
.
(
3.
)
'T
is
a
time
to
kill
,
and
a
time
to
heal
;
to
kill
and
mortifie
our
earthly
members
,
and
to
heal
the
sores
and
ulcers
that
sin
hath
made
,
by
a
diet
of
fasting
and
abstinence
.
(
4.
)
'T
is
a
time
to
break
down
,
and
a
time
to
build
;
to
break
down
the
Walls
of
Babilon
,
the
fortresses
of
sin
and
Satan
,
and
to
build
up
the
Walls
of
the
New
Ierusalem
within
us
.
(
5.
)
'T
is
a
time
to
weep
,
and
a
time
to
laugh
;
to
weep
and
bewail
the
years
we
have
spent
in
vanities
,
and
yet
rejoyce
that
we
have
yet
time
left
to
escape
from
them
.
(
6.
)
'T
is
a
time
to
mourn
,
and
a
time
to
dance
;
to
manifest
our
repentance
by
some
outward
expressions
,
and
thereby
dispose
our selves
every
day
more
and
more
for
Easter
Joys
.
(
7.
)
'T
is
a
time
to
cast
away
stones
,
and
a
time
to
gather
stones
together
;
to
remove
every
stone
of
offence
▪
and
as
lively
stones
to
be
built
up
,
as
St.
Peter
speaks
,
into
a
spiritual
house
.
(
8.
)
'T
is
a
time
to
embrace
,
and
a
time
to
refrain
from
embracing
;
to
refrain
from
all
wanton
and
loose
embraces
,
and
pour
out
our selves
wholly
into
the
arms
of
our
Blessed
Iesus
,
(
9.
)
'T
is
a
time
to
get
,
and
a
time
to
lose
;
to
get
Heaven
by
violence
,
and
lose
Earth
,
our
worldly
goods
(
so
the
worldling
counts
it
)
upon
Alms
and
Charities
,
to
cast
away
Earth
to
purchase
Heaven
.
(
10.
)
'T
is
a
time
to
keep
,
and
a
time
to
cast
away
;
to
keep
all
good
resolutions
,
and
cast
away
the
bad
ones
.
(
11.
)
'T
is
a
time
to
rent
,
and
a
time
to
sew
;
to
rent
and
tear
off
all
ill
habits
,
and
to
begin
good
ones
.
(
12.
)
'T
is
a
time
to
keep
silence
,
and
a
time
to
speak
;
to
keep
silence
from
bad
words
,
all
idle
,
ad
wanton
,
and
scurrilous
language
,
and
give
our selves
to
good
discourses
.
(
13.
)
'T
is
a
time
of
love
,
and
a
time
of
hate
;
to
love
God
,
and
hate
our selves
;
or
love
our
souls
,
and
hate
our
sins
.
(
14.
)
'T
is
in
a
word
,
a
time
of
War
,
and
a
time
of
Peace
;
to
make
war
against
all
our
ghostly
enemies
,
the
flesh
,
the
Devil
,
and
the
world
;
and
reconcile
our selves
to
God
,
our
Neighbour
,
and
the
Church
.
To
all
these
purposes
serves
the
time
of
Lent
,
for
them
't
was
instituted
at
first
,
and
for
them
it
is
continued
;
and
can
any
Christian
now
think
it
should
not
be
accepted
upon
such
a
score
as
this
?
or
are
any
days
liker
the
day
of
salvation
than
those
that
are
spent
thus
?
or
it
is
our
own
fault
if
it
be
not
:
or
is
any
time
more
fit
to
be
stil'd
an
accepted
time
,
than
this
that
is
the
very
comprehension
of
all
times
?
a
time
every
way
fitted
up
for
all
the
designs
of
salvation
?
for
calling
publick
offenders
to
accompt
,
for
putting
notorious
sinners
to
open
penance
,
for
reconciling
penitents
,
and
receiving
them
again
into
the
Church
,
for
promoting
piety
and
vertue
,
for
admitting
Proselytes
to
holy
Baptism
at
the
end
of
it
,
for
preparing
all
of
us
for
the
Blessed
Eucharist
all
the
way
,
by
solemn
prayers
and
preaching
,
more
than
at
other
times
,
by
fastings
,
and
watchings
,
and
holy
retirements
,
and
strict
devotions
,
and
every
way
conforming
us
to
the
image
of
Christ
,
the
fasting
,
and
dying
,
and
rising
with
him
,
that
we
may
so
also
be
accepted
by
him
?
These
were
the
practices
of
Lent
in
the
Primitive
Church
of
Christ
,
wish'd
and
call'd
for
too
in
Ours
,
in
the
Epistles
,
and
Collects
for
it
,
and
the
Commination
that
begins
it
.
And
by
the
afflictions
,
and
necessities
,
and
distresses
,
and
labours
,
and
watchings
,
and
fastings
,
and
pureness
,
&c.
that
follow
immediately
upon
the
Text
(
things
all
so
answering
to
this
time
)
I
cannot
say
but
the
Text
may
stand
as
an
In
diebus
illis
;
a
kind
of
prophetick
designation
at
least
of
this
time
of
Lent
,
has
caus'd
the
words
I
am
sure
to
be
so
applied
by
many
of
the
Antients
,
and
made
a
part
by
us
also
of
the
Lent
Office
.
But
this
very
time
(
so
dilatory
are
we
,
and
so
ready
to
put
off
holy
duties
)
is
yet
perhaps
too
large
,
and
these
forty
days
too
many
to
close
us
to
our
work
.
Nay
,
the
day
has
many
hours
,
twelve
,
says
Christ
,
to
walk
in
:
And
if
we
may
guess
from
our
ordinary
guise
and
custom
,
we
are
like
enough
to
defer
all
to
the
last
hour
.
I
must
set
an
accent
therefore
upon
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
Now.
Now
,
Lent
or
not
;
Now
fast
we
or
fast
we
not
;
Now
is
the
very
time
we
must
begin
our
reconcilement
,
look
to
our
salvation
;
that
though
the
name
of
Lent
should
be
distasteful
(
as
too
much
it
is
)
yet
however
we
may
not
slip
our
time
.
'T
is
the
only
sure
part
of
time
we
have
,
the
present
,
the
only
day
of
salvation
;
for
peradventure
e're
the
next
moment
we
are
gone
,
and
clearly
cast
without
the
confines
of
it
.
Not
only
then
to
day
,
whilst
it
is
called
to
day
,
but
even
Now
,
whilst
it
is
called
Now
,
is
the
sure
Now
of
salvation
.
To
all
these
Now
's
,
God
here
points
us
by
an
Ecce
,
Behold
,
now
is
the
,
&c.
IV.
And
indeed
it
is
no
more
than
needs
,
that
he
should
point
and
set
us
out
some
time
even
to
accept
our
own
salvation
.
Time
and
times
pass
over
us
,
and
we
think
not
of
it
:
A
piece
of
Land
,
a
Wife
,
a
yoke
of
Oxen
are
more
thought
upon
every
day
than
that
.
We
our selves
do
but
little
mind
it
(
I
am
sure
we
live
as
if
we
did
not
much
:
)
The
Church
cannot
get
us
to
it
with
all
the
Fasts
and
Feasts
she
sets
us
.
Our
Ministers
the
Embassadours
that
are
sent
about
it
perswade
little
with
us
;
we
had
need
of
Prophet
and
Apostle
too
to
say
it
over
and
over
again
unto
us
:
and
't
is
so
in
the
verse
we
have
the
Text
in
.
The
Lords
day
it self
,
did
it
not
bear
his
name
upon
it
,
would
as
easily
vanish
into
a
neglect
as
all
other
Holy
days
.
'T
is
only
the
opinion
that
he
himself
commanded
or
appointed
that
,
which
keeps
it
up
a
while
above
the
rest
:
whether
so
or
no
,
we
dispute
not
now
;
It
is
not
to
the
Text.
These
things
I
shall
tell
you
,
are
there
without
dispute
;
(
1.
)
Set
days
and
times
are
there
,
times
set
apart
for
the
promoting
of
our
salvation
,
particular
ones
too
,
Ecce
nunc
tempus
,
nunc
dies
.
Times
(
2.
)
that
are
so
set
,
are
so
far
from
hindering
,
that
they
are
even
the
very
days
of
salvation
.
Times
(
3.
)
may
so
still
be
set
by
the
Apostles
,
or
their
successors
;
they
have
the
power
to
design
them
,
with
St.
Paul
here
,
to
put
the
nunc
upon
them
.
Times
(
lastly
)
so
set
have
an
Ecce
upon
them
;
somewhat
more
upon
them
than
other
days
:
are
to
be
observed
,
to
be
accepted
.
Do
we
therefore
now
accordingly
,
says
my
last
particular
,
Behold
them
,
and
accept
them
,
Behold
now
is
the
,
&c.
V.
Behold
,
(
1.
)
and
take
notice
,
such
a
time
there
is
,
such
a
day
as
we
have
been
speaking
of
;
Christ
himself
was
anointed
to
preach
and
publish
it
,
St.
Luke
iv
.
19.
the
acceptable
year
of
the
Lord
.
The
Apostles
were
sent
with
the
like
Commission
,
ver.
19.
of
the
former
Chapter
of
this
Epistle
,
and
they
beseech
us
to
take
notice
of
it
,
ver.
20.
whilst
they
pray
us
in
Christs
stead
to
be
reconciled
upon
it
.
Behold
therefore
(
2.
)
and
again
behold
it
;
that
is
,
not
only
take
notice
of
it
,
(
that
may
be
perhaps
a
little
by
the
by
)
but
consider
it
.
There
's
a
double
Ecce
upon
it
,
take
notice
of
that
,
and
sit
down
and
lay
it
to
your
hearts
,
and
chew
it
over
and
and
over
;
say
thus
within
thy self
,
God
has
been
gracious
to
me
from
time
to
time
,
expected
me
long
from
day
to
day
,
proffering
me
grace
,
proffering
me
salvation
,
even
beseeching
and
entreating
me
to
accept
them
,
Lord
what
is
man
,
Lord
what
is
man
,
that
thou
shouldest
be
thus
mindful
of
him
?
that
thou
shouldest
so
regard
him
?
that
thou
shouldest
thus
follow
him
from
one
end
of
the
year
unto
another
,
from
one
accepted
time
to
another
;
from
Feast
to
Feast
,
from
Fast
to
Fast
,
from
Feast
to
Fast
,
from
Christmas
to
Lent
,
from
Lent
to
Christmas
,
from
Christmas
to
Lent
again
:
from
one
Lent
to
another
,
from
one
day
to
another
;
begging
and
beseeching
him
not
to
refuse
his
own
salvation
?
Well
may
it
deserve
Ecce
upon
Ecce
,
consideration
upon
consideration
;
admiration
too
as
well
as
consideration
,
and
admiration
upon
admiration
:
(
Ecce
may
pass
for
a
note
of
both
)
to
be
beheld
so
long
,
till
our
eyes
and
thoughts
are
not
able
to
behold
,
or
think
any
longer
.
And
(
3.
)
to
day
to
set
upon
it
,
this
nunc
to
begin
it
in
.
Thou
knowest
not
,
O
man
,
thou
knowest
not
how
short
thy
time
is
,
whether
this
day
may
not
be
thy
last
,
whether
this
Now
,
this
very
moment
may
not
at
least
be
the
last
time
that
this
salvation
may
be
offered
thee
.
Many
are
the
times
I
confess
I
told
you
that
challeng'd
right
to
be
among
the
accepted
ones
;
but
remember
I
told
you
the
present
was
the
only
sure
one
.
The
Apostle
surely
thought
so
when
he
was
so
earnest
for
it
,
Heb
,
iii
,
that
within
the
compass
of
nine
verses
he
three
several
times
at
least
puts
them
in
mind
to
take
care
to
day
to
hear
Gods
voice
,
while
to
day
it
is
,
as
if
to
morrow
would
not
serve
the
turn
,
or
the
day
of
salvation
were
gone
at
night
;
salvation
gone
,
or
we
gone
,
and
all
gone
with
us
.
Thousands
there
be
in
the
world
who
now
are
,
who
within
a
few
minutes
will
be
no
more
;
and
why
mayest
not
thou
be
one
of
them
?
so
much
the
sooner
,
in
that
the
so
long
contempt
of
Gods
mercy
may
justly
provoke
him
thus
to
fetch
thee
off
,
and
throw
thee
by
.
'T
is
not
without
reason
that
St.
Paul
doubles
his
files
,
doubles
the
Nunc
as
well
as
the
Ecce
;
calls
as
it
were
in
hast
,
Now
,
Now
,
catch
hold
on
't
.
Indeed
nor
I
,
nor
you
can
time
it
better
.
There
are
three
special
points
of
time
that
meet
here
now
,
all
extreamly
fit
to
perswade
and
move
us
to
set
upon
the
work
,
and
business
of
salvation
,
to
apply
our selves
seriously
to
our
Repentance
,
and
Gods
Service
.
The
particular
time
of
Lent
,
this
special
day
of
Confirmation
:
the
general
and
continued
day
of
that
latter
great
salvation
and
deliverance
we
still
enjoy
.
For
that
particular
(
1.
)
of
Lent
,
you
have
heard
already
all
the
helps
it
has
for
the
furtherance
of
salvation
,
the
fastings
and
watchings
,
the
severities
and
restraints
,
the
austerities
and
rigours
it
requires
,
and
brings
towards
it
.
I
only
add
,
't
is
Palm-Sunday
within
a
day
or
two
,
a
day
fit
to
go
out
to
meet
your
Saviour
with
Hosanna's
,
and
bring
salvation
home
,
with
Palms
and
Triumphs
.
The
holy
week's
at
hand
,
a
Week
formerly
of
greater
devotion
and
strictness
than
any
of
the
rest
.
Good
Friday
and
Easter
are
a
coming
,
the
great
Anniversaries
of
our
salvation
;
the
fittest
days
the
properest
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
mind
it
in
,
for
all
to
do
it
.
But
for
some
,
For
some
of
you
,
you
who
come
to
be
confirmed
:
this
very
day
is
a
day
of
salvation
in
particular
;
wherein
I
hope
you
shall
have
reason
to
return
,
and
say
what
our
blessed
Master
said
to
Zacheus
,
This
day
is
salvation
come
unto
your
houses
.
A
day
wherein
by
the
Imposition
of
holy
hands
your
Saviour
seems
sensibly
to
accept
you
,
to
receive
you
signally
now
after
your
first
straglings
into
his
house
and
Church
again
,
to
receive
you
into
his
acquaintance
,
to
receive
you
into
his
favour
,
to
receive
you
into
his
protection
,
to
receive
you
to
his
benediction
,
and
send
you
away
with
it
,
with
all
the
blessings
of
his
Holy
Spirit
,
whch
are
by
the
outward
ceremony
of
laying
on
the
Bishops
hands
,
and
pouring
out
his
prayers
poured
down
upon
you
:
only
remember
you
come
hither
to
be
reconciled
,
and
beg
a
blessing
;
that
's
your
business
.
Remember
that
upon
your
knees
you
beg
it
,
and
with
your
hearts
desire
it
;
and
then
upon
your
heads
be
it
.
Be
it
will
,
I
dare
assure
you
;
wisdom
,
and
understanding
,
and
counsel
,
and
ghostly
strength
,
and
knowledge
,
and
godliness
,
and
Gods
holy
fea●
;
all
these
gifts
and
blessings
of
the
Holy
Spirit
,
as
they
are
prayed
for
in
it
,
so
will
be
upon
you
by
it
,
to
confirm
you
in
the
Faith
,
if
you
now
resolve
(
as
it
is
required
of
you
in
the
Preface
)
to
stand
to
those
promises
you
have
already
made
in
holy
Baptism
,
and
stedfastly
determine
to
be
Christians
hereafter
as
you
should
be
,
to
live
and
die
in
the
obedience
of
Christ
,
to
keep
his
Faith
entire
,
and
his
Commandments
to
the
utmost
of
your
power
.
Do
so
to
day
,
and
to
day
then
will
be
your
accepted
time
,
will
be
to
you
certainly
a
day
of
salvation
.
But
(
3.
)
the
days
of
salvation
,
we
have
now
almost
three
years
enjoyed
may
justly
demand
to
be
remembred
too
to
spur
us
on
to
take
a
little
more
care
how
we
spend
our
time
.
I
am
afraid
our
late
days
have
been
as
much
consum'd
in
vanity
,
as
our
former
years
were
spent
in
trouble
.
We
have
forgot
our
deliverance
,
we
live
rather
as
if
we
had
been
deliver'd
up
(
as
they
in
the
Prophet
excus'd
themselves
,
Ier.
vii
.
10.
)
to
do
all
abominations
:
we
seem
to
have
quite
lost
the
memory
of
our
temporal
salvation
;
and
for
our
spiritual
we
go
on
daily
,
as
if
we
either
cared
not
whether
God
would
save
us
or
no
,
or
at
least
we
would
venture
it
;
or
as
if
we
said
in
plain
English
,
let
him
save
us
if
he
will
,
be
it
else
at
his
own
peril
if
he
will
not
;
or
in
short
,
as
if
we
bid
him
damn
us
if
he
durst
.
Yet
never
were
there
such
days
of
salvation
as
we
have
seen
,
never
such
deliverances
as
we
have
found
;
never
were
such
cast-aways
,
never
men
so
rejected
,
so
despis'd
,
so
trampled
on
,
so
again
accepted
on
a
sudden
.
Good
God
,
was
it
for
our
righteousness
,
was
it
for
our
merits
,
was
it
by
our
own
strength
,
or
wit
,
or
power
,
we
were
delivered
?
alas
!
Lord
we
had
none
of
these
:
was
it
for
our
Oaths
,
or
Perjuries
,
or
Blasphemies
,
or
Sacriledges
,
or
Rebellions
,
or
Schisms
,
or
Heresies
,
or
Thefts
,
or
Prophaneness
,
or
Wickedness
,
or
Villanies
,
that
thou
didst
deliver
us
,
to
our
Kingdom
,
and
our
Church
,
to
our
peace
,
and
plenty
,
and
prosperity
,
to
all
the
happy
means
of
Piety
and
Religion
,
to
all
the
beauties
of
holiness
,
and
opportunities
of
salvation
?
Enough
indeed
,
O
Lord
,
of
these
we
could
have
shewed
thee
,
but
these
were
reasons
why
thou
shouldest
not
deliver
us
,
It
was
only
,
O
Lord
,
because
thou
wouldest
have
the
day
,
and
wouldest
save
us
,
because
thou
wouldest
.
But
for
all
that
(
my
Brethren
)
take
heed
we
sin
not
so
again
.
God
has
set
us
here
a
time
,
points
it
out
to
us
with
an
ecce
,
and
an
ecce
,
that
we
can
no
longer
plead
ignorance
to
miss
it
;
we
are
already
encompassed
with
the
day
of
salvation
,
and
we
are
never
like
to
see
such
a
one
again
,
if
we
should
lose
this
;
let
us
abuse
it
then
no
longer
,
lest
some
horrible
night
,
e're
long
overtake
us
,
some
terrible
judgment
come
upon
us
,
and
hurry
us
hence
,
before
we
are
aware
,
into
the
horrors
and
miseries
of
everlasting
darkness
.
4.
By
this
time
you
understand
this
ecce
is
not
to
set
us
a
gazing
up
into
Heaven
,
or
observing
days
,
and
months
,
and
times
,
and
years
,
but
to
retrive
our
months
of
vanity
,
as
holy
Iob
calls
them
,
and
fill
the
days
we
live
with
more
acceptable
employments
.
For
God
having
so
late
accepted
our
persons
,
and
our
complaints
,
and
prayers
,
and
tears
,
or
rather
us
indeed
without
them
;
and
desiring
only
of
us
that
we
would
but
accept
and
employ
those
mercies
,
and
all
others
of
his
to
our
own
salvation
;
we
should
be
me
thinks
the
most
unreasonable
of
men
to
be
so
unkind
to
God
,
as
either
not
to
receive
his
grace
,
or
receive
it
still
in
vain
.
Worthy
it
is
of
better
usage
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
is
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Tim.
iv
.
9.
Accepted
here
the
same
with
that
worthy
of
all
acceptation
there
.
The
very
time
,
says
our
Apostle
,
is
such
,
what
then
is
the
salvation
of
it
?
that
surely
much
more
.
Accept
we
it
therefore
,
and
the
time
of
it
,
with
all
readiness
,
with
all
thankfulness
,
with
all
humility
.
Take
we
all
the
opportunities
henceforward
of
salvation
,
look
every
way
about
us
,
and
slip
none
we
can
lay
hold
on
.
This
ecce
,
ecce
,
reiterated
,
is
to
rouse
us
,
and
to
tell
us
that
our
ecce
should
answer
Gods
.
Ecce
tempus
,
says
he
,
ecce
me
,
or
nos
,
say
we
.
Behold
the
time
,
behold
the
day
,
says
God
.
Behold
us
,
say
we
,
O
God
,
our
hearts
are
fixed
,
our
hearts
are
fixed
,
our
hearts
are
ready
,
our
hearts
are
ready
to
accept
it
.
Ecce
adsum
,
says
Abraham
,
behold
here
I
am
,
Ecce
venio
,
says
Christ
,
Lo
I
come
to
do
thy
will
,
O
God
.
Behold
thy
servants
are
ready
,
says
David
,
to
do
whatsoever
my
Lord
shall
appoint
.
And
behold
,
we
are
coming
,
we
are
here
,
we
are
ready
with
thee
according
to
thy
heart
;
these
are
the
returns
or
Eccho's
we
are
to
make
God
back
again
.
Nor
is
it
time
to
dally
now
.
Time
is
a
flitting
Post
,
Day
runs
into
night
e're
we
are
aware
:
this
Now
is
gone
as
soon
as
spoken
,
and
no
certainty
beyond
it
,
and
no
salvation
if
not
accepted
e're
we
go
hence
.
There
are
I
know
,
that
cry
,
to
day
shall
be
as
yesterday
,
and
to
morrow
as
to
day
;
all
things
continue
as
they
were
since
our
Fathers
fell
asleep
.
And
this
thing
you
call
Religion
,
does
but
delude
us
,
and
our
Preachers
do
but
fright
us
;
this
salvation
they
talk
of
we
know
not
what
to
make
of
it
,
if
there
be
such
a
thing
(
indeed
)
the
day
is
long
enough
,
we
may
think
time
enough
of
it
many
years
hence
.
Such
scoffers
indeed
St.
Peter
told
us
we
should
meet
with
.
But
I
hope
better
things
of
you
(
my
beloved
)
and
such
as
accompany
salvation
.
And
I
have
told
you
nothing
to
fright
you
from
it
.
I
have
not
scar'd
you
with
the
antient
rigour
,
nor
terrified
you
with
primitive
austerities
.
I
have
only
shewed
you
there
is
such
a
thing
as
salvation
to
be
thought
of
,
and
't
is
time
to
set
about
it
.
You
cannot
fast
,
you
'l
tell
me
,
you
are
weak
and
sickly
,
it
will
destroy
you
.
You
cannot
watch
,
you
say
,
it
will
undo
you
;
you
cannot
give
Alms
,
you
have
no
moneys
:
You
cannot
come
so
oft
to
Prayers
as
others
,
your
business
hinders
you
.
But
however
,
can
you
do
nothing
towards
it
,
towards
your
own
salvation
?
can
you
not
accept
it
when
't
is
offered
;
can
you
not
consider
and
think
a
little
of
it
?
If
you
do
but
that
,
I
shall
not
fear
but
you
will
do
more
.
When
you
have
business
you
can
spare
a
meal
,
now
and
then
to
follow
it
;
and
nothing's
made
on
't
when
you
are
at
your
sports
,
or
play
,
you
can
sit
up
night
after
night
,
and
catch
no
hurt
,
for
a
new
fashion
,
impertinence
,
or
vanity
,
you
can
find
mony
,
and
time
enough
at
any
time
,
for
any
of
these
.
I
desire
you
would
but
do
as
much
,
nay
half
as
much
(
I
am
afraid
I
may
say
the
tenth
part
so
much
)
to
save
your
souls
,
spend
but
as
much
time
seriously
upon
that
as
you
do
upon
your
dressing
,
your
visits
,
your
vanities
,
(
not
to
require
any
thing
so
much
of
you
upon
that
,
as
upon
worldly
business
)
and
dare
promise
you
salvation
,
you
shall
be
accepted
at
that
day
,
at
that
day
,
when
our
short
Fasts
shall
be
turned
into
eternal
Feasts
,
our
petty
Lents
consummate
into
the
great
Easters
,
when
time
it self
shall
improve
into
eternity
,
this
day
advance
into
an
everlasting
Sun-shine
,
and
salvation
appear
in
all
its
glories
.
Accept
us
now
,
O
Lord
,
we
pray
thee
,
in
this
accepted
time
;
save
us
we
beseech
thee
in
this
day
of
salvation
,
that
we
may
one
day
come
to
that
eternal
one
,
through
him
,
in
whom
only
we
are
accepted
,
thy
beloved
Son
Christ
Jesus
.
To
whom
,
with
thee
and
thy
Holy
Spirit
,
be
consecrated
all
our
times
,
and
days
;
all
our
years
,
and
months
,
and
hours
,
and
minutes
from
henceforward
:
to
whom
also
be
all
honour
,
and
praise
,
all
salvation
and
glory
for
ever
and
ever
.
Amen
.
A
SERMON
ON
THE
Second
Sunday
in
Lent
.
1
COR.
ix
.
27.
But
I
keep
under
my
body
,
and
bring
it
into
subjection
:
lest
that
by
any
means
when
I
have
preached
to
others
,
I
my self
should
be
a
castaway
.
DVrus
sermo
,
A
hard
Text
you
'l
say
,
a
whipping
Sermon
towards
,
that
begins
with
castigo
,
and
ends
with
reprobus
;
that
is
so
rough
with
us
at
the
first
as
to
tell
us
of
chastning
,
and
keeping
under
the
body
,
and
so
terrible
at
the
last
as
to
scare
us
with
being
castaways
unless
we
do
it
.
And
that
too
,
cum
aliis
praedicaverim
,
the
greatest
Preachers
;
the
very
Apostles
themselves
after
all
their
pains
no
surer
of
their
Salvation
than
upon
such
severe
conditions
.
If
the
Preacher
will
needs
be
preaching
this
,
tell
us
of
disciplining
our
bodies
,
talk
to
us
of
being
castaways
,
Quis
cum
audire
potest
,
who
can
endure
him
,
who
can
bear
it
?
Well
,
bear
it
how
we
can
,
think
of
it
what
we
please
,
be
the
doctrine
never
so
unpleasing
,
it
must
be
preacht
,
and
bear
it
we
must
;
unless
we
know
what
to
preach
better
than
St.
Paul
,
or
you
what
to
hear
or
do
better
than
that
great
Apostle
.
And
't
is
but
time
for
us
to
preach
,
for
you
to
hear
it
.
Men
daily
fool
away
their
souls
by
their
tenderness
to
their
bodies
,
and
their
salvation
by
the
certainties
they
pretend
of
it
.
'T
is
time
to
warn
them
of
it
.
And
this
Time
as
fit
a
time
,
as
any
can
be
,
to
do
it
in
,
the
holy
time
of
Lent
.
A
time
set
apart
by
the
holy
Church
to
chasten
and
subdue
the
body
in
.
And
the
opportunity
is
fallen
into
my
hand
,
among
the
rest
,
and
vae
mihi
si
non
,
I
cannot
excuse
my self
if
I
do
not
take
it
,
if
I
neglect
the
occasion
to
do
my
utmost
to
keep
my self
and
you
from
being
castawaies
.
I
know
people
do
not
love
to
hear
on
't
,
and
the
Preacher
shall
get
little
by
it
but
hard
censures
,
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Apostle
speaks
,
2
Cor.
xiii
.
5.
be
half
a
Reprobate
,
a
Castaway
himself
for
preaching
it
.
But
seem
we
what
you
please
,
be
it
how
it
will
,
I
venture
on
it
upon
St.
Pauls
account
;
and
both
you
and
I
,
as
high
as
we
bear
our selves
upon
our
assurances
that
we
are
the
Elect
,
if
we
will
be
sure
indeed
not
to
be
Reprobates
,
must
be
content
to
hear
of
it
lest
we
be
so
.
'T
is
a
plain
Text
,
the
words
very
plain
,
need
no
Philip
to
expound
them
.
Nothing
could
be
said
,
nothing
can
be
plainer
.
For
he
that
says
,
I
keep
under
my
body
,
and
bring
it
into
subjection
,
lest
I
should
be
a
Castaway
says
nor
more
nor
less
,
than
unless
I
do
so
,
so
I
shall
be
,
for
all
my
great
flourish
and
appearance
,
for
all
my
other
great
performances
.
And
it
being
an
Apostle
without
exception
,
ver.
1.
2.
one
who
knew
his
Office
,
and
performed
it
beyond
all
that
was
required
of
him
,
ver.
14.
18.
knew
his
Power
,
and
how
to
stand
upon
it
,
ver.
4.
5.
understood
well
his
Christian
Liberty
,
what
he
might
do
,
or
leave
undone
,
ver.
10.
who
notwithstanding
all
his
power
,
and
liberty
,
and
priviledge
,
and
performances
falls
here
to
discipline
his
body
,
lest
after
all
he
should
prove
a
cast-away
,
fall
short
of
his
Crown
and
lose
the
reward
of
all
his
labours
.
If
he
can
find
no
other
means
to
avoid
the
one
but
by
the
doing
of
the
other
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
says
St.
Chrysostom
,
what
can
we
say
for
our selves
?
Say
,
I
hope
,
it
concerns
us
,
and
we
will
look
to
it
,
will
set
about
it
.
Better
Authority
we
need
not
than
the
Churches
,
as
for
the
time
.
Better
example
we
cannot
desire
than
St.
Pauls
,
as
to
the
thing
;
and
better
Motive
I
know
none
to
perswade
either
,
than
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
we
may
save
our selves
from
being
Castaways
.
I
shall
not
obscure
the
business
by
any
nice
Division
of
the
words
.
Two
general
Parts
shall
serve
the
turn
.
-
I.
St.
Pauls
wholsom
Discipline
for
his
body
;
And
,
-
II.
His
godly
fear
,
for
body
and
soul.
Or
I.
His
Disciplining
and
strict
ordering
of
his
body
;
And
II.
The
Ground
and
Reason
why
he
does
so
.
The
first
is
in
those
words
,
I
keep
under
my
body
,
and
bring
it
into
subjection
.
The
second
in
those
,
Lest
by
any
means
when
I
have
preached
unto
others
I
my self
should
be
a
Castaway
.
In
the
first
we
have
St.
Paul
,
his
Body
,
and
the
Work
he
makes
with
it
,
or
the
Discipline
he
uses
towards
it
.
Three
Points
to
be
considered
.
In
the
second
we
have
three
more
to
make
up
the
Reason
,
why
he
does
so
use
it
.
Because
(
1.
)
he
would
not
be
a
Castaway
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lest
I
be
.
Because
(
2.
)
there
may
be
many
ways
to
make
us
so
,
lest
by
any
means
I
be
so
,
supposes
by
many
I
may
be
so
.
Because
(
3.
)
there
is
no
avoiding
being
so
without
it
,
all
our
preaching
and
doing
will
not
do
without
it
.
(
1.
)
Lest
I
be
a
Castaway
.
(
2.
)
Lest
by
any
means
I
be
a
Castaway
.
(
3.
)
Lest
when
I
have
preacht
to
others
I
should
be
a
Castaway
notwithstanding
.
I
could
give
you
the
Parts
(
perhaps
)
in
nearer
terms
applied
to
the
Metaphor
coucht
in
the
words
.
But
the
Text
is
plain
,
and
the
Parts
I
would
leave
plain
,
and
I
would
be
plain
and
understood
.
Yet
under
whatever
notions
I
should
give
you
them
;
This
is
,
and
would
be
still
the
sum
of
all
;
that
the
keeping
under
the
body
,
and
the
bringing
it
into
subjection
is
a
business
to
be
mainly
lookt
to
,
lookt
to
by
the
best
and
greatest
,
the
very
St.
Pauls
among
us
;
and
that
under
no
less
penalty
and
danger
than
being
Castaways
if
we
neglect
it
;
our
highest
priviledges
our
greatest
services
,
our
most
Christian
Liberties
no
plea
at
all
to
exempt
us
from
it
.
I
go
on
now
with
the
Parts
in
order
,
and
begin
with
the
first
general
▪
St.
Pauls
disciplining
and
ordering
of
his
body
.
Where
we
have
these
three
particulars
to
treat
on
;
Him
,
his
body
,
and
his
ordering
it
.
But
I
begin
with
Him
first
;
for
so
I
find
him
set
,
set
here
before
his
body
.
I
would
we
would
all
set
our selves
so
too
;
set
our selves
above
our
bodies
,
value
and
prize
our
souls
(
for
they
chiefly
are
our selves
)
before
our
bodies
;
at
least
our
selves
,
that
is
,
the
good
of
the
whole
man
before
the
pleasing
of
that
mortal
part
,
we
would
not
then
make
our selves
such
slaves
and
drudges
to
it
,
as
we
do
;
face
and
brave
damnation
for
a
petty
lust
,
for
a
little
meat
or
drink
,
for
the
satisfaction
of
the
belly
.
Indeed
,
could
we
pretend
to
know
how
to
order
our selves
better
than
St.
Paul
,
I
might
have
spared
this
Note
,
but
all
the
pretences
we
have
against
the
strict
ordering
of
the
body
,
that
St.
Paul
here
takes
up
,
are
all
answered
in
his
person
,
his
very
doing
it
,
if
we
well
consider
it
.
For
all
the
arguments
or
pretences
we
have
against
it
,
are
either
(
1.
)
our
business
we
cannot
tend
it
;
or
(
2.
)
our
weakness
,
we
cannot
bear
it
;
or
(
3.
)
our
holiness
,
we
do
not
need
it
;
or
(
4.
)
our
Christian
Liberty
,
it
is
against
it
;
or
(
5.
)
other
things
will
do
as
well
,
we
may
well
spare
it
;
or
(
6.
)
a
less
matter
will
serve
the
turn
,
we
may
be
saved
without
it
.
But
all
these
shall
I
shew
you
might
St.
Paul
plead
,
yet
it
seems
all
would
not
serve
to
excuse
him
from
this
hard
dealing
with
his
body
we
read
of
in
the
Text.
1.
We
plead
our
weakness
,
we
are
not
able
to
use
this
rigour
.
But
I
,
this
I
,
St.
Paul
was
as
full
of
weaknesses
as
any
of
us
,
and
yet
he
could
:
Who
is
weak
,
says
he
,
and
I
am
not
weak
?
2
Cor.
xi
.
29.
so
weak
sometimes
,
that
it
cast
him
into
a
trembling
,
much
trembling
,
1.
Cor.
ii
.
3.
And
St.
Paul
took
this
way
rather
to
cure
it
,
than
to
encrease
it
.
And
indeed
,
those
very
weaknesses
we
complain
of
rise
from
the
pampering
our
bodies
,
are
cured
by
our
strict
ordering
them
.
Nay
,
those
impatiences
,
and
peevishnesses
,
and
nicenesses
,
and
sinful
infirmities
,
which
grow
so
strong
upon
us
in
our
sicknesses
would
not
do
so
,
were
the
body
kept
but
a
little
under
when
we
were
well
.
But
(
2.
)
though
we
could
bear
it
,
you
'l
say
,
we
cannot
tend
it
.
Not
tend
it
?
Why
St.
Paul
upon
whom
the
care
of
all
the
Churches
lay
,
who
was
in
continual
journeyings
and
labours
for
it
,
2
Cor.
xi
.
23
,
25
,
28.
full
of
weariness
and
painfulness
about
it
,
was
yet
in
watchings
often
,
in
fastings
often
,
ver.
27.
of
the
same
Chapter
,
keeping
under
his
body
,
still
,
for
all
his
business
,
notwithstanding
all
his
other
business
forgets
not
this
.
Will
you
say
now
(
3.
)
you
do
not
need
it
,
you
are
holy
enough
without
it
,
you
are
Gods
Elect
,
and
do
not
want
it
,
want
no
such
poor
beggarly
means
to
help
you
out
?
What
,
are
you
holier
than
St.
Paul
?
What
,
are
you
better
than
he
,
that
dares
avow
he
was
not
inferiour
to
the
chiefest
Apostles
?
Have
you
been
in
more
Heavens
than
he
?
Heard
more
Revelations
than
he
?
Have
you
more
assurances
of
your
Election
or
Salvation
than
he
that
was
arrived
at
that
height
to
be
perswaded
that
neither
death
,
nor
life
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
could
separate
him
from
the
love
of
God
in
Christ
Iesus
?
Rom.
viii
.
38
,
39.
are
you
better
than
he
?
If
you
be
not
,
you
had
best
take
the
course
he
did
.
If
you
be
,
you
had
best
yet
take
his
course
to
keep
you
so
.
Yea
,
but
(
4.
)
our
Christian
Liberty
is
entrencht
on
by
it
.
We
must
not
by
this
very
same
Apostles
advice
and
counsel
be
subject
to
those
Ordinances
of
touch
not
,
taste
not
,
handle
not
,
Col.
ii
.
20
,
21.
and
yet
those
things
seem
to
make
much
for
the
neglecting
of
the
body
,
and
the
not
satisfying
of
the
flesh
,
ver.
23.
but
that
we
must
not
be
brought
under
the
power
of
any
,
1
Cor.
vi
.
11.
No
,
but
the
body
must
be
brought
under
ours
,
for
all
that
,
says
our
Apostle
.
Says
he
so
?
He
says
no
more
than
he
does
,
he
does
so
too
.
And
yet
he
knew
his
power
and
Christian
Liberty
to
the
ful
,
had
power
to
eat
and
drink
,
he
tells
us
,
ver.
4.
and
to
do
neither
;
power
to
work
,
and
not
to
work
,
to
forbear
working
,
ver.
6.
was
free
,
ver.
19.
yet
from
this
it
seems
he
is
not
free
,
unless
he
will
fight
as
one
that
beats
the
air
in
the
verse
before
the
Text.
He
knows
no
liberty
that
can
allow
the
liberty
to
his
body
not
to
be
kept
under
and
subjected
unless
it
please
.
Nor
(
5.
)
does
he
(
whatever
we
think
of
it
)
think
he
may
spare
it
upon
the
account
of
other
vertues
,
as
if
it
were
enough
to
be
diligent
at
our
prayers
,
to
be
frequent
at
Sermons
,
to
be
orderly
in
our
Families
,
to
be
just
in
our
dealings
,
to
be
honest
in
our
Callings
,
to
be
charitable
to
the
poor
,
to
be
friendly
to
our
neighbours
,
or
the
like
;
and
let
this
subduing
the
body
go
whither
it
will
.
St.
Paul
cannot
be
suspected
to
have
been
wanting
in
any
of
these
,
yet
he
must
needs
add
this
grace
also
it
seems
to
make
all
sure
;
keep
the
body
under
,
that
he
may
so
keep
those
graces
safe
.
For
a
less
matter
,
lastly
,
will
not
serve
the
turn
,
St.
Pauls
labours
,
and
journeys
,
and
perils
,
and
stripes
,
and
prisons
,
and
deaths
,
as
great
and
as
often
as
they
were
,
must
have
this
also
added
to
them
;
the
flesh
must
have
some
thorn
or
other
to
keep
it
in
subjection
;
If
God
send
it
not
,
if
the
devil
,
by
his
permission
,
buffet
not
the
flesh
,
we
must
do
it
our selves
,
lest
we
be
exalted
above
measure
;
those
very
performances
which
we
think
we
have
most
reason
to
glory
in
,
will
but
puff
us
up
,
and
cast
us
sheer
away
,
if
we
preserve
not
our
body
in
that
lowliness
and
subjection
that
we
should
.
So
now
,
if
we
think
good
to
guide
our selves
by
St.
Pauls
authority
and
example
,
there
is
none
so
weak
,
none
so
busily
employed
,
none
so
holy
,
that
can
exempt
himself
;
no
Christian
Liberty
,
no
other
graces
,
(
though
never
so
many
)
nor
any
other
performances
that
can
be
pleaded
against
it
.
All
sorts
of
persons
are
included
in
St.
Pauls
,
and
in
this
I
all
objections
against
it
are
sufficiently
answered
,
and
we
all
included
and
obliged
,
for
if
such
a
one
as
the
glorious
St.
Paul
could
find
no
exemption
,
I
know
not
what
Christian
can
expect
it
.
You
'l
confess
it
perhaps
,
when
you
have
confidered
what
this
body
is
you
are
to
deal
with
,
the
next
Particular
we
are
to
handle
.
And
by
the
body
here
may
be
understood
either
the
flesh
it self
,
or
the
fleshliness
of
it
;
the
body
it self
,
or
the
sinful
passions
and
affections
rising
in
it
.
To
be
sure
,
take
we
both
.
And
indeed
,
we
can
neither
be
sure
nor
safe
,
if
(
1.
)
the
passions
and
affections
be
not
kept
within
their
bounds
,
if
we
suffer
our
appetites
to
rule
us
,
our
angers
to
transport
us
,
our
desires
to
harrow
us
,
our
fears
to
distract
us
,
our
hopes
to
abuse
us
,
or
any
other
of
that
impetuous
crew
to
over-bear
us
.
They
must
all
be
made
underlings
,
kept
within
rule
and
compass
,
or
we
are
lost
.
Nay
,
and
to
keep
them
so
,
this
very
bulk
of
flesh
(
2.
)
must
be
kept
so
too
:
for
keep
this
but
high
it
is
impossible
to
keep
them
low
.
Stuff
the
body
with
meat
and
drink
,
let
it
lodge
soft
,
and
lie
long
,
let
it
have
the
fill
of
ease
and
pleasure
,
&
facile
despumat
,
it
froths
into
lust
,
it
boils
into
anger
,
it
swells
into
pride
,
it
rises
into
rebellion
,
it
leaks
into
looseness
,
it
mosses
into
idleness
,
it
fills
the
brain
with
fogs
,
the
heart
with
filth
,
the
liver
with
wanton
heats
,
the
mouth
with
unsavoury
language
,
and
all
the
members
with
disorder
and
confusion
.
Do
but
take
away
the
meat
,
and
let
it
fast
a
while
;
take
it
from
the
bed
,
and
let
it
watch
another
while
;
take
it
from
ease
and
tenderness
,
and
set
it
to
some
hard
and
unpleasing
work
;
let
it
feel
a
little
cold
,
a
little
labour
,
a
little
course
and
rough
usage
for
a
time
,
and
you
shall
see
how
humble
it
will
grow
,
how
much
under
you
shall
have
it
,
how
orderly
it
will
be
.
It
will
do
any
thing
you
would
have
it
.
But
to
make
all
sure
,
every
part
must
have
its
share
;
the
eye
must
be
watcht
,
the
heart
kept
under
guard
,
the
tongue
bridled
,
the
palate
curbed
,
the
ears
fenced
,
the
hands
restrained
,
the
knees
bow'd
down
,
the
feet
kept
in
,
and
all
the
members
under
,
for
they
are
all
but
one
body
,
1
Cor.
xii
.
14.
this
body
that
is
to
be
brought
into
subjection
,
make
up
but
that
Iumentum
animae
,
that
beast
that
carries
the
soul
,
and
is
therefore
to
be
rid
,
like
a
beast
,
with
bit
and
bridle
,
with
whip
and
rod
,
lest
it
fall
upon
us
,
or
fall
with
us
and
cast
us
.
Be
St.
Pauls
body
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
never
so
good
,
so
orderly
,
so
chaste
a
body
,
so
it
seems
it
must
be
used
,
nay
,
such
it
cannot
be
unless
it
be
so
used
.
Let
no
man
be
so
bold
to
think
his
body
in
better
order
than
St.
Pauls
,
and
yet
here
's
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
his
,
a
kind
of
fear
of
some
miscarriage
,
a
fear
some
evil
may
rise
from
it
.
Yea
,
even
that
very
body
of
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
had
been
at
so
many
posts
,
endured
so
many
lashes
already
,
been
in
so
many
prisons
,
so
many
perils
,
so
many
storms
,
and
colds
,
and
shipwracks
,
so
many
necessities
and
infirmities
;
this
very
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
very
body
,
as
much
as
it
has
suffered
,
and
as
much
as
it
has
done
,
I
must
yet
keep
under
,
says
St.
Paul
,
still
more
and
more
keep
under
for
all
that
.
My
body
,
says
he
,
and
mine
,
say
I
,
and
mine
,
must
every
one
say
,
though
we
were
all
St.
Pauls
,
as
holy
as
he
,
had
done
and
suffered
as
much
as
he
.
But
what
yet
must
it
suffer
more
?
Yes
more
;
for
as
neer
us
as
it
is
,
it
is
our
adversary
,
and
the
worse
the
nearer
.
There
are
nothing
but
daily
contentions
and
jars
between
us
,
this
I
and
this
body
are
at
continual
odds
;
this
I
delights
in
the
Law
of
God
,
and
would
do
good
,
Rom.
vii
.
19
,
22.
this
body
,
this
flesh
,
there
's
no
good
dwells
in
it
,
ver.
18.
this
is
for
one
thing
,
and
that
's
for
another
;
this
for
good
,
and
that
for
evil
;
and
the
fewd
oft
grows
so
high
;
that
this
poor
I
is
fain
to
cry
out
miserably
sometimes
:
O
wretched
man
that
I
am
,
who
shall
deliver
me
from
the
body
of
this
death
,
this
body
that
is
like
to
kill
me
?
And
St.
Paul
brings
in
here
himself
and
his
own
body
(
whosoever
it
was
he
brought
in
there
)
as
two
combatants
a
wrastling
and
the
words
here
applied
to
them
are
Agonistical
,
drawn
from
the
measure
and
fashion
of
combatants
and
wrastlers
,
and
now
we
are
coming
next
to
treat
of
them
.
But
I
keep
under
my
body
,
and
bring
it
into
subjection
.
Now
the
business
stands
thus
.
Our
Apostle
being
undervalued
by
the
false
Apostles
has
been
vindicating
his
priviledge
,
his
power
,
and
his
labours
all
along
the
Chapter
till
ver.
24.
Yet
lest
for
all
his
priviledge
,
power
,
and
pains
he
should
yet
lose
his
reward
and
himself
,
his
soul
,
and
his
Crown
,
heaven
and
glory
at
the
last
,
by
some
miscarriage
of
his
body
,
he
betakes
himself
to
the
course
of
such
as
strive
for
other
Crowns
,
orders
his
body
as
they
do
theirs
,
denies
it
the
full
liberties
it
would
take
,
the
fullest
liberties
he
might
lawfully
give
it
too
,
deals
with
it
as
his
adversary
,
does
what
he
can
to
get
it
under
his
command
,
beats
and
buffets
it
,
and
bears
hard
upon
it
till
he
has
brought
it
fully
into
subjection
.
Shall
I
shew
you
how
he
does
it
?
I
will
not
stir
out
of
the
Text
to
do
it
.
The
words
in
one
sense
or
other
,
after
one
reading
or
other
will
do
it
for
me
.
Two
words
there
are
here
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
upon
which
the
business
hangs
,
keeping
under
and
bringing
into
subjection
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
comes
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
blew
marks
under
the
eyes
,
and
signifies
primarily
to
give
blew
eyes
,
as
those
do
one
another
who
go
to
cuffs
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
others
read
it
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Dorick
Dialect
,
is
stringendo
premo
,
crucio
,
onero
,
strictâ
manu
teneo
,
is
to
suppress
,
or
press
and
streighten
,
vex
,
torment
,
or
burthen
,
or
carry
a
streight
hand
over
.
Both
these
go
to
the
keeping
under
of
the
body
.
Some
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
we
must
give
it
,
some
marks
by
which
we
may
know
it
again
,
by
which
it
may
remember
us
,
the
marks
of
the
Lord
Iesus
;
such
St.
Paul
bare
about
him
in
his
body
,
Gal.
vi
.
17.
And
a
straight
hand
over
it
we
must
keep
,
give
it
but
hard
usage
,
if
we
intend
to
keep
it
under
.
From
this
various
writing
and
rendring
of
the
word
,
three
several
ways
we
have
pointed
to
us
to
keep
the
body
under
,
Watching
,
Fasting
,
and
hard
usage
.
Nothing
(
1.
)
commonly
makes
us
look
blewer
under
●he
eyes
,
sets
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
upon
us
,
then
watching
,
that
does
properly
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Nothing
(
2.
)
more
afflicts
and
brings
down
the
body
,
brings
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
combatant
strives
to
do
his
adversary
,
more
suppresses
the
heat
and
insurrection
of
it
than
fasting
does
.
Nothing
(
3.
)
more
streightens
,
vexes
,
and
torments
it
,
does
more
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
than
the
holding
a
strict
hand
over
it
,
and
using
it
to
hardships
and
severities
,
crossing
and
thwarting
the
rebellious
and
insolent
humours
of
it
.
These
the
means
the
Apostle
uses
to
keep
his
body
under
.
Watching
first
.
And
truly
I
put
it
first
because
I
find
it
so
in
the
Apostles
practice
,
in
watchings
,
in
fastings
,
2
Cor.
vi
.
5.
Nay
,
and
in
watchings
often
,
in
fastings
often
,
2.
Cor.
xi
.
27.
And
in
the
first
and
best
times
,
when
Christianity
was
in
its
glory
,
when
men
were
Christians
(
for
I
know
not
what
to
call
us
now
)
it
was
much
in
use
.
So
much
in
use
,
that
St.
Chrysostome
tell
us
,
they
made
their
little
Children
rise
at
midnight
,
set
them
up
in
their
beds
,
when
they
had
new
left
their
Cradles
,
there
upon
their
knees
to
say
their
prayers
.
The
holy
watches
were
in
those
times
so
notable
,
that
the
very
Heathens
took
notice
of
their
Hymnos
antelucanos
,
their
night
Offices
;
and
not
only
their
early
Hymns
before
the
light
broke
in
,
but
whilst
the
night
it self
was
in
full
course
.
Nor
was
it
a
piece
of
superstition
,
or
a
Religion
of
their
own
inventing
.
They
thought
they
had
Christs
command
to
settle
it
,
St.
Mat.
xxiv
.
22.
where
he
commands
his
Disciples
themselves
to
watch
;
and
where
he
complains
of
them
that
they
did
not
,
St.
Mat.
xxvi
.
40.
Could
ye
not
watch
with
me
one
hour
?
There
is
no
evasion
left
to
fancie
it
only
a
spiritual
watchfulness
commanded
there
,
for
there
't
is
plainly
bodily
.
And
the
reason
rendred
for
it
being
lest
they
enter
into
temptation
,
must
needs
suppose
it
necessary
still
to
be
continued
so
long
as
the
danger
of
temptation
shall
continue
,
which
will
be
as
long
as
the
flesh
continues
,
or
any
of
us
continue
in
the
flesh
.
Nor
did
this
watching
begin
with
Christians
.
We
find
the
Law
of
Nature
had
taught
it
Iacob
,
ere
Law
or
Gospel
came
.
He
wrestles
all
night
with
the
Angel
untill
the
breaking
of
the
day
,
Gen.
xxxii
.
24.
and
off
he
comes
not
without
some
marks
,
though
not
under
the
eye
,
yet
under
the
thigh
,
ver.
25.
and
he
halts
for
it
,
ver.
31.
yet
a
blessing
he
got
by
it
,
a
new
name
of
honour
,
the
name
of
Israel
,
and
the
glory
of
prevailing
with
God
and
men
,
Ver.
28.
Go
we
on
,
and
we
shall
find
a
course
of
watchers
,
such
as
by
night
stand
in
the
house
of
the
Lord
,
Psal.
cxxxiv.
2.
We
shall
find
David
,
himself
too
,
at
his
night
watches
,
Psal.
cxix
.
48.
often
at
them
.
Nay
,
even
in
his
very
bed
,
watching
too
,
it
seems
,
when
we
find
him
washing
that
,
and
watering
his
Couch
with
tears
.
St.
Paul
and
Silas
we
hear
ofter
that
at
their
Prayers
and
Praises
,
whilst
the
dull
heaviness
of
the
night
had
lapt
the
rest
of
the
World
in
sleep
and
silence
,
Acts
xvi
.
25.
Yea
,
Christ
himself
whose
holy
body
needed
no
such
correctives
we
have
many
times
at
his
mountain-devotion
watching
in
them
,
St.
Mar.
i.
35.
St.
Mat.
xiv
.
23.
St
Luke
vi
.
12.
St.
Luke
xxi
.
37.
And
all
to
give
us
good
example
,
who
so
much
need
it
,
that
we
would
put
a
penance
upon
our
wandring
eyes
,
watch
this
wild
beast
our
body
,
(
for
it
is
no
other
)
and
make
it
tame
(
so
they
do
wild
beasts
when
they
intend
to
tame
them
)
and
thereby
frame
it
into
a
posture
fit
to
entertain
the
Master
at
his
coming
;
who
can
never
come
so
much
to
our
joy
and
comfort
,
as
if
he
come
and
find
us
watching
,
find
us
thus
markt
in
the
eye
with
his
own
mark
;
Blessed
are
those
servants
whom
the
Lord
when
he
cometh
shall
find
watching
,
St.
Luke
xii
.
37.
But
is
there
not
(
2.
)
a
blessing
belongs
to
fasting
too
?
Sure
,
they
are
blessed
that
are
not
Castaways
,
and
fasting
is
a
way
to
keep
us
that
we
be
not
such
;
if
it
but
keep
the
body
under
,
the
soul
will
surely
soar
to
heaven
and
dwell
among
the
blessed
;
and
it
is
the
second
means
we
have
here
pointed
to
us
to
keep
that
under
by
.
It
was
one
of
St.
Pauls
in
the
fore-cited
places
,
2
Cor.
vi
.
5.
and
xi
.
27.
so
proper
to
the
purpose
,
that
it
is
called
an
humbling
of
it
,
1
Kings
xxi
.
29.
an
humbling
of
the
very
soul
too
,
Hsal
.
xxxv
.
13.
a
chastening
of
our selves
,
Psal.
lxix
.
10.
well
answering
to
the
Vulgar
Latine
castigo
here
.
Indeed
,
turn'd
it
was
,
the
Prophet
says
,
to
his
reproof
,
men
laught
at
him
for
it
(
as
they
do
still
commonly
at
those
that
do
so
)
yea
,
and
the
drunkards
made
Songs
upon
him
for
it
.
Yet
do
it
he
would
for
all
that
,
he
would
not
be
jeer'd
out
of
his
Religion
by
any
of
the
Wits
,
as
they
call
them
,
any
of
the
Pot-companions
,
or
Trenchermen
of
them
all
.
And
I
know
not
why
Christians
,
who
are
to
pass
through
ill
report
as
well
as
good
,
2
Cor.
vi
.
8.
should
be
so
sensible
of
the
scoffs
of
a
profane
buffoon
as
to
be
jeered
out
of
their
devotion
by
a
little
scurrilous
froathy
language
any
more
than
he
.
We
have
(
1.
)
our
Masters
example
for
our
fasting
,
even
for
the
Fast
we
are
in
,
(
if
we
have
leave
with
the
Ancients
to
draw
it
thence
)
for
forty
days
together
,
St.
Mat.
iv
.
2.
We
have
(
2.
)
his
Precept
and
Prediction
for
fasting
too
,
when
he
should
be
gone
,
St.
Mar.
ii
.
20.
We
have
(
3.
)
his
order
and
direction
how
to
do
it
,
St.
Mat.
vi
.
18.
When
you
fast
do
thus
and
thus
.
We
have
(
4.
St.
Paul
telling
us
of
a
giving
our selves
to
it
,
making
a
business
of
it
,
1
Cor.
vii
.
5.
We
have
(
5.
)
all
the
Ages
of
our
Christianity
severely
using
it
.
We
have
(
6.
)
here
an
excellent
end
of
it
,
the
keeping
under
of
the
body
,
and
indeed
that
I
need
not
prove
;
't
is
the
fault
we
find
with
it
,
that
it
weakens
the
knees
,
and
dries
up
the
flesh
,
Psal.
cix
.
23.
that
it
agrees
not
with
our
bodies
.
No
more
it
should
,
that
's
the
vertue
of
it
.
And
it
being
of
that
vertue
,
and
we
having
so
good
Example
,
so
plain
Precept
,
so
sober
direction
,
so
strict
practice
,
so
long
custom
,
to
commend
us
to
it
;
I
know
not
where
it
sticks
,
that
it
is
perform'd
no
better
.
Indeed
,
were
it
for
the
destruction
of
the
flesh
,
though
that
the
Spirit
might
be
saved
by
it
,
as
the
Apostle
speaks
,
1
Cor.
v.
5.
we
might
peradventure
boggle
at
it
;
but
it
being
only
for
the
keeping
it
under
rule
and
order
,
that
the
spirit
may
be
sav'd
,
methinks
we
should
not
stick
at
it
,
at
least
not
stickle
against
it
.
There
are
but
two
kinds
of
Fasts
in
Scripture
,
a
total
,
and
a
partial
;
a
total
from
all
kind
of
meat
till
even
,
and
that
was
Davids
,
2
Sam.
iii.
23
,
a
partial
from
some
kinds
only
,
and
that
was
Daniels
,
Dan.
x.
3.
from
Flesh
,
and
Wine
,
and
pleasant
Meats
.
For
his
three
weeks
mourning
there
,
ver.
2.
was
his
so
long
fasting
,
according
to
tht
Hebrew
manner
of
expression
,
Lugebam
for
jejunabam
:
Neither
of
these
so
grievous
,
especially
if
but
for
a
time
;
the
latter
of
them
mild
and
gentle
.
And
if
that
will
do
it
,
if
our
abstinence
from
Flesh
,
and
Wine
,
and
Delicates
will
keep
under
the
body
,
the
Church
(
it
may
be
)
by
reason
of
our
weakness
,
will
be
content
with
that
.
Somewhat
,
sure
,
it
will
do
towards
it
,
and
somewhat
however
should
be
done
in
the
point
.
We
should
do
all
of
us
as
much
as
we
can
,
will
do
so
too
,
if
we
think
Saint
Paul
worth
following
,
the
soul
worth
saving
,
the
being
castaways
worth
preventing
.
But
besides
this
watching
,
and
this
fasting
,
there
is
a
third
way
to
keep
our
bodies
under
,
by
using
them
to
some
hardships
and
restraints
.
Will
you
see
St.
Pauls
way
,
how
he
us'd
his
?
you
may
in
the
forementioned
places
,
2
Cor.
vi
.
4
,
5
,
6
,
8.
and
xi
.
26
,
27.
He
brings
his
up
to
labour
and
travel
,
,
to
weariness
and
painfulness
,
to
hunger
and
thirst
,
to
cold
and
nakedness
.
And
when
we
feel
this
beast
of
ours
begin
to
kick
,
or
lest
it
do
so
,
we
must
take
his
way
,
keep
it
down
with
labour
and
employment
,
lash
it
hard
,
tire
it
out
,
and
weary
it
with
some
busie
work
,
make
it
sometimes
feel
cold
,
and
pain
(
we
will
the
better
understand
what
the
poor
man
feels
,
and
the
easier
pitty
him
)
keep
it
sometimes
at
least
hungry
and
a
dry
;
clothe
it
with
course
geer
,
break
its
sleeps
,
abate
its
provision
,
displease
it
in
the
diet
,
debar
it
sweet
odours
and
perfumes
,
deprive
it
of
the
fine
dresses
,
bring
it
out
now
and
then
in
a
mean
garb
,
and
fashion
,
and
let
it
not
continually
please
it self
,
but
be
forc'd
sometimes
to
sad
and
displeasing
objects
,
and
to
dwell
upon
them
;
to
see
,
or
feel
,
or
do
something
or
other
that
will
afflict
,
and
grieve
it
;
that
it
may
learn
to
know
it self
,
and
to
submit
.
This
is
a
third
way
,
or
rather
many
ways
together
,
a
part
of
the
business
of
those
antient
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
those
severely
Religious
men
of
old
,
to
bring
it
under
.
But
when
under
it
is
,
we
must
have
a
care
also
to
keep
it
so
,
in
subjection
;
an
eye
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
well
as
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
lead
it
away
as
the
conquering
combatant
does
his
conquered
Enemy
for
his
Servant
,
or
his
Captive
;
for
that
's
the
true
meaning
of
the
word
,
and
the
second
point
of
St.
Paul's
Discipline
.
Now
two
ways
there
are
to
bring
the
body
into
this
full
subjection
,
after
that
by
fasting
,
and
watching
,
and
some
severities
we
have
first
got
it
down
,
and
kept
it
under
for
a
while
.
The
one
is
Temperance
,
the
other
is
Exercise
:
both
us'd
by
those
that
strive
for
masteries
,
and
taken
up
from
them
here
by
St.
Paul
in
his
spiritual
combat
with
his
body
.
1.
They
that
strive
for
masteries
are
temperate
in
all
things
,
ver.
25.
And
he
that
will
have
the
full
mastery
of
his
body
,
must
possess
it
continually
in
temperance
and
sobriety
,
must
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
get
all
into
his
power
,
and
resolve
not
to
be
mastered
either
by
a
stragling
eye
,
or
a
liquorish
palate
,
or
an
unruly
tongue
,
or
a
fond
desire
,
or
a
foolish
fashion
,
or
an
impetuous
passion
,
or
any
importunate
temptation
,
but
make
his
body
to
foot
and
lackey
it
after
his
soul
,
and
think
it
glory
enough
,
that
it
may
be
allowed
to
serve
it
.
But
to
make
it
a
good
servant
,
we
are
also
(
2.
)
to
exercise
it
;
exercise
it
to
do
,
and
exercise
it
to
suffer
.
That
can
neither
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
do
like
a
servant
;
nor
we
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
use
it
like
one
else
,
that
cannot
be
a
servant
,
or
we
masters
else
.
Exercise
it
then
(
1.
)
we
must
to
do
what
we
would
have
it
;
accustom
it
to
obey
,
inure
it
to
our
commands
,
habituate
it
to
Gods
service
,
set
it
to
good
works
,
and
ply
it
hard
;
tie
it
to
order
,
and
bind
it
to
rule
;
bring
it
upon
the
knees
,
employ
it
continually
in
some
acts
of
vertue
,
piety
,
or
obedience
,
and
let
it
never
be
idle
.
Exercise
it
(
2.
)
to
suffer
too
.
Use
it
to
bear
affronts
,
to
put
up
indignities
,
to
be
crossed
in
the
desires
,
to
be
thwarted
in
the
ways
,
to
be
contraried
in
the
sayings
,
to
be
disobeyed
in
the
commands
,
to
be
diverted
from
the
bent
,
to
be
mortified
in
the
lusts
,
to
be
moderated
in
the
passions
,
to
be
straitned
in
the
liberties
;
to
be
delayed
,
put
off
,
contradicted
in
all
the
motions
of
it
:
a
way
St.
Paul
takes
pleasure
in
,
2
Cor.
xii
.
10.
This
is
the
way
to
subject
the
body
thorowly
,
another
part
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
holy
men
of
the
first
ages
,
of
the
way
they
took
to
bring
their
bodies
into
order
,
and
their
souls
to
salvation
;
a
way
for
us
to
lead
the
body
captive
to
our
will
,
to
make
an
excellent
servant
of
it
too
,
that
shall
both
help
us
up
,
and
accompany
us
to
heaven
.
For
it
is
not
to
destroy
it
,
't
is
not
to
trample
on
it
,
't
is
not
to
tyrannize
,
and
triumph
over
it
,
but
to
bring
it
thither
;
not
to
hasten
it
to
its
Grave
,
but
to
conduct
it
into
the
seats
of
rest
,
that
we
use
it
thus
;
that
we
preach
to
you
to
watch
,
and
fast
,
and
be
severe
upon
your selves
,
to
be
temperate
in
all
things
,
and
keep
all
this
ado
,
't
is
only
that
,
nor
that
,
nor
we
;
neither
soul
,
nor
body
prove
castaways
at
last
.
That
's
my
second
general
,
the
ground
and
reason
of
keeping
under
the
body
,
and
bringing
it
into
subjection
.
Lest
when
I
have
preached
,
&c.
II.
And
a
good
reason
too
it
is
.
Take
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
castaway
,
how
you
will
,
it
is
so
.
Take
it
first
for
such
in
the
sight
of
men
:
we
would
do
much
,
rather
than
be
cast
in
their
conceits
.
A
good
report
is
worth
all
the
pains
we
speak
of
,
necessary
too
to
those
that
are
to
be
employed
in
holy
business
,
Acts
vi
.
3.
1
Tim.
iii.
7.
they
should
be
men
of
good
report
:
Certainly
,
our
own
doctrines
should
not
reprove
us
,
or
we
think
it
hard
to
do
our selves
what
we
require
of
others
,
;
't
is
a
point
of
honour
we
may
be
allowed
to
stand
on
,
not
to
be
out-gone
and
cast
by
our
own
Scholars
.
And
I
must
confess
watching
and
fasting
are
two
of
the
ways
by
which
Saint
Paul
approves
himself
to
be
a
Minister
of
God
,
2
Cor.
vi
.
4.
But
this
falls
short
of
the
Apostles
meaning
.
Take
it
(
2.
)
for
a
castaway
in
the
sight
of
God
,
for
a
reprobate
,
a
wicked
,
an
extreamly
wicked
person
:
that
's
a
second
sense
,
and
nearer
his
;
the
sense
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rom.
i.
28.
Tit.
i.
16.
2
Tim.
iii.
8.
and
other
places
.
And
't
is
a
thing
we
must
take
heed
of
:
for
if
the
body
be
not
kept
under
,
but
let
have
its
swing
,
wicked
enough
we
may
be
quickly
,
and
lest
we
grow
so
by
it
,
a
good
reason
,
I
think
,
to
deal
strictly
and
severely
with
it
.
To
be
a
castaway
(
3.
)
from
the
sight
of
God
,
that
's
a
third
acception
of
the
word
,
and
his
fear
indeed
,
to
fall
short
of
that
incorruptible
Crown
he
strives
for
,
ver.
25.
This
best
answers
to
the
Metaphor
he
is
in
,
of
running
,
and
fighting
,
and
wrastling
for
the
mastery
,
where
't
is
not
only
reasonable
,
but
necessary
to
take
care
that
the
body
be
in
order
,
if
we
look
to
gain
the
prize
:
and
we
may
well
fear
to
lose
all
if
it
be
not
.
But
what
?
can
this
great
Saint
after
he
has
been
caught
up
into
the
third
Heaven
,
fear
any
thing
?
Can
he
be
so
poor
spirited
as
to
doubt
of
his
salvation
,
and
fear
to
be
a
castaway
?
It
seems
,
here
he
was
,
and
that
after
that
time
he
had
been
there
;
as
may
appear
by
the
time
of
writing
the
Epistles
.
He
did
not
indeed
much
fear
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
2
Cor.
xiii
.
7.
to
be
reprobated
by
men
,
to
be
cast
in
their
opinion
,
but
for
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
indeed
,
to
be
so
by
God
,
to
be
a
castaway
in
his
,
lest
his
body
should
cast
him
into
sin
,
and
his
sin
cast
him
of
his
reward
,
and
he
be
cast
so
from
the
face
of
God
,
that
fear
he
does
.
And
if
it
be
possible
,
after
we
are
once
enlightned
,
and
have
tasted
of
the
heavenly
gift
,
and
have
been
made
partakers
of
the
Holy
Ghost
,
and
have
tasted
of
the
good
word
of
God
,
and
of
the
[
very
]
powers
of
the
world
to
come
,
after
that
to
fall
away
,
(
and
we
find
it
is
so
,
Heb.
vi
.
4
,
5
,
6.
)
'T
is
time
for
all
of
us
to
fear
,
to
pass
the
whole
time
of
our
sojourning
here
in
it
too
,
as
St.
Peter
counsels
us
,
1
Pet.
i.
17.
and
good
reason
we
have
to
do
all
we
can
possible
to
prevent
it
;
not
spare
our
bodies
,
if
we
can
so
save
our
souls
from
being
castaways
.
2.
Especially
having
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
next
,
so
much
ground
to
fear
it
;
seeing
there
are
many
ways
to
be
so
,
for
lest
by
any
may
suppose
many
,
by
some
or
other
of
which
we
may
miscarry
.
Shall
I
name
you
some
,
and
not
wholly
out
of
the
Text
,
(
1.
)
The
frailties
of
our
nature
.
'T
is
a
body
here
we
have
to
deal
with
:
The
multitude
(
2.
)
of
temptations
;
some
things
there
are
suppos'd
too
here
,
may
some
way
or
other
get
the
power
over
it
,
if
we
look
not
to
it
.
The
uncertainty
(
3.
)
of
the
strongest
titles
that
we
hold
by
,
this
very
I
in
the
Text
it
seems
a
very
Apostle
may
be
a
castaway
,
else
why
does
he
set
this
lest
upon
it
.
The
very
manner
of
the
working
(
4.
)
of
Grace
it self
,
that
this
I
must
give
its
help
,
any
other
way
it
will
not
do
it
.
Our
bodies
we
may
fear
they
want
keeping
under
,
temptations
we
may
fear
,
they
may
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
lead
them
away
.
This
very
I
,
as
great
as
he
is
,
may
be
led
away
too
,
and
overcome
.
And
the
grace
of
God
it
seems
will
not
hinder
it
but
by
the
ordinary
way
of
our
working
with
it
.
All
which
may
tell
us
,
St.
Paul
fears
all
(
2.
)
upon
good
ground
,
fears
not
being
cast
away
for
nothing
,
fears
these
very
grounds
we
are
to
speak
of
.
And
,
The
frailty
of
nature
,
that
(
1.
)
may
well
be
fear'd
:
so
much
flesh
there
is
about
us
,
and
so
little
spirit
;
a
weak
,
and
yet
unruly
body
;
where
there
are
so
many
natural
weaknesses
,
so
many
acquired
infirmities
,
so
many
necessities
hang
upon
us
,
so
much
dulness
,
so
much
perverseness
,
so
mach
disorder
in
all
our
powers
,
that
I
cannot
but
wonder
that
any
should
be
so
fool-hardy
as
not
to
fear
,
where
there
are
so
many
in-lets
,
and
out-lets
,
so
many
windows
and
posterns
,
so
many
gaps
and
breaches
,
and
easie
batterings
,
and
easier
underminings
,
to
let
in
the
enemy
.
But
(
2.
)
bring
up
now
the
forces
that
are
laid
against
it
,
the
strong
enticements
and
allurements
,
the
hopes
,
the
fears
,
the
desires
,
the
joys
,
the
sorrows
that
on
this
or
that
side
do
continually
assault
it
;
the
innumerable
occasions
,
the
infinite
opportunities
that
are
against
it
:
and
who
is
it
that
dares
think
to
withstand
them
all
.
Add
thirdly
the
strongest
titles
,
that
we
hold
by
,
and
we
have
yet
a
cause
to
fear
;
Saints
,
and
Servants
,
and
Sons
,
and
Heirs
,
and
being
sealed
to
the
day
of
Redemption
,
these
and
all
those
happy
names
and
interests
be●ides
we
read
of
,
cannot
put
us
above
fear
.
Servants
may
be
turned
away
,
Saints
may
turn
sinners
;
Sons
may
be
cast
off
;
Heirs
may
be
disinherited
,
Seals
may
be
broken
up
,
Elect
we
are
no
further
than
good
works
,
created
,
ordained
,
predestinated
no
further
,
Eph.
i.
4
,
5.
and
ii
.
10
▪
and
good
works
I
am
sure
have
uncertainty
enough
,
Verebar
omnia
,
Iob
fear'd
the
best
of
them
,
nothing
will
more
assure
us
than
this
godly
fear
.
Nay
,
add
we
lastly
the
very
way
of
the
working
of
Gods
Graces
in
us
,
and
yet
we
have
reason
to
fear
still
.
We
are
told
indeed
by
some
,
his
Grace
is
irresistible
;
but
God
knows
we
find
it
otherwise
.
Why
does
S.
Stephen
tell
us
else
that
we
resist
the
Holy
Ghost
,
Acts
vii
.
51.
or
St.
Paul
,
wish
us
not
to
quench
the
Spirit
,
if
we
cannot
do
it
,
1
Thess.
v.
19.
Do
it
alas
?
we
do
too
often
.
One
there
was
that
said
he
should
never
be
removed
;
God
of
his
goodness
had
made
his
Hill
so
strong
:
Yet
remov'd
he
quickly
was
,
fell
,
and
fell
fouly
too
;
and
had
he
not
wept
and
chastned
himself
to
purpose
,
had
lain
low
enough
for
ever
,
for
all
his
Hill
so
strong
.
Nemo
tantâ
est
firmitate
suffultus
,
ut
de
stabilitate
suâ
debeat
esse
securus
,
says
St.
Aug.
Ser.
72.
Who
can
look
upon
Noahs
Drunkenness
,
Lots
Drunkenness
and
Incest
,
Davids
Adultery
and
Murther
,
Solomon's
Carnality
and
Idolatry
;
Adam's
fall
in
Paradice
,
and
the
Angels
in
Heaven
it self
,
and
not
fear
his
own
,
poor
,
easie
,
brittle
earth
.
We
may
well
fear
being
castaways
upon
such
grounds
as
these
,
and
fear
the
very
grounds
that
thus
sink
under
us
;
not
only
the
sad
upshot
at
the
last
,
but
the
means
that
bring
us
to
it
,
all
the
way
.
3.
But
besides
,
if
there
be
no
way
of
keeping
from
being
castaways
without
this
keeping
under
of
the
body
,
if
all
our
preaching
,
and
our
great
doings
will
not
do
without
it
,
we
have
a
third
reason
to
fear
our selves
,
and
set
seriously
about
it
.
For
if
St.
Paul
here
(
3.
)
not
only
fear
his
being
a
castaway
,
and
fear
that
by
some
means
he
may
come
to
it
,
but
fear
also
that
all
means
besides
this
harshness
towards
his
body
will
scarcely
hinder
it
;
if
after
all
his
preaching
from
Ierusalem
round
about
unto
Ilyricum
,
his
preaching
gratis
too
,
after
all
his
labours
,
all
his
sufferings
,
all
his
persecutions
upon
the
Gospel
score
,
he
fears
yet
that
the
best
he
has
done
else
,
the
best
he
can
do
else
will
not
save
him
for
all
his
haste
:
where
are
our
great
assurers
of
themselves
and
others
of
Heaven
and
Glory
?
Why
?
't
is
not
our
preaching
,
't
is
not
our
praying
,
't
is
not
our
prophesying
,
't
is
not
our
doing
wonders
neither
,
even
to
the
casting
out
of
Devils
that
can
save
us
from
being
cast
out
our selves
at
last
,
with
a
Non
novi
,
the
sad
sentence
of
I
never
knew
you
depart
from
me
,
St.
Mat.
vii
.
23.
Indeed
we
have
so
little
reason
to
be
confident
that
we
shall
not
be
castaways
,
by
reason
of
any
of
those
performances
,
that
our
very
preaching
,
or
prophesying
,
as
we
call
it
,
nay
,
and
praying
too
,
may
bring
us
to
it
.
We
may
preach
Rebellion
,
Heresies
,
and
Schisms
,
nay
,
and
pray
them
too
(
some
have
done
so
long
)
and
so
preach
away
both
our selves
and
others
.
Nay
,
though
we
preach
others
into
Heaven
,
we
may
preach
out
our selves
.
We
may
preach
freely
,
and
preach
constantly
,
and
preach
long
,
and
preach
sound
doctrine
too
;
preach
with
the
tongues
of
Angels
,
and
yet
prove
Devils
at
the
last
,
grow
proud
upon
it
;
light
others
up
to
Heaven
,
and
yet
go
down
to
Hell
our selves
;
shine
gloriously
for
a
blaze
,
and
go
out
in
a
stench
,
have
our
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
,
and
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
ever
,
have
our
reward
and
glory
here
,
and
be
cast
away
for
ever
.
And
now
,
if
the
strongest
Cedars
shake
,
what
shall
the
Reeds
do
?
If
the
first
preachers
of
the
Gospel
,
the
grand
Apostles
,
those
Stars
and
Angels
of
the
Churches
stand
so
trembling
,
and
must
deal
so
roughly
with
their
bodies
,
for
fear
of
being
castaways
,
who
is
it
can
dream
himself
exempt
?
unless
ye
mortifie
the
deeds
of
the
body
,
(
't
is
to
all
of
us
it
is
said
so
,
Rom.
viii
.
13.
)
there
is
no
living
.
If
we
keep
not
our
bodies
low
,
they
will
keep
us
low
,
if
we
bring
not
them
into
subjection
,
they
will
bring
us
into
slavery
;
they
will
cast
us
away
,
if
we
cast
away
too
much
upon
them
.
There
's
no
way
to
cure
our
fears
,
to
confirm
our
hopes
,
to
help
our
weaknesses
,
to
beat
back
temptations
,
to
establish
our
titles
,
and
rights
to
Heaven
,
to
make
Gods
Grace
effectual
upon
us
;
to
sanctifie
our
prayers
,
and
preachings
,
and
all
our
labours
,
to
the
glory
of
a
reward
,
but
to
watch
,
and
fast
,
and
deal
severely
with
our
bodies
;
to
study
temperance
,
and
exercise
our selves
to
do
and
suffer
hard
things
.
'T
is
no
will-worship
,
surely
,
(
as
men
brand
it
)
that
is
prest
and
practis'd
here
under
so
great
danger
of
being
castaways
if
we
do
it
not
:
it
is
not
sure
.
Nor
is
it
so
hard
a
business
as
men
would
seem
to
make
it
.
None
of
all
the
ways
I
told
you
of
for
the
subduing
of
the
body
,
are
so
at
all
.
We
can
sit
up
whole
nights
to
Game
,
to
Dance
,
to
Revel
,
to
see
a
Mask
or
play
;
make
nothing
of
it
.
We
can
rise
up
early
,
and
go
to
bed
late
for
months
together
,
for
our
gain
,
and
profit
,
and
be
never
the
worse
:
We
can
fast
whole
days
together
,
and
nor
eat
,
nor
drink
,
when
we
are
eager
upon
our
business
,
or
sport
,
and
never
feel
it
.
We
can
endure
pain
,
and
cold
,
and
tendance
,
affronts
,
and
injuries
,
and
neglects
,
slightings
and
reproaches
too
,
to
compass
a
little
honour
and
preferment
,
and
not
say
a
word
.
We
can
be
temperate
too
when
we
please
,
for
some
ends
and
purposes
.
Only
the
souls
business
is
not
worth
the
while
;
whether
cast-aways
or
no
is
not
considerable
;
all
's
too
much
on
that
accompt
:
Mole-hills
are
Mountains
,
and
there
is
a
Lion
always
in
the
way
:
watching
will
kill
us
,
fasting
will
destroy
us
,
any
kind
of
strictness
will
impair
us
;
temperance
it self
will
pine
us
into
Skeletons
;
every
good
exercise
takes
up
too
much
time
,
every
petty
thing
that
crosses
but
the
way
is
an
inconquerable
difficulty
,
a
Lion
,
when
the
souls
business
is
to
be
gone
about
.
Hear
but
St.
Austin
chide
you
,
as
once
he
chid
himself
,
Tu
non
poteris
quod
istae
,
&
istae
,
&
istae
,
What
,
says
he
,
canst
not
thou
do
that
which
so
many
weak
and
tender
Women
,
so
many
little
Children
,
so
many
of
all
sexes
,
ages
,
and
conditions
,
have
so
often
done
before
thee
,
and
thought
so
easie
?
'T
is
a
shame
to
say
so
.
But
suppose
thou
art
infirm
indeed
,
and
canst
not
do
so
much
as
perhaps
thou
would'st
do
else
,
canst
thou
do
nothing
?
If
thou
canst
not
watch
,
canst
thou
not
fast
sometimes
?
If
thou
canst
not
fast
,
canst
thou
not
endure
a
little
hunger
,
thirst
,
or
cold
,
or
pains
for
Heaven
neither
?
If
all
these
seem
hard
,
canst
thou
not
be
temperate
neither
?
canst
thou
not
bring
thy self
to
it
by
degrees
,
by
exercise
,
and
practice
neither
?
Or
if
thou
canst
not
watch
a
night
,
canst
thou
not
watch
an
hour
,
do
somewhat
towards
it
?
if
thou
canst
not
fast
from
all
kind
of
meat
,
canst
thou
not
abstain
at
least
from
some
;
from
dainties
and
delicates
?
If
not
often
,
canst
thou
not
at
such
a
time
as
this
,
when
all
Christians
ever
used
to
do
it
?
Sure
he
that
cannot
fast
a
meal
,
may
yet
feed
upon
courser
fare
:
He
that
cannot
do
any
of
these
long
,
may
do
all
of
them
some
time
;
may
exercise
himself
in
a
little
time
to
the
hardest
of
them
all
.
Let
's
then
however
set
a
doing
somewhat
:
for
God's
sake
let
's
be
Christians
,
a
little
at
the
least
;
let
's
do
somewhat
that
is
a
kin
to
the
antient
piety
,
watch
,
or
fast
,
or
somewhat
,
in
some
degree
or
other
;
that
the
world
may
believe
that
we
are
Christians
.
Why
should
we
be
castaways
from
the
profession
too
?
But
indeed
,
he
that
will
do
nothing
for
fear
of
being
a
castaway
in
the
Text
,
I
despair
he
should
do
any
thing
upon
any
other
concernment
.
He
that
ualues
his
body
above
his
soul
,
his
ease
and
pleasure
above
Heaven
,
his
temporal
satisfaction
above
his
eternal
salvation
;
there
is
no
more
to
be
said
of
him
,
if
St.
Paul
say
true
,
he
must
be
a
castaway
.
I
am
too
long
,
but
I
must
not
end
with
so
sad
a
word
.
All
that
has
been
said
or
preacht
,
is
not
that
any
should
be
,
but
that
not
any
should
be
cast-away
,
only
lest
they
should
:
'T
is
in
our
own
hands
to
hinder
it
.
'T
is
but
a
few
hours
taken
from
our
sleep
,
and
employedon
Heaven
.
'T
is
but
a
little
taken
from
our
full
Dishes
,
and
groaning
Tables
,
and
gorged
Stomachs
,
taken
from
our
own
bodies
,
and
bestowed
upon
the
poors
.
'T
is
but
a
little
strictness
to
our
bodies
that
sets
all
strait
.
'T
is
but
the
keeping
the
body
under
,
and
the
soul
in
awe
,
and
all
is
safe
.
The
keeping
down
the
body
now
,
shall
raise
up
both
soul
and
body
at
the
last
;
the
holy
fear
of
being
castaways
shall
keep
you
safe
from
ever
being
so
;
the
bringing
the
body
into
subjection
here
,
shall
bring
it
hereafter
into
a
Kingdom
,
where
all
our
fears
shall
be
turned
into
joys
,
our
feasting
into
fasting
,
our
watching
into
rest
,
all
our
hardships
into
ease
and
pleasure
,
and
these
very
corruptible
bodies
here
kept
under
,
shall
be
there
exalted
into
incorruption
,
where
we
shall
meet
the
full
reward
of
all
our
pains
and
labours
;
we
of
our
preaching
,
you
of
your
hearing
;
all
of
us
of
all
the
good
works
we
have
done
,
all
the
sufferings
that
we
shall
suffer
;
the
everlasting
Crown
of
Righteousness
,
the
incorruptible
and
eternal
Crown
of
Glory
.
Which
he
give
us
at
that
day
,
who
expects
such
things
from
us
in
these
days
,
to
approve
us
at
that
,
God
the
Father
,
Son
,
and
Holy
Spirit
.
To
whom
be
all
glory
,
&c.
A
SERMON
ON
THE
Third
Sunday
in
Lent
.
ROM.
viii
.
21.
What
fruit
had
ye
then
in
those
things
whereof
ye
are
now
ashamed
?
For
the
end
of
those
things
is
death
.
THose
things
were
sins
and
sinful
courses
:
These
words
an
Argument
to
disswade
from
them
.
St.
Pauls
great
Argument
to
disswade
from
sin
,
and
the
service
of
it
.
An
Argument
then
which
there
can
be
no
greater
:
nothing
be
said
more
,
or
more
home
against
it
.
Nothing
more
against
it
,
than
that
nothing
comes
of
it
but
shame
and
ruine
;
nothing
more
home
,
than
that
which
comes
home
to
our
own
bosoms
,
makes
our selves
the
Judges
,
our
own
consciences
and
experiences
the
Umpires
of
the
business
.
What
fruit
had
ye
in
those
things
whereof
ye
are
now
ashamed
?
says
our
Apostle
,
Ye
your selves
tell
me
if
you
can
.
What
had
ye
then
?
says
he
to
the
Romans
here
.
What
have
ye
,
now
say
I
to
you
,
ye
,
who
ere
you
are
still
,
or
what
had
ye
ever
,
any
of
you
,
who
have
at
any
time
given
up
your
members
to
uncleanness
,
or
to
any
iniquity
?
What
have
ye
gotten
by
it
?
Bring
in
your
Accompt
,
set
down
the
Income
,
reckon
up
the
gains
,
sum
up
the
Expences
and
Receipts
,
and
tell
me
truly
what
it
is
.
Or
if
you
be
ashamed
to
tell
it
,
give
the
Apostle
leave
to
do
it
.
Fruit
ye
had
none
of
it
,
that
's
certain
.
Shame
ye
have
by
it
;
that
's
too
sure
:
and
death
you
shall
have
if
you
go
on
in
it
,
nothing
surer
;
for
the
end
of
those
things
is
death
.
What
reason
then
to
commit
or
continue
in
them
?
That
's
St.
Pauls
meaning
by
the
question
;
as
if
he
had
said
:
Ye
have
no
reason
in
the
world
at
all
to
pursue
a
course
so
fruitless
,
so
dishonourable
,
so
desperate
,
as
your selves
have
found
,
and
will
still
find
your
sins
to
be
.
Thus
the
Text
,
you
see
,
is
a
disswasive
from
sin
and
all
unrighteousness
,
drawn
here
from
these
four
Particulars
:
(
1.
)
The
fruitlesness
and
unprofitableness
.
(
2.
)
The
shame
and
dishonour
.
(
3.
)
The
mischief
and
damage
of
it
.
And
(
4.
)
our
own
experience
of
them
all
.
The
unprofitableness
in
the
enjoyment
,
the
shame
in
the
remembrance
,
the
damage
in
the
conclusion
of
every
sin
,
and
our
own
experience
call'd
in
to
witness
to
it
.
The
unprofitableness
(
1.
)
without
fruit
;
What
fruit
had
ye
?
That
is
,
no
fruit
had
ye
,
none
at
all
.
There
's
the
fruitlesness
of
sin
,
none
for
the
time
past
.
None
(
2.
)
for
the
present
,
nothing
but
what
ye
are
now
ashamed
of
,
there
's
the
shame
and
dishonour
of
sin
.
None
(
3.
)
for
the
future
neither
,
unless
it
be
death
;
there
's
the
damage
of
sin
,
no
fruit
past
,
present
,
or
to
come
but
shame
and
death
.
And
all
this
Ye
know
,
says
St.
Paul
,
as
well
as
I.
I
appeal
to
your selves
,
and
your
own
experience
,
What
fruit
had
ye
?
I
dare
stand
to
your
own
confessions
.
I
dare
make
your selves
the
judges
.
Now
sum
up
the
Argument
and
thus
it
runs
.
Were
there
any
profit
,
O
ye
Romans
,
in
your
trade
of
sin
,
I
might
perhaps
be
thought
too
hard
to
press
so
much
upon
you
to
perswade
you
from
it
.
Or
though
there
were
no
profit
,
yet
(
2.
)
if
there
were
some
credit
in
it
,
something
perhaps
might
be
said
for
your
continuance
in
it
.
Or
though
there
were
neither
profit
nor
credit
for
the
present
,
yet
if
(
3.
)
there
were
some
good
might
issue
from
it
for
the
future
,
or
at
least
the
issue
not
so
bad
as
death
,
somewhat
peradventure
might
be
pleaded
in
the
case
.
Or
if
this
(
4.
)
were
all
only
in
other
mens
opinions
,
and
ye
found
it
otherwise
your selves
,
ye
might
perchance
have
some
excuse
at
least
to
go
on
in
sin
;
but
to
sin
when
there
is
neither
profit
,
nor
credit
,
nor
hope
,
nothing
good
at
any
time
in
it
,
neither
when
't
is
past
,
nor
while
't
is
present
,
nor
any
yet
to
come
;
but
all
contrary
,
and
we
our selves
can
witness
it
by
sad
experience
(
for
to
our
own
souls
and
consciences
the
Apostle
here
refers
it
,
that
so
it
is
)
when
we
can
shew
no
good
of
what
we
have
done
,
are
but
ashamed
of
that
which
can
be
shewn
,
and
can
see
nothing
but
death
and
destruction
at
our
heels
;
after
all
this
to
sin
still
,
to
sin
again
,
any
sin
again
,
we
have
as
little
wit
one
would
think
in
it
as
fruit
of
it
,
as
much
senselesness
as
shame
,
and
are
like
to
make
but
a
sad
end
when
all
is
done
.
It
would
be
otherwise
would
we
sit
down
and
think
upon
it
.
Ye
are
set
already
,
set
but
your
thoughts
and
hearts
to
ponder
and
consider
what
is
here
set
before
you
,
the
fruitlesness
,
the
shame
,
the
damage
of
sin
,
and
your
own
experiences
of
them
all
,
and
I
shall
not
doubt
but
you
will
make
the
Application
St.
Paul
would
have
you
of
the
Text
;
no
longer
yield
your selves
servants
unto
unrighteousness
,
or
commit
those
things
whereof
ye
cannot
but
presently
be
ashamed
,
and
be
next
door
to
be
confounded
.
Consider
we
then
,
first
,
the
fruitlesness
or
unprofitableness
of
sin
,
see
what
that
will
work
upon
us
.
What
fruit
had
ye
then
,
&c.
What
fruit
?
That
is
,
no
fruit
;
for
so
such
kind
of
Questions
commonly
are
resolved
into
the
strongest
Negatives
.
No
fruit
,
then
,
St.
Paul
means
,
can
be
shew'd
of
sin
:
For
all
fruit
is
either
profitable
for
use
,
or
pleasurable
to
the
taste
,
or
ot
least
delightful
to
the
sight
.
But
sin
is
none
of
these
;
Nothing
so
unprofitable
,
so
distasteful
,
so
ugly
and
unseemly
as
sin
is
;
so
,
nothing
so
fruitless
.
For
profitable
fruit
(
1.
)
there
is
none
in
sin
.
Let
's
call
those
profitable
and
advantageous
sins
,
as
men
imagine
them
,
of
fraud
,
covetousness
,
and
sacriledge
to
a
reckoning
,
and
see
what
comes
in
by
them
.
Our
common
Proverb
tells
us
,
Covetousness
brings
nothing
home
.
The
poor
and
the
deceitful
man
meet
together
,
says
the
sacred
Proverb
,
Prov.
xxix
.
13.
Even
in
this
sense
true
,
that
the
Deceiver
cheats
himself
,
and
grows
poor
by
his
own
deceit
;
they
meet
together
thus
.
The
Prophet
Haggai
says
,
't
is
but
put
into
a
bag
with
holes
,
that
is
taken
,
or
kept
back
,
or
but
spar'd
from
the
House
of
God
,
Hag.
i.
6.
Says
Solomon
too
,
'T
is
a
snare
to
the
man
who
devoureth
that
which
is
holy
,
things
dedicated
to
Gods
service
,
Prov.
xx
.
25.
And
is
all
the
fruit
of
it
,
all
the
fruit
of
Sacriledge
come
to
that
,
to
a
snare
,
or
to
a
halter
?
Little
got
by
that
.
But
whether
to
that
or
no
,
to
a
curse
it
comes
,
Mal.
iii.
9.
Ye
are
cursed
with
a
curse
,
even
no
less
than
a
whole
Nation
by
it
;
grown
tatter'd
and
poor
upon
it
;
so
far
are
they
from
a
blessing
or
enriching
by
it
,
because
't
is
Gods
blessing
only
that
truly
makes
us
rich
,
Prov.
x.
22.
and
all
that
is
called
riches
but
a
curse
without
it
.
But
suppose
this
sin
,
or
any
other
,
got
what
it
could
desire
,
even
the
whole
World
,
as
wide
,
and
full
,
and
glorious
as
it
is
,
yet
What
shall
it
profit
a
man
,
though
,
says
Christ
,
St.
Mark
viii
.
36.
What
fruit
has
he
of
it
all
?
Less
far
than
He
,
that
shall
sell
all
he
has
or
hopes
,
for
the
point
of
a
Pin
,
or
the
leg
of
a
Spider
.
He
shall
not
so
much
as
rost
that
which
he
has
got
with
all
his
hunting
,
is
as
true
of
him
as
of
the
slothful
man
,
Prov.
xii
.
27.
Of
all
the
fruit
that
he
has
gathered
he
has
not
,
it
seems
,
so
much
as
to
fill
his
belly
.
But
if
he
should
eat
of
it
till
his
guts
crackt
,
he
would
not
thrive
upon
it
;
no
thriving
for
body
or
estate
when
the
soul
is
lost
,
for
that
thriving
is
worse
than
nothing
.
Well
,
yet
,
if
there
be
no
profitable
fruit
of
sin
,
is
there
(
2.
)
no
pleasurable
neither
?
Just
as
little
.
Examine
we
the
most
sensual
and
delightful
sins
;
and
they
it
must
be
,
if
any
;
yet
not
they
.
Drunkenness
,
that
great
voluptuous
sin
,
will
you
behold
the
goodly
fruit
it
brings
?
(
For
profit
it
brings
none
)
let
the
Wise
man
satisfie
you
,
Prov.
xxiii
.
29.
Who
hath
woe
?
Who
hath
sorrow
?
Who
hath
contentions
?
Who
hath
babling
?
Who
hath
wounds
without
cause
?
Who
hath
redness
of
eyes
?
They
that
tarry
long
(
says
he
)
at
the
Wine
,
they
that
go
to
seek
mixt
wine
.
Woe
,
and
sorrow
,
and
contentions
,
and
reproach
,
and
wounds
,
and
sad
mourning
eyes
at
last
are
the
fair
fruits
and
issues
of
this
rare
pleasurable
wickedness
;
and
sure
there
's
no
pleasure
in
any
of
these
.
Nay
,
even
what
it
pretends
to
most
it
misses
.
The
very
wine
,
as
sweet
as
it
relishes
at
the
first
,
bites
at
last
,
says
Solomon
,
like
a
Serpent
,
and
stings
like
an
Adder
,
ver.
32.
little
pleasure
of
all
its
former
sweetnesses
.
And
as
little
in
any
other
of
those
sins
of
sense
which
claim
most
to
it
.
The
fruit
of
Gluttony
,
what
is
it
,
but
dulness
,
and
unwieldiness
,
gripings
,
vomitings
,
and
collicks
,
surfets
,
aches
,
and
diseases
?
Of
Lust
,
what
but
rottenness
in
the
very
bones
and
marrow
?
Our
very
vanities
tire
and
clog
us
,
and
make
us
peevish
at
every
trifle
;
Spiritual
wickednesses
have
less
pleasure
.
Envy
and
malice
are
their
own
tormentors
.
Pride
cannot
so
much
as
please
it self
.
Ambition
is
rackt
with
fears
,
distracted
with
visits
,
and
crucified
daily
with
its
own
greatness
;
that
little-inconsiderable
point
they
intitle
pleasure
in
any
of
these
is
no
sooner
nam'd
than
it
is
gone
,
and
seldom
is
where
the
name
is
given
it
.
But
where
at
the
highest
,
so
intermixt
it
is
with
bitterness
and
sorrow
,
that
you
cannot
discern
it
,
or
so
quickly
follow'd
with
them
,
that
't
is
forgotten
in
a
moment
.
Nay
,
that
sin
which
seems
now
adays
to
have
all
the
profit
,
pleasure
,
and
beauty
in
it
,
Schism
and
Division
upon
the
examination
will
find
none
.
They
that
make
Divisions
among
you
,
says
St.
Paul
,
they
do
but
serve
their
own
belly
,
Rom.
xvi
.
18.
And
God
shall
destroy
both
it
and
them
,
1
Cor.
vi
.
13.
What
's
gotten
then
?
Whatever
it
is
,
the
Kingdom
of
Heaven
is
lost
by
it
,
Gal.
v.
21.
where
's
then
the
profit
,
pleasure
,
or
beauty
of
it
.
But
though
there
be
neither
profit
nor
pleasure
,
no
such
fruits
,
is
there
(
3.
)
no
beauty
neither
,
no
fair
fruits
in
sin
to
look
upon
?
Are
there
not
so
much
as
the
fruits
of
Sodom
(
they
tell
us
of
)
goodly
and
and
fair
to
see
to
without
,
though
dust
and
ashes
all
within
?
No
,
not
so
much
as
such
.
Look
again
upon
the
Drunkard
,
see
him
in
his
cups
and
revels
,
and
what
see
you
there
but
a
strange
disfigured
countenance
,
staring
eyes
,
disordered
gestures
,
words
,
and
looks
,
and
actions
,
all
disguised
,
ugly
,
and
deformed
?
Behold
next
the
lascivious
Wanton
in
but
the
addresses
to
his
great
sin
,
his
antick
postures
,
his
affected
follies
,
his
empty
discourses
,
his
religious
(
I
should
say
irreligious
)
approaches
to
his
adored
Idoll
,
(
to
say
nothing
of
the
sin
it self
that
darkness
covers
)
and
tell
me
,
if
you
can
,
what
is
handsom
in
any
of
his
applications
.
View
,
thirdly
,
the
passionate
,
fierce
,
and
angry
man
,
and
what
is
there
lovely
in
his
flaming
eyes
,
his
furrowed
brows
,
his
distracted
looks
,
his
frantick
carriage
,
in
his
loud
rantings
and
raving
furies
?
Call
ye
the
pale
and
meager
look
of
the
envious
or
malicious
comely
?
Is
the
high
carriage
of
the
proud
or
ambitious
pleasing
?
Is
the
close
and
sowre
visage
of
the
covetous
person
lovely
?
Nay
,
has
not
the
face
of
every
sinner
surprized
in
his
sin
,
or
afterward
reflecting
on
it
,
a
kind
of
guilt
and
horror
that
sensibly
discomposes
and
disorders
it
?
Then
(
and
that
then
is
in
the
Text
)
then
to
be
sure
you
will
find
all
things
in
that
disorder
,
you
must
be
vain
to
expect
any
thing
handsome
or
lovely
there
.
Sin
it self
is
nothing
else
but
a
deordination
,
or
swerving
from
order
and
beauty
.
Bonum
and
pulchrum
are
convertible
:
That
only
which
is
truly
good
is
truly
fair
,
and
that
again
only
truly
fair
which
is
truly
good
.
'T
is
the
fault
of
our
eyes
if
we
see
otherwise
.
For
if
sin
were
lovely
God
would
love
it
:
but
he
hates
nothing
so
much
,
nothing
,
indeed
,
but
it
.
Sin
is
that
only
from
whence
all
ugliness
and
deformity
in
things
or
actions
.
Wheresoever
is
deformity
,
or
whatsoever
is
deformed
,
't
is
sin
that
caused
it
,
or
sin
that
is
it
.
And
is
not
sin
now
,
think
you
,
a
lovely
piece
,
that
thus
disorders
the
Universe
,
and
deforms
the
whole
Creation
?
That
brings
neither
pleasure
,
nor
profit
,
nor
honour
with
it
to
its
unhappy
servants
?
'T
is
an
evil
and
bitter
thing
,
says
the
Prophet
Ieremy
,
Jer.
ii
.
19.
There
is
no
pleasure
in
it
.
They
,
that
commit
it
,
do
but
hatch
Cockatrices
eggs
,
and
weave
the
Spiders
web
,
says
the
Prophet
Isaiah
,
Isa.
lix
.
5.
There
's
no
profit
in
it
.
For
he
that
eateth
of
their
Eggs
dieth
,
and
that
which
is
crushed
breaketh
out
into
a
Viper
.
Their
webbs
shall
not
become
garments
,
neither
shall
they
cover
themselves
with
their
works
;
they
,
whose
works
are
works
of
iniquity
,
ver.
6.
What
fruits
,
I
pray
,
are
these
?
Or
will
you
call
them
fruits
?
If
you
will
,
it
may
be
I
may
help
you
to
some
more
such
,
groping
for
the
wall
as
if
you
had
no
eyes
;
stumbling
at
the
noon
day
as
in
the
night
;
roaring
sore
like
bears
,
and
mourning
like
doves
,
in
the
fore-cited
Chapter
,
Isa.
lix
.
10.
11.
Blindness
,
and
weakness
,
and
sorrow
,
and
mourning
,
even
to
roaring
,
horrours
,
and
stings
of
conscience
in
abundance
,
and
inability
to
do
good
,
or
help
our selves
,
such
fruits
as
these
you
may
have
enow
.
Our
Apostle
tells
us
besides
of
a
sad
slavery
it
brings
us
to
,
ver.
17.
The
Psalmist
of
a
rain
of
snares
,
fire
and
brimstone
,
storm
and
tempest
,
that
falls
upon
the
sinner
by
it
,
Psal.
xi
.
7.
Crosses
and
afflictions
,
punishments
and
judgments
we
every
where
read
to
be
the
issues
of
it
.
In
Gods
hot
displeasure
,
and
mans
scorn
,
and
even
,
in
the
very
next
words
,
shame
also
,
are
the
only
fruits
(
if
we
will
allow
them
that
name
)
of
those
unfruitful
works
of
darkness
,
as
St.
Paul
justly
stiles
them
,
Eph.
v.
11.
Well
may
we
now
,
with
him
,
ask
,
What
fruits
have
ye
,
or
ever
had
ye
in
such
things
as
those
?
What
at
all
,
or
what
worth
,
if
any
at
all
,
from
those
kinds
of
courses
?
Nay
,
what
then
had
ye
?
What
had
you
in
the
very
enjoying
,
in
the
very
transactions
of
your
sins
?
Did
they
either
satisfie
or
content
you
fully
even
then
?
Were
ye
not
either
first
tired
with
the
pursuit
,
or
fell
much
short
of
your
expectations
,
or
distasted
by
some
circumstances
,
or
unsatisfied
presently
when
you
had
accomplish'd
your
unhappy
and
wretched
work
?
But
what
however
have
ye
now
left
of
any
of
them
but
the
shame
?
Call
it
what
ye
will
,
that
ye
have
gotten
by
the
most
advantageous
or
pleasing
wickedness
,
say
as
well
of
it
as
you
can
,
give
us
but
leave
to
discover
and
rifle
it
to
your
faces
,
and
your
blushing
cheeks
,
and
down-cast
eyes
,
and
disordered
answers
,
and
vain
subterfuges
and
excuses
will
witness
to
your
teeth
that
't
is
nothing
but
what
ye
are
now
next
,
indeed
,
asham'd
of
.
II.
And
shame
now
(
2.
)
is
the
next
Property
of
sin
we
are
to
speak
of
,
the
true
genuine
Issue
of
it
.
For
no
sooner
had
Adam
tasted
the
forbidden
fruit
and
sinn'd
,
but
both
he
and
his
co-partner
are
both
presently
asham'd
,
and
run
away
to
hide
themselves
among
the
Thickets
of
the
Garden
.
Oh!
how
they
blush
to
look
upon
one
another
when
they
had
once
but
eaten
,
done
what
they
should
not
!
the
die
and
colour
of
the
forbidden
fruit
had
got
presently
into
their
faces
,
they
are
ashamed
of
themselves
,
though
there
were
none
but
themselves
in
the
World
to
see
them
.
O
whither
should
they
run
,
what
should
they
do
to
cover
their
nakedness
and
their
shame
?
Nakedness
was
no
shame
at
first
till
sin
came
on
it
,
but
then
they
are
ashamed
even
of
their
nature
,
so
strange
a
confusion
had
one
single
sin
brought
with
it
.
Nor
could
all
the
fig
leaves
of
Paradise
,
nor
all
the
shades
of
the
trees
and
bushes
,
nor
the
shadows
of
the
approaching
Evening
cover
their
new-risen
blushes
,
nor
the
cool
of
it
allay
the
heat
that
raised
them
in
their
faces
.
Shame
and
sin
are
inseparable
companions
;
there
is
no
parting
them
.
Shame
(
1.
)
to
be
seen
of
God
;
they
run
from
him
;
the
saddest
effect
that
can
be
,
that
so
parts
and
hurries
us
from
our
Maker
as
far
as
possibly
we
can
go
.
Shame
(
2.
)
to
be
seen
of
men
:
We
dare
not
look
upon
one
another
when
we
have
sinned
and
are
discovered
.
Shame
(
3.
)
to
look
upon
our selves
;
we
presently
get
what
fig-leaves
we
may
,
make
what
excuses
we
can
imagine
to
cover
our
own
weakness
and
infirmity
.
Shame
(
4.
)
to
be
seen
by
any
Creature
,
afraid
,
as
it
were
,
of
every
whisk
of
wind
,
every
stirring
of
a
bush
,
ashamed
any
creature
should
come
nigh
us
,
for
fear
it
should
laugh
at
our
folly
,
deride
our
infirmity
,
trample
upon
our
weakness
,
scorn
our
acquaintance
,
and
despise
our
authority
,
if
it
should
once
behold
the
deformity
of
our
sin
.
Thus
shame
from
the
very
first
prest
close
upon
the
heels
of
sin
.
And
ask
the
most
impudent
sinner
still
,
him
whom
custom
has
made
insensible
,
and
whose
face
continual
sinning
has
braz'd
and
harden'd
against
the
tenderness
of
a
blush
,
yet
ask
him
,
I
say
,
why
he
yet
seeks
corners
for
the
accomplishment
of
his
sin
,
or
the
contrivance
of
his
wicked
Plots
.
Why
does
he
not
act
it
without
doors
,
and
before
the
Sun
?
Why
,
when
he
has
done
it
with
the
highest
hand
,
and
needs
not
fear
a
contradiction
,
or
a
power
to
controul
or
punish
him
,
why
he
varnishes
over
his
wickedness
with
false
colours
,
and
glosses
all
his
actions
either
with
the
name
of
Piety
and
Religion
,
Reformation
and
Purity
,
Justice
and
Integrity
,
Conscience
,
and
I
know
not
what
.
Why
he
sometimes
excuses
it
with
necessity
,
sometimes
extenuates
it
with
infirmity
,
sometimes
pleads
ignorance
,
false
information
or
mistake
,
sometimes
makes
one
pretence
,
sometimes
another
.
Does
he
not
evidently
and
plainly
tell
you
by
so
doing
,
he
is
even
asham'd
of
the
things
that
he
has
done
,
though
he
bear
it
out
with
all
the
confidence
he
can
?
He
cannot
utterly
cast
off
shame
,
though
he
has
done
shamefac'dness
.
We
may
confidently
say
to
him
,
Those
very
things
thou
even
seem'st
to
glory
in
,
thou
art
really
no
other
than
asham'd
of
.
Now
there
is
a
three-fold
shame
,
a
natural
,
a
vertuous
,
and
a
penal
shame
:
a
shame
that
naturally
and
even
against
our
wills
attends
every
unhandsome
action
.
A
godly
shame
(
2.
)
that
should
always
follow
upon
it
.
And
(
3.
)
a
shame
that
will
else
e're
long
pursue
it
.
The
first
,
or
natural
,
is
that
which
through
the
modesty
of
nature
,
not
yet
habituated
to
the
impudence
of
wickedness
,
rises
e're
we
are
aware
,
from
the
guilt
and
foulness
of
sin
,
either
discovered
or
feared
to
be
so
.
That
's
the
reason
that
the
eye
of
the
Adulterer
waiteth
for
the
twi-light
,
Job
xxiv
.
15.
to
hide
his
reproach
.
That
the
Drunkard
us'd
in
former
times
(
though
now
grown
gallant
on
it
)
to
be
drunk
in
the
night
,
1
Thess.
v.
7.
being
asham'd
(
as
civility
went
then
)
to
be
seen
so
disguised
in
the
day
:
That
the
Heretick
and
Schismatick
us'd
in
the
Apostles
times
though
now
grown
confident
)
to
come
creeping
into
Widows
houses
,
and
hide
themselves
behind
Curtains
and
Aprons
,
asham'd
of
their
Schisms
,
and
new
Doctrines
at
the
first
,
2
Tim.
iii.
6.
That
still
the
Thief
by
night
,
and
the
sly
Cheat
,
and
covetous
Extortioner
by
underhand
dealing
in
the
day
strive
to
conceal
the
designs
and
practices
which
only
night
and
darkness
are
thought
fit
to
cover
,
or
give
a
tolerable
shadow
too
.
Even
our
vanities
within
a
while
make
us
asham'd
of
them
.
We
are
within
a
few
days
in
a
huge
confusion
to
be
seen
in
our
finest
Clothes
,
and
newest
Fashions
we
were
the
other
day
so
proud
of
,
rather
naked
than
in
a
fashion
that
has
another
grown
upon
it
.
Indeed
,
when
any
of
our
sins
,
great
,
or
little
,
take
hold
upon
us
;
then
as
the
Prophet
David
professes
we
are
not
able
to
look
up
,
Psal.
xl
.
15.
so
asham'd
they
make
us
.
None
but
Absolom
,
none
but
the
wickedest
sons
of
Rebellion
sin
upon
the
house
top
,
at
noon
day
all
the
people
looking
on
.
Yet
even
for
all
that
,
there
must
be
a
Tent
,
even
for
such
as
he
,
some
thin
Veil
or
other
;
some
Silk
,
or
linen
Scarf
or
Curtain
to
cover
his
wickedness
in
the
upshot
,
2
Sam.
xvi
.
22.
So
natural
a
fruit
and
companion
is
shame
to
any
sin
or
sinner
.
Sin
is
more
than
sin
,
when
shame
is
gone
,
when
that
is
lost
.
2.
Yet
if
so
be
this
kind
of
modest
shame
should
be
laid
asleep
a
while
,
through
the
custom
and
habit
of
a
sin
,
there
is
a
second
sort
of
shame
that
must
be
thought
on
;
the
shame
that
accompanies
repentance
:
Sin
must
have
repentance
,
and
repentance
will
have
shame
.
Yea
,
what
shame
?
what
,
or
how
great
,
I
cannot
tell
you
;
but
shame
it
must
work
,
if
it
be
true
:
Shame
of
our
ingratitude
to
God
,
shame
of
our
unhandsomness
to
men
,
shame
of
the
disparagement
we
have
done
our
nature
,
shame
of
the
dishonour
we
have
done
our selves
in
committing
things
so
foul
,
so
brutish
,
so
unreasonable
:
this
the
properest
of
the
three
shames
we
mentioned
to
this
place
,
which
it
seems
the
Romans
were
here
come
to
;
and
is
a
business
we
are
obliged
to
,
to
repent
us
,
and
be
ashamed
of
our
sins
,
to
be
ashamed
and
blush
with
Ezra
to
lift
up
our
faces
,
because
our
iniquities
are
increased
over
our
head
,
and
our
trespasses
grown
up
into
the
Heavens
,
Ezra
ix
.
6.
3.
And
if
this
we
be
not
,
there
is
another-gates
shame
will
overtake
us
;
shame
(
3.
)
and
confusion
of
face
:
if
we
be
not
ashamed
of
our
sins
,
we
shall
e're
long
be
ashamed
for
them
;
come
to
shame
and
dishonour
by
them
:
such
a
kind
of
shame
as
the
Prophet
Isaiah
speaks
of
,
Isa.
i.
29.
Ye
shall
be
ashamed
of
the
Oaks
which
ye
have
desired
,
and
ye
shall
be
confounded
for
the
gardens
which
ye
have
chosen
;
your
very
enemies
shall
laugh
you
to
scorn
;
the
very
Oaks
and
Trees
shake
their
heads
at
you
in
derision
,
your
Gardens
bring
you
forth
no
other
fruit
.
All
that
pass
by
shall
wag
their
heads
,
and
hiss
at
you
,
Ier.
xix
.
8.
Ye
shall
be
a
curse
,
and
an
astonishment
,
and
an
hissing
,
and
a
reproach
to
all
Nations
,
Ier.
xxix
.
18.
and
a
shameful
spewing
shall
be
on
your
glory
,
Hab.
ii
.
16.
To
this
our
ill
courses
will
bring
us
at
the
last
;
and
yet
to
worse
,
even
to
death
too
.
For
the
end
of
those
things
is
death
:
that
's
the
third
Particular
,
the
third
Argument
against
sin
,
the
mischief
and
damage
of
it
in
the
end
,
and
comes
next
to
be
consider'd
.
III.
A
sad
end
truly
,
and
but
sorry
wages
for
all
the
pains
and
drudgry
that
sins
put
us
to
.
St.
Paul
here
thinks
it
not
worth
the
name
of
fruit
.
Yet
what
fruit
sin
brings
,
if
you
will
call
it
fruit
,
't
is
unto
death
,
Rom.
vii
.
5.
But
if
there
were
any
other
,
death
so
nigh
at
heels
would
devour
it
all
.
Sin
when
it
is
finished
,
when
't
is
at
the
height
,
compleat
and
perfected
,
it
bringeth
forth
death
,
says
St.
Iames
i.
15.
that
's
the
end
God
knows
.
And
a
threefold
death
it
brings
;
a
temporal
,
a
spiritual
,
and
an
eternal
death
.
For
the
first
,
Thou
shalt
die
the
death
,
was
threatned
to
it
before
it
came
into
the
world
,
Gen.
ii
.
17.
And
no
sooner
came
it
,
but
death
came
by
it
,
death
by
sin
,
Rom.
v.
12.
And
it
past
thence
upon
all
men
,
too
.
All
men
ever
since
have
been
subjected
to
it
.
All
have
died
,
and
all
must
die
for
that
one
sin
.
Ever
after
that
first
sinful
morsel
all
are
become
like
the
beasts
that
perish
,
Psal.
xlix
.
12.
So
that
the
wisest
of
men
had
much
ado
to
distinguish
between
their
ends
,
Eccles.
iii.
19
,
20.
As
the
one
dieth
,
says
he
,
so
dieth
the
other
;
yea
,
they
have
all
one
breath
,
so
that
a
man
hath
no
preheminence
above
a
beast
.
All
go
unto
one
place
,
all
are
of
the
dust
,
and
all
turn
to
dust
again
.
Only
indeed
,
a
little
after
,
ver.
21.
he
perceives
a
kind
of
glimmering
as
it
were
of
the
humane
Spirits
going
upward
:
yet
with
this
lessening
,
for
all
that
,
of
who
knoweth
it
?
who
can
certainly
demonstrate
,
and
distinguish
,
and
define
the
difference
?
so
deeply
has
sin
engaged
us
unto
death
,
that
there
is
no
escaping
;
and
the
shadows
of
it
are
so
great
,
that
there
is
no
discovering
of
differences
in
the
Grave
between
the
ashes
of
a
man
,
and
of
a
Beast
.
2.
But
there
is
(
2.
)
a
death
before
this
;
a
death
of
the
soul
before
the
death
of
the
body
;
and
the
much
worser
of
the
twain
.
The
teeth
of
Sin
,
says
the
Son
of
Syrach
,
are
as
the
teeth
of
a
Lion
,
slaying
the
souls
of
men
,
Ecclus.
xxi
.
2.
the
very
souls
.
The
separation
of
the
body
from
the
soul
,
which
is
the
temporal
death
,
is
but
a
trifle
to
the
separation
of
the
soul
from
God
,
which
is
the
spiritual
.
This
sin
brings
upon
the
soul
in
the
very
act
,
if
it
rather
be
not
it
it self
:
the
very
act
of
sin
commits
the
murther
,
and
slays
the
soul
,
whilst
it
is
in
doing
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
says
the
Apostle
of
the
voluptuous
Widow
that
lives
in
sin
,
or
pleasure
,
she
is
dead
whilst
she
is
alive
,
1
Tim.
v.
6.
A
meer
walking
carkase
a
sinner
is
,
a
meer
motion
and
engine
without
life
,
and
spirit
,
when
Gods
Spirit
and
Grace
(
as
by
sin
it
does
)
is
departed
from
him
.
The
fall
of
the
body
into
the
dust
of
the
Grave
,
is
nothing
so
bad
as
the
fall
of
the
soul
into
the
dirt
of
sin
.
When
our
souls
are
but
once
deprived
of
Grace
,
and
Goodness
,
Gods
presence
so
taken
from
us
,
they
do
but
wither
,
and
dwindle
,
and
die
away
;
and
we
only
walk
like
so
many
Ghosts
among
the
Graves
,
in
the
shades
of
night
and
darkness
.
Did
we
but
consider
or
understand
how
miserably
the
soul
crawls
along
in
this
condition
,
when
the
eternal
Spirit
is
departed
from
it
,
seal'd
up
as
it
were
by
her
transgressions
,
in
the
grave
of
a
customary
wickedness
;
adding
still
one
iniquity
to
another
,
wholly
insensible
of
any
good
,
as
the
dead
body
:
we
would
say
the
natural
death
were
nothing
like
it
,
the
Grave
but
a
bed
of
rest
and
sleep
,
whilst
sin
were
the
very
torments
of
death
it self
.
Nay
,
the
very
pangs
,
and
horrors
of
death
that
make
way
to
it
but
little
flea-bitings
to
the
stings
and
terrors
of
Conscience
,
that
often
follow
upon
our
sins
,
upon
the
loss
of
Gods
favour
and
presence
.
And
yet
there
is
a
third
death
worse
than
both
these
;
eternal
Death
:
from
the
two
former
we
may
rise
again
.
The
dust
will
one
day
breath
again
,
and
the
soul
after
the
departure
of
Gods
Spirit
may
again
retrive
it
and
recover
;
but
once
within
the
regions
of
eternal
death
,
and
there
for
ever
.
Body
lost
,
and
Soul
lost
,
and
God
lost
for
ever
.
An
end
indeed
,
without
an
end
;
an
end
of
good
,
but
no
end
of
evil
;
where
the
worm
is
ever
dying
,
yet
ever
gnawing
;
the
fire
dark
as
the
most
dismal
night
,
yet
ever
burning
;
the
body
eternally
separated
from
all
the
comforts
of
the
soul
,
yet
the
soul
ever
in
it
:
the
soul
for
all
eternity
cast
out
of
the
land
of
the
living
,
separated
irreconcilably
from
Gods
presence
,
the
only
fountain
of
joy
,
and
life
,
and
being
,
and
yet
continually
and
everlastingly
,
feeling
the
horrors
of
this
intolerable
parting
from
him
.
Go
ye
cursed
into
everlasting
fires
,
is
the
sentence
long
since
past
upon
the
ungodly
,
and
the
sinner
by
our
Blessed
Saviour
,
St.
Matth.
xxv
.
41.
The
very
Heathen
,
notwithstanding
the
ignorance
they
were
in
,
they
were
not
ignorant
of
this
,
that
they
that
commit
such
things
are
worthy
of
death
,
so
says
the
Apostle
,
Rom.
i.
32.
And
be
the
sinner
who
it
will
,
and
be
his
way
never
so
plain
and
easie
,
never
so
specious
,
yet
at
the
end
thereof
is
the
pit
of
Hell
,
says
the
son
of
Syrach
,
E●clus
.
xxi
.
10.
He
that
now
promises
himself
any
better
end
of
his
sins
,
or
sinful
courses
,
he
that
flatters
and
feeds
himself
with
any
other
end
of
his
Ambition
,
or
his
Treason
,
of
his
Faction
or
his
Sedition
,
of
his
Covetousness
,
or
his
Sacriledge
,
of
his
uncleanness
,
or
his
unjustice
,
or
any
other
sin
(
I
name
no
more
,
for
I
leave
every
one
to
reckon
up
his
own
)
he
that
flatters
himself
,
I
say
,
with
any
other
end
of
any
of
them
to
make
himself
forget
this
,
does
but
deceive
himself
,
and
fool
away
his
soul
beyond
recovery
.
Here
's
all
the
fruit
he
is
like
to
get
,
the
only
end
he
will
certainly
find
at
last
,
everlasting
Death
;
an
end
without
an
end
,
without
any
thing
in
life
to
sweeten
the
approaches
of
death
,
without
any
thing
in
death
,
fruit
,
or
leaves
to
garnish
up
the
Chambers
of
the
Grave
,
or
any
bud
of
hope
to
allay
the
misery
and
sadness
of
it
.
And
we
need
no
other
witness
of
all
this
,
neither
of
the
little
or
no
fruit
,
nor
of
the
great
and
horrid
shame
,
nor
of
the
vast
and
miserable
ruine
that
comes
of
sin
,
but
our
own
selves
.
What
had
ye
?
says
our
Apostle
,
ye
can
shew
no
fruit
;
ye
are
now
asham'd
,
and
ye
cannot
be
ignorant
that
death
is
coming
on
.
I
here
refer
it
to
you
,
say
what
you
can
in
the
behalf
of
it
;
I
desire
none
other
witnesses
,
nor
judges
,
than
your selves
,
What
fruit
had
ye
then
in
those
things
whereof
you
are
now
asham'd
:
tell
me
if
you
can
.
IV.
Indeed
,
there
is
none
can
tell
so
well
as
the
sinner
can
himself
what
he
has
gotten
by
his
sin
;
whether
we
consider
him
as
one
reflecting
upon
his
ways
,
only
as
a
person
of
reason
should
,
or
else
as
a
Christian
will
.
For
(
1.
)
let
any
of
us
,
as
men
of
reason
,
lay
together
the
weary
steps
;
the
hard
adventures
,
the
vexatious
troubles
,
the
ordinary
disappointments
,
the
impertinent
visits
,
the
thoughtful
nights
,
the
busie
days
,
the
tumultuous
uproars
of
our
fears
,
our
jealousies
,
our
hopes
,
our
despairs
;
the
unworthy
condiscentions
,
the
base
disparagements
,
the
dishonourable
enterprizes
,
that
a
lust
,
that
a
humour
,
that
a
vanity
puts
us
to
,
or
puts
upon
us
:
and
then
compare
them
with
the
lightness
,
the
shortness
,
the
unprofitableness
,
the
unsatisfactoriness
,
the
eternal
shame
and
confusion
we
yet
after
all
purchase
,
with
all
that
toil
;
and
we
must
both
needs
confess
,
that
we
have
done
brutishly
and
unreasonably
,
and
cannot
but
be
asham'd
we
have
so
unman'd
our selves
,
and
betrayed
the
very
essence
and
glory
of
our
nature
:
not
done
like
men
.
But
(
2.
)
let
us
renew
the
same
reflections
,
and
view
them
over
again
by
the
light
of
Grace
;
look
upon
our selves
as
Christians
thus
wretchedly
betraying
our
God
for
a
Lust
,
Christ
for
an
Interest
,
our
Religion
for
a
Fancy
,
our
obedience
for
a
Humour
,
our
Charity
for
a
Ceremony
,
our
Peace
for
a
Punctilio
,
our
duty
to
God
and
man
,
for
a
little
vain
applause
of
peradventure
ungodly
men
;
our
Innocence
for
Dirt
and
Pleasure
,
our
eternal
Glory
and
Salvation
for
Toys
and
Trifles
;
and
will
we
not
without
more
ado
confess
we
are
asham'd
,
infinitely
asham'd
of
it
?
Hear
but
those
brave
ranting
blades
,
those
gallant
sinners
,
Wisdom
v.
8.
what
they
say
themselves
,
What
hath
pride
profited
us
,
say
they
,
or
what
good
have
riches
with
our
vaunting
brought
us
?
as
if
in
sum
they
had
said
,
what
have
all
our
sins
procured
us
▪
Why
,
all
those
are
passed
away
like
a
shadow
,
ver.
9.
and
we
are
consumed
in
our
own
wickedness
,
ver.
13.
Now
indeed
,
though
there
too
late
,
they
begin
to
talk
like
men
,
to
speak
reason
.
The
Christian
penitent
,
after
he
has
run
the
course
of
sin
,
and
is
now
returning
,
talks
somewhat
higher
,
calls
it
a
Prison
,
the
Stocks
,
the
Dungeon
,
the
very
nethermost
Hell
;
thinks
no
words
bad
enough
to
stile
it
by
.
We
need
not
put
any
such
upon
the
rack
for
this
confession
,
they
go
mourning
and
sighing
it
all
the
day
long
,
they
tell
you
sensibly
by
their
tears
and
blushes
,
by
their
sad
countenances
,
and
down-cast
looks
,
by
their
voluntary
confessions
,
their
willing
restraints
now
put
upon
themselves
,
their
pining
,
punishing
,
afflicting
of
their
souls
and
bodies
,
their
wards
and
watches
now
over
every
step
,
lest
they
should
fall
again
,
that
never
were
any
poor
souls
so
gull'd
into
a
course
,
so
vain
,
so
unprofitable
,
so
dishonourable
,
so
full
of
perplexities
,
so
fruitful
of
anxieties
,
so
bitter
,
so
unpleasant
as
sin
has
been
,
nor
any
thing
whereof
they
are
so
much
asham'd
.
No
fruit
of
all
you
see
,
even
our selves
being
judges
.
And
yet
I
will
not
send
you
away
without
some
fruit
or
other
;
somewhat
after
all
this
,
that
may
do
you
good
.
For
methinks
if
sin
have
no
better
fruits
,
if
wickedness
come
no
better
off
,
we
may
first
learn
to
be
asham'd
,
and
blush
to
think
of
it
,
be
ashamed
of
sin
.
We
may
(
2.
)
learn
to
beat
it
off
thus
at
its
first
assaults
.
What
,
thou
sin
,
thou
lust
,
what
fruit
shall
I
have
in
thee
?
what
good
shall
I
reap
of
thee
?
Do
I
not
see
shame
attend
thee
,
and
death
behind
thee
?
I
am
asham'd
already
to
think
upon
thee
:
away
,
away
,
thou
impudent
solicitress
,
I
love
no
such
fruit
,
I
love
no
such
end
.
And
if
(
3.
)
we
be
so
unhappy
as
to
be
at
any
time
unawares
engaged
in
any
sin
,
let
us
strike
off
presently
upon
the
arguments
of
the
Text.
For
why
should
we
be
so
simple
,
to
take
a
course
that
will
not
profit
,
to
take
pains
to
weave
a
web
that
will
not
cover
us
,
to
plant
trees
that
will
yield
no
fruit
,
to
range
after
fruit
that
has
no
pleasure
,
to
court
that
which
has
no
loveliness
?
If
we
can
expect
nothing
from
our
sins
(
as
you
have
heard
we
cannot
)
why
do
we
sweat
about
them
?
if
they
bring
home
nought
but
shame
,
why
are
we
not
at
first
asham'd
to
commit
them
?
if
they
end
in
death
,
why
will
ye
die
,
O
foolish
people
and
unwise
?
Lastly
,
you
that
have
led
a
course
of
sin
,
and
are
yet
perhaps
still
in
it
,
sit
down
and
reckon
every
one
of
you
with
himself
,
what
you
have
gotten
.
Imprimis
,
So
much
cost
and
charges
,
Item
,
so
much
pains
and
labour
,
so
much
care
and
trouble
,
so
much
loss
and
damage
,
so
much
unrest
and
disquiet
,
so
much
hatred
and
ill-will
,
so
much
disparagement
and
discredit
,
so
many
anxieties
and
perplexities
,
so
many
weary
walks
,
so
much
waiting
and
attendance
,
so
many
disappointments
and
discouragements
,
so
many
griefs
and
aches
,
so
many
infirmities
and
diseases
,
so
many
watches
and
broken
sleeps
,
so
many
dangers
and
distresses
,
so
many
bitter
throbs
,
and
sharp
stings
,
and
fiery
scorchings
of
a
wounded
Conscience
;
so
much
,
and
so
much
,
and
so
much
misery
,
all
for
a
few
minutes
of
pleasure
,
for
a
little
white
and
yellow
dirt
,
for
a
feather
,
or
a
fly
,
a
buzze
of
honour
or
applause
,
a
fansie
,
or
a
humour
,
for
a
place
of
business
,
or
vexation
,
sum'd
up
all
in
air
,
and
wind
,
and
dust
,
and
nothing
.
Learn
thus
to
make
a
daily
reflection
upon
your selves
and
sins
.
But
after
all
these
,
remember
lastly
,
't
is
Death
,
eternal
Death
,
everlasting
misery
,
Hell
,
and
damnation
without
end
,
that
is
,
the
end
of
sin
;
that
all
this
everlasting
is
for
a
thing
that
's
never
lasting
,
a
thing
that
vanishes
often
in
its
doing
;
all
this
death
for
that
only
which
is
the
very
shame
of
life
,
and
even
turns
it
into
death
:
and
surely
you
will
no
longer
yield
your
members
,
your
souls
and
bodies
to
iniquity
,
unto
iniquity
,
but
unto
righteousness
,
unto
holiness
.
So
shall
ye
happily
comply
with
the
Apostles
argument
in
the
Text
,
and
draw
it
as
he
would
have
you
,
to
the
head
,
do
what
he
intends
and
aims
at
by
it
;
and
by
so
doing
,
attain
that
which
he
desires
you
should
,
make
your selves
the
greatest
gainers
can
be
imagined
;
gain
good
out
of
evil
,
glory
out
of
shame
,
life
out
of
death
,
all
things
out
of
nothing
,
eternal
life
,
everlasting
glory
.
Which
,
&c.
A
SERMON
ON
THE
Fourth
Sunday
in
Lent
.
I
COR.
ix
.
24.
—
So
run
that
you
may
obtain
.
THat
Christianity
is
a
Race
,
and
Heaven
the
Goal
,
and
we
,
all
of
us
,
they
that
are
to
run
,
is
an
ordinary
Allegory
in
Scripture
and
Sermons
,
which
you
have
none
of
you
but
heard
.
And
that
in
this
Race
all
that
run
do
not
obtain
,
no
more
than
they
do
that
run
in
other
Races
,
every
one
sees
,
and
every
one
can
tell
you
.
Not
every
one
,
we
told
you
the
last
day
,
not
they
that
run
only
with
their
tongues
,
run
they
Lord
,
Lord
,
never
so
fast
;
not
many
others
that
run
further
than
so
you
will
hear
anon
,
and
too
common
experience
can
inform
you
.
But
how
so
to
run
as
to
obtain
is
not
a
piece
of
so
common
knowledge
.
Hic
labor
hoc
opus
est
.
This
is
the
Apostles
business
,
a
business
ordinary
Christians
are
not
sufficiently
skill'd
in
,
't
is
to
be
fear'd
;
or
if
sufficiently
skill'd
in
,
not
so
practised
in
,
but
that
they
want
a
voice
both
behind
and
before
them
to
tell
them
,
this
is
the
way
they
are
to
walk
in
.
This
is
the
way
,
walk
in
it
,
so
,
and
so
run
that
you
may
obtain
.
Were
we
to
run
in
those
Olympick
Games
(
which
St.
Paul
here
seems
to
allude
to
)
they
who
were
practised
in
those
sports
and
exercises
,
were
fittest
to
instruct
us
how
so
to
run
as
to
be
conquerours
there
.
But
being
now
to
run
the
true
Olympick
,
that
is
,
the
heavenly
Race
,
the
true
Race
to
heaven
that
true
Olympus
,
which
that
Poetical
did
but
shadow
,
this
our
Apostle
,
that
great
wrastler
,
not
against
flesh
and
bloud
(
though
in
another
sense
against
that
too
)
but
against
Principalities
,
and
Powers
,
against
the
Rulers
of
darkness
and
spiritual
wickedness
,
whose
whole
life
was
nothing
else
but
a
continual
exercise
of
all
the
hardships
in
the
Christian
course
,
who
so
gloriously
fought
the
good
fight
,
and
finished
his
course
,
can
best
teach
us
how
to
do
so
too
.
With
this
Prerogative
too
above
the
cunningest
of
those
Olympick
Masters
,
that
they
cannot
so
instruct
their
Schollars
that
they
shall
be
sure
of
the
prize
they
run
for
,
though
they
run
never
so
accurately
to
their
Rules
,
many
there
running
,
and
but
one
obtaining
;
but
here
by
St.
Paul's
direction
we
may
all
run
,
and
all
obtain
.
For
to
that
purpose
only
we
are
invited
and
directed
to
run
,
that
we
may
obtain
.
Yet
true
it
is
,
as
we
may
all
obtain
,
so
we
may
not
;
and
it
will
be
but
a
spur
to
us
to
fear
it
,
one
spur
to
hasten
and
quicken
us
in
our
course
.
St.
Paul
had
such
a
one
now
and
then
to
make
him
run
.
He
had
run
much
;
from
Hierusalem
round
about
unto
Illyricum
,
Rom.
xv
.
19.
yet
lest
he
had
,
or
should
run
in
vain
,
he
gathers
up
his
heels
and
to
Hierusalem
he
goes
again
,
to
see
whether
he
had
not
run
so
,
or
might
not
at
the
last
,
Gal.
ii
.
2.
and
notwithstanding
all
his
great
pains
and
care
in
the
Gospel
of
Christ
,
in
preaching
it
freely
too
,
ver.
18.
without
any
charge
to
the
Corinthians
,
applying
himself
to
all
ways
and
means
to
gain
them
,
and
and
becoming
any
thing
to
make
them
Christs
,
ver.
22.
he
yet
tells
us
what
a
doe
he
kept
with
his
body
,
lest
when
he
had
done
all
he
should
be
a
Castaway
.
But
that
such
a
one
he
should
not
be
,
he
had
some
hope
,
that
he
should
be
a
partaker
rather
of
the
Gospel
in
its
Reward
as
well
as
in
its
Work
,
in
the
verse
before
the
Text.
This
is
the
other
spur
to
him
in
his
course
,
must
be
to
us
,
that
we
thus
quickned
to
our
Race
,
and
by
these
two
,
hope
to
obtain
,
and
fear
to
lose
,
as
by
two
leaden
Plummets
,
in
each
hand
one
,
to
poise
us
as
we
run
,
may
so
run
as
to
obtain
.
We
may
obtain
,
that
's
our
hope
;
yet
it
is
but
may
,
that
's
our
fear
:
Yet
no
fear
at
all
,
if
we
run
but
so
as
we
should
,
if
we
observe
but
the
Apostles
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
his
way
and
mode
.
To
obtain
or
get
to
heaven
is
a
work
of
labour
and
business
,
not
of
pretence
and
talk
.
It
was
we
lately
told
you
,
to
do
somewhat
,
now
you
will
find
it
to
do
much
,
to
take
some
pains
,
and
run
about
it
.
'T
is
a
business
of
order
and
regularity
,
so
and
so
,
not
any
how
,
to
be
performed
.
'T
is
a
work
of
time
and
forecast
,
that
considers
seriously
what
it
is
about
;
that
casts
which
way
to
go
,
and
whither
we
are
going
;
what
it
is
we
aim
at
,
and
how
to
compass
it
;
what
it
is
we
would
obtain
,
and
how
to
obtain
it
.
Thus
whilst
I
have
given
you
the
Sum
,
I
have
given
you
also
the
Division
of
the
Text
,
only
I
shall
point
out
the
parts
again
in
order
,
and
tell
you
I
shall
observe
,
-
I.
That
Christianity
,
or
the
Christians
course
to
heaven
is
a
work
of
labour
and
business
,
't
is
to
run
and
go
.
-
II.
That
all
pains
and
labour
,
every
running
will
not
serve
,
it
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
and
so
,
after
a
certain
way
,
rightly
ordered
so
as
to
obtain
,
such
as
is
fit
and
proportionable
to
the
end
we
aim
at
.
-
III.
That
this
end
we
are
to
set
before
us
,
and
so
order
all
our
course
and
courses
towards
it
,
to
propound
heaven
for
the
end
of
all
our
actions
.
-
IV.
And
then
,
lastly
,
to
stir
up
our
souls
and
bodies
to
it
with
this
consideration
of
this
may
;
this
Particle
,
which
may
serve
both
to
awe
,
and
to
encourage
us
,
that
from
the
hope
that
we
may
,
and
the
fear
because
it
is
no
more
than
may
,
not
shall
or
must
,
we
may
be
the
more
diligent
in
our
course
,
and
the
more
successful
in
our
end
,
that
we
may
be
sure
so
to
run
as
to
obtain
.
I
begin
at
the
Christians
course
,
to
shew
you
what
it
is
;
then
(
2.
)
whether
it
tends
.
It
tends
to
a
Crown
,
it
tends
to
a
Reward
,
it
tends
to
Heaven
,
it
tends
to
obtain
it
,
but
by
pains
and
labour
it
is
(
1.
)
that
it
atchieves
it
.
It
is
a
course
of
labour
and
pains
that
must
bring
us
to
heaven
whereby
only
we
can
obtain
it
.
If
Christianity
be
a
course
or
Race
,
as
St.
Paul
stiles
it
,
2
Tim.
iv
.
it
is
a
course
of
labour
.
Multa
tulit
fecitque
puer
,
sudavit
&
alsit
.
Many
a
hot
and
cold
sweat
it
has
in
it
;
much
done
,
and
much
suffered
in
it
from
our
childhood
.
Thence
they
begin
to
inure
themselves
to
hardships
and
exercise
that
intend
to
bear
the
Garlands
at
those
Sports
and
Games
.
There
should
we
begin
too
to
minister
before
the
Lord
,
with
Samuel
,
when
we
are
Children
.
If
we
have
not
,
our
Children
may
serve
the
Lord
,
as
he
did
,
girded
with
a
Linnen
Ephod
,
1
Sam.
ii
.
18.
their
Loyns
girt
up
for
the
course
,
even
from
their
Chilhood
;
girt
with
white
Linnen
,
pure
and
harmless
innocence
;
with
a
Linnen
Ephod
,
bound
to
holy
exercises
,
to
assist
Eli
the
Priest
in
the
service
of
God
,
if
it
be
but
with
short
Responsals
and
Amens
;
girt
and
set
betimes
to
Gods
service
.
The
word
run
is
no
idle
word
,
there
is
pains
and
labour
in
it
.
They
much
deceive
themselves
that
think
there
is
a
Quis
requisivit
upon
all
hardships
in
Christianity
,
that
when
men
tell
them
of
any
strictness
or
rigours
there
,
answer
presently
,
Who
has
required
it
at
your
hands
?
Who
?
Why
,
he
has
done
it
,
who
they
say
has
not
.
Else
certainly
the
Apostle
would
have
spared
himself
as
well
as
they
;
would
not
have
been
so
often
beaten
with
rods
,
and
laid
on
with
stripes
,
so
often
shipwrackt
,
in
journeyings
so
often
,
in
perils
so
often
,
perils
of
waters
,
and
perils
of
robbers
,
in
perils
by
his
own
Country-men
,
perils
by
the
heathen
,
perils
in
the
wilderness
,
perils
in
the
sea
,
perils
among
false
brethren
;
he
would
not
have
been
so
often
in
weariness
and
painfulness
,
in
watchings
so
often
,
so
much
in
hunger
,
and
thirst
,
in
fastings
so
frequent
,
in
cold
and
nakedness
so
commonly
,
in
deaths
so
oft
as
he
tells
us
he
was
,
2
Cor.
xi
.
24
,
25
,
26
,
27.
had
the
way
to
heaven
been
so
easie
,
as
these
men
,
that
would
not
forgo
a
jot
of
ease
or
pleasure
,
of
meat
,
or
drink
,
or
sleep
for
heaven
,
would
have
it
.
Nor
would
he
have
prov'd
the
course
of
his
Ministry
to
be
Gods
,
by
his
patience
,
afflictions
,
necessities
,
distresses
,
by
stripes
,
imprisonments
,
tossings
to
and
fro
,
by
labours
,
and
watchings
,
and
fastings
,
as
he
does
,
2
Cor.
vi
.
4
,
5.
could
he
have
told
how
to
have
prov'd
it
better
.
Nor
would
he
have
taken
so
much
pains
to
keep
under
his
body
,
to
buffet
and
humble
it
as
he
does
,
ver.
27.
of
this
very
Chapter
;
Were
not
this
obtaining
Heaven
somewhat
a
hard
and
laboursome
business
.
This
is
the
course
that
brings
thither
,
the
course
that
,
finished
,
brought
him
the
Crown
of
righteousness
,
2
Tim.
iv
.
8.
It
is
violence
and
force
that
take
heaven
,
says
our
only
Saviour
.
The
way
to
it
is
not
strow'd
with
Roses
and
Violets
,
nor
spread
with
Carpets
and
Cushions
,
non
jacet
in
molli
,
but
with
Thorns
,
and
Briers
,
and
craggy
Rocks
.
There
are
works
and
duties
of
Christianity
,
that
cannot
be
performed
without
much
trouble
.
He
must
not
fear
his
skin
that
puts
himself
into
Christs
service
;
he
must
venture
far
,
and
hazard
much
sometimes
unless
he
will
give
out
by
the
way
,
and
lose
his
reward
.
There
is
nothing
so
hard
in
humane
affairs
but
may
fall
into
the
spiritual
and
heavenly
.
The
pursuit
of
worldly
projects
,
those
empty
,
unsatisfying
.
and
troublesom
nothings
cost
us
many
a
weary
step
,
many
a
broken
sleep
,
many
a
tired
body
:
and
can
we
think
to
obtain
the
fulness
of
the
joys
above
,
that
fill
and
never
fail
,
with
less
?
Surely
,
did
we
consider
the
practise
of
those
first
Christian
Saints
and
Martyrs
,
those
daily
pains
and
cares
their
days
and
nights
were
spent
in
,
we
would
think
our
Race
to
heaven
another-gates
business
,
Christianity
another
manner
of
thing
than
we
make
it
now
a
days
,
or
are
willing
to
conceive
it
.
Were
there
no
other
word
than
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Text
,
this
run
to
express
it
,
we
might
understand
it
to
be
a
work
of
labour
,
and
if
we
take
it
with
that
reference
it
has
to
the
Olympick
Races
,
there
are
many
things
in
the
performance
that
will
sufficiently
shew
it
.
What
a
deal
of
pains
and
care
did
they
take
first
to
fit
and
prepare
themselves
?
And
then
with
what
might
and
main
did
they
pursue
their
course
?
How
often
have
such
Racers
been
taken
up
at
the
Goal
so
tired
and
spent
that
they
have
had
much
ado
to
recover
their
life
or
spirits
?
Ah!
did
we
but
half
so
much
for
heaven
there
were
no
doubt
of
it
.
Running
,
take
we
it
how
we
will
,
is
a
violent
exercise
,
that
for
the
time
imploys
all
the
parts
and
powers
.
'T
is
that
the
Apostle
would
have
here
,
that
all
the
faculties
and
powers
of
our
souls
and
bodies
should
be
taken
up
in
the
business
of
heaven
.
Our
heads
study
it
,
our
hearts
bend
wholly
to
it
,
our
affections
strive
violently
after
it
,
our
hands
labour
for
it
,
our
feet
run
the
ways
of
Gods
Commandments
to
come
to
it
,
our
eyes
run
down
with
water
for
it
,
and
our
bodies
with
sweat
about
it
.
'T
will
cost
somewhat
more
to
come
to
heaven
than
a
few
good
words
at
the
last
,
than
a
Lord
forgive
me
and
have
mercy
upon
me
,
when
we
are
going
out
of
the
World
;
or
than
a
hot
fit
or
two
of
Piety
when
we
are
in
it
;
or
a
cold
and
careless
walking
and
stragling
up
and
down
in
it
throughout
even
all
our
lives
.
Nay
,
more
,
't
is
not
running
over
whole
Breviaries
of
Prayers
.
'T
is
not
running
over
good
Books
only
neither
,
reading
and
studying
of
good
things
,
but
running
as
we
read
,
that
all
that
run
may
read
in
our
running
the
Characters
of
heaven
.
Would
men
but
lay
this
to
heart
,
that
it
is
no
such
easie
or
perfunctory
business
to
get
thither
,
their
courses
would
be
better
,
their
lives
holier
,
themselves
heavenlier
than
they
are
,
nor
would
so
many
put
off
the
work
to
the
last
cast
,
make
a
meer
death-bed
business
of
it
,
as
if
they
then
were
fit
enough
to
run
Gods
ways
when
they
cannot
stir
a
hand
or
foot
;
whereby
't
is
more
then
to
be
fear'd
they
deceive
themselves
,
and
being
then
in
no
possibility
to
run
,
they
go
they
know
not
whither
.
II.
And
yet
for
all
the
pains
and
running
we
talk
of
,
if
now
secondly
it
have
not
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
rule
and
steer
it
,
if
it
be
not
a
so
running
,
such
a
one
as
is
right
set
to
obtain
,
we
had
as
good
sit
still
.
This
so
to
run
,
is
(
1.
)
To
run
lawfully
;
(
2.
)
To
run
carefully
;
(
3.
)
To
run
speedily
;
(
4.
)
To
run
willingly
;
(
5.
)
To
run
stoutly
;
(
6.
)
To
run
patiently
;
(
7.
)
To
run
constantly
,
and
to
the
end
.
To
run
(
1.
)
lawfully
,
according
to
the
Laws
and
Rules
prescribed
to
obtain
it
;
(
2.
)
Carefully
,
the
way
to
obtain
it
;
(
3.
)
Speedily
,
with
the
speed
requisite
to
obtain
it
;
(
4.
)
Willingly
with
spirit
to
obtain
it
;
(
5.
)
Stoutly
,
to
endure
any
thing
to
obtain
it
;
(
6.
)
Patiently
,
to
expect
to
obtain
it
;
(
7.
)
Constantly
,
not
giving
out
till
we
obtain
it
.
1.
Lawfully
,
according
to
the
Laws
and
Rules
of
the
Race
we
are
to
run
,
we
are
not
crowned
else
,
says
our
Apostle
,
2
Tim.
ii
5.
Now
the
Laws
of
the
Christian
Race
are
Gods
Commandments
,
according
to
which
we
are
diligently
to
direct
our
steps
:
Yet
three
Laws
there
are
more
particular
and
proper
to
it
,
the
Law
of
Faith
,
the
Law
of
Hope
,
and
the
Law
of
Charity
.
These
the
three
more
peculiar
Rules
of
it
.
We
must
run
in
a
full
belief
of
Gods
Promises
in
Christ
,
that
in
him
they
are
yea
,
and
in
him
Amen
,
that
God
will
not
let
one
tittle
of
them
fall
to
the
ground
,
Looking
unto
Iesus
the
Author
and
finisher
of
our
faith
,
Heb.
xii
.
2.
of
our
course
too
.
We
must
,
secondly
,
run
in
hope
,
that
through
his
grace
we
also
,
even
we
though
the
most
unworthy
▪
shall
obtain
,
laying
hold
upon
the
hope
so
set
before
us
,
Heb.
vi
.
18.
And
thirdly
,
in
Charity
must
be
our
course
,
though
we
strive
for
the
mastery
,
it
must
not
be
in
strife
or
envy
,
but
in
love
and
charity
,
in
unity
and
peace
,
in
love
unfeigned
our selves
,
2
Cor.
vi
.
6.
and
provoking
one
another
to
it
,
Heb.
x.
24.
no
other
strifes
or
provocation
,
but
who
shall
go
before
one
another
in
love
,
so
keeping
the
bond
of
peace
,
which
once
broken
,
our
clothes
and
garments
,
which
were
tied
up
to
us
with
it
,
as
with
a
girdle
,
fall
all
down
about
us
,
and
hinder
us
both
in
our
Race
,
and
of
our
Crown
.
Those
who
have
broke
this
bond
,
and
rent
the
Churches
Robes
,
and
their
own
souls
by
their
unhappy
separations
,
will
,
after
all
their
labour
with
those
in
the
Psalm
,
sleep
their
sleep
,
and
find
nothing
;
nothing
but
that
they
have
hindered
both
others
and
themselves
of
the
Crown
of
glory
.
Run
we
lawfully
and
orderly
then
,
that
first
.
And
(
2.
)
run
we
carefully
too
,
neither
to
the
right
hand
,
nor
to
the
left
;
neither
looking
after
sensual
pleasures
,
or
worldly
profits
,
or
sinful
lusts
,
not
turning
aside
after
those
golden
balls
,
which
the
Devil
,
the
Flesh
,
and
world
,
are
always
casting
in
the
way
to
hinder
us
,
but
straight
on
our
course
,
carefully
shunning
all
temptations
,
stumbling-blocks
,
and
stones
of
offence
,
which
are
likely
to
trip
up
our
heels
,
and
throw
us
in
our
race
,
what
carefulness
,
says
St.
Paul
,
2
Cor.
vii
.
11.
has
your
godly
sorrow
wrought
?
will
earnest
desire
of
a
heavenly
Crown
,
say
I
,
work
in
you
,
if
you
would
think
upon
it
?
It
would
make
you
(
3.
)
gather
up
all
your
strength
,
set
to
all
your
force
,
put
to
all
your
speed
;
you
would
think
you
could
not
come
soon
enough
to
so
glorious
a
Goal
.
Let
us
go
speedily
,
and
pray
before
the
Lord
,
say
they
in
Zachary
viii
.
21.
Make
haste
and
come
down
,
says
our
Saviour
to
Zacheus
,
St.
Luke
xix
.
6.
as
if
he
that
meant
to
see
Christ
here
at
his
own
house
,
or
hereafter
in
his
,
must
make
what
haste
he
can
.
Running
is
our
speediest
motion
,
and
the
more
haste
to
Heaven
,
the
better
speed
;
though
to
earthly
things
the
proverb
says
it
is
not
;
and
the
reason
may
be
indeed
,
because
our
swiftest
motion
is
to
be
towards
Heaven
,
to
be
reserv'd
for
that
.
Yet
willingly
(
4.
)
must
it
be
,
we
must
do
it
without
Whip
,
or
Spur
,
they
are
for
unreasonable
Beasts
,
and
not
for
men
in
running
.
We
are
not
to
look
that
God
should
force
and
drive
us
to
his
work
,
he
loves
no
such
workmen
:
A
ready
mind
is
Gods
Sacrifice
,
he
accepts
no
other
.
If
I
do
it
willingly
,
says
our
Apostle
,
ver.
17.
I
have
a
reward
,
no
reward
else
to
be
expected
.
But
(
5.
)
we
must
run
stoutly
too
,
bear
any
thing
,
do
any
thing
,
endure
any
thing
for
the
Crown
of
Heaven
;
afflictions
,
persecutions
,
reproaches
,
any
losses
,
any
hardships
,
for
the
name
of
Christ
.
We
must
not
be
frighted
out
of
our
course
of
Piety
,
and
Religion
,
by
the
threats
of
men
,
nor
put
out
of
it
by
the
scoffs
and
flouts
of
standers
by
,
nor
driven
from
it
by
the
fear
of
danger
,
and
loss
;
nor
diverted
by
the
hope
of
earthly
honour
and
preferment
,
nor
flatter'd
out
of
it
by
ease
and
pleasure
,
nor
fool'd
out
of
it
by
seducers
and
false
guides
;
but
bear
up
stoutly
in
our
course
,
against
wind
,
and
weather
,
storm
and
tempest
,
men
and
devils
.
And
though
some
of
these
perhaps
may
somewhat
hinder
us
in
our
course
,
and
make
it
the
more
difficult
,
and
the
way
seem
longer
,
yet
(
6.
)
if
we
run
with
patience
,
as
our
Apostle
again
would
have
us
,
Heb.
xii
.
1.
the
race
which
is
set
before
us
;
if
we
give
not
over
yet
,
but
go
on
expecting
,
content
however
though
it
be
long
,
that
we
shall
come
at
last
,
willing
to
suffer
any
thing
,
and
stay
any
time
that
God
would
have
us
,
we
shall
obtain
at
last
;
but
if
we
give
out
,
we
are
lost
for
ever
.
For
(
7.
)
constantly
also
we
are
to
run
,
not
to
run
a
while
,
and
then
make
a
stand
;
now
a
spurt
,
and
then
a
spurt
,
Vbi
non
currere
ibi
deficere
incipis
,
says
devout
St.
Bernard
,
When
we
begin
to
slack
our
running
,
we
begin
to
fail
of
our
reward
.
If
we
give
over
here
,
if
we
did
run
well
,
and
do
not
,
St.
Paul
says
we
are
bewitcht
,
Gal.
v.
7.
and
will
ask
us
too
,
as
he
did
them
,
who
has
bewitched
us
,
that
we
should
no
longer
obey
the
truth
,
that
we
run
no
more
?
we
must
run
constantly
and
not
give
over
,
nay
,
and
constantly
also
and
not
give
out
.
He
that
continues
to
the
end
,
is
he
only
that
shall
be
saved
,
that
shall
obtain
the
crown
of
life
.
Christ
himself
,
who
is
our
Crown
,
and
our
Joy
,
he
was
obedient
unto
the
death
;
and
unless
we
be
so
too
,
unless
we
hold
the
beginning
of
our
confidence
stedfast
unto
the
end
,
we
shall
not
be
partakers
of
him
;
for
they
only
are
,
that
do
so
,
Heb.
iii.
14.
So
now
you
have
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
manner
of
your
running
,
how
it
must
be
,
lawfully
,
according
to
the
rule
that
God
has
given
,
that
we
swerve
not
from
it
;
carefully
in
the
way
that
God
has
set
us
,
that
we
erre
not
from
it
;
speedily
,
that
we
come
not
when
the
doors
are
shut
;
chearfully
,
that
we
may
have
a
reward
;
stoutly
,
that
we
be
not
baffled
in
our
course
;
patiently
,
that
we
faint
not
by
the
way
;
and
constantly
,
that
we
fail
not
of
our
end
,
the
salvation
of
our
souls
.
So
run
that
ye
may
obtain
.
Ay
,
but
how
may
we
obtain
to
run
so
?
why
,
do
as
the
runners
in
Races
do
(
1.
)
Diet
our
bodies
,
(
2.
)
Exercise
our selves
before
,
(
3.
)
Consider
,
and
contrive
how
we
had
best
to
run
:
And
(
4.
)
strip
our selves
of
all
incumbrances
that
may
hinder
us
in
our
speed
,
And
indeed
,
these
may
well
go
into
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
belong
at
least
to
the
so
running
as
has
annexed
to
it
the
obtaining
.
1.
Diet
we
our
bodies
by
temperance
and
abstinence
.
'T
is
in
the
next
verse
,
that
every
man
that
striveth
for
the
mastery
,
is
temperate
in
all
things
.
Abstinuit
vino
&
Venere
,
says
the
Poet
,
he
abstains
from
riot
and
drunkenness
,
runs
not
with
the
world
into
the
same
excess
of
riot
,
1
Pet.
iv
.
4.
from
chambering
and
wantonness
,
runs
not
to
his
neighbours
bed
;
a
head
full
of
drink
,
a
belly
full
of
meat
,
and
a
body
weakened
with
lust
,
are
fitter
to
lie
down
than
to
run
.
He
that
intends
himself
for
a
Race
,
for
this
especially
,
must
keep
under
his
body
,
and
bring
it
into
subjection
,
with
St.
Paul
,
ver.
27.
keep
it
empty
,
and
agile
,
and
firm
,
and
sound
.
And
(
2.
)
he
must
exercise
himself
for
the
Race
,
that
intends
so
to
run
as
to
obtain
;
they
do
so
that
run
Races
,
try
and
exercise
before
,
keep
themselves
continually
doing
:
and
they
that
are
skilful
in
the
word
of
righteousness
,
and
successful
in
the
work
,
have
their
senses
exercised
to
discern
both
good
and
evil
,
Heb.
vi
.
14.
must
exercise
themselves
unto
godliness
,
1
Tim.
iv
.
7.
exercise
themselves
day
and
night
,
in
the
law
of
God
,
Psal.
i.
2.
and
with
St.
Paul
,
again
,
exercise
themselves
to
have
always
a
Conscience
void
of
offence
,
toward
God
,
and
toward
men
,
Acts
xxiv
.
16.
3.
Consider
also
and
contrive
we
must
,
what
way
we
had
best
to
tak●
,
how
we
shall
avoid
this
rock
of
offence
,
that
stone
of
stumbling
,
that
hill
of
pride
,
that
ditch
of
lust
,
those
thorns
in
the
flesh
,
those
dangers
by
the
way
,
those
impediments
and
hinderances
which
are
likest
to
interrupt
or
slacken
us
in
our
course
,
so
to
take
all
advantages
▪
lay
hold
of
all
opportunities
,
catch
all
occasions
of
our
advance
in
goodness
,
know
where
to
haste
,
and
where
to
slack
,
when
to
bear
up
,
and
when
to
put
forward
,
when
to
spare
,
and
when
to
put
to
all
our
strength
.
If
we
can
but
hit
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
sic
,
this
so
,
this
way
,
this
order
;
no
doubt
either
of
our
well
running
,
or
our
sure
obtaining
;
either
so
to
run
,
or
so
obtain
as
the
Text
would
have
us
.
And
(
4.
)
after
all
this
dieting
,
all
this
exercising
of
our selves
,
and
all
this
contrivance
with
our selves
,
as
the
last
preparation
,
or
rather
setting
out
to
our
course
,
we
must
devest
and
strip
our selves
of
all
our
cumbersom
garments
,
lay
aside
every
weight
and
the
sin
that
does
so
easily
beset
us
,
as
the
Apostle
speaks
,
Heb.
xii
.
1.
lay
apart
all
filthiness
and
superfluity
of
naughtiness
,
as
St.
Iames
i.
21.
put
off
all
the
works
of
darkness
,
put
off
the
old
man
,
and
put
on
the
new
,
the
new
white
robe
of
righteousness
and
holiness
(
for
in
thin
white
vestments
only
did
they
use
to
run
races
)
having
our
joynts
suppled
,
and
our
bodies
anointed
with
the
sweet
oil
of
holy
resolutions
,
being
first
washed
with
the
pure
waters
of
repentance
.
It
was
an
old
Ceremony
,
in
some
Churches
yet
observ'd
,
in
Baptism
,
to
anoint
the
baptized
person
in
the
name
of
the
Lord
,
in
token
that
he
was
now
to
address
himself
to
the
course
,
to
run
the
race
of
Christianity
,
that
was
then
set
before
him
.
You
have
now
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
complete
,
what
it
is
so
to
run
both
in
its
setting
out
,
and
in
its
moving
on
,
we
will
now
see
what
it
will
come
to
in
the
end
,
to
obtain
.
Yet
before
I
come
to
that
,
give
me
leave
a
little
to
sum
up
the
whole
manner
of
our
running
,
by
a
kind
of
allegorizing
,
some
several
runnings
in
Scripture
we
may
read
of
.
Leave
we
then
first
the
oxen
and
run
we
with
Elisha
after
Eliah
,
2
Kings
xix
.
20.
Leave
we
all
secular
and
worldly
business
to
tend
upon
the
word
of
the
Lord
in
the
mouths
of
his
Prophets
.
Run
we
next
with
Laban
to
the
well
,
Gen.
xxiv
.
29.
to
the
well-springs
of
salvation
.
Rouse
we
up
our selves
then
out
of
our
beds
,
out
of
our
drousie
dulness
and
earthiness
,
with
young
Samuel
,
1
Sam.
iii.
5.
and
run
to
Eli
,
the
Priest
,
to
ask
counsel
of
him
,
when
God
begins
first
to
appear
to
us
,
that
we
may
be
instructed
what
to
do
.
Run
we
then
with
little
Zacheus
,
S.
Luke
xix
.
4.
and
climb
up
into
the
tree
,
make
our
thoughts
ascend
,
that
we
may
see
Christ
.
Run
we
then
after
him
,
with
the
people
on
foot
,
S.
Mark
vi
.
35.
out
of
our
Cities
,
refuse
no
pains
,
nor
think
much
to
leave
our
houses
a
while
to
overtake
him
.
When
we
see
good
thoughts
coming
to
us
,
run
we
as
Abraham
did
,
to
meet
the
Angels
,
Gen.
xx
.
5.
make
haste
to
entertain
them
,
and
bow
down
our selves
before
them
,
and
entreat
them
to
stay
,
and
tarry
with
us
;
run
then
presently
to
the
herd
and
fetch
a
calf
and
haste
to
slay
and
dress
it
for
them
,
ver.
7.
to
the
unruly
herd
of
our
sensual
passions
,
and
affections
,
and
mortifie
them
and
dress
them
better
than
heretofore
.
When
any
evil
motions
at
any
time
arise
,
run
we
with
David
,
1
Sam.
xvii
.
51.
and
stand
upon
that
Philistin
,
and
cut
off
his
head
,
kill
it
in
the
cradle
,
nip
it
in
the
bud
.
When
we
fall
into
sin
,
run
with
Rebecca
,
Gen.
xxiv
.
20.
unto
the
well
again
,
and
draw
thence
the
waters
of
Repentance
.
If
any
temptation
yet
pursue
us
,
that
we
cannot
resist
,
run
we
away
with
Iotham
,
Iudges
ix
.
21.
and
flee
from
it
.
When
troubles
come
upon
us
,
run
we
to
the
hills
,
from
whence
cometh
our
help
,
to
the
name
of
the
Lord
,
as
a
strong
tower
,
Prov.
xviii
.
10.
to
our
prayers
.
When
we
are
in
any
good
way
of
devotion
and
piety
,
run
we
like
the
Sun
out
of
his
Chamber
,
and
rejoyce
we
like
a
Giant
to
run
our
course
,
Psal.
xix
.
5.
Run
we
like
Ioels
horsemen
,
Ioel
ii
.
4.
like
Nahums
lightning
,
Nahum
ii
.
4.
in
all
good
ways
.
If
adversity
betide
us
,
run
we
like
the
Rivers
that
the
Prophet
David
speaks
of
among
the
hills
,
Psal.
civ.
10.
hold
up
our
heads
still
for
all
the
sorrow
.
If
prosperity
engirt
us
,
run
we
with
Ahimaaz
,
by
the
way
of
the
plain
,
be
lowly
and
humble
in
it
;
and
when
any
good
befalls
us
,
run
we
with
St.
Peter
and
Iohn
unto
the
Sepulchre
,
St.
Iohn
xx
.
4.
think
we
of
our
lives
end
,
how
little
a
while
we
may
enjoy
it
:
run
we
to
our
friends
with
Rebecca
,
and
tell
them
of
it
,
make
them
partakers
of
Gods
goodness
too
,
that
they
may
rejoyce
and
praise
God
with
us
.
In
a
word
,
in
all
distresses
,
in
all
necessities
,
run
we
with
those
Benjamites
,
Iudges
xx
.
41.
to
the
Rock
Rimmon
,
the
Rock
Christ
Iesus
,
and
abide
there
not
for
some
months
or
years
,
but
for
ever
,
so
run
and
so
obtain
.
There
will
all
our
running
be
at
an
end
,
and
he
and
his
salvation
,
he
in
his
Fathers
house
is
the
end
of
all
our
running
,
that
which
we
are
to
aim
at
,
that
which
we
are
to
run
for
.
III.
For
run
for
something
we
must
,
and
we
can
run
for
nothing
better
.
All
men
and
creatures
stir
not
from
their
place
,
but
for
some
end
,
to
obtain
somewhat
.
But
men
and
reasonable
creatures
propound
it
to
themselves
.
I
cannot
tell
you
the
several
ends
they
do
propound
;
but
I
can
tell
you
the
end
they
should
propound
.
Or
rather
let
St.
Paul
tell
you
,
and
you
shall
go
no
further
for
it
then
the
very
next
verse
,
a
Crown
incorruptible
,
if
you
would
yet
know
plainer
what
that
is
,
look
but
to
the
2
of
Tim.
ii
.
10.
and
thus
you
find
it
,
that
ye
may
obtain
the
salvation
which
is
in
Christ
Iesus
,
with
eternal
glory
.
Indeed
methinks
the
one
only
word
of
the
Text
,
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
obtain
single
without
any
super-addition
,
is
sufficient
to
express
it
all
:
for
we
obtain
nothing
till
we
obtain
that
,
all
that
we
get
,
or
gain
,
or
purchase
till
we
come
to
that
,
to
the
salvation
in
Christ
,
with
eternal
glory
,
is
not
worth
the
name
of
obtaining
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
all
Crowns
,
and
glories
of
the
world
but
dross
and
dung
,
not
worth
the
taking
up
,
not
any
thing
worth
obtaining
in
comparison
of
this
Crown
of
Glory
.
Vt
Comprehendatis
it
is
in
Latin
;
and
it
is
a
word
that
the
Schoolmen
,
whose
business
is
to
speak
most
accurately
and
distinctly
,
have
always
appropriated
to
the
other
life
.
There
we
are
first
only
comprehensores
,
comprehensours
,
that
is
,
obtainers
.
Nay
,
St.
Paul
himself
is
so
punctual
too
,
that
after
all
his
pains
in
the
Gospel
of
Christ
,
all
his
conformity
to
Christ
,
and
the
greatest
height
of
perfection
in
Christ
,
that
he
was
arrived
at
,
(
which
is
a
business
and
glory
worth
all
the
earth
besides
)
says
yet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
I
count
not
my self
to
have
comprehended
,
or
obtained
,
so
it
should
be
rendred
,
Phil.
iii.
13.
professes
himself
not
to
have
obtained
.
Attained
perhaps
he
will
grant
you
,
or
apprehended
,
somewhat
towards
it
;
apprehended
peradventure
,
but
not
comprehended
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
made
way
to
his
Crown
,
but
not
come
to
it
,
not
obtained
it
.
So
you
see
what
it
is
you
are
to
run
for
.
Not
a
Crown
of
Bays
or
Laurel
,
not
the
praise
and
commendations
of
men
,
not
any
earthly
honour
,
interest
,
or
profit
;
but
the
honour
of
Heaven
,
the
praise
of
God
,
the
Crown
of
Glory
.
Not
fading
and
decaying
pleasures
,
such
as
the
leaves
of
the
trees
,
or
the
flower
of
the
field
,
that
give
a
verdant
beauty
and
fragrant
smell
for
a
while
and
vanish
,
are
we
to
set
before
us
.
Not
the
praise
of
men
are
we
to
run
our
race
,
or
do
our
works
for
;
to
be
seen
of
men
,
and
commended
by
them
.
They
indeed
that
do
so
,
says
Christ
,
have
their
reward
▪
but
they
had
better
be
without
it
;
for
't
is
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
they
have
it
away
with
them
,
and
must
look
for
no
more
,
that
's
all
they
are
like
to
have
;
they
have
beaten
the
air
,
contrary
to
the
Apostle
,
ver.
26.
and
with
the
air
they
are
past
away
:
Air
they
sought
for
,
and
air
they
only
have
,
a
little
foolish
and
vain
breath
,
for
all
their
pains
;
they
can
shew
nothing
that
they
have
obtained
;
and
the
very
praise
they
sought
proves
nothing
too
;
for
not
he
that
man
commends
,
but
whom
the
Lord
commends
,
is
only
truly
praised
and
commended
,
2
Cor.
x.
18.
Not
any
earthly
ends
(
3.
)
are
we
to
run
for
;
that
is
,
but
currere
in
incertum
,
at
the
best
,
to
run
as
uncertainly
,
to
run
for
uncertainties
,
things
that
it
is
a
doubt
whether
we
shall
get
in
in
Gods
Service
,
(
who
rewards
us
better
than
with
temporal
rewards
)
and
it
is
no
doubt
but
they
are
most
uncertain
,
and
cannot
,
comprehendi
,
be
so
laid
hold
on
that
th●y
will
not
flee
away
;
things
that
we
our selves
are
to
deny
our selves
in
Gods
Service
sometimes
,
such
as
it
is
a
point
of
our
running
,
to
run
from
,
when
they
will
hinder
our
course
;
and
such
as
in
such
times
as
these
are
not
to
be
expected
by
them
that
faithfully
and
stoutly
run
the
Christian
race
,
that
hold
out
their
course
in
true
Religion
,
and
the
obedience
of
Christ
,
and
the
Communion
of
his
Church
.
Heaven
only
it
is
we
are
to
run
to
,
and
Iesus
the
author
and
finisher
of
our
Faith
,
our
infinite
and
exceeding
great
reward
,
and
the
joy
which
was
set
before
him
it
is
we
are
to
look
to
,
to
no
other
recompence
of
reward
,
no
other
recompencer
and
rewarder
.
But
to
him
and
to
that
lastly
now
we
are
to
look
:
if
he
himself
set
the
joy
of
the
right
hand
of
the
Throne
of
God
before
his
eyes
,
that
he
might
the
better
endure
the
cross
,
and
despise
the
shame
,
and
so
run
the
race
that
his
Father
set
him
,
as
it
is
,
Heb.
xii
.
2.
if
he
had
an
eye
to
the
recompence
of
reward
,
well
certainly
may
we
set
such
a
consideration
before
us
,
and
they
talk
they
know
not
what
,
that
deny
it
.
God
allures
us
by
rewards
,
and
Christ
himself
preaching
the
Gospel
began
it
,
with
this
encouragement
to
incite
us
to
listen
to
it
,
because
the
Kingdom
of
Heaven
was
at
hand
,
St.
Matth.
iv
.
17.
Set
we
then
those
joys
before
us
,
and
fear
not
:
look
we
in
all
our
tribulations
and
sufferings
,
upon
them
,
to
comfort
and
uphold
us
,
in
all
our
difficulties
to
encourage
us
,
in
all
our
devotions
to
enflame
us
.
Consider
we
,
that
all
we
do
,
that
all
we
suffer
,
is
nothing
to
be
compared
to
the
Crown
of
Glory
,
that
is
laid
up
for
us
,
that
all
our
pains
and
labour
,
going
,
and
running
,
and
sweating
,
and
blowing
for
Christ
,
is
not
to
be
mentioned
or
thought
upon
;
so
that
at
last
we
may
obtain
.
IV.
Yet
to
keep
our
spirits
in
awe
,
and
keep
down
our
pride
,
that
is
likely
to
arise
sometimes
upon
our
well
running
,
and
to
make
us
diligent
and
constant
in
our
course
,
let
us
remember
,
it
is
but
a
may
obtain
the
while
:
we
may
miss
as
well
,
shall
too
,
if
we
run
not
orderly
,
or
give
out
.
'T
is
no
more
than
we
shall
reap
if
we
faint
not
,
Gal.
vi
.
9.
If
we
fail
or
faint
we
shall
not
;
our
Kingdom
is
removed
,
our
Crown
is
gone
.
Work
we
then
our
salvation
out
with
fear
and
trembling
,
as
the
Apostle
advises
us
,
Phil.
ii
.
12.
that
's
the
way
to
make
us
so
to
run
as
to
obtain
.
There
's
no
such
certainly
to
obtain
,
as
some
imagine
,
and
delude
themselves
with
;
no
peremptory
decree
for
their
obtaining
,
though
they
run
how
they
will
,
nor
any
peremptory
order
neither
that
they
shall
run
in
their
due
time
whether
they
will
or
no
:
that
God
will
force
them
either
to
the
Race
,
or
to
the
Crown
;
either
to
run
,
or
to
obtain
.
'T
is
a
common
,
but
the
greatest
vanity
and
fallacy
in
the
world
to
think
to
get
to
Heaven
without
pains
,
to
go
thither
with
all
kind
of
pomp
,
and
ease
,
and
pleasures
to
have
our
portion
here
,
and
hereafter
too
.
'T
is
no
such
matter
,
the
way
is
strait
,
and
narrow
,
that
leads
thither
,
says
he
that
came
to
shew
it
,
St.
Mat.
vii
.
14.
and
a
race
here
we
have
to
run
for
it
,
and
all
the
way
but
a
may
,
a
possibility
,
or
a
probability
,
not
a
necessity
to
obtain
it
.
Look
we
carefully
to
our
feet
,
apply
we
our selves
diligently
to
our
course
,
to
run
the
ways
of
righteousness
,
and
peace
;
of
holiness
,
and
salvation
.
Let
us
often
look
up
to
Heaven
,
and
the
Crown
of
Glory
laid
up
there
,
to
add
wings
and
spirit
to
us
;
and
look
we
also
down
sometimes
to
the
dangers
by
the
way
,
and
fear
our selves
;
and
ma●●
our
steps
,
lest
we
chance
to
stumble
,
and
fall
,
to
grow
faint
,
or
weary
;
but
that
we
may
run
lawfully
,
carefully
,
speedily
,
chearfully
,
stoutly
,
patiently
,
and
constantly
to
the
end
;
that
so
running
,
we
may
obtain
the
end
of
our
hopes
,
the
crown
of
of
our
joy
,
the
salvation
of
our
souls
,
and
the
redemption
of
our
bodies
,
everlasting
life
,
and
eternal
glory
.
Which
,
&c.
A
SERMON
ON
THE
Fifth
Sunday
in
Lent
.
1
COR.
ix
.
25.
And
every
man
that
striveth
for
the
mastery
is
temperate
in
all
things
.
Now
they
do
it
to
obtain
a
corruptible
Crown
,
but
we
an
incorruptible
.
THe
Text
is
a
comparison
between
the
worldly
Combatant
and
the
spiritual
,
between
the
wrastler
of
this
World
,
and
the
wrastler
with
it
,
between
him
that
strives
for
the
mastery
over
others
,
and
him
that
strives
for
the
mastery
over
himself
;
between
the
contenders
in
the
Olympick
Games
,
and
the
contender
in
the
Christian
Race
.
And
't
is
an
apt
and
fit
comparison
.
Olympus
in
the
Heathen
Poets
is
commonly
used
for
heaven
,
so
the
Olympick
exercises
may
well
be
used
to
resemble
those
for
heaven
,
and
the
heavenly
Crown
likened
to
the
Olympick
Garland
,
without
any
offence
,
though
with
all
advantage
.
And
't
is
as
seasonable
as
fit
.
This
holy
time
of
Lent
is
a
time
of
striving
for
the
mastery
with
our
corruptions
,
with
our
corruptible
for
Gods
incorruptible
,
a
time
of
holy
exercises
upon
the
corruptible
earth
to
obtain
a
Crown
incorruptible
in
the
heavens
.
And
't
is
somewhat
more
accommodate
and
easie
to
our
natures
,
as
much
as
temperance
is
than
fasting
,
as
partial
abstinence
from
inordinacy
and
excess
,
than
abstaining
altogether
.
Which
makes
me
hope
it
will
be
as
profitable
as
either
fit
,
or
seasonable
,
or
accommodate
;
to
teach
us
by
comparing
our selves
with
the
Wrastlers
of
the
World
:
our
work
with
theirs
,
our
reward
with
theirs
,
to
do
as
much
as
they
.
Indeed
,
it
should
be
more
,
as
our
work
is
more
honourable
than
theirs
,
more
honourable
to
master
our selves
than
others
,
our
own
unruly
beastly
passions
than
any
man
or
beast
whatever
;
and
our
Crown
more
worth
than
theirs
,
incorruptible
than
corruptible
,
and
the
obtaining
it
every
way
as
easie
,
if
we
would
but
think
it
so
,
or
set
seriously
to
think
of
it
:
what
they
do
,
and
what
they
do
it
for
,
how
much
they
do
,
and
how
little
they
do
it
for
;
what
we
do
,
and
for
what
we
do
it
;
how
little
we
do
,
and
for
how
much
we
do
it
;
how
little
they
get
for
so
much
,
how
much
we
may
get
for
so
little
.
This
is
the
Sum
of
the
Text
;
and
the
intent
is
to
perswade
us
to
be
as
industrious
and
careful
for
a
Crown
of
glory
as
they
are
for
a
Crown
of
grass
,
to
take
as
much
pains
for
the
praise
of
God
as
they
did
for
the
applause
of
men
,
to
do
and
suffer
as
much
for
heaven
as
they
for
less
than
earth
,
for
a
few
leaves
that
grow
out
of
it
.
And
both
the
one
is
the
better
to
be
understood
,
the
other
the
more
likely
to
be
perswaded
if
I
keep
the
parts
of
the
Comparison
together
,
and
do
not
sunder
them
,
but
compare
them
as
we
go
.
-
The
two
Combatants
.
The
two
strivings
.
The
two
Dietings
or
Preparations
.
The
two
Crowns
.
-
The
two
Combatants
,
the
Temporal
and
Spiritual
.
-
The
Temporal
,
he
that
striveth
for
the
Mastery
,
Qui
in
agone
contendit
,
-
The
Spiritual
,
We
,
St.
Paul
and
we
Christians
.
-
The
two
strivings
:
Theirs
express
,
ours
understood
;
they
strive
for
masteries
,
yet
not
they
only
,
but
we
also
.
-
The
diet
or
preparing
for
it
much
alike
,
they
are
temperate
in
all
things
;
yet
not
they
alone
,
but
we
must
too
;
they
do
it
,
but
we
do
it
too
,
or
should
so
,
by
the
Apostles
similitude
.
-
The
two
Crowns
,
the
one
corruptible
,
that
's
theirs
;
the
other
incorruptible
,
that
's
ours
;
both
expresly
mentioned
and
compar'd
.
And
by
comparing
them
together
we
shall
see
the
great
obligation
that
lies
upon
us
to
be
temperate
in
all
things
,
that
is
,
as
you
shall
see
anon
,
to
do
all
things
whereby
we
may
come
at
last
to
obtain
this
incorruptible
Crown
of
glory
.
I
begin
with
the
two
Combatants
:
the
one
,
is
any
man
;
the
other
,
any
Christian
;
the
first
is
a
man
and
no
more
,
the
other
has
a
relation
to
Christ
added
to
him
.
That
man
,
that
every
man
striveth
for
the
mastery
,
to
outgo
his
fellow
some
way
or
other
is
from
his
very
nature
;
there
is
a
kind
of
natutural
contention
thence
in
every
body
to
be
some
body
more
than
ordinary
.
If
this
contention
were
placed
upon
good
things
,
or
things
worth
the
striving
for
,
it
were
happy
for
us
.
But
if
we
have
no
better
assistance
than
from
nature
,
we
fix
it
upon
Games
and
Sports
,
Vanities
and
Trifles
't
is
them
we
only
strive
about
,
there
lies
our
business
and
our
study
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
every
one
of
us
is
no
better
,
strive
and
study
for
nothing
else
;
and
yet
vain
men
that
we
are
,
we
trouble
and
toil
our selves
as
much
about
such
nothings
,
as
if
they
were
all
we
could
desire
,
all
we
could
do
.
It
being
then
so
natural
and
necessary
a
condition
to
every
one
of
us
to
be
striving
for
somewhat
or
other
,
to
aim
at
some
ex●●●ence
or
other
,
to
be
better
than
our
neighbours
in
some
way
or
other
.
It
were
to
be
desired
that
this
desire
,
and
earnest
pursuit
were
pitched
right
.
'T
is
so
in
the
other
of
the
two
Combatants
,
the
Christian.
He
indeed
is
the
only
man
that
strives
for
the
mastery
.
All
others
strive
for
that
only
which
is
but
slavery
when
all
is
done
;
We
,
We
Christians
alone
strive
for
that
which
is
mastery
and
excellence
.
The
more
men
strive
for
earthly
things
,
the
more
are
they
brought
under
the
dominion
of
them
,
the
greater
is
their
vassalage
,
and
brings
them
no
better
,
but
to
cry
out
with
Paul
,
in
the
person
of
the
unregenerate
man
,
Rom.
vii
.
Who
shall
deliver
me
from
this
body
of
death
?
'T
is
Gods
service
only
that
is
perfect
freedom
;
we
are
then
only
free
when
we
are
free
to
righteousness
,
then
only
masters
when
we
can
command
our selves
.
For
an
ille
mihi
liber
videatur
cui
mulier
imperat
?
&c.
says
the
Heathen
Orator
.
Can
you
think
him
to
have
got
the
mastery
whom
vanity
commands
,
whom
his
Lusts
give
Law
to
,
who
can
neither
go
nor
come
,
eat
nor
drink
,
wake
nor
sleep
,
work
nor
play
,
speak
nor
do
,
desire
nor
think
,
but
what
they
would
have
him
.
Ego
vero
istum
non
modo
servum
sed
nequissimum
servum
,
etiamsi
in
amplissimâ
familiâ
natus
sit
,
appellandum
puto
.
I
truly
.
says
he
again
,
think
he
is
not
only
a
servant
,
but
a
drudge
,
be
he
who
he
will
,
of
never
so
honourable
a
Family
.
I
add
,
be
his
victory
never
so
great
and
notable
in
meer
vain
and
corruptible
things
.
They
do
but
press
him
down
the
more
,
and
subject
him
to
vanity
,
and
leave
him
groaning
under
the
bondage
of
corruption
.
The
master
over
these
is
the
true
Christian
only
,
who
by
his
faith
and
resignation
conquers
all
his
conquests
,
gets
the
better
both
when
he
overcomes
,
and
is
overcome
;
both
when
his
enemy
oppresses
him
,
as
well
as
when
himself
subdues
him
,
who
makes
all
things
serve
his
triumph
,
every
thing
enhance
his
glory
,
also
things
work
unto
his
good
,
advance
his
Crown
.
All
else
are
but
the
slaves
of
their
conquests
,
meer
drudges
to
an
empty
name
,
an
airy
title
.
And
(
2.
)
if
we
take
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
one
that
strives
or
fights
,
none
so
truly
does
it
as
the
Christian.
All
else
do
but
beat
the
air
,
fight
with
nothing
in
comparison
;
their
combates
are
not
only
meerly
vain
,
vain
scufflings
with
air
and
wind
,
to
no
purpose
in
the
world
,
but
the
very
things
and
enemies
they
encounter
are
,
at
the
best
,
but
men
whose
breath
is
in
their
nostrils
,
lighter
than
the
very
air
,
and
vanity
it self
,
if
we
believe
the
Psalmist
,
Psal.
lxii
.
9.
and
what
great
conquest
over
such
?
'T
is
the
Christian
that
fights
indeed
,
that
combates
enemies
indeed
;
Principalities
,
and
Powers
,
and
spiritual
wickednesses
in
high
places
,
enemies
strong
and
mighty
,
that
go
invisible
,
and
strike
and
wound
us
when
we
see
them
not
,
that
fight
with
us
out
of
high
and
almost
inaccessible
places
of
defence
,
that
have
all
possible
advantage
over
us
.
These
are
enemies
,
if
we
talk
of
enemies
,
to
fight
with
indeed
.
The
enemies
worldly
men
so
tremble
at
are
but
bragadochios
to
these
,
all
their
force
and
power
but
weakness
if
compared
with
the
powers
of
hell
and
darkness
.
This
is
fighting
,
to
fight
with
these
,
to
fight
with
devils
,
and
sins
,
and
lusts
;
and
thus
the
Christian
is
the
only
fighter
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
none
but
he
.
And
if
I
may
have
leave
to
expound
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
one
in
an
agony
,
as
sometimes
it
is
,
none
fight
to
agonies
like
Christians
;
they
come
even
to
the
fiery
trial
,
even
unto
bloud
,
even
unto
death
.
They
did
not
so
in
the
Olympick
,
Pythian
,
Nemaean
,
or
Isthmian
Games
,
they
were
but
Games
and
Spor●
to
the
Christian
Combate
,
that
fights
often
to
the
death
,
must
havtis
ways
that
intention
not
to
give
over
for
death
it self
,
but
continue
constant
to
the
end
.
So
here
we
have
in
this
first
point
even
the
mastery
amongst
them
that
strive
for
mastery
,
that
they
strive
for
things
not
worth
the
striving
for
;
that
they
strive
indeed
for
slavery
,
not
Mastery
;
that
they
scarce
do
any
thing
worth
the
name
of
striving
or
fighting
;
that
theirs
is
but
play
and
sport
in
comparison
of
the
Christian
Combatant
;
and
yet
for
all
that
a
great
deal
they
do
for
the
victory
in
these
petty
trifles
;
they
wrastle
,
and
cuff
,
and
leap
,
and
throw
,
and
run
,
and
try
all
their
strength
and
powers
.
And
't
is
worth
the
while
to
see
whether
we
strive
and
contend
as
much
in
our
real
Christian
combate
;
in
a
case
worthy
of
the
while
and
labour
.
That
we
are
now
to
do
,
secondly
,
to
compare
our
strivings
,
theirs
and
ours
,
the
Grecian
and
the
Christian
exercises
.
Five
several
exercises
,
or
kinds
of
striving
for
the
mastery
,
there
was
in
those
Corinthian-games
,
Wrestling
,
Cuffing
,
Quoiting
,
Leaping
,
Running
.
All
these
answered
in
our
Christian
course
and
exercise
.
1.
Wrestling
.
Wrestling
against
Principalities
,
against
Powers
,
against
the
Rulers
of
the
darkness
of
this
world
,
against
spiritual
wickedness
in
high
places
,
says
St.
Paul
,
Eph.
vi
.
12.
Wrestling
secondly
with
God
in
prayer
,
as
Iacob
did
,
Gen.
xxxii
.
24.
2.
Cuffing
and
buffeting
there
is
to
;
buffeting
our selves
,
keeping
under
our
bodies
,
and
bringing
them
into
subjection
,
St.
Pauls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ver.
27.
making
our
eyes
and
bodies
,
as
it
were
,
black
and
blew
by
watchings
and
fastings
;
cuffing
or
buffeting
our
eyes
for
looking
after
,
our
ears
for
listning
to
,
our
bodies
for
doing
,
punishing
all
our
powers
and
senses
for
acting
any
thing
that
is
evil
;
a
being
buffeted
too
(
2.
)
by
Satan
when
we
forget
to
buffet
our selves
,
2
Cor.
xii
.
7.
Cuffing
and
buffeting
sufficient
to
be
found
in
the
Christians
exercise
.
3.
Quoiting
or
casting
;
casting
away
any
weight
that
hinders
us
,
any
sin
that
does
beset
us
,
Heb.
xii
.
1.
removing
every
stone
of
offence
,
giving
no
offence
to
any
in
any
thing
,
that
our
Ministry
be
not
blamed
,
2
Cor.
vi
.
3.
that
nothing
we
do
,
nothing
we
omit
,
neither
our
doing
or
our
not
doing
,
be
a
stone
of
stumbling
,
whereby
our
brother
may
justly
stumble
,
or
is
offended
,
or
is
made
weak
,
Rom.
xiv
.
21.
Throw
all
such
stones
out
of
the
way
,
and
strive
who
shall
so
come
nearest
that
great
corner
stone
Christ
Iesus
,
or
the
mark
of
your
high
calling
of
God
in
Christ
Iesus
,
Phil.
iii.
14.
4.
Leaping
also
is
to
be
found
among
the
Christians
exercises
,
skipping
and
leaping
for
joy
at
the
glad
tidings
of
the
Gospel
,
leaping
and
praising
God
with
the
lame
man
that
was
healed
,
Acts
iii.
8.
striving
who
shall
leap
farthest
in
it
,
leaping
,
with
Abraham
,
St.
Ioh.
viii
.
(
for
so
the
word
signifies
)
to
see
the
day
of
Christ
;
Leaping
,
with
holy
David
,
before
the
Ark
,
2
Sam.
vi
.
16.
rejoycing
,
and
leaping
for
joy
in
the
day
of
our
sufferings
for
Christ
,
St.
Luke
vi
.
23.
making
it
one
of
our
daily
exercises
and
businesses
to
praise
and
magnifie
God
,
and
rejoyce
in
him
,
in
all
his
days
,
and
ways
,
and
dispensations
,
strive
with
one
another
who
shall
do
it
most
,
who
shall
go
farthest
in
it
.
5.
Running
we
every
where
meet
in
the
Christians
course
,
running
the
race
which
is
set
before
us
,
Heb.
xii
.
1.
so
running
as
we
may
obtain
,
in
the
verse
before
the
Text.
Christianity
it self
is
stiled
a
race
,
the
Christian
Law
the
Law
of
it
,
the
Christian
the
runner
,
his
life
the
course
,
heaven
the
goal
;
nothing
more
ordinary
.
Besides
these
five
single
exercises
in
the
Grecian
there
was
a
sixth
mixt
or
compounded
of
wrestling
and
cuffing
both
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
called
it
.
But
in
Christianity
all
are
joyned
,
all
are
sometimes
exercised
together
;
the
Christian
must
be
skilled
and
well
exercised
in
all
;
wrestle
against
the
World
,
the
Flesh
,
and
Devil
;
wrestle
with
God
,
cuff
and
buffet
himself
,
suffer
the
buffettings
of
Satan
too
sometimes
,
cast
away
all
weights
and
stones
of
hinderance
and
offence
,
leap
and
run
with
joy
and
eagerness
the
race
which
is
set
before
us
,
looking
unto
Iesus
,
always
,
in
all
these
,
looking
unto
him
that
is
both
the
author
and
finisher
of
our
faith
,
Heb.
xii
.
2.
And
being
thus
wholly
to
be
kept
in
exercise
,
it
will
be
convenient
,
nay
,
necessary
now
to
fit
and
prepare
our selves
,
so
to
diet
and
order
our selves
that
we
may
so
perform
them
as
to
obtain
the
day
,
to
get
the
victory
,
to
be
temperate
in
all
things
as
well
as
any
wrestler
or
runner
of
them
all
.
There
are
four
several
interpretations
of
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
we
here
render
temperate
.
The
first
is
what
here
we
find
it
,
to
be
temperate
:
to
keep
a
certain
set
diet
,
whereby
their
bodies
might
be
best
strengthned
and
enabled
,
made
nimble
and
active
:
so
it
signifieth
to
the
Wrestlers
.
To
observe
a
spare
and
moderate
diet
,
such
as
may
most
advantage
the
souls
business
,
best
subdue
the
body
and
quicken
the
spirit
,
be
it
abstinence
from
some
or
sometimes
from
all
kinds
of
meat
and
drink
:
so
it
signifies
to
the
Christian
.
This
the
Christians
,
as
the
other
the
Wrestlers
diet
.
Very
exact
and
punctual
were
they
that
strove
for
the
masteries
in
their
observances
,
kept
their
rules
,
and
times
,
and
kind
of
diet
.
I
would
the
Christian
now
were
but
half
so
much
to
his
rule
and
order
.
Indeed
I
must
confess
theirs
was
not
sometimes
a
moral
temperance
,
it
was
sometimes
to
fulness
;
yet
still
such
as
was
prescribed
and
most
conducible
to
their
end
,
If
we
would
observe
as
much
those
abstinences
which
most
make
to
the
enabling
us
in
our
spiritual
race
or
combat
,
I
shall
desire
no
more
:
there
indeed
fasting
and
all
temperance
will
come
in
,
will
be
the
Christians
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Christians
being
temperate
in
all
things
.
A
thing
so
necessary
,
that
St.
Ierome
says
no
less
,
than
,
Difficile
imo
impossibile
est
,
ut
praesentibus
quis
&
futuris
fruatur
bonis
,
ut
his
ventrem
&
ibi
mentem
expleat
,
ut
de
deliciis
transeat
ad
delicias
,
ut
in
utroque
seculo
primus
sit
,
ut
in
coelo
&
in
terrâ
appareat
gloriosus
.
It
is
hard
,
nay
impossible
,
no
less
says
he
,
to
enjoy
both
present
and
future
goods
,
our
good
things
here
and
hereafter
too
,
to
fill
the
belly
here
,
and
the
soul
hereafter
,
to
pass
from
pleasure
into
pleasure
,
from
fulness
into
fulness
,
to
be
first
in
earth
and
heaven
too
,
glorious
in
both
.
He
must
feed
spare
here
that
looks
to
be
fed
full
there
,
be
temperate
in
all
earthly
delights
and
satisfactions
,
that
looks
for
heavenly
either
in
the
other
world
or
in
this
either
:
for
the
full
body
stifles
the
soul
,
and
we
are
not
more
unwieldy
in
body
when
the
belly
is
over
full
,
then
the
soul
is
then
.
Fulness
oppresses
even
the
natural
spirits
,
makes
us
we
cannot
even
breath
freely
for
the
while
,
enough
to
shew
us
our
rational
spirits
are
not
likely
to
be
freeer
to
breath
,
or
evaporate
themselves
to
Heaven
or
Heaven-wards
,
whilst
the
very
natural
ones
themselves
are
so
opprest
.
From
temperance
and
moderation
we
cannot
be
excused
,
neither
in
meat
,
nor
drink
,
nor
any
thing
,
whatever
weakness
may
excuse
from
fasting
:
so
necessary
a
disposing
of
us
it
is
to
all
Christian
piety
and
goodness
,
yea
,
and
a
Christian
vertue
too
it self
,
Gal.
v.
23.
The
word
may
yet
(
2.
)
be
rendred
continence
;
so
it
seems
to
be
taken
,
Tit.
i.
8.
where
't
is
distinguished
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sober
,
or
temperate
,
and
joyn'd
next
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
holy
,
clean
,
or
pure
.
A
point
observed
by
those
agonothletae
to
abstain
from
Wine
and
Women
for
the
time
of
their
providing
themselves
against
those
games
:
So
the
Poet.
Qui
cupit
optatam
cursu
contingere
metam
abstinuit
vino
&
Venere
.
And
our
Apostle
tells
us
of
such
a
kind
of
temporary
continence
,
very
convenient
for
those
Christians
that
more
especially
addict
themselves
to
the
Christian
exercises
,
particularly
of
Prayer
and
Fasting
,
chap.
7.
of
this
Epistle
,
ver.
5.
But
no
time
but
commands
Continence
and
Chastity
to
all
Christians
whosoever
,
that
no
uncleanness
be
so
much
as
named
among
them
;
for
it
becomes
not
Saints
,
Ephes.
v.
3.
it
becometh
not
the
Gospel
of
Christ
,
which
is
a
doctrine
of
all
holiness
and
purity
.
Nothing
more
weakens
and
indisposes
the
body
for
vigorous
and
noble
actions
,
nothing
more
unfits
the
soul
for
the
race
of
Christian
piety
,
nothing
more
blinds
it
from
understanding
,
nothing
more
keeps
it
from
desiring
,
nothing
more
disables
it
from
performing
it
then
inordinate
and
sensual
lusts
,
and
indulging
to
them
.
To
run
,
or
wrestle
,
or
combate
well
we
have
as
much
need
of
continence
as
any
that
ever
strove
for
secular
mastery
.
A
third
notion
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
is
to
signifie
a
constancy
of
mind
to
abstain
from
all
things
that
are
hurtful
.
Suid●s
and
Hesychius
render
,
it
to
abstain
from
evil
.
And
that
not
only
things
that
are
truly
such
,
but
those
things
also
sometimes
that
may
hinder
the
greater
good
.
Thus
St.
Paul
in
this
Chapter
a
little
before
the
Text
abstains
from
using
his
Christian
liberty
,
that
he
may
so
with
the
greater
profit
and
success
fulfil
the
course
of
his
Ministry
:
will
not
use
the
power
he
had
to
live
upon
preaching
of
the
Gospel
,
but
voluntarily
preaches
to
the
Corinthians
upon
free
cost
,
that
he
might
gain
the
more
,
ver.
19.
becomes
again
all
things
to
all
men
,
that
by
all
means
he
might
gain
some
,
ver.
22.
He
saw
the
Corinthians
were
close
,
and
covetous
,
forsaw
it
was
like
to
hinder
his
preaching
much
if
he
put
them
to
much
charge
;
he
therefore
supersedes
his
power
and
liberty
(
though
he
convinces
them
from
the
beginning
of
the
Chapter
,
that
such
he
had
,
and
just
,
and
natural
,
and
reasonable
,
and
ordinary
it
was
)
lest
he
should
not
do
so
much
good
upon
them
as
he
desired
.
But
though
we
must
not
expect
that
all
men
should
advance
to
this
height
,
they
must
yet
resolve
to
remove
all
real
and
and
faulty
hindrances
out
of
the
way
,
abstain
from
all
occasions
and
appearances
of
evil
,
which
may
at
any
time
hinder
or
rob
us
of
our
Crown
,
make
us
fall
short
of
the
Goal
of
Heaven
and
Glory
.
Lastly
,
It
may
signifie
his
having
all
things
in
his
power
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
getting
the
mastery
over
himself
,
getting
the
victory
over
one
desire
after
another
,
denying
himself
first
one
liberty
,
then
another
,
till
at
last
he
has
mastered
all
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
got
all
into
his
power
.
Thus
strove
those
Grecian
Wrestlers
,
and
Racers
,
ordered
and
tempered
their
bodies
by
degrees
,
first
to
this
exercise
,
then
another
;
first
to
this
height
,
then
a
higher
;
first
to
this
,
then
to
a
further
,
till
they
had
gotten
a
perfect
mastery
and
command
over
all
their
powers
,
and
members
,
to
use
them
to
the
greatest
advantage
and
agility
.
This
is
the
Christians
business
too
,
to
keep
our
soul
and
body
in
continual
exercise
,
always
doing
,
ever
suffering
somewhat
,
now
striving
against
that
sin
,
then
a
second
;
now
mortifying
that
lust
,
then
another
;
now
moderating
this
passion
,
then
sweetning
that
;
one
while
denying
himself
this
liberty
,
then
another
;
sometimes
attempting
this
difficulty
,
then
some
other
;
sometimes
running
after
good
,
sometimes
wrestling
with
evil
,
sometimes
cuffing
and
crucifying
an
inordinate
desire
,
sometimes
throwing
off
such
and
such
a
habit
,
sometimes
leaping
away
in
fear
from
an
occasion
or
opportunity
of
doing
ill
,
sometimes
leaping
into
a
way
or
occasion
of
doing
good
,
sometimes
leaping
for
joy
when
it
is
done
:
whereby
at
length
by
continual
exercise
and
custom
,
we
may
happily
come
to
a
perfect
temper
in
all
our
powers
and
faculties
of
soul
and
body
,
bring
them
all
to
an
exact
obedience
,
to
the
obedience
of
Christ
,
to
run
the
race
,
to
fight
the
fight
that
he
has
set
before
us
.
Delicatus
es
miles
,
si
putes
te
posse
sine
pugna
vincere
,
sine
certamine
triumphare
,
&c.
says
St.
Chrysost.
Thou
art
too
delicate
a
Souldier
for
Christ
,
if
thou
thinkst
thou
canst
overcome
without
striving
,
triumph
without
fighting
.
Exsere
vires
,
&c.
put
out
thy
strength
,
fight
valiantly
,
contend
fiercely
in
the
Christian
warfare
:
Remember
thy
covenant
,
think
upon
thy
condition
,
consider
thy
warfare
,
the
covenant
that
thou
madest
,
the
condition
thou
undertookest
,
the
warfare
thou
gavest
thy
name
too
at
thy
Baptism
.
The
Christians
life
is
but
a
continual
warfaring
against
the
world
,
the
flesh
,
and
the
Devil
;
thy
Captain
calls
,
and
leads
thee
to
it
,
and
thy
crown
expects
thee
,
not
a
Crown
of
corruptible
leaves
,
or
flowers
,
but
an
incorruptible
Crown
of
Glory
.
Be
temperate
and
sober
,
be
chaste
and
continent
,
be
vigilant
and
constant
,
be
diligent
and
active
in
Christs
holy
work
and
business
,
that
thou
mayest
run
without
falling
,
wrestle
without
being
thrown
,
cuff
without
being
beaten
,
quoit
all
thy
labours
near
the
mark
,
out-leap
all
evil
ways
,
perform
all
thy
exercises
,
get
happily
at
last
to
the
end
of
thy
way
and
labour
,
snatch
and
carry
away
the
Crown
prepared
for
thee
.
That
's
the
fourth
and
last
point
of
the
comparison
between
Crown
and
Crown
,
the
one
corruptible
,
the
other
incorruptible
.
Here
indeed
first
properly
comes
in
the
But
,
the
comparisons
before
have
run
somewhat
even
;
combatants
,
and
exercises
,
and
preparations
much
alike
;
but
here
nothing
but
the
name
,
no
comparison
between
mortal
and
immortal
,
vanity
and
reality
,
finite
and
infinite
:
Yet
let
us
a
little
compare
them
as
we
can
.
The
Crown
these
Gamesters
strove
for
was
but
of
leaves
of
Pine
,
or
Apple
;
of
Oak
,
or
Olive
;
of
Laurel
,
nay
,
or
even
Grass
sometimes
:
Corruptible
these
indeed
,
nay
,
and
vain
too
,
to
do
so
much
,
Multa
tulit
fecitque
puer
sudavit
&
alsit
,
to
run
,
and
sweat
,
and
toil
,
and
keep
ado
for
such
a
toy
as
the
best
of
these
,
how
vain
and
foolish
.
The
very
Heathen
themselves
Anacharsis
in
Lucian
sufficiently
deride
it
.
Yet
as
ridiculous
as
it
seems
the
greatest
part
even
of
the
Christian
world
strive
and
labour
for
as
little
.
What
is
the
aim
of
all
the
great
ones
of
the
world
but
leaves
and
grass
?
What
get
they
by
all
their
labours
and
pursuits
,
but
some
such
business
:
Let
them
all
have
their
desires
,
and
it
comes
to
no
more
.
Let
the
one
obtain
his
so
much
desired
honour
,
another
his
beloved
Mistriss
pleasure
,
a
third
his
darling
wealth
:
(
of
one
of
which
three
kinds
of
leaves
all
their
Crowns
are
made
)
and
what
get
they
but
meer
fading
leaves
,
neither
fruit
nor
flower
.
The
Crown
of
honour
,
what
is
it
,
but
a
very
leaf
that
withers
presently
?
the
worm
of
envy
consumes
it
presently
,
the
blast
of
jealousie
nips
it
in
its
glory
,
the
breath
of
malice
deads
it
in
a
trice
.
The
Crown
of
pleasure
has
a
woe
upon
it
,
Isa.
xxviii
.
1
,
3.
a
woe
that
will
consume
them
,
Woe
to
the
crown
of
pride
,
to
the
drunkards
of
Ephraim
,
whose
glorious
beauty
is
a
fading
flower
:
all
that
are
drunk
with
any
pleasure
,
their
very
Crowns
wither
upon
their
heads
,
the
intemperate
heat
that
both
produces
and
rises
from
their
sensual
pleasures
,
turns
the
colour
of
their
beauty
,
and
will
make
their
garlands
e're
long
smell
rank
and
stink
with
their
own
corruption
.
The
Crown
of
Riches
has
a
worm
commonly
that
breeds
in
the
leaf
,
this
Oaken
Garland
in
which
we
place
so
much
strength
,
and
stedfastness
,
has
an
oaken
Apple
among
the
leaves
that
nurses
a
worm
to
consume
it
when
we
least
think
of
it
.
Nay
,
though
we
had
coronam
militum
,
a
Crown
,
an
Army
of
men
as
thick
as
the
spires
of
Grass
,
to
encompass
and
guard
either
our
honours
wealth
or
pleasures
;
yet
they
would
all
prove
in
a
little
time
but
as
the
Grass
;
all
men
are
nothing
else
,
Sr.
Iames
i.
11.
but
particularly
the
rich
man
,
so
says
that
Apostle
,
ver.
10.
the
rich
man
as
the
flower
of
the
grass
,
he
shall
pass
away
.
He
shall
not
stay
for
a
storm
to
blast
or
blow
him
away
,
even
the
Sun
of
prosperity
shall
do
it
,
Mole
ruit
suâ
,
his
own
weight
and
greatness
shall
throw
him
down
.
For
the
Sun
is
no
sooner
(
mark
but
that
,
no
sooner
)
risen
with
a
burning
heat
,
but
it
withereth
the
grass
,
and
the
flower
of
it
falleth
,
and
the
grace
of
the
fashions
of
it
perisheth
;
so
also
shall
the
rich
man
fade
away
in
his
ways
.
Mark
that
too
in
his
very
ways
,
his
own
very
ways
shall
bring
him
to
ruine
and
destruction
.
'T
is
so
with
the
leaves
of
honour
,
't
is
so
with
the
leaves
of
pleasure
,
the
very
Sun
no
sooner
rises
upon
them
,
but
it
withers
them
;
the
very
Sun-shine
and
favour
of
the
Prince
ruines
them
,
the
burning
heat
of
their
pleasures
waste
them
away
,
make
their
pleasures
troublesome
and
burthensome
in
a
little
while
,
and
a
while
after
vanish
and
confound
them
with
shame
and
reproach
,
leave
them
nothing
upon
their
heads
,
but
ill
coloured
and
ill
seated
leaves
,
ignominy
and
dishonour
,
nothing
in
their
souls
but
driness
and
discomfort
;
their
estates
too
oftentimes
drained
dry
,
scarce
any
thing
but
the
Prodigals
Husks
to
refresh
them
,
or
dry
leaves
to
cover
them
.
But
the
Christians
Crown
is
nothing
such
,
't
is
a
flourishing
Crown
,
Psal.
cxxxii
.
18.
a
Crown
of
pure
Gold
,
Psal.
xxi
.
3.
a
Crown
of
precious
Stones
,
Zech.
ix
.
16.
a
Crown
of
Righteousness
,
2
Tim.
iv
.
8.
a
Crown
of
Life
,
St.
Iames
i.
12.
a
Crown
of
Honour
,
Psal.
viii
.
5.
a
Crown
of
Stars
,
Rev.
xii
.
1.
a
Crown
of
Glory
,
1
Pet.
v.
4.
a
Crown
of
Glory
that
fadeth
not
away
,
in
the
same
verse
,
eternal
,
everlasting
.
A
flourishing
,
not
a
withering
Crown
,
a
Crown
of
Gold
,
not
of
Grass
;
of
precious
Stones
,
not
of
Leaves
,
of
Righteousness
not
unjustly
gotten
,
of
Life
not
unto
Death
,
of
Honour
not
to
be
ashamed
of
,
of
Stars
,
not
Stubble
,
of
Glory
,
not
vanity
,
that
never
so
much
as
alters
colour
,
but
continues
fresh
and
flourishing
,
and
splendid
to
all
eternity
.
An
inheritance
incorruptible
,
and
undefiled
,
and
that
fadeth
not
away
,
reserved
in
Heaven
for
us
,
says
St.
Peter
,
1.
Pet.
i.
4.
And
having
now
compared
our
Crowns
,
and
finding
so
vast
,
so
infinite
a
difference
between
them
.
Can
we
think
much
to
do
as
much
for
this
incorruptible
Crown
of
Glory
,
as
the
other
do
for
their
vain
and
corruptible
one
?
Shall
they
that
strive
for
petty
masteries
,
for
toys
and
trifles
,
for
ribbands
and
garlands
,
be
so
exact
in
their
observances
so
strict
in
their
diet
,
so
painful
in
their
exercises
,
so
vigilant
in
their
advantages
,
so
diligent
in
providing
,
strengthning
,
and
enabling
themselves
for
their
several
sports
and
undertakings
,
and
shall
we
that
are
to
strive
for
no
less
than
Heaven
it self
,
be
so
loose
in
our
performances
,
so
intemperate
in
meat
and
drink
,
so
sluggish
in
our
business
,
so
careless
of
advantages
,
so
negligent
in
all
things
that
make
towards
it
.
Are
leaves
worth
so
much
,
and
the
fruit
of
eternal
peace
so
little
?
Is
a
little
air
,
the
vain
breath
of
a
mortal
man
to
be
so
sought
for
,
and
is
the
whole
Heaven
it self
,
and
the
whole
Host
and
God
of
it
,
the
praise
of
God
and
Saints
,
and
Angels
,
that
stand
looking
on
us
,
to
be
so
slighted
,
as
not
worth
so
doing
,
doing
no
more
than
they
?
Where
is
that
man
,
Dic
mihi
musâ
virum
,
shew
me
the
man
that
can
,
that
takes
the
pains
for
eternal
glory
,
that
these
vain
souls
do
for
I
know
not
how
little
enough
to
stile
it
.
But
if
we
compare
the
pains
the
ambitious
man
takes
for
honour
,
the
voluptuous
for
his
pleasure
,
the
covetous
man
for
wealth
;
meer
leaves
of
Tantalus
his
Tree
,
that
do
but
gull
,
not
satisfie
them
,
the
late
nights
,
the
early
mornings
,
the
broken
sleeps
,
the
unquiet
slumbers
,
the
many
watches
,
the
innumerable
steps
,
the
troublesom
journeys
,
the
short
meals
,
the
strange
restraints
,
the
often
checks
,
the
common
counterbuffs
,
the
vexatious
troubles
,
the
multitude
of
affronts
,
neglects
,
refusals
,
denials
,
the
eager
pursuits
,
the
dangerous
ways
,
the
costly
expences
,
the
fruitless
travels
,
the
tortured
minds
,
the
wearied
bodies
,
the
unsatisfied
desires
when
all
is
done
,
that
these
men
suffer
,
and
run
through
,
the
one
for
an
honour
that
sometimes
no
body
thinks
so
but
he
that
pursues
it
;
the
other
for
a
pleasure
base
oftentimes
and
villanous
:
the
third
for
an
estate
not
far
from
ruine
,
nay
,
oftentimes
to
ruine
his
house
and
posterity
.
If
I
say
,
we
compare
these
mens
pains
and
sufferings
,
with
what
we
do
for
Christ
,
and
God
,
and
Heaven
,
and
happiness
,
true
,
real
,
immoveable
happiness
and
glory
,
Good
Lord
!
how
infinitely
short
do
we
come
of
them
?
shall
not
they
rise
up
against
us
in
judgment
and
condemn
us
;
nay
,
shall
not
we
our selves
rise
up
against
our selves
in
judgment
,
who
have
done
many
of
these
things
,
suffered
many
for
a
little
profit
,
vain-glory
,
or
vain
hope
,
which
we
thought
much
to
do
for
eternal
glory
?
This
we
do
,
we
strive
,
and
labour
,
and
take
pains
for
vanity
;
we
are
temperate
in
all
things
,
restrain
and
keep
in
our selves
,
for
the
obtaining
sometimes
a
little
credit
,
sometimes
a
little
affection
,
or
good
opinion
from
some
whose
love
or
good
opinion
is
worth
nothing
;
or
if
it
be
,
is
as
easily
lost
,
as
soon
removed
&
changed
from
us
,
is
commonly
both
corrupt
and
corruptible
without
ground
,
and
to
little
purpose
.
But
for
Gods
Judgment
,
Christs
Affection
,
the
Holy
Spirits
good
Love
to
us
,
for
the
praise
of
good
men
,
of
Saints
,
and
Angels
,
the
whole
choire
of
Heaven
rejoycing
over
us
:
nay
,
for
Heaven
it self
,
and
blessedness
,
and
glory
,
all
which
we
might
obtain
with
the
same
pains
,
and
lesser
trouble
,
and
in
the
same
time
,
't
is
so
little
that
we
do
,
so
far
from
all
,
that
I
may
without
injury
stile
it
nothing
.
But
for
Gods
sake
,
for
Christs
sake
,
for
our
own
sake
,
let
it
not
be
so
for
ever
;
let
us
not
always
prefer
Glass
before
Diamonds
,
Barley
Conrs
before
Pearls
,
pleasure
,
or
profit
,
or
honour
before
Heaven
,
and
Happiness
,
and
Glory
.
There
are
in
Heaven
unspeakable
pleasures
,
whole
Rivers
of
them
there
.
There
are
in
Heaven
infinite
and
eternal
riches
,
which
we
can
neither
fathom
nor
number
;
there
is
glory
,
and
honour
,
and
immortality
,
and
eternal
life
.
There
are
all
these
Crowns
made
incorruptible
and
everlasting
,
all
running
round
,
encircling
one
another
like
Crowns
,
encircling
our
souls
and
bodies
too
like
Crowns
,
without
end
,
without
period
.
If
we
would
have
any
Crowns
,
Honour
,
or
Riches
,
or
Pleasure
,
let
us
there
seek
them
where
they
are
advanced
to
an
incorruptibility
,
made
incorruptible
,
where
the
leaves
are
turned
into
everlasting
fruit
,
incorruptible
honour
,
incorruptible
pleasure
,
incorruptible
riches
,
incorruptible
all
.
Let
us
but
do
for
them
,
thus
advanc'd
and
heightned
,
as
we
do
for
them
when
they
are
but
fading
and
withering
,
and
unsatisfying
,
and
I
say
no
more
,
but
you
will
with
as
much
ease
obtain
this
incorruptible
and
immortal
;
as
that
mortal
and
corruptible
.
God
grant
us
grace
to
do
so
,
to
strive
for
the
mastery
over
our selves
,
and
lusts
,
and
sins
,
so
to
be
temperate
,
abstemious
,
vigilant
,
and
industrious
in
the
pursuit
of
Heaven
,
as
we
are
or
have
been
of
the
earth
,
that
we
may
at
last
be
crowned
not
with
a
corruptible
but
an
incorruptible
crown
of
glory
and
everlasting
life
.
A
SERMON
ON
THE
Sixth
Sunday
in
Lent
.
DEUT.
xxxii
.
29.
O
that
they
were
wise
,
that
they
understood
this
,
that
they
would
consider
their
latter
end
!
ANd
if
we
be
They
,
who
I
am
afraid
we
are
,
we
are
now
in
a
good
time
to
do
it
:
Lent
is
a
considering
time
.
A
Time
set
us
by
holy
Church
to
consider
what
we
have
done
all
the
year
before
,
what
we
are
to
do
all
our
years
that
are
behind
,
and
what
we
shall
do
,
what
will
become
of
us
if
we
do
not
,
when
all
our
years
are
at
an
end
.
It
begins
with
a
day
of
Ashes
,
and
it
goes
out
with
a
week
we
hear
of
nothing
in
but
the
preparations
to
a
Grave
and
the
Resurrection
,
so
as
it
were
to
mind
us
of
our
latter
end
,
make
us
more
serious
about
it
at
this
time
than
ordinary
,
from
the
first
day
of
it
to
the
last
.
So
the
Text
is
not
unseasonable
,
nor
the
Wish
in
it
unfit
any
way
for
the
time
.
And
whether
this
Wish
be
Moses
his
,
or
Gods
,
this
They
his
own
people
,
or
their
enemies
,
it
is
no
matter
.
A
good
Wish
it
is
from
whomsoever
to
friend
or
enemy
.
Only
it
intimates
,
They
are
none
of
the
wisest
for
whom
it
is
.
For
his
own
people
it
might
well
be
.
Them
he
had
led
out
of
the
waste
howling
wilderness
,
ver.
10.
Them
he
had
kept
there
as
the
apple
of
his
eye
,
as
in
the
same
verse
;
and
when
he
brought
them
thence
,
fed
them
with
the
fat
of
Lambs
,
and
the
kidneys
of
wheat
,
ver.
14.
And
upon
this
,
they
grew
fat
and
kickt
,
ver.
15.
'T
is
a
good
Wish
for
them
,
that
They
were
wiser
.
For
their
Adversaries
(
2.
)
it
might
be
as
well
.
They
had
as
little
sense
it
seems
,
very
ready
to
grow
high
at
any
time
upon
prosperities
and
successes
,
as
if
they
,
and
not
God
,
had
done
the
business
,
ver.
27.
'T
is
a
good
Wish
for
them
,
that
they
would
understand
a
little
better
.
There
's
another
people
that
we
know
(
but
I
know
not
how
to
call
them
,
his
or
I
know
not
whose
,
they
carry
themselves
so
strangely
,
(
I
pray
God
it
be
not
we
at
last
)
whom
the
Wish
may
suit
as
well
as
any
.
A
people
,
who
,
some
of
them
,
not
long
since
,
were
,
as
it
were
,
in
wasts
and
desarts
like
Gods
own
People
,
(
in
a
condition
sad
enough
God
knows
)
born
thence
no
great
while
ago
upon
his
wings
,
since
that
set
high
,
and
fed
high
with
Corn
,
and
Wine
,
and
many
good
things
else
,
who
,
for
all
that
,
have
not
well
requited
God
that
did
it
.
Others
of
them
,
who
because
they
came
in
no
misfortune
like
other
folk
,
nor
were
plagued
like
those
other
men
,
stand
much
,
like
Israels
enemies
,
upon
their
terms
;
their
righteousness
,
or
power
,
or
policy
,
or
somewhat
did
the
work
.
Both
are
become
too
much
unmindful
of
the
Rock
of
their
Salvation
,
as
we
have
it
,
ver.
15.
and
have
quite
forgot
to
consider
the
latter
end
of
things
,
what
may
be
yet
;
that
however
things
stand
now
,
the
foundations
of
the
mountains
may
be
set
on
fire
again
,
as
the
Phrase
is
,
ver.
22.
if
they
be
no
wiser
,
either
of
them
,
than
by
continuance
in
sin
to
blow
up
the
sparks
;
and
then
who
can
assure
his
house
,
or
barns
,
or
shop
,
or
office
at
the
next
turn
?
'T
is
a
good
Wish
for
these
too
(
both
of
them
)
that
they
would
consider
a
little
better
on
't
together
,
in
novissimo
,
now
at
last
.
For
all
these
it
may
be
;
and
to
be
short
and
home
,
for
all
these
it
is
;
As
in
Moses's
time
for
Israel
and
their
enemies
,
so
in
Ours
,
for
Us
,
late
enemies
,
now
friends
together
,
that
we
would
all
be
wiser
once
,
that
we
men
,
at
least
at
last
,
would
understand
the
loving
kindness
of
the
Lord
,
and
consider
the
wonders
that
he
hath
done
for
the
children
of
men
.
But
above
all
,
that
men
would
think
of
this
same
latter
end
,
think
that
all
things
end
not
here
,
there
is
somewhat
to
be
lookt
to
after
these
days
are
done
,
which
wise
men
would
look
to
,
and
provide
for
.
O
Si
,
O
that
they
would
.
God
wishes
it
,
and
Moses
wishes
it
,
and
you
and
I
,
all
of
us
,
I
hope
,
may
wish
what
they
do
without
offence
.
But
do
it
we
must
besides
,
else
God
will
complain
of
Us
,
as
he
does
of
Them
here
in
the
Text.
For
a
kind
of
Complaint
it
is
,
as
well
as
a
Wish
;
O
Si
,
that
they
were
,
a
plain
Complaint
that
they
were
not
.
But
be
it
a
Wish
,
or
be
it
a
Complaint
,
(
and
both
it
is
)
a
Wish
for
some
,
that
they
were
wise
,
or
a
Complaint
of
them
,
that
they
are
not
,
for
three
Particulars
it
is
,
-
I.
As
a
Wish
;
't
is
that
the
men
here
spoken
of
(
1.
)
were
wise
.
That
(
2.
)
they
would
understand
this
,
somewhat
or
other
that
we
shall
see
anon
worth
understanding
.
That
(
3.
)
they
would
especially
consider
their
latter
end
.
-
II.
As
a
Complaint
;
it
is
for
three
things
too
that
they
were
none
of
these
,
that
they
were
neither
Wise
,
nor
Vnderstood
,
nor
Consider'd
what
they
should
.
For
O
Si
,
is
but
a
kind
of
a
sigh
that
't
is
no
other
;
a
very
trouble
to
God
that
men
are
no
better
.
Of
both
,
this
is
the
sum
;
that
They
who
in
the
midst
of
mercies
,
after
the
sharp
sense
of
former
judgments
,
and
not
yet
out
of
the
fear
of
new
ones
,
forget
God
,
and
either
by
new
sins
,
or
retriving
old
ones
,
slight
so
both
his
judgments
and
his
mercies
,
they
are
neither
wise
nor
understanding
,
nor
considering
men
(
what
ere
they
go
for
)
but
a
sort
that
God
will
complain
of
(
who
ere
they
be
)
for
somewhat
else
,
and
wishes
to
be
wiser
,
to
understand
a
little
better
,
and
consider
now
at
last
,
lest
the
latter
end
be
worse
with
them
than
the
beginning
.
That
it
may
not
,
but
that
the
Wish
may
take
effect
,
and
God
have
no
more
reason
to
complain
.
Let
us
now
consider
the
Particulars
;
where
I
must
first
shew
you
for
whom
,
before
I
shew
you
for
what
it
is
.
And
yet
I
know
not
how
you
'l
take
it
.
I.
Indeed
that
Israels
enemies
,
the
Heathen
,
should
be
a
Nation
void
of
counsel
,
that
have
not
any
understanding
in
them
,
ver.
28.
that
I
believe
may
be
taken
well
enough
.
But
(
2.
)
that
Israel
,
Gods
own
people
,
should
be
of
the
number
,
they
a
foolish
people
and
unwise
as
it
is
,
ver.
6.
And
that
not
the
meanest
of
them
neither
,
but
they
that
eat
the
fat
,
and
drink
the
sweet
,
ver.
14.
the
best
(
as
we
would
say
)
of
the
Parish
,
who
are
always
wise
because
they
are
rich
,
that
they
should
not
understand
.
Those
(
3.
)
who
ride
upon
the
high
places
of
the
earth
,
ver.
13.
the
chiefest
persons
,
that
men
in
honour
should
have
no
understanding
.
'T
is
well
Moses
says
it
;
I
know
not
whether
it
be
safe
to
say
it
after
him
.
But
(
4.
)
that
wise
men
too
,
not
the
ignorant
only
,
but
they
,
whose
wits
God
seems
to
be
afraid
of
,
ver.
27.
and
dares
do
nothing
for
them
,
for
fear
they
should
misapply
it
,
who
(
let
God
do
what
he
can
,
say
what
he
will
)
will
say
and
prove
any
thing
good
against
him
;
who
are
always
giving
reason
upon
reason
for
every
thing
,
but
why
they
reason
him
out
of
all
,
that
They
should
come
into
the
tale
;
that
we
,
or
any
body
,
or
God
himself
should
wish
them
wise
(
as
if
they
were
not
as
wise
as
we
could
wish
them
)
what
an
affront
does
this
simple
Moses
put
upon
them
?
Why
,
Lord
,
who
does
understand
if
they
do
not
?
Or
who
will
believe
us
if
we
say
it
?
And
yet
all
These
are
They
the
Wish
is
for
.
Gods
enemies
are
fools
,
and
Gods
people
not
so
wise
says
our
blessed
Saviour
,
St.
Luke
xvi
8.
The
gallantest
,
the
richest
,
the
wisest
of
them
not
so
wise
always
as
they
should
be
;
not
so
wise
,
I
hope
,
at
any
time
,
but
God
may
have
leave
to
wish
them
wiser
.
Yea
,
every
one
of
them
,
every
mothers
child
,
if
they
have
learnt
no
more
than
they
here
in
the
Chapter
;
learnt
nothing
by
their
afflictions
,
but
to
forget
them
;
nothing
by
their
deliverances
,
but
to
abuse
them
;
nothing
by
what
is
past
but
to
be
discontent
with
the
present
,
and
yet
daily
powre
out
themselves
into
excesses
,
and
never
think
of
what
may
come
.
If
this
be
all
the
wise
parts
they
play
,
as
they
were
theirs
in
the
Text
(
be
they
who
they
will
)
they
are
they
God
means
,
God
make
them
wiser
.
The
Wish
now
is
like
I
fear
to
fit
the
Persons
as
well
as
it
does
the
Time
.
And
three
Points
there
are
in
it
I
told
you
to
be
learnt
.
Sapere
,
Intelligere
,
&
Novissima
Providere
.
To
call
to
mind
the
things
that
are
past
;
To
understand
the
things
that
are
;
And
to
provide
for
things
to
come
.
To
remember
where
we
were
,
To
understand
where
we
are
,
and
to
consider
and
provide
for
where
we
may
be
,
the
three
main
Points
of
Wisdom
;
So
St.
Augustine
distinguishes
the
three
words
as
the
three
main
parts
of
wisdom
,
and
so
shall
I.
But
(
1.
)
consider
them
as
our
duty
;
and
then
(
2.
)
as
Gods
desire
.
Sapere
,
or
to
be
wise
,
that
's
the
first
.
And
Sapientia
est
per
quam
repetit
animus
quae
fuerunt
:
So
that
learned
Father
,
To
be
wise
is
to
call
to
mind
the
things
that
are
already
past
,
and
the
great
Roman
Orator
I
may
tell
you
takes
the
words
so
too
.
And
truly
Moses
himself
seems
so
to
mean
it
;
For
no
sooner
had
he
called
this
people
foolish
and
unwise
,
ver.
6.
but
in
the
next
words
immediately
he
bids
them
remember
the
days
of
old
,
and
consider
the
years
of
many
Generations
,
as
if
that
were
the
way
to
make
them
wise
.
Indeed
,
if
we
be
but
of
yesterday
,
or
look
no
further
back
,
Iob
will
quickly
tell
us
we
know
nothing
,
Iob
viii
.
9.
State
super
vias
antiquas
,
that
's
the
Rule
God
gives
us
,
Ier.
vi
.
16.
On
the
old
ways
ther
's
the
standing
,
no
foundation
to
build
on
else
.
New
opinions
and
devices
are
but
a
kind
of
standing
upon
our
own
heads
;
we
cannot
stand
so
long
;
a
building
upon
a
tottering
and
boggy
ground
,
which
vents
it self
ordinarily
into
vapours
,
that
make
a
noise
and
blustering
,
darken
and
infect
the
air
and
nothing
else
.
Every
wind
,
too
,
carries
them
which
way
it
will
,
this
way
,
or
that
way
,
or
any
way
;
and
,
observe
it
when
you
will
,
once
out
of
the
old
way
,
and
they
ne'r
know
where
to
fix
.
Yet
(
2.
)
to
be
wise
,
has
here
a
notion
more
practical
,
and
sends
us
sadly
and
soberly
to
meditate
now
and
then
upon
the
late
condition
we
were
in
.
And
surely
,
where
God
found
us
,
and
how
he
found
us
,
how
he
led
us
about
,
and
how
he
instructed
us
,
how
he
kept
us
all
the
while
as
the
apple
of
his
eye
,
how
he
flutter'd
over
us
with
his
wings
,
how
he
spread
them
abroad
and
bore
us
on
them
,
(
I
keep
the
expressions
of
the
Chapter
,
for
Israels
case
was
much
our
own
)
or
to
speak
out
,
the
desolations
,
and
poverties
,
and
distresses
,
and
reproaches
we
were
in
;
the
prisons
,
the
dangers
,
the
necessities
we
escapt
;
the
supplies
,
the
reliefs
,
the
protections
we
found
(
we
know
not
how
)
are
not
things
would
be
forgotten
;
they
are
such
,
as
(
one
would
think
)
would
make
one
wise
.
They
would
be
written
upon
our
walls
,
and
beams
,
and
posts
,
and
doors
;
written
with
a
Pen
of
Iron
,
and
with
the
point
of
a
Diamond
,
graven
upon
the
Tables
of
our
hearts
,
and
upon
the
horns
of
our
Altars
,
or
(
as
Iob
speaks
)
upon
the
rock
for
ever
.
Our
Churches
,
our
Halls
,
our
Chambers
,
all
our
Rooms
hung
round
with
the
sad
stories
we
have
seen
,
to
make
them
live
in
our
memories
,
and
in
our
childrens
after
us
,
to
make
them
wise
by
their
fathers
sufferings
.
And
yet
(
3.
)
to
be
wise
is
more
still
:
To
make
these
things
live
in
our
lives
as
well
as
memories
,
to
grow
good
upon
it
.
To
be
wise
,
and
to
do
good
the
Psalmist
joyns
,
Psal.
xxxvi
.
3.
Indeed
,
they
cannot
be
asunder
.
He
is
not
wise
who
is
not
good
.
To
keep
my
Laws
and
do
them
,
this
is
your
wisdom
,
and
your
understanding
;
the
way
to
make
the
Nations
say
,
This
is
a
wise
and
understanding
people
.
So
God
determines
it
,
Deut
,
iv
.
6.
Indeed
,
I
come
not
hither
to
preach
other
wisdom
,
I
should
make
my
preaching
foolishness
then
,
indeed
,
in
a
truer
sense
than
the
Apostle
meant
it
.
The
Wisdom
of
God
(
if
we
can
keep
to
it
)
that
's
our
business
.
And
he
(
1.
)
that
hearkens
to
it
,
he
is
wise
says
the
wisest
Solomon
,
Prov.
xii
.
15.
He
(
2.
)
who
exalted
from
that
low
condition
,
we
were
speaking
of
,
to
a
high
one
,
is
lowly
still
,
he
is
wise
,
says
he
again
,
Prov.
xi
.
2.
He
(
3.
)
who
upon
the
same
accompt
keeps
himself
under
still
,
keeps
under
Discipline
and
Government
as
if
he
felt
the
former
lashes
still
,
he
is
wise
.
Apprehendite
disciplinam
,
is
a
Point
of
holy
Davids
Nunc
ergo
sapite
,
of
the
wisdom
he
commends
,
Psal.
ii
.
11.
But
if
you
will
be
wise
,
indeed
,
and
pardon
me
that
I
extend
Wisdom
a
little
further
than
I
first
propounded
it
,
There
are
four
things
that
are
exceeding
wise
,
Prov.
xxx
.
24.
you
may
learn
it
of
.
The
Ants
,
that
prepare
their
meat
in
the
Summer
.
The
Conies
,
that
make
their
houses
in
the
Rock
.
The
Locusts
,
that
go
forth
all
of
them
by
bands
.
And
the
Spider
,
that
takes
hold
with
her
hands
,
and
is
in
Kings
Palaces
.
Were
we
but
as
wise
as
they
,
as
Ants
,
and
Conies
,
and
Locusts
,
and
Spiders
(
and
't
is
a
shame
we
should
not
)
we
would
by
the
experience
of
our
former
evils
:
Prepare
(
1.
)
in
good
days
with
the
Ant
,
for
bad
ones
.
We
would
(
2.
)
with
the
Conies
build
our
dwellings
in
the
Rock
St.
Paul
says
was
Christ
;
having
felt
sufficiently
already
there
is
no
sure
building
else
.
We
would
(
3.
)
go
forth
,
as
the
Locusts
do
,
to
gather
all
by
bands
,
unite
in
the
bond
of
peace
and
charity
,
not
straggle
into
factions
,
and
divide
in
parties
,
remembring
what
that
lately
came
to
,
and
may
quickly
come
to
again
if
we
look
not
to
it
.
We
would
(
4.
)
with
the
Spider
,
catch
hold
with
our
hands
,
keep
our selves
employed
in
our
own
business
,
trades
,
or
studies
,
and
not
meddle
with
things
we
either
understand
not
,
or
belong
not
to
us
.
We
would
learn
of
them
besides
to
be
in
the
palaces
of
the
great
King
,
the
houses
of
God
a
little
more
constantly
than
we
are
.
This
would
be
to
be
exceeding
wise
.
And
if
to
these
we
add
the
wisdom
of
the
Serpent
,
as
our
blessed
Saviour
commends
it
to
us
,
St.
Mark
x.
16.
make
it
our
care
above
all
(
as
they
say
the
Serpent
does
)
to
save
our
heads
,
Caput
Christum
,
and
Caput
Regem
,
Christ
our
head
,
and
the
King
our
Head
,
make
it
our
business
to
keep
our
Religion
and
obedience
safe
.
Be
who
will
else
thought
never
so
wise
,
I
am
sure
there
is
none
wiser
,
as
God
counts
wisdom
,
than
they
that
do
so
.
Yet
lastly
,
if
you
had
rather
take
the
rule
of
your
wisdom
from
above
,
take
it
from
St.
Iames
,
That
wisdom
(
says
he
)
is
first
pure
,
then
peaceable
,
gentle
,
easie
to
be
entreated
,
full
of
mercy
and
good
fruits
,
without
partiality
,
without
hypocrisie
,
St.
James
iii.
17.
So
to
be
wise
,
is
to
wash
our
hands
of
what
is
past
,
to
live
peaceably
and
orderly
,
friendly
and
kindly
together
for
the
time
to
come
,
heartily
promoting
one
anothers
good
,
without
grudging
or
dissembling
.
For
in
returning
and
quietness
,
it
seems
,
is
the
Apostle
wisdom
,
as
well
as
the
Prophets
strength
,
Isa.
xxx
.
15.
wisdom
it
seems
and
strength
both
.
I
would
some
would
understand
it
,
that
,
or
this
,
nay
,
that
and
this
,
we
are
to
consider
next
.
The
condition
we
are
in
,
that
't
is
we
are
now
to
understand
.
For
Intelligentia
perspicit
quae
sunt
,
so
St.
Augustin
defines
it
,
and
this
hoc
is
most
naturally
the
present
.
So
to
understand
this
,
(
which
is
the
second
particular
in
the
wish
)
is
,
to
be
truly
sensible
how
things
now
go
with
us
.
Where
(
1.
)
what
it
is
we
are
to
understand
,
and
then
what
it
is
to
understand
it
.
What
this
is
we
take
in
two
particulars
:
Gods
dealing
with
us
,
and
our
dealing
with
him
again
.
These
two
,
the
this
,
the
business
we
are
wish'd
to
understand
.
I.
And
how
God
deals
with
Vs
,
the
high
places
of
the
earth
we
ride
on
,
ver.
13.
the
places
and
offices
we
enjoy
,
the
increase
of
the
Fields
we
eat
of
,
the
plenty
we
abound
with
,
the
Honey
we
suck
out
of
the
rock
,
and
the
oil
that
issued
to
us
out
of
the
flinty
rock
,
the
same
verse
,
those
blessings
which
we
could
no
more
expect
than
those
sweet
dews
out
of
stones
and
flints
,
the
butter
and
milk
,
ver.
14.
the
smoothness
and
evenness
of
our
conditions
now
,
the
fat
of
lambs
,
and
rams
,
and
goats
in
the
next
words
;
the
full
tables
we
well
nigh
groan
at
,
and
the
pure
blood
of
the
grape
,
the
mirth
and
jollity
we
live
in
tell
us
as
plain
,
I
say
,
how
he
deals
with
us
as
they
did
Israel
how
he
dealt
with
them
.
One
day
tells
another
,
how
the
Almighty
commands
it
to
dart
blessings
on
us
,
and
one
night
certifies
another
,
how
he
enjoyns
it
to
shadow
us
with
protections
,
both
speak
loud
enough
to
have
their
voices
heard
among
us
.
But
how
(
2.
)
we
deal
with
him
again
.
I
would
there
were
no
voice
abroad
,
I
would
no
body
heard
,
I
would
Gath
did
not
speak
it
,
nor
the
streets
of
Askelon
ring
of
it
,
that
the
day
might
be
clouded
with
darkness
to
cover
it
,
and
that
the
night
were
as
the
shadow
of
death
to
bury
it
for
ever
:
that
thou
,
O
God
however
,
wouldst
not
reckon
the
days
of
our
ingratitude
in
the
number
of
our
months
.
We
are
surrounded
with
plenty
,
and
we
abuse
it
to
excess
.
We
are
encompassed
with
peace
,
and
we
disturb
it
with
petty
quarrels
.
We
are
loaded
with
wealth
and
riches
,
and
we
lash
them
out
in
lusts
and
vanities
.
We
are
cloathed
with
honours
,
and
we
dishonour
them
with
meannesses
.
Our
friends
are
given
into
our
bosoms
,
and
we
envy
some
of
them
,
and
slight
the
rest
.
Our
Laws
are
restored
us
,
and
we
live
as
if
we
had
none
.
Our
Religion
is
returned
,
and
we
laugh
it
out
of
countenance
.
Good
discipline
reviving
,
and
we
are
doing
what
we
can
to
break
the
bonds
in
sunder
.
Our
Churches
now
stand
open
to
us
,
and
we
pass
by
them
with
neglect
.
Our
King
God
has
set
upon
his
holy
Hill
,
and
the
people
still
imagin
vain
things
against
him
.
In
a
word
,
we
are
filled
with
all
good
things
,
and
we
do
all
the
evil
we
can
with
them
.
We
fill
up
our
days
with
iniquities
,
and
our
nights
with
transgressions
.
We
neither
consider
Gods
dealings
,
nor
mind
our
own
.
We
understand
neither
that
nor
this
.
For
to
understand
this
(
which
is
the
second
branch
of
this
particular
)
is
to
understand
both
whence
and
whither
these
mercies
are
,
whence
they
come
,
and
whither
they
tend
.
For
the
first
we
are
too
ready
to
say
with
the
Heathen
,
ver.
27.
Our
hand
is
high
,
and
God
hath
not
done
it
.
God
hath
not
done
it
;
why
,
tell
me
then
(
I
pray
)
what
were
the
counsels
that
brought
things
about
?
where
were
the
Armies
that
forced
our
passage
?
whence
the
mony
that
smooth'd
the
way
?
who
confounded
the
devices
,
who
fettered
the
forces
?
who
divided
the
strengths
that
were
against
us
?
who
turned
the
hearts
of
the
Fathers
to
the
Children
,
and
the
hearts
of
the
Children
to
the
Fathers
?
who
softned
our
enemies
?
who
strengthned
our
friends
?
who
suppled
strangers
at
last
to
pity
us
?
who
calm'd
the
Seas
?
who
held
the
winds
?
who
guided
our
happiness
into
our
harbours
,
and
even
threw
it
into
our
bosoms
?
This
Cloud
,
that
arose
like
Eliah's
out
of
the
Sea
,
1
Kings
xviii
.
44.
out
of
the
vast
Sea
of
Gods
endless
mercy
,
and
covered
Heaven
,
and
Earth
with
blessings
(
till
we
are
grown
black
,
I
fear
sadly
black
and
sinful
with
them
)
it
was
not
as
his
servant
took
it
,
like
a
mans
hand
at
all
,
it
was
like
Gods
all
the
way
,
it
was
meerly
Gods
,
Non
nobis
therefore
Domine
non
nobis
,
must
be
our
Psalm
,
Not
unto
us
,
O
Lord
,
not
unto
us
,
but
to
thy
name
only
be
the
glory
.
And
this
the
first
way
to
understand
his
mercies
,
to
confess
from
him
they
come
,
and
so
give
him
thanks
.
The
second
is
,
to
learn
also
whether
they
tend
.
They
are
in
St.
Pauls
understanding
to
lead
us
to
repentance
,
Rom.
ii
.
4.
(
and
the
time
is
proper
for
it
.
)
In
the
Psalmists
,
to
understand
well
is
to
do
thereafter
,
Psal.
cxi
.
10.
So
to
understand
Gods
blessings
right
well
,
is
to
use
them
right
well
.
And
when
under
blessings
we
live
accordingly
,
take
them
thankfully
,
use
them
soberly
,
employ
them
charitably
,
then
,
and
not
till
then
we
understand
them
.
Yet
lastly
,
I
must
add
,
that
till
we
think
we
have
no
understanding
,
till
we
confess
we
are
(
what
God
says
we
are
in
the
words
just
before
)
a
Nation
that
has
none
,
a
Nation
that
when
time
was
,
undid
it self
with
its
own
wisdom
,
whilst
we
would
needs
teach
God
to
govern
his
Church
,
and
rule
the
world
,
and
in
a
manner
force
him
either
to
make
the
world
anew
again
out
of
nothing
,
or
make
the
Church
into
it
;
till
we
grow
sensible
how
wisely
we
reformed
all
till
we
had
reformed
God
out
of
all
,
and
all
into
Atheism
,
and
confusion
;
and
that
we
are
no
wiser
still
then
to
tread
in
the
same
steps
that
will
do
it
again
,
there
will
be
little
hope
we
understand
Gods
dealings
or
our
own
.
Yet
this
understanding
our
not
understanding
God
here
particularly
points
them
to
;
for
having
immediately
before
said
,
this
people
,
they
were
a
Nation
that
had
not
any
understanding
,
he
presently
adds
,
O
that
they
were
wise
and
understood
it
;
even
this
very
thing
in
particular
,
that
they
do
not
understand
,
as
wise
as
they
seem
,
or
think
themselves
.
The
next
point
may
make
them
wiser
if
however
now
at
last
they
will
consider
their
latter
end
.
What
may
be
the
end
both
of
their
follies
,
and
their
wisdoms
here
,
and
what
is
like
to
be
the
end
of
them
hereafter
;
what
in
this
world
,
and
what
in
the
other
;
for
Novissima
reaches
both
,
the
issues
of
this
life
and
the
issues
of
the
next
.
Et
novissima
providerent
.
III.
Several
latter
ends
there
are
of
both
sorts
,
to
be
considered
;
but
how
things
may
notwithstanding
the
fair
face
they
carry
,
end
yet
here
e're
long
,
that
consider
first
.
And
that
I
shall
tell
you
without
stirring
out
of
the
Chapter
,
for
God
tells
us
it
there
himself
:
(
1.
)
He
will
set
on
fire
the
foundations
of
the
mountains
,
verse
22.
if
we
be
no
wiser
than
we
have
been
yet
.
The
highest
mountains
of
our
honours
,
the
greatest
mountains
of
our
strengths
,
nay
,
the
sirmest
foundations
we
can
build
on
shall
fall
all
into
ashes
,
and
scatter
into
smoke
and
air
.
Or
(
2.
)
burning
heat
,
and
bitter
destruction
shall
devour
us
,
ver.
24.
even
our
zeal
and
bitterness
against
one
another
shall
raise
such
flames
as
shall
consume
us
all
together
,
High
and
low
,
rich
and
poor
,
one
with
another
.
Or
(
3.
)
he
will
send
the
teeth
of
beasts
upon
us
,
with
the
poison
of
the
Serpents
of
the
dust
,
ver.
24.
again
;
set
the
beasts
of
the
people
again
to
tear
and
worry
us
:
nay
,
even
the
most
contemptible
persons
,
the
vermine
of
the
dust
,
they
shall
devour
us
.
They
shall
creep
like
Serpents
into
our
Families
,
poison
them
with
errors
,
poison
with
sin
,
poison
them
with
lusts
,
multiply
too
there
like
dust
,
and
destroy
us
e're
we
dream
on
't
.
Or
,
if
we
escape
that
,
the
sword
(
4.
)
without
,
and
the
terror
within
shall
destroy
the
young
man
,
and
the
Virgin
,
the
suckling
,
and
the
man
of
gray
hairs
,
ver.
25.
nor
young
,
nor
old
escape
the
second
bout
.
Or
(
5.
)
He
will
scatter
us
into
corners
,
ver.
26.
but
they
shall
not
hide
and
shelter
us
as
before
;
our
very
remembrance
he
shall
make
to
cease
,
we
shall
come
no
more
out
,
ver.
26.
Not
so
much
as
an
ear
,
or
leg
,
as
the
Prophet
speaks
,
Amos
iii.
12.
taken
out
of
the
Lions
mouth
to
remember
us
by
.
But
a
populus
non
populus
,
a
people
that
we
count
as
nothing
,
shall
possess
our
room
,
ver.
21.
any
thing
,
every
thing
that
will
but
serve
to
root
us
out
.
Some
of
these
,
nay
,
all
these
lastly
,
and
more
shall
come
upon
us
,
heaps
of
mischiefs
,
ver.
23.
and
all
the
arrows
of
the
Almighty
,
till
they
be
spent
,
as
in
the
same
verse
,
if
we
be
no
wiser
than
we
have
been
hitherto
,
if
we
understand
no
better
how
to
use
either
our
bad
days
or
our
good
ones
.
And
if
after
not
only
so
many
fair
warnings
,
but
so
many
fair
enjoyments
,
we
carelesly
throw
away
our selves
into
our
former
miseries
,
we
shall
also
die
like
fools
;
and
who
can
be
such
to
pity
us
?
That
all
these
have
not
befallen
us
before
this
time
,
that
God
has
not
torn
up
our
foundations
,
nor
given
us
over
to
our
own
wraths
,
nor
to
the
peoples
,
that
he
has
not
scattered
us
,
nor
brought
some
ill
end
or
other
upon
us
long
e're
this
;
't
is
not
for
our
righteousness
,
I
am
sure
:
but
ne
hostes
dicerent
,
ver.
27.
lest
some
should
justifie
their
own
dealings
,
or
ne
populus
diceret
,
lest
some
others
condemn
Gods
,
as
if
he
had
delivered
them
only
to
destroy
them
.
But
what
e're
they
say
,
Ego
retribuam
eis
in
tempore
,
their
foot
shall
slide
in
due
time
,
says
God
,
&
juxta
est
dies
perditionis
,
the
day
of
their
calamity
is
at
hand
,
ver.
35.
But
if
we
escape
all
these
,
there
are
four
other
latter
ends
that
must
be
thought
on
;
Death
and
Judgment
,
Hell
and
Heaven
:
the
quatuor
novissima
,
that
everybody
can
tell
,
but
few
consider
,
yet
the
two
first
of
them
we
cannot
avoid
,
and
one
of
the
other
we
must
come
to
.
And
(
1.
)
suppose
our
prosperity
and
splendor
should
go
with
us
to
the
Grave
(
and
we
can
carry
them
no
further
)
yet
after
we
have
lived
like
Gods
to
come
to
die
like
men
,
to
be
shaken
with
Agues
,
or
burnt
with
Fevers
,
or
torn
with
Cholicks
,
or
swoln
with
Gouts
,
or
groan
away
in
pain
,
or
go
out
in
stench
,
(
every
body
glad
when
we
are
gone
)
and
at
our
going
to
be
stript
of
all
our
gallantry
with
a
stulte
cujus
haec
?
Thou
fool
,
whose
are
all
these
things
thou
must
leave
behind
?
to
be
sent
away
with
so
scornful
a
farewel
,
into
rottenness
and
putrefaction
,
and
so
be
blown
into
dust
,
and
vanish
into
oblivion
,
like
the
meanest
men
,
or
perhaps
which
is
far
more
terrible
to
be
pluckt
away
in
the
heat
and
violence
of
a
sin
,
and
none
to
deliver
is
,
is
but
a
sad
end
of
all
our
jollities
and
glories
.
Yet
hence
(
2.
)
to
be
drawn
to
the
last
Tribunal
(
that
's
the
next
stage
we
come
to
)
there
to
have
our
follies
fully
laid
open
to
the
eyes
of
all
the
world
,
not
a
night-folly
hid
,
where
we
must
give
an
account
of
every
hour
and
minute
spent
,
every
word
and
thought
as
well
as
work
:
after
all
our
blustering
here
to
be
dragged
thither
to
a
reckoning
for
every
farthing
,
even
to
the
last
mite
,
and
receive
accordingly
,
how
bad
so
e're
it
be
:
This
will
set
us
to
consider
,
sure
,
what
we
shall
answer
at
that
day
,
how
to
give
up
our
accounts
with
joy
,
and
come
off
with
glory
.
For
we
end
not
yet
,
there
is
still
a
latter
end
beyond
both
these
;
two
for
fail
:
and
't
is
yet
within
your
choice
,
which
you
will
come
to
.
Novissima
coeli
,
or
Novissima
inferni
.
The
highest
Heaven
,
or
the
lowest
Hell
.
This
last
we
have
,
ver.
22.
and
that
we
will
take
first
.
'T
is
better
ending
with
the
t'
other
.
For
this
,
't
is
a
place
whence
joy
is
ever
banish'd
,
and
where
no
good
is
;
where
nothing
but
sorrow
,
and
sadness
,
and
horror
dwells
:
where
the
wicked
lie
wrapt
in
flames
,
and
Sulphur
,
covered
with
worms
,
and
stench
,
and
darkness
.
All
the
racks
and
tortures
that
the
wit
of
cruelty
ever
found
out
here
,
are
beds
of
Down
and
Roses
to
those
horrid
lodgings
.
Here
in
the
bitterest
pains
there
is
some
part
or
other
well
,
or
somewhat
or
other
always
to
be
found
to
give
us
ease
.
The
light
will
chear
us
,
or
the
night
refresh
us
,
or
sleep
give
us
rest
.
Company
will
divert
the
anguish
,
or
custom
lighten
it
,
or
hope
lessen
it
,
or
time
wear
it
out
.
But
in
that
place
of
torment
(
so
Dives
called
and
felt
it
)
nor
soul
,
nor
body
,
nor
faculty
,
nor
member
free
.
The
conscience
of
former
sins
,
that
terrifies
them
;
the
memories
of
former
happiness
,
that
distracts
them
,
the
understanding
now
what
they
have
forfeited
and
might
have
had
,
that
above
all
infinitely
torments
them
.
The
tongue
burns
,
and
the
teeth
gnash
,
and
the
heart
trembles
,
and
the
eyes
weep
,
and
the
hands
wail
,
and
the
ears
are
filled
with
continual
screeches
,
and
everlasting
howlings
,
and
every
member
is
intolerably
tortured
with
the
punishment
of
its
own
sins
:
and
yet
not
so
much
there
as
a
drop
of
water
to
refresh
'um
,
not
a
gleam
of
light
to
comfort
'um
,
no
rest
day
nor
night
.
The
company
of
Devils
,
and
damned
spirits
,
(
the
only
company
there
)
and
amongst
them
(
perhaps
)
their
dearest
friends
,
or
Wives
,
or
Children
,
infinitely
increase
their
hell
;
and
all
is
augmented
by
continuance
:
for
no
such
thing
as
hope
to
be
heard
of
there
.
'T
is
the
Kingdom
of
despairs
and
terrors
,
The
worm
dieth
not
,
and
the
fire
is
not
quenched
:
all
the
miseries
are
everlasting
,
everlasting
.
This
the
latter
end
of
all
the
people
that
forget
God
,
says
holy
David
,
that
forget
him
in
their
prosperities
;
into
Hell
they
shall
be
turned
,
Psal.
ix
.
17.
Nor
is
this
the
melancholy
mans
dream
,
or
the
contrivance
of
the
Politician
,
or
the
Priests
cheat
to
keep
men
in
awe
.
If
a
cheat
it
be
,
't
is
God
has
cheated
you
,
and
Christ
has
cheated
you
,
and
the
Prophets
have
cheated
you
,
and
the
Apostles
have
cheated
you
,
for
they
all
say
the
same
thing
:
And
would
the
rantingest
of
those
brave
fellows
that
scoff
at
it
,
sit
down
a
little
and
consider
,
(
which
I
am
sure
they
never
do
)
or
should
the
tremblings
of
death
begin
to
seize
them
,
when
their
understandings
are
about
them
(
which
are
not
always
)
and
open
the
windows
into
another
world
,
then
these
would
be
the
words
of
truth
and
soberness
,
then
,
men
and
brethren
,
what
shall
we
do
(
when
commonly
't
is
too
late
.
)
How
shall
we
do
with
these
everlasting
burnings
?
we
will
do
any
thing
,
suffer
any
thing
to
avoid
them
.
Then
Heaven
too
,
the
end
we
reserved
for
our
last
,
that
will
begin
to
be
thought
on
too
,
and
how
to
get
in
there
.
There
,
where
is
joy
without
any
sad
look
to
shadow
it
;
pleasure
without
any
tang
to
stain
it
;
peace
without
disturbance
,
plenty
without
fatiety
,
continual
health
without
infirmity
,
nor
grief
,
nor
fear
,
nor
hazzard
to
impair
our
happiness
,
or
fully
it
.
Glorious
,
all
glorious
things
are
spoken
of
thee
,
(
Thou
City
of
God
.
)
Gold
,
and
Pearls
,
and
Diamonds
,
and
all
precious
Stones
;
Kingdoms
,
and
Thrones
,
and
Crowns
,
and
Scepters
;
torrents
of
Joy
,
rivers
of
Pleasure
,
well-springs
of
Life
,
dwellings
of
Glory
,
seats
of
blessedness
,
and
blessed
company
,
the
Throne
of
God
,
all
are
said
of
thee
,
thou
glorious
place
.
And
yet
when
all
is
said
,
we
must
conclude
with
the
Apostle
,
that
neither
eye
hath
seen
,
nor
ear
heard
,
neither
have
entred
into
the
heart
of
man
the
things
prepared
there
,
or
if
they
had
,
it
seems
it
is
not
lawful
for
a
man
to
utter
them
,
2
Cor.
xii
.
4.
So
I
must
needs
leave
them
to
you
to
consider
them
.
And
truly
't
is
time
now
to
tell
you
what
considering
is
.
(
1.
)
'T
is
to
sit
down
and
lay
your
ends
together
,
and
think
upon
them
.
Consider
then
seriously
(
1.
)
whether
you
would
have
your
foundations
once
more
unsetled
,
your
houses
plundered
,
your
estates
sequestred
(
they
are
scurvy
words
,
pray
pardon
them
)
your
glories
once
again
trod
to
dirt
:
Whether
't
is
good
making
ventures
,
trying
Gods
severities
the
second
time
.
For
let
them
smite
you
but
once
more
,
and
as
Abisha
said
to
David
,
so
say
I
to
you
,
they
will
not
smite
you
the
second
time
.
Consider
again
,
(
2.
)
whether
seeing
however
you
must
leave
all
these
enjoyments
,
within
so
short
a
span
of
time
as
death
is
off
us
,
(
and
we
may
be
fetcht
off
the
stage
e're
we
are
aware
,
ill
provided
for
it
)
it
be
wisdom
to
lay
up
all
our
treasure
and
provision
here
;
either
so
hoard
up
here
as
if
it
were
for
ever
,
or
so
lavish
here
as
if
it
were
to
accompt
for
never
.
And
seeing
to
that
accompt
we
must
come
at
last
,
consider
(
3.
)
whether
such
Imprimis's
and
Items
as
the
long
impertinent
Bills
of
sins
and
pleasures
will
bring
in
,
will
pass
current
at
the
last
Audit
;
whether
so
much
in
purple
and
fine
linen
,
so
much
in
living
sumptuously
every
day
,
so
little
time
in
the
assemblies
of
devotion
,
and
so
much
in
those
of
vanity
:
whether
,
Soul
take
thy
ease
,
eat
,
drink
,
and
be
merry
,
the
living
in
all
liberty
and
licenciousness
;
the
being
hateful
,
and
the
hating
one
another
will
pass
for
a
rewarding
the
Almighty
for
his
mercies
,
when
,
Come
ye
blessed
,
go
ye
cursed
,
come
in
to
conclude
the
day
.
And
if
they
will
not
pass
so
(
as
no
doubt
they
will
not
)
consider
(
4.
)
what
will
be
next
the
end
you
come
to
,
and
remember
but
half
that
I
have
told
you
of
those
eternal
fires
(
and
I
have
told
you
nothing
in
comparison
)
and
then
tell
me
again
whether
the
strictest
attendances
of
piety
,
the
largest
expences
of
charity
,
the
trouble
now
and
then
of
doing
well
,
the
beggarliness
of
honesty
,
the
restraints
of
temperance
,
the
niceness
of
chastity
,
the
very
hardships
of
repentance
,
watching
,
fasting
,
weeping
,
even
the
greatest
penances
of
Religion
,
as
high
as
the
rigours
and
austerities
of
Hermits
and
Anchorets
be
not
far
easier
to
be
endured
,
and
whether
we
can
be
thought
wise
any
way
,
if
we
omit
any
way
to
prevent
those
flames
.
Or
if
you
had
rather
be
led
with
hopes
and
glory
(
as
all
ingenuous
and
noble
natures
had
)
consider
(
5.
)
whether
all
the
glories
ye
have
liv'd
in
,
all
the
satisfaction
ye
have
met
with
,
all
the
delights
ye
have
ever
here
enjoyed
,
or
ever
can
,
be
worth
one
minute
of
those
eternal
fulnesses
in
Gods
presence
in
the
Heavens
;
when
even
they
that
counted
the
Religious
mans
life
,
but
madness
,
Wisdom
v.
4.
and
laught
piety
and
honesty
out
of
doors
,
were
so
amaz'd
at
the
glory
and
strangeness
of
the
righteous
mans
salvation
,
so
far
beyond
all
that
they
looked
for
,
ver.
2.
that
they
even
groan'd
for
anguish
of
spirit
,
and
cry'd
out
openly
,
We
fools
,
we
fools
indeed
,
how
have
we
cheated
our selves
of
Heaven
,
the
glorious
Kingdom
,
whilst
the
poor
Lazarus's
,
these
poor
contemptible
things
crept
in
,
and
we
with
all
our
pride
,
and
riches
,
and
vaunting
quite
shut
out
,
ver.
8.
And
now
I
may
read
the
Text
another
way
,
as
an
assertion
,
not
a
wish
:
and
I
find
it
read
so
.
Thus
,
Si
saperent
&
intelligerent
&
providerent
.
If
men
were
wise
,
they
would
both
understand
and
consider
all
these
things
without
this
ado
.
They
would
presently
turn
considerarent
into
providerent
too
,
(
and
so
the
word
is
rendred
by
the
vulgar
)
and
provide
now
for
their
latter
end
.
And
the
provision
will
not
stand
us
in
much
,
nor
shall
I
stand
long
upon
it
.
Three
ways
to
do
it
,
and
you
have
all
.
The
Son
of
Syrach's
(
1.
)
Remember
thy
end
,
and
let
enmity
cease
,
says
he
,
Ecclus.
xxviii
.
6.
Let
us
not
spend
our
wits
,
our
courage
,
our
estates
any
longer
in
feuds
and
enmities
,
seeing
God
has
now
at
length
so
strangely
brought
us
all
altogether
.
The
(
2.
)
way
shall
be
his
too
,
with
a
little
alteration
,
Ecclus.
vii
.
36.
Remember
thy
latter
end
,
and
that
thou
never
henceforward
do
amiss
.
I
know
't
is
read
,
remember
and
thou
shalt
not
,
but
't
is
as
true
if
read
,
remember
and
thou
wilt
not
:
if
you
consider
it
as
you
should
,
you
will
also
provide
you
sin
no
more
.
To
make
all
sure
,
make
the
provision
our
Blessed
Saviour
would
have
you
for
a
third
.
Provide
the
bags
that
wax
not
old
,
St.
Luke
xii
.
33.
friends
that
will
not
fail
you
,
make
them
to
you
out
of
the
Mammon
you
have
gotten
,
make
the
poor
your
friends
with
it
,
That
when
ye
fail
they
may
receive
you
into
everlasting
habitations
,
S.
Luke
xvi
.
9.
And
consider
lastly
for
the
close
of
this
part
of
the
Text
(
and
I
am
almost
at
the
close
of
all
)
that
all
this
is
Gods
desire
.
He
wishes
it
here
,
he
wishes
it
all
the
holy
Text
through
,
Oh
that
there
were
such
an
heart
in
them
,
Deut.
v.
29.
O
that
my
people
would
hearken
to
it
,
Psal.
lxxxi
.
14.
O
that
men
would
therefore
,
Psal.
cvii.
four
times
in
it
.
II.
And
yet
the
second
general
of
the
Text
tells
you
,
he
does
more
;
wishes
it
so
heartily
,
that
he
complains
again
:
complains
they
answer
not
his
wishes
.
And
wisht
he
has
so
often
,
that
he
may
well
complain
.
How
often
have
I
,
says
he
,
St.
Luke
xiii
.
34.
so
often
nor
they
nor
we
can
tell
it
.
Only
so
often
Noluistis
,
as
often
as
he
would
,
so
often
they
would
not
.
All
the
day
long
he
had
stretched
out
his
hand
unto
them
,
sent
to
them
by
his
messengers
,
early
and
late
,
to
desire
them
,
visited
them
with
judgments
,
courted
them
with
mercies
,
and
yet
they
would
not
,
disobedient
and
gain-saying
people
that
they
were
.
And
therefore
complain
he
does
,
that
do
what
he
can
,
he
must
give
them
up
,
though
with
a
Quomodo
te
tradam
?
Hos.
xi
.
8.
with
great
regret
and
sorrow
,
give
them
up
for
fools
,
men
of
neither
understanding
,
nor
consideration
;
men
that
like
fools
throw
away
Gold
for
baubles
,
men
that
are
so
far
from
understanding
or
considering
,
that
they
live
as
if
they
car'd
not
whether
they
went
to
Heaven
or
Hell
.
But
I
love
not
to
lengthen
out
complaints
,
;
in
this
case
I
should
ne're
have
done
:
and
't
is
time
I
should
.
And
the
Text
only
insinuating
,
not
enlarging
Gods
complaints
,
gives
me
an
item
to
do
so
too
.
Only
give
me
leave
in
brief
to
sum
up
all
.
Every
wise
man
before
at
any
time
he
begins
a
work
,
sits
down
and
considers
what
he
has
to
do
,
and
to
what
end
he
does
it
.
O
that
we
would
be
so
wise
in
ours
;
that
we
would
retire
our selves
some
minutes
now
and
then
to
consider
the
ill
courses
at
any
time
we
are
in
(
or
entring
on
.
)
And
when
we
are
got
into
our
Chambers
,
and
be
still
thus
commune
with
our selves
.
What
is
this
business
I
am
about
?
to
what
purpose
is
this
life
I
lead
,
this
sin
,
this
waste
,
this
vanity
,
Am
I
grown
so
soon
forgetful
of
my
late
sad
condition
,
or
so
insensible
of
my
late
rebellions
,
and
of
the
pardon
God
has
given
me
,
as
thus
impudently
to
sin
again
?
Is
this
the
reward
I
make
him
for
all
his
mercies
,
thus
one
after
another
to
abuse
them
still
?
or
is
it
that
I
am
weary
of
my
happiness
,
and
grown
so
wanton
as
to
tempt
destruction
?
Is
it
that
I
may
go
with
more
dishonour
to
my
Grave
,
leave
a
blot
upon
my
name
,
and
stand
upon
record
for
a
fool
,
or
worse
,
to
all
posterity
for
ever
?
Is
it
that
I
have
not
already
sins
enough
,
but
I
must
thus
foolishly
still
burthen
my
accompts
?
Is
it
that
I
may
go
the
more
gloriously
to
Hell
,
and
damn
my self
the
deeper
?
Is
it
that
I
may
purposely
thwart
God
in
all
his
ways
of
mercy
and
judgment
,
cross
his
desires
,
scorn
his
entreaties
,
defie
his
threats
,
despise
his
complaints
,
anger
him
to
the
heart
,
that
I
may
be
rid
of
him
,
and
quit
my
hands
of
all
my
interests
in
Heaven
for
ever
.
Why
this
is
the
English
of
my
sins
,
my
profaneness
,
and
debaucheries
,
the
courses
I
am
in
,
or
now
going
upon
:
and
will
I
still
continue
them
?
This
would
be
considering
indeed
,
and
a
few
hours
thus
spent
sometimes
would
make
us
truly
wise
.
And
let
us
but
do
so
,
we
shall
quickly
see
the
effect
of
them
,
God
shall
have
his
wishes
,
and
we
shall
be
wise
,
and
we
shall
have
ours
too
,
all
we
can
wish
or
hope
,
and
no
complaining
in
our
streets
.
All
our
former
follies
shall
be
forgotten
,
and
all
ill
ends
be
far
off
from
us
;
and
when
these
days
shall
have
an
end
,
we
shall
then
go
to
our
Graves
in
peace
,
to
our
Accompts
with
joy
,
and
passing
by
(
some
of
us
perhaps
)
even
the
gates
of
Hell
,
come
happily
to
the
end
of
all
our
hopes
,
the
salvation
of
our
souls
,
have
our
end
,
glory
,
and
honour
,
and
immortality
,
and
eternal
life
;
where
we
,
as
Daniel
tells
us
the
wise
do
,
shall
shine
as
the
brightness
of
the
Firmament
,
and
as
the
Stars
for
ever
and
ever
.
Whether
he
bring
us
,
who
is
the
eternal
Wisdom
of
his
Father
,
Jesus
Christ
;
to
whom
with
the
Father
,
and
the
Holy
Spirit
,
three
Persons
,
and
one
Eternal
,
Immortal
,
Invisible
,
and
only
Wise
God
,
be
all
Power
,
and
Riches
,
and
Wisdom
,
and
Strength
,
and
Honour
,
and
Glory
,
and
Blessing
for
ever
and
ever
.
A
SERMON
ON
THE
ANNUNTIATION
OF
THE
Blessed
Virgin
Mary
.
St.
LUKE
i.
28.
And
the
Angel
came
in
unto
her
,
and
said
,
Hail
thou
that
art
highly
favoured
,
The
Lord
is
with
thee
,
Blessed
art
thou
among
women
.
THe
day
will
tell
you
who
this
Blessed
among
women
is
,
we
call
it
our
Lady-day
;
And
the
Text
will
tell
you
why
she
comes
into
the
day
,
because
the
Angel
to
day
came
in
to
her
.
And
the
Angel
will
tell
you
why
he
to
day
came
in
to
Her
;
she
was
highly
favoured
,
and
the
Lord
was
with
her
,
was
to
come
himself
this
day
into
her
,
to
make
her
the
most
blessed
among
women
,
sent
him
only
before
to
tell
her
so
,
to
tell
her
,
he
would
be
with
her
by
and
by
himself
.
This
makes
it
Annunciation
day
,
the
Annunciation
of
the
Virgin
Mary
,
as
the
Church
calls
it
,
and
the
Annunciation
to
her
,
as
we
may
call
it
too
:
The
Annunciation
or
announcing
and
proclaiming
of
Christ
unto
her
,
that
he
was
this
day
to
be
Incarnate
of
her
,
to
take
that
flesh
to
day
upon
him
in
the
womb
,
which
he
was
some
nine
months
hence
on
Christmass-day
to
bring
with
him
into
the
world
.
And
(
2.
)
the
Annunciation
or
announcing
,
that
is
proclaiming
of
her
blessed
among
,
above
women
by
it
,
by
being
thus
highly
favoured
by
her
Lords
thus
coming
to
her
.
A
day
upon
these
grounds
fit
to
be
remembred
and
announced
or
proclaimed
unto
the
World
.
Indeed
,
Dominus
tecum
is
the
chief
business
,
the
Lord
Christs
being
with
her
,
that
which
the
Church
especially
commemorates
in
the
day
.
Her
being
blessed
,
and
all
our
being
blessed
,
highly
favoured
,
or
favoured
at
all
,
either
mens
or
womens
being
so
,
all
our
hail
,
all
our
health
,
and
peace
,
and
joy
,
all
the
Angels
visits
to
us
,
or
kind
words
,
all
our
Conferences
with
heaven
,
all
our
titles
and
honours
in
heaven
and
earth
,
that
are
worth
the
naming
come
only
from
it
.
For
Dominus
tecum
cannot
come
without
them
;
He
cannot
come
to
us
but
we
must
be
so
,
must
be
highly
favoured
in
it
,
and
blessed
by
it
.
So
the
Incarnation
of
Christ
,
and
the
Annunciation
of
the
Blessed
Virgin
,
his
being
incarnate
of
her
,
and
her
blessedness
by
him
,
and
all
our
blessednesses
in
him
with
her
make
it
as
well
our
Lords
as
our
Ladies
day
.
More
his
,
because
his
being
Lord
made
her
a
Lady
,
else
a
poor
Carpenters
Wife
,
God
knows
;
all
her
worthiness
and
honour
,
as
all
ours
,
is
from
him
;
and
we
to
take
heed
to
day
,
or
any
day
,
of
parting
them
;
or
so
remembring
her
as
to
forget
him
;
or
so
blessing
her
,
as
to
take
away
any
of
our
blessing
him
;
any
of
his
worship
to
give
to
her
;
Let
her
blessedness
,
the
respect
we
give
her
,
be
inter
mulieres
,
among
women
still
:
such
as
is
fit
and
proportionate
to
weak
creatures
,
not
due
and
proper
only
to
the
Creator
,
that
Dominus
tecum
,
Christ
in
her
be
the
business
:
that
we
take
pattern
by
the
Angel
,
to
give
her
no
more
than
is
her
due
,
yet
to
be
sure
to
give
her
that
though
,
and
that
particularly
upon
the
day
.
And
yet
the
day
being
a
day
of
Lent
seems
somewhat
strange
,
'T
is
surely
no
fasting
work
,
no
business
or
occasion
of
sadness
this
;
What
does
it
then
,
or
how
shall
we
do
it
then
in
Lent
,
a
time
of
fast
and
sorrow
?
Fast
and
feast
too
:
how
can
we
do
it
?
A
Feast
it
is
to
day
,
a
great
one
,
Christs
Incarnation
,
a
day
of
joy
,
if
ever
any
:
and
Lent
a
time
of
sorrow
and
repentance
:
a
great
one
,
the
greatest
Fast
of
any
;
How
shall
we
reconcile
them
?
Why
thus
,
The
news
of
Joy
never
comes
so
seasonable
as
in
the
midst
of
sorrow
;
news
of
one
coming
to
save
us
from
our
sins
can
never
come
more
welcome
to
us
than
even
then
when
we
are
sighing
and
groaning
under
them
:
never
can
Angel
come
more
acceptably
than
at
such
time
,
with
such
a
message
,
as
All
Hail
,
thou
art
highly
favoured
,
blessed
art
thou
;
'T
is
the
time
that
Angels
use
to
come
when
we
are
fasting
:
So
to
Daniel
,
Dan.
ix
.
3
,
21.
So
to
Cornelius
,
Acts
x.
30.
the
time
when
we
best
hear
a
voice
from
heaven
,
and
best
understand
it
with
St.
Peter
,
Acts
x.
13
,
15
,
16
,
20.
the
time
when
God
himself
vouchsafes
to
spread
our
Table
,
as
he
did
there
of
all
kinds
of
beasts
and
fowls
,
to
St.
Peter
,
all
heavenly
food
and
mysteries
.
'T
is
the
very
time
for
gratia
plena
,
to
be
fill'd
when
we
are
empty
;
the
only
time
for
Dominus
tecum
,
for
our
Lords
being
with
us
when
we
have
most
room
to
entertain
him
.
So
nor
the
Church
,
nor
we
in
following
it
,
are
any
whit
out
of
order
.
Dominus
tecum
,
Christ
is
the
main
business
,
both
of
our
Fasts
and
Feasts
:
and
't
is
the
greatest
order
to
attend
his
business
in
the
day
,
and
way
we
meet
it
,
be
it
what
it
will
.
Though
perhaps
it
seem
stranger
too
to
hear
of
an
Angel
coming
into
a
Virgins
Chamber
,
at
midnight
,
(
as
is
conjectured
)
and
there
saluting
her
.
But
no
fear
of
those
Sons
of
God
if
they
come
in
unto
the
daughters
of
men
.
Angels
are
Virgins
,
may
be
with
Virgins
,
in
the
privatest
Closets
,
are
always
with
them
there
to
carry
up
their
Prayers
,
and
to
bring
down
blessings
.
No
strange
thing
then
to
hear
of
an
Angel
with
any
of
them
whom
God
highly
favours
,
with
whom
himself
is
too
:
no
wonder
to
hear
of
an
Angel
or
Ave
to
any
such
.
The
only
wonder
indeed
to
us
will
be
to
hear
of
an
Ave
Mary
.
Indeed
I
cannot
my self
but
wonder
at
it
,
as
they
use
it
now
,
to
see
it
turn'd
into
a
Prayer
.
'T
was
never
made
for
Prayer
,
or
Praise
,
a
meer
Salutation
;
the
Angels
here
to
the
blessed
Virgin
never
intended
it
,
I
dare
say
,
for
other
,
either
to
praise
her
with
,
or
pray
unto
her
.
And
I
shall
not
consider
it
as
such
,
I
am
only
for
the
Angels
Ave
,
not
the
Popish
Ave
Marie
,
I
can
see
no
such
in
the
Text.
Nor
should
I
scarce
,
I
confess
,
have
chosen
such
a
Theam
to
day
,
though
the
Gospel
reach
it
me
,
but
that
I
see
't
is
time
to
do
it
when
our
Lord
is
wounded
through
our
Ladies
sides
;
both
our
Lord
and
the
mother
of
our
Lord
most
vilely
spoken
of
by
a
new
generation
of
wicked
men
,
who
,
because
the
Romanists
make
little
less
of
her
than
a
Goddess
,
they
make
not
so
much
of
her
as
a
good
woman
;
because
they
bless
her
too
much
,
these
unbless
her
quite
,
at
least
will
not
suffer
her
to
be
blessed
as
she
should
.
To
avoid
both
these
extremes
we
need
no
other
pattern
but
the
Angels
,
who
here
salutes
,
and
blesses
her
indeed
;
yet
so
only
salutes
and
blesses
her
,
so
speaks
of
and
to
her
as
to
a
woman
here
,
though
much
above
the
best
of
them
;
one
highly
favoured
,
't
is
true
,
yet
but
favoured
still
;
all
her
grace
,
and
blessedness
,
and
glory
still
no
other
,
meer
favour
and
no
more
,
and
Dominus
tecum
,
the
Lords
being
with
her
,
the
ground
,
and
source
,
and
sum
of
all
;
Virgin
and
Day
both
blessed
thence
.
The
better
to
give
all
their
due
,
Angel
,
and
Lord
,
and
Lady
,
and
you
the
better
understanding
of
the
Text
,
the
scope
,
and
matter
,
and
full
meaning
of
it
,
we
shall
consider
in
the
words
these
two
Particulars
:
The
Angels
Visitation
,
and
the
Angels
Salutation
.
I.
His
Visitation
,
or
coming
to
her
in
these
words
:
And
the
Angel
came
in
unto
her
.
II.
His
Salutation
to
her
,
or
saluting
her
,
in
these
,
Hail
thou
that
art
highly
favoured
;
The
Lord
is
with
thee
,
Blessed
,
&c.
In
the
Visitation
we
have
,
(
1.
)
The
Visitor
.
(
2.
)
The
Visited
.
(
3.
)
The
Visiting
.
The
Angel
,
the
Visitor
,
He.
The
blessed
Virgin
,
this
the
Visited
,
Her:
And
the
Visiting
,
his
coming
in
unto
her
.
In
the
Salutation
there
is
to
be
considered
both
the
Form
of
it
,
and
the
Titles
in
it
.
1.
The
Form
threefold
:
(
1.
)
Hail
.
(
2.
)
The
Lord
is
with
thee
.
(
3.
)
Blesed
art
thou
,
or
be
thou
blessed
,
Sis
benedicta
,
it
may
be
,
as
well
as
es
.
2.
The
Titles
given
her
,
they
three
too
:
Thou
that
art
highly
favoured
,
that
's
one
.
Blessed
thou
,
that
's
another
.
Blessed
among
women
,
that
's
the
third
.
These
all
so
evident
and
so
plain
,
that
none
can
miss
them
;
But
to
these
two
Points
two
more
are
to
be
added
,
The
Grounds
and
Bounds
of
these
great
titles
.
1.
The
Ground
of
this
high
blessedness
and
favour
:
(
1.
)
Full
of
grace
,
so
our
old
Translation
,
and
the
old
Latine
render
it
,
her
fulness
of
grace
and
goodness
,
that
's
one
.
(
2.
)
But
the
Lord
is
with
thee
,
that
's
the
main
,
thence
all
her
blessedness
,
thereby
it
is
that
she
is
so
highly
favoured
,
because
the
Lord
is
with
her
.
2.
The
Bounds
or
Limitation
of
these
titles
,
they
come
first
with
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
no
other
form
then
what
is
and
hath
been
given
unto
men
;
though
great
they
be
,
yet
divine
they
be
not
.
The
greatest
Title
secondly
is
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
meer
grace
and
favour
.
Thirdly
,
It
must
still
too
acknowledge
Dominus
tecum
.
She
hath
a
Lord
,
is
a
Subject
as
well
as
we
.
And
lastly
,
All
her
blessedness
is
but
inter
mulieres
,
among
women
;
how
much
soever
she
excels
all
women
,
she
is
but
inter
mulieres
,
among
such
Creatures
,
in
the
rank
of
Creatures
,
no
Goddess
,
nor
partner
with
the
Godhead
,
either
in
title
or
worship
.
By
considering
and
laying
all
these
Points
together
we
shall
both
vindicate
the
blessed
Virgins
honour
,
as
well
from
all
superstitious
as
prophane
abuses
,
and
our selves
from
all
neglect
of
any
duty
to
the
mother
of
our
Lord
,
one
so
highly
favoured
,
and
blessed
by
him
,
whilst
we
give
her
all
that
either
Lord
or
Angel
gave
her
,
but
yet
dare
not
give
her
more
.
And
now
Dominus
mecum
,
and
Dominus
vobiscum
too
,
the
Lord
be
with
me
whilst
I
am
speaking
it
,
and
with
you
whilst
you
are
hearing
it
,
and
bless
us
both
whilst
we
are
about
it
,
that
we
may
learn
to
bless
where
we
should
bless
,
whom
,
and
when
,
and
how
to
do
it
,
and
rightly
both
accept
and
apply
God's
blessings
and
our
own
.
We
are
now
to
learn
it
from
the
Angel
,
his
visiting
and
blessing
the
blessed
Virgin
here
.
His
visit
and
his
Salutation
to
her
.
But
his
visit
,
or
visitation
,
that
stands
first
.
Where
the
visiter
,
the
visited
,
and
his
visit
;
the
Angel
,
the
Virgin
,
and
his
coming
into
unto
her
are
all
to
be
considered
.
And
the
Angel
came
in
unto
her
.
And
who
so
fit
as
an
Angel
to
come
into
her
,
to
give
this
visit
,
to
give
this
blessing
?
It
was
a
bad
Angel
that
brought
the
curse
,
upon
the
woman
,
't
was
fit
a
good
one
should
bring
the
blessing
.
The
imployment
(
2.
)
suits
none
so
well
.
'T
was
news
of
joy
who
could
bring
it
better
,
than
one
of
those
who
were
the
first
sons
of
eternal
joy
,
the
first
enjoyers
of
it
,
who
could
pronounce
it
better
?
Who
fitter
(
3.
)
to
come
with
a
Dominus
tecum
,
before
the
face
of
the
Lord
,
with
a
message
of
his
coming
down
to
earth
,
than
they
who
always
behold
his
face
in
heaven
,
St.
Mat.
xviii
.
10.
Who
fitter
(
4.
)
to
come
to
her
,
she
was
an
immaculate
and
unspotted
Virgin
,
and
to
whom
do
Virgins
Chambers
lie
ope
at
midnight
but
to
Angels
?
God
sends
no
other
thither
at
that
time
of
night
,
and
that
that
time
it
was
may
be
well
conjectured
from
Wisdom
xviii
.
14
,
15.
When
all
things
were
in
quiet
silence
,
and
that
night
was
in
the
midst
of
her
swift
course
;
Thine
Almighty
Word
came
down
from
Heaven
,
then
it
seems
was
the
time
of
her
Conception
,
of
Christs
coming
to
her
,
before
whom
immediately
the
Angel
came
to
bring
the
message
that
he
was
a
coming
,
if
,
as
St.
Bernard
says
,
he
were
not
come
already
.
And
(
5.
)
with
such
a
message
to
a
Virgin
,
as
that
she
should
conceive
,
without
a
man
,
who
was
convenient
to
bring
it
but
an
Angel
?
Ne
quo
degenere
depravaret
affectu
,
says
St.
Ambrose
,
that
there
might
not
be
the
least
ground
of
a
false
suspition
.
But
(
6.
)
to
such
a
Virgin
,
one
so
highly
favour'd
as
to
be
made
the
mother
of
God
(
for
the
mother
of
Christ
is
no
less
,
he
being
God
)
what
messenger
could
come
less
than
an
Angel
?
Prophets
and
Patriarchs
were
too
little
for
so
great
an
embassage
,
and
Angels
never
came
upon
a
greater
.
Nay
,
(
7.
)
every
Angel
neither
was
not
fit
for
so
high
an
Office
:
The
Angel
Gabriel
it
was
,
he
is
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
.
Gabriel
is
by
St.
Hierom
,
and
St.
Gregory
interpreted
Fortitudo
Dei
,
the
Power
or
strength
of
God
,
and
in
this
work
it
appear'd
indeed
.
Gods
strength
and
power
never
so
much
shewn
as
in
the
saving
of
us
by
Christ
.
It
is
by
others
(
2.
)
interpreted
Vir
Deus
,
or
Deus
nobiscum
,
God
man
,
or
God
with
us
.
Could
any
be
thought
fitter
to
bring
this
news
upon
his
lips
than
he
that
carries
it
in
his
name
?
Especially
(
3.
)
being
the
same
that
foretold
all
this
to
Daniel
,
Dan.
ix
.
21.
fit
that
he
should
see
to
the
performance
who
brought
the
promise
.
(
4.
)
Petrus
Damiani
thinks
he
was
the
holy
Virgins
Guardian
Angel
,
proper
therefore
to
bring
her
this
good
message
,
or
any
else
.
(
5.
)
God
had
several
times
employed
him
before
,
to
Daniel
,
Zachary
,
and
others
,
and
found
hm
faithful
,
he
therefore
now
employs
him
still
,
that
we
may
know
,
he
that
is
faithful
in
the
least
God
will
by
degrees
trust
him
with
the
most
,
the
greatest
matters
.
In
a
word
,
Angels
drove
us
out
of
Paradise
,
and
now
they
come
to
let
us
in
again
.
Then
they
placed
a
Sword
to
keep
us
out
,
now
they
bring
the
word
to
let
us
in
.
None
now
you
see
more
fit
for
this
business
than
an
Angel
,
than
the
Angel
Gabriel
too
,
whether
we
respect
the
persons
,
either
from
whom
,
or
to
whom
the
message
comes
,
or
the
message
or
the
time
,
or
the
way
and
order
of
it
.
So
we
have
done
with
him
,
come
we
now
to
her
,
a
greater
than
He
,
if
we
may
speak
with
Epiphanius
,
and
some
others
.
Yet
I
shall
not
give
her
other
Titles
than
the
Scripture
gives
her
,
I
am
afraid
to
give
her
such
as
many
do
.
A
Virgin
espoused
to
a
man
whose
name
was
Ioseph
,
of
the
house
of
David
she
was
,
and
her
name
was
Mary
,
in
the
verse
before
the
Text.
(
1.
)
Of
royal
descent
and
linage
.
(
2.
)
Espoused
to
an
Husband
of
the
same
Kingly
house
.
(
3.
)
Of
a
name
very
answerable
to
her
greatness
.
Of
Davids
Seed
,
for
so
her
Son
the
Messiah
was
to
be
.
A
Virgin
,
for
of
such
a
one
he
was
to
come
:
Semen
mulieris
,
not
maris
,
from
the
beginning
the
womans
seed
,
and
not
the
mans
,
so
necessarily
a
Virgin
then
,
and
so
plainly
foretold
to
be
by
Isaiah
,
Isa.
vii
.
14.
A
Virgin
shall
conceive
and
bear
him
;
yea
,
a
Virgin
espous'd
;
(
1.
)
To
conceal
the
mystery
of
his
Incarnation
from
the
Devil
;
(
2.
)
To
take
away
all
occasion
of
obloquy
from
devilish
men
;
(
3.
)
That
the
birth
of
our
Saviour
might
be
with
all
possible
honour
;
and
(
4.
)
That
his
Genealogy
might
so
be
reckoned
as
all
others
regularly
by
the
man
,
as
you
see
them
both
by
St.
Matthew
and
St.
Luke
.
Of
a
high
and
illustrious
name
besides
;
Maria
is
Maris
stella
,
says
St.
Bede
.
The
star
of
the
Sea
,
a
fit
name
for
the
mother
of
the
bright
morning
star
,
that
rises
out
of
the
vast
sea
of
God's
infinite
and
endless
love
.
Maria
(
2.
)
the
Lyriack
interprets
Domina
,
a
Lady
,
a
name
yet
retain'd
,
and
given
to
her
by
all
Christians
,
our
Lady
,
or
the
Lady
mother
of
our
Lord
.
Marie
(
3.
)
rendred
by
Petrus
Damiani
de
monte
&
altitudine
Dei
,
highly
exalted
,
as
you
would
say
,
like
the
Mountain
of
God
,
in
which
he
would
vouchsafe
to
dwell
,
after
a
more
miraculous
manner
than
in
very
Sion
his
own
holy
Mount.
(
4.
St.
Ambrose
interprets
it
,
Deus
ex
genere
meo
,
God
of
my
kin
,
as
if
by
her
very
name
she
was
designed
to
have
God
born
of
her
,
to
be
Deipara
;
as
the
Church
against
all
Hereticks
has
ever
stil'd
her
the
Mother
of
God
:
you
may
well
now
fully
conceive
no
Embassador
so
fit
to
come
to
such
an
one
as
her
but
some
great
Angel
at
the
least
.
And
his
coming
to
her
comes
next
to
be
considered
,
And
the
Angel
came
in
unto
her
.
Where
we
are
taught
both
how
he
came
,
and
where
he
found
her
.
By
his
coming
,
or
being
said
to
come
,
we
are
given
to
understand
,
that
it
was
in
a
bodily
and
humane
shape
;
So
Angels
often
used
to
come
in
the
likeness
of
men
,
and
at
this
time
it
was
of
all
ways
the
most
convenient
that
the
Angels
should
come
like
men
,
seeing
their
Lord
was
now
to
come
so
:
and
one
of
them
to
come
before
him
with
the
news
.
When
he
himself
would
vouchsafe
to
wear
the
livery
of
our
flesh
,
't
is
most
convenient
his
servants
sure
that
wait
upon
him
,
whom
he
sends
upon
his
errands
,
should
appear
at
least
in
the
same
Livery
.
Nor
could
his
Message
easily
be
delivered
in
more
sweetness
,
nor
the
Blessed
Maid
entertain
it
with
less
terror
or
diffidence
any
other
way
.
For
though
it
could
not
but
trouble
her
,
as
we
see
it
did
in
the
following
verse
,
to
see
a
man
at
that
time
in
her
Closet
,
ere
she
was
aware
,
yet
his
coming
in
so
insensibly
when
the
doors
were
shut
upon
her
,
besides
perhaps
the
brightness
of
his
countenance
and
raiment
could
not
but
tell
her
it
was
an
Angel
,
and
so
abate
her
fear
a
little
.
Yet
observe
here
a
difference
between
the
Angels
coming
now
,
and
heretofore
;
we
never
read
of
an
Angels
appearing
but
abroad
,
or
in
the
Temple
,
till
now
.
Now
they
begin
to
grow
more
familiar
with
us
,
come
in
into
our
Closets
now
Christ
is
coming
;
the
Kingdom
of
Heaven
't
is
a
sign
is
come
nigh
unto
us
.
And
't
is
a
good
Item
to
us
to
keep
much
in
our
Closets
seeing
Angels
are
now
to
be
met
with
there
.
And
(
2.
)
't
is
an
Item
too
for
Virgins
to
keep
within
;
Dinah
went
out
and
met
with
you
know
whom
,
came
home
ill-favouredly
.
The
blessed
Virgin
keeps
in
,
and
meets
with
an
holy
Angel
,
and
the
title
of
highly
favoured
,
and
blessed
for
it
.
The
stragling
,
gadding
huswife
meets
no
Angel
to
salute
her
,
whosoever
does
;
if
we
look
for
Angels
company
,
and
salutations
we
must
be
much
within
.
A
Garden
enclosed
is
my
Sister
,
my
Spouse
,
a
Spring
shut
up
,
a
Fountain
sealed
,
says
Christ
,
Cant.
iv
.
12.
The
Spouse
of
Christ
,
the
Soul
he
loves
and
vouchsafes
his
company
,
much
private
,
oft
within
.
Within
,
and
at
her
Prayers
and
Meditation
too
.
So
was
the
blessed
Virgin
,
say
the
Fathers
here
,
blessedly
employed
,
watching
at
her
devotions
;
no
way
so
sure
to
get
an
Angels
company
,
or
hear
good
news
from
heaven
,
to
obtain
a
favour
or
a
blessing
thence
,
as
this
,
as
prayer
,
and
watching
in
our
Closets
.
This
we
piously
believe
of
the
blessed
Virgin
,
but
we
are
sure
she
was
within
,
a
true
daughter
of
Sarah
in
it
;
who
it
seems
kept
commonly
within
doors
in
her
Tent
,
Gen.
xviii
.
10.
whose
daughters
you
are
,
says
St.
Peter
,
1
Pet.
3.
6.
as
long
as
you
do
well
;
must
be
too
in
this
,
as
well
as
other
things
,
if
you
would
do
well
.
For
lastly
,
to
shew
the
truth
of
the
Angels
words
,
that
she
was
full
of
grace
,
the
Scripture
tells
us
,
by
the
Angels
coming
into
her
,
that
she
was
within
,
where
,
qui
habeat
abundantiam
gratiae
,
says
Hugo
,
they
that
are
full
of
grace
,
keep
in
as
much
as
they
can
,
fearing
the
corrupt
discourses
and
conversations
of
the
World
.
None
so
scrupulous
of
appearing
abroad
,
none
more
fear
idle
,
loose
,
or
vain
discourses
(
which
cannot
be
avoided
by
such
who
go
often
abroad
)
than
they
that
are
fullest
of
grace
and
goodness
.
Nor
do
they
care
for
the
salutation
,
favours
,
and
complements
of
men
,
who
are
highly
favoured
of
the
Lord
.
No
matter
at
all
with
them
to
be
neglected
by
men
,
who
desire
only
to
be
saluted
by
an
Angel
,
as
was
the
Virgin
here
,
which
falls
next
to
be
considered
.
The
Angels
Salutation
.
Two
Points
we
told
you
there
were
to
be
handled
in
it
.
The
form
of
it
,
and
the
titles
in
it
:
The
form
in
which
it
runs
,
the
Titles
with
which
it
's
given
.
The
form
is
in
three
expressions
,
Hail
,
the
Lord
is
with
thee
,
Thou
art
,
or
be
thou
blessed
.
Three
several
salutations
,
as
it
were
,
and
that
(
1.
)
for
the
greater
reverence
and
honour
to
her
,
so
Kings
and
Queens
are
commonly
saluted
with
three
adorations
.
(
2.
)
To
shew
from
whom
he
came
,
from
Father
,
Son
,
and
Holy
Ghost
,
from
all
three
persons
in
the
Trinity
.
That
(
3.
)
she
was
so
intent
and
busie
at
her
devotions
,
that
she
minded
not
perhaps
his
first
and
second
Salutation
,
he
was
fain
to
add
a
third
;
To
shew
lastly
the
triple
blessing
that
he
came
with
,
Peace
,
and
Grace
,
and
Blessedness
;
that
Heaven
was
now
at
peace
with
us
,
Grace
was
thence
coming
down
apace
,
Heaven
doors
set
open
,
and
very
blessedness
of
Heaven
clearly
now
propounded
and
proffered
to
us
.
The
first
salutation
is
an
Ave
,
a
salutation
never
heard
from
Angels
mouth
before
.
And
it
speaks
joy
,
and
peace
,
and
health
,
and
salvation
,
both
to
her
,
and
us
by
her
.
The
Greek
word
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rejoyce
,
rejoyce
indeed
,
at
such
a
Child
as
now
is
to
be
born
of
thee
,
O
Virgin
Daughter
Behold
I
bring
you
tydings
of
great
joy
,
of
a
Child
,
all
our
joy
by
him
,
which
is
Christ
the
Lord
2.
The
Hebrew
word
speaks
,
Peace
be
to
thee
.
A
wish
for
peace
,
the
first
news
of
Heaven
reconciled
;
the
way
to
reconciliation
being
now
in
agitation
,
and
to
be
by
her
.
Peace
from
the
Prince
of
Peace
,
from
the
author
of
our
peace
,
now
coming
,
as
joyful
a
salutation
as
we
can
wish
,
all
our
peace
from
this
Conception
,
all
begun
with
this
message
,
and
the
Angel
the
Herauld
of
it
.
3.
It
intimates
health
as
well
as
peace
,
we
were
all
sick
till
this
day
came
,
the
best
with
the
Spouse
,
sick
of
love
,
Cant.
v.
8.
the
worst
sick
of
somewhat
else
;
none
well
till
this
news
came
,
till
the
next
morning
after
this
great
Conception
,
rose
with
healing
in
his
wings
.
Now
all
hail
,
and
whole
,
and
well
again
.
4.
It
signifies
a
wish
of
salvation
too
.
Ave
,
says
one
piously
,
though
not
learnedly
,
a
vae
,
all
woe
now
away
,
temporal
and
eternal
.
Eva
spell'd
backwards
,
all
Eves
ill
spun
web
unravel'd
,
undone
,
roul'd
backward
by
the
Conception
of
this
blessed
Virgin
here
foretold
,
temporal
and
eternal
woes
taken
all
away
,
nothing
but
joy
and
salvation
to
us
if
we
will
hear
it
with
the
Blessed
Virgin
,
and
accept
it
.
The
second
salutation
is
,
The
Lord
is
with
thee
,
and
it
may
be
either
an
apprecation
,
or
wishing
that
he
would
be
,
or
an
Annunciation
,
or
affirmation
,
a
declaring
and
affirming
that
he
is
,
or
a
prediction
or
foretelling
that
he
will
be
with
her
.
It
was
an
apprecation
when
Boaz
gave
it
to
the
Reapers
,
Ruth
ii
.
4.
that
God
would
be
with
them
.
It
was
an
apprecation
and
an
affirmation
both
,
when
the
Angel
gave
it
to
Gideon
,
Judg.
vi
.
12.
The
Lord
is
with
thee
,
thou
mighty
man
of
valour
.
It
is
affirmation
,
apprecation
,
and
prediction
,
all
three
here
,
to
our
Blessed
Lady
,
a
wish
that
the
Lord
would
,
an
assurance
that
he
is
,
a
prediction
that
he
will
be
yet
more
signally
,
and
more
particularly
with
her
by
and
by
.
'T
is
somewhat
to
be
saluted
by
an
Angel
,
and
't
is
not
common
;
we
hear
often
of
their
coming
with
a
message
,
seldom
with
a
salutation
:
't
is
sign
of
more
then
ordinary
acquaintance
and
familiarity
with
God
,
and
of
his
respect
particular
unto
us
,
when
he
sends
his
Angels
,
not
only
upon
errands
,
but
how-do-yous
to
us
.
With
such
a
salutation
too
,
as
the
Lord
is
with
thee
.
The
hand
of
the
Lord
was
with
him
,
't
is
said
of
St.
Iohn
Baptist
,
and
that
was
well
,
his
hand
and
not
himself
;
and
yet
the
greatest
of
them
that
was
born
of
women
was
not
greater
than
he
,
St.
Matth.
xi
.
11.
But
here
't
is
he
himself
with
the
greatest
among
women
.
It
is
a
great
favour
to
have
his
hand
,
but
it
is
an
high
one
to
have
himself
with
us
.
Yet
the
Angel
says
to
Gideon
,
Judg.
vi
.
12.
The
Lord
be
with
thee
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
't
is
here
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Article
,
an
Emphasis
put
upon
it
:
he
is
not
with
her
,
as
he
is
with
any
else
,
Tecum
in
mente
,
tecum
in
ventre
,
as
the
Fathers
gloss
it
,
Tecum
in
spiritu
,
tecum
in
carne
,
with
her
he
was
,
or
would
be
presently
,
as
well
in
her
body
,
as
in
her
soul
,
personally
,
essentially
,
nay
bodily
with
her
,
and
take
a
body
from
her
,
a
way
of
being
with
any
never
heard
before
or
since
,
a
being
with
her
beyond
any
expression
or
conception
whatsoever
.
And
the
Lord
thus
being
with
her
,
all
good
must
needs
be
with
her
,
all
the
gracious
ways
of
his
being
with
us
are
comprehended
in
it
,
so
the
salutation
no
way
to
be
exceeded
:
And
well
may
he
chuse
to
be
with
her
,
even
make
haste
and
prevent
the
Angel
,
as
St.
Bernard
speaks
,
to
be
with
her
.
He
is
with
the
pure
in
heart
,
with
the
humble
spirit
,
and
piously
retired
soul
,
and
she
is
all
.
And
though
by
the
Angels
words
,
ver.
31.
we
cannot
conceive
that
the
Lord
was
yet
conceived
in
her
,
he
speaking
in
the
future
,
yet
as
sure
it
was
,
even
whilst
the
Angel
was
in
his
salutation
,
as
if
he
were
already
incarnate
in
her
flesh
:
upon
this
may
well
follow
the
third
salutation
,
Blessed
art
thou
,
or
be
thou
blessed
.
Yet
,
I
shall
not
here
say
much
of
this
,
I
reserve
it
to
be
handled
amongst
the
titles
,
onely
tell
you
it
may
as
well
pass
for
a
salutation
as
the
other
.
We
still
sometimes
use
it
in
our
salutations
,
use
to
say
God
bless
you
,
when
we
salute
sometimes
;
so
the
mowers
to
Boaz
,
return
his
salutation
of
,
the
Lord
be
with
you
,
with
The
Lord
bless
thee
,
Ruth
.
ii
.
4.
And
Gen.
xlvii
.
7.
we
read
that
Iacob
blessed
Pharaoh
when
he
came
before
him
,
that
is
,
saluted
him
in
a
form
of
blessing
.
All
the
famous
salutations
,
now
you
see
,
of
all
former
and
latter
times
are
here
rallied
up
in
this
,
Daniel's
Live
for
ever
,
for
life
,
and
health
,
and
safety
,
the
Angels
to
Gideon
,
The
Lord
is
with
thee
,
Boaz
his
to
Ruth
,
Blessed
be
thou
,
of
the
Lord
my
daughter
,
Ruth
.
iii.
10.
Tobit's
to
the
Angel
,
Gaudium
tibi
,
Tob.
v.
11.
Ioy
be
unto
thee
,
Christ's
to
his
Disciples
,
Peace
be
unto
you
:
The
Apostles
grace
,
and
peace
,
and
salvation
to
their
Churches
,
all
in
this
of
the
Angel
to
the
Virgin
,
now
in
treaty
about
Christs
Incarnation
.
To
shew
us
(
1.
)
all
these
are
in
Christ
,
all
now
coming
to
us
,
by
his
coming
to
us
,
to
be
found
altogether
no
where
but
in
him
,
joy
,
and
peace
,
and
health
,
and
salvation
,
and
blessedness
first
rising
on
us
by
this
days
business
,
his
Incarnation
.
To
teach
us
(
2.
)
good
forms
of
salutation
,
blessing
,
and
not
cursing
,
though
there
are
some
so
peevish
,
to
say
no
worse
,
to
tell
us
they
had
as
lieve
we
should
say
the
Devil
take
them
,
as
God
bless
them
,
or
God
be
with
them
.
It
seems
they
had
rather
imitate
the
bad
Angel
than
the
good
,
I
hope
we
had
not
:
Good
words
,
if
it
be
no
more
,
are
fittest
sure
for
Christian
mouths
,
but
yet
good
wishes
too
;
for
he
that
forbids
to
say
to
some
,
God
speed
you
,
2
John
x.
intimates
we
should
say
so
to
others
:
And
though
the
Disciples
are
bid
to
salute
no
man
by
the
way
,
St.
Luke
x.
4.
that
is
,
when
it
will
retard
or
hinder
their
holy
business
,
they
are
yet
bid
,
when
they
come
into
a
house
,
say
,
Peace
be
to
it
,
ver.
5.
And
if
the
Angel
do
it
,
and
Christ
bid
it
,
and
do
it
too
,
as
he
does
,
St.
Luke
xxiv
.
35.
I
hope
we
may
and
will
do
too
.
Nay
,
and
give
good
titles
too
upon
the
same
account
,
the
Angel
does
so
to
the
blessed
Virgin
,
and
we
hasten
to
them
.
Thou
that
art
highly
favoured
,
blessed
,
blessed
among
women
.
Thou
that
art
highly
favoured
;
but
why
,
thou
,
without
a
name
?
why
not
Mary
here
as
well
as
after
,
ver.
30.
Why
?
there
he
used
her
name
,
so
to
dispel
her
fear
as
it
were
,
by
a
kind
of
friendly
familiarity
;
here
he
forbears
it
in
his
reverence
to
her
.
We
use
not
to
salute
great
persons
by
their
Names
,
but
by
their
Titles
;
and
the
Mother
of
God
is
above
the
greatest
we
here
meet
with
upon
the
earth
.
We
must
not
be
too
familiar
with
those
whom
God
so
highly
favours
,
that
's
our
lesson
hence
.
We
are
not
to
speak
of
the
Blessed
Virgin
,
the
Apostles
,
and
Saints
,
as
if
we
were
speaking
to
our
Servants
,
Paul
,
Peter
,
Mary
,
or
the
like
:
'T
is
a
new
fashion
of
Religion
,
neither
taken
from
Saints
,
nor
Angels
,
nor
any
of
Heaven
,
or
heavenly
spirits
,
to
unsaint
the
Saints
,
to
deny
them
their
proper
titles
,
to
level
them
with
the
meanest
of
our
Servants
:
We
might
learn
better
manners
from
the
Angel
here
,
manners
,
I
say
if
it
were
nothing
else
,
for
we
dare
not
speak
so
to
any
here
that
are
above
us
,
and
we
think
much
to
be
Thou'd
without
our
titles
,
by
that
new
generation
of
possessed
men
,
who
yet
with
more
reason
may
call
the
best
man
thou
,
then
we
the
Apostles
,
Iohn
or
Thomas
.
But
to
descend
to
a
particular
survey
of
these
Titles
here
,
Thou
that
art
highly
favoured
,
so
our
new
Translation
renders
it
,
Full
of
grace
,
so
our
old
one
hath
it
from
the
Latin
,
Gratia
plena
,
and
both
right
;
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
will
carry
both
.
Grace
is
favour
,
God's
Grace
is
divine
favour
,
high
in
grace
,
high
in
his
favour
,
full
of
his
grace
,
full
of
his
favour
,
all
comes
to
one
.
Now
there
is
Gratia
Creata
,
and
Increata
,
Created
grace
,
and
uncreated
grace
.
Created
grace
is
either
sanctifying
,
or
edifying
;
the
gifts
of
the
Holy
Spirit
that
sanctifie
and
make
us
holy
;
or
the
gifts
that
make
us
serviceable
to
make
others
so
.
The
first
to
serve
God
in
our selves
,
as
Faith
,
Hope
,
Charity
,
and
other
graces
:
The
second
to
serve
him
in
the
Church
,
such
as
the
gift
of
Tongues
,
of
Prophesie
,
of
Healing
,
and
the
like
:
of
each
kind
she
had
her
fulness
according
to
her
measure
,
and
the
designation
that
God
appointed
her
.
For
sanctifying
Graces
,
none
fuller
,
Solo
Deo
excepto
,
God
only
excepted
,
saith
Epiphanius
.
And
't
is
fit
enough
to
believe
that
she
who
was
so
highly
honoured
to
have
her
Womb
filled
with
the
body
of
the
Lord
,
had
her
soul
as
fully
fill'd
by
the
Holy
Ghost
.
For
edifying
Graces
,
as
they
came
not
all
into
her
measure
,
she
was
not
to
preach
,
to
administer
,
to
govern
,
to
play
the
Apostle
;
and
therefore
no
necessity
she
should
be
full
of
all
those
gifts
,
being
those
are
not
distributed
all
to
any
,
but
unicuique
secundum
mensuram
,
to
every
one
according
to
his
measure
,
and
employment
,
and
not
at
all
times
neither
;
so
neither
is
she
said
to
be
less
ful
for
wanting
them
.
There
is
one
fulness
of
the
Fountain
,
another
of
the
Brook
,
another
of
a
Vessel
;
one
fulnes
,
of
the
Sea
,
another
of
the
River
,
another
of
the
Pond
,
and
yet
all
may
be
full
.
Christ
himself
is
said
to
be
full
of
the
Holy
Ghost
,
and
St.
Stephen
is
said
to
be
full
,
and
others
said
to
be
full
;
yet
Christ
as
the
Sea
or
Fountain
,
they
as
the
Rivulets
or
Rivers
,
and
yet
all
as
they
can
hold
.
'T
is
so
in
Earth
,
't
is
so
in
Heaven
:
And
with
such
a
fulness
as
the
Brooks
,
or
Rivers
,
is
our
Virgin
full
,
and
with
no
other
.
Where
any
edifying
Grace
was
necessary
for
her
,
she
had
it
,
as
well
as
others
;
more
perhaps
than
others
:
Where
it
was
not
necessary
,
it
was
no
way
to
the
impairing
of
her
fulness
,
though
she
had
it
not
;
as
the
banks
of
the
Rivers
rose
,
or
the
Channel
was
enlarged
,
so
were
those
graces
:
but
inter
mulieres
,
among
women
at
the
end
,
makes
me
incline
to
think
the
fulness
of
Apostolick
endowments
do
not
any
way
belong
to
her
;
women
not
being
suffered
in
the
times
of
the
Apostles
,
but
to
teach
their
children
or
servants
at
home
:
never
thought
so
full
of
the
Spirit
as
to
be
sent
to
blow
it
all
abroad
.
And
indeed
it
is
not
said
here
,
full
of
the
Spirit
,
but
full
of
Grace
,
and
that
is
commonly
understood
of
sanctifying
Grace
,
of
which
it
is
very
convenient
that
we
believe
none
fuller
than
she
:
and
the
original
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
will
not
inforce
it
much
higher
in
the
business
of
created
grace
.
But
in
respect
of
the
increated
Grace
,
that
is
,
of
Christ
,
with
whom
she
was
now
so
highly
favoured
as
to
be
with
Child
,
none
ever
so
filled
with
Grace
indeed
.
This
was
a
grace
of
the
highest
nature
,
of
which
created
nature
was
never
capable
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
well
rendred
,
highly
,
highly
favoured
;
for
't
is
most
highly
can
be
imagined
:
and
this
is
her
first
title
,
O
thou
that
art
highly
favoured
;
high
in
Gods
grace
and
favour
,
so
high
as
to
be
made
his
Mother
,
then
sure
made
a
fit
receptacle
for
so
great
,
so
holy
a
guest
,
by
the
fulness
of
all
grace
and
goodness
.
From
this
follows
the
second
Title
,
Blessed
,
blessed
of
God
,
blessed
of
men
:
blessed
in
the
City
,
and
blessed
in
the
Field
;
Cities
and
Countreys
call
her
blessed
.
Blessed
in
the
fruit
of
her
body
,
in
her
blessed
Child
Iesus
.
Blessed
in
the
fruit
of
her
Ground
,
her
Cattel
,
her
Kine
,
and
her
Sheep
,
in
the
inferiour
faculties
of
her
soul
,
and
body
;
all
fructifie
to
Christ
.
Blessed
her
Basket
,
and
her
Store
,
her
Womb
,
and
her
Breasts
;
the
Womb
that
bare
him
,
and
the
Paps
that
gave
him
suck
.
Blessed
in
her
going
out
,
and
in
her
coming
in
;
the
Lord
still
being
with
her
.
The
good
treasure
of
Heaven
still
open
to
her
,
showring
down
upon
her
,
and
the
Earth
fill'd
with
the
blessings
which
she
brought
into
the
world
,
when
she
brought
forth
the
Son
of
God
.
Blessed
she
indeed
that
was
the
Conduit
of
so
great
blessings
;
though
blessed
most
in
the
bearing
him
in
her
soul
,
much
more
than
bearing
him
in
her
body
.
So
Christ
intimates
to
the
woman
that
began
to
bless
the
Womb
,
that
is
,
the
Mother
that
bear
him
,
St.
Luke
xi
.
27.
yea
rather
,
says
he
,
they
that
hear
the
word
of
God
and
keep
it
:
As
if
he
had
said
,
she
is
more
blessed
in
bearing
the
word
in
her
soul
,
than
in
her
body
.
But
blessed
she
is
;
Elizabeth
by
the
Holy
Spirit
fell
a
blessing
her
when
she
came
to
see
her
:
And
she
her self
by
the
same
Spirit
tells
us
,
all
generations
shall
call
her
blessed
,
ver.
28.
So
we
have
sufficient
example
and
authority
to
do
it
.
And
I
hope
we
will
not
suffer
the
Scripture
to
speak
false
,
but
do
it
.
And
(
3.
)
do
it
to
her
above
all
women
,
Benedicta
tu
in
mulieribus
.
That
's
her
third
Title
.
Most
blessed
,
none
so
blessed
;
none
ever
had
Child
so
blessed
;
none
ever
bore
or
brought
forth
Child
as
she
.
Benedicta
in
mulieribus
,
Blessed
among
women
;
She
indeed
only
blessed
:
all
others
subject
to
the
curse
of
in
dolore
paries
,
of
conceiving
and
bringing
forth
in
sorrow
.
She
wholly
free
from
that
,
she
a
perpetual
Virgin
before
,
and
in
,
and
after
Child-birth
.
Christ
came
into
her
Womb
insensibly
,
came
forth
as
it
were
insensibly
too
,
without
groan
or
sorrow
to
her
.
Blessed
(
2.
)
among
women
;
they
all
henceforth
saved
by
her
Child-bearing
:
notwithstanding
she
,
that
is
,
woman
shall
be
saved
in
child-bearing
,
1
Tim.
ii
.
ie
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
her
child-bearing
,
says
a
learned
Commentator
,
not
their
own
,
but
hers
,
by
the
Child
she
bore
;
and
they
therefore
shall
call
her
blessed
.
Blessed
(
3.
)
among
women
,
that
is
,
none
more
blessed
then
the
best
,
the
highest
of
them
;
none
above
the
Mother
of
God
,
none
sure
so
good
as
she
which
now
brings
me
to
consider
the
grounds
of
all
this
honour
,
all
these
Titles
.
The
first
is
Grace
,
Gratiâ
plena
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
always
the
ground
of
Gods
favour
,
and
all
our
blessedness
:
So
she
tells
us
in
her
Hymn
,
Respexit
humilitatem
.
It
was
the
humility
of
his
Hand-maid
,
that
God
in
this
high
favour
of
the
Incarnation
of
his
Son
respected
in
her
.
Humility
the
ground
of
all
grace
within
us
,
all
grace
without
us
,
of
Gods
grace
to
us
,
of
his
graces
in
us
,
the
very
grace
that
graces
them
all
too
.
Humility
makes
them
the
most
lovely
,
pride
disgraces
them
all
,
be
they
never
so
many
,
though
indeed
they
can
be
truly
none
,
that
are
not
founded
in
and
adorned
with
humility
.
The
second
ground
of
blessedness
is
in
the
Text
too
,
Dominus
tecum
,
the
Lords
being
with
her
.
From
Christs
being
with
her
and
with
us
,
it
is
,
that
we
are
blessed
.
From
his
Incarnation
begins
the
date
of
all
our
happiness
.
If
God
be
not
with
us
,
all
the
world
cannot
make
us
happy
,
much
less
blessed
:
From
this
grace
of
his
Incarnation
first
riseth
all
our
glory
:
So
that
,
Not
unto
us
,
O
Lord
,
not
unto
us
,
but
unto
thy
Name
give
the
praise
,
must
she
sing
as
well
as
we
;
and
they
do
her
wrong
as
well
as
God
,
that
give
his
glory
unto
her
;
who
will
not
give
his
glory
to
another
,
though
to
his
Mother
,
because
she
is
but
his
earthly
Mother
,
a
thing
infinitely
distant
from
the
heavenly
Father
.
Nor
would
that
humble
Hand-maid
,
if
she
should
understand
the
vain
,
and
fond
,
and
almost
idolatrous
stiles
and
honours
that
are
given
her
some
where
upon
earth
,
be
pleased
with
them
;
she
is
highly
favoured
enough
,
that
her
Lord
and
Son
is
with
her
,
and
she
with
him
:
she
would
be
no
higher
sharer
.
You
may
see
it
in
the
last
particular
,
the
bounds
and
limitations
of
her
titles
and
blessedness
.
For
first
,
how
full
soever
she
be
of
Grace
,
't
is
yet
but
grace
and
favour
,
't
is
no
more
;
Gods
meer
favour
so
exalted
her
,
respexit
only
,
his
respect
to
her
,
his
free
looking
on
her
,
no
merit
or
desert
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
hath
highly
favoured
her
indeed
,
but
he
has
done
,
done
it
in
the
praeter
before
she
could
conceive
or
imagine
it
.
2.
The
salutation
here
,
except
the
titles
,
given
her
by
the
Angels
,
is
not
much
more
than
what
he
gave
to
Gideon
,
or
what
Boaz
to
his
Harvesters
:
enough
to
make
the
Papists
afraid
one
would
think
of
those
extravagant
,
at
least
,
if
not
blasphemous
titles
they
give
her
,
of
their
closing
their
Books
and
Studies
with
Laus
Deo
,
&
Virgini
Maria
,
joyning
her
in
partnership
with
God
;
as
if
they
were
as
much
beholding
to
her
as
him
.
I
am
sure
they
learn'd
not
this
from
the
Angel
:
he
brings
no
divine
,
but
humane
titles
and
salutations
to
her
.
And
he
knew
how
to
give
titles
,
though
not
flattering
ones
,
as
Elihu
speaks
in
Iob.
3.
All
her
honour
and
blessedness
is
from
Dominus
tecum
,
the
Lords
being
with
her
.
He
is
her
Lord
as
well
as
ours
.
More
indeed
he
is
with
her
than
with
us
,
or
with
Angels
either
,
plus
tecum
,
quàm
mecum
as
some
gloss
it
:
but
he
is
her
Lord
still
for
all
that
,
and
she
is
content
so
to
acknowledge
it
,
and
leave
us
a
penn'd
Hymn
in
witness
of
it
,
to
give
him
the
sole
honour
of
her
magnifying
and
being
magnified
.
Lastly
,
Though
it
be
Benedicta
,
't
is
but
inter
mulieris
,
among
women
,
all
this
is
;
and
they
are
but
creatures
;
a
creature-blessedness
,
a
blessedness
competible
to
the
creature
.
All
to
shew
us
,
that
when
we
exceed
this
way
of
honour
to
her
,
or
this
way
of
blessing
her
,
we
are
all
out
in
our
Aves
,
we
know
not
what
we
say
.
And
't
is
well
for
some
,
that
their
ignorance
excuses
them
,
that
they
understand
not
what
they
speak
.
Give
we
her
in
Gods
name
,
the
honour
due
to
her
.
God
hath
stil'd
her
blessed
by
the
Angel
,
by
Elizabeth
;
commanded
all
generations
to
call
her
so
,
and
they
hitherto
have
done
it
,
and
let
us
do
it
too
:
Indeed
some
of
late
have
over-done
it
;
yet
let
us
not
therefore
under-do
it
,
but
do
it
as
we
hear
the
Angel
and
the
first
Christians
did
it
;
account
of
her
,
and
speak
of
her
as
the
most
blessed
among
women
,
one
highly
favoured
,
most
highly
too
.
But
all
the
while
give
Dominus
tecum
,
all
the
glory
,
the
whole
glory
of
all
to
him
;
give
her
the
honour
and
blessedness
of
the
chief
of
Saints
,
him
only
the
glory
,
that
she
is
so
,
and
that
by
her
conceiving
and
bringing
our
Saviour
into
the
world
,
we
are
made
heirs
,
and
shall
one
day
be
partakers
of
the
blessedness
she
enjoys
,
when
the
Lord
shall
be
with
us
too
,
and
we
need
no
Angel
at
all
to
tell
us
so
.
Especially
if
we
now
here
dispose
our selves
by
chastity
,
humility
,
and
devotion
,
as
she
did
to
receive
him
,
and
let
him
be
new-born
in
us
.
The
pure
and
Virgin
Soul
,
the
humble
Spirit
,
the
devout
Affection
will
be
also
highly
favoured
;
the
Lord
be
with
them
and
bless
them
above
others
.
Blessed
is
the
Virgin
Soul
,
more
blessed
than
others
in
St.
Paul's
opinion
,
1
Cor.
vii
.
blessed
the
humble
spirit
above
all
.
For
God
hath
exalted
the
humble
and
meek
,
the
humble
Hand-maid
better
than
the
proudest
Lady
.
Blessed
the
devout
affection
,
that
is
always
watching
for
her
Lord
in
Prayer
and
Meditations
;
none
so
happy
,
so
blessed
as
she
:
the
Lord
comes
to
none
so
soon
as
such
.
Yet
not
to
such
at
any
time
,
more
fully
than
in
the
Blessed
Sacrament
,
to
which
we
are
now
a
going
.
There
he
is
strangely
with
us
,
highly
favours
us
,
exceedingly
blesses
us
:
there
we
are
all
made
blessed
Maries
,
and
become
Mothers
,
Sisters
,
and
Brothers
of
our
Lord
,
whilst
we
hear
his
word
,
and
conceive
it
in
us
,
whilst
we
believe
him
who
is
the
word
,
and
receive
him
too
into
us
.
There
Angels
come
to
us
on
heavenly
errands
,
and
there
out
Lord
indeed
is
with
us
;
and
we
are
blessed
,
and
the
Angels
hovering
all
about
to
peep
into
those
holy
mysteries
,
think
us
so
,
call
us
so
.
There
graces
pour
down
in
abundance
on
us
,
there
grace
is
in
its
fullest
plenty
,
there
his
highest
favours
are
bestowed
upon
us
,
there
we
are
fill'd
with
grace
,
unless
we
hinder
it
,
and
shall
hereafter
in
the
strength
of
it
be
exalted
into
glory
;
there
to
sit
down
with
this
Blessed
Virgin
,
and
all
the
Saints
and
Angels
,
and
sing
praise
,
and
honour
,
and
glory
to
the
Father
,
Son
,
and
Holy
Ghost
for
ever
and
ever
.
Thus
by
being
full
of
grace
,
and
full
of
those
graces
,
we
also
become
Maries
,
and
the
Mothers
of
our
Lord
;
so
he
tells
us
himself
,
he
that
so
does
the
will
of
my
Father
,
he
is
my
Mother
.
Let
us
then
strive
to
be
so
,
that
the
Angels
may
come
with
heavenly
errands
to
us
,
our
Lord
himself
come
to
us
,
and
vouchsafe
to
be
again
born
in
us
,
and
so
bless
us
,
fill
us
with
grace
,
receive
,
and
set
us
highly
in
his
favour
,
and
fill
and
exalt
us
hereafter
with
his
glory
,
and
with
this
Blessed
Virgin
,
and
all
the
Saints
and
Angels
,
we
may
sing
praise
,
and
honour
,
and
glory
to
him
,
Father
,
Son
,
and
Holy
Ghost
,
for
ever
and
ever
.
A
SERMON
ON
Palm
Sunday
.
St.
MAT.
XXi.
8.
And
a
very
great
multitude
spread
their
Garments
in
the
way
,
others
cut
down
branches
from
the
Trees
,
and
strewed
them
in
the
way
.
THe
branches
in
the
Text
point
you
out
what
day
it
is
,
St.
Iohn
calls
some
of
them
at
least
Palm
branches
,
St.
Ioh.
xii
.
13.
and
the
Church
calls
the
day
Palm
Sunday
.
Dominica
Palmarum
,
the
day
wherein
our
Blessed
Lord
,
riding
as
Lord
and
Bishop
of
our
souls
his
Visitation
to
Hierusalem
upon
an
Ass
,
was
met
with
a
kind
of
solemn
Procession
by
the
people
,
a
very
great
multitude
of
them
,
says
our
Evangelist
,
and
had
his
way
strewed
with
boughts
,
and
bespread
with
cloths
the
best
they
had
,
as
is
usual
in
Princely
Entertainments
,
and
Triumphs
,
and
Processions
.
And
't
is
both
a
day
and
business
worth
remembring
,
wherein
we
see
the
triumph
of
humility
,
whereby
we
are
taught
both
humility
and
its
reward
,
Christs
mercy
and
mans
rejoycing
in
it
,
Christs
way
of
coming
to
us
,
and
our
way
of
going
out
to
him
to
meet
and
entertain
him
.
Things
worthy
consideration
.
All
that
was
this
day
done
were
so
,
but
they
are
many
;
and
though
they
all
concern
us
much
,
yet
our
own
duty
concerns
us
most
,
to
know
with
what
dispositions
,
which
way
,
and
how
to
meet
and
receive
our
Lord
,
come
he
never
so
meanly
,
never
so
slowly
to
us
,
upon
Horse
or
Ass
,
by
Mountain
or
Valley
,
gloriously
or
humbly
to
us
,
though
come
he
how
he
will
it
will
be
humbly
,
the
greatest
imaginable
condescension
even
to
come
unto
us
.
I
shall
stir
out
neither
of
the
Text
nor
time
to
mind
us
of
our
duty
in
the
way
of
receiving
Christ
,
nor
desire
more
matter
to
spend
the
hour
than
the
words
will
give
me
.
Only
I
must
take
both
the
Letter
and
Spirit
of
them
.
If
we
look
to
the
History
and
Letter
many
remarkables
we
shall
meet
with
:
If
to
the
Mystery
and
Spirit
more
and
more
punctually
to
our
purposes
.
By
both
we
shall
be
abundantly
fitted
against
Christs
coming
to
us
;
and
for
our
due
receiving
him
,
the
Sacramental
within
few
days
now
at
hand
,
not
excepted
;
nay
the
Spirit
of
the
words
may
be
as
fitly
applied
to
that
,
to
the
Sacramental
receiving
him
as
any
other
,
to
teach
us
how
to
receive
and
meet
him
there
as
well
as
any
where
else
.
Consider
we
the
words
then
under
both
Notions
,
what
they
did
as
to
the
Letter
,
what
we
are
taught
to
do
by
the
Mystery
and
Spirit
.
In
each
these
three
Particulars
:
-
I.
The
Persons
that
go
out
to
meet
Christ
and
entertain
him
;
The
multitude
,
A
very
great
multitude
.
-
II.
The
Ceremony
and
respect
they
meet
him
and
entertain
him
with
,
Some
spread
their
Garments
in
the
way
,
others
cut
down
branches
from
the
trees
,
and
strewd
them
in
the
way
.
-
III.
The
Way
and
Place
they
meet
and
entertain
him
in
,
both
the
one
and
the
other
in
the
way
.
There
they
met
him
,
so
they
there
entertained
him
so
many
hundred
years
ago
,
in
the
literal
sense
,
in
the
same
way
and
manner
in
the
spiritual
sense
are
we
to
entertain
him
every
year
and
all
our
years
and
days
to
come
.
And
by
thus
canvasing
the
Text
,
and
taking
both
senses
of
it
,
we
shall
plainly
see
we
have
good
reason
to
remember
a
Palm
Sunday
,
the
Church
so
to
entitle
it
so
to
prepare
us
both
to
the
Passion
and
the
Resurrection
by
spreading
still
before
us
these
branches
of
Palms
and
Olives
,
by
insinuating
this
way
unto
us
as
the
properest
to
entertain
our
Saviour
in
,
to
usher
in
the
thoughts
of
both
the
Passion
and
Resurrection
both
his
and
ours
,
and
fit
us
for
them
both
.
I
begin
with
the
Persons
of
the
day
,
and
them
I
find
the
multitude
,
A
multitude
for
their
quality
;
a
very
great
multitude
for
their
number
.
The
multitude
for
their
quality
are
the
common
people
.
And
Interdum
vulgus
rectum
videt
,
says
the
Poet
,
Sometimes
,
it
seems
,
the
Common
People
see
what
is
right
.
No
people
of
so
low
or
mean
understanding
but
may
come
to
the
knowledge
of
Christ
,
and
understand
the
ways
of
Salvation
.
The
Rabbins
had
a
Proverb
,
that
Non
requiescit
Spiritus
Domini
super
pauperem
,
The
Spirit
of
the
Lord
rests
not
upon
the
poor
.
And
the
Pharisees
had
taken
up
somewhat
like
it
,
when
they
give
the
people
no
better
stile
than
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
than
of
cursed
,
and
such
as
know
not
the
Law
,
St.
Ioh.
vii
.
49.
Their
blessing
then
comes
by
Christ
it
seems
;
so
they
may
well
honour
him
upon
that
score
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
to
the
poor
the
Gospel
is
preacht
,
is
one
of
the
tokens
he
sends
St.
Iohn
Baptist
to
evidence
himself
the
true
Messiah
,
quite
contrary
to
the
Pharisees
Hic
populus
qui
non
novit
,
this
people
that
knoweth
not
the
Law
.
The
Gospel
,
the
Law
of
Christ
,
the
far
better
Law
,
is
preacht
,
it
seems
,
to
the
poor
by
him
,
and
spiritus
is
now
joyn'd
with
pauperes
:
The
Spirit
and
poor
together
we
find
in
his
first
Sermon
and
first
beatitude
,
the
poor
in
Spirit
,
St.
Mat.
v.
3.
and
a
while
after
Quam
difficile
,
&c.
How
hardly
shall
they
that
have
riches
enter
into
the
Kindom
of
God
?
St.
Mark
x.
23.
The
condition
altered
,
the
poor
advanc'd
,
the
rich
deprest
,
a
good
reason
why
the
multitude
should
follow
and
respect
him
,
and
a
great
testimony
of
our
Saviours
mercy
and
humility
so
to
honour
mean
things
.
Yet
(
2.
)
that
the
multitude
may
not
forget
themselves
,
as
they
are
too
prone
to
do
,
to
ride
,
you
know
whither
,
when
they
are
set
a
horse
back
;
they
may
remember
.
Christ
would
not
commit
himself
unto
them
,
St.
Ioh.
ii
.
24.
He
needed
not
their
honour
,
he
knew
what
they
would
do
in
a
few
days
hence
,
cry
as
many
Crucifies
as
they
did
to
day
Hosannahs
;
as
fast
to
crucifie
him
as
now
to
bless
him
.
Indeed
,
they
are
easie
to
be
seduced
and
led
away
by
any
wind
of
Doctrine
,
new
Teachers
and
Seducers
.
We
have
found
it
so
of
late
,
Christ
,
and
his
Church
,
and
his
Religion
more
dishonoured
by
the
madness
of
the
multitude
than
he
was
honoured
here
.
They
have
stript
himself
and
his
Church
of
all
the
Garments
and
Ornaments
to
cloath
themselves
,
instead
of
stripping
themselves
,
or
spreading
their
own
Garments
to
honour
him
.
Yet
for
all
that
,
of
such
giddy
pieces
as
these
Christ
does
not
always
refuse
to
be
honoured
,
that
we
may
know
he
does
not
deal
with
us
after
our
sins
,
nor
reject
us
for
our
weaknesses
,
much
less
condemn
or
damn
us
for
them
before
we
have
committed
them
.
Nay
,
perhaps
(
3.
)
he
accepts
this
honour
from
this
multitude
,
that
he
might
shew
us
what
all
worldly
honour
is
,
how
fickle
,
how
inconstant
,
how
vain
it
is
,
to
puff
up
our selves
with
the
breath
of
men
,
to
feed
our selves
with
their
empty
air
.
They
that
are
now
ready
to
lick
the
dust
of
some
great
mans
feet
,
and
spread
not
their
Garments
only
,
but
their
bodies
for
him
to
go
over
;
not
only
to
cut
down
boughs
to
strew
his
way
,
but
to
cut
down
every
one
that
stands
any
way
in
his
way
if
he
would
have
it
,
will
within
a
few
days
,
upon
a
little
change
,
be
as
ready
to
trample
upon
that
great
one
they
so
much
honour
,
and
even
cut
his
throat
if
he
command
any
thing
that
pleases
not
their
humour
,
or
crosses
their
private
interests
and
designs
.
This
very
multitude
,
so
eager
to
day
to
exalt
Christ
to
the
highest
in
their
loud
Hosannahs
,
are
as
fair
on
Friday
to
exalt
him
to
the
Cross
by
their
louder
cryings
.
He
yet
would
suffer
them
to
give
him
honour
that
you
might
know
all
earthly
honour
what
it
is
.
But
(
4.
)
he
thus
receives
this
honour
from
the
multitude
,
that
he
might
provoke
great
ones
by
their
example
.
St.
Paul
tells
us
,
that
Salvation
was
come
unto
the
Gentiles
to
provoke
the
Iews
to
jealousie
,
Rom.
xi
.
11.
that
they
might
in
a
holy
strife
and
indignation
endeavour
to
outgo
them
.
'T
is
the
like
intended
here
,
that
we
might
think
much
that
simple
men
and
women
should
outstrip
us
,
the
ignorant
know
more
of
Piety
and
Religion
,
do
more
at
least
,
the
poor
and
meanest
bestow
more
,
much
more
on
Christ
than
we
with
all
our
wit
,
and
wealth
,
and
greatness
,
and
honour
.
And
in
this
(
5.
)
appears
as
well
his
power
as
providence
and
wisdom
that
he
should
out
of
such
stones
as
these
raise
up
children
unto
Abraham
,
that
he
should
thus
out
of
the
mouths
of
babes
and
sucklings
perfect
his
own
praise
,
make
the
Child
as
eloquent
as
the
Orator
,
the
women
as
valiant
in
his
service
as
the
stoutest
men
,
the
People
understand
that
which
the
learned
Doctors
would
not
see
.
Even
so
O
Father
,
for
so
it
pleased
thee
to
reveal
those
things
to
babes
and
sucklings
,
and
hide
them
from
the
wise
,
St.
Luke
x.
21.
his
only
doing
it
was
,
neither
their
doing
nor
deserving
,
and
it
is
marvelous
in
our
eyes
,
an
evidence
of
the
freeness
of
his
power
,
that
he
can
do
what
he
pleases
,
that
he
does
what
he
lists
,
no
man
can
hinder
him
,
none
able
to
contradict
him
.
This
(
6.
)
shews
his
Omniscience
and
his
truth
,
that
nothing
that
he
foretels
,
not
a
tittle
of
it
shall
fall
any
time
to
the
ground
.
He
had
foretold
it
by
his
Prophet
,
Zech.
ix
.
9.
that
the
daughter
of
Sion
should
rejoyce
,
and
the
daughter
of
Ierusalem
shout
for
joy
;
and
here
we
have
it
to
a
tittle
.
even
their
Sons
and
Daughters
doing
it
,
a
very
great
multitude
it
is
,
and
children
and
women
in
it
;
Children
in
the
Temple
,
ver.
15.
and
the
whole
City
moved
,
ver.
10.
all
Sexes
then
,
that
the
Prophesie
might
be
fulfilled
to
the
last
letter
.
So
punctual
is
he
of
his
word
.
Yet
to
fulfil
it
fuller
,
't
is
a
very
great
multitude
in
the
Text
,
that
we
might
know
,
that
he
that
was
here
met
by
so
great
a
company
was
the
Saviour
of
all
,
as
many
as
would
come
,
that
would
spread
their
garments
to
receive
him
,
make
him
any
kind
of
entertainment
,
though
butstrew
boughs
and
rushes
for
him
,
that
(
2.
)
the
World
might
know
that
he
was
going
to
his
Passion
,
he
went
freely
too
;
he
could
as
well
have
used
these
multitudes
to
preserve
himself
,
as
thus
strangely
to
do
him
honour
;
made
them
have
bespread
him
with
Arms
and
Weapons
as
well
as
arms
and
boughs
of
trees
;
strewd
the
way
with
their
bodies
in
his
defence
,
as
well
as
their
Garments
in
his
honour
;
but
he
would
suffer
death
,
and
therefore
would
not
suffer
that
.
To
tell
us
(
3.
)
that
he
should
be
served
hereafter
by
great
multitudes
,
and
not
by
little
handfuls
of
men
and
women
;
this
was
but
a
forerunner
of
the
great
multitudes
of
those
that
should
hereafter
believe
on
him
.
Upon
such
grounds
as
these
it
is
,
that
the
Eternal
Wisdom
so
uses
this
great
multitude
here
to
set
forth
his
glory
,
makes
them
do
that
which
themselves
yet
do
not
understand
;
to
tell
us
he
is
a
Saviour
of
the
poor
and
needy
,
as
well
as
of
the
rich
and
wealthy
.
That
he
does
not
(
2.
)
utterly
refuse
mans
service
though
he
know
it
is
not
to
last
long
,
to
teach
us
(
3.
)
all
the
glory
and
honour
we
receive
from
men
is
but
transitory
and
quickly
vanishing
;
to
provoke
us
(
4.
)
by
their
doings
,
to
a
godly
jealousie
and
contention
to
out-do
them
;
to
ascertain
us
(
5.
)
of
the
exact
performance
of
every
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
his
promises
;
To
intimate
,
lastly
,
to
us
,
that
he
is
the
Saviour
of
us
,
willingly
comes
to
suffer
that
he
may
be
so
,
that
he
may
purchase
a
Church
,
great
multitude
,
by
it
to
himself
.
Thus
you
have
some
kind
of
glimmering
light
why
this
great
multitude
are
employed
in
this
way
of
honouring
him
by
the
way
.
And
yet
there
is
a
mystery
beyond
it
.
This
multitude
throngs
together
to
inform
us
(
1.
)
how
Christ
would
be
serv'd
and
honoured
;
with
full
Assemblies
and
Congregations
.
The
places
where
he
comes
he
loves
to
see
crouded
with
devout
Worshippers
,
to
hear
them
encouraging
and
heightning
one
another
with
O
come
let
us
worship
and
fall
down
and
kneel
before
God
our
Maker
,
and
by
outward
reverence
,
gestures
,
and
expressions
,
provoking
one
another
to
his
service
.
It
instructs
us
(
2.
)
that
there
is
neither
man
nor
woman
,
Master
nor
Servant
,
old
man
or
child
,
poor
or
rich
,
to
be
out
in
giving
glory
to
him
,
all
sexes
,
ages
,
and
conditions
to
flow
together
to
do
him
service
,
the
very
children
to
lisp
it
out
;
they
that
have
not
a
rag
to
cover
shame
may
have
a
leaf
to
honour
him
;
they
that
cannot
,
are
not
able
to
cut
down
a
bough
,
may
strew
it
yet
;
that
cannot
lift
a
branch
,
may
hold
a
twig
,
do
somewhat
or
other
to
his
entertainment
.
It
preaches
(
3.
)
to
us
,
that
there
is
nothing
readier
to
serve
him
than
the
poor
in
spirit
;
that
the
spirit
which
most
does
him
honour
,
which
is
ever
most
ready
to
do
it
to
him
is
the
poor
and
humble
Spirit
,
such
as
ranks
it self
lowest
,
thinks
meanest
of
it self
,
none
so
mean
in
the
meanest
multitude
.
Here
s
the
spirit
of
this
very
great
multitude
,
the
spiritual
sense
it
speaks
,
a
serving
Christ
with
a
poor
and
humble
spirit
,
and
bringing
our selves
,
and
all
ours
,
our
very
children
to
speak
or
point
out
his
praise
,
to
do
it
too
in
the
great
Congregation
,
as
the
Psalmist
speaks
,
to
praise
him
among
much
people
.
And
not
only
so
,
but
with
much
ceremony
too
:
so
we
read
in
the
next
particular
,
some
spread
their
garments
in
the
way
,
others
cut
down
branches
from
the
trees
,
and
strewed
them
in
the
way
.
II.
These
Ceremonies
,
neither
of
them
,
were
strange
among
the
Iews
in
the
days
of
joy
or
triumph
,
or
the
inauguration
of
Kings
and
Princes
.
When
Iehu
was
anointed
King
,
2
Kings
ix
.
12.
we
find
every
man
hasting
to
take
his
own
garment
,
and
put
it
under
him
,
spreading
them
as
carpets
for
him
to
walk
on
,
ver.
13.
And
in
the
Feast
of
Tabernacles
it
was
commanded
them
to
take
boughs
of
goodly
trees
,
branches
of
palm-trees
,
and
the
boughs
of
thick
trees
and
willows
of
the
brook
,
and
so
rejoyce
before
the
Lord
,
Lev.
xxiii
.
40.
whence
afterward
it
became
usual
in
all
Feasts
of
solemn
Joy
to
do
as
much
.
So
we
read
Simon
entring
the
tower
of
Ierusalem
,
with
thanksgivings
,
and
branches
of
Palm-trees
,
St.
Matth.
xiii
.
51.
and
when
Iudas
Maccabeus
had
recovered
and
cleansed
the
Temple
,
they
bare
branches
,
and
fair
boughs
,
and
palms
also
,
rejoycing
for
it
,
2
Mac.
x.
7.
So
that
the
reason
's
ready
why
the
multitude
met
Iesus
in
this
fashion
.
They
would
long
before
have
made
him
King
;
they
believed
he
was
the
Messiah
,
the
King
of
Israel
;
and
therefore
thus
go
out
to
meet
him
and
receive
him
.
They
had
heard
his
word
,
they
had
seen
his
miracles
.
never
man
,
say
the
very
Pharisees
officers
spake
like
him
,
with
more
authority
and
power
he
then
all
their
Iewish
Doctors
and
Rabbi's
all
together
,
never
man
did
such
things
as
he
,
and
therefore
no
wonder
if
the
people
do
some
strange
things
too
to
express
their
opinions
of
him
.
But
the
matter
is
not
so
much
what
they
do
,
as
what
we
learn
by
Christs
suffering
them
to
do
so
.
And
by
it
we
first
gather
,
that
Christ
is
no
enemy
to
outward
Ceremonies
,
and
respects
,
to
outward
civilities
and
expressions
.
That
(
2.
)
he
dislikes
not
neither
even
the
Ceremonies
of
solemn
joys
,
and
triumphs
,
of
respects
done
to
Kings
,
and
Princes
,
and
great
Persons
,
or
publick
congratulations
with
them
in
the
days
of
their
joy
,
or
of
any
publick
joy
,
or
particular
gladness
,
as
occasion
shall
present
it
.
That
(
3.
)
he
rejects
not
even
the
old
and
antient
Ceremonies
,
is
as
much
content
with
such
as
any
other
;
these
were
no
other
,
and
yet
he
sticks
not
to
receive
them
,
stumbles
not
at
them
.
Nay
(
4.
)
even
in
his
Service
,
and
for
his
own
honour
he
accepts
them
,
is
not
only
content
,
but
pleased
also
that
they
should
do
them
to
himself
.
It
is
the
Pharisees
only
,
and
Pharisaical
spirits
,
men
of
meer
pretended
Piety
and
Religion
,
whose
devotion
is
only
to
be
seen
of
men
,
whose
whole
business
is
to
appear
holier
than
others
,
not
to
be
so
,
that
find
fault
with
the
doing
it
,
that
would
have
them
rebuk'd
for
it
,
St.
Luke
xix
,
39.
To
whom
Christ
answers
,
that
if
they
did
not
the
stones
would
do
more
;
they
,
even
they
would
both
cry
out
against
them
for
their
silence
,
and
not
doing
it
,
and
do
what
they
could
to
express
that
joy
of
his
coming
to
Ierusalem
,
of
which
they
seem'd
so
insensible
.
The
very
trees
would
bow
themselves
,
and
every
branch
shake
off
its
leaves
,
and
spread
the
ways
,
if
men
should
not
spread
their
garments
;
break
off
themselves
if
they
would
not
cut
them
down
to
strow
them
;
the
very
stones
of
the
Wall
fall
themselves
into
an
even
pavement
to
kiss
the
feet
of
their
Lord
and
maker
.
Insensible
and
sensless
stones
are
men
the
while
that
deny
Christ
eternal
reverence
,
outward
worship
,
reverent
and
ceremonious
approches
to
him
,
that
make
I
know
not
what
sensless
arguments
and
excuses
,
idle
scruples
and
pretences
against
old
good
significant
Ceremonies
in
his
service
to
his
honour
.
The
very
stones
confute
them
,
and
Christs
telling
us
they
would
cry
if
men
should
not
,
signifies
as
well
they
would
bow
,
and
worshp
,
and
fall
down
,
beautifie
the
ways
and
places
where
he
comes
if
men
should
not
,
rear
themselves
into
Temples
and
Altars
,
if
men
should
be
so
irreligious
not
to
raise
and
employ
them
to
it
.
I
now
spare
any
other
confutation
.
We
learn
(
5.
)
by
Christs
thus
suffering
them
,
and
Gods
secret
moving
them
thus
to
spread
the
ways
with
boughs
and
garments
,
that
he
would
be
acknowledged
to
be
that
great
He
to
whom
all
creatures
owe
themselves
,
to
whom
all
are
to
be
devoted
,
who
is
to
be
serv'd
with
all
,
even
to
a
thred
;
the
trees
to
pay
their
boughs
,
and
men
their
garments
,
to
strip
themselves
to
the
very
skin
,
and
consecrate
even
their
garments
to
his
honour
,
to
lay
them
at
his
feet
,
to
resign
all
to
him
,
to
be
content
that
he
,
nay
the
very
ass
he
rides
on
should
trample
on
us
if
it
be
to
his
praise
and
glory
,
that
that
may
be
augmented
by
it
.
Lastly
,
This
spreading
the
way
with
Garments
,
and
Palm-branches
was
the
way
of
entertaining
conquerors
in
their
triumphs
;
and
by
his
disposing
it
at
this
time
to
himself
,
he
gave
them
to
understand
,
that
he
was
the
conquerour
over
Death
and
Hell
.
In
this
only
differing
from
other
conquerours
,
that
he
triumphs
before
his
conquest
,
none
so
but
he
,
because
none
certain
of
the
victory
till
it
be
perfected
but
he
.
This
might
go
for
a
mystery
among
the
rest
,
but
it
concern
those
persons
peculiarly
,
and
those
times
.
The
mystery
of
this
point
as
it
concerns
us
we
are
next
to
see
,
how
these
garments
and
branches
,
this
spreading
and
strowing
belong
to
us
,
how
we
are
still
so
to
spread
our
garments
,
and
straw
branches
before
Christ
.
Now
Garments
(
1.
)
pass
in
the
accompt
for
riches
,
Zech.
xiv
.
14.
and
he
that
either
bestows
plentifully
upon
the
poor
,
that
clothes
the
naked
,
and
feeds
the
hungry
,
and
supplies
the
needy
with
any
thing
to
cover
,
comfort
,
or
refresh
him
,
and
spreads
Gods
holy
house
and
table
with
offerings
,
gives
or
does
any
thing
to
beautifie
his
service
,
to
add
honour
and
solemnity
to
his
Worship
,
spreads
his
Garmtnts
before
Christ
.
2.
Garments
are
reckon'd
among
necessaries
,
and
he
that
not
only
out
of
his
superfluity
,
but
as
the
Apostle
testifies
of
the
Corinthians
,
2
Cor.
viii
.
2.
out
of
his
poverty
also
abounds
unto
the
riches
of
liberality
that
spares
somewhat
from
his
necessities
,
spreads
even
his
inner
garment
at
the
feet
of
Christ
.
But
(
3.
)
the
Garments
the
multitude
here
spread
were
honorary
,
the
outward
vestments
and
more
honourable
,
that
we
might
know
our
honours
also
are
to
be
laid
aside
;
nay
,
laid
down
to
be
trod
upon
by
any
Ass
for
Christs
sake
,
we
to
count
nothing
of
our
honour
in
comparison
of
his
,
tread
all
under
foot
,
and
reckon
nothing
so
honourable
as
the
reproach
of
Christ
.
4.
Garments
are
a
shelter
from
the
injury
of
wind
and
weather
,
of
heat
and
cold
.
Yet
if
Christs
business
require
it
of
us
,
we
must
not
think
much
to
lie
open
to
storm
and
tempest
,
to
be
deprived
of
house
and
shelter
,
of
robes
and
rags
,
nothing
too
much
,
nothing
enough
for
Christ
.
5.
To
spread
our
Garments
under
ones
feet
,
was
construed
for
a
profession
of
subjection
and
obedience
to
him
,
for
whom
we
spread
,
or
to
whom
we
send
them
,
2
Kings
ix
.
13.
and
1
Kings
x.
25.
so
to
spread
our
garments
in
the
way
of
Iesus
,
is
to
profess
,
and
promise
,
and
begin
obedience
to
him
,
the
chief
spreading
the
way
that
he
desires
,
the
best
way
of
entertaining
him
.
6.
Our
righteousness
is
called
our
Garment
,
Rev.
iii.
4.
and
xvi
.
15.
This
also
we
are
to
spread
before
him
,
that
he
may
consecrate
and
hallow
it
;
till
he
has
set
his
mark
upon
it
,
and
seal'd
it
,
it
will
not
pass
for
current
;
all
our
righteousness
and
obedience
must
have
his
stamp
to
confirm
it
,
his
robes
to
lengthen
it
,
his
righteousness
to
make
it
right
.
Lastly
,
to
spread
our
garments
to
receive
him
,
may
have
a
kind
of
reflection
upon
the
preparation
we
are
making
for
the
Blessed
Sacrament
.
We
must
open
our
bosoms
,
disrobe
our selves
,
spread
our
garments
,
stretch
out
our
hands
,
open
our
bosoms
by
confession
,
disrobe
and
dismantle
our selves
by
renouncing
all
former
vanities
,
spread
all
the
good
thoughts
,
and
affections
,
and
desires
we
can
,
stretch
out
our
souls
in
all
holy
vows
and
resolutions
,
to
receive
and
entertain
him
.
Nay
,
all
the
former
garments
and
spreadings
may
again
be
repeated
and
remembred
here
.
We
must
spread
our
garments
upon
the
backs
of
the
poor
,
spread
our selves
before
the
Altar
upon
the
pavement
with
all
humility
and
devotion
,
neglect
and
trample
upon
all
private
respects
and
interests
,
lay
aside
all
vain
desires
of
honour
and
greatness
,
despoil
our selves
of
all
trust
and
confidence
in
our selves
,
or
in
the
arm
of
flesh
,
faithfully
protest
and
renew
the
vow
of
obedience
and
subjection
,
acknowledge
our
own
no
righteousness
till
he
accepts
it
,
thus
spread
our
garments
all
we
can
to
receive
him
with
joy
and
honour
.
But
if
it
so
fall
out
,
that
we
either
have
not
some
of
these
kind
of
garments
,
those
we
have
be
not
worth
the
spreading
,
we
may
yet
cut
down
branches
from
the
trees
,
and
strew
in
the
way
,
at
least
where
our
garments
will
not
reach
.
Now
several
sorts
of
branches
there
were
which
we
may
conceive
the
multitude
made
use
of
.
Two
more
particularly
,
Palms
and
Olives
,
yet
from
Nehemiah
viii
.
15.
we
may
gather
more
,
Olive-branches
,
and
Pine-branches
,
and
Myrtle-branches
,
and
Palm-branches
,
and
branches
of
thick
trees
,
he
reckons
up
and
bids
them
fetch
to
make
them
Tents
and
Tabernacles
,
the
like
likely
also
here
;
and
in
Leviticus
,
willows
are
added
too
:
in
brief
,
any
such
as
were
at
hand
,
that
grew
by
the
way
from
Mount
Olivet
to
Ierusalem
.
These
to
the
letter
,
shall
we
see
what
spirit
we
can
draw
from
them
?
Branches
of
Palm-trees
by
name
St.
Iohn
tells
us
they
came
out
of
Ierusalem
to
meet
him
with
,
St.
Iohn
xii
.
13.
And
Palms
(
1.
)
are
the
emblems
of
patience
and
perseverance
,
they
cannot
be
deprest
with
any
weight
;
but
the
more
you
press
them
the
more
they
rise
;
and
so
may
teach
us
the
patience
of
the
Cross
,
not
to
look
sad
for
any
hardship
that
shall
befal
us
in
the
way
to
Christ
:
but
the
more
we
suffer
for
him
,
the
more
to
bear
up
and
lift
up
our
heads
that
our
redemption
draweth
nigh
.
Palms
thence
(
2.
)
are
signs
of
victory
,
so
being
here
given
as
it
were
to
Christ
,
they
intimate
to
us
both
,
to
whom
to
give
the
glory
of
all
the
victory
we
get
over
our
sins
,
and
passions
;
and
so
to
labour
our selves
against
them
,
that
we
may
be
thought
worthy
to
overcome
them
.
2.
Branches
of
Olives
could
not
probably
but
be
here
too
;
the
meeting
was
upon
Mount
Olivet
,
a
place
full
of
Olives
;
and
Olives
are
the
emblems
of
peace
and
meekness
,
of
mercy
and
softness
:
nothing
so
smooth
,
so
softning
,
so
suppling
as
Oyl
,
to
teach
us
what
spirit
we
are
of
if
we
be
Christs
:
this
the
offering
he
is
most
pleased
with
,
the
disposition
he
most
delights
in
;
his
way
is
spread
with
Olive-branches
,
is
a
way
of
sweetness
,
his
yoke
an
easie
yoke
,
full
of
rest
and
peace
to
the
wearied
soul
:
the
Christians
way
must
be
so
too
,
a
sweet
and
quiet
temper
in
us
through
all
our
ways
.
3.
We
may
have
leave
to
conjecture
from
that
cited
place
of
Leviticus
and
Nehemiah
,
there
were
other
sorts
besides
.
Pine-branches
,
or
as
some
render
the
word
,
branches
of
Balsam
,
and
Cedar-trees
.
Now
the
Pine
and
Cedar
are
tall
,
streight
,
and
upright
trees
,
and
may
mind
us
of
high
heavenly
thoughts
,
pure
and
upright
intentions
,
streight
and
regular
affections
,
to
run
forth
to
meet
him
with
.
In
particular
,
the
Pine
is
a
Tree
,
says
Pliny
,
that
is
,
never
but
bearing
fruit
:
It
has
perpetually
three
years
fruit
upon
it
,
and
ripens
month
by
month
.
What
a
glorious
tree
is
this
to
present
to
Christ
!
a
soul
always
bearing
fruit
,
fruit
after
fruit
,
fruit
upon
fruit
,
adding
to
faith
,
vertue
;
to
vertue
,
knowledge
;
to
knowledge
,
temperance
;
to
temperance
,
patience
;
to
patience
,
godliness
;
to
godliness
,
brotherly
kindness
;
to
brotherly
kindness
,
charity
,
as
St.
Peter
advises
us
,
2
Pet.
i.
5
,
6
,
7.
bearing
still
one
fruit
upon
earth
,
for
the
great
years
,
the
three
great
ages
of
our
life
,
youth
,
man-hood
,
and
old
age
.
till
we
bring
our
years
to
an
end
.
The
Cedar
next
is
a
sweet
lasting
wood
,
will
not
take
worm
,
corrupt
,
or
lose
its
scent
;
and
the
branches
of
it
shadow
out
thus
much
to
us
,
that
in
the
actions
we
present
to
Christ
,
there
be
no
worms
,
no
by
intentions
,
no
corrupt
affections
,
all
sweet
,
and
incorrupt
,
and
a
continued
constancy
,
and
continuance
in
them
.
The
Balsame
,
or
Balm-tree
(
3.
)
is
a
Tree
medicinal
to
heal
and
cure
Wounds
;
and
is
there
no
Balm
in
Gilead
,
no
Physician
there
,
says
the
Prophet
Ieremiah
?
If
there
be
not
,
here
there
is
;
upon
Mount
Olivet
there
is
here
,
upon
Mount
Calvary
there
is
,
in
Christs
Death
and
Passion
to
which
he
here
is
going
:
let
us
then
bring
Balm-branches
thence
,
and
strew
the
way
;
acknowledge
our
Physician
,
in
whom
our
health
,
he
that
heals
the
lame
,
the
blind
,
the
sick
,
and
all
.
4.
Nehemiah
mentions
Myrtle-branches
,
as
usual
in
such
solemnities
as
these
.
It
was
a
Tree
,
says
Pliny
,
dedicated
to
love
;
and
the
boughs
of
it
may
teach
us
upon
whom
all
our
love
is
to
be
bestowed
,
all
upon
Christ
,
all
upon
Christ
.
At
the
Feast
of
Tabernacles
,
from
whence
this
spreading
the
ways
were
borrowed
,
we
read
of
Willows
,
the
Willows
of
the
Brook
;
and
they
may
denote
unto
us
,
that
we
are
to
sit
down
with
the
Willows
a
little
by
the
waters
,
look
upon
our selves
in
the
streams
of
repentant
tears
,
and
then
bring
our
branches
so
watered
to
strow
the
way
of
Christ
.
There
is
yet
lignum
nemorosum
,
the
branches
of
thick
trees
behind
,
to
tell
us
that
we
are
to
strew
the
ways
not
here
and
there
with
our
piety
and
good
works
,
but
thick
every
where
,
as
thick
as
may
be
,
that
so
we
may
even
cover
the
way
,
hide
the
earth
,
all
appearance
of
earth
,
or
earthly
,
sensual
,
worldly
desires
and
thoughts
,
when
we
are
coming
to
receive
our
Lord
.
Thus
I
have
brought
you
to
the
Trees
,
shewed
you
what
to
spread
Christs
way
with
:
you
must
now
cut
down
the
branches
,
and
strew
the
way
;
take
others
in
your
hand
and
present
him
with
.
And
with
joy
,
and
gladness
,
and
thankful
hearts
both
accept
the
infinite
favour
he
does
you
to
come
to
you
,
and
rejoyce
in
it
.
'T
is
time
now
I
say
somewhat
of
the
way
he
comes
,
the
way
you
are
to
meet
him
in
.
III.
Between
Mount
Olivet
and
Ierusalem
it
was
,
from
the
Mount
into
the
Temple
.
Upon
the
Mount
he
preacht
,
and
in
the
Temple
he
taught
,
and
there
in
his
word
you
are
to
meet
him
,
and
that
the
word
pass
not
away
as
the
wind
,
and
empty
air
,
you
are
to
come
to
it
with
prepared
hearts
,
to
open
your
ears
,
to
spread
your
hearts
to
entertain
it
,
to
bring
the
boughs
of
Olives
,
peaceable
and
pliant
dispositions
,
boughs
of
Palms
,
conquered
passions
;
bows
of
Cedar
,
constant
resolutions
;
boughs
of
Myrtle
,
loving
affections
to
it
:
and
from
Mount
Olivet
to
Ierusalem
remember
it
is
from
the
Mount
of
Peace
to
the
City
of
Peace
,
that
you
may
not
forget
to
come
in
the
unity
of
the
Churches
peace
,
without
Schism
,
or
Faction
,
or
schismatical
and
factious
intentions
,
if
you
look
to
meet
Christ
there
.
2.
In
both
Olivet
and
Ierusalem
you
see
there
is
a
mystery
;
the
branches
and
garments
cover
mysteries
all
the
way
,
are
kind
of
Sacraments
;
and
in
the
Blessed
Sacraments
it
is
we
receive
Christ
Iesus
.
Throw
we
then
our
garments
in
the
way
,
cast
all
our
own
from
us
,
that
we
may
have
none
but
Christ
;
bring
Palms
,
and
Pines
,
and
Olives
,
Cedars
,
and
Myrtles
,
and
Willows
;
all
thick
and
all
green
verdant
pleasing
graces
,
vertues
,
and
affections
to
them
,
spread
them
all
at
the
foot
of
the
Altar
;
that
's
the
Ass
that
Christ
rides
on
;
the
holy
elements
they
that
carry
him
,
they
that
convey
him
to
us
:
There
's
our
conquerour
,
let
us
bring
Palms
;
there
's
our
peace-maker
,
let
us
bring
Olive-branches
;
there
's
the
Lord
our
righteousness
,
let
us
bring
the
upright
Pine
;
there
's
our
sweet-smelling
savour
in
the
eyes
of
God
our
eternal
redemption
,
let
us
bring
Cedar-boughs
;
there
's
the
great
Physician
of
our
souls
,
let
us
bring
him
Balm
;
there
's
our
love
,
let
's
bring
him
Myrtle
;
there
's
the
well-spring
of
our
life
,
let
's
bring
Willows
;
there
's
the
fulness
of
our
good
and
happiness
,
let
's
bring
him
the
branches
of
thick
trees
.
That
we
may
do
it
better
,
remember
this
way
is
the
way
to
the
Cross
,
this
procession
to
his
passion
.
This
the
way
,
his
Cross
and
Passion
the
meditation
we
are
to
receive
him
in
.
Let
us
readily
strip
our selves
of
all
our
garments
for
him
,
who
is
stript
presently
of
all
his
for
us
.
Let
us
cover
him
with
Palms
,
and
crown
him
with
Olives
;
let
us
make
it
our
business
and
delight
to
be
always
strewing
his
way
before
him
,
to
be
doing
all
our
endeavours
we
can
to
entertain
him
.
Let
us
leave
no
branch
of
vertue
out
,
spread
them
as
thick
as
possibly
upon
this
earth
of
ours
,
cover
our selves
with
them
that
we
may
be
the
way
,
our
souls
and
bodies
the
way
for
him
.
And
now
you
see
,
I
hope
,
how
fit
Palm-Sunday
is
to
usher
in
the
Passion
,
to
precede
the
receiving
Christ
;
the
very
Trees
of
the
Wood
have
told
you
it
:
I
shall
do
no
more
,
spread
the
boughs
no
further
.
'T
is
you
now
must
strew
them
,
or
I
have
but
hitherto
strewed
in
vain
.
The
work
is
not
to
be
done
singly
by
the
Preacher
,
't
is
the
multitude
that
is
to
do
it
too
;
't
is
to
be
done
in
publick
,
't
is
to
be
done
in
private
,
't
is
to
be
done
by
the
Apostles
,
't
is
to
be
done
by
the
people
,
't
is
to
be
done
by
men
,
women
,
and
children
,
old
and
young
,
poor
and
rich
,
all
to
bear
a
part
by
the
way
if
they
hope
to
come
to
the
happy
end
;
every
one
either
to
spread
his
garment
,
or
strew
a
branch
,
or
bring
a
sprig
;
some
one
thing
,
some
another
,
but
all
something
to
the
honour
of
Christ
;
to
do
it
with
much
solemnity
and
respect
,
outward
and
inward
all
of
it
,
as
to
one
that
deserves
all
that
we
can
do
to
strew
our
souls
,
to
strew
our
bodies
,
to
fill
our
hands
,
to
spread
all
our
powers
and
affections
to
entertain
him
;
to
strew
our
souls
with
Palms
,
and
Olives
,
Pines
,
and
Cedars
,
Myrtles
,
and
Willows
,
patience
and
meekness
,
uprightness
and
constancy
,
love
and
repentance
,
and
all
holy
vertues
,
as
thick
,
as
full
,
as
fair
as
may
be
;
think
nothing
too
much
,
nothing
enough
to
do
or
suffer
in
his
service
.
Then
shall
our
garments
truly
cover
us
,
and
keep
us
warm
;
then
shall
our
trees
bring
forth
fruit
,
when
boughs
and
garments
are
thus
employed
;
then
shall
our
ways
be
strewed
with
peace
,
every
one
sit
under
his
own
vine
,
and
drink
the
wine
of
it
,
then
shall
our
branches
cover
the
hills
,
and
stretch
out
unto
the
River
.
He
that
is
the
Branch
in
the
Prophets
stile
,
shall
so
spread
them
for
it
,
give
us
the
tree
of
life
for
these
liveless
boughs
,
and
for
the
spreading
our
garments
over
him
,
spread
his
garment
over
us
,
the
robe
of
his
righteousness
,
the
garment
of
glory
,
where
strewing
our
garments
and
branches
with
this
great
multitude
in
the
Text
,
we
shall
with
that
great
multitude
in
the
Revelation
,
of
all
Nations
,
which
no
man
can
number
,
stand
before
the
Throne
,
and
before
the
Lamb
,
clothed
with
white
garments
,
and
palms
in
our
hands
,
singing
and
saying
,
Salvation
unto
our
God
,
which
sitteth
upon
the
Throne
;
and
to
the
Lamb
,
Blessing
,
and
glory
,
and
wisdom
,
and
thanksgiving
,
and
honour
,
and
power
,
and
might
be
unto
our
God
for
ever
and
ever
.
Amen
.
A
SERMON
▪
UPON
Good
Friday
.
1
COR
▪
ii
.
2.
For
I
determined
not
to
know
any
thing
among
you
save
Iesus
Christ
and
him
crucified
.
ANd
this
being
Passion
day
,
I
am
determined
not
to
preach
any
thing
among
you
to
day
but
Iesus
Christ
and
him
crucified
.
I
cannot
preach
any
thing
more
seasonable
,
nor
you
hear
any
thing
more
comfortable
,
nor
any
of
us
know
any
thing
more
profitable
.
St.
Paul
himself
thought
nor
he
nor
his
Corinthians
could
,
determined
so
here
ex
Cathreda
.
And
the
Holy
Church
has
thought
and
determined
so
too
;
to
send
no
other
Epistles
,
to
preach
no
other
Gospels
to
us
this
week
thorow
than
of
Iesus
Christ
and
him
crucified
:
as
if
the
sum
of
the
Gospel
,
the
Gospel
it self
,
were
nothing
else
;
no
other
knowledge
worth
the
knowing
,
at
least
at
this
time
,
these
days
to
be
thought
of
or
intended
.
Not
but
that
we
may
lawfully
have
other
knowledges
besides
,
intend
other
knowledges
too
at
other
times
,
in
their
proper
times
;
not
but
that
we
may
know
more
of
Iesus
Christ
himself
than
his
being
crucified
;
but
that
all
the
knowledges
of
him
tend
hither
,
Iesus
and
Christ
his
salvation
and
Office
clearest
seen
here
,
best
determined
hence
;
that
all
other
knowledges
are
to
be
directed
hither
,
to
Iesus
Christ
,
are
but
petty
and
inconsiderable
in
respect
,
and
only
worth
the
knowing
when
Christ
is
in
them
,
and
we
with
Christ
crucified
in
them
,
or
affections
mortified
and
humbled
by
them
;
that
especially
at
this
time
nothing
is
so
fit
to
take
up
our
thoughts
,
to
employ
our
meditations
,
nothing
not
of
Christ
himself
,
no
act
or
story
of
him
as
his
crucifixion
.
And
yet
the
Text
affords
us
a
plainer
reason
and
account
of
this
so
determined
knowledge
from
the
two
Pronouns
,
I
and
You.
None
so
fit
for
this
I
,
for
an
Apostle
,
a
Preacher
,
a
Divine
,
to
be
determined
to
,
to
determine
from
,
to
be
determined
by
as
Christ
and
him
crucified
;
nothing
so
fit
to
fasten
his
resolutions
against
the
crosses
and
thwartings
he
is
like
to
meet
with
in
the
world
,
even
among
them
he
bestows
and
spends
most
upon
,
and
would
be
bestowed
and
spent
himself
for
,
as
this
Apostle
for
these
Corinthians
,
2
Cor.
xii
.
15.
as
the
consideration
of
the
Cross
of
Christ
.
And
no
knowledge
fitter
for
this
You
,
for
the
Corinthians
,
people
now
divided
into
Schisms
and
Factions
,
than
to
think
of
Christ
crucified
,
rent
and
torn
in
pieces
by
them
,
thus
crucified
again
by
them
through
their
Divisions
,
who
was
crucified
to
unite
them
,
to
bring
all
into
one
body
,
under
one
head
,
by
his
body
on
the
Cross
,
into
himself
the
head
Christ
Iesus
.
For
there
were
at
the
time
of
this
Epistle
among
the
Corinthians
,
as
there
are
now
among
us
,
some
that
much
boasted
of
their
knowledge
,
as
if
they
alone
knew
all
was
to
be
known
,
more
than
St.
Paul
,
than
a
hundred
St.
Pauls
;
made
themselves
heads
of
Factions
and
Schisms
upon
it
,
and
drew
parties
after
them
.
In
this
indeed
differing
from
the
heads
of
ours
,
that
they
vaunted
of
their
Humane
Learning
,
ours
have
nothing
but
ignorance
to
boast
of
;
they
would
have
Faith
reduced
to
Reason
,
these
rul'd
by
fancy
;
yet
in
this
agreeing
both
,
in
their
ignorance
of
the
Cross
of
Christ
,
or
sure
quite
forgetting
it
,
and
making
Schisms
,
and
sowing
Heresies
in
the
Church
of
Christ
,
though
perhaps
we
could
find
them
some
Socinianiz'd
wits
too
,
that
would
fain
bring
all
to
natural
reason
,
and
really
deny
the
very
effects
of
the
Cross
of
Christ
,
his
satisfaction
and
redemption
,
the
very
denying
,
in
effect
,
Christ
crucified
,
or
any
knowledge
of
it
.
To
beat
down
these
great
boasters
,
and
all
vain
braggers
,
St.
Paul
resolves
upon
two
Points
in
the
Text
,
a
seeming
ignorance
,
and
a
real
knowledge
:
A
seeming
ignorance
to
confound
their
seeming
knowledge
;
a
real
knowledge
to
confound
their
real
ignorance
;
not
to
know
,
and
but
to
know
;
not
to
know
,
that
is
,
not
to
seem
to
know
any
thing
;
yet
to
know
,
to
know
every
thing
that
is
worth
the
knowing
,
Iesus
Christ
and
him
crucified
,
the
whole
way
of
salvation
:
So
to
teach
us
besides
,
and
all
that
should
come
after
him
,
what
to
determine
,
and
how
to
determine
both
of
our
ignorances
and
knowledges
;
what
not
to
know
,
things
that
have
no
profit
,
but
only
breed
strife
and
debate
,
Schisms
and
Divisions
,
not
to
know
such
things
among
them
,
to
do
others
hurt
by
our
knowledge
.
What
to
know
,
Iesus
Christ
and
him
crucified
,
that
to
be
sure
to
know
,
and
nothing
but
him
and
it
,
and
in
order
unto
it
or
him
;
thus
to
determine
and
be
determined
the
only
way
to
profit
and
benefit
both
our selves
and
others
at
any
time
with
our
knowing
and
not
knowing
;
to
know
what
,
and
how
far
to
know
,
and
not
to
know
;
what
to
determine
of
,
and
where
to
be
determined
.
Thus
we
have
brought
the
Text
to
its
own
natural
division
,
to
hinder
our
unnatural
ones
;
St.
Pauls
double
determination
:
One
,
for
Ignorance
,
the
other
,
for
Knowledge
;
one
,
not
to
know
,
the
other
,
to
know
.
A
determination
too
in
a
double
sense
,
as
well
as
a
double
Object
.
A
double
Determination
about
not
knowing
,
and
a
double
one
about
knowing
.
A
determination
to
both
,
and
a
determination
of
each
.
-
I.
A
Determination
not
to
know
,
to
seem
ignorant
,
I
am
determined
not
to
know
.
A
Determination
of
this
not
knowing
,
or
seeming
ignorant
,
it
is
but
seeming
,
only
so
determin'd
or
put
on
;
't
is
but
among
you
,
't
is
but
in
comparison
of
the
following
knowledge
,
which
is
the
only
saving
knowledge
.
-
II.
A
Determination
to
know
,
not
to
be
really
ignorant
,
though
,
not
any
thing
but
,
is
something
though
not
that
those
false
Teachers
vaunted
of
.
A
Determination
or
determining
of
this
knowledge
(
1.
)
to
Christ
,
(
2.
)
Christ
Iesus
,
(
3.
)
Christ
Iesus
crucified
;
that
,
and
nothing
further
,
now
further
,
among
them
,
nothing
else
to
determine
himself
,
or
them
,
or
his
,
or
their
knowledges
by
at
any
time
,
nothing
save
that
,
nothing
saving
but
that
.
Thus
the
Text
determines
both
our
knowledge
,
and
ignorance
,
and
limits
both
,
shall
determine
and
limit
our
discourse
.
God
grant
we
may
all
so
be
determined
by
it
,
that
both
our
ignorance
and
knowledge
may
hence
learn
their
bounds
and
limits
,
and
all
end
at
last
in
Iesus
Christ
and
him
crucified
.
I
begin
with
St.
Pauls
determination
,
not
to
know
any
thing
among
the
Corinthians
;
where
we
have
(
1.
)
the
things
he
is
determined
not
to
know
;
(
2.
)
the
not
knowing
them
;
(
3.
)
the
determination
so
to
do
;
(
4.
)
the
determining
how
far
,
and
among
whom
,
how
,
and
where
to
be
ignorant
,
and
not
know
them
.
And
first
,
many
things
there
are
not
to
be
known
,
of
which
't
is
good
to
be
ignorant
.
Some
things
that
are
not
worth
the
knowing
,
light
and
trivial
things
,
which
only
rob
us
of
those
pretious
minutes
which
a
Christian
should
spend
upon
nobler
thoughts
.
Some
things
we
are
the
worse
for
knowing
;
which
only
infect
the
soul
,
and
instead
of
knowledge
bring
blindness
and
ignorance
upon
it
,
Adam
and
Eves
unhappy
knowledge
,
when
we
will
needs
be
knowing
more
than
God
will
have
us
,
curious
and
vain
Arts
and
Sciences
,
of
which
't
is
far
better
,
with
those
in
the
Acts
,
to
burn
the
books
than
read
them
.
Some
things
we
can
scarce
do
worse
than
know
them
,
whose
very
knowledge
is
a
guilt
whereby
we
are
perfected
in
wickedness
,
grow
cunning
in
contriving
,
subtle
in
conveying
,
experienced
in
managing
sin
or
mischief
.
Some
things
again
there
are
which
it
is
best
not
to
know
,
sins
from
which
the
safest
fence
is
ignorance
,
whose
knowledge
would
but
teach
us
to
do
them
,
or
leave
in
us
a
desire
and
itching
after
them
,
nitimur
in
vetitum
;
sins
which
else
perhaps
we
had
never
thought
of
or
attempted
,
the
not
knowing
of
which
had
kept
us
safe
,
because
we
cannot
desire
things
we
know
not
.
Some
things
there
are
again
,
which
though
good
and
commendable
,
yet
of
which
we
may
say
,
and
say
truly
,
't
is
very
pleasant
and
useful
too
not
to
know
in
time
and
place
;
and
such
is
this
any
thing
of
the
Apostles
;
Humane
Learning
and
Sciences
,
Natural
Reason
and
Artificial
Eloquence
,
Tongues
and
Languages
,
Disputes
and
Questions
,
whereof
sometimes
a
real
ignorance
,
sometimes
a
seeming
one
will
do
more
good
than
all
of
them
together
.
For
diversity
there
is
in
the
not
knowing
as
well
as
in
the
things
not
to
be
known
;
many
ways
of
not
knowing
.
For
not
to
know
,
is
(
1.
)
really
to
be
ignorant
;
which
in
good
matters
,
if
it
be
not
voluntary
or
affected
,
but
either
by
reason
of
a
natural
dulness
or
incapacity
,
or
for
want
of
education
which
we
could
not
have
,
or
because
we
had
not
the
means
or
time
to
come
to
the
knowledge
of
it
;
or
if
we
were
not
bound
to
know
it
,
is
no
sin
,
may
not
only
excuse
from
punishment
,
but
from
fault
.
Thus
the
poor
simple
man
,
that
knows
not
a
letter
,
nor
understands
half
what
others
do
,
not
the
tenth
part
that
others
do
,
may
know
enough
of
Christ
crucified
to
bring
him
into
heaven
,
when
many
that
are
more
learned
shall
stand
without
.
But
this
ignorance
,
for
the
most
part
of
it
,
must
not
be
determined
by
us
;
we
must
not
,
the
meanest
of
us
,
resolve
and
determine
with
our selves
to
be
ignorant
,
or
remain
so
in
any
spiritual
or
heavenly
business
,
but
to
know
as
far
as
our
condition
requires
,
or
will
give
us
leave
.
Yet
in
meer
humane
knowledges
even
a
resolved
ignorance
may
do
well
,
when
your
knowing
would
take
up
more
time
than
it
is
worth
,
when
it
would
rob
us
of
better
,
or
hinder
us
in
the
more
necessary
improvements
of
our
souls
,
when
there
is
just
fear
it
will
but
make
us
insolent
or
impertinent
;
better
far
not
to
know
a
Letter
,
not
to
speak
a
Tongue
,
but
what
the
Nurse
and
Mother
taught
us
,
than
be
the
nimblest
Orator
,
or
skilfullest
Linguist
,
or
rarest
Philosopher
,
if
nothing
be
like
to
come
of
it
but
the
disturbance
of
the
Church
,
the
seducing
others
,
and
vain
glory
in
our selves
.
In
this
case
we
may
,
with
St.
Paul
,
even
determine
to
be
ignorant
,
more
ignorant
still
,
especially
in
unprofitable
,
curious
,
or
impious
knowledge
,
or
ways
of
knowing
.
However
,
even
in
the
best
and
most
necessary
of
these
it
may
be
requisite
not
to
know
in
a
second
sense
;
that
is
,
not
to
seem
to
know
them
,
to
bear
our selves
sometimes
as
if
we
did
not
.
There
are
some
we
may
have
to
deal
with
that
are
suspicious
of
being
deceived
by
too
much
reason
and
Philosophy
,
with
whom
't
is
the
only
way
to
work
,
to
renounce
,
as
it
were
,
all
Art
,
and
Logick
,
and
discourse
,
as
if
we
were
wholly
ignorant
in
them
,
that
we
may
so
by
St.
Pauls
own
way
,
of
becoming
all
things
to
all
men
,
to
the
ignorant
as
ignorant
,
of
every
thing
but
salvation
,
by
plainness
and
condescension
to
their
humour
win
them
to
the
truth
.
And
indeed
,
where
ever
Eloquence
,
Language
,
Philosophy
,
or
natural
reason
are
like
more
to
lose
than
gain
a
soul
,
more
to
vaunt
themselves
than
preach
Christ
;
not
to
know
,
that
is
,
to
seem
not
to
know
them
,
or
deal
by
them
,
or
build
upon
them
,
or
make
shew
of
them
,
but
conceal
them
is
the
best
.
Not
to
know
them
in
a
third
sense
is
not
to
teach
them
,
not
to
teach
them
when
we
should
be
teaching
Christ
,
or
teach
them
instead
of
Christ
,
Natural
Reason
for
Divine
Faith
,
Moral
Philosophy
for
the
only
Divinity
.
Not
to
know
them
,
fourthly
,
to
profess
and
make
our
whole
business
of
them
,
to
make
knowledge
our
whole
profession
,
as
if
Religion
consisted
knowing
only
,
and
they
the
best
Christians
that
knew
most
.
Alas
,
Nos
Doctrinis
nostris
trudimur
in
infernum
is
too
true
:
Many
a
learned
man
is
thrust
at
lest
into
hell
with
all
his
knowledge
.
We
may
speak
with
the
tongues
of
Angels
,
and
have
all
knowledge
,
all
faith
too
,
even
to
a
miracle
,
and
to
do
miracles
,
and
yet
for
all
that
be
but
sounding
brass
and
tinckling
Cymbals
,
meer
noise
and
vapour
,
not
so
good
as
the
Prophets
reprobate
Silver
,
but
meer
Brass
and
Copper
,
that
will
not
pass
with
heaven
for
currant
money
,
nor
be
received
into
the
Treasuries
of
God
,
better
it
is
not
to
know
at
all
,
than
to
know
only
and
no
more
,
to
know
and
not
do
,
we
shall
only
get
the
more
stripes
by
the
bargain
;
and
however
we
seem
to
know
God
,
not
to
be
known
of
him
,
or
acknowledged
by
him
,
but
sent
away
by
Christ
with
an
I
know
you
not
.
The
things
then
not
to
be
known
,
and
the
not
knowing
being
things
of
so
difficult
or
doubtful
nature
,
best
it
is
now
that
we
determine
somewhat
of
them
,
that
we
may
know
both
the
things
,
and
knowledge
,
or
rather
not
knowledge
that
is
fittest
for
us
.
The
any
thing
the
Apostle
means
,
expresly
is
set
down
in
the
former
verse
under
the
terms
of
excellency
of
speech
or
wisdom
;
and
that
wisdom
,
Chap.
i.
20.
to
be
the
wisdom
of
the
world
;
of
the
wise
and
prudent
,
Moral
Philosophy
;
of
the
Scribe
,
Law
,
and
History
,
and
Philology
;
of
the
disputer
of
this
world
,
natural
Philosophy
,
Mathematicks
,
Astronomy
,
Astrology
:
all
which
St.
Paul
seems
determined
not
to
know
.
'T
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
has
so
judg'd
it
,
so
judg'd
and
past
sentence
upon
all
those
knowledges
,
as
to
give
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
give
a
negative
to
them
all
.
In
things
of
moment
't
is
good
to
be
determined
and
resolved
.
'T
is
for
want
of
this
judgment
and
determination
that
we
lose
our selves
so
oft
e're
we
are
aware
,
and
not
only
consume
our
days
in
knowledges
that
do
not
profit
,
in
searching
out
endless
Genealogies
,
and
disputations
to
no
benefit
of
the
hearers
without
the
least
edification
.
Settle
we
and
fix
our selves
upon
this
point
in
all
our
knowings
,
and
not
knowings
,
to
do
all
to
edification
,
that
whether
we
know
any
thing
or
not
,
whether
we
know
every
thing
or
nothing
,
it
be
all
to
the
glory
of
God
;
and
then
even
our
ignorance
will
save
us
as
well
as
our
knowledge
:
only
with
this
item
,
that
it
be
a
determining
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
the
Apostle
here
,
a
determination
with
judgment
,
to
discern
and
judge
what
things
are
fit
not
to
be
known
,
what
to
be
known
,
what
knowledge
,
and
time
,
and
pains
to
bestow
upon
them
;
what
we
are
to
be
wholly
ignorant
in
,
what
in
part
,
what
really
not
to
know
,
what
to
seem
only
not
knowing
in
,
what
to
conceal
,
and
what
to
teach
,
what
to
make
our
profession
of
,
and
what
to
know
only
by
the
by
;
how
far
,
and
where
,
and
when
to
know
them
.
And
this
is
the
very
determining
our
determination
I
spake
of
for
a
fourth
consideration
.
I
shall
set
no
other
bounds
either
to
our
knowledge
,
or
object
,
or
our
determining
our selves
to
it
,
or
in
it
,
than
what
we
have
within
the
bounds
of
the
Text
,
because
my
determination
is
to
hasten
to
the
knowledge
of
Iesus
Christ
and
him
Crucified
.
To
determine
then
this
determination
of
St.
Paul's
,
not
to
know
any
thing
,
take
we
the
words
as
they
lie
,
and
consider
who
it
is
that
has
thus
determined
.
I
,
it
is
,
that
St.
Paul
himself
it
is
,
an
Apostle
,
and
a
great
knowing
one
too
.
Yet
I
have
determined
not
to
know
.
Sciences
there
are
that
are
below
an
Apostle
,
that
become
not
him
whatever
they
do
others
.
The
Apostles
were
to
act
all
by
the
power
of
the
Spirit
,
were
not
to
study
words
and
humane
arguments
,
though
we
sometimes
find
them
disputing
too
,
Acts
xix
.
8.
and
quoting
Poets
and
humane
Authors
,
Acts
xvii
.
28.
were
not
to
pretend
to
such
worldly
wisdom
,
that
the
glory
might
be
wholly
Gods
,
and
the
whole
world
convinc'd
,
that
as
the
Christian
Faith
was
not
stablished
by
mortal
strength
,
nor
setled
by
worldly
power
,
so
it
was
not
perswaded
by
humane
wit
or
interests
,
and
was
therefore
truly
divine
and
heavenly
.
But
(
2.
)
even
the
successors
of
the
Apostles
,
the
Ministers
of
the
Gospel
,
(
though
they
have
now
only
this
ordinary
way
of
enabling
them
to
their
office
)
are
yet
so
to
use
their
knowledge
,
as
if
they
us'd
them
not
,
their
chief
work
being
Christs
,
and
these
only
as
ways
to
it
,
remembring
their
great
business
to
be
to
know
Christ
Crucified
,
and
to
teach
him
,
and
not
to
know
any
thing
but
in
order
to
it
,
at
least
not
to
profess
any
thing
above
or
equal
with
it
,
that
may
swallow
up
the
time
,
which
ought
to
be
spent
in
divine
employments
.
Thus
this
not
knowing
is
first
determined
by
the
person
:
Persons
wholly
interessed
in
the
business
of
Heaven
,
not
to
turn
their
studies
into
a
business
of
the
world
,
persons
design'd
to
an
extraordinary
office
,
not
to
deal
in
it
by
extraordinary
means
,
but
guide
all
according
to
that
rule
,
and
way
,
and
work
that
God
has
set
them
.
But
the
not
knowing
the
secular
Sciences
,
is
not
only
limited
to
spiritual
persons
;
there
are
limits
within
which
all
must
keep
as
well
their
ignorance
as
knowledge
.
When
at
any
time
they
will
determine
not
to
know
it
must
be
(
1.
)
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
judgment
and
discretion
,
not
promiscuously
:
such
things
as
sound
judgment
propounds
unnecessary
,
dangerous
or
unfruitful
.
It
must
be
(
2.
)
by
a
non
judicavi
quicquam
,
whatsoever
knowledge
we
have
of
humane
Sciences
,
we
must
judge
and
reckon
it
as
nothing
,
determine
it
to
be
no
or
her
than
dross
and
dung
,
than
building
with
hay
and
stuble
in
respect
of
the
knowledge
of
Iesus
Christ
,
not
any
thing
to
that
.
It
must
be
(
3.
)
too
without
putting
any
estimate
upon
our selves
for
any
such
knowledge
;
we
must
still
think
we
know
nothing
whilst
we
know
no
more
.
Moses
a
man
,
as
St.
Stephen
stiles
him
,
Acts
vii
.
22.
mighty
in
words
,
and
deeds
,
and
learned
in
all
the
wisdom
of
the
Egyptians
;
yet
when
God
would
send
him
of
his
errand
,
considering
that
,
tells
God
he
was
not
eloquent
,
neither
heretofore
nor
since
he
had
spoken
to
his
servant
,
but
slow
of
speech
,
and
slow
of
tongue
.
And
Isaiah
that
Seraphick
Prophet
cries
out
,
he
is
a
man
of
unclean
lips
,
Isa.
vi
.
5.
so
little
valued
they
all
their
knowledge
,
when
they
had
but
a
glimpse
of
that
great
knowledge
God
was
now
imparting
to
them
.
How
much
soever
we
think
,
we
know
before
,
when
we
once
come
to
the
knowledge
of
Christ
,
or
but
our
thoughts
to
come
to
know
a
taste
of
the
riches
of
the
fulness
of
the
knowledge
of
Christ
,
we
then
know
we
know
nothing
,
count
our selves
dolts
and
ideots
,
meer
fools
and
blocks
for
squandering
away
so
much
time
,
and
cost
,
and
pains
,
upon
those
empty
notions
whereby
we
are
not
an
inch
the
nearer
Heaven
,
and
it
may
be
the
further
from
God
,
after
all
our
labour
.
Then
only
we
begin
truly
to
know
,
when
we
can
pass
this
sentence
upon
our selves
,
that
we
know
not
any
thing
;
when
we
are
so
humble
that
we
think
so
,
at
least
think
not
any
thing
of
our selves
for
all
we
know
.
4.
We
must
determine
not
to
know
any
thing
at
all
of
humane
Sciences
or
natural
reasonings
,
rather
than
to
determine
our selves
by
it
,
renounce
it
rather
,
all
knowing
,
and
turn
all
to
believing
;
not
fix
our
faith
upon
natural
principles
,
or
believe
no
further
than
we
can
know
;
rather
than
so
,
we
had
far
better
know
nothing
,
set
it
up
for
a
resolution
however
in
the
matters
of
faith
not
to
know
,
that
is
,
not
to
go
about
to
determine
them
by
reason
:
for
the
natural
man
he
understands
them
not
,
ver.
14.
they
are
foolishness
unto
him
,
a
foolish
thing
to
him
to
talk
of
a
God
Incarnate
,
of
a
Crucified
Saviour
,
of
a
Religion
whose
glory
is
the
Cross
,
and
reward
he
knows
not
where
nor
when
.
Or
(
5.
)
he
is
only
not
determined
to
know
any
thing
;
so
the
negative
is
truly
joyn'd
,
not
to
his
knowledge
,
but
to
his
determination
,
not
determined
:
if
he
know
it
he
counts
it
but
by
the
by
,
his
main
business
is
something
else
,
humane
knowledge
is
but
by
the
way
and
obiter
,
he
intends
them
not
for
his
doctrine
,
nor
yet
to
prove
or
stablish
his
doctrine
upon
them
,
as
upon
foundations
,
nor
pearch
moral
and
natural
Philosophy
for
Divinity
;
but
to
advance
both
the
one
and
the
other
:
all
Philology
,
Language
and
History
to
the
Service
of
Christ
,
and
the
glory
of
his
Cross
,
to
use
our
Rhetorick
to
set
forth
his
sufferings
,
the
merit
,
and
benefit
,
and
glory
of
them
:
our
natural
Philosophy
to
find
us
out
the
God
of
Nature
in
all
his
works
:
moral
Philosophy
and
History
to
disswade
Vice
,
and
encourage
Vertue
,
even
by
the
light
of
nature
,
the
knowledge
of
the
Heavens
and
heavenly
Spirits
to
declare
his
excellent
and
wondrous
works
,
our
Criticisms
to
sift
out
truth
,
and
our
Languages
to
express
it
:
in
a
word
,
not
so
much
to
know
any
of
them
,
as
God
through
them
;
not
them
properly
,
but
Christ
Iesus
by
them
.
There
is
no
fear
of
humane
Sciences
thus
determined
.
Yet
there
is
one
way
more
to
determine
our
not
knowng
by
,
by
the
persons
with
whom
we
have
to
do
.
Our
Doctrines
,
(
for
so
we
told
you
,
and
for
the
chief
meaning
here
we
tell
you
now
again
,
to
know
here
signifies
to
teach
)
our
Doctrines
are
to
be
proportioned
and
fitted
for
the
auditory
:
It
was
no
meaner
a
mans
practice
than
St.
Pauls
,
to
the
weak
to
become
as
weak
,
to
gain
the
weak
;
to
the
weak
and
simple
not
to
speak
mysteries
and
speculations
;
to
them
that
were
without
Law
,
as
without
Law
,
plain
honest
dealing
,
not
quirks
and
quillets
,
to
gain
such
;
not
to
know
any
such
thing
among
such
as
they
.
Yet
sometimes
upon
the
same
ground
to
do
quite
contrary
,
to
confound
the
wisdom
of
the
world
,
by
that
which
that
counts
foolishness
;
the
strength
of
the
world
by
that
it
reckons
weakness
;
the
honourable
things
of
the
world
by
things
which
that
esteems
base
and
ignominious
.
The
Corinthians
gloried
in
their
learning
and
eloquence
;
St.
Paul
,
to
confute
their
vanity
,
undertakes
to
do
more
by
plainness
and
rudeness
of
speech
and
ignorance
,
than
they
all
of
them
can
by
all
their
wisdom
and
rhetorick
:
among
them
he
will
make
no
use
of
any
thing
but
the
contemptible
knowledge
of
the
Cross
of
Christ
,
and
yet
do
more
then
all
their
Philosophers
and
Orators
.
Where
Learning
will
serve
but
to
ostentation
,
and
the
ear
only
tickled
by
it
,
or
humane
applause
not
edification
,
Schism
not
peace
,
the
issue
of
it
;
among
them
not
to
know
any
such
thing
is
best
of
all
;
for
let
all
things
be
done
,
says
the
Apostle
,
to
edification
,
1
Cor.
xiv
.
26.
and
if
that
will
be
done
best
by
plainness
,
to
use
plainness
;
if
by
learning
,
to
use
that
;
as
the
you
are
that
are
to
be
edified
,
so
the
I
,
the
Minister
to
deal
with
them
;
if
they
be
puft
up
with
humane
knowledge
to
humble
them
to
the
Abc
of
the
Cross
,
to
exalt
and
preach
up
that
above
all
knowledge
whatsoever
,
if
divided
into
Schisms
by
the
several
Sects
of
Philosophy
,
or
the
Masters
of
them
,
to
unite
all
again
into
one
,
as
so
many
pieces
into
one
Cross
,
among
them
to
cry
up
no
knowledge
but
thence
,
or
thither
.
So
then
now
to
sanctifie
all
our
secular
knowledges
and
ignorances
,
thus
we
are
to
determine
them
,
to
know
our
times
,
and
place
,
and
persons
for
them
,
to
keep
measure
and
order
in
them
,
to
profess
none
that
are
wicked
,
or
only
vain
and
curious
,
and
to
no
profit
,
to
submit
our
knowledge
to
faith
,
and
our
determination
to
the
Churches
,
not
to
over-value
them
,
or
our selves
by
them
,
but
only
make
them
hand-maids
to
guide
us
to
the
Cross
of
Christ
,
and
there
with
Mary
Magdalen
and
the
good
women
stand
weeping
at
it
;
not
to
know
any
of
them
otherwise
,
to
resolve
and
determine
nothing
of
Christ
by
them
,
and
not
to
know
them
where
they
will
know
no
submission
and
order
.
I
come
now
to
our
knowledge
,
and
't
is
indeed
the
only
saving
one
,
Iesus
Christ
,
and
him
crucified
;
nothing
save
that
,
nothing
to
that
.
For
you
may
now
take
notice
,
that
it
is
not
an
absolute
determination
not
to
know
,
a
decree
for
ignorance
,
but
a
determination
with
a
But
,
not
any
thing
save
,
then
save
something
,
something
to
be
known
still
.
Some
have
been
blam'd
for
making
Ignorance
the
mother
of
Devotion
,
yet
themselves
that
blam'd
them
have
advanc'd
it
to
be
the
mother
of
Religion
now
whilst
they
set
up
meer
ignorants
,
I
might
say
more
,
to
be
the
Apostles
of
it
:
fit
teachers
I
confess
of
their
Religion
,
which
so
much
abhors
the
Cross
of
Christ
,
as
to
cast
it
off
their
own
shoulders
upon
other
mens
,
and
the
name
of
Iesus
,
as
to
reckon
it
superstition
to
respect
it
.
But
this
great
Preacher
of
the
Cross
as
much
as
he
seems
determined
not
to
know
,
had
yet
languages
more
than
all
these
Corinthians
he
writes
to
,
tells
them
of
it
too
,
1
Cor.
xiv
.
18.
though
he
will
not
boast
of
it
,
disputes
even
in
Corinth
,
in
the
Synagogue
of
the
Iews
,
Acts
xix
.
8.
and
in
the
Schools
of
the
Gentiles
,
ver.
9.
quotes
Heathen
Poets
too
to
the
men
of
Athens
,
Acts
xvii
.
28.
and
to
Titus
,
Tit.
i.
12.
that
we
may
know
that
the
preachers
of
the
Gospel
may
read
other
Books
besides
the
Bible
,
shall
never
read
that
to
understand
it
if
they
do
not
.
'T
is
only
in
some
cases
,
and
with
some
persons
we
are
not
to
make
profession
of
them
,
and
meerly
too
upon
private
determination
,
as
our
own
wisdom
and
prudence
shall
direct
us
;
not
that
God
or
Christ
has
determined
the
least
against
it
.
God
would
have
his
people
to
seek
his
Law
at
the
mouth
of
the
Priest
,
Malachy
ii
.
7.
and
adds
the
reasons
,
because
his
lips
should
keep
knowledge
.
And
Christ
Iesus
though
he
made
poor
simple
Fishermen
his
Apostles
to
divulge
his
Gospel
,
yet
he
would
not
have
the
blind
lead
the
blind
,
for
fear
of
falling
both
into
the
ditch
,
St.
Matth.
xv
.
14.
and
therefore
promises
to
give
them
wisdom
,
St.
Luke
xxi
.
15.
such
wisdom
as
all
their
adversaries
should
not
be
able
to
gain-say
,
and
sends
down
the
Holy
Ghost
,
with
the
gifts
of
tongues
to
sit
upon
them
all
;
so
little
is
there
to
be
said
for
the
ignorant
and
unlearned
mans
teaching
from
them
,
who
before
they
went
about
that
work
were
so
highly
furnished
and
endued
.
And
though
the
Apostle
here
resolve
the
Corinthians
to
make
no
profession
of
those
great
knowledges
;
yet
it
is
to
shame
them
only
from
the
great
estimate
and
confidence
they
set
upon
them
,
and
reduce
them
to
humility
,
and
into
order
,
and
to
edifie
them
,
that
he
chooses
and
prefers
to
speak
among
them
but
five
words
in
a
known
tongue
,
before
all
languages
to
no
purpose
.
And
indeed
all
tongues
are
too
little
,
to
speak
of
that
the
Apostle
is
here
about
,
Iesus
Christ
,
and
him
crucified
;
all
knowledges
not
sufficient
to
make
us
know
him
,
and
teach
him
as
we
should
.
We
had
need
have
all
tongues
and
knowledges
,
all
words
and
eloquence
to
set
it
forth
.
Well
then
,
at
least
let
us
about
it
,
to
see
what
it
is
to
know
Iesus
Christ
,
and
him
crucified
.
'T
is
the
determination
of
this
determined
knowledge
,
to
Christ
,
to
Christ
Iesus
,
to
Christ
Iesus
crucified
,
to
this
only
and
no
other
object
among
them
.
A
knowledge
this
the
most
profitable
,
the
most
happy
,
the
most
glorious
:
even
eternal
life
it
is
to
know
Iesus
Christ
,
St.
Iohn
xvii
.
3.
Nor
does
his
Crucifying
abate
any
thing
of
the
glory
of
it
.
St.
Paul
makes
it
his
only
glory
,
Gal.
vi
.
14.
with
a
God
forbid
that
he
should
glory
in
any
thing
,
as
here
not
know
any
thing
else
,
but
in
the
Cross
of
the
Lord
Iesus
Christ
.
Indeed
hence
flows
all
our
happiness
,
the
wound
in
his
side
is
the
hole
of
the
rock
in
which
only
the
soul
can
lie
secure
;
the
water
that
issued
out
thence
is
the
only
laver
to
cleanse
it
in
;
the
blood
the
only
drink
it
lives
by
;
the
wood
of
the
Cross
the
only
tree
of
life
;
the
title
of
it
better
to
us
than
all
the
titles
of
the
earth
;
the
reproach
of
it
better
than
all
the
honours
of
the
world
;
the
pains
of
it
sweeter
than
all
the
pleasures
under
heaven
;
the
wounds
better
cordials
and
restoratives
to
a
sick
soul
,
than
all
the
Physick
nature
or
skill
affords
.
There
is
not
a
grain
of
that
holywood
,
but
of
more
worth
than
all
the
grains
of
Gold
that
the
Indies
can
afford
.
There
is
not
a
vain
in
that
crucified
Body
of
Iesus
but
it
runs
full
with
heavenly
comfort
to
us
.
There
is
nothing
in
Christ
crucified
,
but
man
glorified
.
Who
indeed
would
not
be
determined
to
fix
all
his
knowledge
here
,
to
dwell
here
for
ever
!
but
so
immense
and
vast
is
this
happy
subject
,
that
I
must
limit
it
;
yet
I
shall
give
you
notions
that
you
may
improve
,
whilst
I
tell
you
to
know
Christ
crucified
,
is
to
know
him
as
we
do
other
things
by
the
four
causes
of
it
:
the
efficient
,
the
material
,
the
formal
,
and
the
final
.
So
to
know
him
is
to
know
who
crucified
him
,
for
what
he
was
crucified
,
how
it
was
he
was
crucified
,
and
to
what
end
he
was
crucified
.
It
was
his
own
love
that
mov'd
him
to
it
,
it
was
God
that
sent
him
and
delivered
him
up
to
it
,
it
was
Iudas
that
betrayed
him
to
it
,
it
was
both
the
Iews
and
Gentiles
that
had
the
hand
in
doing
it
:
And
what
know
we
hence
but
this
,
his
infinite
goodness
,
Gods
unspeakable
mercies
,
mans
base
ingratitude
,
this
mystery
in
all
,
how
vastly
Gods
purposes
and
mans
differ
in
the
same
business
,
how
infinitely
good
and
gracious
God
is
,
even
where
men
are
most
wicked
and
unthankful
.
Know
we
then
the
material
cause
of
his
sufferings
for
a
second
,
and
the
matter
for
which
he
suffer'd
was
our
iniquities
,
for
the
transgressions
of
my
people
,
says
the
Prophet
,
was
he
smitten
,
Isa.
liii
.
8.
And
to
know
this
is
to
deplore
it
,
to
abhor
and
detest
our selves
,
who
were
the
causes
of
so
vile
using
the
Son
of
God
.
Know
we
(
3.
)
and
consider
the
formal
cause
,
the
manner
of
his
crucifying
a
death
most
cruel
,
most
lingring
,
most
ignominious
,
to
have
his
back
all
furrowed
with
whips
and
rods
,
to
hang
naked
upon
the
Cross
,
by
the
hands
and
feet
,
and
them
nailed
to
it
through
the
most
tender
parts
,
where
all
the
organs
of
sense
are
quickest
;
to
be
given
vinegar
and
gall
to
drink
when
he
most
needed
comfort
,
and
refreshment
;
to
be
mockt
and
scofft
at
in
his
sorrow
too
,
derided
by
his
enemies
,
forsaken
by
his
friends
as
he
hung
;
to
have
the
weight
of
all
the
sins
of
all
mankind
upon
him
;
to
have
God
as
it
were
leave
him
to
struggle
under
them
without
the
least
glimmering
of
his
presence
;
to
see
in
his
soul
all
the
horrors
of
all
the
sins
of
men
;
to
feel
in
his
body
all
the
torments
that
a
body
so
delicate
beyond
the
bodies
of
the
Sons
of
Adam
,
by
reason
of
its
perfection
,
must
needs
feel
beyond
all
others
,
and
groan
and
die
under
the
fury
of
an
angry
God
,
now
visiting
for
all
the
iniquity
that
were
before
or
after
,
should
be
committed
by
the
world
.
To
know
all
this
,
and
by
this
,
no
sorrows
like
his
sorrows
,
is
at
least
to
sit
down
and
weep
at
it
;
however
not
to
pass
by
regardless
of
it
.
And
know
we
(
4.
)
the
end
why
all
this
was
,
even
to
redeem
us
from
all
our
sins
,
or
as
it
is
in
the
Chapter
before
this
,
ver.
30.
That
he
might
be
made
unto
us
,
wisdom
,
and
righteousness
,
and
sanctification
,
and
redemption
;
that
by
his
blood
we
might
have
entrance
into
the
holy
of
holies
,
into
Heaven
it self
,
Heb.
x.
19.
This
you
all
know
,
as
well
as
I
,
every
one
will
say
he
knows
it
all
.
Yet
I
must
tell
you
,
you
do
not
know
it
as
you
should
,
if
you
sit
not
down
and
sometimes
determine
your
thoughts
upon
it
,
unless
you
sadly
meditate
,
and
thankfully
think
upon
it
,
unless
you
value
the
meditations
and
discourses
of
it
above
all
other
thoughts
,
all
other
talk
,
unless
you
set
by
other
business
ever
and
anon
to
contemplate
this
.
To
know
in
Christianity
is
to
do
more
than
fill
the
brain
with
Scripture
notions
,
't
is
to
fill
the
heart
too
with
devout
affections
:
therefore
we
read
in
Scripture
of
an
understanding
heart
,
and
wisdom
is
said
in
the
holy
phrase
to
be
seated
there
.
And
when
the
heart
evaporates
it self
into
holy
affections
,
and
desires
Christ
,
then
we
are
only
said
to
know
him
.
But
to
know
Christ
Iesus
crucified
,
is
more
than
so
;
't
is
in
St.
Paul's
meaning
to
be
crucified
with
him
,
Gal.
vi
.
14.
to
take
up
our
cross
and
follow
him
,
to
make
profession
of
him
,
though
we
be
sure
to
come
to
execution
by
it
,
to
go
with
him
as
St.
Thomas
exhorts
,
though
we
die
with
him
,
to
be
willing
to
suffer
any
thing
for
him
,
to
deny
our
own
wisdom
and
repute
,
and
our selves
for
his
service
,
to
be
content
to
be
counted
fools
for
his
sake
,
our
very
wisdom
and
preaching
,
foolishness
,
if
we
may
save
any
by
it
,
to
count
all
as
nothing
,
so
we
may
know
him
,
and
be
known
of
him
.
We
cannot
think
much
sure
to
be
crucified
with
him
,
who
was
crucified
only
for
us
,
to
suffer
something
for
him
,
who
suffered
all
for
us
,
if
we
but
know
and
consider
who
it
was
was
crucified
,
and
for
whom
he
was
so
,
the
Son
of
God
for
the
Sons
of
men
,
the
most
innocent
for
the
greatest
sinners
,
the
most
holy
for
the
most
wicked
,
for
such
who
even
deny
him
after
all
he
has
done
for
them
,
This
speak
we
,
this
preach
we
,
this
profess
we
,
this
determine
we
upon
with
St.
Paul
to
know
,
to
think
,
to
speak
,
to
teach
,
to
preach
,
to
profess
this
,
and
nothing
else
;
ever
crying
out
to
him
with
that
good
old
Father
,
Deus
mens
&
omnia
,
Deus
meus
&
omnia
,
This
crucified
Iesus
is
my
God
and
all
,
this
Christ
crucified
is
my
God
and
all
;
all
my
thoughts
,
all
my
hearts
,
all
my
knowledge
,
all
my
profession
;
he
is
all
in
all
,
I
know
nothing
else
,
I
value
nothing
else
,
I
know
him
though
never
so
disfigured
by
his
wound
,
I
will
acknowledge
him
though
in
the
midst
of
the
Thieves
,
I
am
not
ashamed
of
him
,
though
full
of
spittle
and
reproach
,
I
will
profess
him
though
all
run
from
him
:
alas
,
I
know
not
any
thing
worth
knowing
if
they
take
him
away
.
And
yet
to
know
him
has
one
degree
more
:
when
our
understanding
knows
any
thing
it
does
,
says
the
Philosopher
,
become
the
same
with
it
.
So
to
know
Christ
then
is
to
become
like
him
,
to
know
Christ
to
be
anointed
,
is
to
be
anointed
like
him
also
with
holy
graces
:
to
know
him
Iesus
a
Saviour
,
is
to
be
a
Saviour
to
the
poor
and
needy
,
to
deliver
the
widow
and
fatherless
from
the
hand
of
the
oppressor
:
to
know
him
to
be
crucified
is
to
crucifie
our
affections
and
lusts
.
Thus
we
know
him
as
he
is
here
,
and
by
so
knowing
him
here
,
we
shall
at
last
come
to
know
him
hereafter
;
where
we
shall
know
him
perfectly
,
know
him
glorified
for
here
knowing
him
crucified
,
and
all
things
then
with
him
,
for
now
not
knowing
any
thing
but
him
,
know
God
,
and
happiness
,
and
eternal
glory
,
and
our selves
partakers
in
them
all
.
THE
FIRST
SERMON
UPON
Easter
Day
.
St.
LUKE
xxiv
.
4
,
5
,
6.
And
it
came
to
pass
as
they
were
much
perplexed
thereabout
,
behold
two
men
stood
by
them
in
shining
Garments
.
And
as
they
were
afraid
,
and
bowed
down
their
faces
to
the
earth
,
they
said
unto
them
,
Why
seek
ye
the
living
among
the
dead
?
He
is
not
here
,
but
is
risen
.
ANd
to
day
the
day
it
came
to
pass
.
This
the
day
wherein
this
great
perplexity
both
rose
and
was
resolved
.
It
rose
from
the
not-seeing
the
body
of
Iesus
in
the
Grave
,
ver.
3.
It
was
resolved
by
the
hearing
here
,
he
was
risen
thence
.
Thus
rise
the
greatest
perplexities
still
,
and
thus
they
are
resolved
.
From
the
miss
of
Christ
;
which
way
soever
,
truly
or
falsly
,
conceived
by
us
,
they
come
,
and
at
the
very
hearing
of
him
again
they
vanish
.
To
be
sure
,
they
stay
not
at
all
after
he
is
risen
,
and
we
hear
it
;
and
God
will
not
let
it
be
long
before
we
hear
it
;
he
will
not
suffer
those
to
be
long
perplext
that
seek
Christ
heartily
,
affectionately
,
and
devoutly
,
though
with
some
error
in
their
heads
,
as
here
poor
souls
they
had
,
if
they
have
no
wickedness
in
their
hearts
,
and
Spices
and
Ointments
,
good
Works
and
Charity
in
their
hands
.
Some
Angel
or
other
shall
be
sent
to
them
ere
long
,
to
pacifie
their
troubled
thoughts
,
to
disperse
their
fears
,
and
raise
up
their
drooping
heads
.
Mary
Magdalen
,
Ioanna
,
Mary
the
mother
of
Iames
,
with
other
women
,
found
it
so
to
day
,
ver
.
10.
And
to
day
also
,
and
from
this
day
now
forward
shall
we
so
find
it
too
,
if
we
seek
our
Lord
but
with
that
affection
,
that
holy
fear
,
that
humility
,
as
they
;
so
humbly
bowing
down
our
faces
,
so
afraid
to
miss
of
him
,
so
perplexed
when
he
is
from
us
.
This
is
a
a
day
when
perplexities
cannot
stay
,
fears
cannot
tarry
with
us
,
our
heads
cannot
long
hang
down
;
the
news
of
it
is
so
full
of
gladness
of
comfort
and
of
joy
.
At
the
rising
of
this
days
Sun
of
righteousness
,
our
perplexities
pass
away
as
the
clouds
before
the
Sun
,
our
tears
melt
as
the
dew
before
it
,
and
we
turn
up
our
heads
like
flowers
to
the
Sun
beams
.
'T
is
a
day
the
fullest
of
all
good
tidings
,
as
the
seal
and
assurance
of
all
the
good
news
we
heard
before
it
.
The
Angels
fly
every
where
about
to
day
,
even
into
the
grave
with
comfortable
messages
.
Why
Weepest
thou
?
says
one
,
Fear
not
,
says
another
,
St.
Mat.
xxviii
.
6.
Why
seek
you
among
the
dead
?
says
a
third
.
What
do
you
at
the
Grave
?
He
is
risen
,
says
the
whole
Choir
,
He
whose
rising
is
all
your
risings
,
who
is
your
Saviour
now
compleat
,
and
the
lifter
up
of
all
your
heads
,
and
go
but
into
Galilee
and
you
shall
see
him
.
But
this
only
hearing
of
him
must
for
this
time
content
us
,
we
shall
one
day
see
him
as
he
is
;
till
then
if
we
hear
of
him
with
our
ears
,
and
feel
him
in
our
hearts
,
and
see
him
in
our
conceits
;
if
so
hear
as
to
believe
him
risen
,
and
our
hearts
listen
to
it
(
for
the
heart
has
two
ears
as
well
as
the
head
,
nature
has
given
to
it
such
a
form
as
has
been
observed
in
the
dissections
,
to
teach
us
,
that
our
hearts
within
us
,
as
well
as
our
ears
without
us
,
are
to
give
ear
to
him
that
made
,
to
him
that
saves
'um
)
if
they
do
,
we
need
not
be
the
least
perplexed
for
not
visibly
seeing
him
.
All
believers
that
then
were
did
not
see
him
so
;
five
hundred
indeed
we
read
of
all
at
once
,
but
they
were
not
all
that
were
then
believers
;
Not
to
all
,
says
St.
Peter
expresly
,
but
unto
witnesses
chosen
before
of
God
,
Acts
x.
41.
There
is
a
blessedness
,
and
it
seems
,
by
the
manner
of
speaking
,
somewhat
greater
,
for
them
that
have
not
seen
and
yet
have
believed
,
St.
Ioh.
xx
.
29.
Be
we
then
content
to
day
to
hear
that
he
is
risen
,
with
the
first
news
and
tidings
of
it
.
From
a
good
mouth
it
comes
,
to
good
souls
it
comes
,
in
good
time
it
comes
.
From
the
mouths
of
Angels
to
good
women
,
and
very
seasonably
,
when
they
were
much
perplexed
,
much
afraid
,
and
much
cast
down
for
want
of
such
a
message
.
And
though
we
cannot
here
see
Christ
as
we
desire
,
yet
be
we
pleas'd
to
see
our selves
,
our
own
sad
condition
upon
the
loss
of
him
in
these
womens
perplexities
,
fears
,
and
down-cast
looks
:
our
way
to
seek
him
,
humbly
with
our
faces
down
as
not
worthy
to
look
up
,
reverently
with
fear
and
trembling
as
afraid
to
miss
him
,
solicitously
much
perplex'd
to
want
him
,
as
they
were
in
the
Text.
And
that
we
may
not
give
up
our
hope
,
be
afraid
,
or
cast
down
for
ever
,
look
we
upon
the
bright
shining
garments
of
the
two
Angels
here
(
for
these
men
are
no
less
)
't
is
a
joyful
sight
,
and
rejoyce
at
the
good
success
that
always
follows
them
that
so
seek
him
,
Angels
and
good
news
.
The
women
found
it
here
,
heard
the
good
news
from
the
Angels
lips
.
You
must
be
content
to
hear
it
from
mine
,
yet
you
know
who
says
it
,
Angelus
Domini
exercituum
est
,
the
Priest
is
the
Angel
,
or
Messenger
,
that
's
enough
,
of
the
Lord
of
Hosts
,
too
much
for
me
poor
sinful
wretch
;
But
look
not
upon
me
,
but
upon
them
that
here
first
told
the
news
,
and
see
in
the
Text
these
three
Particulars
:
-
I.
The
sad
condition
for
a
while
of
those
that
either
are
without
,
or
cannot
find
their
Saviour
Christ
in
three
Particulars
:
They
are
perplexed
,
they
are
afraid
,
they
bow
down
their
faces
to
the
earth
,
they
go
all
the
while
with
down-cast
looks
.
-
II.
The
only
ready
way
to
find
him
after
a
while
;
by
being
here
perplexed
for
his
loss
and
absence
,
by
being
afraid
to
miss
him
,
by
looking
every
where
up
and
down
to
find
him
,
or
news
of
him
;
going
poring
up
and
down
,
looking
where
we
lookt
before
,
and
casting
down
,
not
our
faces
,
but
our selves
also
to
the
earth
in
all
humility
to
search
after
him
.
-
III.
The
good
success
at
last
of
them
that
thus
diligently
,
reverently
,
and
humbly
seek
him
in
three
points
more
:
to
see
Angels
,
to
be
directed
right
,
and
be
made
partakers
of
the
joyful
news
of
a
Resurrection
,
of
Christs
Resurrection
by
them
,
who
is
both
the
ground
of
ours
,
and
the
first
fruits
of
them
that
rise
.
-
The
sum
of
all
is
this
,
That
though
it
sometimes
fall
out
to
us
that
we
lose
Christ
,
or
cannot
find
him
for
a
while
,
and
so
fall
into
perplexities
and
fears
,
and
go
up
and
down
dejected
with
down-cast
looks
,
yet
if
we
so
seek
him
with
a
solicitous
love
,
a
reverent
fear
,
and
humble
diligence
,
we
shall
meet
Angels
after
a
while
to
comfort
us
and
bring
us
news
of
our
beloved
Lord
,
and
find
him
risen
or
rising
in
us
ere
we
are
aware
.
And
the
close
of
all
will
be
our
duty
,
and
the
duty
of
the
day
,
(
1.
)
to
make
our selves
sensible
of
the
perplext
and
sad
estate
of
those
that
are
without
Christ
,
who
have
lost
him
in
the
Grave
,
or
know
not
where
he
is
,
or
how
to
find
him
,
and
thereupon
(
2.
)
so
set
our selves
to
seek
him
that
we
may
be
sure
at
last
to
hear
of
him
,
and
be
made
partakers
of
his
Rerection
.
'T
is
a
glad
day
,
I
confess
,
yet
I
begin
with
the
gloomy
morn
that
seem'd
to
usher
it
in
to
these
poor
women
,
their
sadness
upon
the
imagined
loss
of
their
dear
Lord
,
truly
representing
to
us
the
sad
condition
of
those
who
are
deprived
of
Christ
,
or
think
they
are
so
.
The
glory
of
the
day
will
appear
brighter
by
this
morning
cloud
;
the
news
of
the
Resurrection
will
be
the
welcomer
when
we
first
see
what
poor
,
troubled
,
frighted
,
dejected
pieces
we
are
without
it
,
we
will
have
the
higher
thoughts
of
him
,
now
risen
,
when
we
feel
how
disconsolate
a
thing
it
is
to
be
without
him
,
even
without
his
body
here
though
dead
and
buried
.
And
it
came
to
pass
,
says
the
Text
,
that
they
were
perplexed
thereabout
;
and
it
will
quickly
come
to
pass
that
the
best
of
us
all
will
be
perplexed
to
lose
any
thing
of
our
Lords
,
much
more
his
body
,
if
we
love
him
.
They
were
good
souls
,
such
whose
devotion
and
affection
death
it self
could
neither
quench
nor
alter
that
were
so
here
,
that
we
might
know
even
devout
and
pious
souls
may
both
err
concerning
Christ
,
and
sometimes
want
him
too
;
seek
him
sometimes
,
with
these
here
,
where
he
is
not
,
where
we
falsly
imagine
him
to
be
,
and
not
find
him
presently
neither
when
we
look
him
where
we
left
him
.
No
wonder
,
they
here
,
poor
women
,
were
so
perplext
.
Men
,
the
great
St.
Peter
,
knew
not
what
to
say
to
it
,
ver.
12.
departed
wondring
.
Indeed
,
it
seems
a
wonder
at
the
first
,
that
such
who
love
Christ
so
dearly
,
seek
him
so
early
,
should
yet
miss
of
him
;
that
such
too
should
be
in
so
great
an
error
about
him
,
as
to
think
the
Lord
of
life
could
be
held
in
death
;
but
so
poor
a
thing
is
man
,
that
,
as
such
,
he
is
perpetually
subject
to
error
and
mistake
,
and
may
thereupon
easily
lose
the
sight
and
presence
of
his
Lord
.
The
Spouse
,
in
the
Canticles
,
complains
,
her
Beloved
had
withdrawn
himself
,
and
was
gone
,
she
sought
him
,
but
could
not
find
him
,
she
called
to
him
,
but
he
gave
her
no
answer
,
Cant.
v.
6.
and
thereupon
tells
the
Daughters
of
Hierusalem
,
ver.
8.
that
she
is
sick
of
love
;
that
is
,
so
perplext
and
troubled
at
his
absence
that
she
is
not
able
to
hold
up
her
head
any
longer
,
no
more
than
these
are
here
.
Nothing
certainly
but
doubts
and
perplexities
can
involve
us
when
we
have
either
lost
our
love
,
or
fear
it
;
to
be
sure
,
nothing
but
doubts
when
we
have
lost
him
who
is
the
only
truth
that
can
resolve
us
;
nothing
but
perplext
ways
when
we
have
lost
him
who
is
the
Way
.
Which
way
can
we
resolve
on
when
our
way
is
gone
?
What
can
we
think
can
hold
him
whom
the
Grave
cannot
?
If
in
a
seal'd
Sepulchre
under
a
mighty
stone
the
dead
body
be
not
safe
,
where
can
we
think
to
sit
down
in
security
?
To
lose
a
token
or
remembrance
of
a
friends
how
are
we
troubled
!
but
to
have
his
body
stoll'n
out
of
the
Sepulchre
,
his
Grave
rifled
,
and
his
ashes
violated
,
how
impatiently
would
we
take
it
?
You
cannot
blame
them
for
being
much
perplext
for
so
great
a
loss
.
I
shall
shew
it
greater
in
the
Mystery
.
The
body
is
the
Church
,
and
to
have
that
taken
from
us
,
the
Church
,
that
glorious
Candlestick
,
removed
,
and
born
away
we
know
not
whither
,
what
good
soul
is
there
that
must
not
necessarily
be
perplexed
at
it
?
What
way
shall
we
take
when
they
have
taken
away
that
which
is
the
Pillar
of
the
truth
,
and
should
lead
us
in
it
?
Whither
shall
we
go
when
we
know
not
whither
that
is
gone
,
where
they
have
laid
it
,
or
where
to
find
it
?
Poor
ignorant
women
,
nay
,
and
men
too
may
well
now
wander
in
uncertainties
(
as
they
do
)
full
of
doubts
and
perplexities
,
full
of
cares
and
troubled
thoughts
which
way
to
take
,
what
Religion
to
run
to
,
what
to
leave
,
and
what
to
follow
,
seeing
the
body
to
which
the
Eagles
use
to
flock
,
the
most
Eagle-eyed
,
the
most
subtile
and
learned
used
to
be
gathered
,
is
removed
away
,
and
we
have
nothing
to
gather
to
,
scarce
a
place
to
be
gathered
together
in
.
Well
may
we
now
fear
(
2.
)
what
will
become
of
us
,
and
what
God
means
to
do
to
us
,
how
he
intends
to
deal
with
us
,
having
thus
suffered
our
Lord
to
be
taken
from
us
.
Afraid
they
were
,
that
they
had
lost
him
quite
.
I
pray
God
we
may
have
no
cause
to
fear
the
same
fear
.
When
Christ
was
but
asleep
the
Apostles
were
afraid
at
a
blast
of
wind
that
rose
,
St.
Mat.
viii
.
25.
and
cry
out
they
perish
whilst
he
but
sleeps
.
Any
thing
scares
us
if
Christ
watch
not
over
us
;
not
the
visions
only
of
the
night
,
but
the
very
noises
of
the
day
,
any
light
air
or
report
afrights
us
,
and
blows
us
which
way
it
please
,
to
any
side
,
any
faction
out
of
fear
.
What
hold
then
is
there
of
us
,
what
little
thing
will
not
scare
us
when
he
is
absent
quite
?
When
his
body
the
Church
is
removed
from
us
,
where
can
we
stay
our
wavering
souls
,
or
fix
our
trembling
feet
?
Christ
was
no
sooner
dead
and
gone
but
away
run
all
his
Disciples
into
a
room
together
,
and
shut
up
themselves
for
fear
of
the
Iews
,
St.
Ioh.
xx
.
19.
so
coward-like
and
faint-hearted
are
we
all
when
the
Captain
of
our
Salvation
is
slain
before
us
;
nor
can
it
be
other
,
all
our
life
being
hid
in
him
,
and
all
our
spirit
only
from
his
presence
.
Part
of
these
womens
fear
,
at
least
,
was
at
the
sight
and
congress
of
the
Angels
.
Even
Angels
themselves
do
but
scare
us
if
the
Lord
of
the
Angels
be
not
by
us
.
Nay
,
even
God
himself
is
but
a
terror
to
us
,
and
a
consuming
fire
without
Christ
;
't
is
with
him
only
under
the
shadow
and
shelter
of
his
wings
that
we
dare
approach
that
inaccessible
light
,
that
consuming
fire
.
Lose
we
Christ
and
we
lose
all
our
confidence
in
heaven
,
all
the
ways
of
access
to
heavenly
things
,
all
the
pleasure
and
comfort
of
them
;
we
are
nothing
but
agues
,
and
fears
,
and
frights
,
not
courage
enough
even
to
look
up
;
we
with
these
perplexed
souls
go
(
3.
)
bowing
down
our
faces
to
the
earth
.
Thou
didst
hide
thy
face
from
me
,
says
holy
David
,
and
I
was
troubled
;
the
very
hiding
of
Gods
face
sore
troubled
him
;
What
think
you
to
hide
his
whole
body
would
do
then
?
Why
;
then
he
goes
mourning
all
the
day
long
,
Psal.
xxxviii
.
6.
So
did
the
two
Disciples
that
went
to
Emaus
,
ver.
17.
they
walkt
sadly
,
and
talkt
sadly
,
and
lookt
sadly
,
like
men
disconsolate
and
forlorn
,
such
as
were
ashamed
to
shew
their
faces
in
the
City
,
after
this
was
come
to
pass
;
durst
not
look
any
body
in
the
face
upon
it
.
Alas
!
how
could
it
be
otherwise
with
them
?
All
their
hope
was
gone
,
he
that
they
lookt
should
have
redeemed
Israel
could
not
redeem
himself
;
nay
,
his
body
stoln
out
of
the
Grave
,
and
conveyed
they
knew
not
whither
.
Well
may
they
bow
down
their
faces
to
the
earth
having
now
little
hope
above
in
heaven
,
he
being
gone
and
lost
by
whom
they
only
hoped
and
expected
it
.
Indeed
,
if
he
be
either
so
gone
from
us
,
that
we
have
no
hope
to
find
him
,
or
he
be
found
in
that
condition
in
which
there
is
no
hope
,
(
as
there
is
none
in
a
dead
Saviour
,
where
ere
he
be
)
no
wonder
if
our
faces
then
bend
wholly
to
the
earth
,
if
we
look
no
further
.
Let
us
take
our
portion
in
this
life
,
for
we
are
like
to
have
no
other
:
without
Christ
,
and
Christ
risen
too
,
hither
it
is
we
fall
,
no
looking
higher
,
not
an
eye
to
heaven
,
so
much
as
in
a
Prayer
,
if
we
have
not
per
Dominum
Iesum
,
Christ
Iesus
at
the
end
of
it
;
in
and
thorough
whom
only
we
can
with
confidence
look
for
a
blessing
thence
,
and
without
whom
at
the
end
,
the
Prayer
is
to
no
end
or
purpose
.
II.
Yet
in
as
sad
a
Condition
as
this
we
speak
of
,
we
are
not
utterly
without
hope
if
we
again
look
upon
the
words
at
a
second
view
.
For
now
(
2.
)
they
as
well
decipher
to
us
the
condition
of
those
that
seek
as
of
those
that
have
lost
their
Lord
and
Master
.
We
may
be
as
much
perplext
in
our
search
as
at
our
loss
,
as
well
afraid
to
miss
,
as
startled
at
our
loss
,
as
well
bowdown
our
faces
to
the
earth
in
seeking
as
in
sorrowing
.
And
thus
in
the
second
view
of
the
Text
it
is
.
They
had
lost
their
Masters
body
,
and
were
now
not
only
troubled
at
the
loss
,
but
how
to
find
it
,
where
to
look
it
.
Surely
,
take
but
away
his
body
the
Church
,
and
the
wisest
of
us
will
scarce
know
to
find
him
;
one
will
run
this
way
,
another
that
way
after
him
;
one
will
stand
weeping
at
the
Sepulchre
,
and
think
that
a
sad
melancholy
posture
and
business
is
Religion
only
;
another
will
run
thence
from
the
Sepulchre
as
fast
as
he
can
,
and
think
the
finding
Christ
so
easie
a
business
that
it
does
not
require
either
a
groan
or
a
sigh
;
others
will
be
walking
to
Emaus
,
up
and
down
,
now
to
one
Sect
,
now
to
another
,
and
from
Hierusalem
most
commonly
,
from
the
City
of
peace
,
out
of
the
bonds
of
unity
,
every
one
by
himself
,
which
way
pleases
him
,
if
Christs
body
,
the
Church
,
be
once
removed
out
of
our
sight
.
Our
best
way
is
,
with
the
Disciples
,
into
our
Chambers
altogether
,
till
we
can
get
a
better
place
,
with
all
the
company
we
can
make
,
to
our
Devotions
and
our
Prayers
;
or
if
we
will
step
out
a
while
to
the
Sepulchre
,
let
it
be
but
to
pay
a
tear
upon
it
,
to
vent
out
troubled
souls
,
to
express
how
we
are
troubled
at
our
sins
that
have
made
us
lose
our
Lord
;
or
at
our
negligence
,
that
he
is
slipt
from
us
whilst
we
were
asleep
,
lull'd
in
soft
pleasures
;
or
at
our
slowness
,
that
we
come
so
late
to
seek
him
that
he
is
gone
before
we
come
.
This
is
so
to
seek
as
to
be
perplexed
thereabout
,
and
there
is
no
true
seeking
him
without
it
.
But
(
2.
)
with
fear
too
we
are
to
seek
him
;
with
reverence
and
godly
fear
,
Heb.
xii
.
28.
that
the
only
acceptable
service
and
seeking
of
him
with
fear
and
trembling
,
Phil.
ii
.
2.
no
hope
either
of
Saviour
or
Salvation
without
it
.
Afraid
of
the
two
men
in
shining
garments
they
were
here
:
and
if
Angels
,
habited
like
men
too
,
and
in
so
chearful
attire
be
so
terrible
,
what
think
you
is
that
excellent
Majesty
?
if
we
cannot
see
those
our
fellow
servants
,
as
they
stile
themselves
,
Rev.
xxii
.
9.
without
fear
(
for
we
seldom
read
of
the
appearing
of
an
Angel
,
but
either
coming
or
going
he
strikes
some
terror
)
how
say
some
among
us
,
that
in
the
approaches
to
God
we
need
not
be
afraid
?
Alas
,
deluded
souls
!
they
conceive
not
God
,
or
Christ
,
as
either
of
them
should
be
conceived
;
they
neither
seriously
consider
the
Majesty
of
God
or
Christ
,
nor
their
own
unworthiness
,
nor
how
hard
a
thing
it
is
to
find
Christ
,
that
are
not
afraid
either
to
miss
him
in
the
search
,
by
their
unskilfulness
,
or
lose
him
by
their
sins
.
He
that
looks
to
be
comforted
by
an
Angel
,
must
not
think
much
to
be
afraid
,
how
great
a
claim
soever
he
conceives
he
hath
in
Christ
.
Perfect
love
indeed
says
the
Apostle
,
casts
out
fear
,
but
't
is
servile
fear
and
no
other
.
Mary
Magdalen
to
whom
Christ
bears
witness
that
she
loved
much
,
yet
she
also
is
afraid
.
The
more
for
that
she
loved
so
much
,
for
the
more
we
love
the
more
we
fear
to
lose
the
thing
we
love
,
the
more
we
love
the
more
we
fear
to
offend
the
person
whom
we
love
;
nay
,
the
more
we
fear
to
miss
;
and
the
more
earnest
we
are
too
seek
,
the
more
likely
are
we
to
find
what
or
whosoever
we
set
to
seek
for
.
Seek
him
with
filial
fear
,
or
love
and
fear
;
that
's
the
second
.
Yet
if
we
seek
Christ
,
we
must
also
thirdly
seek
him
with
our
faces
bowed
down
to
the
ground
;
and
that
is
(
1.
)
the
fashion
of
those
that
seek
earnestly
:
and
so
he
must
be
sought
with
all
the
earnestness
we
can
.
And
it
is
(
2.
)
a
token
of
diligence
in
the
search
,
much
like
that
of
the
poor
woman
that
sought
her
groat
,
that
lighted
a
candle
,
swept
her
house
,
rak'd
in
the
dust
,
look'd
into
every
corner
,
peer'd
into
every
chink
to
find
it
.
Do
we
so
in
seeking
Christ
,
light
up
the
candle
of
Faith
kindled
from
the
flame
of
love
,
sweep
we
the
houses
of
our
souls
with
the
besom
of
repentance
,
look
we
into
our
dust
,
consider
what
we
are
made
of
,
what
poor
dusty
things
we
are
,
ransack
every
corner
of
our
hearts
,
every
crany
of
our
thoughts
:
that
so
we
may
if
not
find
him
there
,
yet
make
all
clean
for
him
against
he
comes
,
and
we
shall
commonly
find
he
will
come
gliding
in
when
we
think
not
of
it
,
we
shall
hear
of
something
rising
in
our
dust
after
we
have
so
rais'd
it
,
by
the
breaking
and
contritions
of
repentance
.
And
it
is
(
3.
)
the
posture
of
humility
,
and
of
the
humble
he
will
be
found
;
they
shall
not
miss
of
him
whoever
do
;
to
them
his
grace
St.
Iames
iv
.
6.
to
them
his
ways
,
Psal.
xxv
.
to
them
his
dwelling
.
The
lower
we
bow
down
before
him
,
the
higher
will
he
lift
us
up
.
And
lastly
,
the
face
bowed
down
to
the
earth
,
is
the
look
of
them
that
mourn
,
we
must
seek
him
as
his
Father
and
Mother
did
,
seek
him
sorrowing
,
sorry
that
we
have
been
so
long
without
him
,
that
we
so
carelesly
lost
him
,
then
after
a
day
or
two
we
shall
be
sure
to
find
him
:
nay
,
if
our
sorrow
begins
,
as
here
in
the
morning
of
the
day
,
if
we
begin
betimes
to
be
exceeding
sorrowful
,
the
morning
shall
not
pass
e're
we
hear
at
least
some
tidings
of
him
:
nay
,
we
shall
not
stir
from
the
Grave
but
we
shall
hear
it
e're
we
go
,
some
good
Angel
or
other
shall
bring
us
some
glad
message
or
other
from
him
,
and
tell
us
where
he
is
.
So
it
follows
,
as
they
were
perplexed
,
behold
two
men
stood
by
them
in
shining
garments
,
and
as
they
were
afraid
,
and
bow'd
down
their
faces
to
the
earth
,
this
news
they
tell
them
,
that
He
is
risen
.
God
never
faileth
them
that
seek
him
,
says
the
Psalmist
,
never
them
that
seek
him
as
these
did
,
with
careful
and
troubled
souls
,
such
he
never
does
refuse
,
Psal.
li.
with
reverence
and
godly
fear
,
such
he
never
does
reject
,
with
earnestness
,
with
diligence
,
with
humility
,
with
godly
sorrow
,
those
he
visits
presently
either
by
himself
or
by
his
Angel
.
And
which
(
2.
)
is
very
observable
,
and
as
comfortable
,
as
they
were
perplexed
,
and
as
they
were
afraid
,
and
bowed
down
,
says
the
Text
,
that
is
,
even
when
they
began
to
be
so
,
before
their
perplexities
had
misled
them
,
or
their
fears
undone
them
,
or
their
faces
lick'd
the
earth
;
as
they
began
only
to
hang
their
heads
,
and
their
spirits
began
to
faint
,
and
their
souls
to
be
troubled
,
two
men
on
a
sudden
,
whence
they
cannot
tell
,
and
which
way
they
came
there
they
knew
not
;
but
there
they
stand
to
disperse
both
their
sorrows
and
their
fears
,
by
what
they
have
to
tell
them
.
Three
grand
points
we
observe
in
this
apparition
of
the
Angels
,
to
make
up
that
great
success
that
those
who
faithfully
and
devoutly
seek
Christ
,
may
promise
themselves
upon
it
.
1.
They
see
a
Vision
of
Angels
.
'T
is
their
good
hap
ever
to
meet
blessed
Spirits
who
seek
the
Lord
of
Spirits
,
to
meet
them
here
,
to
be
with
them
ever
hereafter
,
to
meet
one
or
two
of
them
here
at
times
,
to
meet
ten
thousand
times
ten
thousands
of
them
hereafter
.
To
meet
them
here
even
at
the
Sepulchre
in
the
midst
of
sorrow
,
even
then
to
receive
comfort
from
them
,
even
in
the
Grave
,
in
our
greatest
afflictions
.
To
meet
them
(
2.
)
like
young
men
,
so
says
St.
Mark
,
sprightly
,
and
able
to
defend
us
.
To
meet
them
(
3.
)
in
shining
garments
,
tokens
of
some
exceeding
joy
,
and
gladness
,
which
we
may
expect
,
and
shall
find
from
them
.
To
meet
them
(
4.
)
standing
by
us
,
that
is
ever
ready
to
comfort
and
assist
us
.
To
meet
(
5.
)
two
of
them
together
,
not
one
single
comforter
alone
,
but
comfort
upon
comfort
,
deliverance
upon
deliverance
,
spiritual
and
temporal
,
one
at
the
right
hand
,
and
another
at
our
left
.
But
lastly
,
hereafter
to
be
sure
,
we
shall
meet
them
in
full
Choires
,
when
we
rise
out
of
our
Sepulchres
,
then
like
young
men
indeed
,
both
they
and
we
,
then
to
be
always
so
,
never
die
again
,
never
grow
old
,
nor
our
garments
neither
,
but
have
them
always
shining
The
next
point
of
the
good
success
is
to
receive
direction
from
them
.
Two
parts
of
it
there
are
first
to
recal
us
from
the
wrong
;
and
then
secondly
to
set
us
right
.
Why
seek
you
the
living
among
the
dead
,
he
is
not
here
;
that
's
the
correction
of
our
judgments
and
affections
:
He
is
risen
,
that
's
the
setting
them
to
the
right
.
For
a
Traveller
when
he
is
out
of
the
way
,
to
be
told
he
is
so
,
is
a
thing
any
of
us
would
take
well
;
and
when
we
are
stragling
out
of
the
way
to
Heaven
,
going
out
of
that
safe
,
and
fair
,
and
happy
way
into
the
bogs
of
the
world
,
and
mires
of
lusts
and
ditches
of
Hell
,
to
have
an
Angel
,
one
of
a
thousand
,
as
Iob
speaks
,
but
a
messenger
of
the
Lord
of
Hosts
to
call
out
to
us
,
that
we
are
wrong
,
is
certainly
a
happiness
if
we
understood
it
;
and
such
God
sends
always
to
them
that
seek
him
truly
,
if
they
will
but
turn
their
heads
at
the
call
,
and
look
after
him
.
Well
but
what
says
he
that
so
calls
out
to
us
,
Why
?
why
seek
you
the
living
among
the
dead
?
what
's
that
?
-
I.
They
seek
the
living
among
the
dead
,
that
seek
salvation
by
the
Law
of
Moses
,
long
since
dead
and
buried
.
-
II.
They
seek
the
living
among
the
dead
,
that
seek
it
by
the
works
of
nature
,
by
the
power
of
them
:
Nature
without
Grace
is
dead
,
Verebar
omnia
opera
mea
,
says
holy
Iob
,
there
is
not
in
us
one
poor
work
to
trust
to
.
-
III.
They
seek
the
living
among
the
dead
,
that
seek
salvation
,
that
think
to
be
sav'd
by
a
meer
outward
holiness
,
by
the
outward
body
of
Religion
without
the
inward
life
,
by
forms
of
godliness
,
whether
they
be
meerly
ceremonial
performances
of
Religion
,
or
great
shows
and
pretences
of
godliness
without
the
power
of
it
in
their
lives
and
conversations
.
They
lastly
seek
the
living
among
the
dead
.
that
seek
Christ
upon
worldly
interests
,
that
take
up
their
Religion
upon
by-respects
,
that
do
it
for
carnal
or
worldly
affections
.
But
say
the
Angels
,
He
is
not
here
.
Christ
is
not
here
,
Christ
the
Saviour
is
not
,
that
is
,
our
salvation
is
not
to
be
found
in
the
Law
of
Moses
,
or
by
the
Law
of
Works
,
or
in
meer
external
performances
,
or
great
pretences
,
or
in
worldly
and
carnal
hearts
,
they
are
but
Graves
and
Sepulchres
all
;
which
we
too
much
and
too
often
bury
our
souls
in
,
and
stand
weeping
by
,
and
are
much
perplexed
at
if
we
cannot
find
it
there
,
but
must
be
forc'd
from
thence
to
a
new
search
▪
as
here
are
the
women
are
to
leave
these
kinds
of
seeking
,
all
of
them
,
and
betake
us
now
to
think
of
him
as
risen
thence
.
For
so
the
Angels
say
he
is
,
He
is
risen
.
And
in
this
he
both
tells
us
what
to
conceive
of
him
,
and
at
the
same
time
to
put
off
all
our
perplexities
,
and
tears
,
and
sorrows
to
rejoyce
with
him
.
He
is
risen
.
Risen
,
and
not
rais'd
;
others
indeed
have
been
rais'd
from
death
,
the
Sareptans
Child
,
the
Widows
Son
,
one
of
these
,
Mary's
Brother
Lazarus
;
but
none
risen
but
he
:
he
rais'd
himself
,
they
did
not
so
;
he
rais'd
them
all
,
must
raise
us
all
too
,
will
raise
us
by
his
Resurrection
,
For
,
Risen
,
that
is
(
2.
)
his
Body
risen
,
that
is
,
we
members
of
it
to
have
part
also
in
his
Resurrection
;
for
if
our
Head
be
risen
,
the
Members
also
will
follow
after
.
Must
(
3.
)
in
the
interim
follow
him
,
so
raise
our
thoughts
above
the
earth
,
as
to
seek
him
now
above
,
to
seek
those
things
which
are
above
;
that
's
it
the
Angel
directs
us
to
,
by
telling
us
he
is
risen
,
so
pointing
us
where
now
to
fix
our
thoughts
to
leave
the
Sepulchre
to
bemoan
it self
,
to
cast
off
all
the
ways
and
paths
of
death
,
to
throw
off
all
worldly
perplexities
,
fears
,
and
sorrows
,
or
in
the
midst
of
them
to
take
a
ray
at
least
from
their
shining
garments
,
and
put
on
the
looks
of
joy
and
gladness
.
This
both
the
direction
they
give
us
,
and
the
joy
they
make
us
partakers
of
.
To
tell
us
he
is
risen
whom
we
seek
,
he
is
alive
whom
we
bemoan
for
dead
;
he
that
is
our
head
,
our
hope
,
our
love
,
our
life
,
our
joy
,
our
comfort
,
our
crown
of
rejoycing
,
he
in
whom
we
trusted
,
we
may
trust
still
,
hope
still
,
joy
in
him
still
,
for
he
is
risen
and
alive
.
That
's
the
close
we
are
now
to
make
to
day
,
that
the
answer
we
are
to
give
to
the
Angels
speech
,
that
the
application
of
the
Text
,
to
make
it
full
,
run
we
once
more
over
it
.
Grow
we
then
first
as
sensible
as
we
can
of
our
sad
condition
without
Christ
,
how
the
Grave
,
the
last
place
of
rest
from
all
troubles
,
has
nothing
in
it
without
him
,
how
our
souls
cannot
be
at
quiet
without
him
,
how
our
hearts
cannot
but
tremble
when
he
is
gone
,
our
spirits
faint
,
our
faces
look
sad
and
heavy
,
dull
and
earthy
when
he
is
from
us
,
Let
us
upon
this
●it
down
,
and
weep
,
and
be
troubled
,
and
tremble
at
it
,
that
we
may
not
at
any
time
give
him
occasion
henceforward
to
desert
us
,
or
leave
us
comfortless
at
the
Grave
,
but
send
his
Angels
thither
to
direct
and
to
conduct
us
to
his
joyful
presence
.
When
we
are
thus
made
sensible
what
we
are
without
him
,
we
then
secondly
,
certainly
will
make
after
him
with
all
care
and
reverence
,
all
earnestness
and
diligence
,
all
humility
and
devout
repentance
,
troubled
at
his
absence
,
fearful
of
our
own
unworthiness
,
and
truly
humbled
for
our
sins
that
drove
him
from
us
;
perplext
to
lose
him
,
fearful
to
offend
him
,
vigilant
to
seek
him
,
that
so
at
last
we
may
recover
him
;
for
you
see
he
is
recovered
from
the
Grave
,
and
may
again
be
by
us
recovered
to
our
souls
.
This
the
duty
both
our
own
necessities
,
and
the
opportunity
of
this
great
day
require
of
us
.
The
business
we
are
next
to
go
about
exacts
as
much
.
We
are
with
these
women
come
here
to
seek
the
Lords
body
,
and
I
shall
anon
give
you
news
of
greater
joy
than
here
the
Angels
did
the
Women
.
They
say
he
is
not
here
,
but
he
is
risen
.
I
say
,
but
he
is
risen
,
and
is
here
,
will
be
here
by
and
by
in
his
very
Body
.
Your
eye
cannot
see
him
,
but
your
souls
may
there
see
and
taste
him
too
.
Lift
up
then
your
heads
,
O
ye
immortal
gates
,
and
be
ye
lift
up
ye
everlasting
doors
,
that
the
King
of
Glory
may
come
in
.
Look
up
and
lift
up
your
heads
,
for
your
salvation
draweth
nigh
.
Bow
down
your
faces
no
longer
to
the
earth
,
neither
look
here
as
to
an
earthly
business
.
Look
not
sad
but
chearful
now
to
day
,
(
I
hope
you
have
lookt
sadly
enough
already
in
your
Chambers
upon
your
sins
)
you
may
here
put
on
another
face
.
Yet
if
you
be
somewhat
perplext
and
troubled
at
your
sins
,
or
afraid
of
your
own
unworthiness
,
or
your
souls
and
bodies
bowed
down
as
low
as
can
be
in
humility
,
I
shall
say
you
are
the
fitter
to
receive
your
joys
,
and
to
be
made
partakers
of
the
Angels
company
,
which
as
the
Apostle
tells
us
,
are
present
in
holy
places
;
and
if
ever
,
there
,
there
more
especially
,
at
so
great
a
mystery
as
this
which
they
themselves
bow
down
themselves
to
look
into
,
and
wing
about
us
,
say
the
Fathers
,
to
assist
the
celebration
all
the
while
.
You
will
be
the
fitter
too
to
receive
the
joyful
news
,
that
this
day
brings
us
,
of
Christs
rising
;
being
only
so
cast
down
and
prepared
in
all
humility
to
receive
it
.
Yet
learn
we
something
from
the
Angels
too
as
well
as
from
the
Women
;
for
behold
,
says
the
Text
;
as
if
it
meant
we
should
look
upon
them
too
,
and
learn
by
their
standing
constancy
and
resolution
,
by
their
clothing
in
shining
garments
,
purity
,
and
innocence
,
and
all
good
works
whereby
we
are
so
to
shine
as
to
glorifie
our
Father
which
is
in
Heaven
,
by
their
correcting
the
good
womens
errour
,
to
correct
our
own
,
and
not
let
our
Brother
either
perish
or
go
astray
for
want
of
good
and
timely
admonition
,
a
prime
work
of
charity
which
this
business
so
requires
;
by
their
advice
no
longer
to
seek
the
living
among
the
dead
;
no
more
to
seek
Christ
for
earthly
profits
or
respects
;
and
by
their
so
readily
publishing
the
news
of
Christs
rising
to
be
this
day
ever
telling
it
,
every
day
thinking
of
it
,
and
so
living
as
if
we
believed
a
Resurrection
.
So
shall
it
come
to
pass
,
that
however
we
come
,
we
shall
not
depart
perplexed
,
but
in
peace
;
not
in
fear
,
but
in
hope
;
not
in
sorrow
,
but
in
joy
;
and
shall
one
day
behold
him
risen
whom
we
now
only
hear
is
,
and
meet
him
with
all
his
Angels
in
shining
garments
,
in
the
robes
of
eternal
glory
.
He
who
this
day
rose
,
raise
now
our
thoughts
with
these
apprehensions
,
raise
our
thoughts
to
the
height
of
these
heavenly
mysteries
,
make
us
this
day
partakers
through
them
of
his
Resurrection
by
Grace
,
and
in
his
due
time
also
of
his
Resurrection
to
Glory
.
THE
SECOND
SERMON
UPON
Easter
Day
.
St.
MAT.
xxvii
.
52
,
53.
And
the
Graves
were
opened
,
and
many
bodies
of
Saints
which
slept
arose
.
And
came
out
of
the
Graves
after
his
Resurrection
,
and
went
into
the
holy
City
and
appeared
unto
many
.
ANd
this
is
the
third
day
since
the
first
of
these
was
done
,
since
the
Graves
were
opened
;
and
the
first
day
that
all
the
rest
,
that
the
bodies
of
Saints
arose
,
came
forth
,
went
into
the
holy
City
and
appeared
,
the
blessed
day
of
our
Saviours
Resurrection
.
So
we
have
both
Passion
and
Resurrection
in
the
Text
,
and
not
amiss
;
the
one
to
usher
in
the
other
,
the
Passion
the
Resurrection
,
both
comfortable
,
when
together
,
to
see
the
Passion
end
so
glorious
,
the
darkness
of
so
sad
an
Evening
open
it self
at
last
,
after
a
little
respite
,
into
so
lustrous
a
Morning
,
the
most
lustrous
that
Sun
ever
shone
in
,
the
most
joyous
thus
to
meet
the
Grave
and
the
holy
City
,
Christ
and
his
Saints
together
.
This
Day
the
very
stones
cry
out
,
and
send
forth
the
deceased
Saints
as
so
many
Tongues
to
speak
the
glory
of
their
Redeemer
.
And
if
the
graves
open
their
mouths
,
can
we
hold
our
peace
?
If
the
dead
bodies
of
the
Saints
appear
to
day
in
the
holy
City
to
celebrate
the
Day
,
shall
not
we
appear
with
our
living
bodies
in
the
holy
Mount
to
do
as
much
?
The
Grave
cannot
praise
thee
,
Death
cannot
celebrate
thee
,
says
Hezekiah
,
Isa.
xxxviii
.
18.
And
the
Dead
praise
not
thee
O
Lord
,
says
David
,
Psal.
cxv
.
17.
Yet
here
they
do
.
They
thought
then
they
could
not
,
we
see
now
they
do
;
and
shall
not
the
living
do
so
to
?
The
living
,
the
living
,
he
shall
praise
thee
,
says
Hezekiah
,
and
But
we
will
praise
the
Lord
,
says
David
;
that
's
agreed
on
both
hands
that
the
living
shall
;
the
Father
to
the
Children
make
known
the
truth
of
this
days
great
wonder
,
declare
it
one
to
another
from
Generation
to
Generation
,
keep
the
Day
in
remembrance
throughout
all
Generations
.
Indeed
if
we
be
not
more
senseless
than
the
Day
,
more
silent
than
the
grave
,
the
house
of
silence
,
we
cannot
hold
to
Day
,
up
and
arise
we
will
,
and
into
the
holy
places
to
set
forth
the
wonders
of
the
day
.
They
that
go
down
,
as
the
Psalmist
speaks
,
into
the
silence
,
and
into
the
Land
where
all
things
are
forgotten
,
who
are
either
dead
in
trespasses
and
sins
,
or
are
resolved
to
forget
all
that
their
Fathers
have
seen
or
done
,
or
has
been
done
for
them
,
who
are
in
the
dark
,
the
darkness
of
ignorance
or
error
,
departed
from
the
Church
,
out
of
the
marvelous
light
into
the
Land
of
darkness
,
they
shew
not
of
these
wonders
among
the
dead
in
their
own
Congregations
,
nor
tell
of
the
loving
kindness
,
faithfulness
,
and
righteousness
of
this
Day
,
in
that
great
destruction
they
have
made
.
But
we
will
,
I
hope
,
we
that
are
among
the
living
stones
,
in
the
Communion
of
holy
Church
,
will
praise
the
Lord
,
do
as
much
as
the
Graves
and
now
risen
bodies
wherever
we
appear
.
For
upon
this
Day
,
hang
all
our
hopes
.
We
were
hopeless
till
it
came
;
hopeless
when
it
was
come
till
we
knew
it
,
and
no
great
hope
of
us
if
we
forget
it
now
it
is
.
This
Day
Christ
rose
out
of
the
Grave
.
If
he
had
not
risen
,
had
had
no
Resurrection
,
there
had
been
no
hope
of
ours
.
If
nor
hope
nor
Resurrection
,
we
had
been
of
all
men
most
miserable
;
and
if
we
do
not
thankfully
remember
both
,
we
are
but
miserable
unthankful
wretches
;
no
sooner
the
Day
forgotten
,
and
such
days
put
down
,
but
all
our
happiness
put
down
with
them
,
we
of
all
the
Nations
under
heaven
presently
most
miserable
,
miserable
times
quickly
after
this
happy
Day
,
with
the
rest
of
its
attendants
,
was
unhappily
voted
to
be
forgotten
.
So
much
does
it
concern
our
happiness
with
the
Saints
in
the
Text
to
solemnize
it
in
the
City
,
if
the
City
intend
either
to
be
holy
or
happy
,
so
much
to
make
much
both
of
all
Texts
and
times
that
may
bring
it
to
our
remembrance
,
all
days
and
words
,
Texts
and
Testimonies
either
of
Christs
Resurrection
or
our
own
.
This
Text
then
among
the
rest
.
Wherein
we
have
both
a
Testimony
and
Evidence
of
Christs
Resurrection
,
and
a
Pledge
and
Symbol
of
our
own
.
Two
general
Points
which
we
shall
consider
in
the
words
.
Or
more
particularly
thus
.
A
Testimony
of
the
truth
of
Christs
Resurrection
,
and
an
Evidence
of
the
power
of
it
.
A
Pledge
of
the
certainty
of
our
Resurrection
,
and
a
Symbol
of
the
manner
of
it
,
both
of
our
Resurrection
to
grace
,
and
our
Resurrection
to
glory
.
The
Testimony
of
the
truth
of
Christs
Resurrection
(
1.
)
in
the
bodies
of
the
Saints
arising
,
and
coming
out
of
their
Graves
.
(
2.
)
In
their
coming
into
the
holy
City
,
and
there
appearing
unto
many
,
telling
and
declaring
it
.
The
Evidence
of
the
power
of
his
Resurrection
to
be
seen
(
1.
)
in
opening
the
Graves
;
(
2.
)
In
raising
the
Saints
bodies
that
slept
there
;
(
3.
)
In
sending
them
into
the
holy
City
;
(
4.
)
sending
them
thither
to
appear
to
many
.
The
Pledge
of
our
Resurrection
it
is
,
(
1.
)
that
they
that
rise
are
of
those
that
slept
,
Saints
and
members
of
the
same
body
with
us
;
that
(
2.
)
't
is
no
phantasm
,
no
phantastick
or
meer
imagined
business
,
for
they
appeared
to
many
.
The
whole
business
of
their
Resurrection
is
a
Symbol
and
signification
of
ours
,
both
of
that
to
grace
,
and
that
to
glory
.
(
1.
)
Of
that
to
grace
;
the
grave
,
and
sleep
,
the
Symbols
of
sin
and
sleeping
in
it
,
the
bodies
rising
thence
,
of
the
souls
rising
out
of
sin
;
their
going
into
the
holy
City
,
of
the
souls
passing
from
sin
to
righteousness
and
holiness
;
their
appearing
to
many
,
of
this
righteousness
manifested
and
appearing
unto
all
.
A
Symbol
(
2.
)
it
is
of
the
Resurrection
unto
glory
,
where
the
Grave
first
opens
,
then
the
body
rises
,
then
into
the
holy
City
,
into
new
Hierusalem
it
goes
,
and
there
appears
and
shines
for
ever
.
Thus
you
have
the
Text
opened
as
well
as
the
Graves
;
we
must
now
go
on
to
raise
such
bodies
of
doctrine
and
comfort
out
of
it
,
as
may
bring
us
all
into
the
holy
City
,
serve
to
make
us
holy
here
,
and
happy
hereafter
,
partakers
here
of
the
First
Resurrection
,
and
hereafter
in
the
Second
.
He
that
here
opened
the
Graves
,
and
raised
the
dead
bodies
out
of
their
sleep
,
open
your
ears
and
hearts
,
and
raise
your
understandings
and
affections
,
that
we
may
all
of
us
have
our
share
in
both
,
rise
first
to
righteousness
,
then
to
glory
;
Christs
Resurrection
is
the
pattern
and
ground
of
both
,
we
therefore
begin
with
that
,
with
those
words
first
that
bear
witness
to
the
truth
of
it
,
that
Christ
is
risen
.
A
double
Testimony
we
gather
of
it
in
the
words
,
from
the
rising
of
the
dead
Saints
,
and
from
their
appearing
.
It
was
a
sign
indeed
that
the
Resurrection
was
well
towards
when
the
Graves
began
to
open
;
we
could
not
but
see
somewhat
of
it
even
in
those
dark
Caverns
,
when
they
once
began
to
let
in
the
light
;
some
hope
of
rising
even
when
a
body
begins
to
yawn
;
some
hope
the
body
might
come
ere
long
to
recover
its
long
lost
liberty
when
the
prison
doors
were
wide
set
open
,
and
the
shackles
of
death
knockt
off
the
legs
;
some
sign
and
hope
,
I
say
,
it
would
be
so
,
that
there
would
be
a
resurrection
of
some
,
of
some
one
or
other
by
and
by
.
But
the
Graves
being
opened
at
Christs
Passion
,
they
could
be
but
hopeful
prognosticks
at
most
of
his
Resurrection
;
a
Testimony
it
could
not
be
;
but
when
out
of
these
opened
Graves
the
Saints
arose
out
of
their
sleep
,
they
could
tell
us
more
certain
news
of
it
than
so
.
And
being
but
members
of
that
body
of
which
Christ
Iesus
was
the
head
,
we
must
needs
know
the
head
is
risen
when
the
body
is
got
up
;
the
head
first
ere
any
member
could
,
be
it
never
so
holy
,
never
so
much
Saint
.
He
is
the
head
of
the
Church
,
says
the
Apostle
,
Eph.
v.
23.
and
the
Church
the
body
,
and
if
any
part
of
the
body
be
raised
to
life
,
the
head
you
may
be
sure
is
;
first
too
;
For
if
Christ
be
the
first
fruits
of
them
that
sleep
,
1
Cor.
xv
.
●0
.
and
the
first
begotten
from
the
dead
,
as
he
is
stiled
,
Rev.
●
.
5.
If
we
see
others
risen
,
other
dead
bodies
walking
and
alive
,
there
is
no
witness
more
true
than
that
he
is
.
The
first
fruits
ever
before
the
crop
,
Christ
the
first
,
fruits
,
afterwards
they
that
are
Christs
,
says
St.
Paul
,
1
Cor.
xv
.
23.
out
of
order
else
;
and
the
first
begotten
ever
before
all
the
rest
;
second
,
and
third
,
and
fourth
,
and
all
witness
the
first
begotten
was
before
them
,
the
first
begotten
from
the
dead
,
risen
before
the
other
dead
.
And
it
seems
't
is
not
a
single
witness
,
they
were
many
dead
bodies
here
that
rose
,
and
in
the
mouth
of
two
or
three
witnesses
shall
every
word
be
established
,
Deut.
xvii
.
6.
much
more
in
the
mouths
of
many
Witnesses
,
And
if
these
be
from
the
dead
,
surely
then
the
most
incredulous
will
believe
,
Nay
,
Father
Abraham
,
says
Dives
,
but
if
one
come
from
the
dea●
they
will
believe
,
yea
,
and
repent
too
,
Luke
xvi
.
30.
Here
's
more
than
one
,
here
's
many
,
that
not
so
much
as
any
of
Dives
his
brethren
,
the
most
voluptuous
,
secure
,
customary
,
and
obstinate
sinner
can
be
incredulous
after
this
,
or
have
reason
to
doubt
the
truth
,
or
have
the
power
to
contradict
it
.
To
satisfie
either
particular
curiosity
,
or
infidelity
,
God
does
not
use
to
send
us
messengers
from
the
dead
;
he
sends
us
to
Moses
and
the
Prophets
there
,
ver.
29.
for
our
instruction
;
does
not
press
men
from
hell
or
heaven
,
or
raise
them
out
of
their
beds
of
rest
to
send
them
on
an
errand
to
us
(
though
perhaps
little
can
be
universally
,
though
ordinarily
it
perhaps
may
be
defin'd
in
this
particular
,
for
the
ignorance
we
are
under
of
the
condition
of
the
bounds
and
limits
of
the
dead
)
If
they
will
not
believe
Moses
and
the
Prophets
,
says
Father
Abraham
,
neither
will
they
believe
if
one
rise
from
the
dead
;
If
they
will
not
believe
the
living
word
,
the
word
of
the
living
God
,
no
likelihood
that
they
should
believe
the
word
of
a
dead
man
,
especially
when
they
cannot
be
certain
but
it
may
be
the
devil
,
the
father
of
lies
and
falshood
.
But
not
of
one
only
rising
from
the
dead
,
that
to
be
sure
;
no
man
so
simple
to
venture
his
faith
upon
a
single
Testimony
,
and
such
a
one
as
that
.
Or
if
he
would
,
God
does
not
use
to
do
extraordinary
miracles
,
where
the
ordinary
means
of
probation
or
information
are
sufficient
.
But
in
this
great
business
that
concerns
all
mankind
he
is
pleased
to
step
out
of
his
ordinary
course
to
give
us
for
once
some
extraordinary
satisfaction
,
that
all
Ages
afterward
might
be
sufficiently
convinced
of
the
truth
of
Christs
Resurrection
from
heaven
and
earth
by
the
Testimony
of
the
dead
and
living
,
that
there
might
be
no
occasion
hereafter
to
doubt
for
ever
.
He
raises
therefore
a
great
company
to
attend
the
triumph
of
his
Sons
Resurrection
,
and
to
bear
witness
to
it
.
2.
And
as
it
is
not
a
single
witness
,
so
it
is
not
secondly
a
single
testimony
;
't
is
not
from
their
rising
only
,
but
from
their
going
into
the
City
,
and
there
appearing
unto
many
.
For
sure
neither
their
journey
nor
appearance
was
to
tell
stories
of
the
dead
,
what
is
done
either
in
the
grave
,
or
heaven
,
or
hell
,
to
satisfie
the
curious
soul
with
a
discovery
of
those
Chambers
of
silence
,
or
the
Land
where
all
things
are
forgotten
;
and
therefore
all
forgotten
,
that
we
may
know
they
remember
when
they
come
thence
to
tell
us
nothing
that
is
there
;
their
business
was
to
wait
upon
their
Lord
,
that
had
now
set
them
at
liberty
from
the
Grave
,
and
divulge
the
greatness
and
glory
of
his
Resurrection
.
When
Moses
and
Elias
appeared
upon
the
holy
Mount
at
Christs
transfiguration
,
talking
with
him
,
St.
Luke
tells
us
,
they
spake
of
his
decease
which
he
should
accomplish
at
Hierusalem
,
St.
Luke
ix
.
31.
And
't
is
highly
credible
the
discourse
of
these
Saints
with
those
to
whom
they
appeared
was
of
his
Resurrection
.
Their
going
into
the
City
was
not
meerly
to
shew
themselves
,
nor
their
appearance
,
meerly
to
appear
,
but
to
appear
Witnesses
and
Companions
of
their
Saviours
Resurrection
.
Nor
is
it
probable
that
the
Saints
,
whose
business
is
to
sing
praise
and
glory
to
their
Lord
,
should
be
silent
at
this
point
of
time
of
any
thing
that
might
make
to
the
advancement
of
his
glory
.
Yet
you
may
do
well
to
take
notice
,
that
it
is
not
to
all
,
but
to
many
only
that
they
appeared
,
to
such
,
as
St.
Peter
tells
us
of
Christs
own
appearance
after
his
Resurrection
,
as
were
chosen
before
of
God
,
witnesses
chosen
for
that
purpose
,
Acts
x.
41.
that
we
may
learn
indeed
to
prize
Gods
favours
,
yet
not
all
to
look
for
particular
revelations
and
appearances
.
'T
is
sufficient
for
us
to
know
so
many
Saints
that
slept
arose
to
tell
it
,
that
so
many
Saints
that
are
now
asleep
,
St.
Peter
,
and
the
Twelve
,
St.
Paul
,
and
five
hundred
brethren
at
once
,
all
saw
him
after
he
was
risen
,
so
many
millions
have
faln
asleep
in
this
holy
Faith
,
so
many
slept
and
died
for
it
,
that
it
is
thus
abundantly
testified
both
by
the
dead
and
living
,
both
by
life
and
death
,
even
standing
up
and
dying
for
it
;
and
a
Church
raised
upon
this
faith
through
all
the
corners
of
the
earth
,
and
to
the
very
ends
of
the
world
.
But
to
know
the
truth
of
it
is
not
enough
,
unless
we
know
the
benefits
of
Christs
Resurrection
:
they
come
next
to
be
considered
,
and
there
is
in
the
words
evidence
sufficient
of
four
sorts
of
them
,
(
1.
)
The
victory
over
sin
and
death
,
both
the
Graves
were
opened
;
(
2.
)
The
Resurrection
of
the
soul
and
body
,
the
one
in
this
life
,
the
other
at
the
end
of
it
,
many
dead
bodies
that
slept
arose
;
(
3.
)
The
sanctification
and
glorification
of
our
souls
and
bodies
,
the
dead
bodies
that
arose
out
of
the
graves
went
into
the
holy
City
;
(
4.
)
The
establishing
us
both
in
grace
and
glory
,
they
appeared
unto
many
.
All
these
,
says
the
Text
,
after
his
Resurrection
,
by
the
force
and
vertue
of
it
.
Indeed
,
it
seems
the
graves
were
opened
,
death
almost
vanquished
,
and
the
grave
near
overcome
whilst
he
yet
hung
upon
the
Cross
,
before
he
was
taken
thence
;
deaths
sting
taken
out
by
the
death
of
Christ
,
and
all
the
victories
of
the
grave
now
at
an
end
that
it
could
no
longer
be
a
perpetual
prison
,
yet
for
all
that
the
victory
was
not
complete
,
all
the
Regions
of
the
Grave
not
fully
ransackt
,
nor
the
forces
of
it
utterly
vanquisht
and
disarm'd
,
nor
its
Prisoners
set
at
liberty
,
and
it self
taken
and
led
captive
,
till
the
Resurrection
;
'T
is
upon
this
Point
St.
Paul
pitches
the
victory
,
and
calls
in
the
Prophets
testimony
,
1
Cor.
xv
.
54.
upon
this
't
is
he
proclaims
the
triumph
,
ver.
55.
O
Death
where
is
thy
sting
?
O
Grave
where
is
thy
victory
?
even
upon
the
Resurrection
of
Iesus
Christ
,
which
he
has
been
proving
and
proclaiming
the
whole
Chapter
through
with
all
its
benefits
,
and
concludes
it
with
his
thanks
for
this
great
victory
,
ver.
57.
So
it
is
likewise
for
the
death
and
grave
of
sin
;
the
chains
of
sin
were
loosed
,
the
dominion
of
it
shaken
off
,
the
Grave
somewhat
opened
that
we
might
see
some
light
of
grace
through
the
cranies
of
it
by
Christs
Passion
,
but
we
are
not
wholly
set
at
liberty
,
not
quite
let
out
of
it
,
the
Grave-stone
not
perfectly
removed
from
the
mouth
of
it
till
the
Angel
at
the
Resurrection
,
or
rather
the
Angel
of
the
Covenant
by
his
Resurrection
remove
it
thence
,
remove
our
sins
and
iniquities
clean
from
us
.
2.
Then
indeed
(
2.
)
the
dead
soul
arises
,
then
appears
the
second
benefit
of
his
Resurrection
;
then
we
rise
to
righteousness
and
live
,
1
Pet.
ii
.
24.
then
we
awake
to
righteousness
and
sin
no
more
.
So
St.
Paul
infers
it
,
That
like
as
Christ
was
raised
from
the
dead
,
by
the
glory
of
the
father
even
so
should
we
also
walk
in
newness
of
life
,
Rom
6.
4.
This
Resurrection
one
of
the
ends
of
his
;
our
righteousness
attributed
to
that
,
as
our
Redemption
to
his
death
.
From
it
it
comes
that
our
dead
bodies
arise
too
;
Upon
that
Iob
grounds
it
,
his
Resurrection
upon
his
Redeemers
,
Iob
xix
.
25.
I
know
that
my
Redeemer
liveth
;
well
,
What
then
?
Why
,
I
know
too
,
therefore
,
that
though
after
my
skin
,
worms
destroy
this
body
,
yet
in
my
flesh
I
shall
see
God
.
The
Apostle
interweaves
our
Resurrection
with
Christs
,
and
Christs
with
ours
,
his
as
the
cause
of
ours
,
ours
as
the
effect
of
his
,
a
good
part
of
1
Cor.
15.
If
Christ
be
risen
,
then
we
;
if
we
,
then
he
;
if
not
he
,
not
we
;
if
not
we
,
not
he
;
And
in
the
Text
't
is
evident
,
no
rising
from
the
dead
,
how
open
soever
the
graves
be
,
till
after
his
Resurrection
,
that
we
may
know
to
what
Article
of
our
faith
we
owe
both
our
deliverance
from
death
,
and
our
deliverance
into
life
here
in
soul
,
and
hereafter
in
our
bodies
,
by
what
with
holy
Iob
to
uphold
our
drooping
spirits
,
our
mangled
,
martyr'd
,
crazy
bodies
,
by
the
faith
of
the
Resurrection
;
that
day
,
the
day
of
the
Gospel
of
good
tidings
to
be
remembred
for
ever
.
3.
So
much
the
rather
in
that
't
is
a
Day
yet
of
greater
joy
,
a
messenger
of
all
fulness
of
grace
and
glory
to
us
,
of
the
means
of
our
sanctification
(
3.
)
of
our
rising
Saints
,
living
the
lives
of
Saints
,
holy
lives
,
and
of
our
glorification
,
our
rising
unto
glory
:
both
doors
opened
to
us
now
,
and
not
till
now
,
liberty
and
power
given
us
to
go
into
the
holy
City
,
both
this
below
,
and
that
above
now
after
his
Resurrection
,
and
through
it
.
He
rose
again
,
says
St.
Paul
,
for
our
justification
,
Rom.
iv
.
25.
to
regenerate
us
to
a
lively
hope
blessed
be
God
for
it
,
says
St.
Pet.
i.
3.
that
we
might
be
planted
together
in
the
likeness
of
his
Resurrection
,
says
St.
Paul
,
Rom.
vi
.
5.
grow
up
like
him
in
righteousness
and
true
holiness
;
and
when
the
day
of
the
general
Resurrection
comes
rise
then
also
after
his
likeness
,
be
conformed
to
his
Image
,
bear
his
Image
who
is
the
heavenly
,
as
we
have
born
the
Image
of
the
earthly
,
our
vile
body
chang'd
and
fashioned
like
his
glorious
body
according
to
the
working
,
whereby
he
is
able
to
subdue
all
things
to
himself
,
Phil.
iii.
21.
whereby
in
the
day
of
his
Resurrection
he
subdued
death
,
and
grave
,
and
sin
,
and
all
things
to
him
.
4.
And
to
shew
the
power
of
his
Resurrection
to
the
full
,
there
is
an
appearing
purchast
to
us
by
it
,
an
appearing
here
in
the
fulness
and
lustre
of
grace
,
such
as
may
appear
unto
all
men
to
be
such
,
not
a
few
,
but
many
,
many
graces
,
all
graces
obtained
by
it
;
nay
,
it
does
not
yet
appear
what
we
shall
be
by
it
,
but
when
we
shall
appear
we
shall
be
like
him
,
says
St.
Iohn
,
1
Ioh.
iii.
2.
our
righteousness
and
glory
last
for
ever
;
He
died
once
,
says
the
Apostle
,
but
being
raised
he
dies
no
more
;
no
more
did
these
in
the
Text
,
no
more
shall
we
,
but
live
for
ever
.
Not
only
grace
and
glory
,
but
perseverance
in
the
one
,
and
eternity
in
the
other
,
apparently
no
less
accruing
to
us
by
the
vertue
and
efficacy
of
his
Resurrection
;
good
news
from
the
grave
the
while
,
and
from
the
late
rais'd
Prisoners
of
it
,
who
are
now
thirdly
as
well
the
pledges
of
the
certainty
of
our
Resurrection
,
as
the
evidences
of
the
power
of
Christs
.
A
double
Pledge
we
have
here
of
our
Resurrection
,
one
from
the
many
dead
bodies
of
the
Saints
that
slept
,
arising
out
of
their
graves
:
The
other
from
their
going
into
the
holy
City
,
and
their
appearng
unto
many
.
In
the
first
then
are
four
particulars
to
assure
us
of
it
:
1.
We
find
dead
bodies
here
arising
,
to
assure
us
such
a
thing
there
may
be
,
such
a
thing
there
is
as
a
Resurrection
of
the
body
;
that
bodies
,
be
they
never
so
dead
,
may
be
quickned
,
never
so
corrupted
,
may
rise
incorruptible
;
you
may
see
them
rising
here
.
And
,
2.
Many
of
them
there
are
,
that
we
may
see
it
belongs
not
only
to
a
few
,
to
some
particular
persons
;
this
many
is
but
the
usher
to
St.
Pauls
all
,
We
shall
all
arise
and
stand
before
the
judgment
Seat
of
Christ
,
Rom.
xiv
.
10.
3.
Saints
bodies
they
are
said
to
be
,
and
they
are
our
fellows
,
members
of
the
same
body
,
and
if
one
member
be
honoured
,
all
the
other
members
are
honoured
with
it
,
says
St.
Paul
,
1
Cor.
xii
.
26.
Indeed
,
the
bodies
of
the
Saints
only
shall
rise
with
Christ
,
rise
to
enter
into
the
holy
City
,
but
all
shall
rise
,
for
all
shall
appear
,
every
one
to
receive
the
things
done
in
his
body
,
according
to
that
he
hath
done
whether
it
be
good
or
bad
,
2
Cor.
v.
10.
they
that
have
done
good
to
the
Resurrection
of
life
,
and
they
that
have
done
evil
unto
the
Resurrection
of
damnation
,
says
he
that
rose
himself
to
day
,
St.
Ioh.
v.
29.
For
all
that
are
in
the
graves
shall
hear
his
voice
,
and
shall
come
forth
,
ver.
28.
none
be
left
behind
,
though
the
best
come
first
.
The
Saints
have
only
the
prerogative
,
not
the
only
priviledge
of
the
Resurrection
.
For
(
4.
)
't
is
said
▪
the
bodies
of
them
that
slept
,
that
we
may
know
that
all
that
sleep
,
that
all
that
die
,
shall
awake
again
and
rise
at
last
.
He
that
lies
down
only
to
sleep
,
lies
down
to
rise
;
and
good
and
bad
,
how
sad
soever
the
ones
dreams
be
,
how
full
of
terror
soever
be
the
wicked
mans
sleep
in
death
,
are
both
said
to
sleep
,
Ieroboam
and
Rehoboam
,
Baasha
and
Omri
,
and
Ahab
,
and
Ioram
are
said
all
of
them
to
sleep
with
the
Fathers
as
well
as
David
,
and
Solomon
,
and
Ioash
,
and
Hezekiah
,
obdormierunt
simul
,
they
all
sleep
together
the
sleep
of
death
,
and
so
shall
likewise
arise
together
;
though
as
there
is
difference
in
sleep
,
some
sweet
,
some
horrible
;
so
in
rising
too
,
some
sad
,
some
joyful
when
they
awake
:
but
sleep
necessarily
intimates
and
supposes
some
awaking
and
rising
after
it
:
't
is
else
somewhat
more
than
sleep
.
Thus
by
the
rising
of
the
dead
bodies
of
these
Saints
,
so
many
rising
,
rising
as
men
out
of
their
sleep
,
not
as
Saints
,
out
of
a
priviledge
,
we
have
one
strong
pledge
of
our
Resurrection
,
of
which
they
only
lead
the
van
after
our
great
Captain
the
Lord
Iesus
Christ
.
A
second
we
have
given
us
from
both
their
going
into
the
holy
City
,
and
their
appearing
unto
many
.
It
was
not
in
obscuro
,
this
thing
was
not
,
as
St.
Paul
speaks
,
done
in
a
corner
,
not
in
a
house
or
Church-yard
,
(
where
are
all
the
apparitious
we
now
hear
of
)
not
in
a
Country
Village
,
no
not
an
ordinary
City
neither
,
but
in
the
great
Metropolis
,
Ierusalem
it self
;
call'd
holy
for
what
it
had
been
,
not
what
it
was
;
for
it
was
now
the
most
sinful
City
:
or
called
holy
yet
for
the
Temples
sake
,
that
yet
stood
firm
:
an
item
by
the
way
to
tell
us
how
long
a
City
may
be
stil'd
holy
,
so
long
as
the
Church
stands
sacred
and
inviolate
in
it
,
and
no
whit
longer
.
But
be
the
City
holy
or
not
,
that
which
is
done
there
by
many
,
is
not
likely
a
private
business
,
has
witnesses
enow
to
give
credit
to
it
.
But
to
put
all
out
of
question
,
the
there
appearing
unto
many
will
certifie
it
was
no
phantasm
,
no
particular
fansie
,
or
imagination
of
some
silly
,
simple
,
or
timorous
persons
,
but
a
business
of
the
greatest
certainty
;
whether
you
take
many
for
the
many
,
or
many
people
and
folk
together
,
or
for
such
who
were
before
chosen
,
as
the
Apostle
speaks
,
to
be
witnesses
,
to
whom
the
Resurrection
should
be
reveal'd
,
as
to
men
of
credit
,
repute
,
and
understanding
.
Nor
does
the
word
appearing
any
way
prejudice
but
confirm
it
,
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
make
plain
and
certifie
;
to
give
us
a
full
knowledge
and
manifestation
of
a
thing
,
so
us'd
,
St.
Iohn
xiv
.
21.
Acts
xxiii
.
21.
and
xxiv
.
1.
when
either
persons
or
things
really
and
truly
appear
before
us
.
So
the
publickness
of
the
place
,
the
number
and
fitness
of
the
persons
,
and
the
way
and
manner
of
appearance
is
evidence
enough
of
their
real
Resurrection
,
and
a
second
pledge
to
us
that
it
concerns
more
than
themselves
,
(
though
themselves
were
many
,
even
the
many
they
appeared
to
,
too
;
)
whole
Cities
,
all
Cities
,
holy
and
unholy
,
all
the
world
,
of
which
that
City
was
but
an
emblem
and
signification
;
a
place
from
whence
God
did
as
it
were
,
out
of
his
own
house
and
palace
,
dispence
his
providence
through
all
the
earth
:
and
the
Saints
besides
thus
going
after
the
Resurrection
into
the
holy
City
,
an
intimation
whether
the
Saints
go
when
they
are
risen
;
the
whole
action
a
Symbol
of
what
is
done
in
both
the
first
and
second
Resurrection
,
what
we
are
to
do
in
the
one
,
and
expect
in
the
other
,
or
what
is
done
both
in
the
one
and
the
other
:
and
so
lastly
we
now
consider
it
.
For
the
similitude
the
first
Resurrection
,
or
the
Resurrection
of
the
soul
from
sin
to
righteousness
bears
to
this
of
the
dead
bodies
in
the
Text
,
we
have
it
very
like
both
for
thing
and
order
.
The
Graves
in
which
the
souls
lie
buried
are
either
our
corruptible
bodies
,
or
corrupt
passions
,
or
stony
hearts
,
or
continued
ill
customs
,
which
so
entomb
the
spirit
,
that
it
lies
dead
without
any
spiritual
life
and
operation
.
The
opening
of
the
Graves
is
the
loosing
the
chains
of
those
earthly
affections
,
bodily
depressions
,
wicked
habits
,
and
hardned
hearts
.
The
souls
that
are
dead
in
trespasses
and
sins
,
are
those
dead
bodies
fuller
of
stench
,
and
worms
,
and
rottenness
,
then
any
dead
body
whatsoever
,
full
of
infamous
and
stinking
sins
,
worms
of
conscience
,
and
worms
of
concupiscence
,
rotten
resolutions
and
performances
:
continuance
in
sin
is
the
sleep
of
death
.
Holy
purposes
and
resolutions
are
the
rising
out
of
it
.
Walking
thenceforward
in
the
ways
of
righteousness
is
going
into
the
holy
City
,
and
the
letting
our
righteousness
so
shine
before
men
,
that
God
may
be
glorified
is
the
appearing
unto
many
.
And
the
order
is
as
like
;
our
justification
or
spiritual
Resurrection
well
resembled
by
it
.
God
first
for
the
merits
of
Christs
Death
and
Passion
,
breaks
ope
the
stony
heart
,
looses
the
fetters
of
our
sins
,
and
lusts
,
all
worldly
corruptible
affections
in
us
;
opens
the
mouth
of
it
to
confess
its
sins
;
then
the
soul
rises
as
it
were
out
of
its
sleep
by
the
favour
of
Gods
exciting
grace
,
and
comes
out
of
sin
by
holy
purposes
and
resolutions
,
resolves
presently
to
amend
its
courses
:
then
next
it
goes
into
the
holy
City
by
holy
action
,
endeavour
,
and
performance
;
so
goes
and
manifests
its
reconcilement
to
the
Church
of
God
,
and
at
last
makes
its
Resurrection
,
repentance
,
and
amendment
,
evident
and
apparent
to
the
world
to
as
many
as
it
any
where
converses
with
,
that
all
may
bear
witness
to
it
that
it
is
truly
risen
with
Christ
,
now
lives
with
him
.
This
the
order
,
this
the
manner
of
our
first
Resurrection
from
the
death
of
sin
to
the
life
of
Grace
.
Our
second
Resurrection
to
the
life
of
Glory
is
but
this
very
Resurrection
in
the
Text
acted
over
again
.
As
soon
as
the
consummatum
est
is
pronounced
upon
the
world
,
as
soon
as
Christ
shall
say
,
as
he
did
upon
the
Cross
,
all
is
finished
,
the
end
is
come
,
the
Arch-Angel
shall
blow
his
Trumpet
,
the
Graves
open
,
the
earth
and
Sea
give
forth
their
dead
,
and
the
dead
in
Christ
shall
rise
first
;
then
they
that
be
alive
at
his
coming
:
For
if
we
believe
that
Iesus
died
and
rose
again
,
even
so
them
also
that
sleep
in
Iesus
shall
God
bring
with
him
,
1
Thess
,
iv
.
14.
and
they
shall
come
out
of
their
Graves
,
and
go
into
the
Holy
City
,
the
new
Ierusalem
that
is
above
,
and
there
appear
and
shine
like
stars
for
ever
.
Indeed
the
ungodly
and
the
wicked
shall
arise
too
,
and
appear
before
the
great
Tribunal
,
but
not
like
these
Saints
,
for
into
the
holy
City
they
shall
not
come
:
Rise
and
come
forth
they
shall
,
but
go
away
into
some
place
of
horror
,
some
gloomy
valley
of
eternal
sorrow
,
some
dark
dungeon
of
everlasting
night
,
some
den
of
Dragons
and
Devils
,
never
to
appear
before
God
,
but
be
for
ever
hid
in
the
arms
of
confusion
and
damnation
.
As
for
the
godly
the
holy
City
is
prepared
for
them
,
for
us
if
we
be
like
them
.
Saints
and
Angels
are
the
inhabitants
of
this
holy
City
,
no
room
there
for
any
other
;
if
our
bodies
then
be
the
bodies
of
holy
Saints
,
then
into
the
holy
City
with
them
,
and
not
else
:
no
part
in
the
new
Ierusalem
,
if
no
part
in
the
old
;
no
portion
above
if
none
below
;
no
place
there
with
Angels
,
if
no
communion
here
with
Saints
;
no
happiness
in
heaven
,
if
no
holiness
on
earth
.
They
are
the
bodies
of
the
Saints
you
hear
that
go
into
the
holy
City
,
they
that
rise
from
the
sleep
of
sin
,
and
awake
to
righteousness
,
that
rise
from
the
dust
of
death
to
the
rays
of
glory
.
And
this
now
may
hint
us
of
our
duty
to
close
with
them
for
the
close
of
all
.
It
has
been
shewed
before
what
is
the
first
Resurrection
,
without
which
there
is
no
second
,
namely
a
life
of
holiness
;
a
dying
to
sin
,
and
a
living
unto
God
.
And
this
is
a
Resurrection
we
are
not
meerly
passive
in
,
as
in
the
other
.
We
must
do
somewhat
here
towards
our
own
Resurrection
,
at
least
to
finish
it
.
We
must
open
our
mouths
,
which
are
too
often
what
David
stiles
the
wicked
mans
throat
,
even
open
Sepulchres
,
and
by
confession
send
out
our
dead
,
our
dead
works
,
confessing
our
iniquities
;
we
must
awake
out
of
our
sins
,
and
arise
and
stand
up
by
holy
vows
and
resolutions
,
rear
up
our
heads
,
and
eyes
,
and
hearts
,
and
hands
to
heaven
,
seek
those
things
that
are
above
if
we
be
risen
with
Christ
,
get
up
upon
our
feet
,
and
be
walking
the
way
of
Gods
commandments
,
walking
to
him
,
get
us
into
the
holy
City
to
the
holy
place
,
make
our
humble
appearance
there
,
express
the
power
of
Christs
Resurrection
in
our
life
,
attend
him
through
all
the
parts
of
it
all
our
life
long
.
This
the
great
business
we
are
now
going
to
,
requires
of
us
more
particularly
,
to
come
to
it
like
new
rais'd
bodies
that
had
now
shaken
off
all
their
dust
,
all
dusty
earthly
thoughts
,
laid
aside
their
Grave-cloths
,
all
corrupt
affections
that
any
way
involv'd
them
,
and
stood
up
all
new
,
all
fitly
composed
for
the
holy
City
,
drest
up
in
holiness
and
newness
of
life
,
thus
come
forth
to
meet
our
new
risen
Saviour
and
appear
before
him
.
This
the
way
to
meet
the
benefits
of
his
Passion
and
Resurrection
:
for
coming
so
with
these
Saints
out
of
their
Graves
,
Christs
Grave
also
shall
open
and
give
him
to
us
,
the
Cup
and
Patine
wherein
his
body
lies
as
in
a
kind
of
Grave
,
shall
display
themselves
and
give
him
to
us
,
the
Spirit
of
Christ
shall
raise
and
and
advance
the
holy
Elements
into
lively
Symbols
which
shall
effectually
present
him
to
us
,
and
he
will
come
forth
from
under
those
sacred
shadows
into
our
Cities
,
our
Souls
,
and
Bodies
,
if
they
be
holy
;
and
his
grace
and
sweetness
shall
appear
to
many
of
us
,
to
all
of
us
that
come
in
the
habit
of
the
Resurrection
,
in
white
Robes
,
with
pure
and
holy
hearts
.
Here
indeed
of
all
places
,
and
this
way
above
all
ways
,
we
are
likeliest
to
meet
our
Lord
now
he
is
risen
,
and
gone
before
us
:
this
the
chief
way
to
be
made
partakers
of
his
Resurrection
,
and
the
fittest
to
declare
both
his
Death
and
Resurrection
,
the
power
of
them
till
his
coming
again
.
And
to
declare
and
speak
of
them
is
the
very
duty
of
the
day
,
the
very
Grave
this
day
with
open
mouth
professes
Christ
is
risen
,
and
gives
praise
for
it
,
that
it
is
no
longer
a
land
of
darkness
,
but
has
let
in
light
;
no
longer
a
bier
of
death
,
but
a
bed
of
sleep
.
But
shall
thy
loving
kindness
,
O
Lord
,
be
known
in
the
dark
,
or
shall
the
dead
rise
up
again
,
and
praise
thee
?
yes
,
holy
Prophet
,
they
shall
,
they
did
to
day
:
and
if
his
loving
kindness
shall
not
be
known
in
the
dark
,
the
dark
places
shall
become
light
,
now
the
sun
of
righteousness
has
risen
upon
them
.
But
shall
the
dead
rise
up
again
and
praise
him
,
and
shall
not
we
?
shall
the
graves
open
,
and
shall
not
our
hearts
be
opened
to
receive
him
,
nor
our
mouths
to
praise
him
for
it
.
Was
it
the
business
of
the
dead
Saints
to
day
to
rise
to
wait
upon
their
Lord
,
and
shall
not
the
living
rise
to
bear
them
company
?
shall
the
whole
City
ring
of
it
,
out
of
dead
mens
mouths
,
and
shall
not
our
Cities
and
Temples
resound
of
it
?
shall
they
tell
the
wonders
of
the
day
,
and
we
neither
mind
the
day
,
nor
wonders
of
it
?
surely
some
evil
will
befal
us
,
as
said
the
Lepers
at
the
Gates
of
Samaria
,
if
we
hold
our
peace
.
'T
is
a
day
of
good
,
of
glorious
tidings
,
and
we
must
not
,
lest
the
Grave
in
indignation
shut
her
mouth
upon
us
,
and
the
holy
City
bar
us
out
.
Open
we
then
our
mouths
to
day
,
and
sing
praises
to
him
who
made
the
day
,
made
it
a
joyful
day
indeed
,
the
very
seal
of
happiness
unto
us
:
Open
we
our
mouths
and
take
the
cup
of
salvation
,
as
the
Prophet
calls
it
,
the
cup
of
thanksgiving
,
the
Apostle
stiles
it
,
and
call
upon
the
name
of
the
Lord
.
Open
our
mouths
now
as
the
grave
,
and
he
will
fill
them
.
Open
our
mouths
as
the
grave
,
and
be
not
satisfied
,
give
not
over
our
prayers
until
he
do
.
Raise
we
all
our
thoughts
,
and
desires
,
and
endeavours
to
entertain
him
,
go
which
way
he
shall
send
us
,
appear
what
he
would
have
us
,
attend
him
whither
soever
he
shall
lead
us
;
and
when
he
himself
shall
appear
,
he
will
lead
our
souls
out
of
the
death
of
sin
to
the
life
of
righteousness
;
our
bodies
out
of
the
dust
of
death
into
the
land
of
life
,
both
souls
and
bodies
into
the
holy
City
,
the
new
Ierusalem
,
where
there
shall
be
no
more
death
,
neither
sorrow
,
nor
crying
,
nor
any
more
pain
,
but
all
tears
shall
be
wip'd
away
,
all
joys
come
into
our
hearts
and
eyes
,
and
we
sing
merrily
,
and
joyfully
;
all
honour
and
glory
,
be
unto
him
that
hath
redeemed
us
from
death
,
and
raised
us
to
life
by
the
power
and
vertue
of
his
Resurrection
.
All
blessing
,
and
glory
,
and
praise
,
and
honour
,
and
power
be
unto
him
,
with
the
Father
and
Holy
Spirit
for
ever
and
ever
.
THE
THIRD
SERMON
UPON
Easter
Day
.
PSAL.
CXViii
.
24.
This
is
the
day
which
the
Lord
hath
made
:
We
will
rejoyce
and
be
glad
in
it
.
THis
is
the
day
which
the
Lord
hath
made
.
And
if
ever
day
made
to
rejoyce
and
be
glad
in
,
this
is
the
day
.
And
the
Lord
made
it
,
made
it
to
rejoyce
in
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
holy
Ignatius
,
a
day
of
days
,
not
only
a
high
day
,
as
the
Iewish
Easter
,
St.
Ioh.
xix
.
31.
but
the
highest
of
high
days
,
highest
of
them
all
.
A
Day
in
which
the
Sun
it self
rejoyced
to
shine
;
came
forth
like
a
Bridegroom
,
in
the
robes
and
face
of
joy
,
and
rejoyced
like
a
Giant
,
with
the
strength
and
violence
of
joy
,
exultavit
,
leapt
and
skipt
for
joy
to
run
his
course
,
Psal.
xix
.
5.
as
if
he
never
had
seen
day
before
;
only
a
little
day
spring
from
on
high
,
as
old
Zachary
saw
and
sung
,
never
full
and
perfect
day
,
the
Kingdom
and
power
of
darkness
never
fully
and
wholly
vanquished
till
this
morning
light
,
till
this
day-star
,
or
this
day's
Sun
arose
,
till
Christ
rose
from
the
grave
as
the
Sun
from
his
Eastern
bed
to
give
us
light
,
the
light
of
grace
and
the
light
of
glory
,
light
everlasting
.
And
this
Suns
rising
,
this
Resurrection
of
our
Lord
and
Master
,
entitles
it
peculiarly
the
Lords
making
.
This
day
of
the
week
from
this
day
of
our
Lords
Resurrection
,
stil'd
Lords
Day
ever
since
.
And
of
this
day
of
the
Resurrection
,
the
Fathers
,
the
Church
,
the
Scriptures
understand
it
.
Not
one
of
the
Fathers
,
says
that
devout
and
learned
Bishop
Andrews
,
that
he
had
read
(
and
he
had
read
many
)
but
interpret
it
of
Easter
day
.
The
Church
picks
out
this
Psalm
to
day
as
a
piece
of
service
proper
to
it
.
This
very
verse
in
particular
was
anciently
used
every
day
in
Easter
week
,
evidence
enough
how
she
understood
it
.
And
for
the
Scriptures
,
The
two
verses
just
before
;
The
stone
which
the
builders
refused
,
the
same
is
become
the
head
of
the
corner
.
This
is
the
Lords
doing
,
and
it
is
marvelous
in
our
eyes
,
to
which
this
day
comes
in
presently
and
refers
,
applied
both
of
them
by
Christ
himself
unto
himself
in
three
several
places
,
St.
Mat.
xxi
.
42.
St.
Mar.
xii
.
10.
St.
Luk.
xx
▪
17
,
rejected
by
the
builders
in
his
Passion
,
made
〈◊〉
head
of
the
corner
in
his
Resurrection
;
the
first
of
the
verses
applied
again
twice
by
St.
Peter
,
Acts
iv
.
10.
and
1
Pet.
ii
.
7.
to
the
Resurrection
.
For
these
doings
,
these
marvelous
doings
,
a
day
was
made
,
made
to
remember
it
,
and
rejoyce
in
it
,
as
in
the
chiefest
of
his
marvelous
works
.
And
being
such
,
let
us
do
it
.
Let
not
the
Jews
out-do
us
,
let
not
them
here
rejoyce
more
in
the
figure
,
than
we
in
the
substance
;
they
in
the
shadow
,
than
we
in
the
Sun
.
'T
is
now
properly
Sunday
,
this
day
,
ever
since
,
a
day
lighted
upon
on
purpose
for
us
,
by
the
Sun
himself
,
to
see
wonderful
things
in
,
and
as
wonderfully
to
rejoyce
in
.
Abraham
saw
this
day
of
Christs
as
well
as
Christmas
,
St.
Ioh.
viii
.
56.
saw
it
in
Isaacs
rising
from
under
his
hand
,
from
death
as
in
a
figure
,
says
the
Apostle
,
Heb.
xi
.
19.
saw
it
and
was
glad
to
see
it
,
exceeding
glad
,
as
much
at
least
to
see
Christ
and
Isaac
delivered
from
death
,
as
delivered
in
to
life
.
Abrahams
children
,
all
the
faithful
,
will
be
so
too
to
see
the
day
when
ere
it
comes
.
It
now
is
come
by
the
circle
of
the
year
,
let
us
rejoyce
and
be
glad
in
it
.
I
require
no
more
of
you
than
is
plainly
in
the
Text
,
to
confess
the
day
,
and
express
the
joy
.
Both
are
here
as
clear
as
day
.
Dies
Gaudii
,
&
Gaudium
Diei
,
A
day
of
joy
,
&
the
joy
of
the
day
.
Easter
day
,
and
Easter
joy
.
A
day
made
,
and
joy
made
on
it
;
A
day
ordained
,
and
joy
appointed
;
God
making
the
day
,
we
making
the
joy
upon
it
.
Or
if
you
please
,
Ordo
Diei
,
&
Officium
Diei
;
An
Order
for
the
day
,
and
an
Office
for
the
day
.
The
Order
for
the
day
,
This
is
the
day
which
the
Lord
hath
made
,
order'd
,
and
ordain'd
.
The
Office
for
it
,
We
will
,
or
let
us
rejoyce
and
be
glad
in
it
,
Exultemus
&
laetemur
;
An
office
of
thanksgiving
and
joy
ordained
and
taken
up
upon
it
.
The
first
is
Gods
doings
,
the
second
ours
.
And
ours
order'd
to
follow
his
,
our
duty
his
day
;
the
Lords
day
requires
sure
the
Servants
duty
.
Both
together
,
Gods
day
and
mans
duty
make
up
the
Text
,
and
must
the
Sermon
.
But
I
take
my
rise
from
the
days
rising
.
The
Lords
order
for
the
day
,
This
is
the
day
which
the
Lord
hath
made
.
Wherein
we
have
,
(
1.
)
The
Day
design'd
;
(
2.
)
The
Institution
made
;
(
3.
)
the
Preeminence
given
it
;
(
4.
)
The
Institutor
exprest
;
(
5.
)
The
ground
intimated
;
(
6.
)
The
End
annext
.
This
is
designs
the
day
.
Gods
making
that
institutes
it
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
The
gives
it
the
Preeminence
;
the
Lord
is
the
institutor
;
The
ground
is
understood
in
the
This
,
this
day
when
that
was
done
that
went
before
,
ver.
22.
and
the
End
by
the
annexing
joy
and
gladness
to
it
.
Of
these
particularly
and
in
order
;
then
of
the
Office
Exultemus
,
laetemur
,
and
in
eâ
,
Outward
and
Inward
joy
,
and
our
directing
,
and
spending
both
upon
it
.
But
haec
est
dies
,
the
day
designed
is
our
first
design
.
This
is
the
day
.
This
]
first
is
a
sign
of
a
particular
.
God
made
all
days
,
all
in
general
,
but
this
in
particular
.
Particular
days
are
of
Gods
making
as
well
as
others
.
God
made
such
from
the
beginning
,
all
days
in
the
week
,
but
the
Sabbath
in
particular
;
all
days
in
the
month
,
but
the
New-moons
in
particular
;
all
days
in
the
year
,
but
the
Feasts
and
Fasts
,
the
Easter
,
the
Pentecost
,
the
Feast
of
Tabernacles
,
the
great
Kipparim
in
particular
,
to
his
service
in
particular
among
the
Jews
.
And
among
the
Christians
particular
days
may
be
observed
too
.
He
that
observes
a
day
may
observe
it
unto
the
Lord
,
Rom.
xiv
.
6.
And
upon
particular
order
we
have
such
;
Pascha
nostrum
immolatum
;
our
Passeover
is
slain
,
and
we
must
keep
a
Feast
,
we
have
an
Easter
,
1
Cor.
v.
7
,
8.
We
have
the
Lords
day
thence
,
Rev.
i.
10.
and
we
may
be
in
the
spirit
upon
it
;
a
first
day
of
the
week
,
and
we
may
break
bread
,
Act.
xx
.
7.
and
make
collections
upon
it
,
1
Cor.
xvi
.
1
,
2.
Panem
frangere
,
and
Collectas
facere
,
make
meetings
,
and
celebrate
Sacraments
upon
it
.
We
have
the
Apostles
at
their
Pentecost
,
Acts
ii
.
1.
St.
Paul
after
that
,
making
a
journey
to
be
at
it
,
Acts
xx
.
16.
the
Spirit
descending
on
it
,
to
sanctifie
it
particularly
to
Gods
service
,
to
take
it
,
as
it
were
,
away
from
the
Iewish
into
the
Christian
Kalendar
.
We
have
a
hodie
natus
est
,
a
day
for
Christs
being
born
taken
up
from
the
examples
of
an
Host
of
Angels
,
St.
Luk.
ii
.
10.
by
all
Christian
people
(
for
I
can
scarce
call
them
Christians
any
of
them
that
deny
it
)
ever
since
;
a
Day
of
his
Incarnation
too
,
whence
the
Christian
Aera
,
all
Christian
accompts
of
the
year
have
since
ever
begun
and
run
;
a
proof
sufficient
to
shew
Christians
have
their
observations
of
days
as
well
as
Jews
,
particular
Days
and
Feasts
,
nay
,
and
Fasts
too
upon
Christs
in
diebus
illis
jejunabunt
,
his
particular
injunction
of
them
,
St.
Luk.
v.
35.
days
all
particularly
made
for
his
own
service
.
The
fault
that
the
Apostle
finds
with
the
Galatians
,
Gal.
iv
.
10.
for
observing
Days
,
and
Months
,
and
Times
,
and
Years
,
was
for
the
observing
the
Jewish
ones
,
not
the
Christian
,
for
falling
back
to
the
beggarly
rudiments
of
the
Law
,
as
he
there
expresses
it
in
the
verse
before
,
as
if
the
Gospel-Rites
were
not
sufficient
,
or
that
they
being
afraid
to
suffer
for
the
Cross
of
Christ
,
studied
such
poor
compliances
to
avoid
it
.
Else
some
particular
days
have
been
always
set
apart
to
the
more
especial
and
particular
remembrances
of
Gods
benefits
and
Christs
;
many
of
these
days
in
the
devoutest
and
purest
times
,
in
the
ancientest
Kalendars
.
This
of
Easter
in
particular
among
the
rest
.
So
particular
that
generally
all
the
Fathers
and
Interpreters
pitch
upon
it
as
the
day
design'd
and
deciphered
here
.
Other
secondary
interpretations
,
I
confess
,
they
make
some
of
them
,
but
this
the
prime
,
though
to
some
other
upon
occasion
,
or
by
the
by
they
apply
it
too
.
To
the
day
of
the
Incarnation
first
.
Then
this
stone
,
upon
whose
exaltation
this
day
is
founded
,
was
cut
out
of
the
mountain
without
hands
,
Dan.
ii
.
34.
Christs
body
fram'd
without
mans
help
.
2.
To
the
day
of
his
Nativity
.
Then
factus
est
in
angulum
,
this
stone
was
made
,
made
more
plainly
in
little
Bethlehem
,
a
corner
of
Iudaea
.
3.
To
the
day
of
his
Passion
.
Then
he
was
rejected
by
the
builders
,
the
Scribes
,
and
Pharisees
,
and
people
of
the
Jews
;
Nolumus
hunc
,
take
him
who
will
,
we
will
not
have
him
;
disallowed
indeed
then
of
men
,
says
S.
Peter
,
1.
Pet.
2.
4.
4.
To
the
day
of
the
Gospel
,
the
whole
time
wherein
that
glorious
light
displaies
it self
to
all
the
corners
of
the
world
.
5.
To
the
weekly
Lords
day
,
the
Christians
day
of
rest
and
joy
,
the
weekly
Resurrection
day
,
that
rose
,
as
St.
Hierom
speaks
,
post
tristia
Sabbata
,
out
of
the
sad
Iewish
Sabbath
,
after
the
sad
Saturday
of
Christs
Passion
to
the
primacy
over
the
other
days
.
6.
To
the
day
of
the
general
Resurrection
,
when
this
stone
,
elect
and
precious
,
as
St.
Peter
stiles
it
,
shall
appear
in
its
full
brightness
and
glory
to
all
the
corners
of
the
earth
,
at
which
day
we
are
bid
by
our
Saviour
to
look
up
and
lift
up
our
heads
,
S.
Luk.
xxi
.
28.
that
is
,
to
rejoyce
and
be
glad
when
we
see
it
coming
.
7.
To
Christ
himself
it
is
applied
,
the
day
in
this
verse
as
well
as
the
stone
in
ver.
22.
He
is
both
Daniels
and
David
stone
,
Zacharies
and
Davids
day-spring
or
day
.
Ego
sum
dies
,
St.
Ambrose
reads
it
for
Ego
lux
,
I
am
the
day
,
and
he
that
walketh
in
the
day
,
in
me
,
he
stumbleth
not
,
St.
Ioh.
xi
.
9.
Nay
,
lastly
,
we
find
it
sometimes
applied
to
any
day
of
famous
and
notable
mercies
and
deliverances
,
wherein
any
great
blessing
has
been
given
.
Thus
to
the
letter
't
is
here
applied
to
Davids
coming
to
the
Crown
after
his
long
being
rejected
by
Sauls
Party
.
Thus
in
the
Council
of
Constantinople
under
Agapetus
,
for
the
blessing
or
election
of
Cyriacus
,
a
most
learned
and
pious
Bishop
there
.
But
all
these
though
they
may
be
applications
,
they
are
not
so
properly
explications
of
this
day
.
To
this
of
Easter
it
most
fully
points
.
Then
the
stone
so
lately
rejected
by
the
builders
became
the
head
stone
of
the
corner
,
the
head
of
the
Church
,
to
unite
both
corners
of
the
building
,
Iews
and
Gentiles
,
into
one
holy
Temple
:
then
were
the
hearts
of
the
Disciples
fill'd
with
joy
and
gladness
,
St.
Ioh.
xx
.
20.
the
Prophesie
here
fulfill'd
,
the
joys
completed
in
the
exaltation
of
the
Son
of
David
,
which
the
Jewish
people
here
began
for
the
exaltation
of
David
,
but
prophesied
of
Christs
,
though
perhaps
they
knew
no
more
than
Caiphas
what
they
said
.
The
Incarnation
,
the
Nativity
,
the
Passion
,
the
time
of
the
Gospel
,
the
Sunday
or
Lords
day
,
the
day
of
the
Universal
Resurrection
,
the
particular
days
of
Gods
mercy
to
us
are
all
days
of
Gods
making
,
and
to
be
kept
and
clebrated
with
joy
,
even
the
Passion
it self
with
spiritual
joy
and
gladness
;
and
Christ
is
the
day
that
gives
light
to
all
these
days
,
enlightens
all
,
yet
both
day
and
joy
,
and
the
Lords
making
of
them
to
us
,
can
fit
nor
one
,
nor
all
of
them
so
properly
as
this
day
that
now
shines
on
us
,
Easter
day
.
2.
Thus
we
have
found
which
this
day
is
,
what
day
it
is
that
is
here
so
particularly
design'd
,
and
pointed
out
,
which
in
the
Text
is
said
to
be
made
,
and
now
to
be
considered
how
or
what
't
is
made
.
Of
common
days
't
is
said
only
that
they
be
or
are
,
so
the
evening
and
the
morning
were
the
first
day
,
Gen.
i.
5.
and
the
evening
and
the
morning
were
the
second
day
,
ver.
8.
and
so
of
all
the
rest
.
The
Evening
came
,
and
the
Morning
came
,
light
and
darkness
succeeded
one
another
,
so
the
day
came
,
no
making
else
.
But
of
this
't
is
punctually
said
that
it
was
made
,
something
in
it
,
or
in
the
making
more
than
ordinary
.
Made
(
1.
)
that
is
,
made
famous
by
something
done
upon
it
;
death
,
and
hell
,
and
all
the
terrours
of
darkness
this
day
put
to
flight
for
ever
by
Christs
only
Resurrection
.
Made
(
2.
)
that
is
,
appointed
and
ordained
for
something
.
So
Deus
fecit
Dominum
&
Christum
,
God
is
said
to
have
made
our
Saviour
Lord
and
Christ
,
Acts
ii
.
36.
and
of
Christ
that
fecit
nos
Reges
&
Sacerdotes
,
that
he
made
us
,
that
is
,
ordained
,
us
Kings
and
Priests
,
as
God
had
him
both
Lord
and
Christ
,
and
upon
this
day
both
;
so
that
't
is
no
wonder
if
the
day
too
be
said
to
be
made
,
made
,
or
ordained
and
appointed
to
be
remembred
.
Made
(
3.
)
to
be
celebrated
too
,
to
be
kept
aniversary
as
a
solemn
day
of
joy
and
gladness
,
of
Praises
and
Thanksgivings
.
Thus
facere
diem
Sabbati
,
Deut.
v.
15.
&
Pascha
facere
,
St.
Mat.
xxvi
.
18.
is
to
keep
the
Sabbath
and
the
Passeover
;
what
is
there
in
Latine
to
make
the
Sabbath
and
the
Passeover
,
in
our
English
is
to
keep
them
,
to
make
up
,
or
make
out
the
day
in
Gods
Worship
and
Service
.
When
God
is
said
to
make
a
day
,
't
is
for
himself
,
and
we
can
make
none
but
to
him
;
mar
days
we
do
when
we
spend
them
upon
any
thing
,
or
any
else
,
they
are
never
made
but
when
on
him
.
The
greater
sin
theirs
then
that
unmake
the
days
that
are
thus
made
,
that
both
unsaint
the
Saints
,
and
unhallow
the
days
,
and
prophane
both
;
that
make
them
for
all
but
him
,
all
business
but
his
,
as
if
the
holiness
of
the
Holiday
were
the
only
offence
of
it
,
that
which
made
the
day
,
or
for
which
the
day
was
made
,
the
only
reason
to
them
to
unmake
it
.
3.
But
however
it
pleases
some
to
mar
what
God
has
made
,
yet
made
days
there
have
been
many
,
are
,
and
shall
be
.
Themselves
are
not
yet
so
impudent
to
deny
us
all
,
not
the
Lords
days
yet
,
which
yet
are
but
so
many
little
models
of
this
great
day
.
But
of
made
days
all
are
not
alike
;
some
high
days
,
some
not
so
high
,
though
the
one
and
the
other
made
and
constituted
for
Gods
service
.
Of
made
days
this
is
the
highest
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
day
,
so
we
told
you
out
of
Ignatius
;
so
we
now
tell
you
out
of
St.
Augustine
,
Principatum
tenet
,
't
is
the
prime
.
As
the
blessed
Virgin
among
women
,
so
this
blessed
day
among
the
days
,
says
he
.
The
most
holy
Feast
of
Easter
the
good
Emperour
Constantine
calls
it
four
times
in
one
Epistle
to
all
the
Churches
,
Solenne
nostrae
religionis
festum
,
a
little
after
,
the
solemn
Feast
of
our
Religion
,
by
which
we
hold
our
hopes
of
immortality
,
the
very
day
of
all
our
Religion
and
our
hope
.
Illa
videtur
dies
clarior
illuxisse
,
sings
Lactantius
.
The
fairest
day
that
ever
shone
.
The
Sun
,
which
so
many
hours
withdrew
its
light
,
and
hid
its
face
in
sable
darkness
,
went
down
sooner
into
night
at
our
Saviours
Passion
,
and
to
day
rose
so
much
sooner
,
restored
those
hours
to
lengthen
,
or
encreased
it
beams
to
enlighten
this
glorious
Day
in
the
opinion
or
else
Rhetorick
of
Chrysologus
,
Eusebius
,
and
St.
Augustine
.
If
so
,
it
was
The
Day
indeed
,
none
like
it
ever
since
;
but
if
not
,
There
were
two
Suns
rose
to
day
to
enlighten
it
,
the
Sun
of
Heaven
,
and
the
Son
of
God
;
who
is
also
stiled
the
Sun
in
the
strictest
spelling
,
The
Sun
of
righteousness
;
needs
must
it
be
a
glorious
day
indeed
which
is
gilded
with
so
much
light
,
so
many
glorious
Rays
.
All
days
were
night
before
,
nothing
but
dark
clouds
and
shadows
under
the
Law
of
Moses
,
nothing
but
a
long
unevitable
night
under
the
Law
of
nature
,
nothing
but
a
disconsolate
night
of
sorrow
under
the
power
of
sin
and
darkness
,
this
was
the
first
bright
day
that
dispell'd
all
darkness
quite
.
A
kind
of
spring
of
day
or
glimmering
twilight
there
was
abroad
from
the
first
preaching
of
the
Gospel
,
but
men
could
scarce
see
any
thing
;
not
the
Disciples
themselves
;
their
eyes
were
ever
and
anon
held
,
not
fully
opened
,
till
the
grave
it self
was
this
day
opened
,
and
gave
forth
Christ
to
open
the
Scriptures
to
them
by
the
evidence
of
the
Resurrection
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
is
the
day
when
all
this
was
done
,
when
this
marvelous
light
shone
forth
,
to
enlighten
all
the
world
.
The
day
of
all
the
days
before
or
since
.
4.
And
now
(
4.
)
it
may
well
be
so
when
the
Lord
made
it
.
All
his
works
are
wonderful
,
all
perfect
and
complete
,
deserve
Articles
and
Notes
to
be
set
upon
them
.
But
when
he
sets
the
Note
himself
,
and
gives
the
Article
,
then
to
be
sure
't
is
somewhat
more
than
ordinary
,
somewhat
he
would
have
us
to
observe
above
the
rest
.
And
when
he
entitles
himself
to
it
,
or
challenges
it
unto
himself
,
day
it self
is
not
more
clear
than
that
such
a
day
must
be
observed
.
Things
that
are
exceding
eminent
,
and
full
of
greatness
,
wonder
,
or
perfection
,
are
commonly
attributed
unto
God
.
This
day
is
such
at
least
,
because
't
is
said
God
made
it
;
a
peculiar
work
and
Ordinance
of
his
,
more
than
the
common
Ordinance
of
day
and
night
;
and
if
God
made
it
,
what
is
man
that
he
should
mar
it
,
or
the
son
of
man
that
he
should
unmake
it
?
Or
how
dares
man
,
or
Son
of
man
make
little
of
that
which
God
made
so
great
?
So
great
as
to
call
it
his
;
so
great
as
to
make
it
the
mother
of
one
and
fifty
daughters
,
of
all
the
Lords
days
in
the
year
besides
.
This
is
the
Lords
doing
indeed
.
None
could
alter
the
Sabbath
into
the
Lords
day
but
he
.
None
put
down
that
,
and
set
up
another
,
abolish
the
Seventh
,
and
set
up
the
First
,
but
the
Lord
of
all
,
and
may
do
all
,
what
he
pleases
in
heaven
and
earth
,
Lord
it
every
where
how
he
will
.
Herein
he
shews
he
is
the
Lord
,
and
this
day
the
Lady
of
the
year
,
from
whence
so
many
little
weekly
Easter
days
take
both
their
rise
and
name
.
All
the
former
days
God
made
,
the
Lord
made
this
,
the
Lord
Christ
the
ground
and
Author
of
this
day
,
Christs
rising
raising
this
to
that
height
it
is
.
Now
God
or
Christ
is
not
only
said
to
do
or
make
that
which
they
do
immediately
by
themselves
,
but
that
also
which
they
do
by
those
to
whom
they
have
committed
such
authority
.
So
Christ
tells
us
,
St.
Luke
x.
16.
He
that
heareth
you
heareth
me
;
he
that
heareth
his
Apostles
,
his
Church
,
his
Ministers
,
heareth
him
himself
;
their
commands
are
his
,
their
orders
his
,
so
long
as
they
are
not
contrary
to
his
word
.
And
thus
we
may
evidently
without
much
labour
deduce
the
day
to
be
his
making
.
From
the
Apostles
times
it
came
.
Palicarpus
,
that
Angel
,
as
is
conceived
,
of
the
Church
of
Smyrna
,
Rev.
ii
.
8.
kept
Easter
,
saith
Ireneaeus
,
with
St.
Iohn
,
and
with
the
rest
of
the
Apostles
,
Euseb.
l.
5.
c.
26.
The
great
difference
about
the
time
of
keeping
Easter
between
the
Eastern
and
the
Western
Churches
was
grounded
upon
the
different
keeping
of
it
by
the
two
great
Apostles
,
St.
Peter
and
St.
Iohn
:
St.
Iohn
keeping
it
after
one
reckoning
,
St
Peter
after
another
;
St.
Iohn
keeping
it
,
after
the
Jewish
reckoning
,
upon
the
fourteenth
of
the
month
Abib
:
St.
Peter
much
after
the
accompt
as
now
it
stands
,
upon
the
Sunday
following
;
but
all
the
controversie
was
about
the
time
,
not
about
the
keeping
it
;
none
denied
or
questioned
that
but
Aerius
,
none
left
it
at
liberty
but
the
Cathari
,
both
registred
for
Hereticks
about
it
.
So
confident
were
they
't
was
from
the
Lord
.
And
that
from
him
,
at
least
by
the
Apostles
,
Constantine
in
Eusebius
is
direct
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Which
day
(
says
he
)
ever
since
the
first
day
of
his
Passion
we
have
kept
untill
this
present
,
We
have
received
it
of
our
Saviour
,
says
he
a
little
after
.
And
again
,
which
our
Saviour
deliver'd
to
us
.
Thus
Dominus
fecit
then
indeed
.
And
that
so
it
was
either
from
his
own
command
,
or
from
his
Apostles
,
the
whole
practise
of
the
Church
is
ground
enough
,
in
all
Ages
still
observing
it
,
even
in
the
hottest
times
of
persecution
,
some
in
Caves
,
and
some
in
Woods
,
and
some
on
Shipboard
,
and
some
in
Barns
and
Stables
,
and
some
in
Goales
,
keeping
it
as
they
could
,
says
Eusebius
;
so
scrupulous
were
they
of
omitting
that
day
upon
any
hand
that
the
Lord
had
made
them
:
and
the
great
contentions
about
the
time
of
keeping
it
shews
as
plain
they
thought
it
more
than
an
humane
institution
;
they
might
else
have
easily
ended
all
the
Controversie
,
and
laid
down
the
day
.
But
they
had
not
then
so
learned
Christ
,
had
not
learned
the
trick
of
lightly
esteeming
days
and
places
,
and
things
,
and
persons
,
and
offices
dedicated
to
Gods
service
,
which
God
had
made
,
or
were
made
to
him
.
5.
Especially
made
upon
such
an
occasion
as
this
day
was
.
This
day
;
What
day
is
this
?
The
day
wherein
the
Stone
that
was
disallowed
by
Men
was
approved
of
God
,
and
exalted
to
the
head
of
the
corner
.
Wherein
the
chief
corner
stone
of
Sion
was
laid
,
and
Sion
begun
to
be
built
upon
it
,
when
we
had
ground
given
to
build
upon
,
and
stones
to
build
with
by
Christs
Resurrection
;
that
's
the
ground
and
occasion
of
the
day
.
And
a
good
one
too
:
For
had
he
not
risen
we
had
had
no
ground
to
build
upon
,
we
had
perish'd
in
our
sins
,
been
swept
all
away
like
so
many
houses
builded
upon
the
sand
.
We
had
had
neither
place
for
faith
,
nor
ground
for
hope
;
nor
room
for
preaching
,
our
preaching
vain
,
your
faith
also
vain
,
all
vaine
,
all
come
to
nothing
.
His
being
delivered
for
our
offences
had
been
nothing
if
he
had
not
been
raised
again
for
our
Iustification
,
as
it
is
Rom.
iv
.
25.
'T
is
to
this
day
we
owe
our
Justification
;
't
is
from
this
day
we
are
made
just
,
and
holy
,
from
this
Stones
being
made
the
head
stone
of
the
corner
we
made
lively
stones
,
built
up
into
a
spiritual
house
or
building
,
as
St.
Peter
speaks
,
1
Pet.
ii
.
5.
From
his
becoming
this
day
the
chief
corner
stone
it
is
in
that
we
now
have
confidence
,
as
St.
Iohn
speaks
,
and
creep
not
into
corners
to
hide
our
faces
,
that
we
dare
boldly
look
up
to
heaven
,
and
come
unto
him
,
and
that
we
call
not
to
the
Hills
to
hide
us
,
or
to
the
Mountains
to
cover
us
from
the
presence
of
God
,
or
the
face
of
man
or
devil
.
Our
faith
and
hope
,
our
souls
and
spirits
are
all
raised
by
this
days
raising
,
we
are
all
made
by
this
days
being
made
,
we
had
else
better
never
have
been
made
,
for
we
had
been
marr'd
and
undon
for
ever
.
6.
But
by
this
day
it
seems
we
are
not
:
for
this
rejoycing
and
gladness
that
now
follows
close
upon
it
shews
what
a
kind
of
day
it
is
,
for
what
't
is
made
,
even
to
be
glad
and
to
rejoyce
in
,
a
Feast
,
or
Festival
.
God
is
no
enemy
to
the
Churches
Feasts
,
whoever
be
;
calls
to
us
to
blow
up
the
Trumper
for
Feasts
,
as
well
as
bid
us
to
proclaim
a
Fast.
Indeed
he
more
properly
makes
the
Feast
,
and
we
the
Fast
,
for
he
only
gives
the
occasion
of
the
one
,
and
we
of
the
other
;
he
benefits
,
and
we
sins
;
Deus
nobis
haec
otia
fecit
.
So
no
wonder
that
the
day
that
he
has
made
,
be
a
good
day
,
a
day
of
good
things
,
such
as
we
may
well
rejoyce
in
,
a
Festival
.
Yea
,
and
a
set
one
too
.
His
making
,
you
heard
,
was
an
appointing
or
instituting
it
.
Though
God
would
sometimes
have
free-will
Offerings
,
he
will
not
always
trust
to
them
.
If
he
leave
all
to
the
wills
of
men
,
the
fires
will
oft
go
out
upon
his
Altars
,
his
house
stand
thin
enough
of
people
,
and
his
Priests
grow
lean
for
all
the
fall
of
his
Sacrifices
,
if
he
come
once
to
the
mercy
or
courtesie
of
men
.
They
would
quickly
starve
him
and
his
Religion
out
of
doors
.
But
set
Feasts
he
always
had
,
set
Services
and
offerings
,
would
not
leave
himself
or
his
Worship
to
mans
devotion
,
for
he
knew
what
was
in
man
.
He
made
this
day
,
made
it
a
Feast
,
a
day
of
joy
and
gladness
;
Let
us
now
therefore
to
our
Office
,
to
rejoyce
and
be
glad
in
it
;
that
's
the
second
General
,
thither
now
are
we
come
.
Three
Points
we
told
you
we
would
consider
in
it
,
Exultemus
,
laetemur
and
in
eâ
.
Three
parts
in
our
Office
,
rejoycing
,
gladness
,
and
the
right
ordering
both
.
Outward
expression
,
inward
gladness
,
and
right
placing
them
.
Both
words
,
I
confess
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
the
Septuagint
,
&
e●ultemus
,
&
laetemur
in
the
Latine
,
have
something
outward
in
them
;
yet
exultemus
,
is
more
for
the
outward
,
laetemur
,
somewhat
more
within
,
a
joy
of
the
heart
with
some
dilatation
only
of
it
,
Laetitia
quasi
latitia
,
a
stretching
out
the
heart
,
and
sending
forth
the
Spirits
;
exultatio
of
saltatio
,
a
kind
of
skipping
or
leaping
for
joy
,
the
Spirits
got
into
all
the
parts
and
powers
,
ready
to
leap
out
of
them
for
joy
.
Being
thus
both
involv'd
one
in
the
other
,
I
shall
not
trouble
my self
to
distinguish
them
,
but
only
tell
you
hence
,
that
first
,
The
joy
that
God
requires
in
the
things
that
he
has
made
,
or
any
time
makes
for
us
is
not
only
inward
,
it
must
out
into
outward
acts
.
Out
into
the
mouth
to
sing
forth
his
praise
,
in
Psalms
,
and
Hymns
,
and
spiritual
Songs
,
Eph.
v.
19.
Out
into
the
hands
to
send
portions
to
the
poor
for
whom
nothing
is
prepared
,
Nehem.
viii
.
10.
Out
into
the
feet
to
go
up
to
the
House
of
God
with
the
Posture
as
well
as
the
voice
of
joy
and
gladness
,
to
go
up
with
haste
,
to
worship
with
reverence
,
to
stand
up
chearfully
at
the
Hymns
and
Songs
of
Praise
.
Our
very
bones
,
as
David
speaks
,
to
rejoyce
too
;
the
very
clatter'd
bones
to
clatter
together
and
rejoyce
,
all
the
parts
and
powers
of
the
body
to
make
some
expression
in
their
way
and
order
.
But
not
the
powers
of
the
body
alone
,
but
all
the
powers
of
the
soul
too
.
Praise
the
Lord
O
my
soul
,
and
all
that
is
within
me
praise
his
holy
name
,
Psal.
ciii
.
1.
Our
souls
magnifie
the
Lord
,
our
Spirits
rejoyce
in
God
our
Saviour
,
our
memory
recollect
and
call
to
mind
his
benefits
,
and
what
he
has
done
for
us
,
our
hearts
evaporate
into
holy
flames
,
and
ardent
affections
and
desires
after
him
,
our
wills
henceforward
to
give
up
themselves
wholly
to
him
as
to
their
only
hope
and
joy
.
'T
is
no
perfect
joy
where
any
of
them
is
wanting
.
'T
is
but
dissembled
joy
where
all
is
outward
.
'T
is
but
imperfect
gladness
where
all
is
within
.
It
must
be
both
.
God
this
day
raised
the
body
,
the
body
therefore
must
raise
it self
,
and
rise
up
to
praise
him
.
He
this
day
gave
us
hope
he
would
not
leave
our
souls
in
hell
,
fit
therefore
it
is
the
soul
should
leave
all
to
praise
him
that
sits
in
heaven
.
He
is
not
worthy
of
the
day
,
or
the
benefit
of
the
day
,
worthy
to
be
raised
again
,
who
will
not
this
day
rise
to
praise
;
not
worthy
to
rise
at
the
Resurrection
of
the
just
,
who
will
not
rise
to
day
in
the
Congregation
of
the
righteous
to
testifie
his
joy
and
gladness
in
the
Resurrection
of
his
Saviour
,
and
his
own
.
He
is
worthy
to
lie
down
in
darkness
,
in
the
Land
of
darknes
,
who
loves
not
this
day
,
who
stands
not
up
this
day
to
sing
praises
to
him
that
made
it
.
And
now
I
shall
give
you
reason
for
it
out
of
the
last
words
,
In
eâ
,
in
it
.
In
it
.
and
for
it
.
As
short
as
they
are
they
contain
arguments
and
occasions
,
as
well
as
time
and
opportunity
to
rejoyce
in
.
Rejoyce
first
in
it
,
because
this
day
it
is
,
a
particular
day
of
gladness
and
rejoycing
.
Let
us
do
what
the
day
requires
.
'T
is
a
day
of
joy
,
designed
for
it
,
let
us
therefore
rejoyce
in
it
.
Rejoyce
(
2.
)
because
the
Lord
made
it
.
All
the
works
of
the
Lord
are
matters
of
joy
to
the
spiritual
man
,
even
sad
Days
too
;
much
more
glad
days
,
such
as
this
.
Rejoyce
(
3.
)
because
the
Lords
people
have
ever
made
it
such
.
God
has
always
made
them
to
rejoyce
in
it
,
to
contend
and
strive
who
should
do
it
best
or
nearest
to
the
point
.
Be
glad
(
4.
)
for
the
occasion
of
it
,
the
Resurrection
of
our
Lord
and
Master
,
and
the
hopes
thereby
given
us
of
our
own
;
all
benefits
of
Christ
were
this
day
sealed
unto
us
,
all
his
promises
made
good
,
all
so
hang
upon
this
day
,
that
without
it
,
we
of
all
men
,
says
the
Apostle
,
had
been
most
miserable
;
none
so
fool'd
,
so
wretched
,
so
undone
,
so
miserable
as
we
.
Rejoyce
(
5.
)
because
God
bids
us
;
't
is
an
easie
and
pleasant
Precept
.
If
we
will
not
be
glad
when
he
commands
us
,
certainly
we
will
do
nothing
that
he
commands
us
,
especially
when
he
gives
us
so
great
occasion
of
joy
when
he
commands
it
.
Rejoyce
(
6.
)
because
the
very
Jewish
people
do
it
here
.
They
had
but
little
cause
of
joy
compared
to
ours
;
they
saw
but
a
glimmering
of
this
joy
at
most
,
saw
the
Resurrection
but
afar
off
,
and
yet
you
hear
they
cry
out
,
We
will
rejoyce
and
be
glad
in
it
.
And
is
it
not
a
shame
that
we
Christians
,
who
see
it
clearly
,
and
pretend
to
believe
it
fully
,
should
not
as
much
exceed
them
in
our
joy
,
as
in
our
sight
,
in
our
gladness
as
in
our
faith
?
Clearly
so
it
is
.
Rejoyce
(
7.
)
because
it
is
a
good
thing
to
rejoyce
;
to
rejoyce
in
Gods
mercies
and
favours
to
us
,
in
Christs
Crown
and
glory
,
in
his
day
and
way
.
The
very
Angels
themselves
put
on
this
day
the
white
garments
of
joy
and
gladness
,
we
find
them
in
them
,
St.
Luke
xxiv
.
4.
Rejoyce
lastly
to
day
,
because
this
day
is
the
first
of
all
our
Lords
days
ever
since
.
We
count
them
feasts
and
days
of
joy
,
and
we
meet
together
upon
them
to
rejoyce
in
,
to
give
God
praise
,
and
thanks
,
and
glory
.
'T
is
a
piece
of
worse
than
non-sence
to
say
we
are
to
do
it
upon
these
days
,
and
not
on
this
,
from
which
only
and
no
other
they
had
their
rise
and
being
.
All
that
we
commemorate
or
rejoyce
in
on
every
Sunday
is
more
eminently
and
first
in
this
:
this
the
great
yearly
anniversary
of
that
weekly
Festival
,
the
time
as
near
as
the
Paschal
circle
can
bring
it
to
the
time
that
the
Resurrection
fell
upon
.
For
these
,
and
for
this
day
,
so
made
to
mind
us
of
all
these
,
let
us
now
take
up
the
resolution
of
these
pious
souls
,
We
will
rejoyce
and
be
glad
in
it
,
in
the
day
,
and
on
the
day
,
and
for
the
day
;
that
's
the
very
work
and
business
of
the
day
,
opus
diei
in
die
suo
,
the
proper
work
of
the
day
in
the
day
it self
.
And
here
is
now
a
way
particularly
before
us
to
rejoyce
in
.
Laetari
is
taken
sometimes
for
laetè
epulari
.
To
rejoyce
is
to
eat
and
drink
before
the
Lord
in
his
House
or
Temple
,
so
Deut.
xiv
.
26.
And
thou
shalt
eat
there
before
the
Lord
thy
God
,
and
thou
shalt
rejoyce
,
thou
and
thy
houshold
.
Here
now
we
are
before
him
,
the
Table
spread
,
and
our
banquet
ready
,
let
us
eat
,
drink
,
and
be
merry
,
and
rejoyce
before
him
;
only
rejoyce
in
fear
,
and
be
glad
with
reverence
.
This
is
the
day
which
the
Lord
made
,
and
all
Christians
observed
for
the
celebration
of
this
holy
Banquet
and
Communion
;
Never
let
the
day
pass
without
it
;
excommunicated
them
that
did
,
not
one
day
or
other
of
or
about
Easter
receive
the
blessed
Sacrament
;
the
greatest
expression
of
our
Communion
with
God
,
and
Christ
,
and
all
his
Saints
,
and
our
rejoycing
in
it
.
You
may
see
this
people
in
the
Psalm
within
one
verse
,
blessing
him
that
cometh
in
the
name
of
the
Lord
,
blessing
the
Minister
that
comes
with
it
,
wishing
him
and
all
the
rest
that
be
of
the
House
of
the
Lord
good
luck
with
their
business
,
Gods
assistance
in
his
Office
and
Administration
.
And
in
the
next
verse
calling
out
aloud
,
God
is
the
Lord
which
hath
shewed
us
light
,
Bind
the
Sacrifice
with
cords
even
to
the
horns
of
the
Altar
,
God
has
shewed
us
light
,
and
made
us
a
day
,
let
us
now
bind
the
Sacrifice
,
the
living
Sacrifice
of
our
souls
and
bodies
,
with
all
the
cords
of
holy
vows
and
resolutions
,
even
to
the
horns
of
the
Altar
,
and
there
sacrifice
and
offer
up
our selves
,
even
unto
our
blouds
,
if
God
call
to
it
,
all
our
fat
and
entrails
,
the
inwards
of
our
souls
,
our
hearts
and
all
our
inward
spirits
,
the
fat
of
our
estates
,
our
good
works
and
best
actions
,
the
best
we
have
,
the
best
we
can
do
,
all
we
have
,
or
are
,
even
at
the
Altar
of
our
God
with
joy
and
gladness
;
glad
that
we
have
any
thing
to
serve
him
with
,
any
thing
that
he
will
accept
;
that
we
have
yet
day
and
time
to
serve
him
,
that
he
has
not
cut
us
off
in
the
midst
of
our
days
,
but
let
us
all
live
to
see
this
day
again
,
and
have
the
liberty
as
well
as
occasion
yet
to
rejoyce
in
it
.
Upon
this
comes
in
David
now
presently
with
Thou
art
my
God
and
I
will
thank
thee
,
Thou
art
my
God
and
I
will
praise
thee
:
O
let
us
do
so
too
.
cry
out
one
to
another
,
as
the
Psalm
concludes
,
O
give
thanks
unto
the
Lord
for
he
is
gracious
,
and
his
mercy
endureth
for
ever
.
Turn
all
our
rejoycings
into
thanks
and
praise
,
make
it
a
day
of
praise
,
that
so
rejoycing
worthily
this
day
we
may
be
thought
worthy
to
rejoyce
in
that
day
,
opening
and
dilating
our
hearts
and
mouths
with
joy
to
day
,
in
this
day
of
Christs
particular
Resurrection
,
we
may
have
them
fill'd
with
joy
and
gladness
at
the
day
of
the
general
Resurrection
,
this
day
of
the
Lord
convey
us
over
happily
to
that
,
these
our
imperfect
joys
be
advanced
or
translated
into
everlasting
ones
,
into
a
day
where
there
is
no
night
,
no
sorrow
,
but
eternal
gladness
and
rejoycing
for
evermore
.
THE
FOURTH
SERMON
UPON
Easter
Day
.
St.
MAT.
xxviii
.
5
,
6.
And
the
Angel
answered
and
said
unto
the
women
,
Fear
not
ye
:
for
I
know
that
ye
seek
Iesus
which
was
crucified
.
He
is
not
here
,
for
he
is
risen
as
he
said
,
Come
see
the
place
where
the
Lord
lay
.
BVt
is
He
not
here
?
What
do
We
then
here
to
day
?
Come
see
the
place
where
the
Lord
lay
!
Why
,
't
is
not
worth
the
seeing
now
,
'T
is
but
a
sad
place
now
He
is
gone
.
No
place
worth
the
seeing
or
the
being
in
,
if
He
who
is
our
being
be
not
there
.
Old
Iacob's
descendam
lugens
in
internum
,
is
all
that
we
can
look
for
,
we
must
go
down
with
sorrow
to
the
grave
.
But
fear
not
,
though
.
Our
Lord
,
indeed
,
is
gone
,
but
risen
and
gone
away
himself
;
they
have
not
stoln
him
away
.
He
's
past
stealing
,
He
's
risen
and
alive
.
Nor
is
he
gone
so
,
neither
,
but
we
may
find
him
anon
again
in
some
better
place
.
Had
we
found
him
here
in
the
grave
to
day
,
it
had
been
sad
indeed
.
He
had
been
lost
,
and
We
had
been
lost
,
and
both
lost
for
ever
.
He
is
risen
,
He
is
not
here
,
are
the
words
that
disperse
the
clouds
and
clear
up
the
day
,
make
it
so
clear
,
that
Videtur
mihi
hic
dies
caeteris
diebus
esse
lucidior
,
says
St.
Augustine
,
Sol
mundo
clarior
illuxisse
,
astra
,
quoque
omnia
&
elementa
laetari
.
Never
any
day
so
bright
.
The
Sun
,
the
Stars
,
and
all
the
Elements
more
sprightful
and
glorious
to
day
than
ever
,
they
even
dance
for
joy
.
The
Angels
themselves
to
day
put
on
their
glorious
Apparrel
,
bright
shining
Robes
to
celebrate
this
glorious
Festival
at
the
grave
,
ver
.
3.
A
place
where
they
this
day
day
strive
to
sit
:
sent
thither
to
dispel
our
fears
,
and
disperse
our
sorrows
,
and
raise
our
hopes
,
and
advance
our
joys
.
And
indeed
it
was
no
more
then
needed
when
this
day
first
arose
;
no
more
then
what
needs
still
to
those
who
seek
Iesus
which
was
crucified
,
who
go
out
with
these
tender
hearts
to
the
grave
to
weep
.
They
need
comfort
and
encouragement
,
direction
and
other
assistance
too
.
They
lie
open
to
fears
and
troubles
,
to
errors
and
mistakes
often
in
their
seekings
.
They
had
need
of
an
Angel
to
guide
them
,
and
the
news
and
certainty
of
a
Resurrection
to
support
them
;
and
by
this
we
find
here
,
shall
so
find
it
if
they
truly
seek
him
.
This
is
the
business
both
of
the
Text
and
of
the
Day
.
The
whole
business
of
the
Angel
here
,
and
of
his
speech
to
the
women
that
sought
Iesus
that
was
crucified
.
In
which
when
I
have
shewn
you
,
-
I.
The
Persons
,
the
Angel
speaking
it
,
and
the
women
to
whom
it
was
spoken
.
I
shall
shew
you
then
,
-
II.
In
the
speech
:
-
Somewhat
(
1.
)
to
disperse
the
fears
.
-
Somewhat
(
2.
)
to
approve
and
encourage
the
endeavours
.
-
Somewhat
(
3.
)
to
correct
the
search
.
-
Somewhat
(
4.
)
to
inform
the
judgments
.
-
Somewhat
(
5.
)
to
confirm
the
faith
of
those
who
here
seek
,
or
shall
at
any
time
hereafter
set
themselves
to
seek
Iesus
which
was
crucified
.
For
(
1.
)
Fear
not
ye
says
the
Angel
;
there
our
fears
are
disperst
.
(
2.
)
I
know
you
seek
Iesus
which
was
crucified
;
there
our
endeavours
are
approved
of
or
encouraged
.
(
3.
)
He
is
not
here
,
There
's
our
search
corrected
.
(
4.
)
He
is
risen
,
as
he
said
;
there
's
our
judgement
informed
.
(
5.
)
Come
see
the
place
where
the
Lord
lay
;
there
's
our
faith
confirm'd
.
All
you
see
plain
and
orderly
in
the
Text
,
both
the
Particulars
and
the
Sum
of
it
.
I
shall
go
on
orderly
with
the
Particulars
,
and
so
shew
you
first
the
Persons
,
both
the
speaker
,
and
to
whom
't
is
spoken
.
The
Angel
is
the
speaker
,
and
stands
here
first
.
I
shall
begin
with
him
.
And
an
excellent
speaker
he
is
.
The
tongues
of
Angels
above
all
the
tongues
in
the
world
besides
.
You
will
say
so
anon
,
when
you
have
heard
his
speech
examin'd
.
In
the
mean
time
a
word
of
Him
.
St.
Matthew
mentions
here
but
one
.
St.
Mark
no
more
.
St.
Luke
two
.
St.
Matthew's
Angel
sate
upon
the
stone
which
was
rolled
away
from
the
mouth
of
the
Sepulchre
,
ver
.
2.
St.
Mark
's
sate
on
the
right
side
of
the
Sepulchre
within
,
Chap.
xvi
.
ver.
5.
St.
Luke's
Angels
stood
by
the
women
as
they
stood
perplexed
in
the
Sepulchre
,
St.
Luke's
xxiv
.
4.
And
St.
Iohn
speaks
of
two
Angels
more
,
the
one
sitting
at
the
head
,
the
other
at
the
feet
where
the
body
of
Iesus
had
lain
.
St
Iohn
xx
.
12.
And
yet
in
all
these
diversities
no
contradiction
.
The
story
runs
smoothly
thus
.
These
pious
women
mention'd
here
come
early
to
the
Sepulchre
to
embalm
their
Masters
Body
;
whilst
they
yet
stood
without
for
fear
,
this
Angel
in
the
Text
that
sate
before
the
door
upon
the
stone
he
had
rolled
away
,
invites
them
to
come
in
,
where
they
were
no
sooner
entred
,
but
they
saw
a
second
Angel
sitting
,
who
entertain'd
them
almost
with
the
same
words
,
and
is
he
remembred
by
St.
Mark
,
when
they
had
a
while
perus'd
the
bowels
of
the
grave
,
and
found
nothing
there
but
the
desolate
linnen
in
which
their
Lords
body
had
been
wrapt
,
being
somewhat
perplexed
at
the
business
they
were
comforted
by
two
other
Angels
,
which
immediately
appear'd
to
resolve
their
doubts
,
and
sent
them
to
the
Disciples
to
tell
the
news
,
and
are
those
spoken
of
by
St.
Luke
;
whereupon
away
they
hast
,
only
Mary
Magdalen
returns
again
with
St.
Peter
and
St.
Iohn
,
who
having
lookt
and
entred
into
the
grave
,
away
they
goe
,
but
she
stands
still
without
and
weeps
,
till
two
other
Angels
,
as
St.
Iohn
relates
,
shew
forth
themselves
to
stop
her
tears
and
divert
her
moans
,
and
shew
her
her
Lord
standing
at
her
back
.
Thus
we
need
no
Synechdoche's
,
no
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
no
strein'd
figures
to
make
things
agree
.
But
thus
you
see
Angels
are
all
ministring
Spirits
,
sent
forth
to
minister
for
them
,
who
shall
be
heirs
of
salvation
,
as
the
Apostle
tells
us
,
Heb
i.
14.
They
stand
by
us
when
we
think
not
of
them
.
They
speak
to
us
often
when
we
do
not
mind
them
.
In
the
very
grave
,
in
our
deepest
melancholies
,
in
our
saddest
conditions
;
at
the
head
and
at
the
feet
of
them
they
take
their
places
and
sit
to
comfort
us
.
But
especially
when
we
descend
into
the
grave
to
seek
our
Lord
,
when
we
cannot
be
satisfied
unless
we
may
even
die
with
him
,
when
we
are
crucified
and
dead
to
the
whole
world
but
him
;
when
our
only
business
is
both
in
life
and
death
to
be
with
him
,
then
to
be
sure
we
shall
not
want
Angels
to
attend
us
;
at
every
turn
they
stand
ready
for
us
,
upon
all
occasions
they
are
still
at
hand
.
A
strong
consolation
,
this
,
in
all
afflictions
.
A
brave
encouragement
(
2.
)
in
all
good
undertakings
.
A
good
Item
(
3.
)
too
for
our
good
behaviour
,
to
carry
our selves
well
,
soberly
,
modestly
,
piously
in
all
conditions
,
because
of
the
Angels
as
the
Apostle
speaks
,
1
Cor.
xi
.
10.
that
thus
stand
about
us
,
that
are
every
where
so
near
us
.
So
near
us
,
that
they
often
answer
our
desires
ere
we
can
speak
them
.
We
read
not
of
a
word
the
Women
said
to
the
Angel
,
yet
says
the
Text
,
He
answer'd
.
Thus
,
many
times
God
answers
us
by
himself
,
or
by
his
Angels
ere
we
utter
our
necessities
,
or
breath
out
our
thoughts
.
He
does
not
always
delay
his
mercy
till
we
beg
it
,
he
prevents
us
with
his
loving
kindness
,
Psal.
ciii
.
He
did
so
(
to
be
sure
)
to
day
by
sending
it
by
such
Messengers
.
Angels
have
wings
(
so
they
were
grav'd
and
painted
in
the
Tabernacle
and
the
Temple
,
)
His
comforts
had
so
too
,
to
day
.
The
message
of
the
Resurrection
,
the
greatest
of
our
comforts
could
not
upon
this
account
come
by
a
better
hand
.
By
an
Angel
then
(
1.
)
that
it
might
be
with
the
greater
speed
.
By
an
Angel
(
2.
)
that
it
might
be
with
the
greater
honour
.
Angels
are
glorious
things
,
honourable
Embassadors
;
and
such
are
not
sent
on
petty
errands
;
nor
can
that
embassie
be
slight
,
on
which
such
persons
come
.
By
an
Angel
(
3.
)
that
the
benefit
might
look
with
more
convenience
.
It
was
an
Angel
that
shut
the
Gates
of
Paradise
against
us
,
and
drove
us
thence
into
the
Territories
of
the
grave
;
the
more
convenient
sure
that
the
Angel
again
should
roll
away
the
stone
,
and
open
the
gates
of
Heaven
out
of
those
confines
of
death
into
which
he
drave
us
.
He
had
(
2.
)
been
imploy'd
in
the
news
of
our
Lords
Incarnation
and
first
birth
out
of
the
womb
;
the
fitter
to
be
sent
with
the
tidings
of
his
Resurrection
and
second
birth
out
of
the
grave
.
By
an
Angel
(
4.
)
that
it
might
be
told
with
all
the
advantage
it
could
possibly
.
Such
news
is
fittest
for
Angels
tongues
;
men
know
not
how
,
worthily
enough
to
speak
it
.
Thus
for
the
greater
speed
,
and
so
our
greater
comfort
;
for
the
greater
honour
,
(
2.
)
and
so
our
greater
and
humbler
thanks
;
for
the
greater
convenience
;
(
3.
)
and
so
the
greater
confirmation
of
the
Analogie
of
our
faith
;
for
the
greater
advantage
,
(
4.
)
and
so
our
greater
and
readier
acceptance
of
it
,
was
this
first
news
of
the
Resurrection
given
us
by
an
Angel
,
though
nor
men
,
nor
Angels
sufficiently
fit
for
it
.
Angels
certainly
the
fittest
of
the
two
,
they
the
fittest
for
the
news
,
and
yet
methinks
meaner
Embassadors
might
be
fitter
for
the
Persons
to
whom
't
is
told
.
Angels
and
Women
,
the
Sons
of
God
and
the
Daughters
of
men
are
no
good
matches
;
though
I
must
tell
you
too
,
such
women
as
these
,
such
who
out-run
the
Apostles
themselves
in
affection
and
duty
to
their
Lord
,
whose
love
triumphs
over
the
power
of
death
,
whose
early
piety
prevents
the
morning
watch
and
shames
the
Sun
,
are
company
for
Angels
to
make
up
their
Choires
.
But
it
is
not
without
reason
that
the
Angel
first
appears
to
women
,
that
they
are
honour'd
here
with
the
first
news
of
a
Resurrection
.
There
's
a
mystery
in
it
.
The
woman
was
first
deceiv'd
by
an
Angel
of
darkness
,
't
was
therefore
most
convenient
she
should
first
be
undeceived
by
an
Angel
of
light
.
The
woman
(
2.
)
was
the
first
that
fell
,
somewhat
the
more
requisite
that
she
should
hear
first
of
the
hopes
to
rise
again
.
Thus
does
the
Almighty
Wisdom
proportion
all
things
to
us
:
Thus
does
the
Eternal
Goodness
contrive
all
things
for
us
with
order
and
convenience
,
&
respondent
ultima
primis
,
and
all
things
answer
one
another
first
and
last
.
Yet
all
must
not
look
for
Angels
to
comfort
or
instruct
them
.
St.
Peter
and
St.
Iohn
came
to
the
Sepulchre
,
but
found
no
such
favour
,
they
came
too
late
;
the
Angels
were
gone
before
they
came
.
The
women
had
been
before
them
and
had
gotten
the
blessing
.
'T
is
they
that
watch
and
rise
up
early
to
find
their
Lord
,
that
meet
Angels
at
their
Prayers
.
When
the
day
breaks
the
Angel
must
be
gone
,
Gen.
xxxii
.
26.
to
say
his
Mattens
,
says
the
Chaldee
,
He
'l
stay
no
longer
.
When
we
come
lagging
in
with
our
devotions
,
God's
answers
come
lagging
too
:
extraordinary
favours
are
the
rewards
only
of
extraordinary
attendance
.
But
what
?
those
two
great
Apostles
not
so
highly
favour'd
as
poor
silly
women
?
What
's
Mary
Magdalene
the
sinner
too
among
the
rest
,
preferr'd
above
them
?
'T
is
so
,
Women
,
and
sinners
,
and
any
above
us
,
above
the
greatest
Apostles
,
the
greatest
Clerks
in
Gods
favour
,
if
above
them
in
their
devotion
and
and
piety
to
their
Lord
;
'T
is
so
,
and
we
must
be
content
;
nay
,
if
God
please
,
to
prefer
the
weak
and
meaner
things
of
the
world
,
upon
any
account
,
either
such
as
are
so
,
or
such
as
we
conceive
so
,
at
any
time
before
us
,
we
have
no
more
to
say
,
but
even
so
it
pleased
thee
O
Father
;
and
learn
upon
it
to
be
humble
,
and
not
think
too
highly
of
our selves
;
As
those
weaker
things
are
hereupon
also
not
to
be
afraid
,
or
terrified
at
their
weaknesses
,
but
called
to
here
by
the
Angel
not
to
fear
.
Fear
not
ye
:
Which
is
the
Proem
or
first
Part
of
his
speech
,
to
which
we
are
now
come
.
Four
things
here
there
were
,
that
possibly
they
might
fear
,
(
1.
)
The
glorious
presence
of
the
Angel
;
(
2.
)
The
ghastly
countenances
of
the
Souldiers
,
(
3.
)
The
unsetled
face
of
the
yet
almost
quaking
Earth
,
(
4.
)
and
the
sad
sight
and
horror
of
the
grave
.
Yet
fear
not
says
the
Angel
,
not
any
of
these
.
Not
me
,
not
an
Angel
first
.
Angels
are
our
fellow-servants
,
and
of
our
brethren
that
bear
the
testimony
of
Iesus
as
well
as
we
,
Rev.
xix
.
10.
We
need
not
fear
them
,
they
'l
do
us
no
hurt
;
nay
,
they
are
always
ready
to
do
us
good
.
Somewhat
I
confess
there
is
in
it
,
that
makes
them
commonly
thus
Preface
all
their
speeches
,
as
Fear
not
Zacharias
,
St.
Luke
i.
13.
and
ver.
30.
Fear
not
Mary
,
and
fear
not
to
the
Shepheards
,
St.
Luke
ii
.
10.
All
is
not
so
well
between
Heaven
and
us
as
should
be
,
all
not
so
wholly
well
but
that
we
may
be
afraid
sometimes
of
a
messenger
from
thence
.
Yet
fear
not
for
all
that
,
they
come
not
to
us
thence
but
with
good
tidings
,
especially
when
they
come
in
raiment
,
white
garments
,
as
the
Angel
does
,
ver.
3.
or
a
long
white
garment
,
as
St.
Marks
Angel
,
Chap.
xvi
.
5.
That
's
neither
a
fashion
nor
a
colour
to
be
afraid
of
,
for
any
that
seek
Iesus
which
was
crucified
,
or
hope
to
see
the
face
and
enjoy
the
company
of
Holy
Angels
;
though
some
now
a
days
are
much
scar'd
with
such
a
garment
,
when
the
Angels
or
Messengers
of
the
Churches
appear
in
it
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Fear
it
not
,
'T
is
but
an
innocent
Robe
,
no
more
hurt
in
it
than
in
the
Angels
that
wore
it
.
'T
is
the
Robe
of
Innocence
,
and
the
Resurrection
;
No
reason
to
fear
it
.
Fear
not
ye
,
not
this
bright
appearance
.
No
nor
(
2.
)
that
black
one
neither
,
of
the
ghastly
countenances
of
the
amazed
Souldiers
.
They
alass
are
run
and
gone
.
There
was
no
looking
for
them
upon
him
they
had
crucified
.
They
indeed
had
reason
to
be
afraid
,
that
the
earth
that
trembled
under
them
should
gape
and
swallow
them
,
that
the
grave
they
kept
,
being
now
miraculously
opened
might
presently
devour
them
:
that
he
whom
they
had
crucified
now
coming
forth
with
power
and
splendour
,
might
send
them
down
immediately
into
eternal
darkness
for
their
villany
.
Nay
the
very
innocent
brightness
and
whites
in
which
the
Angel
then
appear'd
,
might
easily
strike
into
them
a
sad
reflection
and
terror
of
their
own
guilt
,
and
confound
them
with
it
.
(
and
I
am
afraid
when
the
Angels
long
white
Garment
does
so
still
,
't
is
to
such
guilty
Souls
and
Consciences
as
these
Souldiers
that
it
does
so
;
such
who
either
betrayed
their
Lord
to
death
,
or
were
set
to
keep
him
there
.
)
Such
I
confess
may
fear
even
the
Garments
of
Innocence
that
others
wear
.
But
they
that
seek
Christ
crucified
,
may
be
as
bold
as
Lions
.
Non
timent
Mauri
jacula
nec
arcus
,
nec
venenatis
gravidas
sagittis
Christe
pharetras
.
Thy
Discirage
ples
O
B.
Iesu
,
now
thou
art
risen
,
will
fear
nothing
,
nor
Darts
,
nor
Spears
,
nor
Bows
,
nor
Arrows
,
nor
any
force
,
or
terror
,
any
face
or
power
of
man
whatever
.
And
ye
good
innocent
souls
,
ye
good
women
,
fear
not
ye
,
your
own
innocence
will
guard
you
,
these
Souldiers
shall
do
you
no
hurt
,
their
shaking
hands
cannot
wield
their
weapons
,
nor
dare
they
stand
by
it
,
they
are
running
away
with
all
speed
to
save
themselves
.
So
(
2.
)
Fear
not
them
.
Nor
fear
(
3.
)
the
quaking
earth
,
that
seems
ready
either
to
sink
them
,
or
sinks
under
them
;
't
is
now
even
setling
upon
its
foundation
.
The
Lord
of
the
whole
earth
has
now
once
again
set
his
foot
upon
it
,
and
it
is
quiet
,
and
the
meek
,
such
as
seek
Christ
,
they
shall
now
inherit
it
.
But
though
the
earth
were
mov'd
,
and
though
the
hills
were
carried
into
the
midst
of
the
Sea
,
yet
God
is
our
hope
,
the
Lord
is
our
strength
,
and
we
will
not
,
therefore
,
fear
,
says
David
,
Psal.
xlvi
.
1
,
2.
No
,
though
the
waters
thereof
rage
and
swell
,
and
though
the
mountains
shake
at
the
tempest
of
the
same
,
do
earth
what
it
can
to
fright
us
,
God
is
a
present
help
in
trouble
,
Why
then
should
ye
be
afraid
?
Fear
not
.
No
not
,
lastly
,
the
very
grave
it self
,
that
King
of
Terrors
,
That
is
now
no
longer
so
,
to
you
.
Though
Tyrants
should
now
tear
your
bodies
into
a
thousand
pieces
,
grind
your
bones
to
power
,
scatter
your
ashes
in
the
air
,
and
disperse
your
dissolved
atomes
through
all
the
winds
,
no
matter
;
this
Angel
and
his
company
are
set
to
wait
upon
your
dust
,
and
will
one
day
come
again
and
gather
it
together
into
Heaven
.
Nothing
can
keep
us
thence
,
nothing
separate
us
,
nor
life
,
nor
death
,
says
the
Apostle
,
Rom.
viii
.
38.
Fear
nothing
then
at
all
:
Not
ye
,
however
;
For
ye
seek
Iesus
which
was
crucified
;
that
's
an
irrefragable
argument
why
you
should
not
fear
.
And
such
,
give
me
leave
to
make
it
,
before
I
handle
it
,
as
an
encouragement
of
our
endeavours
;
an
encouragement
(
1.
)
against
our
fears
,
before
I
consider
it
as
an
encouragement
to
our
work
.
And
indeed
,
Ye
who
dare
seek
Iesus
that
was
crucified
,
amidst
Swords
,
and
Spears
,
and
Graves
,
of
what
can
you
be
afraid
?
He
that
dreads
not
death
needs
fear
nothing
.
He
that
slights
the
torments
of
the
Cross
,
and
despises
the
shame
of
it
;
He
that
loves
his
Lord
better
than
his
life
,
that
dares
own
a
crucified
Saviour
,
and
a
profession
that
is
like
to
produce
him
nothing
but
scorn
,
and
danger
,
and
ruine
,
He
cannot
fear
;
Illum
si
fractus
illabatur
orbis
,
impavidum
ferient
ruinae
;
The
World
it self
,
though
it
should
fall
upon
him
,
cannot
astonish
him
.
Nothing
so
undaunted
as
a
good
Christian
,
as
he
that
truly
seeks
Iesus
that
was
crucified
.
And
there
's
good
reason
for
it
.
He
that
does
so
is
about
a
work
that
will
justifie
it self
;
He
needs
not
fear
that
.
He
whom
he
seeks
is
Iesus
,
one
who
came
to
save
him
from
his
sins
;
he
needs
not
fear
them
.
This
Iesus
being
crucified
has
by
his
dying
conquer'd
death
;
O
death
where
is
thy
sting
?
He
needs
not
fear
that
.
And
though
die
we
must
,
yet
the
Grave
will
not
always
hold
us
,
no
more
than
it
did
him
.
He
is
not
here
,
nor
shall
we
be
always
here
,
not
always
lie
in
dust
and
darkness
,
no
need
to
fear
that
.
Nay
,
he
is
risen
again
,
and
we
by
that
so
far
from
fear
that
we
know
we
shall
one
day
rise
also
.
For
the
Chambers
of
Death
,
ever
since
the
time
that
Christ
lay
in
them
,
lie
open
for
a
return
,
are
but
places
of
retreat
frome
noise
and
trouble
,
places
for
the
Pilgrims
of
the
earth
to
visit
,
only
to
see
where
the
Lord
lay
.
Thus
is
every
Comma
in
the
Text
an
Argument
against
all
fears
that
shall
at
any
time
stop
our
course
in
seeking
Jesus
that
was
crucified
.
And
having
thus
out
of
the
words
vanquisht
your
fears
,
I
am
now
next
to
encourage
your
endeavours
:
For
I
know
ye
seek
Iesus
,
&c.
I
know
it
,
says
the
Angel
:
That
is
,
I
would
not
only
not
have
you
be
afraid
of
what
you
are
about
,
as
if
you
were
doing
ill
,
but
I
commend
you
for
it
,
for
't
is
well
that
you
seek
Iesus
which
was
crucified
,
you
need
not
be
afraid
,
you
do
well
to
do
it
.
Yea
,
but
how
dost
thou
know
it
,
Thou
fair
Son
of
light
that
they
seek
him
?
Alas
!
't
is
easie
to
be
known
by
men
and
womens
outward
deportment
whom
they
seek
.
Let
us
but
examine
how
these
women
sought
,
and
we
shall
see
.
1.
The
come
here
to
his
Sepulchre
;
they
not
only
follow'd
him
to
his
grave
a
day
or
two
ago
,
(
the
common
office
we
pay
to
a
departed
friend
)
but
to
day
they
come
again
to
renew
their
duties
,
and
repeat
their
tears
.
Nor
do
they
do
it
slightly
or
of
course
.
They
(
2.
)
do
it
early
,
very
early
,
St.
Mar.
xvi
.
2.
as
if
they
were
not
,
could
not
be
well
till
they
had
done
it
;
So
early
,
that
it
was
scarce
light
,
nay
,
while
it
was
yet
dark
,
says
St.
Iohn
;
they
thought
they
could
not
be
too
soon
with
him
they
loved
.
They
(
3.
)
came
on
with
courage
as
well
as
haste
.
They
knew
there
was
a
guard
upon
the
Sepulchre
,
ver.
66.
of
the
former
Chapter
,
yet
for
all
that
venture
they
would
,
they
feared
them
not
.
The
day
they
knew
,
too
,
would
come
on
apace
,
and
there
would
be
eyes
upon
them
,
so
may
be
presumed
not
to
be
ashamed
of
their
Master
,
or
their
work
.
No
,
nor
were
they
neither
afraid
(
4.
)
of
cost
or
charges
,
for
They
had
bought
rich
Spices
,
and
sweet
ointments
,
and
had
brought
them
with
them
to
anoint
him
,
St.
Mar.
xvi
.
1.
They
were
resolved
to
be
at
charges
with
him
.
That
(
5.
)
would
not
be
done
without
solemnity
,
and
ceremony
neither
;
that
they
were
resolved
on
too
;
resolved
to
pay
their
last
duty
to
their
Lord
with
all
funeral
solemnities
and
honours
.
And
by
this
time
we
have
more
than
a
guess
when
men
seek
Iesus
that
was
crucified
.
(
1.
)
If
they
follow
him
day
after
day
.
(
2.
)
If
their
devotions
be
so
eager
on
him
,
that
they
give
him
their
attendance
at
the
earliest
hours
,
suffer
not
their
eyes
to
sleep
,
nor
their
eye-lids
to
slumber
,
nor
the
temples
of
their
head
to
take
any
rest
till
they
have
found
him
.
(
3.
)
If
neither
the
fear
or
shame
of
men
can
keep
them
from
Him
.
(
4.
)
If
the
Grave
it self
be
more
their
desire
than
their
fear
,
willing
to
be
dissolved
to
be
with
him
.
(
5.
)
If
shame
for
his
name
be
(
as
it
was
to
the
Apostles
)
the
matter
of
their
rejoycing
.
(
6.
)
If
for
his
sake
they
spare
no
cost
upon
his
Altars
which
represent
his
Tombe
,
and
present
his
body
,
nor
upon
the
poor
who
are
the
members
of
his
body
.
(
7.
)
If
they
think
much
of
no
cost
,
pains
,
or
time
;
no
duty
or
reverence
too
much
for
him
;
when
we
find
any
thus
disposed
and
doing
,
we
may
confidently
say
of
them
,
They
seek
Iesus
that
was
crucified
,
and
we
thus
know
it
of
a
certain
.
And
indeed
we
had
need
of
good
certain
signs
to
know
it
by
.
For
many
there
are
that
cry
Lord
,
Lord
,
and
yet
Christ
himself
does
not
know
them
he
professes
;
Many
that
talk
of
the
Lord
Iesus
,
and
pretend
to
cast
out
devils
too
sometimes
,
and
do
miracles
in
his
name
,
have
his
name
the
Lord
Iesus
commonly
in
their
mouths
,
and
talk
of
it
at
every
turn
,
yet
if
you
mark
it
,
't
is
one
King
Iesus
;
if
any
Iesus
;
't
is
in
his
Kingdom
,
not
on
his
Cross
;
not
Iesus
crucified
.
No
,
the
Doctrine
of
the
Cross
was
to
the
Iew
a
scandal
,
and
to
these
men
foolishness
.
The
very
sign
of
the
Cross
disturbs
them
.
Fools
they
were
thought
(
you
know
)
a
while
ago
that
would
take
up
the
Cross
and
follow
him
,
when
they
might
with
more
ease
follow
him
in
his
Kingdom
,
(
as
was
then
much
talkt
of
when
the
Kingdom
was
in
their
own
hands
)
and
reign
with
him
.
But
whatever
was
the
business
of
those
times
,
the
business
of
this
is
,
Iesus
crucified
.
And
if
we
had
no
other
proof
that
they
still
seek
not
Iesus
which
was
crucified
,
but
that
they
are
yet
ashamed
to
give
any
reverence
to
his
name
,
so
to
acknowledge
him
;
ashamed
too
of
the
very
badge
of
Iesus
crucified
,
the
sign
of
the
Cross
upon
which
he
was
;
not
only
ashamed
of
it
neither
,
but
not
ashamed
to
oppose
it
,
and
write
and
preach
against
it
,
and
disturb
the
peace
of
the
Church
and
simple
▪
souls
about
it
;
if
,
I
say
,
we
had
no
other
Argument
against
them
that
they
seek
not
Iesus
which
was
crucified
,
I
know
not
how
they
would
invalidate
and
less
answer
it
.
He
certainly
that
cannot
endure
the
sign
would
less
endure
the
thing
it self
,
nor
seek
him
certainly
that
hung
upon
it
,
if
he
must
succeed
him
there
.
Nay
,
we
our selves
who
profess
right
enough
,
live
not
,
I
am
afraid
,
sometimes
,
as
if
we
sought
or
served
a
crucified
Iesus
,
or
indeed
a
Jesus
.
Our
devotions
to
him
are
dull
and
heavy
,
slow
and
careless
;
we
come
to
Church
as
if
we
cared
not
whether
we
came
or
no
;
we
are
niggardly
and
sparing
in
the
embalming
of
Christs
Body
;
to
the
Church
,
and
to
the
poor
;
we
are
afraid
of
pains
and
charges
in
his
service
;
we
are
ashamed
too
often
to
be
found
doing
well
,
lest
the
Wits
and
Gallants
of
the
Age
should
laugh
at
us
;
afraid
to
be
too
ceremonious
lest
we
give
offence
to
I
know
not
whom
;
ashamed
of
patience
or
humility
lest
we
should
be
thought
poor
spirited
Christians
,
that
is
,
the
servants
of
so
poor
spirited
a
Lord
,
that
would
rather
suffer
himself
to
be
so
horribly
abused
and
crucified
than
to
head
his
fathers
Legions
to
●ight
for
him
.
He
that
sees
how
we
have
kept
our
Le●t
,
how
we
always
keep
it
;
how
little
we
mortifie
our
lusts
,
how
little
we
restrain
our
passions
,
how
much
we
indulge
our
appetites
,
how
far
we
are
from
crucifying
our
sins
,
or
subduing
our
flesh
,
or
dying
to
the
world
;
how
profuse
men
and
women
are
in
their
apparel
,
how
studious
of
vanities
,
how
pour'd
out
in
riots
and
excesses
,
how
given
up
to
their
sports
and
pleasures
,
how
continually
taken
up
in
some
or
other
of
these
when
they
are
even
walking
to
their
Tombs
,
and
should
be
thinking
upon
their
Graves
;
how
every
day
they
still
post
off
all
serious
and
religious
thoughts
and
never
think
of
Christ
or
of
his
Cross
,
either
what
he
did
,
or
what
he
suffered
for
them
,
or
what
he
would
have
us
to
do
upon
it
;
He
cannot
but
say
,
I
know
ye
seek
not
Iesus
that
was
crucified
.
I
see
no
Balms
in
your
hand
,
no
Spices
in
your
laps
,
no
tears
in
your
eyes
,
no
sorrow
in
your
faces
,
no
funerals
by
your
garments
,
no
solemness
or
seriousness
at
all
in
any
of
your
demeanour
,
that
carries
any
semblance
of
relation
to
Iesus
crucified
;
All
so
loose
,
so
fine
,
so
quite
of
another
fashion
,
that
certainly
it
were
a
tyranny
over
my
faith
,
to
impose
upon
me
to
believe
that
you
seek
any
such
as
a
Iesus
that
was
crucified
,
that
any
such
as
you
do
so
at
all
.
I
did
not
think
to
have
made
so
severe
an
observation
,
but
that
I
find
men
think
commonly
that
strict
devotion
is
but
womens
work
,
they
themselves
may
live
with
greater
freedom
,
but
so
it
is
not
;
't
is
only
this
seeking
Iesus
we
have
spoke
of
can
really
arm
us
against
the
Grave
,
or
fit
us
for
the
Resurrection
.
And
great
persons
do
so
too
;
too
often
think
't
is
for
those
only
of
lesser
rank
,
the
simpler
and
the
mean
ones
:
they
,
forsooth
,
have
enough
to
do
to
dress
,
and
visit
,
and
talk
idly
,
and
take
a
liberty
from
morn
to
night
answerable
to
their
greatness
,
their
fortune
,
or
their
youth
;
This
story
of
Iesus
crucified
spoils
all
the
sport
,
and
lays
all
their
honour
too
soon
in
the
dust
.
Well
,
notwithstanding
we
had
better
all
of
us
have
the
Angel
here
than
they
commend
us
,
his
testimony
rather
that
we
seek
Iesus
that
was
crucified
,
than
their
wits
that
make
light
of
it
.
III.
And
yet
methinks
they
here
are
but
slenderly
rewarded
for
it
,
for
all
their
pains
.
Now
they
have
done
all
,
He
is
not
here
.
That
we
call'd
the
correction
of
their
search
.
And
however
we
think
of
it
,
't
is
a
good
reward
,
to
have
an
Angel
set
to
keep
us
right
,
to
tell
us
when
we
do
amiss
.
Let
me
never
want
one
,
O
Lord
,
to
do
so
;
Let
him
smite
me
friendly
,
and
reprove
me
.
There
are
even
Balms
,
says
the
Psalmist
,
that
will
break
ones
head
,
Psal.
clxi
.
6.
and
smooth
ways
we
often
stumble
in
;
smoothing
and
anointing
does
not
always
cure
us
;
too
often
betray
us
.
To
tell
us
always
,
O
Sir
,
you
are
right
,
you
do
well
,
excellently
well
,
is
but
a
way
to
ruine
us
.
Thou
art
the
man
is
better
far
;
you
are
out
,
He
is
not
here
;
you
seek
wrong
,
when
we
do
so
,
as
necessary
,
as
to
tell
us
,
we
seek
right
,
when
so
we
do
.
Indeed
,
the
women
were
right
both
for
him
they
sought
,
and
the
way
they
sought
him
;
but
for
the
place
,
that
they
were
amiss
in
.
Even
in
many
things
we
offend
all
,
says
St.
Iames
,
Jam.
iii.
2.
For
there
is
no
man
that
sinneth
not
,
2
Chron.
vi
.
36.
And
't
is
our
happiness
when
we
are
timely
told
it
,
that
we
go
not
wrong
too
long
.
And
it
was
timely
here
indeed
.
The
Angel
would
not
have
them
enter
in
an
error
.
It
was
a
good
work
they
came
about
,
but
he
would
not
let
them
do
it
upon
false
Principles
.
Men
do
so
often
,
do
that
which
is
good
upon
a
wrong
ground
;
seek
Christ
too
often
so
.
Sometimes
(
1.
)
they
seek
him
in
the
Grave
,
that
is
,
in
fading
dying
things
,
in
earthly
comforts
,
or
for
such
things
.
But
he
is
not
there
.
Sometimes
(
2.
)
they
seek
him
in
the
Graves
of
sins
and
lusts
,
whilst
they
yet
continue
in
them
;
whilst
they
are
yet
in
their
Rebellions
,
Schisms
,
Pride
,
Covetousness
,
Malice
,
Envies
,
and
Disorder
,
they
pretend
to
seek
him
,
even
none
but
him
;
but
his
body
fell
not
,
as
those
Israelites
,
in
the
graves
of
lust
.
He
is
not
there
.
Sometimes
(
3.
)
they
seek
him
in
a
melancholy
fit
,
in
a
humour
sad
as
the
grave
,
in
a
mood
of
discontent
,
all
godly
on
a
sudden
;
they
have
buried
a
Friend
,
or
Son
,
or
Wife
,
or
Brother
,
are
disappointed
of
a
Preferment
,
have
miss'd
of
an
Estate
,
lost
an
Expectation
,
and
are
now
forsooth
for
a
fit
of
heaven
,
a
seeking
Christ
,
but
,
He
is
not
here
;
you
'l
see
it
quickly
if
the
day
clear
up
again
;
the
Monk
will
quit
his
Cell
,
the
Dog
will
to
his
Vomit
,
he
's
presently
where
he
was
.
Sometimes
(
4.
)
they
seek
him
in
outward
Elements
,
in
meer
Ceremonies
and
Formalities
,
and
mind
no
further
;
think
if
we
hear
a
Sermon
,
or
come
to
Prayers
,
make
a
Formal
shew
of
Piety
and
Religion
,
all
's
well
;
But
if
we
bring
not
somewhat
also
within
,
some
hearty
inward
devotion
with
us
too
,
He
is
not
here
neither
;
A
few
linnen
Cloths
you
may
find
perhaps
that
look
fair
and
handsom
,
and
the
External
Lineaments
of
a
sad
sober
Piety
,
like
the
dimensions
of
the
Grave
;
but
dead
mens
cloths
they
are
;
and
a
Grave
,
an
empty
Grave
it
is
still
;
if
our
hearts
be
taken
up
with
them
,
stopt
and
buried
there
,
He
is
not
here
.
Sometimes
(
5.
)
we
seek
him
perfectly
in
a
wrong
place
,
where
the
malice
of
his
enemies
only
thrust
him
for
a
time
amidst
dust
and
rubbish
,
He
is
not
there
;
He
will
be
sought
in
the
beauty
of
holiness
;
now
he
is
risen
,
there
shall
you
find
him
:
for
he
does
not
love
to
dwell
in
dust
,
though
amonst
us
that
are
so
.
We
must
find
him
a
fitter
place
to
be
in
;
Now
he
is
risen
,
and
we
are
risen
,
our
low
condition
chang'd
into
a
higher
,
our
Poverties
into
Plenties
,
our
Rags
into
Robes
,
our
Houses
almost
into
Courts
;
'T
is
fit
his
House
and
Courts
should
also
rise
into
lustre
and
glory
,
and
he
not
be
in
Badgers
skins
whilst
we
dwell
in
Cedars
,
nor
lie
upon
the
cold
stones
or
earth
,
whilst
we
lie
upon
Silks
and
Velvets
.
And
now
you
see
why
it
is
when
we
seek
Christ
we
so
often
miss
him
.
We
seek
him
where
he
is
not
to
be
found
,
amidst
Graves
and
Sepulchres
,
whilst
we
are
dead
in
trespasses
and
sins
;
or
buried
over
head
and
ears
in
earth
and
earthly
interests
;
or
only
in
some
sad
distemper
,
when
we
are
so
weary
of
our selves
that
we
wish
for
death
;
or
only
in
dead
Elements
and
Rites
without
the
life
or
spirit
of
devotion
;
or
with
that
slightness
and
neglect
as
if
we
thought
any
thing
good
enough
for
him
,
or
that
he
would
be
content
with
any
clod
of
earth
to
lay
his
head
on
.
But
these
are
the
Mysteries
of
the
Grave
.
He
was
not
to
be
found
,
lastly
;
even
in
the
Grave
,
without
a
Mystery
.
He
could
not
be
held
in
the
Grave
they
laid
him
.
It
was
not
possible
,
says
St.
Peter
,
Acts
ii
.
24.
God
had
promised
he
would
not
leave
him
there
,
Psal.
xvi
.
that
his
flesh
should
see
no
corruption
.
Here
was
the
mistake
these
good
women
made
;
they
either
understood
not
,
or
had
forgot
this
promise
;
and
believed
not
his
own
,
that
he
would
rise
again
.
This
is
that
St.
Lukes
Angels
even
chide
them
for
,
for
forgetting
:
Why
seek
you
,
say
they
,
the
living
among
the
dead
?
Remember
what
he
spake
to
you
while
he
was
yet
in
Galilee
,
saying
,
the
Son
of
man
must
be
delivered
into
the
haads
of
sinful
men
,
and
be
crucified
,
and
the
third
day
rise
again
,
St.
Luke
xxiv
.
5
,
6
,
7.
It
was
a
piece
of
infidelity
,
it
seems
,
now
to
seek
him
in
the
Grave
,
so
that
well
may
the
Angels
ask
them
why
they
do
it
.
Indeed
,
our
Angel
here
is
not
so
rough
:
But
you
must
know
this
was
the
first
time
of
their
error
.
When
they
had
been
told
it
once
or
twice
before
,
first
,
by
St.
Matthews
Angel
,
and
then
St.
Marks
,
that
he
was
not
there
,
't
would
make
even
an
Angel
chide
to
see
them
still
continue
in
the
same
mistake
.
At
the
first
't
is
Angels
method
to
be
smooth
in
the
business
of
reproof
.
Nay
,
and
some
times
to
pave
our
way
to
it
,
with
a
Fear
not
,
I
do
not
mean
to
hurt
you
,
what
I
am
to
tell
you
is
only
for
your
good
.
This
is
but
with
Balaams
Angel
to
stand
only
in
our
way
with
a
Sword
drawn
to
hinder
us
from
a
fruitless
journey
,
or
at
the
worst
but
to
smite
us
friendly
with
it
,
that
we
may
go
no
further
on
upon
wrong
furmises
.
And
yet
Fear
not
,
He
is
not
here
!
is
not
the
Inference
ill
?
Are
they
well
joyn'd
?
Why
,
he
is
not
here
,
and
therefore
fear
seems
a
better
consequence
.
If
he
be
not
here
we
have
lost
all
our
labour
,
all
our
cost
.
If
he
be
not
here
,
some
body
has
stoln
him
hence
,
and
taken
away
even
that
little
comfort
that
was
left
us
of
seeing
him
once
again
,
and
doing
our
last
office
to
him
.
Thus
Mary
Magdalen
complains
indeed
,
St.
Ioh.
xx
.
13.
Well
,
but
for
all
that
,
depose
your
fears
,
if
you
should
find
him
here
you
might
fear
indeed
,
and
despair
for
ever
.
He
had
deluded
you
,
he
had
broken
his
promise
with
you
,
that
he
would
come
again
;
he
was
no
Saviour
,
but
his
body
a
meer
dead
trunk
like
other
mens
;
your
hopes
were
all
taken
away
,
and
all
of
you
undone
for
ever
.
But
now
he
is
not
here
you
may
hope
better
,
and
dread
no
longer
,
and
I
shall
quickly
put
you
out
of
all
fear
indeed
,
for
I
shall
tell
you
now
,
He
is
risen
,
as
he
said
.
IV.
And
now
indeed
,
O
blessed
Angel
,
thou
saist
something
:
Away
all
my
fears
,
He
is
risen
!
Why
then
(
1.
)
He
is
above
the
malice
of
his
enemies
,
and
of
all
that
hate
him
.
They
,
and
the
Souldiers
that
crucified
him
,
may
be
dismaid
,
and
look
all
like
dead
men
for
fear
,
but
I
shall
never
be
dismaid
hereafter
,
seeing
death
has
no
more
dominion
over
him
.
For
(
2.
)
if
he
be
risen
we
shall
rise
one
day
too
.
If
our
head
be
risen
,
the
body
ere
long
will
rise
also
.
He
is
the
first
fruits
,
1
Cor.
xv
.
the
whole
lump
of
course
will
follow
after
.
So
certain
,
that
the
Apostle
tells
us
,
that
in
him
we
are
all
already
made
alive
,
ver.
22.
and
with
indignation
asks
how
some
among
them
durst
be
so
bold
to
say
there
was
no
resurrection
of
the
dead
,
seeing
Christ
is
risen
,
ver.
12.
But
is
he
not
rather
raised
than
risen
(
3.
)
that
they
durst
say
so
?
Was
it
by
his
own
power
or
anothers
?
By
his
own
sure
;
for
all
the
Evangelists
say
unanimously
he
is
risen
.
Indeed
,
't
is
said
,
Acts
iv
.
10.
that
God
rais'd
him
from
the
dead
.
It
was
so
;
for
he
was
God
himself
,
he
and
his
Father
one
,
St.
Ioh.
x.
30.
so
God
rais'd
him
,
and
yet
he
rais'd
himself
;
was
not
rais'd
as
the
Widows
Son
,
or
Iairus
Daughter
,
or
his
Friend
Lazarus
,
but
so
as
none
other
ever
were
or
shall
be
rais'd
and
risen
,
and
yet
so
risen
as
not
rais'd
by
any
but
himself
,
that
's
a
third
note
upon
He
is
risen
.
And
(
4.
)
risen
so
as
to
die
no
more
.
All
they
did
,
but
he
not
.
He
convers'd
a
while
with
his
Disciples
upon
earth
,
so
by
degrees
to
raise
them
too
;
but
after
forty
days
he
ascended
into
heaven
.
Risen
surely
to
purpose
,
risen
above
all
heavens
,
risen
into
glory
.
And
if
thus
risen
,
we
have
good
cause
,
(
1.
)
to
raise
our
thoughts
up
after
him
,
entertain
higher
thoughts
of
him
than
before
;
though
then
we
knew
him
after
the
flesh
,
yet
now
with
the
Apostle
.
henceforth
to
know
him
so
no
more
.
Good
cause
,
(
2.
)
If
He
be
risen
,
to
raise
up
our
affections
after
him
;
set
our
affections
,
as
the
Apostle
infers
it
,
upon
things
above
,
Col.
iii.
1
,
2.
and
no
longer
upon
things
beneath
;
set
them
wholly
upon
him
.
Nay
,
and
(
3.
)
Raise
our
selves
upon
him
,
build
all
our
thoughts
and
hopes
upon
him
;
build
no
longer
upon
Sand
and
Earth
,
but
upon
that
Rock
that
is
now
risen
higher
than
we
,
in
whom
we
need
fear
no
storms
or
tempests
;
we
cannot
miscarry
.
And
in
the
mean
time
,
lastly
,
Now
he
is
risen
,
let
us
rise
and
meet
him
;
rise
in
hast
with
Mary
,
yet
not
to
go
to
the
grave
to
weep
,
(
as
they
thought
of
her
)
but
to
cast
our selves
at
his
feet
,
and
cry
,
Lord
,
If
thou
hadst
been
here
,
if
I
had
found
thee
in
the
grave
,
my
brother
and
I
,
and
all
my
brethren
had
died
indeed
,
been
irrecoverably
ruin'd
and
undone
.
And
yet
for
all
that
,
Come
now
and
see
where
the
Lord
lay
.
Be
your
own
eyes
your
witnesses
that
He
is
risen
.
And
't
is
but
just
,
that
in
so
doubtful
a
condition
of
affairs
,
and
a
change
so
unheard
of
,
you
should
seek
an
evidence
not
to
be
contradicted
.
Come
then
and
see
it
.
The
place
will
shew
it
,
and
your
eyes
shall
behold
it
.
Indeed
,
that
he
is
risen
,
as
he
said
,
to
a
tittle
,
to
a
day
,
assoon
as
ever
it
could
be
imagined
day
,
is
an
argument
,
that
not
being
here
,
he
is
truly
risen
.
Yet
't
is
fit
that
we
should
be
certain
he
is
not
there
.
For
't
is
fit
that
we
should
be
able
to
give
a
reason
of
the
faith
that
is
in
us
,
says
St.
Peter
.
We
can
neither
believe
unreasonable
things
our selves
,
nor
imagine
others
should
believe
them
.
We
are
not
to
take
our
Religion
upon
trust
from
an
Angel
.
Si
Angelus
de
Coelo
,
says
St.
Paul
.
Not
from
an
Angel
coming
from
Heaven
it self
.
Some
Angel
it
seems
thence
may
(
speaking
to
an
absolute
possibility
)
preach
some
other
doctrine
then
what
we
have
received
,
but
believe
him
not
,
says
the
Apostle
if
he
do
,
Gal.
i.
8.
But
suppose
an
Angel
thence
can
speak
no
other
,
yet
there
is
an
Angel
that
is
from
below
,
from
the
pit
of
darkness
,
that
can
transform
himself
into
an
Angel
of
light
.
We
had
therefore
need
take
heed
to
our
own
eyes
too
,
as
well
as
to
our
ears
.
The
best
way
to
fix
them
is
to
look
first
into
the
grave
of
Iesus
that
was
crucified
,
see
what
we
can
find
there
to
make
good
what
the
Angel
tells
us
,
be
he
who
he
will
.
Try
the
spirits
,
says
St.
Ioh.
i.
4
,
1.
Whether
they
be
of
God
,
before
we
trust
them
.
See
whether
things
are
as
they
are
presented
.
'T
is
but
dark
day
yet
,
we
may
be
deceived
if
we
look
not
narrowly
into
the
business
,
even
to
the
very
inmost
corners
and
cranies
of
the
grave
.
Come
see
then
what
is
there
.
Nothing
but
the
linnen
cloths
that
wrapt
him
in
,
says
S.
Ioh.
xx
.
6
,
7.
and
two
Angels
,
says
St.
Luke
xxiv
.
4.
Well
,
this
was
enough
indeed
to
prove
he
was
not
there
.
But
how
proves
it
that
he
was
risen
?
had
not
some
body
stoln
him
thence
?
The
grave
was
clos'd
,
the
stone
was
seal'd
,
the
guard
was
set
,
and
who
durst
come
to
do
it
?
His
Disciples
?
why
,
they
were
stoln
away
themselves
for
very
fear
.
And
it
is
not
probable
they
would
venture
for
him
through
a
guard
of
Souldiers
when
he
was
dead
,
that
ran
from
him
when
he
was
alive
.
The
Iews
?
Why
,
they
set
a
watch
to
keep
him
there
.
The
Souldiers
?
why
,
who
should
hire
them
?
or
,
Why
should
they
take
money
to
deny
it
,
if
they
were
hired
to
it
?
Besides
,
it
was
against
the
Iews
interests
,
to
give
so
fair
a
ground
to
the
report
of
his
Resurrection
,
and
his
Disciples
had
so
little
subtilty
to
maintain
so
forlorn
an
interest
as
theirs
,
that
it
looks
not
like
a
piece
of
their
contrivance
;
and
so
poor
a
purse
,
God
knows
they
had
,
that
they
could
not
see
so
largely
as
to
reach
it
.
Nay
,
and
the
linnen
cloths
left
all
behind
are
a
kind
of
witnesses
against
it
.
'T
is
not
probable
they
would
have
stoln
the
dead
body
and
left
them
when
they
came
to
steal
;
and
the
laying
them
so
in
order
by
themselves
,
requires
more
leisure
than
a
theives
hast
.
So
being
clearly
gone
,
and
clearly
none
to
own
the
theft
,
and
none
to
prove
it
,
and
nothing
to
evince
it
,
't
is
plain
,
he
must
be
risen
,
as
he
said
.
We
have
now
,
then
,
no
more
to
do
,
then
see
the
place
where
,
&c.
And
where
he
lay
,
we
call
the
grave
:
A
good
place
sometimes
to
go
into
:
the
house
of
mourning
better
to
go
into
than
the
house
of
mirth
,
says
Solomon
,
who
had
tried
both
:
best
to
recal
our
wandring
thoughts
to
prepare
both
for
a
comfortable
death
and
joyful
Resurrection
.
But
Christs
grave
(
2.
)
or
Sepulchre
has
more
in
it
than
any
else
.
There
sit
Angels
to
instruct
and
comfort
us
;
there
lie
cloths
to
bind
up
our
wounds
,
there
lies
a
napkin
to
wrap
up
our
aking
heads
;
there
is
the
fine
linnen
of
the
Saints
to
make
us
bright
white
garments
for
the
Resurrection
.
You
may
now
descend
into
the
grave
with
confidence
it
will
not
hurt
you
;
Christs
body
lying
in
it
has
taken
away
the
stench
,
and
filth
and
horrour
of
it
.
'T
is
but
an
easie
quiet
bed
to
sleep
on
now
;
and
they
that
die
in
Christ
do
but
sleep
in
him
,
says
St.
Paul
,
1
Thes.
ix
.
14.
and
rest
there
from
their
labours
,
says
St.
Iohn
,
Revel.
xiv
.
13.
Come
then
and
see
the
place
,
and
take
the
dimensions
of
your
own
graves
thence
.
Learn
there
how
to
lie
down
in
death
,
and
learn
there
also
how
to
rise
again
,
to
die
with
Christ
and
to
rise
with
him
.
T
is
the
principal
Moral
of
the
Text
,
and
the
whole
business
of
the
day
.
In
other
words
,
to
die
to
sin
,
and
live
to
righteousness
,
that
when
we
must
lie
down
our selves
,
we
may
lie
down
in
peace
and
rise
in
glory
.
I
have
thus
run
through
all
the
Parts
of
the
Text.
And
now
I
hope
,
I
may
say
with
the
Angel
,
I
know
ye
also
seek
Iesus
that
was
crucified
,
and
are
come
hither
to
that
purpose
.
But
I
must
not
say
with
the
Angel
,
He
is
not
here
.
He
is
here
in
his
Word
,
Here
in
his
Sacraments
,
Here
in
his
poor
members
.
Ye
see
him
go
before
you
,
when
ye
see
those
poor
ghosts
walk
;
you
hear
him
,
when
you
hear
his
Word
,
or
read
,
or
preacht
.
You
even
feel
him
in
the
blessed
Sacraments
when
you
receive
them
worthily
.
The
eyes
,
and
ears
,
and
hands
of
your
bodies
do
not
,
cannot
;
but
your
souls
may
find
see
and
him
in
them
all
.
Some
of
you
,
I
know
,
are
come
hither
even
to
seek
his
body
too
,
to
pour
out
your
souls
upon
it
,
and
at
you
holy
Sepulchre
revive
the
remembrance
of
the
crucified
Iesus
;
yet
take
heed
you
there
seek
him
as
you
ought
.
Not
the
living
among
the
dead
,
I
hope
.
Not
the
dead
elements
only
,
or
them
,
so
as
if
they
were
corporally
himself
.
No
;
He
is
risen
and
gone
quite
off
the
earth
as
to
his
corporal
presence
:
All
now
is
spirit
,
though
Spirit
and
Truth
too
,
truly
there
,
though
not
corporally
.
He
is
risen
,
and
our
thoughts
must
rise
up
after
him
,
and
think
higher
of
him
now
then
so
,
and
yet
beleive
truly
he
is
there
.
So
that
I
may
speak
the
last
words
of
the
Text
with
greater
advantage
then
they
are
here
;
Come
see
the
place
where
the
Lord
lies
.
And
come
see
the
place
,
too
,
where
he
lay
;
go
into
the
grave
,
though
not
seek
him
there
.
Go
into
the
grave
and
weep
there
,
that
our
sins
they
were
that
brought
him
thither
.
Go
into
the
grave
and
die
there
;
die
with
him
that
died
for
us
;
breath
out
your
souls
in
love
for
him
,
who
out
of
love
died
so
for
us
.
Go
into
his
grave
and
bury
all
our
sins
and
vanities
in
that
holy
dust
.
●
Go
we
into
the
grave
and
dwell
there
for
ever
rather
than
come
out
and
sin
again
,
and
be
content
(
if
he
see
it
fit
)
to
lie
down
there
for
him
,
who
there
lay
down
for
us
.
Fill
your
daily
meditations
(
but
now
especially
)
with
his
death
and
passion
,
his
agony
and
bloudy
sweat
,
his
stripes
and
wounds
,
and
griefs
and
pains
.
But
dwell
not
always
among
the
Tombes
.
You
come
to
seek
him
;
seek
him
then
(
1.
)
where
you
may
find
him
;
and
that
is
,
says
the
Apostle
,
at
the
right
hand
of
God
.
He
is
risen
and
gone
thither
.
And
seek
him
(
2.
)
so
as
you
may
be
sure
find
him
.
Not
to
run
out
of
the
story
,
seek
him
as
these
pious
women
did
;
(
1.
)
Get
early
up
about
it
hence
forward
,
watch
and
pray
a
little
better
;
he
that
seeks
h●m
early
shall
be
sure
to
find
him
.
Seek
him
▪
(
2.
)
couragiously
,
be
not
afraid
of
a
guard
of
Souldiers
,
be
not
frighted
at
a
grave
,
nor
fear
though
the
earth
it self
shake
and
totter
under
you
:
Go
on
with
courage
,
do
your
work
,
be
not
afraid
of
a
crucified
Lord
,
nor
of
any
office
,
not
to
be
crucified
for
his
service
.
Seek
him
(
3.
)
with
your
holy
balms
and
spices
,
the
sweet
odours
of
holy
purposes
,
and
the
perfume
of
strong
Resolutions
,
the
bitter
Aloes
of
Repentance
,
the
Myrrhe
of
a
patient
and
constant
Faith
,
the
Oil
of
Charity
,
the
spicie
perfumes
of
Prayers
and
Praises
;
bring
not
so
much
as
the
scent
of
earth
,
or
of
an
unrepented
sin
about
you
;
seek
him
so
as
men
may
know
you
seek
him
,
know
by
your
eyes
,
and
know
by
your
hands
,
and
know
by
your
knees
and
feet
,
and
all
your
postures
and
demeanors
,
that
you
seek
Iesus
that
was
crucified
;
let
there
be
nothing
vain
or
light
,
or
loose
about
you
;
nothing
but
what
becomes
his
Faith
and
Religion
whom
you
seek
,
nothing
but
what
will
adorn
the
Gospel
of
Christ
.
You
that
thus
seek
Iesus
which
was
crucified
,
shall
not
want
an
Angel
at
every
turn
to
meet
you
,
to
stand
by
,
support
and
comfort
you
in
all
your
fears
and
sorrows
,
nor
to
encourage
your
endeavours
,
nor
to
assist
you
in
your
good
works
,
nor
to
preserve
you
from
errors
,
nor
to
inform
you
in
truths
,
nor
to
advance
your
hopes
,
nor
to
confirm
your
faiths
,
nor
to
do
any
thing
you
would
desire
:
You
shall
be
sure
to
find
him
too
whom
your
souls
seek
;
and
He
who
this
day
rose
from
his
own
Sepulchre
,
shall
also
raise
up
you
from
the
death
of
sin
first
to
the
life
of
righteousness
,
and
from
the
life
of
righteousness
one
day
to
the
life
of
glory
;
when
the
Angel
shall
no
longer
guide
us
into
the
grave
,
but
out
of
it
,
out
of
our
Graves
and
Sepulchres
into
Heaven
,
where
we
shall
meet
whole
Choires
of
Angels
to
welcome
and
conduct
us
into
the
place
where
the
Lord
is
;
where
we
shall
behold
even
with
the
eyes
of
our
bodies
Iesus
that
was
crucified
sitting
at
the
right
hand
of
God
,
and
sit
down
there
with
him
together
in
the
glory
of
the
Father
.
To
which
He
bring
us
,
who
this
day
rose
again
to
raise
us
thither
,
Iesus
which
was
crucified
:
To
whom
though
crucified
,
to
whom
for
that
he
was
crucified
,
and
this
day
rose
again
to
lift
us
up
out
of
the
graves
of
sins
and
miseries
and
griefs
,
be
all
honour
and
power
,
praise
and
glory
both
by
Angels
and
Men
,
this
day
,
henceforward
and
for
ever
.
Amen
.
THE
FIFTH
SERMON
UPON
Easter
Day
.
1
COR.
xv
.
19.
If
in
this
life
only
we
have
hope
in
Christ
,
we
are
of
all
men
most
miserable
.
ANd
if
this
Day
had
not
been
,
we
had
been
so
Miserable
indeed
,
and
without
hope
of
being
other
.
If
Christ
had
not
risen
there
had
been
no
Resurrection
,
and
if
no
Resurrection
,
no
hope
but
here
;
then
most
miserable
we
Christians
to
be
sure
;
who
were
sure
to
find
nothing
but
hard
usage
here
,
tribulation
in
this
World
,
and
could
expect
no
other
,
or
no
better
there
.
Happy
then
this
Day
to
us
.
Happy
we
that
this
Day
came
,
which
opens
to
us
a
door
of
hope
,
have
reason
therefore
to
remember
it
,
and
with
Joy
to
keep
it
,
as
the
first
dawning
of
a
better
hope
,
the
day-spring
of
all
our
happiness
.
This
Day
our
Head
is
risen
,
and
with
him
our
hope
has
enlarg'd
its
borders
,
and
made
a
prospect
into
the
other
World
,
sees
some
comfort
there
for
our
sorrows
here
.
This
Days
bright-shining
beams
have
lightned
our
eyes
,
that
now
we
shall
not
sleep
in
death
;
a
Sun-day
indeed
,
the
first
true
Sunday
that
ever
shone
,
wherein
the
Sun
of
righteousness
arose
out
of
the
Chambers
of
the
Grave
,
to
guide
our
feet
out
of
misty
darkness
into
marvellous
light
,
out
of
the
paths
of
the
dead
into
the
land
of
the
living
,
out
of
this
miserable
into
a
blessed
life
by
Christs
Resurrection
.
I
know
the
Apostle
gathers
his
Argument
somewhat
otherwise
:
If
there
be
no
Resurrection
,
says
He
,
then
is
Christ
not
risen
.
If
Christ
had
not
,
be
not
risen
,
say
We
,
there
is
not
,
will
not
be
a
Resurrection
.
To
the
same
purpose
both
he
and
we
,
both
of
us
making
Christs
rising
the
cause
,
the
ground
of
ours
.
If
He
,
then
We
;
if
not
He
,
not
We
neither
.
Our
grounds
the
same
.
And
the
inferences
the
same
too
.
For
whether
we
say
,
If
there
be
no
Resurrection
Christ
is
not
risen
;
or
,
if
Christ
be
not
risen
there
is
no
Resurrection
,
we
affirm
both
,
Christs
rising
and
our
own
.
And
if
either
be
false
,
we
are
found
false
witnesses
,
both
,
nay
all
.
Not
St.
Paul
only
,
who
saw
him
last
,
but
those
also
that
saw
him
first
,
but
Cephas
also
and
the
Twelve
,
but
five
hundred
brethren
at
a
clap
,
who
saw
him
all
at
once
.
St.
Iames
too
,
and
all
the
Apostles
,
who
both
eat
and
drank
with
him
after
his
Resurrection
,
who
bare
witness
of
it
,
and
preacht
it
to
the
World
,
preacht
our
Resurrection
from
it
.
False
witnesses
,
liars
all
,
all
the
Fathers
,
all
the
Preachers
ever
since
,
who
preacht
nothing
so
much
as
both
the
one
and
the
other
.
So
if
either
be
false
,
our
preaching
is
vain
,
(
but
that
perhaps
is
little
in
the
worlds
account
,
who
could
peradventure
willingly
spare
both
Preachers
,
and
Preaching
too
)
nay
,
but
your
faith
is
also
vain
,
your
hope
is
vain
,
you
are
yet
in
your
sins
,
and
when
you
die
,
you
perish
,
and
miserable
you
are
both
alive
and
dead
.
Miserable
deceivers
,
We
,
to
preach
;
Miserably
deceived
,
You
,
to
trust
a
Saviour
who
could
not
save
himself
,
but
is
dead
and
perished
.
Miserable
both
You
and
We
to
continue
in
a
Religion
so
groundless
,
so
unprofitable
,
so
troublesome
,
so
uncomfortable
,
so
hopeless
,
whence
little
good
is
to
be
expected
here
and
less
hereafter
,
as
it
must
needs
be
,
if
there
be
no
other
hope
in
Christ
,
but
only
here
.
But
the
comfort
is
the
Text
is
but
a
Supposition
,
What
would
become
of
us
,
if
our
hope
were
only
here
.
Now
a
meer
Supposition
,
as
it
infers
a
necessary
consequence
upon
the
supposal
:
So
being
but
a
meer
Supposition
,
it
as
evidently
proves
a
real
truth
contrary
to
the
Supposal
.
If
in
this
life
only
we
have
hope
supposes
,
that
so
it
is
not
truly
,
though
,
truly
,
so
it
might
be
.
And
we
were
most
miserable
,
says
in
effect
,
that
so
we
are
not
,
though
upon
the
supposal
so
it
would
be
.
So
that
by
this
we
have
two
general
parts
to
handle
in
the
Text
,
(
1.
)
What
our
Hope
might
be
,
and
what
then
might
be
the
Issue
.
It
might
be
only
in
this
life
,
(
such
hopes
there
are
)
and
then
the
Issue
would
be
Misery
.
Then
(
2.
)
what
our
Hope
is
,
and
what
therefore
the
success
.
It
is
not
in
this
life
,
therefore
in
the
other
;
or
not
in
this
life
only
,
then
in
both
,
a
double
Hope
,
a
lasting
,
and
everlasting
Hope
.
And
then
the
Effect
sure
will
be
good
,
if
the
other
end
in
misery
,
happiness
must
be
the
close
of
this
.
The
first
of
these
is
true
only
upon
Supposal
,
the
second
true
without
it
.
The
first
the
Apostle
only
supposes
,
to
prove
the
absurdity
of
denying
a
Resurrection
,
or
our
hope
in
Christ
concerning
it
.
The
second
he
truly
means
;
That
the
Christians
hope
in
Christ
is
not
only
here
,
and
he
is
therefore
the
most
happy
of
the
world
,
because
it
is
not
,
though
if
it
were
,
he
of
all
were
the
most
desperately
miserable
.
The
sum
must
be
to
teach
us
,
(
1.
)
Where
not
to
place
our
Hope
;
And
(
2.
)
where
to
place
it
;
(
3.
)
What
is
the
Effect
of
an
ill
placed
hope
;
And
(
4.
)
what
of
that
which
is
rightly
set
.
By
both
,
shewing
us
even
the
necessity
of
a
Resurrection
,
and
of
a
faithful
expectation
of
it
.
And
two
Kinds
of
Hope
,
now
,
with
their
several
Effects
shall
divide
the
Text
,
a
False
one
,
and
a
True
one
.
-
I.
A
False
Hope
.
In
Christ
in
this
life
only
.
And
its
Effect
.
Misery
,
misery
,
both
in
this
life
and
in
the
other
.
Most
miserable
,
of
all
men
most
miserable
:
then
in
both
lives
to
be
sure
.
-
II.
A
True
Hope
.
Not
in
this
life
only
.
With
its
Effect
.
Happiness
,
double
happiness
:
here
and
hereafter
both
.
That
,
also
,
not
in
this
life
only
;
for
if
the
other
makes
its
owners
the
most
miserable
;
this
then
by
the
Law
of
contraries
makes
most
happy
in
this
world
,
as
well
as
in
the
other
.
Though
there
most
,
because
there
is
most
,
yet
here
too
,
because
here
is
some
.
The
First
,
Hope
and
its
Effect
more
plainly
exprest
:
The
Second
and
its
Effect
as
necessarily
implied
,
both
of
them
together
,
the
full
Contents
of
the
Text.
I
shall
for
once
begin
with
the
False
Hope
,
because
the
Apostles
purpose
here
seems
more
especially
to
be
,
to
beat
down
that
.
Which
once
done
,
a
few
words
,
and
a
little
time
will
serve
for
the
other
;
and
as
the
Apostle
here
does
but
only
intimate
it
,
so
it
shall
serve
us
anon
but
to
touch
it
,
lest
we
too
much
transgress
the
bounds
both
of
Text
and
time
.
To
search
then
throughly
into
the
vanity
and
misery
of
a
Hope
that
reaches
short
of
heaven
,
we
shall
consider
these
four
Particulars
:
(
1.
)
That
such
a
Hope
there
is
,
a
false
hope
in
Christ
.
That
(
2.
)
that
which
is
in
him
in
this
life
only
is
such
a
one
.
That
(
3.
)
the
Effect
of
it
is
misery
,
all
those
that
have
it
miserable
;
they
that
have
hope
in
Christ
in
this
life
only
miserable
,
they
.
Yet
(
4.
)
of
those
,
some
more
miserable
than
others
,
some
most
miserable
.
We
of
all
,
We
Apostles
,
We
the
Ministers
,
We
the
Preachers
of
it
most
miserable
of
all
,
of
all
the
rest
.
If
in
this
life
only
we
have
hope
,
We
of
all
,
&c.
That
a
False
Hope
there
is
even
in
him
,
I.
General
.
who
is
the
hope
of
all
the
ends
of
the
earth
,
●
.
That
a
false
hope
in
Christ
there
is
.
I
would
we
could
not
say
.
But
a
false
belief
there
is
in
him
,
nay
,
many
false
ones
,
therefore
a
false
hope
too
,
yea
,
many
such
.
For
all
hope
presupposes
a
belief
,
and
such
as
our
belief
,
such
is
our
hope
also
.
We
could
easily
,
peradventure
,
bear
it
,
were
that
hope
only
false
,
which
is
in
things
below
,
in
things
transitory
.
Why
?
They
deceive
themselves
,
are
inconstant
to
themselves
,
no
wonder
then
if
so
to
us
.
Health
loses
it self
when
it
fails
it
Master
.
Riches
decrease
not
more
to
their
owner
than
to
themselves
.
Pleasure
fades
at
the
same
time
,
wherein
it
leaves
the
pursuer
.
Honour
becomes
but
air
when
it
is
departed
from
him
it
honoured
.
All
earthly
hopes
only
therefore
fail
us
,
because
their
own
natures
fail
them
.
The
things
we
hope
for
perish
,
and
we
therefore
lose
them
.
All
this
might
be
endured
to
be
fail'd
by
failing
hopes
.
But
that
a
Hope
in
him
who
cannot
fail
should
fail
us
,
a
hope
in
him
that
cannot
deceive
should
delude
us
,
who
could
think
it
?
Yet
too
true
it
is
.
Such
a
hope
,
many
such
a
one
there
is
..
When
though
the
object
be
right
,
or
at
least
materially
so
,
even
Christ
our
Saviour
;
yet
either
(
1.
)
the
formality
,
or
way
of
apprehending
him
is
wrong
,
or
(
2.
)
the
ground
false
,
or
(
3.
)
the
reason
none
,
or
(
4.
)
the
order
ill
,
or
(
5.
)
the
managing
of
it
naught
,
or
(
6.
)
the
nature
of
it
not
right
,
or
(
7.
)
the
strength
of
it
not
competent
,
or
the
continuance
too
short
.
We
shall
best
understand
what
this
false
hope
in
Christ
is
,
by
considering
what
is
required
to
make
up
that
which
is
the
true
one
.
And
to
it
are
required
(
1.
)
a
right
apprehension
,
(
2.
)
sure
grounds
,
What
is
required
to
a
true
hope
in
Christ
.
(
3.
)
good
reason
,
(
4.
)
order
,
(
5.
)
discretion
,
(
6.
)
purity
,
(
7.
)
stedfastness
and
constancy
.
1.
True
hope
should
have
a
right
apprehension
of
its
object
,
The
several
kinds
of
false
hope
compared
with
true
ones
.
as
well
as
an
object
that
is
right
.
'T
is
not
enough
to
justifie
our
hope
that
we
say
it
is
in
Christ
,
unless
it
be
in
Christ
truly
apprehended
.
To
conceive
Christ
so
to
be
the
Saviour
of
sinners
,
as
remaining
sinners
;
to
imagine
he
will
give
us
heaven
because
we
imagine
it
;
to
expect
he
should
violently
draw
us
thither
whether
we
will
or
no
:
to
hope
that
he
will
save
us
without
doing
any
thing
our selves
is
presumption
at
the
easiest
I
can
speak
it
,
but
some
part
of
it
is
Blasphemy
,
viz.
To
make
Christ
so
to
receive
sinners
as
even
to
approve
the
sins
,
by
taking
the
persons
into
favour
,
and
justifying
them
,
or
declaring
them
to
be
just
and
righteous
whilst
they
wilfully
continue
in
them
;
and
so
far
from
truth
it
is
,
as
that
himself
professes
he
came
not
to
save
them
otherwise
than
by
calling
them
to
repentance
,
Mat.
9.
13.
St.
Mat.
ix
.
13.
Yet
as
bad
a
hope
as
it
is
,
it
is
too
common
now
,
commonly
profest
and
preacht
too
,
as
well
as
practised
,
though
most
injuriously
to
Christ
,
and
as
dangerously
to
themselves
.
2.
Hope
,
that
is
,
true
Hope
,
should
be
well
grounded
,
now
there
is
a
groundless
one
,
that
must
needs
be
nought
.
The
ground
of
hope
is
the
Word
of
God
.
Psal.
119.
81.
In
thy
Word
do
I
hope
,
says
David
,
Psal.
cxix
.
81.
And
,
that
in
the
Scripture
ye
might
have
hope
,
Rom.
15.
4.
says
St.
Paul
,
Rom.
xv
.
4.
That
which
hath
other
foundation
is
without
foundation
.
Gods
Word
,
not
mans
Comment.
Christs
Promise
,
not
mans
Fancy
must
ground
our
hope
.
To
hope
we
shall
be
saved
only
because
we
hope
so
;
To
hope
God
will
save
us
only
because
he
is
merciful
,
infinitely
merciful
;
or
that
we
shall
to
heaven
because
we
perswade
our selves
we
are
Elected
and
Predestinated
,
or
conceive
our selves
the
only
Saints
and
darlings
of
the
most
High
;
To
make
either
our
own
groundless
and
sudden
hopes
,
or
Gods
general
mercies
only
,
or
temporal
successes
and
prosperities
(
which
are
common
also
to
the
most
wicked
)
or
rash
and
obscure
fancies
of
Predestination
and
Election
,
or
our
own
meerly
imagined
holiness
and
Saintship
:
or
,
yet
,
some
new
revelation
or
inspiration
,
or
some
extraordinary
strange
light
and
motion
within
us
,
(
which
may
as
well
proceed
from
him
,
who
too
often
changes
himself
into
an
Angel
of
light
,
as
from
the
Father
of
lights
,
for
ought
we
know
;
nay
,
for
we
know
it
does
so
,
if
it
be
contrary
to
any
parcel
of
Gods
revealed
will
in
Scripture
,
that
from
God
it
is
not
,
if
it
be
so
)
upon
any
of
these
,
I
say
,
nay
,
upon
all
of
them
together
(
yea
,
though
the
Prophets
we
have
chosen
to
our selves
,
add
their
word
to
it
to
assert
it
)
to
found
our
hope
is
to
build
it
upon
the
sand
,
that
when
any
storm
shall
come
from
heaven
,
any
wind
or
tempest
of
Gods
displeasure
beat
upon
it
,
when
temptations
,
afflictions
,
or
persecutions
,
sickness
,
or
death
shall
smite
the
corners
of
this
specious
building
of
our
hope
,
down
it
falls
,
and
in
the
dust
,
there
,
lies
our
hope
;
yea
,
the
fall
is
great
,
so
much
the
greater
by
how
much
the
higher
,
the
larger
built
.
He
that
will
ground
his
hope
aright
.
must
not
be
too
sudden
.
Qui
crediderit
ne
festinet
,
Isa.
28.
16.
says
the
Prophet
.
Let
him
not
be
too
hasty
to
believe
.
He
that
believeth
shall
not
make
haste
.
To
Gods
general
goodness
and
Promises
he
must
add
some
inward
feelings
:
For
his
opinion
of
being
Predestinated
or
Elected
he
must
find
some
ground
from
his
effectual
calling
,
inward
Sanctification
and
Renovation
,
constancy
of
faith
and
resolution
,
as
well
as
from
Gods
goodness
and
mercy
.
His
holiness
and
Saintship
too
he
must
not
measure
by
his
own
conceit
,
but
by
the
square
of
Gods
Commandments
;
Does
he
do
that
which
is
holy
and
just
?
Then
a
Saint
,
not
otherwise
in
the
Scripture
Phrase
.
New
Revelations
beyond
the
Word
of
God
he
must
renounce
if
he
mean
not
to
reject
the
Word
of
God
as
insufficient
;
and
his
new
lights
and
inspirations
he
must
bring
to
the
light
of
Gods
written
Word
,
his
Teachers
Doctrines
must
be
tried
also
by
the
same
evidence
and
rule
,
and
answer
to
it
too
,
or
his
hope
will
be
as
groundless
as
his
who
never
heard
of
Christ
or
God
,
only
serve
to
make
him
miserable
.
For
so
he
is
,
and
so
will
be
,
who
thus
fixes
not
his
ground
,
who
has
nothing
else
but
those
forsaid
imaginations
to
go
upon
.
Nay
(
3.
)
Reason
too
is
required
to
our
hope
.
1
Pet.
3
15.
Be
ready
,
says
St.
Peter
,
always
to
give
an
answer
to
every
man
that
asketh
a
reason
of
the
hope
that
is
in
you
.
1.
Pet.
iii.
15.
Hope
without
reason
is
an
unreasonable
hope
,
fit
for
beasts
not
men
;
unreasonable
to
be
required
of
reasonable
men
.
He
that
requires
me
to
hope
contrary
to
reason
,
requires
of
me
either
an
impossibility
,
or
a
folly
.
I
cannot
truly
hope
that
which
is
impossible
to
my
reason
,
that
which
I
really
conceive
impossible
;
or
I
am
a
fool
to
go
about
,
desire
,
or
pursue
it
,
whilst
I
think
so
.
Hope
above
hope
I
must
;
nay
,
hope
against
hope
I
may
too
,
sometimes
,
as
Abraham
is
said
to
have
done
,
Rom.
iv
.
18.
that
is
,
against
the
ordinary
course
of
Nature
,
or
Affairs
;
but
then
only
,
though
when
greater
reason
perswades
me
to
hope
against
it
,
then
to
fear
with
it
;
when
God
expresly
sends
me
word
,
or
some
other
way
assures
me
he
will
transcend
the
ordinary
way
with
me
,
and
not
bind
himself
to
Laws
of
inferiour
nature
and
course
,
and
then
indeed
it
is
greater
reason
that
I
should
believe
God
than
rely
upon
natural
reason
and
ability
,
or
ordinary
providence
and
common
course
.
But
then
I
must
have
either
an
Angel
from
heaven
to
tell
me
so
,
or
an
evidence
from
God
,
which
I
can
neither
resist
nor
deny
;
a
full
evidence
besides
that
it
is
God
that
so
assures
me
,
that
he
it
truly
is
who
requires
my
belief
.
Otherwise
I
am
to
trust
no
further
than
reason
will
assure
me
,
nor
hope
more
,
nor
otherwise
from
Christ
or
God
,
then
true
reason
grounded
upon
Gods
holy
Word
,
and
possibilities
,
and
probabilities
,
too
,
will
move
me
to
.
To
hope
other
is
but
to
be
our
own
deceivers
.
4.
True
hope
in
Christ
should
be
rightly
ordered
.
First
Faith
,
then
hope
,
then
rejoycing
in
hope
,
then
assurance
,
not
assurance
at
the
first
dash
,
nor
rejoycing
neither
.
Hope
hath
a
kind
of
torment
with
it
at
the
first
,
when
the
thing
we
hope
for
is
either
delay'd
,
or
a
great
way
off
.
The
nearer
we
draw
to
it
,
the
lesser
is
our
torment
,
the
nearer
are
we
to
our
rejoycing
.
Whatsoever
joy
rises
before
we
come
somewhat
nigh
the
thing
we
hope
for
,
is
either
none
,
or
very
little
:
and
if
Faith
enter
us
not
into
our
Hope
,
if
Hope
be
grounded
upon
Opinion
only
,
not
on
faith
,
it
will
scarce
hold
a
shaking
fit
,
See
the
Apostles
order
,
Rom.
v.
3
,
4
,
5.
first
Tribulation
,
then
Patience
,
then
Experience
,
then
Hope
,
then
,
and
not
before
,
that
hope
which
maketh
not
ashamed
.
Till
you
have
been
tried
and
tried
again
,
patiently
endured
affliction
and
temptation
,
till
your
Patience
be
grown
into
Experience
,
till
you
are
become
an
experienced
Christian
,
have
had
experience
both
of
Gods
favours
,
and
his
frowns
,
and
are
become
an
experienced
Souldier
in
the
Christian
Warfare
,
one
well
vers'd
in
that
holy
trade
,
you
cannot
have
the
hope
which
maketh
not
ashamed
.
All
hope
that
rises
not
in
this
method
will
but
shame
you
.
In
a
word
,
first
the
hope
of
righteousness
in
the
order
I
have
told
you
,
then
the
blessed
hope
of
glory
.
All
other
is
preposterous
,
and
no
better
in
the
upshot
,
than
that
which
is
in
this
life
only
,
for
it
will
not
hold
,
or
not
hold
beyond
it
,
though
it
talk
never
so
much
of
another
.
No
,
without
the
hope
of
righteousness
here
,
a
hope
that
expresses
it self
by
righteousness
in
this
life
,
no
hope
,
no
true
hope
,
I
am
sure
,
of
glory
in
the
other
.
5.
There
is
a
fifth
Hope
that
is
as
vain
,
which
neither
knows
how
to
go
about
,
nor
pursue
its
ends
,
nor
entertain
them
neither
when
they
come
.
A
kind
of
people
there
are
who
lay
claim
to
much
hope
in
Christ
,
yet
when
good
motions
arise
within
them
to
beget
this
hope
,
they
either
carelesly
neglect
,
or
wilfully
quench
them
;
when
God
shews
them
ways
to
confirm
it
,
they
mind
it
not
;
nay
,
when
Salvation
it self
seems
to
knock
at
their
very
doors
,
they
sit
still
,
and
stir
not
so
much
as
to
open
and
let
it
in
;
or
if
it
fall
out
that
they
entertain
it
,
't
is
with
so
much
vanity
and
self-conceit
,
so
much
empty
prattle
and
boasting
of
it self
,
so
much
shew
and
specious
profession
,
that
Christ
in
whom
it
is
pretended
to
be
all
,
is
least
of
all
seen
in
it
.
True
hope
is
never
without
humility
and
discretion
,
it
takes
all
opportunities
to
confirm
and
raise
it self
,
manages
its
motions
with
all
carefulness
,
sobriety
,
humility
and
godly
fear
,
expects
nothing
but
what
in
prudence
it
may
,
slips
no
time
but
what
of
necessity
it
must
,
uses
whatsoever
means
it
possibly
can
,
yet
without
the
least
vain
ostentation
,
to
attain
what
it
wishes
and
desires
.
6.
To
this
end
(
sixtly
)
it
endeavours
after
holiness
.
The
hope
that
does
not
so
is
no
true
hope
in
Christ
at
all
.
Every
one
that
hath
this
hope
purifies
himself
,
says
St.
Iohn
,
1
Epist.
iii.
3.
hath
his
soul
purified
in
obeying
the
Truth
unto
unfeigned
love
of
the
Brethren
,
1
Pet.
1.
21.
adds
St.
Peter
,
1
Epist.
i.
22.
St.
Gal.
5.
5.
Paul
calls
it
a
hope
of
righteousness
,
Gal.
5.
5.
And
the
Psalmist
joins
to
it
doing
good
.
Psal.
42.
5.
Hope
,
and
be
doing
good
,
Psal.
xlii
.
5.
as
if
there
could
be
no
good
hope
without
doing
good
,
unless
it
did
purifie
us
to
all
obedience
and
love
.
This
is
the
only
hope
in
Christ
we
read
of
for
approv'd
and
sound
;
a
pure
,
holy
,
obedient
,
operative
,
charitable
hope
.
Whatever
hope
else
is
said
to
be
in
Christ
,
does
but
usurp
the
name
,
and
is
no
such
,
and
brings
us
no
whither
but
to
the
end
of
the
verse
,
to
be
most
miserable
.
Yet
(
7.
)
Stedfastness
and
constancy
must
be
added
to
make
hope
compleat
.
Upon
Faith
it
must
be
grounded
(
as
we
told
you
)
and
Faith
can
admit
no
wavering
.
Heb.
6.
19.
Sure
and
stedfast
,
the
Apostle
calls
it
,
Heb.
vi
.
19.
Hope
without
wavering
,
Heb.
10.
23.
Heb.
x.
23.
Anchor-hope
,
and
Helmet-hope
,
strong
and
sure
.
Heb.
3.
6.
Sure
?
nay
,
sure
and
firm
unto
the
end
too
,
Heb.
iii.
6.
So
sure
,
as
that
it
carries
rejoycing
with
it
,
as
if
it
had
already
obtain'd
,
Heb.
Heb.
6.
11.
vi
.
11.
No
doubtful
,
sad
,
melancholick
,
wavering
or
unconstant
piece
of
business
,
as
the
hopes
of
the
world
are
,
now
up
,
now
down
,
now
merry
,
now
sad
;
nor
as
those
false
hopes
in
Christ
without
ground
taken
up
,
without
discretion
pursued
,
and
with
impurities
and
impieties
daily
defiled
will
one
day
prove
.
No
,
nor
yet
any
impatient
expectation
,
but
a
hope
with
patience
,
1
Thes.
1.
3.
as
the
blessed
Apostle
,
1
Thes.
i.
3.
a
quiet
and
patient
waiting
for
Christ
,
2
Thes.
3.
5.
2
Thes.
iii.
5.
to
be
content
to
endure
any
thing
though
never
so
hard
,
any
time
,
though
never
so
long
,
and
think
nothing
too
much
for
his
sake
.
There
are
so
many
mens
hopes
of
the
contrary
nature
,
so
impatient
of
any
service
or
hardship
,
or
endurance
for
Christ
,
that
with
most
it
is
come
to
more
then
an
If
,
If
they
have
only
a
false
hope
in
Christ
,
so
it
is
without
an
If
too
evident
,
too
common
,
the
more
the
pitty
.
I
have
been
somewhat
long
in
discovering
the
false
hopes
we
have
in
Christ
,
which
little
differ
either
from
impudence
or
presumption
,
(
to
say
the
least
)
because
the
religious
world
(
as
they
would
be
accounted
)
is
too
full
of
them
;
because
so
many
deceive
themselves
with
their
false
glitterings
,
and
will
needs
be
(
forsooth
)
the
Saints
,
the
only
Saints
who
have
hope
in
Christ
,
who
neither
know
the
nature
nor
feel
the
power
of
it
.
More
false
hopes
even
in
Christ
there
are
,
but
such
as
may
well
be
reduced
to
these
heads
;
as
many
false
hopes
as
false
beliefs
,
and
they
are
more
then
I
can
tell
you
,
more
then
any
can
,
more
however
then
the
day
would
give
us
leave
to
tell
you
,
if
we
would
,
or
could
.
A
hope
in
Christ
,
(
1.
)
that
misconceives
him
,
(
2.
)
a
groundless
,
(
3.
)
unreasonable
,
(
4.
)
preposterous
,
(
5.
)
indiscreet
,
(
6.
)
unholy
,
(
7.
)
a
wavering
,
inconstant
and
impatient
hope
are
the
only
false
hopes
I
have
informed
you
of
;
you
may
reduce
all
others
to
them
,
but
this
one
behind
,
which
the
Apostle
seems
to
imply
by
the
rule
of
contraries
,
when
he
tells
us
of
a
hope
he
had
,
which
made
him
use
great
plainness
of
speech
,
2
Cor.
iii.
12.
whereby
he
insinuates
,
that
the
hope
through
Christ
to
Godward
by
the
ministration
of
the
Spirit
,
not
the
Letter
,
as
he
styles
it
,
ver.
4.
6.
delights
not
in
a
kind
of
canting
language
,
which
no
body
understands
,
but
those
of
the
same
craft
and
occupation
,
none
but
themselves
;
no
,
nor
themselves
neither
,
though
by
an
uncouth
kind
of
holy
language
,
through
spiritual
pride
,
they
would
fain
seem
to
speak
mysteries
.
No
,
the
Father
of
Lights
uses
no
Dark-Lanthorn
language
.
If
they
mean
good
,
why
may
we
not
understand
them
?
If
they
fear
not
the
detection
of
their
falshoods
,
why
do
they
cloud
themselves
and
meanings
in
unscripture-like
phrases
?
If
they
hop'd
like
Christians
,
they
would
speak
like
such
,
not
like
Barbarians
,
and
then
should
we
plainly
understand
them
.
For
St.
Paul's
hope
in
the
place
fore-mentioned
,
and
the
hope
of
the
Fathers
ever
since
was
in
plainess
of
speech
(
we
know
what
it
means
)
from
which
these
men
so
professedly
swerving
,
we
may
justly
suspect
they
are
swerved
also
from
the
hope
of
the
Apostles
,
and
all
Christian
Fathers
,
have
set
up
also
a
new
hope
different
from
theirs
,
and
are
become
a
kind
of
Christians
different
from
them
.
This
is
a
note
you
shall
scarce
meet
with
;
but
the
observation
of
the
hopes
of
our
times
compared
with
those
of
the
Apostles
times
,
and
St.
Pauls
words
brought
it
to
my
hands
;
and
it
almost
seems
the
symptom
,
by
throughly
examining
it
,
of
all
false
,
heretical
and
groundless
hopes
through
all
ages
in
Sects
and
Heresies
,
as
they
rose
;
the
changing
the
Catholick
and
received
phrase
into
other
terms
:
a
new
uncouth
language
for
new
and
uncouth
faiths
and
hopes
.
By
what
has
been
said
,
you
may
now
easily
find
out
,
whether
your
hope
in
Christ
be
as
it
should
be
,
whether
it
will
make
happy
or
miserable
.
And
by
the
same
you
may
as
easily
perceive
how
false
hopes
generally
delude
the
world
.
Yet
to
give
you
only
a
short
prospect
of
them
altogether
now
at
last
,
that
you
may
see
them
fully
and
yet
briefly
too
,
take
it
thus
:
For
men
to
play
the
Devils
,
and
yet
pretend
to
hope
in
God
;
to
study
Schism
,
Faction
,
and
Contention
,
and
yet
pretend
hope
in
the
Prince
of
Peace
;
to
run
all
the
ways
of
destruction
,
and
yet
hope
Salvation
;
to
strive
for
nothing
but
this
world
,
this
only
in
all
their
carriages
,
and
yet
hope
for
another
;
to
look
for
their
portion
and
happiness
hereafter
,
and
yet
will
needs
have
all
that
is
here
;
to
hope
for
another
life
,
and
lead
this
no
better
;
to
be
so
solicitous
to
place
Christs
Kingdom
here
,
and
yet
mind
none
other
but
their
own
;
to
keep
a
do
to
set
up
King
Iesus
here
(
as
they
love
to
speak
)
and
yet
not
suffer
him
to
reign
or
rule
in
any
of
themselves
;
to
hope
for
the
reward
of
Peace-makers
,
to
be
call'd
the
Saints
and
Children
of
God
,
and
yet
be
the
only
Peace-breakers
,
Peace-disturbers
in
Church
and
State
,
nay
,
and
the
great
War-makers
too
;
to
hope
for
the
reward
of
being
persecuted
for
Christ
,
and
yet
daily
persecute
him
in
his
members
,
and
that
even
for
his
sake
too
,
for
his
Religion
and
a
good
Conscience
;
to
hope
for
the
reward
of
the
meek
,
the
poor
in
spirit
,
the
pure
in
heart
,
which
amounts
to
as
much
as
Heaven
and
Earth
,
and
yet
be
the
most
impure
and
proud
and
haughty
,
exalting
themselves
above
all
that
is
called
God
,
proud
of
vertues
and
graces
,
and
proud
of
sins
,
enormous
sins
too
,
are
such
riddles
and
contradictions
,
are
such
groundless
,
senslless
,
impudent
hopes
,
that
whatever
they
pretend
of
Christ
,
they
are
not
only
such
as
are
in
this
life
only
,
fading
,
vanishing
and
vain
,
but
so
only
in
Christ
,
as
in
the
meer
sound
and
noise
and
eccho
of
the
name
,
and
even
the
greatest
injury
that
can
be
done
it
,
the
vilest
abuse
that
ever
the
name
of
Christian
hope
yet
suffered
.
Yet
are
we
to
proceed
to
another
still
.
A
hope
in
Christ
,
only
for
this
life
,
the
Second
Particular
we
propounded
,
a
hope
that
pretends
no
further
then
this
present
life
:
In
this
so
much
the
more
modest
than
the
other
,
in
that
it
pretends
no
further
then
it
acts
;
in
this
only
different
from
the
other
:
This
denies
the
Resurrection
,
the
other
the
power
of
it
;
this
more
expresly
,
the
other
implicitely
;
this
sometimes
both
in
words
and
deeds
(
so
much
the
honester
,
)
the
other
in
deed
only
,
in
words
never
,
so
much
the
proner
to
deceive
us
:
But
who
are
they
,
now
,
whose
hope
in
Christ
is
only
in
this
life
?
Or
,
what
is
it
to
hope
in
Christ
in
this
life
only
?
Le
ts
see
a
little
.
1.
They
plainly
have
hope
in
Christ
in
this
life
only
,
who
deny
his
Resurrection
:
For
if
he
be
not
risen
,
2.
That
hope
in
Christ
in
this
life
only
is
a
false
hope
also
,
and
what
it
is
.
if
he
be
yet
in
the
Grave
,
and
his
body
among
the
atoms
of
the
dust
(
alas
!
)
there
must
needs
our
hope
end
too
,
thither
must
it
go
and
sleep
there
for
ever
.
He
was
no
more
then
a
poor
man
as
we
,
if
he
be
not
risen
;
and
if
our
hope
be
in
man
whose
breath
is
in
his
nostrils
,
then
when
God
takes
away
his
breath
he
dies
,
and
our
hopes
die
with
him
.
The
point
of
Christs
Resurrection
then
is
the
hinge
of
all
our
hope
.
Best
to
keep
close
to
that
Article
,
or
we
lose
all
our
Religion
quite
,
and
must
go
seek
some
other
.
If
he
that
should
save
us
be
not
able
save
himself
;
if
our
hope
be
hid
in
him
,
and
he
hid
for
ever
in
his
ashes
;
if
he
that
should
deliver
us
,
delivered
not
himself
from
death
,
we
have
no
reason
to
expect
beyond
it
,
and
then
little
comfort
to
look
beside
it
upon
any
good
we
can
here
get
by
it
.
2.
They
who
deny
our
Resurrection
,
can
hope
no
further
in
Christ
then
in
this
life
only
.
If
we
rise
no
more
here
's
all
we
look
for
.
And
if
Christ
,
in
whom
we
hope
,
can
do
us
any
good
,
it
must
be
here
,
for
he
has
no
where
else
to
do
it
,
if
when
we
die
we
perish
.
So
to
deny
a
Resurrection
,
is
plainly
to
confine
our
hope
within
this
present
world
,
to
the
narrow
limits
of
an
uncertain
life
.
Yet
such
there
were
in
the
Apostles
times
,
1
Cor.
15.
12
▪
as
appears
,
ver.
12.
some
among
the
Corinthians
,
who
said
there
was
no
Resurrection
of
the
dead
.
Of
which
sort
also
were
Hymeneus
and
Philetus
,
2
Tim.
2.
18.
who
affirm'd
the
Resurrection
was
past
already
,
2
Tim.
ii
.
18.
nothing
more
to
be
expected
,
and
thereby
says
St.
Paul
,
overthrew
the
faith
of
some
.
I
cannot
punctually
point
out
to
you
amidst
the
confused
rout
of
Errors
and
Heresies
,
which
now
swarm
and
reign
amongst
us
,
any
such
who
dare
yet
expresly
say
so
much
.
Yet
if
they
who
are
so
hot
for
Christs
temporal
reign
upon
earth
(
of
which
there
are
good
store
)
be
not
such
,
they
look
very
like
them
;
like
men
,
I
am
sure
who
have
hope
in
Christ
in
this
life
only
,
or
at
least
too
much
in
it
,
more
than
they
should
;
and
if
we
may
guess
at
them
by
their
actions
,
they
and
many
other
of
that
pious
rabble
seem
to
mean
it
,
and
would
express
it
,
if
it
were
time
to
do
it
;
or
it
may
be
,
do
it
already
in
their
Congregations
and
private
Meetings
,
if
we
could
come
to
hear
them
.
I
am
sure
it
concerns
them
much
that
there
be
no
Resurrection
,
and
to
think
so
too
,
if
they
desire
to
go
on
confidently
and
quietly
,
without
the
throbs
of
an
accusing
and
condemning
conscience
in
the
courses
they
are
in
.
3.
Such
are
they
also
truly
in
effect
,
who
deny
Christs
satisfaction
,
who
will
acknowledge
no
other
benefit
from
his
Life
,
or
Death
,
or
Resurrection
than
good
example
.
If
he
be
risen
only
for
himself
,
or
not
risen
at
all
,
't
is
all
one
to
us
;
all
one
,
I
say
,
to
us
,
if
we
have
no
benefit
by
his
Resurrection
:
I
think
they
will
not
say
themselves
we
can
rise
out
of
the
grave
,
only
by
a
pattern
.
If
there
be
no
power
in
his
Resurrection
that
extends
to
us
,
well
may
he
be
risen
,
but
we
shall
not
rise
if
he
raise
not
us
.
We
know
then
quickly
where
is
all
our
hope
.
4.
Such
are
they
again
,
who
only
follow
Christ
for
loaves
,
who
only
therefore
embrace
or
follow
the
Christian
faith
,
and
take
up
Christs
Religion
only
to
mantain
themselves
,
and
such
or
such
a
Sect
thereof
,
because
it
is
the
only
way
they
see
to
live
and
thrive
by
.
Here
at
this
prospect
,
now
,
you
see
there
are
more
hopes
in
Christ
in
this
life
only
than
perhaps
before
you
did
imagine
;
whilst
you
behold
so
many
change
their
Religion
,
new-form
their
faith
,
new-model
their
profession
,
alter
and
assume
opinion
after
opinion
for
this
poor
thing
we
call
a
life
,
for
the
poorest
things
of
it
,
to
save
the
skin
or
gain
a
peny
.
An
act
so
unworthy
of
a
Christian
that
it
blasphemes
the
name
,
and
makes
us
yet
put
another
If
,
to
the
Apostles
,
If
this
be
faith
in
Christ
,
any
is
.
If
this
be
true
,
there
is
none
vain
.
If
these
be
Christi
fideles
,
who
are
Infideles
?
If
these
be
Christs
faithful
ones
,
who
are
infidels
?
Who
,
but
those
who
look
for
another
World
,
who
believe
that
Christ
is
risen
,
and
they
shall
one
day
rise
after
him
,
and
therefore
in
the
interim
rise
above
this
foolish
world
and
the
things
of
it
in
all
their
thoughts
?
5.
Many
other
hopes
there
be
which
have
too
much
tincture
of
this
life
in
them
,
too
much
infected
with
the
interests
of
this
present
life
;
which
seem
so
much
to
be
possessed
with
it
,
that
upon
loss
of
Friends
,
or
Liberty
,
or
Estate
,
or
Honour
,
or
the
fear
of
such
probable
or
threatned
losses
,
the
men
that
have
these
hopes
only
,
they
grieve
,
and
moan
,
and
fear
,
and
are
perplext
,
and
troubled
,
and
amazed
,
as
men
without
hope
,
as
the
Apostle
stiles
them
,
without
hope
of
a
recompence
of
a
reward
,
as
if
Christ
either
could
not
,
or
else
would
not
make
them
a
recompence
for
all
their
sufferings
,
all
thir
losses
,
and
therefore
go
like
men
forsaken
and
forlorn
,
not
weighing
how
infinite
ways
Christ
can
at
any
time
both
return
them
here
,
and
beyond
desire
or
imagination
reward
them
all
hereafter
,
but
grieve
as
if
there
were
no
other
World
but
this
,
nothing
to
make
amends
for
ever
.
I
say
not
,
that
these
kind
of
hopeless
hopes
are
any
thing
near
so
bad
as
the
other
,
yet
bad
they
are
,
and
have
too
much
both
of
distrust
and
worldly
interest
in
them
.
Though
they
deny
not
a
Resurrection
,
they
seem
to
fear
it
;
though
they
reject
not
quite
the
thoughts
of
another
World
,
yet
they
seem
to
doubt
it
;
though
they
now
and
then
think
well
of
Christ
,
they
dare
not
trust
him
,
unless
they
can
feel
him
and
his
reward
in
present
with
him
.
The
other
indeed
bid
defiance
to
him
,
or
else
march
impudently
against
him
in
his
own
colours
;
these
only
shrink
from
him
,
yet
do
enough
to
make
us
see
too
much
of
their
hope
in
Christ
is
fixed
here
,
enough
to
embitter
all
their
lives
,
and
make
them
miserable
,
if
they
settle
not
their
souls
a
little
better
,
and
rouze
up
their
spirits
to
eternal
hopes
.
6.
Nay
,
more
than
so
.
Those
very
spiritual
joys
and
inward
comforts
which
we
feel
within
us
,
and
which
sustain
us
in
all
our
miseries
,
are
but
delusions
,
dreams
,
and
fancies
if
there
be
no
Resurrection
,
if
we
or
they
must
end
here
;
poor
slender
hopes
to
uphold
us
,
if
they
rest
only
in
present
complacences
.
The
Turk
(
for
ought
we
can
say
)
has
as
much
in
the
service
of
his
Mahomet
.
The
Idolater
feels
the
same
,
if
perhaps
not
more
,
when
he
has
done
his
sacrifice
to
his
Idol
;
he
is
pleas'd
no
doubt
,
and
much
rejoyces
in
it
when
he
has
done
his
Worship
.
Every
false
Sect
,
no
doubt
,
has
some
like
complacences
within
,
whereby
it
is
confirm'd
in
its
Superstitions
;
and
,
it
may
be
,
the
more
to
fasten
them
,
Satan
,
that
metamorphos'd
Angel
of
light
,
does
,
by
adding
somewhat
of
sensible
pleasure
to
them
,
make
those
inward
illusions
and
delights
far
sweeter
in
the
apprehension
than
the
true
Christians
many
times
.
Nay
,
and
the
resolute
Sinner
shall
find
a
kind
of
subtle
delight
and
appearing
contentment
in
the
custom
of
his
sins
,
(
especially
of
spiritual
sins
,
false
Zeal
,
Heresie
,
Schism
,
Singularity
,
or
the
like
)
does
so
commonly
for
a
while
,
till
Conscience
begin
a
little
to
remember
him
;
would
do
so
for
ever
but
for
the
tang
and
touch
of
conscience
,
which
ever
and
anon
strikes
in
on
a
sudden
and
thwarts
or
allayes
them
,
which
yet
it
could
not
do
if
there
were
no
Resurrection
to
call
them
to
accompt
.
So
that
those
great
pledges
and
fore-runners
of
our
eternal
happiness
would
be
either
none
,
or
not
what
they
are
,
or
but
the
fading
glances
of
a
perishing
hope
,
if
they
had
not
a
relish
from
those
infinite
and
everlasting
joyes
we
look
for
.
And
whoever
he
is
,
that
shall
endure
what
a
Christian
must
,
only
for
those
slender
(
and
peradventure
uncertain
)
contentations
here
(
which
yet
truly
are
not
so
much
,
or
it
may
be
,
none
at
all
to
fully
reasonable
souls
if
they
bring
not
with
them
the
promises
of
a
fuller
stream
of
a
yet-to-be-expected
satisfaction
)
whoever
he
be
,
he
does
but
vainly
place
his
labour
.
It
is
the
glances
of
the
other
World
that
make
any
thing
look
beautiful
in
this
.
It
is
only
those
eternal
sweetnesses
above
,
which
give
the
taste
to
all
these
below
of
what
kind
soever
,
if
they
relish
truly
well
.
And
be
our
hopes
,
though
in
Christ
himself
,
fed
with
any
thing
but
them
,
or
with
things
that
have
relation
to
them
,
we
may
put
them
all
into
this
number
,
that
the
Apostle
reckons
only
to
make
most
miserable
.
Be
they
hopes
in
Christ
without
an
eye
(
1.
)
to
his
rising
out
the
grave
,
or
(
2.
)
without
our
rising
thence
;
(
3.
)
Do
they
deny
the
power
of
Christs
Resurrection
,
or
(
4.
)
mind
him
only
for
worldly
things
,
not
regarding
other
,
or
(
5.
)
through
infirmity
fix
too
much
upon
things
of
this
life
,
or
(
6.
)
please
themselves
only
in
some
inward
complacences
and
delights
without
reference
to
eternal
blessings
,
they
are
no
other
.
If
any
of
these
ways
only
we
have
hope
in
Christ
,
we
have
hope
in
him
in
this
life
only
,
and
are
of
all
men
most
miserable
.
Which
close
puts
me
in
mind
now
of
the
third
Particular
.
The
Effect
of
all
these
If-Hopes
,
these
but
supposed
,
vain
hopes
,
Misery
,
and
the
worst
the
most
misery
.
We
are
then
of
all
men
most
miserable
.
Miserable
!
3.
The
Effect
of
false
Hopes
,
Misery
.
But
what
should
make
us
so
?
What
,
but
that
which
makes
up
misery
?
Pain
and
Loss
.
Lost
joyes
,
deluded
hopes
,
and
real
pains
,
troubles
,
and
infelicities
.
We
shall
not
need
to
go
out
of
this
very
Chapter
,
which
has
given
us
the
Text
,
to
find
enough
to
make
up
a
bulk
of
Misery
.
1.
1.
Loss
.
Los●
of
all
good
.
For
Loss
.
1.
We
have
lost
our
head
.
Christ
is
not
risen
if
our
hope
be
only
here
.
He
is
dead
still
if
there
be
no
Resurrection
,
and
we
are
at
the
best
but
walking
Ghosts
,
horrours
to
others
,
and
to
our selves
.
We
may
well
go
with
the
Disciples
to
Emaus
,
a
word
that
signifies
forlorn
people
;
go
among
forlorn
people
indeed
if
he
be
dead
still
.
We
have
lost
our
spirits
,
our
senses
,
our
life
and
all
,
if
our
head
be
gone
;
we
are
a
generation
of
senseless
,
liveless
,
silly
people
to
be
Christians
still
.
2.
We
have
lost
our
labours
and
our
sufferings
too
.
What
availeth
it
,
that
we
stand
in
jeopardy
every
hour
if
the
dead
rise
not
at
all
?
ver.
30.
If
after
the
manner
of
men
I
have
fought
with
beasts
at
Ephesus
,
what
advantageth
it
me
if
the
dead
rise
not
?
ver.
32.
What
are
all
St.
Pauls
labours
and
travels
,
watchings
and
fastings
,
whippings
,
and
imprisonments
,
his
suffering
cold
and
nakedness
,
hunger
and
thirst
,
contumelies
and
reproaches
,
his
journeys
and
his
shipwracks
,
his
so
many
perils
both
by
Sea
and
Land
,
his
chastening
his
body
and
keeping
it
under
,
his
so
often
perils
of
death
by
treachery
,
by
hostility
,
many
other
ways
,
his
so
many
persecutions
,
and
after
them
even
death
it self
?
To
what
purpose
all
these
if
there
be
no
place
or
opportunity
hereafter
to
reward
them
?
What
mean
these
foolish
Christians
so
to
subject
themselves
to
cruel
mockings
and
scourgings
,
to
bonds
and
imprisonments
,
to
stoning
,
burning
,
sawing
in
sunder
,
to
Swords
,
and
Racks
,
and
Gibbets
?
What
mean
they
to
wander
up
and
down
in
Sheep-skins
and
Goat-skins
,
when
they
may
have
better
clothing
far
cheaper
?
To
wander
up
and
down
from
house
to
house
,
when
they
may
at
an
easier
rate
have
houses
of
their
own
?
To
wander
up
and
down
in
Deserts
and
Mountains
,
in
Dens
and
Caves
of
the
earth
,
when
they
may
with
greater
ease
have
stately
buildings
and
glorious
Palaces
to
dwell
in
?
Why
are
they
so
foolish
to
be
thus
tortured
and
tormented
,
and
accept
of
no
deliverance
,
if
it
were
not
that
they
might
obtain
a
better
Resurrection
,
Heb.
11.
35.
as
the
Apostle
speaks
,
Heb.
xi
.
35.
and
so
on
.
Else
if
there
be
no
such
business
,
Let
's
eat
and
drink
,
says
St.
Paul
,
for
tomorrow
we
die
.
Let
's
crown
our
heads
with
rose-buds
in
the
the
spring
,
and
take
our
fill
of
loves
,
let
's
stretch
our selves
upon
our
beds
,
and
drench
our selves
in
pleasures
,
deny
nothing
to
our
desires
,
abridge
our selves
of
no
delights
,
care
not
by
what
means
we
rush
into
Riches
,
Pleasures
,
Lusts
,
and
Honours
:
If
there
be
no
other
World
,
let
's
take
our
portion
here
,
and
let
's
not
be
such
fools
and
mad
men
to
lose
all
here
and
hereafter
too
.
This
is
better
doctrine
then
the
cold
Precepts
of
Christianity
if
there
be
no
other
hope
than
what
is
here
.
But
be
not
deceived
for
all
this
,
says
our
Apostle
,
ver.
33.
't
is
but
evil
communication
this
;
though
so
it
were
not
,
but
good
,
wise
counsel
rather
,
if
there
were
nothing
beyond
this
life
.
But
awake
,
awake
to
righteousness
,
for
there
is
a
Resurrection
,
where
both
our
labours
and
our
sufferings
shall
be
remembred
all
.
3.
We
have
lost
our
Faith
if
our
hope
in
Christ
be
only
here
;
Your
faith
is
vain
,
ver.
14.
Our
Religion
's
gone
,
there
's
no
such
thing
as
that
in
Christianity
,
then
.
Religion
is
our
busines
towards
God
,
but
if
Christ
be
not
risen
(
as
he
is
not
,
if
we
can
hope
in
him
no
further
than
this
life
only
)
then
he
is
no
God
,
so
our
Religion
is
but
foolery
,
and
we
miserable
fools
to
busie
our
heads
so
much
about
it
,
about
the
name
,
and
nature
,
and
worship
,
and
service
,
and
trusting
of
a
dead
Redeemer
,
that
can
neither
help
himself
nor
us
,
no
nor
hear
a
Prayer
,
nor
grant
a
Request
,
nor
reward
a
Duty
,
nor
punish
an
Injury
done
to
him
.
Nay
,
(
4.
)
we
have
lost
our
very
hope
too
.
If
we
have
no
hope
but
here
,
we
have
none
at
all
,
we
can
hope
for
nothing
that
flees
not
from
us
.
Do
we
hope
for
honours
or
riches
by
following
Christ
?
We
see
daily
we
are
deluded
.
Do
we
hope
for
happiness
by
it
upon
earth
?
We
see
nothing
but
misery
about
us
,
and
death
before
us
.
Nay
,
do
we
hope
indeed
for
any
good
by
Christ
yet
lying
in
the
Grave
?
What
is
it
that
a
dead
Saviour
can
give
us
more
than
the
dead
Idols
of
the
Heathen
?
We
see
and
feel
our
hopes
in
this
life
already
vain
,
and
for
hereafter
we
can
see
nothing
at
all
without
a
Resurrection
.
Yes
,
say
some
now
adays
.
If
the
soul
live
we
may
be
happy
without
a
Resurrection
,
though
the
body
rise
not
,
if
the
soul
be
but
immortal
.
Fond
men
!
who
consider
not
how
if
the
body
rise
not
,
then
Christ
is
not
risen
(
the
Apostles
own
way
of
arguing
,
ver.
15.
)
and
then
our
faith
,
which
was
in
Christ
being
perished
,
as
being
no
other
than
in
a
helpless
,
hopeless
man
,
the
soul
can
neither
enjoy
,
nor
expect
a
happiness
from
,
or
by
him
,
and
has
lost
all
other
by
following
him
already
.
Not
considering
again
how
the
greatest
misery
that
can
betide
the
soul
is
to
wander
desolate
and
disconsolate
for
ever
without
both
her
body
and
her
Christ
,
depriv'd
eternally
of
all
kinds
of
hopes
.
Not
considering
,
lastly
,
that
the
souls
immortality
necessarily
infers
a
Resurrection
,
it
being
but
a
fore-runner
and
a
harbinger
for
the
body
,
to
which
it
hath
so
natural
a
reference
and
inclination
,
that
happiness
it
could
have
none
,
when
separated
from
the
body
,
if
it
did
not
perceive
the
certainty
of
its
bodies
rising
a
while
after
to
accompany
it
.
It
could
not
without
that
certificate
but
be
incessantly
tormented
with
its
own
unsatisfied
and
ever
to
be
unsatisfied
longings
,
which
it
could
throw
off
no
more
,
than
it
could
its
own
nature
and
essence
,
it
being
essentially
created
and
deputed
to
the
body
.
But
Loss
makes
not
all
our
misery
.
2.
Pain
or
sense
of
evil
.
Not
only
loss
of
good
,
but
sense
of
evil
concurs
also
to
make
us
miserable
.
And
here
's
enough
of
this
,
too
,
for
us
,
if
in
this
life
only
be
our
hope
.
You
are
yet
in
your
sins
,
that
first
.
And
what
greater
evil
,
I
pray
,
than
sin
?
What
greater
misery
than
to
be
under
the
dominion
of
it
?
To
be
torn
in
pieces
with
the
distractions
of
our
sins
,
to
be
tormented
with
inordinate
desires
,
to
be
hurried
up
and
down
with
exorbitant
lusts
,
to
be
enslaved
to
the
drudgeries
of
so
base
commands
,
to
be
rackt
with
the
terrors
of
a
wounded
conscience
,
to
be
distracted
quite
with
the
horrours
of
inevitable
damnation
,
to
be
at
war
continually
within
our selves
,
to
be
commanded
by
every
petty
lust
,
to
be
a
drudge
to
every
filthy
sin
,
to
have
a
soul
and
body
full
of
nothing
but
pollution
,
nothing
clean
,
nothing
pure
,
nothing
quiet
,
nothing
peaceable
within
it
;
thus
to
persist
and
continue
,
thus
to
live
and
die
,
neither
our
own
Masters
,
nor
our
own
men
,
no
misery
more
miserable
.
You
talk
of
slavery
and
tyranny
,
there
's
none
like
this
of
sin
and
lusts
.
Ye
shall
die
in
your
sins
,
John
8.
24
▪
says
Christ
to
the
Iews
,
St.
Iohn
viii
.
24.
as
the
greatest
misery
he
could
leave
them
under
.
Sin'd
we
have
all
,
and
die
in
them
too
we
must
all
of
us
as
well
as
they
,
for
all
Christ
,
if
we
have
no
hope
in
him
but
here
.
He
is
not
such
a
Saviour
as
can
deliver
us
,
if
he
have
not
delivered
himself
;
or
if
he
have
,
and
we
yet
will
not
hope
in
him
beyond
this
life
,
and
the
things
of
this
life
,
we
shall
also
die
in
our
sins
and
be
miserable
as
well
as
they
.
This
is
ill
enough
,
yet
there
is
a
worse
misery
behind
:
We
shall
perish
too
.
Then
all
they
also
who
are
faln
asleep
in
Christ
are
perished
,
ver.
18.
perished
for
ever
;
whether
you
take
it
for
annihilation
,
or
for
damnation
,
whether
for
being
dissolved
into
nothing
,
or
being
damn'd
for
ever
,
either
of
them
is
misery
enough
.
Let
the
best
befall
you
that
can
,
't
is
to
perish
into
nothing
,
(
and
yet
there
are
that
say
it
is
the
worst
,
that
to
be
annihilated
is
worse
than
to
be
damn'd
;
perversly
,
I
fear
,
more
to
maintain
a
cruel
opinion
against
Gods
goodness
,
(
which
in
some
mens
favour
meerly
they
have
undertaken
obstinately
to
defend
)
by
setting
up
an
absolute
reprobation
,
then
that
either
sense
or
reason
can
perswade
any
unprejudiced
judgment
,
that
it
is
so
.
)
Well
,
be
that
kind
of
perishing
what
it
will
,
let
that
be
it
,
to
have
our
breath
vanish
into
the
soft
air
,
as
the
Wise
man
Phrases
it
,
and
have
our
bodies
disperse
into
insensible
Atomes
,
or
rather
to
become
truly
nothing
,
you
cannot
think
it
but
a
misery
;
if
for
nothing
else
,
yet
for
this
,
that
men
of
honour
and
understanding
should
become
no
better
than
the
beasts
that
perish
,
to
have
so
fair
and
glorious
a
building
as
mans
moulder
into
nothing
.
And
if
death
alone
be
terrible
,
to
die
into
nothing
is
to
nature
much
more
,
insomuch
as
it
is
further
from
the
principles
of
it
than
any
the
most
horrid
corruption
or
putrefaction
.
If
a
man
die
,
shall
he
live
again
?
In
Iobs
worst
agony
was
but
a
question
:
but
if
a
man
once
fall
into
nothing
,
He
,
the
same
He
,
cannot
live
again
is
no
question
at
all
.
He
shall
not
,
cannot
.
Something
may
be
made
of
nothing
,
but
the
same
thing
cannot
be
re-made
out
of
it
.
There
is
not
any
thing
,
hell
only
excepted
(
for
we
however
,
for
our
parts
,
will
except
that
)
can
be
so
bad
,
so
far
from
all
the
properties
of
all
kind
of
good
,
Metaphysical
,
Physical
,
and
Moral
too
,
as
this
Non
ens
,
this
Nothing
we
must
resolve
into
at
the
best
that
can
befall
us
if
there
be
no
Resurrection
.
But
I
may
go
a
strain
higher
,
and
tell
you
but
the
truth
.
If
there
be
no
Resurrection
,
yet
they
that
sleep
in
Christ
,
sleep
(
if
I
may
use
so
soft
a
word
)
in
damnation
too
.
The
Soul
is
immortal
(
however
some
in
this
worst
of
Ages
are
so
impudent
to
give
out
it
is
not
,
because
they
truly
wish
it
were
not
,
and
it
much
concerns
them
that
it
should
not
,
yet
)
the
Soul
,
I
say
,
is
immortal
and
cannot
die
,
must
therefore
upon
necessity
be
miserable
,
if
it
depart
its
lodging
without
hope
either
of
seeing
its
expected
Saviour
,
or
her
beloved
body
ever
again
;
must
needs
wander
,
and
pine
,
and
fret
,
and
desire
,
and
despair
,
and
be
never
satisfied
,
find
no
content
in
any
thing
,
no
ease
in
any
turn
of
thought
,
or
motion
of
desire
,
restless
and
unsatisfied
every
way
,
every
where
for
ever
.
Nay
,
again
,
whether
there
be
any
Resurrection
or
no
;
If
Christ
be
not
risen
too
,
we
may
yet
perish
everlastingly
,
amidst
the
everlasting
fires
.
For
our
Saviour
will
prove
none
,
our
Religion
none
,
our
recompence
no
other
than
those
burnings
.
Nay
,
lastly
,
if
there
be
a
Resurrection
,
and
if
Christ
be
risen
too
,
yet
if
our
hope
be
not
risen
also
,
if
we
believe
,
and
hope
,
and
desire
no
further
than
this
life
only
;
if
our
endeavours
and
labours
be
only
for
this
life
we
live
,
if
our
hopes
be
none
other
than
one
or
other
of
those
false
ones
,
which
I
have
told
you
of
,
the
place
of
eternal
torment
and
despair
is
only
what
we
can
expect
,
even
so
to
perish
,
there
to
be
miserable
for
ever
.
Sum
up
now
the
issue
of
our
hopes
,
without
relation
to
another
life
,
and
tell
me
what
they
are
all
else
but
misery
.
To
lose
our
head
,
our
life
,
our
Saviour
,
our
pains
and
labour
,
all
our
sufferings
too
;
to
lose
our
faith
,
our
Religion
,
our
hope
and
all
,
to
live
and
die
without
it
;
to
live
perpetually
under
the
tyranny
of
Sins
,
and
Lusts
,
and
Devils
,
and
in
death
to
depart
uncomfortably
into
torments
,
or
,
at
the
best
,
to
be
no
more
,
to
become
meer
nothing
;
to
live
a
miserable
,
wretched
,
tedious
life
,
full
of
rigours
and
austerities
,
denying
our selves
the
freedom
and
pleasures
that
all
others
take
,
a
life
full
of
afflictions
and
miseries
too
,
for
no
better
a
recompence
than
meer
nothing
at
the
last
,
nothing
at
the
best
,
yea
,
worse
rather
than
what
we
can
imagine
nothing
at
the
most
,
and
that
without
any
hope
for
ever
,
has
all
the
ingredients
of
the
utmost
misery
.
And
yet
in
miseries
there
are
degrees
,
and
of
miserable
persons
degrees
too
;
some
more
miserable
than
others
,
some
most
miserable
.
'T
is
the
last
of
the
four
Particulars
of
the
first
General
.
We
of
all
men
are
most
miserable
.
We
Christians
,
4.
The
persons
which
are
most
miserable
of
all
.
that
you
have
heard
,
we
of
all
Religions
the
most
miserable
.
But
of
all
Christians
,
We
the
Apostles
,
We
the
Ministers
of
Christ
,
We
the
most
miserable
of
those
,
who
are
the
most
miserable
company
,
We
more
more
miserable
than
all
the
world
beside
.
This
is
still
behind
.
Two
things
the
Holy
Apostle
in
this
very
Chapter
,
adds
to
make
it
so
.
We
are
then
found
false
witnesses
of
God
,
ver.
15.
What
could
be
said
more
to
our
dishononr
?
To
be
nothing
else
but
a
company
of
base
,
impudent
lyars
,
to
make
a
Trade
and
Profession
of
it
to
gull
people
into
misery
,
to
be
the
Devils
own
Embassadours
and
Agents
to
bring
in
souls
daily
into
Hell
,
to
add
this
dishonour
to
our
misery
,
not
only
to
be
miserable
Christians
,
but
both
the
ca●sers
of
their
miseries
by
so
dishonourable
a
baseness
as
a
perpetual
course
of
lying
,
and
the
wilful
Authors
of
our
own
,
is
that
which
adds
much
height
to
our
already
too
great
misery
.
To
this
there
is
an
addition
,
yet
,
Our
Preaching
is
also
v●in
and
needless
,
ver.
14.
We
are
persons
of
whom
there
is
no
use
,
our
Function
so
far
from
holy
,
that
it
is
but
folly
;
our
labour
and
studies
(
from
the
first
of
those
tedious
days
and
broken
nights
of
studies
,
of
our
exhausted
spirits
and
neglected
fortunes
and
preferments
to
attend
our
work
)
to
no
purpose
at
all
.
Thus
besides
those
common
miseries
of
a
hopeless
life
with
other
Christians
,
We
have
most
vile
dishonour
,
and
a
whole
lost
life
,
and
a
whole
vain
course
of
labour
added
to
encrease
our
misery
.
A
third
addition
we
have
by
the
same
Pen
in
this
Epistle
,
1
Cor.
4.
9
,
10
,
&c.
Chap.
iv
.
v.
9.
and
so
forward
to
augment
our
misery
beyond
a
Parallel
.
We
are
men
appointed
unto
death
,
made
a
spectacle
unto
the
World
,
unto
Angels
,
unto
Men
;
fools
for
Christs
sake
,
weak
and
despised
,
hungry
and
thirsty
,
and
naked
,
and
buffetted
,
and
without
any
certain
dwelling
place
,
outed
at
any
bodies
pleasure
,
labouring
day
and
night
,
reviled
,
persecuted
,
defamed
by
every
tongue
,
made
the
filth
and
off-scouring
of
the
world
,
and
of
all
things
even
to
this
day
,
ver.
13.
hated
and
envied
of
all
kind
of
men
;
the
world
hateth
you
,
S.
Joh.
15.
19.
says
our
Master
,
for
whose
sake
it
does
so
,
S.
Iohn
xv
.
19.
hated
of
all
men
said
I
;
yea
,
hated
of
God
too
,
if
our
preaching
be
vain
,
and
there
be
no
hope
in
Christ
but
here
;
Miserable
fools
sure
,
no
such
fools
in
the
world
again
as
we
,
to
endure
all
this
in
vain
,
to
place
,
or
keep
our selves
in
so
slavish
,
so
dishonourable
,
so
troublesom
,
so
afflictive
,
so
contemptible
a
condition
,
when
with
the
same
or
easier
pains
,
less
cost
,
fewer
broken
sleeps
,
more
worldly
content
,
larger
liberties
,
fuller
friendships
,
freer
entertainments
,
greater
hopes
we
might
take
many
several
ways
and
courses
of
life
more
profitable
,
more
pleasurable
,
more
honourable
:
Nor
can
we
be
so
ignorant
of
our selves
and
parts
many
of
us
,
nor
find
we
,
else
,
any
other
reason
to
distrust
,
but
that
we
might
in
any
other
way
promise
to
our selves
as
much
power
to
mannage
other
means
of
thriving
then
Books
and
Papers
,
as
any
others
,
if
we
would
apply
our selves
to
the
same
ways
and
undertakings
with
them
.
And
had
we
no
other
hope
but
here
,
you
should
quickly
find
we
could
do
so
,
were
we
not
confident
we
serve
a
Master
the
Lord
Christ
,
whose
service
as
it
is
perfect
freedom
,
so
it
is
perfect
honour
,
whatever
the
world
imagine
it
,
or
please
to
call
it
;
were
it
not
for
the
hope
of
a
Resurrection
,
when
we
shall
find
a
sufficient
recompence
for
all
the
affronts
,
contempts
and
ill
usages
we
suffer
here
,
where
these
ragged
blacks
shall
be
guilded
over
with
the
bright
beams
of
glory
,
where
we
,
whose
office
it
is
to
turn
many
unto
righteousness
,
(
whatever
be
the
success
)
if
we
do
our
duty
,
shall
shine
like
Stars
for
ever
and
ever
,
Dan.
xii
.
3.
So
now
you
see
the
scene
of
the
Text
is
altered
quite
,
there
is
evidence
enough
by
our
willingly
and
knowingly
subjecting
our selves
to
all
these
fore-mentioned
sufferings
,
that
our
hope
in
Christ
is
not
only
here
,
and
we
no
longer
,
never
miserable
.
All
before
but
a
Supposition
,
this
the
Truth
(
which
I
told
you
should
be
the
Second
General
,
though
only
summarily
and
exceeding
briefly
)
that
,
Our
hope
,
the
true
Christians
hope
is
not
in
Christ
for
this
life
only
;
and
therefore
whoever
is
,
he
,
to
be
sure
,
is
not
miserable
.
That
our
Hope
is
not
only
here
,
II.
General
.
The
Christians
hope
is
not
in
Christ
for
this
life
only
.
is
evident
by
so
many
signs
,
that
I
shall
only
need
but
shew
and
name
them
as
I
pass
.
We
willingly
suffer
hardships
,
bear
restraints
,
deny
our
freedoms
,
debar
our selves
many
lawful
liberties
,
lay
by
our
hopes
of
worldly
honour
,
think
not
of
the
most
profitable
and
probable
preferments
,
we
contend
to
rigours
and
austerities
,
we
watch
our
paths
,
we
mark
our
steps
,
we
make
scruples
where
the
world
makes
none
;
we
accept
restrictions
in
our
lives
,
that
the
worldling
and
gallant
laugh
at
,
the
whole
business
of
our
life
is
to
be
accepted
of
Christ
our
Saviour
,
we
remember
his
benefits
,
we
observe
his
days
,
we
believe
his
Resurrection
and
keep
this
Feast
upon
it
;
we
solemnize
the
memory
of
all
his
other
glorious
actions
,
sufferings
,
and
mercies
,
with
all
holy
reverence
and
godly
fear
,
with
thankfulness
and
love
;
we
hear
his
Word
and
study
it
,
we
strive
to
do
his
will
and
fulfil
his
Commandements
,
at
every
point
passing
by
the
satisfactions
of
our
own
inclinations
and
desires
;
we
receive
his
Sacraments
and
believe
their
power
,
we
by
this
days
solemnity
confess
his
rising
,
and
profess
our
own
;
we
leave
all
worldly
interests
for
his
,
bid
adieu
to
all
contentations
,
which
stand
not
with
that
,
which
is
in
him
;
we
suffer
any
thing
gladly
for
his
sake
,
to
be
counted
fools
and
mad-men
,
despised
and
trampled
on
,
revil'd
and
persecuted
,
exil'd
and
tortur'd
,
and
slain
for
his
sake
,
for
our
hope
in
him
,
for
that
we
fear
to
displease
him
,
to
lose
his
reward
.
These
are
full
manifesto's
of
the
true
Christians
hope
,
what
it
is
he
looks
for
,
what
he
means
.
For
who
now
can
think
by
the
very
naming
of
these
doings
and
sufferings
,
truly
acted
and
willingly
undergone
,
that
our
hope
is
either
not
in
Christ
,
or
not
in
him
beyond
this
life
,
who
so
easily
contemn
this
,
all
the
glories
and
pleasures
of
it
,
and
choose
with
deliberation
and
full
consent
that
only
in
it
,
which
the
world
counts
misery
,
or
affliction
?
Especially
if
he
but
consider
that
we
are
not
crazed
men
that
do
so
,
but
have
our
senses
perfect
,
our
understanding
clear
,
clearer
many
of
us
than
the
greatest
part
even
of
understanding
men
,
the
same
passions
with
other
men
,
as
sensible
of
any
evils
or
afflictions
naturally
as
any
others
,
and
yet
notwithstanding
choose
all
this
for
our
hopes
sake
in
Christ
only
.
And
when
all
these
shall
be
new
heapt
,
and
more
imbittered
to
the
Ministers
of
the
Gospel
above
others
,
through
the
spite
of
the
world
,
and
the
malice
of
the
Devil
on
purpose
to
drive
them
from
their
hope
,
and
they
daily
see
and
know
it
,
are
they
such
miserable
fools
and
mad-men
,
think
you
,
not
only
to
perswade
others
to
these
courses
,
but
themselves
also
so
readily
to
undergo
them
when
they
might
enjoy
all
liberties
and
pleasures
at
an
easier
rate
as
well
as
others
,
did
they
not
verily
believe
and
hope
,
and
even
see
and
feel
already
by
evident
testimonies
both
within
and
without
,
an
abundant
recompence
hovering
over
them
,
laid
up
for
them
,
superabundant
,
in
a
Resurrection
.
World
now
do
thy
worst
against
us
,
That
the
Ch●istian
of
all
men
is
not
miserable
.
thou
canst
not
make
us
miserable
,
do
all
thou
canst
,
not
miserable
at
all
.
We
scorn
thy
spite
,
We
contemn
thy
malice
:
We
shall
have
another
world
when
thou
art
none
,
we
shall
out-live
thy
malice
,
thy self
.
Whilst
t●ou
art
in
thy
greatest
pride
and
glory
,
(
Lo
!
)
we
trample
on
thee
,
and
when
thou
thinkest
thou
hast
laid
both
us
and
all
our
honour
in
the
dust
,
we
are
above
thee
,
thou
art
made
our
foot-stool
;
and
thou
thy self
,
as
scornfully
as
now
thou
look'st
upon
us
,
shalt
be
one
day
forc'd
to
vomit
up
those
morsels
of
us
which
thou
hast
●wallowed
,
and
will
't
thou
,
nill't
thou
,
bring
all
our
scatter●d
a●●es
,
a●d
least
atomes
of
our
meanest
parts
together
,
and
humbly
offer
them
〈…〉
feet
of
the
meanest
Christian
soul
whom
thou
at
at
any
time
despoiled'st
of
them
,
and
either
shrink
away
confounded
with
our
glory
,
or
else
be
glad
of
a
Resurrection
as
well
as
we
.
Whilst
those
miserable
wretches
,
that
thou
so
much
courtedst
and
delightedst
in
,
and
that
thy
Prince
,
who
rul'd
and
abus'd
thee
to
all
his
lusts
,
shall
down
together
into
eternal
misery
,
when
those
poor
despised
Christians
,
whom
thou
so
much
maligned'st
shall
reign
in
glory
.
Miserable
they
were
not
here
,
maugre
all
the
world
could
do
against
them
;
they
had
that
peace
,
that
joy
,
that
contentment
still
within
,
which
the
world
could
neither
give
,
nor
take
away
.
They
found
an
unspeakable
as
well
pleasure
as
glory
in
their
very
afflictions
and
bitterest
sufferings
,
being
exceeding
glad
,
and
counting
all
joy
to
be
made
so
like
their
Master
,
whose
Ministers
,
or
whose
Servants
they
were
;
with
him
,
despising
the
shame
and
trouble
of
a
contemptible
and
afflictive
life
or
death
,
for
the
joy
set
before
them
,
for
the
hope
they
saw
at
the
right
hand
of
the
Throne
of
God
.
Thus
feeling
nothing
that
could
be
truly
or
properly
called
misery
,
whilst
they
took
pleasure
in
infirmities
,
in
reproaches
,
in
necessities
,
in
persecutions
,
in
distresses
for
Christs
sake
,
as
St.
Paul
professes
he
did
,
2
Cor.
12.
10.
2
Cor.
xii
.
10.
whilst
it
all
serv'd
only
to
their
contentment
here
,
and
augment
their
happiness
and
glory
hereafter
,
they
sure
lost
nothing
then
,
they
are
not
miserable
now
,
who
are
so
faln
asleep
.
And
lift
up
your
heads
,
ye
drooping
Christians
,
still
,
they
shall
not
be
miserable
,
that
so
at
any
time
fall
asleep
,
but
rise
and
live
again
,
and
be
yet
more
happy
,
every
one
in
their
order
,
every
star
their
glory
,
every
star
a
different
ray
,
according
to
their
hope
and
sufferings
here
;
as
no
men
so
little
miserable
here
,
if
all
things
be
truly
pondered
:
so
no
men
so
happy
hereafter
as
the
Christians
;
they
of
all
men
,
above
all
men
,
souls
and
bodies
,
both
Pastor
and
People
,
all
that
live
and
die
under
the
glorious
hope
of
a
Resurrection
by
Christ
,
who
place
not
their
hopes
or
affections
in
this
life
,
but
in
Him
and
in
the
other
,
of
all
men
,
they
,
most
blessed
,
most
eternally
blessed
.
To
which
blessed
estate
after
this
life
ended
,
He
who
is
our
Hope
,
and
who
(
we
hope
)
will
keep
us
in
it
.
He
in
whom
we
trust
,
and
I
trust
,
shall
do
so
still
,
not
for
this
life
only
,
but
the
other
too
,
but
for
ever
.
He
of
his
mercy
convey
and
bring
us
all
,
every
one
in
his
due
time
and
order
,
even
our
Lord
Iesus
Christ
.
To
whom
with
the
Father
and
the
Holy
Spirit
be
all
praise
and
glory
,
not
in
this
life
only
,
but
for
ever
and
ever
.
Amen
.
A
SERMON
UPON
Ascension
Day
.
PSAL.
xxiv
.
3
,
4.
Vho
shall
ascend
into
the
hill
of
the
Lord
,
or
who
shall
stand
up
in
his
holy
place
?
Even
he
that
hath
clean
hands
,
and
a
pure
heart
,
and
hath
not
lift
up
his
soul
unto
vanity
,
nor
sworn
deceitfully
to
his
neighbour
.
WHo
shall
ascend
,
indeed
,
if
none
must
ascend
but
he
that
is
clean
and
pure
,
and
without
vanity
and
deceit
?
The
question
is
quickly
answered
,
None
shall
,
for
there
is
none
so
:
dust
is
our
matter
,
so
not
clean
;
defiled
is
our
nature
,
so
not
pure
;
lighter
the
heaviest
of
us
than
vanity
,
and
deceitful
upon
the
balance
the
best
of
us
,
Psal.
lxii
.
9.
so
no
ascending
so
high
for
any
of
us
.
Yet
there
is
one
we
hear
of
,
or
might
have
heard
of
to
day
,
that
rose
and
ascended
up
on
high
,
was
thus
qualified
as
the
Psalmist
speaks
of
,
all
clean
and
pure
,
no
chaff
at
all
,
no
guile
sound
in
his
mouth
,
1
Pet.
ii
.
22.
Yea
,
but
it
was
but
one
that
was
so
;
What
's
that
to
all
the
rest
?
Yes
,
somewhat
'
t
is
.
He
was
our
head
,
and
if
the
head
be
once
risen
and
ascended
,
the
members
will
all
follow
after
in
their
time
.
Indeed
,
't
is
not
for
every
one
to
hope
,
any
but
such
as
are
of
his
,
that
follow
him
,
that
belong
to
him
.
'T
is
a
high
priviledge
that
the
Psalmist
stands
admiring
at
,
and
therefore
not
for
all
;
yet
for
all
that
will
,
for
a
who
shall
here
is
a
who
will
,
set
up
for
all
that
will
accept
of
the
condition
.
Quis
ascendet
,
is
who
will
,
as
well
as
who
shall
.
They
that
will
take
the
pains
,
will
do
what
they
can
to
be
clean
and
pure
,
they
shall
.
His
innocence
and
purity
shall
help
out
for
the
rest
when
they
have
done
their
best
.
But
if
any
man
will
ascend
he
must
do
his
best
,
must
be
clean
and
pure
with
Christ
,
and
through
him
,
or
he
shall
not
ascend
and
rise
up
after
him
.
'T
is
the
Lesson
we
are
to
learn
,
from
Ascension
day
to
Whitsunday
,
how
to
ascend
after
Christ
into
the
hill
of
the
Lord
,
how
to
rise
up
in
his
holy
place
,
even
to
have
clean
hands
and
pure
hearts
,
not
to
lift
up
our
minds
to
vanity
,
or
swear
to
deceive
our
neighbour
,
to
have
our
hands
ascend
,
and
our
hearts
ascend
,
and
our
minds
ascend
,
and
our
words
ascend
,
as
into
his
presence
,
all
ascend
after
him
.
The
Psalm
is
one
of
them
which
the
Church
appoints
for
Ascension
day
,
and
I
see
not
but
it
may
very
well
pass
for
a
kind
of
Prophesie
by
way
of
an
extatical
admiration
at
the
sight
of
Christs
Ascension
.
So
it
pass'd
with
the
Fathers
,
and
with
our
Fathers
too
,
may
so
with
us
;
for
never
was
it
so
fulfill'd
to
a
tittle
as
by
Christ
and
his
Ascension
.
He
the
only
he
of
clean
hands
,
and
pure
heart
,
and
holy
mouth
,
and
holy
all
,
he
the
first
that
entred
heaven
,
that
got
up
the
hill
,
that
entred
into
the
holy
place
not
made
with
hands
,
Heb.
ix
.
24
,
&c.
Not
any
doors
so
properly
everlasting
as
those
of
heaven
,
nor
they
ever
open'd
for
any
King
of
glory
to
come
in
,
as
it
is
ver.
7.
but
him
.
I
cannot
tell
how
we
should
expound
it
otherwise
,
without
much
more
metaphor
and
figure
.
Yet
I
will
allow
it
too
for
the
Prophets
admiration
at
the
fore-sight
of
the
happiness
of
Gods
peculiar
people
,
and
their
condition
:
that
God
,
whose
the
whole
earth
is
and
all
its
fulness
,
ver.
1.
should
out
of
all
its
places
choose
Sion
for
his
place
;
he
whose
the
World
is
,
and
all
that
dwell
therein
(
as
it
follows
there
)
should
choose
out
the
Iews
,
amongst
all
the
dwellers
,
to
dwell
among
,
them
only
to
serve
him
upon
that
hill
;
that
,
further
,
this
God
,
whose
all
is
,
should
still
of
this
all
so
particularly
honour
some
,
as
to
give
them
the
priviledge
of
his
hill
and
holy
place
,
his
solemn
Worship
and
Service
,
to
go
up
first
into
his
holy
places
upon
earth
,
and
then
afterwards
ascend
into
the
holy
places
the
heavens
(
for
the
words
mean
the
one
as
well
as
the
other
.
)
Who
are
they
?
What
a
sort
of
people
are
they
that
are
so
happy
,
so
much
exalted
upon
the
earth
,
and
over
it
?
'T
is
worth
the
admiring
,
worth
the
enquiring
,
and
we
find
it
presently
who
they
be
,
even
such
as
have
clean
hands
,
and
pure
hearts
,
that
lift
not
up
their
minds
to
vanity
,
not
their
mouths
to
wickedness
or
deceit
.
In
Sum
,
these
are
the
only
men
that
shall
ascend
those
everlasting
hills
,
those
eternal
holy
places
,
that
are
only
worthy
to
enter
into
Gods
houses
and
holy
places
of
the
earth
too
,
obtain
those
admirable
priviledges
,
that
are
innocent
,
and
pure
,
and
just
,
and
true
,
the
only
men
worth
the
admiring
,
as
the
Church
and
heaven
,
the
hill
of
the
Lord
and
his
holy
place
are
the
only
things
are
worth
it
;
Heaven
is
for
none
but
such
,
and
when
we
enter
into
the
holy
places
we
should
all
be
such
,
as
none
have
right
to
enter
them
indeed
but
such
.
Well
,
now
the
business
of
the
Text
is
in
brief
the
way
to
Sion
,
and
to
Heaven
,
to
the
hill
of
the
Lord
,
and
his
holy
place
,
both
that
here
,
and
that
hereafter
,
where
we
have
,
First
,
the
Condition
of
being
admitted
thither
.
Then
,
the
Condition
of
them
that
are
.
The
first
in
the
former
of
the
two
verses
,
the
second
in
the
latter
.
-
I.
The
Condition
of
being
admitted
or
ascending
into
the
hill
of
the
Lord
,
or
standing
up
in
his
holy
place
,
what
it
is
,
that
is
,
what
,
or
how
great
a
business
it
is
to
be
Gods
peculiar
people
,
to
be
allow'd
to
enter
into
his
Courts
here
,
and
into
Heaven
at
last
;
what
it
is
;
why
!
'T
is
(
1.
)
a
priviledge
;
some
one
,
not
every
one
;
some
few
,
not
all
;
Who
shall
?
Is
,
all
shall
not
.
'T
is
(
2.
)
a
high
one
.
'T
is
an
ascent
,
a
rise
;
't
is
to
a
hill
,
and
the
hill
of
the
Lord
;
who
shall
ascend
,
who
shall
rise
up
;
Who
shall
ascend
into
the
hill
of
the
Lord
?
Who
shall
rise
up
?
'T
is
(
3.
)
a
holy
one
,
't
is
to
the
hill
of
the
Lord
,
to
a
holy
place
.
'T
is
(
4.
)
an
admirable
one
,
the
Prophet
starts
aside
,
as
it
were
,
from
his
discourse
,
and
wonders
at
it
,
who
it
is
should
be
so
honoured
.
'T
is
(
5.
)
a
glorious
one
.
For
the
hill
of
the
Lord
is
not
only
an
earthly
hill
,
his
holy
place
,
not
that
only
made
with
hands
;
the
words
are
as
appliable
to
that
of
Heaven
,
and
Glory
,
and
so
understood
.
'T
is
yet
(
6.
)
hard
to
be
come
by
.
'T
is
an
ascent
,
hard
and
steep
;
a
high
Hill
,
no
easie
Plain
;
raise
and
rouze
our selves
up
we
must
to
get
it
,
stand
up
to
get
and
keep
it
.
And
lastly
(
that
we
may
take
in
all
the
possible
senses
of
the
Text
)
't
is
Christs
proper
priviledge
,
his
prae
aliis
,
his
first
and
above
all
others
,
therefore
delivered
in
the
Singular
,
Quis
,
not
Qui
,
who
is
he
,
not
who
are
they
that
shall
?
Though
they
,
others
also
shall
,
yet
they
but
by
him
;
he
first
,
they
after
,
he
properly
rises
and
ascends
,
they
more
properly
are
rais'd
and
drawn
after
him
.
-
II.
The
Condition
now
(
2.
)
of
them
that
are
so
thus
admitted
to
all
these
priviledges
,
is
,
-
1.
That
they
have
clean
hands
.
-
That
(
2.
)
they
have
pure
hearts
too
.
-
That
(
3.
)
they
lift
not
up
their
mind
to
vanity
.
-
That
(
4.
)
they
swear
not
deceitfully
,
or
to
deceive
.
The
Priviledge
we
are
to
speak
of
is
a
real
one
,
a
high
one
,
a
holy
one
,
an
admirable
one
,
a
glorious
one
;
and
though
hard
to
be
come
by
,
yet
to
be
come
by
(
though
)
through
him
.
The
condition
upon
which
we
are
to
come
by
it
,
(
1.
)
Innocency
,
(
2.
)
Purity
,
(
3.
)
Righteousness
,
(
4.
)
Truth
,
yet
all
too
little
without
him
.
He
ascended
to
this
purpose
,
that
we
also
might
ascend
after
him
,
that
's
the
Lesson
we
are
now
to
teach
you
;
two
parts
it
has
,
the
Condition
of
the
Priviledge
of
the
hill
of
the
Lord
,
and
the
Conditions
of
our
Performance
for
it
;
the
one
the
Condition
to
be
obtained
,
and
the
other
the
Conditions
to
be
performed
;
the
admission
into
the
hill
of
the
Lord
and
his
holy
place
,
that
the
Condition
to
be
obtained
;
Innocence
and
Purity
,
freeness
from
vanity
and
deceit
,
they
the
Conditions
to
obtain
it
.
I
now
enter
upon
the
first
,
to
shew
what
is
the
Condition
we
may
ascend
to
,
what
a
great
and
glorious
one
it
is
to
ascend
into
the
hill
of
the
Lord
,
and
to
rise
up
in
his
holy
place
.
I.
Several
senses
I
intimated
to
you
of
the
words
:
(
1.
)
Some
understanding
by
the
hill
of
the
Lord
and
his
holy
place
,
the
material
hill
and
house
of
Sion
,
and
thence
our
Christian
Churches
;
(
2.
)
Others
the
spiritual
house
and
building
,
the
faithful
and
true
members
of
the
Church
;
(
3.
)
Others
the
eternal
house
of
heaven
,
the
hill
of
Sion
which
is
above
.
Each
of
them
is
called
Gods
hill
or
holy
place
.
Sion
Gods
hill
,
Psal.
ii
.
6.
and
lxviii
.
15.
The
Temple
his
holy
place
,
Exod.
xxvi
.
33.
The
Church
the
house
of
God
,
not
to
be
us'd
like
our
own
houses
,
and
therefore
a
holy
place
,
1
Cor.
xi
.
22.
The
Faithful
the
Temples
,
the
Dwellings
,
the
Buildings
,
the
House
of
God
,
1
Cor.
iii.
17.
2
Tim.
i.
14.
1
Cor.
iii.
9.
Heb.
iii.
6.
Heaven
,
lastly
,
is
called
Mount
Sion
,
Heb.
xii
.
2.
Rev.
xiv
.
1.
The
holy
place
,
Heb.
ix
.
12.
The
true
Tabernacle
and
Sanctuary
,
Heb.
viii
.
2.
Be
it
which
of
these
it
will
,
or
be
it
all
,
to
ascend
into
any
of
them
is
a
condition
worth
the
considering
;
to
be
admitted
into
Gods
House
and
Temple
,
to
be
admitted
into
the
Family
of
true
Believers
,
especially
to
be
exalted
so
high
as
into
heaven
.
To
be
in
any
of
these
Conditions
,
is
to
be
in
good
condition
,
a
Condition
which
is
,
1.
A
Priviledge
;
a
peculiar
favour
,
not
for
every
body
to
arrive
at
,
't
is
a
question
who
shall
get
it
;
not
every
one
,
says
Christ
.
The
faithful
they
are
a
little
flock
,
St.
Luk.
xii
.
32.
A
chosen
Generation
,
1
Pet.
ii
.
9.
Few
there
are
of
such
,
St.
Mat.
xx
.
16.
only
a
parcel
that
Christ
has
given
him
by
his
Father
,
St.
Iohn
vi
.
39.
To
you
it
is
given
,
says
he
himself
,
St.
Mat.
xiii
.
11.
to
some
it
is
given
,
to
some
it
is
not
.
So
a
priviledge
it
is
to
stand
thus
upon
Mount
Sion
with
the
Lamb
,
Rev.
xiv
.
1.
to
be
in
the
number
of
those
that
follow
him
whithersoever
he
goes
.
And
it
will
prove
a
Priviledge
(
2.
)
to
be
of
those
that
go
up
to
the
House
of
the
Lord
,
among
them
that
keep
holy
day
,
that
is
,
that
go
up
to
serve
him
there
.
Now
he
has
not
dealt
so
with
any
Nation
,
any
but
his
own
,
Psal.
cxlvii
.
20.
If
I
shall
find
favour
in
the
eyes
of
the
Lord
,
then
he
will
bring
me
again
,
and
shew
me
his
Ark
,
and
his
Habitation
,
says
David
,
2
Sam.
15.
25.
And
if
a
favour
it
be
,
not
to
be
debarr'd
the
House
of
God
in
Shiloh
or
Hierusalem
,
is
it
less
,
think
we
,
to
be
allowed
the
liberty
of
Christian
Churches
,
to
praise
God
in
the
great
Congregations
?
St.
Paul
counts
it
a
mercy
,
2
Thes.
ii
.
1.
this
gathering
together
unto
him
;
much
comfort
in
it
,
as
in
the
coming
of
our
Lord
Jesus
Christ
,
which
is
there
joyn'd
with
it
.
Non
omnis
,
I
am
sure
we
find
it
,
all
have
not
the
Priviledge
:
we
are
out
of
Gods
favour
the
while
,
and
he
seems
to
have
no
delight
in
us
,
when
he
denies
us
at
least
to
suspend
the
shewing
it
,
as
he
did
there
to
David
when
he
fled
from
Absolom
;
a
Priviledge
sure
all
count
it
to
have
a
place
to
serve
God
in
together
,
there
would
not
else
be
such
contention
for
it
,
who
should
,
and
who
should
not
.
But
for
that
hill
of
hills
,
(
3.
)
far
exalted
above
all
hills
,
to
ascend
thither
,
to
be
lift
so
high
,
that
's
a
priviledge
without
contradiction
.
'T
is
given
to
none
but
for
whom
it
is
prepared
,
St.
Mat.
xx
.
23.
few
there
are
that
find
it
,
St.
Mat.
vii
.
14.
't
is
meerly
at
our
Fathers
good
pleasure
to
give
it
,
St.
Luke
xii
.
32.
neither
of
him
that
wills
,
nor
him
that
runs
,
but
of
God
that
shews
mercy
;
we
have
no
other
claim
but
mercy
to
it
.
Only
,
fear
not
for
all
that
,
says
Christ
,
St.
Luke
xii
.
32.
he
ushers
in
the
priviledge
so
;
And
(
2.
)
strive
to
enter
too
,
says
he
,
for
all
that
;
though
the
gate
be
streight
,
't
is
not
impassable
for
them
that
strive
and
labour
for
it
;
And
then
(
3.
)
too
admire
his
goodness
,
say
we
,
who
yet
leaves
ope
the
gate
to
enter
to
any
penitent
sinner
,
that
will
strive
and
labour
for
it
;
who
sets
up
a
Si
quis
in
the
Market-place
,
sets
it
upon
the
doors
and
skreens
of
our
Churches
and
Chappels
,
sets
his
Prophets
too
to
proclaim
and
cry
it
,
Who
will
ascend
,
who
will
come
and
stand
up
in
his
holy
place
,
come
serve
him
here
a
while
,
and
reign
with
him
for
ever
?
This
Priviledge
,
though
all
attain
not
to
,
is
not
such
as
any
are
absolutely
excluded
from
;
that
no
more
enjoy
it
,
is
because
they
voluntarily
exclude
themselves
:
they
shall
not
,
because
they
will
not
take
the
pains
;
't
is
no
Decree
against
any
,
though
a
Priviledge
for
some
.
Such
a
one
indeed
it
is
,
and
a
high
one
too
,
a
high
Priviledge
(
2.
)
to
be
Sons
and
Heirs
to
the
most
High
can
be
no
less
,
to
be
raised
so
to
the
tops
of
the
hills
,
above
all
the
Nations
of
the
World
:
You
only
have
I
known
of
all
the
Families
of
the
earth
,
Amos
iii.
2.
to
be
the
only
men
that
God
knows
,
that
he
takes
notice
of
in
the
World
to
be
a
Kingly
Priesthood
,
1
Pet.
ii
9.
made
Kings
and
Priests
,
Rev.
i.
6.
this
is
high
.
And
,
High
it
is
(
2.
)
too
to
be
admitted
into
his
House
and
holy
Temple
.
Every
one
came
not
there
,
not
all
the
Levites
,
not
all
the
Priests
.
A
high
favour
it
was
,
allow'd
to
some
only
to
enter
there
.
Why
,
the
Lord
loveth
the
gates
of
Sion
more
than
all
the
dwellings
of
Iacob
,
says
the
Psalmist
;
all
the
high
places
and
Palaces
of
the
earth
are
not
in
so
high
esteem
with
God
as
the
very
Gates
and
Ports
of
Sion
;
to
be
suffered
but
to
peep
in
there
is
a
higher
honour
,
to
be
a
door-keeper
in
the
House
of
God
a
greater
happiness
than
to
dwell
in
the
most
magnifique
buildings
of
the
World
.
David
,
a
King
himself
,
had
rather
be
there
than
any
where
.
And
he
that
shall
consider
the
Primitive
Zeal
of
Christians
to
these
hills
,
how
they
never
thought
enough
bestow'd
upon
them
,
how
often
they
frequented
them
,
how
they
would
not
pass
without
going
in
and
worshipping
;
how
the
pious
and
devout
souls
thought
it
a
happiness
to
look
that
way
,
and
a
great
comfort
in
the
midst
of
their
desolations
and
captivity
;
cannot
but
confess
they
all
thought
high
enough
of
the
favour
that
God
allowed
them
in
receiving
them
into
those
hills
and
holy
places
.
A
higher
Priviledge
yet
it
is
to
get
up
the
other
hill
,
to
be
admitted
into
heaven
when
all
is
done
,
so
high
,
that
Christ
says
it
is
not
his
to
give
,
St.
Mat.
xx
.
23.
the
Father
hath
reserved
it
to
himself
;
and
there
is
nothing
higher
situated
than
it
.
The
very
name
of
hill
the
Phrase
of
the
Text
sufficiently
shews
if
it
be
a
priviledge
it
is
a
high
one
;
Hills
are
the
highest
places
of
the
earth
;
the
Church
is
a
beacon
upon
a
hill
,
every
true
Disciple
a
light
there
at
least
;
The
Houses
of
God
used
to
be
thought
high
places
too
,
and
so
had
in
honour
.
And
for
Heaven
't
is
stil'd
the
everlasting
hills
.
So
to
be
admitted
to
the
priviledge
of
any
of
them
must
needs
be
a
high
one
.
3.
High
and
holy
too
,
that
's
a
third
addition
to
the
Priviledge
.
Many
high
Priviledges
that
are
not
so
.
Holy
is
the
highest
,
most
like
to
the
most
High
.
To
be
Saints
,
to
be
called
to
holiness
,
as
St.
Paul
say
we
are
;
to
be
a
holy
Nation
,
as
St.
Peter
says
,
1
Pet.
ii
.
9.
to
be
Priests
,
as
you
heard
before
;
to
have
holiness
engraved
upon
our
foreheads
is
to
be
holy
persons
,
every
Pot
in
Hierusalem
to
be
holiness
to
the
Lord
,
Zech.
xiv
.
21.
is
a
priviledge
,
and
a
holy
one
too
.
To
go
up
like
Saints
to
the
hill
of
Sion
,
to
keep
holy-day
there
,
to
worship
before
the
holy
Altars
of
the
Lord
of
Hosts
,
to
drink
and
eat
in
holy
vessels
,
to
be
part
of
his
holy
portion
,
to
be
made
partakers
of
his
holy
Word
,
and
there
praise
the
God
of
holiness
in
his
holy
Congregation
,
is
a
holy
honour
that
is
done
us
.
The
highest
Priviledge
that
wants
this
,
the
highest
Palace
that
is
without
this
is
but
the
Tents
of
ungodliness
,
and
they
,
says
David
,
will
but
make
us
afraid
.
Let
my
Priviledge
,
O
God
,
be
holy
,
or
I
care
for
none
;
that
's
that
must
bring
me
to
his
holy
hill
,
and
to
his
dwelling
;
that
hill
in
which
he
dwells
amidst
Cherubims
,
and
Seraphims
,
and
all
his
Host.
Whither
thirdly
to
ascend
is
the
height
of
the
holy
Priviledge
.
3.
His
holy
heaven
,
that
's
the
stile
,
the
Holy
of
Holies
St.
Paul
calls
it
,
the
very
Seat
of
the
most
holy
God
,
and
holy
Angels
,
and
holy
Saints
.
It
cannot
there
sure
be
suspected
to
be
the
holy
Priviledge
,
and
the
Priviledge
of
the
holy
only
to
come
thither
.
4.
This
holiness
must
needs
make
it
to
be
admired
too
.
An
admirable
Priviledge
we
told
you
it
was
't
is
our
fourth
Point
now
.
And
David
,
as
if
he
had
been
all
this
while
in
a
kind
of
swoon
at
the
contemplation
of
it
,
breaks
out
now
upon
a
sudden
,
with
a
Who
is
he
?
and
what
a
thing
is
this
to
ascend
into
the
Hill
of
the
Lord
,
and
to
rise
up
in
his
holy
place
.
Indeed
,
we
cannot
sufficiently
admire
it
,
that
God
should
raise
up
dust
and
ashes
to
such
a
height
,
as
to
make
it
a
coheir
with
Christ
,
as
to
make
a
Hill
and
holy
Place
of
it
for
himself
to
dwell
in
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
says
the
Apostle
,
O
the
depth
!
Who
can
find
it
out
?
Who
,
who
can
reach
it
!
That
he
should
pitch
his
place
and
dwell
among
us
,
give
us
free
access
,
liberty
to
come
and
go
unto
him
,
to
approach
him
when
we
will
,
speak
to
him
what
we
will
,
eat
and
drink
with
him
when
we
will
too
;
what
can
be
stranger
?
Who
can
wonder
at
it
enough
?
How
terrible
is
this
place
!
it
put
poor
Iacob
into
a
cold
sweat
to
think
of
it
before
't
was
built
,
Gen.
xxviii
.
17.
Will
the
Lord
dwell
on
earth
?
Is
it
true
,
says
Solomon
,
Can
it
be
so
?
Lord
,
What
am
I
,
says
Holy
David
,
and
my
people
,
that
we
should
but
offer
to
it
?
Lord
,
What
is
it
,
that
we
should
be
allow'd
to
touch
so
holy
ground
with
our
unhallowed
feet
,
look
upon
so
holy
a
sight
with
our
unholy
eyes
,
that
such
a
glo-worm
as
Man
should
be
set
upon
a
Hill
?
But
above
all
(
3.
)
Lord
what
is
man
,
Lord
what
is
man
that
thou
should'st
so
regard
him
as
to
advance
him
also
into
the
holy
Hill
of
Heaven
too
,
Lord
,
what
can
we
say
,
what
can
we
say
?
Shall
corruption
inherit
incorruption
,
dust
,
Heaven
;
a
worm
creep
so
high
;
What
?
he
that
lost
it
for
an
Apple
,
come
thither
after
all
;
he
in
whom
dwelleth
no
good
thing
,
be
let
stay
there
where
none
but
good
,
and
all
good
things
are
?
He
that
is
not
worth
the
Earth
,
worth
nought
but
Hell
,
be
admitted
Heaven
?
Lord
,
What
is
Man
,
or
rather
,
what
art
Thou
O
Lord
!
how
wonderful
in
mercies
that
thus
priviledg'st
the
sons
of
men
!
Admirable
it
is
,
worth
the
whole
course
of
your
days
to
admire
it
in
,
and
you
can
never
enough
.
It
will
appear
yet
the
more
by
the
glory
that
accompanies
it
.
It
is
a
glorious
priviledge
indeed
,
even
admirable
for
its
glory
.
Even
in
all
the
senses
we
take
the
words
,
't
is
(
5.
)
a
Glorious
Priviledge
.
Glorious
to
be
Sains
,
they
are
heirs
of
Glory
.
Glorious
to
be
Saints
in
Churches
;
for
the
Angels
that
are
there
1
Cor.
xi
.
10.
to
wait
upon
us
and
carry
up
our
Prayers
,
for
the
beauty
of
holiness
that
is
seated
there
,
for
the
God
of
Glory
whose
presence
is
more
glorious
there
.
But
it
is
without
comparison
to
be
Saints
in
Glory
.
Grace
is
the
portion
of
Saints
,
that
's
one
ray
of
Glory
.
The
Church
,
the
House
of
God
is
the
Gate
of
Heaven
,
Gen.
xxviii
.
17.
that
's
the
entrance
into
Glory
.
What
then
is
Heaven
it self
?
What
is
it
to
enter
there
into
the
very
Throne
of
the
King
of
Glory
?
Lift
up
your
heads
O
ye
Gates
,
lift
up
your
heads
,
and
let
us
poor
things
in
to
see
the
King
of
Glory
;
the
Hill
of
the
Lord
can
be
no
other
then
a
Hill
of
Glory
.
His
holy
place
is
no
less
than
the
very
place
and
seat
of
Glory
.
And
being
such
,
you
cannot
imagine
it
(
6.
)
but
hard
to
come
by
,
the
very
petty
glories
of
the
World
are
so
.
This
is
a
Hill
of
Glory
,
hard
to
climb
,
difficult
to
ascend
,
craggy
to
pass
up
,
steep
to
clamber
,
no
plain
campagnia
to
it
,
the
broad
easie
way
leads
some
whether
else
.
St.
Mat.
vii
.
13.
the
way
to
this
is
narrow
,
ver.
14.
't
is
rough
and
troublesome
.
To
be
of
the
number
of
Christs
true
faithful
servants
is
no
slight
work
:
't
is
a
fight
,
't
is
a
race
,
't
is
a
continual
warfare
;
fastings
and
watchings
,
and
cold
,
and
nakedness
,
and
hunger
,
and
thirst
,
bands
,
imprisonments
,
dangers
and
distresses
,
ignominy
and
reproach
,
afflictions
and
persecutions
,
the
worlds
hatred
and
our
friends
neglect
,
all
that
we
call
hard
or
difficult
is
to
be
found
in
the
way
we
are
to
go
.
A
man
cannot
leave
a
lust
,
shake
off
bad
company
,
quit
a
course
of
sin
,
enter
upon
a
way
of
vertue
,
profess
his
Religion
,
or
stand
to
it
,
cannot
ascend
the
spirtual
Hill
,
but
he
will
meet
some
or
other
of
these
to
contest
and
strive
with
.
But
not
only
to
ascend
but
to
stand
there
,
as
the
word
signifies
;
to
continue
at
so
high
a
pitch
,
to
be
constant
in
Truth
and
Piety
,
that
will
be
hard
indeed
,
and
bring
more
difficulties
to
contrast
with
.
And
yet
to
rise
up
(
to
keep
to
that
Translation
)
that
is
,
to
rise
up
in
the
defence
of
holy
ways
,
of
our
Religion
,
is
harder
still
;
to
bloud
it
may
come
at
last
,
but
to
sweat
it
comes
presently
,
cold
and
hot
sweats
too
,
fears
and
travels
,
that
's
the
least
to
be
expected
.
Nor
is
it
easie
,
as
it
often
proves
,
to
gain
places
to
serve
God
in
.
Temples
are
long
in
building
,
that
of
Hierusalem
64
years
together
.
Great
preparation
there
was
by
David
and
Solomon
to
that
before
,
and
no
little
to
the
rearing
of
the
Tabernacle
.
It
was
300
years
and
upward
that
Christianity
was
in
the
World
before
the
Christians
could
get
the
priviledges
of
Sanctuaries
and
Churches
.
The
more
ought
we
sure
to
value
them
,
that
we
come
so
hardly
by
them
.
We
would
make
more
of
the
priviledge
,
if
we
considered
what
pains
and
cost
,
and
time
they
cost
,
how
unhandsom
Religion
looks
without
them
,
how
hard
it
is
to
perform
many
of
the
holy
offices
where
we
want
them
,
how
hard
it
would
be
to
keep
Religion
in
the
minds
of
men
,
if
all
our
Churches
should
be
made
nests
of
Owls
and
Dragons
,
and
beds
of
Nettles
and
Thistles
.
Yet
I
confess
,
it
is
hard
too
to
enter
into
those
holy
places
with
the
reverence
that
becomes
them
,
to
rise
up
holy
there
.
Every
one
that
comes
into
the
Church
,
does
not
ascend
,
he
leaves
his
soul
too
oft
below
,
comes
but
in
part
;
his
body
that
gets
up
the
Hill
,
the
mind
lies
grovelling
in
the
Valley
,
amongst
his
Grounds
and
Cattel
.
Nor
may
every
one
be
said
to
rise
up
or
stand
in
his
holy
place
,
that
stand
or
sits
there
in
it
,
unless
his
thoughts
rise
there
,
unless
his
attention
stands
erect
and
stedfast
up
to
Heaven
when
he
is
there
:
he
is
indeed
in
the
place
,
but
he
unhallows
it
;
it
is
no
longer
holy
in
respect
of
him
.
He
must
ascend
in
heart
and
soul
,
raise
up
eyes
and
hands
,
voice
and
attention
too
,
that
can
be
properly
said
to
ascend
into
the
Hill
of
the
Lord
,
or
rise
up
in
his
holy
place
.
Which
how
hard
it
is
,
the
very
stragling
of
our
own
thoughts
there
will
tell
us
;
we
need
not
go
to
the
Prophet
to
find
a
people
that
sit
there
as
if
they
were
Gods
people
,
and
yet
are
not
;
that
hear
his
Word
and
stand
not
to
it
;
that
raise
up
their
voices
,
and
yet
their
hearts
are
still
beneath
:
We
can
furnish
our selves
with
a
number
too
great
of
such
,
enow
to
tell
us
how
hard
it
is
to
ascend
into
the
Hill
of
the
Lord
,
and
rise
up
in
his
holy
place
,
so
few
do
it
.
And
if
these
two
ascensions
be
so
hard
,
what
's
the
third
?
the
very
righteous
are
scarcely
sav'd
,
1
Pet.
iv
.
18.
If
by
any
means
I
may
,
says
St.
Paul
,
1
Cor.
ix
.
27.
supposes
he
may
not
;
he
is
afraid
,
at
least
,
after
all
his
Preaching
,
he
should
become
a
cast-away
,
fall
short
of
the
goal
,
miss
the
Crown
,
come
short
of
the
top
of
the
Hill
,
of
the
holy
Place
.
So
hard
a
thing
is
Heaven
;
so
clogg'd
are
the
wings
of
our
soul
,
so
heavy
and
drossie
are
our
spirits
,
and
our
earth
so
earthy
,
that
it
is
hard
to
ascend
so
high
.
We
feel
we
find
it
;
and
they
but
deceive
themselves
that
think
't
is
but
a
running
leap
into
Heaven
,
a
business
to
be
done
wholly
or
easily
upon
our
Death-beds
,
when
we
can
nor
stir
,
nor
raise
up
our selves
,
or
our
heads
.
Who
shall
ascend
?
Whatever
question
it
is
,
it
is
most
certainly
an
assertion
of
difficulty
.
Who
shall
ascend
?
no
man
can
read
it
,
but
he
will
read
hardness
in
the
ascending
.
And
yet
it
would
be
harder
but
for
the
last
consideration
of
the
words
,
that
't
is
a
kind
of
admiration
of
the
Prophets
at
the
foresight
of
Christs
Ascension
,
He
in
his
spirit
foresaw
his
Saviour
climb
this
Hill
,
and
wonder'd
●t
it
.
From
his
ascending
some
of
the
difficulty
is
abated
.
He
has
led
one
way
,
●●ac'd
a
path
,
open'd
a
door
into
Heaven
unto
all
Believers
;
so
we
us'd
to
sing
in
the
Te
Deum
▪
I
need
not
tell
you
he
has
ascended
in
all
the
senses
of
the
words
,
no
height
of
holiness
but
he
has
,
none
frequenter
in
the
Temple
than
he
was
,
none
in
Heaven
till
he
came
thither
:
He
the
first
that
made
our
dull
earth
ascend
so
high
.
He
rose
and
ascended
up
on
high
without
the
least
help
of
metaphor
or
figure
,
rose
from
the
Grave
,
ascended
into
the
Hill
,
a●cended
thence
into
the
Hill
of
the
Lord
,
stands
there
at
his
right
hand
▪
St.
Stephen
saw
him
so
,
Acts
●ii
.
53.
Never
said
Prophet
any
thing
that
more
punctually
fell
out
than
this
,
he
may
well
admire
it
,
and
so
may
we
.
Yea
,
and
praise
him
too
.
To
him
we
owe
all
our
Ascensions
,
all
the
height
and
ascensions
of
our
spirits
in
grace
and
goodness
,
all
our
priviledges
to
worship
him
in
holy
places
,
all
our
assurances
and
hopes
of
Heaven
,
and
the
possession
of
it
.
His
rising
raises
us
,
his
ascending
makes
us
ascend
.
He
the
only
prime
singular
one
,
we
only
as
parts
and
members
of
him
.
What
is
then
left
us
to
do
?
What
for
all
this
priviledge
?
Why
?
if
Christs
grace
,
and
Gods
Worship
,
and
Heaven
it self
be
such
priviledges
,
I
hope
we
will
not
be
so
silly
to
forgo
them
,
or
betray
them
.
Seeing
they
be
so
high
ones
,
we
cannot
be
so
unworthy
now
to
do
any
thing
beneath
them
,
any
base
or
unworthy
thing
.
Being
holy
ones
too
,
we
will
not
be
so
profane
to
pollute
our selves
or
them
with
lusts
and
sacriledges
.
Being
so
admirable
priviledges
all
we
cannot
certainly
but
adore
Gods
mercy
in
them
.
Being
glorious
ones
too
,
we
must
glorifie
him
for
them
,
count
all
things
dross
and
dung
in
comparison
of
them
.
Being
yet
hard
to
come
by
,
the
more
need
we
have
to
labour
for
them
,
set
all
our
powers
,
make
it
all
our
work
to
get
them
,
to
get
grace
and
worship
,
and
glory
,
to
ascend
the
hill
and
holy
place
with
all
holiness
as
the
way
to
glory
.
In
a
word
,
seeing
all
this
priviledge
comes
by
Christ
,
't
is
him
we
are
to
thank
and
serve
,
and
worship
upon
his
own
hill
,
and
in
his
own
holy
place
,
till
the
time
come
till
we
ascend
in
glory
.
And
yet
there
is
something
more
behind
,
the
way
to
this
hill
,
the
conditions
required
to
obtain
this
priviledge
,
what
we
are
to
perform
,
that
we
may
attain
it
.
To
have
clean
hands
,
and
pure
hearts
,
minds
not
lift
up
to
vanity
,
and
mouths
that
will
not
swear
to
deceive
our
neighbour
.
For
he
only
shall
ascend
into
the
hill
of
the
Lord
,
he
only
shall
rise
up
in
his
holy
place
;
he
only
is
a
true
Believer
,
he
only
truly
worships
God
,
when
he
comes
to
Church
to
worship
,
he
only
shall
go
to
Heaven
,
that
hath
clean
hands
,
&c.
THE
FIRST
SERMON
UPON
Whitsunday
.
St.
JOHN
iii.
8.
The
wind
bloweth
where
it
listeth
,
and
thou
hearest
the
sound
thereof
,
but
canst
not
tell
whence
it
cometh
,
nor
whither
it
goeth
.
So
is
every
one
that
is
born
of
the
Spirit
.
THe
wind
bloweth
.
And
this
day
it
blew
to
purpose
.
A
mighty
rushing
wind
there
was
that
this
day
fill'd
the
House
where
the
Disciples
were
assembled
,
Acts
ii
.
2.
And
it
blew
truly
where
it
listed
when
it
blew
only
in
that
Chamber
where
they
were
.
And
the
sound
of
it
was
heard
sufficiently
when
Parthians
,
and
Medes
,
and
Elamites
,
the
dwellers
in
Mesopotamia
,
and
in
Iudea
,
in
Cappadocia
,
Pontus
,
and
Asia
,
Phrygia
,
and
Pamphilia
,
in
Aegypt
,
and
in
the
parts
of
Lybia
,
about
Cyrene
,
and
strangers
of
Rome
,
Iews
and
Proselites
,
Cretes
and
Arabians
,
all
of
them
this
day
heard
it
fram'd
into
articulate
voices
,
into
Tongues
as
many
and
divers
as
the
Countries
they
came
from
.
Yet
could
not
any
of
them
tell
whence
this
wind
blew
,
whence
these
sounds
came
,
for
they
were
all
amazed
,
and
in
doubt
,
saying
one
to
another
,
What
meaneth
this
?
ver.
12.
Nor
could
the
Disciples
themselves
but
in
general
,
that
from
heaven
it
came
,
nor
whither
it
went
when
it
retired
from
them
.
This
Day
then
was
this
Text
fulfilled
in
your
ears
,
O
happy
Disciples
!
Nicodemus
might
to
day
by
experiment
understand
what
in
this
Chapter
he
could
not
apprehend
,
the
Wind
and
Spirit
both
together
;
and
feel
the
workings
of
them
both
;
there
both
in
one
descent
together
,
though
here
he
did
not
when
they
were
put
in
one
word
together
;
where
whether
Spiritus
Ventus
,
or
Spiritus
Spiritus
,
both
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
were
understood
Expositors
have
disputed
,
and
it
stands
yet
upon
the
question
.
The
Ancients
restrained
the
words
to
the
holy
Spirit
,
and
translate
it
Spiritus
.
The
Modern
Expositors
to
the
Wind
,
and
translate
it
Ventus
.
To
do
both
right
we
shall
joyn
both
senses
,
understand
the
words
as
a
similitude
made
by
our
blessed
Saviour
to
instruct
both
Nicodemus
and
us
in
the
ways
of
the
Spirit
,
and
in
the
knowledge
of
the
spiritual
Regeneration
by
the
likeness
of
the
Wind.
So
two
Simile's
there
will
be
in
the
Text.
Sicut
Ventus
sic
Spiritus
,
and
Sicut
spiritus
sic
spiritualis
.
The
First
Similitude
is
between
the
Wind
and
the
Spirit
.
The
Second
between
the
Spirit
and
the
spiritual
man
,
or
him
that
is
born
of
the
Spirit
.
In
the
similitude
betwixt
the
Wind
and
the
Spirit
,
we
shall
observe
,
-
I.
The
Nature
of
them
both
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
breath
,
or
Wind
,
or
Spirit
,
it
signifies
them
all
.
-
II.
The
Power
and
Operation
both
of
the
one
and
of
the
other
,
they
blow
both
of
them
where
they
list
.
-
III.
The
Plainness
of
their
sounds
;
Thou
hearest
the
sound
thereof
;
both
of
them
easie
enough
to
be
heard
.
-
IV.
The
Obscurity
yet
of
both
their
Motions
,
ye
know
of
neither
of
them
whence
they
come
,
or
whither
they
go
.
According
to
these
four
points
will
the
second
similitude
be
extended
too
.
He
that
is
born
of
the
Spirit
will
be
like
the
Spirit
in
all
four
.
In
his
Nature
,
in
his
Operations
,
in
his
Plainness
in
some
particulars
,
and
his
Obscurity
in
others
.
So
is
every
one
that
is
born
of
the
Spirit
.
But
to
tell
you
fully
the
true
Condition
of
him
that
is
born
of
the
Spirit
,
I
must
tell
you
first
the
Nature
,
the
Operations
,
and
the
Properties
of
the
Spirit
.
And
to
tell
you
the
Nature
,
the
Operations
,
and
the
Properties
of
the
Spirit
I
must
shew
you
also
those
of
the
Wind
;
that
so
by
the
more
perfect
discovery
of
them
we
may
the
more
perfectly
admire
them
,
and
adore
and
magnifie
him
to
day
who
this
day
gave
us
both
the
occasion
and
means
to
hear
and
understand
them
.
I
begin
now
to
compare
the
Nature
of
the
Wind
and
Spirit
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
word
is
and
may
be
translated
both
.
It
is
so
in
the
Text.
Some
are
for
Ventus
,
some
for
Spiritus
:
Breath
they
are
both
.
The
one
,
the
breath
of
heaven
;
the
other
,
of
the
air
:
The
one
,
Gods
;
the
other
,
the
Worlds
.
Indeed
,
the
wind
is
a
kind
of
breath
or
spirit
,
but
a
spirit
in
the
nicest
and
subtilest
sense
it
is
not
.
A
body
it
is
,
and
not
a
spirit
;
yet
the
nighest
thing
it
is
we
have
to
liken
the
spirit
to
,
as
near
a
simile
as
we
can
find
for
it
;
but
the
Spirit
of
the
Day
,
is
so
a
spirit
as
in
no
sort
a
body
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
an
Article
and
an
Emphasis
,
a
Spirit
above
all
Spirits
,
the
prime
Spirit
.
A
Spirit
by
Essence
,
an
essential
Spirit
,
or
essentially
a
Spirit
.
A
Spirit
by
Procession
,
the
Spirit
proceeding
:
personally
that
Spirit
which
proceedeth
from
the
Father
,
St.
Iohn
xv
.
26.
and
from
the
Son
,
St.
Iohn
xvi
.
7.
which
was
this
Day
breath'd
first
of
all
solemnly
into
the
World
to
quicken
it
to
a
heavenly
life
.
Spiritus
Dei
,
and
Spiritus
Deus
,
the
Spirit
of
God
,
and
the
Spirit
which
is
God
,
and
the
only
Spirit
that
can
bring
us
all
to
God
.
But
this
great
Nature
is
too
great
to
comprehend
,
too
infinite
to
pursue
.
Nor
can
the
Simile
reach
it
.
It
falls
short
,
and
so
must
I
and
you
when
we
have
done
our
utmost
.
'T
is
an
easier
Project
for
us
both
to
fall
upon
the
Power
and
Operations
of
it
,
though
I
foresee
we
shall
often
there
be
at
a
stand
too
.
Yet
,
to
help
our selves
as
well
as
we
can
,
we
will
consider
the
Operations
;
first
by
themselves
,
then
by
their
Effects
,
and
then
thirdly
by
their
Course
and
Compass
.
By
themselves
first
.
II.
The
wind
,
you
hear
,
blows
,
and
so
the
Spirit
blows
.
Yet
the
Spirit
is
not
,
blows
not
neither
like
every
wind
.
There
are
whirlwinds
that
make
a
horrid
noise
,
that
whirl
every
way
about
,
and
turn
the
World
up
topsie turvy
,
upside
down
;
the
wind
that
is
but
Spiritus
,
a
direct
and
orderly
breathing
does
not
so
.
Spiritus
vertiginis
is
but
Vertigo
Spiritus
,
the
spirit
of
giddiness
that
the
Prophet
speaks
of
,
Isa.
xix
.
14.
is
but
the
Vertigo
,
or
turning
of
the
brain
,
an
abuse
of
the
name
,
not
a
spirit
,
but
a
meer
humour
that
makes
us
giddy
;
has
made
this
Nation
so
too
long
.
2.
Blustring
,
and
stormy
winds
there
are
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
rather
than
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Graves
violento
flamine
venti
,
but
this
no
such
.
Spiritus
rather
than
Ventus
ours
is
here
;
a
calm
and
peaceable
one
,
a
breath
rather
than
a
wind
,
a
Spirit
proceeding
from
the
God
of
peace
,
bequeathed
and
sent
us
by
the
Prince
of
peace
;
so
still
and
even
,
that
it
did
not
so
much
as
disorder
a
wreath
of
that
holy
flame
,
which
this
day
encircled
the
heads
of
the
Disciples
,
but
let
that
heavenly
fire
sit
quietly
upon
them
,
Acts
ii
.
3.
3.
Nor
is
it
of
this
wind
to
which
this
Spirit
is
compared
,
said
flat
here
,
but
spirat
,
not
said
to
blow
by
a
word
that
signifies
commonly
only
the
ordinary
and
natural
blowing
.
All
is
supernatural
here
.
'T
is
neither
whirling
,
we
told
you
first
,
nor
blustring
,
we
said
secondly
,
nor
puffing
wind
we
tell
you
now
;
't
is
a
meek
,
an
humble
Spirit
;
from
the
beginning
it
mov'd
upon
the
waters
,
Gen.
1.
but
did
not
swell
them
into
waves
or
billows
,
as
natural
winds
commonly
do
,
not
does
it
now
;
but
only
guides
all
our
waters
,
passions
,
and
motions
into
their
proper
place
with
sweetness
and
order
;
which
is
meerly
a
supernatural
work
.
4.
And
yet
as
soft
and
smooth
as
it
blows
,
it
is
the
Spirit
of
Power
,
a
mighty
wind
,
Acts
ii
.
2.
and
rush
in
it
does
oft
times
at
first
with
a
little
sudden
,
and
eager
violence
;
yet
two
syllables
,
one
single
fiat
,
and
all
is
done
;
strange
things
we
know
are
done
by
a
very
little
wind
,
and
that
one
word
of
this
one
Spirit
made
the
World
out
of
nothing
,
and
can
as
easily
make
a
nothing
of
the
World
.
He
can
remove
the
greatest
rocks
and
mountains
not
only
with
the
breath
of
his
displeasure
,
but
of
his
pleasure
too
,
his
easiest
breath
.
He
blew
the
Gods
of
the
Heathen
out
of
their
Thrones
,
and
spake
all
their
Oracles
dumb
,
blew
all
their
spirits
in
a
moment
thence
,
and
yet
the
voice
of
his
breathing
was
scarce
heard
.
He
does
so
still
,
throws
down
all
the
Holds
and
Fortresses
of
the
devil
in
us
sine
strepitu
without
noise
.
Some
rushing
mighty
wind
sometimes
may
go
before
it
to
rouze
our
dulness
and
awake
us
,
but
the
spirit
is
not
there
.
Some
Earthquake
of
servile
fear
may
shake
us
first
,
and
affright
us
from
some
ill
action
,
but
the
Spirit
is
not
there
.
Some
fire
or
fiery
trial
may
first
burn
or
scorch
us
,
and
thereby
make
us
look
about
us
,
or
some
kinder
fire
warm
us
into
a
better
temper
than
formerly
we
were
in
,
but
the
Spirit
is
not
there
neither
.
But
when
these
outward
dispensations
have
sufficiently
disposed
us
to
attention
then
comes
the
still
small
voice
,
1
Kings
xix
.
12.
and
there
's
the
Spirit
that
silently
glides
into
our
souls
as
the
small
dew
into
a
fleece
of
wool
.
Such
a
still
,
smooth
,
sweet
breath
of
wind
is
the
true
resemblance
of
the
Spirit
,
and
when
this
comes
it
works
wonders
;
that
minds
me
of
the
next
Particular
,
the
Effects
of
both
the
Wind
and
Spirit
.
Two
especial
effects
the
Wind
has
:
To
purifie
,
and
to
refresh
.
These
are
the
prime
Effects
of
the
Spirit
too
.
1.
When
the
holy
Spirit
enters
into
the
heart
it
purifies
and
cleanses
it
from
all
pollution
.
This
made
David
pray
,
Psal.
li.
10.
Create
in
me
,
O
Lord
,
a
clean
heart
.
Yea
,
but
how
?
O
blessed
Prophet
;
why
,
as
it
follows
,
by
renewing
a
right
spirit
within
me
.
That
's
the
way
to
make
him
clean
.
No
way
but
that
,
but
that
will
.
For
the
Spirit
is
compar'd
to
fire
,
Acts
ii
.
3.
and
that
purifies
.
To
water
,
St.
Iohn
iv
.
10.
and
that
cleanses
.
And
here
to
wind
,
and
that
blows
away
all
the
chaff
and
dust
that
is
either
in
us
or
about
us
.
(
2.
)
This
Spirit
refreshes
,
too
.
It
renews
the
face
of
the
Earth
,
Psal.
civ
.
30.
It
giveth
rest
and
quiet
,
Isai.
lxiii
.
14.
It
upholds
and
establishes
the
faint
and
decaying
spirit
,
Psal.
li
,
12.
It
refreshes
us
in
our
Bonds
,
and
sets
us
free
,
Rom.
viii
.
15.
It
comforts
us
in
all
distresses
,
for
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Comforter
that
should
come
into
the
world
,
St.
Iohn
xiv
.
26.
(
3.
)
Nay
I
may
add
one
thing
more
.
It
not
only
refreshes
us
when
we
are
faint
and
weary
,
and
almost
dying
,
but
it
revives
us
even
when
we
are
dead
,
is
a
quickning
Spirit
,
St.
Iohn
vi
.
63.
Like
that
wind
the
Naturalist
tells
us
of
,
which
in
the
Spring
time
quickens
the
dull
dead
Earth
into
Herbs
,
and
Flowers
.
Such
a
wind
is
this
Spirit
,
that
gives
life
to
every
one
that
comes
into
the
world
;
for
he
is
the
Spirit
of
Life
,
Rom.
viii
.
2.
But
that
which
adds
somewhat
still
to
the
fuller
glory
of
these
effects
,
and
must
not
be
pass'd
without
a
note
,
is
,
that
't
is
Spirit
still
,
this
wind
blows
still
.
For
however
the
winds
are
not
always
in
a
noise
and
bustle
,
yet
some
spirit
of
air
there
is
that
moves
in
the
deepest
stillness
.
Spiritus
there
is
always
,
though
not
ventus
;
some
tender
breeze
,
though
no
gale
of
wind
,
there
is
always
stirring
.
And
if
there
were
not
continually
some
such
sweet
breathings
of
the
Holy
Spirit
upon
us
,
when
those
strong
and
louder
blasts
seem
to
be
lull'd
asleep
;
we
were
but
dead
men
,
and
might
sleep
for
ever
,
but
such
there
are
,
and
we
live
by
them
.
I
might
,
but
I
will
not
add
any
more
to
the
Effects
either
of
the
Wind
,
or
of
the
Spirit
.
I
pass
on
to
their
Course
and
Compass
,
to
shew
you
how
far
their
effects
and
powers
reach
.
The
Wind
bloweth
where
it
listeth
,
and
the
Spirit
where
he
willeth
.
And
here
I
must
tell
you
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Vbi
vult
is
a
large
circuit
.
Vbi
is
where
,
and
Vbi
is
when
,
and
Vult
is
what
you
will
,
especially
when
't
is
his
who
worketh
all
things
according
to
the
counsel
of
his
will
,
Ephes.
i.
11.
So
that
't
will
be
no
stretching
to
say
either
of
the
Wind
,
or
of
the
Spirit
,
that
it
bloweth
(
1.
)
Where
it
lists
,
and
(
2.
)
How
it
lists
,
and
(
3.
)
As
much
as
it
lists
,
and
(
4.
)
On
whom
it
lists
,
and
(
5.
)
When
it
lists
.
(
1.
)
The
Wind
blows
where
it
lists
,
on
this
side
,
or
on
that
side
,
or
on
any
side
,
any
where
,
and
every
where
.
The
Spirit
does
so
too
,
only
with
more
propriety
to
Vbi
vult
,
doing
out
of
the
liberty
of
its
own
will
,
what
the
wind
only
does
out
of
the
subtilty
of
its
nature
.
No
place
lies
exempted
from
the
power
of
his
will
.
Acts
16.
15.
It
finds
St.
Paul
and
Silas
in
the
prison
,
and
blows
up
the
organs
of
their
voices
into
Songs
and
Hymns
.
It
finds
Manasses
in
the
dungeon
,
2
Chron.
35.
10.
blows
there
with
his
wind
,
and
the
waters
flow
out
of
his
eyes
.
It
finds
St.
Matthew
at
the
receipt
of
Custom
,
and
blows
him
out
of
a
Publican
into
an
Apostle
.
St.
Mat.
ix
.
9.
It
blows
St.
Peter
and
St.
Andrew
out
of
their
Boat
to
the
stern
of
the
Church
of
Christ
.
S.
Mat.
4.
18.
He
blows
upon
some
in
their
journey
,
Acts
9.
3.
as
upon
St.
Paul
,
upon
others
at
home
,
Acts
10.
44.
as
upon
Cornelius
;
upon
one
in
the
bed
,
upon
another
at
the
Mill
,
upon
Ionas
in
the
Whales
belly
.
St.
Luke
17.
34.
No
place
beyond
his
compass
,
not
the
Isles
of
the
Gentiles
,
St.
Mat.
24.
41.
not
the
land
of
Vz
,
not
the
Deserts
of
Arabia
.
Here
and
there
even
amongst
them
,
Jon.
2.
1.
he
blows
some
into
his
Kingdom
.
In
a
word
,
no
chamber
so
secret
,
but
it
can
get
into
;
no
place
so
remote
,
but
it
can
reach
;
none
so
private
,
but
it
can
find
;
none
so
strong
,
but
it
can
break
through
;
none
so
deep
,
but
it
can
fathom
;
none
so
high
,
but
it
can
scale
;
no
place
at
all
,
but
it
can
come
into
;
and
none
so
bad
,
but
some
way
or
other
it
will
vouchsafe
to
visit
.
It
makes
Holy
David
,
cry
out
as
in
an
extasie
,
Psal.
cxxxix
.
6.
Whither
shall
I
go
then
from
thy
Spirit
?
or
,
Whether
shall
I
go
then
from
thy
Presence
?
If
I
climb
up
into
Heaven
,
thou
art
there
;
if
I
go
down
to
Hell
,
thou
art
there
also
.
If
I
take
the
wings
of
the
morning
,
and
remain
in
the
uttermost
parts
of
the
earth
,
even
there
also
shall
thy
hand
lead
me
,
and
thy
right
hand
shall
hold
me
.
No
place
,
it
seems
,
in
Heaven
or
Earth
,
or
Sea
,
or
Hell
it self
,
can
hold
him
out
.
Nor
can
any
hold
him
to
this
or
that
way
of
working
neither
?
for
He
bloweth
(
2.
)
How
he
lists
;
sometimes
louder
,
sometimes
softer
,
sometimes
after
this
manner
,
sometimes
after
that
.
He
raises
new
inclinations
,
or
he
cherishes
the
old
;
He
changes
the
tempers
of
men
,
or
disposes
them
;
He
removes
opportunities
of
doing
ill
,
or
he
propounds
opportunities
of
doing
good
;
he
scares
us
with
threats
,
or
allures
us
with
promises
;
he
drives
us
with
judgments
,
or
he
draws
us
with
mercies
;
he
inflames
us
within
,
or
he
moves
us
from
without
,
which
way
soever
it
pleases
him
.
No
wind
so
various
in
its
blowing
.
Different
ways
he
has
to
deal
with
divers
men
:
and
diversities
of
gifts
he
has
for
them
too
,
differences
of
Administrations
,
diversities
of
Operations
,
1
Cor.
xii
.
5.
To
one
he
gives
the
word
of
wisdom
,
to
another
the
word
of
knowledge
,
to
another
faith
,
to
another
the
gift
of
healing
,
to
another
the
working
of
miracles
,
to
another
prophesie
,
to
another
discerning
of
spirits
,
to
another
divers
kinds
of
tongues
,
to
another
the
interpretation
of
tongues
,
all
from
the
Spirit
,
says
the
Apostle
,
in
the
forecited
Chapter
.
Nor
was
this
only
for
those
times
.
He
still
breaths
diversities
of
gifts
and
graces
,
as
he
pleases
.
On
some
sanctifying
graces
,
on
others
edifying
.
On
others
both
.
To
some
he
gives
a
cheerful
,
to
others
a
sad
spirit
:
to
some
a
kind
of
holy
lightness
;
to
others
a
religious
gravity
;
to
one
a
power
wholly
to
quit
the
World
,
to
another
power
to
stand
holy
in
it
;
to
one
an
ability
to
rule
,
to
another
a
readiness
to
obey
;
to
one
courage
,
to
another
patience
,
to
a
third
temperance
,
and
so
to
others
other
graces
,
as
he
thinks
fittest
.
(
3.
)
Yet
of
these
gifts
,
to
some
more
,
to
some
less
,
not
to
all
alike
:
nay
,
not
to
the
same
person
always
alike
neither
,
but
(
3.
)
as
much
only
as
this
Spirit
will
.
All
have
not
faith
alike
nor
hope
alike
,
nor
charity
alike
,
nor
courage
alike
,
nor
patience
alike
;
neither
all
vertues
,
nor
any
vertues
all
alike
.
Upon
some
the
abundance
of
the
Spirit
dwells
,
upon
others
he
breaths
only
:
some
have
had
exstasies
,
others
but
only
moderate
breathings
.
Eliah
had
abundance
of
the
Spirit
,
yet
Elisha
has
it
doubled
,
2
Kings
ii
.
9.
And
yet
this
very
same
Elisha
,
that
presently
upon
it
divides
Iordan
with
the
wind
of
a
Mantle
,
and
restores
waters
to
their
sweetness
,
and
earth
to
its
fruitfulness
by
a
cruse
of
Salt
,
2
Kings
ii
.
21.
in
but
the
very
next
Chapter
cannot
so
much
as
prophesie
without
a
Minstrel
,
ver.
15.
is
not
so
much
as
in
a
disposition
to
receive
this
divine
Spirit
,
without
the
help
of
an
Instrument
of
Musick
to
rally
his
spirits
into
harmony
and
order
.
St.
Paul
who
was
but
even
now
caught
up
into
the
third
Heavens
,
2
Cor.
xii
.
1.
feels
by
and
by
such
a
thorn
in
the
flesh
,
ver.
7.
that
of
all
that
great
extraordinary
proportion
,
he
has
no
more
left
him
than
a
poor
pittance
,
a
mere
sufficiency
,
ver.
9.
(
4.
)
And
the
Person
is
as
much
in
his
own
power
as
the
measure
is
.
He
blows
not
only
what
,
but
upon
whom
he
will
.
He
is
no
mans
debtor
,
Rom.
xi
.
35.
He
will
have
mercy
upon
whom
he
will
have
mercy
,
Rom.
ix
.
18.
What
?
if
He
to
shew
his
justice
,
will
no
longer
breath
upon
some
persons
who
have
so
long
despised
his
mercy
,
and
yet
to
make
known
the
riches
of
his
glory
,
will
yet
breath
somewhat
longer
upon
others
,
that
for
ought
we
know
,
may
have
deserv'd
as
little
,
Who
can
complain
?
seeing
he
blows
sufficiently
upon
all
,
and
is
not
obliged
either
in
justice
or
mercy
to
do
more
,
but
justly
may
do
all
,
where
or
upon
whom
he
will
.
One
Vbi
there
is
behind
.
He
is
free
also
for
his
own
time
;
for
he
(
5.
)
bloweth
when
he
listeth
.
Upon
some
in
the
womb
,
as
upon
St.
Iohn
Baptist
;
upon
others
in
the
Cradle
;
upon
some
in
their
child-hood
,
upon
others
in
their
youth
,
upon
others
not
till
gray-hairs
cover
them
.
In
the
morning
,
at
the
third
,
the
sixt
,
the
ninth
hour
,
in
the
evening
,
in
the
still
of
night
,
in
our
sleep
,
and
when
we
are
awake
,
are
all
his
times
as
he
pleases
to
make
them
,
or
dispose
them
.
In
prosperity
,
in
adversity
,
in
the
midst
of
tears
,
or
in
the
midst
of
smiles
,
in
health
,
in
sickness
,
whensoever
it
pleases
him
.
He
call'd
Samuel
in
his
childhood
,
David
in
his
youth
,
St.
Paul
in
his
manhood
,
Manasses
in
his
age
,
and
that
which
without
contradiction
shews
the
unlimittedness
of
his
power
,
the
Thief
upon
the
Cross.
I
shall
dismiss
this
Point
,
if
you
please
,
to
take
home
with
you
these
Corollaries
or
Lessons
hence
.
(
1.
)
If
the
Spirit
bloweth
where
it
listeth
.
W●
are
not
certainly
to
exclude
any
place
,
or
Nation
,
from
these
blessed
gales
,
or
with
the
Donatists
to
confine
him
to
any
corner
of
the
world
,
or
to
the
Church
or
Congregation
we
are
of
,
as
if
he
could
blow
no
where
else
.
Learn
Charity
.
(
2.
)
If
the
Spirit
bloweth
How
he
listeth
.
We
do
but
shew
our
folly
to
prescribe
him
his
way
.
He
knows
what
best
he
has
to
do
,
how
best
to
mannage
us
to
Salvation
.
Learn
Discretion
.
(
3.
)
If
it
be
as
much
too
only
as
he
lists
.
'T
is
not
sure
our
merit
or
desert
if
we
have
more
of
him
than
others
,
nor
perhaps
their
demerit
always
who
have
less
.
Whatever
it
is
,
't
is
more
than
we
deserve
,
both
they
and
we
.
Let
that
suffice
to
humble
us
,
and
make
us
thankful
.
Learn
Humility
.
(
4.
)
If
it
be
only
upon
Whom
he
pleases
,
'T
is
certainly
sometimes
upon
some
we
know
not
.
So
we
have
no
reason
to
pass
a
censure
upon
any
mans
soul.
Learn
to
think
well
of
all
.
And
so
much
the
rather
in
that
(
5.
)
he
bloweth
When
he
will
.
If
he
has
not
already
,
he
may
hereafter
breath
,
upon
him
or
her
thou
doubtest
most
.
If
thou
perhaps
thy self
feel'st
him
not
within
thee
now
,
thou
may'st
ere
long
.
Learn
hence
,
to
despair
neither
of
thy
self
nor
any
one
else
.
In
a
word
,
seeing
all
his
actions
are
so
free
,
all
his
blessings
,
and
all
the
ways
of
them
so
wholly
in
his
own
breast
.
Let
us
all
resign
up
all
our
wills
to
his
,
and
submit
them
wholly
to
his
pleasure
for
time
and
place
and
manner
and
measure
,
and
bid
him
do
with
us
what
he
pleases
.
Yet
for
all
this
,
Would
we
not
now
willingly
know
somewhat
of
these
mysterious
and
stupendous
operations
?
There
is
somewhat
,
I
confess
,
towards
it
in
the
next
Point
,
and
I
shall
shew
you
it
,
that
though
you
cannot
perfectly
discern
the
motions
of
the
Spirit
,
you
may
yet
hear
the
sound
thereof
;
that
's
the
third
General
of
the
Text
,
the
plainess
of
the
sound
,
both
of
the
Wind
and
of
the
Spirit
,
easie
enough
both
of
them
to
be
heard
And
thou
hearest
the
sound
thereof
.
III.
For
the
Wind
,
I
need
not
tell
you
it
,
it
speaks
loud
enough
sometimes
to
wake
the
drowsiest
sleeper
;
though
we
cannot
see
it
,
we
can
hear
it
.
And
so
we
may
the
Spirit
too
,
as
invisible
as
he
is
.
Now
two
sounds
there
are
of
the
Spirit
,
An
Outward
and
an
Inward
.
They
that
heard
the
Patriarchs
,
the
Prophets
and
Apostles
preach
,
they
heard
the
outward
;
so
in
St.
Stevens
case
the
Iews
are
said
to
resist
the
Spirit
by
which
he
spake
,
Acts
vi
.
10.
They
that
now
hear
them
read
or
preacht
,
they
still
hear
the
sound
of
the
Spirit
.
For
so
Christ
tells
us
,
It
is
not
they
,
the
Prophets
and
the
Apostles
that
speak
,
but
the
Spirit
that
speaketh
in
them
,
St.
Matth.
x.
20.
The
inward
sound
of
the
Spirit
is
to
be
heard
too
.
When
thou
perceivest
pious
and
godly
motions
rise
within
thee
,
when
at
any
time
good
desires
come
upon
thee
,
when
holy
resolutions
spring
up
within
thy
bosom
,
when
thou
feelest
thy
soul
overspread
with
heavenly
light
,
and
the
divine
truth
preaching
to
thine
understanding
,
then
thou
hearest
the
inward
sound
,
then
this
Holy
Spirit
begins
to
discourse
and
converse
with
thee
.
And
truly
though
none
of
these
be
properly
sounds
,
but
only
metaphorical
,
yet
they
are
plain
expressions
of
the
Spirit
,
and
may
well
go
for
the
sounds
of
it
to
discern
it
by
.
Yet
that
you
may
not
mistake
false
sounds
for
true
ones
;
if
you
recollect
what
has
been
spoken
scatteredly
already
in
the
discourse
of
the
Nature
,
Operations
and
Effects
of
the
Spirit
,
you
will
easily
find
the
true
ones
to
be
these
.
If
the
motion
that
at
any
time
within
us
be
pure
and
heavenly
,
calm
and
gentle
,
if
it
purifie
our
hearts
,
if
it
cleanse
our
affections
,
if
it
penetrate
the
bones
and
marrow
,
if
it
cool
the
feavers
of
our
lusts
,
if
it
blow
out
the
coals
of
our
wrath
;
if
it
blow
down
the
fortresses
of
sin
,
if
it
blow
up
good
resolutions
,
if
it
blow
away
the
dust
that
hangs
too
often
upon
our
good
actions
,
the
interests
and
by
respects
,
if
it
refresh
the
wounded
spirit
,
if
it
warm
us
with
holy
flames
;
if
it
quicken
us
to
all
obedience
to
God
and
Man
;
if
it
cause
the
the
fruits
of
the
Spirit
,
the
Apostle
speaks
of
,
Gal.
v.
to
bud
up
in
us
,
then
't
is
doubtless
from
this
Spirit
,
and
they
are
all
as
so
many
several
kinds
of
sounds
that
loudly
speak
his
being
and
breathing
in
us
.
Whatever
motion
,
sound
,
or
language
is
not
consonant
to
one
or
other
of
these
,
let
men
talk
of
the
Spirit
what
they
will
,
they
are
not
of
the
Spirit
in
the
Text
,
nor
does
it
make
them
spiritual
men
that
have
it
.
Thus
far
our
knowledge
of
the
Spirit
extends
,
these
are
the
sounds
it
makes
within
and
without
us
.
But
our
ignorance
of
it
extends
further
.
More
of
it
there
is
that
we
know
not
,
than
that
we
know
;
for
notwithstanding
all
this
deciphering
of
the
nature
,
effects
,
and
sound
of
the
Wind
or
Spirit
.
The
Obscurity
of
the
course
it
takes
,
and
the
Motion
it
moves
in
is
far
greater
;
for
thou
canst
not
tell
whence
it
cometh
,
nor
whither
it
goeth
.
Nor
wind
nor
spirit
.
IV.
For
the
Wind
first
;
They
are
but
general
notions
we
entertain
of
it
.
God
brings
the
winds
out
of
his
treasure
,
says
the
Psalmist
,
cxxv
.
7.
Out
of
those
hidden
chambers
they
come
,
but
where
those
chambers
are
we
cannot
tell
.
On
a
suddain
they
arise
,
ere
we
are
aware
,
and
away
they
go
;
and
who
can
follow
them
?
Who
can
trace
their
steps
,
or
track
their
way
,
or
over-take
them
in
their
lodging
at
night
,
or
tell
us
where
it
is
?
Ask
Philosophy
,
and
let
that
answer
you
.
Whence
is
it
that
the
winds
arise
?
It
answers
you
,
from
a
thin
and
airy
vapour
drawn
up
out
of
the
earth
towards
the
middle
Region
of
the
Air
,
but
repercust
or
beaten
back
by
the
grossness
of
some
intervening
cloud
which
drives
it
down
obliquely
with
that
violence
we
hear
and
feel
.
This
,
or
something
as
obscure
,
is
all
the
knowledge
we
can
get
of
it
.
For
ask
now
where
that
vapour
rose
?
It
cannot
tell
.
Which
way
it
went
?
It
know
sit
not
.
In
what
part
of
heaven
it
first
became
a
wind
?
It
cannot
point
it
out
.
What
is
become
of
it
now
't
is
gone
?
It
resolves
you
not
.
Into
what
part
of
the
world
it
is
retir'd
when
all
is
still
?
It
cannot
answer
you
.
We
use
to
say
,
from
the
East
,
or
from
the
West
,
from
the
North
,
or
from
the
South
,
yet
so
uncertain
must
we
needs
confess
the
first
point
of
their
motion
,
and
so
many
points
do
they
vary
ere
they
come
at
us
,
and
so
quickly
are
they
gone
by
us
,
that
the
wisest
of
us
all
cannot
tell
exactly
either
whence
they
were
,
or
whither
they
will
.
But
yet
again
,
if
it
be
no
more
than
such
a
kind
of
wind
as
is
in
the
Text
,
not
Ventus
but
Spiritus
,
a
meer
breath
of
wind
or
air
;
that
undoubtedly
we
know
not
whence
it
comes
,
or
whither
it
goes
.
And
yet
the
ways
of
the
Spirit
are
more
unsearchable
:
We
know
not
any
thing
at
all
of
his
eternal
Procession
,
it
was
before
any
time
we
can
imagine
;
We
know
nothing
of
his
course
or
motion
all
that
infinite
while
before
the
World
began
.
We
understand
nothing
distinctly
of
it
ever
since
.
His
motions
are
so
intricate
,
so
various
,
and
so
infinite
we
cannot
comprehend
them
.
The
dispositions
,
the
gifts
,
the
graces
he
works
daily
in
us
we
know
not
how
they
rise
,
or
how
they
spread
,
or
how
they
vanish
.
Descend
we
a
little
to
particulars
.
We
are
sometimes
mov'd
,
we
feel
,
by
the
words
of
the
Preacher
,
by
the
reading
of
a
Chapter
,
by
a
devout
Book
,
or
a
godly
Story
,
and
yet
we
know
not
why
more
now
than
at
another
time
;
why
at
this
time
by
a
little
touch
,
and
not
before
by
long
perswasions
;
why
sometimes
by
weak
and
slender
,
at
other
times
not
by
any
means
;
why
to
vertue
oft-times
contrary
to
our
former
natures
and
dispositions
without
any
occasion
given
,
all
sensible
interests
and
motives
clear
against
it
,
whilst
to
another
more
easie
and
kindly
to
us
we
cannot
be
wrought
.
Nor
know
we
what
becomes
of
any
of
those
holy
motions
when
they
depart
,
or
we
thrust
them
from
us
.
But
if
we
should
go
about
to
dive
into
those
hidden
secrets
of
his
Counsel
,
why
he
should
blow
upon
us
,
and
not
upon
others
as
good
as
we
;
why
upon
the
Iews
so
fully
,
upon
all
the
world
besides
so
sparingly
;
why
he
should
take
this
woman
from
the
Mill
,
and
not
the
other
that
works
by
her
;
why
of
two
in
the
same
bed
he
should
refuse
the
one
,
and
choose
the
other
;
why
he
should
by
the
same
words
and
motions
to
two
several
men
of
the
same
tempers
and
education
,
and
at
that
time
,
as
near
as
can
be
conjectured
,
in
the
same
way
and
disposition
breath
effectually
upon
the
one
,
and
not
the
other
,
save
this
man
presently
,
and
leave
the
other
to
himself
;
we
are
here
wholly
at
a
loss
,
they
are
mysteries
of
which
we
can
say
neither
whence
it
is
,
nor
whither
it
tends
,
but
only
to
the
glory
of
his
grace
,
and
because
it
so
pleases
thee
O
blessed
Spirit
.
And
seeing
now
we
have
told
you
all
we
can
of
Sic
Spiritus
,
of
the
first
similitude
,
the
similitude
betwixt
the
Wind
and
the
Spirit
,
let
's
now
see
what
we
can
make
of
Sic
Spiritu
natus
,
of
the
second
similitude
betwixt
the
Spirit
,
and
every
one
that
is
born
of
it
.
So
is
every
,
&c.
II.
General
.
That
He
that
is
born
of
the
Spirit
should
be
some
way
like
it
,
is
no
wonder
,
because
he
that
is
begotten
may
well
be
like
him
him
that
begets
,
he
that
is
born
like
her
that
bore
him
.
But
how
he
comes
either
to
be
so
begotten
or
born
,
or
be
so
like
,
that
may
easily
put
us
to
a
stand
,
yet
that
too
will
come
in
as
one
part
of
the
similitude
.
For
four
Points
of
likeness
we
shall
observe
between
the
Spirit
and
him
that
is
born
of
it
,
as
we
did
before
between
the
Wind
and
the
Spirit
it self
.
Like
they
are
in
their
Natures
,
in
their
Operations
,
in
their
Sounds
,
and
in
their
Motions
,
in
the
Evidence
of
those
,
and
the
Obscurity
of
these
.
1.
They
are
like
in
Nature
first
.
The
Spirit
spiritual
and
heavenly
,
and
so
is
he
that
is
born
of
it
.
He
breaths
nothing
but
heaven
,
speaks
nothing
else
,
lives
there
,
his
Conversation
wholly
there
,
Phil.
iii.
20.
his
affections
all
upon
things
above
,
his
fashion
not
according
to
this
World
at
all
;
his
face
,
his
eyes
,
his
hands
,
his
feet
,
his
ways
look
thither
all
.
He
is
so
like
him
that
he
is
now
perfectly
another
thing
than
what
he
was
before
,
new
soul
,
new
understanding
,
new
will
,
new
affections
,
new
all
,
body
and
all
;
that
fram'd
into
new
obedience
,
quickned
to
a
new
life
,
a
meer
new
creature
,
every
way
;
nothing
of
earth
or
flesh
,
but
all
Spirit
now
.
You
shall
see
the
likeness
of
his
nature
plainer
in
the
second
Resemblance
,
the
likeness
of
his
Actions
and
Operations
to
those
of
the
Spirit
.
2.
The
Operations
of
the
Spirit
we
told
you
,
(
1.
)
were
calm
,
and
peaceable
,
and
so
are
His
who
is
born
of
the
Spirit
.
Love
,
Joy
,
Peace
,
Long-suffering
,
Gentleness
,
Goodness
,
Faith
,
Meekness
,
Temperance
,
these
are
the
fruits
of
the
Spirit
,
Gal.
v.
22.
and
he
that
has
the
Spirit
,
has
all
these
:
He
that
has
not
,
is
none
of
his
.
The
Effects
(
2.
)
of
the
Spirit
are
purifying
,
refreshing
,
and
quickning
.
And
he
that
has
this
Spirit
,
as
well
as
he
that
has
this
hope
the
Apostle
speaks
of
,
(
1.
)
purifies
himself
from
all
uncleanness
both
of
flesh
and
Spirit
.
Then
(
2.
)
refreshes
and
comforts
others
,
all
that
need
it
.
And
(
3.
)
brings
forth
also
all
good
fruits
,
is
fruitful
in
good
works
;
they
mistake
sadly
that
think
themselves
or
others
spiritual
men
without
them
.
And
yet
the
strangest
Operation
is
behind
.
The
Spirit
bloweth
where
it
listeth
.
And
can
we
make
the
Spirit
and
spiritual
man
agree
here
too
?
Let
's
try
a
little
.
Two
things
there
are
in
it
:
A
power
and
a
liberty
of
blowing
.
'T
is
evident
there
must
be
power
to
do
any
thing
every
where
,
and
as
evident
there
must
be
liberty
to
do
every
thing
any
where
.
And
both
in
power
and
liberty
we
shall
find
them
like
;
and
first
in
power
.
The
Spirit
is
a
Spirit
of
power
,
he
that
is
born
of
it
is
a
man
of
power
.
An
host
of
men
cannot
so
much
as
make
him
affraid
,
Psal.
xxvii
.
2.
Sin
it self
cannot
overcome
him
;
He
that
is
born
of
the
Spirit
he
sinneth
not
,
1
John
v.
18.
He
is
able
,
with
Simeon
,
to
break
all
the
cords
of
it
,
to
smite
all
such
Philistims
before
him
,
when
this
Spirit
comes
upon
him
.
Nor
Death
,
nor
Life
,
nor
Angels
,
nor
Principalities
,
nor
Powers
,
nor
things
present
,
nor
things
to
come
,
nor
Height
,
nor
Depth
,
nor
any
other
Creature
can
overcome
him
,
Rom.
viii
.
38.
Over
all
these
he
is
more
than
Conquerour
.
Those
things
which
before
we
were
regenerate
seem'd
impossible
,
when
we
are
once
born
again
are
light
and
easie
;
we
can
do
any
thing
then
through
his
Spirit
that
dwelleth
in
us
.
Stablish
us
once
with
this
free
Spirit
,
and
't
is
not
cold
or
nakedness
,
hunger
or
thirst
,
wearisome
journeys
,
or
dangerous
shipwracks
,
stripes
,
or
imprisonments
,
racks
,
or
gibbets
,
fire
or
faggot
,
that
can
force
us
from
our
hold
,
or
over-power
us
.
This
very
Spirit
upholds
us
in
all
our
pains
,
and
at
length
blows
away
every
thing
that
troubles
or
offends
us
.
Nor
is
this
Spirit
only
a
Spirit
of
Power
,
but
(
2.
)
of
Liberty
also
,
and
where
the
Spirit
is
,
there
there
is
Liberty
,
says
St.
Paul
,
2.
Cor.
3.
17.
that
is
,
he
that
has
it
,
is
free
too
.
Free
he
is
(
1.
)
from
the
bondage
of
Moses
Law
,
redeem'd
from
under
that
,
Gal.
iv
.
5
,
6.
Free
(
2.
)
though
not
from
the
Obligations
,
yet
from
the
Rigours
of
the
Moral
Law
,
Gal.
iii.
13.
Rom.
vii
.
6.
Free
(
3.
)
from
Sin
,
made
free
from
that
,
Rom.
vi
.
18.
from
the
Dominion
of
it
.
Free
(
4.
)
from
the
Captivity
of
the
Devil
,
recovered
out
of
his
snares
,
2
Tim.
ii
.
26.
Free
,
lastly
,
from
the
Dominion
of
Death
,
the
sting
of
it
is
lost
,
the
victory
of
it
gone
,
1
Cor.
xv
.
55.
So
is
every
one
free
that
is
born
of
the
Spirit
.
Well
may
now
his
fame
go
out
into
all
the
World
,
and
his
name
into
all
the
corners
of
the
earth
.
And
indeed
,
it
does
so
in
the
next
words
,
in
the
next
Point
of
the
similitude
,
Thou
hearest
the
sound
thereof
.
Evident
it
is
,
and
evident
it
is
to
any
,
heard
it
may
be
,
and
any
one
may
hear
it
,
Thou
,
and
Thou
,
and
Thou
,
every
Thou
that
will
.
Evident
it
is
first
.
The
Spirit
is
not
a
fancy
,
nor
are
the
Operations
of
it
so
neither
.
The
Spirit
though
it
cannot
be
seen
it self
,
yet
something
there
is
of
it
that
may
be
heard
,
heard
,
somewhat
of
it
,
by
the
hearing
of
the
ear
;
the
effects
not
always
in
the
understanding
only
;
these
very
ears
we
carry
are
oft
refresht
with
the
sound
of
it
;
our
very
senses
sensible
of
the
strength
and
power
of
it
.
And
he
that
tells
us
of
grace
or
Religion
all
within
,
of
so
serving
God
in
the
Spirit
,
that
neither
our
own
,
nor
other
bodies
,
are
the
better
for
it
,
or
shew
any
signs
of
it
,
has
turn'd
his
Religion
and
Devotion
into
air
and
imagination
,
and
not
to
Spirit
.
By
his
fruits
you
shall
know
as
well
the
spiritual
man
,
as
the
Prophet
.
Nor
has
he
,
secondly
,
one
peculiar
ear-mark
,
one
tone
and
canting
Dialect
to
discern
him
by
.
He
that
is
born
of
the
Spirit
is
a
free
,
and
noble
,
and
generous
Spirit
,
uses
a
Language
that
every
body
may
understand
.
'T
is
not
the
Mystery
of
the
Spirit
,
but
the
Mystery
of
Iniquity
that
thus
invelops
it self
in
a
private
and
affected
Phrase
,
which
sounds
(
't
is
to
be
fear'd
)
the
Spirit
of
Schism
,
Singularity
,
and
Rebellion
,
and
not
of
Love
and
Peace
.
And
yet
as
plain
a
sound
as
the
Spirits
is
,
it
is
not
lastly
without
some
obscurity
,
but
that
is
not
of
the
sound
;
that
's
plain
and
open
;
but
of
the
motion
and
course
,
of
which
we
may
have
leave
to
be
ignorant
,
and
in
many
things
can
be
no
other
.
That
's
the
last
point
wherein
the
Spirit
and
spiritual
man
are
like
.
Thou
canst
no
more
tell
whence
or
whither
those
great
things
the
regenerate
man
acts
are
,
than
whence
the
wind
or
Spirit
comes
,
or
whither
it
goes
.
4.
But
that
so
it
is
,
the
amazements
and
doubts
that
this
Day
possessed
those
who
were
the
witnesses
of
the
wonders
of
this
days
work
,
and
their
several
judgments
and
conjectures
concerning
the
Apostles
this
day
filled
with
this
holy
Spirit
will
make
it
without
question
.
Some
said
,
What
meaneth
this
?
Others
said
mocking
,
these
men
are
full
of
new
wine
;
All
were
amazed
and
in
doubt
,
Acts
ii
.
12
,
13.
The
Apostles
seem'd
such
strange
things
to
them
now
,
since
the
Holy
Ghost
had
faln
upon
them
,
that
they
knew
not
new
what
to
make
of
them
,
or
of
any
thing
they
did
.
In
the
progress
afterward
of
their
lives
and
courses
,
they
were
as
little
understood
,
as
much
misconstrued
by
the
world
.
They
were
thought
fools
and
mad-men
,
when
most
wise
and
sober
,
Acts
xxvi
.
24.
condemn'd
for
wicked
when
they
were
most
innocent
,
reckon'd
the
scum
and
off-scouring
of
the
world
,
1
Cor.
iv
.
13.
when
they
were
the
Treasures
and
Jewels
of
it
;
judg'd
as
dying
,
when
they
only
truly
liv'd
;
accounted
sorrowful
,
yet
were
always
rejoycing
;
esteemed
poor
,
yet
so
far
from
being
so
,
that
they
made
many
rich
;
thought
to
have
nothing
,
and
yet
possessed
all
things
,
2
Cor.
vi
.
9
,
10.
So
it
was
then
,
so
it
always
was
,
so
it
ever
will
be
.
The
World
will
never
,
never
can
conceive
the
nature
and
way
of
him
that
is
born
of
the
Spirit
,
1
Cor.
ii
.
14.
We
know
not
what
to
make
even
of
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Text
,
whether
to
read
it
born
or
begotten
,
for
't
is
both
;
and
how
he
should
be
both
by
the
same
Spirit
,
or
how
the
same
Spirit
should
be
both
Father
and
Mother
to
him
,
we
cannot
tell
.
How
he
is
begotten
by
the
Spirit
;
how
he
is
new
born
;
the
ways
of
his
brith
,
the
ways
of
his
life
,
the
way
of
his
death
;
how
he
is
wrought
,
and
form'd
,
and
moulded
out
of
his
old
,
stiff
,
stubborn
temper
into
mildness
and
softness
;
how
the
old
man
is
mortified
in
all
his
members
;
how
the
new
man
rises
and
grows
in
all
his
parts
;
how
he
resists
so
many
strong
temptations
;
how
he
can
so
chearfully
renounce
the
World
,
how
he
can
so
wholly
deny
himself
,
how
he
can
so
merrily
pursue
a
troublesome
and
despised
vertue
,
why
he
should
do
all
this
when
there
appears
nothing
but
trouble
,
sorrow
,
and
disadvantage
by
it
,
are
all
mysteries
so
obscure
and
dark
,
that
night
it self
is
mid-day
to
them
.
Nor
is
it
less
to
see
with
what
calmness
and
contentedness
he
passes
hence
through
pains
and
tortures
,
nor
can
we
conceive
the
glory
and
happiness
that
attends
him
.
Thus
is
the
spiritual
Heroe's
life
and
death
a
mystery
,
so
far
above
the
apprehension
of
dull-ey'd
earth
,
that
it
knows
no
more
of
its
course
or
motion
than
it
does
of
the
winds
,
neither
what
it
is
,
nor
whence
it
comes
,
nor
whither
it
goes
.
But
after
all
these
mysteries
I
end
in
plainness
.
'T
is
a
Day
,
indeed
,
as
well
as
a
Text
of
mysteries
and
wonders
,
but
both
Day
,
and
Text
,
and
Wind
,
and
Spirit
will
be
all
satisfied
if
they
can
leave
these
plain
Lestons
upon
our
Spirits
.
That
(
1.
)
we
now
get
us
up
with
Elij●h
,
1
King
.
xix
.
11.
to
the
Mount
of
God
,
get
us
often
up
to
his
holy
places
to
expect
this
holy
wind
and
spirit
.
(
2.
)
That
there
we
wrap
our
faces
in
our
Mantles
as
he
did
his
in
his
,
v.
13.
cover
them
with
all
reverence
and
humility
to
receive
him
.
That
(
3.
)
we
go
out
with
him
too
,
and
stand
in
the
entry
of
our
Caves
,
every
one
in
his
place
ready
to
worship
and
adore
him
when
he
comes
.
That
(
4.
)
we
there
listen
carfully
to
the
sound
he
makes
as
he
passes
by
,
attentively
to
hear
his
voice
,
and
know
his
will
,
and
do
his
pleasure
.
That
(
5.
)
we
take
the
wings
of
the
morning
,
as
holy
David
speaks
,
our
earliest
devotions
and
prayers
to
convey
us
to
his
presence
,
that
he
may
blow
and
breath
upon
us
,
and
we
daily
find
and
feel
him
purifying
,
quickning
,
and
refreshing
us
,
and
every
day
more
and
more
drawing
nearer
to
us
,
or
us
nearer
to
himself
.
And
then
no
matter
whether
we
know
whence
he
comes
,
or
whither
he
goes
,
so
he
thus
take
us
with
him
when
he
comes
,
and
carry
us
thither
with
him
when
he
goes
where
he
eternally
with
the
Father
and
the
Son
resides
in
glory
.
Even
so
,
O
blessed
and
Eternal
Spirit
,
blow
upon
us
,
and
this
day
keep
thy
Festival
among
us
for
Iesus
Christ
his
sake
,
to
whom
with
the
Father
and
thy
self
be
all
our
wonder
and
admiration
,
all
Worship
and
Adoratition
,
all
our
praise
and
glory
from
this
day
for
ever
.
Amen
.
THE
SECOND
SERMON
UPON
Whitsunday
.
St.
JOHN
xvi
13.
Howbeit
when
He
,
the
Spirit
of
Truth
is
come
,
he
will
guide
you
into
all
truth
.
AND
of
such
a
Spirit
never
had
the
world
more
need
than
now
,
never
more
need
of
one
to
guide
us
into
all
truth
then
at
this
time
,
wherein
we
are
pestered
and
surrounded
all
with
Error
,
with
all
sorts
of
Error
;
never
more
need
that
the
Spirit
of
Truth
should
come
,
to
guide
us
,
than
now
when
there
are
so
many
spirits
up
and
abroad
,
that
men
know
not
which
to
follow
.
Come
Holy
Ghost-Eternal
God
never
fitter
to
be
sung
than
now
.
For
by
the
face
of
our
Hemisphere
,
we
may
seem
either
to
have
lost
him
quite
,
or
with
those
in
St.
Peter
,
we
may
ask
,
Where
is
the
Promise
of
his
coming
?
When
he
is
come
indeed
,
he
will
guide
us
into
all
truth
,
yea
,
but
,
when
is
that
?
When
comes
he
?
Why
?
this
day
he
came
;
this
day
was
this
Scripture
fulfilled
;
this
day
this
Promise
made
good
,
The
Spirit
of
Truth
came
down
from
Heaven
upon
the
Apostles
this
day
;
so
that
from
this
day
forward
they
spake
all
tongues
and
truths
,
who
before
were
both
ignorant
of
the
one
,
and
could
not
bear
many
of
the
other
.
Well
,
but
the
Apostles
are
dead
,
and
all
the
Disciples
that
could
pretend
to
those
gifts
and
prerogatives
are
dead
,
and
we
neither
speak
with
tongues
by
the
spirit
,
nor
understand
all
truths
any
of
us
,
nor
can
yet
hear
of
any
that
do
;
Is
his
Promise
then
utterly
come
to
an
end
for
evermore
?
Certainly
either
come
he
is
not
,
or
lead
us
he
does
not
,
or
into
Truth
he
does
not
,
or
into
but
a
little
,
and
that
but
very
few
of
us
;
or
we
at
this
end
of
the
world
have
no
part
or
portion
in
his
coming
:
something
or
other
there
is
,
some
reason
or
other
to
be
given
why
this
Wind
,
this
Spirit
does
not
blow
upon
us
.
That
he
is
come
,
this
day
of
Pentecost
plainly
tells
us
;
that
he
is
come
not
to
go
again
,
Christs
own
promise
that
he
should
abide
with
us
for
ever
,
St.
Iohn
xiv
.
16.
does
assure
us
;
that
to
us
too
it
is
he
comes
,
though
not
visibly
,
as
this
day
,
yet
invisibly
every
day
,
(
which
is
as
much
for
truth
,
though
not
for
tongues
)
St.
Peter
tells
us
in
his
Sermon
this
day
out
of
the
Prophet
Ioel
,
that
the
Spirit
is
to
be
poured
upon
all
flesh
,
Acts
ii
▪
17.
so
upon
ours
too
;
and
the
Spirit
for
his
part
is
always
ready
ever
and
anon
calling
us
to
come
,
Rev.
xxii
.
17.
So
that
the
fault
will
lie
upon
our selves
,
not
the
Spirit
,
that
he
guides
us
not
into
all
truth
.
The
truth
is
,
men
are
not
disposed
as
they
should
be
.
He
that
looks
into
their
ways
and
pursuits
after
truth
may
see
it
without
Spectacles
.
Other
spirits
are
set
up
,
new
lights
advanc'd
,
private
spirits
preferr'd
,
all
the
people
are
become
leaders
,
every
man
thinks
himself
of
age
to
answer
for
himself
,
and
to
guide
himself
,
so
that
there
is
either
no
body
to
be
guided
,
(
all
the
Lords
people
being
Kings
and
Priests
,
and
Prophets
)
or
else
no
body
will
be
,
but
according
to
their
own
fancies
prejudices
,
interests
and
humors
.
This
is
the
true
posture
,
the
very
face
of
Religion
now
adays
,
and
the
true
reason
that
this
Spirit
of
Truth
ceases
to
guide
them
into
truth
:
For
,
He
leads
none
but
those
that
will
be
led
,
and
they
will
not
.
He
is
only
sent
to
guide
,
not
to
hale
them
on
,
or
drive
them
forward
.
To
you
Disciples
,
such
as
are
willing
to
be
taught
,
not
to
them
that
will
be
all
Masters
.
To
those
that
could
not
bear
all
truths
then
,
not
to
those
that
would
not
then
,
nor
to
those
that
will
not
now
,
who
make
Christs
promise
of
none
effect
to
themselves
by
their
own
perversness
.
Time
was
(
and
this
day
it
was
)
when
He
found
men
better
disposed
for
his
coming
,
found
them
together
at
their
Prayers
,
not
,
as
now
,
together
by
the
ears
;
of
one
accord
,
not
in
Sects
and
Factions
,
waiting
all
for
the
Promise
of
his
coming
,
not
preventing
it
as
Saul
did
Samuels
with
a
foolish
Sacrifice
,
only
as
himself
confesses
,
lest
the
people
should
forsake
him
,
1
Sam.
xiii
.
11.
and
as
is
usual
now
,
not
to
stay
the
coming
of
the
Spirit
of
Truth
,
but
to
set
up
one
of
their
own
,
no
matter
of
what
,
to
keep
the
people
from
scattering
and
forsaking
them
,
any
spirit
,
so
it
can
keep
them
to
them
.
They
were
to
wait
for
the
Promise
of
the
Father
,
Acts
i.
4.
which
was
the
Spirit
of
Truth
.
They
did
,
and
had
it
.
Do
we
so
,
and
so
we
shall
too
.
Our
case
still
is
the
same
with
theirs
.
They
could
not
bear
all
truths
together
,
no
more
can
we
.
They
stood
in
need
of
daily
teaching
,
we
do
more
.
They
wanted
a
guide
,
we
cannot
go
without
him
.
Truth
is
still
as
necessary
to
be
known
as
then
it
was
.
To
this
purpose
was
the
Holy
Spirit
promised
,
to
this
purpose
sent
,
to
this
purpose
serv'd
,
and
serve
he
does
still
,
the
necessity
being
the
same
,
like
to
be
the
same
for
ever
;
only
fit
we
our selves
to
receive
him
when
he
comes
;
and
howbeit
things
look
strangely
,
and
this
promise
seems
almost
impossible
now
,
the
Spirit
of
Truth
will
come
,
and
when
the
Spirit
of
Truth
is
come
,
he
will
guide
them
,
&c.
The
words
are
Christs
Promise
of
sending
the
Holy
Spirit
,
now
the
fifth
time
repeated
,
to
raise
up
the
spirits
of
the
drooping
Disciples
,
now
ready
to
faint
and
die
away
,
upon
the
discourse
of
their
Lords
departure
.
He
was
now
shortly
to
bid
adieu
to
the
world
and
them
;
yet
so
much
he
lov'd
them
,
that
he
would
not
leave
them
comfortless
,
though
himself
,
who
was
their
only
joy
and
comfort
,
was
to
go
away
,
yet
he
would
not
leave
them
without
another
Comforter
.
Though
he
that
was
the
way
,
must
ascend
,
yet
a
guide
should
presently
descend
to
guide
them
after
him
;
though
he
who
was
the
Truth
must
back
to
Heaven
,
yet
the
Spirit
of
Truth
should
forthwith
come
down
to
guide
them
into
all
truth
to
bring
them
thither
.
So
that
here
,
even
without
a
guide
you
may
easily
find
two
Considerables
.
-
1.
The
Advent
,
or
coming
of
the
Holy
Spirit
,
when
He
the
Spirit
of
Truth
is
come
.
-
2.
The
Intent
or
purpose
of
it
,
the
end
and
benefit
of
his
Advent
or
coming
.
He
will
guide
you
into
all
Truth
;
that
's
the
business
.
In
the
First
we
shall
consider
,
-
1.
His
title
,
He
The
Spirit
of
Truth
.
-
2.
His
motion
,
Is
Come
.
-
3.
His
time
,
When
,
indefinite
it
is
here
,
but
a
due
time
it
has
,
and
we
will
strive
to
learn
when
it
is
.
-
4.
His
manner
of
coming
,
(
1.
)
Invisibly
as
a
Spirit
;
(
2.
)
Effectually
as
a
Spirit
of
Truth
;
(
3.
)
Gently
and
(
4.
)
Softly
:
both
implied
in
the
word
or
term
of
Coming
.
(
5.
)
Suddenly
too
sometimes
,
when
he
is
come
;
as
if
so
suddenly
,
that
we
should
not
feel
or
know
it
till
he
is
.
In
the
Second
,
the
Intent
or
Benefit
of
his
coming
we
shall
observe
,
(
1.
)
The
benefit
,
What
it
is
;
To
lead
.
(
2.
)
Whether
?
into
truth
.
Into
Truth
,
(
3.
)
How
far
?
Into
all
Truth
.
Yea
,
but
(
4.
)
to
Whom
all
these
?
to
you
,
even
to
lead
you
;
You
and
you
,
and
you
,
all
of
us
,
in
our
way
,
in
our
order
,
one
after
another
:
Yea
,
but
lastly
,
lead
us
,
and
into
truth
,
and
into
all
truth
;
but
How
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
says
the
Text
,
shew
and
make
and
draw
us
out
a
way
,
and
conduct
and
move
,
and
actuate
us
in
it
.
When
have
thus
considered
them
single
and
apart
,
we
will
joyn
them
again
together
and
so
leave
them
.
Tell
you
how
the
leading
is
always
proportionate
to
his
coming
,
as
he
comes
,
so
he
leads
,
If
he
comes
miraculously
and
extraordinarily
,
so
he
leads
;
if
invisibly
and
ordinarily
,
so
he
leads
;
as
much
as
he
comes
into
us
,
so
much
he
leads
us
;
as
is
his
coming
,
so
is
his
leading
and
no
other
,
the
one
answerable
to
the
other
.
And
lastly
,
all
this
we
shall
make
good
from
Christs
promise
here
,
(1)
That
his
Promise
we
have
for
it
,
who
will
not
,
cannot
fail
us
,
(
2.
)
Promise
upon
promise
,
(
3.
)
a
promise
with
a
non
obstante
,
with
a
Howbeit
;
that
howbeit
,
all
else
should
fail
,
this
should
not
;
howbeit
to
the
world
this
Spirit
may
prove
something
else
then
a
Guide
,
a
Reprover
or
a
Judge
,
yet
to
us
he
shall
be
a
guide
into
the
way
of
truth
.
This
will
be
the
sum
,
these
the
heads
of
my
Discourse
,
which
that
I
may
happily
pursue
;
Come
thou
O
Spirit
of
Truth
,
and
guide
my
thoughts
and
words
this
day
,
that
I
may
teach
thy
ways
unto
the
people
,
and
declare
thy
Truth
.
We
are
to
begin
with
the
Spirits
Advent
,
or
his
Coming
;
for
come
to
us
he
must
before
he
guide
us
;
and
that
his
entertainment
may
be
according
,
enquire
we
;
first
,
Who
it
is
?
His
Titles
here
will
best
inform
you
;
He
,
the
Spirit
of
,
&c.
1.
He
,
What
's
He
?
He
,
is
a
relative
,
relates
to
an
Antecedent
,
refers
to
some
person
mentioned
before
.
Who
's
that
?
(
1.
)
the
Comforter
,
ver.
7.
Who
's
He
?
the
Comforter
,
(
2.
)
which
is
the
Holy
Ghost
,
Chap.
xiv
.
26.
(
3.
)
One
that
the
world
cannot
receive
,
ver.
17.
of
the
same
Chapter
,
so
great
that
the
world
,
as
wide
as
it
is
,
cannot
contain
him
:
so
good
,
that
the
world
,
which
(
as
St.
Iohn
speaks
)
lies
in
wickedness
,
cannot
receive
him
;
(
4.
)
a
Comforter
that
shall
abide
for
ever
,
ver.
16.
an
eternal
Comforter
,
(
5.
)
whom
I
will
send
unto
you
from
my
Father
,
Chap.
xv
.
26.
a
heavenly
Comforter
;
which
proceedeth
from
the
Father
,
the
same
verse
,
a
Comforter
who
is
the
very
Spirit
of
God
,
or
God
the
Spirit
proceeding
.
This
is
He
we
speak
of
,
this
is
He
that
is
said
here
to
come
,
that
is
said
still
to
come
.
2.
Well
may
the
Evangelist
stand
and
stop
at
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
,
stand
and
take
breath
here
at
this
He
;
as
if
he
knew
not
how
to
go
further
,
how
to
call
him
,
how
to
express
him
:
He
,
the
Comforter
;
he
,
that
abides
for
ever
;
he
,
whom
the
world
cannot
receive
;
he
,
the
Holy
Ghost
;
he
that
proceeds
from
the
Father
and
the
Son
,
all
this
he
had
said
already
,
and
more
he
thought
he
could
not
say
,
and
therefore
now
here
makes
a
halt
,
as
I
may
say
,
He
and
no
more
,
to
give
us
time
to
consider
of
the
greatness
of
the
person
that
is
to
come
,
and
to
prepare
for
his
coming
.
Yet
to
confirm
all
that
before
he
has
said
of
him
,
as
he
began
the
promise
of
him
,
Chap.
xiv
.
ver.
16
,
17.
under
the
name
of
the
Spirit
of
Truth
,
so
he
concludes
it
with
the
same
Title
,
that
we
might
know
,
all
that
he
has
said
is
truth
,
all
that
Christ
has
promised
of
him
is
no
more
than
truth
;
for
he
is
the
Spirit
of
Truth
:
The
Spirit
of
Truth
.
1.
To
make
good
and
true
all
that
Christ
had
promised
,
the
very
seal
and
signature
of
our
Redemption
,
Ephes.
iv
.
30.
to
seal
the
conveyance
of
our
Inheritance
to
us
,
Ephes.
i.
14.
to
make
that
good
,
to
bear
witness
with
our
spirit
that
we
are
the
Children
of
God
,
Rom.
viii
.
16.
to
make
all
good
to
us
both
in
Heaven
and
in
Earth
.
2.
He
is
the
Spirit
of
Truth
,
because
the
Spirit
of
God
and
Christ
.
God
is
Truth
,
and
Christ
is
the
Truth
,
St.
Iohn
xiv
.
16.
and
the
Spirit
of
God
he
is
,
1
Cor.
ii
.
11.
and
the
Spirit
of
Christ
he
is
,
Phil.
i.
19.
so
to
be
sure
,
the
Spirit
of
Truth
,
if
of
God
and
Christ
.
3.
The
Spirit
of
Truth
is
the
Spirit
of
Prophesie
,
Rev.
xix
.
10.
those
holy
men
spake
as
they
were
moved
by
the
Holy
Ghost
,
2
Pet.
i.
21.
who
spake
by
the
Prophets
,
says
the
Nicene
Creed
,
and
Prophets
they
are
not
,
but
lyars
,
who
speak
not
the
truth
,
nor
is
it
Prophesie
,
if
it
be
not
truth
.
4.
The
Spirit
of
Truth
,
for
that
as
he
inspires
grace
,
so
he
doth
truth
too
,
all
supernatural
truths
to
be
sure
:
For
truths
there
are
many
,
and
spirits
there
are
many
,
but
no
truth
but
from
him
,
nor
no
Spirit
of
Truth
but
he
himself
;
He
is
the
Fountain
of
Truth
,
as
in
him
and
from
him
it
is
we
live
and
breath
;
He
breaths
into
us
this
breath
of
life
,
the
spirit
of
life
from
this
Spirit
;
so
from
this
Spirit
of
Truth
all
the
truth
that
at
any
time
breaths
from
us
,
even
natural
truths
and
the
truths
of
reason
;
but
that
's
not
it
.
Inspired
truths
,
spiritual
truths
,
they
,
are
the
proper
effects
of
this
Spirit
:
Other
truths
may
be
from
him
,
nay
,
are
originally
all
from
him
,
as
all
good
from
God
that
eternal
source
of
goodness
;
but
they
may
sometimes
arise
and
breath
from
our
own
spirits
within
,
or
be
put
into
us
by
other
spirits
,
by
the
ministery
of
Angels
from
without
,
but
inspired
truths
from
this
Spirit
alone
.
Angels
indeed
are
sometimes
the
messengers
of
it
,
but
never
called
the
spirits
of
it
;
they
bring
it
,
they
do
not
breath
it
:
When
they
have
brought
it
and
done
their
message
,
be
it
never
so
true
,
never
so
comfortable
,
it
will
not
comfort
,
but
amaze
us
;
it
will
not
sink
into
us
,
but
ly
only
at
our
doors
till
this
Spirit
breath
and
work
it
in
.
He
alone
Spiritus
Veritatis
,
the
Inspirer
of
truth
.
Hence
it
is
that
this
Spirit
of
of
all
Spirits
is
only
call'd
the
Comforter
,
for
that
he
only
lets
in
the
comfort
to
the
heart
whatever
Spirit
is
the
Messenger
.
Be
it
the
Angels
,
those
Spirits
and
Messengers
of
heaven
,
or
be
it
the
Ministers
,
those
Messengers
upon
earth
,
with
all
the
life
and
spirit
they
can
give
their
words
,
no
comfort
from
either
,
unless
this
Spirit
of
truth
blow
open
the
doors
,
inspire
and
breath
in
with
them
.
Truth
it self
cannot
work
upon
our
spirits
but
by
the
spiration
of
this
Spirit
of
truth
.
'T
is
but
a
dead
Letter
,
a
vanishing
voice
,
a
meer
piece
of
articulate
air
,
the
best
,
the
greatest
,
the
soundest
truth
no
other
,
it
has
no
spirit
,
it
has
no
life
,
but
from
this
Spirit
of
truth
.
To
conclude
this
Point
.
It
is
not
,
when
the
Spirit
of
truth
is
come
,
or
when
He
,
that
is
,
the
Comforter
is
come
,
though
both
be
but
one
,
he
shall
guide
you
,
neither
title
single
,
but
He
,
the
Spirit
of
truth
,
both
together
;
to
teach
us
first
,
That
the
truth
which
this
Spirit
brings
is
full
of
comfort
,
always
comfortable
.
Startle
us
it
may
a
little
at
the
first
,
but
then
presently
,
Fear
not
,
comes
presently
to
comfort
us
;
trouble
us
it
may
a
little
at
the
first
,
nay
,
and
bring
some
tribulation
with
it
,
as
times
may
be
;
but
ere
the
verse
be
out
,
ere
the
words
be
out
almost
,
Be
of
good
chear
,
says
Christ
,
't
is
but
in
the
world
,
and
I
have
overcome
the
world
,
and
in
me
ye
shall
have
peace
,
St.
Iohn
xvi
.
33.
that
came
before
;
so
that
tribulation
is
encompassed
with
comfort
.
Ye
shall
be
sorrowful
indeed
,
but
your
sorrow
shall
be
turned
into
joy
,
ver.
20.
the
first
is
no
sooner
mentioned
,
but
the
other
follows
as
fast
as
the
Comma
will
let
it
.
Christs
truth
,
and
this
Spirits
truth
is
the
Comforters
truth
as
well
as
the
Spirits
,
and
have
not
only
spirit
to
act
and
do
,
but
comfort
also
in
the
doing
,
and
after
it
to
be
sure
.
Nay
,
Joyn'd
so
(
2.
)
He
,
the
Spirit
of
truth
,
to
teach
us
again
,
that
nothing
can
comfort
us
but
the
truth
,
no
Spirit
hold
up
our
Spirits
but
the
Spirit
of
truth
.
Lies
and
falshoods
may
uphold
us
for
a
time
,
and
keep
up
our
Spirits
,
but
long
they
will
not
hold
;
a
few
days
will
discover
them
,
and
then
we
are
sadder
than
at
first
.
To
be
deluded
adds
shame
to
our
grief
;
't
is
this
Spirit
only
that
is
the
Spirit
of
our
life
,
that
keeps
us
breathing
and
alive
;
t
is
only
truth
that
truly
comforts
us
;
which
even
then
when
it
appears
most
troublesome
,
and
at
the
worst
,
has
this
comfort
with
it
,
that
we
see
it
,
that
we
see
the
worst
,
need
fear
no
more
,
whilst
the
joys
that
rise
from
false
apprehensions
,
or
lying
vanities
,
indeed
from
any
thing
below
this
Spirit
of
truth
and
heaven
,
bring
so
much
fear
of
a
change
,
or
close
,
or
too
sudden
an
end
,
that
I
may
well
say
they
have
no
comfort
with
them
.
They
flow
not
from
this
Comforter
,
they
come
not
from
this
Spirit
,
that
's
the
reason
they
have
no
Comfort
,
no
Spirit
in
them
.
It
may
well
occasion
us
as
soon
as
we
can
to
look
after
this
He
,
the
Spirit
of
truth
,
and
for
our
own
sakes
enquire
where
he
is
,
watch
his
motion
,
what
,
and
whence
,
and
whither
it
is
.
2.
To
understand
the
motion
and
coming
of
the
Spirit
,
what
it
means
,
we
can
take
no
better
way
than
to
peruse
the
Phrases
of
the
holy
Book
,
under
what
terms
it
elsewhere
does
deliver
it
.
The
first
time
we
hear
of
it
we
read
it
moving
,
Gen.
i.
3.
The
next
time
striving
with
man
,
Gen.
vi
.
3.
Then
filling
him
,
Exod.
xxxi
.
3.
Then
resting
upon
him
,
Num.
xi
.
25.
Sometimes
he
is
said
to
come
,
Iudg.
iii.
10.
Sometimes
to
enter
into
us
,
Ezek.
ii
.
2.
Sometimes
to
fall
upon
us
,
Ezek.
xi
.
5.
Sometimes
to
be
put
upon
us
,
Num.
xi
.
29.
Sometimes
to
be
put
into
us
,
Ezek.
xxxvi
.
27.
Sometimes
to
breath
,
sometimes
to
blow
upon
us
,
Isa.
xl
.
7.
All
these
ways
is
he
said
to
come
;
whether
he
move
us
to
good
,
or
strive
with
us
against
evil
,
or
fill
us
with
sundry
gifts
and
graces
,
or
rest
upon
us
in
their
continuance
;
whether
he
comes
upon
us
in
the
power
of
his
Administrations
;
or
whether
he
enter
as
it
were
and
possess
us
wholly
as
his
own
;
whether
he
appear
in
us
,
or
without
us
;
whether
he
come
upon
us
so
suddenly
,
and
unusually
,
that
he
seems
even
to
fall
upon
us
,
or
be
put
upon
us
by
ordinary
ways
and
means
;
whether
by
imposition
on
,
or
breathing
in
;
whether
by
a
softer
breath
,
or
a
stronger
blast
;
whether
he
come
in
the
feathers
of
a
Dove
,
or
on
the
wings
of
the
wind
;
whether
in
Fire
,
or
in
Tongues
;
whether
in
a
visible
shape
,
or
in
an
invisible
power
and
grace
;
they
are
his
comings
all
,
sometimes
one
way
,
sometimes
another
,
his
comings
they
are
all
:
Yet
but
some
,
not
all
of
his
comings
,
for
all
his
ways
are
past
finding
out
,
and
teach
us
a
Lesson
against
curiosity
in
searching
his
out-goings
.
And
yet
,
this
word
Come
sounds
somewhat
hard
for
all
this
still
:
Did
we
not
say
he
was
God
?
And
can
God
be
said
to
come
any
whither
,
who
is
every
where
?
Nay
,
of
this
very
Spirit
expresly
says
the
Psalmist
,
Psal.
cxxxix
.
7.
Whither
shall
I
go
then
from
thy
Spirit
?
And
if
I
cannot
go
from
him
,
what
needs
his
coming
?
Coming
,
here
,
is
a
word
of
grace
and
favour
;
and
certainly
,
be
we
never
so
much
under
his
eye
,
we
need
that
,
need
his
grace
,
need
his
favour
:
Nay
,
so
much
the
more
because
he
is
so
near
us
,
that
so
we
may
do
nothing
unworthy
of
his
presence
.
But
He
speaks
to
us
after
the
manner
of
men
,
who
if
they
be
persons
of
quality
,
and
come
to
visit
us
,
we
count
it
both
a
favour
and
honour
:
So
by
inversion
when
God
bestows
either
favours
or
honours
on
us
,
when
this
holy
Spirit
bestows
a
grace
,
or
a
gift
,
or
a
truth
upon
us
that
we
had
not
before
,
then
is
he
said
to
Come
to
us
.
I
need
not
now
trouble
my self
much
to
find
out
whence
he
comes
.
Every
good
and
perfect
gift
comes
from
above
,
says
St.
Iames
,
Iam.
i.
17.
From
heaven
it
is
he
comes
,
from
the
Father
,
he
sends
him
,
St.
Iohn
xiv
.
26.
From
the
Son
,
he
sends
him
too
in
this
very
Chapter
,
ver.
7.
And
this
is
not
only
the
place
whence
he
comes
,
but
here
are
the
persons
too
whence
he
proceeds
.
So
that
now
we
have
gain'd
the
knowledge
,
not
only
of
his
temporal
,
but
his
eternal
coming
to
;
his
eternal
Procession
,
which
though
it
be
not
the
coming
promised
or
intended
here
;
yet
,
coming
,
here
upon
the
Context
and
Coherence
,
relating
so
evidently
to
sending
,
gives
us
but
a
just
occasion
both
to
remember
to
whom
we
owe
this
benefit
,
the
Father
and
the
Son
,
the
greatness
of
it
,
in
that
it
is
no
less
than
infinite
,
the
Spirit
of
God
,
God
himself
.
And
't
is
but
fit
here
and
every
where
to
take
notice
of
it
,
that
as
the
whence
is
above
,
so
the
whither
is
beneath
,
very
much
beneath
him
.
But
we
reserve
that
to
a
fitter
place
,
when
we
come
to
the
persons
that
are
guided
by
him
.
'T
is
best
now
to
suspend
a
while
the
search
of
the
nature
to
enquire
into
the
time
and
manner
of
his
coming
.
But
the
time
is
next
.
When
he
is
come
.
3.
Yea
,
but
when
is
that
?
Sane
novum
supervenisse
spiritum
nova
desideria
demonstrant
,
says
St.
Bernard
;
you
may
know
he
is
come
by
the
desires
he
works
in
you
,
when
those
begin
to
be
spiritual
,
hearty
,
sincere
,
and
true
to
God
,
then
is
the
Spirit
of
truth
come
into
you
;
if
you
begin
to
long
,
and
breath
,
and
gasp
after
heaven
't
is
a
sign
some
heavenly
breath
of
the
Spirit
,
at
least
,
is
slipt
into
you
.
2.
When
this
Spirit
that
pants
and
beats
after
God
within
,
breaths
out
at
the
lips
too
ere
it
be
long
in
prayers
to
God
,
and
praises
of
him
,
in
good
communication
;
all
bitterness
,
and
malice
,
and
evil
speaking
,
and
vanity
too
being
laid
aside
as
becommeth
Saints
.
This
is
a
good
sign
too
,
a
true
sign
too
,
if
it
be
not
meerly
,
godly
Phrases
taken
up
to
make
a
shew
,
or
to
deceive
;
if
it
proceed
from
the
heart
and
inward
Spirit
.
3.
But
the
surest
sign
of
it
is
in
the
hand
,
in
the
works
,
if
they
be
such
as
are
the
genuine
fruits
of
the
Spirit
,
Love
,
joy
,
peace
,
long-suffering
,
gentleness
,
goodness
,
faith
,
meekness
,
temperance
,
Gal.
v.
23.
These
are
the
Spirits
perpetual
attendants
when
he
comes
.
Boast
men
may
of
the
Spirit
,
but
if
they
have
no
love
,
if
they
be
not
the
Sons
of
peace
,
if
patience
and
long-suffering
be
no
vertue
with
them
,
if
gentleness
appear
not
in
their
carriage
,
if
goodness
and
bounty
to
the
poor
abound
not
in
them
as
well
as
faith
,
if
they
be
not
meek
,
and
humble
,
and
sober
,
and
temperate
,
temperate
in
diet
,
in
apparel
,
in
language
,
in
passion
,
and
affections
,
and
all
things
else
,
boast
they
while
they
will
of
the
Spirit
,
and
the
Spirit
of
truth
,
that
they
have
it
,
work
and
move
by
it
,
are
guided
by
it
,
it
will
prove
but
the
Spirit
of
error
,
or
the
Spirit
of
giddiness
,
or
the
Spirit
of
slumber
,
(
they
do
but
dream
it
)
or
but
their
own
Spirit
,
at
the
best
,
for
such
a
one
we
read
of
,
and
of
Prophets
that
went
according
to
it
,
Ezek.
xiii
.
3.
foolish
Prophets
,
that
follow
their
own
spirit
,
and
have
seen
nothing
;
ignorant
Prophets
,
who
know
nothing
,
yet
pretend
they
know
more
than
all
the
Learned
,
all
the
Fathers
that
are
gone
;
crafty
Foxes
only
they
are
,
says
the
Prophet
,
ver.
4.
cunning
to
spoil
and
ravine
;
that
seduce
the
people
,
saying
,
peace
,
when
there
is
no
peace
,
ver.
8.
they
build
and
dawb
with
untempered
morter
,
ver.
10.
build
up
Babel
the
house
of
confusion
,
and
plaister
up
all
the
Scriptures
Texts
that
are
against
them
with
incoherent
Comments
,
wild
distinctions
and
interpretations
,
that
stick
together
like
untempered
mortar
;
they
make
the
righteous
sad
,
and
strengthen
the
hands
of
the
wicked
,
that
he
should
not
return
from
his
wicked
way
,
by
promising
him
life
,
ver.
22.
and
yet
they
there
pretended
the
Spirit
;
that
he
was
come
to
them
,
and
God
had
sent
them
,
when
indeed
it
was
no
other
Spirit
from
the
Lord
than
such
a
one
as
came
from
him
upon
Saul
when
the
good
Spirit
was
departed
from
him
.
The
Spirit
of
truth
wants
no
such
covering
,
no
such
morter
,
makes
not
the
righteous
sad
,
makes
no
body
sad
by
any
oppression
,
joy
is
the
fruit
of
it
;
strengthens
not
the
wicked
in
his
wickedness
,
it
is
all
for
justice
and
righteous
dealing
.
And
where
it
comes
upon
any
,
it
as
Samuel
foretold
it
,
1
Sam.
x.
6.
and
Saul
found
it
,
1
Sam.
x.
9.
gives
him
another
heart
,
turns
him
into
another
man
.
The
new
man
St.
Paul
calls
it
,
created
in
righteousness
and
true
holiness
,
Eph.
iv
.
2.
Indeed
,
there
was
another
kind
of
coming
of
his
this
Day
.
He
came
to
day
not
only
into
the
hearts
,
but
upon
the
heads
of
the
Apostles
;
sate
there
,
and
thence
disperst
his
heavenly
light
into
rays
and
flames
;
came
down
in
wind
,
and
fire
,
and
tongues
;
in
wind
,
to
shew
that
it
was
the
Holy
Spirit
,
the
very
breath
of
heaven
;
that
came
in
fire
,
to
signifie
the
light
of
truth
it
brought
;
and
in
tongues
,
to
express
it
to
the
world
.
But
it
was
his
Inauguration
day
,
the
first
solemnity
of
his
appearance
,
that
so
both
the
Disciples
and
the
World
might
know
that
come
he
was
whom
Christ
had
promised
,
and
be
convinced
by
a
visible
apparition
,
who
else
would
not
have
been
convicted
by
any
inward
evidence
which
had
been
without
it
.
But
thus
he
appeared
but
only
once
.
In
the
effect
of
Tongues
indeed
,
but
not
in
the
appearance
of
them
,
he
twice
afterwards
fell
upon
some
Disciples
,
upon
the
Centurion
and
his
Company
the
first
fruits
of
the
Gentiles
,
Acts
x.
46.
and
upon
those
Disciples
at
Ephesus
,
who
knew
nothing
but
Iohn's
Baptism
,
that
so
they
might
sensibly
find
the
difference
of
Iohn's
Baptism
and
Christs
,
Acts
xix
.
6.
They
both
,
assoon
as
they
were
baptized
,
spake
with
tongues
,
says
the
Text
;
the
one
so
honour'd
,
to
teach
this
truth
,
that
in
all
Nations
,
whoever
doth
righteousness
shall
be
accepted
,
the
Gentiles
now
in
Christ
as
well
accepted
as
the
Iews
;
the
other
so
highly
favoured
,
that
imperfect
Christians
might
be
encouraged
to
go
on
,
and
not
be
dismaied
to
see
so
many
glorious
Professors
so
exceedingly
transcend
them
.
These
comings
were
miraculous
;
only
to
found
Christianity
,
and
settle
an
Article
of
Faith
,
the
Article
of
the
Holy
Ghost
,
never
distinctly
known
to
the
world
till
Christianity
arose
.
Christ
himself
was
fain
to
confirm
his
Divinity
by
signs
and
miracles
;
and
the
God-head
of
the
Holy
Ghost
can
be
perswaded
by
no
less
.
But
this
once
done
,
he
was
to
lead
us
by
an
ordinary
tract
,
no
longer
now
by
sight
,
but
faith
,
that
salvation
might
be
through
faith
,
1
Pet.
i.
5.
and
the
blessing
upon
them
who
have
not
seen
,
and
yet
have
believed
,
St.
Iohn
xx
.
29.
This
I
must
needs
say
seems
the
prime
and
proxime
meaning
of
the
words
,
but
not
the
full
,
When
he
is
come
,
points
chiefly
and
nearest
at
this
his
first
and
nearest
coming
,
but
not
only
at
it
.
Else
are
we
in
an
ill
case
now
,
if
no
spirit
to
come
to
us
,
no
guide
to
lead
us
,
no
truth
to
settle
us
.
It
must
extend
beyond
that
his
visible
coming
,
to
the
ways
of
his
coming
unto
us
still
,
unseen
and
unheard
;
or
however
expedit
vobis
,
it
was
expedient
for
them
that
Christ
should
go
away
,
that
the
Comforter
might
come
,
for
us
it
is
not
I
am
sure
,
if
we
have
none
to
come
.
Settle
we
therefore
this
for
an
Article
of
our
faith
,
that
he
comes
still
.
I
told
you
before
how
you
should
know
it
by
his
breathings
inwardly
in
you
good
thoughts
and
desires
,
his
breathings
outwardly
good
words
and
expressions
,
by
his
workings
with
you
,
good
life
and
actions
,
in
a
word
,
by
his
gifts
and
graces
.
But
if
this
be
all
,
why
is
it
now
said
,
When
he
is
come
?
Came
he
not
thus
before
to
the
Patriarchs
and
Prophets
?
were
not
they
partakers
of
his
gifts
,
mov'd
and
stirr'd
and
actuated
by
him
?
why
then
so
much
ado
about
Christs
sending
him
now
,
and
of
his
coming
now
,
as
if
he
was
never
sent
,
never
came
before
?
We
read
indeed
in
the
Old
Testament
often
of
his
coming
,
never
of
his
sending
but
by
way
of
promise
,
that
God
would
send
,
or
of
prophesie
,
that
he
should
be
sent
,
and
that
but
once
neither
expresly
,
Psal.
civ
.
30.
Emittes
spiritum
&
creabuntur
.
So
,
though
come
he
did
,
in
those
days
of
old
,
yet
voluntarily
,
meerly
we
might
conceive
never
sent
,
never
so
distinct
a
notion
of
his
person
then
;
then
only
as
the
Spirit
of
God
,
now
as
the
Spirit
of
the
Father
and
the
Son
;
then
only
as
the
Power
of
God
,
now
as
a
Person
in
the
God-head
.
This
the
first
difference
between
his
coming
then
and
now
.
2.
Then
he
came
as
the
Spirit
of
Prophesie
,
now
as
the
Spirit
of
Truth
,
that
is
,
as
the
very
truth
and
fulfilling
of
it
,
of
all
the
former
Prophesies
.
3.
Then
upon
Iudea
,
and
few
else
besides
,
it
may
be
Iob
in
the
land
of
Vz
,
and
Rahab
in
Iericho
,
and
Ruth
in
Moab
,
here
and
there
,
now
and
then
one
;
now
upon
all
flesh
;
upon
Iew
and
Gentile
both
alike
,
the
partition-wall
like
the
walls
of
Iericho
,
blown
down
by
the
breath
of
this
Spirit
,
by
the
blast
of
this
horn
of
the
most
High
.
4.
Then
most
in
types
and
shadows
,
now
clearly
and
in
truth
.
5.
Then
sparingly
,
they
only
sprinkled
with
it
,
now
poured
out
,
Ioel's
Effundam
fulfilled
,
Acts
ii
.
1.
a
common
phrase
become
now
;
full
of
the
Holy
Ghost
,
Acts
vii
.
55.
and
filled
with
the
Spirit
,
Ephes.
v.
18.
6.
Then
he
came
and
went
,
lighted
a
little
,
but
staid
not
,
motabat
,
or
volitabat
,
flew
or
fluttered
about
,
mov'd
and
stirr'd
them
at
times
,
as
it
did
Sampson
,
Iudg.
xiii
.
25.
coming
and
going
;
now
't
is
he
is
come
.
He
sate
him
down
upon
the
Apostles
,
Acts
ii
.
3.
sate
him
down
in
the
Chair
at
their
Synod
,
Acts
xv
.
28.
Visum
est
Spiritui
Sancto
&
nobis
;
calls
us
his
Temples
now
,
not
his
Tabrnacles
,
places
of
a
during
Habitation
,
and
is
to
abide
with
us
for
ever
.
Lastly
,
Then
he
came
to
help
them
in
the
observance
of
the
Jewish
and
Moral
Law
,
now
to
plant
and
settle
an
obedience
to
the
Christian
Faith
.
For
Christ
being
to
introduce
a
more
perfect
and
explicate
faith
in
the
blessed
Trinity
,
and
a
Redeemer
,
to
wean
men
from
the
first
elements
and
beggarly
rudiments
,
as
the
Apostle
calls
them
,
to
raise
them
from
earthly
to
heavenly
promises
,
to
elevate
them
to
higher
degrees
of
love
and
hope
,
and
charity
,
and
vertue
and
knowledge
,
and
being
besides
to
arm
them
against
those
contradictions
and
oppositions
that
would
be
made
against
them
by
the
world
,
those
persecutions
and
horrid
ways
of
martyrdom
they
were
to
encounter
with
in
the
propagation
of
the
Christian
Faith
;
for
these
ends
it
was
necessary
that
the
Spirit
of
Truth
should
come
anew
,
and
come
with
power
,
as
it
did
at
first
with
wonder
,
that
by
its
work
and
power
those
great
and
glorious
truths
might
be
readily
received
and
embraced
.
For
this
seems
the
very
end
of
his
coming
,
to
convince
the
world
,
ver.
viii
.
of
this
Chapter
,
and
to
testifie
of
him
;
Chap.
xv
.
26.
and
to
glorifie
him
,
in
the
very
next
verse
to
the
text
,
ver.
14.
to
evince
this
new
revealed
truth
to
the
souls
and
consciences
of
men
,
that
Messiah
was
come
,
that
Jesus
was
the
Christ
,
that
the
Iewish
Sacrifices
were
now
to
have
an
end
,
that
the
Prophesies
were
all
fulfilled
in
him
,
that
his
Law
was
now
to
succeed
in
the
place
of
Moses's
,
that
he
justified
where
the
Law
could
not
;
that
through
him
now
,
in
his
Name
,
and
in
none
other
Salvation
henceforth
was
to
be
preached
to
Iew
and
Gentile
,
and
God
had
open'd
now
that
door
of
hope
to
all
the
world
.
To
bear
witness
to
this
,
and
perswade
this
truth
,
so
opposite
to
Natural
and
Iewish
reason
,
or
so
much
above
the
ordinary
reach
of
the
one
,
and
the
received
customs
of
the
other
;
thus
to
enhance
Piety
and
Perfection
,
thus
to
set
up
Christ
above
the
Natural
and
Mosaick
Law
;
thus
now
to
glorifie
God
in
Christ
,
and
Christ
as
Christ
;
need
there
was
,
great
need
that
the
Spirit
of
Truth
himself
should
come
himself
,
after
a
new
fashion
,
in
a
greater
manifestation
of
his
power
than
in
former
times
,
bring
greater
grace
because
he
required
of
us
a
greater
work
.
All
this
while
we
have
given
you
but
general
notions
of
his
coming
,
either
when
he
first
came
in
his
fulness
,
on
the
Apostles
and
first
Disciples
;
or
when
,
secondly
,
he
comes
on
any
,
as
the
Holy
Spirit
,
in
good
motions
and
affections
:
We
are
yet
to
see
when
he
comes
as
the
Spirit
of
Truth
:
to
descend
now
▪
thirdly
,
to
a
distinct
and
particular
enquiry
,
When
the
Spirit
of
Truth
is
in
us
,
or
come
to
us
;
when
we
have
him
in
us
?
Nor
is
this
way
of
consideration
less
necessary
than
the
other
;
though
(
it
may
be
)
harder
far
,
forsomuch
as
we
daily
see
many
a
pious
Christian
Soul
seduced
into
Error
,
in
whom
yet
we
cannot
doubt
but
the
Holy
Spirit
has
a
dwelling
:
many
a
good
man
also
err
in
many
opinions
;
of
whose
portion
of
the
good
Spirit
we
make
no
question
:
whilst
some
,
many
,
others
of
less
Piety
,
it
may
be
none
,
more
fully
know
the
truth
than
either
of
the
other
.
Understand
therefore
there
is
a
double
way
of
knowing
even
divine
truth
,
(
1.
)
the
one
by
the
way
of
natural
reason
,
by
principles
and
conclusions
rationally
and
logically
deduced
out
of
the
evidences
of
Scripture
:
(
2.
)
the
other
by
particular
assents
and
dissents
of
the
Understanding
and
Will
purified
and
sanctified
to
all
ready
obedience
to
Christ
.
By
the
first
,
it
comes
that
the
greatest
Scholars
,
the
most
learned
and
rational
men
know
always
the
most
truths
both
speculative
and
practick
both
in
their
Principles
and
Inferences
,
and
are
therefore
always
fittest
to
determine
doubts
,
and
give
counsel
and
direction
both
what
to
believe
and
what
to
do
,
in
all
particular
controversies
and
debates
which
concern
either
Truth
or
Error
,
or
Justice
and
Injustice
,
Right
or
Wrong
,
the
practices
and
customs
of
former
times
and
Churches
,
or
their
contraries
and
disuses
;
and
this
may
be
done
without
the
Spirit
of
Sanctification
,
or
the
holy
sanctifying
Spirit
,
under
that
title
at
least
,
though
indeed
under
another
title
it
comes
from
him
;
as
the
gift
of
Tongues
,
or
Interpretation
,
or
Prophesie
,
or
the
Word
of
Wisdom
,
or
the
Word
of
Knowledg
,
are
reckoned
by
the
Apostle
to
come
from
the
same
Spirit
,
1
Cor.
xii
.
8.
it
may
be
,
most
properly
from
him
as
he
is
the
Spirit
of
Truth
.
By
the
second
way
of
knowledg
it
comes
to
pass
,
that
men
of
less
capacities
;
and
lower
understandings
,
applying
their
affections
as
well
as
understandings
to
embrace
the
Truth
,
do
know
and
understand
it
more
effectually
,
are
more
resolute
in
the
defence
of
it
,
express
it
better
in
their
lives
,
and
know
more
sometimes
of
the
particular
ways
of
God
in
his
particular
Providence
and
Direction
of
the
affairs
of
his
Saints
,
(
for
of
this
kind
of
wisdom
the
fear
of
the
Lord
always
is
the
beginning
)
and
it
often
happens
of
the
passages
of
the
World
too
,
as
they
relate
to
Gods
disposing
order
.
Yet
by
reason
of
the
inabilities
of
understanding
,
or
want
of
the
course
or
means
of
knowledg
,
it
falls
out
that
they
oftener
err
in
the
conceits
and
apprehensions
of
things
than
the
other
.
And
more
than
so
,
it
as
often
comes
to
pass
,
whether
to
humble
them
when
they
begin
to
be
proud
of
their
holiness
and
piety
,
and
think
themselves
so
much
above
other
men
,
wiser
,
better
,
more
holy
,
more
righteous
than
they
;
or
to
punish
them
for
some
particular
sin
,
as
disobdience
,
curiosity
of
enquiring
into
depths
above
them
,
singularity
,
discontentedness
,
self
seeking
,
or
the
like
;
or
to
stir
up
their
endeavours
now
beginning
to
languish
;
or
to
make
them
yet
more
circumspect
and
wary
in
their
ways
;
for
these
or
some
such
causes
,
I
say
,
it
comes
to
pass
that
God
suffers
them
to
run
into
grand
and
enormous
errors
,
foul
and
foolish
extravagancies
of
opinion
,
which
if
once
they
trench
on
practise
,
and
are
deliberate
in
,
or
might
with
easie
industry
have
been
avoided
,
even
grieve
and
quench
that
Holy
Spirit
that
was
in
them
,
and
expel
him
too
;
but
if
their
errors
be
unvoluntary
,
not
easie
for
them
at
that
time
to
be
avoided
,
or
of
lesser
moment
,
stand
they
may
with
the
Spirit
of
Grace
,
and
they
good
men
still
.
How
therefore
now
shall
we
know
what
is
from
the
Spirit
of
Truth
,
when
he
comes
so
to
us
,
is
but
a
necessary
enquiry
;
yet
the
resolution
is
hard
and
difficult
I
know
no
better
way
to
resolve
you
than
by
searching
the
nature
of
this
Spirit
of
Truth
,
as
Christ
has
pleased
to
express
him
in
his
last
most
holy
and
comfortable
Discourse
,
of
which
the
Text
is
but
a
part
,
the
several
expressions
of
whose
nature
and
office
set
together
,
will
I
am
confident
assure
us
of
a
way
to
discern
the
Spirit
of
truth
,
when
it
is
that
He
speaketh
in
us
.
You
may
turn
your
leaves
and
go
along
with
me
.
Chap.
xiv
.
17.
The
Spirit
of
truth
,
whom
the
world
cannot
receive
;
so
then
(
1.
)
if
the
Article
or
Opinion
which
we
receive
be
such
an
one
as
the
world
cannot
,
if
it
be
contrary
to
worldly
interests
,
carnal
respects
,
sensual
pleasures
,
't
is
a
good
sign
at
first
.
If
it
cannot
enter
into
a
carnal
or
natural
mans
heart
,
if
mans
wisdom
teach
it
not
,
as
the
Apostle
speaks
,
1
Cor.
ii
.
13.
if
it
grow
not
in
the
garden
of
nature
,
that
's
a
good
sign
't
is
the
Spirit
of
truth
is
come
that
thus
enables
us
to
receive
a
Doctrine
so
disadvantagious
and
displeasing
.
Look
into
the
next
verse
,
ver.
18.
I
will
not
leave
you
comfortless
;
If
then
(
2.
)
it
be
such
an
assertion
that
has
good
ground
in
it
to
rest
upon
,
that
will
not
fail
us
in
distress
,
that
will
stick
by
us
in
our
deepest
agonies
,
comfort
us
in
our
greatest
discomforts
,
not
leave
us
when
all
earthly
comforts
do
,
then
't
is
from
above
,
then
't
is
a
true
comfort
,
a
truth
from
this
He
,
this
Spirit
of
truth
that
is
the
Comforter
too
.
See
next
.
v.
26.
He
shall
teach
you
all
things
,
bring
all
things
to
your
remembrance
whatsoever
I
have
said
unto
you
.
If
then
(
3.
)
it
be
an
assertion
that
carries
the
analogy
of
faith
along
with
it
,
that
agrees
with
all
the
other
principles
of
Christian
faith
,
that
is
,
according
to
the
rule
of
Christs
holy
word
,
that
soberly
and
truly
brings
to
our
remembrance
what
he
has
said
at
any
time
,
or
done
for
us
,
that
remembers
both
the
words
that
he
spake
,
and
the
deeds
that
he
has
done
;
his
actions
and
example
,
if
it
be
according
to
his
example
of
humility
,
obedience
,
patience
,
and
love
,
if
it
bring
us
heartily
to
remember
this
Christs
pattern
in
our
lives
and
opinions
too
,
then
it
comes
from
him
that
should
come
,
and
is
worth
your
receiving
and
remembring
it
.
In
the
same
verse
again
,
in
the
words
just
before
,
he
is
called
the
Comforter
and
Holy
Ghost
,
who
is
also
there
promised
to
teach
us
too
.
And
if
the
Doctrine
be
such
,
that
not
only
comforts
us
in
the
receiving
and
remembrance
,
but
such
also
as
becomes
Comforters
too
,
that
teaches
us
to
comfort
others
,
the
poor
and
needy
,
the
afflicted
and
distressed
,
and
to
do
it
holily
too
as
by
the
Holy
Ghost
,
that
is
with
good
and
pure
intentions
,
and
do
it
even
to
their
Ghosts
and
Spirits
as
well
as
to
their
bodies
if
it
teach
true
holy
Ghostly
spiritual
counsel
,
and
all
other
convenient
comfort
to
them
our
Christian
brethren
:
Then
't
is
(
4.
)
a
doctrine
from
this
Spirit
of
truth
,
he
comes
in
it
.
Turn
ye
now
to
Chap.
xv
.
23.
But
when
the
Comforter
is
come
,
whom
I
will
send
unto
you
from
the
Father
,
even
the
Spirit
of
truth
,
which
proceedeth
from
the
Father
,
&c.
When
the
Doctrine
(
5.
)
is
no
other
than
what
either
establishes
the
Doctrine
of
the
holy
Trinity
,
Father
,
Son
,
and
Holy
Ghost
;
or
contradicts
it
not
,
and
in
all
benefits
received
refers
thanks
and
acknowledgment
to
the
one
as
well
as
the
other
;
as
from
the
one
,
through
the
other
,
by
a
third
.
In
this
particular
it
is
no
other
than
the
Spirit
of
truth
,
for
no
other
Spirit
can
reveal
it
.
Go
on
now
through
the
vers.
He
shall
testifie
of
me
.
The
Doctrine
(
6.
)
that
bears
witness
of
Christ
,
that
he
is
God
,
that
he
is
Man
,
that
he
is
Christ
the
Saviour
of
the
World
,
that
he
came
to
save
sinners
,
all
whosoever
would
come
to
him
,
not
a
few
particular
ones
only
;
that
he
is
a
complete
and
Universal
Saviour
,
such
as
he
profest
himself
by
entertaining
all
comers
,
sending
his
Spirit
and
Apostles
into
all
Nations
,
commanding
them
to
preach
to
every
creature
,
which
are
no
other
than
his
own
words
,
this
is
also
from
the
Spirit
of
truth
;
a
Doctrine
worthy
Him
that
is
the
Comforter
,
that
brings
so
general
a
comfort
with
it
.
Step
now
into
the
next
Chapter
,
Chap.
xvi
.
to
which
we
owe
the
Text.
When
he
is
come
he
will
reprove
the
world
of
sin
,
of
righteousness
,
and
of
judgment
,
ver.
8.
When
the
Doctrine
is
(
7.
)
such
as
it
reproves
the
world
of
sin
;
that
it
can
do
no
good
of
it self
,
that
it
is
full
of
evil
and
corruption
,
convinces
it
,
and
finds
fault
with
it
for
infidelity
and
unbelief
;
sets
up
Christs
righteousness
,
and
blames
the
world
for
neglecting
it
,
and
following
its
own
vanity
,
interests
,
and
humours
;
professes
the
Prince
of
the
world
cast
out
by
Christ
,
the
devil
overcome
and
brought
to
to
judgment
by
him
,
our
sins
forgiven
,
we
acquitted
,
and
the
World
condemned
;
this
cannot
be
from
the
Spirit
of
the
World
,
nor
from
the
Spirit
of
the
Flesh
,
nor
from
the
Spirit
of
darkness
and
error
,
(
for
this
were
to
bear
witness
against
themselves
)
but
from
the
Spirit
of
light
and
truth
.
Read
the
Text
now
over
again
,
When
he
,
&c.
he
shall
guide
you
into
all
truth
.
If
it
be
the
Spirit
of
truth
that
informs
you
,
it
will
(
8.
)
dispose
you
equally
to
all
truth
,
not
to
this
only
,
or
to
that
,
which
most
agrees
with
your
education
,
humour
,
temper
,
or
disposition
,
condition
,
custom
,
interest
,
or
estate
,
but
universally
to
all
,
to
any
though
never
so
hard
or
opposite
to
them
,
so
they
be
truths
.
He
that
is
thus
affected
towards
truth
,
is
not
only
probable
to
be
directed
into
truth
,
in
all
his
Doctrines
and
Assertions
,
but
may
most
properly
be
said
to
have
the
Spirit
of
truth
already
come
,
speaking
and
residing
in
him
.
Yet
go
a
little
further
to
the
next
words
.
He
shall
not
speak
of
himself
,
but
whatsoever
he
shall
hear
;
that
Spirit
(
9.
)
that
does
not
seek
it self
,
that
opinion
which
renounces
the
glory
of
a
Leader
,
the
ambition
of
a
Faction
,
the
affectation
of
Singularity
,
the
honour
of
himself
,
that
speaks
not
of
its
own
head
,
but
what
he
has
heard
with
his
ears
and
his
Fathers
have
declared
as
done
in
the
time
of
old
;
that
makes
not
new
opinions
,
but
takes
up
the
old
,
such
as
Christ
delivered
to
the
Apostles
,
they
also
to
the
Fathers
,
they
downward
to
their
successors
,
this
is
most
probably
,
if
not
most
certainly
the
Spirit
of
truth
.
The
Spirit
sure
of
humility
it
is
,
that
trusts
not
,
relies
not
on
its
self
or
its
own
judgment
,
and
the
Spirit
of
humility
is
the
Spirit
of
truth
;
for
them
that
be
meek
and
humble
,
them
shall
he
guide
in
judgment
,
and
such
as
be
gentle
,
them
does
he
learn
his
way
,
Psal.
xxv
.
8.
Yet
on
a
little
:
And
he
will
shew
you
things
to
come
.
Those
Doctrines
(
10.
)
that
refer
all
to
the
world
to
come
,
which
mind
nothing
seriously
but
things
above
,
and
things
to
come
,
which
ever
and
only
teach
us
to
fix
there
,
they
are
surely
from
the
Spirit
of
truth
,
because
no
truth
like
that
which
is
to
fulfil
all
promises
,
and
that
to
be
sure
is
yet
to
come
.
One
more
glance
and
I
have
done
with
this
;
and
't
is
but
a
glance
to
the
very
next
words
:
He
shall
glorifie
me
.
Those
Doctrines
which
give
God
all
the
glory
,
which
return
the
glory
of
all
to
Christ
,
which
so
exalt
man
only
as
the
better
thereby
to
glorifie
God
;
so
set
up
Christ
,
as
that
they
make
him
both
the
healer
of
our
nature
,
and
the
preserver
of
it
,
the
remitter
of
our
sins
,
and
the
conferrer
of
Grace
;
the
first
mover
of
us
to
good
,
the
assister
of
us
in
it
,
the
sanctifier
of
us
with
it
,
the
justifier
of
us
thorow
it
,
the
rewarder
of
us
for
it
,
and
yet
all
this
while
the
accepter
of
us
when
we
have
done
the
best
;
which
accuses
not
Christ
of
false
judgment
in
justifying
the
sinner
whilst
he
is
no
better
,
and
pronouncing
him
just
when
he
is
no
other
than
wicked
and
unjust
,
nor
denies
the
efficacy
of
his
grace
to
make
us
clean
,
to
have
a
true
cleansing
,
purifying
,
sanctifying
power
,
as
well
as
that
which
they
call
the
justifying
:
these
Doctrines
which
take
not
this
glory
away
from
Christ
,
but
give
the
power
as
well
of
making
as
pronouncing
righteous
to
his
grace
,
that
thus
magnifie
and
glorifie
his
Justification
and
Redemption
,
they
certainly
glorifie
Christ
,
are
the
only
Doctrines
that
glorifie
Christ
truly
,
and
according
to
the
Spirit
of
truth
.
So
now
let
's
sum
up
the
matter
.
Those
Doctrines
which
are
contrary
to
worldly
,
carnal
,
sensual
respects
,
not
conceivable
by
the
natural
or
carnal
man
;
That
(
2.
)
stick
by
us
when
worldly
comforts
leave
us
;
That
(
3.
)
are
according
to
Christs
Word
and
his
Example
,
accompanied
with
Meekness
and
Obedience
;
Which
(
4.
)
teach
us
charity
and
love
to
one
another
;
Which
(
5.
)
inform
us
rightly
in
the
prime
Articles
of
the
Faith
;
Which
(
6.
)
witness
nothing
more
than
Christ
an
universal
Saviour
,
as
Adam
the
universal
sinner
;
Which
(
7.
)
reprove
the
sins
and
infidelities
of
the
World
,
and
show
us
the
way
to
be
acquitted
from
them
;
Which
(
8.
)
have
a
kind
,
of
conduct
and
sincere
affection
with
them
to
all
truths
whatsoever
,
under
whatever
term
or
name
,
though
never
so
odious
,
so
contrary
to
interest
or
honour
;
Which
(
9.
)
seek
not
their
own
name
,
to
get
a
name
,
or
set
up
a
Faction
,
but
are
consonant
to
the
ancient
Fathers
and
Primitive
Antiquity
,
with
humble
submission
to
it
;
Which
(
10.
)
lift
up
all
our
thoughts
to
heaven
;
and
(
11.
)
by
all
means
possible
can
give
God
,
and
Christ
,
and
the
holy
Spirit
the
glory
,
deny
nothing
to
them
that
is
theirs
,
under
a
foolish
pretence
only
to
abate
and
vilifie
man
beyond
the
truth
;
these
Doctrines
are
truth
,
so
much
of
them
,
at
least
,
as
agree
with
these
Rules
,
are
from
the
Spirit
of
truth
,
and
are
manifestations
,
that
the
Spirit
of
truth
is
come
to
that
soul
that
embraces
them
:
If
all
these
together
,
then
the
Spirit
altogether
;
if
but
some
of
these
,
but
some
,
so
much
of
that
neither
.
All
Doctrines
and
Opinions
(
1.
)
that
savour
of
worldly
or
carnal
interests
;
that
(
2.
)
change
and
wheel
about
according
to
the
times
,
and
will
not
hold
out
to
the
last
;
which
(
3.
)
are
not
regulated
by
the
Word
of
God
,
or
are
any
way
contrary
to
Christs
Example
of
Patience
and
Obedience
;
Which
(
4.
)
are
not
for
peace
and
charity
;
Which
(
5.
)
deny
any
Article
of
the
three
Creeds
we
acknowledge
;
Which
(
6.
)
confine
the
mercies
of
our
Saviour
,
and
bear
false
witness
of
him
;
Which
(
7.
)
advance
any
sin
,
or
suffer
men
to
live
in
it
;
Which
(
8.
)
love
not
truth
because
it
is
truth
,
but
for
other
ends
;
Which
(
9.
)
seek
any
other
title
to
be
distinguished
by
than
that
of
Christian
,
or
glories
in
it
,
which
disagree
from
the
stream
and
current
of
Antiquity
;
Which
(
10.
)
fixes
our
thoughts
too
much
below
;
Or
(
11.
)
rob
God
,
or
Christ
,
or
the
holy
Spirit
of
the
glory
of
any
good
,
or
the
perfection
of
their
work
;
be
they
cried
up
never
so
high
for
truth
,
and
Spirit
,
the
new
discovery
of
Christ
,
and
new
light
of
truth
,
and
the
very
dictate
of
the
Spirit
,
they
are
not
so
;
it
is
not
when
,
nor
then
that
the
Spirit
of
truth
is
come
;
there
is
not
that
in
them
by
which
Christ
has
described
the
Spirit
of
truth
.
One
thing
there
is
behind
,
when
all
these
requisites
before
are
found
in
any
Doctrine
or
Opinion
;
this
Doctrine
indeed
may
be
such
as
comes
from
the
Spirit
of
truth
,
yet
accepted
and
entertained
it
may
be
through
some
other
Spirit
,
upon
some
sinister
end
or
ground
;
that
therefore
it
may
not
only
be
the
truth
of
the
Spirit
,
but
have
the
very
Spirit
of
truth
with
it
,
that
it
may
be
evident
it
not
only
comes
from
him
,
but
that
he
also
is
come
with
it
,
it
must
be
sincerely
and
intimately
embraced
with
our
very
hearts
and
spirits
out
of
love
to
truth
,
not
any
interest
or
by-respect
,
and
well
habituated
and
actuated
in
us
,
before
we
can
say
directly
that
the
Spirit
of
truth
is
come
.
Some
truth
or
other
may
be
come
,
some
ray
and
beam
of
his
light
be
sent
before
him
,
but
himself
not
yet
fully
come
;
for
all
truth
comes
along
with
him
,
though
not
actually
altogether
,
yet
a
hearty
resolute
affection
to
all
of
it
,
all
truth
altogether
,
as
God
shall
let
it
come
.
I
have
been
somwhat
long
in
this
particular
,
about
the
Spirits
coming
,
because
I
see
the
World
so
much
mistaken
in
it
,
so
often
crying
,
Lo
!
here
he
is
,
lo
!
there
he
is
,
lo
!
here
he
comes
,
lo
!
there
he
comes
,
when
indeed
he
is
nor
here
,
nor
there
,
with
neither
of
them
,
nor
coming
to
them
.
A
word
now
of
the
manner
of
his
coming
.
4.
And
that
is
(
1.
)
Invisibly
,
for
so
comes
a
Spirit
.
This
is
the
coming
we
hold
by
,
and
had
he
not
come
,
when
he
came
,
as
well
invisibly
into
the
hearts
as
visibly
upon
the
heads
of
the
Disciples
,
their
Tongues
,
though
all
the
tongues
of
men
and
Angels
would
have
profited
them
nothing
;
the
fire
then
,
had
it
not
enflamed
their
hearts
and
affections
with
a
holy
flame
,
as
well
as
encompassed
their
heads
;
would
have
only
lighted
them
with
more
glory
into
eternal
fires
.
Had
not
this
wind
blown
as
well
within
as
that
did
without
them
,
it
would
have
blow'd
them
little
good
.
Tongues
,
and
Prophesie
,
Interpretations
,
Miracles
,
and
the
rest
,
are
but
dona
gratis
data
,
gifts
more
for
others
good
than
for
our
own
;
they
do
not
make
us
better
in
his
sight
,
't
is
the
invisible
grace
that
makes
us
accepted
.
Nay
,
yet
those
very
gifts
and
administrations
,
however
the
appearance
was
without
,
were
wrought
within
by
his
invisible
operation
.
So
that
to
the
Apostles
as
much
as
to
our selves
,
his
invisible
coming
is
the
only
,
truly
,
comfortable
coming
.
That
(
2.
)
is
Effectual
too
.
To
come
truly
is
to
come
effectually
;
and
in
that
he
is
called
the
Spirit
of
truth
,
't
is
plain
he
must
effect
what
it
is
he
comes
for
,
or
't
is
not
true
and
real
.
It
was
a
mighty
rushing
wind
,
he
this
day
came
in
;
so
mighty
,
so
effectual
,
that
it
at
once
converted
three
thousand
souls
;
the
Spirit
of
power
is
one
of
his
names
,
and
the
pulling
down
of
strong
holds
,
casting
down
every
thing
that
exalts
it self
against
the
knowledge
of
God
,
and
bringing
into
captivity
every
thought
to
the
obedience
of
Christ
is
one
of
his
works
,
2
Cor.
x.
4
,
5.
3.
He
comes
gently
,
(
that
's
the
common
pace
of
one
that
is
only
said
to
come
.
)
Gently
,
step
by
step
,
grace
after
grace
,
gift
after
gift
,
truth
after
truth
,
leads
by
steps
,
comes
by
degrees
;
not
all
grace
at
a
clap
,
all
gifts
in
a
trice
.
Nay
,
as
hastily
as
it
seem'd
to
come
this
day
,
St.
Peter
,
the
chief
of
them
,
was
a
while
after
at
a
loss
for
a
truth
,
had
not
,
it
seems
,
all
truths
together
:
Of
a
truth
now
I
perceive
that
God
is
no
respecter
of
persons
,
Acts
x.
34.
before
it
seems
he
perceived
it
not
;
no
more
did
the
other
Apostles
neither
,
who
were
all
in
the
same
error
,
and
convented
him
about
this
new
truth
,
and
contended
with
him
about
it
.
Acts
xi
.
2.
4.
Nay
,
softly
too
;
as
dew
into
a
fleece
of
Wooll
,
without
noise
,
without
clamour
,
no
way
like
the
Spirits
now
adays
;
I
will
put
my
Spirit
upon
him
,
and
he
shall
not
cry
,
nor
lift
up
,
nor
cause
his
voice
to
be
heard
in
the
streets
,
Isa.
xlii
.
1
,
2.
He
is
the
Spirit
of
meekness
who
is
the
Spirit
of
truth
,
and
truth
is
never
taught
so
soon
,
so
effectually
as
by
softness
and
meekness
;
the
meek
the
best
to
teach
,
the
best
to
be
taught
.
5.
Yet
as
gently
and
softly
as
he
comes
,
he
is
often
upon
us
on
a
sudden
,
ere
we
are
aware
.
God
uses
to
prevent
us
with
the
blessings
of
goodness
,
as
the
Psalmist
speaks
,
Psal.
xxi
.
3.
He
is
come
,
sometimes
,
before
we
think
of
it
.
Our
hearts
are
in
his
hand
,
and
he
suddenly
turns
them
whither
he
will
.
Saul
does
but
turn
him
about
from
Samuel
and
God
gives
him
presently
another
heart
,
1
Sam.
x.
9.
Samuel
no
sooner
anoints
David
,
but
from
thence-forward
the
Spirit
came
upon
him
,
1
Sam.
xvi
.
13.
And
this
note
is
made
,
not
that
you
should
always
look
for
miraculous
changes
,
and
expect
the
Spirit
without
so
much
as
setting
your selves
to
seek
him
,
but
to
make
you
watch
continually
,
and
wait
for
him
,
that
though
he
come
suddenly
,
he
may
not
find
you
unprepared
,
the
doors
shut
upon
him
,
that
he
may
not
go
as
he
comes
for
want
of
entertainment
.
Yet
the
Phrase
will
bear
another
expression
of
the
manner
of
his
coming
.
When
he
is
come
,
that
is
,
when
he
is
grounded
and
well
setled
in
us
,
the
Tense
is
the
Aorist
,
a
Preterperfect
signification
;
signifies
not
coming
,
but
perfectly
come
.
This
is
not
actually
always
to
every
one
▪
he
comes
to
,
yet
his
intent
it
is
in
all
his
coming
,
to
stay
and
abide
with
us
,
and
so
he
does
till
we
drive
him
thence
.
But
if
we
do
not
,
if
we
let
him
stay
,
and
dwell
,
and
remove
him
not
,
then
will
he
guide
us
into
all
truth
;
that
's
the
End
and
Intention
of
his
coming
the
next
Point
.
But
I
am
beyond
my
intent
and
time
already
;
I
shall
only
sum
up
this
last
particular
of
the
manner
of
his
coming
and
let
you
go
.
You
will
peradventure
understand
it
best
by
considering
how
the
Spirit
mov'd
in
the
Creation
,
the
order
the
same
in
creating
the
new
man
in
the
soul
that
he
there
observed
in
creating
of
the
World
.
Now
in
the
first
Creation
of
the
World
,
He
first
moved
upon
the
waters
,
then
created
light
,
and
divided
it
from
darkness
;
he
next
divides
the
Waters
,
and
places
a
Firmament
between
them
;
then
(
3.
)
gathers
the
Waters
together
,
and
makes
dry
land
appear
,
and
bring
forth
grass
,
and
herbs
,
and
trees
,
bearing
seed
;
then
(
4.
)
makes
two
glorious
Lights
to
rule
the
day
,
and
night
,
and
times
,
and
years
;
then
(
5.
)
creates
fowl
,
and
fish
,
and
beasts
;
and
lastly
makes
man
after
his
own
Image
.
Thus
does
he
in
this
new
Creation
,
or
Regeneration
.
He
first
moves
and
stirs
us
up
to
good
,
then
darts
in
some
glimmerings
of
light
to
shew
us
our
own
darkness
,
sins
,
and
wretchedness
;
Then
next
(
2.
)
divides
the
passions
and
powers
of
the
soul
,
and
sets
them
their
bounds
,
employs
some
in
things
above
,
whilst
some
other
are
left
beneath
;
Then
(
3.
)
presently
makes
the
dry
and
barren
soul
sprout
out
,
bring
herbs
,
and
leaves
,
and
seeds
,
into
green
flourishing
desires
,
holy
resolutions
and
endeavours
which
carry
with
them
seed
,
much
hope
of
encrease
;
(
4.
)
To
cherish
these
green
and
tender
sprouts
,
to
direct
and
rule
these
resolutions
,
desires
,
and
endeavours
,
two
Lights
he
makes
,
true
rectified
reason
,
and
supernatural
grace
,
to
guide
them
what
to
do
at
all
seasons
,
days
,
and
years
,
and
many
little
Stars
,
many
glimmerings
of
truth
begin
then
to
discover
themselves
,
which
before
did
not
.
After
all
this
(
5.
)
the
sensitive
faculties
in
their
course
and
order
bring
forth
their
living
creature
according
to
their
kind
,
submit
themselves
to
the
command
of
the
superiour
reason
;
And
then
lastly
,
when
the
Spirit
has
thus
totally
renewed
the
face
of
the
earth
,
of
our
mind
and
affections
is
the
new
man
created
after
the
likeness
and
image
of
God
in
righteousness
and
true
holiness
.
This
the
course
,
this
the
order
of
the
Spirits
coming
,
He
comes
moving
upon
the
waters
of
repentance
,
and
first
enlightens
the
darkness
of
our
souls
,
he
orders
all
our
faculties
and
powers
,
he
makes
us
fruitful
to
good
works
,
he
daily
encreases
divine
light
and
heat
within
us
;
he
reforms
our
sense
,
subdues
our
passions
,
regulates
our
reason
,
sanctifies
them
all
,
comes
in
light
,
comes
in
grace
,
comes
in
truth
,
comes
in
strength
,
comes
in
power
,
that
we
might
in
his
strength
and
power
come
one
day
all
in
glory
.
And
now
,
he
that
thus
created
the
old
World
,
and
still
creates
the
new
,
new
create
and
make
us
new
,
and
pray
we
all
,
with
holy
David
,
Psal.
li.
10.
Create
,
O
Lord
,
in
us
new
hearts
,
and
renew
right
spirits
within
us
.
Cast
us
not
,
O
Lord
,
for
ever
,
though
we
are
now
full
of
errors
,
from
thy
presence
,
and
keep
not
thy
holy
Spirit
from
us
,
but
let
thy
Spirit
of
truth
come
down
and
guide
us
out
of
our
wandrings
,
give
us
the
comfort
of
his
help
again
,
guide
us
again
into
the
ways
of
truth
,
and
stablish
us
there
with
thy
free
Spirit
,
and
that
for
the
merits
and
mercies
of
thine
only
Son
,
who
here
promised
to
send
him
,
and
this
day
accordingly
sent
him
to
guide
us
to
himself
,
from
grace
to
grace
,
from
truth
to
truth
,
from
truth
below
to
true
happiness
above
,
Jesus
Christ
our
Saviour
.
To
whom
,
&c.
THE
THIRD
SERMON
UPON
Whitsunday
.
St.
JOHN
xvi
13.
Howbeit
when
He
the
Spirit
of
Truth
is
come
]
He
will
guide
you
into
all
truth
.
AND
He
this
day
began
to
guide
;
has
continued
guiding
ever
since
,
will
go
on
guiding
to
the
end
,
began
it
with
the
Apostles
,
continued
it
to
the
Church
,
and
will
continue
it
to
it
to
the
end
of
the
World
.
Indeed
he
that
looks
upon
the
face
of
the
Christian
Churches
now
,
would
be
easily
tempted
to
think
,
that
either
the
time
was
not
yet
come
,
that
it
should
be
fulfilled
,
or
that
it
had
been
long
ago
,
and
his
promise
come
utterly
to
an
end
for
evermore
.
For
so
far
are
we
from
a
guide
into
all
truth
,
that
we
have
much
ado
to
find
a
guide
in
truth
,
false
guides
and
false
spirits
are
so
rise
;
so
far
from
being
guided
into
all
truth
,
that
't
is
neerer
truth
to
say
into
all
error
;
as
if
this
guide
had
quite
forsaken
us
,
or
this
promise
belong'd
not
at
all
to
us
.
Yet
for
all
that
,
to
us
it
is
.
For
the
truth
is
;
't
is
not
this
Guides
,
this
Spirits
fault
,
but
ours
,
that
this
all
truth
is
so
nigh
none
at
all
.
He
will
guide
still
,
but
we
will
not
be
guided
.
And
into
all
truth
too
he
will
,
but
we
will
not
;
we
will
have
no
more
than
will
serve
our
turn
,
stand
with
our
own
humour
,
ease
and
interest
;
that
's
the
reason
why
he
guides
not
now
as
in
the
days
of
the
Apostles
,
the
first
times
,
the
times
of
old
.
We
will
not
let
him
;
we
cannot
bear
it
,
as
it
is
in
the
verse
before
;
or
worse
,
we
will
not
bear
,
we
will
not
endure
it
,
every
one
will
be
his
own
guide
,
go
his
own
way
,
make
what
truth
he
pleases
,
or
rather
what
him
pleases
the
only
truth
,
every
one
follow
his
own
spirit
,
that
's
the
reason
why
we
have
so
little
of
the
Spirit
of
Truth
among
us
.
There
are
so
many
private
spirits
that
there
is
no
room
for
this
.
Yet
if
into
all
,
or
indeed
any
truth
that
's
worth
the
name
of
saving
,
we
would
be
guided
;
to
this
One
we
must
return
,
to
one
spirit
,
or
to
no
truth
.
There
is
but
one
Trurth
and
one
Spirit
,
all
other
are
but
fancies
.
He
that
breaks
the
unity
of
the
Spirit
,
that
sets
up
many
spirits
,
sets
up
many
guides
,
but
never
a
true
one
;
chance
he
may
perhaps
into
a
truth
,
but
not
be
guided
to
it
,
and
as
little
good
come
of
it
where
the
analogie
of
Scripture
and
Truth
must
needs
be
broken
by
so
many
differing
and
divided
spirits
.
'T
is
time
we
think
of
holding
to
one
Spirit
,
that
we
may
all
hold
the
same
Truth
,
and
in
time
be
led
into
it
all
.
The
only
question
is
,
Whether
we
will
be
led
or
no
?
If
we
will
not
,
the
business
is
at
an
end
.
If
we
will
,
we
must
submit
to
this
Spirit
,
and
his
guidance
,
his
manner
and
way
of
guiding
:
By
so
doing
we
shall
not
fail
in
any
necessary
saving
truth
;
He
will
guide
us
into
all
truth
.
Which
that
he
may
,
as
I
have
heretofore
out
of
the
former
words
told
you
of
his
coming
▪
so
shall
I
now
by
his
assistance
out
of
these
latter
tell
you
of
his
guiding
;
for
to
that
intent
and
purpose
he
came
to
day
,
and
comes
every
day
,
came
at
first
,
and
comes
still
,
comes
(
1.
)
to
guide
,
to
guide
(
2.
)
into
truth
,
(
3.
)
into
all
truth
,
(
4.
)
even
you
and
all
into
it
,
yet
(
5.
)
to
guide
only
,
not
to
drive
or
force
us
;
to
guide
after
his
own
way
and
fashion
,
not
our
fancie
;
of
which
,
lastly
,
we
need
not
doubt
or
make
a
question
,
he
will
do
it
.
So
that
now
the
Parts
of
the
Text
will
plainly
rise
into
these
Propositions
▪
-
1.
That
though
Christ
be
gone
,
he
has
not
left
us
without
a
guide
,
but
has
sent
Him
that
shall
guide
us
still
.
-
2.
That
He
that
shall
do
it
is
He
,
that
very
He
,
that
is
,
the
Spirit
of
Truth
,
just
before
.
No
other
can
.
-
3.
That
guide
therefore
into
truth
,
he
will
,
no
other
will
.
-
4.
That
he
will
guide
not
into
this
truth
,
or
that
truth
only
,
but
into
all
.
-
5.
That
he
will
guide
even
us
too
.
You
,
and
you
,
and
you
,
us
as
well
as
those
that
were
before
us
;
all
's
but
You.
-
6.
That
he
will
do
it
yet
but
after
his
own
way
and
fashion
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
after
the
way
he
comes
;
after
as
he
comes
,
so
will
he
guide
,
set
us
a
way
to
find
the
truth
,
and
guide
us
after
that
way
and
no
other
.
-
7.
That
for
certain
so
it
is
.
He
will
,
Howbeit
he
will
,
though
yet
he
has
not
,
though
yet
we
peradventure
will
not
or
cannot
endure
to
be
guided
,
yet
when
we
will
set
our selves
to
it
,
He
will
guide
us
into
&c.
it
shall
be
no
fault
or
failure
of
his
,
for
he
for
his
part
will
,
is
always
willing
.
The
sum
of
all
is
this
,
to
assure
us
(
1.
)
that
notwithstanding
all
the
errors
and
false
spirits
now
abroad
,
there
is
a
Spirit
of
Truth
still
ready
and
willing
to
guide
us
into
all
truth
yet
;
and
(
2.
)
to
shew
us
how
he
will
do
it
,
that
we
may
learn
how
to
be
guided
by
him
.
This
the
sum
.
And
the
Vse
of
all
will
be
,
that
we
submit
our selves
to
him
and
to
his
guidance
,
to
be
taught
and
led
and
guided
by
him
;
to
his
guiding
and
to
his
truth
,
and
to
all
of
it
,
without
exception
.
To
guide
and
to
be
guided
are
relatives
,
infer
one
another
.
If
we
will
have
him
guide
us
he
will
have
us
be
guided
by
him
,
and
give
up
our selves
to
his
way
of
guiding
.
Oh
that
we
would
,
that
there
were
but
a
heart
in
us
to
do
so
!
we
should
not
then
have
so
many
spirits
,
but
more
truth
,
one
Spirit
would
be
all
,
and
all
truth
would
be
one
,
this
one
single
Spirit
would
be
sufficient
to
guide
us
into
all
truth
:
He
would
guide
us
into
all
truth
.
But
I
must
from
my
wishes
to
my
words
,
where
we
see
first
we
have
a
guide
;
that
though
Christ
be
ascended
from
us
into
Heaven
,
yet
we
are
not
without
a
guide
upon
the
Earth
.
I.
I
will
not
leave
you
comfortless
,
said
he
,
when
he
was
going
hence
,
St.
Ioh.
xiv
.
18.
Had
he
left
us
without
a
guide
he
had
so
,
comfortless
indeed
in
a
vast
and
howling
wilderness
,
this
earth
is
little
else
.
But
a
Comforter
he
sends
,
ver.
7.
such
a
one
as
shall
teach
us
all
things
,
St.
Iohn
xiv
.
26.
that
's
a
comfort
indeed
,
none
like
it
,
to
have
one
to
guide
us
in
a
dangerous
and
uncertain
way
,
to
teach
us
that
our
ignorance
requires
,
to
do
all
the
offices
of
a
guide
unto
us
,
to
teach
us
our
way
,
to
lead
us
,
if
need
be
,
in
it
,
to
protect
and
defend
us
through
it
,
to
answer
for
us
if
we
be
questioned
about
it
,
and
to
cheer
us
up
,
encourage
and
sustain
us
all
the
way
.
II.
Such
a
guide
as
this
,
is
(
2.
)
this
He
we
are
next
to
speak
of
.
He
,
the
Spirit
of
Truth
,
so
't
is
interpreted
but
immediately
before
.
He
shall
teach
you
,
teach
you
the
way
,
reveal
Christ
to
you
,
for
unless
he
do
you
cannot
know
him
,
teach
you
how
to
pray
,
Rom.
viii
.
26.
teach
you
what
to
say
,
how
to
answer
,
by
the
way
,
if
you
be
called
to
question
in
it
,
St.
Luke
xii
.
give
you
a
mouth
and
wisdom
too
,
St.
Luke
xxi
.
15.
teach
you
not
only
to
speak
,
but
to
speak
to
purpose
.
He
(
2.
)
shall
lead
you
too
,
deducet
,
lead
you
on
,
be
a
prop
and
stay
and
help
to
you
in
your
journey
.
He
(
3.
)
shall
protect
and
defend
you
in
it
as
a
guide
,
free
you
from
danger
,
set
you
at
full
liberty
,
2
Cor.
iii.
17.
be
a
cover
to
you
by
day
,
and
a
shelter
to
you
in
the
night
;
the
breath
of
the
Holy
Spirit
,
will
both
refresh
us
and
blow
away
all
our
enemies
like
the
dust
.
He
(4)
if
we
be
charged
with
any
thing
will
answer
for
us
like
a
guide
and
governor
.
'T
is
not
you
says
Christ
,
but
the
Spirit
of
your
Father
,
that
speaketh
in
you
,
St.
Matth.
x.
20.
He
,
lastly
,
it
is
that
quicken
our
spirit
with
his
Spirit
,
that
encourages
and
upholds
us
like
a
guide
and
leader
,
for
without
him
our
spirits
are
but
soft
air
,
and
vanish
at
the
least
pressure
.
He
guides
our
feet
,
and
guides
our
heads
,
and
guides
our
tongues
,
and
guides
our
hands
,
and
guides
our
hearts
,
and
guides
our
spirits
;
we
have
neither
spirit
nor
motion
,
nor
action
,
nor
life
without
him
.
III.
But
here
particularly
he
comes
to
guides
us
into
the
Truth
.
And
God
knows
we
need
it
;
for
surely
men
of
low
degree
are
vanity
,
says
the
Psalmist
,
and
men
of
high
degree
are
a
lie
,
Psal.
lxii
,
9.
not
lyars
only
,
but
a
very
lye
,
as
far
from
truth
as
a
lie
it self
,
things
so
distant
from
that
conformity
with
God
,
which
is
truth
(
for
truth
is
nothing
else
)
that
no
lie
is
further
off
it
.
Nor
soul
,
nor
body
,
nor
heart
,
nor
mind
,
nor
upper
nor
lower
powers
conformed
to
him
,
neither
our
understandings
to
his
understanding
,
nor
our
wills
to
his
will
,
nor
any
th●ng
of
us
really
to
him
,
our
actions
and
words
and
thoughts
all
lye
to
him
,
to
his
face
;
we
think
too
low
,
we
speak
too
mean
,
we
deal
too
falsly
with
him
,
pretend
all
his
,
yet
give
most
of
it
to
our
lusts
and
to
our selves
,
and
we
are
so
used
to
it
,
we
can
do
no
other
,
we
are
all
either
verbal
or
real
lies
,
need
we
had
of
one
to
guide
us
into
the
truth
.
God
is
Truth
,
to
guide
us
to
him
.
Christ
is
the
Truth
,
St.
Iohn
xiv
.
6.
to
guide
us
to
him
.
His
Word
is
Truth
to
guide
us
into
that
,
into
the
true
understanding
and
practise
of
it
.
His
Promises
are
Truth
,
very
Yea
and
Amen
,
to
guide
us
to
them
,
to
rest
and
hold
upon
them
.
His
way
is
the
way
of
Truth
,
to
guide
us
into
that
,
into
a
Religion
pure
,
holy
and
undefiled
;
that
only
is
the
true
one
.
Into
none
of
these
can
any
guide
but
this
guide
here
.
He
sheweth
us
of
the
Father
,
He
reveals
to
us
the
Son
,
He
interprets
the
Word
and
writes
it
in
our
hearts
,
He
leads
and
upholds
us
by
his
Promises
,
seals
them
unto
us
,
seals
us
again
to
the
day
of
Redemption
,
the
day
of
truth
,
the
day
when
all
things
shall
appear
truly
as
they
are
.
He
sets
our
Religion
right
,
he
only
leads
us
into
that
.
Man
cannot
,
he
can
speak
but
to
the
ear
,
there
his
words
dye
and
end
.
Angels
cannot
,
they
are
but
ministring
spirits
at
the
best
to
this
Spirit
.
Nature
cannot
;
these
truths
are
all
above
it
,
are
supernatural
,
and
no
other
truth
is
worth
the
knowing
.
Nay
,
into
any
truth
,
this
Spirit
only
can
;
we
only
flatter
and
keep
ado
about
this
truth
and
that
truth
,
and
the
other
,
but
into
them
we
cannot
get
,
make
nothing
of
any
truth
without
him
;
unless
he
sanctifie
it
,
better
else
we
had
not
known
it
:
Knowledge
puffeth
up
,
all
knowledge
that
comes
not
from
this
Spirit
:
so
the
very
truth
of
any
truth
,
that
which
truly
confirms
it
to
the
divine
will
and
understanding
,
that
makes
truth
the
same
with
goodness
,
is
from
this
Spirit
,
from
his
guiding
and
directing
,
his
breathing
it
,
or
breathing
into
it
,
or
upon
it
.
IV.
Thus
we
are
faln
upon
the
fourth
particular
,
that
he
will
guide
us
into
all
truth
.
Gods
mercies
and
Christs
are
ever
perfect
,
and
of
the
largest
size
,
and
the
conducts
of
the
Spirit
are
so
too
,
into
all
goodness
,
Gal.
v.
9.
into
all
fulness
,
Ephes.
iii.
19.
into
all
truth
here
,
into
all
things
.
That
we
are
not
full
is
from
our selves
;
that
we
are
not
led
into
all
truth
,
is
for
that
all
truth
does
not
please
us
,
and
we
are
loth
to
believe
it
such
if
it
make
not
for
us
:
he
for
his
part
is
as
ready
to
guide
us
into
all
as
into
one
.
For
take
we
truth
either
for
speculative
or
practical
,
either
for
the
substance
against
types
and
shadows
,
or
the
discerning
the
substance
through
those
shadows
;
or
take
we
it
in
opposition
to
obscurity
and
doubting
,
understand
we
it
for
what
is
truly
to
be
believ'd
,
or
lov'd
,
or
hop'd
,
or
fear'd
,
or
done
,
(
as
under
these
is
contain'd
all
that
is
saving
truth
,
)
so
they
are
all
taught
us
by
this
Spirit
.
The
signification
of
all
old
types
and
shadows
,
sacrifices
and
ceremonies
,
the
things
,
which
whilst
Christ
was
with
us
we
were
not
able
to
bear
,
ver.
12.
the
things
,
which
when
they
were
done
we
did
not
understand
,
all
that
we
are
to
believe
and
do
,
what
to
hope
,
and
what
to
fear
,
what
to
desire
and
what
to
love
this
Spirit
teaches
.
And
that
first
,
Not
as
other
spirits
teach
,
which
teach
by
halves
,
so
much
only
as
may
serve
to
nurse
up
their
faction
and
their
side
,
but
nothing
more
,
but
all
,
whatever
is
commanded
,
keeps
back
nothing
,
as
St.
Paul
professes
for
himself
,
Acts
xx
.
20.
nothing
that
is
profitable
unto
you
,
that
is
,
nothing
profitable
to
Salvation
.
Not
secondly
,
as
other
spirits
,
which
teach
impertinent
or
idle
truths
,
or
meer
natural
ones
;
indeed
for
such
truths
as
have
neither
spiritual
profit
or
command
,
he
is
neither
bound
nor
binds
himself
;
is
neither
sent
nor
comes
to
teach
them
;
such
truths
as
appertain
not
unto
holiness
,
the
Holy
Spirit
is
not
promised
for
.
Yet
all
that
is
necessary
to
be
known
,
hop'd
,
fear'd
,
expected
,
desired
,
or
done
,
in
reference
to
the
Kingdom
of
grace
and
glory
he
never
fails
us
in
.
Not
,
thirdly
,
as
other
spirits
that
never
teach
all
truth
and
nothing
else
,
whose
truths
are
commonly
mixt
with
error
,
but
what
he
teaches
is
truth
all
.
By
this
you
know
that
it
is
his
Spirit
,
't
is
he
that
teaches
every
part
,
when
the
doctrine
is
all
truth
.
The
doctrines
of
the
world
are
like
those
bastard
children
in
Nehemiah
,
xiii
.
24.
that
spake
half
Ashdod
,
and
half
Israel
;
one
part
of
them
is
truth
,
the
other
falshood
;
one
part
Scripture
,
the
other
a
Romance
;
one
part
spirit
,
the
other
flesh
;
one
part
Heaven
,
the
other
Earth
,
earthly
humors
and
respects
,
and
nothing
else
.
There
is
not
an
Error
or
Heresie
so
gross
or
impudent
,
but
has
Iacob's
voice
though
Esau's
hands
,
speaks
well
what
ere
it
does
,
speaks
fair
and
smooth
though
its
deeds
be
rough
and
cruel
;
with
Napthali
gives
good
words
,
though
with
D●n
it
be
as
a
Serpent
by
the
way
,
and
●n
Adder
in
the
path
that
biteth
the
Horse
heels
,
so
that
the
Rider
does
fall
backward
,
speaks
well
though
it
mean
ill
,
and
overthrow
all
that
embrace
it
.
Thus
the
Anabaptist
says
true
,
when
he
says
the
Apostles
baptized
men
and
women
,
but
he
says
false
,
when
he
says
none
else
,
or
that
they
baptized
any
twice
with
Christs
baptism
.
The
Antinomian
and
Solifidian
say
no
more
than
truth
,
when
they
say
faith
justifies
without
the
works
of
the
Law
,
for
they
say
with
St.
Paul
;
but
they
say
a
lie
when
they
separate
the
works
of
the
Gospel
from
that
faith
that
justifies
,
if
St.
Iames
say
true
,
Iam.
ii
.
26.
Innumerable
multitudes
of
such
half-fac'd
truths
there
are
abroad
,
vented
and
vaunted
by
private
spirits
,
such
as
this
spirit
has
no
hand
in
.
Every
truth
of
his
is
truth
in
all
its
parts
;
all
truth
,
though
it
be
but
one
,
keeps
the
analogie
of
faith
inviolable
,
perfect
correspondence
with
all
the
rest
.
So
that
now
every
truth
of
his
is
all
truth
,
truth
all
of
it
;
but
that
's
not
all
,
for
(
4.
)
there
is
not
a
truth
necessary
or
convenient
for
us
to
know
but
in
due
time
he
reveals
it
to
us
,
unless
we
hinder
him
,
all
things
says
Christ
in
another
place
,
St.
Iohn
xiv
.
26.
V.
But
all
this
while
,
to
whom
is
all
this
promis'd
,
this
guiding
Spirit
into
all
truth
;
to
whom
is
it
?
To
whom
but
you
;
You
,
says
the
Text
,
What
you
Apostles
only
?
no
such
matter
;
you
Disciples
present
then
?
no
such
matter
neither
:
'T
is
but
a
little
word
this
you
,
yet
of
large
extent
,
few
letters
in
it
,
but
much
spirit
:
You
Believers
,
all
of
you
,
as
well
as
you
Apostles
.
For
for
all
he
prays
in
the
next
Chapter
,
ver.
20.
for
all
that
should
believe
on
him
through
their
Word
.
And
't
is
promis'd
St.
Iohn
xiv
.
16.
that
he
shall
abide
with
them
for
ever
;
and
if
ever
,
sure
then
beyond
their
persons
and
their
times
;
So
that
to
ours
too
,
is
the
promise
made
,
or
it
cannot
be
for
ever
.
To
the
Apostles
indeed
in
greater
measure
,
after
a
more
eminent
way
,
with
miracles
and
wonders
to
confirm
the
truth
he
taught
,
yet
to
us
also
after
our
measure
.
To
them
to
bring
to
their
remembrance
all
things
whatsoever
he
had
said
unto
them
,
St.
Iohn
xiv
.
26.
Whence
we
read
so
often
,
they
remembred
his
words
,
St.
Luke
xxiv
.
8.
Acts
i.
16.
remembred
what
he
said
,
St.
Iohn
ii
.
22.
remembred
what
was
done
unto
him
,
St.
Iohn
xii
.
16.
To
them
(
2.
)
to
guide
them
into
the
understanding
of
old
Types
and
Prophesies
,
what
was
any
where
said
or
written
,
or
meant
of
him
,
St.
Iohn
xii
.
16.
To
them
(
3.
)
to
explain
and
manifest
what
they
before
either
did
not
understand
,
or
made
a
question
of
.
To
them
(
4.
)
to
teach
them
those
things
which
till
he
(
this
Spirit
)
came
they
could
not
bear
,
as
it
is
just
before
the
Text.
To
them
(
5.
)
to
settle
the
Rites
and
Ceremonies
,
the
Discipline
and
Government
of
the
Church
,
to
take
order
about
things
indifferent
,
Acts
xv
.
28.
It
seemed
good
unto
the
Holy
Ghost
and
to
us
,
to
define
things
not
before
commanded
:
Of
these
Christ
had
given
no
commandment
,
we
read
of
none
,
St.
Paul
professes
he
had
received
none
about
them
,
1
Cor.
vii
.
25.
yet
he
determines
them
,
and
tells
us
,
he
thought
also
he
had
the
Spirit
of
God
,
ver.
40.
even
to
those
truths
as
well
as
others
does
the
Spirits
guiding
reach
.
To
them
the
Spirit
came
to
guide
them
into
all
these
kinds
of
truths
;
to
us
to
guide
us
in
them
,
or
guide
us
after
them
,
in
a
larger
sense
into
them
too
.
However
to
one
effect
it
comes
,
we
and
they
have
the
same
truth
from
the
same
Spirit
;
the
way
only
,
that
,
is
different
,
they
immediately
from
the
Spirit
,
we
mediately
by
their
Writings
dictated
to
them
by
the
Spirit
.
This
now
guides
me
to
the
way
and
manner
of
his
guiding
,
which
comes
next
to
be
considered
,
and
must
be
fetcht
both
from
the
nature
of
the
word
,
and
the
manner
of
his
coming
,
for
after
that
manner
is
his
guiding
,
as
after
he
comes
so
he
will
guide
too
.
VI.
From
the
word
first
.
And
the
word
here
for
guiding
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Now
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
is
first
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
first
way
,
then
motion
in
it
.
He
first
sets
us
down
a
way
that
will
bring
us
into
the
truth
,
then
acts
or
moves
us
in
it
.
The
first
way
or
means
is
the
Word
of
God
.
Thy
Word
is
a
light
unto
my
feet
,
and
a
lanthorn
to
my
paths
,
says
holy
David
,
Psal.
cxix
.
105.
All
Scripture
is
given
by
inspiration
,
says
St.
Paul
,
and
is
profitable
for
Doctrine
,
for
reproof
,
for
correction
,
for
instruction
in
righteousness
,
that
the
man
of
God
may
be
perfect
,
thorowly
furnished
unto
all
good
works
,
2
Tim.
iii.
16
,
17.
Inspir'd
purposely
by
this
Spirit
to
be
a
way
to
guide
us
into
all
truth
and
goodness
.
But
this
may
all
pretend
to
,
and
every
one
turns
it
how
he
lists
.
We
must
adde
a
second
.
And
the
second
is
the
Church
,
for
we
must
know
this
,
says
St.
Peter
,
know
it
first
too
,
2
Pet.
i.
20.
That
no
Scripture
is
of
any
private
interpretation
.
There
are
some
things
so
hard
to
be
understood
both
in
St.
Pauls
Epistles
,
and
also
other
Scriptures
,
says
he
,
that
they
that
are
unlearned
and
unstable
wrest
them
unto
their
own
destruction
,
2
Tim.
iii.
16.
and
therefore
presently
his
advice
follows
,
to
beware
least
we
be
led
away
with
that
error
,
the
error
,
as
he
calls
it
,
of
the
wicked
,
and
so
fall
from
our
own
stedfastness
,
ver.
17.
When
men
unlearned
or
ungrounded
,
presume
to
be
interpreters
,
or
even
learned
men
to
prefer
their
private
senses
before
the
received
ones
of
the
Church
,
't
is
never
like
to
produce
better
.
The
pillar
and
ground
upon
which
truth
stands
and
stays
is
the
Church
,
if
St.
Paul
may
be
allowed
the
judge
,
1
Tim.
iii.
16.
The
pillar
and
ground
of
truth
.
In
matters
of
discipline
when
a
brother
has
done
disorderly
,
tell
it
to
the
Church
,
says
Christ
,
St.
Mat.
18.
17.
and
if
he
neglect
to
hear
that
,
let
him
be
unto
thee
as
a
heathen
man
,
and
as
a
Publican
.
He
is
no
Christian.
In
matters
(
2.
)
of
doubt
and
controversie
,
send
to
the
Church
,
to
Hierusalem
,
to
the
Apostles
and
Elders
there
conven'd
in
Counsel
,
and
let
them
determine
it
,
so
we
find
it
done
,
Acts
xv
.
2
,
28.
In
a
lawful
and
full
assembly
of
the
learned
Fathers
of
the
Church
such
shall
be
determined
,
that
's
the
was
to
settle
truth
.
In
matters
(
3.
)
of
Rites
and
Ceremonies
the
Spirit
guides
us
also
by
the
Church
.
If
any
man
seem
to
be
contentious
about
them
,
St.
Pauls
appeal
is
presently
to
the
Churches
Customs
We
have
no
such
custom
neither
the
Churches
of
God
,
that
's
answer
enough
full
and
sufficient
thinks
the
Apostle
,
1
Cor.
xi
.
16.
If
the
Churches
custom
be
for
us
,
then
't
is
good
and
true
we
think
,
or
speak
,
or
do
.
If
against
us
,
't
is
all
naught
and
wrong
,
whatever
purity
or
piety
be
pretended
in
it
.
Nay
,
so
careful
was
the
Apostle
to
preserve
the
publick
Authority
of
the
Church
,
and
beat
down
all
private
ways
and
fancies
(
by
which
ways
only
Schism
and
Heresie
creep
in
)
that
he
tells
Timothy
,
though
a
Bishop
,
and
one
well
read
and
exercised
in
the
Scriptures
from
a
child
,
2
Tim.
iii.
14.
of
a
form
of
sound
words
he
would
have
even
him
hold
fast
to
,
2
Tim.
i.
13.
and
the
Romans
he
tells
of
a
form
of
Doctrine
to
be
obeyed
,
Rom.
6.
17.
so
far
was
that
great
and
eloquent
Apostle
from
being
against
forms
,
any
forms
of
the
Church
,
(
though
he
could
have
prayed
and
preached
ex
tempore
with
the
best
,
had
tongues
and
eloquence
,
and
the
gift
of
interpretation
to
do
it
too
)
so
far
from
leaving
truth
to
any
private
interpretation
,
or
sudden
motion
whatsoever
.
Nor
is
this
appeal
to
the
Fathers
any
whit
strange
or
in
Christian
Religion
only
first
to
be
heard
of
,
it
was
Gods
direction
from
the
first
.
For
ask
now
,
says
Moses
,
of
the
days
that
are
past
,
that
were
before
thee
,
Deut.
iv
.
32.
Stand
you
in
the
ways
,
and
see
,
and
ask
for
the
old
paths
,
where
is
the
good
way
,
says
God
,
Ier.
vi
.
16.
As
if
he
had
said
,
Look
about
,
and
see
,
and
examine
all
the
ways
you
can
,
yet
the
old
way
that
's
the
good
one
.
For
enquire
,
I
pray
thee
,
of
the
former
Age
,
and
prepare
thy self
to
the
search
of
their
Fathers
,
for
we
are
but
of
yesterday
,
and
know
nothing
,
Iob
viii
.
8.
See
how
slightly
things
of
yesterday
,
new
interpretations
,
new
devices
,
new
guides
are
accounted
of
.
And
indeed
in
it self
't
is
most
ridiculous
to
think
the
custom
,
and
practice
,
and
order
,
and
interpretation
of
all
times
and
Churches
should
be
false
,
and
those
of
yesterday
only
true
,
unless
we
can
think
the
Spirit
of
truth
has
been
fifteen
or
sixteen
hundred
years
asleep
,
and
never
wak'd
till
now
of
late
,
or
can
imagine
that
Christ
should
found
a
Church
,
and
promise
to
be
with
it
to
the
end
of
the
World
,
and
then
leave
it
presently
to
Antichrist
to
be
guided
by
him
for
above
fifteen
hundred
years
together
.
Nor
can
I
see
why
the
Spirit
of
truth
should
now
of
late
only
begin
to
move
and
stir
,
except
I
should
think
he
were
awak'd
,
or
delighted
with
noise
and
fury
.
Nor
is
it
reasonable
to
conceive
a
few
private
Spirits
,
neither
holier
nor
wiser
than
others
,
(
for
ought
appears
)
nor
arm'd
with
Miracles
to
confirm
their
Doctrines
,
should
be
more
guided
by
the
Spirit
of
truth
,
than
the
whole
Church
and
succession
of
Christians
,
and
Christian
Fathers
,
especially
wherein
at
any
time
they
agree
.
Yet
(
3.
)
not
always
to
go
so
high
.
Thou
leadest
thy
people
like
sheep
,
says
the
Psalmist
,
by
the
hand
of
Moses
and
Aaron
,
Psal.
lxxvii
.
20.
Moses
and
Aaron
were
the
Governours
of
the
Church
,
the
one
a
Priest
,
the
other
a
Prophet
;
by
such
God
leads
his
People
,
by
their
lawful
Pastours
and
Teachers
.
The
one
,
the
Civil
Governour
,
is
the
cloud
to
cover
them
from
the
heat
:
The
other
,
the
Spiritual
,
is
the
light
to
lead
them
in
the
way
.
The
first
protects
,
the
other
guides
us
;
and
we
are
bid
to
obey
them
,
those
especially
that
watch
for
our
souls
,
Heb.
xiii
.
17.
Such
as
labour
in
the
Word
and
Doctrine
,
1
Tim.
v.
17.
By
such
as
God
sets
over
us
in
the
Church
,
to
teach
and
guide
us
into
truth
,
we
must
be
guided
if
we
will
come
into
it
.
In
things
unlawful
nor
one
nor
other
is
to
be
obeyed
:
In
things
indifferent
they
always
are
;
In
things
doubtful
't
is
our
safest
course
to
have
recourse
to
them
,
provided
that
they
be
not
of
Corahs
company
,
that
they
exalt
not
themselves
against
Moses
and
Aaron
,
nor
draw
us
to
it
.
If
they
do
,
we
may
say
to
them
as
Moses
did
to
those
,
Ye
take
too
much
upon
you
you
Sons
of
Levi.
God
leads
his
People
like
a
flock
in
peace
and
unity
,
and
by
the
hands
of
Moses
and
Aaron
.
Thus
(
3.
)
the
Spirit
guides
into
all
truth
,
because
the
Spirit
is
God
,
and
God
so
guides
.
You
have
heard
the
way
and
means
,
the
first
part
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
the
Spirits
guiding
.
The
Second
follows
,
his
act
and
motion
.
1.
He
leads
or
guides
us
only
,
he
does
not
drive
us
,
that
's
not
the
way
to
plant
truth
,
by
force
and
violence
,
fire
and
fagots
,
not
the
Spirits
sure
,
which
is
the
Spirit
of
love
.
2.
Yet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
is
we
told
you
in
it
.
Some
Act
of
the
Spirit
,
He
moves
and
stirs
up
to
it
,
enlightens
our
understandings
,
actuates
our
wills
,
disposes
ways
and
times
,
occasions
and
opportunities
to
it
,
that
's
the
reason
we
hear
the
truth
more
willingly
at
some
time
than
other
.
Paul
may
plant
,
Apollo
water
,
but
the
increase
is
this
Spirit
of
Gods
;
when
all
is
done
,
that
man
can
do
,
he
must
have
his
act
,
or
it
will
not
be
done
.
3.
He
leads
on
fair
and
easily
,
for
diducet
,
it
is
no
Iehu's
pace
,
that
pace
is
only
for
an
earthly
kingdom
,
not
an
heavenly
.
The
Spirit
leads
softly
on
,
like
Iacob
,
Gen.
xxxiv
.
14.
according
as
the
Cattel
and
Children
are
able
to
endure
,
according
as
our
inferiour
powers
signified
by
the
Cattel
,
and
our
new
begun
piety
and
capacities
intimated
by
the
Children
are
able
to
follow
.
'T
is
danger
,
else
,
we
lose
them
by
the
way
.
He
that
presses
even
truth
and
piety
too
fast
upon
us
,
is
liker
to
tire
us
,
and
make
us
give
out
by
the
way
,
than
to
lead
us
out
to
our
journeys
end
.
By
degrees
it
is
that
even
the
greatest
perfection
must
be
come
to
.
Truths
are
to
be
scattered
as
men
are
able
to
bear
them
.
Christs
own
method
in
the
verse
before
.
The
way
into
all
truth
is
by
some
and
some
.
4.
This
guiding
is
by
teaching
;
one
Translation
has
docebit
,
shall
teach
,
and
Chap.
xiv
.
26.
it
is
so
too
;
he
shall
teach
you
,
teach
us
the
necessity
of
a
Teacher
.
How
shall
they
hear
without
a
Preacher
?
Rom.
x.
14.
To
this
purpose
the
Spirit
set
Teachers
in
the
Church
,
1
Cor.
xii
.
28.
Pastours
and
Teachers
,
Eph.
iv
.
11.
Pastors
to
rule
,
Teachers
to
teach
,
both
to
guide
us
into
the
truth
.
Yea
,
but
Teachers
we
now
have
store
,
that
to
be
sure
guide
not
into
the
truth
,
for
they
teach
contraries
and
contradictions
.
What
Teachers
then
are
they
that
teach
the
truth
?
Such
as
be
sent
,
says
St.
Paul
,
Rom.
x.
15.
sent
by
them
that
have
authority
to
send
them
,
if
they
come
without
authority
,
or
from
a
false
one
,
from
them
that
never
receive'd
power
themselves
to
send
others
,
though
they
were
sent
themselves
,
they
are
not
sent
by
the
Spirit
,
and
though
they
may
guide
now
and
then
into
a
truth
,
teach
something
that
is
true
,
into
all
they
cannot
,
their
very
Function
is
a
lie
,
and
their
preaching
of
it
.
5.
Leading
or
guiding
into
all
truth
as
one
,
omnem
veritatem
in
the
Singular
,
will
tell
us
that
unity
is
his
way
of
guiding
.
No
truth
in
division
;
we
cannot
so
much
as
see
our
faces
true
in
the
clearest
water
if
it
be
troubled
;
cast
but
a
stone
in
,
and
divide
its
surface
,
and
you
spoil
your
seeing
true
;
cast
but
a
stone
of
division
into
the
Church
,
and
no
seeing
truth
.
'T
is
the
spiritual
man
that
only
truly
discerns
and
sees
the
truth
,
the
natural
and
carnal
man
he
cannot
,
1
Cor.
ii
.
14
,
15.
And
if
there
be
Divisions
or
Schisms
among
you
are
you
not
carnal
?
says
St.
Paul
in
the
next
Chapter
,
1
Cor.
iii.
3.
Yes
,
you
are
;
so
the
Schismatick
,
or
he
that
causes
rents
and
divisions
in
the
Church
is
but
a
carnal
man
,
for
all
his
brags
,
and
cannot
see
the
truth
how
much
soever
he
pretend
it
.
'T
were
well
if
men
would
think
of
this
,
we
were
likely
then
the
sooner
to
see
truth
,
to
be
guided
into
all
truth
if
we
could
once
keep
all
together
,
peace
and
truth
go
both
together
.
Thus
far
one
word
has
led
you
:
The
Connexion
of
that
and
the
other
with
the
former
,
of
his
guiding
with
his
coming
,
will
lead
you
further
.
When
He
,
the
Spirit
of
truth
,
is
come
,
then
he
will
guide
you
,
When
he
is
come
,
is
,
when
he
is
so
grounded
and
setled
in
us
that
we
can
say
he
is
come
indeed
,
he
is
in
us
of
a
truth
,
then
all
truth
will
follow
presently
.
When
the
holy
Spirit
has
once
taken
up
his
lodging
in
us
,
that
we
also
begin
to
be
holy
Spirits
too
,
then
truth
comes
on
a
main
.
If
any
man
will
do
his
will
,
he
shall
know
of
the
Doctrine
whether
it
be
of
God
,
St.
Ioh.
vii
.
17.
till
our
hearts
be
well
fram'd
to
the
obedience
of
Gods
Commandments
no
truly
knowing
truth
.
Divine
knowledge
is
contrary
to
other
knowledges
,
they
begin
in
speculation
and
end
in
action
;
this
begins
with
action
,
and
ends
in
speculation
,
seeing
and
knowing
God
,
What
man
is
he
that
feareth
the
Lord
,
him
shall
he
teach
in
the
way
that
he
shall
choose
,
Psal.
xxv
.
11.
When
the
Spirits
holiness
is
come
into
us
,
his
truth
will
follow
as
fast
as
we
can
bear
it
,
till
we
come
to
the
fulness
of
the
measure
of
the
stature
of
Christ
,
to
Christ
himself
that
is
the
Truth
;
the
way
now
to
come
to
the
knowledge
of
truth
is
by
holiness
and
true
obedience
.
Nor
yet
so
to
be
understood
,
as
if
the
good
man
only
knew
the
truth
,
or
that
every
one
that
has
Christ
,
or
the
Spirit
dwelling
in
them
were
the
only
knowing
men
,
and
therefore
fit
only
to
teach
others
.
Indeed
if
you
take
knowledge
for
practical
and
saving
knowledge
so
it
is
,
no
man
knows
God
but
he
that
loves
him
,
no
man
so
knows
truth
but
he
that
loves
and
follows
it
,
and
no
man
is
saved
by
knowing
,
but
by
doing
it
.
But
that
which
may
serve
to
save
a
mans
self
will
not
serve
to
save
others
,
to
bring
them
to
salvation
.
'T
was
one
of
Corah
Dathan
and
Abirams
Doctrines
indeed
,
Numb
.
xvi
.
3.
All
the
Congregation
is
holy
every
one
of
them
,
wherefore
then
do
you
Moses
and
Aaron
lift
up
your selves
above
the
Congregation
of
the
Lord
?
Why
do
you
Priests
lift
up
your selves
so
much
to
think
you
only
are
fit
to
teach
and
rule
the
people
?
But
the
earth
opened
her
mouth
,
ver.
30.
and
confuted
the
madness
of
these
men
.
Be
the
person
never
so
holy
,
if
he
have
no
Function
to
it
he
must
not
presume
to
teach
others
though
he
must
teach
himself
.
Holiness
is
one
gift
,
the
power
of
teaching
is
another
,
though
both
from
the
same
Spirit
;
and
no
venturing
upon
Aarons
,
St.
Pauls
,
or
St.
Peters
Office
,
unless
the
Spirit
has
set
us
apart
to
that
end
and
purpose
.
'T
is
enough
for
any
other
that
he
has
truth
enough
to
save
himself
:
and
't
is
but
Ambition
,
Presumption
,
and
Sacriledge
,
and
by
that
a
lessening
of
his
goodness
,
to
pretend
to
that
which
God
has
not
call'd
him
to
,
but
his
own
preposterous
zeal
,
or
too
high
conceit
of
his
own
holiness
and
abilities
,
and
so
far
from
being
like
to
guide
into
all
truth
,
that
our
own
days
are
sufficient
witnesses
all
Errors
and
Heresies
have
sprung
from
it
.
The
way
that
the
Spirit
guides
into
all
his
truth
is
by
the
Scripture
interpreted
by
the
Church
,
by
the
decrees
,
and
determinations
,
and
customs
of
it
;
by
the
hand
of
our
lawful
Pastors
and
Teachers
,
himself
inwardly
acting
and
moving
in
us
,
inwardly
working
and
perswading
us
,
outwardly
ministring
opportunities
and
occasions
to
us
,
leading
us
by
degrees
,
preserving
us
in
peace
,
keeping
us
in
obedience
,
and
holiness
,
and
charity
.
Thus
he
guides
into
all
truth
,
ordinarily
,
and
no
way
else
.
VII
.
And
to
be
sure
,
lastly
,
thus
he
will
.
Christ
here
promises
for
him
him
that
he
shall
,
for
so
we
may
render
it
,
He
shall
.
And
he
is
the
Spirit
of
truth
,
says
the
Text.
So
he
will
make
good
what
Christ
has
promised
,
and
what
he
comes
to
be
,
the
guide
into
the
way
of
truth
.
We
need
not
either
mistrust
or
fear
it
.
For
though
Christ
himself
must
go
away
and
leave
us
,
because
it
is
expedient
that
he
should
,
yet
this
Spirit
will
stand
by
us
howsoever
.
Howbeit
he
will
.
He
is
a
mighty
wind
,
and
will
quickly
disperse
and
blow
away
the
mists
of
ignorance
and
error
;
He
is
a
fire
,
and
will
easily
purge
the
dross
,
and
burn
up
the
chaff
that
mixes
with
the
truth
,
and
hides
or
sullies
it
;
nothing
can
stand
before
him
,
nothing
shall
.
He
comes
to
us
with
a
Howbeit
,
a
non
obstante
,
be
it
how
it
will
,
though
we
be
blind
,
and
ignorant
,
and
foolish
,
and
full
of
infirmities
and
sins
,
so
we
be
willing
,
he
will
come
and
guide
us
.
Yet
if
now
we
will
so
be
guided
,
to
close
up
all
,
We
must
,
lastly
,
submit
our selves
wholly
to
his
way
and
guiding
,
to
the
truth
,
and
to
all
of
it
.
To
his
way
and
order
,
(
1.
)
no
teaching
him
how
he
should
teach
us
.
Them
that
be
meek
shall
he
guide
in
judgment
,
and
such
as
be
gentle
them
shall
he
learn
his
way
,
Psal.
xxv
.
8.
No
teaching
without
humility
,
we
must
be
willing
to
be
guided
or
he
will
not
guide
us
.
Men
will
not
now
,
thence
come
so
many
errors
and
mistakes
.
To
truth
too
(
2.
)
we
must
submit
.
If
it
be
truth
no
quarrelling
against
it
.
No
seeking
shelters
and
distinctions
to
defend
us
from
it
:
though
we
have
been
long
in
error
,
and
count
it
a
dishonour
to
revoke
it
,
revoke
it
we
must
,
be
it
what
it
will
,
or
we
endanger
the
loss
of
the
whole
truth
,
the
Spirit
will
not
lead
us
.
And
to
all
(
3.
)
too
.
We
must
not
plead
our
interest
,
or
any
thing
against
it
,
be
it
never
so
troublesome
,
never
so
disadvantageous
,
never
so
displeasing
,
we
must
resolve
to
embrace
it
,
because
't
is
truth
.
With
this
submission
too
we
are
now
to
come
to
the
holy
mysteries
,
submit
our
hearts
,
and
judgments
,
and
affections
here
,
not
to
presume
to
pry
too
much
into
the
way
and
manner
of
Christs
and
the
Spirits
being
there
,
but
to
submit
our
reasons
to
our
faith
;
and
open
our
hearts
to
Christ
as
well
as
our
mouths
to
the
outward
elements
,
and
keep
under
our
affections
by
holy
and
godly
doing
,
that
so
the
Spirit
of
truth
may
come
into
them
all
.
And
so
doing
,
the
Spirit
will
come
,
and
he
will
guide
us
,
guide
us
into
all
necessary
and
saving
truths
,
guide
us
to
Christ
,
guide
us
to
God
,
guide
us
here
,
and
guide
us
hence
,
guide
us
in
earth
,
and
guide
us
to
heaven
.
THE
FOURTH
SERMON
UPON
Whitsunday
.
ACTS
ii
.
1
,
2
,
3
,
4.
And
when
the
day
of
Pentecost
was
fully
come
,
they
were
all
with
one
accord
in
one
place
.
And
suddenly
there
came
a
sound
from
Heaven
as
of
a
rushing
mighty
wind
,
and
it
filled
all
the
house
where
they
were
sitting
.
And
there
appeared
unto
them
cloven
tongues
like
as
of
fire
,
and
it
sate
upon
each
of
them
.
And
they
were
all
filled
with
the
Holy
Ghost
,
and
began
to
speak
with
other
tongues
as
the
Spirit
gave
them
utterance
.
THE
words
are
the
History
for
the
day
.
The
day
the
anniversary
for
the
words
.
This
day
the
Text
fulfilled
in
the
ears
of
some
of
every
Nation
under
Heaven
,
ver.
5.
remembred
and
celebrated
by
the
tongues
and
voices
of
the
Christian
Church
throughout
the
Earth
.
The
things
done
here
the
reason
of
the
day
,
and
the
day
the
memorial
of
them
.
Here
you
may
see
why
we
keep
this
Feast
,
why
't
is
so
solemn
;
why
't
is
one
of
the
dies
albi
,
why
so
white
a
day
,
a
Sunday
white
with
the
light
of
that
holy
fire
that
this
day
came
down
from
Heaven
,
and
sate
like
rays
of
light
upon
the
Apostles
,
those
whitest
and
purest
sons
of
light
,
the
Holy
Ghost
the
third
Person
of
the
blessed
Trinity
descending
miraculously
in
it
upon
the
Disciples
,
as
it
were
a
sudden
rushing
mighty
wind
filling
all
the
corners
both
of
the
place
and
of
their
souls
,
and
so
seating
himself
in
the
form
of
fiery
cloven
tongues
upon
each
of
that
holy
company
,
and
thereby
giving
them
new
hearts
and
words
to
speak
the
wonders
of
the
most
High
.
A
business
we
are
this
day
to
be
their
Disciples
in
,
to
use
our
tongues
to
the
same
purpose
,
that
we
may
testifie
our selves
to
be
led
by
the
same
Spirit
,
breath
by
the
same
breath
,
move
by
the
same
wind
,
our
hearts
warm'd
by
the
same
fire
,
our
words
fram'd
by
the
same
tongues
that
this
day
appear'd
so
miraculously
upon
them
.
We
have
done
so
in
the
unity
of
the
Church
several
times
before
in
the
year
for
Christ
the
second
Person
of
the
Godhead
,
do
we
so
now
also
for
the
third
,
the
benefits
and
glory
which
this
day
came
from
him
,
which
they
this
day
did
after
a
strange
miraculous
way
receive
,
we
may
this
day
also
receive
in
an
efficacious
way
,
though
not
externally
and
visibly
,
yet
internally
and
invisibly
from
the
same
Spirit
.
For
this
Feast
is
his
,
and
our
●●eech
this
day
principally
of
him
,
and
our
praises
for
him
.
Now
the
best
way
to
keep
the
Feast
,
so
as
to
be
partakers
of
the
honour
and
benefits
of
it
,
is
to
place
our selves
in
the
same
fashion
,
set
our selves
in
the
same
posture
,
dispose
our selves
after
the
same
order
with
them
here
,
both
for
the
receiving
of
him
,
and
after
we
have
received
him
.
For
't
is
part
of
the
Epistle
,
not
the
Gospel
that
I
have
read
you
,
and
the
business
of
the
Epistle
is
commonly
Doctrine
and
Instruction
,
as
the
matter
of
the
Gospel
is
usually
history
.
So
we
then
to
be
instructed
by
it
,
how
to
demean
our selves
for
the
receiving
of
the
Holy
Spirit
,
how
to
know
how
and
where
,
and
when
it
is
he
comes
,
how
to
distinguish
him
and
his
coming
from
other
spirits
,
what
to
do
also
when
we
have
received
him
,
and
when
more
especially
to
do
the
one
or
expect
the
other
by
the
pattern
and
example
in
the
Text.
This
will
prove
the
best
,
the
only
celebration
of
the
Feast
,
the
most
glorious
manifestation
this
day
on
our
parts
for
the
more
glorious
manifestation
this
day
on
Gods
;
the
manifestation
of
our
thankfulness
for
the
manifestation
of
Gods
goodness
.
Thus
without
either
nicety
or
much
Art
;
I
shall
divide
you
the
Text
into
these
Particulars
:
-
1.
The
Disposition
of
them
,
that
the
Spirit
comes
and
lights
upon
,
them
that
are
all
with
one
accord
in
one
place
,
that
are
there
quietly
sitting
and
expecting
Christ
there
,
especially
upon
the
solemn
days
,
upon
the
day
of
Pentecost
,
a
solemn
Festival
.
-
2.
The
way
and
manner
and
order
of
the
Holy
Spirits
coming
,
suddenly
,
from
Heaven
,
like
a
sound
thence
,
like
the
sound
of
a
rushing
mighty
wind
filling
all
the
house
,
in
the
appearance
of
cloven
fiery
tongues
sitting
upon
each
on
whom
he
comes
.
-
3.
The
effect
and
issue
immediately
upon
it
.
They
are
filled
,
all
filled
,
filled
with
Ghost
and
Spirit
,
the
Holy
Ghost
or
Spirit
,
begin
to
speak
,
speak
strangely
,
strange
tongues
too
,
yet
in
measure
and
order
too
no
other
then
the
Spirit
gives
them
utterance
.
-
4.
And
lastly
,
though
first
it
be
in
the
Text
,
yet
because
it
is
but
the
circumstance
and
time
of
the
story
,
and
not
the
main
business
or
second
of
it
,
and
fittest
to
close
up
all
in
good
time
and
order
,
The
Time
when
all
this
was
done
,
when
these
things
came
to
pass
,
when
the
Apostles
were
so
dispos'd
,
when
the
Holy
Ghost
thus
descended
,
when
this
strange
issue
fell
out
,
When
the
day
of
Pentecost
was
fully
come
,
in
very
good
time
,
the
promis'd
time
,
Christs
time
,
Gods
own
time
,
such
as
he
had
prefigur'd
them
in
in
the
Law
too
,
at
the
fifty
days
Feast
after
the
Passover
,
a
solemn
day
and
somewhat
more
,
as
you
shall
hear
anon
.
Thus
we
best
join
the
History
and
the
Moral
,
the
Doctrine
and
Use
of
Pentecost
or
Whitsunday
;
nay
,
the
very
Holy
Spirit
of
the
day
,
and
our
souls
to
day
together
,
that
we
may
not
be
like
men
that
only
come
to
hear
news
,
a
story
and
away
,
but
such
as
hear
the
Word
and
profit
by
it
.
Which
that
we
may
,
Come
O
mighty
wind
and
blow
upon
us
,
Descend
O
holy
Fire
and
warm
our
hearts
,
give
me
a
tongue
,
O
blessed
Spirit
,
out
of
this
days
number
and
utterance
,
give
thy
servants
capacious
spirits
and
remembrance
,
that
thy
Word
may
rush
in
upon
them
as
a
sound
from
Heaven
,
and
fill
the
houses
of
all
our
souls
with
joy
and
gladness
with
holy
fire
of
Piety
and
Devotion
,
that
we
may
with
one
accord
,
one
heart
and
mind
speak
forth
thy
praise
and
glory
.
The
first
Point
in
the
order
I
have
set
you
,
is
the
disposition
of
them
that
the
Holy
Spirit
will
come
and
light
upon
.
(
1.
)
They
are
of
one
accord
,
(
2.
)
in
one
place
,
(
3.
)
sitting
quietly
and
expecting
there
,
and
that
(
4.
)
also
upon
the
solemn
day
,
when
the
day
of
Pentecost
,
any
solemn
day
or
occasion
is
presented
them
.
They
are
first
of
one
accord
whom
this
Spirit
vouchsafes
to
descend
into
.
This
unity
draws
the
Spirit
to
them
,
that
keeps
it
with
them
,
the
house
of
unity
is
the
only
Temple
of
the
Spirit
of
Unity
.
That
soul
which
breaks
the
bond
of
unity
,
and
divides
it self
from
the
Church
of
Christ
,
from
the
company
of
the
Apostles
and
their
Successors
,
the
still
Fathers
of
it
,
cannot
hold
this
holy
wind
,
cannot
enclose
this
holy
fire
,
they
are
broken
and
crackt
,
crack
only
of
the
Spirit
,
but
are
really
broken
from
that
body
in
which
only
the
Spirit
moves
.
Take
and
divide
a
member
from
the
body
,
be
it
the
principal
,
that
in
which
most
spirit
was
,
the
heart
or
the
head
,
and
once
divided
,
the
Spirit
vanishes
from
it
,
will
not
sit
nor
dwell
in
it
:
just
so
is
it
it
in
Christs
Body
the
Church
.
If
one
of
the
chiefest
members
of
it
,
one
erst
while
of
the
devoutest
and
most
religious
in
it
,
once
grow
so
proud
of
his
own
wisdom
or
gifts
,
so
singular
in
his
conceits
as
to
separate
himself
from
his
fellows
,
from
that
body
whereof
Christ
is
the
head
,
he
goes
away
like
a
member
from
the
natural
body
,
and
leaves
the
Spirit
behind
him
,
that
retires
from
him
,
for
it
is
one
Spirit
,
and
cannot
be
divided
from
the
body
,
though
it
work
diversly
in
it
.
If
,
this
being
of
one
accord
,
of
one
mind
,
be
the
temper
for
the
receipt
of
the
Holy
Spirit
,
as
here
you
see
it
is
,
and
in
reason
it
can
be
no
otherwise
,
it
being
the
Spirit
of
love
and
unity
:
What
spirit
are
they
of
,
Whose
Religion
is
Faction
,
whose
chief
pretended
Piety
is
Schism
,
whose
business
is
to
differ
from
all
the
World
?
Nothing
can
be
more
evident
,
than
that
men
are
now
adays
much
at
a
loss
for
the
Spirit
,
however
every
one
claim
to
it
,
seeing
there
is
no
accord
,
but
discord
,
not
diversities
only
but
contrarieties
,
but
contradictions
amongst
them
that
most
pretend
the
Spirit
.
Indeed
were
this
they
any
less
a
They
than
the
Apostles
themselves
,
and
the
whole
number
of
the
then
Disciples
,
or
had
there
been
but
the
least
division
among
them
either
about
the
manner
of
staying
or
expecting
Christs
Promise
,
or
which
is
less
about
the
place
to
stay
in
;
It
may
be
these
men
might
have
had
a
shadow
for
their
separations
:
but
Apostles
they
were
,
and
in
one
place
they
were
too
altogether
,
agreed
in
all
,
were
all
in
unity
,
were
all
in
uniformity
;
not
their
minds
only
,
but
their
bodies
too
together
.
Men
thought
it
nothing
a
while
since
to
withdraw
themselves
from
the
Houses
of
God
,
as
if
no
matter
at
all
for
the
place
,
they
could
for
all
that
be
of
the
same
faith
,
but
too
woful
experience
has
prov'd
it
now
,
that
with
the
one
place
the
one
faith
is
vanisht
,
with
the
ceremony
the
substance
gone
too
,
with
the
uniformity
of
Worship
,
the
unanimity
of
our
minds
and
the
uniformity
of
our
faith
too
blown
into
the
air
.
How
shall
we
do
,
O
blessed
Spirit
,
in
so
many
crackt
vessels
to
retain
thee
?
Needs
must
the
Spirit
expire
out
of
that
body
which
has
so
many
breaches
and
divisions
in
it
,
so
many
divided
houses
,
so
many
broken
Churches
,
so
many
rotten
Congregations
.
I
know
if
it
be
only
necessity
divides
us
,
and
drives
us
into
several
dens
and
caves
,
as
it
did
the
Primitive
Christians
in
the
days
of
those
fiery
persecutions
,
that
the
Holy
Spirit
will
ransack
all
the
cranies
and
search
out
all
the
privatest
corners
be
they
above
ground
or
under
it
,
but
it
is
because
the
mind
of
all
those
several
places
is
but
one
,
and
in
that
respect
they
are
no
more
than
so
many
several
cells
of
the
one
Catholick
Church
;
but
where
choice
and
not
necessity
,
wilfulness
and
not
force
,
singularity
and
not
purity
of
Truth
or
Conscience
makes
the
division
,
and
draws
Disciples
into
Chambers
,
Parlors
,
Barns
,
or
Mills
,
Woods
or
Desarts
,
go
not
says
Christ
out
after
them
,
say
they
what
they
will
of
Christ
or
Spirit
there
,
believe
it
not
,
St.
Matth.
xxix
.
26.
Two
in
a
field
,
and
yet
one
taken
and
the
other
left
,
two
at
the
mill
,
and
one
taken
and
the
other
left
,
ver.
40.
So
at
the
most
,
I
fear
,
great
hazard
that
any
,
if
they
be
no
better
,
no
more
orderly
gather'd
when
the
Master
comes
.
Or
were
they
yet
perhaps
in
several
places
sitting
as
they
are
here
,
that
is
quietly
,
and
in
true
peace
and
faith
,
expecting
the
promise
of
their
Lord
,
something
might
be
said
to
excuse
their
separations
,
but
not
only
actually
to
break
the
unity
of
the
Spirit
and
the
bond
of
Peace
,
but
to
breath
out
nothing
but
war
,
contention
and
dispute
,
to
be
so
far
from
sitting
down
and
either
suffering
for
Christ
,
or
humbly
expecting
his
time
of
assistance
and
deliverance
out
of
their
perplexities
and
discomforts
,
as
to
take
the
matter
into
their
own
hands
,
and
prevent
the
coming
of
the
Spirit
of
Peace
,
by
rising
and
raising
spirits
of
war
and
confusion
,
they
must
give
me
leave
to
tell
them
,
they
know
not
what
spirit
they
are
of
,
a
heady
,
guiddy
,
furious
spirit
,
zeal
I
bear
them
witness
with
St.
Paul
,
Rom.
x.
2.
without
knowledge
,
and
spirit
without
holiness
,
for
the
Spirit
of
the
Prophets
is
subject
to
the
Prophets
,
1
Cor.
xiv
.
32.
much
more
to
the
God
of
the
Prophets
,
to
his
time
and
order
.
And
yet
there
is
another
disposition
to
be
observed
in
those
upon
whom
the
good
Spirit
lights
,
to
make
either
instruments
of
glory
to
the
Church
,
or
Piety
to
God
.
'T
is
sitting
and
expecting
,
if
you
mark
it
,
till
the
day
or
days
of
Pentecost
be
fully
come
and
accomplisht
;
souls
willing
to
keep
a
holy-day
or
holy-days
to
the
Lord
;
neither
to
be
scar'd
from
the
attendance
of
their
Master
and
their
Devotions
,
nor
to
be
shortned
and
interrupted
in
their
pious
course
of
faith
and
piety
by
the
now
so
terrible
scare-crows
of
set
Feasts
,
as
Iewish
,
legal
and
superstitious
observances
,
as
the
new
zelots
,
are
so
wise
to
term
them
,
because
they
understand
not
terms
or
times
.
The
spiritual
man
(
if
they
be
what
they
boast
)
discerns
the
things
of
God
,
though
hidden
in
darker
mysteries
,
knows
better
to
distinguish
Iudaism
from
Christianity
,
Piety
from
Superstition
,
and
is
not
only
content
,
but
studies
to
wait
upon
his
Lord
upon
any
day
,
glad
to
get
it
too
,
Passover
or
Pentecost
,
makes
use
of
them
all
,
and
turns
them
fairly
from
their
old
Iudaism
,
and
consecrates
them
anew
to
his
Masters
service
:
and
this
doing
,
the
very
Spirit
himself
authorizes
and
abets
,
whilst
he
thus
seems
to
pick
out
the
time
for
his
own
coming
at
the
Iewish
Pentecost
,
so
to
sanctifie
a
new
Christian
Pentecost
,
the
Christian
Whitsuntide
,
to
all
Christian
Generations
by
this
solemn
glory
of
his
benefits
to
day
to
be
remembred
for
ever
.
Thus
we
have
the
disposition
he
vouchsafes
to
descend
upon
,
unanimous
,
uniform
,
peaceable
,
orderly
expecting
souls
.
Such
as
set
apart
and
keep
days
to
God
with
faith
and
patience
,
and
in
obedience
and
order
;
the
contrary
tempers
are
too
rough
lodgings
for
the
Spirit
of
meekness
,
order
and
peace
;
be
we
so
prepar'd
and
he
will
come
.
II.
Now
see
we
how
he
comes
,
the
manner
of
the
Holy
Spirits
coming
.
Double
it
is
,
to
the
ear
and
to
the
eye
.
To
the
ear
first
;
and
that
(
1.
)
suddenly
,
from
Heaven
secondly
;
(
3.
)
like
a
sound
thence
,
(
4.
)
the
sound
of
a
rushing
mighty
wind
;
that
(
5.
)
filled
all
the
house
,
yet
(
6.
)
the
house
only
where
they
sate
;
thus
to
the
ear
:
Then
(
2.
)
to
the
eye
in
the
appearance
of
tongues
,
cloven
tongues
,
tongues
of
fire
,
tongues
sitting
;
and
lastly
,
sitting
upon
each
of
them
.
We
take
first
what
came
first
,
the
sound
;
and
that
first
was
sudden
,
suddenly
says
the
Text
,
yet
as
sudden
as
it
came
,
go
it
shall
not
so
,
not
without
a
note
or
two
.
Suddenly
then
it
came
,
to
shew
the
freeness
of
Gods
grace
,
so
far
above
desert
,
that
it
is
also
above
apprehension
,
it
out-runs
that
,
and
is
upon
us
ere
we
are
aware
;
so
little
probability
have
we
to
deserve
it
,
that
we
commonly
have
not
time
to
do
it
:
and
when
we
have
,
yet
so
suddain
does
it
fall
,
that
we
may
well
see
it
comes
not
from
our selves
,
so
dull
a
piece
as
earth
and
sin
has
made
us
.
To
shew
(
2.
)
the
readiness
of
his
goodness
,
beyond
expectation
,
readier
far
to
give
than
we
to
take
,
comes
commonly
upon
us
sooner
then
we
expect
or
wish
,
prevents
us
with
his
goodness
,
as
the
Psalmist
observes
to
us
,
Psal.
xxi
.
3.
and
runs
very
swiftly
,
Psal.
cxlvii
.
15.
flying
upon
the
wings
of
the
wind
,
Psal.
civ
.
To
shew
us
(
3.
)
the
vanity
of
men
who
think
it
comes
with
observation
.
It
does
not
says
Christ
,
St.
Luke
xvii
.
20.
'T
is
not
at
our
command
.
The
Prophets
themselves
could
not
Prophesie
when
they
listed
,
't
was
cecidit
Spiritus
,
the
Spirit
fell
upon
them
,
the
common
phrase
in
Scripture
,
and
then
they
prophesied
,
till
that
fell
(
and
fall
it
did
but
at
times
,
what
times
it
pleased
)
the
motions
of
the
Prophet
were
but
as
other
mens
.
Indeed
I
remember
Elisha
willing
to
prophesie
to
Iehoshaphat
the
King
of
Iudah
,
2
King
.
iii.
14
,
15.
calls
for
a
Minstrel
,
and
it
came
to
pass
that
while
the
Minstrel
play'd
the
hand
of
the
Lord
came
upon
him
.
Not
that
either
the
Spirit
was
at
the
will
and
under
the
power
of
the
Minstrel
or
the
Prophet
,
but
to
shew
the
disposition
that
the
holy
Spirit
vouchsafes
soonest
and
suddenest
to
come
to
,
a
sweet
and
tunable
soul
dispos'd
to
accord
,
to
love
and
peace
,
and
unity
.
And
by
the
way
you
may
take
notice
Musick
and
the
Spirit
are
at
no
discord
,
as
the
late
spiritual
men
(
forsooth
)
would
have
us
to
believe
;
the
Prophet
you
see
thought
it
the
only
way
and
medium
to
raise
his
spirits
into
heavenly
raptures
,
to
make
himself
capable
of
new
Inspirations
to
call
for
an
Instrument
of
Musick
,
and
as
it
were
to
perswade
the
heavenly
Spirit
down
by
some
grave
and
sober
Musick
;
which
may
make
us
wonder
how
these
great
pretenders
to
the
Spirt
,
and
gapers
for
it
,
should
be
so
furious
enemies
against
the
Church
Musick
,
so
ever
employ'd
and
approv'd
both
by
God
and
his
Prophets
and
Apostles
,
(
for
singing
with
melody
,
says
St.
Paul
too
,
Ephes.
v.
19.
)
to
fit
and
sweeten
,
and
raise
our
dull
and
rougher
spirits
to
the
service
of
Heaven
and
the
entertainment
of
the
heavenly
and
gentle
motions
of
the
Spirit
in
those
holy
performances
.
But
all
this
while
this
is
but
to
dispose
our
selves
,
the
Spirit
it self
is
at
its
own
disposal
for
all
this
,
and
when
he
comes
comes
on
a
sudden
.
Even
to
awake
(
4.
)
and
rouse
us
up
.
We
are
drowsie
souls
to
Heaven-ward
,
&
want
some
sudden
change
to
startleus
;
things
that
come
leisurely
will
not
do
it
.
It
must
be
a
sudden
turn
that
will
turn
us
out
of
our selves
,
or
from
our
follies
,
or
so
much
upward
.
And
sudden
(
5.
)
it
is
again
to
shew
the
activity
of
the
Spirit
of
God
,
how
wonderful
he
is
among
the
Children
of
men
;
that
he
cannot
only
turn
the
world
upside
down
when
ere
he
please
,
but
assoon
as
he
pleases
,
does
but
blow
with
his
wind
and
the
waters
flow
,
casts
but
a
sudden
glance
of
an
eye
at
St.
Peter
and
out
run
the
waters
out
of
his
;
he
that
was
but
just
now
afraid
of
the
voice
of
a
silly
girl
,
fears
not
presently
the
lightnings
and
thunders
of
the
greatest
Tyrants
.
Nox
ut
tetigerit
mentem
docet
,
solumque
tetigisse
docuisse
est
,
Mam
humanum
subito
ut
illustrat
immutat
affectum
,
abnegat
hoc
repente
quod
erat
,
exhibet
repente
quod
non
erat
,
S.
Greg.
He
does
but
touch
the
mind
and
teaches
it
,
shines
into
it
and
changes
it
together
,
forgets
immediately
what
it
was
,
and
is
what
it
was
not
.
All
the
quickest
ways
of
men
must
have
time
and
leisure
,
be
it
but
to
cast
an
eye
;
but
O
qualis
est
artifex
iste
Spiritus
!
But
how
wonderful
an
Artist
is
thy
Spirit
O
Lord
,
that
knows
not
the
least
hinderance
or
delay
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
it
comes
so
suddenly
,
there
is
no
appearance
often
of
its
coming
,
not
so
much
as
a
whiff
or
shadow
before
it
to
give
us
warning
of
its
approach
,
for
this
reason
among
the
rest
,
least
we
should
attribute
any
thing
to
our
own
preparations
,
yea
,
though
they
be
such
as
God
requires
.
Sudden
,
last
of
all
,
to
shew
us
our
duties
not
to
neglect
the
light
and
sudden
motions
of
the
Holy
Spirit
,
though
we
know
not
how
or
when
,
or
whence
they
rise
,
so
we
know
but
whether
they
go
and
lead
us
;
if
to
good
catch
at
them
,
let
them
not
go
as
they
came
,
but
leap
we
into
the
water
while
it
stirrs
;
fan
we
our selves
with
this
wind
while
it
moves
;
for
how
long
it
will
stay
,
or
whether
ever
come
again
we
know
not
;
take
it
in
the
present
while
we
may
,
omit
no
good
motion
,
no
opportunity
or
occasion
of
any
doing
well
;
suddenly
it
comes
,
and
suddenly
it
may
be
gone
if
we
lay
not
hold
upon
it
and
make
use
of
it
.
Thus
from
the
quickness
and
suddenness
of
this
Spirits
motion
,
Gods
grace
and
goodness
,
his
incomprehensible
power
and
operation
,
and
our
readiness
to
lay
hold
upon
it
,
are
preached
to
us
.
But
from
Heaven
what
next
is
preached
to
us
?
but
that
thence
it
is
all
holy
winds
and
breaths
,
and
spirits
come
;
from
Heaven
,
not
of
men
;
no
humane
wit
can
teach
what
this
Spirit
does
,
the
spirit
of
man
but
the
things
of
a
man
,
1
Cor.
ii
.
11.
it
knows
no
further
;
the
things
of
Heaven
from
the
Spirit
of
Heaven
;
de
Caelo
,
from
the
very
Heaven
of
Heavens
,
not
any
lower
Heavens
,
or
any
other
spirits
of
Heaven
,
but
that
which
has
no
plural
number
,
is
but
one
,
and
is
an
Heaven
it self
;
not
only
a
Spirit
of
Heaven
,
but
Heaven
that
is
the
Spirit
,
the
Heaven
in
whom
all
of
us
live
and
move
,
and
have
our
being
as
in
our
Heaven
of
Glory
.
Yet
again
,
from
Heaven
,
that
we
may
at
any
time
know
what
wind
blows
in
us
;
if
our
affections
,
intentions
and
endeavours
are
only
totwards
Heaven
,
set
upon
Heaven
and
heavenly
things
,
if
what
moves
us
be
only
heavenly
and
not
earthly
interests
,
then
't
is
the
good
Spirit
that
reigns
and
rules
in
us
,
then
't
is
the
Wind
and
Spirit
,
and
Fire
and
Tongue
,
a
wind
out
of
Gods
own
treasury
,
a
Spirit
out
of
Gods
own
bosom
,
a
fire
from
that
Eternal
Light
,
a
tongue
from
that
Eternal
Wisdom
,
but
if
our
actions
come
but
so
much
as
collaterally
and
glancing
at
other
respects
than
God
and
Heaven
,
't
is
no
Spirit
,
no
motion
,
no
work
of
his
Spirit
,
but
some
others
;
this
comes
directly
straight
from
Heaven
.
3.
Now
from
Heaven
,
what
is
it
that
comes
here
?
there
came
suddenly
a
sound
from
Heaven
:
a
sound
!
yes
a
sound
,
and
't
is
a
good
hearing
,
the
best
news
we
ever
heard
since
Christs
departure
;
a
sound
that
is
gone
out
into
all
Lands
,
and
into
the
end
of
the
World
.
Sonus
coelorum
,
the
sound
of
the
Heavens
,
the
very
true
Pythagorical
harmony
of
the
Spheres
,
the
sweetest
sound
was
ever
heard
,
the
sound
of
the
Gospel
,
of
the
Kingdom
of
Heaven
,
and
the
knowledge
of
it
.
We
perhaps
lookt
when
we
heard
of
something
coming
down
from
Heaven
,
for
some
glorious
Host
of
Angels
,
Cherubims
or
Seraphims
,
some
or
other
of
them
at
least
,
or
for
the
new
Hierusalem
we
read
of
,
Rev.
xxi
.
2.
coming
from
above
,
down
from
God
out
of
Heaven
;
and
we
think
much
to
be
put
off
with
a
sound
:
yet
I
must
tell
you
this
sound
sounds
better
in
our
ears
,
the
sound
of
an
Eternal
Comforter
that
should
abide
with
us
for
ever
,
and
bring
us
in
due
time
to
that
new
Hierusalem
and
those
blessed
Spirits
in
Heaven
.
And
with
a
fitter
convoy
he
could
not
come
than
with
a
sound
,
who
was
now
to
send
and
constitute
such
as
should
sound
out
the
Gospel
over
all
the
World
,
so
many
Apostles
,
Evangelists
,
Pastors
and
Teachers
.
Nor
yet
of
all
sounds
with
any
so
correspondent
to
him
could
he
come
as
that
of
the
wind
;
nothing
more
to
express
his
Glory
and
Godhead
,
that
this
Spirit
he
,
is
that
very
he
that
cometh
riding
upon
the
wings
of
the
wind
;
a
fit
blast
to
stop
the
idle
breath
of
those
saucy
enquirers
of
our
age
,
who
dispute
this
blessed
Spirit
out
of
his
Deity
.
Need
had
he
appear
it
seems
(
4.
)
as
a
rushing
mighty
wind
to
rush
down
these
enemies
of
his
and
overthrow
them
.
Indeed
he
came
to
day
with
so
mighty
and
powerful
a
blast
,
that
we
might
see
both
his
Power
and
Godhead
,
as
well
as
his
Mercy
and
Goodness
to
us
;
his
goodness
in
coming
like
a
wind
,
his
power
in
coming
like
a
rushing
mighty
one
.
The
benefits
we
receive
from
the
wind
represent
the
benefits
we
receive
from
the
Spirit
,
and
so
(
1.
)
present
his
goodness
.
The
Wind
,
first
,
purges
and
clears
the
Air
from
noisom
and
infectious
vapours
;
the
Spirit
clenses
and
purifies
our
souls
and
bodies
from
the
stinking
and
unwholsom
steams
of
sins
and
lusts
.
(
2.
)
The
Wind
sometimes
gathers
up
clouds
and
rains
,
and
sometimes
scatters
them
again
.
The
Holy
Spirit
one
whiles
gathers
clouds
into
the
countenance
,
and
brings
showers
into
the
eyes
of
the
penitent
sinner
;
and
other
while
it
blows
away
all
blackness
from
our
faces
and
makes
the
soul
look
up
,
and
the
Spirits
smile
and
dance
in
our
hearts
and
eyes
.
(
3.
)
The
Wind
cheers
and
refreshes
the
Plants
and
Trees
;
the
blessed
Spirit
cheers
the
Plants
of
Grace
within
us
,
and
makes
them
fructifie
and
prosper
,
puts
life
and
spirit
into
the
root
,
verdure
and
freshness
into
the
leaf
,
fineness
and
subtilty
into
the
rellish
of
the
fruit
of
all
holy
actions
and
vertues
.
4.
The
Wind
cools
the
heat
,
and
revives
the
fainting
spirit
;
the
Holy
Spirit
does
so
too
,
allays
the
inordinate
heat
of
concupiscence
within
us
,
cools
the
over-hotness
and
ardors
of
our
Passions
,
revives
us
and
recovers
us
when
we
are
almost
choakt
with
the
fumes
and
flames
of
our
own
corruption
,
affections
and
lusts
.
(
5.
)
The
Wind
,
again
,
kindles
the
fire
,
and
blows
the
spark
into
a
flame
;
and
the
Holy
Spirit
it
is
that
kindles
all
heavenly
warmth
and
flames
within
us
,
without
his
breath
we
are
all
but
dead
coles
.
(
6.
)
The
Wind
scatters
the
chaff
and
skreens
the
dust
out
of
the
corn
;
the
Holy
Spirit
blows
away
all
our
chaff
,
and
dust
,
all
our
dross
and
rubbish
,
our
vanities
and
follies
,
and
makes
us
fit
corn
for
Gods
own
Garners
.
(
7.
)
The
Wind
it
is
that
drives
home
the
Ship
into
the
Haven
,
and
the
Holy
Spirit
it
is
that
drives
our
poor
torn
and
tatter'd
Vessels
into
the
Haven
where
we
would
be
,
as
the
Psalmist
speaks
;
drives
us
up
and
down
over
the
troublesom
Sea
of
this
tempestuous
World
,
into
the
Port
of
everlasting
bliss
,
into
the
Haven
of
Heaven
it self
.
You
see
the
goodness
and
graces
of
the
Holy
Spirit
not
unfitly
expressed
by
the
resemblance
of
the
Wind.
See
we
now
his
Power
as
well
resembled
by
it
,
by
the
rushing
mighty
wind
.
The
Wind
is
but
a
thin
and
airy
puff
,
so
subtile
that
we
cannot
see
it
,
yet
what
a
rattling
does
it
make
?
rattles
the
Ships
of
Tharsis
together
,
tears
up
Trees
by
the
roots
,
throws
down
Houses
and
Buildings
;
nay
rends
the
Mountains
and
breaks
in
pieces
the
Rocks
before
it
,
1
Kings
xix
.
11.
But
never
did
Wind
so
tear
up
Foundations
by
the
roots
,
never
did
so
strong
Buildings
fall
before
that
tumultuous
vapour
,
as
this
rushing
mighty
Wind
that
this
day
came
down
from
Heaven
hath
cast
down
before
it
.
All
the
high
things
of
the
earth
,
Wisdom
and
Learning
,
and
Might
and
Majesty
have
faln
as
easily
as
so
many
Paper
Turrets
at
its
breath
,
all
have
given
up
themselves
and
thrown
all
prostrate
at
the
Word
of
this
Spirit
,
so
that
the
whole
World
stood
wondring
and
amaz'd
to
see
it self
so
turn'd
about
by
the
meer
words
of
a
few
simple
Fishermen
,
without
force
,
or
eloquence
,
or
craft
,
to
see
it self
so
tamely
submit
its
glory
to
the
humility
of
Christ
,
its
greatness
to
his
littleness
,
its
majesty
to
his
baseness
,
its
wisdom
to
the
foolishness
of
his
Cross
,
its
ease
,
pleasure
,
to
the
pains
and
patience
of
it
.
But
manus
excelsi
fecit
hoc
;
't
is
the
hand
of
the
most
Highest
that
has
done
it
,
such
a
wind
could
come
from
none
but
God
,
such
a
Spirit
can
be
none
but
his
,
none
but
he
could
do
it
,
and
it
is
marvellous
in
our
eyes
,
his
power
as
marvellous
as
his
mercy
,
both
of
them
above
any
created
ones
whatsoever
.
Well
may
such
a
Wind
as
this
now
fill
the
house
,
as
it
follows
in
the
fifth
Consideration
.
And
yet
commonly
the
wind
fills
the
open
air
and
not
the
houses
.
Common
winds
do
so
indeed
,
but
this
peculiar
Wind
fills
the
house
and
every
corner
,
comes
in
even
when
the
doors
are
shut
,
or
else
opens
and
shuts
them
as
it
pleases
;
a
sign
't
is
more
than
air
or
airy
spirit
;
't
is
he
only
that
searches
the
hearts
and
reins
,
that
can
glide
so
into
these
close
rooms
of
ours
;
and
't
is
our
happiness
it
is
so
,
that
he
thus
blows
into
the
house
of
his
own
accord
and
power
:
For
give
me
a
Ship
,
says
St.
Chrysostom
,
with
all
its
tackling
,
sails
and
anchors
,
spread
all
in
order
too
,
and
let
the
wind
lie
still
,
let
there
be
no
gale
stirring
,
and
all
its
furniture
and
men
are
nothing
;
no
more
is
the
soul
with
all
its
preparations
without
the
blowing
of
the
Spirit
;
nay
,
no
more
is
all
our
eloquence
,
all
our
arguments
and
perswasions
,
the
subtilty
of
our
understanding
,
the
richness
of
our
conceipt
and
notion
,
the
sweetness
of
the
voice
,
the
rhetorick
of
words
,
the
strength
of
reason
,
the
whole
tackling
and
furniture
of
the
Orator
or
Preacher
,
unless
the
Spirit
come
and
fill
the
sail
,
and
stretch
the
canvas
,
and
so
drive
on
the
Vessel
.
'T
is
this
implevit
we
must
hold
by
,
't
is
his
filling
our
empty
house
,
our
lank
and
lither
sails
that
blows
comfort
to
us
.
And
't
is
the
enhancing
of
the
benefit
,
which
is
the
last
considerable
in
this
similitude
of
the
wind
,
that
it
fills
the
house
only
where
they
are
sitting
.
It
is
no
ordinary
or
common
favour
that
God
vouchsafes
in
filling
our
houses
with
the
Spirit
;
he
hath
not
dealt
so
with
any
other
Nation
,
with
any
other
people
than
the
Christian
people
.
It
is
the
Church
only
,
and
the
souls
of
Christians
in
it
,
that
this
mighty
wind
as
rushing
and
mighty
as
it
is
does
content
and
contain
it self
in
.
All
other
houses
and
places
stand
empty
,
cannot
get
this
Tenant
.
'T
is
the
property
of
this
Wind
,
and
no
other
,
to
blow
where
it
lists
,
in
this
house
and
no
other
,
within
doors
all
,
within
the
Church
,
none
without
at
all
;
or
the
sound
of
it
only
passes
out
to
call
others
in
,
that
they
may
see
and
wonder
at
the
things
that
are
come
to
pass
this
day
,
that
Iews
and
Proselytes
,
Cretes
and
Arabians
,
Parthians
and
Medes
,
and
all
Nations
under
Heaven
may
bea●
witness
of
the
wonder
;
and
if
they
come
in
,
in
some
sort
partake
of
it
too
,
of
the
wind
,
though
not
of
the
tongues
,
of
some
graces
of
the
Spirit
,
though
not
of
the
other
.
Only
come
in
they
must
,
into
the
Church
of
Christ
,
which
is
his
body
,
before
their
veins
be
filled
with
this
Spirit
,
before
they
feel
any
motion
of
it
.
Of
the
Wind
I
say
,
such
a
portion
of
the
Spirit
as
may
breath
into
them
the
breath
of
life
;
but
tongues
of
fire
are
for
those
only
who
were
sitting
there
before
,
fitting
as
Governors
of
the
Church
,
to
whom
that
baptism
of
fire
was
promised
,
who
were
bid
to
tarry
and
expect
it
,
and
when
so
enabled
;
to
go
abroad
then
and
use
their
tongues
,
and
blow
the
flames
of
divine
love
and
charity
through
the
World
.
I
should
now
proceed
to
these
miraculous
tongues
,
the
second
representment
of
the
Holy
Spirit
.
And
me
thinks
I
am
unwilling
to
leave
them
unspoken
of
,
to
which
we
ow
our
speech
.
But
your
ears
are
already
filled
with
the
wind
,
yet
I
hope
't
is
the
proper
wind
of
the
day
,
and
the
sound
of
it
shall
not
vanish
as
the
wind
,
as
ordinary
winds
and
sounds
,
nor
my
words
as
the
soft
air
.
So
much
the
rather
in
that
this
Point
of
the
wind
comes
more
home
to
us
than
that
other
of
the
tongues
.
Tongues
were
for
them
that
believe
not
says
the
Apostle
,
but
the
Wind
,
the
rushing
mighty
Wind
from
Heaven
to
cast
down
all
the
strong
holds
of
Sin
and
Satan
,
for
them
that
believe
,
even
for
us
all
.
The
fiery
tongues
concern
the
Apostles
as
a
miraculous
enabling
of
them
to
the
work
of
the
Apostleship
,
to
the
preaching
and
divulging
the
Gospel
of
Christ
:
but
the
breath
and
blowing
of
the
Spirit
concerns
all
Christians
whatsoever
,
under
every
notion
.
To
that
,
our
proper
tenure
is
from
this
Wind
,
nay
so
much
the
more
,
because
it
is
the
breath
of
the
Spirit
,
not
the
tongue
that
makes
us
Christian
;
the
wind
like
that
in
Ezekiel
,
quickens
our
dead
bones
into
the
life
of
Christ
,
and
by
it
we
live
to
our
own
Salvation
;
by
the
tongues
only
to
anothers
.
So
having
gotten
our
share
already
in
this
Wind
from
Heaven
,
we
may
the
easier
bear
the
deferring
of
the
discourse
of
the
tongues
thence
.
And
truly
if
we
can
now
get
the
Spirit
to
blow
upon
these
dead
elements
,
and
quicken
them
to
us
into
the
body
and
blood
of
Christ
,
we
shall
quickly
by
the
vertue
of
that
blood
of
the
Vine
speak
with
new
tongues
,
the
Spirit
will
give
utterance
,
and
we
shall
sing
the
praises
of
the
Lord
.
That
should
be
indeed
the
whole
business
of
our
tongues
to
day
,
to
be
as
loud
as
the
loudest
wind
in
our
Thanksgivings
;
O
ye
winds
of
God
,
bless
ye
the
Lord
,
say
the
three
Children
in
the
fire
;
O
ye
Children
of
the
Lord
,
bless
ye
the
Lord
in
the
Wind
say
I
,
in
this
mighty
rushing
Wind
,
acknowledge
his
goodness
,
admire
his
power
,
confess
his
praise
,
who
thus
blows
the
sparks
of
grace
up
in
us
,
who
clenses
our
souls
from
all
impure
airs
and
vapours
,
who
scatters
the
clouds
of
sorrow
,
shews
us
the
fairest
face
of
Heaven
,
who
cools
and
refreshes
,
and
revives
and
purges
us
,
and
wafts
us
to
our
heavenly
Countrey
by
this
holy
wind
,
who
daily
does
wondrous
things
in
us
,
and
for
us
,
and
by
us
,
through
the
mighty
rushings
of
it
,
and
fills
and
replenishes
us
,
with
all
the
benefits
and
comforts
of
it
,
whilst
he
passes
by
others
without
so
much
as
a
breathing
on
them
.
Yet
the
business
would
be
how
to
catch
this
wind
,
and
serve
our
uses
of
it
.
Why
!
in
the
Word
and
in
the
Sacraments
,
and
by
Prayers
we
may
have
it
,
and
be
filled
with
it
.
Come
then
and
fill
your
souls
;
you
have
heard
the
Word
already
,
treasure
it
up
,
(
for
there
are
treasures
for
the
winds
)
and
you
shall
feel
it
blow
,
move
and
stir
in
you
.
The
blessed
Sacrament
is
a
second
way
to
be
filled
with
this
Spirit
,
't
is
reacht
out
and
proffer'd
to
us
there
;
we
may
there
take
it
into
our
mouths
as
before
into
our
ears
,
and
it
will
rush
down
all
before
it
that
stands
against
it
,
down
it
will
into
our
bowels
and
fill
us
with
all
heavenly
fulness
:
And
then
draw
it
in
and
breath
it
out
we
may
by
devout
and
holy
Prayers
;
only
remember
always
the
disposition
of
that
soul
this
Spirit
only
will
abide
with
,
peace
and
unity
.
Thus
dispos'd
you
must
be
to
receive
the
Spirit
,
thus
dispos'd
to
receive
the
Sacrament
;
and
then
the
Spirit
will
discend
upon
our
Sacrifice
,
and
the
wind
of
Gods
benediction
upon
our
offering
,
and
we
shall
return
hence
with
mighty
rushings
in
us
,
the
rushing
down
of
sin
,
the
raising
up
of
grace
,
mighty
mighty
things
will
be
done
in
us
by
the
power
of
this
Spirit
,
and
this
Wind
,
and
as
it
came
from
Heaven
,
so
thither
will
it
back
again
and
carry
us
upon
its
wings
to
keep
a
perpetal
Feast
,
an
Eternal
Whitsunday
,
all
in
the
white
Robes
of
everlasting
Glory
.
Blow
O
blessed
Wind
upon
us
this
day
;
blow
away
our
chaff
and
dross
,
and
dust
out
of
our
performances
,
breath
into
thy
holy
mysteries
the
breath
of
a
life-giving
life
,
rush
down
all
our
sins
before
thee
;
purifie
and
clense
and
refresh
,
and
revive
and
comfort
us
by
thy
saving
breath
,
that
this
wind
may
bring
us
good
,
all
the
good
of
Heaven
and
Earth
,
fill
both
our
ears
and
hearts
here
with
sounds
and
songs
of
joy
,
and
hereafter
with
Hallelujahs
for
evermore
.
THE
FIFTH
SERMON
UPON
Whitsunday
.
ACTS
ii
.
1
,
2
,
3
,
4.
And
when
the
day
of
Pentecost
was
fully
come
,
they
were
all
with
one
accord
in
one
place
.
And
suddenly
there
came
a
sound
from
Heaven
as
of
a
rushing
mighty
wind
,
and
it
filled
all
the
house
where
they
were
sitting
.
And
there
appeared
unto
them
cloven
tongues
like
as
of
fire
,
and
it
sate
upon
each
of
them
.
And
they
were
all
filled
with
the
Holy
Ghost
,
and
began
to
speak
with
other
tongues
as
the
Spirit
gave
them
utterance
.
WHen
the
day
of
Pentecost
here
was
fully
come
,
ver.
1.
they
were
all
filled
,
says
the
Text
,
ver.
4.
and
began
to
speak
.
Now
the
day
is
fully
come
again
,
we
also
are
full
of
matter
(
as
Elihu
told
Iob
,
Iob
xxxii
.
18.
)
and
we
must
speak
.
For
't
is
a
day
of
Tongues
,
a
day
to
speak
in
,
and
a
day
to
speak
of
too
,
to
speak
magnalia
in
it
,
and
of
it
,
of
the
great
things
of
God
,
and
the
great
things
of
the
day
,
the
wonderful
works
of
God
,
ver.
11.
which
were
this
day
wrought
by
the
descent
of
the
holy
Spirit
.
To
this
end
the
Spirit
descended
,
to
this
end
the
Tongues
came
,
to
this
end
both
appeared
,
that
we
might
learn
to
use
our
Tongues
and
Spirits
to
set
forth
his
praise
,
every
one
according
as
the
Spirit
gives
him
utterance
according
to
the
gift
and
place
that
God
has
given
him
;
We
,
as
the
Apostles
and
Ministers
of
the
Spirit
;
you
,
as
Disciples
to
be
taught
by
us
;
you
,
to
ask
with
those
hearers
,
ver.
37.
Men
and
brethren
what
shall
we
do
?
We
,
as
St.
Peter
,
ver.
38.
to
tell
you
what
to
do
;
We
,
faithfully
to
preach
the
Word
,
the
remission
of
sins
,
and
the
gifts
of
the
holy
Ghost
,
ver.
38.
you
,
gladly
to
receive
it
,
ver.
41.
We
,
to
begin
the
Anthem
,
you
,
to
make
the
Chorus
for
the
service
of
this
days
solemnity
;
both
of
us
to
bear
our
parts
to
day
in
praises
and
thanksgivings
,
for
the
benefits
we
receive
from
this
days
business
.
We
have
the
last
year
begun
to
speak
of
it
out
of
this
Text
,
we
begin
again
to
speak
of
it
hence
this
year
,
shall
do
as
the
Spirit
shall
give
us
utterance
.
To
hold
our
peace
to
day
were
to
sin
against
the
Spirit
,
who
this
day
gave
us
all
our
tongues
to
speak
.
And
I
hope
nor
we
nor
you
will
be
silent
of
his
glory
,
no
such
evil
shall
befall
us
.
For
a
day
of
good
tidings
it
is
,
was
so
when
it
came
first
,
will
be
so
now
't
is
come
again
,
and
when
ever
it
comes
about
,
was
so
to
the
Disciples
,
will
be
so
I
hope
to
us
to
hear
the
voice
of
a
Comforter
,
to
see
his
appearance
,
or
out
hear
of
it
.
The
Text
is
the
Story
of
it
▪
the
Relation
of
the
coming
of
the
Comforter
,
the
descent
of
the
Holy
Ghost
.
In
it
,
when
time
was
,
we
observed
these
four
Particulars
:
-
I.
The
disposition
of
them
the
Spirit
comes
upon
.
-
II.
The
way
,
and
manner
,
and
order
he
comes
after
.
-
III.
The
Effect
and
Issue
that
comes
upon
it
.
And
-
IV.
The
Time
when
it
came
to
pass
.
I.
The
disposition
of
those
the
Spirit
comes
upon
is
such
as
makes
men
to
be
of
one
accord
,
that
brings
them
all
to
one
place
,
upon
such
days
as
Pentecost
,
on
the
solemn
feasts
,
makes
them
then
and
there
sit
quietly
,
and
orderly
expecting
Christ
,
a
unanimous
,
Church-like
,
orderly
,
devout
,
and
religious
disposition
.
Upon
such
,
and
such
only
,
is
it
that
the
holy
Spirit
comes
.
II.
The
way
,
manner
,
and
order
of
his
coming
is
as
a
mighty
wind
,
and
like
as
fire
.
Suddenly
he
came
,
came
as
a
sound
,
as
a
sound
from
heaven
,
as
a
sound
of
a
rushing
mighty
wind
,
and
such
a
one
too
as
filled
all
the
house
.
O●me
(
2.
)
as
fire
,
as
tongues
of
fire
,
as
cloven
tongues
of
fire
,
such
fire
yet
as
face
upon
them
and
did
no
hurt
,
heavenly
and
coelestial
fire
.
Thus
he
came
to
day
.
III.
The
Effect
and
Issue
is
filling
,
the
filling
of
all
that
then
were
present
with
ghost
and
spirit
,
Holy-Ghost
and
spirit
,
then
with
words
,
and
tongues
,
and
speech
,
even
according
to
the
measure
or
pleasure
of
the
Spirit
.
This
the
issue
of
the
holy
Spirits
coming
,
fulness
,
and
spirit
,
and
ability
,
and
utterance
,
new
hearts
,
and
new
spirits
,
new
languages
,
and
sobriety
to
use
them
.
IV.
The
time
,
the
Time
of
Pentecost
,
when
it
was
fully
come
,
when
all
was
ready
,
persons
,
and
place
,
and
time
fully
disposed
and
fit
,
then
comes
the
holy
Spirit
,
then
came
all
these
things
to
pass
.
I
put
this
last
,
though
it
stands
first
,
that
I
might
close
up
all
at
least
in
good
time
and
order
.
There
wants
nothing
now
,
O
blessed
Spirit
,
to
go
on
and
finish
,
but
that
thou
shouldst
come
and
order
all
our
thoughts
and
spirits
,
that
we
may
humbly
receive
the
sound
of
thy
holy
Word
;
that
I
thy
servant
may
have
utterance
,
this
thy
people
give
thee
audience
,
all
of
us
obedience
,
and
all
our
hearts
and
tongues
be
so
thorowly
heated
with
thy
holy
fire
,
that
they
may
be
filled
with
thy
praise
and
honour
all
the
day
long
.
That
we
may
do
so
,
here
are
tongues
given
in
the
Text
,
ver.
3.
Cloven
tongues
,
as
it
were
,
of
fire
;
there
we
left
,
there
we
begin
again
,
at
the
second
Way
and
Manner
of
the
holy
Spirits
coming
down
to
day
.
And
there
appeared
unto
them
cloven
tongues
,
like
as
of
fire
,
and
it
sate
upon
each
of
them
.
Where
(
1.
)
of
the
Order
;
(
2.
)
Of
the
Appearance
;
(
3.
)
Of
the
Manner
it self
;
And
lastly
,
of
the
Continuance
of
it
.
For
the
Order
,
't
is
the
second
way
of
the
Spirits
coming
here
,
first
in
the
wind
,
then
in
the
fire
.
The
holy
fire
within
us
is
not
kindled
but
with
a
mighty
wind
.
The
divine
spark
or
soul
cannot
be
blown
up
into
a
fire
till
some
mighty
wind
has
shaken
all
our
powers
,
blown
off
the
dust
and
ashes
,
those
earthly
,
worldly
affections
that
choak'd
and
cover'd
it
,
till
it
has
rais'd
a
tumult
in
all
the
corners
of
us
,
dispers'd
the
vanities
and
irregularities
of
all
our
motions
,
and
scatter'd
every
thing
that
hinder'd
it
from
the
obedience
to
the
Spirit
;
then
,
and
not
till
then
,
the
fire
bursts
forth
,
and
,
as
the
Psalmist
,
we
speak
with
our
tongues
.
For
the
Order
(
2.
)
is
the
same
between
the
sound
and
the
tongues
.
The
Sound
first
,
the
tongues
second
.
We
are
first
to
hear
before
we
speak
,
so
the
Spirits
order
tells
us
here
.
Not
turn
Teachers
at
the
first
dash
;
not
presume
to
teach
others
before
we
are
thorowly
taught
our selves
,
that
's
none
of
the
Spirits
way
of
teaching
,
how
spiritual
soever
they
think
themselves
that
do
so
,
that
speak
what
they
have
neither
seen
nor
heard
,
their
own
fancies
and
imaginations
,
the
divisings
of
their
own
hearts
,
such
as
the
Christian
world
never
heard
before
,
whereof
there
is
not
so
much
as
the
sound
,
or
any
thing
sounding
like
it
in
all
the
Writings
of
the
Church
.
The
sound
too
(
3.
)
before
the
fire
.
The
Spirit
manifests
it self
by
degrees
,
first
,
more
obscurely
to
the
ear
,
then
more
evidently
to
the
eye
.
I
have
heard
of
thee
by
the
hearing
of
the
ear
,
says
Iob
,
Chap.
xlii
.
5.
that
was
a
favour
:
but
now
mine
eye
seeth
thee
,
that
's
a
greater
.
The
Spirit
comes
by
degrees
.
Gods
favours
rise
upon
us
in
order
.
There
comes
first
a
great
and
strong
wind
that
rends
the
mountains
,
and
breaks
in
pieces
the
rocks
before
him
,
that
throws
down
our
mountainous
thought
and
projects
,
breaks
them
all
in
pieces
,
crosses
our
designs
,
thwarts
them
with
some
great
affliction
,
or
some
strange
thing
or
other
,
breaks
our
very
hearts
,
our
stony
hearts
;
then
follows
an
earthquake
in
all
our
faculties
,
we
begin
to
shake
and
tremble
with
the
fear
of
the
Almighty
;
then
comes
the
fire
and
burns
up
all
the
chaff
,
scorches
our
very
bones
,
and
warms
us
even
at
the
heart
;
whereupon
presently
there
issues
out
a
still
small
voice
out
of
our
lips
,
the
tongues
follow
upon
the
fire
,
or
are
even
with
it
.
This
was
signified
to
us
thus
by
Gods
appearing
to
Elijah
,
1
Kings
xix
.
11
,
12.
and
the
same
order
the
holy
Spirit
of
God
uses
here
to
the
Apostles
;
the
same
method
still
he
keeps
with
us
.
For
he
thrusts
not
in
upon
us
unprepared
,
he
makes
himself
a
way
into
us
,
gives
us
not
so
clear
an
evidence
as
seeing
him
at
the
first
,
not
till
the
sound
has
well
awaken'd
us
,
and
the
wind
well
brush'd
and
cleans'd
our
houses
for
him
.
Yet
then
appear
he
does
.
For
we
now
presently
hear
of
his
appearance
.
There
appeared
tongues
.
The
manifestation
of
the
Spirit
,
says
St.
Paul
,
is
given
to
every
man
to
profit
withal
,
1
Cor.
xii
.
7.
Not
the
Spirit
only
,
but
the
manifestation
too
.
No
Spirit
without
some
manifestation
.
If
the
Spirit
be
an
extraordinary
Spirit
,
the
manifestation
will
be
so
too
:
If
it
be
but
ordinary
,
the
manifestation
will
be
no
more
.
1.
If
God
sends
any
with
an
extraordinary
commission
to
preach
or
teach
,
he
enables
them
with
an
extraordinary
Spirit
,
appears
with
them
after
some
extraordinary
fashion
,
tongues
,
or
miracles
,
or
some
high
heavenly
fires
come
with
them
.
They
but
blaspheme
the
Spirit
,
and
usurp
upon
the
Office
who
take
it
upon
them
without
such
a
warrant
;
they
run
without
sending
,
says
God
,
Ier.
xxiii
.
21.
their
tongues
are
but
their
own
,
and
(
however
those
perverse
fellows
in
the
Psalm
infer
,
they
are
they
that
ought
to
speak
,
who
is
Lord
over
them
?
Psal.
xii
.
4.
)
they
ought
not
to
speak
,
there
is
a
Lord
over
them
,
what
ere
they
think
,
that
will
one
day
call
them
to
accompt
,
and
make
them
know
it
;
their
fire
they
bring
is
but
Nadabs
and
Abihu's
,
their
zeal
without
knowledge
,
they
have
no
tongue
but
what
their
mother
taught
them
,
the
holy
Spirit
has
taught
them
none
,
made
no
appearance
to
them
either
by
fire
or
by
tongues
,
they
are
filled
with
some
other
Spirit
,
the
Spirit
of
Pride
,
of
Division
,
or
Rebellion
,
or
somewhat
worse
;
where
the
Spirit
sends
with
an
extraordinary
commission
,
it
will
appear
by
some
gift
extraordinary
and
miraculous
,
somewhat
will
appear
.
But
(
2.
)
if
our
mission
be
but
ordinary
,
the
ordinary
way
that
the
Spirit
has
now
left
in
the
power
and
authority
of
the
Church
will
be
sufficient
;
yet
that
must
appear
too
,
our
authority
appear
thence
;
our
tongues
serve
to
it
too
,
to
the
edifying
of
the
Church
,
1
Cor.
xiv
.
12.
to
the
building
of
it
up
,
not
to
the
pulling
of
it
down
.
Every
gift
of
the
holy
Spirit
is
to
have
its
manifestation
,
tongues
,
and
interpretation
,
and
prayer
,
and
Prophesie
,
and
all
the
rest
,
yet
all
in
order
.
Every
one
to
employ
,
not
hide
his
talent
;
he
who
has
a
ministery
to
waite
on
that
,
he
that
is
to
exhort
to
attend
to
that
,
he
that
is
to
teach
to
busie
himself
in
that
,
though
all
according
to
proportion
,
Rom.
xii
.
6
,
7
,
8.
all
to
appear
to
the
glory
of
God
.
Yea
,
even
those
saving
graces
of
the
Spirit
are
not
always
to
be
kept
within
,
they
are
to
appear
in
tongues
or
fire
,
so
shine
that
others
may
glorifie
,
so
speak
and
act
that
others
seeing
our
good
conversation
may
be
affected
with
it
,
and
perswaded
to
grace
and
vertue
by
it
.
The
Spirit
is
not
given
to
be
hid
under
a
bushel
;
the
wind
cannot
,
the
fire
will
not
,
the
tongue
is
not
usual
to
be
kept
in
so
.
They
all
appear'd
here
after
their
way
,
the
wind
after
its
way
,
the
tongues
and
fire
after
theirs
;
in
this
verse
to
the
fight
,
the
most
certain
of
the
senses
that
we
might
not
be
deceived
by
pretended
Spirits
,
might
have
somewhat
manifest
to
judge
by
,
to
tell
us
that
the
graces
of
the
Spirit
,
whether
those
for
edification
of
others
,
or
sanctification
of
our selves
,
are
for
manifestation
,
to
appear
to
others
as
well
as
to
our selves
,
we
receive
them
to
that
purpose
,
to
profit
others
,
and
to
approve
our selves
.
These
may
serve
for
reasons
why
the
Spirit
appears
,
but
why
the
Spirit
appears
now
,
now
first
,
and
not
before
;
now
first
visibly
to
the
world
,
is
worth
enquiry
.
And
't
is
to
shew
the
preheminence
of
the
Gospel
above
the
Law
:
That
stood
only
in
meats
and
drinks
,
and
divers
washings
and
carnal
ordinances
,
says
the
Apostle
,
Heb.
ix
.
10.
was
but
the
Law
of
a
carnal
Commandment
,
Heb.
vii
.
16.
The
Gospel
is
a
Law
of
spirit
and
life
;
the
Law
of
Moses
a
dead
a
killing
Letter
,
but
the
Gospel
of
Christ
a
quickning
Spirit
,
2
Cor.
iii.
6.
the
Law
a
course
of
shadows
,
the
Gospel
only
the
true
light
.
It
will
appear
so
by
the
next
Particular
we
are
to
handle
,
the
manner
of
his
appearing
.
In
tongues
,
in
cloven
tongues
,
in
tongues
as
it
were
of
fire
:
I
shall
invert
the
order
,
for
the
fire
it
is
that
gives
light
unto
the
tongues
to
make
them
for
to
appear
;
of
the
fire
then
first
,
to
shew
them
the
better
.
For
the
Spirit
to
appear
as
wind
or
breath
is
nothing
strange
.
It
carries
them
in
its
name
.
Spiritus
à
spirando
every
one
can
tell
you
.
But
that
this
breath
should
not
only
blow
up
a
fire
,
but
be
it self
also
blown
into
it
,
the
Spirit
here
appear
as
fire
,
that
's
somewhat
hard
at
first
perhaps
to
understand
:
Yet
you
shall
see
many
good
reasons
for
it
.
Four
great
ones
I
shall
give
you
,
which
comprehend
more
under
them
:
(
1.
)
To
shew
the
Analogy
and
correspondence
of
Gods
dealings
and
dispensations
,
how
they
agree
both
with
themselves
,
and
with
one
another
.
(
2.
)
To
insinuate
to
us
the
nature
and
condition
of
the
holy
Spirit
.
(
3.
)
To
signifie
the
several
gifts
and
graces
of
it
.
(
4.
)
To
declare
its
operations
also
and
effects
.
1.
The
Holy
Ghost
here
appear'd
like
fire
,
that
we
might
see
it
is
the
same
God
that
gave
both
Law
and
Gospel
,
the
same
Spirit
in
both
Testaments
.
The
Law
was
promulgated
by
fire
,
Exod.
xix
.
18.
the
Lord
descended
on
Mount
Sinai
then
in
fire
.
The
Gospel
also
here
is
first
divulged
by
tongues
as
it
were
of
fire
in
Mount
Sion
.
The
difference
only
is
that
there
were
here
no
lightnings
,
thunders
,
clouds
,
or
smoke
,
as
there
were
there
;
nothing
terrible
,
nothing
dark
or
gloomy
here
,
all
light
,
and
peace
,
and
glory
.
2.
Under
the
Old
Testament
,
the
Prophets
oft
were
Commissionated
by
fire
to
their
Offices
;
the
Angel
takes
a
live
coal
from
off
the
Altar
and
lays
it
upon
Isaiah's
mouth
,
Isa.
vi
.
7.
Elijah
the
Prophet
stood
up
as
fire
,
Ecclus.
xlviii
.
1.
Ezekiels
first
Vision
was
of
appearances
of
fire
,
Ezek.
i.
4
,
13.
The
Commissions
therefore
of
the
Apostles
were
drawn
here
also
,
as
it
were
,
with
pens
of
fire
,
that
they
might
the
more
lively
answer
,
and
the
better
express
the
Spirit
of
the
Prophets
.
3.
That
the
nature
of
the
Law
they
were
to
preach
might
be
exprest
too
.
It
was
the
Law
of
love
,
and
the
holy
fire
of
Charity
was
it
they
were
sent
to
kindle
in
the
World
.
4.
It
was
to
teach
them
what
they
were
to
expect
in
the
World
themselves
,
fire
and
faggot
,
affliction
,
and
tribulation
,
the
lot
and
portion
both
of
them
,
and
of
their
followers
ever
since
.
5.
It
was
to
teach
them
what
they
were
to
be
,
burning
and
shining
lights
to
lead
others
into
heaven
.
Lastly
,
That
so
all
righteousness
,
Law
and
Prophets
,
might
be
fulfilled
,
the
types
of
the
one
,
and
the
promises
of
the
other
,
from
the
first
of
them
to
the
last
,
to
St.
Iohn
Baptists
,
that
they
should
be
baptized
with
the
Holy
Ghost
and
with
fire
,
that
the
fire
that
Christ
came
to
send
into
the
earth
,
and
was
then
already
kindled
,
might
now
burn
out
into
the
World
.
And
all
this
to
shew
the
Almighty
Wisdom
,
who
thus
agreeably
orders
all
his
doings
from
the
first
unto
the
last
,
that
we
might
with
the
greater
confidence
embrace
the
Doctrine
of
the
Gospel
which
so
evenly
consented
with
the
Law
,
and
was
added
only
to
bring
it
to
perfection
,
to
raise
up
the
fire
of
devotion
and
charity
to
the
height
.
2.
But
not
only
to
manifest
the
wisdom
of
the
Father
,
and
perform
the
promise
of
the
Son
,
but
secondly
to
intimate
the
nature
of
the
holy
Spirit
.
Fire
is
the
purest
Element
.
The
holy
Spirit
is
pure
,
and
incorruptible
,
thine
incorruptible
Spirit
,
says
the
Wise
man
,
Wisd.
xii
.
1.
No
evill
can
dwell
with
it
.
It
will
not
mingle
with
humane
interests
;
By
this
you
may
know
it
from
all
other
Spirits
.
They
intermix
with
private
humours
,
and
self-respects
,
and
great
ones
fancies
:
The
holy
Spirit
is
a
fire
,
and
will
not
mix
,
it
must
dwell
alone
;
has
not
a
tongue
now
for
this
,
and
then
for
that
,
to
please
men
,
and
ease
it self
,
but
is
always
pure
and
incorrupt
.
Fire
(
2.
)
is
the
subtilest
Element
,
it
pierces
into
every
part
;
And
whither
can
I
go
then
from
thy
Spirit
,
says
holy
David
,
Psal.
cxxxix
.
6.
If
I
climb
up
into
heaven
,
thou
art
there
;
If
I
go
down
to
hell
thou
art
there
also
.
If
I
take
the
wings
of
the
morning
,
and
remain
in
the
uttermost
parts
of
the
Sea
,
even
there
also
will
it
find
me
out
.
Darkness
cannot
cover
me
,
thick
darkness
cannot
hide
me
,
night
it self
cannot
conceal
me
from
thee
,
O
thou
divine
Spirit
.
O
keep
me
therefore
that
I
may
do
nothing
that
may
make
me
ashamed
and
hide
my self
,
seeing
thy
eyes
will
quickly
pierce
into
me
.
3.
Fire
is
an
active
nature
,
always
stirring
,
always
moving
.
Nothing
can
be
found
better
to
express
the
nature
of
the
holy
Spirit
.
It
mov'd
from
the
beginning
,
actuated
the
first
matter
into
all
the
shapes
we
see
,
breath'd
an
active
principle
into
them
all
;
renew'd
again
the
face
of
the
Earth
when
the
waters
had
defaced
it
;
blows
,
and
the
waters
flow
;
blows
again
,
and
dries
them
up
;
guides
the
Patriarchs
,
inspires
the
Prophets
,
rests
upon
the
Governours
of
the
People
,
from
Moses
to
the
seventy
Elders
;
gives
spirit
and
courage
to
the
Martyrs
;
Non
permanebit
spiritus
meus
in
vagina
,
says
God
,
Gen.
vi
.
My
Spirit
will
not
endure
to
be
always
as
in
a
rusty
sheath
;
it
will
be
lightning
the
understanding
,
it
will
be
warming
the
affections
,
it
will
be
stirring
of
the
passions
,
it
will
be
working
in
the
heart
,
it
will
be
acting
in
the
hand
,
it
will
be
moving
in
the
feet
,
it
will
be
quickning
all
the
powers
to
the
service
of
the
Almighty
;
nothing
so
busie
as
this
holy
fire
,
nothing
so
active
as
this
Spirit
.
Though
the
nature
and
essence
of
it
cannot
be
full
exprest
,
it
is
thus
very
powerfully
resembled
.
3.
The
gifts
of
it
more
easily
by
this
fire
.
Seven
there
are
numbred
of
them
out
of
Isa.
xi
.
2.
The
Spirit
of
wisdom
and
understanding
,
the
Spirit
of
counsel
and
ghostly
strength
,
the
Spirit
of
knowledge
and
true
godliness
,
and
the
Spirit
of
holy
fear
,
all
very
naturally
represented
to
us
by
so
many
properties
I
shall
observe
to
you
of
the
fire
.
Fire
,
it
ascends
,
it
penetrates
,
it
tries
,
it
hardens
,
it
enlightens
,
it
warms
,
it
melts
.
You
have
all
these
again
in
the
seven
gifts
of
the
Spirit
.
For
(
1.
)
the
holy
Spirit
elevates
our
souls
by
the
Spirit
of
Wisdom
,
coelestia
sapere
,
as
it
is
Col.
iii.
2.
to
those
things
that
are
above
.
Sapientia
est
rerum
altissimarum
,
says
the
divine
Philosopher
,
Wisdom
is
of
things
of
the
higest
nature
,
of
a
high
ascending
strain
.
(
2.
)
It
penetrates
and
pierces
like
the
fire
by
the
Spirit
of
understanding
,
understands
that
which
the
Spirit
of
man
cannot
understand
,
1
Cor.
ii
.
11.
the
very
things
of
God
,
pierces
into
them
all
.
(
3.
)
It
tries
like
fire
,
by
the
Spirit
of
counsel
,
and
advice
,
teaches
us
to
prove
all
things
,
and
choose
the
best
.
(
4.
)
It
hardens
us
against
all
the
evils
that
can
befall
us
,
as
fire
does
the
brick
against
all
weather
by
the
spirit
of
fortitude
and
ghostly
strength
.
(
5.
)
It
enlightens
the
darkness
of
our
souls
by
the
spirit
of
knowledge
,
teaches
us
to
know
the
things
that
belong
unto
our
peace
,
the
ways
and
methods
of
salvation
.
(
6.
)
It
heats
the
coldness
of
our
affections
by
the
Spirit
of
piety
and
true
godliness
,
inflames
us
with
devotion
and
zeal
to
Gods
service
.
And
(
7.
)
it
softens
our
obdurate
hearts
by
the
Spirit
of
holy
fear
that
we
melt
into
tears
and
sighs
at
the
apprehension
of
Gods
displeasure
,
even
as
Wax
melteth
before
the
fire
:
the
highest
,
hardest
,
rockiest
mountains
melt
and
flow
down
at
his
presence
,
when
once
his
Spirit
does
but
cast
a
ray
upon
them
.
These
are
the
seven
gifts
of
the
Spirit
,
represented
to
us
by
so
many
properties
of
the
fire
.
4.
There
are
seven
other
operations
and
effects
of
the
same
Spirit
,
as
lively
also
exprest
by
it
,
and
make
the
fourth
reason
why
the
holy
Ghost
appears
under
the
semblance
of
fire
.
1.
Fire
it
burns
;
and
the
Prophet
Isaiah
calls
this
Spirit
a
Spirit
of
burning
,
Isa.
iv
.
4.
It
makes
our
hearts
burn
within
us
,
as
it
did
the
Disciples
going
to
Emaus
,
St.
Luke
xxiv
.
32.
puts
us
to
a
kind
of
pain
,
raises
sorrow
and
contrition
in
us
,
makes
the
scalding
water
gush
out
of
our
eyes
,
you
may
even
feel
it
burn
you
.
2.
With
this
burning
it
purifies
and
purges
too
;
As
things
are
purified
by
the
fire
,
so
are
our
spirits
and
souls
,
and
bodies
purified
by
the
Spirit
.
3.
For
purifie
it
must
needs
,
for
it
devours
all
the
dross
,
the
chaff
,
the
hay
and
stubble
that
is
in
us
;
purges
out
our
sins
,
burns
up
every
thing
before
it
that
offends
,
is
a
consuming
fire
,
Heb.
xii
.
29.
so
is
God
,
so
is
his
Spirit
.
4.
Yet
,
as
it
is
a
consuming
,
so
it
is
a
renewing
fire
.
Fire
makes
things
new
again
.
And
do
but
send
out
thy
Spirit
,
O
Lord
,
and
they
are
made
,
Psal.
civ
.
30.
We
are
all
made
,
for
so
it
is
that
thou
renewest
the
face
of
the
earth
,
the
face
of
this
dull
earth
of
ours
,
by
putting
into
it
the
Holy
Spirit
.
5.
To
this
purpose
it
makes
,
that
like
as
fire
it
separates
(
5.
)
things
of
divers
natures
,
silver
from
tin
,
metals
from
dross
.
Separare
heterogenea
is
one
of
the
effects
of
fire
,
says
the
Philosopher
,
to
distinguish
and
divide
between
things
of
different
kinds
.
And
Spiritus
judicii
&
discretionis
,
the
Prophet
styles
the
Spirit
,
a
Spirit
of
judgment
it
is
,
Isai.
4.
4.
a
discerning
Spirit
,
teaches
us
to
discern
between
Dross
and
Gold
,
Truth
and
Error
,
between
Good
and
Evil
,
and
without
it
we
discern
nothing
.
This
the
Apostle
reckons
as
a
peculiar
donation
of
it
,
the
discerning
of
spirits
,
1
Cor.
xii
.
10.
6.
Yet
as
it
separates
things
of
different
natures
,
so
(
6.
)
it
unites
things
of
the
same
kind
,
just
as
the
fire
does
several
pieces
of
the
same
metal
into
one
body
.
This
holy
Spirit
is
a
Spirit
of
unity
.
They
that
separate
,
they
have
not
the
Spirit
,
St.
Iude
19.
Schisms
and
Divisions
,
Strife
,
Heresies
and
Seditions
are
the
works
of
the
flesh
,
not
of
the
spirit
,
Gal.
v.
20.
The
fruit
of
the
Spirit
is
love
and
peace
,
says
St.
Paul
there
,
ver.
22.
And
the
unity
of
the
Spirit
in
the
bond
of
peace
we
hear
of
too
,
Ephes.
iv
.
3.
Into
one
Spirit
we
are
baptiz'd
all
,
for
there
is
but
one
;
one
Spirit
,
one
Body
,
one
Hope
,
one
Lord
,
one
Faith
,
one
Baptism
,
one
God
,
one
all
that
are
of
God
,
ver.
5
,
6.
nothing
so
contrary
to
the
Holy
Spirit
,
as
divisions
of
the
members
from
the
head
,
or
from
one
another
;
a
shrewd
witness
this
against
the
spirits
of
our
age
,
and
an
evidence
that
to
what
spirit
soever
they
lay
claim
,
they
lay
false
claim
to
this
,
they
belong
not
to
this
Spirit
,
which
is
so
much
for
uniting
all
the
parts
of
the
body
of
Christ
together
,
7.
And
this
it
can
do
when
it
s
sees
its
time
,
for
lastly
,
it
is
an
invincible
Spirit
,
it
bears
down
all
before
it
,
turns
all
into
it
,
like
the
fire
,
of
all
the
Elements
the
most
victorious
and
triumphant
.
There
is
no
standing
out
against
this
Spirit
,
't
is
an
Almighty
Spirit
that
can
do
what
it
will
.
It
inflames
the
air
into
a
fire
,
vain
airy
spirits
into
celestial
flames
of
love
and
charity
.
It
dries
up
the
water
,
the
raw
waterish
humors
of
our
souls
,
and
fixes
all
waverings
and
inconstancies
.
It
burns
up
our
earth
,
and
all
the
grass
and
hay
,
and
sprouts
what
ever
that
stand
against
it
.
It
sets
whole
houses
all
a
fire
,
sets
us
all
a
fire
for
Heaven
and
heavenly
business
.
Thus
it
burns
,
it
purifies
,
it
consumes
and
renews
again
,
it
separates
and
it
gathers
,
and
it
caries
all
before
it
,
dees
what
it
will
in
Heaven
and
Earth
,
subdues
Scepters
,
vanquishes
Kingdoms
,
converts
Nations
,
throws
down
Infernal
Powers
,
and
turns
all
into
the
obedience
of
Christ
.
To
this
purpose
it
is
,
that
it
now
also
here
comes
in
Tongues
.
The
second
manner
we
noted
of
his
appearance
;
and
that
for
three
reasons
;
(
1.
)
nothing
more
convenient
to
express
either
our
business
,
or
him
whose
it
is
.
The
Tongue
is
the
instrument
of
speech
,
the
Word
is
express
by
it
;
Christ
is
the
Word
,
the
Holy
Spirit
,
as
it
were
,
the
Tongue
to
express
him
,
comes
to
day
with
an
Host
of
tongues
to
send
this
Word
abroad
into
all
the
World
.
Nothing
more
necessary
,
for
the
Apostles
were
to
be
the
Preachers
of
it
,
had
receiv'd
a
Commission
to
go
and
preach
,
St.
Matth.
xvi
.
15.
wanted
yet
their
tongues
,
some
new
enablements
,
went
not
therefore
till
they
were
this
day
brought
them
;
and
a
more
necessary
thing
the
Holy
Ghost
could
not
bring
them
for
that
purpose
.
Yet
they
had
need
(
2.
)
be
of
fire
,
sharp
piercing
tongues
,
like
the
little
flames
of
fire
,
such
as
would
pierce
into
the
soul
,
reveal
the
inmost
secrets
of
the
heart
and
spirits
,
and
,
it
seems
,
so
they
proved
,
1
Cor.
xiv
.
25.
piercing
even
to
the
dividing
asunder
of
the
soul
and
spirit
,
of
the
joints
and
marrow
,
Heb.
iv
.
12.
Tongues
of
fire
(
3.
)
to
warm
the
cold
affections
of
men
into
a
love
of
Christ
;
every
tongue
is
not
able
to
do
that
,
it
must
be
a
tongue
set
on
fire
from
Heaven
that
can
do
that
.
Tongues
,
and
tongues
of
fire
,
sharp
piercing
tongues
,
warm
with
heavenly
heat
are
the
only
tongues
for
the
business
of
Christ
.
3.
Yet
cloven
they
must
be
too
.
'T
is
not
a
single
tongue
will
do
it
.
The
Apostles
were
to
preach
to
the
world
,
and
in
the
world
there
were
a
world
of
tongues
;
that
they
might
therefore
so
preach
as
to
be
understood
;
as
many
tongues
were
necessary
to
be
given
them
,
as
there
were
people
with
whom
they
were
to
deal
.
Behold
the
greatness
of
Gods
goodness
here
.
Tongues
were
divided
for
a
curse
at
first
;
lo
,
he
turns
them
into
a
blessing
;
then
they
were
sent
to
divide
the
world
,
now
they
are
given
to
unite
it
;
then
they
wrought
confusion
,
now
they
are
given
to
unite
it
.
Thus
God
can
turn
our
curses
into
blessings
when
he
pleases
.
And
fit
it
is
,
that
we
then
should
turn
our
tongues
to
his
praise
and
glory
.
This
we
may
do
with
one
tongue
alone
.
But
they
who
would
be
Preachers
,
and
teach
others
,
had
need
of
more
.
Tongues
though
they
come
not
now
suddenly
like
the
wind
,
yet
come
they
must
as
they
can
come
,
by
our
industry
and
Gods
blessing
.
God
would
not
have
sent
so
many
tongues
,
if
more
then
one
had
not
been
necessary
for
his
work
;
though
not
now
perhaps
to
preach
,
yet
to
understand
surely
what
we
preach
.
'T
is
a
bold
adventure
to
presume
to
the
office
of
a
Teacher
with
a
single
tongue
.
He
is
not
able
to
teach
children
to
spell
true
that
knows
no
more
,
much
less
to
spell
the
mysteries
of
the
Gospel
to
men
,
who
understands
not
so
much
as
that
one
tongue
he
speaks
if
he
understand
no
more
.
Unless
we
be
wiser
than
Christ
and
his
Holy
Spirit
,
we
cannot
think
any
sufficiently
endued
to
preach
them
,
but
such
as
have
received
the
gift
of
tongues
,
more
then
one
or
two
;
the
gift
I
say
,
for
though
to
speak
with
tongues
be
not
given
now
miraculously
,
as
it
was
here
,
yet
given
it
is
to
us
,
it
is
the
gift
still
of
the
Holy
Spirit
as
a
blessing
upon
our
labours
.
But
there
are
other
tongues
besides
which
come
from
this
days
mercy
.
The
tongue
that
speaks
right
things
,
the
tongue
that
comforts
the
afflicted
soul
,
the
tongue
that
recals
the
wandring
step
,
the
tongue
that
defends
the
fatherless
and
widow
,
the
tongue
that
pours
it self
out
in
prayers
and
praises
,
the
tongue
that
speaks
continually
of
holy
things
,
the
tongue
that
speaks
no
evil
,
nor
does
no
hurt
,
the
tongue
that
speaks
nothing
but
a
meek
and
humble
and
obedient
spirit
;
these
are
the
tongues
of
the
Holy
Spirit
,
and
even
from
this
day
they
have
their
rise
,
these
are
for
all
orders
and
sorts
of
men
,
and
if
those
men
who
now
take
to
themselves
to
be
Teachers
,
had
but
learnt
to
speak
with
these
tongues
,
they
would
have
spoke
to
far
better
purpose
,
and
more
to
Gods
acceptance
than
now
they
do
in
speaking
as
they
do
,
they
had
not
thus
blasphemed
the
Holy
Spirit
to
entitle
him
to
the
extravagancy
of
their
tongues
.
Yet
fire
and
tongues
,
and
tongues
of
fire
,
are
not
all
the
wonders
that
this
day
produced
.
These
fell
not
only
like
a
flash
of
Lightning
upon
the
Apostles
,
but
they
sate
upon
them
,
or
rather
,
It
sate
upon
them
says
the
Text.
All
these
tongues
,
as
divided
and
cloven
as
they
were
,
like
so
many
flames
or
tongues
of
fire
at
top
,
they
were
all
united
in
one
root
below
,
with
one
mouth
,
Rom.
xv
.
6.
with
one
voice
,
Chap.
iv
.
24.
they
spake
all
but
the
same
thing
.
They
are
not
the
tongues
of
the
Spirit
,
that
speak
now
one
thing
,
now
another
,
that
agree
not
in
the
foundation
at
the
least
.
Nor
is
that
fire
of
the
Holy
Ghosts
enkindling
,
that
cannot
sit
,
for
to
the
fire
we
may
(
2.
)
refer
this
It.
The
holy
flame
is
not
like
the
fire
of
thorns
,
that
are
always
crackling
&
making
a
noise
,
it
can
sit
quietly
in
the
heart
and
on
the
lips
,
and
on
the
head
,
sometimes
in
the
one
,
and
sometimes
on
the
other
;
it
sits
upon
the
heads
and
singes
not
a
hair
,
it
sits
in
the
heart
and
scalds
it
not
at
all
,
it
sits
upon
the
lips
,
yet
makes
them
not
burst
out
into
a
heat
;
the
firy
zeal
that
is
so
much
cried
up
for
spirit
in
the
world
is
too
unquiet
,
too
hot
,
too
raging
to
be
of
this
days
fire
.
Yet
(
3.
)
we
may
refer
this
It
to
the
Holy
Spirit
it self
.
That
sate
upon
each
of
them
too
.
It
sate
first
upon
each
of
them
as
a
crown
of
glory
,
so
St.
Cyril
.
The
Apostles
were
the
Crowns
and
Glory
of
the
Churches
,
and
so
this
install'd
them
.
It
sate
(
2.
)
upon
them
as
in
a
Chair
of
State
,
to
fix
authority
upon
them
,
to
set
them
in
their
Chairs
,
to
give
them
power
to
govern
and
guide
the
Church
.
It
sate
(
3.
)
upon
them
so
,
to
call
into
their
mind
the
promise
of
their
Master
,
that
he
would
send
one
to
sit
in
counsel
with
them
,
and
be
with
them
always
to
the
end
of
the
world
,
for
sitting
is
a
posture
to
denote
constancy
,
establishment
,
and
continuance
.
It
sate
(
4.
)
as
it
were
,
to
teach
us
to
be
setled
and
constant
too
,
to
be
establisht
and
grounded
in
our
faith
,
not
to
be
wavering
and
carried
about
with
every
wind
of
doctrine
.
There
is
no
greater
evidence
against
error
,
then
that
it
is
not
constant
to
it self
,
no
greater
argument
against
these
great
pretended
spirits
,
then
that
they
cannot
sit
,
know
not
where
to
fix
,
are
always
moving
,
as
if
the
Psalmists
curse
had
taken
hold
upon
them
(
as
it
does
,
and
will
do
without
doubt
,
upon
all
that
take
the
houses
of
God
in
possession
,
Psal.
lxxxiii
.
12.
that
usurp
upon
the
office
or
portion
of
the
Church
)
as
if
God
had
made
them
like
a
wheel
and
as
stubble
before
the
wind
,
that
can
sit
no
where
,
rest
at
nothing
,
but
turn
about
from
one
uncertainty
to
another
.
The
Holy
Spirit
is
a
Spirit
that
will
sit
still
,
and
be
at
peace
,
continue
and
abide
.
It
sate
(
5.
)
upon
each
,
to
teach
each
of
us
peace
and
quiet
in
all
our
passions
,
constancy
and
continuance
in
truth
and
goodness
,
and
a
setled
and
composed
behaviour
in
all
conditions
,
blow
the
winds
never
so
high
,
burn
the
fires
of
persecution
never
so
hot
against
us
.
It
were
well
now
if
we
could
say
,
as
it
follows
next
,
concerning
the
Apostles
,
that
we
were
filled
with
this
Spirit
,
that
we
were
filled
with
the
Holy
Ghost
,
that
we
might
arrive
at
that
point
within
our selves
,
though
we
cannot
now
arrive
at
that
particular
in
the
Text.
The
only
filling
now
that
I
have
time
to
tell
you
of
,
is
that
before
us
,
and
't
is
a
good
one
,
the
filling
us
with
the
body
and
bloud
of
Christ
,
which
is
a
signal
filling
us
with
the
Spirit
.
Go
we
will
then
about
it
,
so
to
fill
our
our
souls
.
The
tongues
and
fire
in
the
Text
,
we
may
well
apply
to
it
,
we
may
have
use
of
there
.
For
tongues
are
not
to
speak
with
only
,
but
tast
with
two
:
O
tast
we
then
how
good
and
gracious
the
Lord
is
there
,
that
vouchsafes
so
graciously
to
come
under
our
roofs
,
to
come
upon
tongues
.
And
Tongues
(
2.
)
are
to
help
to
digest
as
well
as
tast
,
there
in
the
mouth
is
a
kind
of
first
digestion
made
.
Ruminate
we
then
,
and
meditate
upon
Christ
when
we
have
tasted
him
.
Let
it
be
our
business
to
spend
much
of
our
time
and
days
henceforth
in
meditation
of
him
,
that
's
the
way
indeed
to
be
filled
with
his
Spirit
,
while
we
thus
digest
him
and
chew
upon
him
in
our
spirits
.
Nor
is
(
3.
)
fire
improper
any
way
to
bring
to
that
holy
Table
.
The
fire
of
charity
is
to
kindle
our
devotion
there
,
to
warm
our
affections
and
desires
to
it
.
There
(
4.
)
our
tongues
are
to
be
warm'd
into
praises
,
that
they
may
run
a
nimble
descant
upon
his
benefits
,
and
move
apace
to
the
glory
of
his
Name
.
Thus
are
our
tongues
to
be
imployed
,
and
thus
is
the
fire
to
be
kindled
in
us
that
we
may
speak
with
our
tongues
.
This
is
the
way
to
be
filled
with
the
Holy
Spirit
,
this
blessed
Sacrament
the
means
to
it
.
Come
thou
therefore
O
blessed
Spirit
into
our
hearts
and
tongues
,
lighten
our
understanding
with
thy
heavenly
light
,
warm
our
affections
with
thy
holy
fire
,
purge
away
all
our
dross
,
burn
up
all
our
chaff
,
renew
our
spirits
,
separate
our
sins
and
evils
from
us
;
unite
us
in
thy
love
,
subdue
us
to
thy self
,
teach
our
hearts
to
think
,
our
tongues
to
speak
,
our
hands
to
act
,
our
feet
to
move
only
to
thy
will
;
settle
thy self
in
us
hence
forward
,
and
dwell
with
us
;
so
teach
us
with
all
our
tongues
and
powers
to
praise
thee
here
upon
earth
,
that
we
may
one
day
praise
thee
with
them
in
Heaven
for
evermore
.
A
SERMON
UPON
Trinity
Sunday
.
REV.
IV.
8.
—
And
they
rest
not
day
and
night
,
saying
,
Holy
,
Holy
,
Holy
,
Lord
,
God
,
Almighty
,
which
was
,
and
is
,
and
is
to
come
.
I
Need
not
stretch
the
Text
to
reach
the
Time
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Holy
,
Holy
,
Holy
in
it
,
is
plain
enough
to
teach
the
Trinity
.
An
Anthem
sung
here
by
the
Angels
and
Saints
in
heaven
;
done
so
here
also
by
four
of
the
chief
Apostles
,
and
the
Bishops
of
Iudea
,
signified
by
the
four
beasts
and
twenty
four
Elders
;
taken
up
after
generally
by
the
Saints
on
earth
,
commended
to
us
by
the
Church
to
day
as
our
Epistle
sent
from
heaven
with
a
pattern
in
it
for
our
Hymns
and
Praises
to
the
blessed
Trinity
,
Lord
God
Almighty
.
For
't
is
a
part
,
I
must
tell
you
,
of
one
of
St.
Iohn's
Visions
,
presenting
to
us
what
is
done
in
heaven
,
what
Good
would
have
done
on
earth
,
and
what
should
there
be
done
ere
long
throughout
it
,
beginning
at
Hierusalem
.
Glory
,
and
honour
,
and
thanks
should
be
given
unto
God
for
the
wonders
he
was
doing
for
his
servants
,
for
the
deliverance
he
was
working
for
his
Church
,
for
the
judgments
he
was
bringing
on
their
enemies
;
as
glory
had
been
of
old
given
him
by
his
Saints
and
Prophets
,
was
now
given
him
by
his
Apostles
and
Bishops
,
so
it
should
be
given
still
by
the
whole
Christian
Church
for
ever
;
as
he
himself
was
,
and
is
,
and
is
to
come
▪
so
was
his
praise
,
and
is
,
and
is
to
come
;
we
therefore
all
to
learn
to
bear
our
parts
in
that
heavenly
Anthem
against
the
time
we
come
thither
to
bear
them
company
.
Example
you
see
we
have
here
set
before
us
to
do
it
by
,
and
a
form
to
do
it
in
;
better
we
cannot
wish
:
the
four
Beasts
or
Cherubims
,
Angels
,
Saints
,
and
the
Apostles
,
there
's
our
Pattern
;
for
they
rest
not
day
and
night
saying
it
:
and
Holy
,
Holy
,
Holy
,
Lord
God
of
Hosts
,
which
was
,
and
is
,
and
is
to
come
,
there
's
the
form
we
best
do
it
in
.
In
each
Part
we
shall
observe
a
kind
of
Trinity
,
or
three
Parts
in
each
.
In
the
Pattern
,
(
1.
)
the
Persons
;
(
2.
)
their
earnestness
,
and
(
3.
)
their
continuance
.
(
1.
)
The
persons
praising
God
,
and
saying
it
,
They
,
the
four
beasts
or
living
creatures
,
as
the
words
tell
us
just
before
.
(
2.
)
Their
earnestness
in
it
,
They
rest
not
saying
,
they
cannot
rest
for
saying
it
;
cannot
rest
without
the
saying
it
,
unless
they
say
it
,
say
it
over
and
over
,
Holy
,
Holy
,
Holy
;
cannot
rest
but
doing
it
,
that
's
their
rest
they
take
,
their
praising
God
.
(
●
.
)
Their
continuance
at
it
,
day
and
night
it
is
,
and
without
rest
and
pause
is
it
,
they
are
continually
doing
it
,
saying
and
doing
all
to
his
honour
and
glory
.
In
the
Form
of
Praise
we
have
a
sort
of
Trinity
too
,
three
things
observable
:
(
1.
)
The
glory
or
honour
given
,
Holy
,
Holy
,
Holy
.
(
2.
)
The
Persons
to
whom
it
is
,
Lord
,
God
Almighty
,
Father
,
Son
,
and
Holy
Ghost
,
yet
all
three
in
one
;
one
single
Lord
,
one
only
God
,
one
alone
Almighty
,
and
no
more
;
so
there
's
the
Vnity
in
Trinity
into
the
bargain
.
And
(
3.
)
here
are
the
benefits
intimated
we
praise
him
for
,
He
was
our
Creator
,
He
is
our
Redeemer
,
He
will
be
our
Glorifier
.
So
you
see
Trinities
enough
in
the
Text
to
make
it
Trinity
Sunday
in
it
,
to
fill
all
the
Trinity
Sundays
after
it
.
The
sum
is
,
that
we
are
all
to
bear
our
parts
in
this
holy
Doxology
,
to
give
glory
,
and
honour
,
and
power
to
the
blessed
Trinity
,
with
the
four
beasts
,
and
four
and
twenty
Elders
from
time
to
time
for
evermore
;
and
that
which
may
here
serve
well
to
perswade
us
to
it
is
the
Company
,
and
with
them
we
will
begin
.
And
they
,
&c.
But
who
are
they
?
The
beginning
of
the
verse
tells
us
the
four
beasts
,
or
,
as
it
may
more
genuinely
and
handsomly
be
translated
,
the
four
living
creatures
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
what
,
or
who
are
they
?
That
's
the
question
,
and
a
hard
one
,
too
,
it
seems
by
the
variety
of
opinions
,
probably
to
be
answered
rather
by
conjecture
than
resolution
.
We
shall
take
the
likeliest
of
them
,
and
pass
the
rest
.
1.
Some
by
the
four
living
Creatures
,
this
they
,
would
have
the
four
Cardinal
vertues
understood
,
by
the
Lion
fortitude
,
by
the
Calf
or
Oxe
justice
,
by
the
Eagle
temperance
,
and
by
the
Man
prudence
.
And
then
the
sense
will
be
that
God
is
most
signally
prais'd
and
glorified
by
a
vertuous
life
,
no
way
like
that
to
praise
him
.
To
do
righteousness
,
to
walk
wisely
,
to
live
soberly
,
to
stand
stoutly
to
God
and
goodness
,
that
's
the
true
way
to
give
glory
to
the
whole
Trinity
.
2.
Others
by
the
four
living
Creatures
apprehend
the
four
chief
faculties
of
our
souls
to
be
insinuated
,
with
which
we
are
to
praise
him
.
The
irascible
intimated
by
the
Lion
,
the
concupiscible
by
the
Oxe
,
the
rational
by
the
face
of
man
,
and
the
Spirit
by
the
Eagle
.
And
here
the
Lesson
is
,
that
we
are
to
do
it
,
to
praise
God
with
all
our
powers
,
set
our
affections
and
desires
upon
it
,
be
moved
and
angry
at
every
thing
that
comes
in
to
hinder
it
,
search
all
the
means
our
reason
can
find
out
to
perfect
praise
,
and
raise
up
our
Spirits
upon
Eagles
wings
to
perform
it
to
the
highest
pitch
.
3.
Some
by
these
four
conceive
the
whole
world
,
consisting
of
the
four
Elements
,
represented
to
us
as
praising
God
.
The
fire
by
the
Lion
,
whose
nature
is
hot
and
fiery
;
the
earth
by
the
Ox
that
tills
it
;
the
air
by
man
that
breaths
it
;
the
water
by
the
Eagle
,
which
as
other
fowl
was
made
out
of
it
,
Gen.
i.
20.
All
these
indeed
we
find
called
in
by
the
holy
Psalmist
to
make
up
the
song
of
praise
,
Psal.
cxlviii
.
and
by
the
three
Children
in
the
fiery
furnace
to
make
up
theirs
,
that
we
may
know
the
Fire
and
all
the
Elements
,
Beasts
and
all
Creatures
praise
him
as
well
as
man
;
nay
,
better
,
are
readier
commonly
to
do
it
than
he
;
that
he
is
fain
,
even
the
devoutest
he
of
all
of
us
to
cry
out
to
them
to
come
in
with
their
notes
to
help
him
out
,
and
fill
up
the
Choir
.
4.
Some
think
Gods
title
of
slow
to
anger
,
and
swift
to
mercy
,
is
by
these
four
here
exprest
by
way
of
Hieroglyphick
:
by
the
Oxe
slowness
,
by
the
Lion
anger
,
by
the
Eagle
swiftness
,
and
by
the
Man
mercy
represented
to
us
.
And
without
doubt
or
question
in
this
slowness
to
wrath
,
and
swiftness
to
have
mercy
is
Gods
greatest
glory
,
and
for
them
we
most
willingly
give
him
glory
,
must
not
cease
at
any
time
to
give
him
glory
.
5.
Others
suppose
it
an
Hieroglyphick
of
Christ
himself
,
who
in
his
Incarnation
appear'd
in
the
form
or
face
of
a
man
;
in
his
Passion
like
a
Calf
or
Oxe
for
sacrifice
;
in
his
Resurrection
like
a
Lion
,
the
Lion
of
the
Tribe
of
Iudah
;
in
his
Ascension
like
an
Eagle
;
and
if
this
pass
,
the
meaning
is
,
that
by
Christ
Gods
glory
is
most
advanced
,
by
his
Incarnation
,
Passion
,
Resurrection
,
and
Ascension
,
heaven
and
earth
is
filled
with
his
glory
,
and
for
this
above
all
the
rest
,
for
him
and
his
benefits
we
are
to
give
God
the
greatest
glory
;
there
,
as
it
were
,
begins
all
our
praise
,
thence
the
twenty
four
Elders
first
throw
down
their
Crowns
,
and
fall
down
and
worship
,
as
it
were
acknowledging
him
the
beginning
of
all
the
good
we
receive
both
of
grace
and
glory
,
Christ
the
Author
and
Original
of
them
all
.
But
(
6.
)
to
come
a
little
near
.
These
four
living
Creatures
,
say
others
,
represent
the
four
Evangelists
,
that
preach
Christs
Life
and
Death
,
Resurrection
and
Ascension
into
glory
.
The
Lion
St.
Mark
,
for
he
begins
his
Gospel
,
as
it
were
,
with
the
voice
of
a
Lion
roaring
in
the
Wilderness
.
The
Calf
or
Oxe
St.
Luke
,
who
begins
his
with
the
story
of
a
Levitical
Priest
,
whose
Ministry
was
about
the
Sacrifice
of
Calves
and
Oxen.
The
Man
St.
Matthew
,
who
takes
his
rise
from
the
Genealogy
of
men
.
The
Eagle
St.
Iohn
,
who
at
the
very
first
soars
up
on
high
,
that
we
had
need
of
Eagles
wings
and
eyes
to
follow
and
discern
him
.
By
these
four
indeed
Gods
grace
and
mercy
,
Christs
name
and
glory
is
spread
over
the
face
of
all
the
earth
,
and
by
this
we
learn
,
that
to
preach
,
and
teach
,
and
publish
the
things
of
Christ
,
is
to
give
God
praise
and
glory
,
a
singular
and
notable
way
to
do
so
.
7.
Some
that
suppose
they
yet
hit
it
nearer
,
conceive
God
here
brought
in
in
the
Vision
sitting
as
the
Bishop
of
Ierusalem
,
with
all
the
Bishops
of
Iudea
in
council
all
about
him
,
as
Acts
xv
.
it
seems
they
did
;
and
these
four
living
Creatures
about
the
Throne
to
be
those
four
chief
Apostles
,
St.
Peter
,
St.
Iohn
,
St.
Barnabas
,
and
St.
Paul
there
present
,
rank'd
here
higher
than
the
rest
.
St.
Peter
for
his
primacy
set
first
,
and
resembled
by
the
Lion
for
his
fiery
zeal
and
fervour
.
St.
Paul
deciphered
by
the
Oxe
,
in
respect
of
his
labours
more
abundantly
than
they
all
.
St.
Barnabas
intimated
by
the
Man
,
as
being
a
Son
of
consolation
,
humanity
,
and
mercy
by
the
interpretation
of
his
name
.
St.
Iohn
pointed
at
by
the
Eagle
for
those
sublime
and
high
speculations
of
the
Divinity
of
Christ
above
all
the
rest
.
These
were
the
four
great
Standard-bearers
of
the
Christian
Israel
,
(
for
these
four
living
Creatures
were
born
in
the
standard
of
old
Israel
,
and
here
alluded
to
)
these
the
four
great
Champions
,
and
Defenders
,
the
Planters
and
Propagators
of
the
Christian
Faith
,
of
the
blessed
Trinity
,
of
the
glory
of
God
and
Christ
throughout
the
world
.
And
thus
we
see
to
undertake
the
business
of
the
Gospel
,
to
take
pains
and
labour
to
defend
and
propagate
it
with
all
our
might
and
main
is
an
actual
and
real
glorifying
of
God
and
Christ
.
Yet
,
lastly
,
whatever
these
may
be
imagined
to
represent
to
us
,
or
whomsoever
to
point
out
,
or
what
council
,
or
persons
,
or
judicature
soever
to
resemble
,
Angels
to
be
sure
they
were
that
thus
represented
the
Vision
to
St.
Iohn
,
and
as
such
if
we
consider
them
,
we
may
conclude
all
the
business
with
this
Lesson
,
that
the
business
of
heaven
as
well
as
earth
,
of
Angels
as
well
as
men
,
is
to
be
imployed
in
Praises
and
thanksgivings
to
the
Almighty
;
an
imployment
therefore
well
worth
our
time
,
and
pains
,
and
study
.
Now
put
all
these
together
,
and
I
cannot
give
you
a
fuller
description
of
the
way
to
praise
and
glorifie
him
than
these
have
given
you
.
For
to
do
it
as
we
should
,
is
(
1.
)
to
live
vertuously
;
(
2.
)
To
employ
all
the
powers
and
faculties
of
soul
and
body
to
his
service
;
(
3.
)
To
call
in
all
the
Creatures
to
help
us
to
do
it
,
and
to
use
them
to
it
;
(
4.
)
To
reflect
often
upon
both
his
mercies
and
his
judgments
,
and
acknowledge
his
goodness
in
them
both
;
(
5.
)
To
meditate
upon
the
Life
,
the
Death
,
the
Resurrection
,
the
Ascension
of
Christ
with
all
devotion
and
humility
;
(
6.
)
To
preach
and
publish
it
what
we
can
;
(
7.
)
To
defend
and
maintain
it
to
our
utmost
power
;
(
8.
)
To
reckon
it
,
lastly
,
an
Angels
work
,
a
heavenly
piece
of
business
thus
to
spend
our
days
and
years
in
giving
glory
to
the
most
highest
.
And
if
heaven
,
and
earth
,
and
all
the
creatures
else
besides
sinful
man
become
thus
the
Trumpets
of
their
Creators
glory
,
and
in
all
their
several
ways
and
orders
ambitiously
contrive
themselves
into
the
instruments
of
it
,
what
strange
creatures
must
we
needs
be
that
either
neglect
it
,
or
forget
it
?
Heaven
and
earth
,
says
our
morning
Hymn
,
are
full
of
the
Majesty
of
thy
glory
,
we
can
be
no
other
than
hell
,
then
,
that
are
empty
of
it
,
that
do
not
resound
it
.
Dragons
and
all
deeps
,
says
the
Psalmist
,
Psal.
cxlviii
.
7.
all
but
the
old
Dragon
,
and
the
bottomless
deep
,
the
deep
of
hell
,
all
praise
him
else
.
You
see
what
we
bring
our selves
to
by
our
unthankfulness
,
what
a
sad
condition
they
are
in
who
give
not
glory
unto
God
,
who
delight
not
in
magnifying
and
praising
him
,
who
are
against
the
Hymns
and
Anthems
to
that
purpose
.
Thus
you
see
it
done
in
the
Text
,
by
Saints
and
Angels
in
the
Heavens
,
by
Apostles
and
Evangelists
on
the
Earth
.
Thus
de
facto
,
so
it
was
then
.
But
't
is
as
well
a
Prediction
of
what
should
be
after
:
that
not
only
the
present
Age
of
the
Apostles
and
holy
Bishops
then
,
but
the
succeeding
Ages
also
of
the
Church
should
acknowledge
the
glory
of
the
undivided
Trinity
.
And
it
fell
out
accordingly
.
Not
only
that
meek
and
merciful
man
St.
Gregory
,
that
valiant
Lion
St.
Ambrose
,
that
laborious
Oxe
St.
Ierome
,
that
sublime
Eagle
St.
Augustine
(
as
some
please
to
fancy
these
four
beasts
)
or
the
four
first
Patriarchates
as
others
have
interpreted
them
,
but
all
the
four
corners
of
the
earth
have
since
profest
it
,
and
,
with
the
twenty
four
Elders
,
faln
down
and
worshipt
it
;
The
lustre
and
glory
of
that
glorious
mystery
has
shone
thorow
all
the
quarters
of
the
World
,
and
all
his
famous
mercies
to
his
people
,
and
his
judgments
against
their
enemies
are
still
daily
celebrated
and
magnified
in
all
the
Congregations
of
the
Saints
.
This
St.
Iohn
foresaw
,
and
here
foretels
the
poor
persecuted
Christians
then
,
that
how
hard
soever
things
went
with
them
then
,
they
should
ere
long
turn
all
their
sighs
and
lamentations
into
Songs
of
praise
for
their
deliverance
and
salvation
.
This
they
should
,
and
(
3.
)
we
should
as
much
:
It
was
foretold
of
them
they
should
,
it
is
commanded
us
we
should
.
Therefore
glorifie
him
,
says
the
Apostle
,
1
Cor.
vi
.
20.
glorifie
him
in
your
bodies
,
and
glorifie
him
in
your
spirits
,
glorifie
him
with
the
bodies
that
glorifie
him
,
and
glorifie
him
with
the
Spirits
that
glorifie
him
,
bear
them
all
company
in
so
doing
;
do
it
all
the
ways
you
can
,
you
can
neither
do
it
too
many
,
nor
too
much
.
Put
on
the
faces
of
Eagles
in
the
Temple
,
and
raise
your
souls
up
there
and
praise
him
.
Put
on
the
faces
of
men
at
home
,
and
let
the
holiness
of
your
conversation
praise
him
there
.
Put
on
the
appearance
of
Oxen
in
your
Callings
,
and
let
the
diligence
of
your
Actions
and
Vocations
praise
him
.
Put
on
the
appearance
of
Lions
abroad
in
all
places
of
temptations
,
and
let
your
courage
in
the
resisting
and
repelling
them
praise
him
there
.
Thus
we
truly
copy
out
our
pattern
.
Yet
to
transcribe
it
perfectly
well
,
we
must
now
secondly
also
transcribe
their
earnestness
:
For
here
they
not
only
give
praise
and
glory
unto
God
,
but
they
do
it
earnestly
,
they
rest
not
doing
it
,
they
rest
not
saying
:
that
is
,
1.
They
cannot
rest
unless
they
say
it
.
And
,
I
will
not
suffer
mine
eyes
to
sleep
,
nor
mine
eye-lids
to
slumber
,
neither
the
temples
of
my
head
to
take
any
rest
till
I
have
found
out
a
way
to
praise
my
God
,
till
I
have
offered
up
the
service
of
my
thanks
,
and
added
something
to
his
glory
,
must
be
the
Christians
resolution
.
2.
They
rest
not
saying
,
is
,
they
say
it
,
and
say
it
again
,
say
it
over
and
over
,
Holy
,
Holy
,
Holy
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
in
some
Copies
nine
times
read
;
Holy
nine
times
repeated
;
they
think
they
can
never
say
it
enough
:
No
more
it
seems
did
David
,
when
he
so
oft
repeated
,
For
his
mercy
endureth
for
ever
in
one
single
Psalm
,
Psal.
cxxxvi
.
And
hence
it
is
the
Church
,
to
imitate
this
holy
fervour
,
so
often
reiterates
the
Doxologie
,
and
inserts
so
many
several
Hymns
,
and
even
either
begins
almost
all
its
Prayers
and
Collects
with
an
acknowledgment
either
of
his
Mercy
,
Goodness
,
and
Providence
,
or
ends
them
with
acknowledgment
of
his
Majesty
,
Power
,
and
Glory
;
this
both
to
imitate
the
glorious
Saints
,
and
to
obey
the
Apostles
injunction
of
being
fervent
in
Prayers
and
Praises
.
3.
They
rest
not
saying
,
is
,
they
rest
not
but
in
so
doing
.
That
's
their
rest
,
their
joy
,
their
happiness
to
do
so
,
thus
to
be
always
praising
God
.
It
would
be
ours
too
,
had
we
the
same
affections
to
it
,
or
the
same
senses
of
it
.
We
could
not
go
to
rest
,
nor
lie
down
to
sleep
,
could
not
sit
down
and
take
our
rest
till
we
had
first
lift
up
our
eyes
and
hearts
,
nay
,
and
voices
,
too
,
sometimes
,
till
we
had
first
paid
our
thanks
,
and
given
him
praise
for
his
protections
in
our
ways
and
labours
untill
then
.
3.
But
to
be
thus
eager
and
earnest
at
it
is
not
all
.
So
we
might
be
for
a
start
and
give
over
presently
;
but
't
is
day
and
night
that
Angels
and
good
men
do
it
.
There
is
no
night
indeed
properly
with
the
Angels
;
'T
is
with
them
eternal
day
:
yet
all
that
time
which
we
call
day
and
night
they
are
still
a
saying
it
.
The
Morning
comes
and
they
are
at
it
:
the
Night
comes
and
they
are
at
it
still
.
Let
me
go
for
the
day
breaketh
,
says
the
Angel
that
strove
with
Iacob
,
Gen.
xxxii
.
26.
And
I
must
sing
my
Mattens
,
adds
the
Chaldee
Paraphrase
;
as
if
he
had
said
,
I
can
stay
no
longer
,
I
must
go
take
my
Morning
course
in
the
heavenly
Choirs
.
And
in
the
depth
of
night
we
find
them
by
whole
hosts
and
multitudes
at
their
Gloria
in
Excelsis
,
Glory
be
to
God
in
the
highest
,
St.
Luke
ii
.
13.
The
first
fervours
of
Christian
Piety
were
somewhat
like
this
of
the
Angels
.
You
might
have
seen
their
Churches
full
at
midnight
,
all
the
Watches
of
the
night
you
might
have
heard
them
chanting
out
the
praises
of
their
God
,
and
all
the
several
hours
of
the
day
you
might
have
found
some
or
other
continually
praising
God
in
his
holy
Temples
,
as
well
as
in
their
Closets
.
Nay
,
in
the
Iewish
Temple
they
ceased
not
to
do
so
.
Ye
that
by
night
stand
in
the
House
of
the
Lord
,
Psal.
cxiv
.
2.
Praise
him
ye
,
says
holy
David
;
for
indeed
ye
stand
there
to
praise
him
;
and
the
Temple
it self
stood
open
all
the
day
for
all
comers
,
to
that
purpose
,
when
they
would
.
Therefore
shall
every
good
man
sing
of
thy
praise
without
ceasing
,
says
the
Psalmist
,
Psal.
xxx
.
13.
'T
is
a
good
thing
to
do
so
,
Psal.
xcii
.
1
,
2.
To
tell
of
thy
loving
kindness
early
in
the
morning
,
and
of
thy
Truth
in
the
night
season
;
so
good
,
that
David
himself
resolves
upon
it
,
Psal.
cxlv
.
2.
Every
day
will
I
give
thanks
unto
thee
,
and
praise
thy
Name
for
ever
and
ever
,
prays
also
that
his
mouth
may
be
filled
with
Gods
praise
,
that
he
may
sing
of
his
glory
and
honour
all
the
day
long
,
Psal.
lxxi
.
7.
from
morning
to
night
,
and
from
night
again
to
morning
,
he
would
willingly
do
nothing
else
.
Nay
,
be
the
night
and
day
taken
either
in
their
natural
or
moral
sense
,
either
properly
for
the
spaces
and
intervals
of
light
and
darkness
,
or
morally
for
the
sad
hours
of
affliction
and
adversity
,
and
those
bright
ones
of
jollity
and
prosperity
;
good
men
praise
God
in
them
both
,
do
not
cease
to
do
it
;
if
sorrows
curtain
up
their
eyes
with
tears
,
and
put
out
all
their
light
of
joy
and
comfort
,
yet
blessed
be
the
Name
of
the
Lord
,
cry
they
out
with
patient
Iob
,
Chap.
i.
21.
Again
,
if
their
paths
be
strow'd
with
light
,
and
the
Sun
gild
all
their
actions
with
lustrous
beams
;
if
Heaven
shine
full
upon
them
,
they
are
not
yet
so
dazell'd
but
they
see
and
adore
Gods
mercy
in
them
,
and
in
the
mid'st
of
all
their
glories
and
successes
they
are
still
upon
his
praise
,
and
render
all
to
him
.
Neither
the
one
night
,
nor
this
other
day
make
them
at
any
time
forget
him
.
A
good
item
to
us
hence
,
(
1.
)
not
to
suffer
our
pleasures
and
vagaries
,
our
mirths
and
vanities
,
our
successes
and
prosperities
to
steal
away
the
time
we
are
to
spend
in
giving
God
thanks
and
glory
for
them
.
Nor
(
2.
)
to
permit
our selves
so
much
time
to
the
reflection
upon
our
griefs
and
troubles
,
as
to
omit
the
praising
God
,
that
they
are
no
worse
,
and
that
he
thus
fatherly
chastises
us
to
our
bettering
and
amendment
,
does
all
to
us
for
the
best
.
Yet
not
to
cease
praising
him
day
and
night
,
seems
still
to
have
some
difficulty
to
understand
it
.
The
Angels
perhaps
,
that
neither
eat
nor
drink
,
nor
sleep
,
nor
labour
,
they
may
do
it
;
but
how
shall
poor
man
compass
it
?
Why
!
first
,
Imprint
in
thy
soul
a
fixt
and
solid
resolution
to
direct
all
thy
words
and
actions
to
his
glory
.
Renew
it
(
2.
)
every
day
thou
risest
,
and
every
night
thou
liest
down
.
Renounce
(3)
all
by-ends
and
purposes
that
shall
at
any
time
creep
in
upon
thee
to
take
the
praise
and
honour
to
thy self
.
Design
(
4.
)
thy
actions
,
as
often
as
thou
canst
,
particularly
to
Gods
service
,
with
some
short
offering
them
up
to
Gods
will
and
pleasure
,
either
to
cross
or
prosper
them
,
and
when
they
be
done
,
say
,
Gods
Name
be
praised
for
them
.
And
lastly
,
omit
not
the
times
of
Prayer
and
Praise
either
in
publick
or
in
private
,
but
use
thy
best
diligence
to
observe
them
,
to
be
constant
and
attentive
at
them
.
Thus
with
the
Spouse
in
the
Canticles
,
when
we
sleep
our
hearts
awake
;
and
whether
we
eat
or
drink
,
or
walk
,
or
talk
,
or
whatsoever
we
do
,
we
do
all
to
the
glory
of
God
,
and
may
be
said
to
praise
him
day
and
night
,
and
not
cease
,
saying
,
Holy
,
Holy
,
Holy
,
Lord
God
Almighty
,
which
was
,
and
is
,
and
is
to
come
.
And
so
I
come
to
the
second
General
.
The
form
here
set
us
to
praise
him
in
.
In
which
first
we
have
to
consider
the
glory
it self
that
is
expresly
given
him
;
Holy
,
Holy
,
Holy
.
To
speak
right
indeed
,
the
whole
sentence
is
nothing
else
;
yet
this
evidently
referring
to
that
of
Isai.
vi
.
3.
where
the
Seraphims
use
this
first
part
in
their
Hymn
of
praise
,
I
conceive
this
the
chief
and
most
remarkable
part
of
of
it
,
which
may
therefore
bear
the
name
before
the
rest
.
Now
this
saying
,
Holy
,
Holy
,
Holy
,
is
attributing
all
purity
;
perfection
and
glory
to
God
as
to
the
subject
of
it
himself
,
and
the
original
of
it
to
others
,
thereby
acknowledging
him
only
to
be
worship'd
and
ador'd
.
So
that
saying
thus
,
we
say
all
good
of
him
,
and
all
good
from
him
to
our selves
.
Thrice
't
is
repeated
,
which
,
according
to
the
Hebrew
custom
,
is
so
done
to
imprint
it
the
deeper
in
our
thoughts
,
and
may
serve
us
as
a
threefold
cord
,
which
is
not
easily
broken
,
to
draw
us
to
it
.
But
another
reason
the
Fathers
give
.
And
it
is
,
(
1.
)
they
say
,
to
teach
us
the
knowledge
of
the
holy
and
blessed
Trinity
.
Indeed
,
why
else
thrice
and
no
less
or
more
?
Why
follows
,
Lord
,
God
,
Almighty
;
three
more
words
?
why
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
three
yet
again
,
and
yet
but
three
,
who
was
,
who
is
,
who
is
to
come
?
Why
do
the
Seraphims
in
Isaiah
say
no
more
?
yet
say
so
too
?
Why
have
we
in
the
following
verses
,
Glory
and
Honour
and
Thanks
,
ver.
9.
and
Glory
,
and
Honour
,
and
Power
,
so
punctually
thrice
,
and
thrice
only
offered
to
them
?
How
came
it
to
be
so
universally
celebrated
throughout
the
World
,
and
put
into
all
the
Catholik
Liturgies
every
where
?
words
fall
not
from
Angels
and
Angelical
Spirits
by
chance
or
casually
,
The
holy
Penmen
write
not
words
hap
hazard
.
Nor
is
it
easie
to
conceive
so
hard
a
doctrine
,
so
uneasie
to
reason
,
should
be
so
generally
and
humbly
entertain'd
,
but
by
some
powerful
working
of
Gods
Spirit
.
This
may
be
enough
to
satisfie
us
,
that
the
blessed
Trinity
is
more
then
obscurely
pointed
out
to
us
here
.
And
(
2.
)
to
be
sure
,
the
Fountain
of
all
Holiness
is
here
pointed
to
us
,
that
we
may
learn
to
whom
to
go
for
grace
;
that
we
may
see
we
our selves
are
but
unholy
things
;
that
nothing
is
in
it self
pure
or
holy
,
none
but
God
.
And
(
3.
)
it
points
us
out
what
we
should
be
;
Be
ye
holy
as
I
am
holy
,
says
God
.
No
way
otherwise
to
come
near
him
;
no
way
else
to
come
so
near
him
,
as
to
give
him
thanks
;
for
out
of
polluted
lips
he
will
not
take
them
▪
For
in
the
second
place
the
Lord
God
Almighty
it
is
we
are
to
give
this
glory
to
.
The
three
Persons
here
,
me
thinks
are
evident
however
;
God
the
Father
,
the
Lord
the
Son
,
and
the
Almighty
Spirit
,
that
made
all
things
,
that
does
but
blow
,
and
the
waters
flow
;
that
does
but
breath
,
and
man
lives
;
that
with
the
least
blast
does
what
he
will
.
Yet
these
three
,
it
seems
,
are
still
but
one
,
one
Lord
,
and
one
God
,
and
one
Spirit
,
Ephes.
iv
.
4
,
5
,
6.
all
singulars
here
;
nounes
,
verbs
,
articles
,
and
participles
,
all
in
the
singular
number
here
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
we
might
see
,
though
a
Trinity
there
be
to
be
believed
,
yet
't
is
in
unity
,
though
three
Personalities
,
but
one
Nature
,
though
three
Persons
,
but
one
God
.
All
the
scruple
here
can
but
arise
from
the
setting
Lord
the
Son
,
before
God
the
Father
;
but
that
's
quickly
answered
,
when
they
tell
you
,
there
is
none
here
afore
or
after
other
,
none
greater
and
lesser
than
another
,
and
therefore
no
matter
at
all
for
the
order
here
,
where
all
is
one
,
and
one
is
all
,
Lord
God
Almighty
.
Yet
now
to
encourage
us
the
better
to
our
Praises
and
Thanksgivings
,
see
we
in
the
last
place
the
benefits
they
here
praise
him
for
,
and
they
are
intimated
to
us
in
the
close
of
all
,
Who
was
,
and
is
,
and
is
to
come
.
In
the
first
,
we
understand
the
benefit
of
our
creation
.
God
it
was
that
created
us
.
In
the
second
,
we
read
the
benefit
of
our
Redemption
,
the
Lord
it
is
that
redeems
us
daily
,
pardons
and
delivers
us
.
In
the
third
,
we
have
the
benefit
of
our
Glorification
still
to
come
,
the
Holy
Spirit
here
sealing
us
,
and
hereafter
enstating
us
in
glory
.
In
them
all
together
,
we
may
in
brief
see
,
as
in
a
Prospect
,
that
all
the
benefits
we
have
received
heretofore
,
he
was
the
Author
of
them
;
that
all
the
mercies
we
enjoy
,
he
is
the
Fountain
of
them
;
that
all
the
joys
or
good
we
hope
for
,
he
is
the
donour
of
them
;
he
was
,
he
is
,
he
must
be
the
bestower
of
them
all
;
without
him
nothing
;
he
was
,
and
is
,
and
will
be
to
us
all
in
all
.
And
now
sure
,
though
I
have
not
the
time
to
specifie
all
the
mercies
we
enjoy
from
this
blessed
Lord
God
Almighty
,
and
indeed
,
had
I
all
time
,
I
could
not
,
and
all
tongues
,
Si
mihi
sint
linguae
centum
,
sint
oraque
centum
,
I
could
not
,
yet
we
cannot
but
in
gross
at
least
take
up
a
Song
of
Praise
for
altogether
;
say
somewhat
towards
it
.
Holy
,
Holy
,
Holy
,
Lord
God
Almighty
,
holy
in
our
Creation
,
Holy
in
our
Redemption
,
holy
in
our
Sanctification
.
Holy
in
Heaven
,
holy
in
Earth
,
holy
under
the
Earth
too
.
Holy
in
glorifying
of
his
Angels
,
holy
in
justifying
his
Saints
,
holy
in
punishing
the
Devils
;
Holy
in
his
Glory
,
and
holy
in
his
Mercy
,
and
holy
in
his
Justice
;
holy
in
his
Seraphims
,
and
holy
in
his
Cherubims
,
and
holy
in
his
Thrones
;
holy
in
his
Power
,
and
holy
in
his
Wisdom
,
and
holy
in
his
Providence
;
Holy
in
his
Ways
,
and
holy
in
his
Laws
,
and
Holy
in
his
Promises
;
holy
in
the
Womb
,
and
holy
in
Manger
,
and
holy
on
the
Cross
;
holy
in
his
Miracles
,
and
holy
in
his
Doctrines
,
and
holy
in
his
Examples
;
holy
in
his
Saints
,
and
holy
in
his
Sacraments
,
and
holy
in
his
Temples
;
holy
in
Himself
,
holy
in
his
Son
,
holy
in
his
Spirit
,
Holy
Father
,
holy
Son
,
and
Holy
Spirit
.
Therefore
with
Angels
and
Archangels
,
and
with
all
the
company
of
Heaven
,
and
all
the
Saints
in
Heaven
and
Earth
,
we
laud
and
magnifie
thy
glorious
Name
,
evermore
praising
thee
,
and
saying
,
Holy
,
Holy
,
Holy
,
Lord
God
of
Hosts
,
Heaven
and
Earth
are
full
of
the
Majesty
of
thy
Glory
,
Glory
be
to
thee
O
Lord
most
High
,
Lord
God
Almighty
,
which
was
,
and
is
,
and
is
to
come
,
Glory
and
Honour
,
and
Thanks
be
unto
Thee
for
ever
and
ever
,
Amen
,
Amen
,
Amen
.
THE
FIRST
SERMON
UPON
THE
Calling
of
St.
Peter
.
St.
LUKE
v.
8.
—
Depart
from
me
,
for
I
am
a
sinful
man
,
O
Lord
.
A
Strange
Speech
for
him
that
speaks
,
to
him
't
is
spoken
,
from
St.
Peter
to
his
Saviour
.
One
would
think
it
were
one
of
the
Gadarens
,
who
thus
intreated
him
to
depart
the
Coasts
.
Strange
indeed
,
to
desire
him
to
depart
,
without
whom
we
cannot
be
;
stranger
to
give
such
a
reason
for
it
,
a
reason
that
should
rather
induce
us
to
intreat
him
to
tarry
than
to
go
;
for
being
sinful
men
,
we
have
most
need
of
him
to
stay
with
us
:
but
strangest
of
all
it
is
,
for
St.
Peter
to
desire
it
,
and
upon
his
knees
to
beseech
it
.
To
desire
Christ
to
go
away
from
us
,
to
go
from
us
,
because
we
have
need
of
his
being
with
us
,
and
for
such
a
one
as
St.
Peter
,
and
that
so
earnestly
to
inintreat
it
,
is
a
business
we
well
skill
not
at
the
first
dash
.
Yet
if
we
consider
what
St.
Peter
was
when
he
so
cried
out
,
or
what
made
him
to
do
it
,
or
how
unfit
he
,
being
a
sinful
son
of
man
,
thought
himself
for
the
company
of
the
Son
of
God
,
we
shall
cease
to
wonder
,
and
know
it
is
the
sinners
case
for
ever
so
to
do
,
to
be
astonished
at
miracles
,
not
to
bear
suddenly
the
presence
of
our
Lord
,
and
when
we
first
apprehend
it
,
to
cry
out
to
him
,
with
St.
Peter
here
,
to
withdraw
from
us
for
a
while
,
for
that
we
are
not
able
to
endure
the
brightness
and
terrour
of
his
Splendour
and
Majesty
.
It
was
a
miraculous
and
stupendious
draught
of
Fish
(
after
they
had
given
up
all
hopes
of
the
least
)
suddenly
came
to
Net
,
which
thus
amazed
St.
Peter
and
his
Fellows
.
They
had
drudged
and
toyl'd
all
night
,
and
not
a
Fish
appeared
:
but
when
Christ
came
to
them
,
then
came
whole
showles
,
and
thrust
so
fast
into
the
Net
,
that
they
brake
it
to
get
in
,
as
if
the
mute
and
unreasonable
creatures
themselves
had
such
a
mind
to
see
him
,
by
whose
Word
they
were
created
,
that
they
valued
not
their
lives
,
so
they
might
see
or
serve
his
pleasure
.
And
yet
St.
Peter
makes
as
much
means
that
he
might
see
him
no
longer
,
whom
if
he
had
not
seen
,
and
seen
again
,
notwithstanding
his
desires
to
the
contrary
,
it
had
been
better
he
had
never
seen
,
nor
been
at
all
.
But
such
is
our
mortal
condition
,
that
we
can
neither
bear
our
unhappiness
,
nor
our
happiness
;
unreasonable
Creatures
go
beyond
us
in
the
entertainment
of
them
both
,
according
to
their
kinds
;
though
it
may
be
,
here
,
St.
Peters
humility
speaks
as
loud
as
his
unworthiness
,
or
inability
to
endure
the
presence
of
his
Lord
.
St.
Peter
,
we
must
needs
say
,
was
not
thorowly
call'd
as
yet
to
be
a
Disciple
;
this
humble
acknowledgment
of
his
own
unworthiness
to
be
so
was
a
good
beginning
.
Here
it
is
we
begin
our
Christianity
;
which
though
it
seems
to
be
a
kind
of
refusal
of
our
Master
is
but
a
trick
to
get
into
his
service
,
who
himself
is
humble
and
lowly
,
and
receives
none
so
soon
as
they
that
are
such
,
none
at
all
but
such
,
whom
by
the
posture
of
their
knees
,
and
the
tenours
of
hearty
and
humble
words
,
you
may
discern
for
such
.
And
to
sum
up
the
whole
meaning
of
the
words
to
a
brief
Head
,
they
are
no
other
,
nor
no
more
than
St.
Peters
profession
of
his
own
humble
condition
,
that
he
is
not
worthy
that
his
God
and
his
Redeemer
should
come
so
near
him
,
and
therefore
(
in
an
Extasie
,
as
it
were
,
at
the
sight
of
so
glorious
a
Guest
)
desires
him
to
forbear
to
oppress
his
unworthy
servant
with
an
honour
he
was
not
yet
able
to
bear
.
Yet
we
cannot
but
confess
,
the
words
may
have
a
harder
sense
upon
them
,
as
the
voice
of
a
stupid
apprehension
,
or
an
insensibleness
of
such
heavenly
favours
,
as
our
Saviours
company
brings
with
it
.
We
shall
have
time
to
hint
at
that
anon
.
It
shall
suffice
now
at
first
,
to
trouble
you
only
with
two
evident
and
general
parts
.
Christs
absence
desired
;
And
The
Reason
alledged
for
it
.
-
I.
Christ
desired
to
be
gone
,
Depart
from
me
;
And
,
-
II.
Why
he
is
so
,
For
I
am
a
sinful
man
,
O
Lord
.
The
Desire
seems
to
be
the
voice
of
a
threefold
person
,
and
such
is
St.
Peters
now
:
-
1.
Of
a
man
.
-
2.
Of
a
sinful
man
,
and
yet
,
-
3.
Of
an
humble
man
,
Me
,
that
me
here
,
confessing
my self
a
sinful
man
.
The
Reasons
equal
the
variety
of
the
desires
,
or
Desirers
.
Three
they
are
too
.
-
1.
For
I
am
a
man
.
-
2.
For
I
am
a
sinful
man
.
-
3.
For
thou
,
O
Lord
,
thou
art
God
,
and
I
a
man
.
'T
is
a
Text
to
teach
us
what
we
are
,
to
whom
we
speak
,
and
how
to
speak
to
him
.
And
if
you
go
hence
home
without
learning
this
,
you
may
say
,
perhaps
,
you
have
heard
a
Sermon
,
but
you
have
learnt
nothing
by
it
.
It
shall
be
your
faults
if
you
do
not
.
And
unless
we
cry
in
a
sense
contrary
to
St.
Peters
meaning
,
Depart
from
us
,
O
Lord
,
out
of
a
kind
of
contempt
and
weariness
of
his
Word
,
and
not
out
of
the
conscience
of
our
own
unworthiness
of
so
great
a
blessing
;
then
though
our
words
be
somewhat
indiscreet
,
though
we
sometimes
speak
words
not
fitting
for
our
Saviour
to
hear
,
though
they
seem
to
shew
a
kind
of
refusal
of
him
,
yet
being
no
other
than
the
meer
expression
of
the
apprehension
of
his
glorious
presence
,
and
our
own
unworthiness
.
Christ
will
comfort
us
,
and
call
out
to
us
presently
as
he
doth
to
St.
Peter
,
ver.
10.
not
to
fear
:
we
shall
not
lose
by
his
Word
or
Presence
,
nor
by
our
so
sensible
apprehension
of
his
glory
,
though
we
be
but
a
generation
of
sinful
men
.
That
our
desires
,
first
may
be
set
right
,
though
peradventure
not
always
speak
so
,
the
desires
being
the
hinge
upon
which
good
and
evil
move
on
their
courses
,
I
begin
to
examine
St.
Peters
desire
under
a
threefold
consideration
:
Of
a
man
,
of
a
sinful
,
of
an
humble
man
.
For
all
these
St.
Peter
at
this
time
was
capable
of
,
and
in
which
of
these
he
speaks
most
feelingly
,
will
be
perhaps
anon
the
quere
,
and
how
far
they
may
pertain
to
us
,
be
used
,
or
not
used
by
us
,
will
be
the
business
we
are
to
speak
of
.
If
we
take
all
,
we
are
sure
to
be
right
.
Then
first
of
the
desire
,
as
it
is
that
of
man
or
humane
nature
,
considered
simply
in
its
own
imperfection
,
unable
to
bear
the
presence
of
a
supernatural
honour
.
Nature
sometimes
desires
God
to
depart
from
it
.
It
loves
not
to
be
forced
out
of
its
course
,
to
be
screw'd
up
beyond
it self
.
Miracles
are
burthens
to
Nature
:
and
however
it
be
ready
to
serve
the
will
of
the
Supreme
Mover
,
yet
when
it
is
diverted
from
its
own
way
,
and
strain'd
to
a
service
or
quickness
,
with
which
its
innate
slowness
is
unacquainted
,
it
does
even
by
its
hasting
back
to
its
old
wont
,
in
a
manner
,
desire
to
be
freed
from
the
present
command
of
its
great
Controuler
.
'T
is
so
with
man
,
who
being
of
a
corruptible
make
,
cannot
endure
the
presence
of
an
incorruptible
Essence
.
Angels
and
Spirits
bring
affrightment
to
it
when
they
come
;
we
are
terrified
at
the
presence
of
an
Angel
,
though
he
bring
us
nothing
but
tidings
of
the
greatest
joy
.
Nay
,
if
we
do
but
think
we
see
a
Spirit
,
(
as
the
Disciples
did
,
when
it
was
was
no
other
than
their
beloved
Master
)
we
are
wholly
frighted
and
amazed
.
There
is
so
great
a
distance
between
our
corrupt
Mortality
,
and
their
immortal
conditions
,
that
we
desire
not
to
see
them
.
Yea
,
the
body
it self
is
so
little
delighted
with
the
presence
of
its
own
best
companion
,
the
incorruptible
soul
,
(
though
it
enjoy
all
its
beauty
and
vigour
by
it
)
that
by
continual
reluctances
against
it
,
and
perpetually
throwing
off
the
commands
of
it
,
and
so
daily
withdrawing
its
imaginations
from
the
thoughts
of
,
or
converse
with
that
nobler
part
,
it
seems
to
wish
it
gone
,
rather
than
to
be
bound
to
that
observance
which
the
presence
of
that
divine
parcel
requires
at
our
hands
.
And
if
it
fare
no
better
with
these
natures
of
Angels
and
our
own
Spirits
,
which
are
nearer
mortality
and
imperfection
,
and
have
more
affinity
to
us
,
and
full
natural
engagements
upon
us
,
because
their
excellencies
breed
either
a
kind
of
envy
,
or
terrour
to
us
,
that
we
in
a
manner
say
to
those
that
we
cannot
sunder
from
us
,
our
very
souls
,
go
away
,
trouble
us
not
with
these
spiritual
businesses
,
how
is
it
otherwise
likely
than
that
we
should
be
ready
to
avoid
the
presence
of
that
eternal
Purity
,
in
whose
sight
our
best
purities
cannot
stand
at
all
?
We
love
not
to
see
our
own
imperfections
;
that
makes
us
unwilling
to
endure
the
presence
of
any
thing
that
shews
us
them
.
Now
the
divine
excellencies
above
all
the
rest
being
that
which
by
its
exactness
discovers
the
most
insensible
blemishes
we
labour
with
,
you
cannot
wonder
,
that
a
creature
so
much
in
love
with
it self
,
should
desire
the
removal
of
that
whose
neerness
of
much
debases
it
.
Nor
is
this
all
,
there
is
terrour
besides
at
the
approach
of
the
Almighty
.
When
God
drew
near
to
his
People
upon
the
Mount
,
and
the
People
saw
the
thundrings
and
lightnings
,
and
the
noise
of
the
Trumpet
,
and
the
mountain
smoaking
,
conceiving
him
to
be
at
hand
,
whose
voice
is
terrible
as
the
thunder
,
at
whose
presence
the
mountains
smoke
,
they
removed
and
stood
afar
off
,
Exod.
xx
.
18.
And
ver.
19.
they
said
unto
Moses
,
speak
thou
with
us
,
and
we
will
hear
,
but
let
not
God
speak
with
us
lest
we
die
.
Thus
at
least
entreating
God
to
withdraw
somewhat
farther
from
them
,
even
lest
they
should
die
for
fear
if
he
should
come
nearer
them
.
We
cannot
always
say
such
desires
are
orderly
and
good
,
yet
such
there
are
,
we
may
say
in
the
best
created
nature
.
Indeed
we
commonly
desire
what
is
worst
for
us
;
as
if
we
knew
not
our
own
good
,
or
did
not
study
it
.
Certainly
,
Gods
company
can
do
us
no
harm
.
In
his
presence
is
life
,
says
the
Psalmist
,
yet
say
we
,
we
die
if
we
see
him
.
In
him
we
live
,
and
move
,
and
have
our
being
,
says
the
Apostle
,
Acts
xvii
.
28.
yet
say
we
,
if
He
come
to
nigh
us
,
or
depart
not
from
us
,
we
shall
be
no
more
.
Thus
our
thoughts
and
desires
run
counter
to
him
.
Nay
,
there
is
a
Generation
that
the
Prophet
complains
of
,
that
say
plainly
unto
the
Lord
,
depart
from
us
,
Isa.
xxx
.
11.
We
will
have
none
of
thy
Laws
,
we
desire
not
thy
Precepts
,
thy
Word
is
a
burthen
to
us
,
thy
solemn
Worship
we
cannot
away
with
,
we
are
weary
of
thy
Sacraments
,
we
are
sick
of
thy
Truth
,
thy
Priests
are
a
trouble
to
us
,
thy
Holy
Days
take
too
much
time
from
us
,
thy
Holy
Service
and
thy
Holy
Things
they
are
too
chargeable
for
us
,
take
them
away
and
depart
from
us
,
we
will
have
none
of
them
any
longer
.
This
is
more
than
the
voice
of
Natures
imperfection
,
't
is
the
voice
of
sin
and
rebellion
added
to
it
;
but
take
we
heed
,
lest
while
we
thus
thrust
God
from
us
,
he
go
indeed
and
come
no
more
,
go
away
,
and
leave
us
in
perpetual
sin
,
darkness
,
and
discomfort
.
It
may
please
God
,
peradventure
,
to
construe
what
we
have
done
hitherto
as
the
rash
hasty
words
only
of
affrighted
or
disturbed
Nature
,
not
knowing
which
way
to
turn
it self
upon
a
sudden
,
being
amazed
at
the
things
that
(
we
know
not
how
)
are
come
to
pass
in
these
days
;
but
if
we
shall
persist
to
desire
him
to
depart
(
which
of
all
sins
has
most
unthankfulness
and
impiety
,
I
may
add
Atheism
also
,
in
it
)
he
will
go
,
and
he
will
not
return
,
then
shall
we
seek
him
early
,
but
we
shall
not
find
him
:
We
shall
seek
him
sighing
,
and
weeping
,
and
mourning
as
we
go
,
but
we
shall
not
find
him
;
we
shall
eat
of
the
fruit
of
our
own
way
,
Prov.
1.
3.
and
be
filled
with
our
own
devices
;
but
we
shall
see
him
no
more
for
ever
;
then
shall
we
beg
for
what
we
have
rejected
,
but
he
will
not
hear
us
,
he
is
departed
from
us
,
and
will
not
come
again
.
Thus
it
was
not
St.
Peters
desire
.
He
was
not
tired
with
Christs
company
,
nor
glutted
with
it
,
as
the
Israelites
with
their
despised
Manna
;
only
Christ
,
by
shewing
a
Miracle
,
had
so
amazed
his
wits
,
that
he
knew
not
how
,
on
a
sudden
,
to
recollect
his
Spirits
to
entertain
so
great
and
holy
a
Guest
,
does
therefore
,
not
well
considering
what
to
say
,
desire
him
to
divert
a
little
some
whither
else
,
where
he
might
be
more
honourably
entertain'd
,
or
to
stand
off
a
while
,
and
give
him
breath
,
that
he
might
recover
his
Spirits
,
and
be
able
more
worthily
to
entertain
him
.
But
there
was
somewhat
else
which
made
St.
Peter
so
express
himself
.
He
was
not
only
sensible
of
his
mortal
lot
,
but
of
his
sinful
condition
tion
too
.
Thus
we
are
(
2.
)
to
consider
it
,
as
the
voice
of
a
sinful
man
,
of
humane
nature
corrupted
with
sin
.
Though
all
created
Substances
contract
a
kind
of
trembling
,
or
drawing
back
at
the
approach
of
God
,
Isa.
6.
2.
the
very
Seraphims
covering
their
faces
with
their
wings
,
yet
did
not
sin
and
folly
cover
them
with
a
new
confusion
,
the
weakest
and
poorest
of
them
would
draw
a
kind
of
solace
and
happiness
from
the
beams
of
that
Majesty
that
so
afrighted
them
.
'T
is
sin
that
speaks
the
Text
in
a
louder
key
,
that
more
actually
cries
to
him
,
not
softly
and
weakly
out
of
weakness
,
but
aloud
and
strongly
out
of
wilfulness
,
to
depart
.
It
does
more
then
so
.
It
drives
God
from
us
;
not
only
bids
him
go
,
but
forces
him
.
It
is
not
so
mannerly
as
to
intreat
him
,
it
discourteosly
and
unthankfully
thrusts
him
out
of
doors
.
Exi
a
me
,
Get
you
out
,
says
the
sinful
soul
to
God
;
no
obsecro
,
no
entreaty
added
,
not
go
out
I
pray
thee
,
or
depart
I
beseech
thee
.
We
should
do
well
to
think
how
uncivilly
we
deal
with
God
;
we
are
not
content
to
put
him
out
of
his
own
house
and
dwelling
,
the
temples
of
our
bodies
,
the
altars
of
our
souls
,
by
our
sins
;
nay
,
and
his
holy
Temples
by
sacriledges
and
profaneness
,
but
sometimes
in
ruder
terms
,
we
bid
him
be
gone
,
and
thrust
him
out
by
wilful
and
deliberate
transgressions
,
by
solemn
and
legal
sacriledges
and
profanenesses
,
which
we
commit
and
reiterate
in
contempt
of
him
,
as
if
expresly
we
said
to
him
,
Go
from
us
,
we
will
have
nothing
to
do
with
thee
any
longer
:
thou
shalt
not
only
not
dwell
,
but
not
stand
,
or
be
amongst
us
.
The
people
of
Gennesaret
besought
Christ
to
depart
out
of
their
Coasts
.
These
sinners
will
out
with
him
whether
he
will
or
no
;
and
though
he
come
again
,
and
knock
to
be
let
in
,
and
continue
knocking
till
his
head
be
wet
with
the
dew
,
and
his
locks
with
the
drops
of
the
night
,
yet
can
he
hear
no
other
welcome
from
us
,
then
depart
from
us
,
we
are
in
bed
,
well
at
ease
in
our
accustom'd
sins
,
and
we
will
not
rise
to
let
thee
in
;
we
will
not
be
troubled
with
thy
company
,
with
a
course
so
chargeable
or
dangerous
as
is
thy
wonted
service
.
Strange
it
is
,
that
we
should
thus
deal
with
God
,
but
thus
we
do
;
yet
no
man
lays
this
unkind
usage
to
his
heart
,
never
considers
how
he
thus
dayly
uses
God
.
If
good
motions
arise
within
us
,
we
bid
them
be
gone
,
they
trouble
us
,
they
hinder
our
sports
or
projects
,
our
quiet
or
interest
.
If
good
opportunities
present
themselves
without
,
we
bid
them
go
,
we
are
not
at
leisure
to
make
use
of
them
,
they
come
unseasonably
.
If
the
Word
preached
desire
to
enter
in
,
if
it
touch
our
Consciences
and
strike
home
,
we
bid
that
depart
too
,
it
is
not
for
our
turn
,
it
crosses
our
interests
,
or
our
profits
,
or
our
pleasures
,
we
will
not
therefore
have
it
stay
any
longer
with
us
.
If
God
by
any
other
way
,
as
of
afflictions
or
of
deliverances
,
by
blessings
or
curses
,
or
any
other
way
come
to
us
,
they
are
no
sooner
over
,
nor
these
any
sooner
tasted
,
but
we
send
them
gone
to
purpose
,
and
think
of
them
again
no
more
;
our
sins
return
and
send
them
going
,
make
us
forget
both
his
justice
and
his
mercies
.
This
is
the
course
the
sinner
treads
to
God-ward
.
From
whence
it
is
,
that
the
soul
thus
ill
apparell'd
with
its
own
sins
,
dares
not
look
God
in
the
face
without
the
mediation
of
a
Redeemer
.
She
has
driven
God
from
her
by
her
sins
,
and
having
thus
incens'd
him
,
flees
away
when
he
draws
towards
her
.
Thus
Adam
and
Eve
,
having
by
sin
disrob'd
themselves
of
their
original
righteousness
,
when
they
hear
the
voice
of
God
,
though
but
gently
walking
towards
them
,
and
calling
to
them
,
they
run
away
and
hide
themselves
from
the
presence
of
the
Lord
amongst
the
trees
of
the
Garden
,
Gen.
iii.
8.
They
felt
it
seems
,
they
wanted
something
to
shelter
them
from
the
presence
of
God
,
into
the
thickets
therefore
they
hie
themselves
,
as
if
they
then
fore-saw
they
had
need
of
the
Rod
out
of
the
stem
of
Iesse
,
the
branch
out
of
his
roots
,
as
the
Prophet
calls
Christ
,
Isa.
xi
.
1.
to
bear
off
the
heat
of
Gods
anger
from
them
.
Under
the
leaves
of
this
branch
alone
it
is
that
we
are
covered
,
sheltered
from
the
wrath
to
come
.
His
leaves
,
his
righteousness
it
is
that
clothes
our
nakedness
;
the
very
garments
which
our
first
Parents
were
fain
to
get
to
themselves
,
before
they
durst
venture
again
into
his
presence
.
There
is
no
enduring
Gods
presence
still
,
no
coming
nere
him
,
unless
we
look
upon
him
through
these
leaves
from
under
the
shelter
of
this
branch
of
Iesse
.
Tell
the
sinner
,
who
keeps
not
under
this
shelter
,
that
lies
not
at
this
guard
,
of
Gods
coming
to
him
,
of
his
looking
towards
him
,
of
his
approach
to
judgment
,
and
with
Felix
he
trembles
at
it
,
puts
off
the
discourse
to
another
time
,
refuses
to
hear
so
terrible
news
,
as
Gods
coming
is
,
if
Christ
came
not
with
him
.
Such
a
one
has
sin
made
him
,
that
he
desires
not
to
see
him
,
whose
eyes
will
not
behold
sin
,
Depart
from
me
,
O
Lord
,
in
stead
of
Thy
Kingdom
come
,
is
his
daily
Prayer
.
Yet
,
as
hardly
or
unadvisedly
as
nature
or
corruption
may
deliver
this
speech
of
St.
Peter's
,
it
may
be
delivered
in
a
softer
,
sweeter
tone
,
and
so
it
was
by
him
.
It
may
(
3.
)
be
the
voice
of
the
humble
spirit
,
casting
himself
down
at
the
feet
of
Iesus
,
and
confessing
himself
altogether
unworthy
of
so
great
a
favour
as
his
presence
.
If
we
peruse
the
speeches
of
humble
souls
in
Scripture
,
by
which
they
accosted
their
God
,
or
their
Superiors
,
we
shall
see
variety
of
expression
indeed
,
but
little
difference
in
the
upshot
of
the
words
;
I
am
but
dust
and
ashes
,
says
father
Abraham
,
Gen.
xviii
.
27.
Now
how
can
dust
and
ashes
with
their
light
scattering
atoms
endure
the
least
breath
of
the
Almighty
.
The
Prophet
Isaiah
saw
the
Lord
in
a
Vision
,
sitting
upon
a
Throne
,
and
presently
he
cries
out
,
Wo
is
me
,
for
I
am
undone
;
because
I
am
a
man
of
unclean
lips
,
and
I
dwell
in
the
midst
of
a
people
of
unclean
lips
;
for
mine
eyes
have
seen
the
King
,
the
Lord
of
Hosts
,
Isai.
vi
.
5.
What
?
undone
Isaiah
?
Yes
,
Wo
is
me
,
I
am
undone
;
for
mine
eyes
have
seen
the
Lord
of
Hosts
,
who
certainly
cannot
but
consume
me
,
for
so
boldly
beholding
him
.
I
am
not
worthy
says
the
Centurion
to
Christ
,
St.
Matth.
viii
.
8.
that
thou
should'st
come
under
the
roof
of
my
house
,
speak
the
word
only
;
as
if
his
presence
were
so
great
he
might
not
bear
it
.
And
St.
Paul
assoon
as
he
had
told
us
,
that
he
had
seen
Christ
,
1
Cor.
xv
.
8
,
tells
us
he
was
one
born
out
of
due
time
:
was
the
least
of
the
Apostles
,
and
not
meet
to
be
called
an
Apostle
;
as
if
the
very
seeing
of
Christ
had
made
him
worth
nothing
.
Indeed
it
makes
us
think
our selves
so
,
of
whom
we
ever
think
too
much
,
till
we
look
up
to
God
.
Then
it
befals
us
,
as
it
fell
out
to
Iob
,
xlii
.
5
,
6.
I
have
heard
thee
by
the
hearing
of
the
ear
,
[
but
that
was
nothing
]
now
mine
eye
seeth
thee
,
Wherefore
I
abhor
myself
,
and
repent
in
dust
and
ashes
.
Hither
it
is
always
,
that
the
sight
of
God
depresses
us
,
to
think
humbly
of
our selves
,
that
we
profess
our
just
deserts
to
be
no
other
then
to
be
deprived
of
his
presence
.
There
are
like
expressions
of
humble
minds
towards
our
Superiours
too
,
in
holy
Writ
.
When
Rebeccah
saw
Isaac
coming
towards
her
,
she
lighted
down
from
her
Camel
,
and
covered
her self
with
her
vail
;
as
if
either
her
humility
or
her
modesty
would
not
suffer
her
suddenly
to
look
upon
his
face
,
who
was
presently
to
be
her
Lord
,
Gen.
xxiv
.
65.
But
Abigail's
complemental
humility
surpasses
,
1
Sam.
xxv
.
41.
When
David
sent
to
take
her
to
him
to
wife
,
she
arose
and
bowed
her self
to
the
●arth
,
and
said
,
behold
▪
let
thine
hand-maid
be
a
servant
to
wash
the
feet
of
the
servants
of
my
Lord
▪
And
Mephibosheth
,
though
not
so
courtly
,
yet
as
deeply
undervalues
himself
in
the
sight
of
his
Lord
and
King
,
when
he
thus
answer's
David's
profer'd
kindness
,
2
Sam.
ix
.
8.
What
is
thy
servant
that
thou
should'st
look
upon
such
a
dead
Dog
as
I
am
?
Now
if
Rebeccah
descend
from
her
Camel
,
and
veil
her
face
at
the
sight
of
her
designed
husband
;
if
Abigail
term
her self
the
servant
of
the
servants
of
David
,
even
to
the
meanest
office
,
to
wash
their
feet
:
if
Mephibosheth
count
himself
a
Dog
in
the
presence
of
King
David
,
each
of
these
thus
expressing
their
humility
,
it
is
no
wonder
if
St.
Peter
at
the
presence
of
his
Saviour
,
it
is
but
just
that
we
in
the
presence
of
our
God
and
Saviour
,
descend
from
our
Camels
,
from
our
Chairs
of
State
,
from
our
seats
of
ease
,
from
the
stools
whereon
we
sit
,
and
bow
down
our
eyes
,
our
hearts
and
bodies
in
all
humility
,
as
unworthy
to
look
up
to
Heaven
,
to
look
him
in
the
face
,
whom
we
have
so
offended
,
willing
to
wash
the
feet
of
his
poorest
servants
,
to
serve
him
in
any
thing
,
in
the
poorest
,
meanest
way
or
office
,
ready
to
profess
our selves
amongst
the
vilest
of
his
creatures
,
who
cannot
so
much
as
expect
a
good
look
from
him
.
You
may
surely
guess
by
the
frame
of
speech
(
though
nature
and
sin
may
sometimes
use
some
of
the
same
words
)
that
the
tenor
of
them
altogether
,
is
no
other
then
the
expression
of
St.
Peter's
humble
acknowledgment
of
his
own
vileness
.
He
confesses
plainly
he
is
a
sinful
man
;
how
could
he
more
depress
himself
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
man
that
was
nothing
but
a
sinner
,
a
very
sinner
.
Thence
it
is
,
that
he
thinks
himself
unworthy
,
that
he
should
stay
with
him
;
therefore
desires
him
,
to
quit
his
ship
,
but
much
more
his
company
,
as
far
unfit
to
receive
him
,
or
be
near
about
him
.
And
(
3.
)
whilst
he
thus
confesses
himself
to
be
a
sinful
man
,
he
speaks
somewhat
doubtfully
(
at
least
)
to
him
,
as
if
he
conceived
him
to
be
the
Lord
his
God
;
thus
much
however
:
he
acknowledges
so
great
a
disproportion
between
himself
and
Christ
,
that
whilst
he
knows
what
to
call
himself
,
he
knows
not
well
what
to
style
him
:
to
be
sure
,
knows
not
how
to
speak
,
speaks
indeed
,
but
knows
not
what
he
says
,
whilst
humbly
desiring
him
to
depart
,
he
unwittingly
parts
with
his
own
happiness
,
not
knowing
what
he
desires
or
does
,
in
this
distraction
.
These
three
,
an
acknowledgment
of
our
own
wretchedness
,
a
sensible
apprehension
of
our
our
own
unworthiness
,
and
Christ's
greatness
:
And
(
3.
)
a
kind
of
troubled
expression
of
them
,
without
art
or
study
,
are
the
signs
and
effects
of
true
humility
,
and
are
here
caus'd
by
the
consideration
of
Gods
miraculous
dealing
with
us
;
which
commonly
shews
us
Gods
Goodness
and
Grace
,
his
Glory
and
Majesty
,
our
own
weakness
,
sinfulness
,
and
misery
,
and
by
so
setting
them
so
suddenly
together
,
render
us
unable
to
express
either
.
In
some
perverse
natures
,
there
arises
,
we
must
confess
,
sometimes
a
pride
upon
the
receipt
of
divine
favours
;
so
that
we
may
say
St.
Peter's
behaviour
after
so
great
a
miracle
shewed
towards
him
,
makes
his
humility
the
more
commendable
.
A
great
and
wonderful
draught
of
fish
he
had
taken
,
and
he
had
laboured
hard
for
it
:
some
body
would
have
given
at
least
part
of
the
glory
of
so
good
success
to
his
own
labour
,
or
at
least
triumpht
and
gloried
highly
in
it
,
as
if
he
had
been
the
only
favourite
of
Heaven
,
the
only
Saint
for
his
good
success
:
but
St.
Peter
saw
by
his
lost
labour
all
the
by-past
night
,
an
the
uncouth
multitude
of
fishes
now
against
hope
taken
up
,
that
his
labour
did
but
little
here
:
there
was
one
with
him
in
the
boat
he
saw
,
at
whose
command
the
fish
came
to
it
in
such
number
.
So
that
now
he
sees
little
by
himself
,
or
his
own
endeavour
,
but
that
he
was
not
fit
company
for
the
Lord
that
was
with
him
,
neither
worthy
of
that
miracle
,
nor
of
that
Master
.
Thus
good
men
are
humbled
,
even
in
their
prosperous
successes
,
whilst
nothing
but
miraculous
miscarriages
can
humble
the
ungodly
;
and
not
then
neither
,
to
think
ere
a
whit
the
worse
of
themselves
,
or
the
better
of
others
,
or
understand
,
but
that
God
himself
is
notwithstanding
bound
still
to
tarry
with
them
before
all
the
World
besides
.
He
is
truly
humble
whom
prosperity
humbles
,
who
in
the
midst
of
his
accomplished
desires
,
casts
himself
below
all
,
acknowledging
he
is
less
than
the
least
of
Gods
mercies
,
or
gracious
looks
towards
him
any
ways
.
There
is
yet
a
way
that
perfect
souls
,
souls
elevated
above
the
height
of
ordinary
goodness
,
have
spoke
these
words
.
There
is
sometimes
a
rapture
in
heroick
souls
,
over-born
,
as
it
were
,
with
the
torrent
of
the
contemplations
of
the
divine
beauty
,
and
the
delights
flowing
in
abundance
from
it
,
that
some
glorious
Saints
in
their
several
times
,
have
been
heard
to
say
sometimes
,
Depart
from
us
,
O
Lord
,
We
have
enough
,
We
have
enough
,
oppress
us
not
with
pleasure
which
our
earthen
Vessels
are
not
able
to
bear
.
There
have
been
those
that
have
died
with
excess
of
joy
:
but
it
was
temporal
joy
,
spiritual
joy
is
not
so
violent
to
rent
the
body
:
yet
it
even
sometimes
oppresses
the
soul
into
a
kind
of
death
,
and
wraps
it
beyond
it self
into
an
extasie
,
and
after
that
,
it
is
in
danger
to
be
strein'd
into
another
excess
of
pride
or
vain-glory
;
St.
Paul
was
near
it
,
least
I
should
be
exalted
above
measure
,
(
it
seems
there
was
great
fear
of
it
)
there
was
given
him
something
to
humble
him
,
to
bring
him
down
from
so
dangerous
a
height
.
It
is
necessary
,
it
seems
,
sometimes
,
if
not
such
a
desire
,
yet
such
a
condition
to
the
most
perfect
souls
,
that
Christ
should
depart
from
them
now
and
then
,
least
they
should
be
puff'd
up
with
the
multitude
of
those
Revelations
by
which
Christ
reveals
his
presence
in
them
,
and
his
favour
towards
them
.
There
are
delights
in
heavenly
joys
,
which
these
old
bottles
are
not
yet
able
to
hold
:
and
here
it
is
,
that
some
have
desir'd
God
to
depart
a
while
,
to
hold
a
while
,
least
they
should
over-flow
at
least
,
and
lose
so
pretious
a
liquor
,
if
not
break
in
pieces
and
lose
themselves
in
so
vast
a
depth
,
or
at
so
forciblee
a
pouring
in
of
heavenly
pleasures
upon
them
.
But
I
am
too
high
now
for
that
lean
,
meagre
,
creeping
goodness
,
which
is
only
to
be
found
among
the
sons
of
men
,
in
these
latter
days
,
where
we
meet
with
this
desire
in
a
lower
key
,
if
at
all
.
Our
souls
,
you
know
,
are
the
vessels
of
divine
grace
,
old
crazie
ones
,
God
wot
,
and
there
is
a
danger
,
least
the
new
liquor
of
celestial
grace
,
should
cause
them
to
crack
,
and
break
at
its
approach
.
There
is
something
which
we
are
not
able
to
bear
away
at
first
.
Christian
Profession
must
come
in
to
us
by
degrees
.
Christ
must
come
a
little
,
and
go
a
little
,
or
come
a
little
,
and
hold
a
little
;
line
upon
line
,
precept
upon
precept
,
here
a
little
,
and
there
a
little
,
not
all
at
once
;
no
,
go
away
a
little
,
turn
aside
a
little
,
O
Lord
,
and
require
not
of
us
all
at
once
,
but
by
degrees
visit
us
,
and
bear
with
us
▪
With
this
kind
of
entreaty
we
may
desire
him
to
withhold
now
and
then
in
mercy
from
us
,
for
we
are
sinful
men
,
and
not
able
to
endure
other
fuller
dealings
with
us
.
And
lastly
,
in
humility
we
may
desire
God
to
depart
from
us
,
when
he
approaches
to
us
in
thunder
and
lightning
,
when
he
comes
armed
like
a
man
of
war
,
then
we
may
cry
,
and
not
without
cause
,
O
come
not
to
us
,
or
,
go
from
us
,
for
we
are
sinful
men
;
O
Lord
,
have
thou
therefore
mercy
up-upon
us
,
and
forbear
us
.
We
have
seen
by
this
time
,
how
we
may
use
St.
Peters
words
,
and
how
we
must
not
use
them
.
We
may
in
humility
desire
God
to
withdraw
his
Judgments
,
to
proportion
his
Mercies
,
and
to
distill
them
by
degrees
;
to
forbear
to
overthrow
our
nature
,
or
overwhelm
our
souls
with
a
happiness
above
our
mortal
capacity
.
We
may
,
lastly
,
by
such
a
kind
of
speech
,
declare
the
sense
of
our
own
unworthiness
to
receive
so
glorious
a
Guest
home
to
us
,
so
even
wishing
him
to
chuse
a
better
house
to
be
in
,
or
make
ours
such
.
But
we
must
not
through
natural
imperfection
,
or
impatience
,
draw
back
our selves
from
the
service
of
God
,
or
desire
him
to
draw
back
from
us
;
nor
must
we
at
any
time
by
sin
cause
him
to
depart
,
or
by
perverseness
and
iniquity
thrust
him
out
of
doors
;
nor
yet
,
lastly
,
grow
weary
of
the
gracious
effects
,
and
tenders
of
his
Presence
,
in
his
Sacraments
,
Word
,
and
Worship
:
For
so
we
do
not
so
much
confess
,
as
profess
,
and
make
our selves
to
be
sinful
men
;
in
humility
you
may
sometimes
use
the
words
,
in
impatience
never
.
We
cannot
,
now
you
see
,
say
always
he
does
well
,
that
,
with
St.
Peter
,
says
to
Christ
,
Depart
from
me
,
for
I
am
a
sinful
man
,
O
Lord
;
yet
there
is
something
to
make
the
desire
,
at
least
,
seem
reasonable
,
and
often
be
so
,
when
he
says
it
as
St.
Peter
did
.
And
the
first
Reason
why
St.
Peter
desires
Christ
to
depart
here
,
is
for
that
he
is
a
man
,
and
the
first
Reason
why
we
are
all
so
willing
to
have
God
gone
from
us
,
is
because
we
are
men
(
1.
)
mutable
and
inconstant
pieces
,
which
are
neither
well
when
God
is
with
us
,
nor
when
he
is
from
us
.
If
he
be
with
us
,
then
presently
,
Fac
cessare
sanctum
Israel
à
nobis
,
Cause
the
Holy
One
of
Israel
to
cease
from
before
us
,
Isa.
xxx
.
11.
We
cannot
away
with
that
strictness
and
exactness
he
requires
of
us
,
his
ways
are
not
pleasing
to
us
.
As
soon
as
he
is
departed
,
then
we
are
at
another
cue
Thou
turnedst
away
thy
face
,
and
I
was
troubled
,
Psal.
xxx
.
7.
Why
art
thou
absent
from
us
so
long
?
Why
hidest
thou
thy
face
from
me
?
And
the
like
.
Secondly
,
Man
is
a
mortal
nature
,
a
piece
of
clay
.
Now
earth
cannot
contain
heaven
.
We
cannot
endure
the
thunder
,
as
it
roars
,
or
lightnings
as
they
glister
,
much
less
him
,
whose
Presence
is
more
terrible
,
whose
Voice
more
dreadful
,
who
even
shakes
the
Wilderness
with
his
breath
,
at
whose
Presence
the
Earth
removes
,
and
hail-stones
and
coals
of
fire
tumble
down
.
Thirdly
,
Flesh
is
grass
,
we
are
but
hay
and
stubble
,
and
God
is
a
consuming
fire
,
well
may
mortality
then
desire
him
to
depart
,
lest
it
should
consume
it
in
a
moment
.
Fourthly
,
It
was
the
opinion
of
the
Iew
,
that
man
could
not
see
God
,
and
live
,
as
apears
by
Manoah's
speech
,
Iudg.
xiii
.
22.
and
several
other
places
.
St.
Peter
,
it
may
be
,
had
such
an
imagination
,
whence
it
is
,
he
desires
Christ
to
depart
from
him
,
being
no
other
than
God
himself
,
after
whose
sight
he
was
perhaps
afraid
he
had
seen
his
last
.
Thus
man
,
as
man
,
thinks
he
can
spare
the
Presence
of
his
Lord
,
as
feeling
his
earthly
Cottage
altogether
unable
in
it self
to
entertain
him
.
But
(
2.
)
reflecting
upon
his
sin
,
whereby
he
is
yet
made
far
more
unfitting
and
undeserving
such
an
honour
,
he
desires
the
absence
of
God
by
reason
of
his
sin
.
He
loves
his
sin
,
and
is
loth
to
forgo
it
,
and
knows
God
will
not
be
content
to
dwell
with
it
,
so
he
wretchedly
chuses
rather
the
company
of
sin
than
of
his
God
,
this
is
the
way
that
men
of
the
World
only
speak
the
Text.
(
2.
)
Sin
even
bids
defiance
to
the
Almighty
,
and
turns
him
out
of
doors
,
that
's
the
reason
men
so
readily
bid
God
depart
from
them
.
(
3.
)
Sin
so
dis-enables
the
powers
of
soul
and
body
to
any
handsom
attendance
upon
heaven
,
that
neither
of
them
know
how
to
receive
him
if
he
should
come
;
and
besides
such
a
stench
and
filth
there
is
from
it
in
all
the
soul
,
that
the
Divine
Purity
cannot
endure
them
.
Thus
sinful
man
bids
God
go
from
him
,
because
he
is
a
sinful
man
.
Now
comes
the
last
reason
why
God
is
entreated
to
depart
,
because
he
is
the
Lord
our
God
.
A
reason
not
readily
conceived
,
yet
this
it
is
.
Thou
art
the
Lord
,
a
God
of
pure
eyes
,
a
strickt
Master
over
thy
servants
;
a
person
far
above
the
reach
and
quality
of
thy
Vassals
under
thee
.
They
are
therefore
no
fit
company
for
thee
.
Thou
so
infinitely
transcendest
them
.
These
are
the
Reasons
,
which
St.
Peter
seems
to
alledge
,
to
perswade
Christ
from
his
poor
wretched
company
,
because
both
his
natural
imperfections
,
and
his
sinful
weaknesses
,
made
him
unfit
for
the
company
,
and
unworthy
the
favour
of
his
Savionrs
glorious
Presence
.
If
we
consider
the
same
Reasons
,
they
will
serve
to
humble
us
as
low
as
St.
Peter
did
himself
,
to
think
our selves
unworthy
of
the
least
glance
of
our
Saviours
eye
;
we
will
confess
,
if
we
remember
that
we
are
but
men
,
that
our
frail
,
inconstant
,
corruptible
nature
is
not
answerable
to
the
glory
of
so
great
a
blessing
;
we
will
acknowledge
,
if
we
recollect
we
are
sinful
men
,
that
we
are
not
worthy
that
those
eyes
should
look
upon
us
,
that
infinite
beauty
come
near
our
polluted
ugliness
.
We
will
in
a
word
profess
(
if
we
believe
he
is
our
Lord
)
we
can
no
less
than
even
desire
him
to
depart
,
lest
he
should
see
too
many
errors
and
miscarriages
in
his
servants
.
Indeed
,
the
whole
sum
of
all
is
,
but
to
teach
us
humbly
to
confess
our selves
unworthy
of
such
a
Lord
and
Master
,
not
worthy
of
his
Miracles
,
not
worthy
of
his
Mercies
,
not
worthy
of
his
Presence
,
and
ways
or
methods
of
his
Presence
,
being
no
better
than
sinful
men
.
This
if
you
carry
home
,
and
lay
it
up
,
and
practice
it
,
you
carry
enough
for
once
;
and
this
well
done
,
will
be
a
sure
foundation
for
all
Christian
vertues
.
Yet
I
will
not
bid
you
say
,
with
St.
Peter
,
expresly
,
Depart
O
Lord
,
or
at
least
when
you
have
said
so
in
humility
,
say
presently
again
with
faith
,
rather
tarry
with
us
O
Lord
,
for
we
are
sinful
men
.
Say
to
God
,
as
Iacob
did
to
the
Angel
that
wrestled
with
him
,
I
will
not
let
thee
go
unless
thou
bless
me
:
Or
else
,
Lord
,
if
thou
wilt
depart
,
yet
come
again
and
take
me
with
thee
,
though
I
be
a
sinful
man
;
or
depart
O
Lord
,
as
thou
art
angry
with
us
,
let
thine
anger
go
,
but
turn
thy self
again
in
mercy
,
and
be
pleased
to
stay
.
What
though
we
be
sinful
men
O
Lord
?
Yet
we
are
men
,
thy
Creatures
,
the
work
of
thine
own
hands
,
the
price
of
thine
own
bloud
.
Spare
us
therefore
good
Lord
,
and
though
thou
hast
departed
from
us
,
for
a
long
,
too
long
a
season
,
return
again
and
save
us
,
for
we
are
sinful
men
,
people
that
have
need
of
thy
Presence
;
never
so
much
as
now
,
who
cannot
be
without
it
,
who
though
we
are
not
worthy
to
be
with
thee
,
yet
we
cannot
but
desire
to
be
with
thee
for
ever
and
ever
.
Turn
thee
then
,
O
Lord
,
and
be
gracious
unto
thy
Servants
,
cleanse
us
from
our
sins
,
free
us
from
our
iniquities
,
fit
us
for
thy
Presence
,
compass
us
with
thy
mercy
,
and
visit
us
with
thy
salvation
,
salvation
here
,
and
salvation
hereafter
,
where
we
may
enjoy
thy
blessed
and
glorious
Presence
for
evermore
.
THE
SECOND
SERMON
UPON
THE
Calling
of
St.
Peter
.
St.
LUKE
v.
5.
—
Master
we
have
toyled
all
the
night
,
and
have
taken
nothing
:
nevertheless
,
at
thy
word
I
will
let
down
the
net
.
THe
words
are
a
complaint
for
labour
spent
in
vain
,
yet
not
quite
without
hope
of
better
success
.
And
they
are
St.
Peters
to
Christ
,
at
whose
word
notwithstanding
so
much
pains
already
lost
he
fears
not
to
fall
to
his
work
again
.
And
the
words
have
both
their
History
,
their
Moral
,
and
their
Allegory
,
they
tell
us
what
was
,
and
what
will
be
;
what
was
St.
Peters
and
his
Fellows
lot
,
and
what
will
be
ours
,
both
in
moral
and
spiritual
employments
;
to
lose
all
our
labour
if
Christ
,
if
God
be
not
by
us
,
if
our
Master
look
not
over
us
,
if
his
Word
be
not
with
us
,
both
to
direct
us
what
to
do
,
and
to
bless
us
in
the
doing
.
They
,
here
,
toyl'd
all
the
night
,
and
took
nothing
;
that
's
the
History
.
Men
often
toil
and
labour
day
and
night
,
and
catch
as
little
;
that
's
the
Moral
.
Nay
,
Gods
own
Labourers
,
his
Fishermen
,
fish
and
fish
,
labour
and
take
pains
,
and
catch
nothing
;
that
's
the
Allegory
.
Now
what
's
the
reason
,
but
because
God
is
absent
all
the
while
?
For
that
as
man
lives
not
,
so
he
thrives
not
but
by
every
word
that
proceeds
out
of
the
mouth
of
God
.
All
we
prosper
or
profit
is
by
the
power
and
vertue
of
his
Almighty
Word
;
and
in
the
power
of
that
Word
we
must
let
down
our
Nets
if
we
look
for
a
draught
;
and
though
we
have
laboured
all
this
while
and
caught
nothing
,
or
but
little
,
or
though
it
must
be
still
our
Lot
to
labour
still
and
get
nothing
,
yet
in
confidence
of
that
Word
we
must
let
down
again
(
and
now
we
do
)
yea
,
though
it
be
his
pleasure
that
our
Net
return
again
both
empty
and
broken
.
I
will
not
meddle
now
with
St.
Peters
Story
as
he
was
a
Fisherman
;
what
he
sometimes
was
it
matters
not
,
God
respecteth
no
mans
person
.
I
shall
consider
him
only
under
these
two
notions
:
As
a
man
,
one
of
the
same
common
fortune
with
the
Sons
of
men
;
and
as
a
Fisher
of
men
,
one
selected
by
the
great
Master
of
the
World
to
ensnare
the
souls
of
men
,
to
bring
them
to
his
own
table
;
and
in
this
sense
I
divide
the
words
into
generals
:
-
1.
St.
Peters
and
his
Partners
ill
success
,
that
they
toil'd
all
night
,
and
took
nothing
.
-
2.
His
conclusion
yet
to
go
to
his
work
again
upon
Christs
command
,
and
confidence
of
better
issues
,
Nevertheless
at
thy
word
I
will
let
down
the
net
.
In
the
First
,
whether
consider
St.
Peter
under
the
common
condition
of
men
,
as
a
man
,
or
under
the
nature
of
an
Apostle
,
as
a
man
separate
to
a
holy
Function
,
to
deal
with
bringing
other
men
to
the
Kingdom
of
heaven
through
his
Ministry
and
Office
,
we
have
these
particulars
:
-
1.
That
all
our
labour
by
it self
is
but
toil
and
misery
if
Christ
be
not
in
it
to
lighten
those
words
,
We
have
toil'd
.
-
2.
That
't
is
uncomfortable
,
as
being
in
the
night
,
a
sad
dolesom
time
if
Christ
be
not
by
to
enlighten
it
.
-
3.
That
't
is
vain
and
unprofitable
,
we
get
nothing
by
it
all
if
he
be
not
with
us
to
direct
and
bless
us
;
We
have
toil'd
all
night
,
and
taken
nothing
.
-
4.
That
be
it
whose
it
will
,
how
seasonable
soever
,
be
we
as
wise
and
politick
in
it
as
we
can
,
be
we
never
so
industrious
in
our
trades
or
Works
,
so
it
will
be
.
We
,
we
men
that
well
enough
know
our
Trade
,
we
who
have
toil'd
,
and
omitted
no
pains
,
we
who
have
toil'd
all
night
,
fail'd
in
no
point
of
art
or
time
,
we
yet
,
even
we
have
taken
nothing
all
the
while
that
Christ
was
not
with
us
.
-
5.
That
of
this
we
may
and
must
sometimes
complain
,
with
St.
Peter
,
to
our
Master
.
Master
,
we
have
toil'd
,
&c.
Complain
we
may
,
yet
not
be
discouraged
for
all
that
,
or
lay
down
our
Work
,
for
in
the
second
general
we
have
several
particulars
against
it
.
II.
Not
to
leave
off
work
,
but
to
resolve
to
set
to
our
work
again
,
and
hereafter
to
direct
it
better
,
to
guide
and
set
it
by
his
Will
and
Word
,
that
so
it
may
thrive
and
prosper
.
-
1.
To
do
it
at
his
Word
,
that
is
,
readily
,
whensoever
,
or
as
soon
soever
as
he
commands
.
-
2.
At
his
Word
,
that
is
,
obediently
,
for
his
Word
sake
,
upon
his
Command
and
Word
.
-
3.
Nevertheless
at
his
Word
,
that
is
,
confidently
,
notwithstanding
all
that
Flesh
or
Reason
can
say
against
it
.
-
4.
And
lastly
,
resolutely
,
to
resolve
,
come
what
will
upon
it
,
we
will
do
it
.
Nevertheless
at
thy
Word
I
will
let
down
the
Net
.
I
begin
with
St.
Peters
ill
success
,
and
that
's
no
comfortable
beginning
;
but
't
is
the
beginning
of
the
Text
,
and
I
love
order
every
where
,
though
it
cost
never
sodear
to
keep
that
.
Well
then
,
We
have
toiled
all
the
night
,
says
St.
Peter
for
himself
and
his
Partners
,
and
have
caught
nothing
.
So
say
I
first
for
me
and
my
Partners
,
my
Partners
and
Fellows
in
nature
,
for
all
,
or
most
of
the
Sons
of
men
,
and
my
Partners
and
Fellows
in
Office
and
Ministry
,
the
Ministers
of
Christ
.
We
have
toil'd
,
&c.
I
am
to
speak
of
all
our
labours
,
that
all
of
them
,
even
the
best
of
them
,
are
first
but
toil
and
misery
.
For
the
labours
of
the
Sons
of
men
that
have
nothing
else
to
sweeten
them
but
earth
,
that
they
are
toils
you
need
ask
no
body
but
your selves
.
Your
very
pleasures
are
toils
and
weariness
;
tell
me
,
the
sweetest
and
easiest
of
your
delights
and
recreations
,
if
they
do
not
quickly
weary
you
,
and
grow
toilsom
to
you
.
Let
it
be
hunting
,
or
hawking
,
or
running
,
or
walking
,
let
it
be
any
other
exercise
of
the
body
,
let
it
be
your
more
quiet
and
sedentary
recreations
,
let
it
be
but
talk
and
discourse
you
are
weary
often
before
the
day
runs
out
,
and
out
of
wearisomness
change
your
seats
,
and
stations
,
and
postures
,
and
discourses
too
.
And
if
your
Pleasures
prove
in
effect
but
toils
,
what
,
think
you
,
do
your
labours
do
?
To
rise
up
early
,
and
go
to
bed
late
,
and
eat
the
bread
of
carefulness
?
To
break
your
rests
,
to
wear
out
your
bodies
,
to
consume
your
Spirits
,
is
it
not
a
toil
somewhat
more
than
labour
?
Yet
thus
is
all
our
labour
under
the
Sun
,
when
Christ
is
absent
from
us
;
for
what
is
there
to
sweeten
any
of
our
labours
when
God
is
gone
?
Call
up
the
choicest
of
those
aims
you
propound
as
ends
to
your
pains
,
and
rewards
to
your
labours
,
and
tell
us
,
if
you
can
,
whether
they
be
able
to
take
off
the
sorrow
and
trouble
from
your
work
,
or
make
amends
for
them
at
all
.
Riches
they
are
some
mens
aim
,
and
are
not
they
as
troublesome
as
the
ways
you
got
them
by
?
Do
they
not
afflict
as
much
in
the
keeping
,
and
disposing
,
as
they
did
in
the
getting
?
Pleasures
are
others
aims
,
and
I
have
told
you
already
what
they
are
,
whose
very
pursuit
or
enjoyment
is
as
wearisom
as
your
work
.
Honours
are
other
mens
aims
;
and
what
has
honour
in
it
that
is
not
burthensom
but
a
name
?
Nay
,
even
that
too
,
sets
a
man
upon
the
rack
to
behave
and
demean
himself
with
a
kind
of
niceness
and
scrupulous
observance
of
a
respect
due
to
such
a
title
or
place
,
in
which
he
is
as
much
pain'd
sometimes
as
in
little-ease
,
or
a
narrow
prison
.
These
ends
then
not
being
able
to
take
off
the
nature
of
toil
from
the
means
and
endeavours
by
which
they
are
pursued
,
there
can
be
nothing
said
to
quit
our
labours
from
the
true
titles
of
toils
and
miseries
.
Miseries
,
indeed
,
as
well
as
toils
,
if
God
be
not
with
them
,
for
without
him
we
cannot
but
be
miserable
,
we
,
and
all
we
do
;
we
,
and
all
we
have
.
Samson
grinding
at
his
Mills
is
in
more
ease
and
happiness
than
we
without
Christ
.
All
our
works
are
like
Spiders
Webs
,
good
for
nothing
but
to
catch
flies
,
that
is
,
impudent
and
importunate
desires
,
which
are
the
daily
issues
of
our
ill-spent
hours
;
for
our
desires
and
lusts
encrease
with
our
labours
,
and
add
to
their
toil
;
they
suffer
us
to
take
no
rest
neither
day
nor
night
;
even
upon
our
beds
they
trouble
us
,
and
make
our
downy
feathers
as
hard
as
rocks
and
marble
;
the
covetous
man
cannot
sleep
for
the
importunate
buzzings
of
his
desires
,
nor
the
ambitious
man
for
his
,
nor
the
luxurious
man
for
his
,
their
eye-lids
cannot
sleep
,
nor
can
the
temples
of
their
head
take
any
rest
for
the
swarms
and
hummings
of
their
inordinate
passions
.
The
case
is
somewhat
better
with
him
whose
labour
is
for
God
,
but
it
is
somewhat
alike
when
it
finds
no
success
,
a
meer
toiling
of
the
Spirits
;
Our
studies
,
and
pains
,
and
preachings
do
but
wear
out
our
bodies
,
and
afflict
our
souls
,
when
we
only
go
round
,
as
in
a
circle
,
without
fastning
any
where
,
when
we
effect
nothing
with
all
our
pains
.
Men
think
the
Ministers
have
an
easie
life
of
it
;
but
if
they
knew
their
down-sittings
,
and
their
up-risings
,
the
travel
of
their
pains
,
even
to
a
sickness
,
the
labour
of
their
minds
even
to
distraction
,
the
perplexity
of
Opinions
that
molest
them
,
the
hard
task
of
reconciling
differences
that
daily
lies
sore
upon
them
,
the
diversity
of
Judgments
that
distracts
them
,
the
care
of
their
Pastoral
Charge
that
night
and
day
tortures
them
,
their
toilings
whole
nights
,
even
without
a
figure
,
that
wear
them
out
,
the
little
esteem
,
after
all
this
,
of
all
their
pains
and
persons
that
dejects
their
spirits
;
the
less
success
of
their
endeavours
that
grieves
them
to
the
souls
and
heart
;
if
men
would
but
understand
the
sad
toil
of
these
labouring
thoughts
as
well
as
labours
,
together
with
those
indispositions
of
body
,
that
usually
grow
upon
them
,
and
those
forc'd
retirements
,
or
debarments
from
those
just
pleasures
and
recreations
that
men
of
other
conditions
lawfully
enough
indulge
themselves
,
they
would
confess
freely
that
our
labour
too
,
if
we
abstract
it
from
the
relation
it
has
to
God
is
but
toil
and
misery
.
And
(
2.
)
as
uncomfortable
too
as
yours
,
as
any
else
can
be
;
for
what
more
uncomfortable
then
to
see
so
many
years
of
preaching
and
praying
,
reading
and
studying
return
back
upon
us
without
success
?
and
yet
't
is
common
;
to
have
imployed
all
our
time
and
means
,
and
industry
many
years
,
and
to
come
at
last
to
our
Master
with
this
heavy
account
,
Master
we
have
fished
all
night
,
all
fishing
time
,
and
have
caught
nothing
?
and
yet
't
is
usual
.
Yet
thus
uncomfortable
is
all
our
work
,
when
God
pleases
to
withdraw
from
us
.
Hence
it
is
that
Moses
draws
back
so
fast
,
and
would
fain
avoid
Gods
embassie
.
He
fore-saw
it
would
prove
but
an
uncomfortable
piece
of
work
,
Exod.
iii.
11.
&
Chap.
iv
.
10
,
13.
Hence
Isaiah
cries
out
so
complainingly
,
Who
has
believed
our
report
?
Isai.
liii
.
1.
Hence
Ieremiah
grows
sad
,
and
out
of
heart
,
and
bemoans
himself
,
Ier.
xv
.
10.
Wo
is
me
my
mother
,
that
thou
hast
born
me
a
man
of
strife
,
and
a
man
of
contention
to
the
whole
earth
.
I
have
neither
lent
on
usury
,
nor
have
men
lent
to
me
on
usury
;
yet
every
one
of
them
doth
curse
me
.
Here
s
something
indeed
to
make
our
case
less
comfortable
than
any
others
,
that
do
we
never
so
well
,
live
we
never
so
justly
;
if
,
with
Christ
,
we
live
like
other
men
after
the
ordinary
fashion
,
then
behold
friends
of
Publicans
and
Sinners
:
if
somewhat
strictly
,
with
St.
Iohn
Baptist
,
in
fastings
and
rigours
,
then
behold
,
they
have
a
Devil
,
we
are
Superstitious
and
Popish
,
nothing
pleases
them
;
use
we
people
never
so
fairly
,
we
are
always
sure
to
be
oppos'd
,
to
be
contradicted
,
to
be
evil
spoken
of
,
even
in
those
things
wherein
we
deserve
not
;
and
which
is
sadder
yet
,
to
have
those
which
are
committed
to
our
care
seduced
from
us
easily
,
and
by
troops
,
and
seduced
from
God
,
even
by
those
who
care
not
for
their
souls
,
but
for
their
fleece
,
and
for
the
glory
of
making
Proselytes
,
and
by
that
children
of
Hell
(
at
least
)
as
much
as
themselves
;
all
this
notwithstanding
the
painfullest
of
our
endeavours
.
Thus
,
of
all
kind
of
labours
the
Ministers
,
if
Gods
Word
be
not
by
to
comfort
them
,
is
in
natural
reason
the
most
uncomfortable
.
Yet
(
2.
)
there
is
no
comfort
in
any
,
where
he
is
not
.
All
mens
labours
have
something
of
night
and
sad
darkness
with
them
,
where
that
eternal
Sun-shine
does
not
come
and
clear
up
the
coasts
.
The
wicked
man
,
he
toils
and
moils
,
but
finds
no
comfort
,
the
blackness
and
horror
of
his
own
sins
continually
afright
him
.
The
natural
man
he
works
and
labours
,
but
he
finds
no
comfort
;
none
of
his
works
can
open
him
so
much
as
a
window
into
Heaven
,
either
to
be
received
in
,
or
even
to
see
into
it
:
without
faith
it
is
impossible
to
see
comfort
thence
.
The
Iew
he
labours
and
sees
no
comfort
of
his
work
,
't
is
high
night
with
him
;
Moses
veil
is
upon
his
eyes
,
the
shaddows
are
still
upon
him
,
and
he
sits
down
in
darkness
.
The
ignorant
man
he
sees
no
comfort
in
his
endeavours
,
for
he
goes
on
and
toils
and
moils
,
and
sees
not
,
minds
not
Heaven
at
all
;
nor
is
there
any
labourer
in
the
world
,
but
he
that
works
upon
Christs
Word
,
in
his
presence
,
and
by
his
assistance
,
that
meets
any
comfort
in
any
thing
he
does
.
The
strong
man
has
no
comfort
in
his
strength
,
nor
the
rich
man
in
his
riches
,
nor
the
great
man
in
his
honors
,
(
all
of
them
but
a
discontented
crue
)
if
this
Sun
of
Righteousnes
make
it
not
day
unto
them
.
All
these
mens
labours
are
in
the
night
,
the
night
of
ignorance
,
where
there
is
no
light
at
all
,
or
the
night
of
Nature
,
where
it
is
but
star-light
,
or
the
night
of
the
Law
,
where
it
is
but
Moon-light
;
or
the
night
of
sin
,
where
all
these
little
lights
are
dimm'd
,
and
the
great
one
of
grace
put
out
quite
.
There
is
no
light
in
any
of
these
to
comfort
us
,
wherein
to
rejoyce
;
nay
,
all
the
goods
of
the
world
,
all
that
we
daily
strive
and
strein
,
and
spend
our selves
for
,
cannot
afford
the
least
true
comfort
or
refreshment
to
an
afflicted
soul
;
for
get
we
what
we
can
,
catch
what
catch
we
may
,
we
do
but
toil
all
night
and
catch
nothing
,
if
Christ
or
his
grace
be
absent
from
us
.
Our
labours
also
are
,
thirdly
,
unprofitable
,
where
the
darkness
either
drives
out
,
or
admits
not
the
bright
Sun
of
Glory
;
where
our
toil
and
labour
is
in
the
night
.
3.
He
that
works
in
any
of
the
aforesaid
nights
,
his
labours
profit
not
,
he
shall
take
nothing
.
To
run
through
them
particularly
;
The
Gentile
he
is
the
first
night-worker
,
he
toils
and
labours
and
works
indeed
,
but
can
neither
find
out
the
knowledg
of
the
truth
,
nor
attain
the
practice
of
true
vertue
,
finds
no
benefit
of
all
his
labour
.
He
walks
on
,
says
St.
Paul
,
in
the
vanity
of
his
mind
,
his
understanding
being
darkned
,
Ephe.
iv
.
17
,
18.
their
imaginations
vain
,
and
their
foolish
hearts
hardned
,
Rom.
i.
21.
They
neither
know
wherein
consists
happiness
,
nor
how
to
come
by
it
.
Their
wise
men
are
divided
in
their
opinions
about
it
,
and
themselves
wholly
estrang'd
from
it
;
alienated
from
the
life
of
God
,
says
the
Apostle
,
Ephes.
iv
.
18.
They
can
catch
nothing
with
all
their
busie
Inquisition
,
but
a
meer
profession
to
be
wise
,
and
professing
,
Rom.
i.
22.
they
became
fools
;
a
pretty
catch
of
it
.
2.
The
Iew
he
labours
much
to
as
little
purpose
,
and
indeed
he
labours
in
the
night
too
,
for
his
day
is
none
,
his
time
is
past
,
Iewish
Religion
dead
and
gone
,
and
nothing
now
to
be
gain'd
by
that
.
When
it
was
at
the
best
with
them
they
received
not
the
Promise
,
Heb.
xi
.
39.
they
labour'd
indeed
,
but
caught
little
in
hand
;
the
full
promise
,
that
,
was
kept
for
us
,
that
they
without
us
should
not
be
made
perfect
,
ver.
40.
their
burnt-offerings
and
Sacrifices
for
sin
could
not
truly
purifie
them
one
whit
,
all
were
but
figures
,
their
whole
Religion
but
one
great
Type
of
ours
,
their
brightest
day
but
night
to
ours
.
At
the
descending
of
this
eternal
Word
was
all
to
be
perfected
,
nothing
to
be
obtain'd
but
from
him
and
by
him
,
at
whose
arriving
only
first
appear'd
the
day
,
and
with
him
the
only
draught
worth
drawing
up
.
3.
When
any
man
is
involv'd
in
the
night
of
his
own
sins
,
all
his
works
also
will
prove
unprofitable
whilst
he
is
so
.
God
will
not
hear
him
;
his
sins
they
cannot
profit
him
,
(
whatever
they
pretend
,
how
fair
soever
they
promise
him
)
for
what
fruit
had
you
then
in
those
things
whereof
ye
are
now
ashamed
,
Rom.
vi
,
23.
no
fruit
,
but
much
shame
.
Nay
,
his
good
works
in
that
estate
,
how
fair
so
ere
they
seem
,
will
do
him
as
little
service
;
Though
I
bestow
all
my
goods
to
feed
the
poor
,
and
though
I
give
my
body
to
be
burn'd
,
and
have
not
charity
,
it
profiteth
me
nothing
.
1
Cor.
xiii
.
3.
His
prayer
shall
be
turn'd
into
sin
,
Psal.
cix
.
7.
His
fastings
shall
not
be
accepted
,
Isai.
lviii
.
5.
His
very
tears
shall
be
neglected
,
as
Esau's
were
,
Heb.
xiii
.
17.
He
shall
get
nothing
by
all
his
works
,
all
his
labour
but
grief
and
sorrow
;
for
without
this
heavenly
flame
of
divine
Charity
(
which
is
put
out
by
sin
)
to
enlighten
that
night
,
even
good
works
themselves
will
gain
us
nothing
;
all
of
them
together
,
will
do
us
no
good
,
but
as
done
in
the
faith
of
his
Word
,
whose
Word
is
in
the
Text
;
in
the
efficacy
of
his
command
,
at
whose
command
Peter
again
lets
down
his
net
.
Without
his
Word
and
presence
too
to
quicken
us
out
of
our
sins
,
't
is
but
toiling
all
night
,
all
our
labours
nothing
else
.
4.
No
mans
labours
or
endeavours
at
all
can
avail
any
thing
as
from
themselves
;
not
only
as
to
the
gaining
of
an
eternal
reward
,
(
to
which
they
carry
no
proportion
)
but
not
of
a
temporal
happiness
neither
.
Except
the
Lord
build
the
house
,
their
labour
is
but
lost
that
built
it
,
Psal.
cxxvii
.
1.
A
mans
trade
cannot
help
him
:
Except
the
Lord
keep
the
City
,
the
watchman
waketh
but
in
vain
,
ver.
2.
A
mans
vigilance
will
not
keep
him
.
It
is
but
lost
labour
that
thou
hast
to
rise
up
early
and
go
to
bed
late
,
and
eat
the
bread
of
carefulness
;
no
care
or
pains
can
gain
that
man
any
thing
,
whom
God
does
not
vouchsafe
to
prosper
.
The
race
is
not
to
the
swift
,
nor
the
battel
to
the
strong
;
neither
yet
bread
to
the
wise
,
nor
yet
riches
to
men
of
understanding
,
nor
yet
favour
to
men
of
skill
,
but
time
and
chance
happeneth
to
them
all
;
that
is
,
Gods
Providence
that
by
changes
of
times
,
and
intermixing
of
accidents
and
contingencies
disposes
all
,
says
the
Wise
man
,
Eccles.
ix
.
11.
and
't
is
the
blessing
of
the
Lord
that
maketh
rich
,
says
the
same
good
man
,
Prov.
x.
22.
't
is
uncomfortable
being
rich
without
that
blessing
.
5.
But
above
all
,
the
blessing
upon
our
labours
,
the
Ministers
labours
is
from
God
.
We
may
be
instant
in
season
and
out
of
season
,
reprove
,
rebuke
,
exhort
,
with
all
long
suffering
and
patience
,
though
we
should
speak
with
the
tongue
of
Men
and
Angels
,
words
of
life
and
spirit
;
though
we
should
every
day
preach
with
St.
Paul
,
even
to
midnight
,
and
call
out
to
you
to
hear
and
obey
,
till
we
were
hoarse
with
speaking
,
and
can
speak
no
more
;
yea
,
though
we
should
speak
with
that
passion
,
as
if
our
own
souls
were
melted
into
it
,
and
were
distilling
with
our
words
,
and
so
continue
from
day
to
day
,
till
our
day
were
over-clouded
in
everlasting
night
;
yet
it
might
be
with
all
this
pains
we
might
catch
nothing
.
'T
is
what
I
need
not
stand
to
prove
;
Moses
and
Eliah
,
and
Ieremiah
,
and
all
the
Prophets
are
sufficient
witnesses
some
time
or
other
of
vast
labours
spent
in
vain
.
And
the
times
our
own
eyes
have
seen
,
and
do
yet
behold
are
too
unhappy
an
evidence
of
many
mens
whole
lives
and
ministeries
thus
spent
in
vain
,
where
Christ
pleases
to
withdraw
himself
either
from
the
Minister
,
or
from
the
People
.
And
indeed
,
this
is
the
least
wonder
of
all
the
rest
:
the
gaining
of
souls
being
Gods
proper
business
;
and
therefore
never
like
to
be
done
without
him
.
We
fish
but
in
the
night
,
as
if
we
knew
not
what
we
did
,
nor
saw
how
to
cast
our
nets
to
any
advantage
without
him
.
At
his
Word
only
,
the
net
is
rightly
spread
;
at
his
Word
only
the
waters
flow
and
bring
in
apace
;
he
calls
and
the
fishes
come
amain
,
and
till
he
himself
either
calls
or
come
,
we
catch
nothing
.
4.
Nay
,
to
come
to
the
fourth
Particular
,
though
we
omit
no
pains
,
but
even
toil
and
labour
what
we
can
,
nor
slip
no
time
,
but
even
break
our
sleep
,
and
take
in
the
nights
;
nor
fail
of
any
opportunity
,
but
take
every
hour
of
the
night
,
ready
all
the
night
long
,
upon
the
least
occasion
;
nor
neglect
any
policy
or
art
to
help
us
,
but
make
it
our
whole
labour
and
business
every
way
to
gain
our
intentions
,
though
we
be
never
so
great
,
or
good
,
so
wise
or
subtle
,
so
many
or
so
powerful
,
we
shall
gain
nothing
but
labour
and
sorrow
by
the
hand
,
unless
God
be
with
us
.
1.
Toil
it self
,
and
labour
,
catches
nothing
;
We
have
toiled
all
night
and
caught
nothing
;
all
our
labour
is
but
as
the
running
round
of
a
mill
,
or
the
turning
of
a
door
upon
the
hinges
,
never
the
further
for
all
its
motion
.
Consider
your
ways
,
says
the
Prophet
,
you
have
sown
much
and
bring
in
little
;
he
that
earneth
wages
earns
it
to
put
into
a
bag
with
holes
,
Hagg.
i.
6.
he
gains
somewhat
,
as
he
thinks
,
and
lays
it
up
,
but
when
he
looks
again
for
it
,
it
is
come
to
nothing
.
He
that
gave
his
mind
to
seek
out
the
nature
and
profit
of
every
labour
under
the
Sun
,
returns
home
empty
,
only
with
this
experimental
saying
in
his
mouth
,
Eccles.
ii
.
22.
What
has
a
man
of
all
his
labour
,
and
of
the
vexation
of
his
heart
,
wherein
he
hath
laboured
under
the
Sun
?
for
all
his
days
are
sorrows
,
and
his
travel
grief
:
a
goodly
catch
for
all
his
pains
.
2.
All
the
attendance
upon
times
and
seasons
will
effect
no
more
,
if
you
separate
from
Gods
special
benediction
,
We
have
toil'd
all
night
and
yet
caught
nothing
.
Let
a
man
serve
seven
years
for
a
fortune
or
preferment
,
as
Iacob
did
for
Rachel
,
and
in
the
morning
his
fair
and
long'd
for
Rachel
,
will
prove
but
bleer-eyed
Leah
at
the
best
.
Whatever
it
is
he
gets
,
't
will
be
but
misery
to
him
,
or
a
false
happiness
.
Or
let
him
lie
waiting
with
the
bed-rid
man
at
the
Pool
of
Bethesda
,
eight
and
thirty
years
for
the
moving
of
the
waters
,
he
will
always
be
prevented
,
be
never
able
to
get
in
,
till
Christ
come
to
him
;
yea
,
let
him
wait
out
all
his
years
,
and
draw
out
his
days
in
perpetual
expectations
and
attendances
for
some
happy
Planet
,
some
propitious
hour
,
he
will
never
see
it
,
unless
God
speak
the
word
and
command
it
to
him
.
These
fishers
in
the
Text
had
even
chose
their
time
and
spent
it
out
to
the
last
minute
;
the
best
time
to
fish
,
when
the
eye
of
the
sporting
fish
could
not
see
the
net
that
was
spread
to
entangle
them
,
nor
perceive
the
hand
or
shaddow
of
him
who
subtilly
laid
wait
to
take
them
,
the
time
of
night
;
and
they
pursued
their
labour
till
the
day
came
on
,
all
the
night
,
says
the
Text
,
yet
nothing
they
could
catch
,
they
lost
their
labour
and
their
hope
.
Just
thus
it
is
,
when
men
having
,
as
they
think
,
diligently
made
use
of
the
opportunity
,
and
expected
it
out
,
having
never
thought
of
God
all
the
while
,
find
themselves
at
last
no
neerer
the
end
of
their
desires
,
then
they
were
at
the
beginning
.
Your
own
eyes
see
it
by
many
daily
experiences
that
is
thus
oft
falls
out
.
3.
Policy
comes
ever
and
anon
as
short
of
its
aims
where
God
is
set
aside
.
Though
men
be
oft
so
cunning
in
all
the
arts
of
thriving
,
that
nothing
seems
to
escape
their
reach
;
though
the
net
seem
full
with
fish
,
their
fields
stand
thick
with
corn
,
and
their
garners
full
and
plenteous
with
all
manner
of
store
,
yet
draw
up
the
net
when
the
night
is
gone
,
when
the
clear
day
appears
to
shew
all
things
as
they
are
,
and
behold
,
in
all
these
they
have
taken
nothing
;
their
souls
,
the
best
fish
,
are
lost
and
gone
by
their
unjust
and
wicked
gains
,
the
true
fish
is
slipt
away
,
and
there
is
nothing
but
the
scales
and
slime
,
a
little
glittering
earth
,
or
slimy
pleasure
left
behind
.
Thus
meer
policy
,
I
mean
,
such
as
God
is
not
remembred
in
,
proves
ever
at
the
last
.
But
it
is
oft-times
seen
,
that
such
policies
even
deceive
them
of
their
own
intentions
too
,
and
they
fall
commonly
by
what
they
had
determin'd
as
steps
to
rise
by
.
Laban
thinking
to
enrich
himself
by
his
covetous
bargain
,
changes
Iacob's
wages
ten
times
,
but
still
changes
for
the
worst
:
If
Laban
says
to
Iacob
,
the
speckled
shall
be
thy
wages
,
then
all
the
Cattel
bare
speckled
;
if
he
say
,
the
ring-straked
shall
be
thy
hire
,
then
all
the
Cattel
bear
ring-straked
,
Gen.
xxxi
.
1.
because
God
was
with
Iacob
and
not
with
Laban
.
These
men
here
,
cunning
sure
enough
at
their
Trade
in
which
they
were
bred
up
,
having
pickt
out
their
time
,
and
cast
on
every
side
of
the
Ship
,
tried
all
their
Art
,
all
their
tricks
,
and
sleights
,
(
for
we
cannot
but
think
,
that
being
so
often
disappointed
,
they
used
all
their
skill
)
yet
for
all
that
they
caught
nothing
,
for
Christ
was
not
there
.
Thy
wisdom
and
thy
knowledge
,
saith
the
Prophet
,
it
hath
perverted
thee
,
Isa.
xlvii
.
10.
And
thou
art
wearied
in
the
multitude
of
thy
counsels
,
ver.
13.
These
are
of
no
power
if
once
God
leave
us
.
Nay
,
they
serve
all
to
nothing
but
to
pervert
us
if
Christ
be
not
in
them
;
all
our
wisdom
and
counsels
but
ignorance
and
folly
without
the
presence
of
this
eternal
Wisdom
,
this
great
Counsellor
.
4.
We
,
be
we
never
so
great
,
never
so
good
,
never
so
many
,
never
so
wise
,
may
toil
and
trouble
our selves
,
and
all
for
nothing
.
All
the
men
whose
hands
are
mighty
have
found
nothing
,
Psal.
lxxvi
.
5.
great
men
may
fail
as
well
as
others
.
Nay
more
,
Peter
here
and
his
Partners
were
good
and
honest
men
,
yet
success
does
not
always
answer
such
mens
Labours
neither
;
here
they
fish
,
and
after
Christs
Resurrection
again
,
St.
Iohn
xxi
.
3
,
6.
They
fish
all
night
,
but
catch
nothing
till
Christ
came
to
them
;
there
's
good
men
labouring
and
catching
nothing
.
And
many
they
were
together
,
they
joyn
hands
,
and
heads
,
and
all
their
implements
,
yet
't
is
all
to
no
purpose
.
Though
hand
joyn
in
hand
,
the
wicked
shall
not
be
unpunish'd
,
Psal.
xi
.
21.
And
though
hand
joyn
in
hand
to
bring
matters
to
pass
,
the
issue
and
event
comes
from
above
.
A
multitude
is
nothing
against
the
Lord
of
Hosts
,
no
,
nor
without
him
.
There
's
many
joyn'd
together
and
effecting
nothing
.
And
then
again
,
there
's
Solomon
,
a
wise
man
,
the
wisest
of
the
earth
,
after
all
his
search
and
labour
coming
back
with
nothing
but
Vanity
of
vanity
,
all
is
vanity
and
vexation
of
spirit
.
He
found
it
not
scientifically
only
,
but
experimentally
,
not
only
by
happy
knowledge
,
but
unhappy
experience
also
,
too
sad
a
truth
.
And
all
this
to
inform
us
in
this
one
truth
,
that
there
is
neither
skill
,
nor
labour
,
nor
strength
,
nor
policy
,
nor
time
,
nor
opportunity
of
any
prevalence
,
not
only
against
the
Lord
,
but
without
him
too
.
We
must
not
,
after
all
these
men
,
think
much
,
nor
must
you
,
that
men
of
our
Order
should
toil
and
labour
day
and
night
and
catch
nothing
.
The
Text
says
We
;
't
is
a
common
misery
,
that
's
some
comfort
,
that
't
is
not
a
personal
lot
,
but
a
common
condition
to
others
with
us
:
And
in
this
We
there
's
a
better
We
than
we
our selves
,
St.
Peter
and
his
Fellows
must
be
reckon'd
.
'T
is
St.
Peters
the
greatest
Fishers
fortune
to
be
sometimes
disappointed
of
the
end
of
his
labours
.
It
may
be
so
much
the
rather
his
,
and
such
as
he
,
Christs
skilfullest
,
greatest
fishers
,
such
as
with
him
,
here
,
fish
in
the
deep
,
even
because
they
do
so
,
whilst
a
company
of
petty
Fishermen
,
that
stand
by
the
shore
,
and
fish
in
the
shallows
,
catch
fish
enough
.
Will
you
know
the
reason
?
St.
Peter
and
his
followers
lay
deep
,
in
the
depth
of
heaven
,
and
catch
few
fish
,
because
the
fish
are
of
the
world
,
and
therefore
savour
not
heavenly
baits
,
care
not
to
leap
so
high
,
they
are
for
watry
,
fading
,
transitory
pleasures
.
But
others
that
fish
upon
the
shore
,
that
stir
not
from
the
earth
,
that
stand
up
and
preach
nothing
but
earthly
interests
and
respects
,
who
fish
with
flies
,
vanities
,
and
follies
,
or
earth-worms
,
earthly
Arguments
,
or
cast
into
the
Shallows
of
vain
fancies
and
inventions
,
who
make
Religions
of
their
own
,
every
day
new
.
These
catch
fish
enow
,
because
perhaps
the
silly
fish
,
the
frie
at
least
,
are
most
delighted
with
such
baits
.
We
might
have
thought
it
had
been
these
mens
faults
,
that
having
fish'd
all
night
they
took
nothing
;
but
that
they
were
fishermen
by
their
Trade
,
expert
in
the
Art
,
such
as
were
brought
up
to
it
,
and
liv'd
by
it
:
There
's
therefore
something
more
in
it
than
so
.
The
great
Governour
of
Sea
and
Land
would
not
suffer
those
Inhabitants
of
the
water
to
come
at
that
time
,
as
at
others
,
into
the
Net
.
'T
is
Gods
disposing
hand
that
thus
deceives
the
Net
of
its
expected
prey
,
and
we
must
be
content
.
Noah
was
a
good
man
,
and
Lot
was
a
good
man
,
and
great
men
both
,
yet
Noah
preaches
repentance
to
the
Old
World
,
and
Lot
afterward
to
the
men
of
Sodom
without
any
success
;
the
one
preacht
one
hundred
and
twenty
years
,
the
other
all
the
time
he
staid
in
Sodom
,
yet
not
one
soul
gain'd
by
all
their
labour
.
Many
wise
men
and
Prophets
have
had
as
sorrowful
success
.
Miserable
is
the
case
the
while
that
the
devil
thus
out-fishes
us
.
Yet
so
it
is
;
take
we
what
pains
we
can
,
though
we
were
more
thoroughly
read
in
St.
Pauls
practice
than
we
are
,
in
fastings
often
,
in
watchings
oft
,
in
hunger
and
thirst
,
in
fears
and
anxities
,
in
cares
and
painfulness
;
watch
we
our
times
never
so
punctually
,
and
fish
we
never
so
studiously
in
the
night
,
when
the
passions
are
at
rest
,
and
the
deep
silence
of
the
night
upon
them
,
no
noise
or
distractions
,
as
we
would
think
,
to
hinder
the
distinct
hearing
of
the
Word
of
Christ
;
use
we
never
so
much
Art
and
Policy
,
so
much
Rhetorick
and
Argument
to
perswade
,
so
that
one
would
think
we
could
not
possibly
but
take
;
yet
even
thus
our
hopes
may
be
deluded
,
because
nothing
comes
to
Gods
Net
,
but
what
he
brings
.
We
may
then
first
comfort
our selves
,
if
we
have
done
our
utmost
,
if
we
have
discharg'd
our
duty
,
that
however
this
unhappiness
betide
us
,
yet
we
are
not
alone
,
nor
is
it
our
fault
though
our
misfortune
.
Paul
may
plant
,
and
Apollos
water
,
yet
both
be
in
the
same
lot
with
us
,
if
God
give
not
the
encrease
.
Nay
,
God
himself
seems
to
be
in
the
same
case
,
whilst
he
complains
,
All
the
day
long
have
I
stretched
out
my
hand
to
a
disobedient
and
gain-saying
people
.
And
you
all
also
may
chear
up
your
souls
in
your
honest
and
painful
labours
,
though
peradventure
they
succeed
not
;
however
that
you
have
done
your
duty
,
and
rest
now
only
upon
the
hand
of
God
to
second
you
and
give
success
;
which
if
it
do
,
you
presently
grow
up
and
prosper
;
if
not
,
Gods
over-ruling
Providence
,
and
wiser
disposing
goodness
,
well
thought
upon
,
will
easily
teach
you
to
be
content
.
And
(
2.
)
remember
this
taking
nothing
may
prove
at
last
more
profitable
than
the
greatest
draught
you
ever
did
or
could
expect
.
St.
Peter
and
his
fellow-fishers
by
catching
nothing
caught
every
thing
,
because
him
,
who
is
all
in
all
,
who
thus
call'd
them
to
himself
by
the
occasion
of
their
ill
success
.
And
when
the
worst
of
casualties
betide
us
let
us
think
,
that
though
all
our
hopes
and
expectations
fail
us
,
all
our
labours
languish
away
in
utter
despair
,
and
we
be
left
confounded
with
the
miscarriages
of
all
our
pains
,
yet
God
can
so
order
it
,
that
out
of
nothing
all
things
,
all
good
things
may
one
day
after
happen
to
us
;
and
though
he
will
give
us
nothing
else
,
yet
he
will
give
himself
at
last
,
and
upon
this
not
only
be
comforted
,
but
rejoyce
in
our
miscarriages
.
And
(
3.
)
that
we
may
descend
to
the
last
particular
of
St.
Peters
ill
success
.
Though
we
may
comfort
our selves
a
little
in
the
frustration
of
our
hopes
,
that
it
so
pleases
God
to
order
them
,
and
must
therefore
well
be
pleased
because
it
is
his
pleasure
,
and
rejoyce
sometimes
too
that
we
are
by
such
means
drawn
to
God
ere
we
are
aware
:
Yet
we
may
complain
to
him
also
,
lastly
,
of
the
same
business
,
and
cry
out
,
with
St.
Peter
,
Master
we
have
toiled
all
the
night
and
taken
nothing
.
'T
is
an
usual
thing
to
complain
of
a
misery
,
or
miscarriage
,
and
't
is
as
usual
to
complain
to
those
whom
it
either
does
not
concern
to
know
it
,
or
who
cannot
help
us
.
But
this
complaint
here
is
set
right
,
to
Christ
it
is
,
and
he
's
our
Master
to
whom
we
are
to
account
for
the
works
of
our
calling
,
for
the
works
both
of
day
and
night
.
And
therefore
to
thee
,
first
,
Master
,
we
complain
that
we
are
no
better
servants
,
that
we
are
not
worthy
to
call
thee
Master
,
that
we
are
unprofitable
servants
.
Next
we
complain
that
we
have
wearied
our selves
in
the
ways
of
vanity
,
in
the
works
of
darkness
,
and
have
lov'd
the
night
too
well
,
and
the
works
of
darness
more
than
light
.
Then
we
complain
that
all
our
labours
are
but
toils
and
sorrows
.
Then
again
we
bemoan
our
sad
condition
,
that
we
,
even
the
best
of
us
,
that
we
,
even
all
of
us
,
can
say
no
better
for
our selves
.
Yet
lastly
we
complain
again
,
that
notwithstanding
all
our
toil
and
labour
,
notwithstanding
thou
art
our
Master
,
and
we
thy
servants
,
for
all
our
hours
and
pains
spent
upon
our
work
we
have
caught
nothing
.
Were
it
never
so
little
gain
,
it
would
not
grieve
us
;
were
it
but
a
few
little
Fishes
(
they
might
serve
for
thousands
)
yea
,
but
one
,
something
,
any
thing
,
it
would
not
so
afflict
us
:
But
this
[
nothing
]
is
of
hard
digesture
,
this
[
nothing
]
in
every
thing
troubles
us
,
every
way
perplexes
us
.
So
much
the
more
in
that
it
comes
often
from
our
own
fault
,
or
we
may
justly
fear
it
,
that
we
thus
miscarry
.
However
,
t
is
a
thing
we
may
well
complain
of
,
as
by
such
complaints
even
desiring
him
to
give
us
better
success
in
the
rest
of
our
labours
.
But
whether
he
will
do
that
or
no
,
if
he
command
us
to
go
on
,
we
must
do
so
still
;
all
other
businesses
notwithstanding
,
whatever
success
past
or
to
come
,
nevertheless
,
at
his
word
we
must
let
down
the
Net
;
which
is
our
Second
general
to
resolve
notwithstanding
all
former
lost
pains
and
labours
to
fall
yet
,
upon
his
word
,
to
our
work
again
.
The
Net
in
moral
businesses
,
is
all
those
several
ways
and
means
by
by
which
our
actions
catch
their
several
ends
and
take
effect
;
and
to
let
down
these
nets
is
to
apply
our selves
to
the
pursuits
of
our
desires
and
and
intentions
by
ways
and
means
probable
to
effect
them
.
In
spiritual
employments
:
The
Net
to
fish
for
men
is
commonly
the
Word
truly
preached
;
the
threds
are
the
words
of
perswasion
,
the
knots
the
Arguments
of
Reason
,
the
Plummets
are
the
Articles
and
grounds
of
the
Faith
.
This
Net
is
to
be
wove
by
study
and
pains
,
to
be
let
down
and
loosed
by
Preaching
,
to
be
gathered
up
by
calling
men
to
account
of
what
was
heard
,
what
they
have
done
upon
it
;
't
is
washt
and
cleans'd
by
our
tears
and
prayers
,
and
spread
and
dried
by
our
charity
and
mortified
affections
.
And
this
is
the
Net
that
we
must
let
down
,
though
we
catch
nothing
.
And
at
his
word
it
is
to
be
let
down
,
his
word
to
be
the
length
and
bredth
,
the
whole
rule
and
measure
of
all
our
Sermons
,
all
your
Actions
.
Leave
off
our
work
we
must
not
,
because
it
does
not
answer
us
with
success
,
but
to
our
work
again
,
and
see
where
we
err'd
,
and
mend
it
,
find
what
was
the
occasion
of
our
ill
success
,
our
taking
nought
,
and
avoid
it
.
If
we
prided
our selves
too
much
in
our
own
skill
or
wisdom
,
or
trusted
too
much
upon
the
goodness
of
our
own
works
and
labours
,
or
,
through
the
darkness
of
ignorance
could
not
well
see
what
to
do
,
or
through
the
thick
night
of
sins
miscarried
in
it
,
or
for
want
of
Gods
implor'd
assistance
miss'd
of
our
success
,
let
us
now
mend
all
,
by
ruling
our selves
,
and
all
our
actions
,
according
to
his
Word
.
His
Word
will
teach
us
that
Art
which
shall
not
fail
us
;
his
Word
shall
give
us
humility
to
cast
deep
enough
;
his
Word
will
be
a
Lantern
to
enlighten
our
night
,
that
we
may
see
our
way
,
and
what
to
do
;
his
Word
will
bring
us
near
himself
,
that
we
may
the
better
hear
his
counsel
,
and
obey
his
voice
,
and
bring
him
nearer
us
that
he
may
bless
us
.
And
so
certainly
he
will
,
if
,
with
St.
Peter
here
,
whatever
has
befell
us
,
or
is
like
to
do
,
we
nevertheless
at
his
Word
again
let
down
the
Net
,
(
1.
)
readily
,
without
delaying
;
(
2.
)
obediently
,
without
murmuring
;
(
3.
)
confidently
,
without
disputing
;
(
4.
)
resolutely
,
without
wavering
.
And
indeed
,
at
his
Word
to
do
it
,
is
to
do
it
(
1.
)
readily
for
a
word
speaking
,
not
to
expect
command
upon
command
,
with
St.
Peter
,
even
to
be
griev'd
to
be
bidden
again
and
again
,
to
have
our
love
or
duty
call'd
so
much
in
question
as
to
hear
a
second
or
third
injunction
to
it
.
Our
former
hard
hap
must
not
make
us
to
demur
,
but
rather
hasten
us
to
our
work
again
to
make
amends
for
our
former
losses
.
Abraham
leaves
his
Country
,
and
his
Fathers
house
for
a
word
speaking
:
God
did
but
speak
,
and
away
presently
goes
the
Father
of
the
Faithful
,
Gen.
xii
.
1
,
5.
What
ever
thy
hand
findeth
to
do
,
do
it
instantly
,
says
the
Wiseman
,
Eccle.
ix
.
10.
but
if
God
speak
to
thee
once
to
do
it
,
let
the
Word
be
no
sooner
heard
than
thy
hand
in
action
.
Do
what
thou
art
to
do
readily
,
do
it
chearfully
.
That
First
.
2.
At
his
word
to
do
it
,
is
to
do
it
obediently
;
to
do
it
for
his
Word
,
for
his
speaking
,
because
he
commands
it
,
at
thy
word
.
Actions
are
then
only
done
in
obedience
when
they
are
done
for
his
sake
who
commands
,
and
because
he
commands
them
.
He
that
here
pleads
his
own
respects
,
that
preaches
for
his
own
ends
,
or
does
any
thing
only
to
satisfie
or
content
himself
,
that
frames
his
actions
for
gain
or
pleasure
,
he
aims
at
nothing
but
himself
,
and
does
not
those
labours
at
Christs
word
,
or
in
the
power
of
it
.
He
does
it
properly
at
Christs
word
,
that
looks
for
no
other
reason
of
his
actions
but
his
Command
and
Will
;
nor
propounds
any
other
intention
to
himself
but
a
full
submission
to
Gods
will
and
pleasure
,
that
's
reason
enough
to
the
truly
obedient
soul
,
that
God
commands
it
.
3.
And
upon
this
it
is
that
we
expound
,
Nevertheless
at
thy
Word
,
to
be
in
confidence
of
the
truth
and
vertue
of
that
Word
above
all
words
besides
,
above
all
reason
besides
.
St.
Peter
with
his
Company
had
fish'd
and
toil'd
in
fishing
all
the
night
,
the
fittest
time
to
fill
their
Nets
,
and
yet
nothing
would
be
caught
.
It
was
against
all
reason
and
experience
to
expect
any
thing
now
,
they
themselves
,
too
,
being
over-wearied
with
their
toil
;
yet
he
disputes
not
with
his
Lord
:
but
,
as
if
he
confest
he
could
teach
him
better
,
he
(
1.
)
calls
him
Master
;
and
(
2.
)
as
if
his
Word
were
of
more
power
than
all
their
skill
and
experience
far
,
he
rests
himself
wholly
upon
that
.
And
yet
more
;
as
if
the
very
loosing
or
letting
down
now
of
the
Net
upon
his
bare
word
alone
were
enough
to
bring
up
a
full
draught
of
fish
,
he
makes
mention
no
longer
of
his
own
pains
or
labours
,
as
if
they
could
any
thing
avail
,
but
professes
only
to
let
down
the
Net
,
confident
now
by
the
power
of
his
Word
only
to
obtain
what
neither
his
Art
nor
labour
could
procure
before
,
nor
reason
perswade
him
to
at
any
time
,
nay
,
what
all
they
perswade
him
now
against
.
This
is
the
right
rule
of
faith
and
obedience
,
even
against
hope
to
believe
in
hope
,
to
believe
his
Word
above
our
Reason
,
to
neglect
all
petty
,
under-scruples
,
to
rely
wholly
upon
his
authority
.
It
was
Abrahams
glory
that
he
considered
not
his
own
body
now
dead
,
nor
the
deadness
of
Sarahs
Womb
,
considered
not
the
strength
of
nature
when
Gods
Promise
came
above
it
,
Rom.
iv
.
19.
that
he
was
so
ready
to
offer
up
Isaac
,
in
whom
God
had
promised
him
to
call
his
Seed
;
as
if
he
believed
God
could
raise
him
up
again
being
dead
,
or
else
some
way
or
other
make
good
his
Promise
,
which
was
made
in
Isaac
,
and
that
he
would
do
it
to
though
Isaac
were
made
a
Sacrifice
,
and
so
no
natural
or
reasonable
possibility
left
him
for
any
such
hope
:
Yet
nevertheless
do
he
would
as
God
commanded
,
offer
up
Isaac
at
his
word
as
readily
here
as
St.
Peter
let
down
his
Net
.
Nevertheless
,
lastly
,
at
thy
Word
we
will
;
whether
,
that
is
,
he
please
to
bless
us
according
to
our
wish
or
not
,
whether
we
shall
bring
up
fish
or
no
,
whether
he
will
have
us
take
or
not
,
we
will
let
down
the
Net
because
he
bids
us
.
To
the
former
confidence
is
to
be
added
resolution
.
As
we
know
and
are
confident
he
can
by
his
Word
do
what
he
will
,
so
whether
he
will
do
it
,
yea
,
or
no
,
yet
for
his
Word
,
because
it
is
his
will
that
we
should
still
continue
on
our
labours
and
work
,
we
will
do
so
,
we
will
let
down
the
Net
,
come
what
will
come
of
it
.
Whether
they
will
hear
,
or
whether
they
will
forbear
,
Preach
we
must
;
for
Woe
is
me
,
says
the
Apostle
,
if
I
preach
not
the
Gospel
;
the
command
is
hard
upon
us
.
And
whether
your
works
be
like
to
prosper
in
your
hands
as
you
desire
,
or
whether
not
,
labour
still
you
must
,
and
not
be
idle
.
To
toil
all
night
and
catch
nothing
is
uncomfortable
,
yet
to
toil
all
night
and
catch
nothing
,
and
yet
to
toil
again
,
is
constancy
and
resolution
,
and
may
challenge
the
reward
of
no
petty
vertue
at
his
hands
who
so
esteems
and
accepts
it
.
You
shew
as
much
daily
in
temporal
affairs
:
Ye
work
,
and
toil
,
and
lose
your
labour
,
yet
you
try
again
;
you
plow
and
sow
,
and
sometimes
bring
home
little
,
yet
you
plow
and
sow
again
.
Be
we
but
as
resolute
in
our
spiritual
affairs
,
and
work
,
and
they
will
succeed
at
last
to
pupose
,
to
make
a
recompence
for
all
former
misfortunes
.
If
your
Prayers
after
a
whole
night
return
empty
,
if
your
endeavours
to
repentance
and
amendment
,
if
your
wrestling
with
temptations
,
or
strugling
for
mastery
with
your
passions
and
sins
,
be
not
presently
answered
with
success
,
but
you
yet
groan
under
the
dominion
of
them
,
not
yet
fully
able
to
resist
temptations
,
nor
to
leave
off
your
sins
,
or
break
off
your
transgressions
,
if
you
cannot
by
some
nights
and
days
of
exercise
and
endeavour
obtain
yet
those
graces
and
vertues
you
desire
;
endeavour
yet
again
,
strive
,
and
pray
,
and
labour
yet
again
,
and
in
his
name
and
word
pursue
your
work
.
In
his
name
you
cannot
miscarry
at
the
last
,
your
Net
will
come
at
length
full
fraught
with
grace
and
glory
.
You
see
the
very
Apostles
of
Christ
are
in
the
like
condition
,
many
nights
and
days
toil
and
labour
brings
them
nothing
home
,
yet
they
still
fish
again
,
and
so
must
we
,
if
at
last
we
may
gain
but
one
poor
soul
into
the
Net
of
the
Kingdom
;
nay
though
but
save
our
own
.
And
if
none
but
that
,
yet
we
most
let
down
the
Net
for
more
,
not
despair
of
more
;
there
may
come
more
at
length
:
We
must
preach
,
and
you
must
hear
,
again
and
again
,
line
upon
line
,
line
upon
line
,
here
a
little
,
and
there
a
little
,
cast
on
this
side
,
cast
on
that
,
in
season
and
out
,
night
and
day
with
all
patience
and
long
suffering
,
as
the
Apostle
speaks
,
if
so
be
at
last
that
Jesus
will
deign
to
come
unto
us
,
that
he
will
vouchsafe
to
speak
effectually
to
his
servants
,
and
make
them
hear
,
that
he
will
please
to
stand
by
and
call
the
fish
into
the
Net
.
Master
,
we
have
now
at
thy
word
let
down
the
Net
,
O
speak
the
word
only
and
thy
Servants
shall
hear
thee
,
and
hasten
to
thee
,
and
obey
thee
,
and
be
wholly
taken
by
thee
.
Our
labours
are
vain
without
thy
blessing
,
nothing
in
them
but
weariness
and
toil
,
have
mercy
upon
this
our
sad
and
uncomfortable
condition
,
and
relieve
us
,
both
the
Fishers
and
the
Fish
,
and
lift
us
up
out
of
this
Sea
of
misery
,
this
depth
of
iniquity
,
catch
us
all
together
in
thy
Net
,
and
us
unto
thy self
into
thy
Kingdom
where
there
is
no
more
toil
or
labour
,
no
more
●ight
at
all
,
no
more
tempestuous
Seas
or
weather
,
where
we
are
sure
to
catch
that
which
is
above
all
our
labours
,
all
our
toil
;
a
full
and
sufficient
recompence
for
them
all
,
the
over-ful
,
infinite
and
unspeakable
rewards
of
eternal
glory
.
A
SERMON
UPON
THE
Transfiguration
.
St.
LUKE
ix
.
33.
And
it
came
to
pass
,
as
they
departed
from
him
,
Peter
said
unto
Iesus
,
Master
,
it
is
good
for
us
to
be
here
:
and
let
us
make
three
Tabernacles
,
one
for
thee
,
and
one
for
Moses
,
and
one
for
Elias
;
not
knowing
what
he
said
.
AND
St.
Peter
,
when
he
thus
said
he
knew
not
what
,
was
in
the
Mount
with
Iesus
,
Moses
and
Elias
,
and
saw
their
glory
.
One
cannot
blame
him
for
crying
out
,
't
was
good
being
,
good
building
there
;
though
somewhat
there
was
in
it
that
was
amiss
,
it
seems
,
when
St.
Luke
tells
us
,
he
knew
not
what
he
said
.
But
methinks
,
the
words
would
sound
nothing
amiss
at
all
,
if
they
had
been
taken
up
by
us
upon
our
late
being
with
Christ
in
the
holy
Mount
at
the
holy
Table
,
or
if
used
still
in
reference
to
that
good
meeting
,
Master
it
is
good
for
us
to
be
here
in
thy
holy
presence
,
let
us
build
Tabernacles
,
tarry
here
,
go
down
no
more
henceforward
in
our
affections
to
earth
,
or
earthly
things
;
Let
us
build
here
Tabernacles
for
thee
,
for
Moses
and
Elias
,
that
neither
thy
Gospel
,
Law
,
nor
Prophets
may
go
from
us
,
never
henceforth
depart
out
of
our
hearts
and
mouths
.
Sure
there
is
no
error
in
such
a
speech
of
ours
,
whatever
was
in
St
,
Peter's
.
Indeed
somewhat
there
was
faulty
in
St.
Peter's
,
as
there
is
commonly
in
the
most
of
our
best
words
and
actions
,
somewhat
more
or
less
(
at
least
)
then
should
be
in
rigor
,
if
God
should
enter
into
judgment
with
them
.
The
sudden
apprehension
of
unexpected
or
extraordinary
joy
or
happiness
,
be
it
spiritual
or
be
it
temporal
,
makes
many
affections
and
expressions
arise
in
the
best
of
us
somewhat
irregular
sometimes
.
Our
business
at
this
time
,
and
upon
these
words
is
to
rectifie
them
,
by
considering
what
was
here
short
or
over
in
St.
Peter's
,
what
to
be
left
,
and
what
followed
in
them
,
that
we
may
learn
how
to
bear
our
happiness
,
the
great
favours
of
the
Almighty
,
the
extraordinary
dignations
and
discoveries
of
Christ
,
and
besides
also
,
all
temporal
felicities
;
how
to
proportion
them
to
others
benefit
as
well
as
our
own
,
how
so
to
regulate
our
judgments
,
counsels
,
expressions
and
affections
,
upon
any
such
occasions
,
come
they
when
they
will
upon
us
,
that
we
may
safely
say
with
St.
Peter
here
in
any
of
them
,
Master
,
it
is
good
for
us
to
be
here
,
let
us
now
build
Tabernacles
,
this
condition
is
good
we
now
are
in
,
let
us
still
be
here
,
and
yet
not
incur
St.
Luke's
censure
,
that
we
know
not
what
we
say
.
The
Sum
then
both
of
the
Text
and
Sermon
will
be
but
this
;
St.
Peter's
and
our
common
judgments
,
advice
,
affections
and
expressions
in
any
kind
of
extraordinary
content
and
happiness
,
spiritual
or
temporal
,
what
they
are
;
usually
they
are
we
know
not
what
;
and
are
therefore
so
branded
here
,
by
the
Evangelist
,
that
we
may
henceforth
consider
and
know
what
judgments
,
counsels
,
affections
and
expressions
pass
from
us
in
any
such
conditions
,
before
we
pass
them
.
So
that
our
work
is
to
be
this
,
to
examine
all
these
in
St.
Peter's
speech
,
and
shew
you
how
far
it
may
be
said
by
any
of
us
,
and
how
it
must
not
,
and
that
in
these
Particulars
:
-
1.
How
far
his
judgment
may
pass
,
that
good
it
is
to
be
here
,
how
we
may
say
,
It
is
good
for
us
to
be
here
,
think
and
say
so
,
and
how
we
may
not
.
-
2.
How
far
his
advice
is
good
to
build
Tabernacles
,
how
we
may
say
,
Let
us
build
three
Tabernacles
,
one
for
thee
,
and
one
for
Mose
,
and
one
for
Elias
,
and
how
far
it
is
not
good
to
say
so
,
wherein
we
may
not
say
so
.
-
3.
How
far
his
affections
to
his
own
,
or
his
Masters
ease
and
safety
and
present
glory
may
be
allow'd
;
how
we
are
to
rellish
Moses
and
Elias
their
departing
,
or
desire
their
staying
,
and
how
we
may
not
;
as
they
departed
,
Peter
said
unto
Iesus
;
as
if
he
would
needs
be
staying
them
,
that
he
might
stay
where
now
he
was
.
-
4.
How
far
expressions
sudden
and
unwary
,
such
as
for
hast
or
passion
and
amazement
,
slip
sometimes
from
us
,
as
this
did
here
from
St.
Peter
,
may
be
born
with
,
how
far
we
may
be
tolerated
to
say
sometimes
we
know
not
what
,
and
when
we
may
not
be
allowed
it
,
Not
&c.
By
this
limiting
and
dividing
the
particulars
of
the
speech
and
Text
,
and
giving
the
several
ways
and
senses
it
may
be
spoken
in
;
we
shall
neither
wrong
St.
Peter
,
nor
St.
Luke
;
but
give
both
their
due
,
St.
Peter's
saying
,
and
St.
Luke's
censure
:
his
saying
,
Master
it
is
good
for
us
to
be
here
,
Let
us
build
,
&c.
and
that
St.
Peter's
speech
was
not
altogether
to
be
disapproved
;
and
that
yet
notwithstanding
some
fault
there
was
in
it
,
and
that
therefore
St.
Luke's
censure
just
,
and
St.
Luke's
saying
upon
it
,
that
he
knew
not
what
he
said
.
Say
with
St.
Peter
,
and
say
with
St.
Luke
both
,
and
yet
say
well
with
both
,
when
we
know
what
they
both
said
,
and
in
what
sense
to
say
it
.
St.
Peter's
authority
will
not
in
this
point
bear
us
out
against
St.
Luke's
;
but
if
we
say
it
as
St.
Peter
did
,
with
all
the
circumstances
,
St.
Luke
will
say
of
us
what
he
said
of
him
,
that
we
know
not
what
we
say
.
But
if
we
say
the
words
as
they
may
be
said
,
he
will
not
say
so
.
Begin
we
then
to
sift
the
saying
,
and
the
first
part
first
;
Master
,
It
is
good
for
us
to
be
here
.
St.
Peter's
judgment
of
the
condition
he
was
in
,
and
how
we
may
judge
and
say
so
.
And
it
may
be
good
to
be
so
,
and
good
to
say
so
:
good
really
in
several
senses
;
a
right
judgment
,
and
a
right
saying
.
For
first
,
This
here
was
in
the
Mount
,
a
place
of
solitude
and
retirement
,
a
part
by
themselves
,
says
St.
Mark
ix
.
2.
And
't
is
good
sometimes
times
to
retire
our selves
from
the
World
and
worldly
business
,
to
think
and
meditate
upon
Heaven
,
and
heavenly
things
,
especially
having
lately
tasted
of
those
dainties
,
that
we
may
chew
and
rellish
them
;
nothing
so
good
and
convenient
then
presently
as
some
retirement
,
to
sit
down
a
little
and
bethink
our selves
of
the
sweetness
we
have
so
lately
tasted
,
the
Covenant
we
have
so
lately
renewed
,
the
resolutions
we
have
so
lately
taken
up
,
and
the
ways
to
perform
them
.
2.
It
was
a
high
Mountain
too
,
says
St.
Matthew
,
xvii
.
1.
Nothing
henceforth
should
serve
our
turn
but
high
thoughts
and
resolutions
;
we
must
do
nothing
mean
after
so
high
favours
and
dignations
;
fix
our
thoughts
,
set
our
affections
now
henceforward
upon
things
above
,
good
to
be
here
.
3.
It
was
the
Holy
Mountain
too
,
so
styled
ever
since
from
the
authority
of
St.
Peter
,
2
Epist.
i.
18.
And
't
is
good
to
be
holy
,
better
then
to
be
high
.
High
contemplations
of
God
and
Heaven
are
not
so
good
as
holy
conversations
.
'T
is
good
indeed
,
very
good
to
be
also
in
the
holy
Mount
,
in
holy
places
,
at
holy
work
,
where
Christ
is
to
be
seen
or
heard
in
beauty
and
glory
,
in
the
Church
,
at
his
Word
and
Sacraments
.
4.
For
into
a
Mountain
to
pray
,
says
our
Evangelist
,
ver
.
28.
So
,
To
be
here
,
is
,
to
be
here
praying
;
Christ
went
up
to
that
purpose
,
as
he
tells
us
there
,
often
went
up
to
that
purpose
,
as
we
find
it
,
so
it
must
needs
be
good
;
nothing
does
us
so
much
good
at
heart
as
praying
.
It
fills
it
with
joy
and
gladness
,
fills
our
mouths
with
good
things
,
fills
our
hands
and
our
barns
,
and
our
coffers
,
all
our
filling
comes
from
thus
opening
of
our
mouths
.
Be
we
in
sickness
,
or
be
we
in
health
;
be
we
in
prosperity
,
or
be
we
in
adversity
;
be
we
full
,
or
be
we
empty
,
nothing
does
us
so
much
good
in
any
of
those
conditions
as
our
prayers
.
Prayer
,
Why
?
in
sickness
it
cheers
us
,
in
health
it
strengthens
us
,
in
prosperity
it
fastens
us
,
in
adversity
it
comforts
us
,
in
our
fulness
it
keeps
us
from
oppression
,
in
emptiness
from
fainting
,
in
all
it
does
us
some
good
or
other
.
'T
is
good
indeed
to
be
here
,
that
is
,
to
be
praying
,
especially
to
give
our selves
to
it
,
to
go
aside
on
purpose
for
it
,
to
ascend
the
Mountain
in
it
,
to
go
to
it
with
raised
thoughts
,
and
elevated
attentions
;
take
good
how
you
will
,
for
honest
,
profitable
,
or
pleasant
,
Prayer
is
all
of
them
.
To
be
with
Abraham
in
the
Mount
,
entitles
us
to
be
called
with
him
for
it
,
The
friends
of
God
,
and
there
's
honestum
,
honest
even
in
the
honourable
sense
.
To
be
with
Moses
in
the
Mount
is
profitable
against
Am●lek
,
to
beat
down
our
Enemies
.
To
be
here
with
St.
Peter
in
the
Mount
,
gives
us
the
most
pleasant
prospect
that
mortal
eyes
ever
beheld
or
saw
,
gives
us
a
prospect
of
heavenly
glory
.
Bonum
est
esse
hic
,
't
is
every
way
good
thus
being
here
.
5.
To
be
here
is
to
be
with
Christ
,
and
Moses
,
and
Eliah
,
with
the
Gospel
,
Law
and
Prophets
in
our
hands
,
reading
and
comparing
them
,
meditating
as
well
as
praying
.
And
't
is
good
being
so
,
good
spending
our
time
in
such
employments
;
Search
the
Scriptures
,
for
in
them
ye
think
(
and
ye
think
right
too
,
)
to
have
eternal
life
,
St.
John
v.
39.
profitable
they
are
,
says
St.
Paul
,
(
and
that
is
good
)
for
doctrine
,
for
reproof
,
for
correction
,
for
instruction
in
righteousness
,
that
the
Man
of
God
may
be
perfect
,
throughly
furnished
unto
all
good
works
,
2
Tim.
iii.
16
,
17.
thorowly
good
,
that
serves
to
make
a
man
so
thorowly
good
:
good
to
be
thus
in
the
Mountain
here
,
upon
the
tops
of
our
houses
,
in
our
close●s
and
highest
rooms
,
where
we
have
most
leisure
,
less
avocations
,
that
we
may
the
better
attend
so
holy
a
work
,
especially
since
our
late
holy
work
,
good
to
keep
the
scent
and
relish
of
those
heavenly
dainties
in
our
souls
.
6.
To
be
here
,
is
to
be
with
Christ
,
and
Moses
,
and
Elias
,
St.
Iames
,
and
St.
Iohn
and
St.
Peter
,
to
be
in
good
company
.
Nothing
better
to
make
or
keep
us
good
.
O
how
good
,
yea
,
and
joyful
or
pleasant
a
thing
it
is
to
be
together
with
such
!
Nothing
drives
away
sad
and
heavy
thoughts
like
such
good
company
,
where
the
discourse
is
Heaven
,
where
the
entertainment
is
heavenly
,
where
we
eat
and
drink
with
Christ
,
where
there
is
nothing
but
sweetness
and
meekness
,
and
goodness
to
be
learnt
;
where
there
is
nothing
harsh
or
horrid
,
or
unseemly
;
where
the
news
we
talk
of
is
what
is
done
in
Heaven
,
where
our
meat
and
drink
is
to
do
the
will
of
our
Father
which
is
in
Heaven
,
where
our
talk
is
not
the
vain
talk
of
the
new
fashions
of
men
and
women
of
the
World
,
but
the
fashions
of
Angels
and
Saints
,
and
Martyrs
of
all
ages
;
where
we
talk
not
of
other
mens
lives
,
but
mend
our
own
;
where
our
musick
is
the
praises
of
our
God
,
and
our
whole
business
Salvation
;
where
we
shall
hear
no
idle
words
,
see
no
unseemly
gestures
,
meet
no
distempers
or
distasts
,
but
those
things
only
which
become
law
and
order
,
Prophets
and
Apostles
,
or
Scholars
and
Disciples
of
so
good
a
Master
;
Good
it
is
to
be
here
,
to
be
with
such
.
7.
But
above
all
,
'T
is
good
being
with
Christ
,
St.
Paul
would
fain
be
dissolv'd
and
gone
to
be
with
him
,
Phil.
i.
23.
would
die
when
you
would
,
to
be
with
him
.
Far
better
,
says
he
,
it
is
;
far
better
then
to
be
any
where
,
or
with
any
body
else
.
Nothing
comparable
to
it
.
Be
it
in
life
or
death
.
Be
it
upon
the
Mount
with
him
,
(
1.
)
In
a
place
of
safety
.
T
is
,
no
doubt
,
good
being
there
with
him
.
Or
,
Be
it
with
him
(
2.
)
talking
with
Moses
and
Elias
about
his
Passion
,
about
his
decease
,
that
he
should
accomplish
at
Ierusalem
,
as
St.
Luke
relates
him
,
ver.
31.
in
the
saddest
discourse
of
his
sufferings
,
or
the
saddest
sufferings
themselves
:
'T
is
good
being
with
him
still
.
Or
,
Be
it
with
him
(
3.
)
in
shining
and
glistering
garments
in
a
condition
of
glory
;
either
when
his
face
shines
,
the
heav●nly
light
of
his
countenance
shines
out
upon
us
,
when
eternal
Glory
encompasses
him
and
us
;
or
(
4.
)
when
only
the
fashion
of
his
countenance
is
only
altered
towards
us
,
when
spiritual
contentments
flow
upon
us
;
or
(
5.
)
when
his
rayments
only
are
white
and
glister
,
when
outward
blessings
glister
about
us
,
'T
is
at
every
turn
good
being
with
him
.
Yet
more
particularly
.
'T
is
good
for
us
to
be
with
Christ
in
safety
and
security
,
if
we
may
so
as
St.
Peter
thought
he
now
was
here
,
that
we
may
serve
the
Lord
without
distraction
.
Good
to
lead
a
quiet
and
peaceable
life
in
all
godliness
and
honesty
,
says
St.
Paul
,
1
Tim.
ii
.
2.
'T
is
good
(
2.
)
again
for
us
to
be
with
him
also
in
his
Passion
;
to
suffer
with
him
;
good
to
be
with
Moses
and
Elias
ever
and
anon
,
thinking
and
speaking
of
the
Death
and
Passion
of
our
Master
,
all
his
bitter
sufferings
,
affronts
,
reproaches
,
whips
and
scourges
,
sweats
and
faintings
,
nails
and
thorns
,
and
spear
and
scoffs
,
and
tears
and
sighs
,
and
exclamations
,
and
giving
up
the
ghost
;
good
to
be
made
partakers
too
of
his
sufferings
with
him
,
to
fill
up
what
is
behind
of
the
afflictions
of
Christ
in
our
flesh
,
as
the
Apostle
speaks
,
Col.
i.
24.
It
is
good
for
me
says
Holy
David
,
that
I
have
been
in
trouble
,
Psal.
cxix
.
71.
good
above
what
David
thought
,
to
be
with
Christ
in
trouble
,
to
be
troubled
for
him
,
to
suffer
persecution
for
his
Name
.
Blessed
are
they
that
do
so
,
St.
Matth.
v.
10.
and
that
's
good
,
to
be
blessed
;
and
they
that
are
not
yet
arriv'd
to
that
,
to
suffer
and
be
troubled
for
him
,
't
is
good
they
in
the
mean
time
be
troubled
with
him
,
troubled
that
he
should
be
so
troubled
and
afflicted
for
them
,
'T
is
good
to
be
with
Christ
in
either
of
these
conditions
.
'T
is
good
(
3.
)
to
be
with
him
in
his
glory
,
that
to
be
sure
needs
no
proving
,
the
only
good
,
the
only
true
and
perfect
happiness
to
see
his
face
in
glory
;
all
good
is
concentred
here
,
no
good
beyond
it
.
And
yet
(
4.
)
'T
is
good
too
,
to
be
with
him
so
as
to
enjoy
some
glimmerings
of
that
eternal
light
in
the
mean
time
whilst
we
are
here
,
to
enjoy
the
happiness
of
his
gracious
Presence
in
our
souls
,
to
have
him
shine
comfortably
into
our
hearts
,
this
is
eternal
life
,
one
ray
of
it
,
to
know
Iesus
Christ
whom
thou
hast
sent
,
St.
John
xvii
.
3.
to
be
sensible
of
those
inexpressible
comforts
which
he
oftentimes
vouchsafes
to
give
us
;
to
be
partakers
of
those
sensible
delights
of
piety
which
he
sometimes
allows
us
.
'T
is
good
,
the
sweetest
good
this
life
can
yield
us
,
to
feel
the
sense
and
sweetness
of
his
presence
,
and
walk
in
it
;
good
to
be
in
grace
,
and
good
sometimes
to
see
the
glory
of
this
grace
,
to
feel
the
joy
and
comfort
of
it
;
so
good
to
be
here
,
that
it
is
not
good
to
be
any
where
else
,
if
we
may
be
so
.
Nay
,
and
(
5.
)
'T
is
good
sometimes
to
have
our
Rayments
white
and
glistering
with
him
,
to
enjoy
outward
satisfaction
and
prosperities
from
him
.
They
are
not
always
the
portion
of
the
wicked
.
They
are
often
happy
instruments
of
grace
and
glory
;
and
when
they
are
so
,
t
is
good
to
have
them
.
'T
is
good
so
also
to
be
here
,
to
be
under
some
of
the
fringes
of
these
shining
garments
,
when
God
pleases
that
we
shall
.
But
last
of
all
,
'T
is
good
to
be
here
,
be
that
here
where
it
will
,
so
it
be
where
God
would
have
us
.
'T
is
good
to
be
here
,
because
God
would
have
us
here
.
So
this
here
is
any
where
with
God
and
Christ
;
good
for
David
to
be
in
trouble
;
good
for
St.
Paul
to
be
under
the
thorn
and
buffeted
;
good
for
Manasses
to
be
in
fetters
;
good
for
some
to
be
in
clouds
and
sorrows
,
as
good
as
for
others
to
be
in
safety
and
ease
,
plenty
and
prosperity
,
continual
light
or
gladness
.
But
above
all
in
all
these
,
It
is
good
to
hold
me
fast
by
God
,
says
David
,
to
cling
close
to
Christ
,
good
so
to
be
here
,
to
be
,
to
hold
so
here
,
and
every
where
,
in
all
conditions
,
not
to
stir
from
him
,
to
keep
always
by
him
,
in
his
ways
,
under
his
protection
.
And
yet
as
good
as
it
is
,
and
as
we
may
say
it
is
,
we
had
best
know
what
we
say
.
For
we
must
know
sometimes
for
all
this
,
It
is
not
good
to
be
here
,
nor
good
to
say
so
.
Not
knowing
what
he
said
,
says
St.
Luke
of
St.
Peter
for
saying
thus
.
Let
's
therefore
now
know
why
he
said
so
;
when
it
is
we
say
amiss
,
when
we
say
,
with
St.
Peter
,
even
upon
the
Mount
,
in
Christs
company
,
and
the
presence
of
his
glory
too
,
that
it
is
good
to
be
here
.
1.
We
know
not
what
we
say
when
we
say
,
'T
is
good
to
be
here
,
that
is
,
in
the
Mount
only
and
and
no
more
,
in
honour
and
high
places
.
They
may
prove
the
worst
places
we
can
be
in
.
Summos
feriunt
fulmina
montes
,
when
the
lightnings
are
flashing
,
and
the
thunders
roaring
,
they
are
nearer
the
storm
and
danger
than
the
low
valleys
.
2.
Nay
,
even
the
Mountain
of
righteousness
,
high
speculations
are
not
always
good
to
be
in
,
we
must
be
sometimes
in
the
plains
of
action
as
well
as
in
the
Mount
of
contemplation
.
Nay
,
and
even
our
own
righteousness
proves
too
often
an
offence
;
when
't
is
at
the
height
,
we
are
in
continual
fear
of
falling
,
fear
of
being
proud
of
our
graces
and
goodness
;
as
good
as
't
is
to
be
highly
righteous
't
is
not
always
safe
;
't
is
good
at
least
to
come
down
a
little
out
of
the
Mountain
to
humble
our selves
a
little
to
the
practice
of
ordinary
and
common
vertue
now
and
then
,
lest
we
grow
proud
of
some
extraordinary
performances
.
3.
And
more
than
so
.
'T
is
not
good
always
,
in
all
senses
,
that
Christ
be
with
us
,
or
that
we
know
it
.
It
is
expedient
for
you
,
says
he
himself
,
that
I
go
away
,
St.
Iohn
.
xvi
.
7.
and
expedient
is
always
good
,
and
both
it
is
that
he
should
sometimes
withdraw
his
Presence
,
the
heavenly
gusts
and
ravishments
,
lest
we
should
grow
proud
,
and
slack
,
and
negligent
.
'T
is
not
good
always
to
be
here
in
perpetual
and
uninterrupted
sensible
heavenly
comforts
.
'T
is
good
that
Christ
,
and
Moses
,
and
Elias
,
all
should
draw
sometimes
behind
the
cloud
,
good
the
sweetness
of
Law
,
and
Prophets
,
and
Gospel
too
,
should
be
curtain'd
up
from
us
for
a
while
,
that
we
might
see
our
wants
,
encrease
our
longings
,
advance
our
endeavours
,
and
grow
more
earnest
to
seek
,
more
careful
to
pursue
after
them
.
4.
But
't
is
not
always
good
to
be
in
continually
bright
shining
garments
,
in
the
region
of
joy
and
glory
,
in
daily
and
hourly
happiness
.
It
will
make
us
forget
Christ
when
we
are
just
by
him
,
and
not
know
what
we
say
though
the
eternal
Word
stand
by
us
,
scarce
know
how
to
look
or
speak
.
Such
things
too
often
do
so
.
5.
But
especially
it
is
not
good
,
because
it
is
not
fitting
whilst
others
are
all
in
sadness
,
others
all
in
the
Vale
of
tears
,
for
us
to
be
then
in
the
Mount
of
joy
,
all
afloat
in
mirth
and
pleasure
.
Fit
it
is
,
and
therefore
good
,
to
have
some
fellow-feeling
of
Iosephs
Irons
,
of
others
miseries
,
infirmities
,
and
calamities
,
not
good
to
be
here
without
such
compassions
.
6.
'T
is
not
good
however
to
cry
out
Bonum
est
,
though
we
be
in
such
a
condition
,
either
of
goodness
or
greatness
,
grace
or
happiness
,
above
our
fellows
,
't
is
not
good
to
hug
and
please
our selves
in
either
of
them
,
but
especially
not
in
temporal
successes
;
no
good
crying
it
up
,
or
our selves
for
it
.
7.
Not
good
,
to
be
sure
,
to
cry
it
up
as
the
only
good
,
to
be
in
any
worldly
glory
,
or
security
.
The
Transfiguration
will
not
always
last
.
Christs
face
will
not
always
shine
like
the
Sun
upon
us
,
nor
his
garments
glister
beyond
what
any
Fuller
of
the
earth
can
give
them
;
he
himself
will
back
again
ere
long
to
lower
ground
,
and
have
less
splendid
clothing
.
Yet
should
this
continue
,
it
were
not
yet
the
only
good
,
that
we
should
cry
out
nothing
but
Bon●m
est
esse
hic
;
this
very
being
here
is
enough
to
allay
the
goodness
,
to
tell
you
't
is
not
all
,
nor
will
be
so
for
ever
.
'T
is
good
(
1.
)
neither
to
be
in
honour
,
nor
prosperity
,
nor
alone
,
(
2.
)
nor
with
others
;
neither
in
high
contemplations
,
(
3.
)
nor
sensible
consolations
,
neither
in
high
mountains
,
(
4.
)
nor
high
company
,
swallowed
up
in
any
of
them
,
or
so
taken
with
any
of
them
,
to
conceit
any
one
of
them
is
the
only
good
,
nothing
good
but
that
,
no
good
being
but
being
there
.
To
say
so
of
any
of
these
,
is
meerly
to
say
we
know
not
what
;
an
ignorant
judgment
and
sentence
upon
it
.
II.
And
secondly
to
advise
to
make
Tabernacles
for
Christ
,
and
Moses
,
and
Elias
here
is
to
advise
we
know
not
what
.
Yet
to
give
the
great
Apostle
but
his
due
,
see
we
first
in
our
propounded
method
how
we
may
be
allowed
to
say
it
or
go
about
it
.
1.
'T
is
no
ill
advice
to
take
or
give
,
to
raise
us
such
Tabernacles
,
as
our
Saviour
tells
us
,
are
to
be
rais'd
with
the
unrighteous
Mammon
,
St.
Luke
xvi
.
10.
Habitations
or
Tabernacles
(
for
the
word
is
the
same
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
both
here
and
there
)
that
will
not
fail
us
when
all
others
do
;
't
is
good
making
everlasting
habitations
,
eternal
Tabernacles
with
temporal
goods
,
with
good
works
and
Alms
deeds
,
rearing
Tabernacles
by
building
Alms-houses
,
or
endowing
them
.
2.
'T
is
no
ill
counsel
neither
to
make
Tabernacles
here
,
so
they
be
but
Tabernacles
,
so
we
place
not
our
minds
and
dwellings
here
,
if
we
make
them
but
Tabernacles
,
not
houses
,
Tabernacles
to
lodge
in
for
a
night
,
or
stay
in
for
a
shift
by
the
way
,
have
our
abiding
City
some
where
else
,
have
that
above
,
look
for
that
to
come
,
if
we
only
build
us
Inns
or
shelters
as
for
strangers
,
make
all
our
buildings
,
all
our
contrivements
only
to
help
and
shelter
us
in
our
way
.
Then
't
is
good
.
Especially
(
3.
)
if
we
make
them
here
,
that
is
,
upon
the
Mount
,
not
in
the
low
and
dirty
Valleys
;
If
in
the
mids
of
all
our
projects
,
building
and
making
fortunes
,
fortresses
,
and
securities
,
we
place
them
not
in
humane
confidences
,
in
worldly
strength
and
riches
,
in
that
thick
muddy
soil
,
if
our
refuges
be
in
the
Mount
,
as
near
heaven
as
we
can
come
,
upon
Christ
,
according
to
Moses
and
Elias
,
as
the
Law
allows
us
,
and
the
true
Prophets
teach
us
,
we
may
make
Tabernacles
here
,
and
do
well
in
doing
it
.
If
(
4.
)
we
build
them
here
,
here
where
there
is
such
good
company
to
live
with
,
Christ
,
and
Moses
,
and
Elias
,
good
Rulers
,
and
good
Priests
and
Prophets
,
good
Government
,
and
true
Religion
,
upon
such
grounds
we
may
have
leave
to
fix
our
habitations
,
and
desire
to
stay
and
dwell
among
them
.
So
we
pitch
not
our
Tabernacles
among
the
Tents
of
Kedar
,
nor
chuse
to
dwell
in
Mesech
,
if
we
can
keep
out
of
the
streets
of
Gath
and
Askelon
,
our
stay
a
while
upon
earth
may
be
desirable
.
And
(
5.
)
three
Tabernacles
we
may
make
also
in
particular
:
One
for
Christ
,
make
all
the
provision
we
can
for
Christ
to
stay
with
us
,
use
all
the
ways
and
means
we
can
imagine
to
keep
him
among
us
,
his
Presence
,
his
grace
,
his
Gospel
,
his
Sacraments
,
his
Administrations
,
his
Ministers
,
his
Religion
,
his
Worship
still
among
us
;
Good
advice
it
is
,
and
a
good
thing
it
is
to
build
Tabernacles
and
Houses
,
Churches
and
Chappels
,
that
Christ
and
his
may
tarry
with
us
.
Nay
,
and
(
6.
)
one
for
Moses
too
;
some
room
we
must
make
for
Works
as
well
as
Faith
;
the
obedience
of
Faith
is
the
only
faith
of
the
Gospel
,
to
live
according
to
Gods
Precepts
and
Commandments
;
this
part
of
Moses
Law
,
Christ
came
not
to
destroy
,
or
dissolve
,
but
to
fulfil
himself
,
and
to
give
a
new
command
and
grace
to
us
also
to
fulfil
it
.
So
lastly
,
one
for
Elias
too
.
The
Prophets
must
not
be
shut
out
of
doors
,
a
Chamber
,
a
bed
,
and
a
Candlestick
for
them
as
the
noble
woman
of
Shunem
provided
for
Elisha
,
2
Kings
iv
.
8.
that
as
they
pass
by
they
may
enter
in
and
bless
us
.
A
place
for
the
old
Prophets
,
that
we
may
confirm
our
faith
out
of
their
writings
,
a
place
for
the
Prophets
of
the
Gospel
that
we
may
encrease
it
by
their
preachings
;
a
place
too
in
all
our
houses
for
Elias
zeal
for
Gods
Worship
and
Service
,
that
that
may
be
restored
and
advanced
in
all
our
families
and
dwellings
,
in
all
our
habitations
,
a
Tabernacle
at
least
in
our
hearts
for
the
zeal
for
Gods
glory
to
reside
in
,
provided
that
it
be
not
so
heady
that
it
speak
it
knows
not
what
.
Thus
't
is
no
ill
but
good
counsel
to
say
,
Let
us
build
here
three
Tabernacles
,
if
(
1.
)
they
be
only
prepared
for
here
,
but
raised
in
heaven
,
if
(
2.
)
they
be
only
for
Inns
and
shelters
here
,
and
not
for
mansion
houses
;
if
(
3.
)
they
be
set
upon
high
ground
;
if
(
4.
)
among
good
neighbours
;
if
(
5.
)
made
for
Christ
and
(
6.
)
Moses
,
and
(
7.
)
Elias
,
for
to
keep
Christ
and
his
Religion
,
Faith
,
good
Works
,
Zeal
and
Piety
among
us
.
Let
us
make
such
Tabernacles
as
fast
and
as
much
as
we
will
or
can
,
we
need
not
fear
St.
Lukes
censuring
them
for
the
sacrifices
of
fools
,
or
the
actions
of
men
that
know
not
what
they
do
.
Yet
now
,
secondly
,
there
is
a
making
Tabernacles
,
and
a
counselling
to
do
so
that
will
deserve
that
censure
,
several
such
making
Tabernacles
.
1.
When
we
would
make
the
everlasting
Tabernacles
to
be
here
,
when
we
raise
them
no
higher
than
Mount
Tabor
,
seek
heaven
upon
the
earth
,
living
as
if
there
were
no
other
World
,
building
our
hopes
and
fortunes
here
as
if
we
were
to
continue
here
for
ever
,
then
we
know
not
what
we
do
.
2.
When
we
will
have
nothing
here
but
Tabernacles
to
shelter
us
,
when
we
think
much
to
descend
out
of
the
Mount
to
suffer
with
our
Saviour
,
would
not
willingly
part
with
any
point
of
honour
,
safety
,
or
advantage
for
him
,
would
have
Christ
glorified
before
he
is
crucified
,
contrary
to
his
Fathers
Decree
upon
him
and
us
,
that
we
should
both
first
suffer
,
and
then
enter
into
glory
;
when
we
thus
shun
the
Cross
,
and
will
have
nothing
but
the
comfort
;
all
for
Mount
Taber
,
or
Mount
Olivet
,
peace
,
and
quiet
,
and
glory
,
and
triumph
,
nothing
for
Mount
Calvary
,
any
kind
of
suffering
;
all
for
being
clothed
upon
,
not
being
uncloath'd
or
disrobed
at
all
,
2
Cor.
v.
2.
would
avoid
even
death
it self
which
we
cannot
avoid
;
when
we
can
brook
no
Article
of
the
Faith
but
the
Ascension
into
glory
,
then
you
know
not
what
you
ask
,
as
Christ
said
to
the
Sons
of
Zebedee
at
another
time
,
you
know
not
what
you
would
have
,
ye
know
not
what
you
say
.
3.
When
we
speak
of
making
Tabernacles
only
for
our
own
interests
,
that
we
may
be
in
them
,
and
consider
not
our
brethren
,
when
we
will
be
engrossing
Christ
only
to
our selves
shut
all
others
out
,
or
pass
by
them
,
or
at
least
never
think
of
them
,
or
care
what
becomes
of
them
,
so
we
be
safe
,
we
then
also
speak
we
know
not
what
.
Christ
came
to
redeem
the
World
,
and
not
that
little
pittance
of
it
in
the
Mount
,
Moses
,
Elias
,
St.
Peter
and
his
two
Fellows
,
not
any
only
pittance
in
any
Mount
,
a
few
particular
elected
mountaineers
,
and
leave
all
the
rest
in
Adams
dirty
mass
.
He
was
to
be
an
universal
Saviour
,
and
pay
a
general
ransom
,
to
preach
not
only
in
the
Mountains
of
Iudea
,
but
in
the
Cabul
,
the
dirty
Vale
of
Galilee
,
to
be
the
God
of
the
Valleys
as
well
as
of
the
hills
,
of
those
that
sate
in
the
vale
of
the
shadow
of
death
,
Gentiles
and
sinners
as
well
as
those
that
dwelt
in
the
hill
Countries
,
in
the
Land
of
light
,
the
Iews
,
and
other
righteous
.
St.
Peter
knew
not
what
he
said
,
nor
know
they
that
say
thus
after
him
,
that
would
be
keeping
him
always
in
the
Mount
,
make
Tabernacles
,
bars
and
fences
to
keep
him
from
doing
his
Office
to
all
the
World
besides
,
To
talk
of
such
Tabernacles
,
so
cooping
up
Christ
to
our
own
Sect
and
Company
,
is
to
talk
we
know
not
what
.
4.
When
we
speak
of
making
Tabernacles
to
retire
our selves
from
doing
our
own
Office
too
,
from
performing
those
duties
we
owe
our
brethren
,
which
God
has
designed
us
to
,
and
requires
of
us
,
we
talk
not
wisely
.
Quid
dic●●
Sancte
Petre
(
says
St.
Augustine
)
Mundus
perit
&
tu
secretum
quaeris
?
What
sayest
thou
blessed
Peter
?
The
World
is
ready
to
perish
,
and
dost
thou
withdraw
from
helping
to
uphold
it
?
Dost
thou
,
that
art
to
feed
Christs
Sheep
upon
the
Plains
,
and
defend
them
from
the
Wolves
,
seek
only
to
keep
thy self
secure
in
the
Mountains
?
Nor
Pastor
nor
People
must
so
retreat
into
any
Tabernacles
to
desert
the
charge
that
lies
upon
them
of
their
brothers
souls
.
Shall
your
brethren
go
to
war
,
says
Moses
to
the
Children
of
G●d
and
Reuben
,
Numb
.
xxxii
.
6.
and
shall
ye
sit
here
?
No
surely
,
we
must
down
among
them
,
and
not
think
of
Tabernacles
for
our selves
till
we
have
also
made
some
for
them
.
If
our
retirements
hinder
us
not
in
our
Christian
duty
we
may
retreat
into
our
Tents
;
if
they
do
,
we
say
and
do
we
know
not
what
,
to
pitch
upon
any
Tabernacles
,
Solitudes
or
Retreats
.
5.
If
we
think
of
making
Tabernacles
several
for
Christ
,
and
Moses
,
and
Elias
,
one
for
Christ
,
one
for
Moses
,
and
another
for
Elias
,
think
of
severing
the
Gospel
,
Law
and
Prophets
,
't
is
we
know
not
what
,
they
all
dwell
in
one
together
,
all
say
the
same
thing
,
will
not
be
severed
.
Vnum
est
tabernaculum
Evangelii
in
quo
lex
&
Prophetae
recapitulanda
sunt
,
says
St.
Hierom
;
There
is
but
one
Tabernacle
for
all
those
,
all
agree
in
one
together
,
all
preach
Iesus
Christ
the
Saviour
of
the
World
,
though
each
in
his
proper
way
and
fashion
.
6.
No
talking
of
three
Tabernacles
at
any
hand
.
There
is
but
one
Sheepfold
,
and
one
Shepherd
.
The
Sheep
that
were
led
by
the
hands
of
Moses
and
Aaron
,
The
Sheep
that
were
seen
in
a
Vision
by
Micaiah
scattered
upon
the
Mountains
;
The
Sheep
which
the
Prophets
led
,
or
fed
,
in
any
of
their
times
,
as
Pastors
sent
by
God
;
The
Sheep
and
Lambs
that
St.
Peter
and
all
the
Pastors
of
the
Church
are
to
feed
from
time
to
time
,
are
all
to
make
up
but
one
fold
under
one
Shepherd
,
St.
Iohn
x.
16.
all
to
come
into
one
Catholick
Church
,
to
be
gathered
all
into
one
Mountain
,
into
the
same
everlasting
Tabernacles
at
the
last
.
No
Tabernacle
against
Tabernacle
,
no
Altar
against
Altar
,
no
Church
against
Church
,
no
schism
to
be
made
in
the
Mount
of
God
.
7.
To
place
the
beatifical
Vision
in
Christs
corporal
presence
,
or
think
that
the
blessed
want
Tabernacles
and
Tents
to
dwell
in
with
St.
Peter
;
or
which
is
the
same
in
fine
,
to
place
Christs
Kingdom
upon
earth
,
and
dream
of
the
Millenaries
happiness
,
Christs
reigning
with
his
Saints
in
all
temporal
pleasures
and
satisfactions
upon
the
earth
for
a
thousand
years
,
is
meer
talking
in
our
dreams
.
Let
us
make
no
such
Tabernacles
in
our
brains
,
they
are
meer
Castles
in
the
Air
,
rais'd
in
the
Mount
of
our
own
fancies
and
vain
imaginations
;
if
we
say
so
,
we
know
not
what
we
say
.
No
building
our
thoughts
then
upon
worldly
confidences
,
(
2.
)
no
making
Tabernacles
to
shelter
us
from
all
storms
,
even
from
suffering
for
our
Master
,
(
3.
)
no
building
them
only
for
our selves
,
(
4.
)
No
raising
them
to
keep
us
from
our
Christan
duty
.
(
5.
)
No
making
them
to
separate
between
Law
and
Gospel
,
(
6.
)
No
making
them
to
divide
the
Sheepfold
to
set
up
Schism
in
the
Church
of
Christ
;
(
7.
)
No
making
them
to
anticipate
heavenly
happiness
,
to
keep
Christ
upon
the
Mountains
of
the
Earth
,
as
if
our
business
were
wholly
here
,
or
wholly
for
our selves
,
or
our
affections
carnal
and
earthly
still
.
Let
us
make
no
such
Tabernacles
,
preach
no
such
fancies
,
believe
no
such
imaginations
,
for
if
we
do
,
St.
Luke
will
tell
us
were
we
as
good
as
St.
Peter
,
we
say
and
believe
,
and
advise
we
know
not
what
.
IV.
Now
that
we
may
know
whence
it
is
that
the
same
words
have
thus
different
senses
,
why
they
may
be
spoken
well
or
ill
,
we
are
in
the
next
place
to
examine
the
diverse
affections
with
which
they
may
or
might
be
spoken
.
Either
out
of
fear
or
out
of
joy
;
out
of
fear
for
his
Master
and
himself
,
of
future
sufferings
,
which
he
heard
them
talking
of
,
v.
31.
and
a
desire
to
avoid
them
,
or
out
of
joy
in
the
contemplation
of
his
present
enjoyment
,
and
a
desire
to
continue
it
.
Consider
the
words
spoken
,
as
proceeding
out
of
fear
of
death
and
suffering
,
and
a
desire
to
avoid
it
,
to
disturb
the
method
of
Redemption
by
a
new
kind
of
Propitius
esto
tibi
,
a
subtle
new
device
to
perswade
Christ
to
favour
himself
and
his
followers
,
Non
ita
fiet
tibi
,
to
turn
off
the
Cross
,
to
keep
with
Moses
and
Elias
in
the
Mount
;
or
at
least
,
if
he
would
go
down
,
keep
them
from
departing
,
keep
them
however
with
him
,
Moses
with
his
wonder-working
Rod
,
Elias
with
his
commanding
Fire
to
defend
him
:
Consider
them
thus
,
and
he
and
his
fellows
may
well
be
answer'd
with
a
nescitis
cujus
spiritus
,
Ye
know
not
what
spirit
ye
are
are
of
,
What
you
are
to
look
for
in
the
service
of
your
Master
,
Christ
Cross
the
chief
lesson
they
were
to
learn
.
Consider
them
,
secondly
,
as
words
issuing
out
of
excess
of
delight
and
joy
,
either
in
the
present
glory
as
the
all
he
wish'd
for
,
in
Christs
corporal
presence
as
the
whole
he
expected
,
in
temporal
felicities
as
the
sum
of
his
desires
,
or
in
sensible
consolations
as
the
only
pieces
of
devotion
;
so
also
he
is
but
nesciens
quid
diceret
,
he
says
he
knows
not
what
.
But
consider
them
now
again
(
1.
)
as
arising
out
of
a
moderate
delight
in
spiritual
or
temporal
contentments
,
with
St.
Mathew's
Si
vis
,
submitting
all
to
his
will
and
pleasure
,
It
is
good
to
be
here
,
Master
,
if
thou
wilt
,
and
let
us
make
Tabernacles
here
;
Master
,
if
thou
wilt
,
if
thou
think'st
it
good
,
if
thou
knowest
it
fit
(
for
so
St.
Matthew
relates
St.
Peter's
words
,
and
)
then
they
may
pass
without
reproof
,
they
are
the
words
of
knowledge
of
truth
and
soberness
.
Or
(
2.
)
consider
them
as
spoken
in
the
very
rapture
of
joy
and
high
delight
in
the
contemplation
of
heavenly
glory
,
of
Gods
glory
and
his
Masters
,
and
great
hopes
of
his
own
desiring
what
he
can
to
promote
and
advance
it
,
the
words
are
the
expressions
of
much
love
and
piety
,
not
the
speech
of
a
mad
fellow
,
as
Iehu's
Captains
styl'd
the
Prophet
,
he
knows
what
he
says
,
and
what
he
desires
;
or
,
if
through
the
excess
of
joy
he
said
he
knew
not
what
,
more
then
he
could
well
express
,
there
was
no
fault
,
but
that
which
such
heavenly
joys
necessarily
cause
in
humane
language
by
their
inexpressible
greatness
,
that
if
we
say
any
thing
,
we
must
needs
say
more
then
we
are
able
to
express
,
they
are
so
great
that
we
know
not
what
to
say
,
and
so
St.
Mark
St.
Peter's
Disciple
tells
the
story
,
Chap.
ix
.
v.
6.
For
he
wist
not
what
to
say
,
for
they
were
sore
afraid
,
almost
stupified
and
amazed
.
And
if
now
,
lastly
,
that
be
the
passion
too
to
be
added
to
the
other
two
,
and
St.
Matthew
says
the
same
Chap.
17.
6.
There
will
be
at
least
an
excuse
for
any
indiscretion
in
St.
Peter's
speech
;
though
withal
a
caution
to
us
for
ours
,
that
we
speak
no
more
then
we
understand
;
that
we
meddle
not
to
settle
conditions
,
to
pitch
places
,
to
erect
buildings
,
to
give
counsels
,
or
pass
our
judgments
in
things
we
have
no
knowledge
of
,
lest
St.
Luke
tell
us
we
are
to
blame
,
we
say
we
know
not
what
.
IV.
Yet
now
in
the
last
place
,
we
are
to
see
how
far
sudden
and
hasty
expressions
may
be
born
with
,
and
when
they
may
not
without
rebuke
.
1.
If
they
rise
out
of
any
sinful
passion
,
sinful
they
are
,
and
have
no
allowance
.
2.
If
they
rise
out
of
any
wilful
heedlesness
and
indiscretion
they
are
sins
of
indiscretion
,
and
the
words
of
folly
,
foolish
words
.
3.
If
they
proceed
out
of
natural
infirmity
and
shortness
of
wit
,
they
are
at
the
best
but
to
be
excus'd
;
faulty
they
are
,
for
why
do
they
venture
on
what
they
do
not
understand
.
But
(
4.
)
if
they
proceed
meerly
out
of
the
excess
of
holy
joy
,
or
any
passion
unblameable
,
they
are
no
sins
,
we
may
well
bear
with
them
,
seeing
we
know
not
how
to
better
them
.
There
is
a
kind
of
spiritual
and
heavenly
drunkenness
,
when
ravisht
and
over-gone
with
the
sweetness
of
some
inward
spiritual
and
heavenly
joy
,
made
drunk
with
the
Spouses
Flagons
of
Wine
in
the
holy
Canticles
,
with
the
drink
of
thy
pleasures
,
says
the
Psalmist
,
as
out
of
the
Rivers
,
Psal.
xxxvi
.
8.
over-bore
with
the
strength
of
this
celestial
liquor
,
we
say
we
know
not
what
,
do
things
beyond
the
ordinary
course
of
action
,
seem
mad
though
we
be
sober
,
as
the
Prophets
did
sometimes
when
the
Spirit
came
upon
them
,
lay
down
naked
,
use
strange
gesture
,
or
speak
words
,
with
Caiphas
,
which
at
the
time
we
understand
not
,
run
like
mad-men
with
some
Martyrs
into
flames
and
fires
,
to
blocks
and
halters
upon
the
sudden
,
powerful
,
and
miraculous
motion
of
Gods
Spirit
or
Grace
within
us
.
These
,
for
all
that
,
not
to
be
looks
for
now
.
Yet
't
is
ever
to
be
noted
here
,
that
how
strange
soever
the
expressions
of
some
holy
Saints
have
been
in
such
excesses
,
though
they
have
not
understood
themselves
,
yet
others
have
;
they
never
spoke
non-sense
by
the
Spirit
,
never
blasphemy
,
never
contradictions
to
holy
Scripture
,
never
any
thing
against
Christian
Patience
and
Obedience
.
We
have
heard
of
late
of
the
Pattern
in
the
Mount
,
a
Church
talked
of
to
be
form'd
according
to
that
Pattern
.
Indeed
it
seems
to
have
somewhat
of
St.
Peter's
Bonnm
est
,
of
his
desire
to
be
with
Christ
without
the
Cross
,
to
build
Tabernacles
here
for
him
,
a
new
Kingdom
upon
earth
,
to
set
up
King
Iesus
,
a
phrase
much
canted
;
but
to
this
St.
Luke
gives
his
dash
,
'T
is
a
Nesciens
quid
diceret
,
that
neither
he
,
nor
they
know
what
they
say
,
what
they
would
have
.
'T
is
meer
fear
of
I
know
not
what
,
a
fear
where
no
fear
is
,
a
meer
stupor
,
as
St.
Mark
,
and
a
desiring
what
is
not
to
be
desired
,
an
expectation
of
what
is
not
to
be
expected
,
of
nothing
but
ease
and
pleasure
,
and
glory
in
Christs
service
.
Their
present
condition
and
successes
make
them
say
and
wish
they
know
not
what
.
For
,
if
we
truly
examine
it
,
we
shall
find
this
saying
what
comes
next
,
we
heed
not
what
,
comes
from
present
contentments
and
successes
;
when
all
things
succeed
to
our
mind
,
then
we
begin
to
forget
our selves
,
or
not
to
know
our selves
.
Worldly
felicities
commonly
so
transport
us
,
that
we
know
not
,
care
not
what
we
say
or
do
,
our
greatness
we
think
shall
bear
us
out
.
We
say
in
our
hast
too
with
David
,
we
shall
never
be
removed
,
so
care
not
what
we
say
,
how
we
behave
our selves
to
God
and
Man
,
only
Bonum
est
esse
hic
,
we
set
our selves
to
enjoy
our
pleasures
,
and
build
houses
for
them
that
shall
come
after
.
Yet
't
is
worth
the
noting
,
that
whilst
we
are
thus
speaking
,
we
speak
often
against
our selves
when
we
do
not
intend
it
.
We
call
all
our
great
buildings
,
all
our
great
hopes
but
Tabernacles
with
St.
Peter
,
so
,
as
it
were
,
presaging
their
remove
,
that
they
are
of
no
long
continuance
and
abiding
.
How
many
have
we
heard
of
in
their
times
,
who
have
by
some
sudden
word
,
some
unexpected
expression
been
the
presages
of
their
own
ruine
,
and
by
the
slip
of
some
unlucky
syllable
or
two
,
doom'd
the
period
,
and
fore-told
the
shortness
of
this
Mountain
of
Glory
?
Of
so
unhappy
speech
are
we
,
when
we
begin
to
talk
of
any
glory
or
continuance
upon
the
high
places
of
the
earth
,
we
pitch
a
word
instead
of
a
Tabernacle
,
that
takes
away
all
our
bonum
est
esse
hic
on
a
sudden
,
even
whilst
we
mean
no
such
matter
,
whilst
we
know
not
what
we
say
.
And
as
no
holy
company
,
Moses
,
nor
Elias
,
nor
Christs
own
can
keep
us
from
all
indiscretion
in
our
speech
no
more
then
they
did
St.
Peter
,
so
neither
do
they
keep
us
from
undoing
our selves
often
with
our
own
language
.
We
in
a
passion
say
we
know
not
what
,
enough
to
throw
down
all
our
Tabernacles
;
remove
all
our
Bonum
est
,
all
our
goods
.
The
more
need
then
with
the
Psalmist
of
setting
a
watch
before
our
lips
,
and
a
guard
before
our
mouths
,
that
we
offend
not
in
our
tongues
;
that
we
consider
what
we
say
before
we
say
it
,
that
we
learn
to
speak
before
we
speak
it
;
that
we
keep
our
mouths
even
from
good
words
,
as
the
same
holy
Prophet
has
it
;
that
we
do
not
take
up
every
word
that
seems
good
and
godly
,
but
weigh
and
ponder
it
in
the
ballance
of
the
Sanctuary
,
by
Christs
Rule
and
Precept
,
before
we
utter
it
.
And
so
doing
,
and
so
speaking
,
we
may
in
all
conditions
,
high
and
low
,
in
glory
and
ignominy
,
in
prosperity
and
adversity
,
in
all
companies
,
in
all
places
,
say
merrily
and
cheerfully
,
without
danger
,
Master
it
is
good
for
us
to
be
here
and
make
Tabernacles
here
for
Christ
,
and
Moses
,
and
Elias
,
to
keep
them
with
us
,
we
may
build
in
the
Mountain
,
or
in
the
Valley
without
fear
of
this
censure
,
not
knowing
what
we
do
.
All
will
be
good
unto
us
,
all
will
work
for
good
,
if
we
temper
our
words
and
speak
them
soberly
,
and
place
them
rightly
,
and
direct
them
every
one
to
his
hic
&
nunc
,
to
his
proper
object
and
circumstances
;
and
Christ
will
tarry
with
us
,
and
Moses
not
forsake
us
,
and
Elias
not
depart
away
out
of
the
Mountain
from
us
,
till
we
come
to
the
everlasting
Hills
,
to
eternal
Mansions
,
houses
not
made
with
hands
eternal
in
the
Heavens
,
to
dwell
with
Christ
,
and
Moses
,
and
Elias
,
and
all
the
Patriarchs
and
Prophets
,
see
them
face
to
face
,
be
transfigured
and
cloth'd
in
bright
shining
garments
,
and
shine
like
Stars
for
ever
and
ever
.
THE
FIRST
SERMON
UPON
All
Saints
.
PSAL.
cxlix
.
9.
—
[
](A40393-e215470-b)*
*
This.
Such
honour
have
all
his
Saints
.
SO
the
Text
;
So
the
day
;
a
day
dedicated
to
God
in
honour
of
all
his
Saints
.
Such
honour
has
God
allowed
them
,
such
honour
has
the
holy
Church
bestow'd
upon
them
.
Because
they
are
his
,
and
as
his
here
they
are
had
in
honour
,
because
his
holy
ones
,
Sancti
ejus
,
as
his
Saints
or
holy
ones
honour'd
with
a
holy
day
,
or
,
if
you
will
,
God
honoured
in
them
on
the
day
.
For
this
honour
also
have
all
the
Saints
,
that
all
the
honour
done
to
them
,
all
the
honour
done
by
them
,
by
the
Saints
in
earth
to
the
Saints
in
heaven
,
all
the
vertues
of
the
one
,
all
the
praises
of
the
other
are
to
the
honour
and
praise
and
glory
of
God
in
all
the
Congregations
of
the
Saints
,
whether
in
heaven
or
earth
.
'T
is
not
fit
therefore
any
of
them
should
be
forgotten
,
from
whose
memories
God
receives
so
much
;
not
reasonable
to
deny
them
any
honour
that
so
redounds
to
Gods
.
The
Psalm
gives
them
it
,
and
the
Day
gives
them
it
;
God
says
they
shall
have
this
honour
,
and
the
Church
this
day
pays
it
,
and
we
must
pay
it
,
if
we
honour
either
him
or
her
,
God
or
the
Church
,
or
Father
,
or
mother
;
pay
it
to
them
all
,
to
all
to
whom
't
is
due
,
all
honour
that
is
due
.
This
is
a
day
for
us
to
meet
all
together
to
pay
it
in
,
for
them
altogether
to
receive
it
in
.
We
cannot
do
it
to
all
severally
,
they
are
too
many
,
we
may
do
it
to
all
together
.
We
profess
a
great
Article
of
our
faith
,
the
Communion
of
Saints
,
by
doing
it
;
are
therefore
surely
not
too
blame
for
doing
it
,
having
so
good
authority
,
so
good
a
ground
,
so
good
a
profession
for
it
.
For
say
our
new
Saints
what
they
will
,
unsaint
they
whom
they
please
,
dishonour
they
all
the
old
Saints
how
they
list
,
(
1.
)
God
has
his
Saints
,
says
our
Text
,
and
ver.
5.
Saints
in
glory
,
Saints
in
their
beds
,
or
in
their
graves
;
his
they
are
,
and
Saints
they
are
though
there
.
His
Saints
(
2.
)
have
and
shall
have
honour
.
A
signal
special
honour
(
3.
)
it
is
they
have
;
This
honour
,
such
honour
as
the
former
verses
spake
of
.
All
of
them
(
4.
)
have
it
.
All
his
Saints
have
it
(
5.
)
from
him
,
are
to
have
it
from
us
,
gloria
sit
,
so
some
read
,
Let
this
honour
be
given
to
all
his
Saints
,
that
's
the
last
,
and
all
five
so
many
parts
of
the
Text.
I
go
on
with
them
in
their
order
.
I.
God
has
his
Saints
.
Saints
in
heaven
,
St.
Mat.
xxvii
.
52.
Saints
upon
earth
,
Psal.
xvi
.
3.
Saints
in
glory
,
ver.
5.
and
Saints
of
grace
.
Saints
at
rest
in
their
beds
of
honour
,
and
Saints
in
the
bustle
of
noise
and
trouble
.
The
stranger
men
they
,
that
engross
the
title
to
themselves
,
strike
all
the
Saints
out
of
the
Kalendar
,
and
will
not
call
them
so
whom
God
has
call'd
so
.
Yet
if
to
be
Saints
be
to
be
holy
,
the
title
is
their
due
that
are
in
heaven
,
they
are
the
holiest
:
If
to
be
Saints
be
to
be
called
effectually
,
they
are
called
to
purpose
that
are
already
there
.
If
to
be
Saints
be
to
be
separate
to
God
from
the
drossie
multitude
,
they
are
of
the
highest
separation
.
If
to
be
Saints
be
to
be
established
,
if
Sancti
be
Sanciti
,
there
are
none
so
sure
,
so
established
,
as
they
who
are
in
heavenly
glory
.
And
dare
men
be
so
bold
to
rob
them
of
this
honour
so
proper
and
peculiar
to
them
,
that
't
is
but
a
kind
of
an
impropriety
to
give
it
to
any
here
below
,
which
yet
both
Scripture
and
their
own
tongues
give
to
some
below
,
yet
to
none
but
such
as
are
in
Communion
with
those
above
,
and
as
far
only
as
they
are
in
it
.
God
has
a
chosen
Generation
,
a
royal
Priesthood
,
a
holy
Nation
,
a
separate
or
peculiar
people
,
a
people
to
shew
forth
his
praise
,
called
out
of
darkness
into
his
marvelous
light
to
do
it
,
says
St.
Peter
,
1
Pet.
ii
.
9.
St.
Paul
,
and
the
rest
of
the
holy
Epistlers
,
say
as
much
,
call
Believers
Saints
ever
and
anon
,
and
these
have
fellow-Citizens
,
Eph.
ii
.
19.
Saints
in
an
inheritance
of
glory
,
Eph.
i.
18.
worth
the
knowledge
,
says
St.
Paul
,
and
now
(
2.
)
worthy
honour
too
.
II.
For
his
Saints
have
honour
,
are
persons
of
honour
.
Kings
and
Priests
,
Rev.
i.
6.
Heirs
of
a
Kingdom
,
St.
Iam.
ii
.
5.
Sons
of
God
,
St.
Iohn
i.
12.
Children
of
the
most
Highest
,
Psal.
lxxxii
.
6.
So
that
if
the
Sons
of
Kings
,
or
Kings
themselves
,
if
men
in
highest
Office
,
or
the
nearest
relation
to
the
highest
Princes
be
men
of
honour
,
the
Saints
are
they
,
who
are
so
honourably
related
to
,
and
so
highly
employed
by
the
King
of
Kings
.
Who
are
first
honoured
by
him
with
such
titles
,
as
his
friends
,
St.
Ioh.
xv
.
15.
as
his
anointed
,
Psal.
cv
.
15.
as
his
Sons
and
Daughters
.
Who
(
2.
)
are
so
his
that
he
reckons
what
is
done
to
them
is
done
to
him
;
receive
them
and
receive
him
,
despise
them
and
despise
him
,
St.
Luke
x.
16.
the
very
least
of
them
not
excepted
,
St.
Mat.
xxv
.
40.
Who
,
lastly
,
are
so
entrusted
by
him
that
he
admits
them
into
his
secrets
,
Psal.
xxv
.
13.
makes
them
of
his
Privy
Counsel
,
Prov.
ii
.
32.
an
honour
without
question
,
of
the
first
and
highest
rank
.
Enough
however
to
teach
us
(
1.
)
not
to
despise
them
whom
God
thus
honours
though
they
here
walk
in
rags
,
and
are
fed
with
crumbs
,
and
look
desolate
,
and
though
they
are
covered
with
poverty
,
and
encompassed
with
afflictions
,
and
had
in
derision
,
and
a
Proverb
of
reproach
whilst
they
are
here
,
and
when
they
depart
hence
seem
to
die
,
and
their
departure
is
taken
for
misery
,
they
are
honourable
for
all
that
,
such
as
the
Great
King
delights
to
honour
,
and
must
not
be
despised
.
Sufficient
(
2.
)
it
is
to
teach
us
not
to
dishonour
our selves
with
any
unworthy
action
or
behaviour
.
'T
is
not
for
persons
of
honour
to
do
things
base
and
vile
,
indeed
to
live
or
act
like
men
of
ordinary
and
mean
condition
.
Nor
is
it
for
any
of
them
that
are
called
to
be
Saints
to
employ
themselves
in
the
drudgeries
and
nastinesses
of
sins
,
in
the
low
poor
businesses
of
the
earth
,
to
work
in
Mines
and
Metals
,
or
make
that
our
business
here
.
For
(
3.
)
this
honour
is
to
teach
us
to
do
honourable
things
,
higher
thoughts
,
and
higher
works
,
to
live
like
Saints
,
like
such
as
are
to
inherit
the
earth
,
Mat.
v.
5.
to
reign
and
rule
in
it
,
not
to
serve
it
,
like
such
as
are
to
inherit
heaven
too
,
and
are
therefore
to
have
our
conversation
there
,
to
do
all
things
worthy
of
it
,
nothing
but
what
becomes
the
Kingdom
of
Christ
,
especially
seeing
it
is
not
only
meer
honour
,
ordinary
honour
but
a
signal
special
honour
that
is
here
given
to
the
Saints
.
Gloria
haec
est
,
or
Gloria
hic
est
omnibus
sanctis
ejus
;
This
honour
have
all
his
Saints
,
or
He
is
the
honour
of
all
his
Saints
.
What
it
is
we
shall
best
gather
by
the
Context
,
out
of
the
foregoing
verses
.
III.
(
1.
)
The
Lord
taketh
pleasure
in
his
people
,
ver.
4.
There
's
the
honour
of
a
Favourite
.
(
2.
)
He
will
beautifie
them
with
salvation
,
in
the
same
verse
,
there
's
the
honour
of
his
salvation
,
as
David
speaks
in
another
place
,
there
's
a
second
honour
.
(
3.
)
Let
the
praises
of
God
be
in
their
mouth
,
and
a
two
edged
sword
in
their
hands
to
be
avenged
of
the
heathen
,
&c.
ver.
6
,
7.
there
's
the
honour
of
Conquerours
,
that
's
a
third
.
(
4.
)
To
execute
upon
them
the
judgment
written
,
ver.
9.
There
's
the
honour
of
judges
,
that
's
a
fourth
.
(
5.
)
Look
back
again
,
Let
the
Saints
be
joyful
in
glory
,
ver.
5.
there
's
the
honour
of
glory
of
eternal
glory
,
that
's
a
fifth
.
(
6.
)
Let
them
rejoyce
in
their
beds
,
or
sing
aloud
upon
their
bed
,
there
's
the
honour
of
eternal
peace
and
security
,
or
the
security
of
their
honour
.
(
7.
)
Lastly
,
Gloria
hic
est
,
for
the
Pronoune
is
Masculine
in
the
Hebrew
.
He
is
the
honour
of
his
Saints
,
God
is
their
honour
,
so
the
Text
may
well
be
rendred
,
there
's
the
infinity
of
their
honour
,
Honor
infinitatis
,
or
honor
infinitus
,
their
infinite
honour
,
that
's
the
last
.
So
here
's
the
Saints
honour
,
like
Wisdom
with
her
seven
Pillars
,
strongly
built
,
firmly
seated
,
magnificently
set
forth
upon
them
.
They
have
the
honour
of
being
favourites
,
the
honour
of
being
ever
and
anon
honourably
saved
and
delivered
,
the
honour
of
being
Victors
,
the
honour
of
being
judges
,
a
glorious
,
secure
,
infinite
honour
the
Saints
have
.
1.
This
honour
that
they
have
is
the
honour
of
grand
Favourites
.
God
is
well
pleased
in
them
,
taketh
pleasure
in
the
prosperity
of
his
servants
;
his
delight
is
placed
in
them
,
the
Lords
delight
is
in
them
that
fear
him
,
Psal.
cxlvii
.
11.
He
deals
with
them
as
Pharaoh
did
with
Ioseph
,
Gen.
xli
.
42.
Puts
his
Ring
upon
their
hands
,
and
espouses
them
to
himself
,
makes
them
the
keepers
of
his
Signet
,
and
grants
Petitions
by
them
;
He
arrays
them
(
2.
)
in
vestures
of
fine
linnen
,
that
is
,
the
righteousness
of
the
Saints
,
says
St.
Iohn
,
Rev.
xix
.
8.
cloths
them
with
the
best
Robe
too
,
the
royal
apparel
of
his
Son
.
(
3.
)
He
puts
a
gold
chain
about
their
necks
,
obliges
them
with
the
richest
blessings
.
(
4.
)
he
makes
them
to
ride
in
his
second
Chariot
,
carries
them
in
the
clouds
,
and
sets
them
all
at
his
right
hand
.
(
5.
)
Cries
before
them
bow
the
knee
,
such
honour
have
all
his
Saints
.
(
6.
)
He
makes
them
Rulers
over
all
the
Land
of
Egypt
,
makes
them
to
have
dominion
over
the
works
of
his
hands
,
Psal.
viii
.
6.
gives
them
all
the
blessings
of
the
Land
,
gives
them
their
hearts
desire
,
and
fulfils
all
their
mind
,
all
at
their
disposal
.
(
7.
)
He
does
more
than
Pharaoh
,
he
entertains
them
at
his
Table
,
feeds
them
with
the
bread
of
Heaven
,
embraces
them
in
his
arms
,
receives
them
into
his
bosom
,
counts
them
as
the
very
apple
of
his
eye
,
reckons
them
as
his
Jewels
,
compasses
them
continually
with
his
loving
kindness
,
prevents
them
always
with
the
blessings
of
his
goodness
,
Psal.
xxi
.
3.
and
crowns
them
with
glory
and
worship
,
Psal.
viii
.
5.
Puts
Crowns
upon
their
heads
as
well
as
Robes
upon
their
backs
;
crowns
them
with
this
favour
above
the
rest
,
as
to
unbosom
himself
unto
them
,
to
grant
them
secret
conferences
and
discourses
with
him
,
as
to
his
only
favourites
in
the
world
.
That
this
may
appear
the
better
,
their
honour
,
secondly
,
is
great
in
his
salvation
;
they
do
but
cry
to
him
and
they
are
saved
,
they
do
but
go
to
him
and
they
are
delivered
,
Psal.
xxxiv
.
16.
He
preserveth
the
souls
of
his
Saints
,
says
holy
David
,
Psal.
xcvii
.
10.
He
preserveth
the
ways
of
his
Saints
,
says
Davids
Son
,
Prov.
ii
.
8.
Nay
,
says
the
Father
again
,
he
gives
his
very
Angels
charge
over
them
,
Psal.
xci
.
11.
makes
them
tarry
all
about
them
,
Psal.
xxxiv
.
7.
that
they
hurt
not
so
much
as
their
feet
,
Psal.
xci
.
12.
that
they
break
not
a
bone
,
Psal.
xxxiv
.
20.
that
they
lack
nothing
,
ver.
9.
This
is
an
honour
to
some
purpose
,
and
a
huge
one
for
God
to
descend
to
do
it
for
us
;
not
like
the
honours
of
the
earth
,
that
lay
us
open
to
wind
and
weather
,
that
cannot
shelter
us
from
danger
and
ruine
,
but
raise
us
up
commonly
to
throw
us
down
with
the
greater
violence
.
No
,
he
lifts
up
his
meek
ones
to
salvation
;
lifts
up
his
Son
upon
the
Cross
to
save
them
,
a
high
honour
this
;
we
would
count
it
so
if
a
King
should
venture
himself
to
save
us
,
an
honour
we
knew
not
how
to
value
,
and
such
a
one
this
is
,
you
will
see
it
clearly
by
the
next
,
honour
and
salvation
both
exalted
,
which
is
the
honour
of
Victors
and
Conquerours
granted
also
to
his
Saints
.
For
(
3.
)
though
the
heathen
rage
,
the
Saints
shall
be
avenged
,
though
the
people
imagine
a
vain
thing
against
them
,
they
shall
rebuke
them
;
if
the
Kings
of
the
earth
stand
up
,
and
the
Rulers
and
Nobles
take
counsel
together
,
the
Saints
shall
bind
them
all
in
chains
and
links
of
Iron
,
all
together
;
the
gates
of
hell
shall
not
prevail
against
his
Saints
;
against
his
Church
all
the
counsels
and
devices
,
all
the
strength
and
power
,
all
the
subtilty
and
malice
of
earth
or
hell
shall
do
no
good
.
Come
life
,
come
death
,
come
Angels
,
come
Principalities
,
come
Powers
,
come
things
present
,
come
things
to
come
,
come
height
,
come
depth
,
come
any
other
creature
;
come
tribulation
,
come
distress
,
come
persecution
,
come
famine
,
come
nakedness
,
come
peril
,
come
sword
,
come
all
the
Kings
and
Princes
of
the
earth
,
all
the
Heathen
and
In●idels
under
Heaven
,
all
the
violence
and
cunning
of
hell
and
all
the
Inhabitants
of
that
dismal
dwelling
,
come
what
can
come
,
come
how
they
can
,
come
all
that
can
,
as
good
come
nothing
,
nothing
will
come
of
it
,
of
all
their
fury
,
in
all
these
,
says
St.
Paul
,
we
are
more
than
conquerours
,
Rom.
viii
.
35
,
36
,
37
,
38
,
39.
through
him
that
loved
us
.
Thanks
be
to
God
(
says
he
)
he
always
causes
us
to
triumph
in
Christ
,
2
Cor.
ii
.
14.
We
may
erect
our
Trophies
,
we
may
hang
up
our
spoils
,
the
spoils
of
these
our
enemies
and
dance
about
them
,
praise
his
Name
in
the
dance
as
we
are
called
to
do
,
ver.
3.
as
certain
of
our
victory
through
Iesus
Christ
,
for
through
him
this
honour
have
all
his
Saints
.
4.
Yet
not
the
honour
only
of
the
triumph
,
but
of
the
judgment
seat
besides
,
to
pass
sentence
and
execute
judgment
upon
the
conquered
enemies
.
Know
you
not
,
says
St.
Paul
,
that
the
Saints
shall
judge
the
World
,
1
Cor.
vi
.
2.
Are
you
ignorant
of
the
honour
God
has
promis'd
them
?
Know
you
not
that
we
shall
judge
Angels
too
?
ver.
3.
Much
more
then
the
Potentates
of
the
earth
,
who
have
oppressed
the
Church
,
gain-said
the
Truth
,
stood
up
against
Christ
,
and
for
a
while
trampled
down
the
Saints
.
The
time
will
be
,
the
day
will
come
when
those
great
Princes
,
such
as
Antiochus
,
Herod
,
Nero
,
Dioclesian
,
and
the
rest
of
those
persecuting
Furies
shall
be
brought
before
the
great
Tribunal
,
and
receive
their
Sentence
from
the
mouths
of
those
poor
Saints
whom
they
so
tyrannically
raged
against
,
to
be
bound
hand
and
foot
and
cast
into
utter
darkness
.
And
how
great
an
honour
,
think
you
,
must
this
needs
be
to
fit
judges
over
those
great
men
who
made
the
earth
tremble
still
before
them
,
and
even
hell
at
their
coming
thither
to
be
moved
at
them
as
the
Prophet
speaks
,
Isa.
xiv
.
9.
How
great
an
honour
(
I
say
)
for
such
poor
Scrubs
as
we
,
for
the
very
poorest
Saints
to
be
made
judges
of
such
men
?
yea
,
and
judges
too
not
here
,
not
in
earth
but
below
,
but
in
heaven
above
;
yet
such
also
is
the
honour
of
the
Saints
.
And
greater
yet
;
for
it
is
not
honor
,
but
gloria
here
;
&
Sancti
in
gloria
,
ver.
5.
a
glorious
honour
that
the
Saints
are
honoured
with
.
All
earthly
honour
reaches
not
to
this
title
;
glory
that
we
may
be
joyful
in
is
more
than
earth
affords
.
The
honours
here
are
so
full
of
fears
,
so
farc'd
with
troubles
,
so
stuff'd
with
cares
;
so
amongst
thorns
and
briars
,
so
blasted
with
envies
,
so
justled
at
by
rivals
,
so
assaulted
by
enemies
,
so
undermin'd
by
neighbours
,
so
suspected
by
friends
that
there
is
little
true
mirth
or
joy
to
be
had
in
them
,
't
is
only
the
honour
of
the
Saints
in
glory
that
is
troubled
with
none
of
these
,
but
surrounded
with
uninterrupted
joys
and
songs
of
joy
.
And
were
the
Saints
lives
here
but
so
many
days
and
years
of
affliction
and
vexation
,
ignominy
and
dishonour
,
this
crown
of
honour
at
the
last
were
a
sufficient
,
abundant
,
superabundant
recompence
for
them
all
.
And
this
is
so
properly
the
Saints
,
that
none
else
have
the
dream
of
a
title
to
it
;
't
is
their
inheritance
,
Col.
i.
12.
Eph.
i.
18.
't
is
their
reward
,
St.
Luke
vi
.
23.
the
reward
of
their
Inheritance
both
together
.
The
greater
honour
to
be
so
honoured
as
to
have
glory
it self
call'd
their
reward
,
strange
honour
to
them
,
to
have
honour
entitled
to
them
as
their
due
.
But
honour
,
joy
,
and
glory
given
to
them
in
their
beds
,
to
have
joy
and
glory
conferr'd
upon
them
in
their
beds
,
to
have
it
,
as
it
were
,
with
ease
,
with
lying
still
,
and
to
enjoy
it
with
security
,
without
fear
of
rousing
from
it
,
and
in
the
very
beds
of
dust
,
the
dark
Chambers
of
the
grave
,
the
Mansions
of
death
it self
to
have
this
light
and
glory
shine
upon
them
,
to
have
security
and
peace
,
ease
and
pleasure
establisht
on
their
glory
,
and
those
melancholy
rooms
that
are
hang'd
with
worms
and
rottenness
enlightned
with
the
beams
of
perpetual
joy
and
comfort
is
a
vast
addition
to
their
glory
.
Yet
this
they
have
,
not
only
an
immarcessible
and
incorruptible
crown
of
glory
,
1
Pet.
v.
4.
laid
up
for
them
,
2
Tim.
iv
.
8.
but
their
very
bones
flourish
out
of
the
grave
,
Eccl.
xlvi
.
12.
and
even
the
lodgings
of
their
very
ashes
seem
to
exult
with
a
kind
of
joy
to
be
made
the
receptacles
and
cabinets
of
those
Jewels
of
the
Almighty
,
and
their
Sepulchres
and
Memorials
are
blessed
for
evermore
,
Ecclus.
xlix
.
10.
The
very
places
where
they
come
are
joyful
at
their
shadows
as
they
pass
by
,
Miracles
have
been
done
by
their
shadows
whilst
they
passed
by
,
Acts
v.
15.
and
when
their
bones
have
lain
a
while
silent
in
the
grave
,
the
dead
have
yet
been
raised
by
them
to
life
again
,
2
Kings
xiii
.
21.
Thus
his
Saints
have
honour
in
life
,
and
death
,
and
after
death
,
then
when
they
seem
to
have
been
some
while
,
nay
,
a
long
while
raked
up
in
dust
and
quite
forgotten
.
Nay
,
lastly
,
Gloria
hic
est
,
their
honour
is
infinite
too
,
't
is
a
masculine
glory
.
All
other
glories
and
honours
are
but
Feminine
,
weak
,
poor
things
to
it
.
God
is
their
glory
,
honoured
they
are
with
his
blessed
Presence
,
honoured
with
his
sight
,
with
his
embraces
;
they
see
him
and
enjoy
him
.
This
is
the
very
glory
of
their
honour
,
the
height
and
pitch
of
all
,
for
in
thy
presence
is
joy
,
and
at
thy
right
hand
there
is
pleasure
for
evermore
;
honour
advanced
into
eternal
glory
;
And
this
honour
also
have
all
his
Saints
,
some
in
spe
,
and
some
in
re
,
some
in
hope
,
and
some
in
deed
;
all
either
in
promise
or
in
possession
.
All
his
Saints
,
some
way
or
other
,
more
or
less
are
partakers
of
it
;
that
's
their
honour
at
the
full
extent
,
an
honour
wherewith
this
day
is
great
,
which
is
a
great
considerable
also
in
the
Text
,
that
this
honour
of
the
Saints
,
as
special
a
one
as
it
is
,
is
yet
also
universal
some
way
or
other
belonging
to
all
the
Saints
.
IV.
Some
way
or
other
I
say
;
for
,
this
honour
't
is
to
be
confest
at
first
is
not
equal
to
them
all
.
One
star
differs
from
another
star
in
glory
,
1
Cor.
xv
.
41.
One
Saint
differs
from
another
in
his
honour
.
There
is
a
Sun
,
and
Moon
,
greater
and
lesser
stars
in
the
firmament
of
Saints
.
There
are
Coelestial
and
Terrestrial
Saints
,
Saints
wholly
busied
in
the
work
of
heaven
,
and
Saints
who
intermeddle
also
with
the
works
of
earth
.
Contemplative
Saints
,
and
active
Saints
.
There
were
Saints
before
the
Law
,
there
were
Saints
under
the
Law
,
and
Saints
still
after
it
.
Patriarchs
and
Prophets
,
Martyrs
and
Apostles
,
all
were
Saints
;
Iews
,
and
Christians
,
and
Gentiles
too
have
Saints
among
them
.
And
all
have
their
honour
.
The
Iews
literally
to
the
very
words
,
the
Christians
mystically
to
the
higher
sense
and
meaning
;
greater
honour
these
,
because
more
abundant
grace
than
they
.
The
Gentiles
Prosely●es
they
come
in
also
for
their
share
.
Beloved
and
favoured
by
him
all
,
delivered
by
him
some
way
or
other
all
,
Conquerours
,
at
least
over
their
ghostly
enemies
,
all
of
them
;
to
be
judges
all
at
last
,
and
prepared
to
glory
and
honour
,
and
Gods
Presence
after
all
.
There
are
false
Saints
many
,
as
there
are
false
Gods
many
;
and
false
honour
there
is
too
,
that
is
by
some
men
given
to
both
the
false
and
true
ones
;
yet
this
no
reason
to
scrape
the
true
ones
out
of
the
Kalendar
,
nor
deny
the
true
honour
that
is
due
to
them
.
If
God
say
the
Saints
have
honour
,
est
&
erit
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Complutensian
Bibles
read
it
,
as
others
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
they
have
,
and
shall
have
.
I
cannot
but
think
that
man
too
bold
that
dares
contradict
it
,
that
dares
annul
the
Festival
or
memorial
of
All
Saints
,
of
any
Saints
together
or
asunder
,
or
rob
them
of
the
honour
that
God
has
given
them
.
Holy
they
are
,
Saints
is
nothing
else
;
and
the
Scripture
so
often
calls
them
holy
that
't
is
Infidelity
to
doubt
it
,
Impudence
to
question
it
,
and
Atheism
to
deny
it
,
and
therefore
Sacriledge
it
must
needs
be
too
to
violate
their
honours
,
or
plunder
them
of
that
which
God
has
given
them
;
for
this
honour
,
says
he
here
himself
,
or
his
Spirit
for
him
,
have
all
his
Saints
.
V.
Have
it
from
God
first
,
are
therefore
(
2.
)
to
have
it
from
us
too
.
Have
it
from
God
,
for
he
has
promised
it
.
Those
that
honour
me
I
will
honour
,
says
he
,
1
Sam.
ii
.
30.
and
honour
them
he
does
;
(
1.
)
He
speaks
of
them
with
honour
throughout
the
holy
Page
,
and
tells
forth
their
praise
,
builds
there
,
as
it
were
,
a
lasting
Monument
to
their
memories
.
(
2.
)
He
gives
them
titles
of
honour
,
calls
Abraham
his
Friend
;
Enoch
,
in
a
manner
,
his
Companion
,
one
that
continually
walk'd
with
him
;
Iob
his
Servant
with
an
Emphasis
,
with
a
Quis
similis
in
all
the
earth
;
David
his
dear
heart
,
as
one
would
say
,
a
man
after
his
own
heart
;
The
true
Israelites
,
the
precious
Sons
of
Sion
,
Lam.
iv
.
2.
and
all
his
Saints
his
Jewels
,
Mal.
iii.
17.
Jewels
made
up
,
and
laid
up
in
Cabinets
,
in
the
Cabinets
of
the
highest
Heaven
.
(
3.
)
He
gives
them
high
and
honourable
employment
;
to
Moses
to
be
faithful
in
all
his
house
,
his
High
Steward
there
;
to
Ioshua
,
and
Ieptha
,
and
Gideon
,
and
David
to
be
Generals
of
his
Wars
,
and
fight
his
Battels
;
to
Solomon
to
be
his
Master
Builder
,
and
the
Overseer
of
his
Works
;
to
all
his
Saints
to
be
his
Courtiers
,
and
tread
his
Courts
;
honourable
all
.
Nay
,
(
4.
)
he
makes
them
all
,
as
it
were
,
Masters
of
his
Requests
,
grants
Petitions
often
upon
their
score
.
Thus
for
Abraham
my
Servant
,
for
the
oath
I
sware
unto
Isaac
,
for
my
Servant
Davids
sake
,
1
Kings
xv
.
4.
at
the
Petition
of
my
Servant
Iob
,
Iob
xlii
.
and
the
like
,
says
God
,
I
will
do
this
or
that
.
Many
,
many
things
God
did
for
Israel
for
their
sakes
,
many
times
withheld●his
his
Judgments
,
and
bestow'd
his
Mercies
for
their
only
sakes
;
and
with
us
he
deals
so
too
,
grants
us
many
favours
and
blessings
for
some
of
our
holy
fore-fathers
sakes
which
he
would
not
give
us
for
our
own
.
(
5.
)
He
so
honours
them
that
he
seldom
discovers
any
of
their
faults
,
or
but
easily
glances
at
them
,
or
but
favourably
speaks
of
them
,
as
in
that
remarkable
expression
,
1
Kings
xv
.
5.
where
he
calls
Davids
Murther
and
Adultery
the
matter
only
of
Vriah
the
Hittite
;
yet
recounting
of
their
vertues
he
is
alway
full
and
large
.
Lastly
,
He
sometimes
honours
them
with
miracles
even
at
their
Sepulchres
,
as
he
did
Elisha
,
2
Kings
xiii
.
21.
makes
Napkins
and
Handkerchiefs
from
their
bodies
,
Acts
xix
.
12.
Nay
,
their
very
shadows
,
Acts
v.
15.
cure
diseases
,
and
(
unless
we
will
believe
nothing
but
what
we
see
done
before
us
in
our
own
days
)
many
great
miracles
have
been
done
at
the
Sepulchres
of
the
Martyrs
,
God
so
honouring
the
memory
of
their
faith
and
patience
to
the
glory
of
Christianity
,
and
the
glorious
propagation
of
it
through
the
world
;
and
there
have
been
thousands
of
Witnesses
to
attest
it
.
And
now
if
God
so
honour
them
,
as
if
he
delighted
to
honour
them
,
it
cannot
seem
strange
if
I
now
go
on
to
tell
you
,
we
are
to
honour
them
too
.
It
cannot
be
a
sin
in
us
to
do
that
which
God
does
before
us
,
that
we
may
do
it
the
better
.
I
must
confess
there
has
been
a
fault
,
and
still
there
is
some
in
giving
more
honour
to
Saints
and
Martyrs
than
their
due
,
not
robbing
Peter
,
as
we
say
,
to
pay
Paul
,
but
robbing
God
to
give
to
St.
Paul
,
St.
Peter
,
St.
Mary
,
and
other
Saints
.
Yet
there
is
a
fault
in
others
too
,
to
rob
the
Saints
under
pretence
to
give
to
God
.
But
is
there
not
a
mean
between
them
?
Sure
,
sure
there
is
.
We
may
give
each
their
due
,
God
his
,
and
the
Saints
theirs
,
and
all
will
be
well
.
For
Praise
God
in
his
Saints
(
the
beginning
of
the
next
Psalm
,
as
we
may
read
it
,
and
some
understand
it
,
and
may
so
without
offence
,
it
coming
especially
so
close
to
this
honour
of
the
Saints
)
may
seem
to
call
upon
us
to
give
this
honour
to
them
.
And
Psal.
lxviii
.
35.
may
be
as
well
,
God
is
wonderful
in
his
Saints
,
as
God
is
wonderful
in
his
holy
Places
,
for
ought
that
I
can
guess
by
the
Sense
or
Context
,
and
a
good
reason
to
praise
him
for
them
,
and
in
them
too
,
as
well
as
in
his
Sanctuary
;
we
may
praise
him
,
I
hope
,
for
all
the
wonders
that
he
does
for
the
Children
of
men
,
be
they
in
heaven
above
,
or
in
the
earth
beneath
.
And
,
indeed
,
there
is
an
honour
due
in
both
,
to
the
Saints
that
dwell
on
earth
,
as
it
is
Psal.
xvi
.
3.
and
to
the
Saints
that
dwell
in
heaven
.
Distinguish
we
but
the
honour
as
the
Scripture
does
,
and
find
out
the
several
senses
of
it
there
,
and
we
may
know
to
give
each
their
own
.
We
shall
begin
below
,
see
how
we
are
to
honour
the
Saints
that
are
in
the
earth
.
To
honour
is
(
1.
)
to
esteem
and
value
one
;
Good
men
are
to
be
valued
,
be
their
condition
never
so
mean
or
poor
,
that
's
one
duty
we
owe
the
Saints
whilst
they
live
here
;
and
there
is
good
reason
,
for
they
are
very
Pillars
of
the
earth
,
and
bear
it
up
,
Psal.
lxxv
.
3.
Ten
righteous
men
,
you
know
,
would
have
saved
even
Sodom
and
its
four
neighbour
Cities
.
'T
is
good
we
should
prize
them
high
that
are
more
worth
one
of
them
than
half
a
City
.
To
honour
one
(
2.
)
is
to
perform
the
offices
of
Charity
unto
him
,
thus
we
are
bid
to
honour
all
men
,
1
Pet.
ii
.
17.
to
go
one
before
another
in
giving
honour
,
Rom.
xii
.
10.
especially
then
to
do
it
to
the
houshold
of
faith
,
men
of
Piety
and
Religion
.
3.
To
honour
is
not
only
to
value
,
or
to
love
,
but
to
delight
to
be
with
,
to
seek
their
company
;
Honorare
timentes
Dei
,
Psal.
xv
.
4.
to
make
much
of
them
that
fear
the
Lord
,
never
to
think
our selves
so
well
as
in
their
company
.
All
my
delight
,
says
the
same
Psalmist
,
is
upon
the
Saints
that
are
in
the
earth
,
and
upon
such
as
excell
in
vertue
,
Psal.
xvi
.
3.
he
was
never
pleased
but
when
he
was
with
them
.
Nay
,
even
Saul
,
as
bad
as
he
was
,
yet
honour
me
,
says
he
,
I
pray
thee
,
to
Samuel
,
1
Sam
xiv
.
30.
before
the
Elders
of
my
People
,
and
turn
again
with
me
;
his
company
he
must
needs
have
,
and
an
honour
he
acknowledges
it
to
have
the
company
of
such
a
man
,
a
holy
Priest
or
Prophet
.
The
world
now
is
of
another
opinion
,
no
company
so
contemptible
;
men
are
never
well
till
such
a
one
is
gone
;
never
merry
till
these
holy
men
are
out
of
doors
,
so
far
are
men
from
thinking
themselves
honoured
with
their
Society
,
or
willing
to
honour
them
with
theirs
;
any
company
rather
than
such
as
they
;
they
make
us
melancholy
,
say
they
,
they
make
us
sad
and
dull
;
they
trouble
us
with
discourse
we
do
not
like
,
with
God
,
and
Heaven
,
and
Vertue
,
and
Religion
,
such
hard
businesses
,
and
we
know
not
what
.
But
for
all
that
't
is
a
duty
we
owe
both
to
our selves
and
them
,
to
give
them
this
honour
,
be
they
never
so
poor
or
despicable
,
and
David
,
you
hear
,
made
it
his
delight
,
as
well
as
Saul
his
honour
,
to
receive
this
honour
from
,
or
give
this
honour
to
such
men
as
they
.
4.
To
honour
is
to
maintain
them
too
when
they
have
need
.
Honour
Widows
,
says
St.
Paul
,
1
Tim.
v.
3.
that
is
,
maintain
them
out
of
the
Churches
Stock
;
and
they
that
labour
in
the
Ministry
are
to
be
honoured
with
double
honour
,
1
Tim.
v.
17.
maintenance
and
respect
out
of
the
Churches
Stock
,
and
out
of
ours
.
Honour
is
thus
taken
too
in
the
fifth
Commandment
,
and
we
sin
against
the
Commandment
both
of
God
and
men
,
when
we
deny
this
honour
where
it
is
due
,
or
whensoever
the
poor
Saints
stand
in
need
of
it
.
Thus
you
see
what
it
is
to
honour
,
or
how
you
are
to
honour
the
Saints
below
,
to
set
a
high
value
and
esteem
upon
them
,
to
perform
all
offices
of
Love
and
Charity
unto
them
;
to
seek
their
company
,
and
take
pleasure
to
be
in
it
,
and
as
occasion
serves
,
to
express
the
honour
and
respect
we
bear
them
by
some
outward
real
Testimonies
and
Effects
.
We
will
see
now
how
we
are
to
honour
the
Saints
above
.
To
Honour
then
,
as
it
may
relate
to
them
,
is
to
give
them
a
respect
above
other
men
,
to
look
upon
them
as
the
Courtiers
of
Heaven
,
as
persons
in
highest
place
,
as
the
Inhabitants
of
glory
,
as
such
as
are
always
praying
for
us
,
Rev.
vi
.
9.
such
as
are
following
the
Lamb
whithersoever
he
goeth
,
Rev.
vii
.
14
,
15.
Nebuchadnezzar
himself
at
the
hearing
of
the
interpretation
of
his
Dream
,
could
not
refrain
himself
but
he
must
even
worship
Daniel
in
whom
he
saw
the
wisdom
of
God
so
eminent
,
Dan.
ii
.
46.
We
cannot
hold
our selves
sometimes
but
that
we
must
needs
express
some
especial
respect
or
other
to
some
who
either
amaze
us
with
their
stupendous
abilities
of
nature
,
or
works
of
grace
.
And
is
it
only
strange
and
irregular
to
give
honour
to
those
glorious
Saints
whose
excellencies
are
so
great
,
whose
vertues
have
been
so
full
of
wonder
?
I
cannot
see
why
their
memories
may
not
live
in
honour
,
why
being
departed
hence
they
should
be
forgotten
,
when
their
vertues
and
good
works
,
as
St.
Paul
says
of
Abels
faith
,
Heb.
xi
.
4.
though
they
be
dead
,
yet
speak
unto
us
.
And
if
they
yet
speak
,
we
may
speak
too
,
speak
of
them
to
their
praise
,
for
to
honour
them
is
to
commend
them
:
so
God
is
said
to
be
honoured
,
Psal.
xxii
.
24.
So
Christ
to
receive
honour
from
his
Father
,
2
Pet.
i.
17.
So
men
are
said
to
be
honoured
,
Prov.
xiii
.
18.
and
xxvii
.
18.
that
is
,
praised
or
commended
.
To
this
purpose
it
is
that
the
holy
Scripture
relates
their
Histories
.
To
this
intent
St.
Paul
reckons
up
a
whole
Catalogue
of
them
,
Heb.
xi
.
and
would
do
more
but
that
the
day
would
fail
him
.
After
the
same
sort
he
honours
Lois
and
Eunice
the
Grandmother
and
Mother
of
the
blessed
Timothy
,
2
Tim.
i.
5.
And
an
ancient
custom
it
was
among
the
Saints
of
God
,
it
seems
by
the
Son
of
Syrach
,
Ecclus.
xliv
.
1.
to
praise
famous
men
,
and
the
Fathers
that
begat
us
,
to
make
a
solemn
commemoration
of
them
.
The
Primitive
Church
was
not
behind
in
this
duty
neither
,
but
in
the
Prayer
for
the
holy
Catholick
Church
recited
the
names
of
the
most
famous
Saints
and
Martyrs
,
and
gave
God
thanks
for
their
good
examples
even
at
the
Altar
it self
;
nay
,
brought
in
the
command
of
the
Apostle
,
1
Tim.
ii
.
1.
for
intercessions
and
giving
thanks
for
all
men
for
the
Preface
of
it
,
as
a
Text
to
authorize
their
so
doing
.
Evidences
these
sufficient
to
honour
the
Saints
with
all
our
praises
.
With
our
Praises
,
I
say
,
but
not
our
Prayers
;
our
Praises
of
them
,
not
our
Prayers
unto
them
;
that
's
a
piece
of
honour
God
has
no
where
in
Scripture
any
way
allowed
them
.
Prayers
I
find
not
that
they
are
to
have
,
Praises
I
find
they
may
.
And
which
yet
makes
more
to
their
honour
than
such
Prayers
could
do
,
that
they
should
be
the
Conduits
of
Gods
honour
to
convey
it
to
him
;
God
is
now
(
3.
)
to
be
praised
for
them
.
He
praised
in
his
Saints
;
he
honoured
in
their
honour
;
honor
servorum
redundet
ad
Dominum
,
so
St.
Hierom.
God
to
have
the
honour
of
their
honour
;
He
who
bestowed
so
excellent
graces
upon
them
,
so
excellent
examples
in
them
unto
us
,
he
to
be
blessed
for
them
.
Blessed
too
for
the
honour
he
has
done
to
take
them
hence
,
out
of
this
vale
of
misery
to
himself
to
glory
and
honour
;
this
is
to
season
the
Saints
honour
right
,
to
give
it
as
we
should
when
the
Author
of
it
is
thus
honoured
by
it
.
But
there
is
an
honour
still
behind
that
makes
up
all
.
We
are
said
to
honour
those
whom
we
follow
with
our
attendance
.
He
that
is
highest
in
honour
has
the
most
followers
,
the
greatest
attendance
.
If
we
will
therefore
honour
the
Saints
indeed
,
we
must
honour
them
by
following
their
vertues
and
examples
.
This
is
that
the
Church
principally
intends
by
all
the
Saints
it
sets
before
us
,
by
all
its
Festivals
and
Holidays
,
to
put
us
in
mind
of
the
Patience
of
St.
Stephen
,
of
the
Repentance
of
St.
Paul
,
of
the
Faith
of
St.
Peter
,
of
the
Purity
of
St.
Iohn
,
of
the
holy
Chastity
and
Humility
of
the
Virgin
Mary
,
of
the
ready
following
of
our
Saviour
in
St.
Andrew
,
of
the
leaving
and
forsaking
all
for
Christ
in
St.
Matthew
,
of
a
holy
boldness
to
profess
the
truth
in
St.
Iohn
Baptist
,
and
so
of
the
rest
;
and
of
the
love
,
and
charity
,
and
communion
the
Saints
ought
to
hold
together
in
this
days
Feast
;
where
they
are
all
,
as
it
were
,
joyn'd
together
,
that
we
might
learn
never
to
make
a
separation
from
this
communion
,
never
to
break
off
from
the
doctrine
once
delivered
to
the
Saints
,
nor
leave
one
single
vertue
unpractised
which
we
find
in
any
of
them
.
This
is
truly
honour
to
them
to
have
a
multitude
of
followers
,
the
honour
of
all
his
Saints
.
And
it
will
be
our
honour
too
to
follow
them
,
and
do
like
them
;
to
make
our selves
honourable
by
these
vertues
,
patience
,
obedience
,
chastity
,
holiness
,
great
piety
,
which
have
rendred
them
so
renowned
through
the
world
;
so
famous
in
this
,
and
so
glorious
in
the
other
.
And
all
these
together
are
all
the
honour
,
lastly
,
the
Saints
expect
or
require
from
us
;
besides
that
of
our
Prayers
for
their
consummation
,
that
they
with
us
,
and
we
with
them
,
may
in
due
time
obtain
the
fulness
of
this
honour
,
the
completion
of
this
glory
at
the
Resurrection
of
the
Saints
.
By
this
honour
,
this
reverent
esteem
of
them
,
by
this
honourable
mention
of
them
,
by
the
devout
praises
of
God
for
them
,
by
our
diligent
imitation
of
their
vertues
,
and
our
Prayers
for
their
perfection
and
consummation
,
and
our
own
(
for
they
without
us
shall
not
be
made
perfect
)
by
thus
giving
honour
where
honour
is
due
,
as
the
Apostle
speaks
,
we
shall
give
God
his
honour
,
the
Church
her
honour
,
our selves
honour
,
and
one
day
be
made
partakers
of
that
honour
and
glory
which
all
his
Saints
that
are
departed
hence
in
his
faith
and
fear
enjoy
already
,
and
reign
with
him
and
them
in
honour
and
glory
for
evermore
.
Amen
.
THE
SECOND
SERMON
UPON
All
Saints
.
HEB.
xii
.
1.
Wherefore
seeing
we
also
are
compassed
about
with
so
great
a
cloud
of
witnesses
,
let
us
lay
aside
every
weight
and
the
sin
which
doth
so
easily
beset
us
,
and
let
us
run
with
patience
the
race
which
is
set
before
us
.
SEing
we
also
?
What
,
we
also
under
the
cloud
?
Indeed
,
our
Fathers
were
,
1
Cor.
x.
1.
yea
,
and
were
baptized
in
the
cloud
.
Christianity
then
in
clouds
,
in
shadows
.
But
when
the
Sun
displays
his
mid-day
glories
the
clouds
vanish
out
of
sight
,
what
then
means
this
Nubem
tantam
?
How
comes
this
cloud
?
Is
it
because
that
Majesty
is
yet
too
glorious
for
our
weak
eyes
to
look
upon
without
a
veil
?
1
Cor.
13.
Is
it
still
videmus
tanquam
in
speculo
?
See
we
nothing
here
but
through
this
watry
glass
?
'T
is
so
,
Viatores
,
they
,
and
we
;
and
the
Sun
in
a
cloud
fittest
for
travellers
.
Thus
distinguished
from
the
Saints
in
bliss
,
we
for
nubem
,
they
for
lumen
,
we
compassed
about
with
clouds
,
they
with
light
.
And
as
nubem
makes
the
difference
between
Viator
and
Comprehensor
,
so
circumpositam
,
(
for
so
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
between
Viatores
Legis
and
Evangelii
,
those
Pilgrims
of
old
,
and
our
travellers
.
They
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
cloud
above
,
they
under
it
;
so
under
it
that
they
could
not
look
up
to
the
end
of
that
which
was
to
come
.
This
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
about
us
,
we
in
it
,
and
so
see
the
easier
through
it
.
The
Apostles
by
a
figure
first
entring
it
at
the
transfiguration
,
when
Moses
,
and
Elias
,
Law
and
Prophets
were
departed
,
not
before
.
Yet
should
we
grant
them
circumpositam
,
to
be
in
it
too
,
't
would
prove
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
little
cloud
to
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
but
a
dark
one
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
cloud
of
Martyrs
whose
flames
out-shine
the
brightness
of
the
Sun
.
The
truth
is
,
our
cloud
and
theirs
are
not
alike
.
Ours
but
Analogical
at
the
most
.
The
Apostle
had
to
speak
to
Hebrews
to
perswade
them
to
the
Race
of
Christian
faith
,
and
to
them
he
was
to
fit
his
speech
.
They
would
not
so
soon
from
their
beggarly
rudiments
.
A
cloud
they
always
had
in
all
their
journeys
,
and
a
cloud
they
would
have
now
,
or
they
would
not
stir
a
foot
.
St.
Paul
raises
up
a
cloud
in
the
preceding
Chapter
,
yet
a
little
to
wean
them
from
sense
,
though
a
cloud
he
calls
it
,
it
will
prove
no
such
cloud
as
their
dull
eye
gaz'd
after
,
but
a
cloud
of
Saints
.
Indeed
,
need
he
had
to
tell
them
of
a
guide
from
heaven
,
that
a
few
verses
before
had
told
them
of
so
ill
entertainment
upon
earth
;
stoning
,
sawing
in
sunder
,
desarts
,
dens
,
and
caves
,
nothing
but
torment
and
affliction
.
Ideoque
had
been
a
poor
inference
,
could
expect
but
cold
welcome
without
a
nubem
tantam
.
And
yet
what
avails
a
guide
,
though
sent
from
heaven
,
if
this
same
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
some
weight
about
us
overwhelm
us
,
or
the
way
be
so
bespread
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
snares
that
every
step
we
stumble
and
fall
into
inextricable
dangers
.
Were
it
not
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
he
shews
us
how
to
quit
our selves
of
all
,
the
cloud
might
walk
alone
for
all
the
Hebrews
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
for
all
us
too
.
For
as
they
,
so
we
pretend
often
we
would
run
but
that
we
have
no
guide
,
here
's
a
cloud
to
conduct
us
;
then
we
have
no
company
,
here
are
Saints
to
go
with
us
.
No
body
to
encourage
us
,
here
are
Witnesses
to
behold
us
.
Then
we
are
too
pursie
and
unweildy
for
the
course
,
why
,
off
with
that
superfluous
weight
;
yea
,
but
the
way
is
full
beset
with
briers
and
thorns
,
down
with
them
too
;
well
,
but
the
way
is
tedious
,
let
's
run
with
patience
,
no
more
than
so
;
but
we
have
nothing
to
run
for
,
yes
,
there
's
something
set
before
us
that
's
worth
the
running
for
;
we
shall
easily
find
that
too
in
Propositum
.
So
then
here
's
-
I.
The
Guide
of
our
way
,
a
Cloud
of
Witnesses
.
-
II.
The
Companions
of
our
Course
,
a
Cloud
of
Witnesses
that
compass
us
,
habentes
nobis
,
having
it
with
us
,
or
being
compassed
with
it
.
-
III.
The
Spectators
of
our
Course
,
a
Cloud
of
Witnesses
about
us
habentes
circum
positam
.
-
IV.
The
impediments
of
our
speed
,
(
1.
)
One
that
hinders
us
from
setting
forth
,
Every
weight
.
(
2.
)
The
other
that
entangles
us
by
the
way
,
The
sin
that
doth
so
easily
beset
us
.
-
V.
The
removal
of
them
both
,
by
laying
aside
or
casting
away
.
-
VI.
The
running
of
our
course
,
Let
us
run
with
patience
.
-
VII
.
The
Race
to
be
run
.
The
Race
set
.
-
VIII
.
The
crown
of
our
labours
,
Set
before
us
.
-
IX
.
The
influence
of
the
Cloud
upon
all
,
or
the
inference
from
it
,
Ideoque
curramus
.
Seeing
a
cloud
we
have
,
and
such
an
one
,
a
cloud
of
Witnesses
,
that
will
not
lead
us
about
as
that
cloud
did
Israel
in
the
Wilderness
,
but
breve
per
exempla
,
the
shortest
cut
without
staying
now
by
the
way
at
lugens
in
infernum
,
or
Sinus
Abrahae
,
but
hence
immediately
into
Canaan
,
seeing
the
Cloud
so
great
,
the
Guide
so
good
,
the
Company
so
full
,
the
Spectators
of
so
high
account
,
the
Hinderances
so
easily
put
by
,
the
Course
so
facile
,
the
Race
so
short
,
the
Prize
so
glorious
,
how
can
we
but
run
like
lightning
after
them
?
You
see
the
parts
.
'T
is
fit
the
Guide
should
lead
the
way
;
the
Cloud
first
.
1.
The
Cloud
.
When
time
was
,
there
was
Columna
Nubis
;
Moses
his
cloud
,
Israels
guide
to
Canaan
.
Canaan
is
gone
,
and
Nubem
non
habentes
,
we
have
no
such
cloud
,
we
.
There
is
another
,
●t
nubem
iniquitates
,
Isaiahs
cloud
,
Isa.
44.
22
,
a
thick
cloud
of
transgressions
,
a
winter
cloud
that
sticks
by
us
,
a
morning
cloud
that
rises
with
us
,
at
the
first
dawning
of
our
days
,
and
God
make
it
too
as
a
morning
cloud
to
pass
away
.
I
would
I
could
not
say
here
habentes
n●bem
,
that
we
had
not
this
neither
,
but
this
I
can
,
Ideoque
habentes
,
it
is
not
no
good
conclusion
thence
,
we
have
it
not
to
follow
,
it
sets
in
darkness
.
What
cloud
then
?
Why
,
Nubem
testium
,
St.
Pauls
new
cloud
,
a
cloud
of
Witnesses
,
of
holy
Saints
,
who
by
the
glory
of
example
lead
us
more
happily
to
heaven
,
than
theirs
did
them
to
the
Land
of
Promise
.
A
cloud
,
for
their
multitude
;
but
that
we
let
alone
till
we
come
to
tantam
.
A
cloud
,
for
the
likeness
of
their
Production
,
their
Seat
,
their
Nature
,
and
Effects
.
Their
Production
first
.
Clouds
,
though
heavens
near
acquaintance
now
,
are
but
refined
earth
,
or
water
divested
of
its
grosser
body
;
and
were
not
the
departed
Saints
,
a
while
since
prisoners
in
these
clay
houses
,
now
bereft
of
their
happy
tenants
?
One
of
the
best
of
them
,
in
his
own
esteem
no
better
than
dust
and
ashes
.
2.
Why
,
then
,
how
got
they
up
so
high
?
The
clouds
they
get
not
up
themselves
,
't
is
the
Sun
that
draws
them
upward
.
And
trahe
me
&
curram
post
te
is
the
voice
of
the
Spouse
.
Some
celestial
influence
we
must
have
,
the
best
of
us
,
something
without
us
,
from
above
to
lift
us
up
to
heaven
,
nature
cannot
reach
so
high
.
II.
Like
they
are
in
their
Seat
and
situation
:
(
1.
)
Clouds
are
above
the
tops
of
the
mountains
;
and
the
highest
Pinacles
of
the
earth
are
too
low
for
an
habitation
for
these
sublime
Spirits
.
Nor
earth
,
nor
all
the
mountains
,
the
high
places
and
preferments
of
the
earth
could
content
them
,
nothing
under
heaven
,
nothing
but
heaven
.
You
know
the
desire
,
Bring
me
into
thy
holy
hill
,
into
thy
dwelling
.
2.
But
if
we
look
upon
the
Saints
of
Iudah
,
they
were
clouds
indeed
,
and
Types
of
Christ
,
who
in
them
appear'd
as
the
Sun
under
a
cloud
,
the
cloud
between
the
eye
and
him
.
His
birth
in
Issac
,
his
name
in
Ioshuah
,
his
death
in
Samson
,
his
reign
in
Solomon
.
Omnia
haec
illis
contigerunt
in
nube
,
still
a
cloud
between
.
III.
There
is
a
third
Analogie
between
their
Natures
and
Effects
:
1.
Clouds
they
do
not
move
themselves
,
'T
is
Spiritus
spirat
,
the
wind
that
drives
them
:
And
the
Saints
they
do
not
move
themselves
neither
,
't
is
Spiritus
spirat
,
the
Holy
Ghost
.
2.
But
which
is
more
to
us
.
Clouds
,
they
keep
off
the
Sun
from
too
much
sweltring
,
too
much
parching
us
.
This
we
get
,
at
least
,
by
the
examples
of
the
Martyrs
,
that
however
the
heat
of
Persecutions
and
Afflictions
scorch
us
,
we
are
refresh'd
in
this
,
that
no
temptation
takes
us
,
but
what
is
and
has
been
incident
to
the
most
beloved
Darlings
of
the
Almighty
.
As
comfortable
this
to
an
oppressed
Soul
as
a
cloud
of
rain
in
the
time
of
drought
,
as
a
cloud
of
dew
in
the
heat
of
harvest
.
3.
And
as
they
comfort
,
so
they
teach
us
too
.
The
clouds
drop
down
and
distill
upon
man
abundantly
,
says
Elihu
,
Iob
xxxvi
.
28.
and
the
doctrines
of
holy
lives
drop
as
the
rain
,
their
speeches
even
yet
distill
as
the
dew
,
whose
blessed
Spirits
now
inhabite
those
everlasting
hills
.
To
put
all
together
.
Thither
they
ascended
up
like
clouds
by
the
secret
and
spiritual
operation
of
divine
grace
;
there
they
dwell
like
clouds
,
their
souls
like
the
upper
part
of
the
cloud
,
light
and
glorious
,
though
their
bodies
,
like
the
lower
,
darkned
in
the
grave
.
There
they
move
like
clouds
in
heavenly
order
.
Thence
they
descend
,
like
clouds
,
in
the
still
showers
of
their
happy
examples
,
that
in
them
,
as
in
a
glass
,
we
may
see
the
power
of
faith
,
the
glory
of
their
Lord
,
who
has
made
earth
ascend
beyond
its
nature
,
and
dwell
above
it
.
And
yet
for
all
this
,
is
it
but
Nubem
still
,
a
Cloud
,
not
a
Star
?
The
Saints
shall
shine
as
stars
,
Dan.
xii
.
3.
and
methinks
it
being
Nubem
Martyrum
,
the
Martyrs
flames
should
rise
better
into
stars
than
clouds
.
Should
and
shall
in
the
Resurrection
,
till
then
Nubem
still
,
some
degree
of
darkness
,
at
least
a
less
degree
of
light
.
And
whatsoever
to
themselves
,
for
us
perhaps
't
is
necessary
it
be
a
cloud
.
For
had
we
not
need
of
this
dark
word
?
When
did
not
God
on
purpose
cloud
their
glories
from
our
eyes
,
were
it
not
for
this
nubem
,
this
cloud
that
covers
them
,
man
,
as
subject
to
superstition
as
prophaness
,
would
quickly
find
out
some
excellencies
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
fall
down
and
worship
.
Or
if
not
necessary
,
yet
more
convenient
far
:
For
(
1.
)
a
Star
Why
not
a
Star
.
would
only
guide
us
,
a
Cloud
both
guide
and
refresh
us
.
And
(
2.
)
guide
us
better
.
For
Stars
only
appear
in
the
night
.
Clouds
night
and
day
we
can
see
them
,
so
best
follow
them
.
The
Sun-beams
put
out
star-light
.
Prosperity
cannot
see
a
Star
,
so
small
a
glimmering
ray
.
A
Cloud
,
come
it
night
or
day
,
in
prosperity
,
or
adversity
,
we
perceive
that
presently
;
so
a
cloud
to
teach
us
in
all
estates
how
to
demean
our selves
like
devotion
in
its
ancient
innocence
.
Abrahams
cloud
,
when
the
days
are
calm
and
clear
.
Iobs
,
when
the
day
is
swallowed
up
in
a
tempestuous
night
.
So
never
destitute
of
a
cloud
.
3.
Clouds
,
not
Stars
:
They
are
none
but
the
Magi
,
wise
learned
men
can
follow
the
Stars
and
their
courses
,
but
every
Peasant
sees
which
way
the
Clouds
move
.
So
if
Stars
,
they
had
been
for
none
but
wise
learned
men
to
follow
,
now
the
poor
Country
man
has
a
cloud
to
run
by
.
And
yet
how
easily
soever
we
perceive
the
track
of
the
Clouds
,
Why
Nubem
in
the
Singular
.
yet
if
there
be
a
scatter'd
multitude
,
we
are
as
easily
distracted
.
'T
were
best
to
have
but
Nubem
in
the
singular
,
but
one
cloud
,
't
is
so
.
Many
drops
,
but
one
cloud
,
though
the
materials
fetcht
from
several
quarters
.
The
Martyrs
all
one
Cloud
to
shew
their
unity
,
all
and
each
confessing
,
witnessing
one
and
the
same
truth
,
for
truth
is
but
one
.
So
not
St.
Iudes
clouds
,
they
not
only
empty
,
no
stillicidium
Doctrinae
in
them
,
no
good
to
be
learnt
from
them
,
but
clouds
too
in
the
Plural
,
some
moving
this
way
,
some
that
way
,
no
constant
course
;
in
division
too
,
one
coursing
against
the
other
,
at
such
enmity
is
evil
with
it self
.
'T
is
only
good
,
and
good
men
that
keep
together
in
nubem
,
in
peace
and
unity
,
and
by
that
you
shall
know
them
.
Be
it
a
Cloud
,
Nubem
not
Nubeculam
.
and
but
one
Cloud
,
the
more
probable
still
too
small
it
may
be
to
command
the
eye
,
and
then
what
are
we
the
nearer
?
Nubem
,
not
Nubeculam
,
no
diminutive
;
will
that
do
it
?
If
that
will
not
,
tantam
will
.
So
great
a
cloud
.
Why
,
how
great
?
So
great
that
St.
Paul
,
ver.
32.
of
the
former
Chapter
,
tells
them
,
the
day
would
fail
him
to
shew
them
it
all
,
as
if
so
great
a
cloud
could
not
but
shut
up
the
day
in
darkness
.
Our
first
Fathers
of
the
World
had
no
cloud
to
guide
them
,
Ta●tam
.
nothing
but
natures
dusky
twilight
.
This
cloud
begain
to
rise
in
the
time
of
the
Patriarchs
,
but
to
appear
in
the
time
of
Moses
like
Eliahs
cloud
at
the
red
Sea
,
went
before
him
thence
into
Canaan
,
covered
the
whole
Land
of
Iudaea
in
the
time
of
the
Prophets
.
So
these
Hebrews
had
cloud
enough
;
yea
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
we
have
more
.
Even
those
Hebrews
,
to
whom
this
Epistle
was
sent
,
they
are
in
the
Cloud
.
About
that
time
this
cloud
,
rising
in
the
East
,
spread
its
wings
presently
into
the
West
,
and
had
almost
in
an
instant
fill'd
up
the
corners
of
the
World
;
so
that
if
you
now
ask
again
,
how
great
,
so
great
I
cannot
tell
you
.
Primitive
Christians
they
in
the
number
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
you
will
not
wonder
at
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
if
it
become
a
cloud
of
Martyrs
.
Indeed
the
Law
of
Moses
had
its
Martyrs
too
:
Witness
Isaiahs
Saw
,
the
three
Childrens
fiery
Furnace
,
the
emptied
skins
of
the
tortur'd
Maccabees
.
But
since
the
time
of
Christ
his
servants
have
engrossed
the
name
(
as
if
they
only
were
the
Martyrs
)
and
filled
up
tantam
to
the
brim
;
Their
multitudes
tireing
the
wit
of
cruelty
,
and
their
patience
overcoming
it
:
as
if
from
the
streams
and
rivers
of
their
bloud
heaven
might
now
enskarfe
it self
in
a
scarlet
cloud
.
Well
,
talk
we
may
of
Martyrum
Nubem
martyrum
.
what
we
will
,
yet
if
Nubem
be
not
first
,
they
will
be
but
Stultae
Philosophiae
,
all
this
while
,
no
better
.
'T
is
the
order
in
the
Text
,
Nubem
first
,
then
Martyrum
.
First
,
clouds
lifted
up
to
heaven
in
their
thoughts
and
conversations
,
and
all
in
one
,
the
Sons
of
peace
and
unity
,
if
you
can
see
Christ
in
the
cloud
,
then
Martyrs
if
you
will
.
Schism
,
and
faction
,
or
discontented
passion
yield
no
Martyrs
.
You
shall
know
a
Martyr
by
Nubem
if
that
go
first
.
But
taking
Martyrs
thus
,
Testium
.
all
are
not
Martyrs
.
All
died
not
for
their
faith
,
How
Testium
.
but
all
are
Testes
,
Witnesses
.
Witnesses
of
the
Power
,
Witnesses
of
the
Mercy
,
Witnesses
of
the
Justice
of
God
.
Of
his
Power
in
delivering
them
from
sin
,
of
his
Mercy
in
saving
them
from
punishment
,
of
his
Iustice
in
rewarding
them
with
glory
.
Witnesses
to
this
curramus
,
Why
Testium
.
(
1.
)
to
witness
the
possibility
that
this
Race
we
are
to
speak
of
by
and
by
may
be
run
,
this
Propositum
,
the
prize
won
,
for
,
ab
esse
ad
posse
,
run
the
one
they
have
,
and
won
the
other
long
ago
.
(
2.
)
To
testifie
the
easiness
,
that
even
the
weaker
Sex
,
Sarah
and
Rahab
,
the
weakest
age
,
the
three
Children
,
the
army
of
Innocents
have
run
it
.
(
3.
)
To
testifie
the
dignity
,
that
both
King
,
and
Priest
,
and
Prophet
,
David
,
and
Samuel
,
and
Daniel
thought
it
worth
the
pains
.
(
4.
)
To
testifie
the
universal
necessity
,
all
ages
,
young
and
old
;
all
Sexes
,
men
and
women
;
all
degrees
,
high
and
low
,
to
run
this
race
,
none
excused
.
And
that
you
may
not
mistrust
their
testimony
,
what
is
required
to
the
best
witness
you
have
in
them
.
What
required
to
Testium
.
(
1.
)
That
he
knows
what
he
speaks
,
and
what
knowledge
like
theirs
that
speak
by
experience
,
that
now
feel
the
reward
of
truth
.
(
2.
)
That
he
will
and
dare
speak
it
,
and
these
have
fear'd
no
torments
for
it
,
they
are
Martyrs
of
it
.
(
3.
)
Witnesses
should
be
men
of
rank
and
quality
,
their
worth
has
plac'd
them
above
the
clouds
.
(
4.
)
They
are
authentical
,
habentes
circumpositam
,
the
Spirit
has
set
them
round
about
us
to
that
intent
,
and
he
is
the
Spirit
of
Truth
.
So
far
now
from
doubting
of
our
guide
,
that
we
wave
Nubem
and
pass
to
habentes
the
second
relation
they
have
to
us
,
not
only
to
direct
us
,
but
to
bear
us
company
.
And
indeed
,
what
is
Nubem
,
Habentes
our
Company
.
and
Nubem
tantam
,
and
Nubem
Martyrum
,
and
Nubem
testium
to
us
without
Habentes
,
Habentes
nobis
except
it
be
ours
,
yea
,
and
habentes
nobis
if
we
have
it
not
along
with
us
.
What
are
the
glorious
Angels
themselves
to
us
but
flames
and
two-edged
Swords
without
this
Habentes
,
if
we
have
them
not
for
ministring
Spirits
?
What
are
the
Triumphant
Saints
to
us
,
however
dazled
with
their
own
glories
,
without
Habentes
,
if
they
be
none
of
ours
,
if
they
be
not
members
of
the
same
Church
,
of
the
same
Religion
with
us
?
Cast
off
your
Religion
quite
if
you
can
claim
no
portion
in
the
Saints
,
if
you
have
no
Martyrs
.
What
is
it
then
that
some
so
often
ask
what
have
we
to
do
with
Saints
?
'T
is
well
besides
the
Habentes
that
we
have
an
Impositam
from
the
Vulgar
Latine
,
Nubem
impositam
.
that
it
is
imposed
upon
us
,
some
necessity
of
it
sure
;
and
that
we
have
a
Circumpositam
from
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
Circumpositam
a
〈◊〉
that
not
only
we
have
this
Cloud
,
but
that
we
have
it
put
about
us
,
not
of
our
own
putting
on
.
Habentes
it
might
be
,
we
might
have
it
of
our
own
chusing
or
fancying
(
we
know
who
have
so
,
Clouds
of
their
own
making
,
Saints
of
their
own
canonizing
)
but
impositam
or
circumpositam
it
cannot
be
except
some
body
put
it
on
us
,
and
who
is
it
that
makes
the
clouds
a
garment
for
this
earth
,
but
he
that
makes
the
Clouds
his
Chariot
?
Who
can
dispose
of
the
Saints
,
but
the
King
of
Saints
?
So
then
a
sufficient
excuse
we
have
for
Habentes
,
God
it
is
that
compasses
us
with
this
Cloud
of
Witnesses
.
And
if
they
compass
us
,
they
will
be
near
about
us
by
and
by
,
The
spectators
.
that
they
may
behold
our
doing
,
to
be
spectators
of
our
course
,
and
Witnesses
to
that
too
,
to
rejoyce
at
our
speed
,
to
congratulate
our
success
,
to
receive
us
with
the
triumphs
of
glory
.
And
yet
methinks
the
Apostle
mentions
Saints
that
are
gone
before
,
how
come
they
now
to
be
round
about
us
?
Angels
indeed
are
ministring
Spirits
perhaps
some
of
them
may
pitcht
about
us
.
Angelus
Domini
in
circuitu
timentium
,
Psal.
xxxiv
.
8.
The
Angel
of
the
Lord
tarrieth
round
about
them
that
fear
him
,
but
how
can
the
Saints
be
said
to
compass
us
about
?
May
it
not
be
a
Metaphor
to
shew
their
multitude
,
because
there
are
so
many
,
that
we
cannot
turn
our
eyes
any
where
about
us
but
we
see
them
?
The
Phrase
is
Davids
in
another
case
,
The
sorrows
of
death
compassed
me
,
Psal.
xviii
.
4.
at
every
hand
,
on
every
side
,
at
every
turn
.
I
cannot
avoid
them
.
Or
is
it
,
that
they
guard
us
round
with
their
Quousque
Domine
quousque
?
their
earnest
prayers
for
their
afflicted
Brethren
?
Or
is
it
that
being
there
is
joy
in
heaven
over
one
sinner
that
repenteth
,
St.
Luk.
xv
.
and
they
with
the
Angels
make
up
the
Choir
,
and
heaven
it self
encompass
us
,
they
therefore
are
said
to
compass
us
?
Or
is
it
that
their
Graves
and
Sepulchres
are
round
about
us
,
and
we
as
it
were
still
encompassed
with
their
bodies
,
and
they
as
it
were
did
still
encompass
us
in
their
bodies
?
The
word
may
seem
on
purpose
as
it
were
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
jaceo
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
circumjacentem
,
lying
round
about
us
.
The
Sepulchres
of
the
Saints
do
so
this
day
.
As
if
St.
Paul
had
meant
,
that
from
the
sight
and
nearness
of
the
resting
places
of
their
sacred
ashes
we
should
every
day
be
put
in
mind
with
thankfulness
to
acknowledge
the
riches
of
Gods
goodness
in
our
deceased
brethren
,
and
learn
those
vertues
whereby
their
bones
now
flourish
out
of
their
Graves
,
and
their
memorials
live
for
evermore
.
Least
,
as
Abels
bloud
from
the
earth
,
so
their
dust
from
their
silent
dormitories
should
cry
out
against
us
.
Not
Suppositam
now
,
Not
Suppositam
no
supposed
cloud
,
't
is
true
,
't
is
real
,
if
it
encompass
us
.
Such
Saints
there
are
without
a
supposition
,
they
die
not
all
when
they
go
hence
,
something
there
is
still
to
make
the
God
of
Abraham
the
God
of
the
living
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
it
is
,
and
circumpositam
it
should
be
,
not
sub
,
nor
super
,
not
superpositam
,
Not
Superpositam
not
set
over
us
they
as
Lords
and
Masters
of
our
faith
,
to
make
what
Articles
they
lift
,
but
circum
,
about
us
,
as
fellow
Witnesses
and
Companions
.
One
more
,
not
Praepositam
,
Not
Praepositam
not
set
before
us
to
run
to
either
for
mediation
or
intercession
.
He
that
regards
the
clouds
thus
shall
not
reap
,
no
thanks
I
am
sure
.
The
Prayer
of
the
humble
pierceth
the
clouds
,
Ecclus.
xxxv
.
17.
flies
higher
.
'T
is
the
Prayer
of
the
self
conceited
,
however
it
seem
a
voluntary
dejection
and
humility
,
that
is
stifled
in
the
middle
Region
,
and
if
you
mark
it
there
's
no
Aspicientes
here
;
no
looking
of
up
to
them
,
habentes
is
all
that
's
here
,
aspicientes
is
kept
till
the
next
verse
for
IESVM
.
For
if
this
cloud
dim
our
eye
sight
,
and
we
instead
of
being
compassed
about
with
them
,
compass
them
about
by
Pilgrimages
,
Adoration
,
or
Invocation
,
our
best
way
is
to
the
next
words
Deponentes
pondus
,
to
cast
off
that
heavy
mist
that
sits
upon
our
eye
lids
,
or
to
the
next
verse
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
turn
our
eyes
from
them
,
and
look
to
IESVS
the
Author
and
finisher
of
our
faith
.
I
hope
by
this
time
we
know
what
to
do
with
Nubem
,
Application
what
use
to
make
of
this
Cloud
of
Martyrs
,
for
habentes
it
is
,
and
we
have
it
not
for
nothing
.
Are
they
Clouds
,
Ha●bentes
why
habentes
first
.
Let
's
have
them
in
account
for
such
,
for
something
more
than
earth
.
Habentes
in
honore
,
let
us
think
and
speak
reverently
of
those
happy
spirits
,
have
their
vertues
in
remembrance
,
their
remembrances
in
honour
,
them
in
our
thanksgivings
,
their
monuments
and
ashes
in
so
much
respect
;
to
keep
them
from
the
prophane
scattering
hand
,
to
put
us
in
mind
of
their
exemplary
Piety
and
a
Resurrection
.
Habentes
nobis
next
,
Heabentes
nobis
.
to
have
them
to
our selves
,
to
apply
them
home
for
imitation
,
to
ascend
up
in
our
thoughts
like
clouds
to
heaven
,
in
our
affections
to
inhabite
there
,
to
live
and
move
there
in
all
our
actions
,
that
Christ
may
be
seen
in
all
our
doings
.
To
learn
from
habentes
nubem
good
company
,
from
Nubem
something
heavenly
,
from
Nubem
in
the
Singular
,
peace
and
unity
;
to
learn
the
degree
from
Tantam
,
from
Testium
the
open
profession
of
our
faith
,
and
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
courage
and
constancy
.
To
do
all
this
habentes
circumpositam
is
the
way
,
Habentes
circumpositam
.
to
place
them
round
about
our
thoughts
,
to
fix
our
eyes
upon
their
piety
and
reward
.
You
know
what
the
imagining
a
Heathen
Cato
present
has
done
with
some
,
to
fright
them
into
honesty
,
and
shall
not
the
presence
of
those
blessed
Souls
shame
our
dulness
into
Piety
,
if
we
would
but
suppose
those
stupendous
patterns
of
unconquerable
goodness
,
always
chearfully
busied
in
beholding
us
,
encouraging
us
,
and
rejoycing
with
us
?
But
we
must
not
stand
too
long
gazing
into
heaven
.
Impediments
of
running
.
There
are
blocks
and
traps
in
the
way
,
and
we
may
chance
to
stumble
,
we
must
look
about
us
.
There
are
two
impediments
sufficient
to
hinder
any
man
from
runing
,
when
he
cannot
go
for
weight
,
nor
go
on
for
snares
.
We
'll
handle
each
with
his
removal
,
first
apart
,
then
together
,
and
begin
with
the
weight
.
And
yet
peradventure
Pondus
were
little
,
1
Pondus
.
were
it
not
for
Omne
,
were
it
not
a
collective
,
a
collection
of
all
,
of
infinite
weights
.
Infinite
in
weight
,
infinite
in
number
,
above
the
Sand
of
the
Sea
,
and
that
you
know
can
be
nothing
else
but
Sin
.
Sin
,
1
Quid
P●c●a
.
tum
.
Sedet
in
talentum
plumbi
,
Zech.
v.
As
heavy
as
lead
.
A
weight
right
,
2
Quare
.
pondus
for
it
(
1.
)
burthens
as
a
weight
.
How
does
the
repentant
soul
groan
and
break
,
Conteritur
,
is
ground
to
ponder
under
it
●
(
2.
)
It
wearies
as
a
weight
.
How
tired
is
St.
Paul
with
it
!
Who
,
O
who
shall
deliver
me
from
this
body
of
death
!
Rom.
vii
.
(
3.
)
It
presseth
down
as
a
weight
,
down
from
the
joys
of
heaven
,
down
from
the
throne
of
grace
,
down
to
the
Chambers
of
the
grave
,
down
to
the
bar
of
judgment
,
down
to
the
depth
of
hell
.
David
found
it
by
his
deliverance
.
Thou
hast
delivered
my
soul
from
the
nethermost
hell
.
Every
Sin
is
a
weight
,
3
Quotuples
.
but
there
are
some
heavier
than
other
.
Some
(
1.
)
Gravamina
Spiritus
,
weights
with
a
powder
,
such
as
even
weary
the
holy
Spirit
,
and
grieve
it
,
and
make
him
leave
his
dwelling
with
us
.
Mortal
sins
.
(
2.
)
Some
heavier
yet
,
that
so
oppress
our
own
spirits
too
,
that
with
a
sad
heavy
eye
they
cannot
see
any
thing
but
those
dismal
dungeons
,
Hell
and
Desperation
.
Sins
of
Despair
.
(
3.
)
Some
on
the
other
side
,
that
look
too
high
,
weigh
up
,
ut
lapsu
graviore
,
to
fetch
down
with
a
vengeance
.
Sins
of
Pride
and
Presumption
,
't
is
one
signification
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
weight
that
hoisting
up
the
rebel
Angels
above
their
pitch
,
as
speedily
pull'd
them
down
from
the
highest
Palaces
of
their
new
created
glories
to
the
lowest
Prisons
of
damnation
.
(
4.
)
And
yet
some
sins
there
are
of
a
lesser
bulk
,
such
as
some
call
venial
,
yet
heavy
enough
to
lay
us
low
enough
.
Sins
of
infirmity
and
ignorance
.
Dispose
they
do
at
least
to
the
more
grievous
,
Peccatum
quod
mox
per
poenitentiam
non
deletur
suo
pondere
ad
aliud
trahit
.
St.
Gregory
.
The
least
,
the
pettiest
sin
,
if
it
remain
a
while
unrepented
of
is
a
weight
to
draw
us
to
another
,
that
to
a
third
,
so
downward
till
we
can
go
no
lower
.
And
think
you
now
we
had
not
need
of
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
remove
it
?
The
removal
.
Can
we
know
it
to
be
a
weight
,
and
not
deal
with
it
as
with
a
weight
?
Either
cast
it
away
,
Abjecto
pondere
,
Beza
translatest
,
or
lay
it
aside
,
Deponentes
.
So
the
Vulgar
.
Cast
it
away
,
Both
together
.
nay
,
first
cast
it
out
,
for
't
is
a
weight
within
us
.
Out
of
the
heart
,
(
1.
)
By
the
mouth
in
confession
;
(
2.
)
By
the
eyes
in
the
tears
of
contrition
;
(
3.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
us
,
far
from
us
by
the
hand
of
satisfaction
.
Abjecto
,
A●
jecto
ponder●
.
there
's
some
violence
and
passion
in
the
word
.
We
use
not
to
cast
away
things
from
us
but
out
of
some
sudden
(
1.
)
Fear
,
(
2.
)
Shame
,
(
3.
)
Anger
,
(
4.
)
Joy
,
or
the
like
.
They
are
the
Passions
that
enliven
a
repentance
.
(
1.
)
Fear
of
judgment
,
(
2.
)
Shame
of
sin
,
(
3.
)
Anger
at
our selves
,
(
4.
)
Joy
and
delight
in
God
and
goodness
.
(
1.
)
The
tremblings
of
Fear
(
to
begin
with
)
will
shake
sin
off
;
(
2.
)
Shame
lay
it
down
;
(
3.
)
Anger
cast
it
from
us
;
(
4.
)
Joy
and
Love
,
the
love
of
God
,
put
it
quite
out
,
lay
it
aside
out
of
the
way
,
for
if
that
holy
fire
once
enter
,
the
house
will
be
too
hot
for
sin
to
dwell
in
.
But
violent
motions
are
but
short
,
and
passions
momentany
.
Abjecto
does
well
at
first
,
but
it
must
be
backt
with
a
Deponentes
,
Deponentes
pondus
.
a
resolv'd
and
deliberate
laying
down
of
sin
.
'T
is
to
be
feared
Abjecto
cannot
do
't
alone
,
sin
has
too
deep
a
root
to
be
cast
off
utterly
on
a
sudden
.
That
's
Deponente's
office
to
lay
it
down
,
down
by
degrees
.
First
those
Gravamina
Spiritus
,
then
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
pride
in
sin
,
or
as
the
word
may
bear
it
,
that
dominion
of
it
,
lay
it
aside
as
a
tiresome
burthen
,
grow
weary
of
it
,
(
2.
)
Or
as
we
do
our
cloaths
when
we
go
to
bed
,
not
sleep
in
it
.
(
3.
)
At
least
the
weight
of
sin
,
that
is
the
guilt
of
sin
by
confession
and
absolution
,
the
spots
and
habits
by
contrary
resolutions
and
endeavours
,
the
great
weights
,
the
little
ones
,
all
.
Omne
Pondus
,
every
one
,
omne
&
pondus
,
both
in
the
singular
,
to
tell
us
every
weight
to
be
cast
off
,
not
one
single
weight
to
be
left
hanging
on
.
No
not
the
weight
that
is
no
sin
,
2
Pondus
Div●liarum
.
not
that
,
for
such
an
one
there
is
.
Pondus
terrenarum
possessionum
,
says
St.
Bernard
.
What
say
you
by
riches
?
Pluto
,
the
God
of
riches
,
feign
the
Poets
,
dwell's
below
;
Hell
's
his
kingdom
.
And
riches
from
the
caverns
of
the
earth
they
come
,
and
,
like
waters
to
the
Sea
,
thither
they
naturally
return
,
down
they
carry
us
.
Not
but
that
if
you
look
up
your
eyes
may
behold
a
rich
Abraham
above
in
heaven
.
Riches
are
as
they
meet
with
Owners
.
The
pious
hand
makes
himself
wings
of
these
golden
feathers
to
fly
to
heaven
,
the
wings
of
the
Psalmists
Dove
,
that
is
covered
with
silver
wings
,
and
her
feathers
like
gold
.
And
if
I
must
needs
have
riches
,
Quis
mihi
dabit
pennas
columbae
?
O
that
they
may
prove
the
wings
of
this
Dove
,
that
I
may
flee
away
and
be
at
rest
!
The
churlish
fingers
frame
themselves
fetters
,
to
chain
them
faster
to
the
lowest
Pit
.
Indeed
,
nothing
more
knits
us
to
the
earth
than
our
wealth
,
we
are
loth
to
use
it
in
our
life
,
loth
to
leave
it
at
our
death
,
though
for
a
Kingdom
.
Sell
all
,
you
know
he
startled
at
it
,
that
thought
he
had
kept
all
the
Commandments
from
his
youth
.
I
love
not
impossible
tasks
to
perswade
any
amongst
us
now
a
days
to
that
,
Abjecto
〈◊〉
.
The
first
remove
.
yet
Emperours
,
and
Kings
,
and
Saints
have
done
it
,
and
Qui
capere
potest
,
&c.
for
I
would
not
have
you
think
but
honourably
of
those
magnanimous
Heroes
,
such
as
we
read
of
,
Acts
iv
.
those
prime
constant
heirs
of
grace
and
glory
.
'T
is
but
a
counsel
this
,
Abjecto
pondere
and
counsels
it
seems
are
out
of
date
.
Well
,
all
of
us
to
cast
off
riches
,
when
they
come
to
Pondus
,
no
necessity
till
then
,
keep
them
you
may
till
Pondus
come
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
first
,
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
's
the
order
,
then
't
is
a
Precept
.
If
the
weight
be
ready
to
hurry
you
headlong
into
sin
,
then
off
with
them
.
Better
lose
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
them
all
,
every
farthing
,
the
world
and
all
,
than
your
souls
.
Or
yet
better
that
they
come
not
thither
so
far
;
Abjecto
pondere
div●●ta●um
.
cast
off
the
weight
of
riches
,
that
is
,
the
superfluity
of
them
,
cast
that
away
upon
the
poor
.
Cast
away
said
I
?
Pardon
me
;
Deponentes
,
lay
it
down
,
lay
it
aside
for
them
,
Deposito
R●po
sit●
.
or
Recondentes
,
Reponentes
,
't
is
no
straining
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
lay
it
up
in
the
bosoms
of
the
poor
,
lay
it
down
at
the
feet
of
Christ
,
lay
it
out
upon
God
,
lay
it
up
in
heaven
.
And
say
we
not
as
much
for
honour
too
?
3
Depositis
nonoribus
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
a
word
peculiar
for
Majesty
and
honour
.
Lay
them
down
too
,
in
Deponite
,
there
's
a
De
,
that
's
down
;
lay
them
down
upon
the
ground
,
descend
even
thither
by
humility
,
if
your
honours
puff
you
up
,
overpoise
you
.
Sins
,
Riches
,
Honours
,
every
weight
,
away
with
all
.
And
though
every
weight
,
Omni
pondere
non
●nere
.
not
every
burthen
yet
.
Bear
you
one
anothers
burthens
,
says
St.
Paul
,
and
Christs
burthen
is
no
weight
.
Leve
Meum
,
that
's
light
and
easie
,
and
tollite
meum
,
take
up
that
.
Besides
,
every
thing
in
this
world
is
a
burthen
,
this
body
we
carry
about
us
,
Corpus
mortale
degravat
,
we
are
a
burthen
to
our selves
;
our
necessities
,
our
pleasures
,
our
meat
,
our
apparel
,
our
life
are
burthens
,
and
all
we
cannot
cast
away
,
he
must
go
out
of
the
world
that
can
do
that
.
But
take
heed
they
come
not
,
any
of
them
,
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Pondus
,
if
they
do
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
every
weight
,
be
it
what
it
will
,
that
keeps
our
spirits
from
rising
to
those
eternal
dwellings
,
pleasures
,
profits
,
preferments
,
cares
,
desires
,
off
with
all
if
they
begin
to
sollicite
us
to
sin
.
Before
I
was
aware
I
have
told
you
what
is
peccatum
circumstans
too
,
II.
Impediment
Peccatum
circumstans
.
what
is
this
Sin
that
does
so
easily
beset
us
,
the
occasions
and
temptations
to
sin
.
So
the
golden
Calf
is
called
peccatum
vestrum
,
Deut.
ix
.
21.
The
Israelites
sin
,
that
is
the
occasion
of
it
.
So
St.
Paul
,
Rom.
vii
.
Is
the
Law
sin
?
That
is
,
the
occasion
or
cause
of
sin
.
So
here
by
peccatum
circumstans
,
the
sin
that
does
so
easily
beset
us
,
I
see
not
to
the
contrary
but
may
well
be
understood
all
things
about
us
whose
only
presence
become
temptations
,
which
are
Tentationes
objective
,
or
materialiter
,
the
objects
of
temptation
,
and
of
these
already
.
Or
,
more
properly
,
the
temptations
themselves
,
which
rising
from
those
things
about
us
do
besiege
the
soul
,
and
are
formaliter
Tentationes
,
formally
temptations
.
And
if
you
please
to
mark
either
the
mutual
opposition
,
or
the
correspondence
of
the
words
,
't
will
be
no
great
mistake
however
to
think
this
sense
most
native
and
genuine
.
There
's
a
double
cloud
in
the
Text
,
St.
Pauls
and
Isaiahs
,
his
of
Saints
,
this
of
sins
,
the
one
opposite
to
the
other
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
opposition
right
;
and
a
cloud
of
temptations
that
are
without
us
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
too
,
Gal.
4.
in
the
Apostles
Phrase
,
fitly
answering
to
the
cloud
of
Witnesses
about
us
.
Opposed
(
1.
)
in
pondus
that's
heavy
,
to
nubem
for
its
lightness
.
(
2.
)
In
Peccatum
,
Sin
,
that
's
black
and
ugly
,
to
Testium
,
Saints
beautiful
and
glorious
.
(
3.
)
In
habentes
,
that
to
deponentes
,
the
one
to
be
put
on
,
the
other
put
away
.
And
that
it
might
be
fitly
opposed
,
fitly
answering
it
is
in
omne
to
tantam
for
the
quantity
,
in
circumstans
to
circumpositam
,
circum
and
circum
,
extrinsecum
extrinseco
for
the
same
external
relation
that
is
in
both
alike
.
Only
with
a
double
difference
.
Circumpositam
passive
,
that
belongs
to
Nubem
;
circumstans
active
,
that
to
peccatum
.
God
puts
the
one
about
us
,
not
the
other
.
Not
the
sin
,
nor
the
temptation
.
Nemo
dicat
.
God
tempts
not
any
man
.
Habentes
indeed
properly
the
one
,
the
sin
we
have
of
our
own
;
and
circumstans
the
temptation
,
that
rises
of
it self
and
besets
us
round
,
but
no
circumpositam
to
either
,
God
no
Author
of
the
one
or
the
other
.
There
's
a
second
.
In
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
's
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
that
's
facilè
,
to
shew
how
ready
the
temptation
is
to
entangle
us
.
We
had
a
cloud
of
Saints
,
and
that
had
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
but
no
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
no
facilè
there
.
Sin
and
its
occasions
are
a
great
deal
more
welcome
to
us
,
do
more
easily
wind
about
us
,
and
work
upon
us
,
than
any
examples
of
the
Saints
can
do
.
I
know
there
are
,
that
would
have
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
be
understood
that
fruitful
soil
of
sin
within
us
,
our
innate
corruptions
and
propensions
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
,
circum
is
without
,
that
within
us
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Sin
that
that
dwells
in
us
,
says
St.
Paul
,
Rom.
vii
.
17.
not
that
dwells
about
us
as
temptations
do
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
and
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
must
be
no
Participle
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
Deponentes
concupiscentiam
?
It
cannot
be
,
we
are
not
commanded
impossibilities
.
I
would
it
came
within
a
Precept
.
The
sin
that
came
with
it
into
the
world
is
gone
in
Baptism
,
Acts
22.
16.
we
have
washt
off
that
,
concupiscence
stays
still
,
wash
off
that
we
could
not
,
and
yet
we
cannot
lay
it
away
.
The
thoughts
that
thence
arise
,
arise
they
will
,
we
cannot
hinder
,
the
sins
we
may
.
For
between
that
inordinate
proneness
to
sensual
good
,
and
the
motions
that
take
rise
thence
there
is
a
difference
.
That
cannot
well
be
said
to
be
without
us
,
which
is
the
bent
of
nature
.
But
these
,
though
they
are
within
,
yet
produced
by
the
presence
of
external
objects
,
and
being
acts
really
distinct
from
that
natural
disorder
of
inferiour
powers
,
do
as
it
were
environ
and
ensnare
our
souls
no
less
than
the
suggestions
of
the
devil
do
.
That
we
can
nor
hinder
,
nor
lay
off
these
,
though
sometimes
we
cannot
hinder
from
rising
up
,
yet
we
can
cast
them
down
again
;
and
these
now
we
stile
temptations
.
The
devil
,
or
our
own
corruption
(
1.
)
Suggests
them
.
(
2.
)
Then
they
are
delighted
in
by
the
flesh
.
(
3.
)
Forthwith
consented
to
by
the
Spirit
.
(
4.
)
After
that
approved
by
both
,
and
with
the
first
unhappy
opportunity
put
into
execution
.
Answerable
to
these
four
degrees
of
temptation
I
find
four
several
significations
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
besides
those
you
heard
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
four
ways
to
remove
them
,
to
each
his
way
,
as
if
the
Apostle
had
meant
in
one
word
to
furnish
us
for
all
.
The
first
is
Rejicere
,
to
reject
or
refuse
.
The
second
exponere
,
to
expose
,
as
they
do
infants
,
when
they
cast
them
out
to
the
mercies
of
the
wilderness
.
The
third
Differre
,
to
defer
or
delay
.
The
fourth
is
the
Syriac
interpreters
,
Solvamus
à
nobis
,
to
unty
our selves
,
for
that
we
use
to
do
when
we
are
entangled
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
intimates
we
are
,
or
if
you
please
to
take
the
Verb
to
the
Participle
,
Deponentes
curramus
,
to
lay
it
aside
and
run
away
.
So
then
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
when
a
temptation
at
first
presents
it self
clad
in
adulterate
beauties
,
reject
it
,
bar
it
out
.
(
2.
)
But
if
it
have
got
in
before
thou
be
aware
,
give
it
no
entertainment
,
fix
not
thy
thought
upon
it
with
curiosity
or
delight
,
but
presently
cast
it
out
of
doors
.
(
3.
)
If
thine
unhappy
negligence
have
won
thee
to
a
delectation
,
delay
at
least
thy
consent
,
withdraw
thy self
awhile
and
divert
thy
thoughts
to
some
other
object
;
Death
,
Judgment
,
Hell
,
or
Heaven
.
But
if
thou
be
fallen
to
consent
too
,
the
only
remedy
left
thee
is
to
unty
thy
resolutions
,
to
unravel
thy
thoughts
,
thy
admitting
,
thy
delighting
,
thy
consenting
,
to
undo
all
and
fly
away
.
In
brief
thus
:
Temptations
thus
to
be
avoided
.
(
1.
)
The
suggestion
by
repelling
.
(
2.
)
The
delight
by
casting
out
the
thought
.
(
3.
)
The
Consent
by
withdrawing
.
(
4.
)
The
defence
by
flying
.
(
1.
)
The
surest
way
,
when
all
is
done
,
is
to
take
these
untimely
brats
,
and
dash
them
against
the
stones
,
against
that
corner
stone
Christ
Iesus
.
(
2.
)
The
safest
way
,
to
hide
thee
in
the
holes
of
that
rock
,
the
wounds
of
his
side
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
reponentes
,
laying
your
souls
up
there
,
and
recondentes
,
burying
your
sins
in
the
meditation
of
his
passion
and
sufferings
.
(
3.
)
The
securest
way
,
exponere
,
to
lay
them
open
to
thy
Ghostly
Counsellour
,
thou
shalt
find
them
vanish
in
the
air
.
(
4.
)
The
wariest
way
to
flee
all
opportunities
whatsoever
.
Indeed
,
if
the
devil
fight
against
thee
by
troublesome
and
piercing
thoughts
stand
to
him
and
resist
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
thrust
him
from
thee
;
if
he
besiege
thee
with
delights
,
deponentes
curramus
,
run
away
from
him
.
It
is
not
cowardize
,
but
wisdom
;
He
that
fights
against
pleasures
may
overcome
,
he
that
runs
from
them
,
is
sure
he
does
.
Take
this
,
lastly
,
for
a
general
rule
.
If
temptations
rise
so
many
that
they
swarm
about
thee
like
Bees
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
fight
not
against
all
at
once
,
they
are
too
many
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
principal
,
that
single
,
hand
to
hand
.
Nor
is
this
all
.
This
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
Article
seems
to
point
at
some
special
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
something
yet
more
adequately
opposed
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Cloud
,
a
cloud
of
Martyrs
,
good
company
,
what
more
answers
to
it
than
a
dark
thick
mist
of
ill
Companions
?
What
more
opposed
than
good
and
bad
examples
?
What
temptation
more
deserves
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
name
of
sin
,
or
sooner
brings
us
thither
?
Or
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
title
of
easily
besetting
us
?
What
hangs
more
fast
upon
us
?
What
clings
more
near
us
?
What
more
ensnares
us
?
And
what
more
needs
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Article
against
it
?
We
'll
sum
up
all
in
the
advice
of
that
mighty
Counsellour
:
If
thy
right
hand
,
thy
Counsellour
o●
whom
thou
leanest
,
or
thy
right
eye
,
thy
friend
by
whom
thou
seest
,
offend
thee
,
(
give
me
leave
to
make
a
Parenthesis
to
go
on
with
the
interpretation
)
if
thy
right
eye
offend
thee
,
if
thou
canst
not
look
upon
a
woman
(
though
with
no
ill
intention
)
but
lust
will
arise
;
if
the
eye
of
thy
reason
dim
thy
faith
;
if
thy
right
eye
of
contemplation
become
an
offence
,
and
puff
thee
up
,
●r●e
&
projice
,
out
with
it
,
cast
it
from
thee
.
Better
it
is
to
go
into
heaven
lame
,
and
blind
,
and
ignorant
,
and
poor
,
and
friendless
,
and
alone
,
than
to
go
down
to
hell
with
company
.
Remember
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
,
and
then
as
I
have
now
done
with
peccatum
circumstans
,
so
shall
you
;
that
you
may
answer
your
Lord
in
St.
Peters
phrase
,
Ecce
nos
reliquimus
omnia
,
Behold
,
we
have
left
all
,
our
sins
,
possessions
,
honours
,
pleasures
,
occasions
,
our
dearest
friends
,
our
very
thoughts
,
&
sequuti
sumus
,
to
follow
thee
,
to
run
after
thee
.
Curramus
per
patientiam
,
that
's
next
to
Deponentes
,
to
cast
off
sins
,
then
run
from
them
.
And
can
we
less
?
Curramus
.
I
will
run
the
way
of
thy
commandments
,
cries
holy
David
,
when
thou
hast
set
my
heart
at
liberty
.
Set
him
but
at
liberty
from
these
weights
and
snares
,
and
you
cannot
stay
him
.
Yet
why
so
fast
?
No
less
than
running
?
Give
me
but
a
man
once
throughly
freed
from
these
heavy
chains
,
he
'll
tell
you
so
.
No
hast
enough
from
these
miseries
,
says
he
that
felt
them
.
And
't
is
but
just
,
Certamen
.
for
run
we
did
before
,
the
wicked
his
feet
are
swift
;
but
that
's
down
hill
;
ours
is
a
Race
,
upon
even
ground
that
.
Well
,
but
the
World
has
its
certamina
,
its
Races
too
,
and
such
as
are
abjecto
pondere
,
cast
away
all
,
Riches
and
Possessions
.
That
's
for
Gallants
,
ours
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
race
for
Christians
.
How
's
that
?
Please
but
to
joyn
it
to
several
words
within
the
verge
of
the
Text
,
and
you
shall
see
.
Joyn
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
the
words
before
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
such
a
race
that
is
a
running
from
sin
,
Cereamen
justitiae
.
certantes
contra
peccatum
,
ver.
4.
and
it
will
prove
certamen
justitiae
,
the
race
of
righteousness
;
St.
Pauls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
keeping
under
of
his
body
by
fasting
and
abstinence
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
so
ran
he
,
1
Cor.
9.
26.
Match
it
with
the
words
that
follow
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
it
be
such
a
one
that
looks
to
Iesus
,
Fidei
.
then
you
have
certamen
fidei
.
St.
Paul
call's
it
the
the
good
fight
,
where
he
tells
us
he
has
finish'd
his
course
;
he
has
kept
the
Faith
,
2
Tim.
iv
.
7.
and
it
seems
the
very
intent
of
St.
Paul
here
,
who
had
reckoned
up
so
many
Per
fidems
in
the
Chapter
next
before
,
to
which
this
seems
but
a
concusion
.
Yet
you
may
lay
it
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
then
it
will
be
the
Race
of
Martyrdom
.
Martyrii
.
Certamen
fidei
oft
times
proves
so
.
Ver.
4.
Nondum
certastis
,
sometimes
turn'd
to
Certastis
usque
ad
sanguinem
.
Per
patientiam
so
close
shews
some
affliction
towards
;
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
together
cannot
well
be
less
than
to
an
agony
.
A
Race
,
this
,
that
crowns
the
Victor
with
a
Diadem
,
the
brightest
of
all
created
glories
,
brighter
than
the
Sun
.
And
yet
even
this
,
if
propositum
be
wanting
,
Certamen
propositum
.
will
be
thankless
.
If
it
be
taken
up
of
our
own
heads
,
and
not
proposed
.
Nay
,
if
it
be
proposed
in
general
to
be
good
,
if
it
be
not
propositum
nobis
so
to
us
;
Propositum
nobis
.
if
God
propound
it
not
to
us
,
as
most
convenient
for
the
time
,
the
cause
,
the
persons
.
Else
when
they
persecute
you
in
one
City
,
flee
to
another
;
't
was
his
counsel
whose
the
Martyrs
are
,
St.
Mat.
x.
23.
But
if
be
at
any
time
Propositum
nobis
set
before
us
,
so
propounded
,
then
good
luck
have
you
with
your
honour
,
ye
blessed
of
the
Lord
run
on
,
and
your
right
hand
shall
teach
you
terrible
things
.
But
yet
,
if
you
would
fain
be
Martyrs
,
you
may
be
Martyrs
without
dying
.
I
die
daily
,
saith
St.
Paul
a
living
Martyr
.
Would
you
know
how
that
is
?
There
is
a
spiritual
Martyrdom
,
that
sometimes
equals
the
others
torments
with
its
own
difficulties
.
(
1.
)
Abstinence
in
the
midst
of
swelling
plenty
.
(
2.
)
Humility
in
the
pride
of
rising
glory
.
(
3.
)
Meekness
in
the
confluence
of
domineering
injury
.
(
4.
)
Chastity
in
the
flower
of
blooming
youth
of
sparkling
bloud
.
(
5.
)
Bounty
in
the
depth
of
poverty
.
(
6.
)
Joy
in
the
abyss
of
misery
.
(
7.
)
Charity
to
our
enemies
in
the
height
of
their
insulting
cruelty
.
(
8.
)
Obedience
in
the
hardest
Precepts
,
that
most
cross
our
own
opinions
and
desires
.
This
the
race
,
without
which
the
other
is
but
a
naked
title
,
an
airy
name
.
This
is
always
Propositum
nobis
,
the
race
of
them
that
seek
thy
face
O
Iacob
.
And
now
I
speak
of
Martyrdom
,
I
should
not
forget
Per
Patientiam
,
Per
Pa●ientiam
Patience
the
proper
vertue
of
a
Martyr
.
Patience
hath
Pain
for
her
object
.
Quid.
So
then
to
run
with
patience
is
to
fear
no
pains
so
we
may
finish
our
course
,
to
undergo
all
for
faith
and
righteousness
sake
.
'T
is
no
small
thing
to
cast
off
all
delights
and
pleasures
,
we
have
been
at
that
in
Deponentes
;
't
is
much
more
to
endure
evils
too
,
that
's
in
Curramus
per
patientiam
.
The
Christians
life
is
a
very
race
of
patience
.
He
suffers
all
.
And
patience
is
chearful
.
He
does
not
only
suffer
evil
,
but
welcome
it
.
'T
is
more
,
't
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
tarry
,
stay
,
abide
under
it
,
not
to
be
weary
of
it
presently
.
'T
was
but
a
desperate
speech
of
the
Son
of
a
Murtherer
,
so
Elisha
stiles
him
,
Why
should
I
wait
for
the
Lord
any
longer
?
More
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
under
,
then
keep
thy self
under
still
;
let
's
have
no
pride
in
patience
;
under
afflictions
;
then
think
they
come
from
above
,
and
take
them
so
,
with
all
submission
,
as
not
worthy
,
but
below
the
mercy
of
punishment
.
Not
tarry
under
only
,
but
tarry
till
the
end
too
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
as
well
perseverance
as
patience
;
and
Per
Patientiam
,
per
is
through
,
so
run
through
not
part
of
the
way
.
Patience
runs
the
Race
,
but
perseverance
keeps
the
Goal
.
Neither
is
this
enough
.
Patience
has
been
long
mistaken
for
a
heady
daring
and
braving
of
deserved
punishment
.
'T
were
well
we
would
remember
Patientia
comes
from
Pati
.
Passive
we
must
be
only
here
;
suffer
evil
when
it
comes
,
not
thrust
our selves
upon
it
.
Running
indeed
is
agere
not
Pati
,
Per
patientiam
curramus
.
and
the
Primitive
Christians
upon
some
secret
inspirations
(
who
knows
)
perchance
to
dant
the
fury
of
their
Persecutors
,
by
their
chearfulness
have
run
to
torments
.
Vos
autem
non
sic
,
we
have
not
that
warrant
;
and
yet
we
may
be
active
too
.
Curramus
per
patentiam
,
let
them
be
companions
,
never
without
Per
,
or
Cum
between
them
,
never
sever'd
.
Patience
is
a
dull
,
heavy
vertue
without
curramus
,
without
faith
and
righteousness
,
without
life
.
Active
enough
we
may
be
,
but
not
in
seeking
crosses
.
They
'l
come
fast
enough
themselves
.
There
's
time
and
place
for
curramus
,
when
in
the
midst
of
injuries
we
run
to
heaven
for
succour
.
Thus
also
Curramus
per
patientiam
,
both
joyned
do
well
together
,
Patience
and
Prayer
.
That
Patience
may
have
her
perfect
work
,
Qu●modo
cur●endum
.
and
we
all
with
joy
finish
our
course
,
it
will
not
be
amiss
to
tell
you
,
how
the
very
words
would
have
you
run
,
what
the
very
words
would
have
you
observe
in
running
.
1.
Running
is
our
swiftest
course
:
Such
must
your
speed
be
here
.
2.
Running
is
a
motion
that
actuates
every
part
.
Our
running
must
be
so
;
total
,
universal
,
soul
and
body
,
not
a
member
idle
.
3.
'T
is
the
liker
so
to
be
if
we
do
certamen
currere
,
that
is
,
Currendo
certare
,
strive
to
do
it
.
'T
is
a
Race
,
and
in
a
Race
there
run
many
;
strive
who
shall
run
fastest
.
Do
it
emulously
.
4.
Strive
,
yet
not
so
strive
as
the
Sons
of
strife
,
to
provoke
,
but
to
love
,
says
St.
Paul
,
H●b
.
10.
2●
.
Heb.
x.
One
curramus
joyns
us
all
together
,
and
let
us
keep
so
;
in
Vs
,
not
I
and
you
,
but
let
us
run
unanimously
.
5.
That
it
may
appear
so
.
Remember
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
comes
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
without
corners
.
Such
let
your
course
be
,
open
to
the
world
.
Run
not
,
separate
not
your selves
into
corners
.
Veritas
non
quaerit
.
Let
the
Donatists
to
their
Conventicles
;
for
by
the
way
I
cannot
pass
but
tell
you
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
prophane
Writers
signifies
Templum
,
a
Church
sometimes
,
as
if
our
course
could
not
be
right
if
it
bent
not
thither
.
6.
To
run
into
corners
,
as
it
separates
from
others
,
so
it
breaks
the
bond
of
charity
,
as
it
entombs
our
works
in
darkness
,
so
it
eclipses
the
Divine
glory
.
'T
is
but
to
hide
the
Talent
in
a
Napkin
,
or
a
sign
we
are
ashamed
of
our
Religion
,
when
we
closet
up
all
our
piety
and
devotion
.
7.
Not
into
corners
,
not
aside
,
neither
on
the
right
hand
,
nor
on
the
left
,
no
way
of
your
own
finding
out
,
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
way
that
lies
before
you
.
The
Kings
high
way
you
cannot
miss
it
.
Yea
,
Propositum
nobis
.
but
if
we
miss
of
a
happy
end
,
't
were
all
one
as
if
we
mist
of
the
way
.
Yes
,
but
set
before
us
it
is
;
Who
set
it
?
He
that
is
our
crown
and
glory
,
Th●
Crown
.
'T
is
before
us
,
we
then
to
look
forward
;
Whether
?
Unto
Iesus
,
ver.
2.
to
the
joy
that
was
set
before
him
,
the
same
verse
,
unto
the
throne
of
God
,
the
last
words
of
that
verse
,
and
the
last
of
our
desires
.
He
that
proposed
the
Race
,
proposes
the
Prize
,
and
sets
on
the
Crown
,
ye
cannot
now
fear
lest
you
should
run
in
vain
.
Now
therefore
so
run
with
patience
,
chearfulness
,
humility
,
courage
,
constancy
,
with
all
your
speed
and
powers
,
emulously
,
and
yet
altogether
,
openly
,
yet
not
to
be
seen
,
streight
on
,
yet
upward
,
and
all
the
way
your
eye
thither
,
so
run
that
you
may
obtain
.
I
have
now
almost
run
my self
out
of
breath
,
and
you
out
of
patience
.
Ideoque
.
Give
me
leave
to
run
out
my
Text
too
,
for
I
am
come
to
the
conclusion
.
Therefore
run
.
'T
is
a
Cloud
of
Saints
,
therefore
away
with
sins
,
that
other
Cloud
.
'T
is
a
cloud
about
us
,
then
off
temptations
too
.
'T
is
a
Cloud
,
Et
qui
sunt
illi
qui
ut
nubes
volitant
,
the
quick
flying
cloud
,
therefore
run
at
least
.
'T
is
a
cloud
of
Martyrs
,
therefore
run
with
patience
.
'T
is
a
Cloud
that
God
has
set
about
us
,
and
't
is
the
race
he
has
set
before
us
;
both
set
,
that
this
may
be
run
.
Had
we
not
a
guide
it
might
seem
unreasonable
to
force
us
to
an
uncertain
journey
;
or
were
it
not
a
guide
from
heaven
,
we
might
as
easily
fear
misguiding
;
or
were
it
a
star
,
our
eyes
might
dazle
into
blindness
,
and
we
lose
our
guide
;
could
we
fear
the
sad
melancholy
of
a
solitary
way
,
we
might
pretend
it
uncomfortable
.
Should
we
want
the
quickning
eyes
of
beholders
,
we
might
fear
to
faulter
by
the
way
for
want
of
encouragement
;
were
we
to
run
through
the
furies
of
flames
we
might
startle
at
the
hardness
of
the
employment
,
or
should
we
be
commanded
to
disavow
the
pleasures
of
a
convenient
life
,
for
all
the
austerities
of
a
poenitential
rigour
,
we
might
stand
confounded
at
the
task
;
were
the
way
full
of
circling
Labyrinths
we
might
fear
our
erring
inevitable
,
or
were
the
Race
voluntary
,
not
set
before
us
,
we
might
then
use
the
freedom
of
our
choice
;
or
were
it
of
an
uncertain
length
,
not
set
out
,
to
run
in
infinitum
,
we
might
account
it
vain
;
or
were
there
no
Crown
to
run
for
,
despair
might
kill
the
life
of
our
affections
.
But
having
a
guide
,
and
that
from
heaven
,
a
cloud
to
compass
and
defend
us
that
nothing
harm
us
,
not
the
Sun
look
too
hot
upon
us
and
discolour
us
,
so
great
that
the
wandring
eye
cannot
lose
it
,
so
near
encircling
us
,
that
the
weary
step
may
almost
rest
upon
it
;
a
cloud
that
cleaves
it self
into
an
ample
theater
,
where
you
find
both
company
and
spectators
,
where
by
the
examples
of
a
world
of
Saints
surrounded
,
where
by
the
steps
of
tender
Virgins
and
little
Children
taught
the
easiness
of
the
way
,
where
by
the
Crowns
,
and
Robes
,
and
Palms
of
Martyrs
too
transcendently
glorious
assured
of
our
reward
,
seeing
we
are
to
bid
adieu
to
nothing
but
our
misery
and
our
sin
,
to
leave
only
the
courting
of
our
own
damnation
,
when
it
is
no
more
than
an
easie
run
to
heaven
,
no
studied
torments
in
the
way
,
no
tedious
or
eternal
journey
,
a
plain
certain
way
,
directed
by
him
who
will
as
well
help
us
forward
as
command
us
,
what
colour
of
excuse
for
the
least
remissness
?
Say
no
more
but
that
we
had
a
guide
;
a
guide
is
not
given
to
go
alone
,
and
a
guide
from
heaven
deserves
not
so
to
be
disrespected
;
but
guide
and
company
both
thence
to
be
neglected
,
what
name
shall
I
stile
it
by
?
Run
while
you
have
the
Cloud
.
The
time
may
come
,
when
we
shall
have
no
Habentes
,
when
we
shall
not
dare
to
look
upon
this
Cloud
for
shame
,
when
our
sins
shall
stand
so
thick
about
us
,
that
we
cannot
look
through
them
,
nor
up
for
them
,
when
we
shall
strive
to
run
and
this
weight
and
snares
so
hinder
us
we
cannot
stir
,
when
these
Witnesses
shall
turn
to
be
Witnesses
against
us
,
when
we
shall
desire
this
Cloud
to
cover
us
and
it
will
not
be
,
when
we
shall
not
have
so
much
as
cum
patientiâ
left
to
help
us
,
but
weary
of
our selves
run
from
hill
to
dale
to
hide
us
,
and
cannot
run
out
of
sight
;
and
were
it
not
better
now
to
run
for
something
,
than
then
to
run
in
vain
?
Great
certainly
is
the
force
of
example
,
will
that
do
it
?
'T
is
here
to
the
full
.
Did
the
Iewish
Saints
who
had
not
so
clear
a
light
to
run
by
,
nor
so
clear
or
full
promises
to
run
for
,
nor
so
skilful
guides
to
run
after
,
nor
so
full
a
glory
to
run
into
,
chearfully
fulfil
their
course
?
And
shall
we
,
whose
knowledge
as
much
excels
theirs
,
as
theirs
did
ignorance
,
who
do
not
so
much
see
as
enjoy
the
Promises
,
after
so
fair
a
Troop
,
into
so
perfect
glory
,
move
on
heavily
?
How
oft
have
Royal
Virgins
met
the
terrors
of
a
long
and
subtile
death
with
the
same
countenance
they
would
have
met
their
Wedding
joys
,
and
Children
run
to
torments
as
to
play
?
How
oft
have
Kings
and
Princes
(
fifty
of
our
own
within
the
space
of
two
hundred
years
)
chang'd
their
Kingdoms
for
the
house
and
bread
of
poverty
?
O
blessed
Spirits
,
how
lamely
do
we
halt
after
you
!
How
do
we
dishonour
your
aged
glories
by
us
so
often
boasted
of
,
and
scatter
,
as
it
were
,
your
sleeping
ashes
in
the
wind
by
our
degenerate
Christianity
!
How
do
ye
even
hide
your selves
in
clouds
,
and
blush
to
see
us
call
that
Religion
,
which
ye
would
not
have
call'd
by
so
honourable
a
title
as
prophaneness
!
What
if
without
example
?
Is
it
not
enough
that
God
propounds
it
?
Had
it
been
some
greater
matter
ought
we
not
have
done
it
?
Will
reward
?
But
why
stand
I
upon
any
when
we
have
all
?
And
may
I
not
then
well
add
therefore
run
?
We
have
set
the
Ideoque
upon
Nubem
,
upon
Tantam
,
upon
Habentes
,
upon
Martyrum
,
upon
Circumpositam
,
upon
Pondus
,
upon
Peccatum
,
upon
Circumstans
,
upon
Curramus
,
upon
Certamen
,
upon
all
;
and
being
now
at
the
end
,
I
shall
leave
it
upon
the
last
,
Propositum
nobis
,
the
reward
of
our
pains
.
That
when
this
Pondus
mortale
,
this
body
be
laid
aside
,
and
we
have
done
our
Race
,
we
may
sit
down
with
Abraham
,
Isaac
,
and
Iacob
,
where
for
this
Cloud
,
we
may
dwell
in
light
,
for
this
sin
put
off
,
be
cloathed
upon
with
long
white
Robes
,
for
that
sin
which
did
beset
us
,
be
circled
with
Cherubims
and
Seraphims
about
us
,
for
this
Deponeutes
find
a
Depositum
,
for
laying
off
,
a
Crown
laid
up
,
and
for
this
weight
,
an
eternal
weight
of
glory
.
And
in
that
last
great
Day
,
when
for
this
casting
away
,
this
earth
also
now
about
us
shall
then
cast
off
its
heaviness
into
lightness
and
agility
,
shall
we
our selves
be
caught
up
together
with
these
Saints
in
the
Clouds
to
run
and
meet
the
Lord
in
the
air
,
where
though
to
others
it
be
a
day
of
clouds
and
thick
darkness
,
yet
shall
this
Cloud
,
and
we
in
it
shine
like
the
Sun
in
the
Kingdom
of
the
Father
.
To
which
he
bring
us
who
going
hence
ascended
up
in
clouds
with
triumph
,
and
shall
one
day
come
again
in
clouds
with
power
and
glory
,
to
dispel
all
clouds
and
darkness
into
an
everlasting
day
,
Iesus
Christ
.
To
whom
with
the
Father
and
the
Holy
Ghost
be
all
Power
,
and
Praise
,
and
Honour
,
and
Thanksgiving
,
and
Worship
,
now
and
for
ever
.
Amen
.
A
SERMON
UPON
St.
Andrews
Day
.
St.
MAT.
iv
.
20.
And
they
straightway
left
their
Nets
and
followed
him
.
'T
Is
well
,
say
I
,
that
Sundays
and
Holy
days
sometimes
meet
,
that
't
is
as
well
Sunday
as
Holy-day
to
day
,
that
so
the
Lord
may
be
sometimes
hallowed
in
his
Saints
,
as
here
followed
by
them
.
Davids
Praise
God
in
his
Saints
(
for
so
't
is
to
be
rendred
,
Psal.
cl.
1.
)
may
by
this
means
be
sung
still
,
and
preach'd
yet
sometimes
in
spite
of
that
peevishness
and
malice
that
has
so
impudently
and
ungraciously
un-sainted
all
the
Saints
.
Not
so
much
as
an
Apostle
allowed
that
Name
.
Not
a
Saint
left
in
the
whole
Christian
Kalendar
,
if
I
may
call
it
Christian
that
so
uses
the
Saints
of
Christ
.
Well
,
though
the
course
of
the
times
has
thus
robb'd
God
of
his
glory
in
his
Saints
,
and
the
Saints
of
their
honour
,
and
of
(
if
it
could
be
)
their
very
rejoycing
in
their
beds
;
yet
the
course
of
the
years
,
as
it
were
to
confute
that
frowardness
,
will
bring
it
about
ever
and
anon
that
the
Master
and
the
Disciple
,
the
Lord
and
his
Saints
shall
rejoyce
together
upon
a
day
;
and
if
they
may
not
be
allowed
their
several
Feasts
will
yet
sometimes
feast
together
,
be
remembred
together
,
as
St.
Andrew
and
his
Lord
to
day
,
do
what
they
can
to
hinder
it
.
For
this
day
,
as
it
now
falls
out
,
is
solemn
both
for
Lord
and
Saint
.
And
amongst
the
Saints
St.
Andrew
is
the
first
in
order
,
for
here
the
Christian
Church
begins
her
Festivals
(
I
know
not
what
or
whose
Church
to
call
it
that
has
none
)
and
fitly
too
does
she
begin
with
him
,
who
was
the
first
that
followed
Christ
from
Galilee
,
says
St.
Iohn
,
Chap.
i.
41.
Fit
sure
that
he
should
lead
the
rank
that
there
begun
it
;
that
brought
the
great
St.
Peter
as
his
second
,
ver.
42.
though
afterward
for
that
excellent
.
Confession
of
his
,
St.
Mat.
xvi
.
16.
made
the
first
.
Yet
just
certainly
it
is
that
St.
Andrew
too
should
have
his
Primacy
,
and
so
the
Church
has
given
it
him
,
to
begin
the
Army
of
Saints
and
Martyrs
in
her
Kalendar
,
that
we
may
see
no
man
shall
lose
any
thing
by
his
speed
to
Christ
;
the
more
haste
to
him
,
the
more
honour
for
it
.
I
shall
not
yet
this
day
,
though
it
be
the
first
of
Advent
,
much
meddle
with
that
,
or
primarily
or
very
particularly
set
my self
to
speak
of
Christs
Advent
or
coming
.
I
shall
be
content
(
because
we
are
not
like
to
meet
many
such
opportunities
as
this
day
in
conjunction
brings
us
)
to
speak
this
day
of
the
Disciple
,
and
only
glance
at
his
Lord
.
We
shall
have
many
occasions
to
speak
of
the
Master
,
few
now
a
days
to
take
notice
of
the
Disciples
.
Yet
for
all
that
cannot
we
well
speak
of
the
one
without
the
other
.
The
honour
of
the
Servant
will
redound
always
to
the
glory
of
the
Master
.
It
is
for
that
that
we
commemorate
the
Saints
,
that
we
may
so
magnifie
the
King
of
Saints
,
both
by
acknowledging
his
greatness
and
goodness
in
them
,
and
by
doing
gloriously
to
the
honour
of
our
Master
by
their
examples
.
And
indeed
we
cannot
separate
them
;
and
as
the
Text
falls
out
it
ends
as
all
the
praises
and
commendations
of
his
Saints
should
end
in
him
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
it
begins
with
a
conjunctive
Particle
which
will
refer
us
to
him
.
And
with
an
also
,
or
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
to
make
the
Text
to
be
understood
will
make
us
look
back
to
an
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ver.
18.
This
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
this
And
to
another
And
,
this
their
following
to
Jesus
walking
,
this
And
they
left
and
followed
,
to
And
Jesus
walking
and
calling
them
to
follow
,
in
the
two
immediately
foregoing
verses
.
We
shall
then
,
for
the
full
sense
of
the
Text
,
and
the
honour
of
the
day
,
not
quite
separate
the
Lord
and
his
Saints
,
but
joyn
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
together
,
speak
somewhat
of
Christs
co●●●ing
as
well
as
of
their
following
;
though
more
fully
of
this
,
it
being
●xpresly
in
the
words
,
the
other
but
implicitely
or
implied
,
yet
referring
this
wholly
to
the
glory
of
that
,
their
following
here
to
Christs
coming
before
,
St.
Andrews
exite
to
Christs
Advent
,
joyn
them
both
as
the
day
does
for
us
.
For
in
the
words
are
both
,
though
just
as
in
the
day
;
the
one
swallowed
up
by
the
other
,
the
Holy-day
in
the
Sunday
;
only
with
this
difference
,
St.
Andrew's
Feast
in
the
Advent
,
in
the
day
,
the
Advent
in
St.
Andrew's
,
in
the
Text.
The
day
more
evidently
for
the
Lords
day
,
the
Text
for
St.
Andrews
.
We
will
forget
neither
,
but
must
follow
the
Text
,
where
we
are
to
consider
two
Particulars
:
The
one
exprest
,
the
other
implied
.
(
1.
St.
Andrews
Festival
;
and
(
2.
)
the
Feast
of
Advent
,
or
the
grounds
of
each
;
the
ground
of
St.
Andrews
Festival
expresly
,
his
leaving
his
Nets
and
following
Christ
.
The
ground
of
Christs
Advent
implicitely
,
that
it
was
straightway
done
,
that
is
,
presently
upon
Christs
coming
and
calling
to
him
.
You
see
Sundays
and
Holy-days
are
at
no
such
variance
but
they
can
stand
together
;
their
grounds
too
,
both
Scripture
grounds
;
both
from
the
same
Text
too
.
Our
new
Reformers
may
as
well
deny
the
one
as
the
other
,
and
no
doubt
if
they
stand
but
in
their
way
a
little
,
they
will
too
.
Only
some
day
must
be
kept
up
a
while
to
preach
the
cause
:
when
that
is
done
,
Ye
observe
days
,
and
months
,
and
years
,
will
be
as
good
a
Text
against
the
Lords
day
as
his
Saints
.
But
not
to
trouble
you
with
the
Division
of
days
,
we
will
afford
you
another
Division
of
the
Text.
-
I.
St.
Andrews
and
together
with
him
his
brothers
obedience
express
,
They
straightway
left
their
nets
and
followed
him
.
-
II.
The
ground
of
it
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
in
the
first
words
and
the
last
,
intimated
and
implied
.
Jesus
came
first
,
and
walked
by
the
Sea
,
and
lookt
upon
them
,
and
spake
to
them
;
And
,
and
what
then
?
And
they
straightway
followed
.
Followed
?
Whom
?
Him
,
says
the
Text.
Who
's
that
?
One
that
was
worth
all
their
nets
,
one
that
would
make
them
fishers
indeed
,
Jesus
,
ver.
18.
for
him
it
is
they
leave
their
nets
,
and
him
they
follow
.
In
their
obedience
there
are
three
particulars
:
(
1.
)
The
readiness
;
(
2.
)
The
sincerity
;
(
3.
)
The
rightness
of
it
.
-
1.
It
was
straightway
,
there
's
the
readiness
.
-
2.
It
was
to
the
leaving
of
their
nets
,
their
very
life
and
living
,
all
the
poor
living
they
had
,
there
's
their
sincerity
.
-
3.
It
was
to
follow
him
,
there
's
the
right
placing
and
bestowing
their
obedience
.
In
the
ground
of
it
,
we
shall
see
their
obedience
was
not
groundless
,
for
that
it
was
,
-
1.
Not
without
a
just
and
lawful
call
;
Jesus
call'd
them
first
,
and
then
they
followed
,
and
not
till
then
.
-
2.
Not
without
a
powerful
,
effectual
,
and
enabling
call
,
which
so
soon
and
suddenly
could
make
and
enable
them
to
leave
their
whole
course
and
means
of
life
,
and
very
straightway
follow
him
.
-
3.
That
it
was
not
any
but
Christ
,
not
any
thing
,
or
hope
,
or
interest
,
but
only
Iesus
,
the
true
Messiah
,
him
they
followed
,
whom
you
shall
see
anon
they
had
good
reason
to
conceive
was
worth
all
they
could
leave
or
do
.
The
ground
of
their
obedience
was
neither
rash
,
nor
light
,
nor
sinister
.
It
was
discreet
,
and
wise
,
upon
just
call
;
it
was
powerful
upon
,
a
strange
,
sudden
,
powerful
change
of
their
affection●●
,
and
it
was
right
and
due
to
him
they
paid
it
,
Iesus
the
Christ
.
I
begin
with
the
express
parts
of
the
Text
,
with
St.
Andrews
and
his
Brothers
great
and
ready
obedience
to
Christs
Command
and
Call
,
which
is
the
Lesson
you
are
to
learn
upon
St.
Andrews
day
,
that
which
you
are
to
learn
now
particularly
from
him
,
as
upon
the
days
of
other
Saints
,
their
particular
vertues
and
graces
,
which
is
or
should
be
our
Holy-day
business
;
and
if
it
had
been
but
so
taught
and
learnt
,
we
had
never
seen
prophane
Kalendars
for
Christian
,
these
unhallowed
days
,
or
our
holy-days
unhallowed
,
God
deprived
of
the
glory
,
or
we
of
the
examples
,
as
much
as
lies
in
these
mens
power
,
of
his
Saints
.
Two
there
are
in
the
Text
,
St.
Andrew
and
St.
Simon
,
though
but
one
in
the
day
.
Christ
calls
by
couples
,
that
the
one
might
help
the
other
,
if
the
one
should
fall
the
other
might
help
him
up
;
that
St.
Andrews
fortitude
,
for
that
's
the
interpretation
of
his
name
,
might
strengthen
St.
Simons
obedience
,
which
is
the
English
of
his
,
and
a
couragious
obedidience
,
the
meaning
of
both
together
the
proper
Lesson
for
the
Text
and
day
.
Three
Points
we
promised
you
to
consider
in
their
obedience
,
readiness
,
sincerity
,
and
rightness
,
we
now
prosecute
them
in
order
,
and
their
readiness
first
.
And
they
straightway
followed
him
.
Verus
obediens
nescit
moras
.
True
obedience
,
says
St.
Hierom
,
knows
no
delays
.
He
that
stands
disputing
with
his
Lord
,
or
bargaining
and
conditioning
with
his
Master
,
or
long
consulting
with
flesh
and
bloud
,
will
scarce
deserve
the
name
of
obedient
,
even
when
he
after
so
long
does
what
he
is
bidden
.
The
temper
of
the
obedient
soul
is
far
other
.
St.
Paul
tells
us
,
when
it
pleased
God
to
call
him
,
and
reveal
his
Son
in
him
,
that
he
might
preach
him
among
the
heathen
,
he
did
not
immediately
confer
with
flesh
and
bloud
,
nor
go
up
to
Hierusalem
to
the
Apostles
to
be
resolved
,
but
into
Arabia
,
and
so
again
to
Damascus
,
about
the
work
that
God
did
send
him
,
Gal.
i.
16
,
17.
When
God
sets
us
about
his
business
,
our
own
fleshly
interests
,
or
carnal
friends
are
not
to
be
consulted
with
,
lest
they
hang
upon
us
,
and
hold
us
back
;
nor
are
we
to
stay
the
calling
of
a
council
,
even
of
spiritual
friends
,
before
we
set
to
our
obedience
in
things
so
evident
as
Gods
Commands
,
but
into
Arabia
the
Desart
rather
,
that
is
,
to
throw
off
all
delays
,
to
desert
those
petty
demurs
that
rise
always
upon
a
change
.
After
that
indeed
,
after
we
have
first
broken
the
threds
that
held
us
,
and
made
worldly
affairs
and
relations
stand
off
a
little
,
we
may
return
to
Damascus
,
with
St.
Paul
,
to
that
succus
sanguinis
,
as
it
is
interpreted
,
to
the
juyce
of
our
bloud
,
to
consider
and
weigh
our
strength
to
particular
points
of
our
obedience
,
but
we
must
thence
to
Hierusalem
to
the
Apostles
,
and
such
as
have
been
before
us
,
and
such
as
are
set
over
us
to
confer
about
the
ways
and
means
to
correct
and
purifie
our
bloud
,
to
refine
our
flesh
,
to
get
strength
of
counsel
and
direction
how
to
break
through
all
lets
and
obstacles
,
and
obtain
strength
against
our
weakness
,
and
so
return
again
to
Damascus
after
the
other
interpretation
of
the
words
,
incendii
similitudo
,
to
burn
up
,
as
it
were
,
the
stubble
of
our
affections
,
to
purifie
and
inflame
them
with
the
divine
love
,
with
holy
charity
,
which
with
its
active
flame
will
enliven
and
quicken
us
,
that
we
shall
straightway
follow
our
Lord
whithersoever
he
will
,
without
delay
,
demur
,
or
disputation
.
The
young
man
that
proffer'd
fair
to
follow
Ch●●st
,
but
first
desired
to
go
and
bury
his
Father
,
was
forbidden
it
,
St.
Mat.
viii
.
22.
Even
an
act
of
charity
,
such
as
is
the
burial
of
the
dead
,
must
not
be
preferr'd
before
obedience
.
Indeed
,
with
Elisha
peradventure
,
1
Kings
xix
.
20.
we
may
have
leave
to
go
kiss
our
Father
and
Mother
at
our
parting
,
to
use
civilities
to
our
friends
,
and
with
some
little
solemnity
leave
the
World
and
them
:
Gods
work
does
not
make
us
unnatural
or
uncivil
,
't
is
none
of
his
,
whatsoever
is
pretended
,
that
makes
us
unnatural
,
that
makes
us
disrespective
of
our
friends
,
or
uncivil
to
them
,
or
utterly
renounce
the
bonds
of
nature
and
relation
.
It
only
requires
that
they
should
not
hinder
us
,
that
they
should
not
stay
or
let
us
from
our
Masters
business
.
Kiss
them
we
may
,
but
kiss
and
part
,
not
stay
long
upon
Ceremonies
when
we
are
about
our
Masters
business
,
much
less
defer
our
following
him
till
they
are
dead
and
buried
,
till
they
forsake
us
first
.
We
must
first
be
of
the
parting
hand
,
and
let
nothing
keep
us
from
him
any
longer
than
necessities
and
just
civilities
do
exact
.
Nay
,
for
these
too
,
we
are
to
ask
his
leave
.
And
if
he
answer
us
,
as
Elijah
did
him
,
ver.
xxi
.
Go
back
again
,
what
have
I
done
unto
thee
?
Go
,
but
consider
what
I
have
done
.
Go
,
but
consider
,
quod
meum
erat
feci
tibi
,
I
have
done
my
do
,
thou
must
make
hast
if
thou
wilt
find
me
,
or
overtake
me
,
thou
must
not
look
for
a
second
call
;
then
go
back
we
may
,
and
slay
our
Oxen
,
and
boil
their
flesh
with
their
Instruments
,
and
give
unto
the
people
that
they
may
eat
,
dispose
of
our
affairs
,
but
with
what
hast
we
can
,
not
stay
the
resting
or
fetching
so
much
wood
to
boil
it
,
but
with
their
own
instruments
at
hand
,
boil
them
all
in
haste
,
take
the
quickest
course
we
can
imagine
to
dispatch
,
to
give
away
much
of
our
substance
also
to
the
poor
and
needy
to
make
more
haste
,
and
then
arise
and
go
after
him
,
and
administer
to
him
of
the
rest
.
But
if
he
answer
us
,
as
Christ
did
the
young
man
,
Follow
me
,
and
let
the
dead
bury
their
dead
,
there
is
no
striving
then
.
If
(
as
sometimes
he
does
)
he
call
us
in
a
nick
of
time
,
where
the
opportunity
of
doing
good
is
now
in
prime
,
and
if
we
stay
but
a
little
it
will
be
gone
.
Then
let
the
dead
bury
their
dead
,
let
even
that
natural
charity
be
performed
by
some
body
else
,
go
we
whether
we
are
sent
,
do
we
what
we
are
bidden
,
and
think
we
that
Christ
says
to
us
what
he
said
to
St.
Peter
upon
some
such
like
dilatory
quere
,
What
is
that
to
us
?
Follow
we
him
.
Let
us
always
think
when
we
hear
him
calling
us
to
his
service
,
whether
the
Call
be
inward
or
outward
,
within
us
by
his
Spirit
,
or
without
us
by
his
Minister
,
that
we
cannot
make
too
much
haste
to
follow
him
.
It
may
be
he
has
called
his
last
,
and
will
call
no
more
;
or
he
will
be
gone
if
we
make
not
haste
,
and
we
shal
then
at
least
have
much
ado
to
find
or
overtake
him
.
'T
is
no
easie
overtaking
him
that
rides
upon
the
wings
of
the
wind
,
if
he
be
once
gone
out
before
us
.
'T
is
not
safe
to
loyter
by
the
way
,
for
fear
of
temptations
that
may
prevent
our
good
purposes
,
and
quite
overthrow
all
holy
resolutions
.
'T
is
an
unworthy
usage
and
unmannerly
to
stand
talking
to
any
thing
else
when
God
is
speaking
to
●s
to
come
to
him
.
'T
is
dangerous
to
play
away
our
precious
time
in
excuses
and
follies
,
in
other
business
,
nay
,
even
in
good
business
of
our
own
,
even
in
an
act
of
private
charity
or
devotion
when
God
calls
us
to
his
publick
service
and
obedience
.
Christ
calls
even
Iudas
to
do
his
business
quickly
,
you
may
well
think
he
would
have
St.
Simon
and
Andrew
be
as
quick
in
theirs
;
Nay
,
they
were
,
for
in
the
midst
of
their
work
he
called
them
,
ver.
18.
and
in
the
midst
they
leave
;
away
with
Nets
,
come
Christ
,
fish
who
will
for
them
,
they
'l
follow
Christ
,
not
so
much
as
stay
to
draw
up
their
Nets
,
be
what
will
in
them
they
care
not
;
let
all
go
so
they
may
catch
him
.
Nay
,
more
,
and
if
the
Spirit
of
Christ
be
in
us
,
we
will
,
with
him
,
be
pain'd
and
streightned
till
his
business
be
accomplished
,
though
it
be
such
a
Baptism
as
he
was
then
to
be
baptized
with
,
even
suffering
and
dying
for
his
name
.
There
can
be
no
excuse
from
our
attendance
upon
him
with
the
first
,
who
will
not
at
all
stay
with
us
if
he
be
not
the
first
in
all
our
thoughts
,
if
we
prefer
any
thing
before
him
,
or
any
business
before
his
.
Nay
,
if
we
leave
not
secondly
our
nets
too
,
all
our
own
business
for
his
.
Regnum
Dei
tantum
valet
quantum
habes
,
says
St.
Gregory
.
The
kingdom
of
heaven
is
worth
all
we
have
,
must
cost
us
so
,
be
it
what
it
will
.
And
alas
!
what
have
we
the
best
,
the
richest
of
us
,
as
highly
as
we
think
of
our selves
,
and
ours
,
more
than
St.
Andrew
and
his
brother
,
a
few
old
broken
Nets
?
What
are
all
our
honours
but
old
Nets
,
to
catch
the
breath
of
the
world
,
where
the
oldest
is
the
best
,
and
that
which
has
most
knots
,
most
alliances
and
genealogies
,
the
most
honourable
?
What
are
our
Estates
but
Nets
to
entangle
us
?
'T
is
more
evident
now
than
ever
;
to
entangle
us
in
strange
knots
and
obligations
,
in
vexations
and
disquiets
,
in
fears
and
dangers
,
to
entangle
silly
souls
beside
in
vanities
and
follies
?
What
are
all
our
ways
and
devices
of
thriving
,
but
so
many
several
nets
to
catch
a
little
yellow
sand
and
mud
,
and
if
you
will
have
it
in
somewhat
a
finer
Phrase
,
a
few
silver
scaled
sishes
,
in
which
yet
,
God
knows
,
there
are
so
many
knots
and
difficulties
,
so
many
rents
and
holes
for
the
sish
to
slip
out
of
,
that
we
may
justly
say
they
are
but
broken
nets
,
and
old
ones
too
,
the
best
of
them
,
that
will
scarce
hold
a
pull
,
all
our
new
projects
being
but
old
ones
new
rubb'd
over
,
and
no
new
thing
under
the
Sun
.
What
are
all
those
fine
catching
ways
of
eloquence
,
knowledge
,
good
parts
of
mind
and
body
,
but
so
many
nets
and
snares
to
take
men
with
?
It
may
be
finely
spun
,
neately
woven
,
curiously
knotted
,
but
so
full
of
holes
,
vanity
,
and
emptiness
,
that
no
net
is
fuller
than
these
things
we
take
so
much
pride
in
,
so
much
delight
in
.
Nay
,
this
very
body
it self
is
but
a
net
that
entangles
the
soul
,
and
the
rational
soul
it self
too
we
too
often
make
but
a
net
to
catch
flies
,
petty
buzzing
knowledges
only
,
few
solid
sober
thoughts
;
at
the
best
but
a
net
for
fishes
of
that
watry
and
inconstant
element
,
watry
,
washy
,
slimy
notions
of
I
know
not
what
,
of
flitting
worldly
things
;
so
full
of
holes
too
,
that
all
good
things
slip
out
of
them
.
Our
very
life
,
lastly
,
what
is
it
but
a
few
rotten
threds
knit
together
into
veins
and
●inews
:
The
strings
and
powers
of
a
thin
and
immaterial
soul
knit
to
the
threds
of
a
feeble
body
,
so
slender
and
full
of
holes
,
and
the
knots
so
loose
,
that
the
least
stick
or
stone
can
unloose
it
,
or
break
it
all
to
pieces
.
And
are
not
these
pretty
pieces
think
you
now
to
stand
so
much
upon
the
leaving
?
That
we
will
rather
leave
our
Masters
service
than
these
broken
nets
that
will
bring
us
up
nothing
but
slime
&
mud
,
a
few
fins
and
scales
,
a
few
sticks
and
weeds
,
a
few
stones
and
gravel
,
things
only
that
will
dirty
us
,
or
delude
us
,
or
run
into
our
hands
and
pierce
them
,
or
into
our
feet
,
like
gravel
,
and
race
them
;
or
at
the
utmost
but
a
few
fish
,
slippery
or
watry
comforts
that
will
either
quickly
leave
us
,
or
but
slenderly
comfort
us
whilst
they
stay
.
Are
not
these
fine
things
to
quit
heaven
for
?
Oh
blessed
Saint
of
the
day
,
that
we
could
but
leave
these
nets
as
thou
didst
thine
,
that
nothing
might
any
longer
entangle
us
,
or
keep
us
from
our
Masters
service
!
Not
that
we
must
presently
quit
all
honours
,
estate
,
and
ways
of
gain
,
bodies
,
and
souls
,
and
life
,
and
throw
our selves
into
dishonour
,
poverty
,
and
death
,
in
that
instant
we
propose
to
follow
Christ
,
but
that
we
must
know
we
cannot
follow
him
if
we
cast
not
off
our
inordinate
affections
to
all
of
these
,
use
them
as
if
we
used
them
not
,
enjoy
them
as
if
we
had
them
not
;
so
humbly
bear
our
honour
as
if
we
sought
none
else
but
Gods
;
so
manage
our
estates
as
to
give
an
account
to
him
for
every
farthing
;
so
use
our
trades
,
as
if
our
whole
business
were
to
trade
for
heaven
;
so
feed
our
bodies
,
as
if
their
chief
food
were
the
bread
of
heaven
;
so
employ
our
understandings
as
if
they
were
to
mind
nothing
but
heavenly
things
,
and
so
live
as
if
we
had
nothing
else
to
do
but
die
;
so
cast
away
our
nets
as
if
we
had
nothing
now
to
do
with
them
,
now
we
had
caught
Christ
,
or
but
to
catch
and
hold
him
.
Worldly
honour
may
consist
with
Christs
,
our
greatest
estates
with
the
true
riches
,
our
lawful
busiest
Vocations
with
his
service
,
our
secular
learning
with
heavenly
knowledge
,
the
care
of
our
bodies
with
the
salvation
of
our
souls
,
our
lives
with
his
death
;
only
they
must
not
stand
in
competition
for
time
and
place
,
but
be
all
left
to
his
disposing
;
and
when
at
any
time
they
cannot
either
stand
with
his
service
,
or
will
hinder
it
,
then
leave
them
all
we
must
to
follow
him
,
as
occasions
and
opportunities
shall
require
the
forsaking
any
of
them
,
be
it
life
it self
.
Alas
!
he
loves
not
Christ
at
all
,
that
loves
any
thing
above
him
,
any
thing
equal
with
him
,
that
prefers
any
thing
to
him
,
or
will
not
readily
leave
it
for
him
.
We
have
read
of
many
who
have
left
their
Thrones
,
and
cast
away
their
Scepters
;
many
who
have
thrown
away
their
riches
,
and
deserted
their
estates
;
many
who
have
given
over
all
their
thriving
ways
;
many
who
have
bid
adieu
to
all
secular
studies
;
many
who
have
in
strange
austerities
and
mortifications
neglected
,
nay
,
crucified
their
bodies
,
and
others
that
have
run
to
death
as
to
a
wedding
,
that
so
they
might
the
easier
follow
,
or
the
more
happily
attain
to
their
Masters
steps
;
but
these
are
singular
and
particular
heights
;
the
ordinary
course
of
Christianity
is
by
a
lower
way
.
Yet
is
the
way
good
too
.
Et
omnia
deserit
qui
voluntatem
habendi
deserit
,
says
St.
Hierom
;
he
also
verily
forsakes
all
,
that
desires
none
,
nothing
but
Iesus
Christ
,
who
has
crucified
the
flesh
with
the
affections
and
lusts
,
as
the
Apostle
speaks
,
Gal.
v.
24.
the
world
with
all
the
desires
thereof
,
who
though
he
has
all
he
can
desire
,
yet
desires
nothing
but
what
God
will
have
him
.
Sometimes
it
may
fall
out
that
we
must
leave
our
callings
to
go
after
him
,
when
they
be
either
truly
sinful
,
or
evidently
dangerous
,
and
our
wealth
,
when
it
is
unjustly
gotten
,
or
unrighteously
held
,
we
must
restore
and
leave
to
the
right
owners
of
it
.
Sometimes
again
it
may
be
lawful
for
us
to
leave
both
Estates
and
Callings
,
though
we
be
not
bound
to
it
,
as
when
we
plainly
see
we
can
thereby
serve
our
Master
better
,
and
he
seems
to
point
us
to
it
;
when
we
perceive
we
cannot
else
perform
the
Task
or
Calling
he
has
designed
us
to
,
or
the
business
he
has
already
set
us
upon
.
Otherwise
,
let
every
man
,
says
the
Apostle
,
abide
in
the
Calling
wherein
he
is
called
,
and
stir
not
from
his
station
but
when
he
may
lawfully
and
orderly
be
made
free
from
it
.
'T
is
not
presently
from
the
Counter
to
the
Desk
,
from
the
Loom
into
the
Pulpit
,
from
the
Shop
into
the
Church
,
from
our
Nets
to
our
Books
,
from
secular
Trades
to
the
holy
Function
that
we
are
to
run
,
there
is
something
more
than
so
when
the
Apostle
bids
men
stay
and
continue
in
their
Callings
.
And
to
follow
Christ
is
not
only
to
be
Apostles
and
Teachers
,
for
who
then
shall
there
be
to
be
taught
?
And
to
satisfie
all
from
the
example
in
the
Text
,
this
is
the
third
time
of
St.
Andrews
being
call'd
.
To
the
knowledge
of
Christ
he
was
call'd
,
St.
Iohn
i.
38.
To
his
familiar
acquaintance
,
St.
Luke
v.
10.
and
here
,
thirdly
,
and
St.
Mark
i.
17.
to
the
Apostleship
;
so
many
steps
even
these
here
made
ere
they
came
to
be
Apostles
,
and
not
till
now
threw
they
quite
away
their
nets
to
return
no
more
unto
them
.
'T
is
no
such
hasty
business
to
become
Apostles
,
or
succeed
them
in
any
point
of
their
office
.
Yet
truly
,
when
Christ
shall
give
any
of
these
hasty
heads
power
to
do
wonderfully
,
to
shew
miracles
,
to
manifest
their
calling
,
and
to
do
extraordinarily
,
as
he
did
to
these
,
then
we
were
much
to
blame
if
we
would
not
allow
them
that
,
God
has
extraordinarily
call'd
them
to
it
,
and
what
were
we
that
we
should
oppose
against
it
?
But
in
the
mean
time
le
ts
see
them
leave
their
nets
,
their
private
interests
and
hopes
of
gain
,
and
repute
,
and
fame
,
that
we
may
have
reason
to
think
they
follow
Christ
,
and
not
their
own
bellies
,
fancies
,
and
humours
.
Yet
we
can
tell
them
too
of
those
who
have
done
more
than
the
most
they
dare
pretend
,
have
left
all
,
expresly
all
,
and
yet
no
followers
of
Christ
.
Heathens
have
done
it
,
Socrates
,
and
Bias
,
and
Thales
,
and
Crates
the
Theban
,
and
Fabricius
the
Roman
,
yet
Christ
not
followed
by
it
.
And
I
know
they
will
say
as
much
of
the
Hermits
of
the
Desart
,
and
the
Brethren
of
the
Cloyster
,
that
(
though
they
have
done
what
they
dare
not
think
for
Christ
)
yet
they
have
not
followed
him
.
And
could
these
great
Confidents
shew
what
they
have
done
or
suffered
,
or
lost
or
left
for
Christ
,
yet
by
the
same
Argument
their
own
they
cannot
prove
they
follow
him
the
while
.
But
alas
,
they
have
left
nothing
but
what
they
should
not
,
their
proper
Callings
wherein
St.
Paul
would
have
them
abide
with
God
.
And
it
is
not
Christ
but
the
loaves
they
follow
,
not
Gods
glory
,
but
their
own
.
For
if
we
but
examine
what
was
their
following
in
the
Text
,
and
the
grounds
of
their
so
doing
,
(
as
we
shall
anon
)
it
will
appear
quickly
whom
they
seek
,
what
they
follow
too
,
who
pretend
only
,
or
rather
only
pretend
so
much
now
adays
to
follow
Christ
.
Let
's
next
see
whom
St.
Andrew
followed
when
he
left
his
nets
,
and
how
he
followed
.
Christ
it
was
he
follow'd
,
for
this
Him
is
He.
(
1.
)
Not
his
own
profit
sure
,
he
could
hope
for
little
from
him
who
had
not
where
to
lay
his
own
head
.
(
2.
)
Not
his
ease
and
pleasure
in
his
company
,
who
was
always
hungring
and
thirsting
;
and
yet
had
scarce
bread
to
eat
,
or
water
to
drink
,
or
time
to
do
either
,
watching
,
and
walking
up
and
down
about
his
Fathers
business
till
he
was
faint
and
weary
,
and
yet
nor
place
nor
time
to
rest
in
,
not
to
sleep
but
he
must
be
awak'd
as
soon
almost
as
he
is
laid
down
.
(
3.
)
Not
his
own
honour
certainly
under
a
Master
who
was
the
most
rejected
and
despised
of
men
,
as
the
Prophet
stiles
him
,
called
Wine-bibber
,
and
a
friend
of
sinners
,
and
deceiver
of
the
people
,
and
a
worker
by
the
devil
.
Not
his
own
humour
or
fancy
,
but
Christs
powerful
Call
that
so
straight
transform'd
his
mind
,
and
raised
him
to
a
faith
that
could
so
suddenly
part
with
all
without
murmuring
,
reasoning
,
or
taking
care
for
a
future
living
.
In
a
word
,
not
any
thing
but
Him
.
But
him
then
how
did
he
follow
?
1.
He
followed
him
with
his
body
,
gives
himself
to
be
one
of
his
menial
Servants
and
continual
Attendants
,
content
with
such
course
fare
and
cloathing
,
as
his
poverty
would
allow
him
,
partaker
of
his
fastings
,
and
watchings
,
and
journeyings
,
and
hard
lodgings
,
and
painfulness
,
and
weariness
,
and
reproaches
,
to
teach
what
our
bodies
must
be
content
to
endure
for
his
service
,
and
in
following
him
.
2.
He
followed
him
with
his
mind
,
gave
up
his
understanding
to
be
informed
,
his
will
to
be
directed
,
his
affections
to
be
ordered
by
his
Doctrine
and
Precepts
;
for
to
follow
Christ
is
to
resign
up
our
understandings
to
the
obedience
of
faith
.
3.
He
followed
him
in
his
life
in
patience
,
and
meekness
,
in
humility
,
in
poverty
of
spirit
,
in
mercifulness
,
and
doing
good
in
the
life
and
practice
of
Christian
vertues
,
liv'd
an
admirable
holy
life
;
went
up
and
down
from
Country
to
Country
,
into
Macedonia
,
and
Achaia
,
into
Scythia
,
and
Ethiopia
,
preaching
Christ
,
and
following
Christ
whithersoever
he
call'd
him
,
and
this
is
properly
to
follow
Christ
,
to
imitate
him
.
And
4.
He
followed
him
in
his
death
too
,
was
also
crucified
for
him
;
followed
him
so
chearfully
to
that
,
that
says
St.
Bernard
and
the
Story
of
him
,
He
seeing
the
Cross
afar
off
thus
joyfully
saluted
it
,
Salve
crux
diu
desiderata
&
jam
concupiscenti
animo
praparata
,
ecce
gaudens
&
exultans
ad
te
venio
.
Welcome
sweet
Cross
so
long
desired
and
wish'd
and
long'd
for
,
and
now
come
at
last
,
I
come
rejoycing
,
I
come
leaping
to
thee
;
I
come
,
I
come
.
Thus
I
have
shew'd
you
how
St.
Andrew
followed
Christ
,
how
we
also
are
to
follow
him
;
to
throw
away
our
Nets
,
not
only
all
unlawful
ways
of
gain
and
preferment
;
nor
all
things
that
stay
and
hinder
us
from
the
service
of
our
Master
;
but
any
thing
,
every
thing
that
may
entangle
us
,
or
keep
us
from
the
readiness
and
exactness
of
our
attendance
;
and
having
so
prepared
our selves
,
to
conform
our selves
presently
,
after
his
example
,
to
humility
,
to
patience
,
to
meekness
,
to
doing
good
,
to
obedience
,
to
acts
of
mercy
,
to
fastings
,
to
watchings
,
to
praying
,
to
any
hardship
or
affliction
;
no
more
now
to
seek
our selves
,
but
him
;
not
our
own
praise
,
but
his
glory
;
not
our
own
profit
,
but
the
profit
of
our
Brethren
;
not
our
own
private
fancies
,
but
Christs
Precepts
,
and
the
Saints
examples
,
so
to
follow
in
their
track
,
in
the
ways
,
and
orders
,
and
obediences
that
they
have
traced
us
,
and
to
be
content
to
part
with
any
thing
,
with
all
our
own
magnified
imaginations
,
all
our
own
desires
,
our
goods
,
and
estates
,
and
repute
,
and
ease
,
and
quiet
,
and
life
,
and
all
,
whensoever
he
pleases
to
call
for
it
.
This
is
truly
following
Christ
.
And
whatsoever
else
we
have
in
St.
Andrew
,
following
him
as
an
Apostle
,
is
particular
,
and
concerns
not
any
at
all
but
those
,
who
by
some
signal
outward
visible
Call
are
commanded
to
a
more
immediate
attendance
on
their
Master
.
To
thrust
our selves
into
that
without
that
ground
is
both
impudence
and
presumption
;
to
follow
our
own
proud
hearts
and
giddy
heads
,
and
not
him
that
they
here
followed
,
who
followed
him
not
,
either
as
Disciples
,
or
Apostles
without
good
ground
.
Let
's
else
examine
it
.
He
came
himself
and
publickly
and
professedly
called
them
to
him
.
In
secret
he
tells
Pilate
he
had
said
nothing
,
St.
Iohn
xviii
.
20.
All
the
people
could
bear
witness
to
his
doings
,
that
his
Followers
might
know
for
ever
he
would
have
none
to
enter
into
such
offices
without
a
solemn
and
publick
calling
.
To
his
Doctrine
,
to
be
his
Scholars
and
Disciples
,
perhaps
he
will
admit
us
in
private
,
or
by
night
,
as
he
did
Nicodemus
,
or
in
the
croud
and
multitude
together
,
but
to
be
Apostles
,
and
Preachers
of
that
Doctrine
,
not
without
a
publick
and
particular
ordination
and
authority
,
that
shall
equivalently
say
as
he
did
to
these
Brothers
in
the
verse
before
the
Text
,
Follow
me
and
I
will
make
you
fishers
of
men
.
Nay
,
more
,
St.
Mark
iii.
13
,
14.
he
picks
them
out
that
he
calls
Apostles
;
does
it
with
great
solemnity
.
Goes
up
into
a
mountain
]
that
was
then
,
as
it
were
,
his
Church
;
and
calls
unto
him
whom
he
would
]
not
who
would
themselves
;
And
they
came
unto
him
]
they
,
and
none
else
.
And
them
he
ordained
]
(
the
very
word
the
Church
uses
still
.
)
He
ordained
twelve
,
that
they
should
be
with
him
,
and
that
he
might
send
them
forth
to
preach
.
]
Lo
here
,
what
a
solemnity
Christ
makes
of
it
,
of
making
Ministers
,
who
certainly
,
had
he
intended
any
should
make
themselves
,
or
any
Ministers
but
those
Teachers
and
Preachers
who
from
him
and
his
Apostles
derive
their
power
,
the
Bishops
and
Fathers
of
his
Church
,
would
not
with
so
much
solemnity
,
so
ceremoniously
,
so
publickly
,
so
punctually
have
thus
ordained
those
whom
he
intended
should
be
in
nearer
attendance
to
him
than
others
,
to
whom
he
would
commit
the
preaching
of
his
Gospel
,
and
the
dispensation
of
his
Ordinances
to
the
world
.
This
is
not
all
:
They
had
another
ground
of
their
calling
,
a
second
reason
of
their
following
.
They
were
enabled
to
it
by
a
strange
and
sudden
change
within
them
,
whereby
they
found
they
could
now
already
do
what
he
called
them
to
.
They
were
now
become
quite
other
men
,
meerly
spirituall
,
no
longer
Seculars
;
away
with
temporal
business
,
they
minded
worldly
things
no
more
,
but
straightway
to
him
without
delay
.
This
inward
Call
,
though
alone
it
be
not
sufficient
,
yet
joyn'd
together
with
the
outward
is
good
ground
indeed
to
follow
Christ
any
whither
soever
.
And
unless
thus
God
either
on
a
sudden
,
or
by
time
,
by
extraordinary
or
ordinary
means
shall
enable
any
man
for
his
service
and
Ministry
,
and
by
the
outward
power
also
call
him
to
it
,
he
shall
bear
his
sin
that
undertakes
it
,
whoever
he
be
,
that
he
did
not
send
;
he
is
one
of
those
that
God
complains
of
,
that
runs
when
he
is
not
sent
;
and
though
the
pretence
be
to
stay
the
falling
Ark
,
the
Church
from
perishing
for
want
of
teaching
,
his
sin
is
Uzzahs
,
that
touches
holy
things
without
this
double
Commission
,
Perez
Vzzah
is
his
place
;
a
breach
he
makes
in
the
Church
,
and
God
will
one
day
break
out
upon
him
that
thus
breaks
into
the
Church
,
not
by
the
door
,
but
some
other
way
;
that
neither
being
enabled
within
,
nor
from
without
,
or
within
and
not
from
without
,
or
without
only
and
not
from
within
,
whom
God
has
not
given
both
inward
abilities
and
outward
calling
to
the
handling
of
his
holy
mysteries
and
dispensations
.
They
have
a
third
ground
yet
why
they
leave
their
nets
,
and
't
is
to
follow
Christ
.
They
know
and
are
assured
who
it
is
they
do
it
for
,
and
why
they
do
it
.
It
is
the
Messias
,
it
is
the
Christ
,
says
St.
Andrew
to
his
Brother
Simon
,
St.
Iohn
i.
41.
And
so
stands
the
case
,
they
can
no
longer
tend
his
business
and
their
nets
together
.
This
is
the
third
time
they
were
called
we
told
you
.
To
the
meer
knowledge
of
him
they
were
called
first
in
that
place
of
St.
Iohn
;
to
a
nearer
familiarity
,
St.
Luke
v.
where
though
they
leave
their
nets
,
yet
't
is
only
for
a
while
;
but
here
being
called
to
follow
him
to
the
Apostleship
,
they
wholly
leave
them
altogether
.
They
saw
his
power
before
in
the
miraculous
draught
of
fishes
,
which
made
them
leave
their
work
for
a
time
to
follow
him
,
but
now
they
feel
it
warm
within
them
they
cannot
stay
,
shall
I
say
,
to
draw
up
their
nets
,
or
to
cast
them
in
,
though
they
were
now
casting
and
about
it
,
but
straightway
,
the
word
no
sooner
out
of
his
mouth
,
but
they
at
his
heels
.
When
we
are
sure
it
is
Christ
that
calls
,
that
him
we
follow
,
no
hast
too
much
,
no
leaving
too
much
,
no
following
too
much
for
him
.
For
him
if
it
be
,
we
may
leave
all
without
danger
,
but
if
we
be
not
sure
it
is
,
it
would
do
well
to
have
a
net
to
take
to
.
I
speak
this
for
that
too
many
leave
their
nets
,
their
business
,
their
work
,
and
bestow
themselves
and
theirs
upon
things
that
are
not
him
,
nor
his
;
upon
false
Christs
,
upon
deceivers
,
upon
such
as
,
what
ever
shew
they
make
,
will
be
found
upon
examination
to
seek
their
own
,
and
not
Jesus
Christ
.
'T
is
fit
we
should
look
it
be
Christ
indeed
,
not
our
own
ends
,
not
leave
catching
fishes
to
go
lead
silly
women
captive
laden
more
with
sins
than
ever
St.
Andrews
Net
with
Fishes
.
If
it
be
for
some
new
device
of
late
,
which
our
Fathers
have
not
known
,
which
Christs
Church
has
not
received
,
some
new
sprung
pattern
in
the
Mount
,
it
is
some
New
Christs
,
not
the
old
ones
,
some
false
ones
,
not
the
only
true
ones
,
who
being
God
blessed
for
ever
is
always
like
himself
.
He
that
leaves
any
thing
to
follow
those
new
calls
or
callers
,
either
to
be
a
Teacher
or
a
follower
of
them
,
had
better
keep
his
nets
though
broken
ones
.
The
Sum
is
,
we
are
to
have
good
ground
for
what
we
do
,
an
And
to
begin
with
,
and
a
him
to
end
in
,
good
authority
to
go
upon
,
and
the
right
end
to
go
to
;
sufficient
abilities
,
and
lawful
authority
to
send
us
if
it
be
as
labourers
into
the
Vineyard
,
and
a
true
Christ
to
serve
with
them
;
good
reason
too
(
2.
)
we
must
shew
for
all
our
actions
in
Christs
Religion
and
Worship
,
though
we
be
but
to
follow
only
as
Disciples
,
just
power
to
commend
it
,
and
the
infallible
glory
of
Christ
and
his
Church
to
design
it
to
.
So
our
obedience
to
be
ready
,
sincere
,
and
upright
when
we
can
perform
and
are
required
it
by
Christ
and
those
that
under
him
have
the
commission
to
call
us
to
it
,
or
command
it
for
his
service
,
or
his
Churches
,
and
we
not
to
undertake
it
till
we
find
our selves
truly
enabled
,
rightly
called
,
and
uprightly
intending
in
it
.
To
joyn
now
the
two
Points
of
the
Text
together
,
to
know
our
right
grounds
,
and
settle
our
obedience
right
upon
them
,
that
we
may
know
what
we
undertake
when
we
undertake
to
follow
Christ
,
and
do
accordingly
,
not
pretend
above
our
strength
,
but
keep
Advent
,
and
St.
Andrew
both
.
We
are
(
1.
)
to
provide
by
St.
Andrews
obedience
for
Christs
Advent
,
that
he
when
he
at
any
times
comes
to
us
either
in
his
Spirit
,
or
in
his
Word
,
in
humility
or
glory
,
in
our
lives
,
or
at
our
deaths
,
may
find
us
ready
straight
to
follow
him
.
No
so
acceptable
entertainment
for
him
,
no
so
fit
preparation
for
him
as
a
ready
,
entire
,
well
guided
obedience
,
none
so
fit
to
receive
him
as
St.
Andrew
,
the
Soul
so
fitted
and
resolved
to
all
obedience
.
Thus
we
are
to
make
our
way
for
Advent
by
St.
Andrew
.
And
to
keep
St.
Andrews
Feast
,
to
give
our selves
up
to
this
obedience
,
we
must
remember
Christs
Advent
to
us
,
that
we
cannot
follow
till
he
first
come
to
us
,
acknowledge
all
our
motion
is
from
his
.
Look
he
first
upon
us
,
and
speak
to
us
,
and
we
straightway
run
;
but
if
he
come
not
,
there
is
no
following
to
be
expected
,
much
less
hast
to
do
it
.
All
is
from
him
,
to
him
therefore
be
all
the
praise
if
at
any
time
,
or
wherein
at
any
time
we
follow
him
,
't
is
his
grace
that
does
it
,
that
comes
first
before
we
follow
.
And
then
thirdly
to
keep
time
,
to
joyn
both
Feasts
together
in
our
hearts
all
the
days
of
our
life
as
well
as
in
this
day
of
the
year
;
Magnifie
we
him
in
his
Saints
,
follow
we
St.
Andrew
as
he
did
Christ
,
follow
him
to
Christ
,
chearfully
without
delay
,
to
day
,
whilst
it
is
day
,
begin
our
course
;
let
us
not
think
much
to
part
with
any
thing
for
him
.
Lay
our
honours
,
riches
,
souls
and
bodies
at
his
feet
,
and
with
pure
and
unmixt
intentions
study
we
wholly
his
service
,
not
our
own
.
Let
not
any
be
discouraged
,
that
perhaps
he
has
nothing
worth
the
leaving
,
nothing
but
a
few
old
broken
nets
.
Be
it
never
so
little
we
have
left
,
if
we
have
left
our selves
nothing
,
but
given
our selves
and
all
to
Christ
,
we
have
given
much
;
he
that
,
with
these
Saints
here
,
leaves
nothing
but
a
few
knotty
threds
,
if
he
has
no
more
to
leave
,
has
left
as
much
as
he
that
leaves
most
,
for
he
has
left
all
,
and
he
that
leaves
most
can
do
no
more
.
It
is
the
mind
,
not
the
much
that
God
values
.
Remember
the
poor
Widows
mites
,
accepted
by
Christ
above
far
greater
gifts
,
for
they
were
all
she
had
,
and
who
could
give
more
?
The
poor
mans
all
is
as
much
to
him
,
and
as
much
all
to
God
as
the
rich
mans
all
;
his
tatter'd
Nets
as
much
all
his
living
as
the
others
Lands
and
Seas
are
his
;
and
the
poor
man
can
as
hardly
part
with
his
rags
and
clouts
,
his
leather
bottle
,
his
mouldy
bread
,
and
clouted
shoes
,
as
the
rich
man
with
his
silks
,
and
state
and
dainties
;
so
much
perhaps
the
hardlier
in
that
they
are
more
necessary
.
Yet
that
I
may
not
seem
to
leave
you
upon
too
hard
a
task
to
scare
you
from
following
Christ
,
I
shall
now
tell
you
,
you
may
keep
all
,
and
yet
leave
your
nets
.
You
may
keep
your
honours
,
you
may
preserve
your
estates
,
you
may
enjoy
your
worldly
blessings
,
only
so
keep
a
hand
upon
them
,
or
upon
your selves
that
they
be
not
nets
and
snares
unto
you
;
let
them
not
take
your
hearts
,
or
ensnare
your
affections
,
or
entangle
your
souls
in
vanities
and
sins
;
let
them
not
hold
you
from
following
Christ
,
and
keep
them
while
you
will
.
Cast
but
off
the
Networks
,
the
catching
desires
of
the
flesh
and
world
,
and
so
you
also
may
be
said
to
have
left
your
nets
.
And
having
so
weaned
your
souls
from
inordinate
affections
to
things
below
;
Let
Christ
be
your
Business
,
his
Life
your
Pattern
,
his
Commands
your
Law
.
Be
ye
followers
of
Christ
,
and
let
St.
Andrew
this
day
lead
you
after
him
into
all
universal
obedience
,
ready
,
pure
,
and
sincere
,
think
not
much
to
leave
your
Nets
for
him
that
left
heaven
for
you
;
you
will
gain
more
by
following
him
than
all
the
nets
and
draughts
of
the
world
are
worth
.
You
may
well
throw
away
your
Nets
,
having
caught
him
in
whom
you
have
caught
glory
,
and
immortality
,
and
eternal
life
,
and
by
following
him
shall
undoubtedly
come
at
last
out
of
this
Sea
of
toil
and
misery
,
where
there
is
nothing
but
broken
nets
,
and
fruitless
labours
,
or
but
wearisom
and
slippery
fruits
of
them
,
into
the
Port
and
Haven
of
everlasting
rest
,
and
joys
,
and
happiness
.
And
that
it
may
be
so
,
let
us
pray
with
the
holy
Church
in
the
two
Collects
for
Advent
and
St.
Andrew
.
Almighty
God
which
didst
give
such
grace
to
thy
holy
Apostle
St.
Andrew
that
he
readily
obey'd
the
calling
of
thy
Son
Iesus
Christ
,
and
followed
him
without
delay
,
grant
unto
us
all
,
that
we
being
called
by
thy
holy
Word
may
forthwith
give
●ver
our selves
obediently
to
fulfil
thy
holy
Commandments
;
that
we
may
cast
away
the
works
of
darkness
,
and
put
upon
us
the
armour
of
light
now
in
the
time
of
this
mortal
life
(
in
the
which
thy
Son
Iesus
Christ
came
to
visit
us
with
great
humility
)
that
in
the
last
day
when
he
shall
come
again
in
his
glorious
Majesty
to
judge
both
the
quick
and
the
dead
,
we
may
rise
to
the
life
immortal
through
him
who
liveth
and
reigneth
with
thee
and
the
Holy
Ghost
now
and
ever
.
A
SERMON
Preached
At
St.
Pauls
.
COL.
iii.
15.
And
let
the
peace
of
God
rule
in
your
hearts
,
to
the
which
also
ye
are
called
in
one
body
,
and
be
ye
thankful
.
HOw
little
or
much
soever
the
Colossians
needed
this
advice
,
I
am
sure
we
do
more
than
a
little
,
and
much
need
there
is
to
press
it
close
.
For
I
know
not
,
but
methinks
as
much
as
we
talk
of
peace
,
and
write
it
in
the
front
of
our
Petitions
and
Projects
I
am
afraid
our
hearts
are
not
right
to
it
,
it
rules
not
there
.
And
as
much
as
we
pretend
our
thankfulness
to
God
for
bringing
us
again
into
one
body
,
we
see
but
slender
expressions
of
it
.
And
yet
we
have
the
same
Arguments
both
for
thankfulness
and
peace
,
to
be
thankful
for
our
late
recovered
peace
,
and
to
be
at
peace
if
we
would
be
thought
to
be
thankful
,
as
the
Colossians
had
or
could
be
imagined
to
have
here
:
our
being
called
again
into
one
body
who
were
not
long
since
in
several
ones
,
united
now
under
one
head
,
who
were
of
late
under
many
;
Gods
Call
,
and
our
own
Callings
,
Gods
present
mercies
,
and
our
late
miseries
calling
to
us
,
to
perswade
both
.
There
wants
indeed
some
St.
Paul
to
mind
us
of
it
,
to
preach
it
home
;
that
we
would
be
what
we
pretend
,
that
men
would
be
honest
once
,
and
either
say
no
more
than
they
mean
,
or
do
what
they
say
;
be
content
at
least
to
be
at
peace
,
and
not
disturb
it
,
but
let
it
rule
,
(
so
the
Apostle
would
have
it
,
and
so
it
should
)
rule
in
our
hearts
,
and
rule
in
our
lives
;
rule
in
our
hearts
,
and
make
them
unanimous
;
rule
in
our
tongues
,
and
make
them
thankful
;
rule
in
our
hands
,
and
keep
them
quiet
;
rule
in
our
actions
,
and
make
them
peaceable
;
rule
us
all
into
one
as
we
are
called
into
one
,
rule
us
all
into
one
mind
,
and
one
heart
,
and
one
soul
as
we
are
in
one
body
,
rule
us
as
a
rule
sent
from
God
to
rule
us
;
For
't
is
the
peace
of
God
we
speak
of
,
and
we
ought
every
way
we
can
to
be
ruled
by
it
,
and
be
thankful
for
it
.
'T
is
St.
Pauls
request
here
in
the
Text
,
or
his
command
rather
to
the
Colossianss
,
yet
the
better
to
commend
it
home
to
you
,
I
shall
divide
it
into
two
parts
:
-
The
Motion
for
peace
and
thankfulness
;
And
-
The
Arguments
to
perswade
them
.
If
you
will
draw
the
Motion
into
smaller
parcels
,
for
six
things
the
Motion
is
:
(
1.
)
For
peace
;
(
2.
)
For
the
peace
of
God
;
(
3.
)
For
the
Rule
and
Dominion
of
it
;
(
4.
)
For
a
place
for
it
to
rule
in
,
our
hearts
.
(
5.
)
For
the
manifestation
and
expression
of
it
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
▪
by
being
gracious
and
compliant
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sometimes
signifies
in
Scripture
,
and
may
do
here
,
and
does
,
so
say
St.
Ierom
,
and
St.
Chrysostome
.
(
6.
)
And
lastly
,
for
our
being
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
again
in
the
common
sense
,
that
we
would
be
thankful
for
it
.
Let
the
peace
of
God
rule
in
your
hearts
,
and
be
ye
mild
and
gracious
,
or
be
ye
thankful
.
And
the
Arguments
for
these
are
full
as
many
in
number
as
the
Motions
.
(
1.
)
You
are
called
;
you
are
Christians
,
that
is
,
the
sons
of
peace
,
let
peace
therefore
rule
among
you
.
(
2.
)
'T
is
that
also
which
ye
are
called
to
,
and
let
it
therefore
rule
.
(
3.
)
In
one
body
ye
are
too
,
let
it
therefore
rule
your
hearts
into
one
also
.
(
4.
)
Into
this
body
ye
came
not
by
chance
,
came
not
of
your selves
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
ye
were
called
into
it
,
God
brought
you
,
brought
you
lately
to
it
.
For
this
goodness
sake
of
his
be
rul'd
a
little
,
now
ye
are
once
again
called
together
be
at
peace
one
with
another
.
For
(
5.
)
Unthankful
ye
will
be
else
,
the
proof
of
your
thankfulness
lies
upon
it
,
and
therefore
let
this
peace
of
God
be
in
your
hearts
that
ye
may
shew
your selves
to
be
thankful
.
Nay
,
(
6.
)
and
lastly
,
gracious
ye
cannot
be
,
but
graceless
and
perverse
creatures
you
will
seem
if
ye
stand
out
now
,
and
therefore
whatever
has
been
hitherto
,
let
the
peace
of
God
now
really
rule
your
hearts
at
last
.
Thus
I
have
given
you
the
Text
in
Parts
,
which
all
together
give
you
this
in
the
sum
,
that
it
lies
as
a
duty
upon
us
all
to
let
peace
rule
among
us
,
to
endeavour
by
all
means
that
it
may
,
to
use
all
arguments
for
it
that
we
can
both
to
our selves
and
others
,
and
be
thankful
that
it
does
so
much
as
it
does
,
that
it
does
in
part
,
and
let
our
thanfulness
more
and
more
encrease
as
that
encreases
.
But
I
pursue
the
Parts
,
and
make
my
first
Motion
for
peace
it self
.
I.
And
truly
't
is
worth
the
Motion
,
worth
the
moving
for
.
Pacem
to
,
thee
O
peace
,
say
the
Poet
with
an
Apostrophe
,
who
would
be
without
thee
?
Te
Poscimus
omnes
,
Every
body
would
have
peace
;
all
but
the
ungodly
,
no
peace
to
the
wicked
,
indeed
they
have
,
they
would
have
none
.
They
have
none
among
themselves
,
would
have
none
among
us
.
They
fish
best
in
troubled
waters
.
All
else
are
for
peace
and
quiet
.
God
is
for
it
,
he
is
the
God
of
peace
,
Rom.
xv
.
33.
Christ
is
for
it
,
he
both
commanded
and
bequeathed
it
,
St.
Iohn
xiv
.
27.
St.
Mark
ix
.
50.
The
Apostles
are
for
it
one
after
another
,
St.
Paul
,
St.
Iames
,
St.
Iohn
,
St.
Peter
,
St.
Iude
,
they
all
commend
it
,
1
Thes.
v.
13.
St.
Iam.
iii.
18.
1
Pet.
iii.
11.
2
Iohn
3.
Iude
4.
The
Prophets
before
them
were
for
it
,
they
proclaimed
it
,
Isa.
ix
.
7.
Ier.
xiv
.
13.
Ezek.
xxxvii
.
26.
Hag.
ii
.
9.
Zech.
ix
.
10.
Mal.
ii
.
5.
The
Angels
are
for
it
,
they
bring
and
sing
it
,
St.
Luke
ii
.
14.
All
good
men
are
for
it
:
Their
daily
Prayer
is
,
Give
peace
,
O
Lord
,
though
it
be
but
in
our
time
only
.
So
,
rather
than
not
at
all
.
Nay
,
though
,
with
Hezekiah
,
in
other
things
it
go
hard
with
them
,
yet
that
's
good
for
all
that
,
Isa.
xxxix
.
8.
2
Kings
xx
.
19.
Good
and
pleasant
also
,
Psal.
cxxxi
.
1.
Many
good
things
are
not
so
,
fasting
,
and
watching
,
mortification
,
repentance
,
and
many
other
vertues
,
good
they
are
,
but
they
are
not
pleasant
;
peace
is
both
,
to
dwell
together
in
unity
pleasant
as
well
as
good
,
very
pleasant
,
and
very
good
.
O
quam
!
so
good
and
pleasant
,
that
he
is
fain
to
leave
it
upon
the
question
,
he
cannot
answer
it
;
or
leave
it
with
an
exclamation
,
O
quam
!
leaves
us
only
to
admire
it
,
at
the
goodness
and
sweetness
of
it
.
The
messengers
that
bring
but
the
tidings
of
it
too
,
how
beautiful
are
their
very
feet
?
Rom.
x.
15.
Yea
,
even
afar
off
,
upon
the
tops
of
the
mountains
,
says
the
Prophet
,
Isa.
lii
.
7.
afore
they
come
near
us
.
As
far
as
we
can
see
them
we
adore
them
;
they
are
the
only
Evangelists
that
preach
peace
,
they
bring
the
Gospel
,
their
words
no
less
whose
words
are
peace
.
And
no
wonder
;
for
Peace
is
a
word
of
that
vast
Latitude
,
that
all
Gods
blessings
are
folded
up
in
the
very
name
.
It
signifies
all
the
temporal
,
and
all
the
spiritual
,
yea
,
and
all
the
eternal
goods
we
can
expect
;
Glory
,
and
honour
,
grace
,
and
mercy
,
and
truth
,
life
,
and
plenty
,
and
joy
are
in
their
several
turns
joyn'd
with
it
,
you
may
so
read
them
ever
and
anon
,
Rom.
ii
.
10.
Tit.
i.
4.
Ier.
xxxiii
.
6.
Zach.
viii
.
16.
To
wish
us
peace
,
is
to
wish
us
all
;
to
pray
for
peace
,
is
to
pray
for
all
;
to
give
peace
,
is
to
give
all
.
But
the
Notion
being
so
large
and
general
,
we
must
distinguish
it
to
understand
it
the
better
here
.
There
is
an
outward
,
and
there
is
an
inward
peace
.
There
is
a
Spiritual
,
a
Temporal
,
and
an
Eternal
peace
;
or
if
you
will
,
there
is
peace
the
Blessing
,
and
peace
the
Grace
,
and
peace
the
Reward
.
Our
hearts
,
I
hope
,
are
for
them
all
;
but
that
which
is
here
to
rule
them
is
peace
the
grace
or
vertue
,
the
study
and
pursuit
of
peace
:
the
other
are
our
happiness
,
this
our
duty
.
And
of
this
,
two
kinds
we
have
in
the
Text
,
the
Particular
,
and
the
Publick
Peace
,
both
to
be
endeavoured
.
The
particular
,
among
our selves
,
of
one
member
with
another
:
The
General
,
of
the
members
with
the
body
.
The
first
is
with
our
Brethren
and
Neighbours
;
the
second
is
with
the
Church
it self
.
Peace
among
our selves
,
that
must
be
had
,
says
St.
Paul
,
1
Thes.
v.
13.
And
Peace
with
the
Church
,
as
the
whole
body
,
there
must
be
too
;
for
there
should
be
no
Schism
there
,
says
the
same
Apostle
,
1
Cor.
xii
.
25.
And
,
here
,
to
speak
of
Peace
,
and
make
the
being
called
into
one
body
the
motive
to
it
,
must
needs
mean
the
union
and
agreement
both
of
the
members
with
one
another
,
and
with
the
body
it self
.
II.
Yet
,
for
all
that
,
there
may
be
a
body
with
which
there
is
no
joyning
,
and
men
to
whose
Assemblies
our
honours
may
not
be
united
;
the
Motion
therefore
now
,
secondly
,
for
Peace
,
is
no
farther
for
it
than
it
is
the
Peace
of
God
,
or
as
some
Copies
read
it
,
the
Peace
of
Christ
;
that
is
,
such
a
one
(
1.
)
as
God
commands
;
Such
a
one
(
2.
)
as
Christ
wrought
;
Such
a
one
(
3.
)
as
Christ
practised
.
1.
Such
a
one
as
God
commands
.
Now
what
's
that
?
A
Peace
it
is
,
(
1.
)
that
is
joyn'd
with
righteousness
,
Rom.
xiv
.
17.
in
which
the
fruit
of
righteousness
is
sown
,
Isa.
iii.
18.
Not
such
a
Peace
,
or
Combination
rather
,
as
that
we
read
of
,
Prov.
i.
11
,
12
,
14.
where
they
all
agree
so
far
as
even
to
have
but
one
Purse
,
and
one
Lot
among
them
,
but
the
business
is
to
lay
wait
for
bloud
,
and
lurk
privily
for
the
Innocent
without
cause
,
that
they
may
find
their
precious
substance
,
and
fill
their
houses
with
spoil
;
we
have
had
enough
of
that
.
The
Peace
of
God
is
Peace
that
will
do
righteousness
,
not
that
Peace
that
devours
the
righteous
and
all
.
A
Peace
(
2.
)
it
is
that
is
joyn'd
with
holiness
,
if
it
be
Gods
.
So
we
find
them
together
,
Heb.
xii
.
14.
No
Sacrilegious
Peace
,
then
,
where
the
Churches
Patrimony
must
be
shared
among
them
,
or
they
will
not
be
quiet
:
that
were
to
sell
God
to
buy
Peace
;
or
indeed
to
sell
them
both
;
to
sell
God
out
of
doors
,
and
Peace
out
of
doors
,
and
all
out
of
doors
,
our selves
at
last
,
we
know
it
well
enough
;
but
I
know
not
how
to
call
it
,
whether
worldly
peace
,
peace
only
upon
worldly
interests
;
or
the
Devils
peace
,
that
is
only
for
,
thou
Christ
,
or
thou
Anointed
of
the
Lord
,
why
didst
thou
come
to
disease
us
,
to
disquiet
us
,
to
turn
us
out
?
We
were
well
enough
at
peace
before
thou
camest
;
let
's
alone
in
our
usurpt
Possessions
,
and
then
perhaps
we
will
be
content
with
peace
;
but
for
this
peace
of
God
and
Christ
,
this
holy
peace
,
it
is
not
for
our
turn
,
we
skill
not
of
it
;
our
Spirits
are
not
made
for
it
.
Nor
are
they
for
the
third
sort
of
Gods
peace
neither
,
that
which
is
in
the
unity
of
the
Spirit
;
and
yet
't
is
not
the
peace
of
God
that
is
not
so
,
Eph.
iv
.
3.
When
we
Pray
,
and
Preach
,
and
Prophesie
,
and
say
Amen
with
one
heart
,
and
mouth
,
and
spirit
,
when
we
do
all
things
with
decency
and
order
,
after
one
fashion
,
with
uniformity
,
unite
and
agree
so
,
then
our
peace
looks
like
the
peace
of
God
,
who
is
not
the
Author
of
Confusion
,
but
of
Peace
,
even
such
a
peace
,
1
Cor.
xii
.
33.
the
peace
of
God
is
the
peace
of
Order
and
Uniformity
.
And
his
Peace
(
4.
)
is
peace
in
believing
too
,
Rom.
xv
.
13.
where
we
all
agree
in
the
unity
of
the
Faith
,
and
of
the
knowledge
of
the
Son
of
God
,
Eph.
iv
.
13.
Diversities
of
Faiths
and
of
Opinions
,
however
they
may
seem
to
knit
sometimes
in
an
outward
Community
,
cannot
yet
challenge
to
that
external
agreement
the
title
of
the
peace
of
God
.
There
must
be
among
us
an
unity
of
Faith
as
well
as
an
uniformity
of
Order
to
make
up
this
peace
.
Men
are
not
left
to
believe
as
they
list
,
nor
take
up
what
Opinions
they
please
;
as
there
is
but
one
Lord
,
so
there
is
but
one
Faith
,
says
our
Apostle
,
Eph.
iv
.
5.
where
there
is
more
,
the
unity
of
the
Spirit
will
not
be
kept
,
the
bond
of
peace
(
whatever
is
pretended
for
the
Prophecying
liberty
)
will
not
hold
them
together
,
when
opportunity
is
presented
to
break
it
with
advantage
.
But
I
remember
I
told
you
some
Copies
read
Christ
here
instead
of
God
.
The
matter
is
not
much
,
the
business
but
the
same
.
The
peace
of
God
is
the
peace
of
Christ
.
For
between
God
and
us
Christ
wrought
that
peace
,
which
is
the
ground
of
all
the
rest
;
and
such
a
one
also
now
(
2.
)
as
he
wrought
between
God
and
us
,
would
he
have
us
see
what
we
can
do
to
work
one
with
another
.
That
was
between
persons
at
the
greatest
distance
,
the
greatest
enemies
,
so
must
ours
be
too
,
if
it
be
Christs
peace
.
Peace
between
friends
,
if
they
jar
a
little
,
is
soon
made
up
;
no
greater
a
business
than
the
Religion
of
a
Publican
will
reach
to
;
the
Christians
peace
takes
in
enemies
too
;
sends
us
from
the
very
Altar
even
to
seek
a
reconcilement
with
them
;
then
also
when
,
for
ought
we
know
,
we
have
given
them
no
offence
,
though
they
have
taken
it
,
St.
Mat.
v.
24.
Sends
us
the
world
throughout
to
make
peace
,
even
with
all
men
,
says
St.
Paul
,
Heb.
xii
.
14.
this
is
Christs
peace
;
such
a
one
he
wrought
,
and
such
a
one
it
is
that
we
must
follow
.
One
Point
yet
higher
,
from
his
practice
:
Such
a
one
it
must
be
(
3.
)
as
he
practised
,
not
only
to
love
our
enemies
,
and
be
at
peace
with
them
,
if
possible
,
but
to
hold
our
peace
if
they
reject
it
,
and
revile
us
for
it
.
There
are
Spirits
in
the
World
(
and
they
would
fain
set
up
for
Christs
more
than
any
)
that
pretend
they
are
for
peace
as
much
as
any
,
but
they
cannot
hold
but
they
must
open
their
mouths
,
and
extend
their
lungs
,
and
let
loose
their
Pens
to
enlarge
the
breaches
.
Micah's
Prophets
,
such
as
God
complains
of
,
Micah
iii.
5.
that
make
the
people
err
,
that
bite
with
their
teeth
,
and
cry
peace
;
that
bite
,
and
backbite
both
King
and
Church
,
and
all
that
truly
endeavour
peace
;
that
,
with
him
in
the
Proverbs
,
throw
abroad
their
fire
brands
,
where
ere
they
come
,
among
the
people
,
and
yet
cry
,
Is
it
not
for
peace
?
But
let
these
men
remember
there
was
one
both
the
Author
and
Example
of
our
peace
,
that
being
reviled
,
reviled
not
again
,
that
could
hold
his
peace
before
the
Sheerers
,
and
Murtherers
,
though
they
fly
daily
in
the
faces
of
them
that
seek
their
prosperity
and
peace
,
and
by
the
bowels
of
Christ
beseech
them
now
at
last
to
be
reconciled
to
Christ
and
the
Church
,
to
unite
with
us
in
the
bonds
of
peace
.
'T
is
but
a
righteous
,
a
holy
peace
,
a
unity
of
faith
and
order
,
a
general
reconcilement
,
and
peaceable
language
and
deportment
that
we
desire
of
them
.
The
peace
of
God
you
have
heard
is
such
,
and
our
request
is
but
the
Apostles
,
that
this
peace
now
may
rule
among
us
.
That
's
our
third
Motion
,
the
third
Particular
of
the
Text
for
the
Rule
of
peace
.
3.
The
word
that
is
here
translated
Rule
has
much
more
in
it
,
several
senses
.
And
peace
it self
being
of
so
large
a
notion
,
and
so
general
a
concernment
,
I
may
,
I
hope
,
take
the
liberty
to
use
as
many
of
them
as
will
serve
my
turn
.
Let
's
take
our
own
Translation
first
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
moderetur
,
let
it
Rule
.
Wars
and
dissensions
have
ruled
long
enough
,
let
peace
rule
now
.
Many
passions
there
are
that
bustle
in
us
for
supremacy
when
there
rises
any
contest
between
us
and
our
Superiours
,
or
between
us
and
our
Equals
.
Envy
would
carry
it
,
Anger
would
over-bear
it
,
Discontent
would
order
it
,
Pride
would
decide
it
,
Honour
would
dispose
it
,
Interest
would
drive
the
trade
,
Lust
would
sway
it
,
Covetousness
would
have
all
,
Peevishness
would
have
more
;
but
let
peace
for
all
that
,
and
none
of
them
rule
the
business
,
says
the
Apostle
.
What
we
do
let
it
not
be
to
gratifie
our
envies
,
nor
to
satisfie
our
spleens
,
nor
to
humour
our
discontents
,
nor
to
court
our
prides
,
nor
to
exalt
our
repute
,
nor
to
drive
on
our
interests
,
nor
to
fill
our
purses
,
nor
to
fulfill
our
lusts
,
nor
to
sooth
our
peevishnesses
,
but
to
promote
Peace
and
Unity
among
all
we
have
to
do
with
.
The
unruliness
of
these
passions
are
the
things
that
hinder
it
;
whilst
we
give
way
to
them
,
to
any
of
them
,
we
are
nothing
but
combustion
.
These
are
to
be
laid
down
at
the
foot
of
peace
,
nothing
done
by
us
upon
their
accompt
,
and
then
we
shall
be
quiet
.
Nay
,
not
only
over
the
passions
let
peace
bear
rule
,
but
even
among
the
vertues
,
There
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
second
sense
,
palmam
ferat
,
let
her
wear
the
Crown
,
bear
away
the
Prize
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ver.
14.
this
above
them
all
.
Bowels
of
mercy
,
kindness
,
humbleness
of
mind
,
meekness
,
long-suffering
,
put
them
on
all
;
but
this
above
them
as
a
robe
of
honour
.
Excellent
graces
all
;
but
the
bond
of
all
that
ties
them
all
together
;
the
bond
of
perfectness
,
which
perfects
all
;
why
!
't
is
this
;
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
is
but
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
;
Love
in
that
verse
is
the
peace
of
God
in
this
.
[
For
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
knit
together
,
and
so
fits
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
bond
there
as
well
as
does
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
fits
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
well
as
love
does
there
also
:
God
being
all
perfection
,
and
his
peace
a
knitting
or
binding
God
to
man
,
and
man
to
man
,
and
man
to
God
,
so
perfecting
all
.
]
Where
this
is
wanting
we
are
but
imperfect
;
nor
is
our
vertue
nor
our
felicity
complete
.
He
is
the
perfectest
Christian
that
is
most
for
peace
,
and
he
only
conquers
(
what
side
soever
at
any
time
prevails
)
who
makes
peace
,
or
does
most
for
it
.
But
as
peace
must
rule
our
passions
,
and
crown
our
vertues
,
so
it
would
do
well
to
decide
our
controversies
,
the
third
sense
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
dijudicet
,
or
determinet
.
If
controversies
or
differences
arise
among
us
(
as
rise
they
will
)
let
us
first
consider
calmly
on
them
,
weigh
them
without
passion
,
discuss
them
without
noise
,
treat
of
them
without
heat
;
and
if
they
chance
to
be
so
troublesome
that
they
cannot
easily
be
decided
either
by
reason
of
the
eagerness
of
the
Disputers
,
or
the
interests
of
the
Parties
,
or
the
abstruseness
of
the
question
,
the
Spirit
of
peace
will
quickly
do
it
.
Keep
thy
Faith
and
Opinion
to
thy self
,
Rom.
xiv
.
22.
trouble
neither
thy
weak
nor
thy
strong
Brother
with
them
,
disturb
not
the
peace
of
the
Church
about
them
,
but
sit
down
,
and
rest
thy self
in
the
decision
of
the
Church
;
be
content
with
general
terms
of
agreement
,
and
draw
not
out
Controversies
into
nice
expressions
;
the
peace
of
the
Church
is
commonly
(
I
may
say
always
)
more
considerable
than
the
question
,
and
he
determines
best
,
that
either
determines
,
or
is
determined
for
peace
.
To
do
this
the
better
I
shall
give
a
fourth
signification
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Hesych
.
Medius
sit
vel
arbiter
,
let
there
be
a
Moderator
or
Mediator
made
to
moderate
the
contention
.
This
does
well
we
find
in
all
particular
Contests
,
cannot
but
do
so
surely
in
the
Churches
.
We
must
not
always
be
our
own
Judges
.
Best
refer
it
,
and
then
either
our
Superiours
or
our
Laws
will
be
the
fittest
for
it
.
But
what
ever
may
be
perhaps
objected
against
Superiours
in
particular
,
the
Law
and
Canon
they
stand
always
impartial
judges
;
they
cannot
be
accused
to
lean
either
to
the
one
or
the
other
,
they
are
akin
to
neither
,
and
not
capable
of
flattery
or
a
bribe
;
let
them
then
be
Umpires
between
us
,
and
decide
the
matter
.
Yet
to
be
sure
to
keep
the
peace
,
let
there
be
order
kept
:
So
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
5.
)
signifies
,
ordinet
,
let
peace
set
some
order
now
among
us
.
The
Apostle
St.
Paul
was
very
careful
of
it
when
he
spent
two
several
Chapters
to
the
Corinthians
,
the
xii
.
and
xiv
.
of
his
first
Epistle
to
prescribe
it
.
Indeed
,
peace
cannot
consist
without
it
,
where
there
is
no
order
there
can
be
no
peace
;
where
there
is
confusion
there
can
be
no
quiet
;
that
body
must
needs
be
torn
in
pieces
where
the
members
draw
several
ways
;
that
Church
into
more
,
where
the
members
of
it
do
what
they
list
,
go
which
way
they
please
.
No
keeping
rule
for
peace
without
keeping
order
.
After
all
these
readings
the
Vulgar
comes
in
with
an
Exultet
.
And
though
I
can
scarce
guess
how
it
came
to
be
the
interpretntion
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
yet
it
comes
not
amiss
to
tell
us
that
Gods
peace
does
not
make
dull
and
heavy
hearts
.
It
makes
us
merry
,
it
makes
us
glad
,
stills
all
the
grudges
that
rise
within
us
,
all
the
quarrels
that
rise
without
us
,
every
thing
that
would
disturb
our
quiet
.
Nothing
so
glad
,
so
merry
as
the
soul
that
dwels
in
peace
,
where
peace
keeps
Court
,
which
is
reconciled
to
God
,
at
odds
with
no
man
,
in
amity
with
all
:
Thus
all
the
Triumphs
of
the
world
are
much
below
the
Garlands
of
Peace
;
and
the
Apostle
may
not
only
well
say
Moderetur
,
let
it
rule
;
but
Exultet
,
let
it
triumph
,
and
let
us
triumph
when
it
does
.
And
now
to
sum
up
the
severals
,
that
you
may
know
at
once
what
it
is
to
have
peace
rule
.
If
the
peace
of
God
rule
truly
in
us
,
it
must
over-rule
our
passions
,
it
must
advance
our
vertues
,
it
must
decide
our
differences
,
it
must
compose
our
quarrels
,
it
must
work
us
into
order
,
and
it
must
make
us
chearful
under
its
commands
,
in
our
obedience
under
it
.
So
it
will
infallibly
if
it
once
be
seated
where
it
should
be
,
in
our
hearts
.
That
's
the
place
the
Apostle
would
have
it
exercise
its
rule
and
dominion
in
,
the
fourth
Motion
he
makes
here
to
us
in
the
behalf
of
peace
.
Let
the
peace
of
God
rule
in
your
hearts
.
4.
And
were
it
once
but
sincerely
there
,
it
would
rule
our
words
into
a
milder
key
,
our
actions
into
a
smoother
dress
;
we
should
hear
no
whispers
against
the
Government
of
Church
or
State
,
no
feigned
jealousies
of
Superstition
coming
in
,
no
talk
of
,
I
know
not
what
,
Persecution
coming
on
,
no
canting
of
sad
times
at
hand
,
no
suggesting
of
vain
fears
,
no
fomenting
all
distates
,
no
reviving
those
wretched
Principles
and
pretences
that
first
ruin'd
all
our
peace
and
quiet
,
no
scattering
Libels
and
wonders
up
and
down
to
amuse
the
people
,
so
to
hinder
them
from
reunion
with
the
Church
,
and
keep
them
in
perpetual
discontent
for
they
know
not
what
.
These
are
not
the
words
of
such
as
seek
the
peace
of
Sion
,
or
heartily
pray
for
the
peace
of
Hierusalem
.
They
are
not
the
words
of
peace
(
my
Brethren
)
not
the
ways
of
it
,
nor
do
they
become
the
Messengers
or
Servants
of
the
God
of
peace
.
To
raise
needless
scruples
,
to
canvase
every
word
and
tittle
,
to
make
a
noise
and
puther
about
every
trifle
,
to
flutter
and
keep
a
stir
as
if
we
had
much
to
say
,
to
make
it
out
in
number
where
it
wants
in
weight
,
to
write
and
scrible
over
old
objections
answered
over
and
over
a
thousand
times
,
to
talk
of
peace
,
and
thus
make
ready
for
the
battle
if
it
must
pass
for
peace
,
't
is
a
peace
that
passeth
all
understanding
in
another
sense
than
the
Apostle
meant
;
we
cannot
conceive
it
,
we
cannot
understand
it
.
Would
we
but
lay
down
our
interests
,
our
envies
,
our
animosities
,
our
prejudices
,
our
pride
,
our
humours
,
the
justifying
our selves
and
doings
,
the
glory
we
take
in
a
false
constancy
,
that
Magisterial
conceit
we
have
of
our
own
judgment
,
and
that
Popularity
that
undoes
all
,
were
these
out
of
the
heart
,
peace
would
be
quickly
in
.
But
if
we
stand
upon
punctilio's
,
and
will
not
pray
but
in
our
own
words
,
will
not
worship
God
unless
we
may
do
it
in
what
Form
we
list
our selves
,
will
no●
appear
in
the
Congregation
unless
it
be
in
one
of
our
own
gathering
or
choosing
,
will
quit
the
Church
rather
than
an
humour
;
if
the
Church
musick
and
harmony
must
drive
all
concord
and
agreement
out
of
doors
,
if
the
garments
&
emblems
of
peace
and
purity
affright
us
,
if
order
scare
us
,
if
Uniformity
drive
us
out
of
the
Church
,
if
kneeling
at
the
Altar
and
Feast
of
Peace
must
go
for
a
reason
to
keep
us
from
it
,
if
the
very
sign
of
the
Cross
of
Christ
,
by
which
we
were
reconciled
,
for
by
his
Cross
it
was
,
says
the
Apostle
,
must
needs
be
made
an
Argument
against
all
reconcilement
,
't
is
a
sign
we
have
no
hearts
for
peace
,
our
hearts
are
not
at
all
for
it
,
who
may
have
it
at
so
easie
a
rate
,
upon
so
handsom
terms
,
and
yet
thus
rudely
thrust
it
from
us
,
as
if
we
had
sworn
&
covenanted
against
it
,
and
all
the
ways
that
can
lead
to
it
.
Fain
would
we
see
some
better
expressions
of
it
,
if
it
be
otherwise
.
Let
's
try
the
Apostles
in
the
next
particular
,
examine
it
by
our
ordinary
deportment
&
behaviour
,
whether
that
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
mild
and
gracious
as
it
should
.
5.
What
our
common
Translation
here
renders
grati
,
thankful
,
St.
Chrysostom
,
and
St.
Ierom
,
I
told
you
,
and
from
them
Erasmus
,
turns
gratiosi
,
gracious
.
In
this
sense
we
find
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Eph.
v.
4.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Prov.
xi
.
16.
Both
senses
the
word
may
bear
,
and
the
Connexion
will
bear
them
too
.
And
to
do
both
right
we
will
balk
neither
,
we
will
take
both
,
Gratiosi
first
.
Be
we
mild
and
gracious
,
kind
and
amiable
.
The
Apostle
says
it
fuller
in
ver.
12
,
13.
beseeches
us
to
be
tender
and
compassionate
,
meek
and
humble
,
patient
and
long-suffering
,
forbearing
and
forgiving
.
These
are
the
best
symptomes
and
expressions
of
peaces
ruling
.
The
words
of
peace
are
smooth
and
sweet
,
they
are
no
swords
;
the
looks
of
peace
are
mild
and
chearful
,
they
are
not
sower
or
dogged
;
the
hands
of
peace
are
soft
and
open
,
they
are
not
rugged
or
close
,
they
are
easie
and
stretched
out
to
all
that
come
in
to
them
.
These
are
the
ways
of
peace
,
and
the
best
means
to
draw
it
on
.
To
look
always
austere
and
muddy
,
to
carry
scorn
and
superciliousness
in
the
countenance
,
to
be
unsociable
and
untractable
,
to
run
as
far
contrary
as
is
possible
,
to
receive
or
joyn
with
none
but
upon
our
own
conditions
,
and
reject
all
that
look
,
and
speak
,
and
understand
not
just
as
we
do
our selves
,
is
so
far
from
the
paths
of
peace
,
that
I
shall
not
stick
to
call
it
an
open
defiance
of
all
the
World
.
Yet
such
men
there
are
;
&
some
that
add
to
all
,
a
renunciation
of
all
the
forms
,
and
words
,
and
signs
of
civility
,
and
make
it
Religion
to
be
unmannerly
,
and
sullen
.
I
know
not
what
sense
these
men
can
have
of
peace
,
who
come
not
so
near
as
the
salutation
of
it
,
addresses
to
it
.
And
truly
,
I
have
but
little
to
say
for
them
neither
,
who
after
so
many
condescensions
from
their
Soveraign
,
so
great
compliances
,
so
long
forbearances
,
so
much
forgiveness
,
so
fair
a
time
given
them
to
consider
and
come
in
,
and
resolve
all
petty
scruples
(
for
there
are
no
other
)
are
not
yet
composed
for
peace
;
who
the
more
is
yielded
,
the
less
they
are
satisfied
,
the
more
graciously
they
are
dealt
with
,
the
more
averse
and
froward
they
are
to
a
reconcilement
;
the
nearer
we
come
,
the
further
they
fly
from
us
.
Only
I
know
I
am
bound
by
St.
Paul
here
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
think
and
speak
as
mildly
and
gently
of
them
as
the
thing
will
bear
.
I
would
they
would
do
so
too
.
Yet
methinks
if
they
like
not
Gratiosi
,
they
might
do
Grati
,
if
they
like
not
to
be
gracious
,
they
might
however
to
be
thankful
,
thank
God
,
and
thank
the
King
,
and
thank
the
Church
for
their
graciousness
and
forbearance
,
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
second
sense
,
in
that
of
thankfulness
.
'T
is
the
last
Motion
I
have
to
make
out
of
the
Apostles
,
that
ye
would
be
thankful
.
6.
'T
is
a
duty
Ill
assure
you
that
lies
upon
us
.
For
it
becometh
well
the
just
to
be
thankful
,
Psal.
xxxiii
.
1.
I
cannot
tell
you
any
thing
more
becoming
.
No
not
more
becoming
us
in
regard
of
the
mercies
mentioned
in
the
Text
,
the
Peace
of
God
,
and
the
calling
us
to
it
in
one
body
.
Each
of
them
so
ample
subjects
for
our
thankfulness
,
that
we
cannot
shew
thankfulness
enough
for
either
.
Peace
so
great
a
blessing
,
that
Nil
dulcius
audiri
,
nil
delectabilius
concupisci
,
nil
utilius
possideri
,
as
one
under
St.
Augustines
name
expresses
it
;
a
blessing
than
which
there
is
none
more
pleasant
to
be
heard
,
none
more
delightful
to
be
desired
,
none
more
profitable
to
be
possessed
.
And
Gods
calling
us
to
it
in
one
day
,
calling
us
into
one
Church
,
calling
us
then
,
when
we
were
almost
out
of
call
,
some
of
us
in
very
remote
parts
of
the
earth
,
some
of
us
in
dark
corners
at
home
,
some
of
us
in
dungeons
,
some
in
dust
almost
,
ready
to
go
down
into
it
,
and
be
covered
with
it
,
calling
us
all
together
out
of
our
several
graves
,
as
it
were
,
into
a
new
life
,
restoring
us
our
head
,
and
uniting
it
to
the
members
,
is
so
transcendent
a
mercy
to
us
,
that
we
can
never
be
sufficiently
thankful
.
Yet
that
we
may
be
somewhat
thankful
though
,
what
is
it
to
be
thankful
?
I
shall
give
you
it
in
brief
,
(
for
I
cannot
be
long
)
and
leave
you
to
enlarge
it
.
To
be
thankful
then
,
is
(
1.
)
Humbly
and
heartily
to
acknowledge
Gods
infinite
goodness
to
us
,
and
our
own
infinite
unworthiness
of
it
.
He
that
thinks
light
of
peace
and
unity
,
that
undervalues
Gods
calling
us
into
one
body
,
or
thinks
he
did
any
thing
towards
it
to
deserve
it
,
either
understands
not
Gods
goodness
,
or
is
not
thankful
for
it
.
2.
To
be
thankful
,
is
openly
and
publickly
to
confess
Gods
mercies
,
and
our
own
engagements
;
to
be
telling
of
them
all
the
day
long
,
to
make
Hymns
,
and
Praises
,
and
Panegyricks
daily
for
them
.
I
need
not
be
so
impertinent
to
tell
you
't
was
Davids
business
commonly
to
do
so
for
mercies
that
were
not
like
these
,
or
quote
the
Psalms
wherein
he
does
.
But
words
are
not
all
.
3.
To
be
thankful
indeed
,
is
by
our
deeds
to
shew
it
,
to
present
our selves
,
and
all
that
is
ours
henceforward
daily
to
his
service
;
to
offer
up
our
souls
and
bodies
,
and
what
else
is
ours
,
as
peace
offerings
,
and
sacrifices
of
thanksgivings
;
never
to
fear
we
can
do
too
much
,
never
to
hope
we
can
do
enough
for
what
God
has
done
for
us
in
thus
reinstating
us
in
our
Church
and
our
Religion
;
thus
bringing
home
our
Prince
and
our
Peace
,
and
that
not
with
thunder
and
lightning
to
punish
or
upbraid
us
for
our
former
sins
,
not
in
a
storm
and
tempest
to
fright
us
with
a
mercy
,
not
with
fire
and
sword
to
embitter
the
blessing
,
but
in
a
calm
,
with
a
still
voice
,
with
joy
and
melody
,
with
no
other
noise
than
that
of
Hosannahs
and
Alleluiahs
.
Be
we
therefore
thankful
unto
him
,
and
bless
his
name
for
ever
and
ever
;
for
ever
I
say
again
,
for
we
have
no
time
here
limited
to
do
it
in
;
only
be
thankful
,
still
be
thankful
.
For
a
good
thing
it
is
to
give
thanks
unto
the
Lord
,
Psal.
xcii
.
1.
Yea
,
a
joyful
and
pleasant
thing
it
is
to
be
thankful
,
Psal.
cxlvii
.
1.
II.
Methinks
I
should
need
no
arguments
to
you
to
perswade
you
to
it
,
either
to
thankfulness
,
or
to
peace
.
Yet
so
many
being
in
the
Text
I
must
not
be
so
injurious
to
you
or
it
to
pass
them
by
.
Six
I
find
in
it
to
perswade
to
peace
.
Ye
are
(
1.
)
called
,
called
(
2.
)
to
it
,
ye
(
3.
)
are
one
body
,
called
(4)
into
that
too
,
can
neither
be
(
5.
)
Grati
,
nor
(
6.
)
Gratiosi
,
can
neither
be
thankful
,
nor
appear
gracious
if
ye
be
not
for
it
,
for
the
Rule
of
peace
.
And
to
be
thankful
and
gracious
you
have
good
reason
too
;
for
your
being
called
,
for
your
peace
,
for
the
body
you
are
of
,
and
your
calling
into
that
,
to
be
members
of
it
,
are
all
motives
to
perswade
it
.
The
first
Argument
is
your
being
called
,
and
't
is
a
good
one
.
To
be
called
is
to
be
Christians
in
effect
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Adjective
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
so
taken
,
1
Cor.
i.
2.
Rom.
i.
6.
and
the
Verb
it self
in
several
places
may
bear
it
too
,
Eph.
iv
.
1.
and
4.
Gal.
i.
6.
Now
to
be
Christians
is
to
be
the
Sons
and
Servants
of
the
God
of
peace
,
a
very
good
reason
,
that
,
that
the
Son
should
be
like
the
Father
,
the
Servant
be
as
his
Master
is
.
It
was
Abrahams
argument
to
Lot
to
end
all
differences
.
Let
there
be
no
strife
I
pray
thee
between
me
and
thee
,
or
between
my
heardsmen
and
thy
heardsmen
,
for
we
be
brethren
,
Gen.
xiii
8.
It
is
the
same
for
us
but
with
some
advantage
.
Let
there
be
no
strife
between
thee
and
me
,
for
we
be
Brethren
,
for
we
be
Christians
.
For
if
the
Servants
should
not
disagree
when
their
Masters
are
brethren
,
because
they
are
so
,
much
less
should
they
when
they
all
have
but
one
Master
,
and
themselves
are
brethren
.
The
meanest
heardsmen
should
not
by
this
reason
;
none
of
the
People
;
but
the
chief
Shepherds
,
the
great
Pastors
(
however
)
they
should
think
upon
their
Callings
better
than
to
fall
out
one
with
another
.
As
the
Elect
of
God
,
dearly
beloved
,
says
St.
Paul
,
ver.
12.
you
must
not
,
you
must
forbear
,
you
must
forgive
,
ver.
14.
'T
is
the
best
way
to
make
your
Calling
and
Election
sure
,
to
assure
your selves
and
the
world
(
after
all
this
)
that
ye
are
Christians
.
All
are
not
that
pretend
to
it
.
The
Servant
that
fell
a
beating
his
fellow-servants
was
but
an
Hypocrite
.
I
am
sure
he
had
his
portion
given
him
among
them
,
St.
Mat.
xxiv
.
49.
was
cut
asunder
because
he
would
joyn
no
better
.
For
peace
and
true
holiness
go
together
,
no
holy
men
(
however
so
called
)
who
are
not
peaceable
;
false
and
hypocritical
only
is
that
holiness
that
is
not
joyn'd
with
peace
,
and
those
Christians
no
better
;
call'd
so
perhaps
,
but
not
in
the
Apostles
sense
,
true
Christians
indeed
.
The
truly
called
ones
are
all
for
peace
.
But
(
2.
)
they
are
particularly
called
to
that
.
So
the
Apostle
,
Ye
are
called
unto
peace
,
1
Cor.
vii
.
15.
Why
?
Then
let
every
man
wherein
he
is
called
therein
abide
,
ver.
20.
even
in
this
sense
too
,
every
man
stick
to
his
Calling
,
for
't
is
a
holy
one
,
1
Tim.
i.
9.
we
told
you
so
just
now
,
't
is
a
heavenly
one
,
Heb.
iii.
1.
peace
dwells
for
ever
there
,
no
jars
,
no
discords
among
the
Saints
or
Angels
.
And
seeing
God
has
thought
us
worthy
to
call
us
to
it
,
I
hope
we
will
bethink
our selves
and
walk
worthy
of
it
.
Called
I
know
we
are
to
liberty
,
Gal.
v.
13.
but
not
to
use
it
for
an
occasion
to
the
flesh
,
but
by
love
to
serve
one
another
.
Mark
the
end
of
it
,
else
,
says
the
Apostle
,
for
if
ye
bite
and
devour
one
another
,
take
heed
ye
be
not
consumed
one
of
another
,
ver.
15.
Indeed
,
ye
will
;
a
strong
Argument
to
perswade
to
peace
.
Yet
(
3.
)
we
have
not
only
our
general
Calling
,
the
being
Christians
,
and
our
particular
designment
to
it
after
that
,
but
our
Interests
publick
and
private
,
both
to
perswade
us
to
it
,
We
are
in
one
body
.
Now
't
is
neither
for
the
interest
of
the
body
,
nor
of
the
members
to
be
at
difference
one
with
another
.
If
one
member
suffer
,
all
the
members
suffer
with
it
,
1
Cor.
xii
.
26.
And
the
body
cannot
be
torn
or
rent
but
every
Member
is
concern'd
;
the
least
scratch
with
a
nail
,
or
the
prick
of
a
pin
,
or
the
touch
of
a
thorn
may
by
the
ignorance
or
cunning
,
neglect
or
ill
managing
of
a
heady
Chirurgeon
be
improved
into
a
Gangrene
,
or
a
wound
that
may
make
the
heart
ake
,
and
all
the
members
rue
it
.
We
lose
our
health
ere
we
are
aware
,
and
the
very
neglect
of
a
little
air
at
a
Cranny
,
or
the
slighting
the
pettiest
stirring
of
an
humour
sometimes
endangers
life
and
all
.
There
is
nothing
to
keep
us
safe
but
order
and
peace
,
to
keep
the
humours
quiet
,
and
the
several
members
in
due
order
.
How
has
the
body
of
Christ
,
the
Church
of
God
(
of
which
we
all
are
members
)
by
the
ill
managing
of
a
petty
Controversie
,
through
the
negligence
or
ignorance
sometimes
of
the
Managers
,
or
the
slie
cunning
of
an
undiscerned
or
unminded
Adversary
,
or
the
peevishness
of
a
Party
been
often
thrown
into
a
confusion
,
and
almost
brought
to
desolation
?
If
we
love
the
Church
(
and
we
pretend
it
)
nay
,
if
we
love
our selves
(
and
that
we
commonly
do
too
much
)
we
must
agree
together
.
We
cannot
hope
our
houses
shall
escape
if
the
City
be
all
on
fire
at
every
corner
.
Or
't
is
but
a
poor
comfort
when
we
see
Polyphemus
devour
our
fellows
to
think
only
we
shall
be
the
last
.
And
a
vain
confidence
it
is
to
suppose
when
a
mutiny
is
once
begun
,
that
we
can
stop
it
when
we
please
.
Diseases
and
ill
humours
once
let
loose
run
insensibly
through
all
the
parts
,
we
cannot
retrive
them
as
we
list
,
or
fix
them
when
we
will
.
Our
very
hopes
of
a
recovery
are
lost
in
a
moment
,
we
have
betrayed
our selves
by
opening
the
way
to
confusion
by
our
own
contests
,
and
the
whole
body
drops
into
a
carkass
,
and
all
is
gone
.
If
we
would
but
consider
our
own
bodies
,
and
learn
thence
from
our
own
senses
(
as
the
Apostle
would
have
us
in
the
fore-cited
Chapter
)
we
could
not
be
so
stupid
,
so
senseless
to
draw
on
our
own
ruines
by
our
Divisions
.
Methinks
I
cannot
speak
more
sensibly
to
all
the
purposes
of
Peace
,
nor
you
understand
them
more
feelingly
,
than
by
this
Metaphor
of
the
body
and
the
members
.
Yet
the
Argument
is
much
advanced
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
by
our
being
called
into
it
,
by
the
favour
that
God
has
done
us
in
bringing
us
into
it
.
4.
That
God
has
brought
us
into
the
Church
,
made
us
to
be
a
body
of
Christians
is
a
blessing
we
too
seldom
think
of
,
yet
't
is
a
great
one
,
and
a
great
motive
too
to
be
at
peace
with
our
own
happines
,
and
not
disturb
it
.
No
man
would
divide
his
happiness
who
may
enjoy
it
whole
,
much
less
divide
it
when
he
must
lose
it
whole
,
divide
from
it
and
divide
it
from
himself
,
least
as
for
the
divisions
of
Reuben
,
Judg.
v.
15.
so
for
this
there
should
come
nothing
of
it
but
grief
of
heart
.
Again
,
(
2.
)
we
are
called
into
one
body
,
says
the
Text
,
certainly
not
to
make
it
two
,
or
tear
it
asunder
into
more
;
we
are
call'd
into
one
,
to
keep
in
one
,
to
love
,
and
live
,
and
die
together
;
this
one
is
an
argument
to
hold
unity
.
I
may
raise
a
third
Argument
if
I
read
the
words
exactly
as
they
are
,
without
the
indulgence
of
construing
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
read
it
as
we
do
,
in
one
body
ye
are
called
,
called
all
at
a
lump
,
all
in
a
body
at
once
.
However
it
was
with
the
Colossians
,
whether
called
altogether
,
or
by
parcels
,
I
am
sure
with
us
it
was
lately
in
uno
corpore
,
the
whole
body
of
the
Nation
were
called
into
one
at
once
;
Our
happiness
came
all
at
a
clap
,
and
shot
from
East
to
West
,
from
North
to
South
,
like
lightning
in
a
moment
.
The
Land
came
not
in
by
pieces
,
was
not
won
in
,
as
Lands
are
,
by
Conquest
,
one
Town
or
Country
after
another
.
And
will
we
then
now
tear
off
our selves
by
pieces
into
our
late
Confusions
?
Who
has
bewitched
us
that
we
should
think
to
do
it
?
If
we
add
for
a
fourth
,
as
we
may
do
well
in
a
reflexion
upon
our selves
,
that
we
were
called
,
who
a
little
before
seem'd
cast
away
,
call'd
into
a
body
who
durst
not
for
many
years
before
appear
in
any
,
called
into
one
,
who
were
then
scatter'd
into
many
,
call'd
into
one
Church
,
into
one
Government
,
under
one
head
;
then
,
too
,
when
we
scarce
had
any
name
but
by-names
to
be
called
by
,
and
had
made
our selves
unworthy
of
any
by
our
sins
;
to
be
then
called
,
and
so
called
as
we
were
,
was
even
a
calling
us
out
of
worms
and
dust
,
out
of
nothing
to
an
anticipated
Resurrection
:
And
can
we
so
far
forget
our selves
as
to
undo
our
happiness
,
and
divide
again
?
Have
the
miseries
of
our
late
Dissensions
so
clearly
slipt
out
of
our
memories
,
or
are
the
squadrons
and
divisions
of
armed
troops
so
blessed
a
sight
within
our
Quarters
?
If
so
,
God
has
done
us
an
injury
to
call
us
into
one
,
to
cease
our
wars
,
and
bring
home
peace
and
safety
to
our
doors
,
and
we
do
as
good
as
tell
him
so
whilst
we
either
run
our selves
into
divisions
,
raise
them
,
or
continue
them
.
For
unthankful
,
(
5.
)
miserably
unthankful
,
too
,
as
well
as
foolish
and
inconsiderate
we
must
needs
be
thus
to
contemn
,
to
throw
away
our
peace
.
5.
And
shall
we
add
unthankfulness
to
the
bulk
of
our
transgressions
?
I
trow
not
.
And
yet
we
shall
if
we
oppose
the
rule
of
Peace
.
To
be
thankful
is
to
return
somewhat
answerable
to
the
favour
that
is
received
.
Now
what
more
answerable
to
peace
than
peace
it self
,
to
the
peace
of
God
than
peace
with
our
brethren
.
And
he
that
returns
not
this
,
returns
nothing
.
He
can
no
more
have
peace
with
God
than
love
to
him
whom
he
has
not
seen
,
if
he
have
not
peace
with
his
brother
whom
he
has
seen
.
To
be
sure
he
cannot
be
thankful
that
kicks
Gods
favours
back
again
into
his
face
,
and
unmannerly
bids
him
take
them
again
,
he
cares
no
for
them
.
And
yet
we
do
no
less
when
we
despise
and
cast
away
the
peace
to
which
he
has
call'd
us
;
we
say
plainly
enough
it
is
not
worth
the
having
whilst
we
do
not
think
it
worth
the
keeping
.
Nay
,
and
all
the
blessings
of
peace
,
all
Gods
calling
,
and
recalling
us
first
and
last
out
of
sin
,
out
of
misery
,
out
of
confusions
and
destructions
;
the
very
name
of
Christians
,
and
the
uniting
us
again
under
one
King
and
Church
,
are
certainly
no
blessings
in
our
judgments
and
opinions
if
we
thus
wilfully
and
contemptuously
tear
all
in
pieces
rather
than
peaceably
submit
to
their
determinations
for
unity
and
order
,
where
we
have
nothing
to
object
,
but
that
they
are
in
in
things
indifferent
,
which
is
in
all
mens
reason
else
the
greatest
reason
we
should
comply
with
them
.
And
no
man
that
truly
thanks
God
for
them
can
do
otherwise
.
I
am
loth
to
say
what
I
must
needs
say
now
in
the
last
place
too
,
that
they
must
needs
be
churlish
and
sullen
as
well
as
unthankful
,
no
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
at
all
in
them
in
the
other
sense
neither
,
no
mildness
or
softness
,
who
aft●●
all
St.
Pauls
Arguments
for
peace
and
union
will
not
be
perswaded
unto
it
:
For
when
God
,
that
here
calls
us
unto
peace
,
shall
one
day
call
us
to
an
accompt
how
gracious
and
thankful
we
have
been
for
his
calling
us
to
it
,
what
we
have
done
or
not
done
towards
it
;
consider
,
I
beseech
you
,
whether
you
think
seriously
in
your
hearts
that
it
will
there
pass
for
true
endeavours
for
peace
to
answer
thus
:
Lord
,
we
have
been
all
for
peace
,
and
we
petitioned
for
it
,
but
we
could
not
have
it
upon
our
own
conditions
;
We
would
have
agreed
for
a
Publick
Service
,
but
we
could
not
have
it
of
our
own
making
;
We
could
well
enough
have
condescended
to
an
Uniformity
,
but
they
would
not
let
us
,
that
were
the
inferiours
,
set
the
Rule
;
We
yet
agree
in
the
Articles
of
the
faith
,
only
for
indifferencies
we
kept
still
off
;
We
are
all
saved
too
,
we
confess
,
by
the
Cross
of
Christ
,
but
the
very
sign
of
it
we
thought
enough
to
keep
us
still
asunder
;
We
were
zealous
for
thy
Worship
,
but
we
would
not
be
confined
to
it
by
any
imposed
rule
of
reverence
and
order
.
We
could
indeed
have
yet
submitted
to
it
our selves
,
but
we
,
some
of
us
,
had
taught
the
people
otherwise
,
and
were
ashamed
to
unteach
them
;
We
might
perhaps
have
easily
come
in
at
first
,
but
now
we
have
so
long
stood
out
,
that
't
is
not
for
our
honour
to
retreat
,
they
will
call
us
Turn-coats
and
Apostates
,
and
we
shall
lose
the
people
quite
.
Gracious
and
kind
notwithstanding
we
have
been
in
our
deportments
,
but
't
was
only
to
our
own
Party
;
Thankful
besides
to
God
,
though
we
kept
not
indeed
any
solemn
days
of
thanksgivings
,
or
as
perfunctorily
as
we
could
,
we
would
go
no
further
.
In
the
sum
,
we
have
done
all
we
could
to
have
peace
upon
our
own
terms
,
but
we
could
not
obtain
it
,
unless
we
would
submit
to
Decency
and
Order
;
and
so
it
stands
.
And
when
our
Governours
and
Superiours
,
call'd
to
the
same
accompt
,
shall
be
content
to
stand
to
our
own
confessions
,
that
they
imposed
nothing
but
things
Indifferent
for
Unity
and
Order
.
Think
soberly
,
I
beseech
you
,
on
which
hand
lies
the
true
plea
for
the
endeavour
of
Peace
,
where
lies
the
perverseness
,
where
the
compliance
.
And
if
this
be
the
business
,
as
I
fear
it
is
too
near
it
,
I
shall
leave
the
whole
World
to
judge
whether
peace
truly
rule
in
the
hearts
of
those
,
who
upon
their
own
terms
only
seek
it
;
whether
they
answer
their
callings
,
or
are
thankful
.
I
say
no
more
,
I
have
said
too
much
perhaps
,
yet
I
wish
I
had
said
enough
to
make
up
the
peace
:
I
shall
only
rally
up
the
Apostles
Arguments
and
dismiss
you
hence
however
in
peace
.
You
have
heard
the
Apostles
and
our
motions
and
motives
to
peace
.
And
now
if
we
have
any
respect
to
our
Christianity
,
any
thoughts
of
our
Vocation
,
any
love
to
Unity
,
any
consideration
of
Gods
goodness
,
any
kind
of
gratitude
for
his
mercies
,
or
would
be
gracious
in
his
eyes
;
let
the
meekness
of
Christians
,
the
remembrance
of
our
Vocation
,
the
Obligations
to
Unity
,
the
endearments
of
Gods
kindness
,
the
reasonableness
of
gratitude
,
the
hope
of
Gods
favour
,
and
our
endeavour
for
the
common
happiness
of
the
World
engage
us
to
peace
,
to
Gods
peace
,
to
the
Churches
.
To
this
we
are
call'd
.
And
God
that
calls
us
to
it
,
work
us
to
it
,
work
it
in
our
hearts
,
and
in
our
practices
,
by
the
same
power
by
which
we
are
called
into
one
body
make
us
of
one
mind
,
thorow
him
who
,
&c.
A
SERMON
Preached
at
St.
Pauls
Cross.
Sir
Richard
Gurney
being
then
Lord
Mayor
.
JER.
XXXV
.
18
,
19.
Thus
saith
the
Lord
of
Hosts
,
the
God
of
Israel
,
Because
you
have
obeyed
the
commandment
of
Ionadab
your
Father
,
and
kept
all
his
Precepts
,
and
done
according
unto
all
that
he
hath
commanded
you
.
Therefore
thus
saith
the
Lord
of
Hosts
,
the
God
of
Israel
,
Ionadab
the
Son
of
Rechab
shall
not
want
a
man
to
stand
before
me
for
ever
.
THe
Text
,
you
hear
,
is
the
Word
of
God
;
Thus
saith
the
Lord
,
what
ere
the
Sermon
be
like
to
be
:
And
,
if
the
Preacher
stir
no
further
from
the
Text
,
than
the
Rechabites
in
it
from
the
command
of
their
Father
,
the
Sermon
is
like
to
be
no
less
;
and
to
be
heard
accordingly
.
I
know
whose
work
I
am
about
,
Sic
dicit
Dominus
;
I
shall
keep
to
that
.
Thus
saith
the
Lord
,
begins
the
Text
;
and
it
shall
run
through
and
end
my
Sermon
.
And
I
could
wish
I
could
begin
it
,
as
Christ
did
his
at
Nazareth
,
[
St.
Luke
iv
.
21.
]
This
day
is
this
Scripture
fulfilled
in
your
ears
.
But
then
,
I
fear
,
I
must
leave
out
Dicit
Dominus
:
Nor
God
,
nor
his
Prophet
can
say
so
for
that
they
call
the
greatest
part
of
City
or
Country
;
or
for
the
success
we
expect
upon
it
.
I
cannot
therefore
say
,
the
Text
is
fit
for
the
time
,
but
,
I
am
sure
,
't
is
needful
.
A
Text
of
Obedience
never
more
.
A
little
of
that
well
practised
would
make
us
understand
one
another
,
set
all
together
again
.
'T
is
needful
for
That
:
and
that
's
as
much
as
Peace
,
Plenty
,
and
Religion
is
worth
.
Yet
as
needful
as
it
is
,
't
is
well
we
have
a
Dicit
Dominus
for
it
:
One
above
that
dares
commend
it
.
Non
dicit
homo
;
No
body
beneath
had
best
to
do
it
.
Or
,
if
he
do
,
this
too
will
be
Popery
and
Innovation
,
the
Doctrine
of
the
Popish
Clergy
:
Words
as
common
in
the
peoples
mouths
for
all
they
dislike
,
as
ever
Dicit
Dominus
was
in
the
Prophets
.
Well
;
be
it
what
they
will
;
say
man
what
he
please
,
Thus
saith
the
Lord
,
and
so
by
Gods
blessing
will
we
.
Say
it
,
and
say
it
as
he
says
it
,
by
way
of
Commendation
.
Eò
quòd
.
Make
Obedience
the
cause
of
our
speech
,
of
a
set
Commendation
.
Yet
we
had
best
take
heed
what
we
do
.
Sic
dicit
Dominus
.
His
for
the
Rechabites
,
that
shall
guide
us
:
And
what
is
't
he
commends
them
for
?
Because
they
Obeyed
;
for
their
Obedience
.
But
to
whom
that
?
Obeyed
your
Father
;
Obedience
to
man
.
What
was
he
?
Your
Father
Ionadab
,
saith
the
Text.
What
power
had
he
?
All.
Natural
,
Civil
,
Eccl●siastical
.
Ionadab
was
the
Father
of
their
Family
;
had
(
1.
)
Ius
Patrium
,
the
power
of
a
Father
over
them
.
He
disposed
of
their
kind
of
living
,
their
Estates
,
and
Civil
affairs
;
had
(
2.
)
Ius
Regium
,
the
Civil
Power
over
them
.
Contrived
all
to
a
religious
course
of
life
,
to
the
freer
service
of
heaven
,
had
(
3.
)
Ius
Ecclesiasticum
,
the
spiritual
power
over
them
.
He
hath
not
more
of
Authority
than
They
of
Obedience
.
Obedience
Formal
,
to
his
command
.
Vniversal
,
to
all
.
Punctual
,
according
to
all
that
he
commanded
them
.
This
then
is
the
Obedience
that
God
here
commends
;
a
Formal
,
an
universal
,
a
Punctual
obedience
to
Natural
,
Civil
,
and
Spiritual
Parents
.
Commends
them
for
,
commends
to
us
.
Rewards
to
them
,
will
reward
to
us
.
Likes
them
so
well
upon
it
,
that
he
loves
to
look
upon
them
for
it
;
will
not
therefore
endure
them
out
of
his
sight
;
promises
to
keep
them
there
for
ever
;
Will
do
as
much
for
us
upon
the
same
performances
;
passes
his
word
upon
it
,
Thus
saith
the
Lord
:
Engages
his
honour
,
as
he
is
Lord
;
his
power
,
as
he
is
Lord
of
Hosts
;
his
mercy
,
as
the
God
of
Israel
,
to
make
it
good
.
You
see
the
Text
in
its
full
dimensions
.
It
will
now
fall
easily
into
Parts
.
Evidently
into
two
:
-
I.
Gods
approbation
of
the
Rechabites
Obedience
.
-
II.
And
his
Reward
upon
it
.
I.
In
the
Approbation
you
have
,
(
1.
)
the
Form
and
stile
of
it
,
Thus
saith
the
Lord
of
Hosts
,
the
God
of
Israel
.
(
2.
)
The
Grounds
of
it
,
Because
you
have
obeyed
,
&c.
Obedience
commended
upon
some
grounds
:
Commended
(
1.
)
from
their
Persons
,
Ye
,
Rechabites
,
ye
,
your
wives
and
your
children
.
Because
ye
have
obeyed
.
(
2.
)
From
the
expression
of
it
,
by
a
Threefold
Act
,
Obedistis
,
Custodistis
,
Fecistis
.
You
have
obeyed
,
kept
,
and
done
.
(
3.
)
From
a
Threefold
Object
:
The
Commandment
of
their
Father
,
all
his
Precepts
,
and
according
to
them
all
.
(
4.
)
From
the
Power
or
Person
whom
they
obeyed
;
Ionadab
their
Father
.
II.
In
the
Reward
,
First
,
for
their
Triple
Obedience
we
shall
find
a
triple
blessing
:
(
1.
)
The
blessing
of
a
Posterity
still
to
succeed
them
.
Ionadab
the
son
of
Rechab
shall
not
want
a
man
.
Non
deficiet
vir
de
stirpe
Ionadab
.
(
2.
)
Of
an
honourable
and
pious
Posterity
.
Not
want
a
man
to
stand
before
me
:
such
upon
whom
God
will
always
cast
an
eye
of
favour
and
honour
.
(
3.
)
Of
a
lasting
,
everlasting
Posterity
.
Not
want
a
man
for
ever
.
Then
,
secondly
,
the
Certainty
and
Assurance
of
it
.
Thus
saith
the
Lord
of
Hosts
,
the
God
of
Israel
,
and
you
may
take
his
word
,
He
will
perform
it
.
And
because
we
come
not
hither
only
to
commend
others
,
but
to
learn
our selves
;
and
God
therefore
sets
the
Rechabites
obedience
upon
record
,
that
we
may
know
what
he
likes
,
have
a
president
to
follow
and
do
accordingly
,
we
will
,
in
the
close
of
every
several
point
of
their
obedience
,
examine
our
own
;
see
how
neer
or
short
we
come
;
where
if
I
chance
to
say
,
you
have
not
done
so
much
,
pardon
me
that
person
all
the
way
;
'T
is
the
person
in
the
Text
,
and
I
therefore
use
it
.
I
mean
not
you
,
nor
you
,
none
of
you
,
unless
your
actions
apply
it
.
I
know
not
;
If
they
do
,
you
must
forgive
me
if
I
strike
home
.
I
come
not
so
far
to
flatter
you
:
and
the
times
require
a
sharper
Physick
.
Yet
if
I
may
perswade
you
by
the
Approbation
,
Example
,
or
Reward
of
Obedience
in
the
Text
;
or
the
Punishment
of
disobedience
,
by
the
rule
of
contraries
,
implied
there
,
I
shall
so
conclude
in
full
desires
,
that
,
what
God
here
says
of
the
Rechabites
,
he
may
hereafter
say
of
you
,
Because
you
have
obeyed
the
Commandment
of
your
Father
,
and
kept
his
Precepts
,
and
done
according
to
all
that
he
commands
;
Therefore
thus
saith
the
Lord
of
Hosts
,
the
God
of
Israel
,
you
shall
not
want
a
man
to
stand
before
me
for
ever
.
1.
You
see
my
Method
.
I
begin
with
the
Approbation
.
The
stile
of
it
.
Thus
saith
the
Lord
.
And
that
's
a
good
beginning
.
And
is
it
God
indeed
that
speaks
for
Obedience
,
who
is
it
then
that
speaks
against
it
?
What
Spirit
are
they
of
?
They
pretend
St.
Pauls
,
Be
ye
not
the
servants
of
men
,
[
1
Cor.
vii
.
13.
]
'T
is
true
,
that
:
not
so
theirs
,
as
to
forget
to
be
Christs
.
But
to
remember
withal
,
you
are
the
children
of
men
;
some
of
whom
you
must
obey
as
Fathers
,
if
you
mean
to
be
Christs
servants
.
He
tells
you
so
,
[
St.
Mat.
xxii
.
21.
]
Render
to
Caesar
the
things
which
are
Caesars
,
as
well
as
to
God
the
things
which
are
Gods
.
He
puts
Caesar
first
too
;
to
shew
they
talk
vainly
,
who
say
they
serve
God
,
when
they
leave
out
the
King
.
First
,
thy
Father
whom
thou
hast
seen
,
then
God
whom
thou
hast
not
seen
,
is
the
Apostles
rule
for
us
to
judge
by
;
and
his
is
Gods
.
Well
then
we
have
God
on
our
side
,
whoever
be
against
us
:
Him
speaking
for
it
,
and
speaking
of
it
:
and
they
are
words
of
Commendation
,
while
he
so
well
likes
obedience
,
that
he
cannot
forbear
to
speak
of
it
.
'T
is
no
small
matter
,
that
,
that
can
command
the
eye
or
tongue
of
the
Princes
of
the
earth
:
It
must
be
more
that
even
forces
a
Panegyrick
from
the
Lord
Almighty
;
something
sure
worth
Commendation
.
Man
indeed
makes
great
matters
of
little
or
nothing
.
God
sees
not
as
man
sees
.
Man
may
be
deceived
,
God
cannot
.
He
says
the
Rechabites
have
obeyed
;
commends
them
for
it
,
say
who
dare
against
it
.
And
I
am
afraid
we
shall
find
too
many
in
the
upshot
,
that
neither
like
their
obedience
,
nor
Gods
commending
them
;
say
all
they
can
against
it
.
'T
is
no
matter
what
they
say
:
God
doth
more
than
say
it
;
says
it
with
delight
;
goes
with
it
over
and
over
again
;
Obedistis
,
Custodistis
,
Fecistis
;
thrice
in
a
breath
;
takes
notice
of
every
tittle
,
fills
the
whole
Chapter
,
almost
every
verse
with
it
;
loves
to
speak
of
it
,
it
so
much
contents
him
.
Says
it
incircled
with
his
glories
;
talks
of
it
amidst
his
Hosts
;
tells
them
,
as
it
were
,
of
it
.
For
he
had
told
his
Prophet
and
his
People
of
it
before
.
Now
he
even
tells
it
his
Angels
;
would
have
them
take
notice
of
it
.
He
goes
further
;
almost
forsakes
his
Israel
to
look
on
them
:
is
now
become
the
God
of
the
Rechabites
:
They
are
they
that
shall
now
stand
before
him
for
ever
.
He
goes
on
still
:
is
so
well
pleased
,
that
he
tells
it
to
themselves
;
commends
them
to
their
faces
:
a
thing
not
usual
with
God
,
but
to
the
very
chiefest
of
his
Saints
and
Children
.
At
least
then
only
when
he
is
most
highly
pleased
with
any
.
Ye
have
obeyed
.
Lastly
,
Says
it
not
in
the
form
his
other
speeches
go
:
not
dixit
,
but
dicit
,
in
the
present
.
Is
still
saying
it
;
said
it
then
,
and
says
it
still
:
said
it
to
them
,
says
it
to
us
,
that
we
also
might
say
it
after
him
:
Say
it
in
our
actions
;
that
he
might
have
some
ground
to
say
of
us
what
he
does
of
them
,
Ye
have
obeyed
.
Which
brings
me
the
Parties
into
sight
,
whose
Obedience
is
the
ground
of
all
this
Approbation
.
And
the
first
is
from
their
Persons
.
Ye
Rechabites
.
Every
verse
almost
tells
you
it
.
They
,
Kenites
,
some
say
,
descended
from
Iethro
:
Midianites
by
original
,
strangers
from
the
Covenant
;
yet
even
they
obedient
to
their
father
,
taught
to
be
so
by
the
Law
of
nature
;
commended
for
that
.
Abulensis
is
loth
to
derive
them
from
so
poor
beginnings
.
He
makes
them
of
the
Family
of
Caleb
,
of
the
Tribe
of
Iudah
,
the
royal
Tribe
;
That
even
Princes
too
,
as
well
as
people
,
might
know
obedience
to
their
Father
sometimes
in
those
commands
that
seem
to
divest
them
of
that
honour
;
But
that
Obedience
is
the
greatest
honour
;
greatest
in
such
persons
.
Whether
they
were
such
or
no
,
they
were
the
Sons
of
Ionadab
:
He
was
a
devout
man
.
Spontaneus
Domini
,
says
St.
Augustine
:
One
that
would
serve
God
,
though
it
were
for
nothing
.
Some
of
our
age
would
have
told
them
,
they
might
have
excused
them
being
the
seed
of
the
Godly
.
'T
is
a
part
of
their
Commendation
that
they
thought
not
so
.
'T
is
another
,
that
they
excused
neither
Age
,
nor
Sex
.
You
:
Who
?
We
,
our
Wives
,
our
Sons
and
our
Daughters
,
ver.
8.
Oh
happy
Family
,
where
Obedience
is
thus
taught
by
Authority
,
learned
from
Example
,
suck'd
from
the
breasts
;
where
the
Wife
learns
it
from
the
Husband
;
hers
to
him
,
from
him
to
the
Magistrate
;
the
Children
from
both
.
Time
,
yet
,
lifts
their
virtue
higher
:
Three
hundred
years
had
Ionadab
been
gathered
to
his
Fathers
,
while
yet
his
Sons
persist
in
his
Commands
,
with
as
much
constancy
as
integrity
,
that
we
might
prescribe
no
time
against
Obedience
.
This
then
is
the
sum
of
that
part
of
Gods
commendation
from
their
Persons
,
that
Rechabites
,
Princes
by
their
Tribe
;
Holy
by
descent
;
women
and
children
,
after
so
many
ages
past
over
Ionadab
,
neither
pleaded
their
Descent
,
nor
their
honour
,
nor
their
claim
to
the
Covenant
,
nor
their
Age
,
nor
their
Sex
,
nor
the
Abrogation
of
Laws
for
Antiquity
,
but
without
any
contrary
Plea
whatsoever
generally
submitted
to
all
Obedience
.
Thus
says
God
for
them
.
What
say
we
for
our selves
?
In
Civil
Affairs
,
Laws
,
they
say
,
are
Cobwebs
.
Great
men
great
flies
that
easily
break
through
them
;
mean
men
little
enough
to
slip
out
at
any
hole
;
women
do
what
they
please
;
children
are
not
old
enough
for
any
thing
,
but
sin
and
disobedience
.
In
Ecclesiasticals
it
is
worse
.
Though
it
be
a
matter
of
Reverence
enjoyn'd
to
God
himself
,
Great
ones
are
too
good
,
Others
too
perverse
,
Women
too
tender
,
Children
not
of
age
,
All
too
weakly
to
bend
the
knee
,
or
bare
the
head
in
Gods
service
:
so
that
what
was
said
of
Moses
,
that
God
talked
with
him
as
man
doth
with
his
friend
,
I
may
invert
,
and
say
,
Man
now
talks
with
God
,
as
man
doth
with
his
friend
;
so
fellow-like
,
that
,
though
our
Fathers
had
not
commanded
the
contrary
,
all
the
world
would
say
,
There
is
nothing
like
Reverence
or
Obedience
in
this
.
Let
me
ask
now
,
Had
the
Rechabites
the
Law
of
Nature
to
guide
them
,
and
have
not
we
?
Were
not
they
a
righteous
off-spring
as
well
as
we
?
Had
not
they
the
tenderness
of
Wives
and
Children
to
plead
for
weakness
of
constitution
and
complexion
(
greater
hinderances
to
their
strict
kind
of
life
)
as
well
as
we
?
Could
not
they
have
pleaded
antiquated
Laws
,
as
truly
we
?
Yet
says
God
,
You
have
done
all
that
was
commanded
you
:
:
done
it
,
when
others
have
not
;
not
mine
own
people
;
he
may
add
now
,
not
my
Christian
people
.
Thus
our
negligence
commends
their
Obedience
.
We
that
have
no
more
to
excuse
our selves
than
they
;
not
so
much
,
our
task
being
easier
,
our
helps
greater
,
yet
we
have
not
,
They
have
.
Let
that
be
an
addition
to
their
first
Commendation
,
raised
a
little
by
comparison
with
us
.
You
Rechabites
;
I
may
almost
say
now
,
You
only
have
obeyed
.
I
pass
now
to
the
second
ground
of
the
Approbation
:
The
Expression
of
their
Obedience
.
Three
Acts
there
are
of
it
:
(
1.
)
Obedistis
.
(
2.
)
Custodistis
.
(
3.
)
Fecistis
.
you
have
obeyed
,
kept
,
and
done
what
was
commanded
you
.
The
first
belongs
to
the
Inward
,
the
two
other
to
the
outward
man
.
I
begin
with
the
Inward
.
For
without
that
,
Outward
Obedience
is
of
short
service
,
no
continuance
.
Four
Acts
flow
from
it
.
To
(
1.
)
Hear
;
to
(
2.
)
Hearken
;
to
(
3.
)
Submit
to
;
to
(
4.
)
Acquiesce
in
the
Commands
of
our
Superiours
.
All
point
blank
against
those
Four
grounds
of
Disobedience
,
(
1.
)
Vntractableness
,
(
2.
)
Impatience
,
(
3.
)
Pride
,
and
(
4.
)
Murmuring
.
To
hear
,
that
against
Untractableness
,
that
will
not
so
much
as
endure
the
hearing
.
To
hearken
,
that
against
Impatience
,
that
will
not
take
pains
to
hear
it
out
.
To
subm●t
,
that
against
Pride
,
that
will
veil
to
none
.
To
acquiesce
or
rest
in
,
that
against
murmuring
,
that
is
never
content
with
any
thing
imposed
upon
it
.
Let
me
but
ponder
the
word
as
I
go
,
I
shall
find
all
those
,
and
not
go
from
the
word
.
In
all
three
Languages
,
the
word
,
whence
comes
Obedience
,
comes
from
Hearing
.
In
auditu
auris
obedivit
is
King
Davids
,
Psal.
xviii
.
43.
The
first
duty
God
ever
requires
,
Hear
O
my
people
.
The
Rechabites
stumble
not
here
.
They
hear
their
Father
speaking
even
out
of
his
dust
.
They
are
far
enough
from
Untractableness
,
that
hear
so
easily
.
Promptitudo
Obedientiae
,
that
's
the
first
commendation
of
their
Obedience
,
the
Readiness
of
it
.
Yet
he
will
give
you
little
that
will
not
give
you
the
hearing
.
The
Son
in
the
Gospel
that
did
not
mean
to
go
,
and
the
Son
that
meant
not
to
go
,
both
went
thus
far
,
heard
their
Father
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
more
,
to
attend
and
listen
with
a
desire
to
it
.
How
this
is
,
you
may
understand
out
of
Psal.
xlv
.
11.
Hearken
,
O
daughter
,
and
consider
:
Hearken
first
,
then
consider
,
weigh
and
ponder
the
words
;
then
forget
thine
own
people
and
thy
Fathers
house
,
thy
kindred
and
companions
,
that
alliance
that
uses
by
a
kind
of
faction
to
draw
too
often
from
obedience
;
those
private
and
mutual
interests
,
that
,
under
a
pretence
of
obedience
,
beguile
us
of
it
.
To
hearken
then
is
to
assent
to
,
in
Gods
own
phrase
,
[
1
Sam.
viii
.
9.
]
to
leave
all
private
relations
and
intentions
,
out
of
the
meer
desire
of
Obedience
.
Thus
the
Rechabites
hearkned
neither
to
the
tenderness
of
their
Wives
,
nor
the
cries
of
their
Children
,
nor
their
own
commodities
and
conveniences
,
to
hearken
to
their
Father
.
This
is
Obedientiae
Patientia
,
the
Approbation
of
their
Obedience
by
their
Patience
.
This
is
a
ready
passage
to
the
next
,
To
submit
their
judgments
,
affections
,
persons
,
and
estates
to
the
will
of
their
Father
.
'T
is
a
hard
Theme
;
and
I
had
best
prove
it
to
be
Obedience
,
before
I
venture
to
approve
them
for
it
.
The
Latine
and
Greek
words
[
to
obey
]
sound
nothing
more
than
sub
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
all
under
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
subditi
estote
,
subjicimini
;
the
soul
it self
under
;
that
submitted
.
Let
every
soul
be
subject
,
Rom.
xiii
.
1.
As
if
St.
Paul
had
foreseen
the
distinction
,
the
Body
,
not
the
Soul
.
The
Soul
,
says
he
,
not
the
Body
alone
,
and
therefore
put
them
in
mind
of
it
,
Tit.
iii.
1.
As
if
every
body
knew
it
well
enough
;
no
,
no
body
were
,
no
body
could
be
ignorant
of
it
,
only
want
one
to
remember
them
.
Put
them
in
mind
therefore
.
Wherefore
?
We
may
gather
something
from
the
Reason
he
adds
;
For
we
our selves
also
were
sometimes
foolish
,
disobedient
,
deceived
,
serving
divers
lusts
,
Tit.
iii.
3.
First
,
foolish
,
then
disobedient
;
none
else
are
so
,
how
wise
soever
they
think
themselves
.
Yea
,
and
deceived
;
for
just
it
is
that
he
that
will
not
trust
his
Superiours
judgment
(
especially
,
where
his
own
is
as
well
inferiour
as
himself
)
should
be
deceived
by
himself
,
or
those
who
have
no
power
over
him
,
but
to
deceive
him
.
And
he
that
will
not
obey
their
will
,
just
it
is
he
should
be
given
up
to
serve
his
own
lusts
.
And
so
they
are
,
mark
it
when
you
will
,
nataral
brute
beasts
,
says
St.
Peter
.
None
more
sensual
,
proud
,
devillish
,
so
St.
Iames
finds
them
,
[
Iam.
iii.
15.
]
than
those
that
thus
proudly
cast
off
the
yoke
of
submission
and
obedience
.
Their
bodies
then
and
passions
scorn
to
obey
them
,
who
by
their
own
disobedience
have
taught
their
inferiour
powers
to
rebell
.
'T
is
no
wonder
then
if
that
follow
in
the
verse
,
Living
in
malice
,
envy
,
hateful
,
and
hating
one
another
.
I
need
call
nothing
else
but
the
dismal
experience
of
these
last
tumultuous
,
rebellious
times
to
witness
it
,
wherein
Tongues
,
and
Pens
,
and
Actions
too
have
so
horribly
exprest
it
.
And
give
me
leave
a
little
to
reason
with
you
.
Authority
us'd
to
be
a
Logical
Argument
to
guide
our
reason
:
and
have
we
lost
our
Logick
too
,
as
well
as
our
Obedience
?
The
consent
of
wise
,
grave
,
learned
Fathers
(
till
you
know
where
to
find
better
)
with
any
man
not
too
high
in
his
own
conceit
,
is
certainly
of
a
value
somewhat
above
his
private
imagination
.
For
,
who
tells
you
they
are
deceived
?
Your
private
Minister
?
And
are
you
sure
he
is
not
;
and
are
they
deceived
?
And
is
it
not
as
likely
that
you
and
he
should
be
?
Were
they
not
as
wise
as
you
?
As
just
as
you
?
As
devout
as
you
?
Have
you
reason
,
and
had
not
they
?
Do
you
use
Scripture
,
and
did
not
they
?
Had
they
interests
,
and
have
not
you
?
That
all
should
be
deceived
,
till
you
,
and
your
new
Ministers
came
into
the
World
,
is
morally
impossible
.
That
they
should
purposely
deceive
you
,
you
have
nor
ground
,
nor
charity
to
imagine
.
To
think
then
that
you
may
not
as
easily
be
deceived
,
does
it
not
look
like
pride
?
And
is
not
Pride
enough
to
blind
you
from
seeing
truth
?
'T
is
true
,
your
Governours
are
not
infallible
,
no
more
are
you
.
Yet
certainly
there
is
more
certainty
in
their
united
judgments
,
than
your
simple
fancies
.
And
I
am
sure
many
might
with
less
hazard
have
erred
with
them
(
suppose
they
erred
)
than
sometimes
gone
right
.
That
they
might
at
any
time
in
simplicity
of
heart
;
This
seldom
without
Faction
,
Schism
,
or
Pride
.
You
mistake
me
all
this
while
,
if
you
suppose
I
require
a
blind
Obedience
.
No
,
I
know
God
would
not
be
served
with
a
blind
sacrifice
.
His
service
is
a
reasonable
service
.
Clear
sighted
as
you
will
,
but
no
curious
,
inquisitive
observance
.
Know
you
must
,
if
possibly
you
can
,
that
it
is
not
ill
you
go
about
,
and
the
Power
just
that
commands
it
;
But
to
enquire
into
every
circumstance
,
as
it
is
beyond
the
power
of
most
,
so
it
is
more
than
the
duty
of
any
.
'T
is
this
creates
you
so
many
difficulties
,
suspicions
,
controversies
,
till
you
have
lost
your
reward
,
your
Church
and
Country
the
profit
of
your
virtue
.
Were
the
judgment
thus
once
submitted
,
our
affections
would
the
sooner
follow
:
though
they
indeed
are
the
cause
commonly
that
we
submit
not
our
judgments
.
Our
affections
set
so
strongly
upon
honours
,
profits
,
liberty
,
pleasure
,
make
us
take
up
opinions
to
keep
them
.
Yet
Nature
will
tell
you
thus
much
,
Partem
Patria
,
partem
Parentes
.
Your
King
and
Country
,
and
Church
too
claim
a
portion
in
your
affections
,
persons
,
and
estates
.
I
leave
now
de
Iure
for
de
Facto
,
the
Justice
for
the
Practise
of
it
:
to
shew
you
all
this
done
by
the
Rechabites
.
How
easily
else
might
they
have
vied
reason
with
their
Father
?
What
,
drink
no
Wine
?
All
Creatures
are
good
;
nothing
to
be
refused
with
thanksgiving
?
No
Houses
neither
?
Must
we
thus
be
made
the
talk
of
the
world
?
Turn
heirs
to
Cain's
malediction
?
Vagabonds
upon
the
face
of
the
earth
?
Must
our
Wives
and
Children
too
suffer
all
the
hardships
of
a
kind
of
perpetual
banishment
?
No
mercy
to
be
had
of
our selves
,
none
of
them
?
What
,
no
Lands
neither
?
No
earing
,
nor
harvest
?
Must
we
leave
our
Children
beggars
,
our
Wives
unprovided
for
,
purchase
nothing
for
them
?
Thus
,
and
more
they
might
have
argued
;
but
all
these
notwithstanding
,
how
harsh
soever
they
conceived
it
,
they
rather
trusted
their
Fathers
judgment
than
their
own
.
But
is
their
Reason
only
submitted
,
are
not
their
Affections
too
?
They
neither
contend
for
honour
,
nor
stickle
for
riches
,
nor
grudge
at
any
inconvenience
;
but
submit
their
desires
to
their
Fathers
;
tread
under
their
own
natural
propensions
to
obey
him
.
Would
he
have
them
drink
no
Wine
?
They
will
not
drink
,
though
the
Prophet
bid
them
,
ver.
5.
Would
he
have
them
poor
?
They
have
no
Lands
.
Would
he
forbid
them
houses
?
They
will
have
no
abiding
place
;
be
everlasting
Pilgrims
.
What
would
he
have
them
do
,
that
they
will
not
do
?
They
submit
judgments
,
affections
,
estates
,
persons
,
their
own
and
their
Posterities
,
as
much
as
in
them
lies
,
that
they
may
satisfie
their
Fathers
.
This
,
if
any
thing
,
is
Obedientis
summa
humilitas
,
the
exceeding
Humility
of
their
Obedience
,
with
so
much
approbation
so
oft
reiterated
through
the
Chapter
.
They
go
one
step
higher
.
Not
only
submit
to
his
Authority
,
but
resolve
into
it
.
Make
no
further
Queres
upon
it
,
nor
murmur
at
it
,
but
,
as
the
Hebrew
root
sometimes
signifies
,
Acquievistis
,
rest
fully
contented
with
it
.
You
may
call
this
Obedientiae
hilaritas
;
Their
chearful
delight
in
their
Obedience
.
Thus
far
the
Rechabites
,
now
again
to
our selves
.
And
,
first
,
have
we
heard
the
King
,
our
Father
?
Have
we
not
rather
,
with
the
deaf
Adder
,
stopped
our
ears
?
One
with
the
earth
,
that
's
our
profit
;
the
other
with
our
tail
,
that
's
our
pleasures
:
That
we
might
not
hear
him
,
charm'd
he
never
so
wisely
.
The
Fathers
of
the
Church
have
had
less
at
our
hands
.
Next
,
how
have
you
hearkned
?
Much
that
way
given
.
Hearkened
to
find
fault
,
to
cavil
at
,
to
plot
against
,
to
undermine
.
This
hath
been
the
peoples
course
of
late
,
so
to
destroy
those
by
whom
God
would
save
them
.
The
Civil
Magistrate
hath
not
been
in
much
better
case
.
Your
Judgments
,
they
have
been
submitted
too
.
But
to
whom
?
To
the
factious
and
discontented
decisions
(
shall
I
call
them
,
or
ravenings
rather
)
of
ignorant
and
malicious
Teachers
;
who
have
exercised
more
tyranny
upon
your
consciences
,
than
the
most
clamorous
can
prove
ever
Bishop
did
;
durst
ever
accuse
him
to
do
:
while
they
thus
both
belie
God
,
and
abuse
you
,
by
exacting
an
infallible
assent
to
their
unreasonable
,
seditious
,
unchristian
frenzies
,
under
the
name
of
the
Word
of
God
.
Thus
while
you
refuse
to
submit
your
judgments
,
where
you
are
bound
,
you
captivate
your
reason
to
them
who
have
lost
their
own
;
and
are
therefore
angry
that
others
should
have
any
.
How
in
the
interim
you
have
believed
the
sincere
Declarations
of
your
Sovereign
;
how
submitted
to
what
he
thought
best
or
fittest
for
you
:
How
to
the
intire
intentions
of
your
right
Spiritual
Fathers
,
let
the
general
slighting
and
undervaluing
their
judgment
we
hear
in
every
Shop
,
as
we
pass
along
,
testifie
for
both
.
In
a
word
,
how
you
delight
in
the
Laws
and
Statutes
of
State
and
Church
,
and
rest
contented
with
them
,
I
would
the
general
practice
and
countenance
of
Disobedience
and
Prophaneness
did
not
even
tell
it
in
Gath
,
and
publish
it
in
the
streets
of
Askalon
.
Thus
we
serve
again
to
exalt
the
Rechabites
,
while
our
sins
condemn
our selves
.
For
while
our
untractableness
,
Impatience
,
Pride
,
and
Murmurs
banish
Obedience
,
they
have
heard
their
Father
readily
,
hearkened
to
him
carefully
,
submitted
humbly
,
and
rested
contentedly
in
his
sole
Authority
,
without
the
least
reluctancy
or
contradiction
.
And
by
the
way
I
may
point
out
the
reason
:
They
lived
temperate
,
mean
,
and
humble
lives
;
had
no
thoughts
of
raising
houses
,
but
in
heaven
.
Now
,
the
riots
,
riches
,
pride
,
and
a
desire
of
raising
Families
have
made
many
of
you
forget
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
keep
under
.
Yet
let
these
men
take
heed
,
lest
,
while
,
with
Corah
and
his
company
,
they
cry
out
to
Moses
and
Aaron
,
You
take
too
much
upon
you
,
keep
us
under
,
keep
us
down
too
much
,
they
go
down
with
that
cursed
Crue
into
the
Pit
.
He
that
will
not
bear
this
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
keep
under
here
,
must
go
under
there
;
and
better
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
here
,
down
here
,
than
down
for
ever
.
We
have
now
done
with
the
Inward
virtue
of
Obedience
.
Now
for
the
Exercise
of
it
Outward
.
You
have
obeyed
.
How
shall
we
know
it
?
As
St.
Iames
of
Faith
,
so
we
of
Obedience
.
Shew
me
that
by
thy
works
.
You
have
obeyed
.
Have
you
kept
Statutes
then
?
God
is
the
Rechabites
witness
,
and
the
Prophet
Ieremy
is
their
witness
,
and
the
Land
of
Israel
is
witness
that
they
have
.
1.
Kept
them
diligently
;
obeyed
them
carefully
;
even
watch'd
to
keep
them
:
it
is
the
very
word
that
God
gives
them
.
2.
Kept
them
without
intermission
,
kept
them
all
their
days
,
ver.
3.
3.
Kept
them
from
violence
and
misconstruction
;
added
no
new
senses
of
their
own
:
Kept
them
,
that
is
,
broke
them
not
by
subtle
distinctions
,
but
Observantes
fecistis
,
says
Tremellius
;
did
it
with
all
observance
,
and
due
honour
to
them
;
never
seem'd
to
entrench
the
least
upon
them
by
any
seeming
breach
,
till
fleeing
from
the
Chaldaeans
they
entred
Hierusalem
,
staid
a
little
till
the
storm
was
over
,
and
likely
rather
pitch'd
their
Tents
there
,
any
where
in
the
streets
,
or
upon
the
house
tops
,
as
the
Israelites
themselves
did
at
the
Feast
of
Tabernacles
,
then
dwelt
in
houses
.
This
kind
of
keeping
Statutes
was
a
doing
of
them
.
Custodistis
,
Fecistis
.
Not
that
keeping
Statutes
which
some
talk
of
,
when
they
tell
us
they
keep
Laws
,
while
they
are
willing
to
undergo
the
penalty
it
demandeth
of
them
.
St.
Paul
certainly
was
of
another
mind
;
Not
only
for
wrath
,
says
he
,
but
Conscience
sake
,
Rom.
xiii
.
4.
Makes
Obedience
a
matter
of
Conscience
,
not
of
Punishment
.
Not
the
Punishment
,
but
Conscience
makes
up
that
.
And
,
I
believe
,
these
men
themselves
would
think
it
greater
Tyranny
to
exact
the
Penalties
,
than
the
Law
.
That
the
true
Obedience
then
that
doth
not
keep
Laws
with
the
Tongue
,
but
with
the
Hand
.
The
doing
,
not
the
Talking
of
Obedience
is
the
Rechabites
commendation
.
Yet
,
had
they
liv'd
by
our
later
distinctions
(
for
now
we
are
to
compare
them
with
our
times
)
they
would
have
told
us
they
obey'd
their
Fathers
,
and
kept
no
Precepts
;
been
obedient
Sons
of
the
Church
,
and
kept
no
Canons
;
Loyal
Subjects
,
and
denied
Caesar's
due
when
they
list
.
All
might
have
been
done
in
spirit
;
the
body
and
estate
saved
quite
;
done
enough
,
to
say
they
were
humble
and
obedient
Subjects
.
Laws
too
interpreted
how
we
would
,
to
our
own
ends
and
purposes
.
Now
this
meaning
affixed
,
now
that
;
turn'd
and
wrung
which
way
we
please
.
This
,
you
know
,
the
ordinary
practice
of
the
people
of
the
Age.
But
,
if
this
be
keeping
and
doing
the
commands
of
our
Fathers
,
it
is
beyond
the
wisdom
of
man
to
make
such
Laws
which
some
senseless
distinction
cannot
elude
;
and
then
what
becomes
of
all
Obedience
?
Whatever
we
see
among
our
own
people
,
we
see
no
such
matter
among
the
Rechabites
.
Here
again
God
reproves
us
,
while
he
approves
them
,
and
the
sincere
simplicity
of
their
obedience
.
We
are
now
next
door
to
see
it
fully
by
what
they
did
;
what
they
kept
;
what
they
obeyed
.
Obeyed
the
commandment
of
Ionadab
their
Father
;
kept
his
Precepts
;
did
according
to
all
that
he
commanded
them
.
The
first
object
of
their
Obedience
is
the
Commandment
of
their
Father
.
His
commandment
,
not
their
own
wills
.
It
is
a
usual
thing
now
adays
to
direct
their
Governours
,
what
to
do
,
what
to
teach
,
what
to
command
;
then
,
forsooth
,
they
will
obey
them
.
This
is
not
to
obey
the
Fathers
command
,
but
their
own
wills
.
And
you
know
how
the
world
went
when
every
one
did
his
own
will
,
what
seem'd
good
in
his
own
eyes
,
Judg.
xvii
,
xviii
,
and
xix
.
Chapt.
Parents
then
could
not
keep
their
goods
from
the
fingers
of
their
own
children
.
Micah
will
steal
his
mothers
money
.
Men
could
not
keep
themselves
from
violence
,
nor
their
Wives
from
ravishment
,
nor
the
Levite
his
.
Men
could
not
keep
their
own
Priest
;
He
is
taken
away
by
force
.
The
Priest
could
not
tend
his
cure
;
He
's
fain
to
wander
about
,
to
seek
a
place
to
live
in
,
to
play
the
Idols
Chaplain
in
stead
of
Gods
.
Pray
God
it
prove
not
so
with
us
.
The
King
cannot
keep
the
Prerogative
of
his
Crown
;
there
was
no
King
in
Israel
.
God
cannot
keep
his
own
;
they
liv'd
as
if
there
were
no
God
in
Israel
.
This
the
case
where
every
one
neglects
commands
,
to
do
what
is
good
in
his
own
eyes
;
either
hath
or
acknowledgeth
no
Father
to
obey
but
his
own
arbitrary
power
.
Happy
Rechabites
that
obey
command
,
prescribe
not
;
petition
not
for
commands
to
their
Father
,
but
obey
theirs
,
for
't
is
Mandato
in
the
Singular
;
as
if
that
singly
were
the
rule
of
their
Obedience
,
the
command
of
their
Father
.
Thence
't
is
an
easie
passage
to
all
his
precepts
.
Resign
once
themselves
to
his
command
,
they
stick
at
nothing
of
his
Precepts
.
Interests
prevail
no
longer
.
Omnia
is
good
doctrine
then
:
Obedience
universal
.
Active
in
all
just
commands
;
Passive
,
where
they
are
not
such
.
These
were
just
;
God
would
not
else
reward
them
for
doing
them
.
Will
you
see
what
they
were
?
1.
You
shall
drink
no
Wine
,
neither
you
,
nor
your
Sons
for
ever
,
ver.
6.
And
it
is
not
likely
their
fare
was
dainty
.
A
hard
task
,
you
'l
say
.
Measure
it
by
what
our
days
would
think
of
it
,
wherein
we
so
much
study
our
Palats
.
How
does
a
little
restraint
in
diet
afflict
us
?
What
a
burthen
is
it
now
to
be
denied
excess
?
Were
it
to
be
denied
us
for
ever
,
how
would
we
rather
die
than
admit
it
?
A
few
fish-days
trouble
us
above
measure
:
and
it
shall
go
for
superstition
,
rather
than
not
be
cried
down
.
How
far
are
we
from
the
sweet
temper
of
their
Obedience
?
2.
Their
keeping
this
first
command
shews
that
,
the
next
will
shew
their
courage
.
Neither
shall
ye
build
houses
.
The
Foxes
have
holes
,
and
the
birds
of
the
air
have
nests
;
but
the
Sons
of
Ionadab
have
not
where
to
lay
their
heads
,
but
in
a
tatter'd
Tent.
Many
conveniences
they
must
needs
want
there
;
suffer
many
inconveniences
,
both
in
their
abode
,
and
in
their
removal
.
This
especially
be
exceeding
troublesom
to
their
Wives
and
Children
;
subject
in
the
interim
ever
and
anon
to
storms
and
tempests
;
to
be
burnt
by
the
heat
of
the
day
,
and
the
frost
of
the
night
;
full
every
way
of
trouble
,
uncertainty
,
and
hazard
:
yet
this
they
are
content
with
too
,
to
shew
the
courage
of
their
obedience
.
3.
Yet
to
have
neither
field
,
nor
vineyard
,
nor
seed
,
nor
harvest
,
nothing
to
delight
in
;
a
kind
of
common
want
;
nothing
to
leave
their
Children
,
but
an
hereditary
poverty
:
Thus
to
give
back
at
no
inconveniences
;
so
cheerfully
to
cast
off
any
superfluities
,
so
continually
to
trench
upon
necessities
,
to
renounce
all
the
glories
which
we
place
in
earthly
accommodations
,
only
to
obey
their
Father
;
I
now
call
you
to
witness
who
want
nothing
of
wordly
things
,
whose
greatest
care
it
is
to
digest
your
pleasures
into
order
,
to
enjoy
your
honours
and
estates
,
and
to
dispose
them
;
to
keep
your selves
from
being
oppressed
with
too
many
enjoyments
,
whether
these
valiant
Rechabites
may
not
yet
deserve
a
third
commendation
,
for
the
Constancy
of
their
Obedience
.
This
Omnia
,
these
all
you
see
expresly
kept
.
If
there
were
more
,
some
lighter
Precepts
,
as
certainly
there
were
,
All
of
them
too
;
't
is
not
Omnia
h●c
,
but
Omnia
indefinitely
;
All
whatsoever
were
commanded
them
.
Their
Obedience
is
yet
compleater
;
not
only
All
the
Precepts
,
but
Omnino
prout
,
just
according
to
them
.
Not
all
for
Substance
only
,
but
all
for
Circumstance
too
.
Omitted
not
a
Ceremony
.
God
,
as
he
loves
not
blind
,
so
,
loves
not
lame
Sacrifices
,
nor
blemished
.
And
if
it
once
be
arbitrary
for
any
one
to
neglect
a
Ceremony
,
to
dispute
an
inconvenience
,
perit
obedientia
;
farewell
Obedience
.
According
to
all
was
the
Rechabites
;
was
good
doctrine
then
;
hath
been
ever
since
,
till
these
unhappy
days
.
And
they
gain'd
by
the
hand
Gods
Approbation
of
the
Punctuality
of
their
Obedience
.
They
fail'd
not
in
a
tittle
;
no
more
must
we
,
if
we
look
either
to
Dicit
Dominus
,
what
he
says
,
or
what
he
commends
,
And
he
truly
is
commended
,
not
whom
men
,
but
whom
the
Lord
commendeth
.
But
though
God
said
it
,
and
commended
them
for
it
,
now
we
draw
it
home
,
we
had
best
prove
it
good
.
1.
'T
is
that
,
then
,
which
God
requires
of
your
Children
to
you
:
Children
obey
your
Parents
in
all
things
,
Col.
iii.
20.
Of
your
Servants
:
Servants
obey
your
Masters
in
all
things
,
ver.
22.
Of
all
Subjects
:
to
every
ordinance
of
man
,
1
Pet.
ii
.
13.
Indeed
,
so
it
may
be
,
that
the
Ordinances
are
not
just
.
If
so
,
then
,
if
the
power
be
,
you
have
a
Passive
obedience
to
supply
you
.
Submit
willingly
to
the
Punishment
,
but
do
you
must
not
.
All
other
must
be
done
.
Yet
,
I
must
confess
,
while
we
dispute
how
far
our
Governours
are
to
be
obey'd
,
in
what
,
whether
God
or
man
,
it
oft
comes
to
pass
we
obey
neither
.
That
God
must
be
obeyed
,
not
man
when
he
commands
an
evil
,
is
too
plain
to
make
a
question
.
But
this
is
a
true
Rule
too
:
Unless
you
are
certain
't
is
truly
evil
you
are
commanded
,
you
ought
to
obey
.
If
you
be
only
doubtful
,
I
should
think
in
reason
,
as
you
would
answer
God
for
doing
your
uttermost
,
you
should
more
rely
upon
his
wisdom
,
under
whose
command
you
are
,
than
on
your
own
,
or
any
private
engaged
judgment
.
Especially
,
if
it
seem
to
carry
any
thing
that
contradicts
your
private
liberty
or
interests
;
in
which
case
we
are
seldom
competent
judges
.
If
indeed
you
are
fully
certain
of
his
ignorance
,
or
general
indisposition
to
all
honesty
and
goodness
whom
you
are
to
obey
,
you
are
not
debarred
from
better
counsel
:
but
the
surest
(
and
that
you
ought
to
look
to
)
is
men
of
the
like
authority
and
condition
,
(
at
least
of
no
known
contrary
resolve
,
no
private
,
discontented
,
engaged
affections
of
whose
wisdom
,
and
honesty
,
and
care
too
of
your
souls
you
are
as
justly
confident
,
as
of
the
others
malice
and
indiscretion
.
Else
I
cannot
tell
you
but
any
other
may
as
well
misguide
your
private
respects
,
as
much
mislead
both
them
and
you
,
and
you
be
left
with
less
excuse
.
Whereas
the
condition
that
God
hath
set
you
in
,
the
authority
under
which
[
and
in
that
the
gift
of
Government
(
for
certainly
such
a
thing
there
is
)
which
may
be
excellent
sometimes
in
the
worst
men
]
may
plead
something
for
you
at
your
last
Accompt
.
You
may
pretend
liberty
,
but
they
that
promise
you
it
by
Disobedience
are
themselves
the
servants
of
corruption
,
1
Pet.
ii
.
19.
You
may
pretend
Conscience
,
but
it
will
prove
Pride
.
And
does
it
not
appear
so
?
For
while
you
determine
that
in
something
you
must
,
in
other
you
may
chuse
,
is
it
not
as
if
you
thought
you
only
knew
what
were
best
?
Your
Fathers
,
they
,
old
doting
fools
.
You
pretend
wisdom
;
but
every
Ordinance
,
says
S
Peter
,
is
,
for
no
other
cause
,
for
that
he
gives
,
ver.
11.
to
put
to
silence
the
ignorance
of
foolish
men
:
They
only
are
against
it
.
And
there
are
,
too
,
that
pretend
the
Spirit
;
These
are
they
that
go
so
far
upon
their
own
heads
,
that
at
last
they
separate
themselves
:
and
what
are
they
for
it
?
Sensual
,
having
not
the
Spirit
,
says
St.
Iude
,
ver.
19.
Where
's
now
the
Spirit
you
so
much
boast
of
?
All
Precepts
therefore
must
be
our
Rule
to
walk
by
.
All
,
though
harsh
and
hard
ones
.
All
;
and
more
than
All
sometimes
,
more
than
Law
will
give
them
.
Ne
offendamus
,
is
Christs
Rule
;
lest
we
should
offend
them
.
Them
and
others
,
too
,
by
teaching
them
by
our
example
at
other
times
to
disobey
.
St.
Paul
stretcheth
it
further
,
Dicto
obedire
,
Tit.
iii.
1.
To
obey
at
a
word
speaking
:
a
command
by
word
of
mouth
,
when
it
is
not
express
Law
.
For
,
when
all
is
done
,
something
will
still
be
left
to
the
interpretation
of
the
Lawgiver
,
in
the
breast
of
the
Judge
,
to
which
we
must
submit
.
We
are
not
yet
at
the
uttermost
:
All
is
not
enough
,
unless
our
Obedience
be
according
to
all
;
Omnino
prout
,
says
Tremellius
:
just
as
they
would
have
it
to
a
tittle
;
in
every
circumstance
.
You
find
this
requisite
in
your
several
Corporations
:
where
the
omission
of
a
punctilio
draws
after
it
intolerable
defaults
.
The
hedge
is
easily
passed
through
,
where
but
one
bush
is
wound
aside
;
and
the
breach
of
one
Circumstance
is
but
the
disposition
to
another
.
Things
that
in
themselves
seem
of
no
considerable
moment
within
a
while
appear
considerable
by
the
neglect
:
As
the
error
that
appears
not
at
the
first
declining
Line
of
the
workman
a
while
after
manifests
an
irrecoverable
deformity
.
According
to
all
,
that
's
the
surest
Rule
to
go
by
.
You
know
it
your selves
in
your
own
Corporations
:
You
know
it
in
your
own
Families
,
if
you
know
any
thing
.
Give
an
inch
,
they
'l
take
an
ell
,
is
your
own
Proverb
.
And
cannot
you
judge
as
equally
for
the
Church
?
I
am
sure
not
there
;
where
had
this
Rule
been
kept
,
we
had
never
met
these
distracted
times
.
But
so
long
have
some
omitted
this
,
some
that
,
that
all
at
last
is
thought
Innovation
.
One
likes
not
this
,
another
not
that
,
another
not
something
else
;
so
't
is
come
at
last
they
like
nothing
.
Rubricks
and
Canons
have
been
so
long
plaid
with
to
please
the
people
,
or
I
know
not
who
,
that
nothing
but
the
ruine
of
the
whole
will
now
content
them
.
I
would
we
saw
it
not
by
the
misery
of
these
(
however
some
call
them
)
truly
sad
,
distressed
times
.
Yet
take
this
Caution
with
you
;
Quae
praecepit
:
Not
according
to
every
humour
,
what
this
or
that
man
fancies
decent
,
but
according
to
all
that
is
commanded
.
Now
Two
things
there
are
which
have
the
force
of
Precepts
;
Laws
and
Customes
.
1.
Laws
;
and
they
according
to
the
Letter
,
not
the
equity
;
that
's
for
no
private
power
to
go
by
.
A
Priviledge
indeed
sometimes
for
the
Supreme
Law-giver
and
the
Judge
.
2.
Customs
;
that
they
bind
like
Laws
and
Precepts
,
you
all
tell
us
in
your
Tenures
,
in
your
Lands
,
in
your
Corporations
.
How
comes
it
about
they
do
not
in
the
Church
?
I
am
sure
you
plead
them
on
all
sides
strong
enough
against
it
.
And
has
the
Church
none
;
Or
hath
it
none
to
plead
?
Yes
,
both
.
It
was
St.
Paul's
Plea
;
no
meaner
mans
:
We
have
no
such
Custom
,
nor
the
Churches
of
God
,
1
Cor.
xi
.
16.
Many
indecencies
were
then
crept
into
the
Church
of
Corinth
;
about
Prayers
,
about
Preaching
,
about
Sacraments
,
about
Gestures
and
Ceremonies
.
The
Rule
that
he
confutes
them
by
is
,
They
had
no
such
,
nor
the
Churches
of
God
;
The
contrary
then
they
had
:
and
that
he
thought
conviction
enough
for
Christians
;
yea
,
for
the
contentious
too
.
If
▪
any
man
be
contentious
,
will
hear
no
reason
,
this
the
way
to
answer
him
.
'T
was
so
then
;
't
is
so
still
:
They
,
the
Apostles
,
and
the
Churches
of
God
,
Customs
they
had
,
and
made
this
use
of
them
;
so
may
we
;
Customs
we
have
,
and
we
may
plead
them
.
Some
deriv'd
from
them
;
so
high
:
others
later
,
yet
of
age
enough
to
speak
for
themselves
.
Such
as
,
only
directing
all
into
order
and
beauty
,
stood
still
unquestioned
,
till
of
late
a
subtle
prophaneness
creeping
in
,
under
a
pretence
of
Law
,
though
obeying
none
,
would
fain
accuse
for
illegal
Tyrannies
.
But
let
me
argue
it
with
this
kind
of
man
.
May
not
I
as
lawfully
serve
my
God
in
a
reverent
posture
,
as
thou
in
a
sawcy
and
irreverent
garb
?
Is
it
Superstition
in
me
to
stand
,
because
thou
sittest
or
leanest
on
thy
elbow
?
Is
it
Idolatry
in
me
to
kneel
,
because
thou
wilt
not
foul
thy
clothes
,
or
vex
thy
knees
?
Strange
must
it
needs
be
,
that
sitting
,
leaning
,
lolling
must
be
Law
and
Canon
,
where
no
set
behaviour
is
expressed
,
and
my
reverence
only
be
against
it
;
made
Innovation
which
Law
never
forbad
,
Custom
has
retain'd
.
When
you
can
bring
me
Law
against
my
standing
,
bowing
,
kneeling
,
which
your selves
know
Custom
hath
observed
,
where
uniform
order
has
been
kept
,
I
shall
either
submit
,
or
answer
.
Else
I
must
ask
by
what
Law
I
am
bound
to
sit
or
lean
,
and
not
to
stand
,
or
kneel
,
or
bow
?
though
I
urge
thee
only
to
Charity
and
Reverence
.
This
for
some
reverent
Customs
,
which
hadst
thou
any
equal
to
,
for
age
or
reason
in
thy
Civil
Affairs
,
thou
wouldst
plead
against
the
Law
.
I
here
only
wish
it
,
where
there
is
nought
against
them
,
that
they
may
stand
still
,
if
not
under
the
notion
of
obedience
,
yet
far
enough
from
Innovation
or
Disobedience
.
And
,
I
believe
,
in
cold
bloud
it
would
be
found
so
,
Well
now
:
All
,
for
the
matter
,
though
never
so
hard
.
According
to
all
,
for
the
manner
,
though
never
so
troublesom
and
inconvenient
;
if
commanded
by
good
Law
or
Custom
must
be
the
compass
of
your
Obedience
.
If
any
man
teach
otherwise
,
says
St.
Paul
;
Otherwise
?
Than
what
?
Than
all
honour
,
that
is
,
obedience
in
all
things
:
What
then
?
He
is
proud
,
knowing
nothing
,
how
much
soever
he
seems
to
know
,
doting
about
questions
and
strife
of
words
,
whence
cometh
envy
,
strife
,
railings
,
evil
surmises
,
perverse
disputings
of
men
of
corrupt
minds
,
destitute
of
the
truth
,
supposing
that
gain
is
godliness
.
You
see
the
times
,
and
you
may
see
the
place
,
1
Tim.
vi
.
3
,
4
,
5.
How
these
rules
have
been
kept
amongst
you
towards
the
command
of
your
King
and
Church
,
I
leave
to
the
scrutiny
of
your
own
bosoms
:
If
you
find
it
otherwise
,
as
surely
you
will
,
let
it
be
mended
,
or
get
St.
Paul
and
St.
Peter
made
Apocrypha
,
and
scrape
out
Dicit
Dominus
here
,
Gods
Approbation
of
the
Rechabites
for
observing
all
,
for
doing
all
.
I
have
been
so
long
about
our selves
,
I
had
almost
forgotten
them
.
But
I
return
,
and
now
enquire
upon
their
last
Commendation
;
Whom
they
obeyed
;
Ionadab
their
Father
.
Their
Father
by
nature
;
He
from
whose
loyns
they
descended
.
Their
Civil
Father
and
Prince
;
He
that
had
power
over
their
estates
;
so
it
appears
by
his
ordering
their
temporal
affairs
,
their
new
kind
of
Common-wealth
.
Their
Spiritual
Father
by
his
Decrees
disposing
all
for
the
freer
exercise
of
their
Piety
and
Religion
.
By
commanding
abstinence
from
wine
,
and
the
delights
of
sense
,
to
refine
their
understandings
for
heavenly
thoughts
;
by
forbidding
them
houses
,
putting
them
in
mind
of
better
dwellings
;
by
the
oft
removal
of
their
Tents
to
keep
them
in
continual
thoughts
they
had
here
no
abiding
City
;
by
a
voluntary
resignment
of
all
earthly
accommodations
to
teach
them
the
contempt
of
worldly
things
;
a
total
vacancy
to
their
Religion
and
Order
.
So
you
have
them
here
,
lastly
,
commended
for
three
kinds
of
Obedience
to
three
kinds
of
Fathers
;
their
Natural
,
Civil
,
Ecclesiastical
Father
,
which
is
the
right
directing
their
Obedience
.
Yet
I
meet
here
Three
other
Commendations
from
the
words
,
Your
Father
.
1.
That
they
obeyed
their
right
Father
;
Your
Father
.
Sought
them
out
no
new
ones
,
neither
in
Church
nor
State
.
Kept
,
as
you
would
say
,
to
their
own
King
,
to
their
own
Bishop
,
their
own
Priest
;
wandred
not
out
of
their
Diocess
,
gadded
not
out
of
their
own
Parish
,
to
find
one
of
their
own
choosing
.
2.
That
they
acknowledged
him
for
a
Father
,
and
so
used
him
,
with
all
honour
and
respect
;
not
a
word
against
him
for
all
the
difficulties
of
his
Injunctions
.
3.
That
they
obeyed
him
,
under
that
name
,
because
a
Father
,
upon
no
other
ground
,
though
he
was
but
one
man
.
This
indeed
is
that
which
formally
constitutes
Obedience
,
when
we
do
any
thing
for
no
other
reason
,
but
because
commanded
by
our
Father
.
To
do
it
for
other
ends
,
for
the
justice
,
equity
,
or
goodness
of
it
may
bring
it
under
the
title
of
some
other
virtue
;
This
only
,
because
commanded
by
our
Father
,
makes
it
Obedience
.
You
have
seen
the
last
part
of
the
Rechabites
Obedience
.
Shall
we
see
whether
you
have
any
better
luck
in
this
than
in
the
rest
?
Whether
you
can
here
say
any
thing
for
your selves
,
that
you
have
obeyed
the
command
of
your
Father
?
Yet
we
must
see
,
first
,
what
Fathers
we
acknowledge
:
take
heed
we
are
right
,
lest
God
answer
us
as
he
answered
those
by
the
Prophet
,
Ye
have
set
up
Kings
,
but
not
by
me
.
Ye
have
made
Princes
,
but
I
knew
it
not
,
Hos.
viii
.
4.
To
begin
then
righ●
.
Kings
,
they
are
our
Fathers
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Nursing
Fathers
.
God
hath
set
them
over
us
,
Prov.
viii
.
15.
Per
me
Reges
.
Made
them
Supreme
too
;
't
is
St.
Peters
,
1
Pet.
ii
.
13.
To
the
King
,
as
Supreme
.
Mark
that
:
No
earthly
Power
above
him
;
nor
Pope
,
nor
People
.
Be
not
we
fallen
into
strange
times
,
in
the
interim
,
that
God
must
be
driven
to
recant
,
and
we
learn
a
new
Supermacy
?
The
Kings
Preeminence
is
expresly
a
part
of
your
Oath
of
Allegiance
.
And
for
the
Oath
of
God
,
says
Solomon
,
Eccles.
viii
.
2.
so
think
of
him
,
so
obey
him
.
Next
to
him
those
that
are
sent
by
him
,
says
St.
Peter
:
of
no
bodies
sending
else
,
of
whose
soevers
choosing
:
not
so
properly
Fathers
,
as
hands
and
fingers
of
that
great
Father
,
Pater
Patriae
.
Those
to
govern
under
him
,
not
above
him
,
so
we
pray
in
our
Common
Service
.
Every
Magistrate
,
that
is
,
every
Governour
of
a
Country
;
every
Maior
of
a
City
;
every
Master
of
a
Company
;
every
Father
of
a
Family
:
Some
of
these
have
their
Statutes
to
be
kept
;
all
of
them
their
commands
to
be
obeyed
.
These
are
Secular
Powers
,
you
have
besides
Spiritual
;
such
as
take
order
for
your
Souls
,
as
the
other
for
your
Bodies
,
and
Estates
,
your
Bishops
and
Clergy
.
Bishops
are
Fathers
by
their
Title
,
the
Fathers
of
the
Church
;
so
the
first
Christians
,
so
all
since
,
till
this
new
unchristian
Christianity
started
up
.
Fathers
in
God
,
't
is
their
stile
;
however
some
of
late
,
Sons
of
Belial
,
would
make
them
Fathers
in
the
Devil
,
Antichrists
:
perhaps
,
that
they
might
make
them
like
themselves
.
Strange
Antichrists
to
whom
Christ
hath
left
the
Governing
of
his
Church
these
1500
years
!
1.
If
you
value
them
by
their
Antiquity
,
they
are
Fathers
for
that
;
their
enemies
being
judges
;
who
would
fain
distinguish
between
their
Offices
and
their
Names
,
that
they
might
have
some
pretence
to
disobey
them
;
though
more
commonly
they
fill
their
mouth
with
scoffs
and
calumnies
,
the
language
of
the
Devil
,
than
their
books
with
the
language
of
Antiquity
truly
understood
.
2.
Fathers
,
secondly
,
for
their
Authority
.
Time
was
when
their
Commands
,
their
Councils
,
and
Canons
were
Laws
to
Christians
;
none
of
the
least
neither
,
when
their
breach
inferred
the
greatest
punishment
,
spiritual
malediction
.
3.
Fathers
,
lastly
,
for
their
tenderest
Care
over
the
tenderest
part
,
your
Consciences
.
Such
who
would
quickly
set
all
in
order
,
would
you
not
listen
too
engagedly
to
by-respects
.
Such
whose
commands
you
cannot
complain
of
,
when
you
have
examined
them
.
A
hat
,
a
knee
,
a
reverent
posture
of
the
body
,
are
no
such
tyrannies
,
as
some
please
to
fancy
them
.
You
would
do
more
in
a
great
mans
presence
,
more
for
a
small
temporal
encouragement
.
A
habit
,
a
Hood
,
a
Cap
,
a
Surplice
,
a
Name
,
are
wonderful
things
to
trouble
a
devout
Conscience
.
You
have
more
Ceremonies
in
your
Companies
and
Corporations
,
and
you
observe
them
strictly
.
You
will
find
it
,
if
you
compare
them
.
If
thus
Fathers
now
,
their
Precepts
then
certainly
are
to
be
obeyed
.
Yet
with
this
Rule
ever
both
for
them
and
all
other
inferiour
Magistrates
beside
;
So
far
as
they
contradict
not
the
Supreme
Authority
.
'T
is
a
rule
in
natural
reason
,
In
two
contrary
commands
the
Superiours
is
to
be
obeyed
.
Now
,
to
the
King
as
Supreme
,
we
told
you
out
of
St.
Peter
,
to
Rulers
as
sent
by
him
;
that
is
,
as
far
as
they
are
sent
by
him
;
no
further
;
no
further
than
their
Commission
from
him
.
Else
Obedience
can
find
no
bounds
;
nor
Consciences
no
rest
,
if
the
Supreme
be
not
enough
to
terminate
and
guide
all
obedience
into
Your
Father
.
There
is
an
argument
in
that
word
may
make
you
obey
him
above
all
the
world
besides
.
The
tenderness
of
a
Father
.
Never
could
any
challenge
this
name
with
greater
justice
;
never
any
so
far
condescended
to
his
children
:
to
part
with
his
own
priviledges
,
maintenance
,
conveniences
,
provision
,
attendance
:
He
hath
done
as
much
for
his
Sons
,
as
the
Rechabites
for
their
Father
;
left
all
,
even
his
houses
for
them
,
lest
,
by
the
insolence
of
some
tumultuous
spirits
,
he
should
be
forced
to
punish
them
.
What
natural
Father
like
this
Father
?
But
whether
he
hath
been
used
like
a
Father
(
indeed
you
used
him
lately
in
your
entertainment
like
a
Conqueror
,
and
are
justly
honoured
for
it
,
but
whether
by
others
like
a
Father
)
let
the
affronts
at
his
own
Palace
gate
,
the
sawcy
Language
in
every
rascal
mouth
,
the
rebellious
Sermons
,
the
seditious
Libels
cast
abroad
,
his
own
words
,
where
he
is
fain
to
proclaim
to
the
world
He
is
driven
from
you
,
let
these
speak
;
I
say
nothing
.
Your
Inferiour
Magistrates
have
almost
every
where
found
disrespect
.
And
whether
your
Bishops
and
Clergy
have
been
used
like
Fathers
,
if
the
usage
they
have
had
of
late
,
the
tumults
about
their
houses
,
the
riots
upon
their
Persons
,
the
daily
insolencies
the
whole
Clergy
have
met
with
in
your
streets
,
never
seen
till
now
in
a
Civil
Common-wealth
,
in
any
ordered
City
upon
the
most
contemptible
men
,
if
the
injuries
done
their
Persons
in
the
Churches
,
at
the
very
Altars
,
once
Sanctuaries
against
violence
,
now
thought
the
fittest
places
for
it
,
in
the
very
administration
of
the
Sacraments
,
in
their
Pulpits
,
both
among
you
and
abroad
the
Kingdom
:
in
a
word
,
so
many
slanderous
,
malicious
accusations
without
ground
,
entertain'd
with
pleasure
,
besides
the
blasphemies
upon
the
whole
Order
,
if
these
cannot
tell
you
,
after-ages
will
determine
,
and
in
the
interim
let
the
world
judge
.
Our
Fathers
imperfections
are
not
to
be
divulg'd
,
though
true
;
much
less
false
ones
to
be
imposed
upon
them
.
This
is
a
reverence
but
due
to
Fathers
.
'T
was
cursedly
done
of
Cham
,
and
he
paid
for
it
,
he
and
his
with
an
everlasting
curse
,
to
uncover
his
Fathers
nakedness
.
'T
was
wretchedly
done
of
Absalom
to
tell
the
people
there
was
no
man
deputed
of
the
King
to
hear
them
,
no
justice
in
the
Land
;
and
he
thrived
accordingly
.
And
let
all
the
enemies
of
my
Lord
the
King
be
as
that
young
man
is
,
says
Cushi
.
Yet
say
we
,
't
were
well
it
were
no
worse
.
How
is
all
this
made
Religion
too
?
Oaths
and
Protestations
(
intended
certainly
to
better
purposes
)
abused
to
maintain
rebellion
and
prophaneness
.
Construed
so
in
Pulpits
,
and
professed
by
their
Scholars
in
the
face
of
God
and
man
;
pray
God
it
go
no
higher
:
and
dare
you
after
all
this
look
for
a
blessing
?
Alas
!
you
must
lay
by
those
thoughts
till
you
have
learned
the
Rechabites
Lesson
.
They
used
their
Ionadab
like
a
Father
;
so
reverenced
his
memory
,
so
preserved
his
name
,
so
obeyed
him
in
all
his
several
authorities
,
so
punctually
,
so
constantly
,
so
couragiously
,
so
sweetly
,
so
universally
,
so
sincerely
,
so
really
,
so
carefully
,
with
that
contentedness
without
grumbling
,
that
humility
without
disputing
,
that
patience
,
that
readiness
,
that
full
content
of
every
Age
,
Sex
,
and
Condition
,
no
weakness
,
tenderness
,
or
priviledges
pretended
against
it
,
that
God
himself
presently
upon
it
promiseth
a
full
reward
.
Therefore
thus
saith
the
Lord
of
Hosts
,
the
God
of
Israel
,
&c.
I
am
now
at
the
Reward
;
and
't
is
a
full
one
;
full
of
(
1.
)
honour
,
full
of
(
2.
)
proportions
,
full
of
(
3.
)
blessings
.
Full
of
(
1.
)
honour
at
the
first
;
Therefore
,
thus
—
as
if
their
Obedience
deserved
it
,
or
God
at
least
would
seem
so
far
to
honour
it
.
He
had
promised
length
of
life
,
in
the
Commandment
,
for
it
:
and
God
is
not
unjust
.
It
deserves
therefore
by
the
Covenant
of
his
Promise
,
yet
by
the
interpretation
of
his
mercy
.
And
(
2.
)
full
of
proportions
it
is
.
Proportionable
to
the
three
Acts
and
Objects
of
Obedience
.
You
have
obeyed
your
Father
;
therefore
you
shall
want
no
Sons
;
there
's
one
.
You
have
kept
his
commandments
;
therefore
shall
your
Sons
stand
in
them
,
and
by
standing
in
them
,
stand
before
God
;
there
's
a
second
.
You
have
kept
all
,
and
done
according
to
all
,
that
hath
been
commanded
you
,
fail'd
in
nothing
;
therefore
shall
you
have
a
reward
,
all
of
you
;
not
a
man
of
you
fail
for
ever
.
This
last
,
indeed
,
is
beyond
proportion
;
eternity
for
time
;
all
blessings
for
a
few
Precepts
;
the
wine
of
Angels
,
for
abstinence
from
the
bloud
of
the
Vine
;
for
want
of
houses
upon
earth
,
eternal
dwellings
in
the
heavens
.
You
see
the
Reward
is
full
of
blessings
.
I
shall
observe
their
triple
proportion
in
running
over
them
.
1.
Such
then
,
first
,
is
the
Reward
of
their
Obedience
,
that
it
lengthens
days
.
The
world
thinks
it
shortens
them
,
if
by
it
you
take
away
any
thing
from
your
flesh
,
bate
any
thing
of
your
diet
,
either
in
quantity
or
quality
,
when
the
King
or
Church
commands
to
do
so
.
'T
was
not
so
here
;
and
without
doubt
it
is
not
.
Obedience
hath
the
promise
of
length
of
days
,
in
the
Commandment
.
'T
was
the
reason
that
Ionadab
gave
his
Sons
to
obey
him
,
ver.
7.
That
you
may
live
many
days
.
It
was
a
blessing
of
long
days
upon
themselves
.
That
's
the
First
.
But
it
ends
not
so
.
Upon
their
children
too
;
reaches
to
them
,
is
a
blessing
of
succession
.
This
is
to
live
beyond
our selves
,
to
sprout
afresh
out
of
the
dust
,
to
have
posterity
.
And
a
Posterity
that
shall
not
fail
,
wither
,
or
crumble
away
,
that
's
more
.
If
it
be
a
male
succession
,
't
is
more
still
.
Non
deficiet
vir
;
not
a
man
fail
you
.
Female
generations
lose
the
name
;
and
so
the
succession
fails
even
while
it
lasts
.
It
does
almost
so
,
when
it
passeth
into
a
collateral
line
.
This
fails
not
that
way
neither
.
Not
vir
de
stirpe
;
it
continues
in
a
direct
line
from
the
root
.
Tremellius's
Translation
sets
it
higher
.
Non
exscindetur
vir
.
Of
all
this
Progeny
there
shall
not
so
much
as
a
man
be
cut
off
.
Die
they
must
by
the
necessity
of
nature
:
but
not
a
man
cut
off
by
violence
:
that
,
however
it
far'd
with
the
captive
Jews
in
Babylon
,
not
any
of
these
should
fail
there
,
but
return
to
their
Tents
in
peace
;
that
a
fair
and
even
succession
it
should
be
,
that
after
many
days
pass
on
calmly
and
quietly
to
their
Fathers
tombs
;
in
peace
gathered
to
their
Fathers
.
'T
is
well
this
;
such
a
blessing
upon
Posterity
.
But
when
not
only
succeeding
generations
participate
the
blessing
,
but
Ionadab
and
his
Father
Rechab
too
,
passed
Ancestors
receive
a
new
accession
of
glory
by
it
,
this
is
a
blessing
not
upon
the
Sons
only
,
but
upon
deceased
Fathers
too
.
And
all
this
you
may
look
for
upon
the
like
obedience
.
A
long
life
,
a
lasting
,
a
continued
,
a
male
,
a
lineal
,
an
unblemish'd
Posterity
;
all
redounding
back
again
to
your
own
glory
.
This
the
first
proportion
;
that
which
is
given
for
your
Obedience
to
your
Father
.
2.
The
second
is
greater
,
stans
in
conspectu
;
a
Posterity
high
enough
to
be
seen
,
placed
in
the
eye
of
the
world
:
men
famous
and
renowned
in
their
Generations
.
This
is
but
to
stand
on
high
before
the
Kings
and
Princes
of
the
earth
.
In
conspectu
meo
is
higher
:
that
stands
before
God
;
a
Posterity
as
virtuous
as
honourable
.
Stand
before
him
;
and
in
place
near
him
:
near
his
Sanctuary
,
the
place
of
his
presence
;
plac'd
there
,
so
it
seems
,
1
Chron.
ii
.
5.
Placed
on
high
,
and
near
him
;
as
near
as
the
title
of
Gods
can
make
them
:
made
Judges
of
the
earth
;
so
stare
in
conspectu
is
sometimes
interpreted
.
This
is
a
second
proportion
answering
to
their
obedience
to
commands
:
They
shall
be
Commanders
.
Under
command
they
kept
,
now
they
are
above
it
;
above
the
people
,
equal
with
the
Princes
of
the
earth
.
A
famous
,
a
pious
,
an
honourable
Posterity
,
the
second
reward
of
Obedience
.
3.
All
this
is
much
,
exceeding
much
.
Yet
honour
and
virtue
are
created
things
;
and
therefore
mutable
,
may
fail
at
last
:
Theirs
shall
not
.
Stans
in
conspectu
.
In
honour
they
shall
be
,
and
in
honour
they
shall
stand
.
In
virtue
they
shall
be
,
and
in
virtue
they
shall
stand
;
standing
is
a
posture
of
continuance
.
Stand
;
and
stand
in
his
sight
,
dear
as
the
apple
of
his
eye
.
That
must
not
be
touched
;
no
more
must
they
:
and
then
nothing
can
change
them
to
be
sure
.
Cunctis
diebus
puts
all
out
of
question
.
They
shall
stand
so
all
their
days
,
says
the
Text.
What
speak
I
of
days
?
Stand
so
for
ever
;
continue
ever
;
Christians
succeed
into
their
order
and
obedience
;
they
survive
into
Christians
;
live
in
them
for
ever
.
When
succession
shall
have
done
,
successive
motions
have
their
periods
,
and
all
days
shall
have
an
end
,
yet
then
Ionadab
shall
not
want
a
man
to
stand
then
before
him
,
and
see
his
face
for
ever
.
This
is
indeed
the
last
Reward
,
a
firm
,
a
perpetual
,
an
eternal
succession
.
And
now
we
are
come
up
to
the
tops
of
the
Mountains
,
the
everlasting
hills
.
Eternity
is
a
Circle
;
and
there
we
wind
about
in
everlasting
rounds
.
There
we
turn
about
to
the
beginning
of
the
verse
,
the
Lord
speaking
and
confirming
all
;
that
so
the
certainty
may
embrace
with
the
eternity
.
That
you
may
see
I
tell
you
no
more
than
God
himself
will
make
good
,
Thus
saith
the
Lords
of
Hosts
,
the
God
of
Israel
.
He
hath
promised
it
,
and
shall
he
not
bring
it
to
pass
?
He
has
said
it
,
and
shall
it
not
be
done
?
Said
it
by
his
Prophet
:
and
Prophesie
,
though
it
sometime
wants
light
,
yet
never
certainty
.
He
engageth
his
honour
,
Thus
saith
the
Lord
:
Kings
will
not
fail
upon
the
word
of
their
honour
.
He
engageth
his
power
,
Thus
saith
the
Lord
of
Hosts
;
he
that
doth
what
he
will
in
heaven
and
earth
.
He
engageth
his
goodness
,
his
tried
,
experienced
goodness
.
Thus
saith
the
God
of
Israel
;
their
God
,
who
can
witness
he
never
broke
his
promise
,
nor
fail'd
his
word
.
But
doth
God
take
care
only
for
the
Rechabites
?
Or
says
he
it
for
your
sake
too
?
For
yours
also
,
doubtless
;
't
is
the
Reward
of
Obedience
,
where
ere
it
is
found
,
as
it
is
in
the
Text.
Will
you
give
me
leave
to
enquire
?
Has
the
King
at
any
time
commanded
some
of
your
superfluities
,
and
has
he
obtain'd
them
?
have
you
been
content
to
part
with
any
of
your
delights
,
in
diet
,
apparel
,
in
your
houses
,
to
endure
some
abridgments
to
obey
him
,
to
supply
him
?
Have
the
Inferiour
Magistrates
demanded
the
execution
of
the
Laws
,
and
have
you
assisted
them
?
Has
the
Church
required
your
presence
,
your
order
and
assistance
(
for
I
speak
not
now
of
your
private
Fathers
)
and
can
you
say
with
these
Rechabites
,
we
have
obeyed
and
kept
all
their
Precepts
,
and
done
according
to
all
that
hath
been
commanded
us
?
Then
,
and
not
till
then
,
dare
I
warrant
you
,
You
and
your
seed
shall
stand
before
him
for
ever
.
For
it
is
not
a
Reward
only
to
private
and
personal
obedience
,
but
the
obedience
of
Cities
,
of
Nations
,
too
.
Obedient
Cities
and
Kingdoms
as
well
as
Families
shall
not
want
men
to
stand
before
him
for
ever
;
but
disobedient
and
rebellious
shall
.
For
Kingdoms
,
Cities
,
and
Countries
have
their
fates
;
and
,
when
they
have
rent
this
bond
of
union
,
that
kept
them
to
their
head
,
they
must
expect
their
Funerals
.
You
then
to
look
to
it
.
Remember
that
of
the
Prophet
,
How
is
the
faithful
City
become
a
harlot
?
Isa.
i.
21.
Et
quàm
facta
est
desolata
?
How
is
she
become
desolate
?
Remember
that
;
What
becomes
of
her
for
it
?
I
have
done
with
the
Rechabites
obedience
,
and
Gods
dicit
to
it
.
I
come
nearer
home
!
and
I
cannot
tell
you
but
I
must
change
my
phrase
into
dicit
homo
;
Men
talk
abroad
there
's
no
such
matter
here
.
If
it
be
otherwise
,
you
have
the
better
on
't
.
And
I
shall
say
no
more
than
what
Iotham
,
Iudg.
ix
.
19
,
20.
to
the
men
of
Shechem
,
when
they
had
made
Abimelech
King
.
If
you
have
then
dealt
truly
and
sincerly
with
Jerubbaal
,
and
with
his
house
this
day
;
then
rejoyce
you
in
Abimelech
,
and
let
him
rejoyce
in
you
:
But
if
not
,
let
fire
come
out
from
Abimelech
,
and
devour
the
men
of
Shechem
,
and
the
house
of
Millo
;
and
let
fire
come
out
from
the
men
of
Shechem
,
and
the
house
of
Millo
,
and
devour
Abimelech
.
I
will
not
say
so
much
with
an
imprecation
;
but
thus
,
If
you
have
now
dealt
truly
and
sincerely
with
King
and
Church
,
in
setting
up
your
own
profits
,
priviledges
,
and
humours
to
reign
over
you
,
by
preferring
them
before
their
Precepts
,
then
rejoyce
you
in
them
,
and
may
they
prosper
with
you
.
But
,
if
not
,
fire
will
come
out
of
them
,
those
very
Priviledges
and
profits
,
and
devour
you
;
and
fire
will
come
out
from
you
to
devour
and
ruine
them
,
as
sure
as
you
thought
once
to
be
happy
by
them
.
'T
is
true
,
and
I
think
I
may
justly
quit
some
of
you
before
God
and
man
;
say
for
you
,
You
have
obeyed
:
but
as
it
is
enough
for
the
whole
man
to
be
thought
guilty
,
when
only
one
part
sins
,
so
it
is
enough
for
a
punishment
upon
a
Kingdom
,
that
there
be
among
us
those
,
though
hands
and
feet
,
that
disobey
.
Though
make
no
doubt
of
it
you
who
have
obeyed
,
but
however
the
world
look
on
you
(
as
certainly
it
looks
but
scurvily
upon
such
)
God
from
above
will
one
day
see
it
and
reward
it
,
give
you
the
blessing
of
the
Text.
His
word
is
past
;
go
on
and
believe
there
shall
not
want
a
man
of
your
seed
to
stand
before
him
for
ever
.
You
are
not
all
then
of
the
same
practices
.
I
shall
but
mind
you
therefore
of
my
Text
in
a
double
sense
;
as
it
implies
the
punishment
of
Disobedience
;
as
it
expresses
the
reward
of
obedience
;
and
I
have
done
.
The
Rechabites
that
obeyed
shall
want
no
length
of
days
,
no
posterity
,
nor
they
no
heavenly
grace
or
honour
:
You
will
thence
infer
,
They
that
do
not
shall
want
all
.
And
have
they
not
so
in
all
generations
?
What
got
Iannes
and
Iambres
by
withstanding
Moses
,
but
non
precedent
ultra
;
they
should
proceed
no
further
,
neither
in
their
Projects
,
nor
in
their
Posterity
?
1
Tim.
iii.
8.
What
got
Korah
and
his
company
by
rising
up
against
Moses
and
Aaron
,
but
a
death
that
amazes
us
to
read
of
?
They
,
and
their
wives
,
and
their
children
went
down
quick
into
hell
.
The
grave
was
not
low
enough
,
nor
could
they
die
soon
enough
to
receive
their
punishment
.
What
got
Absalom
by
his
rebellion
,
but
an
ignominious
cruel
death
in
the
heat
and
fervor
of
his
sin
,
and
no
Posterity
to
survive
him
?
What
got
the
Ten
Tribes
by
their
discession
in
matter
of
Taxes
,
but
the
loss
of
their
Religion
and
their
God
;
a
perpetual
successive
Idolatry
,
and
a
thousand
calamities
?
No
in
conspectu
meo
left
them
,
that
,
Gods
presence
taken
from
them
for
ever
.
Lastly
,
What
got
Iudas
that
rose
in
the
days
of
the
Tribute
(
all
upon
fair
pretences
,
you
see
,
with
the
people
)
but
Ipse
periit
,
&
omnes
dispersi
;
he
perish'd
,
the
rest
made
rogues
and
runnagates
upon
the
face
of
the
earth
?
And
can
we
after
all
this
look
for
better
success
either
in
Church
or
State
,
when
we
rise
up
against
them
both
?
Any
thing
but
an
utter
desolation
?
Lay
it
home
:
Non
deficiet
in
the
Text
will
prove
deficiet
here
;
nor
Posterity
,
nor
Honour
,
nor
Government
,
nor
Religion
continue
with
you
.
The
very
setting
light
by
our
Superiours
has
brought
a
doom
somewhat
like
it
.
Michol
scoffing
at
King
David
had
no
child
for
ever
,
lost
vir
de
stirpe
.
The
little
Children
,
that
did
but
taunt
the
Prophet
as
he
passed
by
,
were
at
deficiet
streight
in
their
childhood
,
could
go
no
farther
.
The
very
savage
Bears
out
of
the
wilderness
rebuked
the
incivility
of
the
children
.
If
children
found
so
sharp
a
punishment
,
what
may
men
expect
?
In
a
word
,
God
,
the
God
of
mercies
,
who
holds
out
beyond
our
hopes
or
thoughts
,
could
hold
out
no
longer
,
when
they
came
once
to
despise
his
Ministers
,
2
Chron.
xxxvi
.
16.
And
let
me
tell
you
too
:
You
shall
find
it
home
in
your
own
bosoms
,
be
paid
in
kind
,
in
your
children
and
servants
.
For
with
what
face
can
you
expect
obedience
from
your
children
,
who
disobey
by
your
example
?
How
can
you
but
expect
rebellion
from
them
,
who
see
you
in
all
your
actions
resolute
to
disobey
?
Where
should
they
learn
it
?
From
your
example
?
Alas
!
they
cannot
:
You
obey
nor
spiritual
nor
temporal
Fathers
.
From
your
words
?
They
will
not
;
because
your
actions
contradict
them
.
From
Gods
commandments
?
Why
do
not
you
?
Thus
while
you
study
by
disobedient
practices
to
stand
,
you
and
yours
fall
down
for
ever
.
But
I
dwell
too
long
upon
so
harsh
a
Theme
.
I
shall
lead
you
to
Obedience
by
sweeter
thoughts
,
by
Example
,
by
Reward
.
By
Example
:
shall
these
Rechabites
,
their
wives
and
children
give
aside
at
no
inconvenience
,
and
must
we
Christians
startle
at
every
thing
,
that
is
not
just
as
we
would
have
it
?
Shall
they
hear
,
and
hearken
,
and
submit
,
and
rest
upon
their
Fathers
will
,
and
must
we
alway
prefer
our
own
,
scarce
read
or
mind
a
command
which
we
first
prescribe
not
?
Shall
they
fail
in
nothing
,
not
a
circumstance
,
do
according
unto
all
?
And
are
not
we
ashamed
to
question
all
so
long
till
we
do
nothing
?
I
appeal
to
your selves
.
Would
you
be
so
used
in
your
own
houses
?
Have
your
commands
disputed
,
questioned
,
denied
,
done
by
parts
and
pieces
,
by
your
children
and
servants
?
With
what
conscience
then
can
you
deal
so
with
your
Superiours
?
Do
as
you
would
be
done
by
,
is
the
Law
of
Nature
.
Out
of
this
only
Principle
't
is
probable
the
Rechabites
at
first
obeyed
,
in
one
man
,
the
Carnal
,
Spiritual
,
Temporal
Authority
:
and
does
our
Christianity
serve
us
to
no
better
use
than
to
contemn
them
?
If
Example
will
not
,
will
Reward
prevail
?
'T
is
a
Reward
to
be
approved
by
God
.
But
he
rewards
us
not
with
words
.
What
would
you
have
?
Your
City
,
your
Companies
,
your
own
Families
cannot
subsist
without
obedience
;
and
can
you
desire
it
of
others
,
when
you
will
not
pay
it
your selves
?
This
the
way
to
keep
your
City
from
destruction
.
You
labour
for
succession
;
this
is
Gods
way
to
obtain
it
.
You
travel
for
Lands
and
riches
;
this
is
his
means
to
gain
and
keep
them
.
You
desire
honours
;
thus
you
may
have
for
you
and
your
Posterities
.
You
strive
for
Priviledges
;
they
are
surest
obtain'd
and
held
by
Obedience
.
You
endeavour
all
for
perpetuities
;
here
you
may
find
all
for
ever
.
You
study
to
make
all
as
sure
as
you
can
;
Gods
Promise
is
the
best
assurance
:
and
here
it
is
:
Do
what
he
here
commands
,
and
you
shall
not
fear
what
man
can
do
unto
you
:
The
Lord
of
Hosts
is
on
your
side
.
Else
I
cannot
but
tell
you
,
All
may
fail
you
.
The
wine
and
delicates
you
eat
and
drink
;
the
houses
and
stately
Palaces
you
Lord
it
in
;
the
Lands
and
Possessions
,
the
Riches
,
State
and
Pomp
you
have
to
this
day
triumphed
in
;
your
Wives
and
Children
;
all
,
you
think
so
everlastingly
to
enjoy
by
rising
up
so
much
to
defend
them
,
may
in
a
moment
vanish
,
and
your
high
flown
thoughts
die
before
you
.
You
have
no
assurance
from
heaven
so
to
settle
your
estates
and
fortunes
;
no
Dicit
Dominus
for
that
.
This
is
only
Gods
way
for
thriving
,
by
Obedience
.
Nay
,
and
the
Religion
,
you
so
much
seem
to
contend
for
,
against
Innovations
,
by
the
greatest
Innovations
in
Church
and
State
,
tumults
,
riots
,
and
prophanest
usages
,
that
also
will
for
ever
fail
you
.
You
want
men
to
stand
before
God
for
ever
;
and
instead
of
them
find
men
to
stand
before
you
;
Micah's
Levites
;
do
what
seems
good
in
your
sight
not
in
Gods
;
so
stand
before
you
,
as
to
hinder
you
from
standing
before
God
;
stand
in
your
sight
,
and
blind
you
from
seeing
the
right
way
to
heaven
.
Thus
you
will
want
your
old
honours
profits
,
liberties
,
Religion
,
all
.
But
,
if
you
will
return
,
and
hear
,
and
hearken
,
and
submit
to
your
ancient
Fathers
,
your
King
and
Church
,
your
Magistrates
,
and
Clergy
,
observe
,
and
keep
,
and
do
your
ancient
Laws
and
Customs
,
I
dare
warrant
you
,
what
God
promises
to
the
Rechabites
,
he
shall
perform
to
you
.
Your
City
shall
flourish
,
your
places
be
renowned
,
your
Liberties
encrease
,
your
persons
rise
up
in
honour
,
your
estates
prosper
,
your
affairs
succeed
,
your
children
be
famous
,
your
Posterity
happy
,
your
Religion
display
the
glories
of
her
first
primitive
purity
,
and
all
go
on
successfully
for
ever
.
And
when
this
Ever
shall
have
swallowed
up
the
days
of
time
,
you
shall
stand
still
,
immovable
,
immortal
,
glorious
before
him
,
in
whose
sight
is
the
fulness
of
joy
,
where
you
shall
one
day
meet
your
Children
,
and
stand
all
together
:
Kings
and
Subjects
,
Priests
and
People
,
Fathers
and
Children
,
before
your
heavenly
Father
;
see
him
face
to
face
in
the
beatifical
vision
for
ever
and
ever
.
To
which
He
bring
us
through
his
eternal
Son
,
who
was
obedient
unto
death
to
teach
us
obedience
of
life
unto
life
,
Iesus
Christ
,
to
which
Two
Persons
,
with
the
Holy
Ghost
,
be
all
Praise
,
and
Glory
,
Obedience
,
and
Worship
for
evermore
.
Amen
.
FINIS
.
A
Table
of
the
Texts
of
Scripture
handled
in
the
fore-going
SERMONS
.
-
A
Sermon
on
the
First
Sunday
in
Advent
,
Folio
1
St.
MAT.
xxi
.
9.
-
And
the
multitudes
that
went
before
,
and
that
followed
,
cried
,
saying
Hosannah
to
the
Son
of
David
;
Blessed
is
he
that
cometh
in
the
Name
of
the
Lord
,
Hosanna
in
the
highest
.
-
A
Sermon
on
the
Second
Sunday
in
Advent
,
13
St.
MARK
i.
3.
-
Prepare
ye
the
way
of
the
Lord
,
make
his
paths
streight
.
-
A
Sermon
on
the
Third
Sunday
in
Advent
,
23
St.
LUKE
xxi
.
27
,
28.
-
And
then
shall
they
see
the
Son
of
man
coming
in
a
Cloud
,
with
Power
and
great
glory
,
-
And
when
these
things
begin
to
come
to
pass
,
then
look
up
and
lift
up
your
heads
,
for
your
redemption
draweth
nigh
.
-
A
Sermon
on
the
Fourth
Sunday
in
Advent
,
33
PHIL.
iv
.
5.
-
Let
your
moderation
be
known
unto
all
men
.
The
Lord
is
at
hand
.
-
The
First
Sermon
on
Christmas-Day
,
45
ISA.
xi
.
10.
-
And
in
that
day
there
shall
be
a
root
of
Iesse
,
which
shall
stand
for
an
Ensign
of
the
People
,
to
it
shall
the
Gentiles
seek
,
and
his
rest
shall
be
glorious
.
-
The
Second
Sermon
on
Christmas-Day
,
53
St.
LUKE
xi
.
7.
-
And
she
brought
forth
her
First-born
Son
,
and
wrapped
him
in
Swadling-clothes
,
and
laid
him
in
a
Manger
;
because
there
was
no
room
for
them
in
the
Inn.
-
The
Third
Sermon
on
Christmas-Day
,
63
St.
JOHN
i.
16.
-
And
of
his
fulness
have
all
we
received
,
and
grace
for
grace
.
-
The
Fourth
Sermon
on
Christmas-Day
.
73
1
TIM.
i.
15.
-
This
is
a
faithful
saying
,
and
worthy
of
all
acceptation
,
that
Christ
Iesus
came
into
the
world
to
save
Sinners
,
of
whom
I
am
chief
.
-
The
Fifth
Sermon
on
Christmas-Day
,
85
PSAL.
xlv
.
3.
-
Thou
art
fairer
then
the
Children
of
men
,
full
of
grace
are
thy
lips
:
because
God
hath
blessed
thee
for
ever
.
-
The
Sixth
Sermon
on
Christmas-Day
.
Folio
97
St.
LUKE
i.
68
,
69.
-
Blessed
be
the
Lord
God
of
Israel
,
for
he
hath
visited
and
redeemed
his
people
.
-
And
hath
raised
up
an
horn
of
salvation
for
us
in
the
house
of
his
servant
David
.
-
The
Seventh
Sermon
on
Christmas-Day
,
109
2
COR.
viii
.
9.
-
For
ye
know
the
grace
of
our
Lord
Iesus
Christ
,
that
though
he
was
rich
,
yet
for
your
sakes
he
became
poor
,
that
ye
through
his
poverty
might
be
rich
.
-
The
Eighth
Sermon
on
Christmas-Day
.
119
PSAL.
viii
.
4
,
5.
-
What
is
man
that
thou
art
mindful
of
him
?
And
the
Son
of
man
that
thou
visitest
him
?
-
Thou
madest
him
lower
than
the
Angels
to
crown
him
with
glory
and
worship
.
-
The
Ninth
Sermon
on
Christmas-Day
,
129
St.
LUKE
ii
.
30
,
31
,
32.
-
For
mine
eyes
have
seen
thy
salvation
.
-
Which
thou
hast
prepared
before
the
face
of
all
people
.
-
A
light
to
lighten
the
Gentiles
,
and
the
glory
of
thy
people
Israel
.
-
A
Sermon
on
St.
Stephens
Day
,
143
ACTS
vii
.
55
,
56.
-
But
he
being
full
of
the
Holy
Ghost
,
looked
up
stedfastly
into
Heaven
,
and
saw
the
Glory
of
God
,
and
Iesus
standing
on
the
right
hand
of
God
.
-
And
said
,
Behold
I
see
the
Heavens
opened
,
and
the
Son
of
man
standing
on
the
right
hand
of
God
.
-
A
Sermon
on
Innocents
Day
,
151
St.
MAT.
ii
.
16.
-
Then
Herod
,
when
he
saw
that
he
was
mocked
of
the
Wise
men
,
was
exceeding
wroth
,
and
sent
forth
and
slew
all
the
Children
that
were
in
Bethlehem
,
and
in
all
the
Coasts
thereof
,
from
two
years
old
and
under
,
according
to
the
time
which
he
had
diligently
enquired
of
the
Wise
men
.
-
The
First
Sermon
on
the
Circumcision
,
163
2
COR.
v.
17.
-
Old
things
are
past
away
,
behold
all
things
are
become
new
.
-
The
Second
Sermon
on
the
Circumcision
,
172
St.
LUKE
ii
.
21.
-
—
His
Name
was
called
Iesus
.
—
-
The
First
Sermon
on
the
Epiphany
,
182
St.
MAT.
ii
.
11.
-
And
when
they
were
come
into
the
house
,
they
saw
the
young
Child
with
Mary
his
Mother
,
and
fell
down
and
worshipped
him
;
and
when
they
had
opened
their
Treasures
,
they
presented
unto
him
gifts
,
Gold
,
and
Frankincense
,
and
Myrrhe
.
-
The
Second
Sermon
on
the
Epiphany
,
192
St.
MAT.
ii
.
10.
-
When
they
saw
the
Star
,
they
rejoyced
with
exceeding
great
joy
.
-
The
Third
Sermon
on
the
Epiphany
,
Folio
202
St.
MAT.
ii
.
11.
-
And
when
they
were
come
into
the
house
,
they
saw
the
young
Child
with
Mary
his
Mother
,
and
fell
down
and
worshipped
him
;
and
when
they
had
opened
their
Treasures
,
they
presented
unto
him
gifts
,
Gold
,
and
Frankincense
,
and
Myrrhe
.
-
A
Sermon
upon
St.
Paul's
Day
:
Preached
at
St.
Pauls
,
213
NEHEM.
xiii
.
14.
-
Remember
me
,
O
my
God
,
concerning
this
,
and
wipe
not
out
my
good
deeds
that
I
have
done
for
the
house
of
my
God
,
and
for
the
Offices
thereof
.
-
The
First
Sermon
on
the
Day
of
the
Purification
of
the
Blessed
Virgin
,
226
St.
LUKE
ii
.
27
,
28.
-
—
And
when
the
Parents
brought
in
the
Child
Iesus
,
to
do
for
him
after
the
custom
of
the
Law
.
-
Then
took
he
him
up
in
his
arms
,
and
blessed
God
.
-
The
Second
Sermon
on
the
Day
of
the
Purification
of
the
Blessed
Virgin
,
239
St.
LUKE
ii
.
28.
-
Then
took
he
him
up
in
his
arms
,
and
blessed
God
.
-
A
Sermon
on
the
First
Sunday
in
Lent
,
250
2
COR.
vi
.
2.
-
—
Behold
,
now
is
the
accepted
time
;
behold
,
now
is
the
day
of
Salvation
.
-
A
Sermon
on
the
Second
Sunday
in
Lent
,
263
1
COR.
ix
.
27.
-
But
I
keep
under
my
body
,
and
bring
it
into
subjection
:
lest
that
by
any
means
when
I
have
preached
to
others
,
I
my self
should
be
a
castaway
.
-
A
Sermon
on
the
Third
Sunday
in
Lent
,
276
ROM.
viii
.
21.
-
What
fruit
had
ye
then
in
those
things
whereof
ye
are
now
ashamed
?
For
the
end
of
those
things
is
death
.
-
A
Sermon
on
the
Fourth
Sunday
in
Lent
,
286
1
COR.
ix
.
24.
-
—
So
run
that
you
may
obtain
.
-
A
Sermon
on
the
Fifth
Sunday
in
Lent
,
296
1
COR.
ix
.
25.
-
And
every
man
that
striveth
for
the
mastery
is
temperate
in
all
things
.
Now
they
do
it
to
obtain
a
corruptible
Crown
,
but
we
an
incorruptible
.
-
A
Sermon
on
the
Sixth
Sunday
in
Lent
,
305
DEUT.
xxxii
.
29.
-
O
that
they
were
wise
,
that
they
understood
this
,
that
they
would
consider
their
latter
end
!
-
A
Sermon
on
the
Annunciation
of
the
blessed
Virgin
Mary
,
317
St.
LUKE
i.
28.
-
And
the
Angel
came
in
unto
her
,
and
said
,
Hail
thou
that
art
highly
favoured
,
The
Lord
is
with
thee
,
Blessed
art
th●●
among
women
.
-
A
Sermon
on
Palm
Sunday
.
Folio
329
S.
MAT.
xxi
.
8.
-
And
a
very
great
multitude
spread
their
Garments
in
the
way
,
others
cut
down
branches
from
the
Trees
,
and
strewed
them
in
the
way
.
-
A
Sermon
upon
Good
Friday
.
339
1
COR.
ii
.
2.
-
For
I
determined
not
to
know
any
thing
among
you
save
Iesus
Christ
and
him
crucified
.
-
The
First
Sermon
upon
Easter
Day
.
349
St.
LUKE
xxiv
.
4
,
5
,
6.
-
And
it
came
to
pass
as
they
were
much
perplexed
thereabout
,
behold
two
men
stood
by
them
in
shining
Garments
.
-
And
as
they
were
afraid
,
and
bowed
down
their
faces
to
the
earth
,
they
said
unto
them
,
Why
seek
ye
the
living
among
the
dead
?
-
He
is
not
here
,
but
is
risen
.
-
The
Second
Sermon
upon
Easter
Day
,
359
St.
MAT.
xxvii
.
52
,
53.
-
And
the
Graves
were
opened
,
and
many
bodies
of
Saints
which
slept
arose
.
-
And
came
out
of
the
Graves
after
his
Resurrection
,
and
went
into
the
holy
City
,
and
appeared
unto
many
.
-
The
Third
Sermon
upon
Easter
Day
,
369
PSAL.
cxviii
.
24.
-
This
is
the
Day
which
the
Lord
hath
made
:
We
will
rejoyce
and
be
glad
in
it
.
-
The
Fourth
Sermon
upon
Easter
Day
,
379
St.
MAT.
xxviii
.
5
,
6.
-
And
the
Angel
answered
and
said
unto
the
women
,
Fear
not
ye
,
for
I
know
that
ye
seek
Iesus
which
was
crucified
.
-
He
is
not
here
,
for
he
is
risen
as
he
said
,
Come
see
the
place
where
the
Lord
lay
.
-
The
Fifth
Sermon
upon
Easter
Day
,
392
1
COR.
xv
.
19.
-
If
in
this
life
only
we
have
hope
in
Christ
,
we
are
of
all
men
most
miserable
.
-
A
Sermon
upon
Ascension
Day
.
408
PSAL.
xxiv
.
3
,
4.
-
Who
shall
ascend
into
the
hill
of
the
Lord
,
or
who
shall
stand
up
in
his
holy
place
?
-
Even
he
that
hath
clean
hands
,
and
a
pure
heart
,
and
hath
not
lift
up
his
soul
unto
vanity
,
nor
sworn
deceitfully
to
his
neighbour
.
-
The
First
Sermon
upon
Whitsunday
,
416
St
JOHN
iii.
8.
-
The
wind
bloweth
where
it
listeth
,
and
thou
hearest
the
sound
thereof
,
but
canst
not
tell
whence
it
cometh
,
nor
whither
it
goeth
.
So
is
every
one
that
is
born
of
the
Spirit
.
-
The
Second
Sermon
upon
Whitsunday
,
427
St.
JOHN
xvi
.
13.
-
Howbeit
when
He
,
the
Spirit
of
Truth
is
come
,
he
will
guide
you
into
all
truth
.
-
The
Third
Sermon
upon
Whitsunday
,
Folio
443
St.
JOHN
xvi
.
13.
-
Howbeit
when
He
the
Spirit
of
Truth
is
come
]
He
will
guide
you
into
all
truth
.
-
The
Fourth
Sermon
upon
Whitsunday
,
453
ACTS
ii
.
1
,
2
,
3
,
4.
-
And
when
the
day
of
Pentecost
was
fully
come
,
they
were
all
with
one
accord
in
one
place
.
-
And
suddenly
there
came
a
sound
from
Heaven
as
of
a
rushing
mighty
wind
,
and
it
filled
all
the
house
where
they
were
sitting
.
-
And
there
appeared
unto
them
cloven
tongues
like
as
of
fire
,
and
it
sate
upon
each
of
them
.
-
And
they
were
all
filled
with
the
Holy
Ghost
,
and
began
to
speak
with
other
tongues
as
the
Spirit
gave
them
utterance
.
-
The
Fifth
Sermon
upon
Whitsunday
,
463
ACTS
ii
.
1
,
2
,
3
,
4.
-
And
when
the
day
of
Pentecost
was
fully
come
,
they
were
all
with
one
accord
in
one
place
.
-
And
suddenly
there
came
a
sound
from
Heaven
as
of
a
rushing
mighty
wind
,
and
it
filled
all
the
house
where
they
were
sitting
.
-
And
there
appeared
unto
them
cloven
tongues
like
as
of
fire
,
and
it
sate
upon
each
of
them
,
-
And
they
were
all
filled
with
the
Holy
Ghost
,
and
began
to
speak
with
other
tongues
as
the
Spirit
gave
them
utterance
.
-
A
Sermon
upon
Trinity
Sunday
,
473
REV.
iv
.
8.
-
—
And
they
rest
not
day
and
night
,
saying
,
Holy
,
Holy
,
Holy
,
Lord
,
God
,
Almighty
,
which
was
,
and
is
,
and
is
to
come
.
-
The
First
Sermon
upon
the
Calling
of
St.
Peter
,
481
St.
LUKE
v.
8.
-
—
Depart
from
me
,
for
I
am
a
sinful
man
,
O
Lord
.
-
The
Second
Sermon
upon
the
Calling
of
St.
Peter
.
491
St.
LUKE
v.
5.
-
—
Master
,
we
have
toyled
all
the
night
,
and
have
taken
nothing
:
nevertheless
,
at
thy
word
I
will
let
down
the
net
.
-
A
Sermon
upon
the
Transfiguration
,
504
St.
LUKE
ix
.
33.
-
And
it
came
to
pass
,
as
they
departed
from
him
,
Peter
said
unto
Iesus
,
Master
,
it
is
good
for
us
to
be
here
:
and
let
us
make
three
Tabernacles
,
one
for
thee
,
and
one
for
Moses
,
and
one
for
Elias
;
not
knowing
what
he
said
.
-
The
First
Sermon
upon
All
Saints
,
516
PSAL.
cxlix
.
9.
-
—
Such
honour
have
all
his
Saints
.
-
The
Second
Sermon
upon
All
Saints
,
Folio
526
HEB.
xii
.
1.
-
Wherefore
seeing
we
also
are
compassed
about
with
so
great
a
cloud
of
witnesses
,
let
us
lay
aside
every
weight
and
the
sin
which
doth
so
easily
beset
us
,
and
let
us
run
with
patience
the
race
which
is
set
before
us
.
-
A
Sermon
upon
St.
Andrews
Day
,
542
St.
MAT.
iv
.
20.
-
And
they
straightway
left
their
Nets
and
followed
him
.
-
A
Sermon
Preached
at
St.
Pauls
,
554
COL.
iii.
15.
-
And
let
the
peace
of
God
rule
in
your
hearts
,
to
the
which
also
ye
are
called
in
one
body
,
and
be
ye
thankful
.
-
A
Sermon
Preached
at
St.
Pauls
Cross.
Sir
Richard
Gurney
being
then
Lord
Mayor
,
566
JER.
xxxv
.
18
,
19.
-
Thus
saith
the
Lord
of
Hosts
,
the
God
of
Israel
,
Because
you
have
obeyed
the
commandment
of
Ionadab
your
Father
,
and
kept
all
his
Precepts
,
and
done
according
unto
all
that
he
hath
commanded
you
.
-
Therefore
thus
saith
the
Lord
of
Hosts
,
the
God
of
Israel
,
Ionadab
the
Son
of
Rechab
shall
not
want
a
man
to
stand
before
me
for
ever
.
FINIS
.
Notes, typically marginal, from the original text
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